喜愛品

Piyavagga

喜愛品
Pleasant

209

Ayoge yuñjam-attānaṃ, yogasmiñca ayojayaṃ,
atthaṃ hitvā piyaggāhī, pihetattānuyoginaṃ.

專事不當事，不事於應修，棄善趨愛欲，卻羨自勉者。
Joining oneself to distraction, not joining oneself to concentration, abandoning one’s goal and seizing what is pleasant, one envies the one who applies himself to the goal.

Dhp-a confirms that yuñjam and ayojayaṃ are nom sg present participles, one of the simplex verb and the other of the causative, with no obvious difference in meaning between them.
With attānuyoginaṃ cf. Udāna-v arthayogine, PDhp atthānuyogināṃ, GDhp arthaṇupaśiṇo, note the alternation tt/tth/rth. It would seem that a contrast is implied between one who has abandoned the goal and one who applies himself to it, and it is therefore probable that the correct reading is atthānuyoginaṃ “applying himself to the goal, or his own interests”, and the text has been affected by attānam in pāda a “one having application of himself”, i.e. “applying himself”. Alternatively we might see atta < āpta “what has been obtained” or < ātta “what has been taken up”.
For pihet’ (cty piheti), see the note on 94.

210

Mā piyehi samāgañchi, appiyehi kudācanaṃ,
piyānaṃ adassanaṃ dukkhaṃ, appiyānañca dassanaṃ.

莫結交愛人，莫結不愛人，不見愛人苦，見憎人亦苦。
Do not at any time associate withe pleasant (or) unpleasant things. Not seeing pleasant things is painful, and also seeing unpleasant things.

For the explanation of the negtive injunctive mā samāgañchi by the optative na samāgaccheyya, see the note on 133.

211

Tasmā piyaṃ na kayirātha, piyāpāyo hi pāpako,
ganthā tesaṃ na vijjanti, yesaṃ natthi piyāppiyaṃ.

是故莫愛著，愛別離為苦，若無愛與憎，彼即無羈縛。
Therefore one should not treat anything as pleasant, for the loss of the pleasant is evil. There are no bonds for those for whom there is neither pleasant nor unpleasant.

For the violation of the two morae rule in piyāppiyaṃ, see the note on 70.

212

Piyato jāyatī soko, piyato jāyatī bhayaṃ,
piyato vippamuttassa, natthi soko kuto bhayaṃ?

從喜愛生憂，從喜愛生怖，離喜愛無憂，何處有恐怖。
From what is pleasant comes grief, from what is pleasant comes fear. For one who is freed from what is pleasant there is no grief, much less fear.

In pādas ab jāyatī is m.c., PDhp and Udāna-v read jāyate.

213

Pemato jāyatī soko, pemato jāyatī bhayaṃ,
pemato vippamuttassa, natthi soko kuto bhayaṃ?

從親愛生憂，從親愛生怖，離親愛無憂，何處有恐怖。
From love comes grief, from love comes fear. For one who is freed from love there is no grief, much less fear.

214

Ratiyā jāyatī soko, ratiyā jāyatī bhayaṃ,
ratiyā vippamuttassa, natthi soko kuto bhayaṃ?

從貪欲生憂，從貪欲生怖，離貪欲無憂，何處有恐怖。
From delight comes grief, from delight comes fear. For one who is freed from delight there is no grief, much less fear.

215

Kāmato jāyatī soko, kāmato jāyatī bhayaṃ,
kāmato vippamuttassa, natthi soko kuto bhayaṃ?

從欲樂生憂，從欲樂生怖，離欲樂無憂，何處有恐怖。
From sensual pleasure comes grief, from sensual pleasure comes fear. For one who is freed from sensual pleasure there is no grief, much less fear.

216

Taṇhāya jāyatī soko, taṇhāya jāyatī bhayaṃ,
taṇhāya vippamuttassa, natthi soko kuto bhayaṃ?

從愛欲生憂，從愛欲生怖，離愛欲無憂，何處有恐怖。
From craving comes grief, from craving comes fear. For one who is freed from craving there is no grief, much less fear.

217

Sīladassanasampannaṃ, dhammaṭṭhaṃ saccavedinaṃ,
attano kamma kubbānaṃ, taṃ jano kurute piyaṃ.

具戒及正見，住法知真諦，圓滿自所行，彼為世人愛。
One who has virtue and insight, is righteous, speaking the truth, doing his own tasks, him people hold dear.

For the form of kamma, see the note on 15.

218

Chandajāto anakkhāte, manasā ca phuṭo siyā,
kāmesu ca appaṭibaddhacitto, “uddhaṃsoto” ti vuccati.

渴求離言法，充滿思慮心，諸欲心不著，是名上流人。
One should have a desire for the undefined, and be suffused with mind, and have one’s thought not tied to sensual pleasures, (such a one) is called an up-streamer.

219

Cirappavāsiṃ purisaṃ, dūrato sotthim-āgataṃ,
ñātimittā suhajjā ca, abhinandanti āgataṃ.

久客異鄉者，自遠處安歸，親友與知識，歡喜而迎彼。
A man who has been abroad for a long time, (and) has come back to safety from afar, him kinsmen, friends and companions welcome when he has come back.

For the labialisation of -a- < -o- after -v- in sotthi < Skt svasti, see the note on 105.

220

Tatheva katapuññam pi, asmā lokā paraṃ gataṃ,
puññāni paṭigaṇhanti, piyaṃ ñātīva āgataṃ.

造福亦如是，從此生彼界，福業如親友，以迎愛者來。
In the same way his merits also receive one who has performed merits, gone from this world to the next world, as kinsmen receive a dear one who has come back.