242．Unchastity is the taint in a woman; niggardliness is the taint in a giver. Taints, indeed, are all evil things, both in this world and the next. 邪淫是妇女的污垢，吝啬是施者的污垢；恶法的确是今生与来世的污垢。
243．A worse taint than these is ignorance, the worst of all taints. Destroy this one taint and become taintless, O monks!
比这些更糟的污垢是无明，它是最大的污垢。诸比丘，当舍弃这污垢，以成为无垢之人。 244．Easy is life for the shameless one who is impudent as a crow, is backbiting and forward, arrogant and corrupt.
无耻与勇若乌鸦者的生活是容易的，他两舌、虚伪、傲慢与腐败。
245．Difficult is life for the modest one who always seeks purity, is detached and unassuming, clean in life, and discerning.
知耻与常求清净者的生活是艰难的，他无著、谦虚、有礼、清净活命及有智见。 246-247．One who destroys life, utters lies, takes what is not given, goes to another man's wife, and is addicted to intoxicating drinks — such a man digs up his own root even in this world.
在今世杀生、说妄语、盗取不与之物、犯邪淫及沉湎于饮酒的人，连自己今生的根也都给掘毁了。
248．Know this, O good man: evil things are difficult to control. Let not greed and wickedness drag you to protracted misery. 你应当知道：“不自制即为恶。”莫让贪与非法带给自己长久的痛苦。 249．People give according to their faith or regard. If one becomes discontented with the food and drink given by others, one does not attain meditative absorption, either by day or by night.
人们依照信心与喜好而行布施。若人对他人所受的饮食心怀不满，其心昼夜皆不得安宁。 250．But he in who this (discontent) is fully destroyed, uprooted and extinct, he attains absorption, both by day and by night. 若人能断除、根除与消灭此不满，其心昼夜皆得安宁。
251．There is no fire like lust; there is no grip like hatred; there is no net like delusion; there is no river like craving. 无（任何）火可相等于贪欲（之火），无（任何）执著可相等于嗔（的执著），无（任何）罗网可相等于痴（的罗网），无（任何）河流可相等于渴爱（之流）。
252．Easily seen is the fault of others, but one's own fault is difficult to see. Like chaff one winnows another's faults, but hides one's own, even as a crafty fowler hides behind sham branches.
要见到他人的过失是很容易的，但要看到自己的过失却很难。他如同播掉谷糠般宣扬他人的过失，却如同遮蔽自己的狡猾捕鸟者般隐藏自己的过失。
253．He who seeks another's faults, who is ever censorious — his cankers grow. He is far from destruction of the cankers.
常挑他人的过失及贬抑他人者，其烦恼增长。灭烦恼离他真是遥远。 254．There is no track in the sky, and no recluse outside (the Buddha's dispensation). Mankind delights in worldliness, but the Buddhas are free from worldliness. 虚空中没有行道，正法之外无圣沙门。凡夫乐于延长轮回的束缚，诸佛皆已解脱这些束缚。 255．There is no track in the sky, and no recluse outside (the Buddha's dispensation). There are no conditioned things that are eternal, and no instability in the Buddhas.
虚空中没有行道，正法之外无圣沙门。没有任何有为法(因缘和合法，即名色法)是永恒的，诸佛皆不受动摇。
第十九：住于法品 The Just
256．Not by passing arbitrary judgments does a man become just; a wise man is he who investigates both right and wrong.
对事武断者不公正；智者应辨别对错两者之后才下判断。
257．He who does not judge others arbitrarily, but passes judgment impartially according to the truth, that sagacious man is a guardian of law and is called just. 智者不会误导他人，而是如法与平等的护法者，他被称为“住于法之人”。 258．One is not wise because one speaks much. He who is peaceable, friendly and fearless is called wise.
人不会只是因为讲得多即成为智者；只有平安无怨无畏之人才是智者。
259．A man is not versed in Dhamma because he speaks much. He who, after hearing a little Dhamma, realizes its truth directly and is not heedless of it, is truly versed in the Dhamma.
人不会只是因为讲得多即成为精通法者；听闻虽少，却能知见法、对法不失念者，是真正的精通法者。
260．A monk is not Elder because his head is gray. He is but ripe in age, and he is called one grown old in vain.
他不会只是因为白了头发即是长老(1)，仅只是年岁大的人名为“白活到老”。
261．One in whom there is truthfulness, virtue, inoffensiveness, restraint and self-mastery, who is free from defilements and is wise — he is truly called an Elder. 只有已体证四圣谛与法、无害与有戒行、自制与解脱烦恼的人才是真正的长老(受戒十年以上比丘)。
262、Not by mere eloquence nor by beauty of form does a man become accomplished, if he is jealous, selfish and deceitful.
若依然嫉妒、吝啬与狡猾，仅只辩才好或容貌美并不会令人成为善心人。
263、But he in whom these are wholly destroyed, uprooted and extinct, and who has cast out hatred — that wise man is truly accomplished.
已断除、根除与消灭这些（恶法）及已解脱烦恼的智者才是真正的善心人。
264．Not by shaven head does a man who is indisciplined and untruthful become a monk. How can he who is full of desire and greed be a monk?
若人无戒行又说妄语，仅只剃掉头发并不会成为沙门。充满贪欲之人怎么会是沙门？
265．He who wholly subdues evil both small and great is called a monk, because he has overcome all evil.
已彻底熄灭一切大小恶的人才是沙门，因为他已克服一切恶。
266．He is not a monk just because he lives on others' alms. Not by adopting outward form does one become a true monk.
他不会只是因为去托钵即成为比丘。他不是比丘，因为他奉行不如法的信仰。
267．Whoever here (in the Dispensation) lives a holy life, transcending both merit and demerit, and walks with understanding in this world — he is truly called a monk. 在这世间上，已舍弃善恶两者、修持梵行、及明了五蕴的人才是真正的比丘。
268．Not by observing silence does one become a sage, if he be foolish and ignorant. But that man is wise who, as if holding a balance-scale accepts only the good.
愚人不会只是因为保持沉默而成为圣者。
269. The sage (thus) rejecting the evil, is truly a sage. Since he comprehends both (present and future) worlds, he is called a sage.
智者如持秤般舍恶而取最上(戒定慧)，因此他才是圣者。明了两种世间(内外五蕴)者也因此是圣者。
(内五蕴是指自己的五蕴；外五蕴是其他众生的诸蕴与非有情的色蕴。修观禅时必须能够照见内、外、过去、未来、现在等五蕴、及它们的诸因的无常、苦、无我三相。）
270．He is not noble who injures living beings. He is called noble because he is harmless towards all living beings.
伤害生命者不是圣人；不会伤害一切生命者才是圣人。
271-272．Not by rules and observances, not even by much learning, nor by gain of absorption, nor by a life of seclusion, nor by thinking, \renunciation, which is not experienced by the worldling\content, until the utter destruction of cankers (Arahantship) is reached.
比丘不应只是因为有戒行、或多闻、或有禅定、或独处、或自知“我得享凡夫享受不到的出离乐(阿那含果)”而感到满足，而不灭尽烦恼（即证悟阿罗汉道果）。 第二十：道品 The Path
273．Of all the paths the Eightfold Path is the best; of all the truths the Four Noble Truths are the best; of all things passionlessness is the best: of men the Seeing One (the Buddha) is the best.
于诸道之中，八圣道最胜；于诸谛之中，四圣谛最胜；于诸法之中，离欲（即涅盘）最胜；于诸二足（人类）之中，一切知者最胜。 274．This is the only path; there is none other for the purification of insight. Tread this path, and you will bewilder Mara.
这是唯一的道路，再无其他知见清净之道。实践此道能令魔王迷惑。
275．Walking upon this path you will make an end of suffering. Having discovered how to pull out the thorn of lust, I make known the path.
实践此道，你将能灭苦。在亲自知见这能拔除烦恼之刺的道路后，我对你们宣说此道。 276．You yourselves must strive; the Buddhas only point the way. Those meditative ones who tread the path are released from the bonds of Mara. 你必须自己努力，如来只能指示道路。修禅者得以解脱魔王的束缚。 277．\conditioned things are impermanent\— when one sees this with wisdom, one turns away from suffering. This is the path to purification.
诸行无常。当以智慧知见这点时，他就会对苦（即五蕴）感到厌倦。这即是朝向清净之道。 278．\conditioned things are unsatisfactory\— when one sees this with wisdom, one turns away from suffering. This is the path to purification.
诸行是苦。当以智慧知见这点时，他就会对苦（即五蕴）感到厌倦。这即是朝向清净之道。 279．\things are not-self\— when one sees this with wisdom, one turns away from suffering. This is the path to purification.
诸法无我。当以智慧知见这点时，他就会对苦（即五蕴）感到厌倦。这即是朝向清净之道。 （注：在此，智慧是指观智。诸行是指一切有为法。诸法则包括一切有为法、概念法与无为法，即涅盘。 于此，不能说“诸法无常”或“诸法是苦”，因为概念法与无为法都不是“无常”，也不是“苦”的。）
280．The idler who does not exert himself when he should, who though young and strong is full of sloth, with a mind full of vain thoughts — such an indolent man does not find the path to wisdom.
懒人当勤时不努力，虽年轻力壮却怠惰，意志薄弱及心散乱，无法以慧体证道智。
281．Let a man be watchful of speech, well controlled in mind, and not commit evil in bodily action. Let him purify these three courses of action, and win the path made known by the Great Sage.
慎言、摄心、亦不以身造恶。且让他清净此三业，及赢获智者觉悟之道。
282．Wisdom springs from meditation; without meditation wisdom wanes. Having known these two paths of progress and decline, let a man so conduct himself that his wisdom may increase.
智慧生于禅修之中，无禅修智慧即退失；知晓此二得失之道，且实践以令慧增长。 283．Cut down the forest (lust), not just a tree; from the forest springs fear. Having cut down the forest and the underbrush (desire), be passionless, O monks!
诸比丘，且砍掉（欲）林而非真树；怖畏自欲林而生。砍掉欲林与欲丛，以达到无（欲）林。 284．For so long as the underbrush of desire, even the most subtle, of a man towards a woman is not cut down, his mind is in bondage, like the sucking calf to its mother. 只要男子对女子的情欲还有些少未断除，他的心即还是受到束缚，如同小牛离不开母牛。 285．Cut off your affection in the manner of a man plucks with his hand an autumn lotus. Cultivate only the path to peace, Nibbana, as made known by the Exalted One. 且断除自己的贪，如以手拔掉秋莲。善逝(佛陀)已说示涅盘，且培育寂静之道。
286．\shall I live during the rains, here in winter and summer\— thus thinks the fool. He does not realize the danger (that death might intervene). 愚人心想：“雨季时我住在这里，冬天和夏天我也住在这里。”却觉察不到（就快要死的）危险。
287．As a great flood carries away a sleeping village, so death seizes and carries away the man with a clinging mind, doting on his children and cattle. 宠爱孩子与家畜者，其心执著于欲乐。他被死神捉走，如洪水冲掉沉睡中之村。
288．For him who is assailed by death there is no protection by kinsmen. None there are to save him — no sons, nor father, nor relatives.
儿子、父母或亲戚都不能保护被死神捕捉之人。的确无亲族能给予保护。
289．Realizing this fact, let the wise man, restrained by morality, hasten to clear the path leading to Nibbana.
明了这一点，持受戒律的智者应迅速地清除趣向涅盘之道的阻碍。 第廿一：杂品 Miscellany
290．If by renouncing a lesser happiness one may realize a greater happiness, let the wise man renounce the lesser, having regard for the greater. 若舍弃小乐会获得大乐，预见大乐的智者应当舍弃小乐。
291．Entangled by the bonds of hate, he who seeks his own happiness by inflicting pain on others, is never delivered from hatred.
为求自己的快乐，而令他人痛苦者，他受到怨恨束缚，而无法解脱怨恨。
292．The cankers only increase for those who are arrogant and heedless, who leave undone what should be done and do what should not be done.
若人该做的事不做，却做了不该做的事，又骄慢与自我放纵，他的烦恼即会增长。
293．The cankers cease for those mindful and clearly comprehending ones who always earnestly practice mindfulness of the body, who do not resort to what should not be done, and steadfastly pursue what should be done.
若人常勤修身至念，不做不该做的事，又常做该做的事(勤修戒定慧)，及具有正念与明觉，其烦恼将会止息。
294．Having slain mother (craving), father (self-conceit), two warrior-kings (eternalism and nihilism), and destroyed a country (sense organs and sense objects) together with its treasurer (attachment and lust), ungrieving goes the holy man. 在杀掉母亲（即渴爱）、父亲（即我慢）与两位刹帝利王（即常见与断见）、及摧毁了国家（即六根与六所缘）和她的众臣（即执取）之后，婆罗门（即阿罗汉）得以解脱苦。
295．Having slain mother, father, two brahman kings (two extreme views), and a tiger as the fifth (the five mental hindrances), ungrieving goes the holy man.
在杀掉母亲、父亲与两位婆罗门王、及消灭了有疑如虎的五盖之后，婆罗门（即阿罗汉）得以解脱苦。
296．Those disciples of Gotama ever awaken happily who day and night constantly practice the Recollection of the Qualities of the Buddha. 乔达摩的弟子们心常醒觉，不论昼夜皆常念佛（的功德）。
297．Those disciples of Gotama ever awaken happily who day and night constantly practice the Recollection of the Qualities of the Dhamma. 乔达摩的弟子们心常醒觉，不论昼夜皆常念法（的功德）。
298．Those disciples of Gotama ever awaken happily who day and night constantly practice the Recollection of the Qualities of the Sangha. 乔达摩的弟子们心常醒觉，不论昼夜皆常念僧（的功德）。
299．Those disciples of Gotama ever awaken happily who day and night constantly practice Mindfulness of the Body.
乔达摩的弟子们心常醒觉，不论昼夜皆常念身（不净）。 300．Those disciples of Gotama ever awaken happily whose minds by day and night delight in the practice of non-violence.
乔达摩的弟子们心常醒觉，不论昼夜皆乐于悲（即无害）。 301．Those disciples of Gotama ever awaken happily whose minds by day and night delight in the practice of meditation.
乔达摩的弟子们心常醒觉，不论昼夜皆乐于培育（对一切众生的慈爱）。
302．Difficult is life as a monk; difficult is it to delight therein. Also difficult and sorrowful is the household life. Suffering comes from association with unequals; suffering comes from wandering in samsara. Therefore, be not an aimless wanderer, be not a pursuer of suffering.
成为比丘是很难得的；过后又乐于比丘的修行更是难得。艰难的俗家生活是痛苦的；与性格不同之人相处是痛苦的。
生死轮回中的旅人不断遭受痛苦，因此别作生死轮回的旅人，别作不断受苦的人。
303．He who is full of faith and virtue, and possesses good repute and wealth — he is respected everywhere, in whatever land he travels. 他信戒具足，有声誉财富，无论去何处，皆备受尊敬。 304．The good shine from afar, like the Himalaya mountains. But the wicked are unseen, like arrows shot in the night.