佛教经典语录英文翻译
第一：双品 The Pairs
1. Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with an impure mind a person speaks or acts, suffering follows him like the wheel that follows the foot of the ox.
心是诸（名）法的前导者，心是主，诸（名）法唯心造。若人以邪恶之心言行，痛苦将跟随着他，有如车轮跟随拉车之牛的足蹄。
2. Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with a pure mind a person speaks or acts, happiness follows him like his never-departing shadow.
心是诸（名）法的前导者，心是主，诸（名）法唯心造。若人以清净之心言行，快乐将跟随着他，如影随形。
3. "He abused me, he struck me, he overpowered me, he robbed me." Those who harbor such thoughts do not still their hatred.
“他辱骂我、打我、击败我、掠夺我。”若人怀有是心，怨恨不得止息。
4. "He abused me, he struck me, he overpowered me, he robbed me." Those who do not harbor such thoughts still their hatred.
“他辱骂我、打我、击败我、掠夺我。”若人不怀是心，怨恨自然止息。
5. Hatred is never appeased by hatred in this world. By non-hatred alone is hatred appeased. This is a law eternal.
在这世上，恨绝不能止恨，唯有慈爱方能止恨，这是永恒的真理。
6. There are those who do not realize that one day we all must die. But those who do realize this settle their quarrels.
除了智者之外，他人(愚者)皆不了解：“世人终须一死。”智者明了这点，因此一切争论得以平息。
7. Just as a storm throws down a weak tree, so does Mara overpower the man who lives for the pursuit of pleasures, who is uncontrolled in his senses, immoderate in eating, indolent, and dissipated.
住于欲乐中的人，放纵六根（感官），食不知足，怠惰与不事精进，他肯定被魔王制伏，如强风吹倒弱树一般。
8. Just as a storm cannot prevail against a rocky mountain, so Mara can never overpower the man who lives meditating on the impurities, who is controlled in his senses, moderate in eating, and filled with faith and earnest effort.
住于观照不净法的人，防护六根（感官），知足于食，充满信心(对佛法僧)与精进力，他肯定不会被魔王击败，如狂风摇不动岩一般。
9. Whoever being depraved, devoid of self-control and truthfulness, should don the monk's yellow robe, he surely is not worthy of the robe.
未脱离烦恼之污染，不自制与不真实的人，却身披橘色袈裟，那是他所不配的。
10. But whoever is purged of depravity, well-established in virtues and filled with self-control and truthfulness, he indeed is worthy of the yellow robe.
已弃除烦恼之污染，戒行具足，具备自制与真实的人，真正配得上身披袈裟。
11. Those who mistake the unessential to be essential and the essential to be unessential, dwelling in wrong thoughts, never arrive at the essential.
把不真实的视为真实，把真实的视为不真实。持此邪思惟的人，不可能觉悟真实法。
12. Those who know the essential to be essential and the unessential to be unessential, dwelling in right thoughts, do arrive at the essential.
视真实为真实，视不真实的为不真实。持此正思惟的人，得以觉悟真实法。
13. Just as rain breaks through an ill-thatched house, so passion penetrates an undeveloped mind.
雨可以渗透屋顶粗陋的房子，欲念亦可渗透尚未受到培育的心。
14. Just as rain does not break through a well-thatched house, so passion never penetrates a well-developed mind.
雨渗不透屋顶精良的房子，欲念亦渗不透已受到良好培育(修习止禅与观禅)的心。
15. The evil-doer grieves here and hereafter; he grieves in both the worlds. He laments and is afflicted, recollecting his own impure deeds.
这一世他感到悲哀，来世他一样感到悲哀，造恶者在今生与来世都感到悲哀。当忆及自己污秽的行为时，他感到悲哀与苦恼。
16. The doer of good rejoices here and hereafter; he rejoices in both the worlds. He rejoices and exults, recollecting his own pure deeds.
这一世他感到喜悦，来世他一样感到喜悦，行善者在今生与来世都感到喜悦。当忆及自己清净的善业时，他感到喜悦,非常的喜悦。
17．The evil-doer suffers here and hereafter; he suffers in both the worlds. The thought, "Evil have I done," torments him, and he suffers even more when gone to realms of woe.
这一世他受苦，来世他一样受苦，造恶者在今生与来世都受苦。想到“我造了恶业”时，他感到痛苦。再者，当投生至恶道时，他会遭受更多的痛苦。
18．The doer of good delights here and hereafter; he delights in both the worlds. The thought, "Good have I done," delights him, and he delights even more when gone to realms of bliss.
这一世他快乐，来世他一样快乐，行善者在今生与来世都快乐。想到“我造了善业”时，他感到欢喜。再者，当投生至善趣时，他更加快乐。
19．Much though he recites the sacred texts, but acts not accordingly, that heedless man is like a cowherd who only counts the cows of others — he does not partake of the blessings of the holy life.
即使他背诵了许多经典，然而并不依法实行，这怠惰的人有如牧童在数别人的牛，没得分享沙门生活的利益。
20．Little though he recites the sacred texts, but puts the Teaching into practice, forsaking lust, hatred, and delusion, with true wisdom and emancipated mind, clinging to nothing of this or any other world — he indeed partakes of the blessings of a holy life.
即使他只背诵了少许经典，然而真正依法实行，舍弃贪嗔痴，如实知见后得以令心解脱，不再执著于今生与来世，
他得以分享沙门生活的利益(道果)。
第二：不放逸品 Heedfulness
21．Heedfulness is the path to the Deathless. Heedlessness is the path to death. The heedful die not. The heedless are as if dead already.
不放逸是不死道，放逸是死路；不放逸者不死，放逸者有如早已死去。
22．Clearly understanding this excellence of heedfulness, the wise exult therein and
enjoy the resort of the Noble Ones.
明了这道理，不放逸的智者乐于精进、乐于圣界。
23．The wise ones, ever meditative and steadfastly persevering, alone experience Nibbana, the incomparable freedom from bondage.
他持续地修禅（止观），持恒者得以体验解脱：至上的涅盘。
24．Ever grows the glory of him who is energetic, mindful and pure in conduct, discerning and self-controlled, righteous and heedful.
若某人精进、有正念与身语意清净、慎重行事、防护诸根、依法生活及不放逸，他的声誉与幸福得以增长。
25．By effort and heedfulness, discipline and self-mastery, let the wise one make for himself an island which no flood can overwhelm.
通过不放逸、正念、戒律与防护诸根，智者使自己成为一座洪水无法淹没的岛屿。
26．The foolish and ignorant indulge in heedlessness, but the wise one keeps his heedfulness as his best treasure.
愚者恣情放逸，智者则如守护珍宝一般，珍惜地守护着不放逸。
27．Do not give way to heedlessness. Do not indulge in sensual pleasures. Only the heedful and meditative attain great happiness.
因此人们不应放逸，不应沉湎于欲乐，因为勤奋的人，通过禅修，即会得证至上乐。28．Just as one upon the summit of a mountain beholds the groundlings, even so when the wise man casts away heedlessness by heedfulness and ascends the high tower of wisdom, this sorrowless sage beholds the sorrowing and foolish multitude.
智者以不放逸去除放逸，登上智慧的高楼，已断苦的他看着苦难的众生，如智者立足于山顶，向下看着平原的愚人。
29．Heedful among the heedless, wide-awake among the sleepy, the wise man advances like a swift horse leaving behind a weak jade.
在众放逸人中不放逸，在众昏睡人中保持警觉，智者有如良马迅速地前进，把疲惫的马远远抛在后头。
30．By Heedfulness did Indra become the overlord of the gods. Heedfulness is ever praised, and heedlessness is ever despised.
由于不放逸，摩伽婆得以生为诸天神之王。精进永远受到赞赏，懈怠永远受到责备。31．The monk who delights in heedfulness and looks with fear at heedlessness advances like fire, burning all fetters, small and large.
乐于精进与视放逸为危害的比丘，有如火焰般前进，烧尽一切大小的束缚。
32．The monk who delights in heedfulness and looks with fear at heedlessness will not fall. He is close to Nibbana.
乐于不放逸而视放逸为危害的比丘，绝不会倒退(止观禅修不会倒退)，事实上他已非常接近涅盘。
第三：心品 The Mind
33．Just as a fletcher straightens an arrow shaft, even so the discerning man straightens his mind — so fickle and unsteady, so difficult to guard.
心是飘浮不定的，难以控制，难以防护。智者训练其心，使它正直，如矢师矫正箭一般。34．As a fish when pulled out of water and cast on land throbs and quivers, even so is this mind agitated. Hence should one abandon the realm of Mara.
如把水中鱼取出投掷于地时，它会跳跃不安；当把心带离欲界以脱离魔界(烦恼轮转)时，它
亦会跳跃不安。
35．Wonderful, indeed, it is to subdue the mind, so difficult to subdue, ever swift, and seizing whatever it desires. A tamed mind brings happiness.
心难以受到控制，它非常迅捷轻浮，随着喜好飘荡与停留。能训练心是很好的，因为已受到训练的心能带来快乐。
36．Let the discerning man guard the mind, so difficult to detect and extremely subtle, seizing whatever it desires. A guarded mind brings happiness.
心是非常难以察见的，它极度的微细，随着喜好飘荡与停留。且让智者防护其心，因为受到防护的心能带来快乐。
37．Dwelling in the cave (of the heart), the mind, without form, wanders far and alone. Those who subdue this mind are liberated from the bonds of Mara.
心独自四处飘荡远游，它是无色的，住于心室。能制伏己心的人，得以解脱魔王的束缚。（注：心独自飘荡是指在同一个心识刹那里，只能有一个心识生起。心是依靠位于心室里的心所依处而生起的。）
38．Wisdom never becomes perfect in one whose mind is not steadfast, who knows not the Good Teaching and whose faith wavers.
若某人的心不安定，对正法无知，信心动摇不定，其智慧决不会获得圆满。
39．There is no fear for an awakened one, whose mind is not sodden (by lust) nor afflicted (by hate), and who has gone beyond both merit and demerit.
若某人的心已无贪无嗔，若他已舍弃善恶两者(阿罗汉)，如此警觉之人是没有怖畏的。40． Realizing that this body is as fragile as a clay pot, and fortifying this mind like a well-fortified city, fight out Mara with the sword of wisdom. Then, guarding the conquest, remain unattached.
明了此身脆弱如瓶，他培育己心至固若城堡，再以智为武器向魔王奋战。过后他继续保护己心，毫不执著于胜利。
（注：不执著于胜利是指不执著于所获得的禅那，而继续修观直至证悟阿罗汉道智。）41．Ere long, alas! this body will lie upon the earth, unheeded and lifeless, like a useless log.
噢，不久之后，这失去心识的身体将躺在大地，就像无用的木头般被丢弃。
42．Whatever harm an enemy may do to an enemy, or a hater to a hater, an ill-directed mind inflicts on oneself a greater harm.
敌人可能伤害敌人，怨家可能伤害怨家；然而导向邪恶的心，却会带给自己更大的伤害。43．Neither mother, father, nor any other relative can do one greater good than one's own well-directed mind.
不是母亲，不是父亲，也不是任何亲戚，能比得上导向于善的心，可为自己带来更大的幸福。第四：花品 Flowers
44．Who shall overcome this earth, this realm of Yama and this sphere of men and gods? Who shall bring to perfection the well-taught path of wisdom as an expert garland-maker would his floral design?
谁能征服大地（即此身）、阎魔界（即四恶道）与人天界？谁能如熟练的花匠采花般，印证善说的真理之道？
45．A striver-on-the path shall overcome this earth, this realm of Yama and this sphere of men and gods. The striver-on-the-path shall bring to perfection the well-taught path of wisdom, as an expert garland-maker would his floral design.
圣学者将征服大地、阎魔界与人天界。圣学者能如熟练的花匠采花般，印证善说的真理之道。（注：学者是至少已证悟须陀洹道，但还未证得阿罗汉果的圣人。）
46．Realizing that this body is like froth, penetrating its mirage-like nature, and plucking out Mara's flower-tipped arrows of sensuality, go beyond sight of the King of Death!
知道此身如水泡般无常，以及觉知它如海市蜃楼般毫无实质，他将切断魔王之花，脱离死亡之王的视线。
47. As a mighty flood sweeps away the sleeping village, so death carries away the person of distracted mind who only plucks the flowers (of pleasure).
采（欲乐之）花的人，心执著于欲乐，他被死亡带走，如酣睡之村被洪水冲走。
48．The Destroyer brings under his sway the person of distracted mind who, insatiate in sense desires, only plucks the flowers (of pleasure).
采（欲乐之）花的人，心执著于欲乐，他无法满足己欲，只有被死魔征服。
49．As a bee gathers honey from the flower without injuring its color or fragrance, even so the sage goes on his alms-round in the village.
如蜜蜂采花粉时，不损伤花朵，亦不损伤其色及香味，只取其蜜，而后飞走。且让智者同样（不损害到村民的信心及财富）地在村子里活动。
50．Let none find fault with others; let none see the omissions and commissions of others. But let one see one's own acts, done and undone.
不应观察他人的过失，或已做与未做的（善恶）事；应只省察自己已做与未做的事。51．Like a beautiful flower full of color but without fragrance, even so, fruitless are the fair words of one who does not practice them.
如美丽却不香的花朵，不能为戴花者带来香气；同样的，不依言实行之人的善语，亦是没有结果的。
52．Like a beautiful flower full of color and also fragrant, even so, fruitful are the fair words of one who practices them.
如美丽且香的花朵，能为戴花者带来香气；同样的，依言实行之人的善语，（肯定）是有结果的。
53．As from a great heap of flowers many garlands can be made, even so should many good deeds be done by one born a mortal.
如花匠能用群花制造许多花饰，还需生死的人亦可（依于信心慷慨地善用其财富）做许多善事。
54．Not the sweet smell of flowers, not even the fragrance of sandal, tagara, or jasmine blows against the wind. But the fragrance of the virtuous blows against the wind. Truly the virtuous man pervades all directions with the fragrance of his virtue. 花香不能逆风吹送，檀香木、多伽罗及茉莉之香亦不能；只有具德者之香才能逆风吹送，具德者之香能吹送至一切方向。
55．Of all the fragrances — sandal, tagara, blue lotus and jasmine — the fragrance of virtue is the sweetest.
有檀香木、多伽罗、莲花及茉莉之香，然而，戒行之香远胜一切香味。
56． Faint is the fragrance of tagara and sandal, but excellent is the fragrance of the virtuous, wafting even amongst the gods.
多伽罗与檀香木之香是微不足道的，具德者之香才是最胜的，甚至能向上飘送至天界。57．Mara never finds the path of the truly virtuous, who abide in heedfulness and
are freed by perfect knowledge.
魔王找不到戒行具足、精进，及以正智获得解脱者所行之道。
（注：阿罗汉已不会再生，魔王尽了全力也找不到阿罗汉死后去了哪里。）
58-59．Upon a heap of rubbish in the road-side ditch blooms a lotus, fragrant and pleasing. Even so, on the rubbish heap of blinded mortals the disciple of the Supremely Enlightened One shines resplendent in wisdom.
如在大道旁的垃圾堆中，可能长着芳香的莲花；在众生杂堆中，亦可能出现佛弟子，其智慧的明亮，远远超越盲目的凡夫俗子。
第五：愚人品 The Fool
60．Long is the night to the sleepless; long is the league to the weary. Long is worldly existence to fools who know not the Sublime Truth.
对于无法入睡的人，黑夜实在漫长；对于疲惫的旅人，一由旬亦非常遥远；对于不知正法的愚人，生死轮回极漫长。
61．Should a seeker not find a companion who is better or equal, let him resolutely pursue a solitary course; there is no fellowship with the fool.
在旅途上，若找不到比自己更好或同等的同伴，就让他坚定地独自前进，绝无与愚者为伴这一回事。
62．The fool worries, thinking, "I have sons, I have wealth." Indeed, when he himself is not his own, whence are sons, whence is wealth?
“我有儿子，我有财富。”因此（执著的）愚者感到苦恼。事实上，他自己也不是自己的，儿子与财富又怎能是他的呢？
63．A fool who knows his foolishness is wise at least to that extent, but a fool who thinks himself wise is a fool indeed.
自知愚昧的愚人，基于这点是个智者；自以为是智者的愚人，才是真正的愚者。64．Though all his life a fool associates with a wise man, he no more comprehends the Truth than a spoon tastes the flavor of the soup.
即使愚人尽其一生亲近智者，亦不能知见真理，如勺子不知汤的味道。
65．Though only for a moment a discerning person associates with a wise man, quickly he comprehends the Truth, just as the tongue tastes the flavor of the soup.
利慧者虽只与智者相处片刻，却能迅速地知见真理，如舌头能知汤的味道。
66．Fools of little wit are enemies unto themselves as they move about doing evil deeds, the fruits of which are bitter.
对于无知的愚人，他即是自己的敌人，他四处造下恶业，带来苦果的恶业。
67．Ill done is that action of doing which one repents later, and the fruit of which one, weeping, reaps with tears.
若做了某事会后悔，以及受其果报时，他泪流满面地悲泣，那即是没有善行其事。68．Well done is that action of doing which one repents not later, and the fruit of which one, reaps with delight and happiness.
若做了某事不会后悔，以及受其果报时，他感到欢喜快乐，那即是已经善行其事。
69．So long as an evil deed has not ripened, the fool thinks it as sweet as honey. But when the evil deed ripens, the fool comes to grief.
只要恶业还未成熟，愚者以为它是甜如蜜的；然而当恶业成熟时，愚者就得为它受苦。70．Month after month a fool may eat his food with the tip of a blade of grass, but he still is not worth a sixteenth part of the those who have comprehended the Truth.
即使愚者月复一月地修苦行，只以古沙草片摄取饮食，却依然比不上已思惟真谛者（圣人）的十六分之一。
71．Truly, an evil deed committed does not immediately bear fruit, like milk that does not turn sour all at once. But smoldering, it follows the fool like fire covered by ashes.
恶业不会即刻带来果报，如刚挤出的牛奶不会即刻凝固，但它依然跟随着愚者，如盖上灰的活火炭。
72．To his own ruin the fool gains knowledge, for it cleaves his head and destroys his innate goodness.
愚人的知识只会伤害他自己，它毁灭了他的福业，也使他的头颅(智慧)破裂。
73．The fool seeks undeserved reputation, precedence among monks, authority over monasteries, and honor among householders.
无知的比丘，贪求自己不当得的恭敬，想要在众比丘中居先，要在寺院里掌权，以及贪求与他非亲之人的顶礼。
74． "Let both laymen and monks think that it was done by me. In every work, great and small, let them follow me" — such is the ambition of the fool; thus his desire and pride increase.
“诸事皆因我而成就。无论一切大事小事，且让他们听从我的指示。”且让在家众与比丘们都想：
这是愚人的想法，增长其贪欲与我慢。
75．One is the quest for worldly gain, and quite another is the path to Nibbana. Clearly understanding this, let not the monk, the disciple of the Buddha, be carried away by worldly acclaim, but develop detachment instead.
诚然，一个是导向世俗成就之道，另一个则是导向涅盘之道。明了这一点，身为佛弟子的比丘，不应乐于世俗的成就与恭敬，而应培育舍离与不执取。
第六：智者品 The Wise
76．Should one find a man who points out faults and who reproves, let him follow such a wise and sagacious person as one would a guide to hidden treasure. It is always better, and never worse, to cultivate such an association.
人们应跟随指摘人们过失的智者，如同跟随向导至被埋没的宝藏。对于跟随此智者的人，只有益处，绝无厄难。
77．Let him admonish, instruct and shield one from wrong; he, indeed, is dear to the good and detestable to the evil.
智者应训诫他人，给予他人劝告，以及防止他人犯错。这种人受到善人喜爱，只有恶人才会讨厌他。
78．Do not associate with evil companions; do not seek the fellowship of the vile. Associate with the good friends; seek the fellowship of noble men.
人们不应亲近恶友，亦不应亲近卑劣之人。人们应亲近善友，以及亲近智者。
79． He who drinks deep the Dhamma lives happily with a tranquil mind. The wise man ever delights in the Dhamma made known by the Noble One (the Buddha).
饮法之人，以安乐之心愉快地活着；智者常乐于圣者所说之法。
80． Irrigators regulate the rivers; fletchers straighten the arrow shaft; carpenters shape the wood; the wise control themselves.
治水者疏导水，矢师矫正箭，木匠修饰木，智者制伏自己。
81．Just as a solid rock is not shaken by the storm, even so the wise are not affected
by praise or blame.
如同岩石不受狂风动摇，智者亦不受毁誉动摇。
82．On hearing the Teachings, the wise become perfectly purified, like a lake deep, clear and still.
如同既深且清又平静的水池，智者听闻正法后变得安详。
83．The good renounce (attachment for) everything. The virtuous do not prattle with a yearning for pleasures. The wise show no elation or depression when touched by happiness or sorrow.
诚然，具德者舍弃了一切（执著），不以贪欲之心交谈；当面对快乐或痛苦时，智者不显示出欢喜或悲愁。
84．He is indeed virtuous, wise, and righteous who neither for his own sake nor for the sake of another (does any wrong), who does not crave for sons, wealth, or kingdom, and does not desire success by unjust means.
他不会为了自己或他人造恶，不会造恶以求获得子女、财富或王国，不会以卑劣的手段获取成就。只有这种人才是真正的——具德、睿智及公正。
85．Few among men are those who cross to the farther shore. The rest, the bulk of men, only run up and down the hither bank.
到达彼岸（涅盘）的人，只有少数几个；其他所有的人，皆在此岸（生死轮回）来去徘徊。86．But those who act according to the perfectly taught Dhamma will cross the realm of Death, so difficult to cross.
然而，依照善说之法实行的人，能够到达彼岸，越渡了极难越渡的死界(生死轮回)。
87-88．Abandoning the dark way, let the wise man cultivate the bright path. Having gone from home to homelessness, let him yearn for that delight in detachment, so difficult to enjoy. Giving up sensual pleasures, with no attachment, let the wise man cleanse himself of defilements of the mind.
离家后走向无家的智者，应舍弃黑暗而培育光明。他应乐于独处、无著与涅盘，这是凡夫俗子难以享受的。他亦应舍弃欲乐，不执著于任何事物，清净自己心中的一切污秽。89．Those whose minds have reached full excellence in the factors of enlightenment, who, having renounced acquisitiveness, rejoice in not clinging to things — rid of cankers, glowing with wisdom, they have attained Nibbana in this very life.
心已圆满地培育了七觉支，以及舍弃了一切贪欲的人，乐于自己已舍弃了执著。此人已根除了一切烦恼，拥有阿罗汉道智明亮之光，在此界已证得了涅盘。
第七：阿罗汉品 The Arahant
90．The fever of passion exists not for him who has completed the journey, who is sorrowless and wholly set free, and has broken all ties.
旅程已尽，解脱了苦及一切，已消灭了一切束缚的人，不再苦恼。
91．The mindful ones exert themselves. They are not attached to any home; like swans that abandon the lake, they leave home after home behind.
有正念的人勤于修行，不乐于家（即欲乐的生活）；如同天鹅舍弃泥沼，他们舍弃一切住家生活（即一切贪欲）。
92．Those who do not accumulate and are wise regarding food, whose object is the Void, the Unconditioned Freedom — their track cannot be traced, like that of birds in the air.
他们不储藏，饮食时适当地省察。他们的目标是空与无相的解脱。他们的去处无法追寻，如
同鸟在天空中所经之路（无迹）。
93．He whose cankers are destroyed and who is not attached to food, whose object is the Void, the Unconditioned Freedom — his path cannot be traced, like that of birds in the air.
他已解脱烦恼，不执著于饮食。他的目标是空与无相的解脱。他的行道无法追寻，如同鸟在天空中所经之路。
94．Even the gods hold dear the wise one, whose senses are subdued like horses well trained by a charioteer, whose pride is destroyed and who is free from the cankers. 他诸根平静，如同被马车夫驯服的马，他已脱离我慢及诸烦恼，这平稳的人受到天神喜爱。95．There is no more worldly existence for the wise one who, like the earth, resents nothing, who is firm as a high pillar and as pure as a deep pool free from mud. 阿罗汉如大地般坚忍，不会受到刺激而生气；他有如门柱般稳固，不受生命中的起落所动摇；他有如无淤泥的水池般安宁清净。这样的人是不会再有轮回的了。
96．Calm is his thought, calm his speech, and calm his deed, who, truly knowing, is wholly freed, perfectly tranquil and wise.
完全解脱、寂静与平稳者，他意平静、语平静、身亦平静。
97． The man who is without blind faith, who knows the Uncreated, who has severed all links, destroyed all causes (for karma, good and evil), and thrown out all desires — he, truly, is the most excellent of men.
他不盲信，以证悟无为（涅盘），断除了生死轮回的束缚，不再造善恶业，舍弃了一切渴爱，他的确是至上者（阿罗汉）。
98．Inspiring, indeed, is that place where Arahants dwell, be it a village, a forest, a vale, or a hill.
在村子或森林里，在山谷中或山上，无论阿罗汉住在何处，其地都令人感到愉悦。99．Inspiring are the forests in which worldlings find no pleasure. There the passionless will rejoice, for they seek no sensual pleasures.
森林是令人感到愉悦之地，然而凡夫俗子却不喜爱它；只有无欲之人才会喜爱森林，因为他们不追求欲乐。
第八：千品 Thousands
100．Better than a thousand useless words is one useful word, hearing which one attains peace.
一句有意义及听后心得平静的话，好过千句无意义、与证悟涅盘无关的话。
101． Better than a thousand useless verses is one useful verse, hearing which one attains peace.
一首有意义及听后心得平静的偈，好过千首无意义、与证悟涅盘无关的偈。
102．Better than reciting a hundred meaningless verses is the reciting of one verse of Dhamma, hearing which one attains peace.
背诵一首有意义及听后心得平静的偈，好过背诵百首无意义、与证悟涅盘无关的偈。103．Though one may conquer a thousand times a thousand men in battle, yet he indeed is the noblest victor who conquers himself.
即使人们在战场上战胜千人千次，然而，能战胜自己的人，才是真正的至上胜利者。104．Self-conquest is far better then the conquest of others.
战胜自己的确远胜于战胜他人。
105．Not even a god, an angel, Mara or Brahma can turn into defeat the victory of a person who is self-subdued and ever restrained in conduct.
天神、乾达婆、魔王与梵天，都赢不过已制伏自己者的胜利。
106． Though month after month for a hundred years one should offer sacrifices by the thousands, yet if only for a moment one should worship those of perfected minds that honor is indeed better than a century of sacrifice.
虽人月复一月布施千个钱币（给普通人）长达百年，然而，向一位有修行的人(修习观禅的比丘)顶礼一刹那，却胜过百年的布施（给普通人）。
107．Though for a hundred years one should tend the sacrificial fire in the forest, yet if only for a moment one should worship those of perfected minds, that worship is indeed better than a century of sacrifice.
虽人在林中拜祭圣火百年，然而，向一位有修行的人顶礼一刹那，却胜过拜祭圣火百年。108．Whatever gifts and oblations one seeking merit might offer in this world for a whole year, all that is not worth one fourth of the merit gained by revering the Upright Ones, which is truly excellent.
虽人整年作了许多大小布施，然而这一切布施却比不上向行正道的圣者顶礼的福业的四分之一。
109．To one ever eager to revere and serve the elders, these four blessing accrue: long life and beauty, happiness and power.
时常尊敬长辈及具德者之人的四种利益会增长，即：寿命、美貌、快乐与力量。
110． Better it is to live one day virtuous and meditative than to live a hundred years immoral and uncontrolled.
有德及有禅修的一天，好过无德与不能自制诸根的百年生命。
111．Better it is to live one day wise and meditative than to live a hundred years foolish and uncontrolled.
禅修智者的一天，好过不能自制诸根之愚人的百年生命。
112．Better it is to live one day strenuous and resolute than to live a hundred years sluggish and dissipated.
精进于禅修者的一天，好过怠惰之人的百年生命。
113．Better it is to live one day seeing the rise and fall of things than to live as hundred years without ever seeing the rise and fall of things.
知见五蕴生灭者的一天，好过不能知见五蕴生灭者的百年生命。
114．Better it is to live one day seeing the Deathless than to live a hundred years without ever seeing the Deathless.
知见不死道（涅盘）者的一天，好过不能知见不死道者的百年生命。
115．Better it is to live one day seeing the Supreme Truth than to live a hundred years without ever seeing the Supreme Truth.
知见至上法(出世间法)者的一天，好过不能知见至上法者的百年生命。
第九：恶品 Evil
116．Hasten to do good; restrain your mind from evil. He who is slow in doing good, his mind delights in evil.
应速于行善及防止心造恶，因为行善缓慢之心乐于邪恶。
117．Should a person commit evil, let him not do it again and again. Let him not find
pleasure therein, for painful is the accumulation of evil.
若人造了恶，他不应重犯，不应乐于造恶，累积邪恶将导致痛苦。
118．Should a person do good, let him do it again and again. Let him find pleasure therein, for blissful is the accumulation of good.
若人行了善，他应常常行善，应乐于行善，累积善业将导致快乐。
119．It may be well with the evil-doer as long as the evil ripens not. But when it does ripen, then the evil-doer sees (the painful results of) his evil deeds.
只要恶业还未成熟，恶人依然会看到快乐；但当恶业成熟时，他就会遭受恶果。
120． It may be ill with the doer of good as long as the good ripens not. But when it does ripen, then the doer of good sees (the pleasant results of) his good deeds. 只要善业还未成熟，善人依然会遭受痛苦；但当善业成熟时，他得享善业的福报。121．Think not lightly of evil, saying, "It will not come to me." Drop by drop is the water pot filled. Likewise, the fool, gathering it little by little, fills himself with evil.
莫轻视恶行，以为“小恶不会为我带来果报”；如同滴水能注满水瓶，愚人累积小恶至罪恶满盈。
122．Think not lightly of good, saying, "It will not come to me." Drop by drop is the water pot filled. Likewise, the wise man, gathering it little by little, fills himself with good.
莫轻视善行，以为“小善不会为我带来果报”；如同滴水能注满水瓶，智者累积小善至福德满盈。
123．Just as a trader with a small escort and great wealth would avoid a perilous route, or just as one desiring to live avoids poison, even so should one shun evil. 如财多而随从少的富商避开危险的路线，如想要生存之人避免毒药，人们亦应避免邪恶。124．If on the hand there is no wound, one may carry even poison in it. Poison does not affect one who is free from wounds. For him who does no evil, there is no ill. 若手无创口则可以手持毒，因毒不入侵无创口之人；不造恶者是不会有罪恶的。
125．Like fine dust thrown against the wind, evil falls back upon that fool who offends an inoffensive, pure and guiltless man.
若人冒犯了不应受到冒犯、清净无染者（即阿罗汉），该罪恶返归于愚人，如逆风扬尘。126．Some are born in the womb; the wicked are born in hell; the devout go to heaven; the stainless pass into Nibbana.
有些人投生母胎，邪恶者堕入地狱，正直之人上生天界，无烦恼者(阿罗汉)入般涅盘。127．Neither in the sky nor in mid-ocean, nor by entering into mountain clefts, nowhere in the world is there a place where one may escape from the results of evil deeds. 无论是在虚空中、海洋里，山洞内或世上任何地方，都无处可令人逃脱恶业的果报。128．Neither in the sky nor in mid-ocean, nor by entering into mountain clefts, nowhere in the world is there a place where one will not be overcome by death.
无论是在虚空中、海洋里、山洞内或世上任何地方，都无处可令人逃脱死亡。
第十：惩罚品 Violence
129．All tremble at violence; all fear death. Putting oneself in the place of another, one should not kill nor cause another to kill.
一切众生都害怕刑罚，都害怕死亡。推己及人，人们不应杀害他人，或唆使他人杀害生命。130．All tremble at violence; life is dear to all. Putting oneself in the place of
another, one should not kill nor cause another to kill.
一切众生都害怕刑罚，都爱惜自己的生命。推己及人，人们不应杀害他人，或唆使他人杀害生命。
131．One who, while himself seeking happiness, oppresses with violence other beings who also desire happiness, will not attain happiness hereafter.
伤害他人以求己乐者，来世不得安乐。
132．One who, while himself seeking happiness, does not oppress with violence other beings who also desire happiness, will find happiness hereafter.
不伤害他人以求己乐者，来世得享安乐。
133．Speak not harshly to anyone, for those thus spoken to might retort. Indeed, angry speech hurts, and retaliation may overtake you.
莫向任何人粗言恶语，受辱骂者将会反击。愤怒之言的确是苦因，换来的只是痛击。134．If, like a broken gong, you silence yourself, you have approached Nibbana, for vindictiveness is no longer in you.
若你能保持沉默平静，向一只破裂之鼓不再声响，你肯定会证悟涅盘，不再存有愤怒。135．Just as a cowherd drives the cattle to pasture with a staff, so do old age and death drive the life force of beings (from existence to existence).
如同牧牛者以棍棒驱赶牛群至牧场，老与死亦在驱逐着众生的寿命。
136．When the fool commits evil deeds, he does not realize (their evil nature). The witless man is tormented by his own deeds, like one burnt by fire.
愚人造恶时不知其恶，然而他却因自己的恶业而受苦，如同被火焚烧的人。
137．He who inflicts violence on those who are unarmed, and offends those who are inoffensive, will soon come upon one of these ten states:
若人以棍棒伤害无害、不当受到伤害的人，他会很快就遭受到以下十种恶果之一：
138-140．Sharp pain, or disaster, bodily injury, serious illness, or derangement of mind, trouble from the government, or grave charges, loss of relatives, or loss of wealth, or houses destroyed by ravaging fire; upon dissolution of the body that ignorant man is born in hell.
他会受到剧痛，或不幸，或身体伤残，或重病，或发疯，或因国王发怒而遭殃，或被诬陷，或失去亲人，或财产破毁，或家被火烧毁。该愚人死后将会堕入地狱。
141．Neither going about naked, nor matted locks, nor filth, nor fasting, nor lying on the ground, nor smearing oneself with ashes and dust, nor sitting on the heels (in penance) can purify a mortal who has not overcome doubt.
不是裸行，不是结，不是以泥涂身，不是睡在露天之下，不是以灰尘涂身，也不是蹲着勤修能够清净还未破除疑惑的人。
142．Even though he be well-attired, yet if he is posed, calm, controlled and established in the holy life, having set aside violence towards all beings — he, truly, is a holy man, a renunciate, a monk.
虽有庄严其身，若他是平静的、脱离了烦恼、制伏了诸根、拥有道智、完全清净及舍弃了对一切众生的嗔恨，那么，他的确是婆罗门，是沙门，是比丘。（注：在此，婆罗门、沙门与比丘都是指阿罗汉。）
143．Only rarely is there a man in this world who, restrained by modesty, avoids reproach, as a thoroughbred horse avoids the whip.
在这世上，由于羞于为恶而自制者是稀有的，他保持警觉及不造令人指责之事，如良马不会
作出受到鞭打的导因。
144．Like a thoroughbred horse touched by the whip, be strenuous, be filled with spiritual yearning. By faith and moral purity, by effort and meditation, by investigation of the truth, by being rich in knowledge and virtue, and by being mindful, destroy this unlimited suffering.
如良马受到鞭策，人们应精进及对生死轮回感到悚惧。以信、戒、精进、定、抉择法、具足明行与正念来解脱这无量之苦。
145．Irrigators regulate the waters, fletchers straighten arrow shafts, carpenters shape wood, and the good control themselves.
治水者疏导水，矢师矫正箭，木匠修饰木，善行者制伏自己。
第十一：老品 Old Age
146．When this world is ever ablaze, why this laughter, why this jubilation? Shrouded in darkness, will you not see the light?
（世间）常在烧，为何还有欢笑？为何还有喜悦？当被黑暗覆蔽时，为何不寻求明灯？147．Behold this body — a painted image, a mass of heaped up sores, infirm, full of hankering — of which nothing is lasting or stable!
看这被装饰的身体，它是一堆的疮痍，由（骨头）所支持，多病与拥有许多（欲）念。此身的确不坚固及不能常存。
148．Fully worn out is this body, a nest of disease, and fragile. This foul mass breaks up, for death is the end of life.
这身体随着年纪衰老，它是一窠的疾病，易坏的。当这恶臭的污秽体分解时，生命真的结束于死亡。
149．These dove-colored bones are like gourds that lie scattered about in autumn. Having seen them, how can one seek delight?
这些灰白的骨头就像在秋天里被丢弃的葫芦一般，见到它们又有什么可喜的呢？
150．This city (body) is built of bones, plastered with flesh and blood; within are decay and death, pride and jealousy.
此城（身）以骨建成，再以血肉包装；内里藏着老、死、我慢与贬抑。
151．Even gorgeous royal chariots wear out, and indeed this body too wears out. But the Dhamma of the Good does not age; thus the Good make it known to the good.
装饰得华丽的皇家马车亦终须损坏，人体也是一样会变得衰老，然而善人之法(出世间法)不会老化。众善人如此互相说示。
152．The man of little learning grows old like a bull. He grows only in bulk, but, his wisdom does not grow.
这少闻之人如牡牛般长大，只增长肌肉，不增长智慧。
153．Through many a birth in samsara have I wandered in vain, seeking in the builder of this house (of life). Repeated birth is indeed suffering!
多世以来我在娑婆世界里漂流，找却找不到造屋者。生而复生的确真苦。
154．O house-builder, you are seen! You will not build this house again. For your rafters are broken and your ridgepole shattered. My mind has reached the Unconditioned;
I have attained the destruction of craving.
噢，造屋者，我看到你了。你将无法再造屋。你的柱子都断了，你的栋梁都毁了。我的心已证得无为，已灭尽渴爱。
（注：屋子是身体；造屋者是渴爱。无为即是涅盘；灭尽渴爱即已证得阿罗汉果。）
155．Those who in youth have not led the holy life, or have failed to acquire wealth, languish like old cranes in the pond without fish.
他们少壮时不修梵行，也不赚取财富；他们沮丧地浪费了生命，如同在无鱼的干池里的老鹭。156．Those who in youth have not lead the holy life, or have failed to acquire wealth, lie sighing over the past, like worn out arrows (shot from) a bow.
他们少壮时不修梵行，也不赚取财富；如已损坏的弓般无助地躺着，悲叹着种种的过去。
第十二：自品 The Self
157．If one holds oneself dear, one should diligently watch oneself. Let the wise man keep vigil during any of the three watches of the night.
若人懂得爱惜自身，他应当好好地保护自己。在（生命）三个阶段的任何阶段里，智者应保持（对邪恶）的警觉。
158． One should first establish oneself in what is proper; then only should one instruct others. Thus the wise man will not be reproached.
人们应自己先修好善法，然后才可教导他人。此等智者不会有烦恼。
159．One should do what one teaches others to do; if one would train others, one should be well controlled oneself. Difficult, indeed, is self-control.
自己所作的应如自己所教的；只有在完全制伏自己后才可制伏他人。制伏自己的确是很困难的。
160．One truly is the protector of oneself; who else could the protector be? With oneself fully controlled, one gains a mastery that is hard to gain.
自己的确是自己的依归，他人怎能作为自己的依归？制伏自己之后，人们获得了难得的归依处（阿罗汉果）。
161．The evil a witless man does by himself, born of himself and produced by himself, grinds him as a diamond grinds a hard gem.
自己所造之恶，由自己所生，由自己造成，它摧毁了愚人，如同金刚粉碎了宝石。162．Just as a single creeper strangles the tree on which it grows, even so, a man who is exceedingly depraved harms himself as only an enemy might wish.
如同蔓藤缠住娑罗树，无德者为自身所作的，正是其敌所愿的。
163．Easy to do are things that are bad and harmful to oneself. But exceedingly difficult to do are things that are good and beneficial.
要做对自己有害的恶事是很容易的，真正最难做的是对自己有益的善事。
164．Whoever, on account of perverted views, scorns the Teaching of the Perfected Ones, the Noble and Righteous Ones — that fool, like the bamboo, produces fruits only for self destruction.
持有邪见的愚人诽谤阿罗汉、圣者、住于正法者的教法，实是自我毁灭；如迦达迦树生果实，实是为自己带来灭亡。
165．By oneself is evil done; by oneself is one defiled. By oneself is evil left undone; by oneself is one made pure. Purity and impurity depended on oneself; no one can purify another.
只有自己才能造恶，自己才能污染自己；只有自己才能不造恶，自己才能清净自己。净与不净只看自己，无人能够清净他人。
166．Let one not neglect one's own welfare for the sake of another, however great. Clearly understanding one's own welfare, let one be intent upon the good.
无论利益他人的事有多重大，也莫忽视了自身的利益(道、果与涅盘)；清楚地知道了自身的
利益，他应当尽全力获取它。
第十三：世间品 The World
167．Follow not the vulgar way; live not in heedlessness; hold not false views; linger not long in worldly existence.
莫作卑劣事，莫怠惰过活，莫执持邪见，莫延长世界(生死轮回)。
168．Arise! Do not be heedless! Lead a righteous life. The righteous live happily both in this world and the next.
莫懒于执行（托钵的）责任，应细心地奉行此善行。实践此善行的人，今生来世皆安乐。169．Lead a righteous life; lead not a base life. The righteous live happily both in this world and the next.
应细心地奉行（托钵的）责任，莫跟随恶行（即不托钵）。实践此善行的人，今生来世皆安乐。170．One who looks upon the world as a bubble and a mirage, him the King of Death sees not.
若人能有如看待水泡，或看待海市蜃楼般，来看待这世界（即五蕴），那么，死亡之王就看不到他了。
171．Come! Behold this world, which is like a decorated royal chariot. Here fools flounder, but the wise have no attachment to it.
来吧，看看这世界（即五蕴）。它像华丽的皇家马车；愚人沉湎其中，但智者毫不执著于它。172．He who having been heedless is heedless no more, illuminates this world like the moon freed from clouds.
以前放逸，后来精进的人，如无云的明月，照亮这世间。
173．He, who by good deeds covers the evil he has done, illuminates this world like the moon freed from clouds.
以善(阿罗汉道智)扑灭了旧恶之人，如无云的明月，照亮这世间。
174．Blind is the world; here only a few possess insight. Only a few, like birds escaping from the net, go to realms of bliss.
这世界是黑暗的，在此中能（以观智）洞察之人很少。就像只有少数的鸟能逃脱罗网，只有少数几人能去到天界（与涅盘）。
175．Swans fly on the path of the sun; men pass through the air by psychic powers; the wise are led away from the world after vanquishing Mara and his host.
天鹅在天空中飞翔，有神通者在虚空中飞行；智者在战胜魔王与魔军之后，脱离了这世间（即证得涅盘）。
176．For a liar who has violated the one law (of truthfulness) who holds in scorn the hereafter, there is no evil that he cannot do.
违犯一种(真实)法，说妄语及漠视来世者，是无恶不可为的。
177．Truly, misers fare not to heavenly realms; nor, indeed, do fools praise generosity. But the wise man rejoices in giving, and by that alone does he become happy hereafter. 诚然，吝啬的人不会上生天界，愚人不会赞叹布施；然而智者随喜布施，因此来世获得安乐。178．Better than sole sovereignty over the earth, better than going to heaven, better even than lordship over all the worlds is the supramundane Fruition of Stream Entrance.
成为统治这大地唯一的大王，或上生天界，或统治全宇宙，都远远比不上证悟须陀洹果。
第十四：佛陀品 The Buddha
179．By what track can you trace that trackless Buddha of limitless range, whose
victory nothing can undo, whom none of the vanquished defilements can ever pursue? 佛陀的胜利是圆满的，再无世间的烦恼可生起。智慧无边的佛陀是超越道的，你能以何道引诱他？
180．By what track can you trace that trackless Buddha of limitless range, in whom exists no longer, the entangling and embroiling craving that perpetuates becoming? 再也没有罗网般的渴爱可带佛陀去任何地方（轮回）。智慧无边的佛陀是超越道的，你能以何道引诱他？
181．Those wise ones who are devoted to meditation and who delight in the calm of renunciation — such mindful ones, Supreme Buddhas, even the gods hold dear.
智者投入禅修中，乐于出离之寂静（即涅盘）。持有正念正觉者，甚至天神也敬爱。182．Hard is it to be born a man; hard is the life of mortals. Hard is it to gain the opportunity of hearing the Sublime Truth, and hard to encounter is the arising of the Buddhas.
甚难获得此人身，有死生命真难过，欲听正法真是难，甚难会有佛出世。
183．To avoid all evil, to cultivate good, and to cleanse one's mind — this is the teaching of the Buddhas.
不造一切恶，实行一切善，及清净自心，是诸佛所教。
184．Enduring patience is the highest austerity. "Nibbana is supreme," say the Buddhas. He is not a true monk who harms another, nor a true renunciate who oppresses others. 诸佛说：“忍辱是最好的德行，涅盘至上。”出家人不会伤害他人，伤人者不是沙门。185．Not despising, not harming, restraint according to the code of monastic discipline, moderation in food, dwelling in solitude, devotion to meditation — this is the teaching of the Buddhas.
莫辱骂、莫伤害、依照戒律自制饮食知节量、安住于静处、勤修增上心(禅定)，这是诸佛的教诫。
186-187．There is no satisfying sensual desires, even with the rain of gold coins. For sensual pleasures give little satisfaction and much pain. Having understood this, the wise man finds no delight even in heavenly pleasures. The disciple of the Supreme Buddha delights in the destruction of craving.
即使天降金币雨，欲念也不会满足。欲乐只有小小的甜头，却有很大的苦果。如此的明了，即使对天上的快乐，智者也不觉其乐；佛弟子只乐于断除爱染。
188．Driven only by fear, do men go for refuge to many places — to hills, woods, groves, trees and shrines.
当面对怖畏时，人们寻求种种归依处：高山、森林、公园、树木与寺院。
189．Such, indeed, is no safe refuge; such is not the refuge supreme. Not by resorting to such a refuge is one released from all suffering.
但这些都不是平安的归依处，不是最上的归依处。人们不能依此归依处而解脱一切苦。
190-191．He who has gone for refuge to the Buddha, the Teaching and his Order, penetrates with transcendental wisdom the Four Noble Truths — suffering, the cause of suffering, the cessation of suffering, and the Noble Eightfold Path leading to the cessation of suffering.
归依佛法僧者，以道智得见四圣谛，即苦、苦的起因、苦的止息与导向灭苦的八圣道。192．This indeed is the safe refuge, this the refuge supreme. Having gone to such a refuge, one is released from all suffering.
诚然，这是平安的归依处，是最上的归依处。依此归依处，人们得以解脱一切苦。193．Hard to find is the thoroughbred man (the Buddha); he is not born everywhere. Where such a wise man is born, that clan thrives happily.
最圣洁者(佛陀)是稀有的，他不会随处出生。无论这智者生于何处，其家皆得安乐。194．Blessed is the birth of the Buddhas; blessed is the enunciation of the sacred Teaching; blessed is the harmony in the Order, and blessed is the spiritual pursuit of the united truth-seeker.
诸佛的出世令人喜悦，正法的宣说令人喜悦，僧伽的和合令人喜悦，和合者之行令人喜悦。195．He who reveres those worthy of reverence, the Buddhas and their disciples, who have transcended all obstacles and passed beyond the reach of sorrow and lamentation. 他顶礼值得顶礼的人，即已克服障碍与脱离忧悲的佛陀或佛弟子。
196．He who reveres such peaceful and fearless ones, his merit none can compute by any measure.
此人向寂静无畏者顶礼所获得的功德，是无人能够计量的。
第十五：乐品 Happiness
197．Happy indeed we live, friendly amidst the hostile. Amidst hostile men we dwell free from hatred.
我们的确很安乐地活着。在众怨恨之中，我们无怨无恨；在众怨恨者中，我们住于无怨无恨。198．Happy indeed we live, friendly amidst the afflicted (by craving). Amidst afflicted men we dwell free from affliction.
我们的确很安乐地活着。在众病(道德之病)之中，我们无病患；在众病患者中，我们住于无病。
199．Happy indeed we live, free from avarice amidst the avaricious. Amidst the avaricious men we dwell free from avarice.
我们的确很安乐地活着。在众贪欲之中，我们无贪无欲；在众贪欲者之中，我们住于无贪无欲。
200．Happy indeed we live, we who possess nothing. Feeders on joy we shall be, like the Radiant Gods.
我们的确很安乐地活着，无忧无虑(无贪、无嗔及无痴)地活着。如同光音天的梵天神般，我们以喜悦为食。
201．Victory begets enmity; the defeated dwell in pain. Happily the peaceful live, discarding both victory and defeat.
胜利者招来仇敌，战败者活在苦恼里；舍弃胜败的寂静者(已断除烦恼的人)，得以安乐地过活。
202．There is no fire like lust and no crime like hatred. There is no ill like the aggregates (of existence) and no bliss higher than the peace (of Nibbana).
无火可比贪欲，无恶可比嗔恨，无苦可比五蕴，无乐可比寂静(涅盘)。
203．Hunger is the worst disease, conditioned things the worst suffering. Knowing this as it really is, the wise realize Nibbana, the highest bliss.
饥饿是最大的疾病，诸行(五蕴)则是最苦。智者如实知见它们后，得证至乐的涅盘。204．Health is the most precious gain and contentment the greatest wealth. A trustworthy person is the best kinsman, Nibbana is the highest bliss.
健康是最大的利益，知足是最大的财富，可信任的朋友是最亲的亲人，涅盘是至上的寂乐。205．Having savored the taste of solitude and peace (of Nibbana), pain-free and
stainless he becomes, drinking deep the taste of the bliss of the Truth.
得尝独处与寂静(涅盘)之味后，饮法悦者得以无畏无恶。
206．Good is it to see the Noble Ones; to live with them is ever blissful. One will always be happy by not encountering fools.
得见圣者是很好的，与他们相处常安乐；不见愚人亦是常安乐。
207．Indeed, he who moves in the company of fools grieves for longing. Association with fools is ever painful, like partnership with an enemy. But association with the wise is happy, like meeting one's own kinsmen.
与愚人同行者必会长期苦恼。与愚人相处常是苦，如与仇敌共生共活；与智者相处常是乐，如与亲人共生共活。
208．Therefore, follow the Noble One, who is steadfast, wise, learned, dutiful and devout. One should follow only such a man, who is truly good and discerning, even as the moon follows the path of the stars.
因此，人们应跟随智者、慧者、多闻者、持恒者及尽责的圣者；跟随这样的善智者，如同月亮顺着星道而行。
第十六：喜爱品 Affection
209．Giving himself to things to be shunned and not exerting where exertion is needed, a seeker after pleasures, having given up his true welfare, envies those intent upon theirs.
做了不该做的，该做的却不做；放弃修行而执取欲乐的人，将妒嫉精进者的成就。210．Seek no intimacy with the beloved and also not with the unloved, for not to see the beloved and to see the unloved, both are painful.
莫与亲爱者相处，莫与厌恶者相处；不见亲爱者是苦，见厌恶者也是苦。
211．Therefore hold nothing dear, for separation from the dear is painful. There are no bonds for those who have nothing beloved or unloved.
因此人们不应执著任何喜爱。与所爱者分离是苦；无爱无恨者无束缚。
212．From endearment springs grief, from endearment springs fear. From him who is wholly free from endearment there is no grief, whence then fear?
由喜爱引生忧愁，由喜爱引生恐惧。脱离喜爱者无忧，于他又有何可惧？
213．From affection springs grief, from affection springs fear. From him who is wholly free from affection there is no grief, whence then fear?
由亲爱引生忧愁，由亲爱引生恐惧。脱离亲爱者无忧，于他又有何可惧？
214．From attachment springs grief, from attachment springs fear. From him who is wholly free from attachment there is no grief, whence then fear?
由欲乐引生忧愁，由欲乐引生恐惧。脱离欲乐者无忧，于他又有何可惧？
215．From lust springs grief, from lust springs fear. From him who is wholly free from craving there is no grief; whence then fear?
由渴爱引生忧愁，由渴爱引生恐惧。脱离渴爱者无忧，于他又有何可惧？
216．From craving springs grief, from craving springs fear. From him who is wholly free from craving there is no grief; whence then fear?
由渴爱引生忧愁，由渴爱引生恐惧。脱离渴爱者无忧，于他又有何可惧？
217．People hold dear him who embodies virtue and insight, who is principled, has
realized the truth, and who himself does what he ought to be doing.
具足戒行与智见、住于法、了悟真谛及实行自己的任务者，为人人所爱。
218．One who is intent upon the Ineffable (Nibbana), dwells with mind inspired (by supramundane wisdom), and is no more bound by sense pleasures — such a man is called "One Bound Upstream."
欲求到达超言说（即涅盘），其心盈满正虑（三果），及不再执著于欲界的人，是为“上流人”(肯定会生于净居天的阿那含圣者)。
219．When, after a long absence, a man safely returns from afar, his relatives, friends and well-wishers welcome him home on arrival.
如长久在异乡之人，从远方平安归来时，其亲友及愿他幸福的人，都愉快地欢迎他归来。220．As kinsmen welcome a dear one on arrival, even so his own good deeds will welcome the doer of good who has gone from this world to the next.
同样地，在今生行善者去到来世时，他以前所造的善业会迎接他，如同亲戚迎接亲爱的人归来。
第十七：忿怒品 Anger
221．One should give up anger, renounce pride, and overcome all fetters. Suffering never befalls him who clings not to mind and body and is detached.
舍弃忿怒、舍弃我慢、克服一切结。苦恼不会降临不执著名色与无烦恼(无贪嗔痴)之人。222．He who checks rising anger as a charioteer checks a rolling chariot, him I call a true charioteer. Others only hold the reins.
若人能如善御马者制止疾行的马车般抑制忿怒，我称此人为真正的御者，余者只是执缰人而已。
223．Overcome the angry by non-anger; overcome the wicked by goodness; overcome the miser by generosity; overcome the liar by truth.
以无忿（即慈爱）战胜忿怒者，以善战胜恶人，以布施战胜吝啬的人，以说真实语战胜妄语者。
224．Speak the truth; yield not to anger; when asked, give even if you only have a little. By these three means can one reach the presence of the gods.
人们应说真实语、不忿怒、（己物虽少）仍然施与企求者；以此三事他得以上生天界。225．Those sages who are inoffensive and ever restrained in body, go to the Deathless State, where, having gone, they grieve no more.
圣者不伤害他人，常防护自身行为，去到不死（的涅盘），在其地无忧无愁。
226．Those who are ever vigilant, who discipline themselves day and night, and are ever intent upon Nibbana — their defilements fade away.
时刻保持醒觉的人，日以续夜地训练自己，他真心地朝向涅盘，总有一天他的烦恼必会止息。227．O Atula! Indeed, this is an ancient practice, not one only of today: they blame those who remain silent, they blame those who speak much, they blame those who speak in moderation. There is none in the world who is not blamed.
噢，阿都拉，这并不是新的，自古以来即是如此。人们指责沉默的人，指责多话的人，也指责少语的人。在这世间是无人不受指责的。
228．There never was, there never will be, nor is there now, a person who is wholly blamed or wholly praised.
在过去、未来与现在，都没有只受指责或只受称赞的人。
229．But the man whom the wise praise, after observing him day after day, is one of
flawless character, wise, and endowed with knowledge and virtue.
智者日复一日地检讨后，他会称赞真正无过失、贤明及智慧与戒行兼备的人。
230．Who can blame such a one, as worthy as a coin of refined gold? Even the gods praise him; by Brahma, too, is he praised.
谁会指责这有如纯金之人？他为天神所称赞，甚至梵天也称赞。
231．Let a man guard himself against irritability in bodily action; let him be controlled in deed. Abandoning bodily misconduct, let him practice good conduct in deed.
防止身恶行，善制御己身；舍弃身恶行，培育身善行。
232．Let a man guard himself against irritability in speech; let him be controlled in speech. Abandoning verbal misconduct, let him practice good conduct in speech. 防止语恶行，善制御己语；舍弃语恶行，培育语善行。
233．Let a man guard himself against irritability in thought; let him be controlled in mind. Abandoning mental misconduct, let him practice good conduct in thought. 防止意恶行，善制御己意；舍弃意恶行，培育意善行。
234．The wise are controlled in bodily action, controlled in speech and controlled in thought. They are truly well-controlled.
智者制御身，御语亦御意；智者于自制，真能善圆满。
第十八：污垢品 Impurity
235．Like a withered leaf are you now; death's messengers await you. You stand on the eve of your departure, yet you have made no provision for your journey!
如今你就像一片枯叶，死亡使者已在你近旁；你就要开始漫长的旅程了，然而却没有旅费。236．Make an island for yourself! Strive hard and become wise! Rid of impurities and cleansed of stain, you shall enter the celestial abode of the Noble Ones.
你应当为自己建个归依处，快快勤修以成为智者。在清除污垢与解脱烦恼之后，你会上生天界的圣地。
237．Your life has come to an end now; You are setting forth into the presence of Yama, the king of death. No resting place is there for you on the way, yet you have made no provision for the journey!
你的生命已到了终点，就快要去见死亡之王了，途中又没有休息站，然而你却没有旅费。238．Make an island unto yourself! Strive hard and become wise! Rid of impurities and cleansed of stain, you shall not come again to birth and decay.
你应当为自己建个归依处，快快勤修以成为智者。在清除污垢与解脱烦恼之后，你将不会再有生与老。
239．One by one, little by little, moment by moment, a wise man should remove his own impurities, as a smith removes his dross from silver.
智者渐次地、一点点地、刹那至刹那地清除自己的污垢，如同金匠清除银或金的杂质。240．Just as rust arising from iron eats away the base from which it arises, even so, their own deeds lead transgressors to states of woe.
如铁锈自铁而生，生锈后反蚀其铁；同样地，造恶者的恶业导致他投生恶道。
241．Non-repetition is the bane of scriptures; neglect is the bane of a home; slovenliness is the bane of personal appearance, and heedlessness is the bane of a guard.
不背诵是学习的污垢，不维修是屋子的污垢，懈怠是美貌的污垢，无正念是守护者的污垢。