Перевод Фридриха Макса Мюллера, английский. Полный перевод стихов 1–423 из цифровой публикации Project Gutenberg № 2017. Введение, примечания и указатель исходного тома здесь не воспроизведены.
THE DHAMMAPADA
A Collection of Verses Being One of the Canonical Books of the Buddhists
Translated from Pali by F. Max Muller
From:
The Sacred Books of the East
Translated by Various Oriental Scholars
Edited by F. Max Muller
Volume X
Part I
[Note: The introduction, notes and index have been omitted.]
Contents
Chapter 1: The Twin Verses
Chapter 2: On Earnestness
Chapter 3: Thought
Chapter 4: Flowers
Chapter 5: The Fool
Chapter 6: The Wise Man (Pandita)
Chapter 7: The Venerable (Arhat)
Chapter 8: The Thousands
Chapter 9: Evil
Chapter 10: Punishment
Chapter 11: Old Age
Chapter 12: Self
Chapter 13: The World
Chapter 14: The Buddha (the Awakened)
Chapter 15: Happiness
Chapter 16: Pleasure
Chapter 17: Anger
Chapter 18: Impurity
Chapter 19: The Just
Chapter 20: The Way
Chapter 21: Miscellaneous
Chapter 22: The Downward Course
Chapter 23: The Elephant
Chapter 24: Thirst
Chapter 25: The Bhikshu (Mendicant)
Chapter 26 The Brahmana (Arhat)
DHAMMAPADA
Chapter I. The Twin-Verses
1. All that we are is the result of what we have thought: it is founded
on our thoughts, it is made up of our thoughts. If a man speaks or acts
with an evil thought, pain follows him, as the wheel follows the foot of
the ox that draws the carriage.
2. All that we are is the result of what we have thought: it is founded
on our thoughts, it is made up of our thoughts. If a man speaks or acts
with a pure thought, happiness follows him, like a shadow that never
leaves him.
3. "He abused me, he beat me, he defeated me, he robbed me,"--in those
who harbour such thoughts hatred will never cease.
4. "He abused me, he beat me, he defeated me, he robbed me,"--in those
who do not harbour such thoughts hatred will cease.
5. For hatred does not cease by hatred at any time: hatred ceases by
love, this is an old rule.
6. The world does not know that we must all come to an end here;--but
those who know it, their quarrels cease at once.
7. He who lives looking for pleasures only, his senses uncontrolled,
immoderate in his food, idle, and weak, Mara (the tempter) will
certainly overthrow him, as the wind throws down a weak tree.
8. He who lives without looking for pleasures, his senses well
controlled, moderate in his food, faithful and strong, him Mara will
certainly not overthrow, any more than the wind throws down a rocky
mountain.
9. He who wishes to put on the yellow dress without having cleansed
himself from sin, who disregards temperance and truth, is unworthy of
the yellow dress.
10. But he who has cleansed himself from sin, is well grounded in all
virtues, and regards also temperance and truth, he is indeed worthy of
the yellow dress.
11. They who imagine truth in untruth, and see untruth in truth, never
arrive at truth, but follow vain desires.
12. They who know truth in truth, and untruth in untruth, arrive at
truth, and follow true desires.
13. As rain breaks through an ill-thatched house, passion will break
through an unreflecting mind.
14. As rain does not break through a well-thatched house, passion will
not break through a well-reflecting mind.
15. The evil-doer mourns in this world, and he mourns in the next; he
mourns in both. He mourns and suffers when he sees the evil of his own
work.
16. The virtuous man delights in this world, and he delights in the
next; he delights in both. He delights and rejoices, when he sees the
purity of his own work.
17. The evil-doer suffers in this world, and he suffers in the next; he
suffers in both. He suffers when he thinks of the evil he has done; he
suffers more when going on the evil path.
18. The virtuous man is happy in this world, and he is happy in the
next; he is happy in both. He is happy when he thinks of the good he has
done; he is still more happy when going on the good path.
19. The thoughtless man, even if he can recite a large portion (of the
law), but is not a doer of it, has no share in the priesthood, but is
like a cowherd counting the cows of others.
20. The follower of the law, even if he can recite only a small portion
(of the law), but, having forsaken passion and hatred and foolishness,
possesses true knowledge and serenity of mind, he, caring for nothing in
this world or that to come, has indeed a share in the priesthood.
Chapter II. On Earnestness
21. Earnestness is the path of immortality (Nirvana), thoughtlessness
the path of death. Those who are in earnest do not die, those who are
thoughtless are as if dead already.
22. Those who are advanced in earnestness, having understood this
clearly, delight in earnestness, and rejoice in the knowledge of the
Ariyas (the elect).
23. These wise people, meditative, steady, always possessed of strong
powers, attain to Nirvana, the highest happiness.
24. If an earnest person has roused himself, if he is not forgetful,
if his deeds are pure, if he acts with consideration, if he restrains
himself, and lives according to law,--then his glory will increase.
25. By rousing himself, by earnestness, by restraint and control, the
wise man may make for himself an island which no flood can overwhelm.
26. Fools follow after vanity, men of evil wisdom. The wise man keeps
earnestness as his best jewel.
27. Follow not after vanity, nor after the enjoyment of love and lust!
He who is earnest and meditative, obtains ample joy.
28. When the learned man drives away vanity by earnestness, he, the
wise, climbing the terraced heights of wisdom, looks down upon the
fools, serene he looks upon the toiling crowd, as one that stands on a
mountain looks down upon them that stand upon the plain.
29. Earnest among the thoughtless, awake among the sleepers, the wise
man advances like a racer, leaving behind the hack.
30. By earnestness did Maghavan (Indra) rise to the lordship of the
gods. People praise earnestness; thoughtlessness is always blamed.
31. A Bhikshu (mendicant) who delights in earnestness, who looks with
fear on thoughtlessness, moves about like fire, burning all his fetters,
small or large.
32. A Bhikshu (mendicant) who delights in reflection, who looks with
fear on thoughtlessness, cannot fall away (from his perfect state)--he
is close upon Nirvana.
Chapter III. Thought
33. As a fletcher makes straight his arrow, a wise man makes straight
his trembling and unsteady thought, which is difficult to guard,
difficult to hold back.
34. As a fish taken from his watery home and thrown on dry ground, our
thought trembles all over in order to escape the dominion of Mara (the
tempter).
35. It is good to tame the mind, which is difficult to hold in and
flighty, rushing wherever it listeth; a tamed mind brings happiness.
36. Let the wise man guard his thoughts, for they are difficult to
perceive, very artful, and they rush wherever they list: thoughts well
guarded bring happiness.
37. Those who bridle their mind which travels far, moves about alone,
is without a body, and hides in the chamber (of the heart), will be free
from the bonds of Mara (the tempter).
38. If a man's thoughts are unsteady, if he does not know the true law,
if his peace of mind is troubled, his knowledge will never be perfect.
39. If a man's thoughts are not dissipated, if his mind is not
perplexed, if he has ceased to think of good or evil, then there is no
fear for him while he is watchful.
40. Knowing that this body is (fragile) like a jar, and making this
thought firm like a fortress, one should attack Mara (the tempter) with
the weapon of knowledge, one should watch him when conquered, and should
never rest.
41. Before long, alas! this body will lie on the earth, despised,
without understanding, like a useless log.
42. Whatever a hater may do to a hater, or an enemy to an enemy, a
wrongly-directed mind will do us greater mischief.
43. Not a mother, not a father will do so much, nor any other relative;
a well-directed mind will do us greater service.
Chapter IV. Flowers
44. Who shall overcome this earth, and the world of Yama (the lord of
the departed), and the world of the gods? Who shall find out the plainly
shown path of virtue, as a clever man finds out the (right) flower?
45. The disciple will overcome the earth, and the world of Yama, and the
world of the gods. The disciple will find out the plainly shown path of
virtue, as a clever man finds out the (right) flower.
46. He who knows that this body is like froth, and has learnt that it
is as unsubstantial as a mirage, will break the flower-pointed arrow of
Mara, and never see the king of death.
47. Death carries off a man who is gathering flowers and whose mind is
distracted, as a flood carries off a sleeping village.
48. Death subdues a man who is gathering flowers, and whose mind is
distracted, before he is satiated in his pleasures.
49. As the bee collects nectar and departs without injuring the flower,
or its colour or scent, so let a sage dwell in his village.
50. Not the perversities of others, not their sins of commission or
omission, but his own misdeeds and negligences should a sage take notice
of.
51. Like a beautiful flower, full of colour, but without scent, are the
fine but fruitless words of him who does not act accordingly.
52. But, like a beautiful flower, full of colour and full of scent, are
the fine and fruitful words of him who acts accordingly.
53. As many kinds of wreaths can be made from a heap of flowers, so many
good things may be achieved by a mortal when once he is born.
54. The scent of flowers does not travel against the wind, nor (that
of) sandal-wood, or of Tagara and Mallika flowers; but the odour of good
people travels even against the wind; a good man pervades every place.
55. Sandal-wood or Tagara, a lotus-flower, or a Vassiki, among these
sorts of perfumes, the perfume of virtue is unsurpassed.
56. Mean is the scent that comes from Tagara and sandal-wood;--the
perfume of those who possess virtue rises up to the gods as the highest.
57. Of the people who possess these virtues, who live without
thoughtlessness, and who are emancipated through true knowledge, Mara,
the tempter, never finds the way.
58, 59. As on a heap of rubbish cast upon the highway the lily will
grow full of sweet perfume and delight, thus the disciple of the truly
enlightened Buddha shines forth by his knowledge among those who are
like rubbish, among the people that walk in darkness.
Chapter V. The Fool
60. Long is the night to him who is awake; long is a mile to him who is
tired; long is life to the foolish who do not know the true law.
61. If a traveller does not meet with one who is his better, or
his equal, let him firmly keep to his solitary journey; there is no
companionship with a fool.
62. "These sons belong to me, and this wealth belongs to me," with such
thoughts a fool is tormented. He himself does not belong to himself; how
much less sons and wealth?
63. The fool who knows his foolishness, is wise at least so far. But a
fool who thinks himself wise, he is called a fool indeed.
64. If a fool be associated with a wise man even all his life, he will
perceive the truth as little as a spoon perceives the taste of soup.
65. If an intelligent man be associated for one minute only with a wise
man, he will soon perceive the truth, as the tongue perceives the taste
of soup.
66. Fools of little understanding have themselves for their greatest
enemies, for they do evil deeds which must bear bitter fruits.
67. That deed is not well done of which a man must repent, and the
reward of which he receives crying and with a tearful face.
68. No, that deed is well done of which a man does not repent, and the
reward of which he receives gladly and cheerfully.
69. As long as the evil deed done does not bear fruit, the fool thinks
it is like honey; but when it ripens, then the fool suffers grief.Источники и права
