The Dhammapada (Max Müller, 1881)第 19 品 · 英譯

256–257 A man is not just if he carries a matter by violence; no, he who distinguishes both right and wrong, who is learned and leads others, not by violence, but by law and equity, and who is guarded by the law and intelligent, he is called just.256–257 A man is not just if he carries a matter by violence; no, he who distinguishes both right and wrong, who is learned and leads others, not by violence, but by law and equity, and who is guarded by the law and intelligent, he is called just.258 A man is not learned because he talks much; he who is patient, free from hatred and fear, he is called learned.258 A man is not learned because he talks much; he who is patient, free from hatred and fear, he is called learned.

259 A man is not a supporter of the law because he talks much; even if a man has learnt little, but sees the law bodily, he is a supporter of the law, a man who never neglects the law.259 A man is not a supporter of the law because he talks much; even if a man has learnt little, but sees the law bodily, he is a supporter of the law, a man who never neglects the law.260 A man is not an elder because his head is grey; his age may be ripe, but he is called `Old-in-vain.'260 A man is not an elder because his head is grey; his age may be ripe, but he is called `Old-in-vain.'261 He in whom there is truth, virtue, love, restraint, moderation, he who is free from impurity and is wise, he is called an elder.261 He in whom there is truth, virtue, love, restraint, moderation, he who is free from impurity and is wise, he is called an elder.

262 An envious greedy, dishonest man does not become respectable by means of much talking only, or by the beauty of his complexion.262 An envious greedy, dishonest man does not become respectable by means of much talking only, or by the beauty of his complexion.263 He in whom all this is destroyed, and taken out with the very root, he, when freed from hatred and wise, is called respectable.263 He in whom all this is destroyed, and taken out with the very root, he, when freed from hatred and wise, is called respectable.264 Not by tonsure does an undisciplined man who speaks falsehood become a Samana; can a man be a Samana who is still held captive by desire and greediness?264 Not by tonsure does an undisciplined man who speaks falsehood become a Samana; can a man be a Samana who is still held captive by desire and greediness?

265 He who always quiets the evil, whether small or large, he is called a Samana (a quiet man), because he has quieted all evil.265 He who always quiets the evil, whether small or large, he is called a Samana (a quiet man), because he has quieted all evil.266 A man is not a mendicant (Bhikshu) simply because he asks others for alms; he who adopts the whole law is a Bhikshu, not he who only begs.266 A man is not a mendicant (Bhikshu) simply because he asks others for alms; he who adopts the whole law is a Bhikshu, not he who only begs.267 He who is above good and evil, who is chaste, who with knowledge passes through the world, he indeed is called a Bhikshu.267 He who is above good and evil, who is chaste, who with knowledge passes through the world, he indeed is called a Bhikshu.

268–269 A man is not a Muni because he observes silence (mona, i.e. mauna), if he is foolish and ignorant; but the wise who, taking the balance, chooses the good and avoids evil, he is a Muni, and is a Muni thereby; he who in this world weighs both sides is called a Muni.268–269 A man is not a Muni because he observes silence (mona, i.e. mauna), if he is foolish and ignorant; but the wise who, taking the balance, chooses the good and avoids evil, he is a Muni, and is a Muni thereby; he who in this world weighs both sides is called a Muni.270 A man is not an elect (Ariya) because he injures living creatures; because he has pity on all living creatures, therefore is a man called Ariya.270 A man is not an elect (Ariya) because he injures living creatures; because he has pity on all living creatures, therefore is a man called Ariya.

271–272 Not only by discipline and vows, not only by much learning, not by entering into a trance, not by sleeping alone, do I earn the happiness of release which no worldling can know. Bhikshu, be not confident as long as thou hast not attained the extinction of desires.271–272 Not only by discipline and vows, not only by much learning, not by entering into a trance, not by sleeping alone, do I earn the happiness of release which no worldling can know. Bhikshu, be not confident as long as thou hast not attained the extinction of desires.