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.
307. Many men whose shoulders are covered with the yellow gown are
ill-conditioned and unrestrained; such evil-doers by their evil deeds go
to hell.
308. Better it would be to swallow a heated iron ball, like flaring
fire, than that a bad unrestrained fellow should live on the charity of
the land.
309. Four things does a wreckless man gain who covets his neighbour's
wife,--a bad reputation, an uncomfortable bed, thirdly, punishment, and
lastly, hell.
310. There is bad reputation, and the evil way (to hell), there is the
short pleasure of the frightened in the arms of the frightened, and
the king imposes heavy punishment; therefore let no man think of his
neighbour's wife.
311. As a grass-blade, if badly grasped, cuts the arm, badly-practised
asceticism leads to hell.
312. An act carelessly performed, a broken vow, and hesitating obedience
to discipline, all this brings no great reward.
313. If anything is to be done, let a man do it, let him attack it
vigorously! A careless pilgrim only scatters the dust of his passions
more widely.
314. An evil deed is better left undone, for a man repents of it
afterwards; a good deed is better done, for having done it, one does not
repent.
315. Like a well-guarded frontier fort, with defences within and
without, so let a man guard himself. Not a moment should escape, for
they who allow the right moment to pass, suffer pain when they are in
hell.
316. They who are ashamed of what they ought not to be ashamed of, and
are not ashamed of what they ought to be ashamed of, such men, embracing
false doctrines enter the evil path.
317. They who fear when they ought not to fear, and fear not when they
ought to fear, such men, embracing false doctrines, enter the evil path.
318. They who forbid when there is nothing to be forbidden, and forbid
not when there is something to be forbidden, such men, embracing false
doctrines, enter the evil path.
319. They who know what is forbidden as forbidden, and what is not
forbidden as not forbidden, such men, embracing the true doctrine, enter
the good path.
Chapter XXIII. The Elephant
320. Silently shall I endure abuse as the elephant in battle endures the
arrow sent from the bow: for the world is ill-natured.
321. They lead a tamed elephant to battle, the king mounts a tamed
elephant; the tamed is the best among men, he who silently endures
abuse.
322. Mules are good, if tamed, and noble Sindhu horses, and elephants
with large tusks; but he who tames himself is better still.
323. For with these animals does no man reach the untrodden country
(Nirvana), where a tamed man goes on a tamed animal, viz. on his own
well-tamed self.
324. The elephant called Dhanapalaka, his temples running with sap, and
difficult to hold, does not eat a morsel when bound; the elephant longs
for the elephant grove.
325. If a man becomes fat and a great eater, if he is sleepy and rolls
himself about, that fool, like a hog fed on wash, is born again and
again.
326. This mind of mine went formerly wandering about as it liked, as
it listed, as it pleased; but I shall now hold it in thoroughly, as the
rider who holds the hook holds in the furious elephant.
327. Be not thoughtless, watch your thoughts! Draw yourself out of the
evil way, like an elephant sunk in mud.
328. If a man find a prudent companion who walks with him, is wise, and
lives soberly, he may walk with him, overcoming all dangers, happy, but
considerate.
329. If a man find no prudent companion who walks with him, is wise,
and lives soberly, let him walk alone, like a king who has left his
conquered country behind,--like an elephant in the forest.
330. It is better to live alone, there is no companionship with a fool;
let a man walk alone, let him commit no sin, with few wishes, like an
elephant in the forest.
331. If an occasion arises, friends are pleasant; enjoyment is pleasant,
whatever be the cause; a good work is pleasant in the hour of death; the
giving up of all grief is pleasant.
332. Pleasant in the world is the state of a mother, pleasant the state
of a father, pleasant the state of a Samana, pleasant the state of a
Brahmana.
333. Pleasant is virtue lasting to old age, pleasant is a faith firmly
rooted; pleasant is attainment of intelligence, pleasant is avoiding of
sins.
Chapter XXIV. Thirst
334. The thirst of a thoughtless man grows like a creeper; he runs from
life to life, like a monkey seeking fruit in the forest.
335. Whomsoever this fierce thirst overcomes, full of poison, in this
world, his sufferings increase like the abounding Birana grass.
336. He who overcomes this fierce thirst, difficult to be conquered in
this world, sufferings fall off from him, like water-drops from a lotus
leaf.
337. This salutary word I tell you, `Do ye, as many as are here
assembled, dig up the root of thirst, as he who wants the sweet-scented
Usira root must dig up the Birana grass, that Mara (the tempter) may not
crush you again and again, as the stream crushes the reeds.'
338. As a tree, even though it has been cut down, is firm so long as its
root is safe, and grows again, thus, unless the feeders of thirst are
destroyed, the pain (of life) will return again and again.
339. He whose thirst running towards pleasure is exceeding strong in the
thirty-six channels, the waves will carry away that misguided man, viz.
his desires which are set on passion.
340. The channels run everywhere, the creeper (of passion) stands
sprouting; if you see the creeper springing up, cut its root by means of
knowledge.
341. A creature's pleasures are extravagant and luxurious; sunk in lust
and looking for pleasure, men undergo (again and again) birth and decay.
342. Men, driven on by thirst, run about like a snared hare; held in
fetters and bonds, they undergo pain for a long time, again and again.
343. Men, driven on by thirst, run about like a snared hare;
let therefore the mendicant drive out thirst, by striving after
passionlessness for himself.
344. He who having got rid of the forest (of lust) (i.e. after having
reached Nirvana) gives himself over to forest-life (i.e. to lust), and
who, when removed from the forest (i.e. from lust), runs to the forest
(i.e. to lust), look at that man! though free, he runs into bondage.
345. Wise people do not call that a strong fetter which is made of iron,
wood, or hemp; far stronger is the care for precious stones and rings,
for sons and a wife.
346. That fetter wise people call strong which drags down, yields, but
is difficult to undo; after having cut this at last, people leave the
world, free from cares, and leaving desires and pleasures behind.
347. Those who are slaves to passions, run down with the stream (of
desires), as a spider runs down the web which he has made himself;
when they have cut this, at last, wise people leave the world free from
cares, leaving all affection behind.
348. Give up what is before, give up what is behind, give up what is in
the middle, when thou goest to the other shore of existence; if thy mind
is altogether free, thou wilt not again enter into birth and decay.
349. If a man is tossed about by doubts, full of strong passions, and
yearning only for what is delightful, his thirst will grow more and
more, and he will indeed make his fetters strong.
350. If a man delights in quieting doubts, and, always reflecting,
dwells on what is not delightful (the impurity of the body, &c.), he
certainly will remove, nay, he will cut the fetter of Mara.
351. He who has reached the consummation, who does not tremble, who is
without thirst and without sin, he has broken all the thorns of life:
this will be his last body.
352. He who is without thirst and without affection, who understands the
words and their interpretation, who knows the order of letters (those
which are before and which are after), he has received his last body, he
is called the great sage, the great man.
353. `I have conquered all, I know all, in all conditions of life I am
free from taint; I have left all, and through the destruction of thirst
I am free; having learnt myself, whom shall I teach?'
354. The gift of the law exceeds all gifts; the sweetness of the law
exceeds all sweetness; the delight in the law exceeds all delights; the
extinction of thirst overcomes all pain.
355. Pleasures destroy the foolish, if they look not for the other
shore; the foolish by his thirst for pleasures destroys himself, as if
he were his own enemy.
356. The fields are damaged by weeds, mankind is damaged by passion:
therefore a gift bestowed on the passionless brings great reward.
357. The fields are damaged by weeds, mankind is damaged by hatred:
therefore a gift bestowed on those who do not hate brings great reward.
358. The fields are damaged by weeds, mankind is damaged by vanity:
therefore a gift bestowed on those who are free from vanity brings great
reward.
359. The fields are damaged by weeds, mankind is damaged by lust:
therefore a gift bestowed on those who are free from lust brings great
reward.
Chapter XXV. The Bhikshu (Mendicant)
360. Restraint in the eye is good, good is restraint in the ear, in the
nose restraint is good, good is restraint in the tongue.
361. In the body restraint is good, good is restraint in speech, in
thought restraint is good, good is restraint in all things. A Bhikshu,
restrained in all things, is freed from all pain.
362. He who controls his hand, he who controls his feet, he who controls
his speech, he who is well controlled, he who delights inwardly, who is
collected, who is solitary and content, him they call Bhikshu.
363. The Bhikshu who controls his mouth, who speaks wisely and calmly,
who teaches the meaning and the law, his word is sweet.
364. He who dwells in the law, delights in the law, meditates on the
law, follows the law, that Bhikshu will never fall away from the true
law.
365. Let him not despise what he has received, nor ever envy others: a
mendicant who envies others does not obtain peace of mind.
366. A Bhikshu who, though he receives little, does not despise what he
has received, even the gods will praise him, if his life is pure, and if
he is not slothful.
367. He who never identifies himself with name and form, and does not
grieve over what is no more, he indeed is called a Bhikshu.
368. The Bhikshu who acts with kindness, who is calm in the doctrine
of Buddha, will reach the quiet place (Nirvana), cessation of natural
desires, and happiness.
369. O Bhikshu, empty this boat! if emptied, it will go quickly; having
cut off passion and hatred thou wilt go to Nirvana.
370. Cut off the five (senses), leave the five, rise above the five. A
Bhikshu, who has escaped from the five fetters, he is called Oghatinna,
`saved from the flood.'
371. Meditate, O Bhikshu, and be not heedless! Do not direct thy thought
to what gives pleasure that thou mayest not for thy heedlessness have to
swallow the iron ball (in hell), and that thou mayest not cry out when
burning, `This is pain.'
372. Without knowledge there is no meditation, without meditation
there is no knowledge: he who has knowledge and meditation is near unto
Nirvana.
373. A Bhikshu who has entered his empty house, and whose mind is
tranquil, feels a more than human delight when he sees the law clearly.
374. As soon as he has considered the origin and destruction of the
elements (khandha) of the body, he finds happiness and joy which belong
to those who know the immortal (Nirvana).
375. And this is the beginning here for a wise Bhikshu: watchfulness
over the senses, contentedness, restraint under the law; keep noble
friends whose life is pure, and who are not slothful.
376. Let him live in charity, let him be perfect in his duties; then in
the fulness of delight he will make an end of suffering.
377. As the Vassika plant sheds its withered flowers, men should shed
passion and hatred, O ye Bhikshus!Источники и права
