法友飛鴻 116 ---所謂「未生怨 Ajātasattu」

On Wed, Jul 23, 2014 at 3:26 PM, lsn46:

Dear Dhamma-friend Yifertw:

日前拜讀 您部落格大作：

2011年7月27日星期三, 「有分心」與「識入胎」---法友飛鴻 14

未生怨鞞陀提子～Ajātasattu Vedehiputta

(http://yifertw.blogspot.tw/2011/07/14.html)

末學贊成 您"總不會當真認為有父母(何況還是身為大國國王)會把小孩取名作『未生怨』"之說法；可是，或許那是外人對"阿闍世"這個小孩的"暱稱(渾號)"呢？！

茲有一末學在網上讀過之資訊供 您參考：

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"Dictionary of Pali Names" by G P Malalasekera (1899-1973),

(http://www.palikanon.com/english/pali_names/dic_idx.html)

Ajātasattu

We do not know what Ajātasattu’s real name was. By the Jains he is called Kunika or Konika, which again is probably a nickname (Dial. ii.79, n.1). The title Vedehiputta which always accompanies his name probably means "son of the Videha lady." At the time of Buddhaghosa there seems to have been much confusion about the meaning of this word. According to Buddhaghosa (DA.i.139) Vedehi means "wise." There seems to have been another explanation which Buddhaghosa rejects - that Ajātasattu was the son of the Videha queen. Videhi was probably the maiden, family, or tribal (not personal) name of his mother.  According to a Tibetan authority her personal name was Vāsavī, and she was called Videhi because she was from Videha (Rockhill, p. 63. In the Pali books he is often referred to as Kosaladevī). (See also Vedehikā.)

Two explanations are given of the epithet Ajātasattu. According to Buddhaghosa he was so called because the soothsayers predicted his enmity to his father even before his birth, and a story is told of how his mother, at the time of his conception, had a longing to drink blood from Bimbisāra's right hand. The longing was satisfied, but when the queen heard the soothsayer's prediction, she tried, in many ways, to bring about a miscarriage. (DA.i.133ff.; J.iii.121-2) The park where she tried to bring about the miscarriage was called Maddakucchi (SA.i.61).

In this she was prevented by the king. Later both parents grew to be very fond of him. There is a story of the prince, holding his father's finger, visiting Jotika's marvelous palace and thinking that his father was a fool for not taking Jotika's wealth. When he became king he acquired Jotika's palace. (DhA.iv.211 and 222f). As a boy he used to visit the Buddha with his father (DA.i.152).

To show Bimbisāra’s love for the babe, an incident is mentioned of how once, when the prince was yelling with pain because of a boil on his finger, the nurses took him to the king who was then holding court. To soothe the child, the king put the offending finger in his mouth, where the boil burst. Unable to spit the pus out the king swallowed it (DA.i.138). The other explanation is that also found in the Upanisads, (Dial.ii.78f ) and this is probably the correct one. It says that the word means "he against whom there has arisen no foe."

(http://www.palikanon.com/english/pali_names/am/ajatasattu.htm)

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另外，jāta 似乎仍是以"出生"解比較恰當：

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《巴漢詞典》Mahānāṇo Bhikkhu編著

Jayati, (ji + a), 征服，超越，擊敗。 【過】 jayi。 【過分】 jita。 【現分】 jayanta。【獨】 jayitvā。(p134)

Jāyati, (jan + ya), 出生，出現。 【過】 jāyi。 【過分】 jāta。 【現分】 jāyanta,jāyamāna。 【獨】 jāyitvā。(p135)

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而眾生(satta)，其語尾變化 u，未知所據？

		Satta (眾生)
	單數		複數
主格 Num.	Satt-o		Satt-a
呼格 Voc.	Satt-a		Satt-a
受格 Acc.	Satt-am		Satt-e
工具格 Ins.	Satt-ena		Satt-ehi Satt-ebhi
從格 Abl.	Satt-a Satt-ato Satt-asma Satt-amha		Satt-a Satt-ato Satt-asma Satt-amha
與格 Dat. (間接受格)
屬格 Gen. (所有格)	Satt-assa		Satt-assa
處格 Loc.	Satt-e Satt-asmim Satt-amhi		Satt-esu

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sattu = ( satti + u ) 字尾: i<>u 陰性%单数%處格

パーリ语辞典 日本水野弘元教授

satti:① f. [Sk. śakti] 能カ. yathā satti, yathā sattiṃ, yathā sattiyā 能カに従って, 能う限り. ② f. [Sk.śakti] 小刀, 刃, 刃物, 槍(やり), 剣. -panjara 槍の垣(かき). -loma 槍毛の. -sata 百槍. -sūla 剣戟, 鉄刺, 刃と串. -sūlūpamā 剣戟の譬, 刃串喻.

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sattu = ( sattu + u ) 字尾: u<>u 陽性,中性,陰性%单数%主格,呼格,離格,與格,屬格,對格

パーリ语辞典 日本水野弘元教授

sattu:① m. [Sk. śatru] 敵. pl. acc. sattavo. ② m. [=satthu, Sk. śaktu] 小麦粉, 麦粉, 麦菓子, 麦餅. -āpaṇa パン屋. -pasibbaka, -bhasta 麦粉袋.

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以上，尚請 指教。 肅此。 敬頌

法祺

Nanda 合十

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Dear Nanda,

是的，這也許是後代稱他的「暱稱」，也有可能是「無敵(「能勝過他的敵人」未生)」。

《巴漢詞典》Ajàtasattu, (a未+jàta生【過分】+sattu敵),【陽】阿闍(ㄉㄨ)世(人名)。

如果他當代的人「敢」稱「阿闍世王」被他父母稱為「即將出生(未生)的仇敵」，還公開稱此而被寫入佛教經典，這跟拍電影諷刺北韓金主子是「私生子」一樣，一定會爆發戰爭。當時的阿闍世王在北印度的國勢，遠遠勝過今日北韓的國際地位，這是難以想像的。

如果稱此為他去世後，後人對他的稱呼。阿闍世王是在世尊涅槃後，八分舍利的主角之一，這樣子會把《中阿含經》、《中部》的結集日期往後推到，世尊涅槃後若干年==>阿闍世王逝後若干年，才有人敢如此稱他，這樣會和第一結集的年代衝突。

此一名字的巴利拼音不見得可信，請參考下一篇文章：

諾曼教授(K. R. Norman)所提的一個例子是解釋「波斯匿王 Pasenadi」意為「戰勝他人的軍隊 para­senaṃ jināti」，這樣的解釋只有在波斯匿王名字的拼音有一 j 才有意義，如梵文的拼法Prasenajit，而非巴利的拼法Pasenadi。[1]

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[1] Lüders (1954: 100) 認為「Bhārhut 銘文的 rājā Pasenaji Kosalo 的拼法，比較符合字源學」。

http://www.tt034.org.tw/Download/pdf/48_01.pdf

歡迎探討法義

    Yifertw

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2014.7.24

其實，如果依波斯匿王名為「Prasenajit 戰勝他人的軍隊 para­senaṃ jināti」，

阿闍世王名為「Ajàtasattu 敵-未生」，由此可見，這不是本名，而是類似「白馬將軍」的方便稱呼。

《雜阿含1155經》：「時有婆羅門名曰『違義』」(CBETA, T02, no. 99, p. 307, c8-9)

違義Paccanīkasāta，我想不會有人被父母命名為「違義者，對手，反對者」，這只是方便背誦的隨宜稱呼。

或許這就是為何此位柯薩羅國王，耆那教稱之為 Kunika 或 Konika，而佛教稱之為 Prasenajit ，這只是方便的稱謂，不是所謂的「父母取的名字」或「自己選取的名字」。

Yifertw