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.
227. This is an old saying, O Atula, this is not only of to-day: `They
blame him who sits silent, they blame him who speaks much, they also
blame him who says little; there is no one on earth who is not blamed.'
228. There never was, there never will be, nor is there now, a man who
is always blamed, or a man who is always praised.
229, 230. But he whom those who discriminate praise continually day
after day, as without blemish, wise, rich in knowledge and virtue, who
would dare to blame him, like a coin made of gold from the Gambu river?
Even the gods praise him, he is praised even by Brahman.
231. Beware of bodily anger, and control thy body! Leave the sins of the
body, and with thy body practise virtue!
232. Beware of the anger of the tongue, and control thy tongue! Leave
the sins of the tongue, and practise virtue with thy tongue!
233. Beware of the anger of the mind, and control thy mind! Leave the
sins of the mind, and practise virtue with thy mind!
234. The wise who control their body, who control their tongue, the wise
who control their mind, are indeed well controlled.
Chapter XVIII. Impurity
235. Thou art now like a sear leaf, the messengers of death (Yama) have
come near to thee; thou standest at the door of thy departure, and thou
hast no provision for thy journey.
236. Make thyself an island, work hard, be wise! When thy impurities
are blown away, and thou art free from guilt, thou wilt enter into the
heavenly world of the elect (Ariya).
237. Thy life has come to an end, thou art come near to death (Yama),
there is no resting-place for thee on the road, and thou hast no
provision for thy journey.
238. Make thyself an island, work hard, be wise! When thy impurities are
blown away, and thou art free from guilt, thou wilt not enter again into
birth and decay.
239. Let a wise man blow off the impurities of his self, as a smith
blows off the impurities of silver one by one, little by little, and
from time to time.
240. As the impurity which springs from the iron, when it springs from
it, destroys it; thus do a transgressor's own works lead him to the evil
path.
241. The taint of prayers is non-repetition; the taint of houses,
non-repair; the taint of the body is sloth; the taint of a watchman,
thoughtlessness.
242. Bad conduct is the taint of woman, greediness the taint of a
benefactor; tainted are all evil ways in this world and in the next.
243. But there is a taint worse than all taints,--ignorance is
the greatest taint. O mendicants! throw off that taint, and become
taintless!
244. Life is easy to live for a man who is without shame, a crow hero, a
mischief-maker, an insulting, bold, and wretched fellow.
245. But life is hard to live for a modest man, who always looks for
what is pure, who is disinterested, quiet, spotless, and intelligent.
246. He who destroys life, who speaks untruth, who in this world takes
what is not given him, who goes to another man's wife;
247. And the man who gives himself to drinking intoxicating liquors, he,
even in this world, digs up his own root.
248. O man, know this, that the unrestrained are in a bad state; take
care that greediness and vice do not bring thee to grief for a long
time!
249. The world gives according to their faith or according to their
pleasure: if a man frets about the food and the drink given to others,
he will find no rest either by day or by night.
250. He in whom that feeling is destroyed, and taken out with the very
root, finds rest by day and by night.
251. There is no fire like passion, there is no shark like hatred, there
is no snare like folly, there is no torrent like greed.
252. The fault of others is easily perceived, but that of oneself is
difficult to perceive; a man winnows his neighbour's faults like chaff,
but his own fault he hides, as a cheat hides the bad die from the
gambler.
253. If a man looks after the faults of others, and is always inclined
to be offended, his own passions will grow, and he is far from the
destruction of passions.
254. There is no path through the air, a man is not a Samana by outward
acts. The world delights in vanity, the Tathagatas (the Buddhas) are
free from vanity.
255. There is no path through the air, a man is not a Samana by outward
acts. No creatures are eternal; but the awakened (Buddha) are never
shaken.
Chapter XIX. The 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.
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.'
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.
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?
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.
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.
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.
Chapter XX. The Way
273. The best of ways is the eightfold; the best of truths the four
words; the best of virtues passionlessness; the best of men he who has
eyes to see.
274. This is the way, there is no other that leads to the purifying of
intelligence. Go on this way! Everything else is the deceit of Mara (the
tempter).
275. If you go on this way, you will make an end of pain! The way was
preached by me, when I had understood the removal of the thorns (in the
flesh).
276. You yourself must make an effort. The Tathagatas (Buddhas) are only
preachers. The thoughtful who enter the way are freed from the bondage
of Mara.
277. `All created things perish,' he who knows and sees this becomes
passive in pain; this is the way to purity.
278. `All created things are grief and pain,' he who knows and sees this
becomes passive in pain; this is the way that leads to purity.
279. `All forms are unreal,' he who knows and sees this becomes passive
in pain; this is the way that leads to purity.
280. He who does not rouse himself when it is time to rise, who, though
young and strong, is full of sloth, whose will and thought are weak,
that lazy and idle man will never find the way to knowledge.
281. Watching his speech, well restrained in mind, let a man never
commit any wrong with his body! Let a man but keep these three roads of
action clear, and he will achieve the way which is taught by the wise.
282. Through zeal knowledge is gotten, through lack of zeal knowledge is
lost; let a man who knows this double path of gain and loss thus place
himself that knowledge may grow.
283. Cut down the whole forest (of lust), not a tree only! Danger comes
out of the forest (of lust). When you have cut down both the forest (of
lust) and its undergrowth, then, Bhikshus, you will be rid of the forest
and free!
284. So long as the love of man towards women, even the smallest, is not
destroyed, so long is his mind in bondage, as the calf that drinks milk
is to its mother.
285. Cut out the love of self, like an autumn lotus, with thy hand!
Cherish the road of peace. Nirvana has been shown by Sugata (Buddha).
286. `Here I shall dwell in the rain, here in winter and summer,' thus
the fool meditates, and does not think of his death.
287. Death comes and carries off that man, praised for his children and
flocks, his mind distracted, as a flood carries off a sleeping village.
288. Sons are no help, nor a father, nor relations; there is no help
from kinsfolk for one whom death has seized.
289. A wise and good man who knows the meaning of this, should quickly
clear the way that leads to Nirvana.
Chapter XXI. Miscellaneous
290. If by leaving a small pleasure one sees a great pleasure, let a
wise man leave the small pleasure, and look to the great.
291. He who, by causing pain to others, wishes to obtain pleasure for
himself, he, entangled in the bonds of hatred, will never be free from
hatred.
292. What ought to be done is neglected, what ought not to be done is
done; the desires of unruly, thoughtless people are always increasing.
293. But they whose whole watchfulness is always directed to their body,
who do not follow what ought not to be done, and who steadfastly do what
ought to be done, the desires of such watchful and wise people will come
to an end.
294. A true Brahmana goes scatheless, though he have killed father and
mother, and two valiant kings, though he has destroyed a kingdom with
all its subjects.
295. A true Brahmana goes scatheless, though he have killed father and
mother, and two holy kings, and an eminent man besides.
296. The disciples of Gotama (Buddha) are always well awake, and their
thoughts day and night are always set on Buddha.
297. The disciples of Gotama are always well awake, and their thoughts
day and night are always set on the law.
298. The disciples of Gotama are always well awake, and their thoughts
day and night are always set on the church.
299. The disciples of Gotama are always well awake, and their thoughts
day and night are always set on their body.
300. The disciples of Gotama are always well awake, and their mind day
and night always delights in compassion.
301. The disciples of Gotama are always well awake, and their mind day
and night always delights in meditation.
302. It is hard to leave the world (to become a friar), it is hard to
enjoy the world; hard is the monastery, painful are the houses; painful
it is to dwell with equals (to share everything in common) and the
itinerant mendicant is beset with pain. Therefore let no man be an
itinerant mendicant and he will not be beset with pain.
303. Whatever place a faithful, virtuous, celebrated, and wealthy man
chooses, there he is respected.
304. Good people shine from afar, like the snowy mountains; bad people
are not seen, like arrows shot by night.
305. He alone who, without ceasing, practises the duty of sitting
alone and sleeping alone, he, subduing himself, will rejoice in the
destruction of all desires alone, as if living in a forest.
Chapter XXII. The Downward Course
306. He who says what is not, goes to hell; he also who, having done a
thing, says I have not done it. After death both are equal, they are men
with evil deeds in the next world.Источники и права
