老品

Jarāvagga

  • 老品
  • Old Age

146

Ko nu hāso kim-ānando, niccaṃ pajjalite sati?
andhakārena onaddhā, padīpaṃ na gavesatha?

  • 常在燃燒中，何喜何可笑，幽暗之所蔽，何不求光明？
  • What is this laughter, why is there joy when (the world) is constantly burning? When bound by darkness do you not seek a lamp?
  • I presume that pajjalita is a past participle used as a noun “burning”, see the note on 104.

147

Passa cittakataṃ bimbaṃ, arukāyaṃ samussitaṃ,
āturaṃ bahusaṅkappaṃ, yassa natthi dhuvaṃ ṭhiti.

  • 觀此粉飾身，瘡傷一堆骨，疾病多思惟，絕非常存者。
  • See the painted image, a heap of sores, a compounded body, diseased, with many (bad) thoughts, of which there is no permanent stability.
  • Since Skt citrakṛtya means “painting”, I translate cittakata as “painted”.
  • Dhp-a seems to be taking dhuvaṃ and ṭhiti as two separate nouns, but in Ps dhuvaṃ is being taken as an adverbial acc, the equivalent of Skt dhruvam “certainly”, see MW, s.v. dhruva.

148

Parijiṇṇam-idaṃ rūpaṃ, roganīḷaṃ pabhaṅguraṃ,
bhijjati pūtisandeho, maraṇantañhi jīvitaṃ.

  • 此衰老形骸，病藪而易壞，朽聚必毀滅，有生終歸死。
  • This body is worn out, a nest of diseases and very frail. This heap of corruption will break to pieces, for life has death as its end.
  • Note niḍḍa and niḍḍha = Skt nīḍa, with the VCC/VC alternation.
  • The cty takes bhijjati as the equivalent of the future. PDhp has bhijjīhiti, GDhp bhetsidi and Udāna-v bhetsyate.

149

Yānimāni apatthāni, alābūneva sārade,
kāpotakāni aṭṭhīni, tāni disvāna kā rati?

  • 猶如葫盧瓜，散棄於秋季，骸骨如鴿色，觀此何可樂。
  • What delight is there seeing these white bones, which are scattered like gourds in autumn?
  • For imāni in the relative clause, see the note on 42.
  • In pāda b note alāpūni + iva > alāpūneva. This may be an example of the change ī > e, or of eva in the sense of iva.
  • For -p- = -b- in alāpūni < Skt alābu, cf. pabbaja 345 and see Geiger §39.6.

150

Aṭṭhīnaṃ nagaraṃ kataṃ, maṃsalohitalepanaṃ,
yattha jarā ca maccu ca, māno makkho ca ohito.

  • 此城骨所建，塗以血與肉，儲藏老與死，及慢並虛偽。
  • A city is made of bones, with a plaster of flesh and blood, wherein old age and death and pride and hypocrisy are deposited.

151

Jīranti ve rājarathā sucittā, atho sarīram pi jaraṃ upeti,
satañca dhammo na jaraṃ upeti, santo have sabbhi pavedayanti.

  • 盛飾王車亦必朽，此身老邁當亦爾，唯善人法不老朽，善人傳示於善人。
  • The decorated chariots of kings grow old indeed, and the body too comes to old age, but the doctrine of the good does not comes to old age. The good indeed teach it to the good.
  • In pāda d sabbhi is the dat of giving, not the instr, Udāna-v has a loc santo hi taṃ satsu nivedayanti.
  • For ca = tu, see the note on 5.

152

Appassutāyaṃ puriso, balibaddo va jīrati,
maṃsāni tassa vaḍḍhanti, paññā tassa na vaḍḍhati.

  • 寡聞之愚人，生長如牡牛，唯增長筋肉，而不增智慧。
  • This man of little learning grows old like an ox. His flesh increases, his knowledge does not increase.
  • For the sandhi -o + a- > -ā-, see the note on 56.

153

Anekajātisaṃsāraṃ, sandhāvissaṃ anibbisaṃ,
gahakāraṃ gavesanto, dukkhā jāti punappunaṃ.

  • 經多生輪回，尋求造屋者，但未得見之，痛苦再再生。
  • I have run through the journeying-on of numerous births, without respite, seeking the house-maker, birth again and again is painful.
  • If anibbisaṃ is to be derived < Skt nirviś- with a negative prefix, it should be noted that MW (s.v. nirviś-) gives no meaning which would support the cty’s explanation by vindanto and labhanto. Udāna-v has saṃdhāvitvā punaḥ punaḥ. If punah punaḥ is a genuine equivalent to anibbisaṃ, it implies a meaning such as “not ceasing, not putting an end to”. I would suggest that -bb- is m.c. and anibbisaṃ stands for nivisaṃ < niviś-, in which case we might compare Skt aniviśamāna “not retiring to rest, restless” (see MW, s.v.). We could therefore translate “not resting, without respite”.

154

Gahakāraka diṭṭhosi, puna gehaṃ na kāhasi,
sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ,
visaṅkhāragataṃ cittaṃ, taṇhānaṃ khayam-ajjhagā.

  • 已見造屋者，不再造於屋，椽桷皆毀壞，棟樑亦摧折，我既證無為，一切愛盡滅。
  • O house-maker, you are seen. You will not make the house again. All these rafters are broken, the house-ridge is destroyed. The mind, set on the destruction (of material things), has attained the termination of the cravings.
  • For the future in -h- in kāhasi, see the note on 236.
  • The cty, it seems, takes pāda f to be separate from pāda e, and understands ajjhagā to be first person sg “The mind has gone to non*-saṅkhāra-*ness (= nibbāna), I have attained the destruction of the cravings.”

155

Acaritvā brahmacariyaṃ, aladdhā yobbane dhanaṃ,
jiṇṇakoñcā va jhāyanti, khīṇamacche va pallale.

  • 少壯不得財，並不修梵行，如池邊老鷺，無魚而萎滅。
  • Those who have not lived the holy life, who have not acquired wealth in youth, pine away like old herons in a lake without fish.

156

Acaritvā brahmacariyaṃ, aladdhā yobbane dhanaṃ,
senti cāpātikhīṇā va, purāṇāni anutthunaṃ.

  • 少壯不得財，並不修梵行，臥如破折弓，悲歎於過去。
  • Those who have not lived the holy life, who have not acquired wealth in youth, lie like (arrows) scattered from a bow, sighing after things of the past.
  • The sg present participle anutthunaṃ with a pl verb seems strange.