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.
70. Let a fool month after month eat his food (like an ascetic) with the
tip of a blade of Kusa grass, yet he is not worth the sixteenth particle
of those who have well weighed the law.
71. An evil deed, like newly-drawn milk, does not turn (suddenly);
smouldering, like fire covered by ashes, it follows the fool.
72. And when the evil deed, after it has become known, brings sorrow to
the fool, then it destroys his bright lot, nay, it cleaves his head.
73. Let the fool wish for a false reputation, for precedence among the
Bhikshus, for lordship in the convents, for worship among other people!
74. "May both the layman and he who has left the world think that this
is done by me; may they be subject to me in everything which is to be
done or is not to be done," thus is the mind of the fool, and his desire
and pride increase.
75. "One is the road that leads to wealth, another the road that leads
to Nirvana;" if the Bhikshu, the disciple of Buddha, has learnt this,
he will not yearn for honour, he will strive after separation from the
world.
Chapter VI. The Wise Man (Pandita)
76. If you see an intelligent man who tells you where true treasures are
to be found, who shows what is to be avoided, and administers reproofs,
follow that wise man; it will be better, not worse, for those who follow
him.
77. Let him admonish, let him teach, let him forbid what is
improper!--he will be beloved of the good, by the bad he will be hated.
78. Do not have evil-doers for friends, do not have low people for
friends: have virtuous people for friends, have for friends the best of
men.
79. He who drinks in the law lives happily with a serene mind: the sage
rejoices always in the law, as preached by the elect (Ariyas).
80. Well-makers lead the water (wherever they like); fletchers bend the
arrow; carpenters bend a log of wood; wise people fashion themselves.
81. As a solid rock is not shaken by the wind, wise people falter not
amidst blame and praise.
82. Wise people, after they have listened to the laws, become serene,
like a deep, smooth, and still lake.
83. Good people walk on whatever befall, the good do not prattle,
longing for pleasure; whether touched by happiness or sorrow wise people
never appear elated or depressed.
84. If, whether for his own sake, or for the sake of others, a man
wishes neither for a son, nor for wealth, nor for lordship, and if he
does not wish for his own success by unfair means, then he is good,
wise, and virtuous.
85. Few are there among men who arrive at the other shore (become
Arhats); the other people here run up and down the shore.
86. But those who, when the law has been well preached to them, follow
the law, will pass across the dominion of death, however difficult to
overcome.
87, 88. A wise man should leave the dark state (of ordinary life), and
follow the bright state (of the Bhikshu). After going from his home to
a homeless state, he should in his retirement look for enjoyment where
there seemed to be no enjoyment. Leaving all pleasures behind, and
calling nothing his own, the wise man should purge himself from all the
troubles of the mind.
89. Those whose mind is well grounded in the (seven) elements of
knowledge, who without clinging to anything, rejoice in freedom from
attachment, whose appetites have been conquered, and who are full of
light, are free (even) in this world.
Chapter VII. The Venerable (Arhat).
90. There is no suffering for him who has finished his journey, and
abandoned grief, who has freed himself on all sides, and thrown off all
fetters.
91. They depart with their thoughts well-collected, they are not happy
in their abode; like swans who have left their lake, they leave their
house and home.
92. Men who have no riches, who live on recognised food, who have
perceived void and unconditioned freedom (Nirvana), their path is
difficult to understand, like that of birds in the air.
93. He whose appetites are stilled, who is not absorbed in enjoyment,
who has perceived void and unconditioned freedom (Nirvana), his path is
difficult to understand, like that of birds in the air.
94. The gods even envy him whose senses, like horses well broken in by
the driver, have been subdued, who is free from pride, and free from
appetites.
95. Such a one who does his duty is tolerant like the earth, like
Indra's bolt; he is like a lake without mud; no new births are in store
for him.
96. His thought is quiet, quiet are his word and deed, when he has
obtained freedom by true knowledge, when he has thus become a quiet man.
97. The man who is free from credulity, but knows the uncreated, who has
cut all ties, removed all temptations, renounced all desires, he is the
greatest of men.
98. In a hamlet or in a forest, in the deep water or on the dry land,
wherever venerable persons (Arhanta) dwell, that place is delightful.
99. Forests are delightful; where the world finds no delight, there the
passionless will find delight, for they look not for pleasures.
Chapter VIII. The Thousands
100. Even though a speech be a thousand (of words), but made up of
senseless words, one word of sense is better, which if a man hears, he
becomes quiet.
101. Even though a Gatha (poem) be a thousand (of words), but made up of
senseless words, one word of a Gatha is better, which if a man hears, he
becomes quiet.
102. Though a man recite a hundred Gathas made up of senseless words,
one word of the law is better, which if a man hears, he becomes quiet.
103. If one man conquer in battle a thousand times thousand men, and if
another conquer himself, he is the greatest of conquerors.
104, 105. One's own self conquered is better than all other people; not
even a god, a Gandharva, not Mara with Brahman could change into defeat
the victory of a man who has vanquished himself, and always lives under
restraint.
106. If a man for a hundred years sacrifice month after month with a
thousand, and if he but for one moment pay homage to a man whose soul is
grounded (in true knowledge), better is that homage than sacrifice for a
hundred years.
107. If a man for a hundred years worship Agni (fire) in the forest, and
if he but for one moment pay homage to a man whose soul is grounded
(in true knowledge), better is that homage than sacrifice for a hundred
years.
108. Whatever a man sacrifice in this world as an offering or as an
oblation for a whole year in order to gain merit, the whole of it is
not worth a quarter (a farthing); reverence shown to the righteous is
better.
109. He who always greets and constantly reveres the aged, four things
will increase to him, viz. life, beauty, happiness, power.
110. But he who lives a hundred years, vicious and unrestrained, a life
of one day is better if a man is virtuous and reflecting.
111. And he who lives a hundred years, ignorant and unrestrained, a life
of one day is better if a man is wise and reflecting.
112. And he who lives a hundred years, idle and weak, a life of one day
is better if a man has attained firm strength.
113. And he who lives a hundred years, not seeing beginning and end, a
life of one day is better if a man sees beginning and end.
114. And he who lives a hundred years, not seeing the immortal place, a
life of one day is better if a man sees the immortal place.
115. And he who lives a hundred years, not seeing the highest law, a
life of one day is better if a man sees the highest law.
Chapter IX. Evil
116. If a man would hasten towards the good, he should keep his thought
away from evil; if a man does what is good slothfully, his mind delights
in evil.
117. If a man commits a sin, let him not do it again; let him not
delight in sin: pain is the outcome of evil.
118. If a man does what is good, let him do it again; let him delight in
it: happiness is the outcome of good.
119. Even an evil-doer sees happiness as long as his evil deed has not
ripened; but when his evil deed has ripened, then does the evil-doer see
evil.
120. Even a good man sees evil days, as long as his good deed has not
ripened; but when his good deed has ripened, then does the good man see
happy days.
121. Let no man think lightly of evil, saying in his heart, It will not
come nigh unto me. Even by the falling of water-drops a water-pot is
filled; the fool becomes full of evil, even if he gather it little by
little.
122. Let no man think lightly of good, saying in his heart, It will not
come nigh unto me. Even by the falling of water-drops a water-pot is
filled; the wise man becomes full of good, even if he gather it little
by little.
123. Let a man avoid evil deeds, as a merchant, if he has few companions
and carries much wealth, avoids a dangerous road; as a man who loves
life avoids poison.
124. He who has no wound on his hand, may touch poison with his hand;
poison does not affect one who has no wound; nor is there evil for one
who does not commit evil.
125. If a man offend a harmless, pure, and innocent person, the evil
falls back upon that fool, like light dust thrown up against the wind.
126. Some people are born again; evil-doers go to hell; righteous
people go to heaven; those who are free from all worldly desires attain
Nirvana.
127. Not in the sky, not in the midst of the sea, not if we enter into
the clefts of the mountains, is there known a spot in the whole world
where a man might be freed from an evil deed.
128. Not in the sky, not in the midst of the sea, not if we enter into
the clefts of the mountains, is there known a spot in the whole world
where death could not overcome (the mortal).
Chapter X. Punishment
129. All men tremble at punishment, all men fear death; remember that
you are like unto them, and do not kill, nor cause slaughter.
130. All men tremble at punishment, all men love life; remember that
thou art like unto them, and do not kill, nor cause slaughter.
131. He who seeking his own happiness punishes or kills beings who also
long for happiness, will not find happiness after death.
132. He who seeking his own happiness does not punish or kill beings who
also long for happiness, will find happiness after death.
133. Do not speak harshly to anybody; those who are spoken to will
answer thee in the same way. Angry speech is painful, blows for blows
will touch thee.
134. If, like a shattered metal plate (gong), thou utter not, then thou
hast reached Nirvana; contention is not known to thee.
135. As a cowherd with his staff drives his cows into the stable, so do
Age and Death drive the life of men.
136. A fool does not know when he commits his evil deeds: but the wicked
man burns by his own deeds, as if burnt by fire.
137. He who inflicts pain on innocent and harmless persons, will soon
come to one of these ten states:
138. He will have cruel suffering, loss, injury of the body, heavy
affliction, or loss of mind,
139. Or a misfortune coming from the king, or a fearful accusation, or
loss of relations, or destruction of treasures,
140. Or lightning-fire will burn his houses; and when his body is
destroyed, the fool will go to hell.
141. Not nakedness, not platted hair, not dirt, not fasting, or lying on
the earth, not rubbing with dust, not sitting motionless, can purify a
mortal who has not overcome desires.
142. He who, though dressed in fine apparel, exercises tranquillity, is
quiet, subdued, restrained, chaste, and has ceased to find fault with
all other beings, he indeed is a Brahmana, an ascetic (sramana), a friar
(bhikshu).
143. Is there in this world any man so restrained by humility that he
does not mind reproof, as a well-trained horse the whip?
144. Like a well-trained horse when touched by the whip, be ye active
and lively, and by faith, by virtue, by energy, by meditation, by
discernment of the law you will overcome this great pain (of reproof),
perfect in knowledge and in behaviour, and never forgetful.
145. Well-makers lead the water (wherever they like); fletchers bend the
arrow; carpenters bend a log of wood; good people fashion themselves.Источники и права
