惡品

Pāpavagga

惡品
Evil

116

Abhittharetha kalyāṇe, pāpā cittaṃ nivāraye,
dandhañhi karoto puññaṃ, pāpasmiṃ ramatī mano.

應急速作善，制止罪惡心，怠慢作善者，心則喜於惡。
One should make haste in doing good, one should restrain one’s thought from evil. For of one performing merit slowly the mind delights in evil.

I take kalyāṇe to be a loc of the field of activity “One should hasten in respect of the good”.
In pāda c dandhaṃ is presumably an adverbial acc, I translate it “slowly” to give the contrast with abhittharetha. For dandha, cf. BHSD (s.v. dhandha “slow, weak, dull”). Note dandheti “to be slow” (Th 291), and cf. BHS dhandhāyati “is slow, is dull”.
For -tth- instead of -tt- in abhittharati (< abhi-tvarati “to be in haste”), see CPD (s.v.). Rau suggests that abhittharetha is the equivalent of abhistareta.

117

Pāpañce puriso kayirā, na naṃ kayirā punappunaṃ,
na tamhi chandaṃ kayirātha, dukkho pāpassa uccayo.

若人作惡已，不可數數作，莫喜於作惡，積惡則受苦。
If a man were to do evil, he should not do it again and again, he should not set his heart on it. The accumulation of misery is sorrowful.

118

Puññañce puriso kayirā, kayirā naṃ punappunaṃ,
tamhi chandaṃ kayirātha, sukho puññassa uccayo.

若人作善已，應復數數作，當喜於作善，積善則受樂。
If a man were to do good, he should do it again and again, he should set his heart on it. The accumulation of good is happy.

119

Pāpo pi passati bhadraṃ, yāva pāpaṃ na paccati,
yadā ca paccati pāpaṃ, atha pāpo pāpāni passati.

惡業未成熟，惡者以為樂，惡業成熟時，惡者方見惡。
Even an evil person sees good as long as his evil does not mature. But when his evil matures the evil person sees evil.

For ca = tu, see the note on 5.

120

Bhadro pi passati pāpaṃ, yāva bhadraṃ na paccati,
yadā ca paccati bhadraṃ, atha bhadro bhadrāni passati.

善業未成熟，善人以為苦，善業成熟時，善人始見善。
Even a good person sees evil as long as his good does not mature. But when his good matures the good person sees good.

121

Māvamaññetha pāpassa, “na maṃ taṃ āgamissati”,
udabindunipātena, udakumbho pi pūrati,
bālo pūrati pāpassa, thokaṃ thokam pi ācinaṃ.

莫輕於小惡，謂我不招報，須知滴水落，亦可滿水瓶，愚夫盈其惡，少許少許積。
One should not think little of evil, thinking “that will not come to me”. Even a waterpot is filled by the falling of drops of water. A foolish man is filled with evil, even practising it little by little.

The prefix ava- in the v.l. māvamaññetha must have been taken over from the cty. Udāna-v nālpaṃ manyeta pāpasya, PDhp nāppaṃ pāpassa manyeyā. It seems clear that the Udāna-v and PDhp traditions assumed that the equivalent of māppamaññetha which they inherited stood for mā appaṃ maññati, rather than mā apamaññati. Rau suggests reading māppṃ maññetha. Cf. appabodhati in 143.

122

Māvamaññetha puññassa, “na maṃ taṃ āgamissati”,
udabindunipātena, udakumbho pi pūrati,
dhīro pūrati puññassa, thokaṃ thokam pi ācinaṃ.

莫輕於小善，謂我不招報，須知滴水落，亦可滿水瓶，智者完其善，少許少許積。
One should not think little of merit, thinking “that will not come to me”. Even a waterpot is filled by the falling of drops of water. A wise man is filled with merit, even practising it little by little.

123

Vāṇijo va bhayaṃ maggaṃ, appasattho mahaddhano,
visaṃ jīvitukāmo va, pāpāni parivajjaye.

商人避險道，伴少而貨多，愛生避毒品，避惡當亦爾。
As a merchant with a small caravan and much wealth would avoid a dangerous road, as one desirous of life would avoid poison, so one should avoid evils.

I take bhayaṃ maggaṃ to be a split cpd “a road of fear/danger”, with -ṃ- m.c., see the note on 49.
For mahaddhana, showing a development from mahat- rather than mahā- (i.e. < *mahad-dhana), cf. mahapphala 312 356-9, mahagghasa 325.

124

Pāṇimhi ce vaṇo nāssa, hareyya pāṇinā visaṃ,
nābbaṇaṃ visam-anveti, natthi pāpaṃ akubbato.

假若無有瘡傷手，可以其手持毒藥，毒不能患無傷手，不作惡者便無惡。
If there were no wound on one’s hand, one could pick up poison with one’s hand. Poison does not enter one who has no wound. There is no evil for one who does not do (evil).

The cty seems to be taking anveti in the sense of “follow”, for this meaning see the note on 1.
For *assa < asyāt < syāt = siyā, see the note on 10. Although the cty correctly explains this, it also seems to be taking it as asya “of him”.

125

Yo appaduṭṭhassa narassa dussati, suddhassa posassa anaṅgaṇassa,
tam-eva bālaṃ pacceti pāpaṃ, sukhumo rajo paṭivātaṃ va khitto.

若犯無邪者，清淨無染者，罪惡向愚人，如逆風揚塵。
Whoever does harm to an innocent man, a pure man who is without blemish, evil comes back to that very fool like fine dust thrown against the wind.

Dhp-a: paccetī ti paṭieti. The cty explains pacc-eti by the form paṭi-eti.
For posa, see the note on 104.

126

Gabbham-eke uppajjanti, nirayaṃ pāpakammino,
saggaṃ sugatino yanti, parinibbanti anāsavā.

有人生於母胎中，作惡者則墮地獄，正直之人升天界，漏盡者證入涅槃。
Some are reborn in a (human) womb, evil doers are reborn in hell, those with a good rebirth go to heaven, those without āsavas gain nibbāna.

127

Na antalikkhe na samuddamajjhe, na pabbatānaṃ vivaraṃ pavissa,
na vijjatī so jagatippadeso, yatthaṭṭhito mucceyya pāpakammā.

非於虛空及海中，亦非入深山洞窟，欲求逃遁惡業者，世間實無可覓處。
Not in the sky, not in the middle of the sea, not entering an opening in the mountains is there that place on earth where standing one might be freed from evil action.

Although, as a general rule, an absolutive is to be taken with the subject of a sentence, here we must assume that pavissa is to be taken with an unexpressed instr going with vijjati “that place is not found (by anyone) entering an opening”.
We should read mucceyya for muñceyya in pāda d, since the passive sense is required, as the cty makes clear. For the confusion between muñc- and mucc-, see PED (s.v. muñcati). For the NC/CC alternation see the note on 19.

128

Na antalikkhe na samuddamajjhe, na pabbatānaṃ vivaraṃ pavissa,
na vijjatī so jagatippadeso, yatthaṭṭhitaṃ nappasaheyya maccu.

非於虛空及海中，亦非入深山洞窟，欲求不為死魔制，世間實無可覓處。
Not in the sky, not in the middle of the sea, not entering an opening in the mountains is there that place on earth where standing death would not overcome one.

For the proclitic use of na before ppasahetha, see the note on 8.