隨喜功德歌
Line 1 迷悟同體叱
2 緣起叱理良尋只見根
3 佛伊眾生毛叱所只
4 吾衣身不喩仁人音有叱不呂
5 修叱賜乙隱頓部叱吾衣修叱孫丁
6 得赐伊馬落人米無叱昆
7 於内人衣善陵等沙
8 不冬喜好尸置乎理叱過
9 後句 伊羅擬可行等
10 嫉妬叱心音至刀來去
19.1.1-2: UD; “illusion and reality.
19.1.3-4: UD; “same body”.
19.1.5: UD; PP.
Line 1: “... (Origination) whereby illusion and reality are one...”
19.2.1-2: UD; “Origination”.
19.2.3: UG; PP “of (Origination)”.
19.2.4: UD; “principle”.
19.2.5: UG; OP.
19.2.6: HD; “investigate, seek”.
19.2.7: UG; FC for 19.2.6.
19.2.8: HD; “look”.
19.2.9: UG; conditional mode VE for 19.2.6-8 “if (one seeks)...”
Line 2: “If one examines the principle of Origination...”
19.3.1: UD; “the Buddha”.
19.3.2: UG; FV for 19.3.1.
19.3.3-4: UD; “sentient beings”.
19.3.5-8: UG + UG + HG + UG; “until it pervades”, hence “throughout” (cf. 15.4.3-6).
Line 3: “… the Buddha pervades all sentient beings...”
19.4.1: HD; “I”.
19.4.2: UG; PP, thus “my”.
19.4.3: HD; “body”.
19.4.4-5: HD + HG; VS “is not”.
19.4.6: UG; attributive VE “(others) who (are not me)”.
19.4.7: HD; “people” hence “others”.
19.4.8: UG; FC for 19.4.7.
19.4.9: HD; VS “exist, have”.
19.4.10-12: UG + UG + UG; exclamatory/rhetorical VE. Yang has it as an interrogative form, but the case of Chŏng (1972, p. 93) for the exclamatory form, made in the light of Yang’s arguments, is more persuasive.
Line 4: "... how indeed do ‘others’ exist who are not ‘me’?”
19.5.1: HD; “practise, cultivate”.
19.5.2: UG; FC for 19.5.1.
19.5.3-5: UG + UG + UG; past tense, attributive, honorific VE “(the Sudden Way) that (the sages) have cultivated”.
19.5.6-7: HD + HD; “the Sudden Way”.
19.5.8: PP. Yang proposes OP, and while he provides examples of the use of 叱 as an OP, it seems to be needlessly confusing for Kyunyŏ to have used the same character for two different functions within three lines of each other in the same song, unless the two were very alike in function. The presumed meaning of what is a somewhat enigmatic line is not greatly altered whichever function is assumed.
19.5.9: HD; “I”.
19.5.10: UG; PP. Again, Yang proposes SP and again, the same arguments as for 19.5.6 apply.
19.5.11-12: HD + UG; “practise, cultivate”.
19.5.13-14: UG + UG; VE “(I) practise but...”, hence “although (I) practise...”
Line 5: “although I practise the Sudden Way practised by the sages...”
19.6.1: HD; “attain”.
19.6.2: UG; honorific VE.
19.6.3: UG; “ones, people”, in this case meaning the sages.
19.6.4-5: UG + UG; “every” (cf. 15.5.3-4).
19.6.6: HD; “others”.
19.6.7: UG; combined function of FC for 19.6.6 and TP.
19.6.8: HD; “not exist”.
19.6.9-10: UG + UG; conditional VE “if there be no (others)”.
Line 6: “if there be no ‘others’ (amongst) all who have attained (Enlightenment)”
19.7.1-2: UG + UG; “any”.
19.7.3: HD; “human”. The lack of an FC leads Yang to propose a UD reading.
19.7.4: UG; PP.
19.7.5: UD; “virtue”.
19.7.6: UG; FC for 19.7.5.
19.7.7: HD; pluralizing particle.
19.7.8: UG; emphatic particle.
Line 7: “indeed, the good of others”
19.8.1-2: HD + UG; negative form for 19.8.3.
19.8.3: HD; “be happy” thus “rejoice”.
19.8.4-5: VE; gerund.
19.8.6: HD; “place”.
19.8.7-10: UG + UG + UG + UG; VE “should I not (rejoice)?”
Line 8: “should I not rejoice?
19.9.1-2: HD + HD; “Ah...”
19.9.3-4: UG + UG; “this”.
19.9.5: HD; “adjudge”.
19.9.6: UG; VE for 19.9.5.
19.9.7: HD; “act”.
19.9.8: UG; conditional VE for 19.9.7.
Line 9: “Ah, if I adjudge and act thus”
19.10.1-2: UD + UD; “jealousy, envy”.
19.10.3: UG; PP.
19.10.4: HD; “heart”.
19.10.5: UG; FC for 19.10.4.
19.10.6: HG; “arise”.
19.10.7-9: UG + HD + HG; VE for 19.10.6
This song is one of the more enigmatic ones in the cycle, and since it departs so far from the text (though not from the meaning) of the HYS original, it is naturally a fertile field for speculation, for without a parallel HYS text, it is impossible to deduce things from context. The reason for this departure seems to be the nature of the HYS text, which consists of little more than lists of types of goodness to be rejoiced at. Rather than simply follow this list, Kyunyŏ has opted instead for explaining the doctrine of Origination that lies behind this vow. The result is an austere song, declamatory in form and almost totally devoid of poetic imagery.
Again, the two stanzas are strongly parallel in form, though in a different fashion to the preceding songs. Here, both stanzas present a proposition and answer it rhetorically “If this be so, then how...?”.
When one examines the truth of Origination
Whereby illusion and reality are one and the same,
The Buddha is seen to pervade all beings,
So how can there be “others” who are other than myself?
It is “I” who practise the Sudden Way of the sages
But if there be no “others” among those who attain (the Goal),
Should I not rejoice at the good deeds
Performed by any and every person?
Ah, when I think and act like this,
How can an envious heart arise in me?