愚品

Bālavagga

愚品
The Fool

60

Dīghā jāgarato ratti, dīghaṃ santassa yojanaṃ,
dīgho bālānaṃ saṃsāro, saddhammaṃ avijānataṃ.

不眠者夜長，倦者由旬長，不明達正法，愚者輪回長。
Long is the night for one who is awake. Long is a yojana for one who is weary. Long is journeying-on for fools who do not know the true doctrine.

Note santa < Skt śrānta “weary”.

61

Carañce nādhigaccheyya, seyyaṃ sadisam-attano,
ekacariyaṃ daḷhaṃ kayirā, natthi bāle sahāyatā.

不得勝我者為友，與我相等者亦無，寧可堅決獨行居，不與愚人作伴侶。
If when wandering one does not meet one’s better or one’s equal, one should certainly make a solitary journey. There is no companionship with fools.

The cty is taking daḷhaṃ as an adjective, but it is possibly an adverbial acc, cf. 112 311. Udāna-v has ekacaryāṃ dṛḍhaṃ kuryān, which seems to be an adverbial acc.
We can translate bāle in pāda d as a loc “in a fool”, but it is more likely an instr pl with -e < Skt -ais, cf. 330 and the note on dhīro 207. For the instr pl in -e, see Geriger §79.6.

62

“Puttā matthi dhanaṃ matthi”, iti bālo vihaññati,
attā hi attano natthi, kuto puttā kuto dhanaṃ?

「此我子我財」，愚人常為憂，我且無有我，何有子與財？
(Thinking) “I have sons, I have wealth”, the fool is tormented. He has indeed no self of his own, how much less sons? How much less wealth?

For vihaññati, cf. 15.

63

Yo bālo maññati bālyaṃ, paṇḍito vāpi tena so,
bālo ca paṇḍitamānī, sa ve “bālo” ti vuccati.

愚者自知愚，彼即是智人，愚人自謂智，實稱真愚夫。
Whatever fool realises his folly, he is on that account a learned man indeed. But a fool thinking he is learned, he indeed is called “fool”.

In pāda b vāpi may be < iva + api, or eva + api, or vā + api. The cty clearly takes it as vā, and so has to add an alternative. I assume that va is < eva, and I take api as an emphatic particle “learned indeed”.
For ca = tu, see the note on 5.

64

Yāvajīvam pi ce bālo, paṇḍitaṃ payirupāsati,
na so dhammaṃ vijānāti, dabbī sūparasaṃ yathā.

愚者雖終身，親近於智人，彼不了達摩，如匙嘗湯味。
Even if a fool associates with a learned man all his life, he does not know the doctrine, just as a spoon does not know the taste of soup.

For -aṃ as an acc pl ending, cf. 87 167 320 373 399 412 417 423.

65

Muhuttam-api ce viññū, paṇḍitaṃ payirupāsati,
khippaṃ dhammaṃ vijānāti, jivhā sūparasaṃ yathā.

慧者須臾頃，親近於智人，能速解達摩，如舌嘗湯味。
If a wise man associates with a learned man even for a moment, he quickly knows the doctrine, just as the tongue knows the taste of soup.

Here api has the concessive sense. For the sense of totality see the note on 100.

66

Caranti bālā dummedhā, amitteneva attanā,
karontā pāpakaṃ kammaṃ, yaṃ hoti kaṭukapphalaṃ.

愚人不覺知，與自仇敵行，造作諸惡業，受定眾苦果。
Stupid fools wander about with a self which is like an enemy, doing evil action which has bitter fruit.

The cty shows that amitteneva is < amittena + iva. PDhp amitteṇa-r-iva, Udāna-v amitrair iva. See also 207, and cf. 164 239, and contrast 149.
In pāda d -pphalaṃ is m.c. This is in contrast to -pphalaṃ in mahapphalaṃ < mahat-phalaṃ, see the note on 312.

67

Na taṃ kammaṃ kataṃ sādhu, yaṃ katvā anutappati,
yassa assumukho rodaṃ, vipākaṃ paṭisevati.

彼作不善業，作已生後悔，哭泣淚滿面，應得受異熟。
That deed when done is not good which one regrets when one has done it, the result of which one experiences weeping with tearful face.

68

Tañca kammaṃ kataṃ sādhu, yaṃ katvā nānutappati,
yassa patīto sumano, vipākaṃ paṭisevati.

若彼作善業，作已不追悔，歡喜而愉悅，應得受異熟。
But that deed when done is good which one does not regret when one has done it, the result of which one experiences pleased and happy.

For ca = tu, see the note on 5.

69

Madhuvā maññati bālo, yāva pāpaṃ na paccati,
yadā ca paccati pāpaṃ, atha dukkhaṃ nigacchati.

惡業未成熟，愚人思如蜜，惡業成熟時，愚人必受苦。
A fool thinks it is like honey, as long as evil does not mature. But when evil matures, then the fool goes to misery.

It would be possible for Skt madhuvad to develop > madhuvaṃ > madhuvā in Pāli. Alternatively, we might suppose that madhuvā developed < madhū va (= iva) .
For ca = tu, see the note on 5.

70

Māse māse kusaggena, bālo bhuñjeyya bhojanaṃ,
na so saṅkhātadhammānaṃ, kalaṃ agghati soḷasiṃ.

愚者月復月，雖僅取少食，以孤沙草端，彼所得功德，不及思法者，十六分之一。
A fool might eat his food month by month with the tip of kusa grass, he is not worth one sixteenth part of those who have perfected the doctrine.

The cty clearly takes it as a possessive cpd “of those who have realised the doctrine”. This is to assume a derivation < saṃkhyāta, saṃkhata must, however, be < saṃskṛta, in the sense of “well formed, perfected, refined”.

71

Na hi pāpaṃ kataṃ kammaṃ, sajju khīraṃ va muccati,
ḍahantaṃ bālam-anveti, bhasmacchanno va pāvako.

猶如構牛乳，醍醐非速成，愚人造惡業，不即感惡果，業力隨其後，如死灰覆火。
For an evil deed when done does not curdle the same day, as milk does. Burning like fire covered in ashes, it follows the fool.

The cty seems to be taking sajju and khīraṃ as a cpd “same-day milk”, which it explains as abbhuṇha-khīraṃ “still warm milk”.
Although all manuscripts and edtions known to me read muccati, PDhp mucchati and Udāna-v mūrchati and the gloss parinamati make it certain that the reading should be mucchati. In a context where milk is said to coagulate or curdle, mucchati makes better sense. It might be thought that muccati was due to a dialect which de-aspirated aspirated sounds, but it probably represents a word-play intended orally upon mucc- and mucch-, he probably chose the mucc- form because the verse is about kamma and he assumed that the usage of the verb mucc- with kamma was the more important of the possible intepretations of the verse.
Rau suggests reading ḍahan taṃ, and compares ḍahaṃ aggī va gacchati 31. These, however, aggi is masculine and ḍahaṃ is therefore appropriate. Udāna-v reads ḍahan tad bālam anveti, which would seem to support Rau’s suggestion, but we really need a neuter participle to agree with kamma. Although in theory Skt ḍahat could develop > Pāli ḍahaṃ, Geiger lists no neuter forms with this ending. PDhp agrees with Dhp in reading ḍahantaṃ.
In origin pāvaka was probably an epithet “cleaning, purifying” often applied to fire and then used as a synonym for fire. In 140 we find both pāvaka and aggi.

72

Yāvad-eva anatthāya, ñattaṃ bālassa jāyati,
hanti bālassa sukkaṃsaṃ, muddham-assa vipātayaṃ.

愚夫求知識，反而趨滅亡，損害其幸福，破碎其頭首。
A reputation for skill arises for a fool merely to his disadvantage, it destroys the fool’s good share (of merit), splitting his head.

For yāvad eva in the sense of “merely, just simply”, see BHSD (s.v. yāvad eva) and PED (s.v. yāva).
It seems to be the fame or reputation which one acquires as the result of knowledge of some sort, i.e. “reputation for skill”, as BHSD (s.v.) defines jñātra.

73

Asantaṃ bhāvanam-iccheyya, purekkhārañca bhikkhusu,
āvāsesu ca issariyaṃ, pūjā parakulesu ca.

愚人騖虛名，僧中作上座，僧院為院主，他人求供養。
He might wish for respect from bad people, and pre-eminence among bhikkhus, and authority in dwelling places, and honours among the families of others.

The cty seems to be taking asataṃ as acc sg, i.e. as the equivalent of asantaṃ, “non-existent (honour)”. If this is correct, then we must suppose that asantaṃ has become asātaṃ m.c. to allow resolution of the first syllable in pāda a. I have translated it as a gen pl (as in 77) “honour of (= from) bad men”. PDhp reads asatāṃ = gen pl, Udāna-v reads asanto lābham icchanti, making asanto a nom pl as the subject of the sentence.
Rau suggests reading pūjaṃ for pūjā, but there seems to be no objection to taking pūjā as pl, presumably on the basis of one pūjā in each family.

74

“Mam-eva kata maññantu, gihī pabbajitā ubho,
mam-evātivasā assu, kiccākiccesu kismici”,
iti bālassa saṅkappo, icchā māno ca vaḍḍhati.

「僧與俗共知，此事由我作，事無論大小，皆由我作主」，愚人作此想，貪與慢增長。
“Let both householders and wanderers know that this was done by me. Let them be under my control alone in anything concerning what is to be done and not done.” Such is the fool’s thought. His desire and his pride increase.

The absence of any case ending on kata calls for comment, and Rau suggests reading kataṃ maññantu. The form has clearly caused problems for recensionists. In place of mameva kata maññantu “let them think that this has been done by me”, Udāna-v has mām eva nityaṃ jānīyur “let them know”. If the Udāna-v tradition thought that the pāda contained the verb jñā-, then we could assume that the original form of the Pāli was mameva katam aññantu. By nasalisation (see the note on 25) this became kataṃm aññantu, which must have been interpreted as kataṃ maññantu at some time before the cty was composed, since it includes the reading maññantu in the explanation. Once the existence of the word maññantu was confirmed by the cty, any changes introduced into the pāda revolved around the existence of that word. The introduction of nasalisation had an effect upon the metre, a short syllable was produced by dropping the nasal of kataṃ. This returned the verse to its original form, but because the cty included the word maññantu, the verse was interpreted as containing kata maññantu. PDhp reads mameva katamannentu gṛhī pravrajitā ca ye, for which an explanation similar to that deduced for the Pāli version can be surmised.

75

Aññā hi lābhūpanisā, aññā nibbānagāminī,
evam-etaṃ abhiññāya, bhikkhu buddhassa sāvako,
sakkāraṃ nābhinandeyya, vivekam-anubrūhaye.

一道引世利，一道向涅槃，佛弟子比丘，當如是了知，莫貪著世利，專注於遠離。
There is one means for getting gain, another means for going to nibbāna. Thus having learned this, let the bhikkhu, the follower of the Buddha, not rejoice in honour. Let him practise seclusion.

I understand upanisā with nibbānagāminī, although the cty’s suggestion of paṭipadā would also be a possibility. This would be an example of an abbreviated cpd for nibbānagāminī-upanisā. For the meaning “means, way” for upanisā, see CPD (s.v. upanisā) and BHSD (s.v. upaṇisad).