世品

Lokavagga

  • 世品
  • The World

167

Hīnaṃ dhammaṃ na seveyya, pamādena na saṃvase,
micchādiṭṭhiṃ na seveyya, na siyā lokavaḍḍhano.

  • 莫從卑劣法，莫住於放逸，莫隨於邪見，莫增長世俗。
  • One should not follow an inferior practice. One should not dwell with carelessness. One should not follow a wrong view. One should not be worldly.
  • Udāna-v reads hīnāṃ dharmāṃ na seveta, which suggests that hīnaṃ dhammaṃ may be an acc pl form, for -aṃ as an acc pl ending, see the note on 64. PDhp has hīnaṃ dhammaṃ, and I translate as a sg.
  • The other versions have forms comparable to lokavaḍḍhano, GDhp has lokavaḍhaṇo, PDhp lokavaddhano, Udāna-v lokavardhanaḥ. Rau compares Skt bhūmivardhana, but I assume that lokavaḍḍhana does not have the same meaning as bhūmivaḍḍhana. Brough comments on the cty’s “frank confession of ignorance”, and suggests that the cpd is likely to be a bahuvrīhi, in which case it would mean something like “possessing increase (= properity ?) in the world”. I translate “worldly”.

168

Uttiṭṭhe nappamajjeyya, dhammaṃ sucaritaṃ care,
dhammacārī sukhaṃ seti, asmiṃ loke paramhi ca.

  • 奮起莫放逸，行正法善行，依正法行者，此世他世樂。
  • One should exert oneself, one should not be careless. One should practise the doctrine well. He who practises the doctrine sleeps happily in this world and the next.
  • Cty seems to be taking uttiṭṭhe as the loc of a noun “standing up (for alms)”. It may be the alternative form of ucchiṭṭha (see CPD, s.v. uttiṭṭha), but in view of the parallel versions (PDhp uṭṭheyā, Udāna-v uttiṣṭhen) I assume that it is an optative.
  • For the proleptic use of the cognate acc sucaritaṃ with care, see the note on 157.

169

Dhammaṃ care sucaritaṃ, na naṃ duccaritaṃ care,
dhammacārī sukhaṃ seti, asmiṃ loke paramhi ca.

  • 行正法善行，勿行於惡行，依正法行者，此世他世樂。
  • One should practise the doctrine well, one should not practise it badly. He who practises the doctrine sleeps happily in this world and the next.

170

Yathā pubbuḷakaṃ passe, yathā passe marīcikaṃ,
evaṃ lokaṃ avekkhantaṃ, maccurājā na passati.

  • 視如水上浮漚，視如海市蜃樓，若人觀世如是，死王不得見他。
  • One should see it as a bubble, one should see it as a mirage. The king of death does not see one regarding the world in this way.

171

Etha passathimaṃ lokaṃ, cittaṃ rājarathūpamaṃ,
yattha bālā visīdanti, natthi saṅgo vijānataṃ.

  • 來看這個世界，猶如莊嚴王車，愚人沈湎此中，智者毫無執著。
  • Come, see this world like a king’s painted chariot. Where fools sink down, there is no attachment for those who know.

172

Yo ca pubbe pamajjitvā, pacchā so nappamajjati,
somaṃ lokaṃ pabhāseti, abbhā mutto va candimā.

  • 若人先放逸，但後不放逸，彼照耀此世，如月出雲翳。
  • But whoever formerly being careless afterwards is not careless, he illuminates this world like the moon freed from a cloud.
  • For ca = tu, see the note on 5.
  • I suggest that so = sma, Rau suggests reading ca instead of so.

173

Yassa pāpaṃ kataṃ kammaṃ, kusalena pidhīyati,
somaṃ lokaṃ pabhāseti, abbhā mutto va candimā.

  • 若作惡業已，覆之以善者，彼照耀此世，如月出雲翳。
  • Whose evil deed when done is covered up by a good one, he illuminates this world like the moon released from a cloud.
  • Here kusala is probably the equivalent of puñña “merit, meritorious deed”. For the opposition of kusala to pāpa, see the note on 53.
  • In pāda b pithīyati (Udāna-v pithīyate) is passive < Skt (a)pi-dhā, with th < dh. Note the v.l. pidhīyati. For the dh/th alternation see the note on 6.

174

Andhabhūto ayaṃ loko, tanukettha vipassati,
sakuṇo jālamutto va, appo saggāya gacchati.

  • 此世界盲暝，能得見者少，如鳥脫羅網，鮮有升天者。
  • This world has become blind, few see here. A few go to heaven like a bird released from a net.
  • For the sandhi of -o + e- > -e-, cf. 304. Udāna-v reads tanuko ’tra vipaśyakaḥ.
  • For saggāya as the dat of goal of motion, cf. vīsuddhiyā 277-9, bhavāya vibhavāya 282, nirayāy’ 311.

175

Haṃsādiccapathe yanti, ākāse yanti iddhiyā,
nīyanti dhīrā lokamhā, jetvā māraṃ savāhiniṃ.

  • 天鵝飛行太陽道，以神通力可行空，智者破魔王魔眷，得能脫離於世間。
  • The geese go on the path of the sun. They go through the sky by their supernormal power. The wise go forth from the world, having conquered Māra and his army.
  • The cty assumes that the verse applies to three classes: birds, those with iddhi and the wise. I translate the Pāli as it stands, which leaves the matter uncertain, but I assume that the subject of yanti in pāda b is not the geese.
  • For Māra’s vāhana, see Sn 436-9.
  • The cty takes nīyanti as < nir-yā, not as the passive of nī “to lead”.

176

Ekaṃ dhammaṃ atītassa, musāvādissa jantuno,
vitiṇṇaparalokassa, natthi pāpaṃ akāriyaṃ.

  • 違犯一乘法，及說妄語者，不信來世者，則無惡不作。
  • There is no evil which cannot be done by a creature who has transgressed the unique law, speaks falsely, has abandoned the other world.
  • The meaning required for vitiṇṇa seems to be “given up, rejected, abandoned”, as PED suggests, but MW does not quote this for Skt vitīrṇa. For the meaning “passed beyond”, see 141.
  • In pāda d the retention of -ā- in akāriyaṃ is m.c.

177

Na ve kadariyā devalokaṃ vajanti, bālā have nappasaṃsanti dānaṃ,
dhīro ca dānaṃ anumodamāno, teneva so hoti sukhī parattha.

  • 慳者不生天，愚不贊佈施，智者隨喜施，後必得安樂。
  • The miserly ones certainly do not go to the world of the gods. Fools indeed do not praise giving. But a wise man, rejoicing in giving, for that very reason is happy in the next world.
  • For ca = tu, see the note on 5.

178

Pathabyā ekarajjena, saggassa gamanena vā,
sabbalokādhipaccena, sotāpattiphalaṃ varaṃ.

  • 一統大地者，得生天上者，一切世界主，不及預流勝。
  • The fruit of the attainment of the stream is better than sole sovereignty on earth, or going to heaven, (or) lordship over the whole world.
  • I take saggassa to mean “to heaven”, as a gen of goal of motion. PDhp has saggānāṃ which seems to be a reflection of the 26 sorts of heaven mentioned in Dhp-a.