樂品

Sukhavagga

  • 樂品
  • Happiness

197

Susukhaṃ vata jīvāma, verinesu averino,
verinesu manussesu, viharāma averino.

  • 我等實樂生，憎怨中無憎，於憎怨人中，我等無憎住。
  • We live very happily indeed without hate among those who hate, among men who hate we dwell without hate.
  • It would be possible to take jīvāma/viharāma as imperatives “let us live/dwell”.
  • Note that verinesu in pādas bc shows the development of a consonant *n-*stem to an *a-*stem, doubtless on the analogy of verinaṃ 42. For the comparable change of an *s-*stem, see the note on 29.

198

Susukhaṃ vata jīvāma, āturesu anāturā,
āturesu manussesu, viharāma anāturā.

  • 我等實樂生，疾病中無病，於疾病人中，我等無病住。
  • We live very happily indeed without disease among those who are diseased, among men who are diseased we dwell without disease.

199

Susukhaṃ vata jīvāma, ussukesu anussukā,
ussukesu manassesu, viharāma anussukā.

  • 我等實樂生，貪欲中無欲，於貪欲人中，我等無欲住。
  • We live very happily indeed without care among those who are full of care, among men who are full of care we dwell without care.

200

Susukhaṃ vata jīvāma, yesaṃ no natthi kiñcanaṃ,
pītibhakkhā bhavissāma, devā ābhassarā yathā.

  • 我等實樂生，我等無物障，我等樂為食，如光音天人。
  • We live very happily indeed, for whom there is nothing. Feeding on joy we shall be like Ābhassara gods.
  • For the inclusion of the antecedent no in the relative clause (“for whom, (namely) for us”), see the note on 42.

201

Jayaṃ veraṃ pasavati, dukkhaṃ seti parājito,
upasanto sukhaṃ seti, hitvā jayaparājayaṃ.

  • 勝利生憎怨，敗者住苦惱，勝敗兩俱捨，和靜住安樂。
  • Being victorious one produces enmity. The conquered one sleeps unhappily. The one at peace, giving up victory and defeat, sleeps happily.
  • Both Dhp-a and Spk are taking jayaṃ as a present participle, and I follow this interpretation because I think that each verb in the verse should have a person as subject: the winner, the loser and the one at peace. There are, however, difficulties in this interpretation. PDhp reads jayam veraṃ prasavati, GDhp jayo vera prasahadi, Udāna-v jayād vairaṃ prasavate. It is possible that jayaṃ is the result of a change of the gender of the noun jaya to neuter, and it can therefore be the subject of the verb. It is clear that that was the view of the redactor of the Avadāna-śataka, who changed the verse to jayo vairaṃ prasavati. The same change of gender seems to occur at SN. Here, however, the possibility of contamination by jayaṃ in pāda a cannot be ruled out. For the suggestion of a change of gender see the note on 104. Udāna-v jayād suggests the possibility of taking jayaṃ as an abl in -aṃ, see the note on 49.
  • For the suggestion that pasavati, pasahati and prasavate are related and show a glide consonant alternation -v-/-h- < -y- in *pasayati = seti, see Norman 1971B.

202

Natthi rāgasamo aggi, natthi dosasamo kali,
natthi khandhasamā dukkhā, natthi santiparaṃ sukhaṃ.

  • 無火如貪欲，無惡如瞋恨，無苦如五蘊，無樂勝寂靜。
  • There is no fire like passion, there is no ill like hatred, there is no suffering like the constituents of personality, there is no happiness greater than peace.
  • Following Collins, I adopt “constituent of personality” as the translation for khandha.
  • For kali in the sense of “evil” see Sn 659, for it in the sense of “losing throw at dice” see 252.
  • The reading samānā in the cty, if correct, as opposed to samo in the explanation of dosasamo, supports the reading khandhādisā instead of khandhasamā. It is not clear how khandhādisa should be analysed. Andersen divides it as khandhā-disa, and derives the second element of the cpd from dṛśa. He does not explain the final -ā of khandhā. All the forms he quotes, except sadisa, have a long vowel, e.g. etādisa tādisa, etc., but they are all based upon demonstrative or personal pronouns, and I know of no other example of -(ā)-disa being added to a noun. It is possible that the original form of the pāda had khandha-sadisā, which would have given a nine-syllable pāda, normalised by assuming resolution of the fouth syllable. If such a form were “corrected” by omitting a syllable and lengthening to -ādisā, on the analogy of tādisa, etc., then the present form of the pāda would have resulted.
  • Andersen analyses para in santiparaṃ as meaning “higher, superior” and translates the cpd as “higher than rest”. This is followed by PED (s.v. para), and it must be the explanation, but (despite PED) I know of no other example of para occurring at the end of a cpd of this nature.

203

Jighacchāparamā rogā, saṅkhāraparamā dukhā,
etaṃ ñatvā yathābhūtaṃ, nibbānaṃ paramaṃ sukhaṃ.

  • 饑為最大病，行為最大苦，如實知此已，涅槃樂最上。
  • Greed is the worst of diseases, conditioned things are the worst sorrow, (for one) knowing this as it really is, nibbāna is the best happiness.
  • I adopt “conditioned things” as the translation for saṅkhāra.
  • In pāda b dukhā is m.c.

204

Ārogyaparamā lābhā, santuṭṭhiparamaṃ dhanaṃ,
vissāsaparamā ñāti, nibbānaṃ paramaṃ sukhaṃ.

  • 無病最上利，知足最上財，信賴最上親，涅槃最上樂。
  • Health is the best possession, contentment is the best wealth, confidence is the best relative, nibbāna is the best happiness.

205

Pavivekarasaṃ pitvā, rasaṃ upasamassa ca,
niddaro hoti nippāpo, dhammapītirasaṃ pivaṃ.

  • 已飲獨居味，以及寂靜味，喜飲於法味，離怖畏去惡。
  • Having drunk the flavour of seclusion, and the flavour of peace, one becomes free from distress and free from evil, drinking the flavour of joy in the doctrine.
  • I translate dara as “fear” or “distress”. Its derivation is not clear. It may be connected with daratha but, if so, the reason for -dd- here is not clear. It is not required m.c., although it is in vīta-ddaro at 385, Udāna-v has nirjvaro here, but (vīta-)rāga at 385. There are no other parallel versions to this verse, but at 385 PDhp has vīta-jjaro and GDhp vikada-dvara. The latter suggests the possibility of alternative root forms dvar/dval parallel to jvar/jval.
  • For dhammapīti see 79, where there is probably a word-play intended on the two meanings of pīti.

206

Sāhu dassanam-ariyānaṃ, sannivāso sadā sukho,
adassanena bālānaṃ, niccam-eva sukhī siyā.

  • 善哉見聖者，與彼同住樂，由不見愚人，彼即常歡樂。
  • Sight of the noble ones is good, living with (them) is always happiness, because of not seeing fools one would constantly be happy.
  • In pāda b we must understand ariyānaṃ with saṃnivāso. PDhp has satāṃ instead of sadā “living with good men”.

207

Bālasaṅgatacārī hi, dīgham-addhāna socati,
dukkho bālehi saṃvāso, amitteneva sabbadā,
dhīro ca sukhasaṃvāso, ñātīnaṃ va samāgamo.

  • 與愚者同行，長時處憂悲，與愚同住苦，如與敵同居，與智者同住，樂如會親族。
  • For he who consorts with fools suffer for a long time, associating with fools is grievous, like associating always with an enemy. But a wise man is good to associate with, like meeting with relatives.
  • For the sandhi of -ena + iva in amitteneva, see the note on 66.
  • It is possible that dhīro stands for dhīre in the sense of Skt dhīraiḥ, cf. bāle 61. Udāna-v reads dhīrais tu sukhasaṃvāso “there is happy dwelling with wise men”, PDhp dhīrā sukhasaṃvāsā “wise men have a happy dwelling”. Rau suggests that we read sukho ca dhīrasaṃvāso “dwelling with wise men is happy”.
  • For ca = tu, see the note on 5.

208

Tasmā hi —
Dhīrañca paññañca bahussutañca, dhorayhasīlaṃ vatavantam-ariyaṃ,
taṃ tādisaṃ sappurisaṃ sumedhaṃ, bhajetha nakkhattapathaṃ va candimā.

  • 是故真實——賢者智者多聞者，持戒虔誠與聖者，從斯善人賢慧游，猶如月從於星道。
  • Firm, and wise, and learned, much enduring, dutiful, noble, him, such a one, a good man, wise, one should follow as the moon follows the path of the constellations.
  • Here the gloss suggests “firm, steady” for dhīra, cf. 261.