自己品

Attavagga

  • 自己品
  • The Self

157

Attānañce piyaṃ jaññā, rakkheyya naṃ surakkhitaṃ,
tiṇṇaṃ aññataraṃ yāmaṃ, paṭijaggeyya paṇḍito.

  • 若人知自愛，須善自保護，三時中一時，智者應醒覺。
  • If one knew the self to be dear, one would guard it well. A learned man would stay awake for one of the three watches.
  • With the verb paṭijaggeyya, one would expect yāma to have its usual meaning of “watch of the night”, but the cty explains that it refers to the three stages of life.
  • For the proleptic use of the cognate acc surakkhitaṃ with rakkheyya, cf. 168-9 231-3 296-301. For the use of the cognate nom, see the note on 159.

158

Attānam-eva paṭhamaṃ, patirūpe nivesaye,
athaññam-anusāseyya, na kilisseyya paṇḍito.

  • 第一將自己，安置於正道，然後教他人，賢者始無過。
  • One should first establish oneself in what is proper, then one should advise another. (Doing this) a learned man would not be defiled.
  • Here eva is the emphatic particle “first one should establish oneself in …”.
  • PED translates kiliseyya as “do wrong”, I presume that it is rather “become impure, become stained (as a result of acting wrongly)”.

159

Attānaṃ ce tathā kayirā, yathāññam-anusāsati,
sudanto vata dametha, attā hi kira duddamo.

  • 若欲誨他者，應如己所行，自制乃制他，克己實最難。
  • If a man should so do to himself as he advises another, then well tamed indeed he would tame, for the self they say is hard to tame.
  • In pāda a I translate ce as “if”, but it is possible that we should read ve for ce, since there is no reference to ce in the cty. Cf. Udāna-v ātmānaṃ hi and PDhp āttanā ye. No v.l. ca is given for text, but ca is found as a v.l. in the cty. The reading āttanā in PDhp seems to make better sense “One should so act oneself as one advises others”, see the note on 162.
  • This seems to be a use of the cognate nom sudanto with dametabbo “(the self) is to be tamed so that it is well tamed”.
  • I assume that an active verb is required, i.e. dametha. Dhp-a has dameyya in the verse and the explanation, PDhp has dameyā, Udāna-v changes the construction and has no verb in the pāda. I think that pāda c is a continuation of the sentiment in the first line “Only when you are tamed yourself should you tame others”, and an interpretation of dammetha as a passive form would be inappropriate.

160

Attā hi attano nātho, ko hi nātho paro siyā?
attanā hi sudantena, nāthaṃ labhati dullabhaṃ.

  • 自為自依怙，他人何可依，自己善調禦，證難得所依。
  • The self indeed is the lord of self, who else indeed could be lord? By the self indeed, when well tamed, one obtains a lord who is hard to obtain.
  • I assume that hi in pādas abc is the emphatic particle. PDhp has hi in all three pādas, Udāna-v reads tv … nu … hi.
  • PDhp has suciṇṇena for sudantena in pāda c.

161

Attanā hi kataṃ pāpaṃ, attajaṃ attasambhavaṃ,
abhimatthati dummedhaṃ, vajiraṃ vasmamayaṃ maṇiṃ.

  • 惡業實由自己作，從自己生而自起，惡業摧壞於愚者，猶如金剛破寶石。
  • By the self alone is evil done, it is born of self, has its origin in self. It crushes the stupid one as diamond crushes a jewel made of stone.
  • The parallelism between attaja and attasambhava makes it certain that both are adjectives.
  • PDhp reads anumaṃdhati dummedhaṃ, Udāna-v reads abhimadhnāti taṃ pāpaṃ, it is perhaps better to read -manthati, see Geiger §53.1
  • Note the v.l. asma- for amha- < aśman.

162

Yassa accantadussīlyaṃ, māluvā sālam-ivotthataṃ,
karoti so tathattānaṃ, yathā naṃ icchatī diso.

  • 破戒如蔓蘿，纏覆裟羅樹，彼自如此作，徒快敵者意。
  • He whose excessive bad conduct is spread out (over him), like a māluvā creeper spread out over a sāl tree, does to himself just as his enemy wishes to do to him.
  • MW lists māluvā “a kind of sweet patato”, but this cannot be intended here. MW lists mālu (f.) “creeper”, and there was presumably a form *mālukā based upon this, which developed > *māluyā. Pāli inherited an eastern form with glide -v-. From *māluyā/māluvā Udāna-v and PDhp back-formed mālutā, i.e. k > y/v > t. For the glide consonant alternation v/y, see the note on 40.
  • The cty seems to be taking otata as active, and if that were possible, then the pāda presents no difficulties, if we assume that otataṃ agrees with dussīlyaṃ. PDhp has the same construction mālutā sālam ivotatā, with otatā agreeing with mālutā “like the creeper spreading over the sāl tree”, Udāna-v has sālavāṃ mālutā yathā “like the creeper possessing the sāl tree” (?) and sālaṃ vā malutātatam “like a sāl tree overspread (covered) by a creeper”. This is the most grammatical version but may for that reason be a normalisation since, to get a parallel, we should expect pādas ab to mean “whose bad conduct has spread over (him) as the māluvā creeper spreads over a sāl tree”.
  • GDhp has malu’a va vilada vaṇi, but this seems to be nearer to Sn 272 māluvā va vitatā vane, which would probably be a better simile for the dussīlya spreading out, while 162b would go better as a comparison to puthu visattā kāmesu.
  • There is a v.l. attanā for attānaṃ.

163

Sukarāni asādhūni, attano ahitāni ca,
yaṃ ve hitañca sādhuñca, taṃ ve paramadukkaraṃ.

  • 不善事易作，然無益於己，善與利益事，實為極難行。
  • Evil deeds, and those harmful to oneself, are easily done. What indeed is both beneficial and good, that indeed is very difficult to do.
  • We should expect a contrast between pādas ab (sukarāni) and pādas cd (-dukkaraṃ), and we might suppose that in pāda c ve = ce < ca “but”, see the note on ce in 229. If this is so, then the change is a very old one. PDhp has ve … ve, Udāna-v has vai … vai, GDhp has du (= tu, which would support the idea of ca) … gu (= kho < khalu). For the c/v variation see the note on 50.

164

Yo sāsanaṃ arahataṃ, ariyānaṃ dhammajīvinaṃ,
paṭikkosati dummedho, diṭṭhiṃ nissāya pāpikaṃ,
phalāni kaṭṭhakasseva, attaghātāya phallati.

  • 惡慧愚癡人，以其邪見故，侮蔑羅漢教，依正法行者，以及尊者教，而自取毀滅，如格他格草，結果自滅亡。
  • The foolish man who, following a wrong view, scoffs at the teaching of the arahants, the noble ones who live in accordance with the law, bears fruit to his own destruction, like the fruits of the bamboo.
  • PDhp reads kaṇṭakasseva, GDhp kaḍakaseva, Udāna-v kaṇṭakaveṇur. These readings suggest that kaṭṭhaka is a mistake for kaṇṭaka. For the idea that the act of bearing fruit kills the banana, bamboo, reed (and mule), see Brough. For the death of the kaṇṭaka after fruiting, see Rau.
  • For the sandhi of -assa + iva > -asseva, see the note on 66.
  • For -ghaññāya (= dat of purpose), cf. tāṇāya 288.

165

Attanā hi kataṃ pāpaṃ, attanā saṃkilissati,
attanā akataṃ pāpaṃ, attanā va visujjhati,
suddhī asuddhi paccattaṃ, nāñño aññaṃ visodhaye.

  • 惡實由己作，染汙亦由己，由己不作惡，清淨亦由己，淨不淨依己，他何能淨他？
  • By the self alone is evil done, by the self is one defiled. By the self is evil not done, by the self alone is one purified. Purity and impurity concern the individual. One man may not purify another.
  • The fact that va in pāda a is the emphatic particle is confirmed by PDhp and Udāna-v which both have hi. The fact that va in pāda d is the emphatic particle is confirmed by Udāna-v ātmanaiva and PDhp āttanā ye viśujjhati. For ye as an emphatic particle, see the note on 159.
  • PDhp has praccattaṃ and Udāna-v pratyātmaṃ, see MW (s.v. pratyātmam) “indecl., ‘for every soul, in every soul, singly’”.
  • For visodhaye as an optative see 289, for it as a present participle see the note on 281.

166

Attadatthaṃ paratthena, bahunā pi na hāpaye,
attadattham-abhiññāya, sadatthapasuto siyā.

  • 莫以利他事，忽於己利益，善知己利者，常專心利益。
  • One should never give up one’s own interests for another’s interests, even if great. Knowing one’s own interests, one should be intent upon one’s own interests.
  • For sandhi -d- in atta-d-atthaṃ and sa-d-attha, see the note on 57.
  • There is doubt about the derivation of pasuta, and PED suggests that it is < Skt prasita with -i- > -u-. The other versions do not have a direct equivalent here. As parallels to 181, however, we find PDhp ye jhānaprasutā dhīrā and Udāna-v ye dhyānaprasṛtā dhīrā, these readings support the belief that pasuta is < Skt prasṛta “intent upon, devoted to”.
  • Rau suggests that there may be a word-play on sadattha-prasita < sadarthaprasita and svārthaprasita “one’s own aim = the good aim”.