智者品

Paṇḍitavagga

智者品
The Learned Man

76

Nidhīnaṃ va pavattāraṃ, yaṃ passe vajjadassinaṃ,
niggayhavādiṃ medhāviṃ, tādisaṃ paṇḍitaṃ bhaje,
tādisaṃ bhajamānassa, seyyo hoti na pāpiyo.

若見彼智者，能指示過失，並能譴責者，當與彼為友，猶如知識者，能指示寶藏，與彼智人友，定善而無惡。
If one should see one who sees faults and speaks rebukingly, wise, one should follow such a learned man as one would the reporter of treasures. For one following such a one it becomes better, not worse.

For yaṃ in the sense of si quem “whomever”, see 108 and cf. yo = si quis “if any” 102-3 106-7 110-5.
For the absolutive niggayha- in a syntactic cpd, see the note on 24.

77

Ovadeyyānusāseyya, asabbhā ca nivāraye,
satañhi so piyo hoti, asataṃ hoti appiyo.

訓誡與教示，阻他人過惡，善人愛此人，但為惡人憎。
He would advise, he would admonish, he would restrain from the impure. He becomes beloved of the good, he becomes unbeloved of the bad.

For sataṃ see the note on 54, for asataṃ see the note on 73.

78

Na bhaje pāpake mitte, na bhaje purisādhame,
bhajetha mitte kalyāṇe, bhajetha purisuttame.

莫與惡友交，莫友卑鄙者，應與善友交，應友高尚士。
One should not associate with evil friends, one should not associate with the lowest of men. One should associate with good friends, one should associate with the best of men.

79

Dhammapīti sukhaṃ seti, vippasannena cetasā,
ariyappavedite dhamme, sadā ramati paṇḍito.

得飲法水者，心清而安樂，智者常喜悅，聖者所說法。
He who drinks of the doctrine sleeps happily, with a clear mind. The learned man always rejoices in the doctrine taught by the noble ones.

There is a word-play on pīti < Skt pīti “drinking” and pīti < Skt prīti “joy”. Pāda a says that he sleeps with a clear mind, perhaps unfuddled by drinking the dhamma as opposed to the intoxication he would have experienced if he had drunk strong drink. Pāda d, however, states that the wise man delights in the dhamma, which suggests that pīti is also to be taken as “joy”. The cty presumably did not see the possibility of the word-play, since it explains dhammapīti only as drinking the dhamma. The redactor of the Udāna-v had to choose between pīti and prīti, and perhaps because of the idea of “delight” in the last pāda, or perhaps because he was following a different commentarial tradition, he decided to read prīti. I follow the cty in my translation. For other word-plays, see the note on 9-10.

80

Udakañhi nayanti nettikā, usukārā namayanti tejanaṃ,
dāruṃ namayanti tacchakā, attānaṃ damayanti paṇḍitā.

灌溉者引水，箭匠之矯箭，木匠之繩木，智者自調禦。
Truly canal-makers lead water, fletchers bend the arrow (straight), carpenters bend wood, learned men tame the self.

81

Selo yathā ekaghano, vātena na samīrati,
evaṃ nindāpasaṃsāsu, na samiñjanti paṇḍitā.

猶如堅固岩，不為風所搖，毀謗與贊譽，智者不為動。
As a solid rock is not moved by the wind, so learned men are not moved amid praise and blame.

There is a word-play on samīrati and samiñjati.

82

Yathā pi rahado gambhīro, vippasanno anāvilo,
evaṃ dhammāni sutvāna, vippasīdanti paṇḍitā.

亦如一深池，清明而澄淨，智者聞法已，如是心清淨。
Just as a deep pool is calm and clear, so, hearing the teachings, learned men are calm.

Brough suggested that, as dhamma is not neuter, the reading dhammāni sutvāna is probably an old mistake for dhammā sunitvāna. This suggestion, however, does not solve the problem, because dhammā would still be neuter, and we should need to change it to dhammaṃ. It is, however, more likely that dhammāni is an eastern masculine ending, cf. pabbatāni 188. For eastern forms see the note on 32.
Note the parallel between vipasanno and vippasīdanti.

83

Sabbattha ve sappurisā cajanti, na kāmakāmā lapayanti santo,
sukhena phuṭṭhā atha vā dukhena, na uccāvacaṃ paṇḍitā dassayanti.

善人離諸欲，不論諸欲事，苦樂所不動，智者無喜憂。
Good men indeed go everywhere. The good do not boast from desire for sensual pleasures. Touched by happiness or misery, learned men do not show variation.

Udāna-v reads vrajanti, GDhp vivedi, and PDhp bhavanti, I adopted the reading vajanti, despite the cty and the v.l. cajanti.
It would appear that the cty is taking kāmakāmā as an abl of cause “from love of passion”. PDhp has kāmakāmā, GDhp has kamakama. These forms could be taken as a possessive cpd “having love of passion”, but Udāna-v has an abl kāmahetor.
For phuṭṭha used in connection with an external object impingeing on an individual, see the note on phuseyyu 133.

84

Na attahetu na parassa hetu, na puttam-icche na dhanaṃ na raṭṭhaṃ,
na iccheyya adhammena samiddhim-attano, sa sīlavā paññavā dhammiko siyā.

不因自因他，智者作諸惡，不求子求財，及謀國作惡，不欲以非法，求自己繁榮，彼實具戒行，智慧正法者。
Who neither for his own sake nor for the sake of another would wish for a son, or wealth, or a kingdom, nor would wish prosperity for himself by unlawful means, he would be virtuous, wise and lawful.

85

Appakā te manussesu, ye janā pāragāmino,
athāyaṃ itarā pajā, tīram-evānudhāvati.

於此人群中，達彼岸者少，其餘諸人等，徘徊於此岸。
Few are those persons among men who go to the far shore. But those other people only run along the bank.

Here atha = “but”, cf. 136 387 and contrast 55.

86

Ye ca kho sammadakkhāte, dhamme dhammānuvattino,
te janā pāram-essanti, maccudheyyaṃ suduttaraṃ.

善能說法者，及依正法行，彼能達彼岸，度難度魔境。
But those people, who, when the doctrine has been properly preached, follow the doctrine, will go to the far shore. The dominion of death is very hard to cross over.

For sandhi -d- in samma-d-akkhāte, see the note on 57.
For ca = tu, see the note on 5.
Presumably those who reach the far shore have crossed beyond the realm of death, as the cty states, but the text does not say that. It makes no sense to take maccudheyyaṃ in apposition to pāraṃ, and so pāda d must be taken as a separate sentence.

87

Kaṇhaṃ dhammaṃ vippahāya, sukkaṃ bhāvetha paṇḍito,
okā anokam-āgamma, viveke yattha dūramaṃ.

應捨棄黑法，智者修白法，從家來無家，喜獨處不易。
Leaving the black characteristics, a learned man should develop the bright (characteristics), coming from his home to the homeless state, in seclusion where it is hard to find enjoyment.

For dhammaṃ as a possible acc pl, see the note on 64, as PDhp and Udāna-v have pl forms.
For oka “home”, cf. 34 and 91.

88

Tatrābhiratim-iccheyya, hitvā kāme akiñcano,
pariyodapeyya attānaṃ, cittaklesehi paṇḍito.

當求是法樂，捨欲無所有，智者須清淨，自心諸垢穢。
There he should seek enjoyment, leaving sensual pleasures, having nothing. The learned man should cleanse himself from all defilements of the mind.

89

Yesaṃ sambodhiyaṅgesu, sammā cittaṃ subhāvitaṃ,
ādānapaṭinissagge, anupādāya ye ratā,
khīṇāsavā jutimanto, te loke parinibbutā.

彼於諸覺支，正心而修習，遠離諸固執，樂捨諸愛著，漏盡而光耀，此世證涅槃。
Of whom the mind is properly developed in the elements of enlightment, who delight in the abandonment of attachment without clinging, they with āsavas extinguished, full of brightness, have gained nibbāna in the world.