제 19 품 법주품(法住品)
256
만일 사람이 무엇이 옳은지 충분한 고려 없이 경솔
하게 판단한다면, ‘올바른 사람’이라고 할 수 없습니
다. 지혜로운 사람은 옳은지, 그른지 양쪽으로 충분
히 잘 살펴보고, 판단을 합니다.
鹵莽處事故，不為法住者。智者應辦別──孰正與孰邪。
對事武斷者不公正；智者應辨別對錯兩者之後才下判斷。
One is not called righteous because one hastily judges what
is good. Which wise person has thoroughly investigated both
right and wrong,
One is not righteous if one decides a case without due
consideration, but the wise man who takes into account both
for and against,
257
다른 사람을 판단할 때, 경솔하지 않고, 편견이 없
으며, 진리[법]를 지키는 지혜로운 사람은 ‘올바른
사람’이라고 불립니다.
導人不鹵莽，如法而公平，智者護於法，是名法住者。
智者不會誤導他人，而是如法與平等的護法者，他被稱為「 住於法
之人」。
judging others without haste, justly and impartially, such a
wise person, guardian of law, is called "righteous".
and comes to his decision about others with due
consideration - such a man of discrimination who keeps to
the truth, he is to be called righteous.
258
말을 많이 한다고 지혜로운 사람이 아닙니다. 마음
이 평정(平靜)하고, 성냄과 두려움이 없는 사람이
‘지혜로운 사람’이라고 불립니다.
不以多言故，彼即為智者。安靜無怨怖，是名為智者。
人不會只是因為講得多即成為智者；只有平安無怨無畏之人才是智
者。
One is not called wise because one speaks a lot. one, who is
peaceful, without hatred and fearless, is called "wise".
One is not a learned man by virtue of much speaking. He
who is patient, without anger and fearless, he is to be called
learned.
259
말을 많이 한다고 ‘법에 정통한 사람’이 아닙니다.
비록 조금만 들었더라도, 몸소 법을 올바르게 깨닫
고, 법에 따라 사는 사람이, 참으로 ‘법에 정통한 사
람’입니다.
不以多言故，彼為持法者。彼雖聞少分，但由身見法，於法不放逸，
是名持法者。
人不會只是因為講得多即成為精通法者；聽聞雖少，卻能知見法、
對法不失念者，是真正的精通法者。
One does not understand Dharma only because one speaks a
lot. Who sees Dharma directly, after having heard even a
little of it, and who does not neglect the Dharma, such a one
does understand it.
One is not a bearer of the teaching by virtue of much
speaking, but he who, even if he has only studied a little, has
experienced the truth in person, he is indeed a bearer of the
teaching, who has not forgotten the teaching.
260
머리카락이 희다고 ‘장로(長老)’가 아닙니다. 그가
단지 고령일 뿐이라면, '헛되이 늙은 사람'이라고 불
립니다.
不因彼白頭，即得為長老。彼年齡虛熟，徒有長老名。
他不會只是因為白了頭髮即是長老（ 7）， 僅只是年歲大的人名為
「 白活到老」。
（ 註 7） 長老是至少有十個戒臘的比丘。
One is not to be called an Elder just because his head is gray.
Such a person is of mature age and is called "grown old in
vain".
One is not an elder by virtue of having white hair. one is just
advanced in years, and called "grown old in vain".
261
진실하고, 비폭력적이며, 절제와 자제력이 있고, 더
러운 때를 제거하는 지혜로운 사람이 ‘장로(長老)’라
고 불립니다.
於彼具真實， 具法不殺生，節制並調伏，彼有智慧人。除滅諸垢穢，
實名為長老。
只有已體證四聖諦與法（ 8）、 無害與有戒行、自制與解脫煩惱
（ 9） 的人才是真正的長老。
（ 註 8） 法是指四道、四果與涅槃九種出世間法。
（ 註 9） 以四道智解脫煩惱。
In whom there is truth, Law, non-violence, restraint and
self-control, he, the wise one who has discarded taints, is
called "an Elder".
He in whom there is truthfulness, non-violence, restraint
and self-control, however - that wise and faultless sage is
to be called an elder.
262
사람이 단지 화려한 언변이나, 꽃처럼 아름다운 용
모를 지녔다 해서 ‘존경할 만한 사람’이라고 할 수
는 없습니다. 만일 그 사람이 시기하고, 인색하며,
기만적이라면.
嫉慳虛偽者，雖以其辯才，或由相端嚴，不為善良人。
若依然嫉妒、吝嗇與狡猾，僅只辯才好或容貌美並不會令人成為善
心人。
Not only by the act of speech or by beauty of complexion is
a man respectable, if he is envious, selfish and deceitful.
It is not just by fine speech or by flower-like beauty that
one is admirable, if one is envious, mean and deceitful,
263
그러나 그런 종류의 행동을 잘라 없앴고, 그 뿌리도
뽑아 제거하였으며, 분노도 버린 지혜로운 사람은
‘존경할 만한 사람’이라고 일컬어집니다.
若斬斷此（心），拔根及除滅，彼捨瞋智者，名為善良人。
已斷除、根除與消滅這些（惡法）及已解脫煩惱的智者才是真正的
善心人。
And who has cut off, removed and destroyed by the rot such
thinking, he, the wise one who has discarded hatred, is
called "respectable".
but when that sort of behaviour has been eliminated, rooted
out and destroyed, that faultless sage is said to be admirable.
264
만일 계율을 지키지 않고, 거짓말하는 사람이라면,
단지 머리를 깎았다 하여 ‘사문’이라고 할 수는 없
습니다. 탐욕이 가득한 사람이 어떻게 ‘사문’이 될
수 있겠습니까?
若破戒妄語，削髮非沙門。充滿欲與貪，云何為沙門？
若人無戒行又說妄語，僅只剃掉頭髮並不會成為沙門。充滿貪欲之
人怎麼會是沙門？
One is not to be called a monk just because of his bald head,
if one is immoral and speaking lies. How can someone who
has desire and greed be called a monk?
A shaven head does not make one a man of religion, if one is
irreligious and untruthful. How could a man full of desires
and greed be a man of religion?
265
그러나 사람이 크고 작은 악행들을 모두 물리쳤을
때, 그가 모든 악행들을 물리쳤으므로, 그는 진정한
‘사문’이라고 불립니다.
彼息滅諸惡──無論大與小，因息滅諸惡，故名為沙門。
已徹底息滅一切大小惡的人才是沙門，因為他已克服一切惡。
Who conquers evil thoroughly, be it small or big, one is
called a monk
because of having conquered all evils.
But when a man has put aside all evil deeds, both great and
small, by that putting away of evil deeds he is indeed called
a man of religion.
266
다른 사람들에게서 공양을 받는다 하여 ‘비구’가 아
닙니다. 종교의식을 봉행한다 해서, 그 때문에 ‘비
구’인 것도 아닙니다.
僅向他行乞，不即是比丘。行宗教法儀，亦不為比丘。
他不會只是因為去托缽即成為比丘。他不是比丘，因為他奉行不如
法的信仰。
One is not a monk because one begs almsfood from others.
If one
follows the life of a householder, one is not a monk because
of that.
One is not a bhikkhu by virtue of taking alms from others. By
taking up any old teaching, one is not a bhikkhu on that
account.
267
그러나 이 세상의 선과 악을 모두 물리치고, 거룩한
생을 보내는 사람은, 가르침[법]에 따라 살아갑니다.
- 이런 사람은 진정한 ‘비구’라고 불립니다.
僅捨善與惡，修於梵行者，以知住此世，彼實名比丘。
在這世間上，已捨棄善惡兩者、修持梵行、及明了五蘊的人才是真
正的比丘。
Who has warded off both good and evil here, leading a holy
life, walks through the world understanding it, he is called "a
monk".
But he who has here and now ejected both good and evil,
and in leading the holy life lives in accordance with reason -
he is indeed called a bhikkhu.
268
사람이 어리석고 무식하다면, 그의 침묵은 그를 ‘지
혜로운 사람’으로 만들지 못합니다. 그러나 마치 저
울로 충실한 것들 만 선택하는 것처럼, 악행을 피하
고 선행 만 행(行)한다면, 그는 ‘지혜로운 사람’입니
다.
愚昧無知者，不以默然故，而名為牟尼。智者如權衡。
愚人不會只是因為保持沉默而成為聖者。智者如持秤般捨惡而取最
上，
One is not a sage by keeping a vow of silence, if he is
deluded and ignorant. Who accepts only the best, as if
holding a scale, is a wise man.
Silence does not make a sage if he is stupid and ignorant,
but when a man avoids evil as if he were choosing
something of value on the scales - he is a sage.