佛陀品

Buddhavagga

佛陀品
Awakened

179

Yassa jitaṃ nāvajīyati, jitaṃ yassa no yāti koci loke,
taṃ buddham-anantagocaraṃ, apadaṃ kena padena nessatha?

彼之勝利無能勝，敗者於世無可從，佛智無邊無行跡，汝復以何而誑惑？
Whose conquest is not lost, whose conquest does not go anywhere in the world, him awakened, with endless realm, leaving no track, by what track will you lead him?

I take apadaṃ to mean “leaving no track, no footprint”.
In pāda d PDhp has nehisī, Udāna-v has neṣyati, Mvu has neṣyatha.
For jitaṃ “conquest” in pāda a, see the note on 104.
In pāda b jitaṃ might be the equivalent of vijitaṃ “territory”, but even so the meaning of the pāda is not obvious. Although assa can be translated as “of him, his (victory)”, this intrudes into the construction of yassa … tam, and we might rather expect tassa to parallel yassa, for the suggestion that assa is for yassa, see Norman 1994C.
The cty is clearly reading noyāti, not no yāti.
I take koci as a loc adverb, because of its proximity to loke, i.e. “anywhere in the world”, for koci = kvaci, see the note on 143.
PDhp has nāppajjīyati in pāda a, jitaṃ assā na upeti antako in pāda b. Udāna-v has nopajīyate in pāda a, jitam anveti na kaṃ cid eva loke in pāda b. Mvu has nātha jīvati in pāda a, jītaṃ asya na jīnāti antako in pāda b.

180

Yassa jālinī visattikā, taṇhā natthi kuhiñci netave,
taṃ buddham-anantagocaraṃ, apadaṃ kena padena nessatha?

彼已不具於結縛，愛欲難以誘使去，佛智無邊無行跡，汝復以何而誑惑？
Of whom there is no attachment with a net (or) craving to lead him anywhere, him awakened, with endless realm, leaving no track, by what track will you lead him?

For visattikā as an epithet of taṇhā, cf. Th 400 and Sn 333.
In place of netave in pāda b, PDhp has netaye, Udāna-v lokanāyinī, Mvu netrikā. For the infinitive ending -tave, cf. pahātave 34.

181

Ye jhānapasutā dhīrā, nekkhammūpasame ratā,
devā pi tesaṃ pihayanti, sambuddhānaṃ satīmataṃ.

智者修禪定，喜出家寂靜，正念正覺者，天人所敬愛。
Even the gods envy those awakened and mindful ones who are intent on meditataion, wise, delighting in the peace of the absence of desire.

PDhp reads nekkhaṃmopaśame, Udāna-v naiṣkramyopasame. The cty, however, seems to make it clear that nekkhamma here is not < Skt naiṣkramya. BHS always has naiṣkramya as the equivalent of nekkhamma, even when it is clear that the correct equivalent is naiṣkāmya. Cf. nekkhammasukha 272.
For pasuta see the note on 166.

182

Kiccho manussapaṭilābho, kicchaṃ maccāna jīvitaṃ,
kicchaṃ saddhammassavanaṃ, kiccho buddhānam-uppādo.

得生人道難，生得壽終難，得聞正法難，遇佛出世難。
It is difficult to obtain birth as a man, difficult is the life of mortals, difficult is the hearing of the true doctrine, difficult is the arising of the awakened ones.

I assume that *manussa- = mānussa- (which is not listed in PED) < Skt mānuṣya “manhood”. Rau suggests that the cpd is the equivalent of manuśya[janma]pratilābhaḥ. PDhp has śraddhapaṭīlābho.
In pāda b the omission of -ṃ in maccāna is m.c., cf. 183 185 207 224.

183

Sabbapāpassa akaraṇaṃ, kusalassa upasampadā,
sacittapariyodapanaṃ, etaṃ buddhāna sāsanaṃ.

一切惡莫作，一切善應行，自調淨其意，是則諸佛教。
The avoidance of all evil, the undertaking of good, the cleansing of one’s mind, this is the teaching of the awakened ones.

PDhp reads -pariyodamanaṃ, Udāna-v -paryavadanam, Mvu -paryādāpanaṃ. It is probable that the dam- and dap- forms are linked through an intermediate dav- form. For the m/v alternation, cf. -gavesino/-gamesino 355, bhamassu/bhavassu 371.
For Jain parallels to this verse, see Watanabe 1995.

184

Khantī paramaṃ tapo titikkhā, nibbānaṃ paramaṃ vadanti buddhā,
na hi pabbajito parūpaghātī, na samaṇo hoti paraṃ viheṭhayanto.

諸佛說涅槃最上，忍辱為最高苦行，害他實非出家者，惱他不名為沙門。
Patience (and) forbearance are the highest austerity. The awakened ones say nibbāna is the highest. One is certainly not a wanderer if one injures others, one is not an ascetic if one harms another.

185

Anūpavādo anūpaghāto, pātimokkhe ca saṃvaro,
mattaññutā ca bhattasmiṃ, pantañca sayanāsanaṃ,
adhicitte ca āyogo, etaṃ buddhāna sāsanaṃ.

不誹與不害，嚴持於戒律，飲食知節量，遠處而獨居，勤修增上定，是為諸佛教。
Not abusing, not injuring, and restraint under the rules of discipline, and knowing moderation in eating, and secluded lodgings, and exertion in respect of higher thought, this is the teaching of the awakened ones.

The v.l. anūpavādo anūpaghāto is unacceptable because it makes resolution impossible.

186

Na kahāpaṇavassena, titti kāmesu vijjati,
“appassādā dukhā kāmā”, iti viññāya paṇḍito,

即使雨金錢，欲心不滿足，智者知淫欲，樂少而苦多，
Not satisfaction is found in respect of sensual pleasures (even) by a rain of gold pieces. Knowing that sensual pleasures are of little taste and painful, the learned one

The idea of api “even” seems required, although it is not in the text.
In pāda c dukhā is m.c.

187

api dibbesu kāmesu, ratiṃ so nādhigacchati,
taṇhakkhayarato hoti, sammāsambuddhasāvako.

故彼於天欲，亦不起希求，正覺者弟子，希滅於愛欲。
obtains no delight, even in the sensual pleasures of the gods. The follower of the fully awakened one delights in the destruction of craving.

188

Bahuṃ ve saraṇaṃ yanti, pabbatāni vanāni ca,
ārāmarukkhacetyāni, manussā bhayatajjitā.

諸人恐怖故，去皈依山嶽，或依於森林，園苑樹支提。
Men who are terrified by danger go to many a refuge, to mountains, and woods, to parks, trees and shrines.

Since pabbata is masculine, we must assume that -āni is the eastern masculine acc pl ending, see the note on 82. PDhp parvvate, Udāna-v parvatāṃś ca. For eastern forms see the note on 32.
PDhp reads vatthūni rukkhacittāṇi (showing the assimilation of ty > tt), Udāna-v reads ārāmāṃ vṛkṣacaityāṃś ca.

189

Netaṃ kho saraṇaṃ khemaṃ, netaṃ saraṇam-uttamaṃ,
netaṃ saraṇam-āgamma, sabbadukkhā pamuccati.

此非安穩依，此非最上依，如是皈依者，不離一切苦。
That indeed is not a secure refuge, that is not the best refuge. Having come to that refuge one is not released from all suffering.

190

Yo ca buddhañca dhammañca, saṅghañca saraṇaṃ gato,
cattāri ariyasaccāni, sammappaññāya passati,

若人皈依佛，皈依法及僧，由於正智慧，得見四聖諦，
But if any one goes to the Buddha, the Doctrine and the Order as a refuge, he perceives with proper knowledge the four noble truths,

It is probable that yo = si quis in pāda a, see the note on 76.
For ca = tu, see the note on 5.

191

dukkhaṃ dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ,
ariyaṃ caṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.

苦與苦之因，以及苦之滅，並八支聖道，能令苦寂滅。
suffering, the arising of suffering, and the overcoming of suffering, and the noble eight-fold path leading to the cessation of suffering.

All the nouns in this verse are acc after passati in 190.

192

Etaṃ kho saraṇaṃ khemaṃ, etaṃ saraṇam-uttamaṃ,
etaṃ saraṇam-āgamma, sabbadukkhā pamuccati.

此皈依安穩，此皈依無上，如是皈依者，解脫一切苦。
That indeed is a secure refuge, that is the best refuge. Having come to that refuge one is released from all suffering.

193

Dullabho purisājañño, na so sabbattha jāyati,
yattha so jāyati dhīro, taṃ kulaṃ sukham-edhati.

聖人極難得，彼非隨處生，智者所生處，家族咸蒙慶。
A noble (thoroughbred) man is hard to find. He is not born everywhere. That family in which that wise one is born prospers happily.

For the phrase sukham edhati see Th 236.
The gloss uttamapañño implies the meaning “wise” for dhīro, but PDhp, GDhp and Udāna-v have forms from vīro “hero” in place of dhīro. The dh/v alternation arises from the similarity of the two characters in early Brāhmī script. Cf. vāraye/dhāraye 418 and see Sn 44.
For purisājañño, with *ājañña < ājānya, cf. ājāniya (< Skt ājāneya) 322.

194

Sukho buddhānam-uppādo, sukhā saddhammadesanā,
sukhā saṅghassa sāmaggī, samaggānaṃ tapo sukho.

諸佛出現樂，演說正法樂，僧伽和合樂，修士和合樂。
Happy is the arising of awakened ones, happy is the teaching of the good doctrine, happy is unity in the Order, happy is the austerity of those who are united.

We could translate saddhamma as “the doctrine of the good (= Buddha(s))”.

195

Pūjārahe pūjayato, buddhe yadi va sāvake,
papañcasamatikkante, tiṇṇasokapariddave,

供養應供者，脫離於虛妄，超越諸憂患，佛及佛弟子，
Of one honouring those who deserve honour, awakened ones or their followers, those who have gone beyond the diversified world, those who have passed beyond grief and affliction,

For papañca, cf. 254 and for the translation “the diversified world”, see Th 519.
For pariddava, see Sn 1052.
In pāda b va is m.c. for vā.

196

te tādise pūjayato, nibbute akutobhaye,
na sakkā puññaṃ saṅkhātuṃ, imettam-api kenaci.

若供養如是，寂靜無畏者，其所得功德，無能測量者。
of one honouring them, of such a kind, who have gained nibbāna, having fear of nothing, it is not possible for this merit — so great — to be measured by anyone.

In pāda c puññaṃ is nom, and saṅkhātuṃ is to be taken in a passive sense with the instr kenaci “this merit could not be measured by anyone”.
I assume that api in pāda d emphasises the totality of ettam, see the note on 100. Nārada’s edition reads iti “ … by anyone (thinking) it is so great”, but this reading would seem to be ruled out by the cty’s reference to api.
For etta (= ettaka), see CPD s.v.