雜品

Pakiṇṇakavagga

雜品
Miscellaneous

290

Mattāsukhapariccāgā, passe ce vipulaṃ sukhaṃ,
caje mattāsukhaṃ dhīro, sampassaṃ vipulaṃ sukhaṃ.

若棄於小樂，得見於大樂，智者棄小樂，當見於大樂。
If by the abandonment of happiness coming from material things one might see abundant happiness, a wise man would abandon happiness coming from material things, seeing abundant happiness.

It is difficult to accept that mātrā-sukha can mean a “small amount of happiness”, which should rather be sukha-mātrā, and I would rather believe that mattā means “material things” (see MW s.v. mātrā). To abandon a small pleasure for a large one does not seem to me to demand great wisdom, whereas to give up the happiness gained by material pleasures in this world for a larger (spiritual) happiness is indeed the mark of a wise man. We may assume that this meaning of mattā was unknown to the cty tradition. Udāna-v reads mātrāsukhaparitygād, PDhp māttāsukhapariccāgā, GDhp (ma)trasuhaparica’i. If we accept the presence of mātrā here, then there is no need to follow the suggestion in PED (s.v. mattā) that mattā- is m.c. for matta-. There is, in any case, no reason for such a lengthening in pāda c.

291

Paradukkhūpadhānena, attano sukham-icchati,
verasaṃsaggasaṃsaṭṭho, verā so na parimuccati.

施與他人苦，為求自己樂，彼為瞋繫縛，怨憎不解脫。
Whoever desires his own happiness by inflicting suffering on others, he, joined in close association with hatred, is not freed from hatred.

We might think that verā was a mistake in pāda d, since we should expect a reference to dukkha, cf. GDhp duha, PDhp dukkhā, Udāna-v duḥkhān.
In view of the support for pari- given by PDhp parimuccati, GDhp parimucadi and Udāna-v parimucyate, we should probably have read parimuccati.

292

Yañhi kiccaṃ apaviddhaṃ, akiccaṃ pana kayirati,
unnaḷānaṃ pamattānaṃ, tesaṃ vaḍḍhanti āsavā.

應作而不作，不應作而作，傲慢放逸者，彼之漏增長。
For what is to be done is thrown away, but what is not to be done is done. Of those who are unseemly and careless the āsavas increase.

PDhp includes hi in pāda a, but GDhp and Udāna-v both omit it. GDhp, PDhp and Udāna-v all included ta(d), and we should probably have followed the v.l. and included tad in OvH/KRN. If we follow PDhp in reading both hi and tad in pāda a, there would be resolution of the sixth syllable. It is possible that the omission of tad in Dhp and hi in GDhp and Udāna-v is due to normalisation.

293

Yesañca susamāraddhā, niccaṃ kāyagatā sati,
akiccaṃ te na sevanti, kicce sātaccakārino,
satānaṃ sampajānānaṃ, atthaṃ gacchanti āsavā.

常精勤觀身，不作不應作，應作則常作，觀者漏滅盡。
But those whose mindfulness of the body is constantly fully undertaken, they do not practise what is not to be done, persevering at what is to be done. Of those who are mindful and knowing the āsavas come to an end.

For ca = tu, see the note on 5.

294

Mātaraṃ pitaraṃ hantvā, rājāno dve ca khattiye,
raṭṭhaṃ sānucaraṃ hantvā, anīgho yāti brāhmaṇo.

殺愛欲母與慢父，殺剎帝利族二王，破王國殺其從臣，趨向無憂婆羅門。
Having killed mother and father, and two khattiya kings, having killed a nation together with the attendants, a brahman goes scatheless.

It is probable that these verses were take over from a brahmanical source, although it is not clear whether the literal meaning, that whatever a brahman does he goes scot-free, was ever intended. It was inevitable that in a Buddhist context they would be explained metaphorically, whatever the original meaning.
The position of ca in pāda b is unusual, and we should expect to translate “mother, father, kings and two khattiyas/sotthiyas, the kingdom/tiger” but this seems to be ruled out by -pañcamaṃ in 295. We must therefore assume that khattiya and sotthiya apply to the kings.
It is possible that there is a word-play underlying hantvā and anigho, based on a word-play on ni-han (Skt “killer”) and a-nigha (cf. nigha “destruction” Thī 491), similar to that on anīgha and ni-han at Th 744-5.
The cty interprets sānucaraṃ as referring to a single anucara, who is identified as the tax-collector. I see no reason for following the cty in this. I assume that raṭṭha means “the people of a kingdom, a nation, a subjects”, as in Skt, see MW s.v. rāṣṭra.

295

Mātaraṃ pitaraṃ hantvā, rājāno dve ca sotthiye,
veyagghapañcamaṃ hantvā, anīgho yāti brāhmaṇo.

殺愛欲母與慢父，殺婆羅門族二王，殺其虎將第五疑，趨向無憂婆羅門。
Having killed mother and father, and two learned kings, having killed a tiger among men as the fifth, a brahman goes scatheless.

The concept of brāhmaṇa kings seems unlikely, and I assume that sotthiya, if it applies to rājāno as khattiye does in 294, has a more general meaning “learned”. Udāna-v avoids the problem by reading rājānaṃ dvau ca śrotriyau in both verses, although this makes nonsense of vyāghraṃ ca pañcamaṃ. The reading of GDhp is ambiguous. There is equivalent of pāda b in PDhp.
The obvious way of taking veyyagghapañcamaṃ is as the fifth after the four already mentioned, i.e. mother, father and two kings. The cty, however, takes it as implying that there is a group of five of which four have not been mentioned, and interprets this as being the five nīvaraṇas. Since all the other victims are persons, it seems strange to speak of killing a (tiger-infested) road, and I take veyyaggha (< Skt vaiyāghra) to have the same meaning as vyaggha, and I follow Max Müller in believing that this refers to an eminent man. Cf. Skt vyāghra “any pre-eminently strong or noble person, ‘a tiger among men’” (MW s.v. vyāghra). The cty seems not to know the usage with reference to a man. PDhp and GDhp have no parallel to pāda c.

296

Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā,
yesaṃ divā ca ratto ca, niccaṃ buddhagatā sati.

喬達摩弟子，常善自醒覺，無論晝與夜，彼常念佛陀。
The follower of Gotama are always well awakened, in whom day and night there is constantly mindfulness of the Buddha.

Note the usage of the cognate acc suppabuddhaṃ with pabujjhanti. For the analysis as a proleptic acc used adverbially, see the note on 157.

297

Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā,
yesaṃ divā ca ratto ca, niccaṃ dhammagatā sati.

喬達摩弟子，常善自醒覺，無論晝與夜，彼常念達摩。
The followers of Gotama are always well awakened, in whom day and night there is constantly mindfulness of the Doctrine.

298

Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā,
yesaṃ divā ca ratto ca, niccaṃ saṅghagatā sati.

喬達摩弟子，常善自醒覺，無論晝與夜，彼常念僧伽。
The followers of Gotama are always well awakened, in whom day and night there is constantly mindfulness of the Order.

299

Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā,
yesaṃ divā ca ratto ca, niccaṃ kāyagatā sati.

喬達摩弟子，常善自醒覺，無論晝與夜，彼常念於身。
The followers of Gotama are always well awakened, in whom day and night there is constantly mindfulness of the body.

300

Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā,
yesaṃ divā ca ratto ca, ahiṃsāya rato mano.

喬達摩弟子，常善自醒覺，無論晝與夜，常樂不殺生。
The followers of Gotama are always well awakened, whose minds day and night delight in non-harming.

301

Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā,
yesaṃ divā ca ratto ca, bhāvanāya rato mano.

喬達摩弟子，常善自醒覺，無論晝與夜，心常樂禪定。
The followers of Gotama are always well awakened, whose minds day and night delight in mental exercise.

302

Duppabbajjaṃ durabhiramaṃ, durāvāsā gharā dukhā,
dukkhosamānasaṃvāso, dukkhānupatitaddhagū,
tasmā na caddhagū siyā, na ca dukkhānupatito siyā.

出家愛樂難，在家生活難，非儔共住苦，輪回往來苦，故不應往來，隨從於痛苦。
It is hard to go forth, it is hard to be delighted, houses are hard to live in and miserable, living with those who are different is difficult, a traveller is beset with misery. Therefore one should not be a traveller and one would not be beset with misery.

For duppabbajja as a neuter noun “(there is) a difficult going forth”, see Th 111.
Rau suggests reading pabbajjaṃ durabhiramaṃ, but since pabbajjā is normally feminine, this would cause difficulties of grammar and interpretation.
For sandhi -o + addh- > -addh- in pāda d, see the note on 10.
For anupatati, see the note on 221.
The cty is taking addhagū as pl although, as it is clearly sg in pāda e, this seems to be unnecessary.
For the sense of ca … ca in pādas ef, see the note on 235.

303

Saddho sīlena sampanno, yasobhogasamappito,
yaṃ yaṃ padesaṃ bhajati, tattha tattheva pūjito.

正信而具戒，得譽及財者，彼至於何處，處處受尊敬。
Whatever region one with faith, endowed with virtue, possessing fame and prosperity visits, there he is honoured.

The tradition differ in their parallels to pūjito. PDhp has pūjiyo (future passive participle), GDhp puyidu (past participle), Udāna-v pūjyate (finite verb). The past participle/future passive participle variation depends upon a t/y alternation, cf. 227.

304

Dūre santo pakāsenti, himavanto va pabbato,
asantettha na dissanti, rattiṃ khittā yathā sarā.

善名揚遠方，高顯如雪山，惡者如夜射，雖近不能見。
Good men shine from afar, like the Himavat mountain. Bad men are not seen here, like arrows shot at night.

The cty seems to be confusing santo with santā, i.e. the nom pl of the past participle of the verb śam- “to be at rest”, although the alternative explanation (idha pana) suggests that santo has been recognised as the nom pl of the present participle of the verb as- in the sense “good”, see the note on 54.
Note asant’ for asanto “bad”, for the sandhi of -o + e- > -e- in asantettha < asanto ettha, cf. 174.

305

Ekāsanaṃ ekaseyyaṃ, eko caram-atandito,
eko damayam-attānaṃ, vanante ramito siyā.

獨坐與獨臥，獨行而不倦，彼獨自調禦，喜樂於林中。
Sitting alone, sleeping alone, wandering alone unwearied, alone taming the self, one would be delighted in the forest.

It would be possible to take ekāsanaṃ and ekaseyyaṃ as adverbial acc, as they must be in PDhp and Udāna-v (GDhp is inconclusive), but in Dhp they can be taken as objects of caram.
For the pleonastic -anta in vanante, see Sn 127.
Udāna-v reads ramayec caikam ātmānaṃ vaneṣv ekaḥ sadā vaset, PDhp eko ramayam āttānaṃ vanānte ramitā siyā, GDhp eku ramahi atvana arañi eka’o vasa. Although the other traditions have forms from the root ram- in pāda c, no Pāli source known to me reads ramayam for damayam. For the d/r alternation, see Sn 81.