5: Soõavaggo
Ud. 5-1: Ràjasuttaü Sabbà disà anuparigamma cetasà, |
Uv. 5.18 Priyavarga Sarvà di÷as tv anuparigamya cetasà, Evaü priyaþ pthagàtmà pareùàü, Tasmàn na hiüsyàt param àtmakàraõam. |
Ye keci bhåtà bhavissanti ye và pi, |
Uv. 1.26 Anityavarga Ye ceha bhåtà bhaviùyanti và punaþ, |
Ud. 5-3: Suppabuddhakuññhisuttaü Cakkhumà visamàni va |
Uv. 28.13 Pàpavarga Cakùuùmàü viùamànãva Paõóito jãvaloke 'smiü, Pàpàni parivarjayet. |
Sace bhàyatha dukkhassa, Sace ca pàpakaü kammaü |
Uv. 9.3 & 4 Karmavarga Sa ced bibheùi duþkhasya, Sa cet pàpàni karmàõi |
Channam-ativivassati |
Uv. 6.14 øãlavarga Channam evàbhivarùati |
Ud. 5-6: Soõasuttaü Disvà àdãnavaü loke, |
Uv. 28.4 Pàpavarga Dùñvà hy àdãnavaü loke, âryo na ramate pàpe, Pàpo na ramate ÷ubhe 2. |
Yà kàci kaïkhà idha và huraü và, |
Uv. 29.6 Yugavarga Kà ïkùà hi yà syàd iha và pthag và,Ihavedikà và paravedikà và 3, Tàü dhyàyino viprajahanti sarvà, Hy àtàpino brahmacaryaü carantaþ. |
Sukaraü sàdhunà sàdhu, |
Uv. 28.17 Pàpavarga Sukaraü sàdhunà sàdhu, Pàpaü pàpena sukaraü, Pàpam âryeõa duùkaram. |
Parimuññhà paõóitàbhàsà, |
Uv. 14.7 Drohavarga Paõóitàbhà paràmùñà, Yayà nãtà na te budhàþ. |
òhitena kàyena ñhitena cetasà, |
Uv. 15.2 Smtivarga Sthitena kàyena tathai va cetasà,Sthito niùaõõo 'py atha và ÷ayànaþ, Nityaü smto bhikùur adhiùñhamàno, Labheta pårvàparato vi÷eùam. Labdhvà ca pårvàparato vi÷eùam, Adar÷anaü Mturàjasya gacchet. |
Ud. 6-1: âyusaïkhàravossajanasuttaü Tulam-atula¤-ca sambhavaü |
Uv. 26.30 Nirvàõavarga Tulyam atulya ü ca saübhavaüBhavasaüskàram avàsjan muniþ. âdhyàtmarataþ samàhito, Hy abhinat ko÷am ivàõóasaübhavam 4. |
Na vàyameyya sabbattha, |
Uv. 13.7 Puùpavarga Na vyàyamente sarvatra, Dharmeõa na vaõik caret. |
Ahu pubbe tadà nàhu, |
Uv. 26.13 Nirvàõavarga Abhåt pårve tato n àbhån,Nàbhåt pårve tato hy abhåt, Na càbhån na bhaviùyati Na vàpy etarhi vidyate. |
Ud. 6-4: Pañhamanànàtitthiyasuttaü Imesu kira sajjanti, |
Uv. 33.4 Bràhmaõavarga Bhaveùv eva hi sajyanta, Vighya vivadantãme Bàlà hy ekàntadar÷inaþ 5. |
Ud. 6-5: Dutiyanànàtitthiyasuttaü Imesu kira sajjanti, |
Uv. 33.5 Bràhmaõavarga Bhaveùv eva hi sajyanta, Antarena viùãdanti, Hy apràpyaivottamaü padam 6. |
Ud. 6-6: Tatiyanànàtitthiyasuttaü Ahaïkàrapasutàyaü Eta¤-ca sallaü pañicca passato, Mànupetà ayaü pajà, |
Uv. 27.7 & 8 & 9 Pa÷yavarga Ahaükàrastà martyàþ Etad eke na jànanti Pa÷yanti na hi ÷alyataþ. Etat tu ÷alyaü pratiyatya pa÷yato, Ahaü karomãti na tasya hiüsyàt, Paraþ karotãti na tasya hiüsyàt 7. Mànopeto hy ayaü loko, Dùñibhi÷ caiva saürabdhaþ, Saüsàraü nàtivartate.
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Yassa vitakkà vidhåpità, |
Uv. 29.56 Yugavarga Yasya vitarkà vidhåpitàs, Sa hi saïgam atãtya sarvasaüj¤àü, Yogàpetam atãrõasaïgam eti. |
(prose) Ya¤-ca pattaü ya¤-ca pattabbaü - ubhayam-etaü rajànukiõõaü turassànusikkhato. Ye ca sikkhàsàrà Ye ca evaüvàdino: Iccete ubho antà kañasivaóóhanà, Ye ca kho te abhi¤¤àya |
Uv. 27.10 - 14 Pa÷yavarga Yat pràptaü yac ca pràptavyaü - âturyam iti taü j¤àtvà Jahyàd vidvàü samàhitaþ, øikùàsàrà÷ ca ye satvà, Upasthànarataye ca Sa eko 'ntaþ prakãrtitaþ. Bhoktavyàþ ÷ucayaþ kàmà, Etàv antàv anaj¤àya, Tv atilãyanti bàli÷aþ, Apare tv atidhàvanti, Cakùuùmàüs tàü prapa÷yati. Etàv antau viditvà tu Na caiva tena manyante - Vartmas teùàü na vidyate. |
Ud. 6-9: Upàtisuttaü Upàtidhàvanti na sàram-enti, |
Uv. 29.5 Yugavarga Upàtidhàvanti hi sàrabuddhyà, Patanti hi dyotam ivàndhakàràd 8, Dùñe ÷rute caiva niviùñacittàþ. |
Ud. 6-10: Tathàgatuppàdasuttaü Obhàsati tàva so kimi |
Uv. 29.1 & 2 Yugavarga Avabhàsati tàvat sa kmirYàvan nodayate divàkaraþ, Vairocane tådgate bh÷aü, øvàyo bhavati na càvabhàsate. Evaü bhàsitam àsi tàrkitair Buddhapratibhàsite tu loke, Na tàrkiko bhàsati nàsya ÷ràvakaþ 10. |
Ud. 7-1: Pañhamabhaddiyasuttaü Uddhaü adho sabbadhi vippamutto |
Uv. 27.28 Pa÷yavarga ærdhvaü càdhaþ sarvato vãtaràgo Evaü vimukto hi tared ihaugham Atãrõapårvaü hy apunarbhavàya. |
Acchecchi vaññaü byàgà niràsaü, Esevanto dukkhassa. |
cf. Uv. 26.15 Nirvàõavarga Chitvà tùõàü pra÷àmyeha, |
Ud. 7-3: Sattasuttaü Kàmesu sattà, kàmasaïgasattà, |
Uv. 27.27 Pa÷yavarga Kàmeùu saktàþ satataü hi måóhàþ 12,Saüyojane vadyam apa÷yamànàþ, Na jàtu saüyojanasaïgasaktà Hy oghaü tareyur vipulaü mahàntam. |
Kàmandhà jàlasa¤channà, |
Uv. 3.3 Tùõàvarga Kàmàndhajàlaprakùiptàs, Pramattà bandhane baddhà, Matsyavat kupinàmukhe, Jaràmaraõam àyànti, Vatsaþ kùãrapaka iva màtaram. |
Ud. 7-5: Lakuõñakabhaddiyasuttaü 13 setapacchàdo,Ekàro vattatã ratho, Anãghaü passa àyantaü, Chinnasotaü abandhanaü. |
Uv. 27.30 Pa÷yavarga Nelàïgaþ ÷vetasaüchanna, Anighaü pa÷yatàyàntaü, Chinnayoktram 14 abandhanam. |
Yassa målà chamà natthi, |
Uv. 29.50 Yugavarga Yasya måle tvacà nàsti, Taü dhãraü bandhanàn muktaü - kas taü ninditum arhati?
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Yassa papa¤cà ñhiti ca natthi, Nàvajànàti sadevako pi loko. |
Uv. 29.51 Yugavarga Yasya ha prapa¤citaü hi no sat 16,Saütànaü parikhaü ca yo nivttaþ, Tùõàvigataü muniü carantaü, Na vijànàti sadevako 'pi lokaþ. |
Yassa siyà sabbadà sati |
Uv. 15.4 Smtivarga Yasya syàt sarvataþ smtiþ Na bhaviùyati na ca me bhaviùyati', Anupårvavihàravàn asau Kàlenottarate viùaktikàm. |
Kiü kayirà udapànena, |
Uv. 17.9 Udakavarga K iü kuryàd udapànena.Yatràpaþ sarvato bhavet? Tùõàyà målam uddhtya, Kasya paryeùaõàõ caret. |
Mohasambandhano loko, Passato natthi ki¤canaü. |
Uv. 27.6 Pa÷yavarga Moùasaübandhano loko, |
Ud. 8-1: Pañhamanibbànasuttaü |
Uv. 26.24 Nirvàõavarga Abhijànàmy ahaü sthànaü
Uv. 26.25 Nirvàõavarga Naivà gatir na ca gatir,Nopapatti÷ cyutir na ca. Apratiùñham anàlambaü - duþkhàntaþ sa nirucyate. 18
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Duddasaü `anataü' nàma, |
cf. Uv. 26.14 Nirvàõavarga Durd÷aü satyam acalaü, Tùõàkùayaü pa÷yato hi, Duþkhasyànto nirucyate. |
(prose) Atthi bhikkhave ajàtaü abhåtaü akataü asaïkhataü. No ce taü bhikkhave abhavissà ajàtaü bhåtaü akataü asaïkhataü, na-y-idha jàtassa bhåtassa Katassa saïkhatassa |
Uv. 26.21 Nirvàõavarga Ajàte sati jàtasya Asaüsktaü ca saüpa÷yaü Saüsktàt parimucyate 19.
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Ud. 8-4: Catutthanibbànasuttaü Nissitassa calitaü, anissitassa calitaü natthi. Calite asati passaddhi, passaddhiyà sati nati na hoti. Natiyà asati, àgati gati na hoti. âgati gatiyà asati, cutupapàto na hoti. Cutupapàte asati nevidha na huraü na ubhayam-antare - esevanto dukkhassa. |
Uv. 26.20 Nirvàõavarga Prasrabdhi÷ ceha vidyate, Na gatir na cyuti÷ caiva - duþkhasyànto nirucyate 20.
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Ud. 8-5: Cundasuttaü Dadato pu¤¤aü pavaóóhati, |
Uv. 28.2 Pàpavarga Dadataþ puõyaü pravardhate, Ku÷alã prajahàti pàpakaü, Ràgadoùamohakùayàt tu nirvtiþ. |
Ye taranti aõõavaü saraü, |
Uv. 17.7 Udakavarga Ye taranty àrõavaü nityaü, Na te taranti saritàü, Tãrõà medhàvino janàþ 21. |
Saddhiü caram-ekato vasaü, |
Uv. 28.3 Pàpavarga Sàrdhaü car ann ekakaþ sadà,Mi÷ro hy anyajanena Vedakaþ, Ku÷alã prajahàti pàpakaü, Krau¤caþ kùãrapako yathodakam. |
Ye keci sokà paridevità và, Tasmà hi te sukhino vãtasokà, |
Uv. 5.3 & 4 Priyavarga øokà hi ye vai paridevitaü ca, Priyaü pratãtyeha tad asti sarvaü, Priye 'sati syàn na kathaü cid etat. Tasmàd dhi te sukhità vãta÷okà, |
Abhedi kàyo, nirodhi sa¤¤à, |
Uv. 26.16 Nirvàõavarga Bhitvà kàyaü ca saüj¤àü ca, |
Ayoghanahatasseva Evaü sammà vimuttànaü, |
Uv. 30.35 & 36 Sukhavarga Ayoghanahatasyaiva Evaü samyagvimuktànàü, Praj¤àpayituü gatir nàsti Pràptànàm acalaü sukham. |
Udàna Parallels Home Page
End Notes
1 Pàëi: should live the spiritual life with ardour; Sanskrit: should live the spiritual life established in Dharma.
2 Pàëi: the pure one does not delight in bad deeds; Sanskrit: the bad one does not delight in the good, which avoids the awkward repetition.
3 BHSD has a note that the parallel to this verse has not been found in the Pàëi (s.v. vedaka), though it clearly does parallel the verse here. It further says that the meaning is `not wholly clear', which we may agree on.
4 The Pàëi is difficult enough here: he broke production of self like a coat of mail (though one may have thought a coat of mail not so easy to break); the Sanskrit, however, is even more difficult: he broke production of the egg like a cup ?? presumably production of the egg means rebirth, although a distinction is normally drawn between yonijà (birth via a womb) and aõóajà (birth via an egg).
5 The pun in the Pàëi: (like) people who see (only) one limb; is lost in the more straightforward Sanskrit: (like) fools who see only one end.
6 Pàëi: not having attained a firm footing; Sanskrit: not having attained the supreme state.
7 Pajà in line b of the Pàëi is hypermetrical, and the 2nd verse is one line short, so it looks here like it may be that some confusion has crept into the readings; on this occasion the Sanskrit looks more convincing (though it has to be borne in mind that the Sanskrit often appears to have tidied up the lines that are found in the Pàëi).
8 Interestingly the Pàëi: like moths that fall into the lamp, which is linked to the preceeding story, is found as: like the blind who fall into the fire, in the Sanskrit.
9 There are difficulties in making the 2nd `verse' scan in both the Pàëi and the Sanskrit here; though in both cases it looks like a metre of some sort was originally intended.
10 Pàëi: the reasoners are not purified of wrong view, nor are their disciples - they are not released from suffering; becomes: but when the Buddhas manifest in the world neither the reasoner's nor their disciples shine forth, in the Sanskrit, with a nice word play on pratibhàsita and bhàsati.
11 BJT reads jinnaü, a reading that has possibly arisen owing to a confusion between ch- and j- , which are very similar in the Sinhala script.
12 The repetitious: clinging to sense pleasures, clinging to the shackle of sense pleasures, in the Pàëi, is replaced with: clinging to sense pleasures, always befuddled, in the Sanskrit.
13 BJT reads nelaggo here, as does SHB edition of the commentary. The Burmese editions read nelaïgo, and as we can see from the Sanskrit this is probably the more authentic reading.
14 Pàëi: who has cut off the stream; Sanskrit: who has cut off the yoke.
15 BJT reads Taü taü here, which is unmetrical and not necessary for the sense.
16 The difficult Pàëi: he for whom there is no diversification and persistance, is simplified in the Sanskrit version to: he for whom there is no diversification.
17 BJT reads Sassati viva khàyati.
18 That place where the elements are not found I know. There is neither space nor consciousness, no sun nor moon; no coming, no going, no rebirth, no passing away. It is without support or object - this is called the end of suffering. These verses summarise the parallel in the Pàëi with great economy.
19 (Because) there is an unborn, there is always an escape from the born, I say. Seeing the unconditioned he is freed from the conditioned. Again the Sanskrit here is a good summary of the main theme in the Pàëi prose udàna, but more of a paraphrase this time.
20 The independent has no agitation, he understands (true) calm here. There is neither going nor passing away - it is called the end of suffering.
21 The Sanskrit is almost as difficult as the Pàëi here, and we have to presume elision: Those good people who, having made a raft, cross the sea forever. (While) those (others) do not cross the stream - the intelligent people have crossed over.
22 Pàëi: therefore those wanting (to be) griefless, dust-free, should not have love for anything in the world; Sanskrit: therefore those seeking the griefless state should not have love for the world of beings.
23 Pàëi: the body has broken up, perception has ceased, all feelings have become cool, (mental) processes have been pacified, consciousness has come to rest; Sanskrit: after the break up of the body and perception, and the pacification of feelings; after consciousness has attained rest - it is called the end of suffering.
24 Pàëi: who have crossed over the flood of bondage to sense pleasures; Sanskrit: who have crossed over the miry flood of sense pleasures.