victory nothing can undo, whom none of the vanquished defilements can ever pursue? 佛陀的胜利是圆满的，再无世间的烦恼可生起。智慧无边的佛陀是超越道的，你能以何道引诱他？
180．By what track can you trace that trackless Buddha of limitless range, in whom exists no longer, the entangling and embroiling craving that perpetuates becoming? 再也没有罗网般的渴爱可带佛陀去任何地方（轮回）。智慧无边的佛陀是超越道的，你能以何道引诱他？
181．Those wise ones who are devoted to meditation and who delight in the calm of renunciation — such mindful ones, Supreme Buddhas, even the gods hold dear. 智者投入禅修中，乐于出离之寂静（即涅盘）。持有正念正觉者，甚至天神也敬爱。
182．Hard is it to be born a man; hard is the life of mortals. Hard is it to gain the opportunity of hearing the Sublime Truth, and hard to encounter is the arising of the Buddhas.
甚难获得此人身，有死生命真难过，欲听正法真是难，甚难会有佛出世。
183．To avoid all evil, to cultivate good, and to cleanse one's mind — this is the teaching of the Buddhas.
不造一切恶，实行一切善，及清净自心，是诸佛所教。 184．Enduring patience is the highest austerity. \is supreme,\say the Buddhas. He is not a true monk who harms another, nor a true renunciate who oppresses others. 诸佛说：“忍辱是最好的德行，涅盘至上。”出家人不会伤害他人，伤人者不是沙门。
185．Not despising, not harming, restraint according to the code of monastic discipline, moderation in food, dwelling in solitude, devotion to meditation — this is the teaching of the Buddhas.
莫辱骂、莫伤害、依照戒律自制饮食知节量、安住于静处、勤修增上心(禅定)，这是诸佛的教诫。
186-187．There is no satisfying sensual desires, even with the rain of gold coins. For sensual pleasures give little satisfaction and much pain. Having understood this, the wise man finds no delight even in heavenly pleasures. The disciple of the Supreme Buddha delights in the destruction of craving.
即使天降金币雨，欲念也不会满足。欲乐只有小小的甜头，却有很大的苦果。如此的明了，即使对天上的快乐，智者也不觉其乐；佛弟子只乐于断除爱染。
188．Driven only by fear, do men go for refuge to many places — to hills, woods, groves, trees and shrines.
当面对怖畏时，人们寻求种种归依处：高山、森林、公园、树木与寺院。 189．Such, indeed, is no safe refuge; such is not the refuge supreme. Not by resorting to such a refuge is one released from all suffering.
但这些都不是平安的归依处，不是最上的归依处。人们不能依此归依处而解脱一切苦。 190-191．He who has gone for refuge to the Buddha, the Teaching and his Order, penetrates with transcendental wisdom the Four Noble Truths — suffering, the cause of suffering, the cessation of suffering, and the Noble Eightfold Path leading to the cessation of suffering.
归依佛法僧者，以道智得见四圣谛，即苦、苦的起因、苦的止息与导向灭苦的八圣道。 192．This indeed is the safe refuge, this the refuge supreme. Having gone to such a refuge, one is released from all suffering.
诚然，这是平安的归依处，是最上的归依处。依此归依处，人们得以解脱一切苦。
193．Hard to find is the thoroughbred man (the Buddha); he is not born everywhere. Where such a wise man is born, that clan thrives happily.
最圣洁者(佛陀)是稀有的，他不会随处出生。无论这智者生于何处，其家皆得安乐。
194．Blessed is the birth of the Buddhas; blessed is the enunciation of the sacred Teaching; blessed is the harmony in the Order, and blessed is the spiritual pursuit of the united truth-seeker.
诸佛的出世令人喜悦，正法的宣说令人喜悦，僧伽的和合令人喜悦，和合者之行令人喜悦。 195．He who reveres those worthy of reverence, the Buddhas and their disciples, who have transcended all obstacles and passed beyond the reach of sorrow and lamentation. 他顶礼值得顶礼的人，即已克服障碍与脱离忧悲的佛陀或佛弟子。
196．He who reveres such peaceful and fearless ones, his merit none can compute by any measure.
此人向寂静无畏者顶礼所获得的功德，是无人能够计量的。 第十五：乐品 Happiness
197．Happy indeed we live, friendly amidst the hostile. Amidst hostile men we dwell free from hatred.
我们的确很安乐地活着。在众怨恨之中，我们无怨无恨；在众怨恨者中，我们住于无怨无恨。 198．Happy indeed we live, friendly amidst the afflicted (by craving). Amidst afflicted men we dwell free from affliction.
我们的确很安乐地活着。在众病(道德之病)之中，我们无病患；在众病患者中，我们住于无病。
199．Happy indeed we live, free from avarice amidst the avaricious. Amidst the avaricious men we dwell free from avarice.
我们的确很安乐地活着。在众贪欲之中，我们无贪无欲；在众贪欲者之中，我们住于无贪无欲。
200．Happy indeed we live, we who possess nothing. Feeders on joy we shall be, like the Radiant Gods.
我们的确很安乐地活着，无忧无虑(无贪、无嗔及无痴)地活着。如同光音天的梵天神般，我们以喜悦为食。
201．Victory begets enmity; the defeated dwell in pain. Happily the peaceful live, discarding both victory and defeat.
胜利者招来仇敌，战败者活在苦恼里；舍弃胜败的寂静者(已断除烦恼的人)，得以安乐地过活。
202．There is no fire like lust and no crime like hatred. There is no ill like the aggregates (of existence) and no bliss higher than the peace (of Nibbana). 无火可比贪欲，无恶可比嗔恨，无苦可比五蕴，无乐可比寂静(涅盘)。
203．Hunger is the worst disease, conditioned things the worst suffering. Knowing this as it really is, the wise realize Nibbana, the highest bliss.
饥饿是最大的疾病，诸行(五蕴)则是最苦。智者如实知见它们后，得证至乐的涅盘。
204．Health is the most precious gain and contentment the greatest wealth. A trustworthy person is the best kinsman, Nibbana is the highest bliss.
健康是最大的利益，知足是最大的财富，可信任的朋友是最亲的亲人，涅盘是至上的寂乐。 205．Having savored the taste of solitude and peace (of Nibbana), pain-free and
stainless he becomes, drinking deep the taste of the bliss of the Truth. 得尝独处与寂静(涅盘)之味后，饮法悦者得以无畏无恶。
206．Good is it to see the Noble Ones; to live with them is ever blissful. One will always be happy by not encountering fools.
得见圣者是很好的，与他们相处常安乐；不见愚人亦是常安乐。
207．Indeed, he who moves in the company of fools grieves for longing. Association with fools is ever painful, like partnership with an enemy. But association with the wise is happy, like meeting one's own kinsmen.
与愚人同行者必会长期苦恼。与愚人相处常是苦，如与仇敌共生共活；与智者相处常是乐，如与亲人共生共活。
208．Therefore, follow the Noble One, who is steadfast, wise, learned, dutiful and devout. One should follow only such a man, who is truly good and discerning, even as the moon follows the path of the stars.
因此，人们应跟随智者、慧者、多闻者、持恒者及尽责的圣者；跟随这样的善智者，如同月亮顺着星道而行。
第十六：喜爱品 Affection 209．Giving himself to things to be shunned and not exerting where exertion is needed, a seeker after pleasures, having given up his true welfare, envies those intent upon theirs.
做了不该做的，该做的却不做；放弃修行而执取欲乐的人，将妒嫉精进者的成就。
210．Seek no intimacy with the beloved and also not with the unloved, for not to see the beloved and to see the unloved, both are painful.
莫与亲爱者相处，莫与厌恶者相处；不见亲爱者是苦，见厌恶者也是苦。
211．Therefore hold nothing dear, for separation from the dear is painful. There are no bonds for those who have nothing beloved or unloved.
因此人们不应执著任何喜爱。与所爱者分离是苦；无爱无恨者无束缚。
212．From endearment springs grief, from endearment springs fear. From him who is wholly free from endearment there is no grief, whence then fear? 由喜爱引生忧愁，由喜爱引生恐惧。脱离喜爱者无忧，于他又有何可惧？ 213．From affection springs grief, from affection springs fear. From him who is wholly free from affection there is no grief, whence then fear?
由亲爱引生忧愁，由亲爱引生恐惧。脱离亲爱者无忧，于他又有何可惧？
214．From attachment springs grief, from attachment springs fear. From him who is wholly free from attachment there is no grief, whence then fear? 由欲乐引生忧愁，由欲乐引生恐惧。脱离欲乐者无忧，于他又有何可惧？
215．From lust springs grief, from lust springs fear. From him who is wholly free from craving there is no grief; whence then fear?
由渴爱引生忧愁，由渴爱引生恐惧。脱离渴爱者无忧，于他又有何可惧？
216．From craving springs grief, from craving springs fear. From him who is wholly free from craving there is no grief; whence then fear?
由渴爱引生忧愁，由渴爱引生恐惧。脱离渴爱者无忧，于他又有何可惧？
217．People hold dear him who embodies virtue and insight, who is principled, has
realized the truth, and who himself does what he ought to be doing. 具足戒行与智见、住于法、了悟真谛及实行自己的任务者，为人人所爱。
218．One who is intent upon the Ineffable (Nibbana), dwells with mind inspired (by supramundane wisdom), and is no more bound by sense pleasures — such a man is called \欲求到达超言说（即涅盘），其心盈满正虑（三果），及不再执著于欲界的人，是为“上流人”(肯定会生于净居天的阿那含圣者)。 219．When, after a long absence, a man safely returns from afar, his relatives, friends and well-wishers welcome him home on arrival.
如长久在异乡之人，从远方平安归来时，其亲友及愿他幸福的人，都愉快地欢迎他归来。 220．As kinsmen welcome a dear one on arrival, even so his own good deeds will welcome the doer of good who has gone from this world to the next.
同样地，在今生行善者去到来世时，他以前所造的善业会迎接他，如同亲戚迎接亲爱的人归来。
第十七：忿怒品 Anger
221．One should give up anger, renounce pride, and overcome all fetters. Suffering never befalls him who clings not to mind and body and is detached.
舍弃忿怒、舍弃我慢、克服一切结。苦恼不会降临不执著名色与无烦恼(无贪嗔痴)之人。 222．He who checks rising anger as a charioteer checks a rolling chariot, him I call a true charioteer. Others only hold the reins.
若人能如善御马者制止疾行的马车般抑制忿怒，我称此人为真正的御者，余者只是执缰人而已。
223．Overcome the angry by non-anger; overcome the wicked by goodness; overcome the miser by generosity; overcome the liar by truth.
以无忿（即慈爱）战胜忿怒者，以善战胜恶人，以布施战胜吝啬的人，以说真实语战胜妄语者。
224．Speak the truth; yield not to anger; when asked, give even if you only have a little. By these three means can one reach the presence of the gods. 人们应说真实语、不忿怒、（己物虽少）仍然施与企求者；以此三事他得以上生天界。 225．Those sages who are inoffensive and ever restrained in body, go to the Deathless State, where, having gone, they grieve no more. 圣者不伤害他人，常防护自身行为，去到不死（的涅盘），在其地无忧无愁。
226．Those who are ever vigilant, who discipline themselves day and night, and are ever intent upon Nibbana — their defilements fade away. 时刻保持醒觉的人，日以续夜地训练自己，他真心地朝向涅盘，总有一天他的烦恼必会止息。 227．O Atula! Indeed, this is an ancient practice, not one only of today: they blame those who remain silent, they blame those who speak much, they blame those who speak in moderation. There is none in the world who is not blamed.
噢，阿都拉，这并不是新的，自古以来即是如此。人们指责沉默的人，指责多话的人，也指责少语的人。在这世间是无人不受指责的。
228．There never was, there never will be, nor is there now, a person who is wholly blamed or wholly praised.
在过去、未来与现在，都没有只受指责或只受称赞的人。
229．But the man whom the wise praise, after observing him day after day, is one of
flawless character, wise, and endowed with knowledge and virtue.
智者日复一日地检讨后，他会称赞真正无过失、贤明及智慧与戒行兼备的人。
230．Who can blame such a one, as worthy as a coin of refined gold? Even the gods praise him; by Brahma, too, is he praised.
谁会指责这有如纯金之人？他为天神所称赞，甚至梵天也称赞。
231．Let a man guard himself against irritability in bodily action; let him be controlled in deed. Abandoning bodily misconduct, let him practice good conduct in deed.
防止身恶行，善制御己身；舍弃身恶行，培育身善行。
232．Let a man guard himself against irritability in speech; let him be controlled in speech. Abandoning verbal misconduct, let him practice good conduct in speech. 防止语恶行，善制御己语；舍弃语恶行，培育语善行。
233．Let a man guard himself against irritability in thought; let him be controlled in mind. Abandoning mental misconduct, let him practice good conduct in thought. 防止意恶行，善制御己意；舍弃意恶行，培育意善行。
234．The wise are controlled in bodily action, controlled in speech and controlled in thought. They are truly well-controlled.
智者制御身，御语亦御意；智者于自制，真能善圆满。 第十八：污垢品 Impurity
235．Like a withered leaf are you now; death's messengers await you. You stand on the eve of your departure, yet you have made no provision for your journey!
如今你就像一片枯叶，死亡使者已在你近旁；你就要开始漫长的旅程了，然而却没有旅费。 236．Make an island for yourself! Strive hard and become wise! Rid of impurities and cleansed of stain, you shall enter the celestial abode of the Noble Ones.
你应当为自己建个归依处，快快勤修以成为智者。在清除污垢与解脱烦恼之后，你会上生天界的圣地。
237．Your life has come to an end now; You are setting forth into the presence of Yama, the king of death. No resting place is there for you on the way, yet you have made no provision for the journey!
你的生命已到了终点，就快要去见死亡之王了，途中又没有休息站，然而你却没有旅费。 238．Make an island unto yourself! Strive hard and become wise! Rid of impurities and cleansed of stain, you shall not come again to birth and decay.
你应当为自己建个归依处，快快勤修以成为智者。在清除污垢与解脱烦恼之后，你将不会再有生与老。
239．One by one, little by little, moment by moment, a wise man should remove his own impurities, as a smith removes his dross from silver.
智者渐次地、一点点地、刹那至刹那地清除自己的污垢，如同金匠清除银或金的杂质。 240．Just as rust arising from iron eats away the base from which it arises, even so, their own deeds lead transgressors to states of woe.
如铁锈自铁而生，生锈后反蚀其铁；同样地，造恶者的恶业导致他投生恶道。
241．Non-repetition is the bane of scriptures; neglect is the bane of a home; slovenliness is the bane of personal appearance, and heedlessness is the bane of a guard.
不背诵是学习的污垢，不维修是屋子的污垢，懈怠是美貌的污垢，无正念是守护者的污垢。