法住品

Dhammaṭṭhavagga

法住品
The Righteous

256

Na tena hoti dhammaṭṭho, yenatthaṃ sāhasā naye,
yo ca atthaṃ anatthañca, ubho niccheyya paṇḍito,

鹵莽處事故，不為法住者，智者應辨別，孰正與孰邪，
One who would conduct a case hastily is not thereby righteous. But the learned one, who having determined both what is the case and what is not the case,

I see no reason to follow the cty in believing that sahasā = sāhasena with the meaning musāvādena, I take it to mean “hastily”. I similarly take asāhasena in 257 to mean “without hastiness”.
The cty supplies vadati, because pādas cd lack a finite verb. On the assumption that 256 and 257 are to be taken together, I take nayatī in 257b as the verb of the relative clause.
For ca = tu, see the note on 5.

257

asāhasena dhammena, samena nayatī pare,
dhammassa gutto medhāvī, “dhammaṭṭho” ti pavuccati.

導人不鹵莽，如法而公平，智者護於法，是名法住者。
conducts others without hastiness, with righteousness and impartiality, protected by the law and wise, is called righteous.

It is difficult to believe that nayati is used of conductiong an attha in 256, but of leading people in 257. It is possible that pare refers to an unexpressed atthe, or is an abbreviated cpd = paratthe “other’s cases”. For abbreviated cpds, see the note on 54. I translate the Pāli as it stands, giving “conduct” for nayati because that can be used of both a legal case and people.
Note the past participle gutto constructed with a gen in the sense of an instr.

258

Na tena paṇḍito hoti, yāvatā bahu bhāsati,
khemī averī abhayo, “paṇḍito” ti pavuccati.

不以多言故，彼即為智者，安靜無怨怖，是名為智者。
A man is not learned because he talks much. One who is secure, without hate, without fear is called learned.

259

Na tāvatā dhammadharo, yāvatā bahu bhāsati,
yo ca appam pi sutvāna, dhammaṃ kāyena passati,
sa ve dhammadharo hoti, yo dhammaṃ nappamajjati.

不以多言故，彼為持法者，彼雖聞少分，但由身見法，於法不放逸，是名持法者。
A man is not an expert in the doctrine simply because he talks much. But he who having heard even a little doctrine practises it with his body, he indeed is an expert in the doctrine who is not careless about the doctrine.

Skt pramad- is constructed with the abl or loc. For abl in -aṃ (here dhammaṃ) see the note on 49.
PDhp phassaye, GDhp phaṣa’i and Udāna-v spṛśet suggest that in pāda d we should read phassati for passati. It would be better still to read an optative phassaye. For p/ph alternation, cf. palitaṃ/phalitaṃ 260.
For ca = tu, see the note on 5.

260

Na tena thero so hoti, yenassa palitaṃ siro,
paripakko vayo tassa, “moghajiṇṇo” ti vuccati.

不因彼白頭，即得為長老，彼年齡虛熟，徒有長老名。
He is not an elder simply because his head is grey. He has reached a ripe old age, he is called “old in vain”.

Udāna-v reads yāvatā palitaṃ śiraḥ. For p/ph alternation see the note on 259.
For the use of vayo as a masculine noun in the phrase paripakko vayo tassa, literally “his age is ripe”, cf. the words used by the Buddha of himself at DN paripakko vayo mayhaṃ. Udāna-v reads paripakvaṃ vayas tasya, at GDhp parivako is inconclusive, since -o may be a neuter ending in the Gāndhārī dialect.

261

Yamhi saccañca dhammo ca, ahiṃsā saṃyamo damo,
sa ve vantamalo dhīro, “thero” iti pavuccati.

於彼具真實，具法不殺生，節制並調伏，彼有智慧人，除滅諸垢穢，實名為長老。
In whom there is truth and righteousness, non-killing, self-restraint, taming, he indeed free from impurity and firm is called an elder.

Dhp-a: dhīro ti dhitisampanno. This suggests the meaning “firm, steady” for dhīra, cf. 208.

262

Na vākkaraṇamattena, vaṇṇapokkharatāya vā,
sādhurūpo naro hoti, issukī maccharī saṭho.

嫉慳虛偽者，雖以其辯才，或由相端嚴，不為善良人。
Not by mere talk or beauty of complexion does a man who is envious, stingy and crafty become good.

For rūpa at the end of cpd, see MW “sometimes used after an adjective or past participle to emphasise the meaning , or almost redundantly”, cf. mūḷha-rūpa 268.

263

Yassa c’etaṃ samucchinnaṃ, mūlaghaccaṃ samūhataṃ,
sa vantadoso medhāvī, “sādhurūpo” ti vuccati.

若斬斷此心，拔根及除滅，彼捨瞋智者，名為善良人。
He for whom this is cut out, removed root and all, destroyed, he, free from fault, wise, is called good.

For mūlaghaccaṃ and samūhata, see the note on 250.
For ca = tu, see the note on 5.

264

Na muṇḍakena samaṇo, abbato alikaṃ bhaṇaṃ,
icchālobhasamāpanno, samaṇo kiṃ bhavissati?

若破戒妄語，削髮非沙門，充滿欲與貪，云何為沙門？
Not by tonsure does one who is without vows and who speaks untruth become an ascetic. How can one who is full of desire and greed become an ascetic?

For the cty’s interpretation of vata, see the note on 95.
In pāda b alikaṃ < Skt alīka might be thought to be m.c., but note alikavādinaṃ 223, where there is no metrical reason for -i-. It is probable that alīka developed > alika by analogy with the common -ika suffix.

265

Yo ca sameti pāpāni, aṇuṃthūlāni sabbaso,
samitattā hi pāpānaṃ, “samaṇo” ti pavuccati.

彼息滅諸惡，無論大與小，因息滅諸惡，故名為沙門。
But he who quietens evils, small or large, in every way, because of the quieting of evils is called an ascetic.

Despite the historical inaccuracy, the cty’s etymology of samaṇo (< Skt śramaṇa) from samitattā (< Skt śam) works in Pāli, as does śamaṇa from śamaṇā in PDhp. GDhp śramaṇo from śamadhare and Udāna-v śramaṇo from śamitatvāt are less successful. See the note on 142.
For aṇuṃ-thūla, see the note on 31.
For ca = tu, see the note on 5.

266

Na tena bhikkhu so hoti, yāvatā bhikkhate pare,
vissaṃ dhammaṃ samādāya, bhikkhu hoti na tāvatā.

僅向他行乞，不即是比丘，行宗教法儀，亦不為比丘。
One is not a bhikkhu simply because one begs others for alms, having adopted the domestic way of life, thereby one is not a bhikkhu.

These two verses are together in SN, Mvu, GDhp and Udāna-v.

267

Yodha puññañca pāpañca, bāhetvā brahmacariyavā,
saṅkhāya loke carati, sa ve “bhikkhū” ti vuccati.

僅捨善與惡，修於梵行者，以知住此世，彼實名比丘。
But whoever has put aside merit and evil, a liver of the holy life, wanders the world carefully, he indeed is called a bhikkhu.

Dhp-a: yo’dhā ti yo idha sāsane. I believe that dha here is an old error for ca. For the alternation dha/ca/tu = “but”, cf. 409 412 415-6. Udāna-v has tu, GDhp du, Mvu ca.
For the explanation of brahmacariya by the root bāh-, cf. bāhitapāpo 388.
For the explanation of bhikkhu by the root bhid-, see the note on 142.

268

Na monena munī hoti, mūḷharūpo aviddasu,
yo ca tulaṃ va paggayha, varam-ādāya paṇḍito,

愚昧無知者，不以默然故，而名為牟尼，智者如權衡，
Not by silence does a foolish, ignorant person become a sage. But whatever learned man, holding a balance, as it were, and taking the better choice,

I follow the cty in assuming that these two verses are to be taken together, and I take paṇḍito in 268d as the subject of parivajjeti in 269a.
Skt mauna means “the state of being a muni”, and then the basic attribute of a muni, i.e. “silence”. If muni is to be derived from man-/mnā- (see the note on 269), then a muni is a thinker or knower, and the state of being a muni is thinking or knowing, so that mona could mean “thought” or “knowledge”. The cty is explaining that of the meanings “knowledge” and “silence” given for mona, the second is intended here.
For rūpa at the end of a cpd, see the note on 262.
For ca = tu, see the note on 5.

269

pāpāni parivajjeti, sa munī tena so muni,
yo munāti ubho loke, “muni” tena pavuccati.

捨惡取其善，乃得為牟尼，彼知於兩界，故稱為牟尼。
avoids evils, he is a sage. Thereby he is a sage. Whoever knows both in the world, he is called a sage for that reason.

The cty is suggesting that the word muni is to be derived < munāti. If this is correct, then muni originally meant “thinker”. The cty (probably because of the idea of measuring in tula in 268) explains munāti as meaning mināti “measures”.
In pāda c yo munāti ubho loke can be translated, and is so translated by some as “who knows both worlds”. I follow the cty in taking loke as a loc, and I assume that ubho refers varaṃ and pāpāni.

270

Na tena ariyo hoti, yena pāṇāni hiṃsati,
ahiṃsā sabbapāṇānaṃ, “ariyo” ti pavuccati.

彼人非聖賢，以其殺生故，不害諸眾生，是名為聖者。
One is not noble because one injures living creatures. Because of the non-injury of all living creatures one is called noble.

For the truncated ending of ahiṃsā = ahiṃsāya (instr according to the cty, abl according to CPD), cf. brahmacariyā 388 and see Geiger §81.1 and Sn 110.
The cty tells a story about the Buddha telling a fisherman called Ariya that those who took the lives of living creatures could not be called ariya, but the form of pādas ab “he is not ariya because he kills” seems to imply more than this. They seem rather to be a rejection of an etymological explanation of ariya, perhaps based on ari = “enemy”, in the same way as the cty gives an explanation based on ārā “distant” for pādas cd.

271

Na sīlabbatamattena, bāhusaccena vā pana,
atha vā samādhilābhena, vivittasayanena vā,

不以戒律行，或由於多聞，或由證三昧，或由於獨居，
Not merely by virtuous conduct and vows nor, again, by much learning, nor by the attainment of meditation, nor by sleeping in seclusion,

We may translate sīlabbata as “virtuous conduct and vows” or “vows of virtuous conduct”. I follow the cty in preferring the former.
GDhp, PDhp and Udāna-v all have forms based on -śruta, and the -sacca of the Pāli form is not easy to explain. The cty’s explanation implies that the connection with śruta was understood. It is possible that the expected *bāhusucca < bāhuśrutya was influenced by sacca “truth”, but it has also been suggested that bāhusacca is < *bāhusmartya < bahusmṛti.
For vā puna in pāda b, cf. vā pana 42.
For viviccasayana as a syntactic cpd, see the note on 24.

272

phusāmi nekkhammasukhaṃ, aputhujjanasevitaṃ,
bhikkhu vissāsam-āpādi, appatto āsavakkhayaṃ.

謂受出家樂，非凡夫所能，汝等漏未盡，莫生保信想。
do I attain the happiness of the absence of desire, not attained by worldlings. Nor has a bhikkhu obtained confidence, as long as he has not attained the destruction of the āsavas.

The cty is taking māpādi as a negative injunctive, which it explains by an optative (see the note on 133), and this explanation is followed by most translators. This interpretation can only be correct if -ṃ has been lost before māpādi, and Rau suggests reading vissāsaṃ māpādi. The loss of -ṃ cannot be m.c., therefore, it is not clear why Pāli does not have -ṃ. PDhp has bhikkhū viśśāsam āpādi, GDhp bhikhu viśpasa mavadi, Udāna-v bhikṣur viśvāsam āpādyed, Mvu bhikṣu viśvāsam āpadye. It is not clear why not one of these versions has vissāsaṃ (or the equivalent) with a negative, either na or mā. The fact that the metre does not preclude -aṃ, and yet no version reads it, lead us to the conclusion that the sentence is to be taken as positive and we should divide the words as vissāsam āpādi. The negative which the sense clearly requires is supplied by the particle na in the previous verse, which is to be taken with both the verb in pāda a and also with the verb in pāda c. The fact that the two verses occur together in Pāli, PDhp, GDhp, Udāna-v and Mvu, confirms that the transmission process in each of these traditions realised that the syntax of the two verses made them inseparable. I would therefore translate “Not by … do I reach the happiness of release, (not by …) has a bhikkhu attained confidence, not having gained …”. The BHS versions, with an optative instead of āpādi, can be taken as supporting this suggestion. The Mvu redactor replaced phusāmi by the present participle spṛhayaṃ, giving the meaning “Not by … would a bhikkhu, desiring the happiness of release, attain confidence.” The reversal of pādas ab and cd which we find in the Udāna-v suggests that the redactor understood it in this way, and by changing the order of the pādas made the sense very clear “Not by … would a bhikkhu attain confidence, (or) would he reach the happiness …”.