၁၉။ ဓမၼ႒၀ဂၢDhammatthavaggo 存續於法品
ေယာ စ အတၳံ အနတၳဥၥ၊ ဥေဘာ နိေစၧယ် ပ႑ိေတာ။
၂၅၇။ အသာဟေသန ဓေမၼန၊ သေမန နယတီ ပေရ။
ဓမၼႆ ဂုေတၱာ ေမဓာ၀ီ၊ ဓမၼေ႒ာတိ ပ၀ုစၥတိ။
၂၅၆။ ဆံုးျဖတ္အပ္ေသာ အမႈသေဘာကို ႏုိင္ထက္စီးနင္း ဆံုးျဖတ္ျခင္းေၾကာင့္ တရား၌တည္သူ တရားသူႀကီးမဟုတ္၊ ပညာ႐ွိသည္ ဟုတ္မွန္ေသာအေၾကာင္း မဟုတ္မမွန္ေသာအေၾကာင္း ႏွစ္ပါး စံုကို စံုစမ္းေမးျမန္း၍ ဆံုးျဖတ္ရာ၏။
၂၅၇။ မခြၽတ္မယြင္း တရားႏွင့္အညီ သူတစ္ပါးတို႔ကို ႏိုင္ျခင္း႐ႈံးျခင္းသို႔ ေရာက္ေစေသာ ပညာ႐ွိကို တရားေစာင့္ေသာ တရား၌တည္သူ တရားသူႀကီးဟု ဆိုအပ္၏။
256. One who forcefully decides and settles matters in his own way is not righteous; a wise person considers what is right and what is wrong.
257. One who judges others justly and righteously with Dhamma, is called "One firm in Dhamma".
256 Na tena hoti dhammattho,
yen’ attham sahasa naye,
yo ca attham anatthañ ca,
ubho niccheyya pandito.
[Na不] [tena它(中單具格)] [hoti變成(單3現)] [dhammattho存續於法(陽單主格, a.)],
[yen’所在之處] [attham事(中單業格)] [sahasa粗暴(adv.)] [naye引導(單3opt.)],
[yo凡是(陽單主格, rp.)] [ca及] [attham義利(中單業格)] [anatthañ無義利(中單業格)] ca,
[ubho兩者(業格, a.)] [niccheyya區別(單3opt.)] [pandito賢智者(陽單主格)].
所在之處會粗暴引導事，他不因它變成存續於法者；凡是賢智者會區別義利及無義利兩者。
257 Asahasena dhammena,
samena nayati pare,
dhammassa gutto medhavi,
¡§dhammattho¡¨ ti pavuccati.
[Asahasena無粗暴(中單具格)] [dhammena法(陽單具格)],
[samena以平等(adv.)] [nayati引導(單3現, =nayati)] [pare其他諸人(陽複業格)],
[dhammassa法(陽單與格)] [gutto防護(陽單主格, pp.)] [medhavi有智(陽單主格, a.)],
¡§[dhammattho存續於法(陽單主格, a.)]¡¨ [ti這樣(結尾語)] [pavuccati被徹底叫做(單3現)].
以無粗暴、以法、以平等，引導其他諸人，為(ㄨㄟˋ)法已防護、有智，他被徹底叫做『存續於法者。』
ေခမီ အေ၀ရီ အဘေယာ၊ ပ႑ိေတာတိ ပ၀ုစၥတိ။
၂၅၈။ စကားမ်ားစြာ ေျပာကာမွ်ျဖင့္ ပညာ႐ွိမျဖစ္၊ ေဘးမ႐ွိရန္မလာ ေၾကာက္႐ြ႔ံမႈကင္းကြာသူကို ပညာ႐ွိဟူ၍ ဆိုအပ္၏။
258. One is not a wise one merely because one speaks much. The one who is peaceful, loving and fearless is called a "wise one".
ေယာ စ အပၸမၸိ သုတြာန၊ ဓမၼံ ကာေယန ပႆတိ။
သ ေ၀ ဓမၼဓေရာ ေဟာတိ၊ ေယာ ဓမၼံ နပၸမဇၨတိ။
၂၅၉။ စကားမ်ားစြာေျပာကာမွ်ျဖင့္ တရားကိုေဆာင္သူမမည္၊ အၾကင္သူသည္ အနည္းငယ္ေသာ တရားစကားကို ၾကားရ႐ုံမွ်ျဖင့္လည္း သစၥာေလးပါးတရားကို မဂ္ဉာဏ္ျဖင့္ျမင္၏၊ ထို သစၥာေလးပါးတရား၌ မေမ့မေလ်ာ့သူသည္သာ စင္စစ္ တရားေဆာင္သူမည္၏။
259. One is not a Dhamma-bearer merely because one speaks much. He who hears a little of Dhamma, sees Dhamma about the Four Noble Truths by oneself mentally, and does not neglect them, is indeed, a Dhamma-bearer.
258 Na tena pandito hoti,
yavata bahu bhasati,
khemi averi abhayo
¡§pandito¡¨ ti pavuccati.
[Na不] [tena它(中單具格)] [pandito賢智者(陽單主格)] [hoti變成(單3現)],
[yavata直到...為止(adv.)] [bahu多(adv.)] [bhasati說(單3現)],
[khemi安穩(陽單主格, a.)] [averi無怨(單主格, a.)] [abhayo無恐懼(陽單主格, a.)]
¡§pandito¡¨ [ti這樣(結尾語)] [pavuccati被徹底叫做(單3現)].
直到多說為止，他不因它變成賢智者；安穩、無怨、無恐懼，他被徹底叫做『賢智者。』
259 Na tavata dhammadharo,
yavata bahu bhasati,
yo ca appam pi sutvana,
dhammam kayena passati,
sa ve dhammadharo hoti,
yo dhammam nappamajjati.
[Na不] [tavata因此(adv.)] [dhammadharo持法(陽單主格, a.)],
[yavata直到...為止(adv.)] [bahu多(adv.)] [bhasati說(單3現)],
[yo凡是(陽單主格, rp.)] [ca但是] [appam少量(中單業格)] [pi即使...亦] [sutvana聽到(ger.)],
[dhammam法(陽單業格)] [kayena身(陽單具格)] [passati看到(單3現)],
[sa他(陽單主格)] [ve確實] dhammadharo [hoti變成(單3現)],
[yo他(陽單主格, rp.)] [dhammam法(陽單業格>adv.)] [na不]p[pamajjati放逸(單3現)]. (cp. Dh258)
直到多說為止，他不因此[變成]持法者；但是凡是即使聽到少量後，亦以身看到法，他確實變成持法者，他在法不放逸。
ပရိပေကၠာ ၀ေယာ တႆ၊ ေမာဃဇိေဏၰာတိ ၀ုစၥတိ။
၂၆၁။ ယမွိ သစၥဥၥ ဓေမၼာစ၊ အဟႎသာ သံယေမာ ဒေမာ။
သ ေ၀ ၀ႏၲမေလာ ဓီေရာ၊ ေထေရာ ဣတိ ပ၀ုစၥတိ။
၂၆၀။ ထိုရဟန္း၏ ဦးေခါင္းသည္ေဖြးေဖြးျဖဴ၏၊ ထိုဦးေခါင္း ေဖြးေဖြးျဖဴကာမွ်ျဖင့္ ထိုရဟန္းသည္ မေထရ္မမည္၊ ထိုရဟန္း၏ အ႐ြယ္ရင့္အိုမႈကို အက်ဳိးမဲ့ ရင့္အိုမႈဟုဆိုအပ္၏။
၂၆၁။ အၾကင္ပုဂၢဳိလ္၌ သစၥာလည္း႐ွိ၏၊ တရားလည္း႐ွိ၏၊ ညႇဥ္းဆဲမႈမ႐ွိ၊ သီလေစာင့္ျခင္း ႐ွိ၏၊ ဣေႁႏၵကိုလည္းဆံုးမ၏၊ ကိေလသာ ပ်ဳိ႔အန္ၿပီးေသာ ထိုပညာ႐ွိပုဂၢဳိလ္ကိုသာ မေထရ္ဟု ဆိုအပ္၏။
260. A monk can't be a venerable elder Bhikkhu because his hair has gone grey; though ripe with old age, he is indeed "old in vain".
261. But a monk can be a venerable Elder Bhikkhu if he is in truth and Dhamma, nonviolence, restraint, self-control, who has already ejected mental defilements and is wise.
260 Na tena thero hoti,
yen’ assa palitam siro,
paripakko vayo tassa,
¡§moghajinno¡¨ ti vuccati.
[Na不] [tena它(中單具格)] [thero長老(陽單主格)] [hoti變成(單3現)],
[yen’所在之處] [assa他(陽單屬格)] [palitam銀白色(中單主格, a.)] [siro頭(中單主格)],
[paripakko遍熟(陽單主格, pp.)] [vayo年齡(陽單主格)] [tassa他(陽單屬格)],
¡§[mogha空虛(a.)][jinno老化(陽單主格, pp.)]¡¨ [ti這樣(結尾語)] [vuccati被叫做(單3現)].
他的銀白色的頭所在之處，他不因它[1]變成長老；他的年齡已遍熟，他被叫做『空虛的已老化者。』
261 Yamhi saccañ ca dhammo ca,
ahimsa saññamo damo,
sa ve vantamalo dhiro,
¡§thero¡¨ ti pavuccati.
[Yamhi他(陽單處格, rp.)] [saccañ真諦(中單主格)] [ca及] [dhammo法(陽單主格)] ca,
[ahimsa無傷害(陰單主格)] [saññamo完全止息(陽單主格)] [damo調伏(中單主格, 不規則變化)],
[sa那個(陽單主格)] [ve確實] {[vanta吐出(pp.)][malo垢](陽單主格, a.)} [dhiro賢明者(陽單主格)],
¡§[thero長老(陽單主格)]¡¨ [ti這樣(結尾語)] [pavuccati被徹底叫做(單3現)].
真諦及法、無傷害、完全止息、調伏在他之中；那個確實已吐出垢的賢明者，被徹底叫做『長老。』
[1] 它 指「銀白色的頭」。
သာဓု႐ူေပါ နေရာ ေဟာတိ၊ ဣႆုကီ မစၧရီ သေဌာ။
၂၆၃။ ယႆ ေစတံ သမုစၧိႏၷံ၊ မူလဃစၥံ သမူဟတံ။
သ ၀ႏၲေဒါေသာ ေမဓာ၀ီ၊ သာဓု႐ူေပါတိ ၀ုစၥတိ။
၂၆၂။ ျငဴစူတတ္ေသာ ၀န္တိုေသာ စဥ္းလဲတတ္ေသာပုဂၢဳိလ္သည္ ေကာင္းေသာစကားကို ေျပာတတ္ကာမွ်ျဖင့္ လည္းေကာင္း၊ ႐ုပ္အဆင္း လွပကာမွ်ျဖင့္ လည္းေကာင္း ေကာင္းေသာသေဘာ႐ွိသည္ မမည္။
၂၆၃။ အၾကင္သူသည္ ျငဴစူျခင္း ၀န္တိုျခင္း စဥ္းလဲျခင္းဟူေသာ ထိုသေဘာကို အႂကြင္းမဲ့ျဖတ္၏၊ အျမစ္ျပတ္ ပယ္ႏႈတ္ၿပီးျဖစ္၏၊ ကိေလသာအျပစ္ကို ေထြးအန္ၿပီးေသာ ထိုပညာ႐ွိကို ေကာင္းေသာသေဘာ႐ွိသူဟု ဆိုအပ္၏။
262. A jealous, greedy and deceitful person cannot be a man of good-natured - merely by fine words and beauty of appearance.
263. But this person in whom these three sins are uprooted and who already ejected mental defilements, he is in truth a man of good-natured.
262 Na vakkaranamattena,
vannapokkharataya va,
sadhurupo naro hoti,
issuki macchari satho.
[Na不] [vakkarana說話][mattena適量(陽單具格, a.)],
[vannapokkharataya美貌如蓮花(陰單具格)] [va或],
[sadhurūpo形色妥善(陽單主格, a.)] [naro人(陽單主格)] [hoti變成(單3現)],
[issuki嫉妒(陽單主格, a.)] [macchari吝惜(陽單主格, a.)] [satho狡猾(陽單主格, a.)].
嫉妒者、吝惜者、狡猾者，不因說話適量，或因美貌如蓮花，變成形色妥善的人。
263 Yassa c’etam samucchinnam,
mulaghaccam samuhatam,
sa vantadoso medhavi,
¡§sadhurupo¡¨ ti vuccati.
[Yassa凡是(陽單屬格, rp.)] [c’但是] [etam這(中單主格)] [samucchinnam完全粉碎(中單主格, pp.)],
[mūlaghaccam斷絕根(中單主格, a.)] [samūhatam除去(中單主格, pp.)],
[sa他(陽單主格)] {[vanta吐出(pp.)][doso為難](陽單主格, a.)} [medhavi有智(陽單主格, a.)],
¡§[sadhurūpo形色妥善(陽單主格, a.)]¡¨ [ti這樣(結尾語)] [vuccati被叫做(單3現)]. (cp. Dh250)
但是凡是這已被完全粉碎、斷絕根、已被除去的他，已吐出為難，有智；他被叫做『形色妥善者。』
ဣစၧာေလာဘသမာပေႏၷာ၊ သမေဏာ ကႎ ဘ၀ိႆတိ။
၂၆၅။ ေယာ စ သေမတိ ပါပါနိ၊ အဏံုထူလာနိ သဗၺေသာ။
သမိတတၱာ ဟိ ပါပါနံ၊ သမေဏာတိ ပ၀ုစၥတိ။
၂၆၄။ ဦးျပည္းေခါင္း တံုးကာမွ်ျဖင့္ ရဟန္းမည္သည္မျဖစ္၊ သီလအက်င့္ ဓုတင္အက်င့္လည္း မ႐ွိေသာ ခြၽတ္ယြင္း ေသာစကားကိုလည္း ေျပာတတ္ေသာ လိုခ်င္မက္ေမာမႈႏွင့္ ျပည့္စံုေသာသူသည္ အဘယ္မွာ ရဟန္းဟုတ္ႏုိင္ ပါအံ့နည္း။
၂၆၅။ အၾကင္ပုဂၢဳိလ္သည္ အေသးအႀကီးျဖစ္ေသာ မေကာင္းမႈတို႔ကို အခ်င္းခပ္သိမ္း ၿငိမ္းေစ၏၊ ထိုပုဂၢဳိလ္ကို မေကာင္းမႈအလံုးစံုကို ျငိမ္းေစတတ္ေသာေၾကာင့္ ရဟန္းဟူ၍ ဆိုအပ္၏။
264. Not by a shaven head (a skinhead), does a man become a Samana, a monk. How can a man be a Samana if he forgets his religious vows, if he speaks what is not true, if he still has desire and greed?
265. But one who puts away all evils, whether great or small, he is in truth a Samana because of having put away all evils.
264 Na mundakena samano,
abbato alikam bhanam;
icchalobhasamapanno,
samano kim bhavissati.
[Na不] [mundakena已被薙(ㄊㄧˋ)髮(陽單具格, a.)] [samano沙門(陽單主格)],
[abbato無禁制(陽單主格, a.)] [alikam虛偽(陽單業格, a.)] [bhanam說(陽單主格, ppr.)];
[iccha欲求][lobha貪][samapanno一起行(ㄒㄧㄥˊ)向(陽單主格, pp.)],
samano [kim如何?] [bhavissati變成(單3未)].
無禁制、正在說虛偽者，不因已被薙髮[變成]沙門；已一起行向欲求及貪者，將如何變成沙門？
265 Yo ca sameti papani,
anum thulani sabbaso;
samitatta hi papanam,
¡§samano¡¨ ti pavuccati.
[Yo凡是(陽單主格, rp.)] [ca但是] [sameti知(單3現)] [papani惡(中複業格)],
[anum小(中單業格, a.)] [thūlani大(中複業格, a.)] [sabbaso一切(中單從格)];
[samitatta已被平息的狀態(中單從格)] [hi確實] [papanam惡(中複屬格)],
¡§[samano沙門(陽單主格)]¡¨ [ti這樣(結尾語)] [pavuccati被徹底叫做(單3現)].
但是凡是從一切，知小的、大的諸惡，確實由於諸惡的已被平息的狀態，他被徹底叫做『沙門。』
၀ိႆံ ဓမၼံ သမာဒါယ၊ ဘိကၡဳ ေဟာတိ န တာ၀တာ။
၂၆၇။ ေယာဓ ပုညဥၥ ပါပဥၥ၊ ဗာေဟတြာ ျဗာဟၼစရိယ၀ါ။
သခၤါယ ေလာေက စရတိ၊ သ ေ၀ ဘိကၡဴတိ ၀ုစၥတိ။
၂၆၆။ သူတစ္ပါးတို႔ထံ ေတာင္းစားကာမွ်ျဖင့္ ရဟန္းမည္သည္မျဖစ္၊ တရားႏွင့္မညီညြတ္ေသာ အက်င့္ကိုယူ၍ က်င့္ကာမွ်ျဖင့္ ရဟန္းမည္သည္မျဖစ္။
၂၆၇။ ဤသာသနာေတာ္၌ အၾကင္သူသည္ ျမတ္ေသာအက်င့္႐ွိသည္ျဖစ္၍ ေကာင္းမႈ မေကာင္းမႈကို ပယ္ႏုတ္လ်က္ ခႏၶာငါးပါးဟူေသာ ေလာကကို ဉာဏ္ျဖင့္ဆင္ျခင္၍ က်င့္၏၊ ထိုသူကို ရဟန္းဟု ဆိုအပ္၏။
266. One may not simply be a samana because he asks for alms from others; and one may not thereby a samana just for having taken up wrong practices.
267. One who, in this circle of Buddha's Order ( in Buddha's Theravada Thar tha nar), has meritorious deeds sets aside both the wholesome and unwholesome (merit and demerit) with insight and sees the world as five aggregates with his knowledge. He, indeed, is called "Bhikkhu".
266 Na tena bhikkhu hoti,
yavata bhikkhate pare;
vissam dhammam samadaya,
bhikkhu hoti na tavata.
[Na不] [tena它(中單具格)] [bhikkhu比丘(陽單主格)] [hoti變成(單3現)],
[yavata直到...為止(adv.)] [bhikkhate乞求(單3現﹐為自言)] [pare其他諸人(陽複業格)];
[vissam整部(陽單業格, a.)] [dhammam法(陽單業格)] [samadaya完全拿起(ger.)],
bhikkhu hoti na [tavata因此(adv.)]. (cf. S i182)
直到乞求其他諸人為止，他不因它變成比丘；完全拿起整部的法後，他不因此變成比丘。
267 Yo’dha puññañ ca papañ ca,
bahetva brahmacariyava,
savkhaya loke carati,
sa ve ¡§bhikkhu¡¨ti vuccati.
[Yo凡是(陽單主格, rp.)] [’dha在這裡(=idha)] [puññañ福(中單業格)] {ca [papañ惡(中單業格)] ca及},
[bahetva排斥(ger.)] [brahmacariyava有梵行(陽單主格, a.)],
[savkhaya顯露(ger.)] [loke世間(陽單處格)] [carati行(單3現)],
[sa他(陽單主格)] [ve確實] §[bhikkhū比丘(陽單主格)]¡¨[ti這樣(結尾語)] [vuccati被叫做(單3現)]. (cf. S i182)
凡是在這裡排斥福及惡後，有梵行，顯露[1]後在世間行，他確實被叫做『比丘。』
ေယာ စ တုလံ၀ ပဂၢယွ၊ ၀ရမာဒါယ ပ႑ိေတာ။
၂၆၉။ ပါပါနိ ပရိ၀ေဇၨတိ၊ သ မုနီ ေတန ေသာ မုနိ။
ေယာ မုနာတိ ဥေဘာ ေလာေက၊ မုနိ ေတန ပ၀ုစၥတိ။
၂၆၈-၂၆၉။ အသိပညာမ႐ွိပါဘဲ ေတြေ၀ေသာ သေဘာ႐ွိေသာသူသည္ ဆိတ္ဆိတ္ေနကာမွ်ျဖင့္ မုနိမမည္၊ အၾကင္ပညာ႐ွိသည္ ခ်ိန္ခြင္ကိုကိုင္၍ ခ်ိန္စက္သကဲ့သို႔ ေကာင္းမႈတည္းဟူေသာ အျမတ္တရားကိုယူ၍ မေကာင္းမႈ အကုသိုလ္တရားတို႔ကို ၾကဥ္ေ႐ွာင္၏၊ ထို႔ေၾကာင့္ ထိုပညာ ႐ွိသည္ မုနိမည္၏၊ အၾကင္သူသည္ အဇၥ်တၱဗဟိဒၶ ခႏၶာႏွစ္ပါးတို႔ကိုသိ၏၊ ထိုသူသည္လည္း မုနိ မည္၏၊ ထိုအေၾကာင္းႏွစ္ပါးေၾကာင့္ မုနိဟု ဆိုအပ္၏။
268-269. One does not become a "Mu ni", a sage by silence alone if one be dull and ignorant. But a wise one who, holding a pair of scales, takes to what is the best and rejects what is bad. For that reason he is a ''Mu ni". He who understands inner and outer worlds of the body is therefore called a Sage (Mu ni).
[1] 顯露 DhA：Savkhayati banena.(「顯露」：以智。)
268 Na monena muni hoti,
mulharupo aviddasu;
Yo ca tulam va paggayha,
varam adaya pandito.
[Na不] [monena緘默(中單具格)] [muni牟尼(陽單主格)] [hoti變成(單3現)],
[mūlharūpo形色已癡(陽單主格, a.)] [aviddasu無智(陽單主格, a.)];
[Yo他(陽單主格, rp.)] [ca但是] [tulam秤(ㄔㄥˋ)(陰單業格)] [va如] [paggayha徹底握持(ger.)],
[varam最好(單業格, a.)] [adaya拿起(ger.)] [pandito賢智者(陽單主格)].
形色已癡的無智者，不因緘默變成牟尼；但是如徹底握持秤後，拿起最好的後，他[是]賢智者。
269 Papani parivajjeti,
sa muni tena so muni;
yo munati ubho loke,
¡§muni¡¨ tena pavuccati.
[Papani惡(中複業格, a.)] [parivajjeti迴避(單3現)],
[sa那個(陽單主格)] [muni牟尼(陽單主格)] [tena它(中單具格)] [so他(陽單主格)] muni;
[yo凡是(陽單主格, rp.)] [munati知(單3現)] [ubho兩者(業格, a.)) [loke世間(陽單處格)],
¡§muni¡¨ [tena它(中單具格)] [pavuccati被徹底叫做(單3現)].
那個牟尼迴避諸惡[業]，他因它[是]牟尼；凡是在世間知兩者，他因它被徹底叫做『牟尼。』
အဟႎသာ သဗၺပါဏာနံ၊ အရိေယာတိ ပ၀ုစၥတိ။
၂၇၀။ အၾကင့္ေၾကာင့္ သတၱ၀ါတို႔ကို ညႇဥ္းဆဲ၏။ ထို ညႇဥ္းဆဲျခင္းေၾကာင့္ အရိယာမျဖစ္၊ သတၱ၀ါတို႔ကို မညႇဥ္းဆဲ ျခင္းေၾကာင့္ အရိယာဟူ၍ ဆိုအပ္၏။
270. Because a man injures other living creatures, he is not a Noble one (Ariya). By harmlessness ( with loving kindness) towards all living beings, he is called a Noble one.
အထ ၀ါ သမာဓိလာေဘန၊ ၀ိ၀ိတၱသယေနန ၀ါ။
၂၇၂။ ဖုသာမိ ေနကၡမၼသုခံ၊ အပုထုဇၨနေသ၀ိတံ။
ဘိကၡဳ ၀ိႆာသမာပါဒိ၊ အပၸေတၱာ အာသ၀ကၡယံ။
၂၇၁-၂၇၂။ သီလအက်င့္ ႐ွိကာမွ်ျဖင့္လည္းေကာင္း အၾကားအျမင္ မ်ားကာမွ်ျဖင့္ လည္းေကာင္း၊ တည္ၾကည္မႈ သမာဓိ ရကာမွ်ျဖင့္ လည္းေကာင္း၊ ဆိတ္ျငိမ္ရာ၌ ေနကာမွ်ျဖင့္ လည္းေကာင္း ရဟန္းသည္ အာသေ၀ါကုန္ခန္းေသာ ရဟႏၲာ အျဖစ္သို႔ မေရာက္ေသးသမွ် ပုထုဇဥ္တို႔ မမွီ၀ဲအပ္ေသာ အနာဂါမိဖိုလ္ခ်မ္းသာကို ရေပ၏ဟူ၍ သက္သာရာ ရပ္နားျခင္းသို႔ မေရာက္ပါေစလင့္။
271-272. Not by precepts and moral rites, nor by much learning, nor by attainment of concentration, nor by a bed of solitude, do not think by yourself as you reach the joy of freedom (enjoyed the bliss of Renunciation – Anagami-phala) which is unknown to ordinary people. O Bhikkhu, be not contented on the way, if not having attained extinction of desires (Arthawal tayas).
270 Na tena ariyo hoti,
yena panani himsati;
ahimsa sabbapananam,
¡§ariyo¡¨ ti pavuccati.
[Na不] [tena那個(中單具格)] [ariyo聖者(陽單主格)] [hoti變成(單3現)],
[yena那個(中單具格, rp.)] [panani生物(中複業格)] [himsati傷害(單3現)];
[ahimsa無傷害(陰單主格)] [sabba一切][pananam生物(陽複與格)],
¡§ariyo¡¨ [ti這樣(結尾語)] [pavuccati被徹底叫做(單3現)].
他以那個[惡業]傷害諸生物，他因那個[惡業]不變成聖者；對一切的諸生物無傷害，他被徹底叫做『聖者。』
271 Na silabbatamattena,
bahusaccena va puna,
atha va samadhilabhena,
viviccasayanena va.
[Na不] [silabbata習慣及禁制][mattena沈浸(單具格, pp.)],
[bahusaccena聽到眾多(中單具格)] [va或] [puna再(indecl.)],
[atha然後] va [samadhi定][labhena得(陽單具格)],
[vivicca遠離(ger.)][sayanena臥(中單具格)] va.
不因己沈浸在習慣及禁制[1]，或再因聽到眾多[2]，然後或因得定，或因遠離後的臥：
272 Phusami nekkhammasukham,
aputhujjanasevitam,
bhikkhu vissasamapadi
appatto asavakkhayam.
[Phusami觸(單1現)] [nekkhamma出離][sukham樂(中單業格)],
[aputhujjana非普通人][sevitam親近(陽單業格, pp.)],
[bhikkhu比丘(陽單呼格)] [vissasa信賴(陽單業格, =vissasam)][m不要(=ma)][apadi行(ㄒㄧㄥˊ)向(單3過)]
[appatto未得達(陽單主格, pp.)] [asavakkhayam滅盡諸流向(陽單業格)].
『我觸已被非普通人親近的出離的樂』；比丘！未得達滅盡諸流向者，不要行向信賴。
[1] 習慣及禁制 silabbata, silavata(sila2習慣+bata2禁制) m.n.。他譯：戒禁。
[2] 或聽到眾多 DhA.：Bahusaccena vati tinnam pitakanam uggahitamattena va.(「或聽到眾多」：或在三藏，已了解及已沈浸)
