vanaṃ chindatha mā rukkhaṃ,
vanato jāyate bhayaṃ;
chetvā vanañca vanathañca,
nibbanā hotha bhikkhavo. (283)
這首《法句經》偈頌用了幾個雙關語，不從梵、巴利原文解讀，無法掌握漢譯的字義。
第一句 chindatha 是「砍伐」的命令句、祈使句。mā，是「不要」。
vana，是「樹林」。vanaṃ，是「vana」的受格。
rukkha，是「樹(單數)」。rukkhaṃ，是「rukkha」的受格。
所以字面上是「要砍伐整座樹林，而不是只砍一棵樹」。
可是 vana 也作「欲望叢林」解釋，所以是「要砍伐欲望叢林，而不是只砍一棵樹」。
第二句 vanato是「樹林 vana」的從格，意為「從樹林」(「從欲望叢林」)。
jāyate，是「生出」。
bhayaṃ，是「恐懼 bhaya」的受格。
所以字面上是「從樹林產生恐懼」，另一個意思是「從欲望叢林產生恐懼」。
第三句 chetvā vanañca vanathañca, 「砍了樹林與樹叢之後」。
vanatha 有兩個含意，是「樹叢」，也是「欲望」，
所以這一句也可以理解為「斬斷欲林與欲望之後」。
第四句 nibbanā hotha bhikkhavo.
nibbanā 在讀音上也是 ni-vanā (沒有樹林)，這是理所當然的，
樹木砍光了，比丘當然也就沒有樹林。但是 nibbanā 也是「沒有渴望」，
所以這一句也可以理解為「斬斷欲林與欲望之後，也就沒有渴望」。
而聲音也接近於 nibbāna 涅槃。
所以283偈的第一層表面的意思是
「要砍伐整座樹林，而不是只砍一棵樹；
從樹林產生恐懼；
砍了樹林與樹叢之後，
比丘就沒有了樹林。」
深層的意思是：
「要砍伐欲望叢林，而不是只砍一棵樹，
從欲望叢林產生恐懼；
斬斷欲林與欲望之後，
比丘也就沒有(任何)渴望」。
我們先看看《出曜經》的翻譯：
《出曜經》卷19〈19 華品〉：
「斷林勿斷樹， 林中多生懼，
斷林滅林名， 無林謂比丘。
昔佛在舍衛國祇樹給孤獨園。爾時世尊與無央數眾說法，前後圍繞。時有一人，信心堅固，捨家妻子捐棄六親，出家學道求為沙門。爾時彼人在大眾中，心念宿舊五欲自娛，憶女顏貌如現目前，陰便動起；心懷慚愧，即詣靜處以刀斷之，血流溢出迷悶不自覺知。爾時世尊告大眾曰：「汝等觀此愚人，應獲而不獲，不斷而便斷之。夫欲斷者，當斷結使諸縛，何乃斷此形相？」由是如來頻說三偈：」(CBETA, T04, no. 212, p. 708, c17-27)
《出曜經》此處的經文，可以看出「比丘自閹割」為斷樹，「斷除欲望不令再起」才是斷林， 如果位參考巴利偈頌，是無法理解「斷林滅林名，無林謂比丘」的來龍去脈。
其次看《法句經》的翻譯：
《法句經》卷2〈28 道行品〉：
「斷樹無伐[13]本，根在猶復生，
除根乃無樹，比丘得泥洹。」[13]本＝木【宋】【元】【聖】。
(CBETA, T04, no. 210, p. 569, b6-7)
《法句經》卷2〈32 愛欲品〉：
「伐樹[18]忽休，樹生諸惡，
斷樹盡株，比丘滅度。」[18]忽＝勿【宋】【元】【明】【聖】。
(CBETA, T04, no. 210, p. 571, b22-23)
Cut off the forest of passions, not just the single trees.
From the forest, fear is born.
Having cut off the forest and the undergrowth,
be without the forest of passions, monks.
vanaṃ chindatha mā rukkhaṃ vanato jāyate bhayaṃ
| | | | | | |
N.n. V.act. neg. N.m. N.n. V.med.in. N.n.
Acc.Sg. 2.Pl.imp. | Acc.Sg. Abl.Sg. 3.Sg.pres. Nom.Sg.
|__________| |______| |_______| |
|___________|
chetvā vanaṃ ca vanathaṃ ca nibbanā hotha bhikkhave
| | | | | | | |
V.ger. N.n. conj. N.m. conj. Adj.m. V.act. N.m.
| Acc.Sg. | Acc.Sg. | Nom.Pl. 2.Pl.imp. Voc.Pl.
| |_____| |_____| |_______| |
| |__________| |___________|
|________________| |
|________________________________|
vanaṃ: vana-, N.n.: forest. Acc.Sg. = vanaṃ.
chindatha, V.: cut off, destroy. The verb root is chid-. 2.Pl.act.imp. = chindatha.
mā, neg.: not, do not. Used with verbs in imperative instead of the more usual negative particle na.
rukkhaṃ: rukkha-, N.m.: tree. Acc.Sg. = rukkhaṃ.
vanato: vana-, N.n.: forest. Abl.Sg. = vanato.
jāyate, V.: is born. The verb root is jan- (to be born). 3.Sg.med.in.pres. = jayate.
bhayaṃ: bhaya-, N.n.: fear. Nom.Sg. = bhayaṃ.
chetvā, V.ger.: having destroyed, having cut off. The verb root is chid- (to cut off).
ca, conj.: and.
vanathaṃ: vanatha-, N.m.: undergrowth, thicket, under-brush. Acc.Sg. = vanathaṃ.
nibbāna: nibbāna-, Adj.: free of forest, woodless. It is the word vana- (see above) with the prefix ni- (without). Nom.Pl.m. = nibbana.
hotha, V.: be. The verb root is (b)hu-. 2.Pl.act.imp. = hotha.
bhikkhave: bhikkhu-, N.m.: a (Buddhist) monk. Voc.Pl. = bhikkhave.
This verse consists of four syntactically separate sentences. They are:
1) vanaṃ chindatha (cut off the forest [of passions]). The subject is omitted; the verb implies the second person plural pronoun. The verb is chindatha (cut off, 2nd person, plural, active, imperative). The object is the noun vanaṃ (forest, accusative singular).
2) mā rukkhaṃ (do not [cut off] the tree). The subject is omitted; the verb (chindatha from the previous sentence) implies the second person plural pronoun. The verb is negated by the negative particle mā (don't). The object is the noun rukkhaṃ (tree, accusative singular).
3) vanato jāyate bhayaṃ (from the forest, fear is born). The subject is the noun bhayaṃ (fear, nominative singular). The verb is jāyate (is born, 3rd person, singular, medium, indicative, present tense). It has an attribute, the noun vanato (from the forest, ablative singular).
4) chetvā vanaṃ ca vanathaṃ ca nibbāna hotha bhikkhave (having cut off the forest and the undergrowth, be without the forest [of passions], monks). This can be further analysed into two segments:
a) chetvā vanaṃ ca vanathaṃ ca (having cut off the forest and the undergrowth). The subject is omitted; the subject from the second part of the sentence is implied. The verb is in the gerund, chetvā (having cut off). There are two objects, nouns vanaṃ (forest, accusative singular) and vanathaṃ (undergrowth, accusative singular). They are connected by two conjunctions ca (and).
b) nibbāna hotha bhikkhave (be without the forest [of passions], monks). The subject is the noun bhikkhave (monks, vocative plural). The verb is hotha (be, 2nd person, plural, active, imperative). The object is the adjective nibbāna (without forest, nominative plural).
Commentary:
In the city of Savatthi there lived five friends. When they became old, they all went forth and became monks. But they had the habit of going to their old homes for almsfood. Especially a former wife of one of them was a very good cook. So they went to her house often and she looked after them. But one day, this old lady fell sick and died. The five friends wept and lamented, praising her virtues.
The Buddha overheard this and told them this verse (and the following one, DhP 284), saying that sorrow comes from ignorance, greed and hatred. Especially in this case, greed was the main factor. So he taught them to cut off "the forest" of greed and passions in order to be free from sorrow.
yāva hi vanatho na chijjati,
aṅumatto pi narassa nārisu,
paṭibaddhamano va tāva so,
vaccho khīrapako va mātari.(284)
男女欲絲絲，未斷心猶繫；如飲乳犢子，不離於母牛。
[pali註解]
yāvaṃ vanatho na chijjati 只要煩惱小林，或男子對女子的欲求未斷除，縱使只有一絲一毫的殘餘，他的心就被染著、繫縛，如小牛渴望、染著母親一樣。
1.法句經：不能斷樹，親戚相戀，貪意自縛，如犢慕乳。T4,569b
2.法句經：夫不伐樹，少多餘親，心繫於此，如犢求母。T4,571b
3.出曜經：斷林勿斷樹，林中多生懼，未斷林頃，增人縛著。斷林勿斷樹，林中多生懼，心縛無解，如犢戀母。[1]T4,708c
4.法集要頌經：截林不斷根，因林生怖畏，未斷分毫間，令意生纏縛。截林勿斷根，因林生怖畏，心纏最難離，如犢戀愛母。T4,786a
5.udana.18.4：
na chidyate yāvatā vanaṃ hy anumātram api narasya nāriṣu
pratibaddhamano sa tatra vai vatsaḥ kṣīrapaka iva mātaram.
[1] ab.未斷林頃增人縛著，未斷結使縛著，諸想心使，流馳不能專一。C.心縛無解者，如苦行人常樂山藪，所以然者？皆由彼山得成道故。D.猶犢戀母者，猶如新生犢子，其心終不離母。此眾生類亦復如是，眾結未盡，為狐疑所追逐。T4,709a
《出曜經》卷19〈19 華品〉：「未斷林頃，增人縛著，未斷結使縛著諸想，心便流馳不能專一，是故說，未斷林頃，增人縛著也。心縛無解者，如苦行人常樂山藪，所以然者，皆由彼山得成道故，是故說，心縛無解者。猶犢戀母者，猶如新生犢子，其心終不離母，此眾生類亦復如是，眾結未盡為狐疑所追逐，是故說，如犢戀母也。」(CBETA, T04, no. 212, p. 709, a2-8)
yāva hi vanatho na chijjati aṅumatto pi narassa nārisu,
paṭibaddhamano va tāva so vaccho khīrapako va mātari.
(284)
第一句 yāva，是「只要」。hi，是「 確實。
chijjati，是「切斷、割斷」。所以是「確實，只要樹林未完全切斷」。
可是 vanatho 也作「欲望叢林」解釋，
aṅumatto是「極小量的」，
narassa pi nārisu 意為「在男人或女人」。
所以字面上是「確實，只要一絲毫的對男人或女人的欲望未完全切斷」。
第二句 paṭibaddhamano 「有繫縛的心」，
tāva 意為「只要」。
so 意為「它」，是這一句子的主詞。
vaccho 是「小牛」， va 是「像」，
mātari 是「在母親」，是「母親 matar」的處格，
khīrapako 為「喝奶」。
這一句為「只要心有繫縛，就像小牛在母親身上喝奶」。
As long as the undergrowth of passion of a man towards women,
even a minuscule one, is not cut off,
so long his mind is bound,
just like a calf drinking milk from the mother.
yāva hi vanatho na chijjati
| | | | |
Rel.Adv. part. N.m. neg. V.pas.in.
| | Nom.Sg. | 3.Sg.pres.
|_________| | |______|
| |________|_______________________________I.
| |____|
|________________|
|_________________________________________II.
aṅu+matto pi narassa nārisu
| | | | |
Adj. Adj.m. part. N.m. N.f.
| Nom.Sg. | Gen.Sg. Loc.Pl.
|______| | |_______|
|_________| |
I.______|______________|
II._____________________________________________________
paṭibaddha+mano va tāva so
| | | | |
Adj. Adj.m. part. Adv. Pron.m.
| Nom.Sg. | | Nom.Sg.
|___________| | | |
|___________| | |___________________________
|_________|__________________|
|_____|
__________________|
vaccho khīra+pako va mātari
| | | | |
N.m. N.n. Adj.m. part. N.f.
Nom.Sg. | Nom.Sg. | Loc.Sg.
| |_____| | |
|___________| | |
|______________|______|
|_______|
_________________|
yāva, Rel.Adv.: as long as, as far as.
hi, part.: indeed.
vanatho: vanatha-, N.m.: undergrowth, thicket, under-brush. Nom.Sg. = vanatho.
na, neg.: not.
chijjati, V.: is cut off, is removed. The verb root is chid-. 3.Sg.pas.in.pres. = chijjati.
aṅumatto: aṅumatta-, Adj.: minuscule, of an atomic measure. It is a compound of:
aṅu-, Adj.: small, atomic, subtle.
matta-, Adj.: measured, measuring.
Nom.Sg.m. = aṅumatto.
pi, part.: also, even.
narassa: nara-, N.m.: man, person. Gen.Sg. = narassa.
nārisu: nāri-, N.f.: woman. Loc.Pl. = nārisu.
paṭibaddhamano: patibaddhamano-, Adj.: having a bound mind. It is a compound of:
paṭibaddha-, Adj.: bound, tied, dependent. It is a p.p. of the verb root badh- (to bind) with the prefix pati- (towards).
mano-, N.n.: mind.
Nom.Sg.m. = paṭibaddhamano.
va: a contracted form of eva, part.: just, only.
tāva, Adv.: so much, so long.
so: tad-, Pron.n.: it. Nom.Sg.m. = so.
vaccho: vaccha-, N.m.: calf. Nom.Sg. = vaccho.
khīrapako: khīrapaka-, Adj.: drinking milk, sucking milk. It is a compound of:
khīra-, N.n.: milk.
paka-, Adj.: drinking. It is derived from the verb root pa- (to drink) with the adjective suffix -ka-.
Nom.Sg.m. = khīrapako.
va, part.: as, like.
mātari: mātar-, N.f.: mother. Loc.Sg. = mātari.
This verse consists of two related sentences. They are:
1) yāva hi vanatho na chijjati anumatto pi narassa nārisu (as long as the undergrowth of passion of a man towards women, even a minuscule one, is not cut off). The subject is the noun vanatho (undergrowth, nominative singular). It has two attributes; the first of them is the adjective compound anumatto (minuscule, nominative singular). This word is modified by the particle pi (even). The second attribute is the noun narassa (of a man, genitive singular). It has its own attribute, the noun nārisu (in women, locative singular). The verb is chijjati (is cut off, 3rd person, singular, passive, indicative, present tense). It is negated by the negative particle na (not). The relative adverb yāva (as long as) connects this sentence to the following one. The particle hi (indeed) serves mainly for metrical purposes.
2) paṭibaddhamano va tava so vaccho khirapako va matari (so long his mind is bound, just like a calf drinking milk from the mother). This can be further analysed into the main sentence and the clause:
a) paṭibaddhamano va tava so (so long his mind is bound). The subject is the pronoun so (he, nominative singular). The verb is omitted, implying the verb "to be". The object is the compound paṭibaddhamano (having a bound mind, nominative singular). It is modified by the particle va (just). The adverb tava (so long) connects this sentence to the previous one.
b) vaccho khīrapako va mātari (just like a calf drinking milk from the mother). The subject is the noun vaccho (calf, nominative singular). It has an attribute, the compound khīrapako (drinking milk, nominative singular). The verb is omitted, implying the verb "to be". The object is the noun mātari (by the mother, locative singular). The particle va (as, like) connects the clause to the main sentence.
Commentary:
The story for this verse is identical with the one for the previous verse (DhP 283).
Greed or passion is one of the three main roots of evil. Due to the underlying ignorance, we feel passion and hatred, like and dislike. Because of that we do things with the mind bound with passion or hatred. Therefore we create karma that keeps us in the circle of life and death. Only when we cut off these passions and dissolve ignorance, can we stop creating karmically good and bad deeds and be free from suffering, with a free mind.
《出曜經》卷19〈19 華品〉：「
當自斷戀，如秋池華，息跡受教，佛說泥洹。
當自斷戀，如秋池華者，愛之染神病無端緒，猶如蓮華色鮮且好，其有見者莫不愛樂，及秋華萎，人心皆離不復貪樂，是故說，當自斷戀，如秋池華。息跡受教者，息跡者賢聖人，受正教誡初無差違，善法日增惡法日退。何以故？以佛說泥洹樂，泥洹中無苦惱眾患切身，是故說，佛說泥洹樂也。」(CBETA, T04, no. 212, p. 709, a9-17)
《法句經》卷2〈28 道行品〉：「能斷意本， 生死無彊，
是為近道， 疾得泥洹。」(CBETA, T04, no. 210, p. 569, b9-10)
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