T04n0210_法句經

大正藏第 04 冊 No. 0210 法句經

No. 210

法句經卷上

尊者法救撰

吳天竺沙門維祇難等譯

無常品第一二十有一章

無常品者，寤欲昏亂，榮命難保，唯道是真。

睡眠解寤，　　宜歡喜思，　　聽我所說， 撰記佛言。　　所行非常，　　謂興衰法， 夫生輒死，　　此滅為樂。　　譬如陶家， 埏埴作器，　　一切要壞；　　人命亦然。 如河駛流，　　往而不返；　　人命如是， 逝者不還。　　譬人操杖，　　行牧食牛； 老死猶然，　　亦養命去。　　千百非一， 族姓男女，　　貯聚財產，　　無不衰喪。 生者日夜，　　命自攻削，　　壽之消盡， 如𢄋䨍水。　　常者皆盡，　　高者亦墮， 合會有離，　　生者有死。　　眾生相剋， 以喪其命，　　隨行所墮，　　自受殃福。 老見苦痛，　　死則意去；　　樂家縛獄， 貪世不斷

現代漢語譯本 《法句經》捲上 尊者法救撰 吳國天竺沙門維祇難等翻譯 無常品第一，共有二十一章 無常品的意思是，從睡夢中醒來，慾望會使人昏亂，榮華富貴的生命難以保全，只有真理才是真實的。 從睡眠中醒來，應該歡喜地思考，聽我所說的，記錄佛陀的教誨。 所經歷的一切都是無常的，所謂的興盛和衰敗都是規律，凡是出生就必然會死亡，這種滅亡才是真正的快樂。 譬如陶工，用泥土製作器皿，一切最終都會損壞；人的生命也是如此。 如同河流急速流動，一去不復返；人的生命也是這樣，逝去就不會再回來。 譬如有人拿著棍子，趕著牛去吃草；衰老和死亡也是這樣，也在不斷地消耗生命。 成千上百，不止一個，無論什麼家族、什麼姓氏的男女，積攢的財產，沒有不衰敗喪失的。 活著的人，日日夜夜，生命都在自我損耗，壽命的消逝，就像水桶裡的水不斷減少。 恒常的事物都會消逝，高高在上的也會墜落，相聚的終會分離，有生命的終將死亡。 眾生互相殘害，以致喪失生命，隨著各自的行為，承受相應的福報或災禍。 看到衰老帶來的痛苦，死亡時意識也會消散；貪戀家庭就像被束縛在監獄裡，貪戀世俗的慾望永無止境。

English version The Dharmapada, Volume One Composed by the Venerable Dharmaraksha Translated by the Śramaṇa Vighnananda and others from India in the Wu Kingdom Chapter One: Impermanence, with twenty-one verses The meaning of the chapter on impermanence is that upon awakening from sleep, desires can cause confusion, and a life of glory and wealth is difficult to maintain; only the truth is real. Upon awakening from sleep, one should joyfully contemplate, listen to what I say, and record the Buddha's teachings. All that is experienced is impermanent; so-called prosperity and decline are the law; all that is born will inevitably die, and this extinction is true happiness. Like a potter, who uses clay to make vessels, all will eventually be broken; human life is also like this. Like a river flowing swiftly, never to return; human life is also like this, once gone, it will not come back. Like a person holding a stick, herding cattle to graze; old age and death are also like this, constantly consuming life. Thousands upon thousands, not just one, no matter what family or surname, men and women, the accumulated wealth, none will not decay and be lost. Living beings, day and night, life is self-depleting, the end of life is like water constantly decreasing in a bucket. That which is constant will all vanish, that which is high will also fall, meetings will eventually lead to separations, and those who are born will eventually die. Living beings harm each other, leading to the loss of life, and according to their actions, they receive corresponding blessings or disasters. Seeing the pain brought by old age, consciousness will also dissipate at death; attachment to family is like being bound in prison, and the desire for worldly things is endless.

。　　咄嗟老至，　　色變作耄； 少時如意，　　老見蹈藉。　　雖壽百歲， 亦死過去；　　為老所厭，　　病條至際。 是日已過，　　命則隨減，　　如少水魚， 斯有何樂？　　老則色衰，　　所病自壞， 形敗腐朽，　　命終自然。　　是身何用？ 恒漏臭處，　　為病所困，　　有老死患。 嗜慾自恣，　　非法是增，　　不見聞變， 壽命無常。　　非有子恃，　　亦非父兄， 為死所迫，　　無親可怙。　　晝夜慢惰， 老不止淫，　　有財不施，　　不受佛言。 有此四弊，　　為自侵欺。

非空非海中，　　非入山石間， 無有地方所，　　脫之不受死。 是務是吾作，　　當作令致是， 人為此[跳-兆+參]擾，　　履踐老死憂。 知此能自凈，　　如是見生盡， 比丘厭魔兵，　　從生死得度。

教學品法句經第二二十有九章

教學品者，導以所行，釋己愚闇，得見道明

現代漢語譯本 轉眼之間就衰老了，容顏也變得蒼老。 年輕時事事如意，年老時卻被人輕賤。 即使活到一百歲，也終將死去。 衰老令人厭惡，疾病也隨之而來。 一天天過去，生命也隨之減少，如同少水的魚，還有什麼快樂可言？ 年老色衰，疾病纏身，身體敗壞腐朽，生命終結是自然規律。 這身體有什麼用呢？總是散發著臭味，被疾病困擾，有衰老和死亡的憂患。 放縱自己的慾望，不斷增加非法之事，不聽不看世事變化，生命是無常的。 不是依靠兒子，也不是依靠父親兄長，被死亡所逼迫，沒有親人可以依靠。 白天黑夜都懶惰懈怠，年老了還不知收斂淫慾，有錢財卻不佈施，不聽從佛的教誨。 有這四種弊端，是自己欺騙自己。 既不在空中，也不在海中，也不在山石之間，沒有哪個地方可以逃脫死亡。 這些事情是我做的，應當去做，讓人達到這個境界。 人們為此煩惱，遭受衰老和死亡的憂愁。 知道這些就能自我凈化，這樣就能看到生命的終結。 比丘厭惡魔的軍隊，從生死中得到解脫。 教學品是引導人們修行，消除自己的愚昧黑暗，從而得見真理光明。

English version In the blink of an eye, old age arrives, and one's complexion turns senile. In youth, everything goes as desired, but in old age, one is looked down upon. Even if one lives to be a hundred years old, one will eventually die. Old age is loathsome, and sickness follows. As each day passes, life diminishes, like a fish with little water, what joy is there? Old age brings decay, sickness, and the body's corruption; the end of life is natural. What use is this body? It constantly emits foul odors, is plagued by illness, and suffers from the woes of old age and death. Indulging in desires, increasing unlawful deeds, not seeing or hearing the changes of the world, life is impermanent. Not relying on sons, nor on father or brothers, when pressed by death, there is no relative to depend on. Lazy and indolent day and night, not restraining lust even in old age, having wealth but not giving, not heeding the Buddha's teachings. Having these four flaws, one deceives oneself. Neither in the sky, nor in the sea, nor among the rocks of the mountains, is there any place to escape death. These are the things I have done, and should do, to bring people to this state. People are troubled by this, suffering the sorrows of old age and death. Knowing this, one can purify oneself, and thus see the end of life. The bhikkhu detests the army of Mara, and is liberated from birth and death. The chapter on teaching guides people to practice, dispelling their ignorance and darkness, so that they may see the light of truth.

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咄哉！何為寐？　　螉螺蚌蠹類， 隱弊以不凈，　　迷惑計為身。 焉有被斫創，　　心如嬰疾痛， 遘于眾厄難，　　而反為用眠？ 思而不放逸，　　為仁學仁跡， 從是無有憂，　　常念自滅意。 正見學務增，　　是為世間明， 所生福千倍，　　終不墮惡道。

莫學小道，　　以信邪見，　　莫習放蕩， 令增欲意；　　善修法行，　　學誦莫犯， 行道無憂，　　世世常安。　　慜學攝身， 常慎思言，　　是到不死，　　行滅得安。 非務勿學，　　是務宜行，　　已知可念， 則漏得滅。　　見法利身，　　夫到善方， 知利健行，　　是謂賢明。　　起覺義者， 學滅以固，　　著滅自恣，　　損而不興。 是向以強，　　是學得中，　　從是解義， 宜憶念行。　　學先斷母，　　率君二臣， 廢諸營從，　　是上道人。　　學無朋類， 不得善友，　　寧獨守善，　　不與愚偕

現代漢語譯本 唉！為什麼還要睡覺呢？ 像螉、螺、蚌、蠹這類生物， 隱藏在污穢之處， 被迷惑而把身體當成真實。 如果有人遭受創傷， 內心像嬰兒般感到痛苦， 遭遇各種厄難， 反而還要用睡眠來逃避嗎？ 要思考而不放縱， 爲了仁德而學習仁德的足跡， 從這裡就不會有憂愁， 常常想著滅除自己的慾望。 要增加正確的見解和學習， 這才是世間的光明， 所產生的福報是千倍的， 最終不會墮入惡道。 不要學習小道， 不要相信邪見， 不要習慣放縱， 讓慾望增長； 要好好修行佛法， 學習誦讀而不犯錯， 修行正道就沒有憂愁， 世世代代都安穩。 要勤勉學習約束自身， 常常謹慎思考言語， 這樣才能到達不死之地， 修行滅盡煩惱才能得到安樂。 不是必要的就不要學習， 是必要的就應該去做， 已經知道可以憶念的， 那麼煩惱就能滅除。 見到佛法能利益自身， 就能到達善的地方， 知道利益就努力去做， 這才是賢明的人。 發起覺悟意義的人， 要學習滅除煩惱並使其穩固， 執著于滅除煩惱而放縱自己， 就會損耗而不能興盛。 這是走向強大的方向， 這是學習達到中道的方法， 從這裡理解意義， 應該憶念並實行。 學習要先斷除『母』（指貪愛）， 率領『君』（指心）和『二臣』（指身口）， 廢除各種營求和追隨， 這才是上等修行之人。 學習如果沒有同伴， 不能得到善友， 寧可獨自守護善法， 也不要和愚人在一起。

English version Alas! Why still sleep? Like creatures such as wasps, snails, mussels, and bookworms, Hiding in unclean places, Being deluded and taking the body as real. If someone suffers a wound, Their heart feels pain like an infant, Encountering various hardships, And yet they use sleep to escape? One should contemplate without indulgence, To learn the path of benevolence for the sake of benevolence, From this, there will be no sorrow, Always thinking of extinguishing one's desires. One should increase correct views and learning, This is the light of the world, The blessings produced are a thousandfold, And ultimately, one will not fall into evil paths. Do not learn minor paths, Do not believe in wrong views, Do not get used to indulgence, Letting desires grow; One should cultivate the Dharma well, Learn to recite without making mistakes, Practicing the right path brings no sorrow, And one will be peaceful in every life. One should diligently learn to restrain oneself, Always be cautious in thought and speech, Only then can one reach the place of immortality, Practicing the extinction of afflictions brings peace. Do not learn what is not necessary, What is necessary should be done, What is known to be remembered, Then afflictions can be extinguished. Seeing the Dharma benefits oneself, One can reach the place of goodness, Knowing the benefit, one should strive to do it, This is what is called wisdom. Those who awaken to the meaning, Should learn to extinguish afflictions and make it firm, Clinging to the extinction of afflictions and indulging oneself, Will lead to loss and not prosperity. This is the direction towards strength, This is the method of learning to reach the middle way, From here, understand the meaning, One should remember and practice. In learning, one should first cut off the 'mother' (referring to craving), Lead the 'ruler' (referring to the mind) and the 'two ministers' (referring to body and speech), Abolish all pursuits and attachments, This is the superior practitioner. If in learning, there are no companions, And one cannot find good friends, It is better to guard the good alone, Than to be with fools.

。 樂戒學行，　　奚用伴為？　　獨善無憂， 如空野象。　　戒聞俱善，　　二者孰賢？ 方戒稱聞，　　宜諦學行。　　學先護戒， 開閉必固，　　施而無受，　　仂行勿臥。

若人壽百歲，　　邪學志不善， 不如生一日，　　精進受正法。 若人壽百歲，　　奉火修異術， 不如須臾頃，　　事戒者福稱。 能行說之可，　　不能勿空語， 虛偽無誠信，　　智者所屏棄。 學當先求解，　　觀察別是非， 受諦應誨彼，　　慧然不復惑。 被髮學邪道，　　草衣內貪濁， 曚曚不識真，　　如聾聽五音。 學能捨三惡，　　以藥消眾毒， 健夫度生死，　　如蛇脫故皮。

學而多聞、　　持戒不失，　　兩世見譽， 所愿者得；　　學而寡聞、　　持戒不完， 兩世受痛，　　喪其本願。　　夫學有二： 常親多聞、　　安諦解義，　　雖困不邪

現代漢語譯本 如果一個人喜歡戒律、學習和修行，還需要什麼同伴呢？獨自修善沒有憂慮，就像空曠原野上的大象一樣自由自在。戒律和聽聞都很好，但兩者哪個更重要呢？當戒律和聽聞並稱時，應該認真學習修行。學習首先要守護戒律，開啟和關閉都要謹慎。給予而不接受，努力修行不要懈怠。如果一個人活到一百歲，卻學習邪道，心懷不善，還不如只活一天，精進地接受正法。如果一個人活到一百歲，卻供奉火焰，修習奇異的法術，還不如短暫地持守戒律，這樣才能獲得福報。能夠做到就說可以，不能做到就不要空談。虛偽沒有誠信，會被智者所拋棄。學習應當先求解，觀察分辨是非，接受真理后應當教誨他人，這樣才能智慧清明不再迷惑。披散頭髮學習邪道，穿著草衣內心卻貪婪污濁，昏聵不明真相，就像聾子聽五音一樣。學習能夠捨棄身口意三惡，就像用藥物消除各種毒素，強健的人能夠度過生死，就像蛇蛻去舊皮一樣。學習並且多聞，持守戒律不丟失，兩世都能獲得美譽，所希望的都能得到。學習卻少聞，持守戒律不完整，兩世都會遭受痛苦，喪失原本的願望。學習有兩種：經常親近多聞的人，安住于真理並理解其含義，即使困頓也不會走上邪路。

English version If one delights in discipline, learning, and practice, what need is there for a companion? Solitary goodness is without worry, like an elephant in an open field. Both discipline and hearing are good, but which is more important? When discipline and hearing are mentioned together, one should diligently study practice. Learning should first protect discipline, and opening and closing should be done with caution. Give without receiving, strive in practice, and do not be lazy. If a person lives to be a hundred years old, but learns evil ways and harbors ill intentions, it is better to live only one day and diligently receive the true Dharma. If a person lives to be a hundred years old, but worships fire and practices strange arts, it is better to briefly uphold the precepts, for this brings blessings. If you can do it, say you can; if you cannot, do not speak empty words. Hypocrisy without integrity is rejected by the wise. Learning should first seek understanding, observe and distinguish right from wrong, and after accepting the truth, one should teach others, so that wisdom may be clear and no longer confused. With disheveled hair, learning evil ways, wearing grass clothes but with a greedy and impure heart, being ignorant of the truth, is like a deaf person listening to five sounds. Learning can abandon the three evils of body, speech, and mind, like using medicine to eliminate various poisons. A strong person can cross over birth and death, like a snake shedding its old skin. Learning and being well-informed, upholding the precepts without losing them, one will gain praise in both lives, and all wishes will be fulfilled. Learning but being poorly informed, not upholding the precepts completely, one will suffer in both lives, losing one's original aspirations. There are two aspects to learning: frequently associating with those who are well-informed, abiding in truth and understanding its meaning, even when in distress, one will not go astray.

。 稊稗害禾，　　多欲妨學，　　耘除眾惡， 成收必多。　　慮而後言，　　辭不強梁， 法說義說，　　言而莫違。　　善學無犯， 畏法曉忌，　　見微知者，　　誡無後患。 遠舍罪福，　　務成梵行，　　終身自攝， 是名善學。

多聞品法句經第三十有九章

多聞品者，亦勸聞學，積聞成聖，自致正覺。

多聞能持固，　　奉法為垣墻， 精進難逾毀，　　從是戒慧成； 多聞令志明，　　已明智慧增， 智則博解義，　　見義行法安； 多聞能除憂，　　能以定為歡， 善說甘露法，　　自致得泥洹。 聞為知法律，　　解疑亦見正， 從聞舍非法，　　行到不死處。 為能師現道，　　解疑令學明， 亦興清凈本，　　能奉持法藏。 能攝為解義，　　解則義不穿， 受法猗法者，　　從是疾得安。 若多少有聞，　　自大以憍人， 是如盲執燭，　　照彼不自明

現代漢語譯本 稗草會損害禾苗，過多的慾望會妨礙學習，剷除各種惡行，才能獲得豐收。 考慮之後再說，言辭不要強硬蠻橫，要依法理來說，說了就不要違背。 善於學習就不會犯錯，敬畏法律明白禁忌，見到細微之處就能預知未來，告誡自己不要留下後患。 遠離罪惡和福報的執著，努力成就清凈的行為，終身自我約束，這才是善於學習。

《多聞品》是《法句經》的第三十九章

《多聞品》也勸勉人們要多聽多學，積累所聞最終成聖，自己達到正覺。

多聞能夠使人持守堅定，奉行佛法如同堅固的城墻，精進修行難以被摧毀，由此戒律和智慧得以成就； 多聞能夠使心志明朗，心志明朗智慧就會增長，有了智慧就能廣泛理解佛法真義，理解真義並依法奉行就能獲得安寧； 多聞能夠消除憂愁，能夠以禪定為樂，善於宣說甘露般的佛法，自己最終能夠達到涅槃。 聽聞佛法能夠了解法律，能夠解除疑惑並見到正道，從聽聞佛法中捨棄非法，修行最終到達不死之地。 能夠像老師一樣指引道路，解除疑惑使學習明瞭，也能興起清凈的根本，能夠奉持佛法寶藏。 能夠攝取並理解佛法真義，理解真義就能明白道理，接受佛法並依靠佛法的人，由此能夠迅速獲得安寧。 如果稍微聽聞了一些佛法，就自大驕傲地對待他人，這就如同盲人拿著蠟燭，只能照亮別人卻不能照亮自己。

English version Tares harm the crops, excessive desires hinder learning, weeding out all evils will surely bring a bountiful harvest. Think before you speak, let your words not be forceful or overbearing, speak according to the Dharma and reason, and do not go against what you have said. Those who are good at learning will not make mistakes, they fear the law and understand taboos, they can foresee the future from the slightest signs, and they warn themselves not to leave behind future troubles. Stay away from the attachment to sin and merit, strive to achieve pure conduct, and restrain yourself throughout your life, this is what it means to be good at learning.

The 'Chapter on Much Learning' is the thirty-ninth chapter of the 'Dhammapada'.

The 'Chapter on Much Learning' also encourages people to listen and learn more, to accumulate what they have heard and eventually become a saint, and to attain enlightenment themselves.

Much learning enables one to hold firm, practicing the Dharma is like a strong wall, diligent practice is difficult to destroy, and from this, discipline and wisdom are achieved; Much learning can make the mind clear, and when the mind is clear, wisdom will increase. With wisdom, one can widely understand the true meaning of the Dharma, and understanding the true meaning and practicing according to the Dharma will bring peace; Much learning can eliminate worries, can find joy in meditation, can skillfully preach the nectar-like Dharma, and can ultimately attain Nirvana. Hearing the Dharma can lead to understanding the law, can resolve doubts and see the right path, from hearing the Dharma, one can abandon the unlawful, and through practice, one can reach the place of immortality. One can guide the way like a teacher, resolve doubts and make learning clear, and can also establish the root of purity, and can uphold the treasure of the Dharma. One can grasp and understand the true meaning of the Dharma, and understanding the true meaning will lead to understanding the principles. Those who accept the Dharma and rely on the Dharma can quickly attain peace. If one has heard a little of the Dharma and becomes arrogant and conceited towards others, it is like a blind person holding a candle, which can only illuminate others but not oneself.

。 夫求爵位財，　　尊貴昇天福， 辯慧世間悍，　　斯聞為第一。 帝王聘禮聞，　　天上天亦然， 聞為第一藏，　　最富旅力強。 智者為聞屈，　　好道者亦樂， 王者盡心事，　　雖釋梵亦然。 仙人常敬聞，　　況貴巨富人？ 是以慧為貴，　　可禮無過是。 事日為明故，　　事父為恩故， 事君以力故，　　聞故事道人。 人為命事醫，　　欲勝依豪強， 法在智慧處，　　福行世世明。 察友在為謀，　　別伴在急時； 觀妻在房樂，　　欲知智在說。 聞為今世利，　　妻子、昆弟、友， 亦致後世福，　　積聞成聖智。 是能散憂恚，　　亦除不祥衰， 欲得安隱吉，　　當事多聞者。 斫創無過憂，　　射箭無過愚， 是壯莫能拔，　　唯從多聞除。 盲從是得眼，　　闇者從得燭， 亦導世間人，　　如目將無目。 是故可舍癡，　　離慢豪富樂， 務學事聞者，　　是名積聚德

現代漢語譯本 追求爵位財富，尊貴如同升入天界享福， 辯才敏捷在世間強悍，這都以博聞為第一。 帝王聘請禮遇博聞之人，天上諸神也是如此， 博聞是第一寶藏，最富有且力量強大。 智者為博聞折服，愛好道義的人也樂於此， 君王盡心侍奉博聞之人，即使是釋迦和梵天也是如此。 仙人常常尊敬博聞之人，何況是尊貴富裕的人呢？ 因此智慧最為可貴，值得尊敬沒有超過它的。 侍奉太陽是爲了光明，侍奉父親是爲了報恩， 侍奉君王是爲了盡力，侍奉博聞之人是爲了學習道義。 人們爲了生命而求醫，爲了勝利而依附權貴， 真正的法則在於智慧，福報的修行會世世代代顯明。 考察朋友要看他是否為你謀劃，分辨同伴要在危急時刻； 觀察妻子要在閨房歡樂時，想要了解智慧就要看他的言談。 博聞能帶來今世的利益，妻子、兄弟、朋友， 也能帶來後世的福報，積累博聞可以成就聖人的智慧。 博聞能夠驅散憂愁和憤怒，也能消除不祥和衰敗， 想要得到安穩吉祥，應當侍奉博聞的人。 砍傷沒有比憂愁更厲害的，射箭沒有比愚蠢更厲害的， 這些強大的力量都無法拔除，只有通過博聞才能消除。 盲人因為博聞而獲得眼睛，黑暗的人因為博聞而獲得光明， 博聞也能引導世間的人，如同眼睛引導沒有眼睛的人。 因此應當捨棄愚癡，遠離傲慢和富貴享樂， 努力學習侍奉博聞的人，這才是積累德行的方法。

English version Seeking rank and wealth, honor as if ascending to heaven to enjoy blessings, Eloquence and agility are powerful in the world, all of which consider extensive learning as the foremost. Kings employ and treat those with extensive learning with courtesy, and so do the gods in heaven, Extensive learning is the first treasure, the richest and most powerful. The wise are subdued by extensive learning, and those who love the Way are also pleased by it, Kings wholeheartedly serve those with extensive learning, even Shakya and Brahma do so. Immortals often respect those with extensive learning, let alone the noble and wealthy? Therefore, wisdom is the most valuable, and there is nothing more worthy of respect than it. Serving the sun is for light, serving the father is for gratitude, Serving the king is to exert effort, serving those with extensive learning is to learn the Way. People seek doctors for life, and rely on the powerful for victory, The true law lies in wisdom, and the practice of blessings will be evident for generations. Examine a friend by whether he plans for you, distinguish a companion in times of crisis; Observe a wife in the joy of the boudoir, and to understand wisdom, look at his speech. Extensive learning can bring benefits in this life, to wives, brothers, and friends, It can also bring blessings in the afterlife, and accumulating extensive learning can achieve the wisdom of a sage. Extensive learning can dispel sorrow and anger, and can also eliminate misfortune and decline, If you want to obtain peace and auspiciousness, you should serve those with extensive learning. There is no wound more severe than sorrow, and no arrow more powerful than foolishness, These powerful forces cannot be removed, only through extensive learning can they be eliminated. The blind gain eyes through extensive learning, and the dark gain light through extensive learning, Extensive learning can also guide the people of the world, just as eyes guide those without eyes. Therefore, one should abandon ignorance, stay away from arrogance and the pleasures of wealth, Strive to learn and serve those with extensive learning, this is the way to accumulate virtue.

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篤信品法句經第四十有八章

篤信品者，立道之根，果於因正見，行不回顧。

信慚戒意財，　　是法雅士譽， 斯道明智說，　　如是昇天世。 愚不修天行，　　亦不譽佈施， 信施助善者，　　從是到彼安。 信者真人長，　　念法所住安； 近者意得上，　　智壽壽中賢。

信能得道，　　法致滅度，　　從聞得智， 所到有明；　　信能度淵，　　攝為船師， 精進除苦，　　慧到彼岸。　　士有信行， 為聖所譽，　　樂無為者，　　一切縛解。 信之與戒，　　慧意能行，　　健夫度恚， 從是脫淵。　　信使戒誠，　　亦受智慧， 在在能行、　　處處見養。　　比方世利， 慧信為明，　　是財上寶，　　家產非常。 欲見諸真，　　樂聽講法，　　能捨慳垢， 此之為信。　　信能度河，　　其福難奪， 能禁止盜，　　野沙門樂

現代漢語譯本 《篤信品》是《法句經》的第四十八章。 《篤信品》是確立修行道路的根本，它源於正確的見解，並使修行者勇往直前，不回頭看。 有信仰、有慚愧心、持戒、意志堅定、樂於佈施，這是高尚人士的讚譽。 這條道路是明智之人所宣說的，如此修行可以升入天界。 愚笨的人不修天道，也不讚美佈施。 信仰佈施並幫助善良的人，他們從這裡到達彼岸，獲得安寧。 有信仰的人像真人一樣成長，心中想著佛法，安住于正念。 親近善知識，心意就能提升，智慧增長，壽命也因此變得更有價值。 信仰能夠使人得道，佛法能夠使人達到涅槃，從聽聞佛法中獲得智慧，所到之處都有光明。 信仰能夠渡過深淵，它像船師一樣引導我們。 精進修行可以消除痛苦，智慧能夠到達彼岸。 有信仰並付諸行動的人，會受到聖人的讚譽。 喜歡無為境界的人，一切束縛都會解脫。 信仰、持戒、智慧和意志力能夠使人修行。 勇猛的人能夠克服嗔恨，從而脫離苦難的深淵。 信仰使戒律變得真誠，也能接受智慧的教導。 無論走到哪裡都能修行，無論身處何地都能得到供養。 如果把世俗的利益比作財富，那麼智慧和信仰就像光明一樣。 這是最珍貴的財富，而家產是無常的。 想要見到真正的修行人，喜歡聽聞佛法，能夠捨棄吝嗇和污垢，這就是信仰。 信仰能夠渡過河流，它的福報難以被奪走，能夠禁止盜竊，野外的修行人因此感到快樂。

English version The Chapter on Faith is the forty-eighth chapter of the Dhammapada. The Chapter on Faith is the root of establishing the path of practice. It originates from correct views and enables practitioners to move forward without looking back. Having faith, having a sense of shame, upholding precepts, having a firm will, and being generous are the praises of noble people. This path is proclaimed by the wise. Practicing in this way can ascend to the heavens. Foolish people do not cultivate the path to heaven, nor do they praise generosity. Those who believe in giving and help the good will reach the other shore from here and attain peace. Those who have faith grow like true people, with their minds on the Dharma, dwelling in mindfulness. By being close to good teachers, the mind can be elevated, wisdom can grow, and life becomes more valuable. Faith can lead to enlightenment, the Dharma can lead to Nirvana, wisdom is gained from hearing the Dharma, and there is light wherever one goes. Faith can cross the abyss; it guides us like a boatman. Diligent practice can eliminate suffering, and wisdom can reach the other shore. Those who have faith and put it into action will be praised by the saints. Those who like the state of non-action will be freed from all bonds. Faith, precepts, wisdom, and willpower enable one to practice. The brave can overcome anger, thus escaping the abyss of suffering. Faith makes precepts sincere and can also receive the teachings of wisdom. One can practice wherever one goes, and one can receive offerings wherever one is. If worldly benefits are compared to wealth, then wisdom and faith are like light. This is the most precious wealth, while family property is impermanent. Those who want to see true practitioners, like to hear the Dharma, and can give up stinginess and defilement, this is faith. Faith can cross the river, its blessings are difficult to take away, it can prevent theft, and the practitioners in the wilderness are happy because of it.

。　　無信不習， 好剝正言，　　如拙取水，　　掘泉揚泥。 賢夫習智，　　樂仰清流，　　如善取水， 思令不擾。　　信不染他，　　唯賢與人， 可好則學、　　非好則遠。　　信為我輿， 莫知斯載，　　如大象調，　　自調最勝。 信財、戒財，　　慚、愧亦財，　　聞財、施財、 慧為七財。　　從信守戒，　　常凈觀法， 慧而利行，　　奉敬不忘。　　生有此財， 不問男女，　　終以不貧，　　賢者識真。

戒慎品法句經第五十有六章

誡慎品者，授與善道，禁制邪非，后無所悔也。

人而常清，　　奉律至終，　　凈修善行， 如是戒成。　　慧人護戒，　　福致三寶， 名聞得利，　　後上天樂。　　常見法處， 護戒為明，　　得成真見，　　輩中吉祥。 持戒者安，　　令身無惱，　　夜臥恬淡， 寤則常歡。　　修戒、佈施，　　作福為福， 從是適彼，　　常到安處

現代漢語譯本 不講信用的人不會學習，喜歡歪曲正直的言論，就像笨拙地取水，挖井時揚起泥土。 賢德的人學習智慧，樂於仰慕清澈的流水，就像善於取水的人，思考如何不擾亂水流。 信任不會被其他事物玷污，只有賢德的人才與人交往，好的就學習，不好的就遠離。 信任就像我的車輿，不知道它能承載什麼，就像大象被調馴，自我調馴最為殊勝。 信任是財富，戒律是財富，慚愧也是財富，聽聞佛法是財富，佈施是財富，智慧是七種財富。 從信任開始遵守戒律，經常以清凈的心觀照佛法，用智慧來利益行為，奉行恭敬而不忘失。 生來擁有這些財富，不論男女，最終都不會貧窮，賢德的人能認識到真諦。

《法句經》第五十六章 戒慎品

戒慎品，是教導人們走上善道，禁止邪惡錯誤，使人以後沒有後悔。

人如果能經常保持清凈，奉行戒律直到最後，清凈地修習善行，這樣戒律就能成就。 有智慧的人守護戒律，福報會降臨到三寶，名聲遠揚，獲得利益，死後升入天界享受快樂。 經常看到佛法所在之處，守護戒律是明智之舉，能成就真正的見解，成為同輩中的吉祥之人。 持戒的人安樂，使身體沒有煩惱，夜晚安穩入睡，醒來時常常歡喜。 修習戒律、佈施，行善是爲了獲得福報，從這裡到那裡，常常到達安樂的境地。

English version Those who lack faith do not learn, they like to distort upright speech, like clumsily drawing water, stirring up mud when digging a well. The virtuous learn wisdom, delight in admiring clear streams, like those skilled in drawing water, thinking how not to disturb the flow. Trust is not tainted by other things, only the virtuous associate with others, learning what is good, and staying away from what is not. Trust is like my chariot, not knowing what it can carry, like an elephant being trained, self-training is the most excellent. Trust is wealth, precepts are wealth, shame and remorse are also wealth, hearing the Dharma is wealth, giving is wealth, wisdom is the seven kinds of wealth. Starting with trust, observe the precepts, constantly contemplate the Dharma with a pure mind, use wisdom to benefit actions, practice reverence without forgetting. Those who are born with these riches, regardless of gender, will ultimately not be poor, the virtuous can recognize the truth.

Chapter 56 of the Dhammapada: The Chapter on Caution

The chapter on caution teaches people to walk the path of goodness, prohibits evil and wrong, so that people will have no regrets later.

If a person can always remain pure, uphold the precepts until the end, and cultivate good deeds with purity, then the precepts will be accomplished. The wise protect the precepts, blessings will come to the Three Jewels, fame will spread far and wide, benefits will be gained, and after death, one will ascend to the heavens to enjoy happiness. Often seeing where the Dharma is, protecting the precepts is wise, one can achieve true understanding, and become auspicious among one's peers. Those who uphold the precepts are at peace, their bodies have no worries, they sleep peacefully at night, and wake up often with joy. Cultivating precepts, giving, doing good deeds to gain blessings, from here to there, one often reaches a state of peace.

。　　何終為善？ 何善安止？　　何為人寶？　　何盜不取？ 戒終老安，　　戒善安止，　　慧為人寶， 福盜不取。　　比丘立戒，　　守攝諸根， 食知自節，　　悟意令應。　　以戒降心， 守意正定，　　內學正觀，　　無忘正智。 明哲守戒，　　內思正智，　　行道如應， 自清除苦。　　蠲除諸垢，　　盡慢勿生， 終身求法，　　勿暫離聖。　　戒、定、慧解， 是當善惟，　　都已離垢，　　無禍除有。 著解則度，　　余不復生，　　越諸魔界， 如日清明。　　狂惑自恣，　　已常外避， 戒、定、慧行，　　求滿勿離。　　持戒清凈， 心不自恣，　　正智已解，　　不睹邪部。 是往吉處，　　為無上道，　　亦舍非道， 離諸魔界。

惟念品法句經第六十有二章

惟念品者，守微之始，內思安般，必解道紀。

出息、入息念，　　具滿諦思惟， 從初竟通利，　　安如佛所說

現代漢語譯本 什麼才是最終的善？ 什麼才是善的安穩歸宿？ 什麼才是人的珍寶？ 什麼才是盜賊無法奪取的？ 持戒才能最終獲得安穩， 行善才能獲得安穩的歸宿， 智慧是人的珍寶， 福德是盜賊無法奪取的。 比丘應當持守戒律， 守護和攝持自己的六根， 飲食要知道節制， 覺悟自己的心意使其與正道相應。 用戒律來降伏內心， 守護心意使其進入正定， 內在修習正確的觀想， 不要忘記正確的智慧。 明智的人持守戒律， 內心思考正確的智慧， 按照正道修行， 自己清除痛苦。 清除各種污垢， 徹底消除傲慢，不要讓它產生， 終身尋求佛法， 不要片刻離開聖道。 戒、定、慧的解脫， 應當好好地思惟， 完全已經脫離了污垢， 沒有禍患，消除了有為的束縛。 執著于解脫就能度過苦海， 不再有來世的輪迴， 超越了各種魔的境界， 如同太陽一樣清明。 狂妄迷惑、放縱自己， 應當常常遠離這些， 戒、定、慧的修行， 要追求圓滿，不要離開。 持戒清凈， 內心不放縱自己， 正確的智慧已經通達， 不會看到邪惡的見解。 這是通往吉祥的地方， 是無上的道， 也捨棄了非正道， 脫離了各種魔的境界。

《惟念品》法句經第六十二章節

《惟念品》的意思是，守護細微之處的開始，內心思考安般，必定能理解道的綱紀。

出息和入息的念頭， 完全地、真實地思惟， 從開始到最終都通達順利， 安穩如同佛陀所說的那樣。

English version What is the ultimate good? Where does good find its secure abode? What is the treasure of a person? What cannot be taken by thieves? Observing precepts leads to ultimate peace, Doing good leads to a secure abode, Wisdom is the treasure of a person, Merit cannot be taken by thieves. A bhikkhu should uphold the precepts, Guard and control their six senses, Know moderation in eating, Awaken their mind to align with the right path. Use precepts to subdue the mind, Guard the mind to enter right concentration, Internally practice correct contemplation, Do not forget correct wisdom. The wise uphold the precepts, Internally contemplate correct wisdom, Practice according to the right path, Clear away suffering themselves. Clear away all defilements, Completely eliminate arrogance, do not let it arise, Seek the Dharma throughout life, Do not leave the holy path for even a moment. The liberation of precepts, concentration, and wisdom, Should be well contemplated, Completely free from defilements, Without misfortune, eliminating the bondage of existence. Clinging to liberation leads to crossing the sea of suffering, No more rebirth in the future, Transcending all realms of demons, As clear as the sun. Arrogant, confused, and indulging oneself, Should always stay away from these, The practice of precepts, concentration, and wisdom, Seek perfection, do not leave it. Upholding precepts purely, The mind does not indulge itself, Correct wisdom has been understood, Will not see evil views. This is the path to auspiciousness, Is the unsurpassed path, Also abandoning the wrong path, Escaping all realms of demons.

Chapter Sixty-Two of the Dhammapada, 'Mindfulness'

The meaning of 'Mindfulness' is, the beginning of guarding the subtle, internally contemplating Anapanasati, will surely understand the principles of the path.

The thought of exhaling and inhaling, Completely and truthfully contemplate, From beginning to end, all is smooth and successful, Peaceful as the Buddha has said.

。 是則照世間，　　如雲解月現， 起止學思惟，　　坐臥不廢忘。 比丘立是念，　　前利后則勝， 始得終必勝，　　逝不睹生死。 若見身所住，　　六更以為最， 比丘常一心，　　便自知泥洹。 已有是諸念，　　自身常建行， 若其不如是，　　終不得意行。 是隨本行者，　　如是度愛勞， 若能悟意念，　　知解一心樂。 應時等行法，　　是度老死惱， 比丘悟意行，　　當令應是念。 諸念生死棄，　　為能作苦際， 常當聽微妙，　　自覺悟其意。 能覺者為賢，　　終始無所會， 以覺意能應，　　日夜務學行， 當解甘露要，　　令諸漏得盡。 夫人得善利，　　乃來自歸佛， 是故當晝夜，　　常唸佛法眾。 己知自覺意，　　是為佛弟子， 常當晝夜念，　　佛與法及僧。 念身、念非常、　　念戒、佈施德， 空、不願、無相，　　晝夜當念是

現代漢語譯本 如果能照亮世間，就像雲散開后月亮顯現一樣。 從開始到結束都要學習思考，坐著或躺著都不要忘記。 比丘應當樹立這樣的信念：前面的修行有利，後面的修行會更勝。 開始時能有所得，最終必定能獲得勝利，逝去時就不會再經歷生死。 如果能觀察到身體的真實狀態，六根的感受是最重要的。 比丘如果能保持一心不亂，就能自己證悟涅槃。 如果已經有了這些想法，就要常常在自身實踐修行。 如果不能這樣做，最終就不能達到心想事成的境界。 這是隨順根本修行的，這樣才能度脫愛慾的勞苦。 如果能領悟到意念的本質，就能明白一心所帶來的快樂。 應當及時修行相應的法門，這樣才能度脫衰老、死亡和煩惱。 比丘如果能領悟到意念的修行，就應當讓自己的意念符合正念。 捨棄那些導致生死的念頭，才能達到苦的盡頭。 應當常常聽聞微妙的佛法，自覺地領悟其中的含義。 能夠覺悟的人是賢明的，最終不會有所執著。 因為覺悟的意念能夠相應，所以要日夜努力學習修行。 應當理解甘露的要義，使一切煩惱都得以斷盡。 人能夠獲得善利，最終會歸依佛陀。 因此應當晝夜不停地，常常憶念佛、法、僧三寶。 自己已經覺悟了意念，這就是佛陀的弟子。 應當常常晝夜憶念佛、法、僧三寶。 憶念身體、憶念無常、憶念戒律、佈施的功德。 空性、無愿、無相，晝夜都應當憶念這些。

English version If it can illuminate the world, like the moon appearing when clouds disperse. From beginning to end, one must learn to contemplate, never forgetting whether sitting or lying down. A bhikkhu should establish this belief: the earlier practice is beneficial, the later practice will be even more superior. If one gains something at the beginning, one will surely achieve victory in the end, and upon passing away, one will not experience birth and death again. If one can observe the true state of the body, the sensations of the six senses are the most important. If a bhikkhu can maintain a focused mind, he will realize Nirvana by himself. If one already has these thoughts, one should constantly practice them in oneself. If one cannot do this, one will ultimately not achieve the state of fulfilling one's wishes. This is to follow the fundamental practice, and in this way, one can transcend the suffering of desire. If one can understand the essence of thoughts, one will understand the joy that comes from a focused mind. One should practice the corresponding Dharma in a timely manner, so that one can transcend old age, death, and afflictions. If a bhikkhu can understand the practice of thoughts, he should make his thoughts conform to right mindfulness. Abandon those thoughts that lead to birth and death, so that one can reach the end of suffering. One should always listen to the subtle Dharma, and consciously understand its meaning. Those who can awaken are wise, and will ultimately have no attachments. Because the awakened mind can respond, one should strive to learn and practice day and night. One should understand the essence of nectar, so that all defilements can be eradicated. When people can obtain good benefits, they will eventually take refuge in the Buddha. Therefore, one should constantly, day and night, remember the Buddha, Dharma, and Sangha. One has already awakened one's mind, and this is what it means to be a disciple of the Buddha. One should always remember the Buddha, Dharma, and Sangha day and night. Remember the body, remember impermanence, remember the precepts, and the merits of giving. Emptiness, non-desire, non-form, one should remember these day and night.

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慈仁品法句經第七十有八章

慈仁品者，是謂大人、聖人所履，德普無量。

為仁不殺，　　常能攝身，　　是處不死， 所適無患；　　不殺為仁，　　慎言守心， 是處不死，　　所適無患。　　彼亂已整， 守以慈仁，　　見怒能忍，　　是為梵行； 至誠安徐，　　口無粗言，　　不瞋彼所， 是謂梵行；　　垂拱無為，　　不害眾生， 無所嬈惱，　　是應梵行。　　常以慈哀， 凈如佛教，　　知足、知止，　　是度生死。 少欲好學，　　不惑于利，　　仁而不犯， 世上所稱。　　仁壽無犯，　　不興變快， 人為諍擾，　　慧以默安。　　普憂賢友， 哀加眾生，　　常行慈心，　　所適者安。 仁儒不邪，　　安止無憂，　　上天衛之； 智者樂慈，　　晝夜念慈，　　心無克伐， 不害眾生。　　是行無仇，　　不慈則殺， 違戒言妄，　　過不與他

現代漢語譯本 《慈仁品》是《法句經》的第七十八章。 《慈仁品》所說的，是偉大的人、聖人所遵循的，他們的德行普遍而無量。 行仁愛而不殺生，常常能夠約束自身，這樣的人不會遭受死亡的威脅，無論去哪裡都不會有憂患。 不殺生是仁愛的體現，謹慎言語，守護內心，這樣的人不會遭受死亡的威脅，無論去哪裡都不會有憂患。 當混亂已經平息，用慈愛和仁義來守護，看到憤怒能夠忍耐，這就是清凈的修行。 以真誠和安詳的態度，口中沒有粗暴的言語，不因他人的行為而生氣，這就是清凈的修行。 垂手而治，不妄為，不傷害眾生，不給他人帶來煩惱，這才是真正的清凈修行。 常常以慈悲和哀憐之心對待眾生，行為純凈如佛陀的教誨，知足，懂得適可而止，這樣就能超越生死。 少欲，愛好學習，不被利益所迷惑，行仁愛而不犯錯，這樣的人會被世人所稱讚。 仁愛長壽而不犯錯，不輕易改變自己的心意，當人們因爭執而煩惱時，用智慧保持沉默和安寧。 普遍地關愛賢良的朋友，對眾生施加哀憐，常常懷著慈悲之心，這樣的人無論去哪裡都會感到安寧。 仁愛而儒雅，不走邪路，安穩地生活而沒有憂愁，上天也會保佑他。 有智慧的人喜歡慈愛，日夜思念慈愛，心中沒有爭鬥和傷害，不傷害眾生。 這樣的行為不會招致仇恨，不慈愛就會殺生，違背戒律就會說謊，過錯不會歸咎於他人。

English version The Chapter on Loving-Kindness is the seventy-eighth chapter of the Dhammapada. The Chapter on Loving-Kindness speaks of the path followed by great individuals and saints, whose virtues are universal and immeasurable. Practicing loving-kindness and not killing, always able to restrain oneself, such a person will not face the threat of death, and will have no worries wherever they go. Not killing is the embodiment of loving-kindness, being careful in speech, guarding the heart, such a person will not face the threat of death, and will have no worries wherever they go. When chaos has been calmed, guarding with loving-kindness and righteousness, being able to endure anger when seen, this is pure practice. With sincerity and calmness, without harsh words from the mouth, not getting angry because of others' actions, this is pure practice. Governing with hands down, not acting recklessly, not harming sentient beings, not bringing trouble to others, this is true pure practice. Always treating sentient beings with compassion and pity, acting as pure as the Buddha's teachings, being content, knowing when to stop, this can transcend life and death. Having few desires, loving to learn, not being confused by benefits, practicing loving-kindness without making mistakes, such a person will be praised by the world. Loving-kindness brings longevity without making mistakes, not easily changing one's mind, when people are troubled by disputes, using wisdom to remain silent and peaceful. Universally caring for virtuous friends, showing pity to sentient beings, always holding a compassionate heart, such a person will feel peace wherever they go. Loving-kindness and gentleness, not walking the wrong path, living peacefully without worry, heaven will also protect them. Wise people love loving-kindness, thinking of loving-kindness day and night, without fighting or harming in their hearts, not harming sentient beings. Such actions will not invite hatred, not being loving will lead to killing, violating precepts will lead to lying, mistakes will not be blamed on others.

。　　不觀眾生， 酒致失志，　　為放逸行，　　后墮惡道。 無誠不真，　　履仁行慈，　　博愛濟眾， 有十一譽：　　福常隨身、　　臥安、覺安、 不見惡夢、　　天護、人愛、　　不毒、不兵、 水火不喪、　　在所得利、　　死升梵天， 是為十一。　　若念慈心，　　無量不廢， 生死漸薄，　　得利度世。　　仁無亂志， 慈最可行，　　愍傷眾生，　　此福無量。

假令盡壽命，　　勤事天下人， 象馬以祠天，　　不如行一慈。

言語品法句經第八十有二章

言語品者，所以戒口，發說、談論當用道理。

惡言罵詈，　　憍陵蔑人，　　興起是行， 疾怨滋生；　　遜言順辭，　　尊敬於人， 棄結忍惡，　　疾怨自滅。　　夫士之生， 斧在口中，　　所以斬身，　　由其惡言。 諍為少利，　　如掩失財，　　從彼致諍， 令意向惡

現代漢語譯本 不觀察眾生，沉迷於酒會導致喪失意志，行為放縱，最終墮入惡道。 不真誠不實在，要踐行仁愛，施行慈悲，博愛並救濟大眾。 有十一種美譽：福氣常常伴隨，睡得安穩，醒來也安穩，不做噩夢，有天神護佑，受人愛戴，不會中毒，不會遭遇兵禍，不會被水火奪去生命，在所得利益中，死後升入梵天，這就是十一種美譽。如果心懷慈悲，無量無盡而不懈怠，生死輪迴就會逐漸淡薄，從而獲得利益並度化世人。仁愛不會使心志混亂，慈悲是最應該踐行的，憐憫和傷感眾生，這種福報是無量的。 假設用盡一生的壽命，勤勞地侍奉天下人，用大象和駿馬祭祀上天，也不如踐行一次慈悲。 《法句經》言語品第八十二章節 言語品，是用來告誡人們要謹慎言語，說話和談論時應當遵循道理。 用惡毒的言語謾罵，傲慢地輕視他人，如果產生這樣的行為，怨恨就會迅速滋生；用謙遜的言語和順從的辭令，尊敬他人，拋棄怨結，忍受惡行，怨恨自然就會消滅。人活著，就像口中含著一把斧頭，之所以會傷害自身，都是因為說了惡毒的言語。爲了微小的利益而爭鬥，就像掩蓋了損失的錢財，從爭鬥中，會使心意走向邪惡。

English version Not observing sentient beings, indulgence in alcohol leads to loss of will, reckless behavior, and eventual fall into evil paths. Without sincerity and truthfulness, one should practice benevolence, exercise compassion, love universally, and aid the masses. There are eleven merits: blessings constantly accompany, peaceful sleep, peaceful awakening, no nightmares, divine protection, love from people, immunity to poison, freedom from war, no loss by water or fire, benefit in what is gained, and rebirth in Brahma's heaven after death. These are the eleven. If one cultivates compassion, immeasurable and without ceasing, the cycle of birth and death will gradually diminish, thus gaining benefit and liberating the world. Benevolence does not confuse the mind, compassion is the most worthy practice, pitying and feeling sorrow for sentient beings, this blessing is immeasurable. Even if one were to spend their entire life diligently serving all people, and offering elephants and horses to the heavens, it would not equal the merit of practicing compassion once. The Chapter on Speech, Verse 82 of the Dhammapada The chapter on speech is to admonish people to be cautious in their words, and to speak and discuss according to reason. Using malicious words to curse, arrogantly despising others, if such actions arise, resentment will quickly grow; using humble words and compliant language, respecting others, abandoning grudges, enduring evil, resentment will naturally cease. A person's life is like having an axe in their mouth, the reason for harming oneself is due to speaking malicious words. Contending for small gains is like covering up lost wealth, from contention, the mind will turn towards evil.

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譽惡、惡所譽，　　是二俱為惡， 好以口儈鬥，　　是后皆無安。 無道墮惡道，　　自增地獄苦， 遠愚修忍意，　　念諦則無犯。 從善得解脫，　　為惡不得解， 善解者為賢，　　是為脫惡惱。 解自抱損意，　　不躁言得中， 義說如法說，　　是言柔軟甘。 是以言語者，　　必使己無患， 亦不克眾人，　　是為能善言。 言使投意可，　　亦令得歡喜， 不使至惡意，　　出言眾悉可。 至誠甘露說，　　如法而無過， 諦如義、如法，　　是為近道立。 說如佛言者，　　是吉得滅度， 為能作浩際，　　是謂言中上。

雙要品法句經第九二十有二章

雙要品者，兩兩相明，善惡有對，舉義不單。

心為法本，　　心尊心使，　　中心念惡， 即言即行，　　罪苦自追，　　車轢于轍； 心為法本，　　心尊心使，　　中心念善， 即言即行，　　福樂自追，　　如影隨形

現代漢語譯本 讚美壞人，憎惡好人，這兩種行為都是惡劣的。 喜歡用言語挑起爭鬥，這樣的人最終都不會安寧。 不遵循正道就會墮入惡道，自己增加地獄的痛苦。 遠離愚昧，修習忍耐之心，常念真理就不會犯錯。 行善可以得到解脫，作惡則無法解脫。 能夠理解善的人是賢明的，這樣才能擺脫惡的煩惱。 理解自己懷有損害他人的想法，不急躁說話才能恰當。 所說的話符合道義，符合佛法，這樣的話語才柔和甘美。 所以說話的人，一定要使自己沒有禍患，也不要勝過眾人，這才是善於說話。 說話要使人聽了感到滿意，也能使人感到歡喜。 不要使人產生惡意，說出的話要讓大家都認可。 至誠的話語如同甘露，符合佛法而沒有過失。 真理符合道義，符合佛法，這樣才能接近真道。 說的話如同佛所說，這樣吉祥才能得到解脫。 能夠成就廣大的功德，這才是言語中的上乘。

《雙要品》是《法句經》的第九品，共有二十二章。

《雙要品》的意思是兩兩相對地闡明道理，善與惡相對，所舉的意義不是單一的。

心是萬法的根本，心是尊貴的，心是主使。 心中如果想著惡事，就會立刻說出來，立刻做出來，罪惡和痛苦就會追隨著自己，就像車輪碾過車轍一樣。 心是萬法的根本，心是尊貴的，心是主使。 心中如果想著善事，就會立刻說出來，立刻做出來，福報和快樂就會追隨著自己，就像影子跟隨身體一樣。

English version Praising the wicked and hating the virtuous, both of these are evil. Those who like to incite conflict with words will ultimately have no peace. Falling away from the right path leads to evil paths, increasing the suffering of hell. Stay away from ignorance, cultivate patience, and by contemplating the truth, you will not err. Good deeds lead to liberation, while evil deeds do not. Those who understand goodness are wise, and thus can escape the afflictions of evil. Understanding that you harbor thoughts of harming others, and speaking without haste, you will be appropriate. Speaking in accordance with righteousness and the Dharma, your words will be gentle and sweet. Therefore, those who speak must ensure they bring no harm to themselves, nor seek to overcome others; this is the ability to speak well. Speak in a way that pleases and brings joy to others. Do not cause ill will; let your words be acceptable to all. Sincere words are like sweet nectar, in accordance with the Dharma and without fault. Truth aligns with righteousness and the Dharma; this is how one approaches the true path. Speaking as the Buddha speaks, one will be blessed and attain liberation. Being able to achieve vast merit, this is the highest form of speech.

The 'Twin Verses' chapter is the ninth chapter of the Dhammapada, with twenty-two verses.

The 'Twin Verses' chapter explains principles in pairs, contrasting good and evil, and the meanings are not singular.

The mind is the root of all things, the mind is supreme, the mind is the master. If the mind thinks of evil, it will immediately speak and act, and sin and suffering will follow, like a wheel following a rut. The mind is the root of all things, the mind is supreme, the mind is the master. If the mind thinks of good, it will immediately speak and act, and blessings and happiness will follow, like a shadow following the body.

。 隨亂意行，　　拘愚入冥，　　自大無法， 何解善言？　　隨正意行，　　開解清明， 不為妒嫉，　　敏達善言。　　慍于怨者， 未嘗無怨；　　不慍自除，　　是道可宗。 不好責彼，　　務自省身，　　如有知此， 永滅無患。　　行見身凈，　　不攝諸根， 飲食不節，　　慢墮怯弱，　　為邪所制， 如風靡草；　　觀身不凈，　　能攝諸根， 食知節度，　　常樂精進，　　不為邪動， 如風大山。　　不吐毒態，　　欲心馳騁， 未能自調，　　不應法衣；　　能吐毒態， 戒意安靜，　　降心已調，　　此應法衣。 以真為偽、　　以偽為真，　　是為邪計， 不得真利；　　知真為真、　　見偽知偽， 是為正計，　　必得真利。　　蓋屋不密， 天雨則漏，　　意不惟行，　　淫泆為穿； 蓋屋善密，　　雨則不漏，　　攝意惟行， 淫泆不生

現代漢語譯本 隨心所欲地胡作非爲，就會被愚昧束縛而陷入黑暗；自高自大、不守規矩，又怎麼能理解有益的勸告呢？ 遵循正確的道理行事，就能開啟智慧，變得清明；不被嫉妒所矇蔽，就能敏銳地理解有益的勸告。 總是對怨恨耿耿於懷的人，永遠不會沒有怨恨；不把怨恨放在心上，怨恨自然就會消失，這才是值得遵循的道理。 不要總是責備別人，要努力反省自己；如果能明白這個道理，就能永遠消除憂患。 如果只注重外表乾淨，而不約束自己的感官，飲食沒有節制，懈怠懶惰、膽怯軟弱，就會被邪念所控制，像風中的草一樣搖擺不定。 如果能觀察到身體的不潔凈，約束自己的感官，飲食有節制，經常保持精進，就不會被邪念所動搖，像大山一樣穩固。 如果不能去除內心的惡毒，任由慾望馳騁，不能自我調伏，就不配穿上僧人的法衣；如果能去除內心的惡毒，保持戒律的平靜，降伏內心並加以調伏，才配穿上僧人的法衣。 把真實的當作虛假的，把虛假的當作真實的，這是錯誤的計策，不會得到真正的利益；知道什麼是真實的，看到什麼是虛假的，這是正確的計策，必定會得到真正的利益。 如果房屋蓋得不嚴密，下雨就會漏水；如果心思不加以約束，放縱情慾就會像漏洞一樣。 如果房屋蓋得嚴密，下雨就不會漏水；如果能約束自己的心思，情慾就不會產生。

English version Acting according to random desires, one is bound by ignorance and falls into darkness; being arrogant and without rules, how can one understand good advice? Acting according to the correct principles, one can open wisdom and become clear-minded; not being blinded by jealousy, one can keenly understand good advice. Those who always hold onto resentment will never be without resentment; if one does not hold resentment in their heart, resentment will naturally disappear, this is the principle worth following. Do not always blame others, but strive to reflect on oneself; if one can understand this principle, one can forever eliminate worries. If one only focuses on external cleanliness, without restraining one's senses, eating without moderation, being lazy and cowardly, one will be controlled by evil thoughts, swaying like grass in the wind. If one can observe the impurity of the body, restrain one's senses, eat with moderation, and always maintain diligence, one will not be swayed by evil thoughts, as stable as a great mountain. If one cannot remove the inner malice, letting desires run wild, and cannot subdue oneself, one is not worthy to wear the monastic robes; if one can remove the inner malice, maintain the peace of precepts, subdue the mind and tame it, then one is worthy to wear the monastic robes. Taking the real as false, and the false as real, this is a wrong plan, and one will not obtain true benefit; knowing what is real, and seeing what is false, this is a correct plan, and one will surely obtain true benefit. If a house is not built tightly, it will leak when it rains; if the mind is not restrained, indulging in lust will be like a leak. If a house is built tightly, it will not leak when it rains; if one can restrain one's mind, lust will not arise.

。　　鄙夫染人，　　如近臭物， 漸迷習非，　　不覺成惡；　　賢夫染人， 如近香薰，　　進智習善，　　行成潔芳。 造憂后憂，　　行惡兩憂，　　彼憂惟懼， 見罪心懅；　　造喜后喜，　　行善兩喜， 彼喜惟歡，　　見福心安；　　今悔後悔， 為惡兩悔，　　厥為自殃，　　受罪熱惱； 今歡后歡，　　為善兩歡，　　厥為自祐， 受福悅豫。　　巧言多求，　　放蕩無戒， 懷淫怒癡，　　不惟止觀，　　聚如群牛， 非佛弟子；　　時言少求，　　行道如法， 除淫怒癡，　　覺正意解，　　見對不起， 是佛弟子。

放逸品法句經第十有二十章

放逸品者，引律戒情，防邪撿失，以道勸賢。

戒為甘露道，　　放逸為死徑， 不貪則不死，　　失道為自喪； 慧智守道勝，　　終不為放逸， 不貪致歡喜，　　從是得道樂。 常當惟念道，　　自強守正行， 健者得度世，　　吉祥無有上

現代漢語譯本 小人沾染他人，就像靠近臭的東西，逐漸迷惑于錯誤，不知不覺形成惡習；賢人沾染他人，就像靠近香薰，增長智慧學習善良，行為變得純潔芬芳。 製造憂愁之後又憂愁，做了壞事會兩次憂愁，他們憂愁是因為恐懼，看到罪過內心驚懼；製造喜悅之後又喜悅，做了好事會兩次喜悅，他們喜悅是因為歡欣，看到福報內心安寧；現在後悔之後又後悔，做了壞事會兩次後悔，那是自找災禍，遭受罪過熱惱；現在歡喜之後又歡喜，做了好事會兩次歡喜，那是自己得到保佑，享受福報喜悅。 花言巧語，貪求過多，放縱不加戒律，心懷淫慾、憤怒、愚癡，不思考止觀，聚集在一起像一群牛，不是佛的弟子；時常說話少求，修行符合正法，去除淫慾、憤怒、愚癡，覺悟正道，心意解脫，見到對境不起執著，才是佛的弟子。

《法句經》放逸品第十，共有二十個章節

放逸品，是用來引導人們遵守戒律，控制情感，防止邪惡，檢查過失，用正道勸勉賢良。

戒律是甘露之道，放逸是死亡之路，不貪婪就不會死亡，失去正道就是自我毀滅；有智慧的人守護正道會勝利，最終不會放逸，不貪婪會帶來歡喜，由此得到修道的快樂。 應當常常思念正道，自我勉勵堅守正行，強者才能度過世間，吉祥沒有比這更高的了。

English version A petty person influences others, like approaching a foul-smelling object, gradually becoming confused by wrongdoings, and unknowingly developing bad habits; a virtuous person influences others, like approaching fragrant incense, increasing wisdom and learning goodness, and their behavior becomes pure and fragrant. Creating sorrow after sorrow, doing bad deeds brings double sorrow, they are sorrowful because of fear, and their hearts are terrified when they see sin; creating joy after joy, doing good deeds brings double joy, they are joyful because of delight, and their hearts are peaceful when they see blessings; regretting now and regretting later, doing bad deeds brings double regret, that is self-inflicted disaster, suffering the heat of sin; rejoicing now and rejoicing later, doing good deeds brings double joy, that is self-blessing, enjoying the joy of blessings. Those who are eloquent and greedy, unrestrained without discipline, harboring lust, anger, and ignorance, not contemplating cessation and insight, gathering like a herd of cattle, are not disciples of the Buddha; those who speak little and seek little, practice the path according to the Dharma, eliminate lust, anger, and ignorance, awaken to the right path, their minds are liberated, and when they see objects, they do not become attached, these are the disciples of the Buddha.

The tenth chapter of the Dhammapada, 'Heedfulness,' has twenty verses.

The chapter on heedfulness is to guide people to observe precepts, control emotions, prevent evil, examine faults, and encourage the virtuous with the right path.

Precepts are the path of nectar, heedlessness is the path of death, not being greedy will not lead to death, losing the right path is self-destruction; the wise who guard the right path will be victorious, and will ultimately not be heedless, not being greedy will bring joy, and from this, one will obtain the joy of the path. One should always contemplate the right path, encourage oneself to uphold right conduct, the strong will be able to cross the world, and there is no greater auspiciousness than this.

正念常興起，　　行凈惡易滅， 自製以法壽，　　不犯善名增。 發行不放逸，　　約以自調心， 慧能作定明，　　不返冥淵中。 愚人意難解，　　貪亂好諍訟， 上智常重慎，　　護斯為寶尊。 莫貪、莫好諍、　　亦莫嗜慾樂， 思心不放逸，　　可以獲大安。 放逸如自禁，　　能卻之為賢， 已升智慧閣，　　去危為即安。 明智觀于愚，　　譬如山與地， 居亂而身正，　　彼為獨覺悟， 是力過師子，　　棄惡為大智。 睡眠重若山，　　癡冥為所弊， 安臥不計苦，　　是以常受胎。 不為時自恣，　　能制漏得盡， 自恣魔得便，　　如師子搏鹿。 能不自恣者，　　是為戒比丘， 彼思正凈者，　　常當自護心。 比丘謹慎樂，　　放逸多憂𠎝， 變諍小致大，　　積惡入火焰。 守戒福致善，　　犯戒有懼心， 能斷三界漏，　　此乃近泥洹。

若前放逸，　　后能自禁，　　是照世間， 念定其宜；　　過失為惡，　　追覆以善， 是照世間，　　念善其宜；　　少壯舍家， 盛修佛教，　　是照世間，　　如月云消； 人前為惡，　　后止不犯，　　是照世間， 如月云消。　　生不施惱、　　死而不戚， 是見道悍，　　應中勿憂。　　斷濁黑法， 學惟清白，　　度淵不反，　　棄猗行止， 不復染樂，　　欲斷無憂。

心意品法句經第十一十有二章

心意品者，說意精神雖空無形，造作無竭

現代漢語譯本 正念時常生起，行為清凈，惡行容易消滅； 自我約束，遵循正法，可以延年益壽，不犯過錯，美名就會增長。 發起精進行為，不放縱懈怠，約束自己，調伏內心； 智慧能夠使人明確定向，不會再墮入黑暗的深淵。 愚笨的人心意難以理解，貪婪混亂，喜歡爭鬥； 有智慧的人常常重視謹慎，守護這份謹慎如同珍寶。 不要貪婪，不要喜歡爭鬥，也不要沉溺於享樂； 思考內心，不放縱懈怠，就可以獲得大安樂。 放縱懈怠如同自我束縛，能夠捨棄它的人是賢能的； 已經登上智慧的高閣，遠離危險，就到達了安穩之地。 明智的人看待愚笨的人，就像高山與平地一樣明顯； 身處混亂之中，自身卻能保持端正，這樣的人是獨自覺悟的； 這種力量勝過獅子，捨棄惡行就是大智慧。 睡眠沉重如山，被愚癡黑暗所矇蔽； 安穩地睡覺而不考慮痛苦，因此常常會再次受生。 不放縱自己，能夠控制慾望，就能使煩惱漏盡； 放縱自己，魔就會有機可乘，如同獅子撲向鹿一樣。 能夠不放縱自己的人，才是持戒的比丘； 那些思考正凈的人，應當常常守護自己的內心。 比丘喜歡謹慎，放縱懈怠就會有很多憂愁； 爭鬥從小事開始，最終會釀成大禍，積累惡行就會墮入火焰之中。 守護戒律，福報就會帶來善果，違犯戒律就會心生恐懼； 能夠斷除三界的煩惱，這樣就接近了涅槃。 如果之前放縱懈怠，之後能夠自我約束，這就是照亮世間， 念頭堅定，行為適宜；過失是惡，用善行來彌補， 這就是照亮世間，念頭向善，行為適宜；年少時捨棄家庭， 努力修行佛法，這就是照亮世間，如同月亮從雲中顯現； 人之前做了惡事，之後停止不再犯，這就是照亮世間， 如同月亮從雲中顯現。活著不施加惱害，死去不感到悲慼， 這是見到真理的勇士，應當保持平靜，不要憂愁。 斷除污濁黑暗的法，學習清凈潔白的法， 度過深淵不再返回，捨棄依賴，停止行為， 不再貪染快樂，想要斷除憂愁。 《法句經》心意品第十一章和第十二章 心意品的意思是說，心意精神雖然空無形體，但造作變化無窮無盡。

English version When mindfulness arises often, pure conduct is easy to achieve, and evil deeds are easily destroyed. Self-controlled and following the Dharma, one can prolong life, avoid mistakes, and increase one's good reputation. Initiating diligent actions, not indulging in laziness, restraining oneself, and taming the mind, Wisdom can provide clear direction, preventing one from falling into the dark abyss. The minds of fools are difficult to understand, they are greedy, chaotic, and fond of disputes. The wise always value caution, guarding it as a precious treasure. Do not be greedy, do not like to argue, and do not indulge in pleasures. Reflect on the mind, do not be lazy, and you can attain great peace. Indulgence is like self-imprisonment; those who can abandon it are virtuous. Having ascended the tower of wisdom, away from danger, one reaches a place of safety. The wise see the foolish as clearly as a mountain stands out from the ground. Living in chaos but maintaining righteousness, such a person is self-enlightened. This strength surpasses that of a lion; abandoning evil is great wisdom. Sleep is as heavy as a mountain, obscured by the darkness of ignorance. Sleeping soundly without considering suffering, one is therefore often reborn. Not indulging oneself, being able to control desires, one can exhaust the outflows of afflictions. Indulging oneself, Mara finds an opportunity, like a lion pouncing on a deer. Those who can refrain from self-indulgence are monks who uphold the precepts. Those who contemplate purity should always guard their minds. Monks delight in caution; indulgence brings much sorrow. Disputes start small but lead to great disasters; accumulating evil leads to the flames. Upholding precepts brings blessings and good results; violating precepts brings fear. Being able to cut off the outflows of the three realms, one is close to Nirvana. If one was previously indulgent but later becomes self-controlled, this illuminates the world, With steadfast mindfulness, actions are appropriate; mistakes are evil, but good deeds can make amends, This illuminates the world, with thoughts directed towards good, actions are appropriate; leaving home in youth, Diligently practicing the Buddha's teachings, this illuminates the world, like the moon emerging from the clouds. If one previously did evil but later stops and does not repeat it, this illuminates the world, Like the moon emerging from the clouds. Living without causing harm, dying without grief, This is the warrior who has seen the truth; one should remain calm and not worry. Cut off the impure and dark teachings, learn the pure and white teachings, Cross the abyss without returning, abandon dependence, cease actions, No longer craving pleasure, desiring to end sorrow. The Mind Chapter, Verses 11 and 12 of the Dhammapada The meaning of the Mind Chapter is that although the mind and spirit are formless and empty, their creations and changes are endless.

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意使作㺃，　　難護、難禁，　　慧正其本， 其明乃大。　　輕躁難持，　　唯欲是從， 制意為善，　　自調則寧。　　意微難見， 隨欲而行，　　慧常自護，　　能守即安。 獨行遠逝，　　覆藏無形，　　損意近道， 魔系乃解。　　心無住息，　　亦不知法， 迷於世事，　　無有正智。　　念無適止， 不絕無邊，　　福能遏惡，　　覺者為賢。 佛說心法，　　雖微非真，　　當覺逸意， 莫隨放心。　　見法最安，　　所愿得成， 慧護微意，　　斷苦因緣。　　有身不久， 皆當歸土，　　形壞神去，　　寄住何貪？ 心豫造處，　　往來無端，　　念多邪僻， 自為招惡。　　是意自造，　　非父母為， 可勉向正，　　為福勿回。　　藏六如龜， 防意如城，　　慧與魔戰，　　勝則無患。

華香品法句經第十二十有七章

華香品者，明學當行，因華見實，使偽反真。

孰能擇地，　　舍鑒取天？　　誰說法句， 如擇善華？　　學者擇地，　　舍鑒取天； 善說法句，　　能采德華。　　知世壞喻， 幻法忽有，　　斷魔華敷，　　不睹生死； 見身如沫，　　幻法自然，　　斷魔華敷， 不睹生死。　　身病則萎，　　若華零落； 死命來至，　　如水湍驟。　　貪慾無厭， 消散人念，　　邪致之財，　　為自侵欺。 如蜂集華，　　不嬈色香，　　但取味去， 仁入聚然。　　不務觀彼，　　作與不作， 常自省身，　　知正不正

現代漢語譯本 心意就像難以馴服的野獸，難以守護，難以禁止，只有智慧才能端正它的根本，它的光明才會廣大。 輕浮急躁的心難以把持，總是隨從慾望，約束心意使其向善，自我調伏才能安寧。 心意細微難以察覺，總是隨著慾望而行，智慧應當常常守護它，能夠守護就能安穩。 心意獨自遠行，隱藏無形，損減心意就能接近真理，魔的束縛就能解脫。 心念沒有止息，也不瞭解佛法，迷惑於世俗之事，沒有正確的智慧。 念頭沒有適當的停止，無休無止，福德能夠遏制邪惡，覺悟的人才是賢者。 佛陀所說的心法，雖然細微但並非虛妄，應當覺察放縱的心意，不要隨心所欲。 見到佛法最為安穩，所希望的都能實現，用智慧守護細微的心意，就能斷絕痛苦的因緣。 有身體的日子不會長久，最終都要歸於塵土，形體壞滅神識離去，寄居的身體有什麼可貪戀的呢？ 心意預先造作之處，往來沒有定端，念頭多是邪僻，自己招來惡果。 心意是自己造作的，不是父母所為，可以勉力向正，行善不要退縮。 像烏龜一樣藏起六根，像城墻一樣防守心意，用智慧與魔戰鬥，勝利就沒有憂患。 《法句經》華香品第十七品 華香品，闡明學習應當實踐，從花看到果實，使虛偽返回真實。 誰能選擇土地，捨棄低賤而取高貴？誰能宣說佛法，像選擇美好的花朵一樣？ 學習的人選擇土地，捨棄低賤而取高貴；善於宣說佛法，能夠採摘德行的花朵。 知道世間是虛幻的比喻，幻化的事物忽然出現，斷絕魔的誘惑，就不會看到生死。 看到身體像泡沫，幻化的事物自然存在，斷絕魔的誘惑，就不會看到生死。 身體生病就會枯萎，像花朵凋零；死亡來臨，像湍急的水流。 貪慾沒有滿足的時候，消散人的念頭，用不正當手段得來的財富，是自己欺騙自己。 像蜜蜂採集花蜜，不擾亂花朵的顏色和香氣，只是取走花蜜，仁者進入人群也是如此。 不要總是觀察別人，做了什麼或沒做什麼，要常常反省自己，知道自己是正還是不正。

English version The mind is like an untamed beast, difficult to guard and restrain; only wisdom can correct its root, and its light will be great. A fickle and impetuous mind is hard to control, always following desires; restraining the mind to do good, self-discipline brings peace. The mind is subtle and hard to perceive, always acting on desires; wisdom should always guard it, and being able to guard it brings stability. The mind travels alone far away, hidden and formless; diminishing the mind brings one closer to truth, and the bonds of Mara are released. The mind has no rest, nor does it understand the Dharma; it is deluded by worldly affairs, lacking correct wisdom. Thoughts have no proper stop, endless and boundless; merit can restrain evil, and the enlightened are the wise. The Dharma of the mind spoken by the Buddha, though subtle, is not false; one should be aware of the unrestrained mind, and not let it run wild. Seeing the Dharma is most secure, all wishes can be fulfilled; guarding the subtle mind with wisdom can sever the causes of suffering. The days of having a body will not last long, eventually returning to dust; the body will perish and the spirit will depart, what is there to crave in this temporary dwelling? The mind anticipates and creates, wandering without end; many thoughts are perverse, bringing evil upon oneself. The mind is self-created, not by parents; one can strive towards righteousness, and do good without turning back. Hide the six senses like a turtle, defend the mind like a city; fight Mara with wisdom, and victory brings no worries. Chapter 17 of the Dhammapada: The Flower Chapter The Flower Chapter explains that learning should be put into practice, seeing the fruit from the flower, and turning falsehood into truth. Who can choose the land, abandoning the low for the high? Who can proclaim the Dharma, like choosing beautiful flowers? Those who learn choose the land, abandoning the low for the high; those who proclaim the Dharma well can gather the flowers of virtue. Knowing that the world is a fleeting metaphor, that illusory things suddenly appear, cutting off Mara's temptations, one will not see birth and death. Seeing the body like foam, that illusory things exist naturally, cutting off Mara's temptations, one will not see birth and death. The body becomes sick and withers, like a flower falling; death comes like a rushing torrent. Greed is insatiable, dissipating one's thoughts; wealth obtained by improper means is self-deception. Like a bee gathering honey, not disturbing the flower's color or fragrance, but only taking the honey, the benevolent enter the crowd in the same way. Do not always observe others, what they have done or not done; always reflect on oneself, knowing whether one is right or wrong.

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。　　如可意華， 色好無香，　　工語如是，　　不行無得； 如可意華，　　色美且香，　　工語有行， 必得其福。　　多作寶花，　　結步搖綺， 廣積德者，　　所生轉好。　　奇草芳花， 不逆風熏，　　近道敷開，　　德人逼香。 旃檀多香，　　青蓮芳花，　　雖曰是真， 不如戒香。　　華香氣微，　　不可謂真， 持戒之香，　　到天殊勝。　　戒具成就， 行無放逸，　　定意度脫，　　長離魔道。 如作田溝，　　近於大道，　　中生蓮華， 香潔可意。　　有生死然，　　凡夫處邊， 慧者樂出，　　為佛弟子。

愚闇品法句經第十三二十有一章

愚闇品者，將以開曚，故陳其態，欲使窺明。

不寐夜長、　　疲惓道長、　　愚生死長， 莫知正法。　　癡意常冥，　　逝如流川， 在一行強，　　獨而無偶。　　愚人著數， 憂戚久長，　　與愚居苦，　　於我猶怨。 有子、有財，　　愚惟汲汲，　　我且非我， 何憂子財？　　暑當止此、　　寒當止此， 愚多務慮，　　莫知來變。　　愚曚愚極， 自謂我智，　　愚而勝智，　　是謂極愚。 頑闇近智，　　如瓢斟味，　　雖久狎習， 猶不知法；　　開達近智，　　如舌嘗味， 雖須臾習，　　即解道要。　　愚人施行， 為身招患，　　快心作惡，　　自致重殃。 行為不善，　　退見悔吝，　　致涕流面， 報由宿習；　　行為德善，　　進睹歡喜， 應來受福，　　喜笑悅習

現代漢語譯本 就像一朵令人喜愛的花，顏色好看卻沒有香味；言語動聽卻不付諸行動，就不會有收穫； 就像一朵令人喜愛的花，顏色美麗且有香味；言語動聽且付諸行動，必定會得到福報。 多製作珍貴的花朵，用珠寶裝飾步搖，廣積德行的人，所投生的來世會越來越好。 奇異的香草和芬芳的花朵，不會逆風散發香氣，靠近正道的地方才會盛開，有德行的人自然會散發香氣。 旃檀的香味濃郁，青蓮花芬芳美麗，雖然它們被稱為真香，卻比不上持戒的香氣。 花朵的香氣微弱，不能說是真正的香，持戒的香氣，能到達天上，非常殊勝。 戒律圓滿成就，行為不放縱，心意堅定就能解脫，永遠脫離魔道。 就像開鑿田溝，靠近大道，中間生長出蓮花，香潔而令人喜愛。 有生老病死，凡夫俗子處在生死邊緣，有智慧的人樂於出離，成為佛的弟子。

《愚闇品》是用來開啓蒙昧的，所以陳述愚癡的狀態，想要使人窺見光明。

不眠之夜漫長，疲憊的旅途遙遠，愚人的生死輪迴漫長，不瞭解真正的佛法。 愚癡的心意常常昏暗，像流水一樣逝去，執著於一己之見，孤獨而沒有伴侶。 愚人執著于計數，憂愁悲傷長久不斷，與愚人相處是痛苦的，他們還對我心生怨恨。 有兒子、有財產，愚人只知道汲汲營營，連『我』都不是真實的，又何必憂慮兒子和財產呢？ 夏天應該在這裡休息，冬天應該在這裡停留，愚人總是考慮太多，卻不知道未來的變化。 愚人愚昧到了極點，還自以為有智慧，愚蠢卻自以為比別人聰明，這才是真正的愚蠢。 愚昧的人接近智慧，就像用瓢舀取味道，即使長期接觸，仍然不瞭解佛法； 開悟的人接近智慧，就像用舌頭品嚐味道，即使只是短暫接觸，也能理解佛法的要義。 愚人施行惡行，為自己招來禍患，爲了滿足一時快感而作惡，最終會給自己帶來深重的災難。 行為不善，事後會感到後悔和羞愧，以至於淚流滿面，這是因為過去的習氣所致； 行為善良，事後會感到歡喜，將來會得到福報，喜悅和快樂會伴隨自己。

English version Like a pleasing flower, beautiful in color but without fragrance; eloquent words without action yield no gain; Like a pleasing flower, beautiful in color and fragrant; eloquent words with action will surely bring blessings. Those who create many precious flowers, adorn themselves with jeweled ornaments, and accumulate merit will have better rebirths. Rare herbs and fragrant flowers do not spread their scent against the wind; they bloom near the path of righteousness, and virtuous people naturally exude fragrance. Sandalwood is richly fragrant, and the blue lotus is beautiful, but even though they are called true fragrances, they are not as good as the fragrance of keeping precepts. The fragrance of flowers is faint and cannot be called true; the fragrance of keeping precepts reaches the heavens and is supremely excellent. When precepts are fully accomplished, actions are not unrestrained, and the mind is steadfast, one can be liberated and forever escape the path of demons. Like digging a ditch near a great road, where lotuses grow in the middle, fragrant and pleasing. There is birth, old age, sickness, and death; ordinary people are on the edge of life and death, while the wise are happy to leave and become disciples of the Buddha.

The chapter on 'Foolishness and Darkness' is meant to dispel ignorance, so it describes the state of foolishness, aiming to allow people to glimpse the light.

The sleepless night is long, the weary journey is far, the cycle of birth and death for the foolish is long, and they do not understand the true Dharma. The foolish mind is always dark, passing away like a flowing stream, clinging to one's own views, alone and without companions. The foolish cling to counting, their worries and sorrows are prolonged, living with the foolish is painful, and they still resent me. Having children and wealth, the foolish only know how to strive for them; even 'I' is not real, so why worry about children and wealth? Summer should be spent resting here, winter should be spent staying here; the foolish always think too much, but do not know the changes of the future. The foolish are extremely ignorant, yet they think they are wise; being foolish but thinking they are smarter than others is the ultimate foolishness. The ignorant who approach wisdom are like using a ladle to taste flavor; even with long exposure, they still do not understand the Dharma; The enlightened who approach wisdom are like tasting flavor with the tongue; even with brief exposure, they can understand the essence of the path. The foolish who commit evil deeds bring trouble upon themselves; acting evilly to satisfy momentary pleasure will ultimately bring great disaster. Acting unskillfully will lead to regret and shame afterward, to the point of shedding tears; this is due to past habits; Acting skillfully will lead to joy afterward, and blessings will come in the future; joy and happiness will accompany them.

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。　　過罪未熟， 愚以恬惔，　　至其熟處，　　自受大罪。 愚所望處，　　不謂適苦，　　臨墮厄地， 乃知不善。　　愚憃作惡，　　不能自解， 殃追自焚，　　罪成熾燃。　　愚好美食， 月月滋甚，　　於十六分，　　未一思法。 愚生念慮，　　至終無利，　　自招刀杖， 報有印章。

觀處知其愚，　　不施而廣求， 所墮無道智，　　往往有惡行。 遠道近欲者，　　為食在學名， 貪猗家居故，　　多取供異姓。 學莫墮二望，　　莫作家沙門， 貪家違聖教，　　為后自匱乏。 此行與愚同，　　但令欲慢增， 利求之愿異，　　求道意亦異。 是以有識者，　　出為佛弟子， 棄愛舍世習，　　終不墮生死。

明哲品法句經第十四

明哲品者，舉智行者，修福進道，法為明鏡。

深觀善惡，　　心知畏忌，　　畏而不犯， 終吉無憂。　　故世有福，　　念思紹行， 善致其愿，　　福祿轉勝。　　信善作福， 積行不厭，　　信知陰德，　　久而必彰。 常避無義，　　不親愚人，　　思從賢友， 押附上士。　　喜法臥安，　　心悅意清， 聖人演法，　　慧常樂行。　　仁人智者， 齋戒奉道，　　如星中月，　　照明世間。 弓工調角、　　水人調船、　　材匠調木、 智者調身。　　譬如厚石，　　風不能移， 智者意重，　　譭譽不傾；　　譬如深淵， 澄靜清明，　　慧人聞道，　　心凈歡然

現代漢語譯本 罪過尚未成熟時，愚人還安然自得；一旦罪過成熟，自己就要承受巨大的苦果。 愚人所期望的，並非真正的快樂；當他面臨困境時，才明白自己所作所為是不對的。 愚蠢的人作惡，卻無法自我解脫；災禍追隨而來，如同烈火焚身，罪惡一旦形成，就會熾熱燃燒。 愚人貪圖美食，每月都變本加厲；對於食物的十六分之一，都不曾想到要遵循正法。 愚人所生的念頭，最終毫無益處；只會給自己招來刀杖之禍，報應就像印章一樣清晰。 觀察他的行為就知道他愚蠢，不肯佈施卻廣求索取；他所墮落的是沒有智慧的道路，常常做出惡行。 那些遠離正道卻貪圖近利的人，爲了食物而追求虛名；貪戀家庭的緣故，多方索取來供養異姓親屬。 學習佛法不要有二種期望，不要做虛假的沙門；貪戀家庭就違背了聖教，最終只會讓自己匱乏。 這種行為和愚人一樣，只會讓慾望和傲慢增長；他們追求利益的願望和求道的心意是不同的。 因此，有見識的人，會出家成為佛弟子；拋棄愛慾，捨棄世俗的習氣，最終不會再墮入生死輪迴。 明智的人觀察善惡，心中知道畏懼和戒律；因為畏懼而不去觸犯，最終會吉祥如憂。 所以世間有福報的人，會思考並繼承善行；善行會帶來願望的實現，福祿也會越來越好。 相信善行並努力行善，積累善行而不厭倦；相信暗中的功德，久而久之必然會顯現出來。 常常避開不義之事，不親近愚蠢的人；思考並追隨賢良的朋友，依附於高尚的人。 喜歡佛法的人，睡眠安穩，內心喜悅清凈；聖人演說佛法，智慧之人常常樂於奉行。 仁慈的人和有智慧的人，齋戒奉行正道；就像群星中的月亮，照亮整個世間。 弓箭手調整弓角，水手調整船隻，木匠調整木材，有智慧的人調整自己的身心。 就像厚重的石頭，風無法吹動；有智慧的人意志堅定，不會因為譭譽而動搖。 就像深淵一樣，澄澈平靜；有智慧的人聽到佛法，內心清凈而歡喜。

English version When a transgression is not yet ripe, the fool feels at ease; but when it ripens, he himself suffers great consequences. What the fool hopes for is not true happiness; when he faces hardship, he realizes that what he did was wrong. The foolish person commits evil but cannot free himself; calamity follows like a fire, and the sin, once formed, burns fiercely. The fool craves delicious food, becoming more excessive each month; he never thinks of following the Dharma, even for one-sixteenth of his food. The thoughts of a fool are ultimately useless; they only bring upon himself the harm of weapons, and the retribution is as clear as a stamp. Observing his actions, one knows he is foolish; he does not give but seeks to take; he has fallen onto a path without wisdom, and often commits evil deeds. Those who stray from the path but crave immediate gain, seek fame for the sake of food; because of their attachment to family, they take much to support their relatives. Do not have two expectations when learning the Dharma, and do not be a false monk; attachment to family goes against the holy teachings, and ultimately leads to one's own impoverishment. Such behavior is like that of a fool, only increasing desire and arrogance; their desire for gain is different from the intention to seek the path. Therefore, those with understanding will leave home to become disciples of the Buddha; abandoning desire and worldly habits, they will ultimately not fall into the cycle of birth and death. The wise person observes good and evil, and knows fear and discipline in his heart; because of fear, he does not transgress, and ultimately finds good fortune without worry. Therefore, those in the world who have blessings will contemplate and inherit good deeds; good deeds will bring about the fulfillment of wishes, and blessings will become even greater. Believe in good deeds and strive to do them, accumulating good deeds without weariness; believe in hidden merits, which will surely manifest over time. Always avoid unrighteousness, do not associate with foolish people; contemplate and follow virtuous friends, and rely on noble individuals. Those who love the Dharma sleep peacefully, their hearts joyful and pure; the sages expound the Dharma, and the wise are always happy to practice it. The benevolent and wise observe precepts and follow the path; like the moon among the stars, they illuminate the world. The archer adjusts the bow, the sailor adjusts the boat, the carpenter adjusts the wood, and the wise person adjusts his own body and mind. Like a thick stone that cannot be moved by the wind, the wise person's will is firm and will not be swayed by praise or blame. Like a deep abyss, clear and still, the wise person who hears the Dharma is joyful and pure in heart.

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大人體無慾，　　在所照然明， 雖或遭苦樂，　　不高現其智。 大賢無世事，　　不願子財國， 常守戒慧道，　　不貪邪富貴。 智人知動搖，　　譬如沙中樹， 朋友志未強，　　隨色染其素。

世皆沒淵，　　鮮克度岸，　　如或有人， 欲度必奔。　　誠貪道者，　　覽受正教， 此近彼岸，　　脫死為上。　　斷五陰法， 靜思智慧，　　不反入淵，　　棄猗其明。 抑制情慾，　　絕樂無為，　　能自拯濟， 使意為慧。　　學取正智，　　意惟正道， 一心受諦，　　不起為樂，　　漏盡習除， 是得度世。

羅漢品法句經第十五有十章

羅漢品者，言真人性脫欲、無著、心不渝變。

去離憂患，　　脫於一切，　　縛結已解， 冷而無暖。　　心凈得念，　　無所貪樂， 已度癡淵，　　如雁棄池。　　量腹而食， 無所藏積，　　心空無想，　　度眾行地。 如空中鳥，　　遠逝無礙，　　世間習盡， 不復仰食。　　虛心無患，　　已到脫處， 譬如飛鳥，　　暫下輒逝。　　制根從止， 如馬調御，　　舍憍慢習，　　為天所敬。 不怒如地、　　不動如山，　　真人無垢， 生死世絕。　　心已休息，　　言行亦正， 從正解脫，　　寂然歸滅。　　棄欲無著， 缺三界障，　　望意已絕，　　是謂上人。 在聚若野，　　平地高岸，　　應真所過， 莫不蒙祐。　　彼樂空閑，　　眾人不能， 快哉無望，　　無所欲求

現代漢語譯本 大德之人沒有慾望，他們的所作所為都光明磊落，即使遭遇痛苦或快樂，也不會顯露自己的智慧。 大賢之人不關心世俗之事，不貪圖子女、財富和國家，他們始終堅守戒律和智慧之道，不貪戀不正當的富貴。 有智慧的人知道世事動盪不定，就像沙中的樹木一樣，朋友如果意志不堅定，就會畫素白的布被染上其他顏色。 世人都沉溺在深淵之中，很少有人能夠到達彼岸，如果有人想要渡過，就必須奮力奔跑。 真正貪求真理的人，接受正確的教誨，就能接近彼岸，擺脫死亡是至上的目標。 斷絕五蘊的束縛，靜心思考智慧，就不會再墮入深淵，拋棄那些依附的虛妄光明。 抑制自己的情慾，斷絕享樂，無所作為，就能自我救贖，使心意充滿智慧。 學習並獲取真正的智慧，心意只專注于正道，一心接受真理，不生起享樂之心，漏盡煩惱，去除習氣，這樣才能度脫世間。 《法句經》第十五章羅漢品共有十章 羅漢品，是說真正的人性擺脫了慾望，沒有執著，心不改變。 他們遠離憂患，擺脫一切束縛，解開了所有的結，內心平靜而沒有煩惱。 他們的心清凈而有正念，沒有貪戀和享樂，已經渡過了愚癡的深淵，就像大雁離開了池塘。 他們量腹而食，不積蓄財物，內心空無雜念，超越了眾生的行為。 就像空中的鳥兒，遠飛而無所障礙，世間的習氣已經斷盡，不再依賴食物。 他們內心空虛而沒有憂患，已經到達了解脫的境地，就像飛鳥一樣，暫時停留一下就飛走了。 他們控制自己的感官，就像馴服的馬一樣，捨棄了驕慢的習氣，受到天人的尊敬。 他們不發怒，像大地一樣穩重，不動搖，像山一樣堅定，真人沒有污垢，與生死輪迴的世界隔絕。 他們的心已經平靜，言行也端正，從正道中解脫出來，寂靜地歸於涅槃。 他們拋棄慾望，沒有執著，超越了三界的障礙，斷絕了妄想，這就是所謂的高尚之人。 無論在人群中還是在曠野，在平地還是在高岸，應真之人所經過的地方，沒有不蒙受恩澤的。 他們喜歡空閑，這是眾人所不能做到的，多麼快樂啊，他們沒有慾望，沒有所求。

English version Great individuals are without desires; their actions are clearly illuminated. Even when encountering suffering or joy, they do not display their wisdom. Great sages are not concerned with worldly affairs; they do not desire children, wealth, or nations. They always uphold the path of precepts and wisdom, not coveting improper riches and honor. Wise people know that things are in constant flux, like trees in the sand. If a friend's will is not strong, they will be influenced by their surroundings, like a white cloth being dyed. The world is submerged in an abyss, and few can reach the shore. If someone wishes to cross, they must strive to run. Those who truly crave the truth, upon receiving the correct teachings, will approach the shore. Escaping death is the ultimate goal. By severing the bonds of the five aggregates and contemplating wisdom in stillness, one will not fall back into the abyss, abandoning the false light they cling to. By restraining one's desires, abandoning pleasure, and acting without attachment, one can save oneself, filling the mind with wisdom. Learning and acquiring true wisdom, focusing the mind solely on the right path, wholeheartedly accepting the truth, not giving rise to desires for pleasure, exhausting defilements, and removing habits, one can thus transcend the world. Chapter Fifteen, 'The Arhat,' of the Dhammapada, contains ten sections. The chapter on Arhats speaks of the true nature of people who have shed desires, are without attachments, and whose minds do not change. They are far from worries, free from all bonds, having untied all knots, their hearts are calm and without agitation. Their minds are pure and have right mindfulness, without greed or pleasure, having crossed the abyss of ignorance, like geese leaving a pond. They eat according to their needs, do not accumulate possessions, their minds are empty of thoughts, and they transcend the actions of ordinary beings. Like birds in the sky, they fly far without hindrance, worldly habits are exhausted, and they no longer rely on food. Their hearts are empty and without worries, having reached the state of liberation, like birds that briefly alight and then fly away. They control their senses, like a tamed horse, abandoning the habit of arrogance, and are respected by the gods. They are not angry, as stable as the earth, unmoving, as firm as a mountain. True individuals are without defilement, separated from the world of birth and death. Their minds are at rest, their words and actions are correct, liberated from the right path, they quietly return to Nirvana. They abandon desires, are without attachments, transcend the barriers of the three realms, and have severed their delusions. These are what are called noble individuals. Whether in a crowd or in the wilderness, on flat ground or on a high bank, wherever true individuals pass, all receive blessings. They enjoy solitude, which is something that ordinary people cannot do. How joyful it is, they have no desires, they have no wants.

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述千品法句經第十六十有六章

述千品者，示學者經多而不要，不如約明。

雖誦千言，　　句義不正，　　不如一要， 聞可滅意；　　雖誦千言，　　不義何益？ 不如一義，　　聞行可度；　　雖多誦經， 不解何益？　　解一法句，　　行可得道。 千千為敵，　　一夫勝之，　　未若自勝， 為戰中上。　　自勝最賢，　　故曰人雄， 護意調身，　　自損至終。　　雖曰尊天， 神魔梵釋，　　皆莫能勝，　　自勝之人。 月千反祠，　　終身不輟，　　不如須臾， 一心念法，　　一念道福，　　勝彼終身； 雖終百歲，　　奉事火祠，　　不如須臾， 供養三尊，　　一供養福，　　勝彼百年。

祭神以求福，　　從后觀其報， 四分未望一，　　不如禮賢者。 能善行禮節，　　常敬長老者， 四福自然增，　　色力壽而安。 若人壽百歲，　　遠正不持戒， 不如生一日，　　守戒正意禪； 若人壽百歲，　　邪偽無有智， 不如生一日，　　一心學正智； 若人壽百歲，　　懈怠不精進， 不如生一日，　　勉力行精進； 若人壽百歲，　　不知成敗事， 不如生一日，　　見微知所忌； 若人壽百歲，　　不見甘露道， 不如生一日，　　服行甘露味； 若人壽百歲，　　不知大道義， 不如生一日，　　學推佛法要。

惡行品法句經第十七二十有二章

惡行品者，感切惡人動有罪報，不行無患

現代漢語譯本 《述千品》講述的是，向學習者表明，經文雖多卻不重要，不如簡要明瞭。 即使誦讀千言萬語，如果句子的意義不正，不如理解一句要義，聽聞后可以消除迷惑；即使誦讀千言萬語，不符合正義又有什麼益處？不如理解一個義理，聽聞后可以修行並得度；即使誦讀很多經文，不理解又有什麼益處？理解一句法句，修行就可以得道。 千軍萬馬為敵，一人戰勝他們，不如戰勝自己，這是戰鬥中的上策。戰勝自己是最賢明的，所以被稱為人中豪傑，守護自己的意念，調伏自己的身心，自我損耗最終會停止。即使被稱為尊貴的天神，神、魔、梵天、帝釋天，都不能戰勝戰勝自己的人。 每月祭祀千次，終身不停止，不如須臾之間，一心念誦佛法，一念的道福，勝過他終身的祭祀；即使終身百歲，奉事火祭，不如須臾之間，供養佛、法、僧三寶，一次供養的福報，勝過他百年的祭祀。 祭祀神靈以求福，從結果來看，所求的福報連四分之一都達不到，不如禮敬賢者。 能夠很好地遵循禮節，常常尊敬長輩的人，四種福報自然增長，即容貌、力量、壽命和安樂。 如果有人活到一百歲，遠離正道而不持戒，不如只活一天，守持戒律，心意端正地禪修；如果有人活到一百歲，邪惡虛偽而沒有智慧，不如只活一天，一心學習正智；如果有人活到一百歲，懈怠而不精進，不如只活一天，勉力修行精進；如果有人活到一百歲，不知道成敗的道理，不如只活一天，見到細微之處就知道應該避免什麼；如果有人活到一百歲，沒有見到甘露之道，不如只活一天，服用修行甘露的滋味；如果有人活到一百歲，不知道大道的意義，不如只活一天，學習推求佛法的要義。 《惡行品》講述的是，感受到惡人行為的罪惡報應，不作惡就不會有禍患。

English version The chapter 'On Thousands' demonstrates to learners that while there are many scriptures, they are not essential; it is better to be concise and clear. Even if one recites thousands of words, if the meaning of the sentences is incorrect, it is better to understand one essential point, which, upon hearing, can dispel confusion. Even if one recites thousands of words, what benefit is there if it does not align with righteousness? It is better to understand one principle, which, upon hearing, can lead to practice and liberation. Even if one recites many scriptures, what benefit is there if one does not understand? Understanding one verse of the Dharma, and practicing it, can lead to enlightenment. A thousand enemies can be defeated, but it is better to conquer oneself; this is the highest strategy in battle. Conquering oneself is the most virtuous, hence one is called a hero among people. Guarding one's thoughts, subduing one's body and mind, self-depletion will eventually cease. Even if one is called a revered deity, gods, demons, Brahma, and Indra cannot defeat the person who has conquered themselves. Worshipping a thousand times a month, without ceasing for a lifetime, is not as good as a moment of single-minded contemplation of the Dharma. The merit of one moment of Dharma contemplation surpasses a lifetime of worship. Even if one serves fire sacrifices for a hundred years, it is not as good as a moment of offering to the Three Jewels (Buddha, Dharma, Sangha). The merit of one offering surpasses a hundred years of sacrifices. Worshipping gods to seek blessings, when viewed from the outcome, the blessings sought do not even reach a quarter of what is desired. It is better to pay respect to the virtuous. Those who can well follow etiquette and always respect elders will naturally increase in four blessings: appearance, strength, longevity, and peace. If a person lives to be a hundred years old, far from the right path and not upholding precepts, it is better to live just one day, upholding precepts, with a righteous mind in meditation. If a person lives to be a hundred years old, wicked and false without wisdom, it is better to live just one day, single-mindedly learning true wisdom. If a person lives to be a hundred years old, lazy and not diligent, it is better to live just one day, striving to practice diligence. If a person lives to be a hundred years old, not knowing the principles of success and failure, it is better to live just one day, seeing the subtle and knowing what to avoid. If a person lives to be a hundred years old, not seeing the path of nectar, it is better to live just one day, partaking in the taste of the nectar of practice. If a person lives to be a hundred years old, not knowing the meaning of the great path, it is better to live just one day, learning to seek the essence of the Buddha's teachings. The chapter 'On Evil Deeds' speaks of the karmic consequences of evil actions, and that if one does not commit evil, there will be no suffering.

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見善不從，　　反隨噁心，　　求福不正， 反樂邪淫。　　凡人為惡，　　不能自覺， 愚癡快意，　　令后郁毒。　　𣧑人行虐， 沈漸數數，　　快欲為人，　　罪報自然； 吉人行德，　　相隨積增，　　甘心為之， 福應自然。　　妖𦾨見福，　　其惡未熟， 至其惡熟，　　自受罪虐；　　貞祥見禍， 其善未熟，　　至其善熟，　　必受其福。 擊人得擊、　　行怨得怨、　　罵人得罵、 施怒得怒。　　世人無聞，　　不知正法。 生此壽少，　　何宜為惡？　　莫輕小惡， 以為無殃，　　水渧雖微，　　漸盈大器， 凡罪充滿，　　從小積成；　　莫輕小善， 以為無福，　　水滴雖微，　　漸盈大器， 凡福充滿，　　從纖纖積。　　夫士為行， 好之與惡，　　各自為身，　　終不敗亡。 好取之士，　　自以為可，　　沒取彼者， 人亦沒之。　　惡不即時，　　如構牛乳， 罪在陰祠，　　如灰覆火。　　戲笑為惡， 以作身行，　　號泣受報，　　隨行罪至。 作惡不覆，　　如兵所截，　　牽往乃知， 已墮惡行。　　后受苦報，　　如前所習。 如毒摩瘡，　　船入洄澓，　　惡行流衍， 靡不傷克。

加惡誣罔人，　　清白猶不污， 愚殃反自及，　　如塵逆風坌。 過失犯非惡，　　能追悔為善， 是明照世間，　　如日無雲曀。 夫士所以行，　　然後身自見， 為善則得善、　　為惡則得惡

現代漢語譯本 看到好的行為卻不效仿，反而順從邪惡的念頭，追求幸福卻不走正道，反而喜歡邪淫的行為。 凡是人做壞事，都不能自覺醒悟，愚昧無知只圖一時快意，導致日後遭受痛苦。 殘暴的人施行虐待，逐漸地、屢次地犯錯，只圖自己一時快樂，罪惡的報應自然會到來； 善良的人施行德行，相互跟隨，不斷積累，心甘情願地去做，福報自然會降臨。 作惡的人看到福報，是因為他的惡行尚未成熟，等到惡行成熟時，自然會遭受罪惡的懲罰； 行善的人看到禍患，是因為他的善行尚未成熟，等到善行成熟時，必定會得到福報。 打人的人會被人打，怨恨別人的人會被人怨恨，罵人的人會被人罵，對別人發怒的人會被人發怒。 世人沒有聽聞過，不知道正確的佛法。 今生壽命如此短暫，為何還要作惡呢？不要輕視小的惡行，認為不會有災禍，水滴雖然微小，但逐漸可以裝滿大容器， 所有的罪惡充滿，都是從小積累而成的；不要輕視小的善行，認為不會有福報，水滴雖然微小，但逐漸可以裝滿大容器， 所有的福報充滿，都是從細微之處積累而成的。人所做的事情，無論是善是惡，都是為自己而做，最終不會落空。 喜歡索取的人，自以為可以得到，但當他奪取別人的東西時，別人也會奪取他的東西。 惡報不會立刻顯現，就像擠牛奶一樣，罪惡隱藏在暗處，就像灰燼覆蓋著火焰。 把戲謔當成惡行，並付諸行動，最終會哭泣著承受報應，隨著惡行的發生，罪惡也會隨之而來。 做了惡事卻不掩蓋，就像被刀劍砍傷一樣，被抓走時才知道，自己已經墮入了惡行。 之後所受的痛苦報應，就像之前所習慣的行為一樣。就像毒藥摩擦傷口，船隻駛入漩渦，惡行蔓延開來，沒有不受到傷害的。 如果加害於人，誣陷別人，清白的人也不會被玷污，愚蠢的災禍反而會降臨到自己身上，就像灰塵逆風飛揚一樣。 過失和錯誤並非是真正的惡，如果能夠追悔並改正，那就是善行，就像太陽驅散烏雲一樣，光明照耀世間。 人所做的事情，最終都會在自己身上顯現，行善就會得到善報，作惡就會得到惡報。

English version Seeing good, not following it, instead following evil thoughts, seeking blessings improperly, instead delighting in wicked lust. Whenever people do evil, they cannot awaken themselves, foolishly seeking momentary pleasure, leading to future suffering. Cruel people inflict abuse, gradually and repeatedly making mistakes, only seeking their own momentary pleasure, the retribution of sin will naturally come; Good people practice virtue, following each other, accumulating continuously, willingly doing it, blessings will naturally descend. Evil people see blessings, because their evil deeds have not yet matured, when the evil deeds mature, they will naturally suffer the punishment of sin; Virtuous people see misfortune, because their good deeds have not yet matured, when the good deeds mature, they will surely receive blessings. Those who strike others will be struck, those who resent others will be resented, those who curse others will be cursed, those who show anger to others will receive anger. The people of the world have not heard, do not know the correct Dharma. This life is so short, why do evil? Do not belittle small evils, thinking there will be no disaster, although a drop of water is small, it can gradually fill a large container, All sins are filled, accumulated from small things; do not belittle small good deeds, thinking there will be no blessings, although a drop of water is small, it can gradually fill a large container, All blessings are filled, accumulated from the smallest things. What people do, whether good or evil, is done for themselves, and ultimately will not fail. Those who like to take, think they can get it, but when they take from others, others will also take from them. Evil retribution does not appear immediately, like milking a cow, sin is hidden in the dark, like ashes covering a fire. Treating jest as evil, and putting it into action, will eventually cry and bear the retribution, as evil deeds occur, sin will follow. Doing evil without covering it up, is like being cut by a sword, when being taken away, one realizes that they have fallen into evil deeds. The suffering retribution received later, is like the behavior one was accustomed to before. Like poison rubbing a wound, a boat entering a whirlpool, evil deeds spread, and none are not harmed. If you harm others, falsely accuse others, the innocent will not be defiled, the foolish disaster will instead fall upon oneself, like dust flying against the wind. Mistakes and errors are not true evil, if one can repent and correct them, that is a good deed, like the sun dispelling the clouds, light shines upon the world. What people do, will ultimately manifest in themselves, doing good will receive good retribution, doing evil will receive evil retribution.

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。 有識墮胞胎、　　惡者入地獄、 行善上升天、　　無為得泥洹。 非空、非海中、　　非隱山石間， 莫能於此處，　　避免宿惡殃。 眾生有苦惱，　　不得免老死， 唯有仁智者，　　不念人非惡。

刀杖品法句經第十八十有四章

刀杖品者，教習慈仁，無行刀杖賊害眾生。

一切皆懼死，　　莫不畏杖痛， 恕己可為譬，　　勿殺勿行杖。 能常安群生，　　不加諸楚毒， 現世不逢害，　　後世長安隱。

不當粗言，　　言當畏報，　　惡往禍來， 刀杖歸軀；　　出言以善，　　如叩鐘磬， 身無論議，　　度世則易。　　歐杖良善、 妄讒無罪，　　其殃十倍，　　災迅無赦： 生受酷痛；　　形體毀折；　　自然惱病； 失意恍惚；　　人所誣咎；　　或縣官厄； 財產耗盡；　　親戚離別；　　舍宅所有， 災火焚燒；　　死入地獄。　　如是為十。 雖裸剪髮，　　長服草衣，　　沐浴踞石， 奈癡結何？　　不伐殺燒，　　亦不求勝， 人愛天下，　　所適無怨。　　世黨有人， 能知慚愧，　　是名誘進，　　如策良馬、 如策善馬，　　進道能遠。　　人有信戒， 定意精進，　　受道慧成，　　便滅眾苦。

自嚴以修法，　　滅損受凈行， 杖不加群生，　　是沙門道人

現代漢語譯本 有意識的墮胎者會墮入地獄，作惡的人也會墮入地獄。 行善的人會升入天堂，無所作為的人會得到涅槃。 無論是空中、海中，還是隱藏在山石之間， 都沒有任何地方可以避免宿世的惡報。 眾生都有苦惱，無法避免衰老和死亡， 只有仁慈和智慧的人，才不會去計較別人的過錯和邪惡。

《刀杖品》的宗旨是教導人們慈悲仁愛，不要使用刀杖去傷害眾生。

一切眾生都害怕死亡，沒有誰不畏懼棍棒的疼痛， 將心比心，就應該明白，不要殺害眾生，也不要使用棍棒。 如果能夠經常讓眾生安寧，不給他們施加痛苦， 那麼今生就不會遭受傷害，來世也會長久安穩。

不應該說粗暴的話，要知道言語會帶來報應，惡語會招致禍患， 就像刀杖會傷害身體一樣；說話應該和善，就像敲擊鐘磬一樣悅耳。 身體不參與爭論，度過一生就會容易得多。 毆打善良的人，誣陷無罪的人，他們所受的災禍會加倍， 災難會迅速降臨，無法赦免： 他們會遭受劇烈的痛苦；身體會殘缺；會自然生病； 會失意恍惚；會被人誣告；或者會遭遇官司； 財產會耗盡；親戚會離散；房屋會被大火焚燒； 死後會墮入地獄。這就是十種災禍。 即使裸身剃髮，長期穿著草衣，沐浴在石頭上， 又怎能奈何愚癡的束縛呢？不砍伐、不殺害、不焚燒，也不追求勝利， 人們愛護天下，所到之處就不會有怨恨。 世間如果有人，能夠知道慚愧，這就是一種進步， 就像鞭策良馬一樣， 就像鞭策好馬一樣，在修道的道路上就能走得更遠。 如果一個人有信仰、有戒律，意志堅定、精進努力， 接受佛法教誨，智慧就會增長，就能滅除一切痛苦。

自我約束，修習佛法，滅除煩惱，奉行清凈的行為， 不以刀杖傷害眾生，這才是沙門和修行人應有的行為。

English version Those who knowingly cause abortion fall into hell, and the wicked also fall into hell. Those who do good ascend to heaven, and those who do nothing attain Nirvana. Whether in the air, in the sea, or hidden among the rocks, there is no place where one can escape the karmic consequences of past evils. All beings have suffering, and cannot avoid aging and death, only the benevolent and wise do not dwell on the faults and evils of others.

The 'Chapter on Violence' teaches compassion and kindness, urging people not to use weapons to harm living beings.

All beings fear death, and none are unafraid of the pain of sticks, putting oneself in another's place, one should understand not to kill or use violence. If one can always bring peace to living beings, and not inflict suffering upon them, then in this life one will not encounter harm, and in the next life one will have lasting peace.

One should not speak harshly, knowing that words bring retribution, and evil words bring misfortune, just as weapons harm the body; speech should be kind, like the pleasant sound of striking a bell. If the body does not engage in disputes, it will be much easier to pass through life. Those who strike the good and falsely accuse the innocent will suffer tenfold the calamities, disasters will come swiftly and without pardon: they will endure severe pain; their bodies will be broken; they will naturally fall ill; they will be distraught; they will be falsely accused; or they will face legal troubles; their wealth will be depleted; their relatives will be separated; their homes will be burned by fire; and after death, they will fall into hell. These are the ten calamities. Even if one is naked, shaven, wears grass clothing for a long time, and bathes on stones, how can one overcome the bonds of ignorance? Not cutting down, not killing, not burning, and not seeking victory, people cherish the world, and wherever they go, there will be no resentment. If there are people in the world who know shame, this is progress, just like spurring on a good horse, just like spurring on a good horse, one can go further on the path of cultivation. If a person has faith, precepts, a firm will, and diligent effort, accepts the teachings of the Dharma, wisdom will grow, and all suffering will be extinguished.

Self-discipline, practicing the Dharma, eliminating afflictions, and engaging in pure conduct, not harming living beings with weapons, this is the proper conduct of a Shramana and a practitioner.

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。 無害於天下，　　終身不遇害， 常慈於一切，　　孰能與為怨？

老耗品法句經第十九十有四章

老耗品者，誨人勤仂，不與命競，老悔何益？

何喜？何笑？　　命常熾然，　　深弊幽冥， 如不求錠。　　見身形范，　　倚以為安， 多想致病，　　豈知非真？　　老則色衰， 病無光澤，　　皮緩肌縮，　　死命近促。 身死神徙，　　如御棄車，　　肉消骨散， 身何可怙？　　身為如城，　　骨幹肉涂， 生至老死，　　但藏恚慢。　　老則形變， 喻如故車，　　法能除苦，　　宜以仂學。 人之無聞，　　老若特牛，　　但長肌肥， 無有福慧。　　生死無聊，　　往來艱難， 意猗貪身，　　生苦無端。　　慧以見苦， 是故棄身，　　滅意斷行，　　愛盡無生。 不修梵行、　　又不富財，　　老如白鷺， 守伺空池。　　既不守戒、　　又不積財， 老羸氣竭，　　思故何逮？　　老如秋葉， 何穢鑒錄？　　命疾脫至，　　亦用後悔。

命欲日夜盡，　　及時可勤力， 世間諦非常，　　莫惑墮冥中。 當學燃意燈，　　自練求智慧， 離垢勿染污，　　執燭觀道地。

愛身品法句經第二十十有三章

愛身品者，所以勸學，終有益己——滅罪、興福。

自愛身者，　　慎護所守，　　悕望欲解， 學正不寐。　　為身第一，　　常自勉學， 利乃誨人，　　不惓則智。　　學先自正， 然後正人，　　調身入慧，　　必遷為上

現代漢語譯本 不危害天下，終身不會遭遇禍害；常常慈愛對待一切，誰會與你結怨呢？ 《老耗品》法句經第十九篇 《老耗品》這一篇，是教導人們勤奮努力，不要與命運抗爭，老了再後悔有什麼用呢？ 有什麼可高興的？有什麼可笑的？生命常常像火焰一樣燃燒，深深地陷入黑暗之中，就像不尋求燈火一樣。 看到身體的形態，就以為可以依靠，多思多想導致疾病，哪裡知道這不是真實的呢？ 老了容顏衰退，病了沒有光澤，面板鬆弛肌肉萎縮，死亡的期限臨近。 身體死亡靈魂遷移，就像駕車人拋棄了舊車，肉體消散骨頭散落，身體有什麼可以依仗的呢？ 身體就像一座城池，骨頭是框架，肉是塗料，從生到老到死，只是藏著憤怒和傲慢。 老了形體改變，就像破舊的車輛，佛法能夠消除痛苦，應該努力學習。 人如果沒有見識，老了就像一頭特殊的牛，只是長得肥壯，沒有福氣和智慧。 生死沒有意義，往來艱難困苦，心依戀貪愛身體，產生無盡的痛苦。 用智慧看到痛苦，所以要拋棄身體，滅除意念斷絕行為，愛慾滅盡就不會再生。 不修行清凈的行為，又不積累財富，老了就像白鷺，守候著空空的池塘。 既不遵守戒律，又不積累財富，老了衰弱氣力耗盡，再想過去的事情哪裡來得及呢？ 老了就像秋天的落葉，有什麼污穢可以記錄呢？生命迅速地消逝，再後悔也沒有用了。 生命日夜都在消逝，應該及時努力，世間真理是無常的，不要迷惑而墮入黑暗之中。 應當學習點燃心中的明燈，自己修煉求取智慧，遠離污垢不要被污染，執持火炬觀察真理的所在。 《愛身品》法句經第二十篇 《愛身品》這一篇，是用來勸勉人們學習，最終有益於自己——消除罪過，興盛福德。 愛惜自己身體的人，謹慎守護自己所持有的，希望得到解脫，學習正道不要懈怠。 爲了自身第一，常常自我勉勵學習，自己得到利益才去教導別人，不疲倦就會有智慧。 學習要先端正自己，然後才能端正別人，調理身心進入智慧，必定會提升到更高的境界。

English version Not harming the world, one will not encounter harm in their lifetime; always being kind to all, who can bear a grudge against you? The Chapter on Old Age from the Dhammapada, Chapter Nineteen This chapter on 'Old Age' teaches people to be diligent and not to contend with fate. What is the use of regretting when one is old? What is there to be happy about? What is there to laugh about? Life is constantly burning like a flame, deeply falling into darkness, like not seeking a lamp. Seeing the form of the body, one thinks it can be relied upon. Much thinking leads to illness. How can one not know that this is not real? When old, the complexion fades; when sick, there is no luster. The skin loosens, the muscles shrink, and the time of death draws near. When the body dies, the spirit moves on, like a driver abandoning an old carriage. The flesh dissolves, the bones scatter. What can the body rely on? The body is like a city, with bones as the framework and flesh as the coating. From birth to old age to death, it only harbors anger and arrogance. When old, the form changes, like an old vehicle. The Dharma can eliminate suffering; one should diligently learn. A person without knowledge, when old, is like a special ox, only growing fat, without blessings or wisdom. Birth and death are meaningless, coming and going is difficult and painful. The mind clings to and craves the body, creating endless suffering. Using wisdom to see suffering, one should therefore abandon the body, extinguish thoughts, and cut off actions. When desire is extinguished, there will be no rebirth. Not practicing pure conduct, nor accumulating wealth, one is like a white heron when old, guarding an empty pond. Neither keeping the precepts nor accumulating wealth, when old and weak with exhausted strength, how can one catch up with past thoughts? When old, one is like an autumn leaf. What filth can be recorded? Life quickly slips away; regretting is useless. Life is diminishing day and night; one should be diligent in time. The truth of the world is impermanent; do not be confused and fall into darkness. One should learn to light the lamp of the mind, cultivate oneself to seek wisdom, stay away from defilement, and hold the torch to observe the place of truth. The Chapter on Love of Self from the Dhammapada, Chapter Twenty This chapter on 'Love of Self' is to encourage people to learn, which ultimately benefits oneself—eliminating sins and promoting blessings. Those who cherish their own bodies, carefully guard what they hold, hoping to be liberated, and learn the right path without being lazy. For the sake of oneself first, one should always encourage oneself to learn. Only when one benefits oneself can one teach others. Without being tired, one will have wisdom. Learning should start with correcting oneself, then one can correct others. Regulating the body and mind to enter wisdom will surely lead to a higher state.

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。 身不能利，　　安能利人？　　心調體正， 何愿不至？　　本我所造，　　后我自受， 為惡自更，　　如剛鉆珠。　　人不持戒， 滋蔓如藤，　　逞情極欲，　　惡行日增。 惡行危身，　　愚以為易；　　善最安身， 愚以為難。　　如真人教，　　以道法身， 愚者疾之，　　見而為惡。　　行惡得惡， 如種苦種，　　惡自受罪、　　善自受福， 亦各須熟，　　彼不自代；　　習善得善， 亦如種甜，　　自利利人，　　益而不費， 欲知利身，　　戒聞為最。　　如有自憂， 欲生天上，　　敬樂聞法，　　當唸佛教。

凡用必豫慮，　　勿以損所務， 如是意日修，　　事務不失時。 夫治事之士，　　能至終成利， 真見身應行，　　如是得所欲。

世俗品法句經第二十一十有四章

世俗品者，說世幻夢，當舍浮華，勉修道用。

如車行道，　　舍平大途，　　從邪徑敗， 生折軸憂。　　離法如是，　　從非法增， 愚守至死，　　亦有折患。　　順行正道， 勿隨邪業，　　行住臥安，　　世世無患。 萬物如泡，　　意如野馬，　　居世若幻， 奈何樂此？　　若能斷此，　　伐其樹根， 日夜如是，　　必至於定。　　一施如信， 如樂之人，　　或從惱意，　　以飯食眾。 此輩日夜，　　不得定意，　　世俗無眼， 莫見道真。　　如少見明，　　當養善意， 如雁將群，　　避羅高翔。　　明人導世， 度脫邪眾

現代漢語譯本： 如果自身都不能使自己受益，又怎能使他人受益呢？如果內心平和，身體端正，那麼什麼願望不能實現呢？一切的根源都是自己造成的，之後自己也會承受相應的後果。作惡會使自己更加墮落，就像用堅硬的物體去鉆磨珍珠一樣，只會使自己受損。人不遵守戒律，就會像藤蔓一樣滋長蔓延，放縱自己的慾望，惡行也會日益增加。惡行會危及自身，愚蠢的人卻認為很容易；善行最能使自身安穩，愚蠢的人卻認為很難。如果像真正的修行人那樣教導，用正道來規範自身，愚蠢的人會憎恨，看到反而會去做惡。做惡就會得到惡報，就像種下苦種一樣。惡行會使自己遭受罪責，善行會使自己得到福報，這些都需要時間成熟，別人無法代替。學習善行會得到善報，就像種下甜美的果實一樣。既能使自己受益，又能使他人受益，既有益處又沒有花費。想要知道如何使自身受益，遵守戒律和聽聞佛法是最重要的。如果有人為自己擔憂，想要升到天界，就應該恭敬地樂於聽聞佛法，應當常常思念佛陀的教誨。 凡事都要預先考慮，不要因為其他事情而耽誤了正事。如果能這樣每天修習，那麼處理事情就不會錯過時機。那些處理事務的人，能夠最終取得成功，是因為他們真正明白自己應該做什麼，這樣才能達到自己的願望。 《世俗品》講述的是世間的虛幻和夢境，應當捨棄浮華，努力修習佛道。 就像車子在路上行駛，捨棄平坦的大路，走上邪路就會失敗，導致車軸斷裂而憂愁。背離佛法也是這樣，隨著非法的事情增長，愚蠢地固守到死，也會有折磨和災禍。應當順著正道而行，不要跟隨邪惡的行業，這樣無論行走、站立、躺臥都能安穩，世世代代都不會有憂患。世間萬物就像泡沫一樣虛幻，心意就像脫韁的野馬一樣難以控制，生活在世間就像幻覺一樣，為什麼還要貪戀這些呢？如果能夠斷除這些，斬斷慾望的根源，日夜如此修行，必定能夠達到禪定。一次佈施如果出於真誠的信仰，就像快樂的人一樣，即使有時會因為惱怒而給眾人飯食。這樣的人日夜都不能得到禪定，世俗之人沒有智慧的眼睛，看不到真理。就像很少見到光明一樣，應當培養善良的意念，就像大雁帶領雁群一樣，避開羅網高飛。明智的人引導世人，使他們脫離邪惡的群體。

English version: If one cannot benefit oneself, how can one benefit others? If the mind is calm and the body is upright, what wish cannot be fulfilled? Everything originates from oneself, and one will bear the consequences. Doing evil will only make oneself more depraved, like using a hard object to drill a pearl, which only damages oneself. If one does not observe the precepts, one will grow and spread like a vine, indulging one's desires, and evil deeds will increase daily. Evil deeds endanger oneself, but fools think it is easy; good deeds bring the most peace, but fools think it is difficult. If one is taught like a true practitioner, using the right path to regulate oneself, fools will hate it and do evil instead. Doing evil will bring evil consequences, like planting bitter seeds. Evil deeds will bring suffering, and good deeds will bring blessings, and these need time to mature; others cannot take their place. Learning good deeds will bring good results, like planting sweet fruit. It benefits both oneself and others, is beneficial and costs nothing. If you want to know how to benefit yourself, observing the precepts and listening to the Dharma are the most important. If someone is worried about themselves and wants to ascend to heaven, they should respectfully and joyfully listen to the Dharma and always remember the Buddha's teachings. In all matters, one must plan ahead and not let other things delay the main task. If one can cultivate in this way daily, then one will not miss the right time to handle matters. Those who handle affairs and are able to achieve success in the end are those who truly understand what they should do, and thus they can achieve their desires. The 'Worldly Affairs' chapter speaks of the illusions and dreams of the world. One should abandon superficiality and strive to cultivate the path of the Buddha. Just like a cart traveling on a road, abandoning the flat main road and taking a wrong path will lead to failure, causing the axle to break and bring sorrow. Departing from the Dharma is the same; as illegal things increase, foolishly clinging to them until death will also bring torment and disaster. One should follow the right path and not follow evil practices. In this way, whether walking, standing, or lying down, one will be at peace, and there will be no worries for generations. All things in the world are as illusory as bubbles, the mind is as difficult to control as a wild horse, and living in the world is like an illusion. Why be attached to these things? If one can cut off these attachments, sever the roots of desire, and cultivate in this way day and night, one will surely reach samadhi. A donation made with sincere faith is like a joyful person, even if sometimes they give food to others out of anger. Such people cannot achieve samadhi day and night. Worldly people do not have the eyes of wisdom and cannot see the truth. Just like seeing a little light, one should cultivate good intentions, like a goose leading its flock, avoiding the net and flying high. Wise people guide the world, leading them away from evil groups.

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。　　世皆有死，　　三界無安， 諸天雖樂，　　福盡亦喪。　　觀諸世間， 無生不終，　　欲離生死，　　當行道真。 癡覆天下，　　貪令不見，　　邪疑卻道， 苦愚從是。　　一法脫過，　　謂妄語人， 不免後世，　　靡惡不更。

雖多積珍寶，　　嵩高至於天， 如是滿世間，　　不如見道跡。 不善像如善，　　愛如似無愛， 以苦為樂像，　　狂夫為所厭。

法句經序

曇缽偈者，眾經之要義；曇之言法，缽者句也。而《法句經》別有數部，有九百偈，或七百偈及五百偈。偈者，結語，猶詩頌也；是佛見事而作，非一時言，各有本末，布在諸經。佛一切智，厥性大仁，愍傷天下，出興於世，開顯道義。所以解人，凡十二部經，總括其要，別為數部。四部阿含，佛去世后阿難所傳，卷無大小，皆稱聞如是，處佛所在，究暢其說。是后五部，沙門各自鈔眾經中四句、六句之偈，比次其義條別為品，於十二部經靡不斟酌，無所適名，故曰法句。諸經為法言，法句者，由法言也。近世葛氏傳七百偈，偈義致深，譯人出之頗使其渾。惟佛難值，其文難聞，又諸佛興皆在天竺，天竺言語與漢異音，云其書為天書、語為天語，名物不同，傳實不易。

唯昔藍調安侯世高、都尉佛調，譯梵為秦，實得其體，斯已難繼。后之傳者，雖不能密，猶常貴其寶，粗得大趣。

始者維祇難，出自天竺，以黃武三年來適武昌，僕從受此五百偈本，請其同道竺將焰為譯

現代漢語譯本：世間萬物皆有死亡，三界之中沒有安寧。 諸天雖然快樂，福報享盡也會衰亡。觀察這世間，沒有生命不會終結。 想要脫離生死輪迴，應當修行真理之道。愚癡矇蔽天下，貪慾使人看不清真相，邪見和疑惑阻礙正道，苦難和愚昧由此產生。 如果犯下一種過錯，那就是說謊的人，無法避免來世的苦難，各種惡行都會經歷。 即使積累再多的珍寶，堆積得像高山一樣直達天際，像這樣充滿整個世界，也不如見到真理的軌跡。 不善的行為偽裝成善良，愛看起來像沒有愛，把痛苦當成快樂，這種顛倒的行為讓明智的人厭惡。 《法句經》序言：曇缽偈，是眾多經典的核心要義；曇的意思是法，缽的意思是句。而《法句經》有不同的版本，有的有九百偈，有的有七百偈，還有五百偈。偈，是總結性的語句，類似於詩歌；是佛陀看到事情后所作，不是一時所說，各有其來龍去脈，散佈在各種經典中。佛陀具有一切智慧，本性仁慈，憐憫世間眾生，降生於世，開示真理。爲了開導世人，總共有十二部經典，總結其要義，分別編成不同的部分。四部《阿含經》，是佛陀去世後由阿難所傳，經卷無論大小，都以『我聞如是』開頭，記錄佛陀所在之處，詳細闡述佛法。之後五部，是沙門各自從各種經典中摘錄四句、六句的偈頌，按照意義分類編成章節，在十二部經典中反覆斟酌，沒有特定的名稱，所以稱為『法句』。各種經典是『法』的言語，『法句』就是由『法』的言語而來。近世葛氏所傳的七百偈，偈頌的意義深奧，翻譯的人翻譯得比較混亂。佛陀難以遇到，佛法難以聽聞，而且諸佛都降生在天竺，天竺的語言和漢語發音不同，稱他們的書為天書，語言為天語，名稱和事物不同，翻譯確實不容易。 只有以前的藍調安侯世高、都尉佛調，把梵文翻譯成秦文，真正掌握了其精髓，這已經很難被超越了。後來的翻譯者，雖然不能完全做到精準，但仍然珍惜其價值，大致把握了其主要意思。 最初是維祇難，來自天竺，在黃武三年到達武昌，他的僕人接受了這五百偈的版本，請他的同道竺將焰進行翻譯。

English version: All in the world are subject to death, and there is no peace in the three realms. Though the heavens are joyful, their blessings will also be exhausted. Observing this world, no life does not end. To escape the cycle of birth and death, one should practice the path of truth. Ignorance covers the world, greed makes one unable to see the truth, wrong views and doubts hinder the right path, and suffering and ignorance arise from this. If one commits a single fault, it is the liar, who cannot avoid the suffering of the next life, and will experience all kinds of evil deeds. Even if one accumulates countless treasures, piled up like high mountains reaching the sky, filling the entire world, it is not as good as seeing the traces of truth. Unwholesome actions are disguised as wholesome, love appears as if it is without love, taking suffering as pleasure, such inverted actions are detested by the wise. Preface to the Dhammapada: The 'Dhammapada' is the core essence of many scriptures; 'Dhamma' means 'law,' and 'pada' means 'verse.' And the 'Dhammapada' has different versions, some with nine hundred verses, some with seven hundred, and some with five hundred. A verse is a concluding statement, similar to a poem; it is what the Buddha composed after seeing things, not said at one time, each with its own origin and context, scattered throughout various scriptures. The Buddha has all wisdom, is compassionate by nature, pities all beings in the world, was born into the world, and revealed the truth. To guide people, there are a total of twelve scriptures, summarizing their essence, and compiled into different parts. The four 'Agama Sutras' were transmitted by Ananda after the Buddha's passing, and regardless of the size of the scriptures, they all begin with 'Thus have I heard,' recording where the Buddha was, and elaborating on the Dharma in detail. The following five parts are where monks each extracted four-line or six-line verses from various scriptures, classified them by meaning into chapters, deliberated on them in the twelve scriptures, and without a specific name, they are called 'Dhammapada.' Various scriptures are the words of the 'Dharma,' and 'Dhammapada' comes from the words of the 'Dharma.' The seven hundred verses transmitted by Ge in recent times, the meaning of the verses is profound, and the translators translated them rather confusedly. The Buddha is difficult to encounter, the Dharma is difficult to hear, and all Buddhas were born in India, the language of India and Chinese have different pronunciations, calling their books heavenly books, their language heavenly language, the names and things are different, and translation is indeed not easy. Only the former Lan Tiao An Hou Shi Gao and Du Wei Fo Diao, who translated Sanskrit into Qin language, truly grasped its essence, and this is already difficult to surpass. Later translators, although they cannot be completely accurate, still cherish its value, and roughly grasp its main meaning. Initially, it was Wei Qi Nan, who came from India, arrived in Wuchang in the third year of Huang Wu, his servant received this version of five hundred verses, and asked his fellow practitioner Zhu Jiang Yan to translate it.

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。將焰雖善天竺語，未備曉漢，其所傳言，或得梵語、或以義出音迎，質真樸。初謙其為辭不雅，維祇難曰：「佛言：『依其義不用飾、取其法不以嚴。』其傳經者令易曉，勿失厥義，是則為善。」坐中咸曰：「老氏稱：『美言不信、信言不美。』仲尼亦云：『書不盡言、言不盡意。』明聖人意深邃無極，今傳梵義，實宜經達。」是以自偈受譯人口，因修本旨不加文飾，譯所不解則闕不傳，故有脫失多不出者。然此雖辭樸而旨深，文約而義博，事鉤眾經，章有本句、有義說。其在天竺，始進業者不學《法句》，謂之越敘。此乃始進者之洪漸、深入者之奧藏也，可以啟曚、辯惑、誘人自立，學之功微而所苞者廣，寔可謂妙要也哉。

昔傳此時，有所不解，會將焰來，更從咨問。受此偈輩，復得十三品，並校往古，有所增定，第其品目合為一部三十九篇，大凡偈七百五十二章，庶有補益，共廣問焉。 大正藏第 04 冊 No. 0210 法句經

法句經卷下

述佛品法句經第二十二二十有一章

述佛品者，道佛神德，無不利度，明為世則。

己勝不受惡，　　一切勝世間， 睿智廓無強，　　開曚令入道。 決網無掛礙，　　愛盡無所積， 佛意深無極，　　未踐跡令踐。 勇健立一心，　　出家日夜滅， 根斷無慾意，　　學正念清明。 見諦凈無穢，　　已度五道淵， 佛出照世間，　　為除眾憂苦。 得生人道難、　　生壽亦難得； 世間有佛難，　　佛法難得聞

現代漢語譯本： 雖然曇摩炎精通天竺語，但對漢語還不夠熟悉，他所傳達的佛法，有的直接採用梵語，有的則根據意義用漢語發音來表達，顯得質樸真實。起初，曇摩炎謙虛地認為他的譯文不夠文雅，維祇難說：『佛說：『依據其意義，不必修飾；選取其法，不必講究華麗。』傳經的人應該使其容易理解，不要失去其本意，這樣就是好的。』在座的人都說：『老子說：『美好的言辭不真實，真實的言辭不美好。』孔子也說：『書不能完全表達語言，語言不能完全表達思想。』這說明聖人的思想深邃無邊，現在翻譯梵文的意義，確實應該力求通達。』因此，從偈頌開始，接受翻譯的人就按照原文的旨意進行翻譯，不加任何文飾，對於翻譯不理解的地方就省略不傳，所以有很多遺漏和缺失。然而，雖然這些譯文辭藻樸素，但意義深刻，文字簡潔，但含義廣博，內容涉及眾多經典，章節中既有原文，也有義理的闡述。在天竺，剛開始學習佛法的人不學習《法句經》，認為這是越級。但這卻是初學者入門的階梯，也是深入研究者的寶藏，可以開啓蒙昧，辨別迷惑，引導人們自立，學習的功效微小而所包含的內容廣泛，實在可以說是精妙的要義啊。 過去翻譯這部經的時候，有些地方不理解，等到曇摩炎來，又重新請教。接受這些偈頌的人，又得到了十三品，並與過去的譯本進行校對，有所增補和修訂，將這些品目合併爲一部三十九篇，總共有七百五十二章偈頌，希望對大家有所幫助，共同廣泛地探討。 《大正藏》第04冊 No. 0210 《法句經》

《法句經》卷下

述佛品 法句經第二十二 二十一章

述佛品，是闡述佛的神聖功德，無所不利於度化眾生，表明佛是世間的準則。

戰勝自我不接受邪惡，一切都戰勝了世間， 智慧廣大沒有對手，開啓蒙昧使人進入正道。 破除羅網沒有障礙，愛慾斷盡沒有積蓄， 佛的意念深遠無邊，使未踐行的人去踐行。 勇敢堅定一心一意，出家修行日夜精進， 斷除煩惱沒有慾念，學習正念保持清明。 見到真理清凈無垢，已經度過五道深淵， 佛陀出現照耀世間，是爲了消除眾生的憂愁和痛苦。 能夠獲得人身很難，能夠活到壽終也很難； 世間有佛出現很難，能夠聽聞佛法也很難。

English version: Although Dharmaraksha was proficient in the languages of India, he was not yet fully familiar with Chinese. The teachings he conveyed sometimes used Sanskrit directly, and sometimes expressed the meaning using Chinese pronunciation, appearing simple and authentic. Initially, Dharmaraksha humbly felt that his translations were not elegant enough. Vighnan said, 'The Buddha said: 'According to the meaning, there is no need for embellishment; in selecting the Dharma, there is no need for extravagance.' Those who transmit the scriptures should make them easy to understand, without losing their original meaning, and that is good.' Those present all said, 'Laozi said: 'Beautiful words are not truthful, and truthful words are not beautiful.' Confucius also said: 'Books cannot fully express language, and language cannot fully express thought.' This shows that the thoughts of the sages are profound and boundless. Now, in translating the meaning of Sanskrit, we should indeed strive for clarity.' Therefore, from the verses onwards, those who accepted the translation translated according to the original intent, without adding any embellishments. What they did not understand, they omitted and did not transmit, so there were many omissions and losses. However, although these translations are simple in wording, their meaning is profound; the text is concise, but the meaning is broad; the content involves many scriptures; and the chapters contain both the original text and explanations of the principles. In India, those who are just beginning to study Buddhism do not study the 'Dhammapada,' considering it to be beyond their level. But this is the stepping stone for beginners and the treasure for those who delve deeper. It can enlighten the ignorant, distinguish the confused, and guide people to self-reliance. The effort of learning is small, but what it encompasses is vast. It can truly be called the essence of the profound. In the past, when translating this scripture, there were some parts that were not understood. When Dharmaraksha came, they asked him again. Those who accepted these verses also obtained thirteen more chapters, and after comparing them with the previous translations, they made some additions and revisions. They combined these chapters into one collection of thirty-nine sections, with a total of seven hundred and fifty-two verses, hoping that it would be helpful to everyone and that they could discuss it widely. Taisho Tripitaka Volume 04 No. 0210 Dhammapada

Dhammapada Volume Two

Chapter on the Buddha, Dhammapada Chapter 22, 21 Sections

The Chapter on the Buddha describes the sacred virtues of the Buddha, which are beneficial for liberating all beings, and shows that the Buddha is the standard for the world.

Conquering oneself, not accepting evil, conquering all in the world, Wisdom is vast, without rival, opening the ignorant to enter the right path. Breaking through the net without hindrance, ending desire without accumulation, The Buddha's thoughts are profound and boundless, causing those who have not practiced to practice. Bravely and resolutely with one mind, leaving home to cultivate day and night, Cutting off the roots of affliction without desire, learning right mindfulness to maintain clarity. Seeing the truth, pure and without defilement, having already crossed the abyss of the five paths, The Buddha appears to illuminate the world, in order to eliminate the sorrows and sufferings of all beings. It is difficult to obtain a human body, and it is also difficult to live to the end of one's life; It is difficult for a Buddha to appear in the world, and it is also difficult to hear the Buddha's teachings.

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。 我既無歸保，　　亦獨無伴侶， 積一行得佛，　　自然通聖道。 船師能渡水，　　精進為橋樑， 人以種姓系，　　度者為健雄。 壞惡度為佛，　　止地為梵志， 除饉為學法，　　斷種為弟子。 觀行忍第一，　　佛說泥洹最， 舍罪作沙門，　　無嬈害於彼。 不嬈亦不惱，　　如戒一切持， 少食捨身貪，　　有行幽隱處。 意諦以有黠，　　是能奉佛教。

諸惡莫作，　　諸善奉行，　　自凈其意， 是諸佛教。　　佛為尊貴，　　斷漏無淫， 諸釋中雄，　　一群從心。　　快哉福報， 所愿皆成，　　敏於上寂，　　自致泥洹。 或多自歸，　　山川樹神，　　廟立影象， 祭祠求福；　　自歸如是，　　非吉、非上， 彼不能來，　　度我眾苦。　　如有自歸， 佛法聖眾，　　道德四諦，　　必見正慧。 生死極苦，　　從諦得度，　　度世八道， 斯除眾苦。　　自歸三尊，　　最吉、最上， 唯獨有是，　　度一切苦。　　士如中正， 志道不慳，　　利哉！斯人，　　自歸佛者。 明人難值，　　亦不比有，　　其所生處， 族親蒙慶。　　諸佛興快，　　說經道快， 眾聚和快，　　和則常安。

安寧品法句經第二十三十有四章

安寧品者，差次安危，去惡即善，快而不墮

現代漢語譯本 我既沒有依靠，也獨自沒有伴侶。 積累善行就能成佛，自然通達聖道。 船伕能夠渡過水流，精進就像橋樑一樣。 人們以種姓來區分，而能度化眾生的人才是真正的英雄。 去除邪惡就能成佛，止息妄念就是婆羅門。 消除飢渴就是學習佛法，斷絕煩惱就是佛的弟子。 觀察修行忍辱第一，佛說涅槃最殊勝。 捨棄罪惡成為沙門，不傷害他人。 不擾亂也不惱怒，像持守戒律一樣持守一切。 少食，捨棄對身體的貪戀，在幽靜的地方修行。 以智慧明辨真諦，這樣才能奉行佛教。 諸惡莫作，眾善奉行，凈化自己的意念，這就是諸佛的教誨。 佛是至尊至貴，斷絕煩惱，沒有淫慾。 在釋迦族中最為雄偉，眾人一心追隨。 多麼快樂的福報啊，所希望的都能實現。 敏捷地達到寂靜的境界，自己證得涅槃。 有些人皈依山川樹神，在廟宇里設立偶像，祭祀祈求福報； 像這樣皈依，不是吉祥，也不是最上乘的，他們不能來救度我脫離眾苦。 如果有人皈依佛、法、僧三寶，以及道德四諦，必定能見到真正的智慧。 生死極其痛苦，從真諦中得到解脫，通過八正道，就能消除一切痛苦。 皈依三寶，是最吉祥、最上乘的，只有這樣，才能度脫一切痛苦。 如果一個人像中正的君子一樣，立志于道而不吝嗇，這個人皈依佛是多麼有利啊！ 明智的人難以遇到，也難以相比，他所出生的地方，族人和親屬都會蒙受福慶。 諸佛出世令人歡喜，宣說佛法令人歡喜，大眾和合令人歡喜，和合就能常保平安。 安寧品是《法句經》第二十章，共有三十四章。 安寧品的意思是，區分安危，去除惡行就是善行，快樂而不墮落。

English version I have neither refuge nor companion alone. Accumulating good deeds leads to Buddhahood, naturally attaining the holy path. The boatman can cross the water, diligence is like a bridge. People are distinguished by their lineage, but those who can liberate others are the true heroes. Eliminating evil leads to Buddhahood, stopping thoughts is being a Brahmin. Eliminating hunger and thirst is learning the Dharma, cutting off afflictions is being a disciple of the Buddha. Observing and practicing patience is the first, the Buddha said Nirvana is the most supreme. Abandoning sins and becoming a Shramana, not harming others. Neither disturbing nor annoying, holding all precepts as if holding the precepts. Eating little, abandoning greed for the body, practicing in secluded places. With wisdom discerning the truth, one can thus follow the Buddha's teachings. Do no evil, do all good, purify one's own mind, this is the teaching of all Buddhas. The Buddha is the most honored and noble, having cut off defilements, without lust. The most majestic among the Shakya clan, with everyone following wholeheartedly. How joyful is the blessing, all wishes are fulfilled. Quickly reaching the state of tranquility, attaining Nirvana by oneself. Some take refuge in mountains, rivers, tree spirits, setting up idols in temples, and offering sacrifices to seek blessings; Such refuge is neither auspicious nor supreme, they cannot come to save me from all suffering. If one takes refuge in the Buddha, Dharma, and Sangha, and the Four Noble Truths, one will surely see true wisdom. The suffering of birth and death is extreme, liberation is attained from the truth, through the Eightfold Path, all suffering is eliminated. Taking refuge in the Three Jewels is the most auspicious and supreme, only in this way can all suffering be overcome. If a person is like a righteous gentleman, aspiring to the path without being stingy, how beneficial it is for this person to take refuge in the Buddha! A wise person is difficult to encounter, and incomparable, the place where he is born, his family and relatives will receive blessings. The appearance of Buddhas is joyful, the preaching of the Dharma is joyful, the harmony of the assembly is joyful, and harmony brings lasting peace. The chapter on Peace is the twentieth chapter of the Dhammapada, with a total of thirty-four chapters. The meaning of the chapter on Peace is to distinguish between safety and danger, to remove evil is to do good, to be joyful without falling.

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我生已安，　　不慍于怨，　　眾人有怨， 我行無怨；　　我生已安，　　不病于病， 眾人有病，　　我行無病；　　我生已安， 不戚于憂，　　眾人有憂，　　我行無憂。 我生已安，　　清凈無為，　　以樂為食， 如光音天。　　我生已安，　　澹泊無事， 彌薪國火，　　安能燒我？　　勝則生怨、 負則自鄙，　　去勝負心，　　無爭自安。 熱無過淫、　　毒無過怒、　　苦無過身、 樂無過滅。　　無樂、小樂、　　小辯、小慧， 觀求大者，　　乃獲大安。　　我為世尊， 長解無憂，　　正度三有，　　獨降眾魔。 見聖人快，　　得依附快，　　得離愚人， 為善獨快、　　守正道快、　　工說法快， 與世無諍；　　戒具常快、　　依賢居快， 如親親會，　　近仁智者，　　多聞高遠。 壽命鮮少，　　而棄世多，　　學當取要， 令至老安。

諸欲得甘露，　　棄欲滅諦快， 欲度生死苦，　　當服甘露味。

好喜品法句經第二十四十有二章

好喜品者，禁人多喜，能不貪慾，則無憂患。

違道則自順、　　順道則自違， 舍義取所好，　　是為順愛慾。 不當趣所愛、　　亦莫有不愛， 愛之不見憂、　　不愛見亦憂； 是以莫造愛，　　愛憎惡所由， 已除縛結者，　　無愛無所憎

現代漢語譯本 我生活安穩，不因怨恨而惱怒，即使眾人有怨恨，我的行為也沒有怨恨；我生活安穩，不因疾病而痛苦，即使眾人有疾病，我的行為也沒有疾病；我生活安穩，不因憂愁而悲傷，即使眾人有憂愁，我的行為也沒有憂愁。 我生活安穩，清凈無為，以快樂為食，如同光音天一樣。我生活安穩，淡泊無事，即使有瀰漫全國的大火，又怎能燒到我呢？勝利會產生怨恨，失敗會自我鄙視，去除爭勝負的心，沒有爭鬥自然就安穩。 熱沒有超過淫慾的，毒沒有超過憤怒的，痛苦沒有超過身體的，快樂沒有超過寂滅的。沒有快樂、小快樂、小辯論、小智慧，觀察並追求大的，才能獲得大的安穩。我作為世尊，長久地解脫了憂愁，正確地度脫了三界，獨自降伏了眾魔。 見到聖人是快樂的，能夠依附聖人是快樂的，能夠遠離愚人是快樂的，獨自行善是快樂的，堅守正道是快樂的，善於說法是快樂的，與世無爭；持戒圓滿是快樂的，依附賢人居住是快樂的，如同親近親人一樣，親近仁智的人，多聞而高遠。 壽命短暫，而捨棄世俗的卻很多，學習應當選取重要的，使自己到老都能安穩。 那些想要獲得甘露的人，捨棄慾望，滅除煩惱是快樂的，想要度脫生死苦海，應當服用甘露的滋味。 《好喜品》是《法句經》第二十四品，共有十二章。 《好喜品》的意思是，禁止人們過分喜好，能夠不貪戀慾望，就沒有憂患。 違背正道就會順從自己，順從正道就會違背自己，捨棄道義而選取自己所喜好的，這就是順從愛慾。 不應當追求所愛，也不應當有不愛，愛會帶來憂愁，不愛也會帶來憂愁；因此不要製造愛，愛和憎恨都是憂愁的根源，已經去除束縛的人，就沒有愛也沒有憎恨。

English version My life is secure, I am not angered by resentment, even if others have resentment, my actions have no resentment; my life is secure, I am not pained by illness, even if others have illness, my actions have no illness; my life is secure, I am not saddened by sorrow, even if others have sorrow, my actions have no sorrow. My life is secure, pure and inactive, taking joy as food, like the gods of the Pure Light Heaven. My life is secure, tranquil and without affairs, even if there is a fire spreading across the country, how can it burn me? Victory breeds resentment, defeat breeds self-contempt, removing the mind of winning or losing, without strife there is natural peace. Heat is not greater than lust, poison is not greater than anger, suffering is not greater than the body, joy is not greater than extinction. Without joy, small joy, small arguments, small wisdom, observe and seek the great, then one can obtain great peace. I, as the World Honored One, have long been liberated from sorrow, correctly transcended the three realms, and alone subdued all demons. Seeing the sages is joyful, being able to rely on the sages is joyful, being able to stay away from fools is joyful, doing good alone is joyful, upholding the right path is joyful, being good at teaching the Dharma is joyful, without strife with the world; having complete precepts is always joyful, living relying on the virtuous is joyful, like being close to relatives, being close to the benevolent and wise, being learned and far-reaching. Life is short, and many abandon the world, learning should choose the important, so that one can be secure in old age. Those who wish to obtain the nectar, abandoning desires, extinguishing suffering is joyful, those who wish to cross the sea of birth and death, should take the taste of nectar. The 'Joyful' chapter is the twenty-fourth chapter of the 'Dhammapada', with twelve sections. The meaning of the 'Joyful' chapter is to prohibit people from being overly fond of things, if one can be free from greed, then there will be no worries. Going against the right path will be in accordance with oneself, going along with the right path will be against oneself, abandoning righteousness and choosing what one likes, this is following desires. One should not pursue what is loved, nor should one have what is not loved, love brings sorrow, not love also brings sorrow; therefore do not create love, love and hate are the source of sorrow, those who have removed the bonds, have neither love nor hate.

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愛喜生憂，　　愛喜生畏；　　無所愛喜， 何憂？何畏？　　好樂生憂，　　好樂生畏； 無所好樂，　　何憂？何畏？　　貪慾生憂， 貪慾生畏；　　解無貪慾，　　何憂？何畏？ 貪法戒成，　　至誠知慚，　　行身近道， 為眾所愛。　　欲態不出，　　思正乃語， 心無貪愛，　　必截流渡。　　譬人久行， 從遠吉還，　　親厚普安，　　歸來喜歡。 好行福者，　　從此到彼，　　自受福祚， 如親來喜。　　起從聖教，　　禁制不善， 近道見愛、　　離道莫親。　　近與不近， 所住者異，　　近道昇天，　　不近墮獄。

忿怒品法句經第二十五二十有六章

忿怒品者，見瞋恚害，寬弘慈柔，天祐人愛。

忿怒不見法，　　忿怒不知道， 能除忿怒者，　　福喜常隨身； 貪淫不見法，　　愚癡意亦然， 除淫去癡者，　　其福第一尊。

恚能自制，　　如止奔車，　　是為善御， 棄冥入明。　　忍辱勝恚，　　善勝不善， 勝者能施，　　至誠勝欺。　　不欺、不怒、 意不多求，　　如是三事，　　死則上天。 常自攝身，　　慈心不殺，　　是生天上， 到彼無憂。　　意常覺寤，　　明慕勤學， 漏盡意解，　　可致泥洹。　　人相謗毀， 自古至今，　　既毀多言、　　又毀訥忍、 亦毀中和，　　世無不毀，　　欲意非聖， 不能制中。　　一毀、一譽，　　但為利名， 明智所譽，　　唯稱是賢

現代漢語譯本 愛戀產生憂愁，愛戀產生恐懼；沒有愛戀，哪裡會有憂愁？哪裡會有恐懼？ 喜好產生憂愁，喜好產生恐懼；沒有喜好，哪裡會有憂愁？哪裡會有恐懼？ 貪慾產生憂愁，貪慾產生恐懼；解除貪慾，哪裡會有憂愁？哪裡會有恐懼？ 遵守戒律，真心知慚，行為合乎正道，就會被眾人愛戴。 不表現慾望，思考正當才說話，心中沒有貪愛，必定能渡過生死之流。 譬如有人遠行，平安歸來，親友都會感到安樂，回來時大家都歡喜。 喜歡行善的人，從今生到彼岸，自己承受福報，就像親人歸來一樣歡喜。 從聖人的教誨出發，禁止不善的行為，親近正道就會被愛戴，遠離正道就會被疏遠。 親近和不親近，所處的境地不同，親近正道就會升天，不親近正道就會墮入地獄。 《法句經》第二十五章、二十六章 忿怒品 忿怒品，說明瞋恚的危害，寬容慈愛，就會得到上天的庇佑和人們的愛戴。 忿怒的人看不到真理，忿怒的人不知道正道，能夠消除忿怒的人，福氣和喜悅常常伴隨他。 貪淫的人看不到真理，愚癡的人也是這樣，消除淫慾和愚癡的人，他的福報最為尊貴。 能夠控制憤怒，就像控制奔馳的馬車一樣，這就是善於駕馭自己，拋棄黑暗走向光明。 忍辱勝過憤怒，善良勝過不善良，戰勝自己的人能夠佈施，真誠勝過欺騙。 不欺騙、不發怒、不貪求，做到這三件事，死後就能升入天堂。 常常約束自己的行為，慈悲不殺生，這樣就能升入天堂，到達那裡就沒有憂愁。 心中常常保持清醒，明白道理並勤奮學習，煩惱斷盡，心意解脫，就能達到涅槃。 人們互相誹謗，自古至今都是如此，既誹謗多言的人，又誹謗沉默寡言的人，也誹謗中庸的人，世上沒有不被誹謗的。 慾望和想法不符合聖人的教誨，就不能保持中正之道。 一會兒被誹謗，一會兒被讚譽，都是爲了利益和名聲，被明智的人讚譽，才稱得上是賢德。

English version Love gives rise to sorrow, love gives rise to fear; if there is no love, where is sorrow? Where is fear? Affection gives rise to sorrow, affection gives rise to fear; if there is no affection, where is sorrow? Where is fear? Greed gives rise to sorrow, greed gives rise to fear; if there is no greed, where is sorrow? Where is fear? Observing the precepts, being truly ashamed, and acting in accordance with the right path, one will be loved by all. Not expressing desires, speaking only after proper thought, and having no greed in the heart, one will surely cross the stream of life and death. It is like a person who has traveled far away, returning safely, their relatives and friends will feel at peace, and everyone will be happy upon their return. Those who like to do good, from this life to the other shore, will receive blessings, just like the joy of a loved one returning. Starting from the teachings of the saints, forbidding unwholesome actions, being close to the right path will bring love, and being far from the right path will bring alienation. Being close and not being close, the places where one dwells are different; being close to the right path leads to heaven, and not being close to the right path leads to hell. Dhammapada Chapter 25 & 26: The Chapter on Anger The chapter on anger explains the harm of anger; being tolerant and compassionate will bring the blessings of heaven and the love of people. An angry person cannot see the truth, an angry person does not know the right path; one who can eliminate anger will always be accompanied by blessings and joy. A lustful person cannot see the truth, and a foolish person is the same; one who eliminates lust and ignorance will have the most honorable blessings. Being able to control anger is like controlling a galloping chariot; this is being good at controlling oneself, abandoning darkness and moving towards light. Patience overcomes anger, goodness overcomes evil, one who conquers oneself can give, and sincerity overcomes deceit. Not deceiving, not being angry, and not being greedy; if one does these three things, one will ascend to heaven after death. Always restraining one's actions, being compassionate and not killing, one will ascend to heaven, and there will be no sorrow there. Always keeping the mind clear, understanding the truth and studying diligently, when afflictions are exhausted and the mind is liberated, one can attain Nirvana. People slander each other, it has been like this since ancient times; they slander those who talk too much, those who are silent, and those who are moderate; there is no one in the world who is not slandered. Desires and thoughts that do not conform to the teachings of the saints cannot maintain the middle path. Being slandered one moment and praised the next, it is all for the sake of gain and fame; being praised by the wise is what truly makes one virtuous.

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。　　慧人守戒， 無所譏謗，　　如羅漢凈，　　莫而誣謗。 諸人咨嗟，　　梵釋所稱，　　常守慎身， 以護瞋恚；　　除身惡行，　　進修德行， 常守慎言，　　以護瞋恚；　　除口惡言， 誦習法言，　　常守慎心，　　以護瞋恚。 除心惡念，　　思惟念道，　　節身慎言， 守攝其心。　　舍恚行道，　　忍辱最強； 舍恚離慢，　　避諸愛會。　　不著名色， 無為滅苦，　　起而解怒，　　淫生自禁。 舍不明健，　　斯皆得安，　　瞋斷臥安， 恚滅淫憂。　　怒為毒本，　　軟意梵志， 言善得譽，　　斷為無患。　　同志相近， 詳為作惡，　　后別余恚，　　火自燒惱。 不知慚愧，　　無戒有怒，　　為怒所牽， 不厭有務。　　有力近兵，　　無力近軟， 夫忍為上，　　宜常忍羸；　　舉眾輕之， 有力者忍，　　夫忍為上，　　宜常忍羸。 自我與彼，　　大畏有三，　　如知彼作， 宜滅己中；　　俱兩行義，　　我為彼教， 如知彼作，　　宜滅己中。　　苦智勝愚， 粗言惡說，　　欲常勝者，　　于言宜默。 夫為惡者，　　怒有怒報，　　怒不報怒， 勝彼斗負。

塵垢品法句經第二十六十有九章

塵垢品者，分別清濁，學當潔白，無行污辱。

生無善行，　　死墮惡道，　　住疾無間， 到無資用。　　當求智慧，　　以然意定， 去垢勿污，　　可離苦形

現代漢語譯本 有智慧的人遵守戒律，不會受到任何譏諷和誹謗，就像羅漢一樣清凈，不會被誣陷和誹謗。 眾人讚嘆，天神和梵天都稱讚他，他常常謹慎地守護自己的身心，以此來保護自己不生嗔恚。 他去除身體的惡行，努力修習德行；常常謹慎地守護自己的言語，以此來保護自己不生嗔恚。 他去除口中的惡言，誦讀和學習佛法；常常謹慎地守護自己的心念，以此來保護自己不生嗔恚。 他去除心中的惡念，思考和修習正道；節制自己的行為，謹慎自己的言語，守護自己的心念。 他捨棄嗔恚，奉行正道，忍辱是最強大的力量；他捨棄嗔恚，遠離傲慢，避開各種愛慾的聚會。 他不執著于名色，追求無為的境界來滅除痛苦；他奮起努力來解除憤怒，約束自己的淫慾。 他捨棄不明智的健忘，這樣都能得到安寧；嗔恚斷除，就能安穩地睡覺，嗔恚滅盡，淫慾的憂愁也會消失。 憤怒是毒害的根源，溫和的人就像梵志一樣，言語善良就能得到讚譽，斷除憤怒就沒有禍患。 和志同道合的人親近，詳細地思考什麼是惡行，之後再遠離其餘的嗔恚，憤怒就像火一樣會燒惱自己。 不知道慚愧，沒有戒律卻有憤怒，被憤怒所牽引，不會厭倦世俗的事務。 有力量的人會靠近兵器，沒有力量的人會靠近柔軟的事物，忍耐是最好的，應該常常忍受弱小。 眾人輕視他，有力量的人能夠忍耐，忍耐是最好的，應該常常忍受弱小。 自己和他人之間，有三種大的畏懼，如果知道他人做了錯事，應該消除自己心中的嗔恚。 雙方都奉行正義，我用正道來教導他，如果知道他人做了錯事，應該消除自己心中的嗔恚。 有智慧的人勝過愚笨的人，粗暴的言語和惡毒的說法，想要常常勝利的人，在言語上應該保持沉默。 做了惡事的人，憤怒會有憤怒的報應，憤怒不報復憤怒，就能戰勝對方的爭鬥。 《法句經》第二十六品 塵垢品，共有十九章 塵垢品的意思是，分別清凈和污濁，學習應當潔白，不要有污穢的行為。 活著的時候沒有善行，死後就會墮入惡道，住在疾苦無間的地方，到達那裡沒有任何資助。 應當尋求智慧，用智慧來點燃意念，去除污垢，不要被污染，這樣就可以脫離痛苦的形體。

English version The wise person observes the precepts, and is not subject to any ridicule or slander, like an Arhat who is pure and not falsely accused or slandered. People praise him, and gods and Brahma commend him. He always carefully guards his body and mind, thereby protecting himself from anger. He removes the evil deeds of the body, and strives to cultivate virtue; he always carefully guards his speech, thereby protecting himself from anger. He removes the evil words from his mouth, and recites and studies the Dharma; he always carefully guards his thoughts, thereby protecting himself from anger. He removes the evil thoughts in his mind, and contemplates and cultivates the right path; he restrains his actions, is careful with his speech, and guards his mind. He abandons anger and practices the right path, and patience is the strongest power; he abandons anger, stays away from arrogance, and avoids all gatherings of desire. He does not cling to form and color, and seeks the state of non-action to extinguish suffering; he rises up and strives to resolve anger, and restrains his lust. He abandons unwise forgetfulness, and in this way can obtain peace; when anger is cut off, he can sleep peacefully, and when anger is extinguished, the worries of lust will also disappear. Anger is the root of poison, and a gentle person is like a Brahmin, whose kind words will bring praise, and when anger is cut off, there will be no misfortune. Be close to those who share your aspirations, carefully consider what is evil, and then stay away from the rest of the anger, for anger is like fire that will burn and trouble oneself. Not knowing shame, having no precepts but having anger, being led by anger, one will not be tired of worldly affairs. Those with power will approach weapons, and those without power will approach soft things. Patience is the best, and one should always endure the weak. The crowd despises him, but those with power can endure. Patience is the best, and one should always endure the weak. Between oneself and others, there are three great fears. If one knows that others have done wrong, one should eliminate the anger in one's own heart. Both sides practice righteousness, and I use the right path to teach him. If one knows that others have done wrong, one should eliminate the anger in one's own heart. The wise person is superior to the foolish person. Harsh words and malicious speech, those who want to always be victorious, should remain silent in their speech. Those who have done evil deeds, anger will have the retribution of anger. If anger does not retaliate with anger, one can overcome the other's struggle. Dhammapada Chapter 26, The Filth Chapter, has nineteen verses. The meaning of the Filth Chapter is to distinguish between purity and impurity, to learn to be pure, and not to have defiled actions. If one does not have good deeds while alive, one will fall into evil paths after death, dwelling in a place of uninterrupted suffering, and arriving there without any support. One should seek wisdom, use wisdom to ignite the mind, remove filth, and not be defiled, so that one can escape the suffering of the body.

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。　　慧人以漸， 安徐稍進，　　洗除心垢，　　如工鍊金； 惡生於心，　　還自壞形，　　如鐵生垢， 反食其身。

不誦為言垢、　　不勤為家垢、 不嚴為色垢、　　放逸為事垢、 慳為惠施垢、　　不善為行垢， 今世亦後世，　　惡法為常垢。

垢中之垢，　　莫甚於癡，　　學當舍惡， 比丘無垢。　　茍生無恥，　　如鳥長喙， 強顏耐辱，　　名曰穢生；　　廉恥雖苦， 義取清白，　　避辱不妄，　　名曰潔生。 愚人好殺，　　言無誠實，　　不與而取， 好犯人婦，　　逞心犯戒，　　迷惑于酒， 斯人世世，　　自掘身本。　　人如覺是， 不當念惡，　　愚近非法，　　久自燒沒。 若信佈施，　　欲揚名譽，　　會人虛飾， 非入凈定。　　一切斷欲，　　截意根原， 晝夜守一，　　必入定意。　　著垢為塵， 從染塵漏，　　不染、不行，　　凈而離愚。 見彼自侵，　　常內自省，　　行漏自欺， 漏盡無垢。

火莫熱于淫，　　捷莫疾于怒， 網莫密于癡，　　愛流駛乎河。 虛空無轍跡，　　沙門無外意， 眾人盡樂惡，　　唯佛凈無穢； 世間皆無常，　　佛無我所有。

奉持品法句經第二十七十有七章

奉持品者，解說道義，法貴德行，不用貪侈。

好經道者，　　不競于利，　　有利、無利， 無慾不惑，　　常愍好學，　　正心以行， 擁懷寶慧，　　是謂為道。　　所謂智者， 不必辯言；　　無恐、無懼，　　守善為智

現代漢語譯本 智慧的增長是循序漸進的，要安穩緩慢地前進，像工匠鍊金一樣洗滌心中的污垢；惡念產生於內心，反過來會毀壞自身，就像鐵生鏽一樣，反過來會腐蝕自身。 不誦經是言語的污垢，不勤奮是家庭的污垢，不莊重是容貌的污垢，放縱是事業的污垢，吝嗇是佈施的污垢，不善良是行為的污垢，無論是今生還是來世，惡法都是永恒的污垢。 污垢中最嚴重的莫過於愚癡，學習應當捨棄惡行，比丘應當清凈無垢。如果茍且偷生，就像鳥長出喙一樣，強忍著羞辱，這種行為叫做『穢生』；廉恥雖然痛苦，但爲了道義而追求清白，避免羞辱而不做虛妄之事，這種行為叫做『潔生』。 愚蠢的人喜歡殺戮，言語不誠實，不給予就拿取，喜歡侵犯別人的妻子，放縱自己的慾望而犯戒，沉迷於酒，這種人世世代代都在自掘墳墓。人如果覺悟到這些，就不應當再想惡事，愚蠢的人接近非法之事，久而久之就會自取滅亡。 如果相信佈施，是爲了揚名，迎合他人而虛飾，就不能進入清凈的禪定。應當斷絕一切慾望，斬斷意念的根源，日夜守護一心，必定能進入禪定。執著于污垢就會變成塵埃，從被污染的塵埃中泄露，不被污染，不行惡，就能清凈而遠離愚癡。 看到別人侵犯自己，要經常反省自身，行為有漏洞是自欺欺人，漏洞都堵住了才能清凈無垢。 火沒有比淫慾更熱烈的，速度沒有比憤怒更快的，網沒有比愚癡更密集的，愛慾的洪流比河流更湍急。 虛空中沒有車轍的痕跡，修行人沒有外在的意念，眾人都在享受惡行，只有佛陀清凈無垢；世間一切都是無常的，佛陀沒有『我所有』的執著。 《奉持品》法句經第二十七，共有十七章。 《奉持品》的意思是，解釋道義，重視德行，不貪圖奢侈。 喜歡經道的人，不與人爭奪利益，無論有利還是無利，都沒有慾望而不迷惑，常常憐憫好學的人，以正心而行，懷抱寶貴的智慧，這才是所謂的道。所謂的智者，不一定善於辯論；沒有恐懼，沒有害怕，守護善良才是智慧。

English version Wisdom grows gradually, one should advance steadily and slowly, like a craftsman refining gold, washing away the impurities of the heart; evil arises from within, and in turn destroys oneself, just as rust forms on iron, and in turn corrodes it. Not reciting scriptures is the impurity of speech, not being diligent is the impurity of the family, not being dignified is the impurity of appearance, indulgence is the impurity of affairs, stinginess is the impurity of giving, unkindness is the impurity of conduct, whether in this life or the next, evil laws are eternal impurities. Among impurities, none is more severe than ignorance, learning should abandon evil deeds, a bhikkhu should be pure and without impurities. If one lives a life of mere survival, like a bird growing a beak, enduring humiliation, this is called 'impure birth'; although shame is painful, pursuing purity for the sake of righteousness, avoiding humiliation without falsehood, this is called 'pure birth'. A foolish person likes to kill, speaks untruthfully, takes what is not given, likes to violate other people's wives, indulges their desires and breaks precepts, and is addicted to alcohol, such a person is digging their own grave in every lifetime. If people realize these things, they should not think of evil again, foolish people who approach illegal things will eventually destroy themselves. If one believes in giving, it is for the sake of fame, and to please others with pretense, then one cannot enter pure samadhi. One should cut off all desires, sever the root of intention, guard one's mind day and night, and one will surely enter samadhi. Attachment to impurities becomes dust, leaking from the contaminated dust, not being contaminated, not doing evil, one can be pure and far from ignorance. Seeing others violate oneself, one should often reflect on oneself, having loopholes in one's conduct is self-deception, only when all loopholes are plugged can one be pure and without impurities. There is no fire hotter than lust, no speed faster than anger, no net more dense than ignorance, and the torrent of desire flows faster than a river. There are no traces of wheels in the sky, a practitioner has no external intentions, people are all enjoying evil deeds, only the Buddha is pure and without impurities; everything in the world is impermanent, the Buddha has no attachment to 'what is mine'. The twenty-seventh chapter of the Dhammapada, 'The Chapter on Practice', has seventeen verses. The meaning of 'The Chapter on Practice' is to explain the meaning of the Way, to value virtue, and not to be greedy for extravagance. Those who love the scriptures do not compete for profit, whether there is profit or not, they have no desires and are not confused, they always pity those who love to learn, they act with a righteous heart, and they cherish precious wisdom, this is what is called the Way. The so-called wise person is not necessarily good at debate; without fear, without dread, guarding goodness is wisdom.

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。 奉持法者，　　不以多言；　　雖素少聞， 身依法行，　　守道不忘，　　可謂奉法。 所謂老者，　　不必年耆，　　形熟發白， 憃愚而已；　　謂懷諦法，　　順調慈仁， 明遠清潔，　　是為長老。　　所謂端政， 非色如花，　　慳嫉虛飾，　　言行有違； 謂能捨惡，　　根原已斷，　　慧而無恚， 是為端政。　　所謂沙門，　　非必除發， 妄語貪取，　　有欲如凡；　　謂能止惡， 恢廓弘道，　　息心滅意，　　是為沙門。 所謂比丘，　　非時乞食，　　邪行淫彼， 稱名而已；　　謂舍罪福，　　凈修梵行， 慧能破惡，　　是為比丘。　　所謂仁明， 非口不言，　　用心不凈，　　外順而已； 謂心無為，　　內行清虛，　　此彼寂滅， 是為仁明。　　所謂有道，　　非救一物； 普濟天下，　　無害為道。　　戒眾不言， 我行多誠。　　得定意者，　　要由閉損， 意解求安。　　莫習凡人，　　使結未盡， 莫能得脫。

道行品法句經第二十八二十有八章

道行品者，旨說大要度脫之道，此為極妙。

八直最上道，　　四諦為法跡， 不淫行之尊，　　施燈必得眼。 是道無復畏，　　見凈乃度世， 此能壞魔兵，　　力行滅邪苦。 我已開正道，　　為大現異明， 已聞當自行，　　行乃解邪縛。 生、死非常苦，　　能觀見為慧， 欲離一切苦，　　行道一切除； 生、死非常空，　　能觀見為慧， 欲離一切苦，　　但當勤行道

現代漢語譯本 奉行佛法的人，不以多說話為要；即使平時聽聞不多，只要身體力行佛法，堅守正道而不忘失，就可以說是奉行佛法的人。 所謂年長的人，不一定是指年紀老邁、外形衰老、頭髮變白的人，那些愚笨遲鈍的人也算不上；而是指那些心中懷有真理佛法，性情溫順慈悲，明智通達、清凈無染的人，才可稱為年長者。 所謂端正的人，不是指外貌像花朵一樣美麗，而是指那些吝嗇、嫉妒、虛偽、言行不一的人；而是指那些能夠捨棄惡行，從根源上斷絕惡念，有智慧而沒有嗔恨心的人，才可稱為端正的人。 所謂沙門，不一定是指剃除頭髮的人，那些說妄語、貪婪索取、慾望如同凡人的人算不上；而是指那些能夠停止作惡，弘揚佛法，平息妄念、滅除雜念的人，才可稱為沙門。 所謂比丘，不是指不按時乞食、行為邪淫、只是徒有虛名的人；而是指那些能夠捨棄罪惡和福報，清凈地修行梵行，有智慧能夠破除惡唸的人，才可稱為比丘。 所謂仁慈明智的人，不是指口頭上不說，內心卻不純凈，只是表面上順從的人；而是指那些內心無所作為，內在行為清凈虛無，對世間一切都寂靜無染的人，才可稱為仁慈明智的人。 所謂有道之人，不是指只救助一個生命；而是指能夠普遍救濟天下眾生，不傷害任何生命的人，才是真正有道之人。戒律眾多的人不要說，我修行多麼真誠。能夠得到禪定的人，一定要通過閉塞和減少慾望，才能使心意解脫而獲得安寧。不要學習凡夫俗子的行為，如果煩惱沒有斷盡，就不能得到解脫。 《道行品》法句經第二十八章 《道行品》的主旨是闡述解脫的大要，這是極其精妙的。 八正道是最上的道路，四聖諦是佛法的足跡，不邪淫是修行者的尊貴，佈施燈火必定能得到明亮的眼睛。 這條道路沒有恐懼，見到清凈就能度過世間，這能摧毀魔王的軍隊，努力修行就能滅除邪惡的痛苦。 我已經開示了正道，為你們展現了偉大的光明，聽聞之後應當自己去實踐，實踐才能解脫邪惡的束縛。 生和死都是無常的痛苦，能夠觀察到這一點就是智慧，想要脫離一切痛苦，修行正道就能消除一切；生和死都是無常的空性，能夠觀察到這一點就是智慧，想要脫離一切痛苦，就應當勤奮修行正道。

English version Those who uphold the Dharma do not rely on much talk; even if they have heard little, if they practice the Dharma with their body, keep the path and do not forget it, they can be said to uphold the Dharma. So-called elders are not necessarily those who are old in age, with a withered form and white hair, those who are foolish and dull do not count; but rather those who hold the true Dharma in their hearts, are gentle and compassionate, wise and clear, and pure, these can be called elders. So-called upright people are not those whose appearance is as beautiful as flowers, but rather those who are stingy, jealous, hypocritical, and whose words and actions are inconsistent; but rather those who can abandon evil deeds, cut off evil thoughts at their root, are wise and without anger, these can be called upright people. So-called Shramanas are not necessarily those who have shaved their heads, those who speak falsely, are greedy, and have desires like ordinary people do not count; but rather those who can stop doing evil, promote the Dharma, calm their minds, and extinguish their thoughts, these can be called Shramanas. So-called Bhikkhus are not those who beg for food at the wrong time, engage in immoral conduct, and are merely nominal; but rather those who can abandon sin and merit, purely cultivate Brahma-conduct, and have the wisdom to break through evil, these can be called Bhikkhus. So-called benevolent and wise people are not those who do not speak out, but whose hearts are impure, and who are only outwardly compliant; but rather those whose hearts are inactive, whose inner conduct is pure and empty, and who are at peace with everything, these can be called benevolent and wise people. So-called people of the Way are not those who only save one thing; but rather those who can universally save all beings in the world, and do not harm any life, these are truly people of the Way. Those with many precepts should not say, 'My practice is very sincere.' Those who can attain Samadhi must do so by closing off and reducing desires, so that their minds can be liberated and find peace. Do not learn the ways of ordinary people, if afflictions are not exhausted, one cannot be liberated. Chapter 28 of the Dhammapada, 'The Path of Practice' The main purpose of 'The Path of Practice' is to explain the essentials of liberation, which is extremely profound. The Eightfold Path is the supreme path, the Four Noble Truths are the footprints of the Dharma, not engaging in sexual misconduct is the honor of practitioners, and giving lamps will surely obtain bright eyes. This path has no fear, seeing purity will cross the world, this can destroy the army of Mara, and diligent practice will extinguish evil suffering. I have already revealed the right path, and shown you great light, after hearing it you should practice it yourself, practice will liberate you from the bonds of evil. Birth and death are impermanent suffering, being able to observe this is wisdom, wanting to be free from all suffering, practicing the path will eliminate everything; birth and death are impermanent emptiness, being able to observe this is wisdom, wanting to be free from all suffering, one should diligently practice the path.

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。 起時當即起，　　莫如愚覆淵， 與墮無瞻聚，　　計罷不進道。 念應念則正，　　念不應則邪， 慧而不起邪，　　思正道乃成。 慎言守意念，　　身不善不行， 如是三行除，　　佛說是得道。 斷樹無伐本，　　根在猶復生， 除根乃無樹，　　比丘得泥洹。

不能斷樹，　　親戚相戀，　　貪意自縛， 如犢慕乳；　　能斷意本，　　生死無強， 是為近道，　　疾得泥洹。　　貪淫致老、 瞋恚致病、　　愚癡致死，　　除三得道。 釋前解后，　　脫中度彼，　　一切念滅， 無復老死。　　人營妻子，　　不觀病法， 死命卒至，　　如水湍驟。　　父子不救， 余親何望？　　命盡怙親，　　如盲守燈。 慧解是意，　　可修經戒，　　勤行度世， 一切除苦。　　遠離諸淵，　　如風卻云， 已滅思想，　　是為知見。　　智為世長， 惔樂無為，　　知受正教，　　生死得盡。 知眾行空，　　是為慧見，　　罷厭世苦， 從是道除；　　知眾行苦，　　是為慧見， 罷厭世苦，　　從是道除；　　眾行非身， 是為慧見，　　罷厭世苦，　　從是道除。 吾語汝法，　　愛箭為射，　　宜以自勖， 受如來言。

吾為都以滅，　　往來生死盡， 非一情以解，　　所演為道眼。 駛流澍于海，　　潘水漾疾滿， 故為智者說，　　可趣服甘露。 前未聞法輪，　　轉為哀眾生， 於是奉事者，　　禮之度三有

現代漢語譯本 當應該起身時就立即起身，不要像愚昧的人那樣跌入深淵， 不要像墮落那樣毫無顧忌地聚集，計劃停止后就不要再前進。 念頭應該正確時就應該正確，念頭不應該正確時就是邪念， 有智慧而不產生邪念，思考正道才能成就。 謹慎言語，守護意念，不好的行為不要去做， 像這樣去除身、口、意三方面的惡行，佛說這就是得道。 砍樹而不砍斷樹根，樹根還在就會再次生長， 去除樹根才能沒有樹，比丘（修行者）才能得到涅槃。 如果不能斷除（對世俗的）執著，就會像親戚之間互相依戀， 貪婪的意念會自我束縛，就像小牛依戀母乳一樣； 如果能斷除意念的根本，生死就不能再束縛你， 這就是接近道，很快就能得到涅槃。 貪戀淫慾會導致衰老，嗔恨會導致疾病，愚癡會導致死亡， 去除這三者就能得道。 理解過去，解脫未來，超越中間，到達彼岸， 一切念頭都滅盡，就不會再有衰老和死亡。 人們爲了妻子兒女而奔波，卻不觀察生病和死亡的規律， 死亡突然降臨，就像湍急的水流一樣。 即使是父子也無法救助，還能指望其他親人嗎？ 生命終結時依靠親人，就像盲人守護燈火一樣。 如果能理解這個道理，就可以修行戒律， 勤奮修行以度過世俗，就能去除一切痛苦。 遠離各種深淵，就像風吹散云一樣， 已經滅絕了思想，這就是真正的知見。 智慧是世間的長者，安樂於無為的狀態， 知道接受正確的教誨，就能使生死終結。 知道一切行為都是空性的，這就是智慧的見解， 從而厭倦世間的痛苦，從這條道路上解脫； 知道一切行為都是痛苦的，這就是智慧的見解， 從而厭倦世間的痛苦，從這條道路上解脫； 知道一切行為都不是真實的自我，這就是智慧的見解， 從而厭倦世間的痛苦，從這條道路上解脫。 我告訴你們佛法，愛慾就像射出的箭， 應該以此來勉勵自己，接受如來的教誨。 我已經完全滅盡了（煩惱），往來生死的輪迴已經結束， 不是用一種情感就能理解的，所宣講的是通往真理的眼睛。 奔騰的河流注入大海，溢出的水迅速充滿， 所以為智者宣說，可以去服用甘露。 以前沒有聽聞佛法，現在爲了哀憫眾生而轉動法輪， 因此，奉行佛法的人，應該禮敬佛陀，從而度過三界。

English version When it's time to rise, rise immediately, don't be like a fool falling into an abyss, Don't gather like the fallen without looking ahead, once the plan is stopped, don't advance further. When a thought should be correct, it should be correct, when a thought shouldn't be correct, it's an evil thought, Having wisdom and not generating evil thoughts, thinking of the right path will lead to success. Be cautious in speech, guard your thoughts, and don't do bad actions, Like this, removing the three bad actions of body, speech, and mind, the Buddha said this is achieving enlightenment. Cutting a tree without cutting its roots, the roots remain and it will grow again, Removing the roots will eliminate the tree, and a bhikkhu (practitioner) can attain Nirvana. If one cannot cut off (attachments to the world), they will be like relatives clinging to each other, The greedy mind will bind itself, like a calf longing for its mother's milk; If one can cut off the root of the mind, birth and death can no longer bind you, This is approaching the path, and one can quickly attain Nirvana. Greed for lust leads to aging, anger leads to illness, and ignorance leads to death, Removing these three leads to enlightenment. Understanding the past, liberating the future, transcending the middle, reaching the other shore, When all thoughts are extinguished, there will be no more aging and death. People toil for their wives and children, but do not observe the laws of sickness and death, Death arrives suddenly, like a rushing torrent. Even fathers and sons cannot save each other, what hope is there for other relatives? Relying on relatives at the end of life is like a blind person guarding a lamp. If one can understand this principle, one can practice the precepts, Diligently practice to transcend the world, and one can remove all suffering. Stay away from all abysses, like the wind scattering clouds, Having extinguished thoughts, this is true knowledge and vision. Wisdom is the elder of the world, finding joy in the state of non-action, Knowing to accept the correct teachings, one can end birth and death. Knowing that all actions are empty, this is the wisdom of insight, Thus, one becomes weary of worldly suffering and is liberated from this path; Knowing that all actions are suffering, this is the wisdom of insight, Thus, one becomes weary of worldly suffering and is liberated from this path; Knowing that all actions are not the true self, this is the wisdom of insight, Thus, one becomes weary of worldly suffering and is liberated from this path. I tell you the Dharma, desire is like an arrow shot, You should encourage yourselves with this, and accept the teachings of the Tathagata. I have completely extinguished (afflictions), the cycle of birth and death has ended, It cannot be understood with one emotion, what is preached is the eye of the path. The rushing river flows into the sea, the overflowing water quickly fills, Therefore, it is spoken for the wise, one can go to take the nectar. Having not heard the Dharma before, now the wheel of Dharma is turned for the sake of compassion for all beings, Therefore, those who practice the Dharma should pay homage to the Buddha, and thus transcend the three realms.

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。 三念可念善，　　三亦難不善， 從念而有行，　　滅之為正斷。 三定為轉念，　　棄猗行無量， 得三三窟除，　　解結可應念。 知以戒禁惡，　　思惟慧樂念， 已知世成敗，　　息意一切解。

廣衍品法句經第二十九十有四章

廣衍品者，言凡善、惡，積小致大，證應章句。

施安雖小，　　其報彌大；　　慧從小施， 受見景福。　　施勞於人，　　而慾望祐， 殃咎歸身，　　自遘廣怨。　　已為多事， 非事亦造，　　伎樂放逸，　　惡習日增。 精進惟行，　　習是舍非，　　修身自覺， 是為正習。　　既自解慧，　　又多學問， 漸進普廣，　　油酥投水；　　自無慧意， 不好學問，　　凝縮狹小，　　酪酥投水。 近道名顯，　　如高山雪，　　遠道闇昧， 如夜發箭。　　為佛弟子，　　常寤自覺， 晝夜唸佛，　　惟法思眾；　　為佛弟子， 當寤自覺，　　日暮思禪，　　樂觀一心。

人當有念意，　　每食知自少， 則是痛欲薄，　　節消而保壽。 學難、舍罪難，　　居在家亦難， 會止同利難，　　難難無過有。 比丘乞求難，　　何可不自勉？ 精進得自然，　　后無慾於人。 有信則戒成，　　從戒多致寶， 亦從得諧偶，　　在所見供養。 一坐、一處臥，　　一行無放恣， 守一以正身，　　心樂居樹間。

地獄品法句經第三十十有六章

地獄品者，道泥犁事，作惡受惡，罪牽不置

現代漢語譯本 三種念頭可以導向善行，三種念頭也難以避免不善。 從念頭產生行為，斷滅不善的念頭才是正確的決斷。 通過禪定來轉變念頭，捨棄執著，行為就會變得無限。 去除貪嗔癡三毒，解開煩惱的束縛，就能隨心所欲。 知道通過戒律來禁止惡行，通過思考來獲得智慧和快樂， 已經瞭解世間的成敗，平息意念，一切都能得到解脫。

廣衍品，法句經第二十九，共有十四章

廣衍品的意思是說，凡是善或惡，都是從小積累到大的，以此來證明相應的章句。

佈施即使很小，它的回報也會很大；從小的佈施中獲得智慧， 就能看到美好的福報。如果勞役別人，卻希望得到庇佑， 災禍就會降臨到自己身上，自己招致廣泛的怨恨。已經做了很多事情， 不是自己該做的事情也去做，沉迷於歌舞享樂，惡習就會日益增長。 精進地修行，學習正確的，捨棄錯誤的，修養自身，自覺自悟， 這就是正確的修行。既有自我覺悟的智慧，又廣泛學習知識， 逐漸進步，普遍增長，就像油酥投入水中一樣（迅速擴散）；自己沒有智慧， 不喜歡學習知識，就會變得凝固狹隘，就像酪酥投入水中一樣（難以擴散）。 接近真理的人名聲顯赫，就像高山上的雪一樣（引人注目）；遠離真理的人則暗淡無光， 就像夜晚射出的箭一樣（難以看見）。作為佛的弟子，應當經常覺醒，自覺自悟， 日夜思念佛陀，思考佛法，關懷眾生；作為佛的弟子， 應當覺醒，自覺自悟，在日暮時分思考禪定，保持樂觀的心態。

人應當有節制的意念，每次吃飯要知道適可而止， 這樣慾望就會減少，節制飲食就能保持健康長壽。 學習很難，捨棄罪惡很難，居家生活也很難， 與人相處和睦也很難，沒有比這些更難的事情了。 比丘乞食很難，怎麼能不自我勉勵呢？ 精進修行就能自然而然地獲得成就，以後就不會再有求於他人。 有信心就能成就戒律，從戒律中可以獲得許多珍寶， 也能得到和諧的伴侶，在任何地方都能受到供養。 獨坐一處，獨臥一處，行為不放縱， 堅守正道來端正自身，內心喜歡居住在樹林之間。

地獄品，法句經第三十，共有十六章

地獄品的意思是說，講述地獄的事情，作惡就會遭受惡報，罪惡會牽引著人，無法擺脫。

English version Three thoughts can lead to good, three are also difficult to avoid being bad. From thoughts arise actions, extinguishing bad thoughts is the correct decision. Through meditation, transform thoughts, abandon attachments, and actions become limitless. Remove the three poisons of greed, anger, and ignorance, untie the bonds of affliction, and one can be free to do as one pleases. Know to prohibit evil through precepts, gain wisdom and joy through contemplation, Having understood the successes and failures of the world, calm the mind, and all can be liberated.

The chapter on Expansion, the Dhammapada, twenty-ninth, has fourteen verses.

The meaning of the chapter on Expansion is that all good or evil accumulates from small to large, thus proving the corresponding verses.

Even a small act of giving has a great reward; from small acts of giving, one gains wisdom, and can see great blessings. If one labors others but hopes for protection, misfortune will befall oneself, and one will incur widespread resentment. Having done many things, doing things that are not one's responsibility, indulging in music and pleasure, bad habits will increase daily. Practice diligently, learn what is right, abandon what is wrong, cultivate oneself, be self-aware, this is the correct practice. Having both self-awareness and wisdom, and also learning widely, progress gradually, expand universally, like ghee poured into water (spreading quickly); if one has no wisdom, and does not like to learn, one will become stagnant and narrow, like cheese poured into water (difficult to spread). Those who are close to the truth are renowned, like snow on a high mountain (eye-catching); those who are far from the truth are dim and obscure, like an arrow shot at night (difficult to see). As a disciple of the Buddha, one should always be awake and self-aware, day and night thinking of the Buddha, contemplating the Dharma, and caring for all beings; as a disciple of the Buddha, one should be awake and self-aware, contemplate meditation at dusk, and maintain an optimistic mind.

People should have thoughts of moderation, and know to eat in moderation each time, so that desires will be reduced, and moderation in eating will maintain health and longevity. Learning is difficult, abandoning sin is difficult, living at home is also difficult, getting along harmoniously with others is also difficult, there is nothing more difficult than these. It is difficult for a monk to beg for alms, how can one not encourage oneself? Diligent practice will naturally lead to achievement, and one will no longer have to ask from others. With faith, one can achieve precepts, from precepts one can obtain many treasures, and also find harmonious companions, and be honored wherever one goes. Sitting alone in one place, sleeping alone in one place, not indulging in actions, maintaining the right path to correct oneself, and the heart enjoys living among the trees.

The chapter on Hell, the Dhammapada, thirtieth, has sixteen verses.

The meaning of the chapter on Hell is to describe the affairs of hell, doing evil will suffer evil retribution, and sin will drag people down, unable to escape.

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妄語地獄近，　　作之言不作， 二罪后俱受，　　是行自牽往。 法衣在其身，　　為惡不自禁， 茍沒惡行者，　　終則墮地獄。 無戒受供養，　　理豈不自損？ 死啖燒鐵丸，　　然熱劇火炭。 放逸有四事：　　好犯他人婦、 臥險非福利、　　毀三、淫泆四。 不福利墮惡，　　畏惡、畏樂寡， 王法重罰加，　　身死入地獄。 譬如拔菅草，　　執緩則傷手， 學戒不禁制，　　獄錄乃自賊。 人行為慢惰，　　不能除眾勞， 梵行有玷缺，　　終不受大福。 常行所當行，　　自持必令強， 遠離諸外道，　　莫習為塵垢。 為所不當為，　　然後致郁毒， 行善常吉順，　　所適無悔吝。 其于眾惡行，　　欲作若已作， 是苦不可解，　　罪近難得避。

妄證求敗，　　行已不正，　　怨譖良人， 以抂治士。　　罪縛斯人，　　自投于坑， 如備邊城，　　中外牢固。　　自守其心， 非法不生，　　行缺致憂，　　令墮地獄。 可羞不羞，　　非羞反羞，　　生為邪見， 死墮地獄；　　可畏不畏，　　非畏反畏， 信向邪見，　　死墮地獄。　　可避不避， 可就不就，　　玩習邪見，　　死墮地獄； 可近則近，　　可遠則遠，　　恒守正見， 死墮善道。

象喻品法句經第三十一十有八章

象喻品者，教人正身，為善得善，福報快焉。

我如象鬥，　　不恐中箭，　　常以誠信， 度無戒人

現代漢語譯本 說謊的人離地獄很近，說了不該說的話，做了不該做的事。 這兩種罪過之後都會一起承受，這樣的行為是自找苦吃。 身穿袈裟，卻不能約束自己的惡行，如果不能停止作惡，最終會墮入地獄。 沒有持戒卻接受供養，這難道不是自己損害自己嗎？ 死後要吞食燒紅的鐵丸，那熱度就像燃燒的炭火一樣劇烈。 放縱有四種表現：喜歡侵犯別人的妻子， 躺在危險的地方沒有好處，毀壞三寶，淫亂放蕩。 不做好事會墮入惡道，害怕惡報，害怕快樂減少， 王法會施加重罰，死後還會墮入地獄。 就像拔菅草一樣，如果抓得不緊就會傷到手， 學習戒律卻不加以約束，最終會被地獄記錄下來，成為自己的賊。 如果一個人行為懶散，不能消除各種煩惱， 梵行有污點和缺陷，最終不會得到大的福報。 要經常做應該做的事，自我約束才能變得強大， 遠離各種外道，不要沾染世俗的污垢。 做了不應該做的事，然後就會感到鬱悶和痛苦， 行善常常吉祥順利，無論去哪裡都不會有後悔和遺憾。 如果對各種惡行，想要去做或者已經做了， 這種痛苦是無法解除的，罪過臨近難以逃避。 爲了求勝而作偽證，行為不正，怨恨誹謗善良的人， 用不正當的手段來治理百姓。這種人會被罪惡束縛， 自己跳入深坑，就像邊境的城墻一樣，內外都堅固。 要守護好自己的心，不讓非法的事情發生， 行為有缺失就會導致憂愁，最終會墮入地獄。 不該羞恥的反而不羞恥，不該羞恥的反而感到羞恥， 活著的時候有邪見，死後會墮入地獄； 不該害怕的反而不害怕，不該害怕的反而感到害怕， 相信並傾向於邪見，死後會墮入地獄。 可以避免的反而不避免，可以接近的反而不接近， 玩弄和學習邪見，死後會墮入地獄； 應該接近的就接近，應該遠離的就遠離， 始終保持正見，死後會墮入善道。 《象喻品》是《法句經》的第三十一章，共有十八章。 《象喻品》是教導人們端正自身，行善得善，福報很快就會到來。 我像大象一樣戰鬥，不怕被箭射中，常常以誠信， 來度化那些沒有戒律的人。

English version Those who lie are close to hell; they speak what should not be spoken, and do what should not be done. These two sins will be suffered together; such actions lead to self-inflicted suffering. Wearing the robe, yet unable to restrain one's evil deeds, if one cannot stop doing evil, one will eventually fall into hell. Receiving offerings without keeping the precepts, isn't this harming oneself? After death, one must swallow red-hot iron balls, the heat of which is as intense as burning coals. Indulgence has four manifestations: liking to violate other people's wives, lying in dangerous places is not beneficial, destroying the Three Jewels, and engaging in promiscuous behavior. Not doing good deeds leads to falling into evil paths, fearing evil retribution, and fearing the reduction of happiness, the king's law will impose heavy penalties, and after death, one will fall into hell. Just like pulling up cogongrass, if you don't hold it tightly, you will hurt your hand, learning the precepts but not restraining oneself, one will eventually be recorded by hell and become one's own thief. If a person's actions are lazy and they cannot eliminate various afflictions, if one's pure conduct has blemishes and flaws, one will not receive great blessings in the end. One should always do what should be done, self-discipline is necessary to become strong, stay away from various external paths, and do not be contaminated by worldly defilements. Doing what should not be done will lead to feeling depressed and painful, doing good deeds is often auspicious and smooth, and wherever one goes, there will be no regrets or remorse. If one has the desire to do or has already done various evil deeds, this suffering cannot be resolved, and the sin is near and difficult to avoid. To bear false witness for victory, to act improperly, to resent and slander good people, to govern the people by improper means. Such a person will be bound by sin, and jump into a pit, just like the border walls, which are solid both inside and out. One must guard one's heart well, not allowing illegal things to happen, if one's actions are flawed, it will lead to sorrow, and one will eventually fall into hell. One is not ashamed of what should be shameful, and is ashamed of what should not be shameful, having wrong views while alive, one will fall into hell after death; one is not afraid of what should be feared, and is afraid of what should not be feared, believing in and leaning towards wrong views, one will fall into hell after death. One does not avoid what should be avoided, and does not approach what should be approached, playing with and learning wrong views, one will fall into hell after death; one should approach what should be approached, and stay away from what should be stayed away from, always maintaining right views, one will fall into good paths after death. The 'Elephant Chapter' is the thirty-first chapter of the 'Dhammapada', with a total of eighteen verses. The 'Elephant Chapter' teaches people to correct themselves, do good and receive good, and blessings will come quickly. I fight like an elephant, not afraid of being shot by arrows, always with sincerity, to guide those who have no precepts.

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。　　譬象調正，　　可中王乘， 調為尊人，　　乃受誠信。　　雖為常調， 如彼新馳，　　亦最善象，　　不如自調。 彼不能適，　　人所不至，　　唯自調者， 能到調方。

如象名財守，　　猛害難禁制， 繫絆不與食，　　而猶暴逸象。 沒在惡行者，　　恒以貪自系， 其象不知厭，　　故數入胞胎。 本意為純行，　　及常行所安， 悉舍降伏結，　　如鉤制象調。 樂道不放逸，　　能常自護心， 是為拔身苦，　　如象出於陷。 若得賢能伴，　　俱行行善悍， 能伏諸所聞，　　至到不失意； 不得賢能伴，　　俱行行惡悍， 廣斷王邑里，　　寧獨不為惡。 寧獨行為善，　　不與愚為侶， 獨而不為惡，　　如象驚自護。 生而有利安，　　伴軟和為安， 命盡為福安，　　眾惡不犯安。 人家有母樂，　　有父斯亦樂， 世有沙門樂，　　天下有道樂。 持戒終老安，　　信正所正善， 智慧最安身，　　不犯惡最安。

如馬調軟，　　隨意所如，　　信戒精進， 定法要具。　　明行成立，　　忍和意定， 是斷諸苦，　　隨意所如。　　從是往定， 如馬調御，　　斷恚無漏，　　是受天樂。 不自放恣，　　從是多寤，　　羸馬比良， 棄惡為賢。

愛慾品法句經第三十二三十有二章

愛慾品者，賤淫恩愛，世人為此，盛生災害。

心放在淫行，　　欲愛增枝條， 分佈生熾盛，　　超躍貪果猴

現代漢語譯本 譬如馴象，調教得當，便可供國王乘坐。 調象之人受到尊敬，並被信任。 即使是經常被調教的象，如同新馴服的像一樣，也是最好的象，但仍然不如自己調伏自己。 別人不能到達的地方，人們無法企及的境界，只有自我調伏的人才能到達。 如同大象被稱為財富的守護者，兇猛難以控制，即使被束縛不給食物，仍然會暴躁逃逸。 沉溺於惡行的人，總是被貪慾束縛，他們的慾望永不知足，所以不斷地輪迴。 原本的意願是純潔的行為，以及經常安住的行為，完全捨棄並降伏束縛，如同用鉤子調伏大象一樣。 樂於修行而不放逸，能夠經常守護自己的心，這樣就能擺脫自身的痛苦，如同大象從陷阱中出來一樣。 如果能得到賢能的同伴，一起努力行善，就能理解所聽聞的道理，最終不會迷失方向； 如果得不到賢能的同伴，一起做惡，就會廣泛地破壞國家和鄉村，寧可獨自一人也不要作惡。 寧可獨自一人行善，也不要與愚人結伴，獨自一人而不作惡，如同大象受到驚嚇時自我保護一樣。 出生時擁有利益和安樂，與柔和的人相處是安樂，生命終結時獲得福報是安樂，不犯眾惡是安樂。 家中擁有母親是快樂的，擁有父親也是快樂的，世上有修行人是快樂的，天下有道是快樂的。 持戒到老是安樂的，信仰正道是善的，智慧是最安穩的，不作惡是最安樂的。 如同馬匹被調教得柔順，可以隨意驅使，信仰、戒律、精進、禪定等法要都具備。 明智的行為得以確立，忍辱、和善、心意堅定，就能斷除一切痛苦，可以隨意自在。 從這裡走向禪定，如同馬匹被調御一樣，斷除嗔恚，沒有煩惱，就能享受天上的快樂。 不放縱自己，從這裡開始更加警覺，如同瘦弱的馬匹比得上良馬，拋棄惡行成為賢人。 《愛慾品》是《法句經》的第三十二品，共有三十二章。 《愛慾品》講述的是卑賤的淫慾和恩愛，世人因此而遭受巨大的災禍。 心沉溺於淫慾，慾望的枝條就會增長，蔓延開來，變得熾盛，像貪婪的猴子一樣跳躍。

English version Like an elephant well-trained, it can be ridden by the king. The trainer is respected and trusted. Even an elephant that is often trained, like a newly tamed one, is the best, but still not as good as self-taming. Where others cannot reach, the realm that people cannot attain, only those who tame themselves can reach. Like an elephant is called the guardian of wealth, fierce and difficult to control, even if bound and not fed, it will still be violent and escape. Those who are immersed in evil deeds are always bound by greed, their desires are never satisfied, so they constantly reincarnate. The original intention is pure conduct, and the conduct of constant dwelling, completely abandoning and subduing the bonds, just like taming an elephant with a hook. Those who are happy to practice without negligence, and can constantly guard their own minds, can get rid of their own suffering, just like an elephant coming out of a trap. If you can get a virtuous companion, work together to do good, you can understand the principles you hear, and ultimately not lose your way; If you cannot get a virtuous companion, and do evil together, you will widely destroy the country and villages, it is better to be alone than to do evil. It is better to do good alone than to associate with fools, to be alone and not do evil, just like an elephant protecting itself when frightened. Having benefits and peace at birth, being with gentle people is peace, having blessings at the end of life is peace, and not committing many evils is peace. Having a mother at home is happiness, having a father is also happiness, having monks in the world is happiness, and having the Way in the world is happiness. Keeping precepts until old age is peace, believing in the right path is good, wisdom is the most secure, and not doing evil is the most peaceful. Like a horse that is trained to be gentle, it can be driven at will, and the essentials of faith, precepts, diligence, and meditation are all present. Wise actions are established, patience, kindness, and a firm mind, can cut off all suffering, and can be free at will. From here to meditation, like a horse being tamed, cutting off anger, without defilements, one can enjoy heavenly bliss. Not indulging oneself, from here on being more vigilant, like a weak horse being comparable to a good horse, abandoning evil deeds and becoming a virtuous person. The 'Lust Chapter' is the thirty-second chapter of the 'Dhammapada', with thirty-two verses. The 'Lust Chapter' speaks of the lowly lust and love, for which people suffer great disasters. When the mind is immersed in lust, the branches of desire will grow, spread out, become intense, and jump like a greedy monkey.

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。 以為愛忍苦，　　貪慾著世間， 憂患日夜長，　　莚如蔓草生。 人為恩愛惑，　　不能捨情慾， 如是憂愛多，　　潺潺盈于池。 夫所以憂悲，　　世間苦非一， 但為緣愛有，　　離愛則無憂。 己意安棄憂，　　無愛何有世？ 不憂不染求，　　不愛焉得安？ 有憂以死時，　　為致親屬多， 涉憂之長涂，　　愛苦常墮危。

為道行者，　　不與欲會，　　先誅愛本， 無所植根，　　勿如刈葦，　　令心復生。

如樹根深固，　　雖截猶復生， 愛意不盡除，　　輒當還受苦。 猿猴得離樹，　　得脫復趣樹， 眾人亦如是，　　出獄復入獄。 貪意為常流，　　習與憍慢並， 思想猗淫慾，　　自覆無所見。 一切意流衍，　　愛結如葛藤， 唯慧分別見，　　能斷意根原。 夫從愛潤澤，　　思想為滋蔓， 愛慾深無底，　　老死是用增。 所生枝不絕，　　但用食貪慾， 養怨益丘塳，　　愚人常汲汲。 雖獄有鉤鍱，　　慧人不謂牢， 愚見妻子息，　　染著愛甚牢。 慧說愛為獄，　　深固難得出， 是故當斷棄，　　不視欲能安。 見色心迷惑，　　不惟觀無常， 愚以為美善，　　安知其非真？ 以淫樂自裹，　　譬如蠶作繭， 智者能斷棄，　　不眄除眾苦。 心念放逸者，　　見淫以為凈， 恩愛意盛增，　　從是造獄牢； 覺意滅淫者，　　常念欲不凈， 從是出邪獄，　　能斷老死患

現代漢語譯本 以為愛是忍受痛苦，卻貪戀世間的一切，憂愁和煩惱日夜增長，像蔓草一樣滋生。 人們被恩愛所迷惑，不能捨棄情慾，因此憂愁和愛戀增多，像池塘里的水一樣滿溢。 憂愁和悲傷的原因，世間的痛苦不止一種，都是因為有愛而產生，如果離開愛就沒有憂愁。 自己安心捨棄憂愁，沒有愛哪裡會有世間？不憂愁不貪求，不愛又怎麼能得到安寧？ 有憂愁是因為死亡的時候，會牽連到很多親屬，走上憂愁的漫長道路，因為愛而受苦常常會陷入危險。 修道的人，不與慾望相會合，首先要斬斷愛的根源，讓它無所依附，不要像割草一樣，讓它重新生長。 就像樹根扎得很深，即使砍斷還會再生長，愛意如果沒有徹底消除，就會再次遭受痛苦。 就像猿猴離開了樹，又會跳回樹上，人們也是這樣，從牢獄中出來又會進入牢獄。 貪慾像流水一樣不停，習慣與驕慢並存，思想沉溺於淫慾，自己矇蔽了雙眼，什麼都看不見。 一切意念都像流水一樣蔓延，愛就像葛藤一樣纏繞，只有智慧才能分辨清楚，才能斬斷意念的根源。 因為愛的滋潤，思想才會滋生蔓延，愛慾深不見底，衰老和死亡因此而增加。 所生的枝條不會斷絕，只是用來滿足貪慾，養大了怨恨，愚蠢的人總是汲汲營營。 即使監獄有鐵鉤和鐐銬，有智慧的人也不認為那是牢籠，愚蠢的人卻把妻子兒女看作是牢籠，被愛深深地束縛。 有智慧的人說愛是牢獄，深固難以逃脫，所以應當斷絕拋棄，不貪戀慾望才能得到安寧。 看到美色就心生迷惑，不思考世事無常，愚蠢的人以為那是美好善良的，哪裡知道那不是真實的？ 用淫樂來包裹自己，就像蠶作繭自縛，有智慧的人能夠斷絕拋棄，不留戀才能消除眾多的痛苦。 心念放縱的人，看到淫慾以為是清凈的，恩愛之意不斷增長，從此就造下了牢獄； 覺悟到淫慾的人，常常想著慾望是不清凈的，從此就能走出邪惡的牢獄，能夠斷絕衰老和死亡的憂患。

English version Thinking love is enduring suffering, yet greedily clinging to the world, worries and anxieties grow day and night, like creeping vines. People are deluded by affection, unable to relinquish desires, thus worries and love increase, overflowing like water in a pond. The reasons for sorrow and grief, the sufferings of the world are not just one, all arise from having love; if one leaves love, there is no sorrow. One's own mind peacefully abandons sorrow; without love, where would the world be? Without worry, without seeking, how can one find peace without love? Having sorrow is because at the time of death, many relatives are involved, embarking on the long road of sorrow; suffering from love often leads to danger. Those who practice the Way do not unite with desires; first, they must sever the root of love, so it has nothing to cling to; do not be like cutting grass, allowing it to grow again. Just as a tree's roots are deep and firm, even if cut, it will grow again; if the intention of love is not completely eliminated, one will suffer again. Just as a monkey leaves a tree, only to jump back onto it, people are the same; they come out of prison only to enter it again. Greed is like a constant flow, habitually coexisting with arrogance; thoughts are immersed in lust, blinding oneself, seeing nothing. All thoughts spread like flowing water, love is like a tangled vine; only wisdom can discern clearly, can sever the root of intention. Because of the nourishment of love, thoughts grow and spread; the depths of desire are bottomless, and old age and death increase because of it. The branches that grow will not cease, only used to satisfy greed, nurturing resentment; foolish people are always striving. Even if a prison has hooks and shackles, wise people do not consider it a cage; foolish people see their wives and children as a cage, deeply bound by love. Wise people say love is a prison, deep and difficult to escape; therefore, one should sever and abandon it; not clinging to desires brings peace. Seeing beauty, the mind is deluded, not contemplating impermanence; foolish people think it is beautiful and good, how do they know it is not real? Wrapping oneself in sensual pleasure is like a silkworm making its cocoon; wise people can sever and abandon it, not clinging to eliminate many sufferings. Those whose minds are unrestrained see lust as pure; the intention of affection grows, and from this, they create a prison. Those who are aware of lust often think of desires as impure; from this, they can escape the evil prison, able to sever the worries of old age and death.

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。 以欲網自蔽、　　以愛蓋自覆， 自恣縛于獄，　　如魚入笱口。 為老死所伺，　　若犢求母乳， 離欲滅愛跡，　　出網無所弊。 盡道除獄縛，　　一切此彼解， 已得度邊行，　　是為大智士。 勿親遠法人，　　亦勿為愛染， 不斷三世者，　　會復墮邊行。 若覺一切法，　　能不著諸法， 一切愛意解，　　是為通聖意。 眾施經施勝、　　眾味道味勝、 眾樂法樂勝，　　愛盡勝眾苦。 愚以貪自縛，　　不求度彼岸， 貪為敗處故，　　害人亦自害。 愛慾意為田，　　淫怒癡為種， 故施度世者，　　得福無有量。 伴少而貨多，　　商人怵惕懼， 嗜慾賊害命，　　故慧不貪慾。 心可則為欲，　　何必獨五欲？ 違可絕五欲，　　是乃為勇士。 無慾無有畏，　　恬惔無憂患， 欲除使結解，　　是為長出淵。 欲我知汝本，　　意以思想生， 我不思想汝，　　則汝而不有。

伐樹忽休，　　樹生諸惡，　　斷樹盡株， 比丘滅度。　　夫不伐樹，　　少多餘親， 心繫於此，　　如犢求母。

利養品法句經第三十三有二十章

利養品者，勵己防貪，見德思議，不為穢生。

芭蕉以實死，　　竹蘆實亦然， 駏驉坐妊死，　　士以貪自喪。 如是貪無利，　　當知從癡生， 愚為此害賢，　　首領分于地。

天雨七寶，　　欲猶無厭，　　樂少苦多， 覺者為賢。　　雖有天欲，　　慧舍無貪， 樂離恩愛，　　為佛弟子

現代漢語譯本 用慾望的網來遮蔽自己，用愛來覆蓋自己， 放縱自己被束縛在牢獄中，就像魚兒進入魚簍的口中。 被衰老和死亡所窺伺，就像小牛犢尋求母乳一樣。 遠離慾望，滅絕愛的痕跡，就能脫離網羅而無所遮蔽。 徹底修行，解除牢獄的束縛，一切此岸彼岸都得到解脫， 已經到達彼岸，這樣的人才是大智者。 不要親近遠離正法的人，也不要被愛慾所污染， 不能斷絕過去、現在、未來三世的人，終將再次墮入邊見。 如果覺悟一切法，能夠不執著於一切法， 一切愛慾的意念都得到解脫，這樣的人才是通達聖意。 一切佈施中，法佈施最為殊勝；一切味道中，法味最為殊勝； 一切快樂中，法樂最為殊勝；愛慾的滅盡勝過一切痛苦。 愚人因貪慾而自我束縛，不尋求到達彼岸， 貪慾是敗壞的根源，既會傷害別人也會傷害自己。 愛慾的意念是田地，淫慾、憤怒、愚癡是種子， 所以佈施給度脫世間的人，得到的福報是無量的。 同伴少而貨物多，商人會感到恐懼和警惕， 嗜慾就像賊一樣會危害生命，所以有智慧的人不會貪戀慾望。 心中認可的就是慾望，何必單指五欲呢？ 違背認可就能斷絕五欲，這樣的人才是真正的勇士。 沒有慾望就沒有恐懼，內心平靜安寧沒有憂患， 去除慾望，使煩惱的束縛解脫，這樣的人才能永遠脫離苦海。 慾望啊，我知道你的根本，你是由思想產生的， 我不去想你，你就不會存在。 砍伐樹木如果停止，樹木就會生長出各種罪惡， 徹底砍斷樹木的根株，比丘就能獲得涅槃。 如果不砍伐樹木，就會對親人產生或多或少的依戀， 內心被這些依戀所束縛，就像小牛犢尋求母乳一樣。 利養品法句經第三十三共有二十章 利養品的意思是，勉勵自己防止貪婪，看到美德就思考，不為污穢所生。 芭蕉因為結果實而枯死，竹子和蘆葦也是這樣， 騾子因為懷孕而死，人因為貪婪而喪命。 這樣的貪婪沒有好處，應當知道它源於愚癡， 愚人因此而傷害賢人，導致身首異處。 即使天降七寶，慾望仍然沒有滿足的時候，快樂少而痛苦多， 覺悟到這一點的人才是賢者。即使擁有天上的慾望， 有智慧的人也會捨棄而沒有貪戀，樂於遠離恩愛， 這樣的人才是佛陀的弟子。

English version Covering oneself with the net of desire, and concealing oneself with love, Indulging oneself, bound in prison, like a fish entering the mouth of a fish trap. Being watched by old age and death, like a calf seeking its mother's milk. By abandoning desire and extinguishing the traces of love, one can escape the net without being obscured. By thoroughly practicing, one can break free from the bonds of prison, and all shores, this and that, are liberated. Having reached the other shore, such a person is a great sage. Do not associate with those who are far from the Dharma, nor be defiled by the love of desire, Those who cannot sever the three times—past, present, and future—will eventually fall back into biased views. If one awakens to all dharmas and can be unattached to all dharmas, All thoughts of love and desire are liberated; such a person understands the meaning of the saints. Among all donations, the donation of Dharma is the most excellent; among all tastes, the taste of Dharma is the most excellent; Among all joys, the joy of Dharma is the most excellent; the extinction of love surpasses all suffering. The foolish bind themselves with greed, not seeking to reach the other shore, Greed is the root of ruin, harming both others and oneself. The mind of love and desire is the field, and lust, anger, and ignorance are the seeds, Therefore, giving to those who liberate the world brings immeasurable blessings. With few companions and much merchandise, a merchant feels fear and vigilance, Desire, like a thief, harms life; therefore, the wise do not crave desire. What the heart approves of is desire; why only refer to the five desires? By opposing approval, one can sever the five desires; such a person is a true warrior. Without desire, there is no fear; the heart is calm and peaceful without worry, By removing desire and freeing the bonds of affliction, one can forever escape the sea of suffering. O desire, I know your origin; you arise from thought, If I do not think of you, then you will not exist. If the felling of trees is stopped, the trees will grow all kinds of evils, By completely cutting off the roots of the trees, a bhikkhu can attain Nirvana. If one does not cut down the trees, one will have more or less attachment to relatives, The heart is bound by these attachments, like a calf seeking its mother's milk. The thirty-third chapter of the Dhammapada, 'Profit and Support,' has twenty verses. The meaning of 'Profit and Support' is to encourage oneself to prevent greed, to contemplate virtue, and not to be born of defilement. The banana tree dies because of its fruit, and so do bamboo and reeds, The mule dies because of pregnancy, and people die because of greed. Such greed is of no benefit; it should be known that it arises from ignorance, The foolish harm the wise because of it, leading to the separation of head and body. Even if seven treasures fall from the sky, desire still has no satisfaction; there is little joy and much suffering, Those who awaken to this are the wise. Even if one possesses heavenly desires, The wise will abandon them without greed, delighting in being free from love and affection, Such people are disciples of the Buddha.

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。　　遠道順邪， 貪養比丘，　　止有慳意，　　以供彼姓。 勿猗此養，　　為家舍罪，　　此非至意， 用用何益？　　愚為愚計，　　欲慢用增， 異哉失利，　　泥洹不同。　　諦知是者， 比丘佛子，　　不樂利養，　　閑居卻意。 自得不恃，　　不從他望，　　望彼比丘， 不至正定。　　夫欲安命，　　息心自省， 不知計數，　　衣服飲食；　　夫欲安命， 息心自省，　　取得知足，　　守行一法； 夫欲安命，　　息心自省，　　如鼠藏穴， 潛隱習教。　　約利約耳，　　奉戒思惟， 為慧所稱，　　清吉勿怠。　　如有三明， 解脫無漏，　　寡智鮮識，　　無所憶念。 其于食飲，　　從人得利，　　而有惡法， 從供養嫉。　　多結怨利，　　強服法衣， 但望飲食，　　不奉佛教。　　當知是過， 養為大畏，　　寡取無憂，　　比丘釋心。

非食命不濟，　　孰能不揣食？ 夫立食為先，　　知是不宜嫉。

嫉先創己，　　然後創人，　　擊人得擊， 是不得除。　　寧啖燒石、　　吞飲洋銅， 不以無戒，　　食人信施。

沙門品法句經第三十四三十有二章

沙門品者，訓以法正，弟子受行，得道解凈。

端目、耳、鼻、口，　　身意常守正， 比丘行如是，　　可以免眾苦。 手足莫妄犯，　　節言順所行， 常內樂定意，　　守一行寂然。

學當守口，　　宥言安徐，　　法義為定， 言必柔軟

現代漢語譯本 遠離正道而順從邪惡，貪圖供養那些比丘，心中只有吝嗇，只爲了供養他們那一夥人。 不要依賴這種供養，爲了家庭而捨棄罪過，這不是真正的意願，這樣做有什麼好處呢？ 愚蠢的人做愚蠢的打算，慾望和傲慢只會增長，這樣會失去利益，與涅槃之道背道而馳。 真正明白這些道理的人，作為佛陀的弟子，不貪圖供養，應該獨處靜思，摒棄雜念。 自給自足而不依賴他人，不期望從別人那裡得到什麼，如果期望從別人那裡得到供養，就不能達到真正的禪定。 想要安身立命，就要靜下心來反省自己，不要過分計較衣服和飲食；想要安身立命，就要靜下心來反省自己，懂得滿足，堅守一種修行方法。 想要安身立命，就要靜下心來反省自己，像老鼠藏在洞穴里一樣，潛心修行佛法。 約束自己的慾望和聽覺，奉持戒律，深入思考，以智慧為標準，保持清凈，不要懈怠。 如果有人具備三明，能夠解脫煩惱，沒有執著，但卻缺乏智慧和見識，沒有憶念佛法。 他們從別人那裡得到飲食供養，卻生起惡念，對供養者心生嫉妒。 他們結下許多怨恨，強行穿上法衣，只想著飲食，而不奉行佛陀的教誨。 應當知道這是過錯，供養是很大的畏懼，少取則無憂，比丘應當放下這些執念。 如果不是爲了維持生命，誰會不考慮食物呢？如果把食物放在第一位，要知道這是不應該嫉妒的。 嫉妒首先傷害自己，然後傷害別人，攻擊別人也會被攻擊，這樣是無法消除嫉妒的。 寧願吃燒紅的石頭，吞下滾燙的銅汁，也不要因為沒有戒律，而接受別人的信施。 《沙門品》是《法句經》的第三十四章，共有三十二個章節。 《沙門品》的意義在於用佛法來教導，使弟子們接受並修行，從而證得解脫和清凈。 要約束眼睛、耳朵、鼻子、嘴巴，身體和意念都要保持正念，比丘如果這樣做，就可以免除一切痛苦。 手腳不要胡亂動，說話要謹慎，行為要符合正道，內心要常樂於禪定，堅守一種寂靜的修行。 學習應當守護自己的口，說話要柔和緩慢，以佛法真義為準則，言語一定要溫和。

English version They stray from the right path and follow evil, greedily accepting offerings for those monks, harboring only stinginess in their hearts, solely to provide for their own group. Do not rely on such offerings, abandoning sins for the sake of family; this is not the true intention. What benefit is there in doing so? Fools make foolish plans, and desires and arrogance only increase. This leads to loss of benefit and goes against the path of Nirvana. Those who truly understand these principles, as disciples of the Buddha, do not crave offerings. They should live in solitude, contemplate, and abandon distractions. Be self-sufficient and do not rely on others, do not expect anything from others. If one expects offerings from others, one cannot attain true samadhi. To secure one's life, one must calm the mind and reflect on oneself, not excessively calculating clothing and food; to secure one's life, one must calm the mind and reflect on oneself, understand contentment, and adhere to one method of practice. To secure one's life, one must calm the mind and reflect on oneself, like a mouse hiding in its hole, diligently practicing the Dharma. Restrain your desires and hearing, uphold the precepts, contemplate deeply, use wisdom as the standard, maintain purity, and do not be lazy. If someone possesses the three insights, can be liberated from afflictions, and has no attachments, yet lacks wisdom and knowledge, and does not remember the Dharma. They receive food offerings from others, yet generate evil thoughts, and become jealous of those who offer. They create many resentments, forcibly wear the monastic robes, only thinking of food and drink, and do not follow the Buddha's teachings. One should know that this is a fault, offerings are a great fear, taking little brings no worry, and monks should let go of these attachments. If it were not for sustaining life, who would not consider food? If one puts food first, know that it is not right to be jealous. Jealousy first harms oneself, then harms others. Attacking others will result in being attacked, and this cannot eliminate jealousy. It is better to eat burning stones, and swallow molten copper, than to accept the offerings of others without having precepts. The 'Monk' chapter is the thirty-fourth chapter of the 'Dhammapada', with thirty-two verses. The meaning of the 'Monk' chapter is to teach with the Dharma, so that disciples accept and practice, thereby attaining liberation and purity. Restrain the eyes, ears, nose, and mouth, and keep the body and mind in right mindfulness. If a monk does this, he can be free from all suffering. Do not move your hands and feet recklessly, speak cautiously, act in accordance with the right path, always be happy in meditation, and adhere to one practice of stillness. In learning, one should guard one's mouth, speak gently and slowly, take the true meaning of the Dharma as the standard, and one's words must be gentle.

樂法欲法，　　思惟安法， 比丘依法，　　正而不費。　　學無求利， 無愛他行，　　比丘好他，　　不得定意。 比丘少取，　　以得無積，　　天人所譽， 生凈無穢。　　比丘為慈，　　愛敬佛教， 深入止觀，　　滅行乃安。　　一切名色， 非有莫惑，　　不近不憂，　　乃為比丘。 比丘扈船，　　中虛則輕，　　除淫怒癡， 是為泥洹。　　舍五斷五，　　思惟五根， 能分別五，　　乃渡河淵。　　禪無放逸， 莫為欲亂，　　不吞洋銅，　　自惱燋形。 無禪不智、　　無智不禪，　　道從禪智， 得至泥洹。　　當學入空，　　靜居止意， 樂獨屏處，　　一心觀法。　　常制五陰， 伏意如水，　　清凈和悅，　　為甘露味。 不受所有，　　為慧比丘，　　攝根知足， 戒律悉持。　　生當行凈，　　求善師友， 智者成人，　　度苦致喜。　　如衛師華， 熟如自墮，　　釋淫怒癡，　　生死自解。 止身、止言，　　心守玄默，　　比丘棄世， 是為受寂。　　當自敕身，　　內與心爭， 護身念諦，　　比丘惟安。　　我自為我， 計無有我，　　故當損我，　　調乃為賢。 喜在佛教，　　可以多喜，　　至到寂寞， 行滅永安。　　儻有少行，　　應佛教戒， 此照世

【現代漢語翻譯】 現代漢語譯本 喜愛佛法，渴望佛法， 思考如何安住于佛法， 比丘依循佛法， 行為端正而不浪費。 學習不求利益， 不貪愛他人的修行， 比丘若喜歡他人的成就， 就無法獲得禪定。 比丘應當少取， 因為獲得而不積聚， 會被天人和世人讚譽， 生命清凈而無污穢。 比丘應修慈悲， 愛護和尊敬佛教的教誨， 深入止觀的修行， 滅除行為才能獲得安寧。 一切名色（指物質和精神現象）， 並非真實存在，不要迷惑， 不執著也不憂慮， 這才算是真正的比丘。 比丘如同乘船渡河， 船艙中空才能輕快， 去除淫慾、嗔怒和愚癡， 這就是涅槃（指解脫的境界）。 捨棄五種障礙（指貪、嗔、癡、慢、疑），斷除五種束縛（指色、受、想、行、識）， 思考五根（指眼、耳、鼻、舌、身）， 能夠分辨五蘊（指色、受、想、行、識）， 才能渡過生死之河。 禪修時不要放逸， 不要被慾望擾亂， 不要像吞下滾燙的銅汁， 自己折磨自己。 沒有禪定就沒有智慧， 沒有智慧就沒有禪定， 道從禪定和智慧中產生， 才能到達涅槃。 應當學習進入空性， 安靜地居住，止息雜念， 喜歡獨處， 一心觀照佛法。 經常控制五陰（指色、受、想、行、識）， 降伏心意如同馴服水流， 保持清凈和喜悅， 就能獲得甘露般的滋味。 不執著于任何事物， 才是具有智慧的比丘， 收攝六根（指眼、耳、鼻、舌、身、意），知足常樂， 持守戒律。 生活應當行為清凈， 尋求善良的老師和朋友， 智者能夠成就自己， 度過苦難，獲得喜悅。 如同衛師華（指一種花）一樣， 成熟后自然脫落， 放下淫慾、嗔怒和愚癡， 就能從生死中解脫。 停止身體的活動，停止言語， 內心保持沉默， 比丘捨棄世俗， 這就是接受寂靜。 應當自我約束， 內心與煩惱鬥爭， 守護身體，正念真諦， 比丘才能獲得安寧。 我為自己負責， 認識到沒有永恒的自我， 所以應當減少自我執著， 調伏自己才能成為賢者。 喜悅于佛教的教誨， 可以獲得更多的喜悅， 最終到達寂靜的境界， 行為滅盡，獲得永恒的安寧。 如果能稍微修行， 遵循佛教的戒律， 就能照亮世界。

【English Translation】 English version Delight in the Dharma, desire the Dharma, Contemplate how to abide in the Dharma, A Bhikkhu (Buddhist monk) who follows the Dharma, Is upright and not wasteful. Learning without seeking gain, Not craving the practices of others, A Bhikkhu who admires others, Cannot attain concentration. A Bhikkhu should take little, Because having obtained, not accumulating, Is praised by gods and humans, Life is pure and without defilement. A Bhikkhu should cultivate loving-kindness, Cherish and respect the teachings of Buddhism, Deeply engage in the practice of calming and insight, Only by ceasing actions can one attain peace. All name and form (referring to material and mental phenomena), Are not truly existent, do not be deluded, Neither cling nor worry, Only then is one a true Bhikkhu. A Bhikkhu is like crossing a river in a boat, Only when the hull is empty can it be light, Eliminate lust, anger, and ignorance, This is Nirvana (the state of liberation). Abandon the five hindrances (greed, hatred, delusion, pride, doubt), sever the five fetters (form, feeling, perception, mental formations, consciousness), Contemplate the five faculties (eye, ear, nose, tongue, body), Able to distinguish the five aggregates (form, feeling, perception, mental formations, consciousness), Only then can one cross the river of birth and death. In meditation, do not be negligent, Do not be disturbed by desires, Do not swallow molten copper, Tormenting oneself. Without meditation, there is no wisdom, Without wisdom, there is no meditation, The path arises from meditation and wisdom, Only then can one reach Nirvana. One should learn to enter emptiness, Live quietly, cease distractions, Delight in solitude, Contemplate the Dharma with a focused mind. Constantly control the five aggregates (form, feeling, perception, mental formations, consciousness), Tame the mind like taming a stream, Maintain purity and joy, Then one can obtain the taste of nectar. Not clinging to anything, Is a Bhikkhu with wisdom, Restraining the six senses (eye, ear, nose, tongue, body, mind), being content, Upholding the precepts. Life should be lived with pure conduct, Seek good teachers and friends, The wise can achieve themselves, Overcome suffering and attain joy. Like the Vethi flower (a type of flower), When ripe, it falls naturally, Release lust, anger, and ignorance, Then one can be liberated from birth and death. Cease bodily actions, cease speech, Keep the mind silent, A Bhikkhu who abandons the world, This is to receive peace. One should self-discipline, Inwardly struggle with afflictions, Guard the body, be mindful of the truth, Only then can a Bhikkhu attain peace. I am responsible for myself, Recognizing that there is no permanent self, Therefore, one should reduce self-attachment, Taming oneself is to become a wise person. Rejoice in the teachings of Buddhism, One can obtain more joy, Ultimately reaching the state of tranquility, Actions cease, and one attains eternal peace. If one can practice a little, Following the precepts of Buddhism, Then one can illuminate the world.

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間，　　如日無曀。

棄慢無餘憍，　　蓮華水生凈， 學能捨此彼，　　知是勝於故。 割愛無戀慕，　　不受如蓮華， 比丘渡河流，　　勝欲明於故。

截流自恃，　　逝心卻欲，　　仁不割欲， 一意猶走。　　為之！為之！　　必強自制， 舍家而懈，　　意猶復染。　　行懈緩者， 勞意弗除？　　非凈梵行，　　焉致大寶？ 沙門何行？　　如意不禁，　　步步著粘， 但隨思走。　　袈裟披肩，　　為惡不損， 惡惡行者，　　斯墮惡道。　　不調難誡， 如風枯樹，　　作自為身，　　曷不精進？ 息心非剔，　　慢訑無戒，　　舍貪思道， 乃應息心；　　息心非剔，　　放逸無信， 能滅眾苦，　　為上沙門。

梵志品法句經第三十五有四十章

梵志品者，言行清白，理學無穢，可稱道士。

截流而渡，　　無慾如梵，　　知行已盡， 是謂梵志；　　以無二法，　　清凈渡淵， 諸欲結解，　　是謂梵志；　　適彼無彼， 彼彼已空，　　舍離貪淫，　　是謂梵志； 思惟無垢，　　所行不漏，　　上求不起， 是謂梵志。　　日照于晝、　　月照于夜、 甲兵照軍、　　禪照道人；　　佛出天下， 照一切冥。

非剃為沙門，　　稱吉為梵志， 謂能捨眾惡，　　是則為道人

【現代漢語翻譯】 現代漢語譯本 如同晴朗無雲的太陽。 捨棄傲慢和驕縱，如同蓮花在水中生長般純凈， 學習能夠捨棄此岸和彼岸的執著，明白這勝過以往的認知。 割捨愛慾，不留戀不貪慕，如同蓮花不沾染污泥， 比丘渡過生死河流，明白這勝過慾望的束縛。 截斷慾望之流，自我依靠，讓心遠離慾望， 如果不能割捨慾望，心意仍然會隨之奔走。 努力啊！努力啊！一定要強大地自我控制， 如果捨棄了世俗的家卻懈怠修行，心意仍然會被污染。 修行懈怠的人，如何能消除內心的煩惱？ 如果不是清凈的梵行，又如何能獲得珍貴的智慧？ 沙門應該如何修行？如果不能控制自己的心意， 就會像腳步被粘住一樣，只能隨著思緒奔走。 即使披著袈裟，如果作惡也不會減少罪業， 作惡的人，終將墮入惡道。 不調伏自己，難以被教誡，如同風中的枯樹， 為自己而修行，為何不精進努力？ 內心的平靜不是通過剃度就能獲得的，傲慢和不守戒律， 捨棄貪慾，思考正道，才能真正平靜內心； 內心的平靜不是通過剃度就能獲得的，放縱和不相信真理， 能夠滅除一切痛苦，才是至上的沙門。 《梵志品》法句經第三十五共有四十章 《梵志品》是指言行清白，理學通達，沒有污穢，可以稱為道士的人。 截斷慾望之流而渡過，沒有慾望如同梵天一樣， 知道修行已經圓滿，這樣的人稱為梵志。 因為沒有二元對立的執著，清凈地渡過深淵， 一切慾望的束縛都已解脫，這樣的人稱為梵志。 不執著於此岸和彼岸，明白此岸和彼岸都是空性的， 捨棄貪慾和淫慾，這樣的人稱為梵志。 思惟沒有污垢，所作所為沒有漏洞，不再追求更高的境界， 這樣的人稱為梵志。 太陽照耀白天，月亮照耀夜晚， 盔甲照耀軍隊，禪定照耀修行之人； 佛陀出現在世間，照亮一切黑暗。 不是剃了頭髮就是沙門，也不是自稱吉祥就是梵志， 能夠捨棄一切惡行，這樣的人才是真正的道人。

【English Translation】 English version Like the sun without clouds. Abandoning arrogance and pride, pure like a lotus born in water, Learning to let go of attachment to this shore and the other shore, knowing this is superior to past understanding. Cutting off love and desire, without longing or craving, like a lotus that does not cling to mud, A Bhikkhu (Buddhist monk) crosses the river of life and death, understanding this is superior to the bondage of desire. Cutting off the stream of desire, relying on oneself, letting the mind move away from desire, If one cannot cut off desire, the mind will still follow it. Strive! Strive! One must strongly control oneself, If one abandons the worldly home but is lazy in practice, the mind will still be defiled. How can a lazy practitioner eliminate inner afflictions? If it is not pure Brahma conduct, how can one obtain precious wisdom? How should a Samana (ascetic) practice? If one cannot control one's mind, One will be like feet stuck in mud, only following thoughts. Even if wearing a robe, if one does evil, it will not reduce the sin, Those who do evil will eventually fall into evil paths. Those who do not tame themselves are difficult to teach, like a withered tree in the wind, Practicing for oneself, why not strive diligently? Inner peace is not obtained by shaving the head, arrogance and not keeping precepts, Abandoning greed, contemplating the right path, can truly calm the mind; Inner peace is not obtained by shaving the head, indulgence and not believing in truth, Being able to extinguish all suffering is the supreme Samana. The Brahmana (Brahmin) Chapter of the Dhammapada (Buddhist scripture) Thirty-fifth has forty verses The Brahmana Chapter refers to those whose words and actions are pure, whose understanding of principles is thorough, without defilement, and who can be called a Daoist (practitioner of the Way). Cutting off the stream of desire and crossing over, without desire like Brahma (Hindu creator god), Knowing that practice is complete, such a person is called a Brahmana. Because there is no attachment to duality, crossing the abyss purely, All the bonds of desire are released, such a person is called a Brahmana. Not attached to this shore or the other shore, understanding that this shore and the other shore are empty, Abandoning greed and lust, such a person is called a Brahmana. Thinking without defilement, actions without flaws, no longer seeking a higher state, Such a person is called a Brahmana. The sun shines during the day, the moon shines at night, Armor shines on the army, meditation shines on the practitioner; The Buddha appears in the world, illuminating all darkness. It is not shaving the head that makes one a Samana, nor is it calling oneself auspicious that makes one a Brahmana, Being able to abandon all evil actions, such a person is a true Daoist.

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； 出惡為梵志，　　入正為沙門， 棄我眾穢行，　　是則為舍家。

若猗于愛，　　心無所著，　　已舍、已正， 是滅眾苦。　　身、口與意，　　凈無過失， 能捨三行，　　是謂梵志。　　若心曉了， 佛所說法，　　觀心自歸，　　凈于為水。 非蔟結髮，　　名為梵志；　　誠行法行， 清白則賢。　　飾發無慧，　　草衣何施？ 內不離著，　　外舍何益？　　被服弊惡， 躬承法行，　　閑居思惟，　　是謂梵志； 佛不教彼，　　贊己自稱，　　如諦不妄， 乃為梵志；　　絕諸可欲，　　不淫其志， 委棄欲數，　　是謂梵志；　　斷生死河， 能忍起度，　　自覺出塹，　　是謂梵志； 見罵見擊，　　默受不怒，　　有忍辱力， 是謂梵志；　　若見侵欺，　　但念守戒， 端身自調，　　是謂梵志；　　心棄惡法， 如蛇脫皮，　　不為欲污，　　是謂梵志； 覺生為苦，　　從是滅意，　　能下重擔， 是謂梵志；　　解微妙慧，　　辯道不道， 體行上義，　　是謂梵志；　　棄捐家居， 無家之畏，　　少求寡慾，　　是謂梵志； 棄放活生，　　無賊害心，　　無所嬈惱， 是謂梵志；　　避爭不爭，　　犯而不慍， 惡來善待，　　是謂梵志；　　去淫怒癡， 憍慢諸惡，

【現代漢語翻譯】 現代漢語譯本 捨棄惡行是婆羅門（梵志，Brahmin），進入正道是沙門（Śrāmaṇa），拋棄我執和污穢的行為，這才是真正的出家。 如果依附於愛慾，內心就會有所執著，只有捨棄和改正，才能滅除一切痛苦。身、口、意清凈沒有過失，能夠捨棄身、口、意三方面的惡行，這才是真正的婆羅門。 如果內心明瞭佛陀所說的法，觀察內心並皈依，清凈如水一般。不是束髮結髻就稱為婆羅門，只有真實地奉行正法，清白無瑕才是賢者。 裝飾頭髮而沒有智慧，穿著草衣又有什麼用呢？內心不捨棄執著，外在的捨棄又有什麼益處？ 身穿破舊的衣服，身體力行地奉行正法，閑居靜思，這才是真正的婆羅門。佛陀不教導那些讚美自己、自我標榜的人，只有像真理一樣不虛妄的人，才是真正的婆羅門。 斷絕一切慾望，不放縱自己的意志，拋棄對慾望的執著，這才是真正的婆羅門。斷絕生死輪迴的河流，能夠忍耐並從中解脫，自覺地走出困境，這才是真正的婆羅門。 面對辱罵和毆打，默默承受而不發怒，具有忍辱的力量，這才是真正的婆羅門。如果遇到侵犯和欺凌，只想著遵守戒律，端正自身並自我調伏，這才是真正的婆羅門。 內心捨棄惡法，如同蛇蛻皮一般，不被慾望所污染，這才是真正的婆羅門。覺悟到生命是痛苦的，從而滅除痛苦的念頭，能夠放下沉重的負擔，這才是真正的婆羅門。 理解微妙的智慧，能夠分辨正道和邪道，身體力行崇高的意義，這才是真正的婆羅門。拋棄家庭的束縛，沒有對家庭的畏懼，少欲知足，這才是真正的婆羅門。 放棄殺害生命，沒有賊害之心，不擾亂眾生，這才是真正的婆羅門。避免爭鬥，不與人爭執，即使被冒犯也不生氣，以善意對待惡行，這才是真正的婆羅門。 去除淫慾、嗔怒、愚癡，以及驕慢等各種惡行，

【English Translation】 English version To abandon evil is to be a Brahmin (梵志, a member of the highest Hindu caste), to enter the right path is to be a Śrāmaṇa (沙門, a wandering ascetic), to discard self-attachment and defiled actions, this is true renunciation. If one clings to love and desire, the mind will be attached. Only by abandoning and correcting oneself can all suffering be extinguished. When body, speech, and mind are pure and without fault, and one can abandon the evil actions of body, speech, and mind, this is a true Brahmin. If the mind understands the Dharma (法, the teachings) spoken by the Buddha, observes the mind and takes refuge in it, becoming as pure as water. It is not by wearing knotted hair that one is called a Brahmin; only by truly practicing the Dharma, being pure and flawless, is one a wise person. What is the use of adorning the hair without wisdom? What is the use of wearing grass clothes? If the mind does not abandon attachment, what is the benefit of external renunciation? Wearing worn-out clothes, diligently practicing the Dharma, living in solitude and contemplating, this is a true Brahmin. The Buddha does not teach those who praise themselves and boast, only those who are as truthful as the truth are true Brahmins. To cut off all desires, not to indulge one's will, to abandon attachment to desires, this is a true Brahmin. To cut off the river of birth and death, to be able to endure and be liberated from it, to consciously emerge from difficulties, this is a true Brahmin. Facing insults and beatings, silently enduring without anger, having the power of patience, this is a true Brahmin. If one encounters aggression and bullying, only thinking of observing the precepts, correcting oneself and self-taming, this is a true Brahmin. The mind abandons evil laws, like a snake shedding its skin, not being defiled by desires, this is a true Brahmin. Realizing that life is suffering, thereby extinguishing the thought of suffering, being able to lay down heavy burdens, this is a true Brahmin. Understanding subtle wisdom, being able to distinguish the right path from the wrong path, practicing the highest meaning, this is a true Brahmin. Abandoning the bonds of home, having no fear of home, being content with few desires, this is a true Brahmin. Giving up killing living beings, having no intention to harm, not disturbing sentient beings, this is a true Brahmin. Avoiding conflict, not arguing with others, not getting angry even when offended, treating evil with kindness, this is a true Brahmin. Removing lust, anger, ignorance, and all kinds of evil such as arrogance,

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如蛇脫皮，　　是謂梵志； 斷絕世事，　　口無粗言，　　八道審諦， 是謂梵志；　　所世惡法，　　修短鉅細， 無取、無舍，　　是謂梵志；　　今世行凈、 後世無穢，　　無習、無舍，　　是謂梵志； 棄身無猗，　　不誦異行，　　行甘露滅， 是謂梵志；　　于罪與福，　　兩行永除， 無憂、無塵，　　是謂梵志；　　心喜無垢， 如月盛滿，　　謗毀已除，　　是謂梵志； 見癡往來，　　墮塹受苦，　　欲單渡岸， 不好他語，　　唯滅不起，　　是謂梵志； 已斷恩愛，　　離家無慾，　　愛有已盡， 是謂梵志；　　離人聚處，　　不墮天聚， 諸聚不歸，　　是謂梵志；　　棄樂無樂， 滅無熅燸，　　健違諸世，　　是謂梵志； 所生已訖，　　死無所趣，　　覺安無依， 是謂梵志；　　已度五道，　　莫知所墮， 習盡無餘，　　是謂梵志；　　於前、於後， 乃中無有，　　無操、無舍，　　是謂梵志； 最雄、最勇，　　能自解度，　　覺意不動， 是謂梵志；　　自知宿命，　　本所更來， 得要生盡，　　睿通道玄，　　明如能默， 是謂梵志。

泥洹品法句經第三十六三十有六章

泥洹品者，敘道大歸，恬惔寂滅，度生死畏。

忍為最自守，　　泥洹佛稱上

【現代漢語翻譯】 現代漢語譯本 如同蛇蛻去舊皮，這被稱為婆羅門（梵志，指修行者）； 斷絕世俗的牽絆，口中不說粗俗的言語，對八正道（八種正確的修行方法）審慎明察，這被稱為婆羅門； 對於世間一切不好的事物，無論大小長短，都不執取也不捨棄，這被稱為婆羅門； 今生行為清凈，來世沒有污穢，既不執著于修行，也不捨棄修行，這被稱為婆羅門； 拋棄身體的依賴，不誦讀其他不同的修行法門，奉行甘露（涅槃）的寂滅之道，這被稱為婆羅門； 對於罪惡與福報，兩種行為都永遠去除，沒有憂愁，沒有塵垢，這被稱為婆羅門； 內心喜悅沒有污垢，如同滿月一樣圓滿，誹謗和譭謗都已消除，這被稱為婆羅門； 看到愚癡的人在生死中往來，墮入深淵遭受痛苦，想要獨自渡過彼岸，不喜好聽信他人的言語，唯有滅盡煩惱，不再生起，這被稱為婆羅門； 已經斷絕了恩愛，離開家庭沒有慾望，對愛的執著已經完全滅盡，這被稱為婆羅門； 遠離人群聚集的地方，不墮入天界的聚集，不歸屬於任何聚集，這被稱為婆羅門； 拋棄快樂，不再追求快樂，滅盡一切煩惱，不留一絲餘溫，勇敢地違背世俗的慾望，這被稱為婆羅門； 所受的生死已經結束，死後不再有去處，覺悟到安穩，不再有任何依賴，這被稱為婆羅門； 已經度過五道（地獄、餓鬼、畜生、人、天），不知道會墮入何處，習氣已經滅盡，沒有剩餘，這被稱為婆羅門； 對於過去、現在、未來，都沒有執著，既不執取也不捨棄，這被稱為婆羅門； 最為雄偉，最為勇敢，能夠自我解脫，覺悟的心意不動搖，這被稱為婆羅門； 自己知道宿世的因緣，明白自己從哪裡來，得到生死終結的真諦，智慧通達玄妙的道理，明瞭如能保持沉默，這被稱為婆羅門。 《泥洹品》法句經第三十六，共三十六章 《泥洹品》講述的是道的最終歸宿，恬淡寂靜，滅度生死之畏。 忍辱是最能守護自己的，涅槃是佛所稱讚的最高境界。

【English Translation】 English version Like a snake shedding its skin, that one is called a Brahmin (梵志, a practitioner); Having cut off worldly affairs, with no coarse words from the mouth, discerning the Eightfold Path (八正道, eight correct ways of practice) with scrutiny, that one is called a Brahmin; Regarding all evil things in the world, whether short or long, large or small, neither grasping nor abandoning them, that one is called a Brahmin; In this life, acting purely, in the next life, without defilement, neither clinging to practice nor abandoning practice, that one is called a Brahmin; Having abandoned reliance on the body, not reciting other different practices, practicing the extinction of the nectar (涅槃, Nirvana), that one is called a Brahmin; Regarding sin and merit, having forever removed both actions, without worry, without dust, that one is called a Brahmin; The heart joyful and without defilement, like the full moon, slander and defamation having been eliminated, that one is called a Brahmin; Seeing the foolish going back and forth in birth and death, falling into pits and suffering, wanting to cross the shore alone, not liking to listen to others' words, only extinguishing afflictions, no longer arising, that one is called a Brahmin; Having cut off love and affection, leaving home without desire, the attachment to love having been completely extinguished, that one is called a Brahmin; Away from places where people gather, not falling into the gatherings of the heavens, not belonging to any gathering, that one is called a Brahmin; Having abandoned pleasure, no longer seeking pleasure, extinguishing all afflictions, leaving not a trace of warmth, bravely opposing worldly desires, that one is called a Brahmin; The cycle of birth and death having ended, after death, no longer having a destination, awakened to peace, no longer having any reliance, that one is called a Brahmin; Having crossed the five paths (hell, hungry ghosts, animals, humans, heavens), not knowing where one will fall, habits having been extinguished, with nothing remaining, that one is called a Brahmin; Regarding the past, present, and future, having no attachment, neither grasping nor abandoning, that one is called a Brahmin; Most majestic, most courageous, able to liberate oneself, the awakened mind unwavering, that one is called a Brahmin; Knowing one's own past lives, understanding where one came from, attaining the truth of the end of birth and death, wisdom penetrating profound principles, understanding how to remain silent, that one is called a Brahmin. The Nirvana Chapter, Verse of the Dharma, thirty-sixth, with thirty-six verses. The Nirvana Chapter describes the ultimate destination of the path, tranquility and stillness, extinguishing the fear of birth and death. Patience is the best self-protection, Nirvana is the highest state praised by the Buddha.

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， 舍家不犯戒，　　息心無所害。

無病最利、　　知足最富、　　厚為最友、 泥洹最快；　　饑為大病、　　行為最苦， 已諦知此，　　泥洹最樂；　　少往善道， 趣惡道多，　　如諦知此，　　泥洹最安。 從因生善、　　從因墮惡，　　由因泥洹， 所緣亦然。　　麋鹿依野、　　鳥依虛空， 法歸其報，　　真人歸滅。　　始無如不？ 始不如無，　　是為無得，　　亦無有思。

心難見，習可睹，　　覺欲者，乃具見。 無所樂，為苦際，　　在愛慾，為增痛， 明不清，凈能御，　　無所近，為苦際。 見有見、聞有聞、　　念有念、識有識， 睹無著，亦無識，　　一切舍，為得際。 除身想，滅痛行，　　識已盡，為苦竟， 猗則動，虛則凈，　　動非近，非有樂， 樂無近，為得寂，　　寂已寂，已往來， 來往絕，無生死，　　生死斷，無此彼， 此彼斷，為兩滅，　　滅無餘，為苦除。

比丘有世生，　　有有有作行， 有無生無有，　　無作無所行。 夫唯無念者，　　為能得自致， 無生無復有，　　無作無行處。 生有作行者，　　是為不得要， 若已解不生，　　不有不作行。 則生有得要，　　從生有已起， 作行致死生，　　為開為法果。 從食因緣有，　　從食

【現代漢語翻譯】 現代漢語譯本： 捨棄世俗的家而出家修行，就不會觸犯戒律，內心平靜就不會有任何損害。 沒有疾病是最有利的，知足是最富有的，厚道是最值得交的朋友，涅槃（Nirvana，指解脫的境界）是最快速的；飢餓是最大的疾病，行為造作是最痛苦的，如果真正明白這些道理，就會知道涅槃是最快樂的；很少有人走向善道，而走向惡道的人很多，如果真正明白這些道理，就會知道涅槃是最安穩的。 從因緣產生善，從因緣墮入惡，通過因緣達到涅槃，所依賴的條件也是如此。如同麋鹿依賴野外，鳥兒依賴天空，法則會帶來相應的報應，真人會歸於寂滅。開始如同沒有一樣嗎？開始不如沒有，這就是無所得，也沒有任何思慮。 心難以看見，但習性卻可以觀察到，覺悟慾望的人，才能真正看清。沒有慾望是苦的盡頭，執著于愛慾會增加痛苦，明智不清凈，清凈才能駕馭，不接近任何事物，才是苦的盡頭。看見有看見，聽見有聽見，念頭有念頭，意識有意識，觀察到沒有執著，也沒有意識，捨棄一切，才是解脫的境界。去除對身體的執著，滅除痛苦的感受，意識已經完全消失，才是苦的終結。依靠就會動搖，空虛就會清凈，動搖不是接近，也沒有快樂，快樂不是接近，才是得到寂靜，寂靜已經寂靜，已經不再往來，往來斷絕，就沒有生死，生死斷絕，就沒有此岸彼岸，此岸彼岸斷絕，就是兩邊都滅盡，滅盡無餘，才是苦的消除。 比丘（Bhiksu，指佛教出家男眾）有世俗的生命，有存在和造作的行為，有無生和無有，沒有造作和沒有行為。只有沒有念頭的人，才能自己達到解脫，沒有生，沒有再次存在，沒有造作，沒有行為之處。有生和造作行為的人，是不能得到要領的，如果已經理解不生，不有不作行為，那麼生才能得到要領，從生有已經開始，造作行為導致生死，這是開示和法則的結果。從食物的因緣而有，從食物

【English Translation】 English version: Leaving the household and not violating precepts, a peaceful mind will have no harm. Being without illness is most beneficial, being content is most wealthy, being generous is the best friend, Nirvana (the state of liberation) is the quickest; hunger is the greatest illness, actions are the most painful, if one truly understands these principles, one will know that Nirvana is the most joyful; few people go towards the path of good, while many go towards the path of evil, if one truly understands these principles, one will know that Nirvana is the most secure. From causes arises good, from causes one falls into evil, through causes one attains Nirvana, the conditions upon which one relies are also like this. Just as deer rely on the wilderness, birds rely on the sky, the law will bring corresponding retribution, a true person will return to extinction. Does the beginning resemble nothingness? The beginning is not as good as nothingness, this is to have no attainment, and there are no thoughts either. The mind is difficult to see, but habits can be observed, those who are aware of desires can truly see. Having no desires is the end of suffering, clinging to love and desire increases pain, if wisdom is not clear, purity can control, not approaching anything is the end of suffering. Seeing has seeing, hearing has hearing, thoughts have thoughts, consciousness has consciousness, observing without attachment, and without consciousness, abandoning everything is the state of liberation. Removing attachment to the body, extinguishing the feeling of pain, consciousness has completely disappeared, this is the end of suffering. Leaning on something will cause wavering, emptiness will bring purity, wavering is not close, and there is no joy, joy is not close, this is to attain tranquility, tranquility is already tranquil, already no longer coming and going, coming and going is cut off, there is no birth and death, birth and death are cut off, there is no this shore or the other shore, this shore and the other shore are cut off, this is the extinction of both sides, extinction without remainder, this is the removal of suffering. A Bhiksu (a Buddhist monk) has a worldly life, has existence and actions, has no birth and no existence, no actions and no behavior. Only those who have no thoughts can attain liberation by themselves, there is no birth, no re-existence, no actions, no place of behavior. Those who have birth and actions cannot grasp the essentials, if one has understood no birth, no existence, no actions, then birth can grasp the essentials, from existence has already begun, actions lead to birth and death, this is the result of teaching and the law. From the causes of food there is existence, from food

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致憂樂， 而此要滅者，　　無復念行跡。 諸苦法已盡，　　行滅湛然安， 比丘吾已知，　　無復諸入地。 無有虛空入，　　無諸入用入， 無想不想入，　　無今世、後世， 亦無日月想，　　無往、無所懸。 我已無往反，　　不去而不來， 不沒不復生，　　是際為泥洹。 如是像無像，　　苦樂為以解， 所見不復恐，　　無言言無疑。 斷有之射箭，　　遘愚無所猗， 是為第一快，　　此道寂無上。 受辱心如地，　　行忍如門閾， 凈如水無垢，　　生盡無彼受。 利勝不足恃，　　雖勝猶復苦， 當自求去勝，　　已勝無所生。 畢故不造新，　　厭胎無淫行， 種燋不復生，　　意盡如火滅。 胞胎為穢海，　　何為樂淫行？ 雖上有善處，　　皆莫如泥洹。 悉知一切斷，　　不復著世間， 都棄如滅度，　　眾道中斯勝。 佛以現諦法，　　智勇能奉持， 行凈無瑕穢，　　自知度世安。 道務先遠欲，　　早服佛教戒， 滅惡極惡際，　　易如鳥逝空。 若已解法句，　　至心體道行， 是度生死岸，　　苦盡而無患。 道法無親疏，　　正不問羸強， 要在無識想，　　結解為清凈。 上智饜腐身，　　危脆非實真， 苦多而樂少，　　九孔無一凈。 慧以危貿安，　　棄猗脫眾難

【現代漢語翻譯】 現代漢語譯本 致憂樂（Ural）， 那些需要被滅除的，不再有念頭和行為的軌跡。 一切苦的法則已經終結，行為的止息帶來寂靜的安寧。 比丘（bhikkhu，佛教出家修行者）啊，我已經知道，不再有任何進入輪迴的途徑。 沒有虛空界（ākāsa-āyatana）的進入，沒有識入（viññāṇa-āyatana）的進入， 沒有非想非非想處（nevasaññānāsaññāyatana）的進入，沒有今生，也沒有來世， 也沒有日月之想，沒有去，也沒有所依附。 我已經沒有往返，不去也不來， 不消失也不再生，這就是涅槃（Nibbāna，佛教的最高目標）。 像這樣，無論有形無形，苦與樂都已解脫， 所見不再恐懼，無言之言，無任何疑惑。 斷絕了有（bhava）的箭矢，不再依附於愚癡， 這是第一的快樂，這條道路寂靜無上。 受辱時心如大地般不動搖，行忍辱如門檻般堅固， 清凈如水無垢，生命終結不再有任何感受。 利益和勝利不足以依賴，即使勝利也仍然是苦， 應當自己尋求超越，已經超越則不再有任何生。 過去已結束，不再造新的業，厭惡胎生，不再有淫慾的行為， 種子被燒焦不再生長，意念的終結就像火焰熄滅。 胞胎是污穢的海洋，為何還要樂於淫慾的行為？ 即使有上等的善處，都不如涅槃。 完全知曉一切都已斷絕，不再執著於世間， 完全捨棄如同滅度，在所有道路中這是最殊勝的。 佛陀（Buddha）以真實的教法顯現，有智慧和勇氣的人能夠奉行， 行為清凈沒有瑕疵，自己知道已經安穩地度過世間。 修道首先要遠離慾望，早日接受佛教的戒律， 滅除惡的極端，就像鳥兒飛逝在空中一樣容易。 如果已經理解了法句（dhamma-pada），至誠地身體力行， 就能度過生死的彼岸，苦盡而不再有憂患。 道法沒有親疏之分，正道不問強弱， 關鍵在於沒有識別和思慮，解脫束縛才能清凈。 有上等智慧的人厭惡這腐朽的身體，它脆弱而不真實， 苦多而樂少，九個孔竅沒有一個是清凈的。 以智慧用危險換取安穩，捨棄依賴，脫離一切苦難。

【English Translation】 English version To Ural, Those that are to be extinguished, no longer have traces of thought and action. All laws of suffering have ended, the cessation of action brings tranquil peace. Monk (bhikkhu), I have known, there is no longer any way to enter into rebirth. There is no entry into the sphere of infinite space (ākāsa-āyatana), no entry into the sphere of infinite consciousness (viññāṇa-āyatana), No entry into the sphere of neither perception nor non-perception (nevasaññānāsaññāyatana), no this life, nor the next, Nor the thought of sun and moon, no going, nor anything to cling to. I have no more going back and forth, neither going nor coming, Neither disappearing nor being reborn, this is the boundary of Nirvana (Nibbāna). Like this, whether with form or without form, suffering and joy are released, What is seen is no longer feared, words without words, without any doubt. The arrow of existence (bhava) is cut off, no longer clinging to ignorance, This is the first happiness, this path is peaceful and supreme. When insulted, the heart is as unmoving as the earth, practicing patience as firm as a threshold, Pure as water without stain, the end of life has no more feeling. Profit and victory are not to be relied upon, even victory is still suffering, One should seek transcendence oneself, having transcended, there is no more birth. The past is finished, no new karma is created, disgusted with the womb, no more lustful acts, The seed is scorched and no longer grows, the end of thought is like a flame extinguished. The womb is a sea of filth, why still delight in lustful acts? Even if there are superior good places, none are like Nirvana. Completely knowing that all is cut off, no longer attached to the world, Completely abandoning as if extinguished, among all paths this is the most excellent. The Buddha (Buddha) reveals the true Dharma, those with wisdom and courage can practice it, Conduct is pure without blemish, knowing oneself has safely crossed the world. The path of practice first requires distancing from desire, early acceptance of the Buddhist precepts, Extinguishing the extreme of evil, as easy as a bird flying in the sky. If one has understood the verses of the Dharma (dhamma-pada), and sincerely practices it, One can cross the shore of birth and death, suffering ends and there is no more worry. The Dharma has no distinction of close or distant, the right path does not ask about strength or weakness, The key is to have no recognition or thought, liberation from bondage is purity. Those with superior wisdom are disgusted with this decaying body, it is fragile and not real, Much suffering and little joy, the nine orifices are not pure. With wisdom, exchange danger for safety, abandon dependence, escape all suffering.

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， 形腐銷為沫，　　慧見舍不貪。 觀身為苦器，　　生老病無痛， 棄垢行清凈，　　可以獲大安。 依慧以卻邪，　　不受漏得盡， 行凈致度世，　　天人莫不禮。

生死品法句經第三十七十有八章

生死品者，說諸人魂，靈亡神在，隨行轉生。

命如果待熟，　　常恐會零落。 已生皆有苦，　　孰能致不死？ 從初樂恩愛，　　可淫入泡影， 受形命如電，　　晝夜流難止。 是身為死物，　　精神無形法， 假令死復生，　　罪福不敗亡。 終始非一世，　　從癡愛久長， 自此受苦樂，　　身死神不喪。 身四大為色，　　識四陰曰名， 其情十八種，　　所緣起十二。 神止凡九處，　　生死不斷滅， 世間愚不聞，　　蔽闇無天眼。 自涂以三垢，　　無目意妄見， 謂死如生時，　　或謂死斷滅。 識神造三界，　　善不善五處， 陰行而默到，　　所往如響應。 欲色不色有，　　一切因宿行， 如種隨本像，　　自然報如意。 神以身為名，　　如火隨形字， 著燭為燭火，　　隨炭草糞薪。 心法起則起、　　法滅而則滅， 興衰如雨雹，　　轉轉不自識。 識神走五道，　　無一處不更， 捨身復受身，　　如輪轉著地。 如人一身居，　　去其故室中， 神以形為廬，　　形

【現代漢語翻譯】 現代漢語譯本 形體腐朽如泡沫般消散，以智慧觀察便能捨棄貪戀。 視身體為痛苦的容器，生老病死皆是苦， 捨棄污垢，行為清凈，便能獲得大安樂。 依靠智慧來去除邪見，不受煩惱的束縛， 行為清凈以度脫世間，天人都敬禮。

《生死品》是《法句經》的第三十七品，共十八章。

《生死品》講述的是人的靈魂，靈性消亡而神識依然存在，隨著行為而轉生。

生命如同待熟的果實，常常擔心會凋零。 已經出生的都有痛苦，誰能達到不死？ 最初的快樂和恩愛，如同淫慾進入泡沫幻影。 受生的生命如閃電，晝夜流逝難以停止。 這身體是會死亡的物體，精神是無形的法則， 即使死了又再生，善惡的報應也不會消失。 終結和開始並非只有一生，從愚癡的愛慾開始長久延續， 從此承受苦樂，身體死亡而神識不喪失。 身體由四大（地、水、火、風）組成，稱為色，意識由四陰（受、想、行、識）組成，稱為名。 其情慾有十八種，所緣起的有十二種。 神識停留在九處，生死輪迴不斷滅， 世間的愚人聽不到這些道理，被矇蔽而沒有天眼。 自己塗抹上貪、嗔、癡三垢，沒有智慧的眼睛，妄生邪見， 認為死亡如同活著的時候，或者認為死亡就是斷滅。 意識神識創造三界（欲界、色界、無色界），善惡報應在五處（地獄、餓鬼、畜生、人、天）， 陰暗的業力默默地到來，所去之處如同回聲。 欲界、色界、無色界的存在，一切都因宿世的行為， 如同種子隨其本性，自然會得到相應的果報。 神識以身體為名，如同火焰隨著形狀而命名， 附著在蠟燭上稱為燭火，隨著木炭、草、糞、柴而變化。 心法生起則生起，心法滅亡則滅亡， 興盛衰敗如同雨雹，轉來轉去不能自己認識。 神識在五道（地獄、餓鬼、畜生、人、天）中流轉，沒有一處不經歷， 捨棄這個身體又接受另一個身體，如同車輪在地上轉動。 如同人居住在一個身體里，離開舊的房屋， 神識以形體為住所，形體

【English Translation】 English version The form decays and vanishes like foam, with wisdom, one abandons greed. View the body as a vessel of suffering, birth, old age, sickness, and death are all painful, Discard defilements, practice purity, and one can attain great peace. Rely on wisdom to dispel evil views, be free from the bondage of outflows, Practice purity to transcend the world, revered by gods and humans alike.

The 'Chapter on Birth and Death' is the thirty-seventh chapter of the 'Dhammapada', consisting of eighteen sections.

The 'Chapter on Birth and Death' speaks of the human soul, the spirit perishes but consciousness remains, transmigrating according to actions.

Life is like a fruit waiting to ripen, always fearing it will fall. All who are born have suffering, who can attain immortality? The initial joy and love, like lust entering a bubble illusion. Life that receives form is like lightning, flowing day and night, difficult to stop. This body is a thing that will die, the spirit is a formless principle, Even if one dies and is reborn, the consequences of good and evil will not perish. The end and the beginning are not just one lifetime, from ignorance and desire, it continues for a long time, From this, one experiences suffering and joy, the body dies but the spirit does not perish. The body is composed of the four great elements (earth, water, fire, wind), called form, consciousness is composed of the four aggregates (feeling, perception, mental formations, consciousness), called name. Its desires are of eighteen kinds, and the objects of its arising are twelve. Consciousness dwells in nine places, the cycle of birth and death does not cease, The foolish people of the world do not hear these truths, they are blinded and have no heavenly eye. They smear themselves with the three defilements of greed, hatred, and delusion, without the eye of wisdom, they give rise to false views, Thinking that death is like being alive, or thinking that death is annihilation. Consciousness creates the three realms (desire realm, form realm, formless realm), good and evil retribution in five places (hell, hungry ghosts, animals, humans, gods), The dark karma silently arrives, where it goes is like an echo. The existence of the desire realm, form realm, and formless realm, all are due to past actions, Like a seed following its nature, it will naturally receive the corresponding reward. Consciousness is named by the body, like a flame named according to its shape, Attached to a candle, it is called a candle flame, changing with charcoal, grass, dung, and firewood. When the mind-dharma arises, it arises, when the mind-dharma ceases, it ceases, Prosperity and decline are like hailstones, turning and turning, unable to recognize itself. Consciousness wanders in the five paths (hell, hungry ghosts, animals, humans, gods), there is no place it does not experience, Abandoning this body and receiving another body, like a wheel turning on the ground. Like a person living in a body, leaving the old house, Consciousness takes the form as its dwelling, the form

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壞神不亡； 精神居形軀，　　猶雀藏器中， 器破雀飛去，　　身壞神逝生。 性癡凈常想，　　樂身想疑想， 嫌望非上要，　　佛說是不明。 一本二展轉，　　三垢五彌廣， 諸海十三事，　　淵銷越度歡。 三事斷絕時，　　知身無所直， 命氣熅暖識，　　捨身而轉逝。 當其死臥地，　　猶草無所知， 觀其狀如是，　　但幻而愚貪。

道利品法句經第三十八十有九章

道利品者，君父師行，開示善道，率之以正。

人知奉其上，　　君父師道士， 信戒施聞慧，　　終吉所生安。 宿命有福慶，　　生世為人尊， 以道安天下，　　奉法莫不從。 王為臣民長，　　常以慈愛下， 身率以法戒，　　示之以休咎。 處安不忘危，　　慮明福轉厚， 福德之反報，　　不問尊以卑。 夫為世間將，　　修正不阿抂， 心調勝諸惡，　　如是為法王。 見正能施惠，　　仁愛好利人， 既利以平均，　　如是眾附親。 如牛厲渡水，　　導正從亦正， 奉法心不邪，　　如是眾普安。 勿妄嬈神像，　　以招苦痛患， 惡意為自煞，　　終不至善方。 戒德可恃怙，　　福報常隨己， 見法為人長，　　終遠三惡道。 戒慎除苦畏，　　福德三界尊， 鬼龍邪毒害，　　不犯持戒人。 無義不誠信

【現代漢語翻譯】 現代漢語譯本 壞神不會消亡； 精神寄居在形體中，就像鳥雀藏在容器里一樣。 容器破裂鳥雀飛走，身體壞滅精神就離開而轉生。 本性愚癡卻執著于清凈常在的想法，貪戀身體，心生疑惑。 嫌棄慾望並非最重要的，佛說這是不明事理。 從一個根本衍生出兩個，三種煩惱五種慾望不斷擴充套件。 諸如大海般的十三種事物，最終都會消散，超越苦難而獲得喜悅。 當身、口、意三事斷絕時，就會知道身體毫無價值。 生命的氣息、溫暖和意識，都會捨棄身體而離去。 當人死後躺在地上，就像草木一樣毫無知覺。 觀察人死後的狀態是這樣的，只是虛幻而愚昧地貪戀。

《道利品》法句經第三十八章和第三十九章

《道利品》的意思是，君主、父親和老師的行為，是開示善道，引導人們走向正途。

人們知道要侍奉他們的上級，君主、父親、老師和道士。 信仰、戒律、佈施、聽聞和智慧，最終會帶來吉祥和安樂。 前世有福報的人，今生會成為尊貴的人。 用正道安定天下，奉行佛法的人沒有不順從的。 君王是臣民的首領，要常常用慈愛對待下屬。 自身要以佛法和戒律為榜樣，向他們展示吉兇禍福。 身處安樂時不要忘記危險，考慮周全福報就會更加深厚。 福德的回報，不會因為地位尊卑而有所不同。 作為世間的領導者，要公正不偏私。 調伏內心勝過一切惡行，這樣才能成為真正的法王。 見到正道能夠施予恩惠，仁慈友愛，利益他人。 既能利益他人又能公平對待，這樣眾人就會親近你。 就像牛引導過河，引導正，跟隨的人也會正。 奉行佛法內心不邪，這樣眾人都會安樂。 不要隨意擾亂神像，以免招來痛苦和災禍。 惡意會自我傷害，最終無法到達善的境界。 戒律和德行可以依靠，福報會常常伴隨自己。 見到佛法的人會成為眾人的領袖，最終遠離三惡道。 戒律謹慎可以消除痛苦和恐懼，福德在三界中最為尊貴。 鬼、龍、邪毒都不能傷害持戒的人。 沒有道義和誠信。

【English Translation】 English version The bad spirit does not perish; The spirit dwells in the body, like a sparrow hidden in a vessel. When the vessel breaks, the sparrow flies away; when the body decays, the spirit departs and is reborn. One's nature is foolish, yet one clings to the idea of purity and permanence, craving the body and harboring doubts. Disliking desires is not the most important thing; the Buddha said this is ignorance. From one root, two branches extend; three defilements and five desires expand. The thirteen things like the seas, will eventually vanish, transcending suffering and attaining joy. When the three actions of body, speech, and mind cease, one will know that the body is worthless. The breath of life, warmth, and consciousness will abandon the body and depart. When a person dies and lies on the ground, they are like grass, without any awareness. Observing the state of a dead person, it is like this, merely illusory and foolishly clinging.

The Chapter on the Path of Righteousness, Verses 38 and 39 of the Dhammapada

The meaning of 'Path of Righteousness' is that the actions of a ruler, father, and teacher are to reveal the path of goodness and guide people towards the right way.

People know to serve their superiors, the ruler, father, teacher, and the virtuous. Faith, discipline, generosity, learning, and wisdom will ultimately bring auspiciousness and peace. Those who have accumulated merit in their past lives will be born as noble beings in this life. Those who bring peace to the world through the right path, and follow the Dharma, will be obeyed by all. The king is the leader of his subjects, and should always treat his subordinates with compassion. He himself should be an example of the Dharma and discipline, showing them the good and bad. When in peace, do not forget danger; with careful consideration, blessings will become more profound. The rewards of merit will not differ based on status. As a leader of the world, one should be just and impartial. Subduing one's mind is better than all evil deeds; in this way, one becomes a true Dharma king. Seeing the right path, one can bestow kindness, be benevolent, and benefit others. By benefiting others and treating them fairly, the people will draw near to you. Just as the ox leads the way across the water, if the leader is righteous, those who follow will also be righteous. If one practices the Dharma with an upright heart, all will be at peace. Do not carelessly disturb the images of deities, lest you invite suffering and misfortune. Evil intentions will harm oneself, and one will never reach the realm of goodness. Discipline and virtue can be relied upon, and blessings will always accompany you. Those who see the Dharma will become leaders of the people, and will ultimately be far from the three evil paths. Discipline and caution can eliminate suffering and fear; merit is the most honored in the three realms. Ghosts, dragons, and evil poisons cannot harm those who uphold the precepts. Without righteousness and integrity.

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，　　欺妄好鬥諍， 當知遠離此，　　近愚興罪多； 仁賢言誠信，　　多聞戒行具， 當知親附此，　　近智誠善多。 善言不守戒，　　志亂無善行， 雖身處潛隱，　　是為非學法。 美說正為上，　　法說為第二， 愛說可彼三，　　誠說不欺四。 無便獲利刃，　　自以克其身， 愚學好妄說，　　行牽受幸戾。 貪淫、瞋恚、癡，　　是三非善本， 身以斯自害，　　報由癡愛生。 有福為天人，　　非法受惡形， 聖人明獨見，　　常善承佛令。 戒德後世業，　　以作福追身， 天人稱譽善，　　心正無不安。 為惡不念止，　　日縛不自悔， 命逝如川流，　　是恐宜守戒。 今我上體首，　　白生為被盜， 已有天使召，　　時正宜出家。

吉祥品法句經第三十九十有九章

吉祥品者，修己之術，去惡就善，終厚景福。

佛尊過諸天，　　如來常現義， 有梵志道士，　　來問何吉祥？ 於是佛愍傷，　　為說真有要， 已信樂正法，　　是為最吉祥； 若不從天人，　　希望求僥倖， 亦不禱祠神，　　是為最吉祥； 友賢擇善居，　　常先為福德， 敕身從真正，　　是為最吉祥； 去惡從就善，　　避酒知自節， 不淫于女色，　　是為最吉祥； 多聞如戒行，　　法律精進學，

【現代漢語翻譯】 現代漢語譯本 欺騙虛妄、喜好爭鬥，應當知道要遠離這些人，親近愚人會增加罪過；仁慈賢良、言語誠信，博學多聞、戒行具足，應當知道要親近這些人，親近智者會增加真誠和善良。 善於言辭卻不遵守戒律，心志散亂沒有善行，即使身處隱蔽之處，也是不符合佛法的修行。 美好的言辭以正法為上，其次是符合佛法的言說，再次是令人喜愛的言說，最後是真誠不欺的言說。 沒有方便就獲得利刃，自己用它來傷害自己，愚人學習卻喜歡妄語，行為牽引導致遭受不幸。 貪慾、嗔恚、愚癡，這三者不是善的根本，身體因此而自我傷害，報應由愚癡和愛慾產生。 有福報的人會轉生為天人，不守法的人會遭受惡報，聖人明白獨到的見解，常常善於奉行佛的教誨。 戒律和德行是來世的基業，用它來積福可以追隨自身，天人和人都稱讚其善，內心正直就不會感到不安。 作惡卻不思停止，每天都被束縛卻不自我悔改，生命逝去如流水，因此應當謹慎守戒。 現在我的頭頂已經長出白髮，如同被盜賊偷走一樣，已經有天使來召喚，現在正是出家的時候。

吉祥品，是修養自己的方法，去除惡行，趨向善良，最終獲得深厚的福報。

佛陀的尊貴超越諸天，如來常常顯現真理，有婆羅門（梵志，指古印度祭司）和道士來問什麼是吉祥？ 於是佛陀憐憫他們，為他們講述真正的要義，已經信奉並樂於正法，這是最吉祥的；如果不從天人那裡，希望求得僥倖，也不祈禱祭祀神靈，這是最吉祥的；親近賢人，選擇善良的居所，常常先做善事，約束自身遵循正道，這是最吉祥的；去除惡行，趨向善良，避免飲酒，知道自我節制，不沉溺於女色，這是最吉祥的；博學多聞，如法持戒，精進學習佛法，

【English Translation】 English version Deceitful and fond of strife, know to stay away from these, associating with fools increases sin; kind and virtuous, truthful in speech, learned and disciplined in conduct, know to associate with these, associating with the wise increases sincerity and goodness. Skilled in speech but not observing precepts, with a scattered mind and no good deeds, even if in seclusion, this is not practicing the Dharma. Beautiful speech with the Dharma as the highest, second is speech in accordance with the Dharma, third is pleasing speech, and fourth is sincere and truthful speech. Without convenience, obtaining a sharp blade, using it to harm oneself, fools learn but like to speak falsely, actions lead to suffering misfortune. Greed, hatred, and delusion, these three are not the root of goodness, the body harms itself because of them, retribution arises from delusion and desire. Those with blessings are reborn as gods, those who do not follow the Dharma suffer evil retribution, the sages understand unique insights, and always follow the Buddha's teachings. Precepts and virtue are the foundation for the next life, using them to accumulate blessings can follow oneself, gods and humans praise their goodness, and a righteous heart will not feel uneasy. Doing evil without thinking of stopping, bound every day without self-repentance, life passes like flowing water, therefore one should be careful to observe precepts. Now the hair on my head has turned white, as if stolen by thieves, an angel has already come to summon me, now is the right time to leave home.

The Auspicious Chapter is the method of self-cultivation, removing evil deeds, moving towards goodness, and ultimately obtaining profound blessings.

The Buddha's nobility surpasses all gods, the Tathagata always reveals the truth, Brahmins (Brahmin, referring to ancient Indian priests) and ascetics come to ask what is auspicious? Then the Buddha took pity on them and explained the true essence, having already believed and delighted in the true Dharma, this is the most auspicious; if not from the gods, hoping to seek luck, nor praying to the gods, this is the most auspicious; associating with the wise, choosing a good place to live, always doing good deeds first, restraining oneself to follow the right path, this is the most auspicious; removing evil deeds, moving towards goodness, avoiding alcohol, knowing self-restraint, not indulging in lust, this is the most auspicious; being learned, observing precepts, diligently studying the Dharma,

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修已無所爭，　　是為最吉祥； 居孝事父母，　　治家養妻子， 不為空之行，　　是為最吉祥； 不慢不自大，　　知足念反覆， 以時誦習經，　　是為最吉祥； 所聞常以忍，　　樂欲見沙門， 每講輒聽受，　　是為最吉祥； 持齋修梵行，　　常欲見賢聖， 依附明智者，　　是為最吉祥； 以信有道德，　　正意向無疑， 欲脫三惡道，　　是為最吉祥； 等心行佈施，　　奉諸得道者， 亦敬諸天人，　　是為最吉祥； 常欲離貪慾，　　愚癡瞋恚意， 能習誠道見，　　是為最吉祥； 若以棄非務，　　能勤修道用， 常事于可事，　　是為最吉祥； 一切為天下，　　建立大慈意， 修仁安眾生，　　是為最吉祥。 欲求吉祥福，　　當信敬于佛； 欲求吉祥福，　　當聞法句義； 欲求吉祥福，　　當供養眾僧。 戒具清凈者，　　是為最吉祥； 智者居世間，　　常習吉祥行， 自致成慧見，　　是為最吉祥。 梵志聞佛教，　　心中大歡喜， 即前禮佛足，　　歸命佛法眾。

【現代漢語翻譯】 現代漢語譯本 修養自身，不與人爭鬥，這是最吉祥的事； 孝順父母，治理家庭，養育妻子兒女，不做無意義的事，這是最吉祥的事； 不傲慢，不自大，知足常樂，時常反省，按時誦讀經典，這是最吉祥的事； 對於聽到的教誨，常以忍耐之心接受，樂於見到出家人（沙門），每次講法都認真聽受，這是最吉祥的事； 持守齋戒，修習清凈的行為（梵行），常想見到賢聖之人，依附於明智的人，這是最吉祥的事； 相通道德的存在，心懷正念，不疑惑，想要脫離三惡道（地獄、餓鬼、畜生），這是最吉祥的事； 以平等心行佈施，供奉那些得道的人，也尊敬諸天人，這是最吉祥的事； 常想遠離貪慾、愚癡和嗔恚之心，能夠修習真誠的道見，這是最吉祥的事； 如果能夠拋棄不必要的事務，勤奮修習佛道，常常做應該做的事，這是最吉祥的事； 一切爲了天下，建立廣大的慈悲之心，修習仁愛，使眾生安樂，這是最吉祥的事。 想要尋求吉祥的福報，應當信仰並尊敬佛陀（佛）； 想要尋求吉祥的福報，應當聽聞佛法的教義（法句）； 想要尋求吉祥的福報，應當供養僧團（眾僧）。 持守戒律，清凈無染的人，這是最吉祥的事； 有智慧的人生活在世間，常常修習吉祥的行為，自己達到智慧的見解，這是最吉祥的事。 婆羅門（梵志）聽聞佛陀的教誨，心中非常歡喜，立刻上前禮拜佛陀的足，歸依佛、法、僧三寶（佛法眾）。

【English Translation】 English version Cultivating oneself without contention, this is the most auspicious thing; Being filial to parents, managing the household, raising wife and children, not engaging in meaningless actions, this is the most auspicious thing; Not being arrogant or conceited, being content and mindful, reflecting often, reciting scriptures at the right time, this is the most auspicious thing; Regarding what is heard, always accepting with patience, being happy to see the renunciates (Shramana), listening attentively to each teaching, this is the most auspicious thing; Observing the fast, practicing pure conduct (Brahmacharya), always desiring to see the virtuous and noble, relying on the wise, this is the most auspicious thing; Believing in the existence of morality, having right intention without doubt, desiring to escape the three evil realms (hell, hungry ghosts, animals), this is the most auspicious thing; Giving with an equal mind, making offerings to those who have attained enlightenment, also respecting the gods and humans, this is the most auspicious thing; Always desiring to be free from greed, ignorance, and anger, being able to cultivate sincere views of the path, this is the most auspicious thing; If one can abandon unnecessary tasks, diligently cultivate the path of Buddhism, always doing what should be done, this is the most auspicious thing; Doing everything for the world, establishing great compassion, cultivating benevolence, bringing peace to all beings, this is the most auspicious thing. If you want to seek auspicious blessings, you should believe in and respect the Buddha (Buddha); If you want to seek auspicious blessings, you should listen to the teachings of the Dharma (Dharma verses); If you want to seek auspicious blessings, you should make offerings to the Sangha (Sangha). Those who uphold the precepts, pure and undefiled, this is the most auspicious thing; The wise live in the world, always practicing auspicious actions, attaining wisdom and insight themselves, this is the most auspicious thing. The Brahmin (Brahmin) heard the Buddha's teachings, his heart filled with great joy, immediately went forward to bow at the Buddha's feet, and took refuge in the Buddha, Dharma, and Sangha (Buddha Dharma Sangha).

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