19 -TheJust(Dh.256-272)

256. Notby passing arbitrary judgements does a man become just; a wise man is he who investigates bothright and wrong. 257. He who does not judge others arbitrarily, but passes judgement impartially according to truth, that sagacious man is a guardian oflaw and is called just. grip︰n. v.紧握。crafty︰a.狡猾的。fowler︰n.猎兽者。sham︰n.a.骗局。 Recluse(samana): hereused inthespecialsense of those whohave reached thefour supramundanestages.(沙门︰在此特指四沙门果 ) arbitrarily︰adv.任意地。

〈256~ 257〉 256卤莽处事故，不为法住5者。智者应辨别──孰正与孰邪。 257导人不卤莽，如法而公平，智者护于法，是名法住者。

258. One is not wise because one speaks much. He who is peaceable, friendly and fearless is called wise. 259.A man is not versed in Dhamma because he speaks much. He who, after hearing even a little Dhamma, does not neglect it but personally realizes its truth directly and is not heedless of it, is truly versed in the Dhamma. 1博者：satho，赌徒，注疏解释它为捕鸟者。 2格利：Kali，不利于赌客的骰子。 3跋提城 (Bhaddiyanagara)公羊富翁 (Mendakasetthi，mendaka为公羊，因他

曾在家中后院发现大堆等身高的金羊雕像，人们因此称呼他公羊富翁 ) 听说佛陀来到跋提，就同家人前去见佛陀，在听完佛陀的说法后，证得 初果。公羊富翁告诉佛陀，在他们来时，一些外道批评佛陀，并且试图 说服他不要来。佛陀说：「优婆塞！诸有情对自己的缺点视若无睹，别 人没有缺点认为有，吹毛求疵 (原文︰吹开谷物 bhusaｍ viya opunanti)。」

4易忿：ujjhana，讥嫌。

5法住：dhammattha，依法奉行，或说「奉法」。

260.A monk is not an Elder because his head is gray. He is but ripe in age, and he is called one grownold in vain. 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.

262. Not by mere eloquence nor by beauty does a man become accomplished, if he is jealous, selfish and deceitful. 263. But he in whom these are wholly destroyed, uprooted and extinct, and who has cast out hatred --that wise man is truly accomplished. eloquence︰n.雄辩， (流利的 )口才

258不以多言故，彼即为智者。安静无怨怖，是名为智者。1

1六位(为一群的)比丘，总是在斋堂游走惹事生非，在某日用过餐，什麽 类型？

259不以多言故，彼为持法者。彼虽闻少分，但由身见法1， 于法不放逸，是名持法者。

〈260~261〉 260不因彼白头，即得为长老。彼年龄虚熟，徒有长老名。 261于彼具真实，具法2不杀生，节制并调伏，彼有智慧人。

除灭诸垢秽，实名为长老。3

〈262~263〉 262嫉.悭.虚伪者，虽以其辩才，或由相端严，不为善良人。 263若斩断此心，拔根及除灭，彼舍瞋智者，名为善良人。4

264. Not by shaven head does a man who is undisciplined and untruthful become a monk. How can he who is full of desire and greedbe a monk? 265.He who wholly subdues evil both small and great is called a

1身见法：指心见法，自证知法，不由他而悟。 2具法：具足正法与戒律。 3有一天，约三十位阿兰若比丘前来向佛陀顶礼。佛陀明白他们证得阿拉

汉果的机缘已经成熟，就问他们︰「你们进来的时候，有没有看见一位 上座？」他们说︰「没有看见。」「你们怎幺没有看见？」「大德！我 们看见一位沙马内拉。」「他不是沙马内拉，是上座吧？」「大德！他 是很小的。」佛陀说：「诸比丘！他不是沙马内拉，而是上座。我不因 为人的岁数大就称他作上座，任何人究竟明白四圣谛，而且不伤害别人， 才是上座。」

4有些比丘羡慕资深比丘享受年轻比丘和沙马内拉的服务，他们也希望有 这种待遇，请求佛陀允准他们也可以作指导，以便有这种待遇。佛陀知 道他们的动机，断然拒绝。

monk, because he has overcome all evil.

266. He is not a monk just because he lives on others’ alms. Not by adopting outwardformdoes one become a truemonk. 267. Whoever here (in the Dispensation) lives the holy life, transcending both merit and demerit, and walks with understanding in this world — he is truly called a monk. 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. 269. The sage, (thus) rejecting the evil, is truly a sage. Since he comprehendsboth(presentandfuture)worlds,heiscalled asage. 270.He is not a noble who injures living beings. He is called a noble because he is harmless towards all living beings.

271. Not by rules and observances, not even by much learning, ; nor by gain of absorption, nor by a life ofseclusion. 272. Nor by thinking: “I enjoy the bliss of renunciation, which is not experienced by the worldling.” Should you, O monks, rest content, until the utter destruction of the cankers(arahatship) is reached. 〈264~265〉 264若破戒妄语，削发非沙门。充满欲与贪，云何为沙门？ 265彼息灭诸恶──无论大与小，因息灭诸恶，故名为沙门。

〈266~267〉 266仅向他行乞，不即是比库。行宗教法仪，亦不为比库。 267仅舍善与恶，修于梵行者，以知住此世1，彼实名比库。

〈268~269〉 268愚昧无知者，不以默然故，而名为牟尼。智者如权衡2。 269舍恶取其善，乃得为牟尼。彼知于两界3，故称为牟尼。

4

270彼人非圣贤，以其杀生故。不害诸众生，是名为圣者。

〈271~272〉 271不以戒律行，或由于多闻，或由证三昧，或由于独居， 272谓：「受出家乐5，非凡夫所能」。汝等漏未尽，

莫生保信想6！

1以知住此世：即了知地行于这 (五蕴)世间。知： savkhaya(考量)。 2智者如权衡︰智者如持秤般舍恶而取最上 (varam指戒.定.慧)。 3两界：Ubholoke，两种世间，指内 .外五蕴。内五蕴指自己的五蕴；外五

蕴指其他众生的五蕴。

4苦行者在接受供养后，会对布施者说些赐福的话，如：「愿你们远离危 险，祝你们兴旺，财源滚滚来，愿你们长命百岁。」而比丘在接受供养 之后，却默默不语。佛陀证悟以后的前二十年，他们是如此。当时的人 就说：「苦行者祝福我们，而敬爱的比丘却什幺也没说。」比丘向佛陀 反应这件事，佛陀从此要比丘在接受供养后，也要说适如其分的祝福。

5出家乐：nekkhamasukham出离乐。 6保信想：vissasamapadi＝ vissasammaapadi，莫生信赖。