南傳法句經 19 法住品
南傳法句經 第十九 法住品（256～272偈）
〈简〉
法增比丘譯
（Dhammavaro Bhikkhu）
256、
魯莽判事理，
非為法住者，
智者應辨究，
是非之道理。
257、
善導不魯莽，
公正不妄假，
智者護正法，
是名法住者*。
*（Dhammattha）。
258、
不以多言故，
而稱為智者，
忍、慮、無怨、安，
得稱為智者。
259、
不以善言故，
而為持法者1，
雖聽聞少法，
身習依法行2，
於法不放逸，
彼為奉法者。
1.（Dhammadhara）。
2. （Kayena）。
260、
不以頭灰白，
而稱為長老*，
彼年紀虛長，
徒有長老名。
*（Thera，受比丘戒十年以上）。
261、
實知四聖諦，
持戒不殺生，
棄除諸垢穢，
是名真長老。
（260，261兩偈合誦）
262、
端莊善辯才，
心為貪欲使，
嫉妒而虛偽，
此人絕難證。
263、
斷截諸惡習，
拔根息滅貪，
智者除恚心，
是為端正者。
（262，263兩偈合誦）
264、
不持戒妄語，
剃髮非沙門，
心內滿欲貪，
如何為沙門？
265、
調伏諸煩惱，
無論大與小，
息滅諸惡故，
是名為沙門。
（264，265兩偈合誦）
266、
雖向人托缽，
不即是比丘，
持戒非托缽，
是名為比丘。
267、
遍捨善與惡，
梵行清淨者，
知法以處世，
實名為比丘。
（266，267兩偈合誦）
268、
不敏愚昧者，
默然非聖者*，
智者量善惡，
實名為智者。
*（牟尼）。
272、
謂凡夫不得，
吾受出離樂，
比丘漏未盡，
勿耽於自滿。
（271，272兩偈合誦）
269、
捨惡擇其善，
乃得為聖者，
彼知於善惡，
是名為聖者。
270、
若害眾有情，
彼非為聖者*，
不害眾生故，
是名為聖者。
*（Ariya高貴者）。
271、
不因於持戒，
苦行或多聞，
或由證禪定，
或獨居靜處*。
*（Vivicca Sayanena獨處住）。
Dhammatthavagga: The Judge
translated from the Pali by
Thanissaro Bhikkhu
256-257
To pass judgment hurriedly doesn't mean you're a judge. The wise one, weighing both the right judgment & wrong, judges others impartially — unhurriedly,
in line with the Dhamma, guarding the Dhamma, guarded by Dhamma, intelligent: he's called a judge.
258-259
Simply talking a lot doesn't mean one is wise. Whoever's secure — no hostility, fear — is said to be wise. Simply talking a lot doesn't maintain the Dhamma. Whoever — although he's
heard next to nothing — sees Dhamma
through his body, is not heedless of Dhamma: he's one who maintains
the Dhamma.
260-261
A head of gray hairs doesn't mean one's an elder. Advanced in years, one's called an old fool. But one in whom there is truth, restraint, rectitude, gentleness, self-control — he's called an elder, his impurities disgorged, enlightened.
262-263
Not by suave conversation or lotus-like coloring does an envious,
miserly cheat become an exemplary man.
But one in whom this is cut through up- rooted wiped out — he's called exemplary, his aversion disgorged, intelligent.
264-265
A shaven head doesn't mean a contemplative. The liar observing no duties, filled with greed & desire: what kind of contemplative's he? But whoever tunes out the dissonance of his evil qualities — large or small — in every way by bringing evil
to consonance: he's called
a contemplative.
266-267
Begging from others doesn't mean one's a monk. As long as one follows householders' ways, one is no monk at all.
But whoever puts aside both merit & evil and, living the chaste life, judiciously goes through the world: he's called a monk.
268-269
Not by silence does someone confused & unknowing turn into a sage. But whoever — wise, as if holding the scales, taking the excellent — rejects evil deeds: he is a sage, that's how he's a sage. Whoever can weigh both sides of the world: that's how he's called a sage.
270
Not by harming life does one become noble. One is termed noble for being gentle to all living things.
271-272
Monk, don't on account of your precepts & practices, great erudition, concentration attainments, secluded dwelling, or the thought, 'I touch the renunciate ease that run-of-the-mill people don't know': ever let yourself get complacent when the ending of effluents is still unattained.