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GuoBing 在 2011年7月15日下午1:27 提到...
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學長好,
在渡辺研二先生的論文中剛好有比對到蓮華譬喻的部份, 他引了法句經的偈子來與耆那教Utt. XXVI.27（渡辺研二論文作Utt. XXVI.25應為誤植）比對：
Vāri pokkharapatteva,
āraggeriva sāsapo;
Yo na limpati kāmesu,
tam ahaṃ brūmi brāhmaṇaṃ. (Dhp. 401 / Sn.625)
cf.:
割愛無戀慕，不受如蓮華，比丘渡河流，勝欲明於故。(CBETA, T04, no. 210, p. 572, b6-7)
－－
jahā pomaṃ jale jāyaṃ |
novalippai vāriṇā /
evaṃ alittaṃ kāmehiṃ |
taṃ vayaṃ būma māhaṇaṃ || (Utt. XXVI.27)
He who is not defiled by pleasures as a lotus growing in the water is not wetted by it, him we call a Brâhmana. (Utt. XXVI.27; tr. by H. Jacobi)
蓮葉と水滴 : 現存白衣派古聖典と仏教聖典の原伝承 / 渡辺研二
http://ci.nii.ac.jp/naid/110007573665
至於我blog中討論bhavaṅga的部份, 查了一堆資料之後已經暈頭轉向了, 且待日後消化過後再回應 ^^
Regards,
ben
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Dear Guobing,
漢譯和巴利《法句經》 401 頌期實是有一些差距的，不能說是完全符合的對應偈頌。
如同水滴在蓮葉上，如同芥子落在箭尖上，
不會在欲樂上繫縛的人，我稱他為婆羅門。
《法句經》卷2〈34 沙門品〉：
「割愛無戀慕， 不受如蓮華，
比丘渡河流， 勝欲明於故。」(CBETA, T04, no. 210, p. 572, b6-7)
《法句經》卷2〈34 沙門品〉：
「棄慢無餘驕，蓮華水生淨，學能捨彼此，知是勝於故。」(CBETA, T04, no. 210, p. 572, b4-5)(巴利《法句經》無此偈頌。)
他不為欲樂所污染，如同蓮花出自水中卻不被浸沒，
這樣的人我們稱他作真正的婆羅門。
=================
vāri pokkharapatte va āraggeriva sāsapo
yo na limpati kāmesu tam ahaṃ brūmi brāhmaṇaṃ
(DhP 401)
Sentence Translation:
Like water to a lotus leaf, like a mustard seed to the point of an arrow,
who doesn't cling to sense-pleasures - him do I call a Brahmin.
如同水滴在蓮葉上，如同芥子落在箭尖上，
不會再欲樂上繫縛的人，我稱他為婆羅門。
vāri pokkhara+patte va āragge+r+iva sasapo
| | | | | | |
N.n. N.n. N.n. part. N.n. part. N.m.
Nom.Sg. | Loc.Sg. | Loc.Sg. | Nom.Sg.
| |_______| | |_______|_____|
|____________| | |___|
|______________| |
|_________________|
|___________________________________
List of Abbreviations
yo na limpati kāmesu tam ahaṃ brūmi brāhmanaṃ
| | | | | | | |
Rel.Pron.m. neg. V.act.in. N.m. Pron.m. Pron. V.act.in. N.m.
Nom.Sg. | 3.Sg.pres. Loc.Pl. Acc.Sg. Nom.Sg. 1.Sg.pres. Acc.Sg.
| |______| | | | | |
| |__________| | | | |
|____________________| |______|________|________|
__________| | |____|
| |______|
|_____________________________________|
Vocabulary and Grammar:
vāri: vāri-, N.n.: water. Nom.Sg. = vāri.
pokkharapatte: lotus-leaf. It is a compound of:
pokkhara-, N.n.: lotus.
patta-, N.n.: leaf.
Loc.Sg. = pokkharapatte.
va, part.: as, like.
āragge: āragga-, N.n.: the head of an arrow. Loc.Sg. = āragge.
iva, part.: like, as (another, more often used form of this word is va).
Euphonic combination: aragge + iva = araggeriva.
sāsapo: sāsapa-, N.m.: mustard seed. Nom.Sg. = sāsapo.
yo: yad-, Rel.Pron.: that which. Nom.Sg.m. = yo.
na, neg.: not.
limpati, V.: clings to, stains. The verb root is lip-. 3.Sg.act.in.pres. = limpati.
kāmesu: kāma-, N.m.: sense-pleasure, sense desire. Loc.Pl. = kāmesu.
tam: tad-, Pron.: it. Masculine form: so-, he. Acc.Sg. = tam (him).
ahaṃ, Pron.: I. Nom.Sg. = ahaṃ.
brūmi, V.: [I] say, proclaim. The verb root is brū-. 1.Sg.act.in.pres. = brūmi.
brāhmaṇaṃ: brāhmaṇa-, N.m.: Brahmin, a holy man. Acc.Sg. = brāhmaṇaṃ.
======================
This verse consists of two syntactically connected sentences. They are:
1) vāri pokkharapatte va āraggeriva sāsapo yo na limpati kāmesu (like water to a lotus leaf, like a mustard seed to the point of an arrow, who doesn't cling to sense-pleasures). The subject is the relative pronoun yo (who, nominative singular). The verb is limpati (clings, 3rd person, singular, active, indicative, present tense). It is negated by the negative particle na (not). The object is the noun kāmesu (to sense-pleasures, locative plural). There are two dependent clauses:
a) vāri pokkharapatte va (like water to a lotus leaf). The subject is the noun vāri (water, nominative singular) and the object is the compound pokkharapatte (to a lotus leaf, locative singular). The particle va (like) connects the clause to the main sentence.
b) āraggeriva sāsapo (like a mustard seed to the point of an arrow). The subject is the noun sāsapo (mustard seed, nominative singular) and the object is the noun āragge (to the point of an arrow, locative singular). The particle iva (like) connects the clause to the main sentence.
2) tam ahaṃ brūmi brāhmaṇaṃ (him do I call a Brahmin). The subject is the pronoun ahaṃ (I, nominative singular). The verb is brūmi ([I] say, 1st person, singular, active, indicative, present tense). The object is the noun brāhmaṇaṃ (Brahmin, accusative singular). It has one attribute, the pronoun tam (him, accusative singular).
Commentary:
Once some monks were discussing the story of the Arahant nun Uppalavanna who was raped in the forest (see DhP 69). In this connection they asked the Buddha if Arahants enjoy sensual pleasures or do not. The Buddha replied with this verse, saying that the Arahants do not enjoy sensual pleasures, because they do not cling to anything at all.
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