《法句經》---33

《法句經》卷1〈11 心意品〉第1頌：

「意使作[犭苟]，難護難禁，慧正其本，其明乃大。」(CBETA, T04, no. 210, p. 563, a4-5)

佛光山出版的「中國佛教經典寶藏精選白話版 89」(1997年出版)，由中國武漢大學教授吳根友釋譯的《法句經》，在79頁的解釋為：

「意識的流變瞬息萬狀，難以護守難以禁持；只有智慧端正其根其本，(如是)意識的本初光輝便可大放光明。」

在82頁「註1」的解釋為「[犭苟]：通『狗』，變化無常之意。」這是直接把[犭苟]字當「白雲蒼狗」解釋了。

元《普寧藏》、明《徑山藏》「意使作[犭苟]」都寫作「意駛於響」。

以對應偈頌巴利《法句經》33頌來看，「意駛於響」是不成對應，應作「意使作狗」較合適。

「狗」字是訛寫，應予更正。

phandanaṃ capalaṃ cittaṃ dūrakkhaṃ dunnivārayaṃ

ujuṃ karoti medhāvī usukāro va tejanaṃ

智者調直顫抖、不穩定、難護、難調御(難禁)的心，

像製箭者調直他的箭一樣。

(巴利註釋書似乎是將「phandanaṃ 顫抖」解釋作「猶豫不定，無法長時間集中在一對象」)

The wavering, unsteady mind, hard to guard, difficult to restrain,
the wise one straightens, like an arrow-maker an arrow.

Decasanti 幫我們譯出巴利註解：

http://tw.myblog.yahoo.com/devasanti-santi/article?mid=91&page=1#5927

[pali註解]

phandanaṃ 對於如色等所緣(ārammaṇa)猶豫。

capalaṃ 因為心不能保持在一個所緣，就像一個鄉下小孩不能保持任何單一姿勢一樣，所以稱心為變異。

cittaṃ 就是識(viññāna)，為什麼稱為心(citta)？因為他隨著階層、根基、對象、相關行為等而改變。

dūrakkhaṃ 因為心是難以固定於單一善所緣，就像一隻漫遊的小牛，吃稠密林中的玉米一樣。

dunnivārayaṃ 當心移動到不同的所緣時，難以阻止。

usukāro 'va tejanaṃ 弓箭師從森林中取枝幹，去其外皮，以米漿浸泡，以火炭烤熱，壓成木製的尖端，然後令其不彎且直，適合於射箭。如此作之後，弓箭師在國王與臣民前展現其技術，獲得許多的讚賞與榮譽。智者以同樣的方法，處理變動不安的心，j去其外皮，就是以林中住的頭陀行(dhutaṅga)，去除粗煩惱；以信心油浸泡；以身心勤勉加熱；以止、觀壓製。

ujuṃ karoti medhāvī 不彎、正直，如此做之後，他專住諸行，打破無明殼，成就三明、六通、九出世間法，成為應供。

可以參考竺佛念(西元390年?)所譯的古註 ：

《出曜經》卷28〈32 心意品〉：

「智者能自正，猶匠搦箭直」者，夫人習行先正其形，恒知苦、空、非身、無我之法，六思念行以自誡身，使不邪曲，猶若巧匠善能治箭，端直無節，堪任御敵亦無所難，是故說曰「智者能自正，猶匠搦箭直」也。(CBETA, T04, no. 212, p. 759, c11-18)

巴利《法句經註》(「譬喻」形式的註解)引《增支部 9.3 Meghiya》，相當於《中阿含56經》「彌醯經」(CBETA, T01, no. 26, p. 491, a14)作此偈頌的故事。

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Sentence Structure:

phandanaṃ capalaṃ    cittaṃ dūrakkhaṃ dunnivārayaṃ
|                       |              |             |                  |
Adj.n.           Adj.n.      N.n.       Adj.n.          Adj.n.
Acc.Sg.        Acc.Sg.  Acc.Sg.    Acc.Sg.       Acc.Sg.
|                       |              |             |                   |
|_____________|________|_______|__________|
                               |____|
                                   |_______________________________________________

 

ujuṃ         karoti    medhāvī  usu+kāro        va      tejanaṃ
|                   |               |          |        |            |            |
Adj.n.     V.act.in.      N.m.   N.m. Adj.m.    part.     N.n.
Acc.Sg.  3.Sg.pres.  Nom.Sg.   |     Nom.Sg.   |       Acc.Sg.
|__________|                |          |_____|           |            |
______|                        |              |_________|_______|
    |_________________|                       |____|
                    |_______________________|

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Vocabulary and Grammar:

phandanaṃ: phandana-, Adj.: throbbing, trembling, wavering. Derived from the verb root phand- (to tremble). Nom.Sg.n. = phandanaṃ.

capalaṃ: capala-, Adj.: shaking, unsteady. Nom.Sg.n. = capalaṃ.

cittaṃ: citta-, N.n.: mind. Nom.Sg. = cittaṃ.

dūrakkhaṃ: dūrakkha-, Adj.: hard to guard. A compound of:
du-, pref.: hard, difficult, bad.
rakkha-, Adj.; to be guarded. Derived from the verb root rakkh- (to guard).
The form dūrakkha- is due to the euphonic combination (du + rakkha = dūrakkha).
Acc.Sg.n. = dūrakkhaṃ.

dunnivārayaṃ: dunnivāraya-, Adj.: difficult to restrain, difficult to hold back. A compound of:
du-, pref.: hard, difficult, bad.
nivāraya-, Adj.: to be restrained, to be kept back.
The form dunnivāraya- is due to the euphonic combination (du + nivāraya = dunnivāraya). Acc.Sg.n. = dunnivārayaṃ.

ujuṃ: uju-, Adj.: straight. Acc.Sg.n. = ujuṃ.

karoti, V,: do. The verb root kar-. 3.Sg.in.act.pres. = karoti.

medhāvī: medhāvin-, N.m.: intelligent person, wise one. Nom.Sg. = medhāvī.

usukāro: usukāra-, N.m.: arrow-maker. A compound of:
usu-, N.m.: arrow.
kāra-, Adj.: one, who does; one, who makes. Derived from the verb kar-, to do.
Nom.Sg.m. = usukāro.

va, part.; like, as.

tejanaṃ: tejana-, N.n: arrow. Acc.Sg. = tejanaṃ.

    The subject of this sentence is the word medhāvī (wise one, nominative singular) and the verb is karoti (does, 3rd person, singular, active, indicative present tense) with an attribute ujuṃ (straight, accusative singular). In fact, we can consider the whole phrase ujuṃ + karoti (makes straight) as a verbal phrase ujuṃkaroti (straightens), as is quite common in Classical Sanskrit.
    The object is the word cittaṃ (mind, accusative singular). It has four attributes: phandanaṃ (wavering), capalaṃ (unsteady), dūrakkhaṃ (hard to guard) and dunnivārayaṃ (difficult to restrain). They all agree with the object, so they are in accusative singular.
    There is a clause, usukāro va tejanaṃ (like an arrow-maker an arrow). Here, the subject is usukāro (arrow-maker, nominative singular). As verb serves the verbal phrase from the main sentence (ujuṃ karoti, straightens). The object is tejanaṃ (arrow, accusative singular). The particle va (as, like) connects the clause to the main sentence.

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Commentary:

    Once the Buddha was staying on Cālika mountain. One of the monks, Meghiya Thera was attending upon him. This Thera saw a nice mango grove and asked the Buddha for permission to go there for meditation. But there were no other monks at that time and the Buddha needed an attendance. So he told Meghiya to wait for arrival of somebody else and then he could go.
    But Meghiya wanted to go really badly, so he asked the Buddha again and again, until he got his permission. He went to the grove and started to meditate, only to find out that his mind was wandering. He stayed there the whole day, but made no progress.
    In the evening he reported to the Buddha, how he was all the time assailed by thoughts associated with senses, ill will and cruelty. The Buddha told him the verses 33 and 34 and Meghiya attained Sotāpatti, the first stage on the way to awakenment.