心品

Cittavagga

  • 心品
  • Thought

33

Phandanaṃ capalaṃ cittaṃ, dūrakkhaṃ dunnivārayaṃ,
ujuṃ karoti medhāvī, usukāro va tejanaṃ.

  • 輕動變易心，難護難制服，智者調直之，如匠搦箭直。
  • The wise man makes straight his trembling, unsteady thought which is difficult to guard and difficult to restrain, just as a fletcher makes an arrow straight.
  • Note uju here, but ujju- in 108.
  • As Rau points out, ujuṃ karoti is the equivalent of namayanti 80 145.

34

Vārijo va thale khitto, okamokata ubbhato,
pariphandatidaṃ cittaṃ, māradheyyaṃ pahātave.

  • 如魚離水棲，投於陸地上，以此戰慄心，擺脫魔境界。
  • Like a fish taken from its watery home and thrown on the ground, this thought quivers all over in order to escape the dominion of Māra.
  • The cty suggests that the first oka means “water”. For oka = “home”, cf, 87 91. For the sandhi -m- in oka-m-okata, cf. 103 247 390.
  • Dhp-a: ubbhato ti uddhato. PED says that ubbhata is derived < Skt uddhṛta, but I see no reason to doubt a derivation < Skt udbhṛta.
  • It would appear that the cty, or the tradition which it was following, did not recognise pahātave as an infinitive of purpose, but assumed that -tave was for -tavve, i.e. an eastern neuter sg of the future passive participle. For eastern forms see the note on 32. For the infinitive ending, cf. netave 180.

35

Dunniggahassa lahuno, yatthakāmanipātino,
cittassa damatho sādhu, cittaṃ dantaṃ sukhāvahaṃ.

  • 此心隨欲轉，輕躁難捉摸，善哉心調伏，心調得安樂。
  • Good is the taming of thought which is hard to grasp, light, alighting where it will. Tamed thought is the bringer of happiness.
  • For the syntactic cpd yatthakāmanipātin, see the note on 24.

36

Sududdasaṃ sunipuṇaṃ, yatthakāmanipātinaṃ,
cittaṃ rakkhetha medhāvī, cittaṃ guttaṃ sukhāvahaṃ.

  • 此心隨欲轉，微妙極難見，智者防護心，心護得安樂。
  • A wise man should guard his thought, which is difficult to see, extremely subtle, alighting where it will. Guarded thought is the bringer of happiness.

37

Dūraṅgamaṃ ekacaraṃ, asarīraṃ guhāsayaṃ,
ye cittaṃ saṃyam-essanti, mokkhanti mārabandhanā.

  • 遠行與獨行，無形隱深窟，誰能調伏心，解脫魔羅縛。
  • Those who will restrain their thought, which travels far, alone, incorporeal, lying in the cave (of the heart), will be freed from Māra’s fetter.
  • The cty is explaining mokkhanti as a future passive, cf. pamokkhanti 276.

38

Anavaṭṭhitacittassa, saddhammaṃ avijānato,
pariplavapasādassa, paññā na paripūrati.

  • 心若不安定，又不了正法，信心不堅者，智慧不成就。
  • The wisdom of one whose thought is unsteady, who does not know the true doctrine, whose serenity of mind is troubled, is not perfected.

39

Anavassutacittassa, ananvāhatacetaso,
puññapāpapahīnassa, natthi jāgarato bhayaṃ.

  • 若得無漏心，亦無諸惑亂，超越善與惡，覺者無恐怖。
  • There is no fear for one whose thought is untroubled (by faults), whose thought is unagitated, who is freed from good and evil, who is awake.
  • For an-avassuta, cf. an-ussuta 400.

40

Kumbhūpamaṃ kāyam-imaṃ viditvā, nagarūpamaṃ cittam-idaṃ ṭhapetvā,
yodhetha māraṃ paññāvudhena, jitañca rakkhe anivesano siyā.

  • 知身如陶器，住心似城廓，慧劍擊魔羅，守勝莫染著。
  • Knowing that this body is (fragile) like a jar, making this thought (firm) like a city, one should fight Māra with the weapon of wisdom, and one should guard what has been conquered, one should take no rest.
  • Dhp-a: anivesano siyā ti anālayo bhaveyya.
  • The alternation v/y in āvudha, which is the equivalent of Skt āyudha, is an eastern feature. For alternation, see the note on māluvā 162 and parissaya 328.

41

Aciraṃ vatayaṃ kāyo, pathaviṃ adhisessati,
chuddho apetaviññāṇo, niratthaṃ va kaliṅgaraṃ.

  • 此身實不久，當睡於地下，被棄無意識，無用如木屑。
  • Before long, alas, this body will lie on the earth, rejected, without consciousness, like a useless log of wood.

42

Diso disaṃ yaṃ taṃ kayirā, verī vā pana verinaṃ,
micchāpaṇihitaṃ cittaṃ, pāpiyo naṃ tato kare.

  • 仇敵害仇敵，怨家對怨家，若心向邪行，惡業最為大。
  • Whatever an enemy may do to an enemy or, again, whatever a hater may do to a hater, a wrongly directed mind would do worse than that to him.
  • It is not easy to translate yan taṃ kayirā. We could assume that the antecedent had been included in the relative clause “That which an enemy might do …”.
  • Udāna-v changes the construction na dveṣī dveṣiṇaḥ kuryād vairī vā vairiṇo hitam.
  • For vā pana, cf. vā puna 271.

43

Na taṃ mātā pitā kayirā, aññe vā pi ca ñātakā,
sammāpaṇihitaṃ cittaṃ, seyyaso naṃ tato kare.

  • 善非父母作，亦非他眷屬，若心向正行，善業最為大。
  • A mother or father or any other relative would not do that (good), a rightly directed mind would do better than that to him.
  • Udāna-v has na taṃ mātā pitā vāpi kuryāj … cittaṃ yat kuryād dhitam ātmanaḥ, again introducing hitam, “Parents, etc., would not do that benefit which a rightly disposed mind would do”.
  • We should expect 43 to be parallel to 42 “Whatever an enemy might do to him, a wrongly disposed mind would do worse than that. Whatever his parents, etc., might do to him, a rightly disposed mind would do better than that”. To get such a parallelism, we should need to read yaṃ taṃ in pāda a, in place of na taṃ. If there has been a change in the reading, the reading na taṃ in Udāna-v clearly shows that the change is old.
  • For seyyaso, with the suffix -so added to the comparative seyya (< Skt śreyas), see Geiger §100.3.