忿怒品

Kodhavagga

忿怒品
Anger

221

Kodhaṃ jahe vippajaheyya mānaṃ, saṃyojanaṃ sabbam-atikkameyya,
taṃ nāmarūpasmim-asajjamānaṃ, akiñcanaṃ nānupatanti dukkhā.

捨棄於忿怒，除滅於我慢，解脫一切縛，不執著名色，彼無一物者，苦不能相隨。
One should abandon anger, one should give up pride, one should pass beyond every attachment. Suffering do not befall one who is not attached to name-and-form, possessing nothing.

222

Yo ve uppatitaṃ kodhaṃ, rathaṃ bhantaṃ va vāraye,
tam-ahaṃ sārathiṃ brūmi, rasmiggāho itaro jano.

若能抑忿發，如止急行車，是名善禦者，餘為執韁人。
One who indeed could control his anger when it arises, like a chariot gone astray, him I call a charioteer. The other people are merely rein-holders.

The cty has the v.l. vāraye in both the verse and the explanation, for the v/dh alternation see the note on 193.
For the implication of inferiority in itaro jano, see the note on 85.

223

Akkodhena jine kodhaṃ, asādhuṃ sādhunā jine,
jine kadariyaṃ dānena, saccenālikavādinaṃ.

以不忿勝忿，以善勝不善，以施勝慳吝，以實勝虛妄。
One should conquer anger by non-anger, one should conquer bad by good, one should conquer miserliness by giving, and one speaking falsehood by truth.

The cty interprets kodha as referring to a person “an angry one”, and similarly takes asādhu and kadariya as referring to persons, and also their opposites. The construction then has to be expanded with hutvā. It seems impossible to take kodha as referring to a person, asādhu is ambiguous, as is kadariya. We may contrast with 177 (where it is an adjective).
After three abstract nouns it seems strange to find a person mentioned in pāda d. We should expect “one should conquer falsehood by truth”. Udāna-v has satyena tv anṛtaṃ jayet, GDhp saceṇa ali’a jiṇa.

224

Saccaṃ bhaṇe na kujjheyya, dajjā appam pi yācito,
etehi tīhi ṭhānehi, gacche devāna santike.

諦語不瞋恚，分施與乞者，以如是三事，能生於諸天。
One should speak what is pleasant, one should not be angry, if asked one should give, even if there is only a little. By these three means one would go to the presence of the gods.

For the suggestion that sacca is < Skt *sātya “pleasant”, rather than satya “true”, since “pleasant” makes a more appropriate contrast to “angry”, see Brough, where Udāna-v reads sātyāṃ. For sāta, see the note on 341.
Udāna-v reads dadyād alpād api svayam, PDhp deyā appā pi yācito, GDhp daya apadu yayida. These three texts seem to have an abl or quasi-ablative in place of appasmi, which is presumably a loc absolute “there being (only) a little”. The presence of pi seems essential and we could presume on the basis of Udāna-v and PDhp that an earlier version of the pāda had dajjā appā pi yācito, in which appā pi was somehow changed to appasmi. Rau suggests reading *dajja ‘ppasmā [ppamhā] pi yācito.

225

Ahiṃsakā ye munayo, niccaṃ kāyena saṃvutā,
te yanti accutaṃ ṭhānaṃ, yattha gantvā na socare.

彼無害牟尼，常調伏其身，到達不死境，無有悲憂處。
Sages who do no harm, constantly restrained in body, they go to the unshakable place, where having gone they do not grieve.

For saṃvuta with the instr case, cf. 231-4 281 391, cf. saṃvara with the same case in 360-1. Contrast asaṃvutaṃ with the loc case in 7.
For the third person pl indicative middle ending -are (= -ante) in socare, cf. upapajjare 307, lajjare 316.

226

Sadā jāgaramānānaṃ, ahorattānusikkhinaṃ,
nibbānaṃ adhimuttānaṃ, atthaṃ gacchanti āsavā.

恒常醒覺者，日夜勤修學，志向於涅槃，息滅諸煩惱。
Of those who are always awake, learning by day and night, intent upon nibbāna, the āsavas disappear.

For adhimutta “intent upon”, cf. 344.

227

Porāṇam-etaṃ atula, netaṃ ajjatanām-iva,
nindanti tuṇhim-āsīnaṃ, nindanti bahubhāṇinaṃ,
mitabhāṇim pi nindanti, natthi loke anindito.

阿多羅應知，此非今日事，古語已有之，默然為人誹，多語為人誹，寡言為人誹，不為誹謗者，斯世實無有。
This is an old thing, Atula, this is not of today only. They blame one sitting silent, they blame one speaking much, they even blame one speaking little. There is no one unblamed in the world.

The cty tells the story of the lay follower Atula who, wishing to hear the dhamma, went to Revata who remained silent, to Sāriputta who spoke at length, and to Ānanda who spoke briefly. Displeased, he went to the Buddha, who uttered these verses.
The cty is taking iva in the sense of “like, as it were”, but in the context it is more likely that iva is the emphatic particle, used like eva, in the sense of “only”.
For mita “measured”, i.e. “moderate, little”, see MW s.v.
The traditions differ in their parallels to anindito. PDhp has anindito (past participle), GDhp anini’a (future passive participle), Udāna-v aninditaḥ (past participle). The past participle/future passive participle variation depends upon a t/y alternation, cf. 303.

228

Na cāhu na ca bhavissati, na cetarahi vijjati,
ekantaṃ nindito poso, ekantaṃ vā pasaṃsito.

全被人誹者，或全被贊者，非曾有當有，現在亦無有。
There was not, and there will not be, and there is not now, a man who is wholly blamed, or wholly praised.

For ekantaṃ < Skt ekāntam “solely, only, exclusively”, see MW s.v. ekānta.

229

Yaṃ ce viññū pasaṃsanti, anuvicca suve suve,
acchiddavuttiṃ medhāviṃ, paññāsīlasamāhitaṃ,

若人朝朝自反省，行無瑕疵並賢明，智能戒行兼具者，彼為智人所稱贊，
But the one whom the wise praise, having observed carefully day by day, as being faultless in conduct, intelligent, concentrated on wisdom and virtue,

For the suggestion that a word-play is intended on acchiddavutti “faultless conduct” and “unbroken circle”, see Brough.
I assume that yañ ce here is the same usage as in 106, see the note on 106.
In pāda a ce may stand for ve. For the c/v variation see the note on 50. Here, however, it seems to have the meaning of ca = tu “but” (see the note on 5). Udāna-v has tu, PDhp ca, GDhp nu which is probably a mistake for du. Cf. the suggestion that ve = ce = ca “but” in 163.
For anuvicca, cf. Sn 530. PDhp has anuvicca suve suve, GDhp aṇu’ija śuhaśuhu, Udāna-v anuyujya śubhāśubhaṃ.

230

nikkhaṃ jambonadasseva, ko taṃ ninditum-arahati?
devā pi naṃ pasaṃsanti, brahmunā pi pasaṃsito.

品如閻浮金，誰得誹辱之？彼為婆羅門，諸天所稱贊。
like a ring of gold, who ought to blame him? Even the gods praise him. He is praised even by Brahmā.

like a ring of gold, who ought to blame him? even the gods praise him, he is praised even by Brahmā.

231

Kāyappakopaṃ rakkheyya, kāyena saṃvuto siyā,
kāyaduccaritaṃ hitvā, kāyena sucaritaṃ care.

攝護身忿怒，調伏於身行，捨離身惡行，以身修善行。
One should beware of bodily anger, one should be restrained in body. Having abandoned misconduct of body, one should practise good conduct with the body.

For saṃvuta with the instr case, see the note on 225.
For the proleptic use of the cognate acc sucaritaṃ with care in pāda d, see the note on 157. The usage here is slightly different, in that there is no noun in agreement with sucarita.
For rakkhati “beware of, guard against”, cf. manopadosam rakkheyya Sn 702.

232

Vacīpakopaṃ rakkheyya, vācāya saṃvuto siyā,
vacīduccaritaṃ hitvā, vācāya sucaritaṃ care.

攝護語忿怒，調伏於語行，捨離語惡行，以語修善行。
One should beware of anger in one’s speech, one should be restrained in speech. Having abandoned misconduct of speech, one should practise good conduct with speech.

233

Manopakopaṃ rakkheyya, manasā saṃvuto siyā,
manoduccaritaṃ hitvā, manasā sucaritaṃ care.

攝護意忿怒，調伏於意行，捨離意惡行，以意修善行。
One should beware of anger in one’s mind, one should be restrained in mind. Having abandoned misconduct of mind, one should practise good conduct with the mind.

234

Kāyena saṃvutā dhīrā, atho vācāya saṃvutā,
manasā saṃvutā dhīrā, te ve suparisaṃvutā.

智者身調伏，亦復語調伏，於意亦調伏，實一切調伏。
The wise are restrained in body, and restrained in speech, the wise are restrained in mind. They indeed are well restrained.