법구경 法句經 - Dhammapada
The Dhammapada is a collection of sayings of the Buddha in verse form and one of the most widely read and best known Buddhist scriptures. There are 423 verses in the Dhammapada.
법구경은 부처님의 말씀을 운문 형태로 모아 놓은 책으로, 가장 널리 읽히고 잘 알려진 불교 경전 중 하나입니다. 법구경에는 423개의 운문이 수록되어 있습니다.
Chapter 1. 쌍서품 双叙品 The Twin Verses
1. All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with an evil mind, 'dukkha' follows him just as the wheel follows the hoofprint of the ox that draws the cart.
心爲法本 心尊心使. 中心念惡 卽言卽行. 罪苦自追 車轢於轍. (심위법본 심존심사. 중심념악 즉언즉행. 죄고자추 거력어철.)
모든 일은 마음이 근본이다 마음에서 나와 마음으로 이루어진다. 나쁜 마음을 가지고 말하거나 행동하면 괴로움이 그를 따른다. 수레바퀴가 소의 발자국을 따르듯이.
2. All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with a pure mind, happiness (sukha) follows him like a shadow that never leaves him.
心爲法本 心尊心使. 中心念善 卽言卽行. 福樂自追 如影隨形. (심위법본 심존심사. 중심념선 즉언즉행. 복락자추 여영수형.)
모든 일은 마음이 근본이다 마음에서 나와 마음으로 이루어진다. 맑고 순수한 마음을 가지고 말하거나 행동하면 즐거움이 그를 따른다 그림자가 그 주인을 따르듯이
3. “He abused me, he struck me, he overpowered me, he robbed me.” Those who harbor such thoughts do not still their hatred.
人若罵我 勝我不勝 快意從者 怨終不息. (인약매아 승아불승 쾌의종자 원종불식.)
‘그는 나를 욕하고 상처입혔다 나를 이기고 내 것을 빼앗았다’ 이러한 생각을 품고 있으면 미움이 가라앉지 않는다
4. “He abused me, he struck me, he overpowered me, he robbed me.” Those who do not harbor such thoughts quiet their hatred.
人若致毁罵 役勝我不勝 快樂從意者 怨終得休息. (인약치훼매 역승아불승 쾌락종의자 원종득휴식.)
‘그는 나를 욕하고 상처입혔다 나를 이기고 내 것을 빼앗았다’ 이러한 생각을 품지 않으면 마침내 미움이 가라앉으리라
5. Hatred is never appeased by hatred in this world. By not hating alone is hatred appeased. This is a law eternal.
不可怨以怨 終以得休息. 行忍得息怨 此名如來法. (불가원이원 종이득휴식. 행인득식원 차명여래법.)
6. There are those who do not realize that one day we all must die. But those who do realize this settle their quarrels.
不好責彼 務自省身. 如有知此 永滅無患. (불호책피 무자성신. 여유지차 영멸무환.)
‘우리는 이 세상에서 언젠가 죽어야 할 존재’임을 깨닫지 못하는 이가 있다 이것을 깨달으면 온갖 싸움이 사라질 것을
7. He who keeps his mind on pleasant objects, who is uncontrolled in his senses, immoderate in his food, and is lazy and lacking in energy, will certainly be overwhelmed by Mara (Evil Tempter), just as stormy winds uproot a weak tree.
行見身淨 不攝諸根 飮食不節 漫墮怯弱 爲邪所制 如風靡草. (행견신정 불섭제근 음식부절 만타겁약 위사소제 여풍미초.)
더러운 것을 깨끗하게 보고 감각의 욕망을 억제하지 않으며 먹고 마시는 일에 절제가 없고 게을러서 정진하지 않는 사람은 악마가 그를 쉽게 정복한다 바람이 연약한 나무를 넘어뜨리듯이
8. A person with senses well-restrained, who is moderate in food, faithful, and diligent, will not be overcome by Māra, just as a rocky mountain is not shaken by the wind.
觀身不淨 能攝諸根 食知節度 常樂精進 不爲邪動 如風大山 (관신부정 능섭제근 식지절도 상락정진 불위사동 여풍대산)
더러운 것을 더럽게 보고 감각의 욕망을 잘 억제하며 먹고 마심에 절제가 있고 굳은 신념으로 정진하는 사람은 악마도 그를 정복할 수 없다 바람이 바위산을 어찌할 수 없듯이
9. He who is not free from taints of moral defilements (kilesas) and yet dons the yellow robe, who lacks restraint in his senses and (speaks not the) truth is unworthy of the yellow robe.
不吐毒態 慾心馳騁 未能自調 不應法衣 (불토독태 욕심치빙 미능자조 불응법의)
더러운 때를 버리지 못하면서 승복을 입으려고 한다면 그는 승복 입을 자격이 없다 절제와 진실이 없기 때문에
能吐毒態 戒意安靜 降心巳調 此應法衣
(태토독태 계의안정 강심사조 차응법의)
사악함을 버리고 덕행을 굳건히 하며 자제력과 진실함으로 가득 차 있다면, 그는 참으로 노란 가사를 입을 자격이 있다.
11. They take untruth for truth; they take truth for untruth; such persons can never arrive at the truth, for they hold wrong views.
以眞爲僞 以僞爲眞 是爲邪計 不得眞利 (이진위위 이위위진 시위사계 부득진리)
진실을 거짓이라 생각하고 거짓을 진실로 생각하는 사람은 이 잘못된 생각 때문에 끝내 도(진리)에 이를 수 없다
12. They take truth for truth; they take untruth for untruth; such persons arrive at the truth, for they hold right views.
知眞爲眞 見僞知僞 是爲正計 必得眞利 (지진위진 견위지위 시위정계 필득진리)
그들은 진실을 진실로 여기고, 거짓을 거짓으로 여긴다. 이런 사람들은 바른 견해를 가지고 있기 때문에 도(진리)에 도달한다.
13. Just as rain breaks through an ill-thatched house, so greed and lust penetrate an undeveloped mind.
蓋屋不密 天兩則漏 意不惟行 淫溢爲穿 (개옥불밀 천량칙루 의불유행 음일위천)
허술하게 덮은 지붕에 비가 새듯이 수행이 덜된 마음에는 욕망의 손길이 뻗치기 쉽다
14. Just as rain does not break through a well-thatched house, so greed and lust never penetrate a well-cultivated mind.
蓋屋善密 雨則不漏 攝意惟行 淫일不生 (개옥선밀 우칙불루 섭의유행 음일불생)
잘 덮인 지붕에 비가 새지 않듯이 수행이 잘된 마음에는 욕망이 스며들 틈이 없다
15. The evil-doer grieves in this world, he grieves in the next; he grieves in both. He grieves, he is afflicted, seeing the evil of his own actions.
造憂後憂 行惡兩憂 彼憂惟懼 見罪心懅 (조우후우 행악양우 피우유구 견죄심거)
악한 짓을 한 사람은 이 세상과 저 세상에서 근심한다 자기 행실이 더러운 걸 보고 그는 슬퍼하고 괴로워한다
16. The righteous man rejoices in this world, he rejoices in the next; he rejoices in both. He rejoices and becomes delighted seeing the purity of his own actions.
造喜後喜 行善兩喜 彼喜惟歡 見福心安 (조희후희 행선양희 피희유환 견복심안)
착한 일을 한 사람은 이 세상과 저 세상에서 기뻐한다 자기 행동이 떳떳함을 보고 그는 기뻐하고 즐거워한다
17. The evil-doer suffers here and hereafter; he suffers in both the worlds. The thought, “Evil have I done,” torments him, and he suffers even more when gone to realms of woe.
今悔後悔 爲惡兩悔 厥爲自殃 受罪熱惱 (금회후회 위악양회 궐위자앙 수죄열뇌)
악행을 저지른 자는 이 세상에서도 저 세상에서도 고통을 겪습니다. 그는 두 세상에서 모두 고통을 겪습니다. "내가 악행을 저질렀구나"라는 생각이 그를 괴롭게 하고, 불행의 세계로 가면 더욱 큰 고통을 겪습니다.
18. The doer of good delights here and hereafter; he delights in both the worlds. The thought, “Good have I done,” delights him, and he delights even more when gone to realms of bliss.
今歡後歡 爲善兩歡 厥爲自祐 受福悅豫 (금환후환 위선양환 궐위자우 수복열예)
선을 행하는 자는 이 세상과 저 세상을 모두 기뻐하며, 두 세상을 모두 즐긴다. "내가 선을 행했구나"라는 생각이 그를 기쁘게 하고, 복된 세계에 가면 더욱 기뻐한다.
19. Much though he recites the sacred texts, but acts not accordingly, that heedless man is like a cowherd who only counts the cows of others — he does not partake of the blessings of the holy life.
雖誦習多義 放逸不從正 如牧數他牛 難獲沙門果
수송습다의 방일불종정 여목수타우 난획사문과
아무리 경전을 많이 외울지라도 이를 실천하지 않는 방탕한 사람은 남의 소만 세고 있는 소몰이꾼일 뿐 참된 수행자의 대열에 들 수 없다
20. Little though he recites the sacred texts, but puts the Teaching into practice, forsaking lust, hatred, and delusion, with true wisdom and emancipated mind, clinging to nothing of this or any other world — he indeed partakes of the blessings of a holy life.
時言少求 行道如法 除狀怒痴 覺正意解 見對不起 是佛弟子
시언소구 행도여법 제음노치 각정의해 견대불기 시불제자
비록 그가 경전을 적게 낭송하더라도 가르침을 실천하고, 탐욕과 증오와 망상을 버리고, 참된 지혜와 해탈한 마음으로 이 세상이나 다른 세상의 어떤 것에도 집착하지 않는다면, 그는 참으로 거룩한 삶의 축복을 누리게 됩니다.
Chapter 2. 방일품(放逸品) Heedfulness 불요불굴(不撓不屈)
21. Heedfulness is the path to the Deathless. Heedlessness is the path to death. The heedful die not. The heedless are as if dead already.
戒爲甘露道 放逸爲死徑 不貪則不死 失道爲自喪
계위감로도 방일위사경 불탐즉불사 실도위자상
불요불굴(不撓不屈)은 불사(不死)에 이르는 길입니다. 방일은 죽음에 이르는 길입니다. 불요불굴(不撓不屈)은 죽지 않으나 방일은 이미 죽은 것과 같습니다.
22. Clearly understanding this excellence of heedfulness, the wise exult therein and enjoy the resort of the Noble Ones.
慧知守道勝 從不爲放逸 不貪致歡喜 從是得道樂
혜지수도승 종불위방일 불탐치환희 종시득도락
이 이치를 똑똑히 알아 그것을 실천하는 사람은 게으르지 않음을 기뻐하고 성인의 경지를 즐기리라
23. The wise ones, ever meditative and steadfastly persevering, alone experience Nibbana, the incomparable freedom from bondage.
常當惟念道 自强守正行 健者得度世 吉祥無有上
상당유념도 자강수정행 건자득도세 길상무유상
항상 명상하고 꾸준히 인내하는 현명한 사람만이 속박으로부터의 비교할 수 없는 대자유, 즉 열반을 경험합니다.
24. Ever grows the glory of him who is energetic, mindful and pure in conduct, discerning and self-controlled, righteous and heedful.
正念常興起 行淨惡易滅 自制以法壽 不犯善名增
정념상흥기 행정악이멸 자제이법수 불범선명증
부지런히 수행하고 깊이 생각하고 말과 행동이 맑고 신중하며 스스로 억제하고 진리대로 사는 근면한 사람은 그 이름이 빛난다
25. By effort and heedfulness, discipline and self-mastery, let the wise one make for himself an island which no flood can overwhelm.
發行不放逸 約以自調心 慧能作錠明 不返冥淵中
발행불방일 약이자조심 혜능작정명 불반명연중
지혜로운 자는 노력과 불요불굴(不撓不屈)의 의지, 규율과 자기 수양을 통해 홍수에도 침몰하지 않는 자신만의 섬을 스스로 만들어 낸다.
26. The foolish and ignorant indulge in heedlessness, but the wise one keeps his heedfulness as his best treasure.
愚人意難解 貪亂好爭訟 上智常重愼 護斯爲寶尊
우인의난해 탐란호쟁송 상지상중신 호사위보존
어리석고 무지한 자는 방일을 즐기지만, 지혜로운 자는 자신의 불요불굴(不撓不屈)의 노력으로 자신의 가장 좋은 보물로 간직한다.
27. Do not give way to heedlessness. Do not indulge in sensual pleasures. Only the heedful and meditative attain great happiness.
莫貪莫好諍 亦莫嗜欲樂. 思心不放逸 可以獲大安
막탐막호쟁 역막기욕락. 사심불방일 가이획대안
방일에 빠지지 말고, 감각적 쾌락에 빠지지 말라. 오직 불요불굴(不撓不屈)의 노력으로 참선(參禪)하는 자만이 큰 행복을 얻는다.
28. Just as one upon the summit of a mountain beholds the groundlings, even so when the wise man casts away heedlessness by heedfulness and ascends the high tower of wisdom, this sorrowless sage beholds the sorrowing and foolish multitude.
放逸如自禁 能却之爲賢. 己昇智慧閣 去危爲卽安. 明智觀於愚 譬如山如地.
방일여자금 능각지위현. 기승지혜각 거위위즉안. 명지관어우 비여산여지.
마치 산 정상에 있는 사람이 지상의 사람들을 바라보는 것처럼, 지혜로운 사람은 불요불굴(不撓不屈)의 노력으로 참선(參禪)함으로 무심함을 버리고 지혜의 높은 탑에 오를 때, 슬픔 없는 이 성인은 슬퍼하고 어리석은 대중을 바라본다.
29. Heedful among the heedless, wide-awake among the sleepy, the wise man advances like a swift horse leaving behind a weak jade.
不自放逸 從是多寤 羸馬比良 棄惡爲賢
불자방일 종시다오 이마비량 기악위현
방일한 사람들 가운데서 부지런하고, 잠든 사람들 가운데서 깨어 있는 사람은 빠른 말이 기름진 초원을 향해 시들고 죽은 초원을 빠르게 빠져나감과 같다.
30. By Heedfulness did Indra become the overlord of the gods. Heedfulness is ever praised, and heedlessness ever despised.
不殺而得稱 放逸致毁謗. 不逸摩竭人 緣諍得生天
불살이득칭 방일치훼방. 불일마갈인 연쟁득생천
인드라 신은 부지런하여 신들 가운데서 으뜸이 되었다 부지런함은 항상 찬양을 받고 게으른 비난을 받는 법이다
31. The monk who delights in heedfulness and looks with fear at heedlessness advances like fire, burning all fetters, small and large.
比丘謹愼樂 放逸多憂愆 結使所纏裏 爲火燒已盡
비구근신락 방일다우건 결사소전리 위화소이진
부지런함을 즐기고 게으름을 두려워하는 수행자는 크고 작은 온갖 속박을 불같이 태우면서 나아간다
32. The monk who delights in heedfulness and looks with fear at heedlessness will not fall. He is close to Nibbana.
守戒福致喜 犯戒有懼心 能斷三界漏 此乃近泥洹
수계복치희 범계유구심 능단삼계루 차내근니원
부지런함을 즐기고 게으름을 두려워하는 수행자는 어느새 대자유의 경지에 이르러 결코 물러나는 일이 없다
Chapter 3. 심의품(心意品) Thought
33. As a fletcher makes straight his arrow, a wise man makes straight his trembling and unsteady thought, which is difficult to guard, difficult to hold back.
心多爲輕躁 難持難調護 智者能自正 如匠搦箭直
심다위경조 난지난조호 지자능자정 여장익전직
활 만드는 장인이 화살을 곧게 만드는 것처럼, 지혜로운 사람은 지키기 어렵고 억누르기 어려운 떨리고 흔들리는 생각을 곧게 만든다.
34. As a fish taken from his watery home and thrown onto dry ground, our thought trembles all over in order to escape the dominion of Mara (the tempter).
如魚在旱地 以離於深淵 心識極惶懼 魔衆而奔馳
여어재한지 이리어심연 심식극황구 마중이분치
물가에서 끌어올려 마른 땅에 네던진 물고기처럼, 우리의 생각은 마라(유혹자)의 지배에서 벗어나려고 온통 떤다.
35. It is good to tame the mind, which is difficult to hold in and flighty, rushing wherever it listeth; a tamed mind brings happiness.
輕躁難持 惟欲是從. 制意爲善 自調則寧
경조난지 유욕시종. 제의위선 자조즉영
붙잡기 어렵고 경솔하고 욕망을 따라 헤매는 마음을 억제하는 것은 좋은 일이다 억제된 마음이 평화를 가져오기 때문에
36. Let the wise man guard his thoughts, for they are difficult to perceive, very artful, and they rush wherever they list: thoughts well guarded bring happiness.
意微難見 隨辱而行. 慧常自護 能守則安
의미난견 수욕이행. 혜상자호 능수칙안
지혜로운 사람은 자신의 생각을 잘 경계해야 한다. 생각은 감지하기 어렵고 매우 교묘하며, 자기들 마음대로 달려 빠져 나가기 때문이다. 잘 경계한 생각은 행복을 가져온다.
37. Those who bridle their mind which travels far, moves about alone, is without a body, and hides in the chamber (of the heart), will be free from the bonds of Mara (the tempter).
獨行遠逝 覆藏無形. 損意近道 魔繫乃解.
독행원서 복장무형. 손의근도 마계내해.
자신의 마음을 잘 다스릴수 있는자는 아주 멀리 혼자 몸이 보이지 않게 선정으로 도달하고 주거하기에, 마라(유혹자)의 속박에서 자유로워 진다.
38. If a man's thoughts are unsteady, if he does not know the true dharma, if his peace of mind is troubled, his knowledge will never be perfect.
心無在息 亦不知法 迷於世事 無有正智
심무재식 역부지법 미어세사 무유정지
사람의 생각이 불안정하고, 참된 법을 모르고, 마음의 평화가 흔들리면, 그의 지식은 결코 완전할수 없다.
39. If a man's thoughts are not dissipated, if his mind is not perplexed, if he has ceased to think of good or evil, then there is no fear for him while he is watchful.
사람의 생각이 흐트러지지 않고, 마음이 혼란스럽지 않고, 선과 악에 대한 생각을 멈췄다면, 그가 깨어 있는 동안에는 두려움이 없다.
40. Knowing that this body is (fragile) like a jar, and making this thought firm like a fortress, one should attack Mara (the tempter) with the weapon of knowledge, one should watch him when conquered, and should never rest.
이 몸은 깨어지기 쉬운 항아리와 같다는 이 생각을 요새와 같이 굳건히 항상 경계하며, 지혜라는 무기로 마라(유혹자)를 공격해야 하며, 그가 정복당하는 것을 지켜봐야 하며, 그에 대한 경계를 항상 느춰선 안된다.
41. Before long, alas! this body will lie on the earth, despised, without understanding, like a useless log.
아아, 얼마 지나지 않아 이 몸은 땅에 누워져 뭇사람으로부터 피함의 대상이 되어 쓸모없는 통나무처럼 될 것이다.
42. Whatever a hater may do to a hater, or an enemy to an enemy, a wrongly-directed mind will do us greater mischief.
미워하는 사람끼리, 원수진 사람끼리, 서로에게 해를 끼친다해도 잘못 다스려진 자신의 마음이 자신에게 끼치는 해와는 비할 수 없다.
43. Not a mother, not a father will do so much, nor any other relative; a well-directed mind will do us greater service.
어머니나 아버지도 그보다 더 많은 것을 도와줄수없고, 다른 친척도 그보다 더 큰 도움을 줄 수 없습니다. 잘 경계된 자신의 마음만이 자신에게 가장 큰 도움을 줄 것입니다.
Chapter 4. 화향품(華香品) Flowers
44. Who shall overcome this earth, and the world of Yama (the lord of the departed), and the world of the gods? Who shall find out the plainly shown path of virtue, as a clever man finds out the (right) flower?
누가 이 땅과 야마천(죽은 자의 세상)과 신들의 세상을 이해할까? 화훼장식가(florist)가 좋은 꽃을 찾아내듯이, 누가 명백하게 드러난 진리의 길을 찾아낼 것인가?
45. The disciple will overcome the earth, and the world of Yama, and the world of the gods. The disciple will find out the plainly shown path of virtue, as a clever man finds out the (right) flower.
수행자는 이 땅과 야마천과 신들의 세계를 이해할 것이다. 수행하는 제자는 마치 화훼 장식가(florist)가 좋은 꽃을 찾아내듯이, 명백하게 제시된 진리의 길을 발견할 것이다.
46. He who knows that this body is like froth, and has learnt that it is as unsubstantial as a mirage, will break the flower-pointed arrow of Mara, and never see the king of death.
이 몸이 거품과 같다는 것을 알고, 그것이 신기루처럼 허무하다는 것을 깨달은 사람은, 마라(유혹자)의 꽃으로 만든 뾰족한 화살을 꺾고 죽음의 왕을 결코 보지 않을 것이다.
47. Death carries off a man who is gathering flowers and whose mind is distracted, as a flood carries off a sleeping village.
마음이 마구에 뒤얽인 채 (쾌락의) 꽃을 따던 사람은, 잠들은 마을이 홍수에 휩쓸려 가듯이 죽음도 그를 휩쓸어 간다.
48. Death subdues a man who is gathering flowers, and whose mind is distracted, before he is satiated in his pleasures.
마음이 마구에 뒤얽인 채 (쾌락의) 꽃을 따 모으고 지출 줄 모르고 채우려는 사람은 죽음으로 무너진다.
49. As the bee collects nectar and departs without injuring the flower, or its colour or scent, so let a sage dwell in his village.
꽃과 그 꽃의 색깔이나 향기를 해치지않고 꽃꿀만을 모아 떠나는벌과 같이, 현자도 그와같이 대중속에서 살아야 한다.
50. Not the perversities of others, not their sins of commission or omission, but his own misdeeds and negligences should a sage take notice of.
다른 사람의 잘못, 그들의 했거나 하지못한 일을 찾지말라. 대신, 현자는 자신이 한 일과 못한 일들을 주목해 잘 살펴 보아야 한다.
51. Like a beautiful flower, full of colour, but without scent, are the fine but fruitless words of him who does not act accordingly.
아름다운 꽃이 색깔은 화려하지만 향기는 없는 것처럼, 행동이 따르지 않는 사람의 훌륭한 말은 결실 없는 헛된 것이다.
52. But, like a beautiful flower, full of colour and full of scent, are the fine and fruitful words of him who acts accordingly.
그러나 아름다운 꽃과 같이 색깔과 향기가 가득한것같이, 훌륭한 말과 행동이 같이하는 사람에게는 훌륭한 결실 따를것이다.
53. As many kinds of wreaths can be made from a heap of flowers, so many good things may be achieved by a mortal when once he is born.
많은 꽃무더기에서 수많은 종류의 화환을 만들 수 있듯이, 생사에 종속된 인간은 태어나면 수많은 선행을 해야한다.
54. The scent of flowers does not travel against the wind, nor (that of) sandal-wood, or of Tagara and Mallika flowers; but the odour of good people travels even against the wind; a good man pervades every place.
꽃 향기는 바람을 거슬러 퍼지지 않고, 백단향이나 타가라, 말리카 꽃 향기도 바람을 거슬러 퍼지지 않습니다. 그러나 선한 사람의 향기는 바람도 거슬러 퍼집니다. 선한 사람의 향은 어디에서든지 스며듭니다.
55. Sandal-wood or Tagara, a lotus-flower, or a Vassiki, among these sorts of perfumes, the perfume of virtue is unsurpassed.
백단향이나 타가라, 연꽃, 바시키 등 이런 종류의 향 중에서도 덕의 향은 훨씬 탁월합니다.
56. Mean is the scent that comes from Tagara and sandal-wood;—the perfume of those who possess virtue rises up to the gods as the highest.
타가라와 샌달우드에서 나는 향은 미미하지만, 덕을 갖춘 자의 향은 천신들의 세계까지도 펴져 간다.
57. Of the people who possess these virtues, who live without thoughtlessness, and who are emancipated through true knowledge, Mara, the tempter, never finds the way.
이러한 덕을 지닌 사람들, 사려깊게 사는 사람들, 그리고 진정한 지식을 통해 해탈한 사람들, 유혹자인 마라는 결코 그들을 찾지 못한다.
58, 59. As on a heap of rubbish cast upon the highway the lily will grow full of sweet perfume and delight, thus the disciple of the truly enlightened Buddha shines forth by his knowledge among those who are like rubbish, among the people that walk in darkness.
58, 59. 큰길에 버려진 쓰레기 더미 위에서 백합이 향기롭고 기쁨으로 가득 차 자라듯이, 참으로 깨달은 부처님의 제자는 어둠 속을 걷는 사람들, 쓰레기와 같은 사람들 가운데서도 지혜로 빛을 내비춘다.
Chapter 5. 우암품(愚闇品) The Fool
60. Long is the night to him who is awake; long is a mile to him who is tired; long is life to the foolish who do not know the true law.
깨어 있는 자에게는 밤이 길고, 지친 자에게는 길이 멀기만 하다. 참된 법을 모르는 어리석은 자에게는 인생이 길기만 하다.
61. If a traveller does not meet with one who is his better, or his equal, let him firmly keep to his solitary journey; there should be no companionship with a fool.
수행자는 자기보다 나은 사람이나 동등한 사람을 만나지 못한다면, 그는 반드시 혼자서 길을 가야한다. 어리석은 사람과는 길을 같이가지 마라.
62. "These sons belong to me, and this wealth belongs to me," with such thoughts a fool is tormented. He himself does not belong to himself; how much less sons and wealth?
"이 아들들은 내 것이고, 이 재산은 내 것이다." 어리석은 자는 이런 생각에 사로잡혀 괴로워한다. 그 자신도 자기에게 속하지 않는데, 하물며 아들과 재산은 어찌 그럴 수 있겠는가?
63. The fool who knows his foolishness is wise at least that far. But a fool who thinks himself wise is called a fool indeed.
자신의 어리석음을 아는 바보는 적어도 그 정도만큼은 현명하다. 그러나 스스로를 현명하다고 생각하는 바보는 참으로 바보라고 불린다.
64. If a fool be associated with a wise man even all his life, he will perceive the truth as little as a spoon perceives the taste of soup.
어리석은 사람이 평생 현명한 사람과 어울려 산다 해도, 숟가락이 수프 맛을 모르는 것처럼 진실을 알지 못할 것이다.
65. If an intelligent man be associated for one minute only with a wise man, he will soon perceive the truth, as the tongue perceives the taste of soup.
지혜로운 사람은 성인과 단 1분만 어울린다해도, 혀가 수프의 맛을 느끼는 것처럼 곧 진리를깨닫게 될 것이다.
66. Fools of little understanding have themselves for their greatest enemies, for they do evil deeds which must bear bitter fruits.
지혜가 없는 어리석은 자들은 자기 자신이 자신의 가장 큰 적이 되어, 쓴 열매를 맺는 악행을 행한다.
67. That deed is not well done of which a man must repent, and the reward of which he receives crying and with a tearful face.
후회하는 행위는 그 결과로 울면서 얼굴의 눈물흘린다.
68. That deed is well done of which a man does not repent, and the reward of which he receives gladly and cheerfully.
후회하지 않는 행위, 그 보상을 기쁘고 즐겁게 받을수 행위는 잘한 행위이다.
69. As long as the evil deed done does not bear fruit, the fool thinks it is like honey; but when it ripens, then the fool suffers grief.
어리석은 자는 행한 악행이 열매를 맺지 않는 한 그것을 꿀과 같다고 생각하지만, 그악행이 열매를 맺으면 어리석은 자는 비로서 재난을 당한다.
70. Let a fool month after month eat his food (like an ascetic) with the tip of a blade of Kusa grass, yet he is not worth the sixteenth particle of those who have well weighed the law.
어리석은 사람이 한 두달씩 쿠사풀 잎 끝으로 음식을 먹는다 해도, 그는 진리를 잘 숙고한 사람들의 16분의 1만큼도 가치 없는 사람이다.
71. An evil deed, like newly-drawn milk, does not turn (suddenly); smouldering, like fire covered by ashes, it follows the fool.
갓 짠 우유가 금방 굳지 않듯이, 악을행한 즉시 과보는 없다 해도, 재로 덮여 있는 불씨와 같아, 어리석은 자를 따라 다니며 불태운다.
72. The skill of a fool can only harm him; it severs his head.
어리석은 자의 재주와 힘은 기술은 그의 명성과 지혜를 파괴할 뿐이다.
73. Let the fool wish for a false reputation, for precedence among Bhikkhus, for lordship in the convents, for worship among other people!
어리석은 자는 거짓된 명예를 바라며, 비구들 사이에서의 우위를 바라며, 사원에서의 지배권을 바라며, 다른 사람들 사이에서는 존경을 바란다.
74. "May both the layman and he who has left the world think that this is done by me; may they be subject to me in everything which is to be done or is not to be done," thus is the mind of the fool, and his desire and pride increase.
"재가불자와 비구승들에게 모두 이것이 내가 한 일이라고 생각하게 하라. 해야 할 일과 하지 말아야 할 일에서 그들이 나에게 복종하게 하라." 어리석은 자의 마음은 이러하며, 그의 욕망과 교만은 날로 커진다.
75. "One is the road that leads to wealth, another the road that leads to Nirvana;" if the Bhikkhu, the disciple of Buddha, has learnt this, he will not yearn for honour, he will strive after separation from the world.
“하나는 부로 이끄는 길이고, 다른 하나는 열반으로 이끄는 길이다.” 부처님의 제자인 비구가 이것을 깨달았다면, 그는 명예를 갈망하지 않을 것이며, 세속에서 벗어나려고 노력할 것이다.
Chapter 6. 현철품(賢哲品) The Wise
76. Should one a man of wisdom meet who points out faults and gives reproof, who lays a hidden treasure bare, with such a sage should one consort. Consorting so is one enriched and never in decline.
지혜로운 사람이 허물을 지적하고 꾸짖으며, 숨겨진 보물을 드러낸다면, 그러한 성인과 사귀어야 한다. 그렇게 사귀면 자신이 지혜스러워지며 결코 쇠퇴하지 않는다.
77. Let him admonish, let him teach, let him forbid what is improper!—he will be beloved of the good, by the bad he will be hated.
훈계하고, 가르치고, 옳지 않은 것을 금하라 말하는 이는 선한 사람에게는 사랑을 받을 것이요, 악한 사람에게는 미움을 받을 것이다.
78. Don’t go around with evil friends, with rogues do not consort. Spend your time with noble friends, with worthy ones consort.
악한 벗과 어울리지 말고, 사기꾼과 어울리지 말라. 고귀한 벗과 어울리고, 훌륭한 벗과 어울려라.
79. He who drinks in the law lives happily with a serene mind: the sage rejoices always in the law, as preached by the elect (Ariyas).
진리를 즐기는 자는 고요한 마음으로 행복하게 산다. 성인은 성자(아리야)가 설파한 진리를 항상 기뻐한다.
80. Well-makers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of wood; wise people fashion themselves.
우물 만드는 사람은 물을 (마음대로) 찾아내고, 활 만드는 사람은 화살을 구부리고, 목수는 나무 통나무를 구부리고, 성인은 스스로 자기방법으로 만든다.
81. As a solid rock is not shaken by the wind, wise people falter not amidst blame and praise.
견고한 바위가 바람에 흔들리지 않는 것처럼 지혜로운 사람은 비난과 칭찬 속에서도 흔들리지 않는다.
82. Wise people, after they have listened to the laws, become serene, like a deep, smooth, and still lake.
현명한 사람은 진리를 듣고 나면 깊고 고요하고 고요한 호수처럼 고요해진다.
83. Good people walk on whatever befall, the good do not prattle, longing for pleasure; whether touched by happiness or sorrow wise people never appear elated or depressed.
선한 사람은 무슨 일이 일어나든 그대로 따른다. 선한 사람은 쾌락을 갈구하며 수다 떨지 않는다. 행복이나 슬픔을 만나도 현명한 사람은 결코 심히 기뻐하거나 우울해하지 않는다.
84. If, whether for his own sake, or for the sake of others, a man wishes neither for a son, nor for wealth, nor for lordship, and if he does not wish for his own success by unfair means, then he is good, wise, and virtuous.
어떤 사람이 자기 자신을 위해서든, 다른 사람을 위해서든 아들을 원하지 않고, 부나 영주됨을 원하지 않으며, 부당한 방법으로 자신의 성공을 원하지 않는다면, 그는 선하고 지혜롭고 덕이 있는 사람이다.
85. Few are there among men who arrive at the other shore (become Arhats); the other people here run up and down the shore.
사람 가운데 강 건너편에 도달하는 사람(아라한이 되는 사람)은 적고, 나머지 사람들은 강변을 따라 오르락 내리막만 한다.
86. But those who practice according to the well-expounded Dharma will reach the other shore (Nirvana), having crossed the dominion of death, however difficult to overcome.
그러나 잘 베풀어진 진리를 잘따르는 자들은, 아무리 극복하기 어려운 죽음의 권세를 넘어설 것이다.
87, 88. A wise man should leave the dark state (of ordinary life), and follow the bright state (of the Bhikshu). After going from his home to a homeless state, he should in his retirement look for enjoyment where there seemed to be no enjoyment. Leaving all pleasures behind, and calling nothing his own, the wise man should purge himself from all the troubles of the mind.
현명한 사람은 (평범한 삶의) 어두운 상태를 떠나 (비구의) 밝은 상태를 따라야 합니다. 집을 떠나 노숙의 세계로 간 후, 그는 은둔 생활을 통해 즐거움이 없어 보이는 곳에서 즐거움을 찾아야 합니다. 모든 즐거움을 뒤로하고 아무것도 자신의 것으로 여기지 않으면서, 현명한 사람은 마음의 모든 번뇌에서 자신을 깨끗이 해야 합니다.
89. Those whose mind is well grounded in the (seven) elements of knowledge, who without clinging to anything, rejoice in freedom from attachment, whose appetites have been conquered, and who are full of light, are free (even) in this world.
마음이 지식의 일곱 가지 요소의 뿌리를 잘갖춘 사람, 아무것에도 집착하지 않고 집착에서 벗어난 자유를 기뻐하는 사람, 욕망을 정복하고 빛으로 가득 찬 사람은 이 세상에서도 자유롭습니다.
Chapter 7. 아라한품(阿羅漢品) The Venerable (Arhat).
90. There is no suffering for him who has finished his journey, and abandoned grief, who has freed himself on all sides, and thrown off all fetters.
생사의 여행은 끝났다. 근심과 걱정을 떠나 모든 얽매임을 끊고 자유를 얻은 사람, 아라한에게 이제 괴로움은 없다.
91. They depart with their thoughts well-collected, they are not happy in their abode; like swans who have left their lake, they leave their house and home.
바르게 생각하는 사람은 집 떠나고, 쉴 집도 반기지 않는다. 호수를 떠나는 백조처럼 그들은 저마다 집을 떠난다.
92. If a person has nothing to rely on, he knows what he values most. He wishes for emptiness and formlessness, and contemplates them as his way. Birds fly in the sky without leaving footprints, just like the wayfarer, who speaks without interest.
93. He whose appetites are stilled, who is not absorbed in enjoyment, who has perceived void and unconditioned freedom (Nirvana), his path is difficult to understand, like that of birds in the air.
94. The gods even envy him whose senses, like horses well broken in by the driver, have been subdued, who is free from pride, and free from appetites.
95. Such a one who does his duty is tolerant like the earth, like Indra's bolt; he is like a lake without mud; no new births are in store for him.
96. His thought is quiet, quiet are his word and deed, when he has obtained freedom by true knowledge, when he has thus become a quiet man.
97. The man who is free from credulity, but knows the uncreated, who has cut all ties, removed all temptations, renounced all desires, he is the greatest of men.
98. In a hamlet or in a forest, in the deep water or on the dry land, wherever venerable persons (Arhanta) dwell, that place is delightful.
99. Forests are delightful; where the world finds no delight, there the passionless will find delight, for they look not for pleasures.
Chapter 8. 술천품(述千品) The Thousands
100. Even though a speech be a thousand (of words), but made up of senseless words, one word of sense is better, which if a man hears, he becomes quiet.
쓸모없는 말을엮어. 늘어놓는 천 마디보다. 들으면 마음이 가라앉는 한 마디가. 훨씬 뛰어난 말이다.
101. Even though a Gatha (poem) be a thousand (of words), but made up of senseless words, one word of a Gatha is better, which if a man hears, he becomes quiet.
102. Though a man recite a hundred Gathas made up of senseless words, one word of the law is better, which if a man hears, he becomes quiet.
103. If one man conquer in battle a thousand times thousand men, and if another conquer himself, he is the greatest of conquerors.
104, 105. One's own self conquered is better than all other people; not even a god, a Gandharva, not Mara with Brahman could change into defeat the victory of a man who has vanquished himself, and always lives under restraint.
106. If a man for a hundred years sacrifice month after month with a thousand, and if he but for one moment pay homage to a man whose soul is grounded (in true knowledge), better is that homage than sacrifice for a hundred years.
107. If a man for a hundred years worship Agni (fire) in the forest, and if he but for one moment pay homage to a man whose soul is grounded (in true knowledge), better is that homage than sacrifice for a hundred years.
108. Whatever a man sacrifice in this world as an offering or as an oblation for a whole year in order to gain merit, the whole of it is not worth a quarter (a farthing); reverence shown to the righteous is better.
109. He who always greets and constantly reveres the aged, four things will increase to him, viz. life, beauty, happiness, power.
110. But he who lives a hundred years, vicious and unrestrained, a life of one day is better if a man is virtuous and reflecting.
111. And he who lives a hundred years, ignorant and unrestrained, a life of one day is better if a man is wise and reflecting.
112. And he who lives a hundred years, idle and weak, a life of one day is better if a man has attained firm strength.
113. And he who lives a hundred years, not seeing beginning and end, a life of one day is better if a man sees beginning and end.
114. And he who lives a hundred years, not seeing the immortal place, a life of one day is better if a man sees the immortal place.
115. And he who lives a hundred years, not seeing the highest law, a life of one day is better if a man sees the highest law.
Chapter 9. 악행품(惡行品) Evil
116. If a man would hasten towards the good, he should keep his thought away from evil; if a man does what is good slothfully, his mind delights in evil.
117. If a man commits a sin, let him not do it again; let him not delight in sin: pain is the outcome of evil.
118. If a man does what is good, let him do it again; let him delight in it: happiness is the outcome of good.
119. Even an evil-doer sees happiness as long as his evil deed has not ripened; but when his evil deed has ripened, then does the evil-doer see evil.
120. Even a good man sees evil days, as long as his good deed has not ripened; but when his good deed has ripened, then does the good man see happy days.
121. Let no man think lightly of evil, saying in his heart, It will not come nigh unto me. Even by the falling of water-drops a water-pot is filled; the fool becomes full of evil, even if he gather it little by little.
122. Let no man think lightly of good, saying in his heart, It will not come nigh unto me. Even by the falling of water-drops a water-pot is filled; the wise man becomes full of good, even if he gather it little by little.
123. Let a man avoid evil deeds, as a merchant, if he has few companions and carries much wealth, avoids a dangerous road; as a man who loves life avoids poison.
124. He who has no wound on his hand, may touch poison with his hand; poison does not affect one who has no wound; nor is there evil for one who does not commit evil.
125. If a man offend a harmless, pure, and innocent person, the evil falls back upon that fool, like light dust thrown up against the wind.
126. Some people are born again; evil-doers go to hell; righteous people go to heaven; those who are free from all worldly desires attain Nirvana.
127. Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where a man might be freed from an evil deed.
128. Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where death could not overcome (the mortal).
Chapter 10. 도장품(刀杖品) Punishment
129. All tremble at violence; all fear death. Putting oneself in the place of another, one should not kill nor cause another to kill.
130. All men tremble at punishment, all men love life; remember that thou art like unto them, and do not kill, nor cause slaughter.
131. He who seeking his own happiness punishes or kills beings who also long for happiness, will not find happiness after death.
132. He who seeking his own happiness does not punish or kill beings who also long for happiness, will find happiness after death.
133. Do not speak harshly to anybody; those who are spoken to will answer thee in the same way. Angry speech is painful, blows for blows will touch thee.
134. If, like a shattered metal plate (gong), thou utter not, then thou hast reached Nirvana; contention is not known to thee.
135. As a cowherd with his staff drives his cows into the stable, so do Age and Death drive the life of men.
136. A fool does not know when he commits his evil deeds: but the wicked man burns by his own deeds, as if burnt by fire.
137. He who inflicts pain on innocent and harmless persons, will soon come to one of these ten states:
138. He will have cruel suffering, loss, injury of the body, heavy affliction, or loss of mind,
139. Or a misfortune coming from the king, or a fearful accusation, or loss of relations, or destruction of treasures,
140. Or lightning-fire will burn his houses; and when his body is destroyed, the fool will go to hell.
141. Not nakedness, not platted hair, not dirt, not fasting, or lying on the earth, not rubbing with dust, not sitting motionless, can purify a mortal who has not overcome desires.
142. He who, though dressed in fine apparel, exercises tranquillity, is quiet, subdued, restrained, chaste, and has ceased to find fault with all other beings, he indeed is a Brahmana, an ascetic (sramana), a friar (bhikshu).
143. Is there in this world any man so restrained by humility that he does not mind reproof, as a well-trained horse the whip?
144. Like a well-trained horse when touched by the whip, be ye active and lively, and by faith, by virtue, by energy, by meditation, by discernment of the law you will overcome this great pain (of reproof), perfect in knowledge and in behaviour, and never forgetful.
145. Well-makers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of wood; good people fashion themselves.
Chapter 11. 노모품(老耗品) Old Age
146. How is there laughter, how is there joy, as this world is always burning? Why do you not seek a light, ye who are surrounded by darkness?
147. Look at this dressed-up lump, covered with wounds, joined together, sickly, full of many thoughts, which has no strength, no hold!
148. This body is wasted, full of sickness, and frail; this heap of corruption breaks to pieces, life indeed ends in death.
149. Those white bones, like gourds thrown away in the autumn, what pleasure is there in looking at them?
150. After a stronghold has been made of the bones, it is covered with flesh and blood, and there dwell in it old age and death, pride and deceit.
151. The brilliant chariots of kings are destroyed, the body also approaches destruction, but the virtue of good people never approaches destruction,—thus do the good say to the good.
152. A man who has learnt little, grows old like an ox; his flesh grows, but his knowledge does not grow.
153, 154. Looking for the maker of this tabernacle, I shall have to run through a course of many births, so long as I do not find (him); and painful is birth again and again. But now, maker of the tabernacle, thou hast been seen; thou shalt not make up this tabernacle again. All thy rafters are broken, thy ridge-pole is sundered; the mind, approaching the Eternal (visankhara, nirvana), has attained to the extinction of all desires.
155. Men who have not observed proper discipline, and have not gained treasure in their youth, perish like old herons in a lake without fish.
156. Men who have not observed proper discipline, and have not gained treasure in their youth, lie, like broken bows, sighing after the past.
Chapter 12. 기신품(己身品) The Self
157. If a man hold himself dear, let him watch himself carefully; during one at least out of the three watches a wise man should be watchful.
158. Let each man direct himself first to what is proper, then let him teach others; thus a wise man will not suffer.
159. If a man make himself as he teaches others to be, then, being himself well subdued, he may subdue (others); one's own self is indeed difficult to subdue.
160. Self is the lord of self, who else could be the lord? With self well subdued, a man finds a lord such as few can find.
161. The evil done by oneself, self-begotten, self-bred, crushes the foolish, as a diamond breaks a precious stone.
162. He whose wickedness is very great brings himself down to that state where his enemy wishes him to be, as a creeper does with the tree which it surrounds.
163. Easy to do are things that are bad and harmful to oneself, but exceedingly difficult to do are things that are good and beneficial.
164. The foolish man who scorns the rule of the venerable (Arahat), of the elect (Ariya), of the virtuous, and follows false doctrine, he bears fruit to his own destruction, like the fruits of the Katthaka reed.
165. By oneself is evil done, by oneself is one defiled. By oneself is evil left undone, by oneself is one purified. Purity and impurity depend on oneself—no one can purify another.
166. Let no one forget his own duty for the sake of another's, however great; let a man, after he has discerned his own duty, be always attentive to his duty.
Chapter 13. 세속품 (世俗品) The World
167. Do not follow the evil law! Do not live on in thoughtlessness! Do not follow false doctrine! Be not a friend of the world.
168. Rouse thyself! do not be idle! Follow the law of virtue! The virtuous rests in bliss in this world and in the next.
169. Follow the law of virtue; do not follow that of sin. The virtuous rests in bliss in this world and in the next.
170: If a man looks at the world (i.e., the five skandhas) in the same way as one looks at a bubble or a mirage, the King of Death will not find him.
171. Come, look at this glittering world, like unto a royal chariot; the foolish are immersed in it, but the wise do not touch it.
172. He who formerly was reckless and afterwards became sober, brightens up this world, like the moon when freed from clouds.
173. He whose evil deeds are covered by good deeds, brightens up this world, like the moon when freed from clouds.
174. This world is dark, few only can see here; a few only go to heaven, like birds escaped from the net.
175. The swans go on the path of the sun, they go through the ether by means of their miraculous power; the wise are led out of this world, when they have conquered Mara and his train.
176. If a man has transgressed one law, and speaks lies, and scoffs at another world, there is no evil he will not do.
177. The uncharitable do not go to the world of the gods; fools only do not praise liberality; a wise man rejoices in liberality, and through it becomes blessed in the other world.
178. Better than sovereignty over the earth, better than going to heaven, better than lordship over all worlds, is the reward of the first step in holiness.
Chapter 14. 불타품(佛陀品) The Buddha (The Awakened)
179. He whose conquest is not conquered again, into whose conquest no one in this world enters, by what track can you lead him, the Awakened, the Omniscient, the trackless?
180. He whom no desire with its snares and poisons can lead astray, by what track can you lead him, the Awakened, the Omniscient, the trackless?
181. Even the gods envy those who are awakened and not forgetful, who are given to meditation, who are wise, and who delight in the repose of retirement (from the world).
182. Difficult (to obtain) is the conception of men, difficult is the life of mortals, difficult is the hearing of the True Law, difficult is the birth of the Awakened (the attainment of Buddhahood).
183. Not to commit any sin, to do good, and to purify one's mind, that is the teaching of (all) the Awakened.
184. The Awakened call patience the highest penance, long-suffering the highest Nirvana; for he is not an anchorite (pravragita) who strikes others, he is not an ascetic (sramana) who insults others.
185. Not to blame, not to strike, to live restrained under the law, to be moderate in eating, to sleep and sit alone, and to dwell on the highest thoughts,—this is the teaching of the Awakened.
186. There is no satisfying lusts, even by a shower of gold pieces; he who knows that lusts have a short taste and cause pain, he is wise;
187. Even in heavenly pleasures he finds no satisfaction, the disciple who is fully awakened delights only in the destruction of all desires.
188. Men, driven by fear, go to many a refuge, to mountains and forests, to groves and sacred trees.
189. But that is not a safe refuge, that is not the best refuge; a man is not delivered from all pains after having gone to that refuge.
190. He who takes refuge with Buddha, the Law, and the Church; he who, with clear understanding, sees the four holy truths:—
191. Viz. pain, the origin of pain, the destruction of pain, and the eightfold holy way that leads to the quieting of pain;—
192. That is the safe refuge, that is the best refuge; having gone to that refuge, a man is delivered from all pain.
193: It is hard to find the noblest of men (Buddha); he is not born everywhere nor in every clan. To whatever clan such a wise man is born, that clan prospers.
194. Happy is the arising of the awakened, happy is the teaching of the True Law, happy is peace in the church, happy is the devotion of those who are at peace.
195, 196. He who pays homage to those who deserve homage, whether the awakened (Buddha) or their disciples, those who have overcome the host (of evils), and crossed the flood of sorrow, he who pays homage to such as have found deliverance and know no fear, his merit can never be measured by anybody.
Chapter 15. 안락품(安樂品) Happiness
197. Let us live happily then, not hating those who hate us! among men who hate us let us dwell free from hatred!
198. Let us live happily then, free from ailments among the ailing! among men who are ailing let us dwell free from ailments!
199. Let us live happily then, free from greed among the greedy! among men who are greedy let us dwell free from greed!
200. Happy indeed we live, we who possess nothing! We shall be feeders on joy, like the radiant gods (devá ábhassará, a class of gods in the realm of subtle form (rúpa-dhátu), they are said to subsist on joy instead of food).
201. Victory breeds hatred, for the conquered is unhappy. He who has given up both victory and defeat, he, the contented, is happy.
202. There is no fire like lust, no waste like hatred. There is no ill like the aggregates, no bliss higher than the peace (of Nibbána).
203. Hunger is the worst of diseases, the body the greatest of pains; if one knows this truly, that is Nirvana, the highest happiness.
204. Health is the greatest of gifts, contentedness the best riches; trust is the best of relationships, Nirvana the highest happiness.
205. He who has tasted the sweetness of solitude and tranquillity, is free from fear and free from sin, while he tastes the sweetness of drinking in the law.
206. The sight of the elect (Arya) is good, to live with them is always happiness; if a man does not see fools, he will be truly happy.
207. He who walks in the company of fools suffers a long way; company with fools, as with an enemy, is always painful; company with the wise is pleasure, like meeting with kinsfolk.
208. Therefore, one ought to follow the wise, the intelligent, the learned, the much enduring, the dutiful, the elect; one ought to follow a good and wise man, as the moon follows the path of the stars.
Chapter 16. 애호품(愛好品) The Pleasure
209. He who gives himself to vanity, and does not give himself to meditation, forgetting the real aim (of life) and grasping at pleasure, will in time envy him who has exerted himself in meditation.
210. Let no man ever look for what is pleasant, or what is unpleasant. Not to see what is pleasant is pain, and it is pain to see what is unpleasant.
211. Let, therefore, no man love anything; loss of the beloved is evil. Those who love nothing and hate nothing, have no fetters.
212. From pleasure comes grief, from pleasure comes fear; he who is free from pleasure knows neither grief nor fear.
213. From affection comes grief, from affection comes fear; he who is free from affection knows neither grief nor fear.
214. From lust comes grief, from lust comes fear; he who is free from lust knows neither grief nor fear.
215. From love comes grief, from love comes fear; he who is free from love knows neither grief nor fear.
216. From greed comes grief, from greed comes fear; he who is free from greed knows neither grief nor fear.
217. He who possesses virtue and intelligence, who is just, speaks the truth, and does what is his own business, him the world will hold dear.
218. He in whom a desire for the Ineffable (Nirvana) has sprung up, who is satisfied in his mind, and whose thoughts are not bewildered by love, he is called urdhvamsrotas (carried upwards by the stream).
219. Kinsmen, friends, and lovers salute a man who has been long away, and returns safe from afar.
220. In like manner his good works receive him who has done good, and has gone from this world to the other;—as kinsmen receive a friend on his return.
Chapter 17. 분노품(忿怒品) Anger
221. Let a man leave anger, let him forsake pride, let him overcome all bondage! No sufferings befall the man who is not attached to name and form, and who calls nothing his own.
222. He who holds back rising anger like a rolling chariot, him I call a real driver; other people are but holding the reins.
223. Let a man overcome anger by love, let him overcome evil by good; let him overcome the greedy by liberality, the liar by truth!
224. Speak the truth, do not yield to anger; give, if thou art asked for little; by these three steps thou wilt go near the gods.
225. The sages who injure nobody, and who always control their body, they will go to the unchangeable place (Nirvana), where, if they have gone, they will suffer no more.
226. Those who are ever watchful, who study day and night, and who strive after Nirvana, their passions will come to an end.
227. This is an old saying, O Atula, this is not only of to-day: `They blame him who sits silent, they blame him who speaks much, they also blame him who says little; there is no one on earth who is not blamed.'
228. There never was, there never will be, nor is there now, a man who is always blamed, or a man who is always praised.
229, 230. But he whom those who discriminate praise continually day after day, as without blemish, wise, rich in knowledge and virtue, who would dare to blame him, like a coin made of gold from the Gambu river? Even the gods praise him, he is praised even by Brahman.
231. Beware of bodily anger, and control thy body! Leave the sins of the body, and with thy body practise virtue!
232. Beware of the anger of the tongue, and control thy tongue! Leave the sins of the tongue, and practise virtue with thy tongue!
233. Beware of the anger of the mind, and control thy mind! Leave the sins of the mind, and practise virtue with thy mind!
234. The wise who control their body, who control their tongue, the wise who control their mind, are indeed well controlled.
Chapter 18. 진구품(塵垢品) Impurity
235. Like a withered leaf are you now; death’s messengers (Yama) are waiting for you. You stand on the eve of your departure, yet you have made no provision for your journey!
236. Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt enter into the heavenly world of the elect (Ariya).
237. Thy life has come to an end, thou art come near to death (Yama), there is no resting-place for thee on the road, and thou hast no provision for thy journey.
238. Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt not enter again into birth and decay.
239. Let a wise man blow off the impurities of his self, as a smith blows off the impurities of silver one by one, little by little, and from time to time.
240. As the impurity which springs from the iron, when it springs from it, destroys it; thus do a transgressor's own works lead him to the evil path.
241. The taint of prayers is non-repetition; the taint of houses, non-repair; the taint of the body is sloth; the taint of a watchman, thoughtlessness.
242. Bad conduct is the taint of woman, greediness the taint of a benefactor; tainted are all evil ways in this world and in the next.
243. But there is a taint worse than all taints,—ignorance is the greatest taint. O mendicants! throw off that taint, and become taintless!
244. Life is easy to live for a man who is without shame, a crow hero, a mischief-maker, an insulting, arrogant, and wretched fellow.
245. But life is hard to live for a modest man, who always looks for what is pure, who is disinterested, quiet, spotless, and intelligent.
246. He who destroys life, who speaks untruth, who in this world takes what is not given him, who goes to another man's wife;
247. And the man who gives himself to drinking intoxicating liquors, he, even in this world, digs up his own root.
248. O man, know this, that the unrestrained are in a bad state; take care that greediness and vice do not bring thee to grief for a long time!
249. The world gives according to their faith or according to their pleasure: if a man frets about the food and the drink given to others, he will find no rest either by day or by night.
250. He in whom that feeling is destroyed, and taken out with the very root, finds rest by day and by night.
251. There is no fire like passion, there is no shark like hatred, there is no snare like folly, there is no torrent like greed.
252. The fault of others is easily perceived, but that of oneself is difficult to perceive; a man winnows his neighbour's faults like chaff, but his own fault he hides, as a cheat hides the bad die from the gambler.
252. 다른 사람의 잘못은 쉽게 알아차리지만, 자신의 잘못은 알아차리기 어렵다. 사람은 이웃의 잘못은 쭉정이처럼 걸러내지만, 자신의 잘못은 마치 사기꾼이 도박꾼에게 나쁜 주사위를 숨기는 것처럼 숨긴다.
253: In one who constantly sees the faults of others and is always disparaging them, moral intoxicants (asavas) increase; he is far from extinction of moral intoxicants (i.e., he is far from attainment of arahatship).
253: 다른 사람의 잘못을 끊임없이 보고 항상 그들을 폄하하는 사람에게는 도덕적 중독 물질(아사와)이 증가합니다. 그는 도덕적 중독 물질의 소멸과는 거리가 멉니다. (즉, 그는 아라한의 성취와는 거리가 멉니다.)
254. There is no path through the air, a man is not a Samana by outward acts. The world delights in vanity, the Tathagatas (the Buddhas) are free from vanity.
255. There is no path through the air, a man is not a Samana by outward acts. No creatures are eternal; but the awakened (Buddha) are never shaken.
Chapter 19. 주법품 (住法品) The Righteous
256, 257. A man is not just if he carries a matter by violence; no, he who distinguishes both right and wrong, who is learned and leads others, not by violence, but by law and equity, and who is guarded by the law and intelligent, he is called just.
258. A man is not learned because he talks much; he who is patient, free from hatred and fear, he is called learned.
259. A man is not a supporter of the law because he talks much; even if a man has learnt little, but sees the law bodily, he is a supporter of the law, a man who never neglects the law.
260. A man is not an elder because his head is grey; his age may be ripe, but he is called `Old-in-vain.'
261. He in whom there is truth, virtue, love, restraint, moderation, he who is free from impurity and is wise, he is called an elder.
262. An envious greedy, dishonest man does not become respectable by means of much talking only, or by the beauty of his complexion.
263. He in whom all this is destroyed, and taken out with the very root, he, when freed from hatred and wise, is called respectable.
264. Not by tonsure does an undisciplined man who speaks falsehood become a Samana; can a man be a Samana who is still held captive by desire and greediness?
265. He who always quiets the evil, whether small or large, he is called a Samana (a quiet man), because he has quieted all evil.
266. A man is not a mendicant (Bhikshu) simply because he asks others for alms; he who adopts the whole law is a Bhikshu, not he who only begs.
267. He who is above good and evil, who is chaste, who with knowledge passes through the world, he indeed is called a Bhikshu.
268, 269. A man is not a Muni because he observes silence (mona, i.e. mauna), if he is foolish and ignorant; but the wise who, taking the balance, chooses the good and avoids evil, he is a Muni, and is a Muni thereby; he who in this world weighs both sides is called a Muni.
270. A man is not an elect (Ariya) because he injures living creatures; because he has pity on all living creatures, therefore is a man called Ariya.
271, 272. Not only by discipline and vows, not only by much learning, not by entering into a trance, not by sleeping alone, do I earn the happiness of release which no worldling can know. Bhikshu, be not confident as long as thou hast not attained the extinction of desires.
Chapter 20. 도행품(道行品) The Way
273. The best of ways is the eightfold; the best of truths the four words; the best of virtues passionlessness; the best of men he who has eyes to see.
모든길 가운데서 여덟가지 바른길이 가장 뛰어 났다. 모든 진리 가운데서 네 가지 거룩한 진리가 가장 뛰어났고 모든 덕목 가운데서 해탈이 가장 뛰어났고, 모든 사람 가운데서 참으로 눈 밝은 이(부처)가 가장 뛰어났다.
274. This is the way, there is no other that leads to the purifying of intelligence. Go on this way! Everything else is the deceit of Mara (the tempter).
이것이 길이다. 지견을 맑게 하는 다른 길이 있을 수 없다. 이 길을 따르라. 없어져라! 다른 모든것들은 악마의 유혹이다.
275. If you go on this way, you will make an end of pain! The way was preached by me, when I had understood the removal of the thorns (in the flesh).
이 길을 가면 괴로움을 없앨 수 있을 수 있으리라. 나는 [괴로움의] 화살을 빼고나서, 이 길을 가리킨 것이다.
276. You yourself must make an effort. The Tathagatas (Buddhas) are only preachers. The thoughtful who enter the way are freed from the bondage of Mara.
해야 할 일은 노력이다. 진리를 터득 한 여래는 길을 가리키는 이에 지나지 않는다. [그 길을] 실천하는 자는 마왕의 사슬에서 벗어나리라.
277. “All conditioned (created) things are impermanent”—when one sees this with wisdom one turns away from suffering. This is the path to purification.
“비구들이여, 이 세상의 모든 조건 지어진 것들은 계속 변화되고 늙어 가느니라. 그러므로 모든 현상은 무상이니라.” —이것을 지혜로 깨달으면 고통에서 벗어나게 됩니다. 이것이 정화의 길입니다.
278. "All conditioned things are unsatisfactory" — when one sees this with wisdom, one turns away from suffering. This is the path to purification.
“비구들이여, 인간을 구성하는 다섯 가지 무더기(五蘊)인 색(色), 수(受), 상(想), 행(行), 식(識)은 모두 고통스러운 것이며, 어느 한 순간에도 만족이 없느니라. 그러므로 오온은 괴로움이니라.” —이것을 지혜로 깨달으면 고통에서 벗어나게 됩니다. 이것이 정화의 길입니다.
279. "All things are not-self" — when one sees this with wisdom, one turns away from suffering. This is the path to purification.
"비구들이여, 모든 법과 오온에는 자아가 없느니라. 이는 법과 오온 중의 어떤 한 요소가 홀로 판단하거나 지배하는 것이 아니며, 외부에 있는 어떤 절대자나 힘이 판단하거나 지배하는 것도 아니라, 조건에 따라 움직이고 변화되고 발전하고 판단하고 지배한다는 뜻이니라. 그러므로 모든 법과 오온은 무아이니라.” —이것을 지혜로 깨달으면 고통에서 벗어나게 됩니다. 이것이 정화의 길입니다.
280. The idler who does not exert himself when he should, who though young and strong is full of sloth, with a mind full of vain thoughts—such an idle and lazy man does not find the path to wisdom.
일어나야 할 때 일어나지 않으며 젊고 건강하면서도 그 의지력이 약하고 게을러 빠진 사람, 그는 결코 저 지혜의 길을 발견하지 못한다.
281. Watching his speech, well restrained in mind, let a man never commit any wrong with his body! Let a man but keep these three roads of action clear, and he will achieve the way which is taught by the wise.
말을 조심하고 마음을 자제하고 몸으로 악을 짓지 말아야 한다. 이세가지 선행을 꼭 하자. 그러면 옛성자가 설법한 도에 이르리라.
282. Wisdom springs from meditation, without meditation wisdom wanes. Having known these two paths of progress and decline, one should so conduct oneself that wisdom increases.
283. Cut down the whole forest (of lust), not a tree only! Danger comes out of the forest (of lust). When you have cut down both the forest (of lust) and its undergrowth, then, Bhikshus, you will be rid of the forest and free!
한 그루의 나무가 아니라 욕망의 숲 전체를 베어버려라. 위험은 이 욕망의 숲으로부터 온다. 나무와 이 숲 전체를 베어버리게 되면 그대는 이제 이 욕망의 숲으로부터 자유롭게 된다.
284. So long as the love of man towards women, even the smallest, is not destroyed, so long is his mind in bondage, as the calf that drinks milk is to its mother.
285. Cut out the love of self, like an autumn lotus, with thy hand! Cherish the road of peace. Nirvana has been shown by Sugata (Buddha).
286. `Here I shall dwell in the rain, here in winter and summer,' thus the fool meditates, and does not think of his death.
287. Death comes and carries off that man, praised for his children and flocks, his mind distracted, as a flood carries off a sleeping village.
288. Sons are no help, nor a father, nor relations; there is no help from kinsfolk for one whom death has seized.
289. A wise and good man who knows the meaning of this, should quickly clear the way that leads to Nirvana.
Chapter 21. 광연품 (廣衍品) Miscellaneous
290. If by leaving a small pleasure one sees a great pleasure, let a wise man leave the small pleasure, and look to the great.
291. He who, by causing pain to others, wishes to obtain pleasure for himself, he, entangled in the bonds of hatred, will never be free from hatred.
292. What ought to be done is neglected, what ought not to be done is done; the desires of unruly, thoughtless people are always increasing.
293. But they whose whole watchfulness is always directed to their body, who do not follow what ought not to be done, and who steadfastly do what ought to be done, the desires of such watchful and wise people will come to an end.
294. A true Brahmana goes scatheless, though he have killed father and mother, and two valiant kings, though he has destroyed a kingdom with all its subjects.
295. A true Brahmana goes scatheless, though he have killed father and mother, and two holy kings, and an eminent man besides.
296. The disciples of Gotama (Buddha) are always well awake, and their thoughts day and night are always set on Buddha.
297. The disciples of Gotama are always well awake, and their thoughts day and night are always set on the law.
298. The disciples of Gotama are always well awake, and their thoughts day and night are always set on the church.
299. The disciples of Gotama are always well awake, and their thoughts day and night are always set on their body.
300. The disciples of Gotama are always well awake, and their mind day and night always delights in compassion.
301. The disciples of Gotama are always well awake, and their mind day and night always delights in meditation.
302. It is hard to leave the world (to become a friar), it is hard to enjoy the world; hard is the monastery, painful are the houses; painful it is to dwell with equals (to share everything in common) and the itinerant mendicant is beset with pain. Therefore let no man be an itinerant mendicant and he will not be beset with pain.
303. Whatever place a faithful, virtuous, celebrated, and wealthy man chooses, there he is respected.
304. Good people shine from afar, like the snowy mountains; bad people are not seen, like arrows shot by night.
305. He alone who, without ceasing, practises the duty of sitting alone and sleeping alone, he, subduing himself, will rejoice in the destruction of all desires alone, as if living in a forest.
Chapter 22. 지옥품 (地獄品) The Downward Course
306. He who says what is not, goes to hell; he also who, having done a thing, says I have not done it. After death both are equal, they are men with evil deeds in the next world.
307. Many men whose shoulders are covered with the yellow gown are ill-conditioned and unrestrained; such evil-doers by their evil deeds go to hell.
308. Better it would be to swallow a heated iron ball, like flaring fire, than that a bad unrestrained fellow should live on the charity of the land.
309. Four things does a wreckless man gain who covets his neighbour's wife,—a bad reputation, an uncomfortable bed, thirdly, punishment, and lastly, hell.
310. There is bad reputation, and the evil way (to hell), there is the short pleasure of the frightened in the arms of the frightened, and the king imposes heavy punishment; therefore let no man think of his neighbour's wife.
311. As a grass-blade, if badly grasped, cuts the arm, badly-practised asceticism leads to hell.
312. An act carelessly performed, a broken vow, and hesitating obedience to discipline, all this brings no great reward.
313. If anything is to be done, let a man do it, let him attack it vigorously! A careless pilgrim only scatters the dust of his passions more widely.
314. An evil deed is better left undone, for a man repents of it afterwards; a good deed is better done, for having done it, one does not repent.
315. Like a well-guarded frontier fort, with defences within and without, so let a man guard himself. Not a moment should escape, for they who allow the right moment to pass, suffer pain when they are in hell.
316. They who are ashamed of what they ought not to be ashamed of, and are not ashamed of what they ought to be ashamed of, such men, embracing false doctrines enter the evil path.
317. They who fear when they ought not to fear, and fear not when they ought to fear, such men, embracing false doctrines, enter the evil path.
318. They who forbid when there is nothing to be forbidden, and forbid not when there is something to be forbidden, such men, embracing false doctrines, enter the evil path.
319. They who know what is forbidden as forbidden, and what is not forbidden as not forbidden, such men, embracing the true doctrine, enter the good path.
Chapter 23. 상유품 (象喩品) The Elephant
320. Silently shall I endure abuse as the elephant in battle endures the arrow sent from the bow: for the world is ill-natured.
321. They lead a tamed elephant to battle, the king mounts a tamed elephant; the tamed is the best among men, he who silently endures abuse.
322. Mules are good, if tamed, and noble Sindhu horses, and elephants with large tusks; but he who tames himself is better still.
323. For with these animals does no man reach the untrodden country (Nirvana), where a tamed man goes on a tamed animal, viz. on his own well-tamed self.
324. The elephant called Dhanapalaka, his temples running with sap, and difficult to hold, does not eat a morsel when bound; the elephant longs for the elephant grove.
325. If a man becomes fat and a great eater, if he is sleepy and rolls himself about, that fool, like a hog fed on wash, is born again and again.
326. This mind of mine went formerly wandering about as it liked, as it listed, as it pleased; but I shall now hold it in thoroughly, as the rider who holds the hook holds in the furious elephant.
327. Be not thoughtless, watch your thoughts! Draw yourself out of the evil way, like an elephant sunk in mud.
328. If a man find a prudent companion who walks with him, is wise, and lives soberly, he may walk with him, overcoming all dangers, happy, but considerate.
329. If a man find no prudent companion who walks with him, is wise, and lives soberly, let him walk alone, like a king who has left his conquered country behind,—like an elephant in the forest.
330. It is better to live alone, there is no companionship with a fool; let a man walk alone, let him commit no sin, with few wishes, like an elephant in the forest.
331. If an occasion arises, friends are pleasant; enjoyment is pleasant, whatever be the cause; a good work is pleasant in the hour of death; the giving up of all grief is pleasant.
332. Pleasant in the world is the state of a mother, pleasant the state of a father, pleasant the state of a Samana, pleasant the state of a Brahmana.
333. Pleasant is virtue lasting to old age, pleasant is a faith firmly rooted; pleasant is attainment of intelligence, pleasant is avoiding of sins.
Chapter 24. 애욕품 (愛欲品) Thirst
334. The thirst of a thoughtless man grows like a creeper; he runs from life to life, like a monkey seeking fruit in the forest.
335. Whomsoever this fierce thirst overcomes, full of poison, in this world, his sufferings increase like the abounding Birana grass.
336. He who overcomes this fierce thirst, difficult to be conquered in this world, sufferings fall off from him, like water-drops from a lotus leaf.
337. This salutary word I tell you, `Do ye, as many as are here assembled, dig up the root of thirst, as he who wants the sweet-scented Usira root must dig up the Birana grass, that Mara (the tempter) may not crush you again and again, as the stream crushes the reeds.'
338. As a tree, even though it has been cut down, is firm so long as its root is safe, and grows again, thus, unless the feeders of thirst are destroyed, the pain (of life) will return again and again.
339. He whose thirst running towards pleasure is exceeding strong in the thirty-six channels, the waves will carry away that misguided man, viz. his desires which are set on passion.
340. The channels run everywhere, the creeper (of passion) stands sprouting; if you see the creeper springing up, cut its root by means of knowledge.
341. A creature's pleasures are extravagant and luxurious; sunk in lust and looking for pleasure, men undergo (again and again) birth and decay.
342. Men, driven on by thirst, run about like a snared hare; held in fetters and bonds, they undergo pain for a long time, again and again.
343. Men, driven on by thirst, run about like a snared hare; let therefore the mendicant drive out thirst, by striving after passionlessness for himself.
344. He who having got rid of the forest (of lust) (i.e. after having reached Nirvana) gives himself over to forest-life (i.e. to lust), and who, when removed from the forest (i.e. from lust), runs to the forest (i.e. to lust), look at that man! though free, he runs into bondage.
345. Wise people do not call that a strong fetter which is made of iron, wood, or hemp; far stronger is the care for precious stones and rings, for sons and a wife.
346. That fetter wise people call strong which drags down, yields, but is difficult to undo; after having cut this at last, people leave the world, free from cares, and leaving desires and pleasures behind.
347. Those who are slaves to passions, run down with the stream (of desires), as a spider runs down the web which he has made himself; when they have cut this, at last, wise people leave the world free from cares, leaving all affection behind.
348. Give up what is before, give up what is behind, give up what is in the middle, when thou goest to the other shore of existence; if thy mind is altogether free, thou wilt not again enter into birth and decay.
349. If a man is tossed about by doubts, full of strong passions, and yearning only for what is delightful, his thirst will grow more and more, and he will indeed make his fetters strong.
350. If a man delights in quieting doubts, and, always reflecting, dwells on what is not delightful (the impurity of the body, &c.), he certainly will remove, nay, he will cut the fetter of Mara.
351. He who has reached the consummation, who does not tremble, who is without thirst and without sin, he has broken all the thorns of life: this will be his last body.
352. He who is without thirst and without affection, who understands the words and their interpretation, who knows the order of letters (those which are before and which are after), he has received his last body, he is called the great sage, the great man.
353. `I have conquered all, I know all, in all conditions of life I am free from taint; I have left all, and through the destruction of thirst I am free; having learnt myself, whom shall I teach?'
354. The gift of the law exceeds all gifts; the sweetness of the law exceeds all sweetness; the delight in the law exceeds all delights; the extinction of thirst overcomes all pain.
355. Pleasures destroy the foolish, if they look not for the other shore; the foolish by his thirst for pleasures destroys himself, as if he were his own enemy.
356. The fields are damaged by weeds, mankind is damaged by passion: therefore a gift bestowed on the passionless brings great reward.
357. The fields are damaged by weeds, mankind is damaged by hatred: therefore a gift bestowed on those who do not hate brings great reward.
358. The fields are damaged by weeds, mankind is damaged by vanity: therefore a gift bestowed on those who are free from vanity brings great reward.
359. The fields are damaged by weeds, mankind is damaged by lust: therefore a gift bestowed on those who are free from lust brings great reward.
Chapter 25. 비구품 (比丘品) The Bhikshu (Mendicant)
360. Restraint in the eye is good, good is restraint in the ear, in the nose restraint is good, good is restraint in the tongue.
361. In the body restraint is good, good is restraint in speech, in thought restraint is good, good is restraint in all things. A Bhikshu, restrained in all things, is freed from all pain.
362. He who controls his hand, he who controls his feet, he who controls his speech, he who is well controlled, he who delights inwardly, who is collected, who is solitary and content, him they call Bhikshu.
363. The Bhikshu who controls his mouth, who speaks wisely and calmly, who teaches the meaning and the law, his word is sweet.
364. He who dwells in the law, delights in the law, meditates on the law, follows the law, that Bhikshu will never fall away from the true law.
365. Let him not despise what he has received, nor ever envy others: a mendicant who envies others does not obtain peace of mind.
366. A Bhikshu who, though he receives little, does not despise what he has received, even the gods will praise him, if his life is pure, and if he is not slothful.
367. He who never identifies himself with name and form, and does not grieve over what is no more, he indeed is called a Bhikshu.
368. The Bhikshu who acts with kindness, who is calm in the doctrine of Buddha, will reach the quiet place (Nirvana), cessation of natural desires, and happiness.
369. O Bhikshu, empty this boat! if emptied, it will go quickly; having cut off passion and hatred thou wilt go to Nirvana.
370. Cut off the five (senses), leave the five, rise above the five. A Bhikshu, who has escaped from the five fetters, he is called Oghatinna, `saved from the flood.'
371. Meditate, O Bhikshu, and be not heedless! Do not direct thy thought to what gives pleasure that thou mayest not for thy heedlessness have to swallow the iron ball (in hell), and that thou mayest not cry out when burning, `This is pain.'
372. Without knowledge there is no meditation, without meditation there is no knowledge: he who has knowledge and meditation is near unto Nirvana.
373. A Bhikshu who has entered his empty house, and whose mind is tranquil, feels a more than human delight when he sees the law clearly.
374. As soon as he has considered the origin and destruction of the elements (khandha) of the body, he finds happiness and joy which belong to those who know the immortal (Nirvana).
375. And this is the beginning here for a wise Bhikshu: watchfulness over the senses, contentedness, restraint under the law; keep noble friends whose life is pure, and who are not slothful.
376. Let him live in charity, let him be perfect in his duties; then in the fulness of delight he will make an end of suffering.
377. As the Vassika plant sheds its withered flowers, men should shed passion and hatred, O ye Bhikshus!
378. The Bhikshu whose body and tongue and mind are quieted, who is collected, and has rejected the baits of the world, he is called quiet.
379. Rouse thyself by thyself, examine thyself by thyself, thus self-protected and attentive wilt thou live happily, O Bhikshu!
380. For self is the lord of self, self is the refuge of self; therefore curb thyself as the merchant curbs a good horse.
381. The Bhikshu, full of delight, who is calm in the doctrine of Buddha will reach the quiet place (Nirvana), cessation of natural desires, and happiness.
382. He who, even as a young Bhikshu, applies himself to the doctrine of Buddha, brightens up this world, like the moon when free from clouds.
Chapter 26. 바라문품 (婆羅門品) The Holy Man (The Brahmana, Arahat)
383. Exert yourself, O holy man! Cut off the stream (of craving), and discard sense desires. Knowing the destruction of all the conditioned things, become, O holy man, the knower of the Uncreate (Nibbana)!
384. When a holy man has reached the summit of two paths (meditative concentration and insight), he knows the truth and all his fetters fall away.
385. He for whom there is neither this shore nor the other shore, nor yet both, he who is free of cares and is unfettered — him do I call a holy man.
386. He who is meditative, stainless and settled, whose work is done and who is free from cankers, having reached the highest goal — him do I call a holy man.
387. The sun shines by day, the moon shines by night. The warrior shines in armor, the holy man shines in meditation. But the Buddha shines resplendent all day and all night.
388. Because he has discarded evil, he is called a holy man. Because he is serene in conduct, he is called a recluse. And because he has renounced his impurities, he is called a renunciate.
389. One should not strike a holy man, nor should a holy man, when struck, give way to anger. Shame on him who strikes a holy man, and more shame on him who gives way to anger.
390. Nothing is better for a holy man than when he holds his mind back from what is endearing. To the extent the intent to harm wears away, to that extent does suffering subside.
391. He who does no evil in deed, word and thought, who is restrained in these three ways — him do I call a holy man.
392. Just as a brahmin priest reveres his sacrificial fire, even so should one devoutly revere the person from whom one has learned the Dhamma taught by the Buddha.
393. Not by matted hair, nor by lineage, nor by birth does one become a holy man. But he in whom truth and righteousness exist — he is pure, he is a holy man.
394. What is the use of your matted hair, O witless man? What of your garment of antelope’s hide? Within you is the tangle (of passion); only outwardly do you cleanse yourself. [28]
395. The person who wears a robe made of rags, who is lean, with veins showing all over the body, and who meditates alone in the forest — him do I call a holy man.
396. I do not call him a holy man because of his lineage or high-born mother. If he is full of impeding attachments, he is just a supercilious man. But who is free from impediments and clinging — him do I call a holy man.
397. He who, having cut off all fetters, trembles no more, who has overcome all attachments and is emancipated — him do I call a holy man.
398. He who has cut off the thong (of hatred), the band (of craving), and the rope (of false views), together with the appurtenances (latent evil tendencies), he who has removed the crossbar (of ignorance) and is enlightened — him do I call a holy man.
399. He who without resentment endures abuse, beating and punishment; whose power, real might, is patience — him do I call a holy man.
400. He who is free from anger, is devout, virtuous, without craving, self-subdued and bears his final body — him do I call a holy man.
401. Like water on a lotus leaf, or a mustard seed on the point of a needle, he who does not cling to sensual pleasures — him do I call a holy man.
402. He who in this very life realizes for himself the end of suffering, who has laid aside the burden and become emancipated — him do I call a holy man.
403. He who has profound knowledge, who is wise, skilled in discerning the right or wrong path, and has reached the highest goal — him do I call a holy man.
404. He who holds aloof from householders and ascetics alike, and wanders about with no fixed abode and but few wants — him do I call a holy man.
405. He who has renounced violence towards all living beings, weak or strong, who neither kills nor causes others to kill — him do I call a holy man.
406. He who is friendly amidst the hostile, peaceful amidst the violent, and unattached amidst the attached — him do I call a holy man.
407. He whose lust and hatred, pride and hypocrisy have fallen off like a mustard seed from the point of a needle — him do I call a holy man.
408. He who utters gentle, instructive and truthful words, who imprecates none — him do I call a holy man.
409. He who in this world takes nothing that is not given to him, be it long or short, small or big, good or bad — him do I call a holy man.
410. He who wants nothing of either this world or the next, who is desire-free and emancipated — him do I call a holy man.
411. He who has no attachment, who through perfect knowledge is free from doubts and has plunged into the Deathless — him do I call a holy man.
412. He who in this world has transcended the ties of both merit and demerit, who is sorrowless, stainless and pure — him do I call a holy man.
413. He, who, like the moon, is spotless and pure, serene and clear, who has destroyed the delight in existence — him do I call a holy man.
414. He who, having traversed this miry, perilous and delusive round of existence, has crossed over and reached the other shore; who is meditative, calm, free from doubt, and, clinging to nothing, has attainedto Nibbana — him do I call a holy man.
415. He who, having abandoned sensual pleasures, has renounced the household life and become a homeless one; has destroyed both sensual desire and continued existence — him do I call a holy man.
416. He who, having abandoned craving, has renounced the household life and become a homeless one, has destroyed both craving and continued existence — him do I call a holy man.
417. He who, casting off human bonds and transcending heavenly ties, is wholly delivered of all bondages — him do I call a holy man.
418. He who, having cast off likes and dislikes, has become tranquil, is rid of the substrata of existence and like a hero has conquered all the worlds — him do I call a holy man.
419. He who in every way knows the death and rebirth of all beings, and is totally detached, blessed and enlightened —- him do I call a holy man.
420. He whose track no gods, no angels, no humans trace, the Arahat who has destroyed all cankers — him do I call a holy man.
421. He who clings to nothing of the past, present and future, who has no attachment and holds on to nothing — him do I call a holy man.
422. He, the Noble, the Excellent, the Heroic, the Great Sage, the Conqueror, the Passionless, the Pure, the Enlightened one — him do I call a holy man.
423. He who knows his former births, who sees heaven and hell, who has reached the end of births and attained to the perfection of insight, the sage who has reached the summit of spiritual excellence — him do I call a holy man.
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