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19. Глава о придерживающемся справедливости (256-272) Палийский оригинал

пали Acharya Buddharakkhita - english khantibalo - русский Комментарии
256. 256.
Na tena hoti dhammaṭṭho, yenatthaṃ sāhasā [sahasā (sī. syā. ka.)] naye; Not by passing arbitrary judgments does a man become just; Не потому человек зовется справедливым, поскольку судит предвзято;
Yo ca atthaṃ anatthañca, ubho niccheyya paṇḍito. a wise man is he who investigates both right and wrong. [напротив] это тот мудрый, кто исследует истинное и ложное.
257. 257.
Asāhasena dhammena, samena nayatī pare; He who does not judge others arbitrarily, but passes judgment impartially according to the truth, Судит других без предвзятости, согласно закону и беспристрастно -
Dhammassa gutto medhāvī, "dhammaṭṭho"ti pavuccati. that sagacious man is a guardian of law and is called just. такой мудрый человек защищает закон, он зовётся справедливым.
258. 258.
Na tena paṇḍito hoti, yāvatā bahu bhāsati; One is not wise because one speaks much.
Khemī averī abhayo, "paṇḍito"ti pavuccati. He who is peaceable, friendly and fearless is called wise.
259. 259.
Na tāvatā dhammadharo, yāvatā bahu bhāsati; A man is not versed in Dhamma because he speaks much.
Yo ca appampi sutvāna, dhammaṃ kāyena passati; He who, after hearing a little Dhamma, realizes its truth directly
Sa ve dhammadharo hoti, yo dhammaṃ nappamajjati. and is not heedless of it, is truly versed in the Dhamma.
260. 260.
Na tena thero so hoti [thero hoti (sī. syā.)], yenassa palitaṃ siro; A monk is not an elder because his head is gray.
Paripakko vayo tassa, "moghajiṇṇo"ti vuccati. He is but ripe in age, and he is called one grown old in vain.
261. 261.
Yamhi saccañca dhammo ca, ahiṃsā saṃyamo damo; One in whom there is truthfulness, virtue, inoffensiveness, restraint and self-mastery,
Sa ve vantamalo dhīro, "thero" iti [so theroti (syā. ka.)] pavuccati. who is free from defilements and is wise — he is truly called an Elder.
262. 262.
Na vākkaraṇamattena, vaṇṇapokkharatāya vā; Not by mere eloquence nor by beauty of form
Sādhurūpo naro hoti, issukī maccharī saṭho. does a man become accomplished, if he is jealous, selfish and deceitful.
263. 263.
Yassa cetaṃ samucchinnaṃ, mūlaghaccaṃ samūhataṃ; But he in whom these are wholly destroyed, uprooted and extinct,
Sa vantadoso medhāvī, "sādhurūpo"ti vuccati. and who has cast out hatred — that wise man is truly accomplished.
264. 264.
Na muṇḍakena samaṇo, abbato alikaṃ bhaṇaṃ; Not by shaven head does a man who is indisciplined and untruthful become a monk.
Icchālobhasamāpanno, samaṇo kiṃ bhavissati. How can he who is full of desire and greed be a monk?
265. 265.
Yo ca sameti pāpāni, aṇuṃ thūlāni sabbaso; He who wholly subdues evil both small and great
Samitattā hi pāpānaṃ, "samaṇo"ti pavuccati. is called a monk, because he has overcome all evil.
266. 266.
Na tena bhikkhu so hoti, yāvatā bhikkhate pare; He is not a monk just because he lives on others' alms.
Vissaṃ dhammaṃ samādāya, bhikkhu hoti na tāvatā. Not by adopting outward form does one become a true monk.
267. 267.
Yodha puññañca pāpañca, bāhetvā brahmacariyavā [brahmacariyaṃ (ka.)] ; Whoever here (in the Dispensation) lives a holy life, transcending both merit and demerit,
Saṅkhāya loke carati, sa ve "bhikkhū"ti vuccati. and walks with understanding in this world — he is truly called a monk.
268. 268.
Na monena munī hoti, mūḷharūpo aviddasu; Not by observing silence does one become a sage, if he be foolish and ignorant.
Yo ca tulaṃva paggayha, varamādāya paṇḍito. But that man is wise who, as if holding a balance-scale accepts only the good.
269. 269.
Pāpāni parivajjeti, sa munī tena so muni; The sage (thus) rejecting the evil, is truly a sage.
Yo munāti ubho loke, "muni" tena pavuccati. Since he comprehends both (present and future) worlds, he is called a sage.
270. 270.
Na tena ariyo hoti, yena pāṇāni hiṃsati; He is not noble who injures living beings.
Ahiṃsā sabbapāṇānaṃ, "ariyo"ti pavuccati. He is called noble because he is harmless towards all living beings.
271. 271-272.
Na sīlabbatamattena, bāhusaccena vā pana; Not by rules and observances, not even by much learning,
Atha vā samādhilābhena, vivittasayanena vā. nor by gain of absorption, nor by a life of seclusion,
272.
Phusāmi nekkhammasukhaṃ, aputhujjanasevitaṃ; nor by thinking, "I enjoy the bliss of renunciation, which is not experienced by the worldling"
Bhikkhu vissāsamāpādi, appatto āsavakkhayaṃ. should you, O monks, rest content, until the utter destruction of cankers (Arahantship) is reached.
Dhammaṭṭhavaggo ekūnavīsatimo niṭṭhito.
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