Udàna Home Page Udàna 2: Mucalindavaggo
1Namo tassa Bhagavato Arahato Sammàsambuddhassa
ekaü samayaü Bhagavà Uruvelàyaü viharati,
2najjà Nera¤jaràya tãre Bodhirukkhamåle pañhamàbhisambuddho.
Tena kho pana samayena Bhagavà
sattàhaü ekapallaïkena nisinno hoti
3 vimuttisukhapañisaüvedã.Atha kho Bhagavà tassa sattàhassa accayena,
tamhà samàdhimhà vuññhahitvà, rattiyà pañhamaü yàmaü,
4yadidaü: avijjàpaccayà saïkhàrà,
7saïkhàrapaccayà vi¤¤àõaü,
vi¤¤àõapaccayà nàmaråpaü,
nàmaråpapaccayà saëàyatanaü,
saëàyatanapaccayà phasso,
phassapaccayà vedanà,
vedanàpaccayà taõhà,
taõhàpaccayà upàdànaü,
upàdànapaccayà bhavo,
bhavapaccayà jàti,
jàtipaccayà jaràmaraõaü,
sokaparidevadukkhadomanassupàyàsà
8 sambhavanti,Atha kho Bhagavà, etam-atthaü viditvà,
ßYadà have pàtubhavanti dhammà
âtàpino jhàyato bràhmaõassa,
Athassa kaïkhà vapayanti sabbà,
Yato pajànàti sahetudhammanû-ti.
13The Second Discourse about the Awakening (Tree)
Evaü me sutaü:
ekaü samayaü Bhagavà Uruvelàyaü viharati,
najjà Nera¤jaràya tãre Bodhirukkhamåle pañhamàbhisambuddho.
sattàhaü ekapallaïkena nisinno hoti vimuttisukhapañisaüvedã.
Atha kho Bhagavà tassa sattàhassa accayena,
tamhà samàdhimhà vuññhahitvà, rattiyà majjhimaü yàmaü,
pañiccasamuppàdaü pañilomaü sàdhukaü manasàkàsi:
ßIti imasmiü asati idaü na hoti; imassa nirodhà idaü nirujjhati,
yadidaü: avijjànirodhà saïkhàranirodho,
15saïkhàranirodhà vi¤¤àõanirodho,
vi¤¤àõanirodhà nàmaråpanirodho,
nàmaråpanirodhà saëàyatananirodho,
saëàyatananirodhà phassanirodho,
phassanirodhà vedanànirodho,
vedanànirodhà taõhànirodho,
taõhànirodhà upàdànanirodho,
upàdànanirodhà bhavanirodho,
bhavanirodhà jàtinirodho,
jàtinirodhà jaràmaraõaü,
sokaparidevadukkhadomanassupàyàsà nirujjhanti,
evam-etassa kevalassa dukkhakkhandhassa nirodho hotãû ti.
16Atha kho Bhagavà, etam-atthaü viditvà,
tàyaü velàyaü imaü udànaü udànesi:
ßYadà have pàtubhavanti dhammà
âtàpino jhàyato bràhmaõassa,
Athassa kaïkhà vapayanti sabbà,
Yato khayaü paccayànaü avedãû ti.
The Third Discourse about the Awakening (Tree)
Evaü me sutaü:
ekaü samayaü Bhagavà Uruvelàyaü viharati,
najjà Nera¤jaràya tãre Bodhirukkhamåle pañhamàbhisambuddho.
Tena kho pana samayena Bhagavà
sattàhaü ekapallaïkena nisinno hoti vimuttisukhapañisaüvedã.
Atha kho Bhagavà tassa sattàhassa accayena,
tamhà samàdhimhà vuññhahitvà, rattiyà pacchimaü yàmaü,
pañiccasamuppàdaü anulomapañilomaü sàdhukaü manasàkàsi:
ßIti imasmiü sati idaü hoti, imassuppàdà idaü uppajjati,
imasmiü asati idaü na hoti, imassa nirodhà idaü nirujjhati,
yadidaü: avijjàpaccayà saïkhàrà,
saïkhàrapaccayà vi¤¤àõaü,
vi¤¤àõapaccayà nàmaråpaü,
nàmaråpapaccayà saëàyatanaü,
saëàyatanapaccayà phasso,
phassapaccayà vedanà,
vedanàpaccayà taõhà,
taõhàpaccayà upàdànaü,
upàdànapaccayà bhavo,
bhavapaccayà jàti,
jàtipaccayà jaràmaraõaü,
sokaparidevadukkhadomanassupàyàsà sambhavanti,
evam-etassa kevalassa dukkhakkhandhassa samudayo hotã ti.
Avijjàya tveva asesaviràganirodhà saïkhàranirodho,
saïkhàranirodhà vi¤¤àõanirodho,
vi¤¤àõanirodhà nàmaråpanirodho,
nàmaråpanirodhà saëàyatananirodho,
saëàyatananirodhà phassanirodho,
phassanirodhà vedanànirodho,
vedanànirodhà taõhànirodho,
taõhànirodhà upàdànanirodho,
upàdànanirodhà bhavanirodho,
bhavanirodhà jàtinirodho,
jàtinirodhà jaràmaraõaü,
sokaparidevadukkhadomanassupàyàsà nirujjhanti,
evam-etassa kevalassa dukkhakkhandhassa nirodho hotãû ti.
Atha kho Bhagavà, etam-atthaü viditvà,
tàyaü velàyaü imaü udànaü udànesi:
ßYadà have pàtubhavanti dhammà
âtàpino jhàyato bràhmaõassa,
Vidhåpayaü tiññhati Màrasenaü,
The Discourse about the Banyan (Tree)
Evaü me sutaü:
ekaü samayaü Bhagavà Uruvelàyaü viharati,
najjà Nera¤jaràya tãre Ajapàlanigrodhamåle pañhamàbhisambuddho.
Tena kho pana samayena Bhagavà
sattàhaü ekapallaïkena nisinno hoti vimuttisukhapañisaüvedã.
Atha kho Bhagavà tassa sattàhassa accayena,
tamhà samàdhimhà vuññhàsi.
Atha kho a¤¤ataro huhuïkajàtiko bràhmaõo
upasaïkamitvà, Bhagavatà saddhiü sammodi.
Sammodanãyaü kathaü sàràõãyaü vãtisàretvà ekamantaü aññhàsi.
ßKittàvatà nu kho bho Gotama bràhmaõo hoti?
Katame ca pana bràhmaõakaraõà dhammà?û ti
Atha kho Bhagavà, etam-atthaü viditvà,
tàyaü velàyaü imaü udànaü udànesi:
ßYo bràhmaõo bàhitapàpadhammo,
20 Nihuhuïko nikkasàvo yatatto,
Vedantagå vusitabrahmacariyo,
Dhammena so Brahmavàdaü vadeyya,
21The Discourse about the Elders
ekaü samayaü Bhagavà Sàvatthiyaü viharati,
Jetavane Anàthapiõóikassa àràme.
Tena kho pana samayena àyasmà ca Sàriputto,
àyasmà ca Mahàmoggallàno, àyasmà ca Mahàkassapo,
àyasmà ca Mahàkaccàyano, àyasmà ca Mahàkoññhito,
àyasmà ca Mahàkappino, àyasmà ca Mahàcundo,
àyasmà ca Anuruddho, àyasmà ca Revato,
Addasà kho Bhagavà te àyasmante dårato
24 va àgacchante,disvàna, bhikkhå àmantesi:
ßEte bhikkhave bràhmaõà àgacchanti;
25ete bhikkhave bràhmaõà àgacchantãû ti.
26Evaü vutte, a¤¤ataro bràhmaõajàtiko bhikkhu,
Bhagavantaü etad-avoca:
ßKittàvatà nu kho bho Gotama bràhmaõo hoti?
Katame ca pana bràhmaõakaraõà dhammà?û ti
Atha kho Bhagavà, etam-atthaü viditvà,
tàyaü velàyaü imaü udànaü udànesi:
ßBàhitvà pàpake dhamme, ye caranti sadà satà,
The Discourse about Kassapa
ekaü samayaü Bhagavà Ràjagahe viharati,
Tena kho pana samayena àyasmà Mahàkassapo
Pipphaliguhàyaü viharati, àbàdhiko dukkhito bàëhagilàno.
Atha kho àyasmà Mahàkassapo aparena samayena
tamhà àbàdhà vuññhàsi.
Atha kho àyasmato Mahàkassapassa
tamhà àbàdhà vuññhitassa etad-ahosi:
29ßYannånàhaü Ràjagahaü piõóàya paviseyyanû-ti.
Tena kho pana samayena
àyasmato Mahàkassapassa piõóapàtapañilàbhàya.
31Atha kho àyasmà Mahàkassapo
tàni pa¤camattàni devatàsatàni pañikkhipitvà,
Ràjagahaü piõóàya pàvisi,
yena daëiddavisikhà kapaõavisikhà pesakàravisikhà.
Addasà kho Bhagavà àyasmantaü Mahàkassapaü
Ràjagahe piõóàya carantaü,
yena daëiddavisikhà kapaõavisikhà pesakàravisikhà.
Atha kho Bhagavà, etam-atthaü viditvà,
tàyaü velàyaü imaü udànaü udànesi:
The Discourse about Pàvà
Evaü me sutaü:
ekaü samayaü Bhagavà Pàvàyaü viharati,
Ajakalàpake Cetiye, Ajakalàpakassa yakkhassa bhavane.
Tena kho pana samayena Bhagavà,
rattandhakàratimisàyaü, abbhokàse nisinno hoti,
Atha kho Ajakalàpako yakkho
Bhagavatà bhayaü chambhitattaü lomahaüsaü uppàdetukàmo,
36yena Bhagavà tenupasaïkami,
upasaïkamitvà, Bhagavato avidåre tikkhattuü:
ßAkkulo pakkuloû ti akkulapakkulikaü akàsi,
ßEso te samaõa pisàco!û ti
Atha kho Bhagavà, etam-atthaü viditvà,
tàyaü velàyaü imaü udànaü udànesi:
ßYadà sakesu dhammesu pàragu hoti brahmaõo,
Atha etaü pisàca¤-ca pakkula¤-càtivattatãû ti.
The Discourse about Saïgàmajã
Evaü me sutaü:
ekaü samayaü Bhagavà Sàvatthiyaü viharati,
Jetavane Anàthapiõóikassa àràme.
Tena kho pana samayena àyasmà Saïgàmajã
Sàvatthiü anuppatto hoti Bhagavantaü dassanàya.
37Assosi kho àyasmato Saïgàmajissa puràõadutiyikà:
38ßAyyo kira Saïgàmajã Sàvatthiü anuppattoû ti,
Tena kho pana samayena àyasmà Saïgàmajã
a¤¤atarasmiü rukkhamåle divàvihàraü nisinno hoti.
Atha kho àyasmato Saïgàmajissa puràõadutiyikà
yenàyasmà Saïgàmajã tenupasaïkami,
upasaïkamitvà, àyasmantaü Saïgàmajiü etad-avoca:
ßKhuddaputtàmhi samaõa posa manû-ti.
Evaü vutte, àyasmà Saïgàmajã tuõhã ahosi.
Dutiyam-pi kho àyasmato Saïgàmajissa puràõadutiyikà
àyasmantaü Saïgàmajiü etad-avoca:
ßKhuddaputtàmhi samaõa posa manû-ti.
Dutiyam-pi kho àyasmà Saïgàmajã tuõhã ahosi.
Tatiyam-pi kho àyasmato Saïgàmajissa puràõadutiyikà
àyasmantaü Saïgàmajiü etad-avoca:
ßKhuddaputtàmhi samaõa posa manû-ti.
Tatiyam-pi kho àyasmà Saïgàmajã tuõhã ahosi.
Atha kho àyasmato Saïgàmajissa puràõadutiyikà
taü dàrakaü àyasmato Saïgàmajissa purato nikkhipitvà pakkàmi:
ßEsa te samaõa putto posa nanû-ti.
Atha kho àyasmà Saïgàmajã taü dàrakaü neva olokesi, na pi àlapi.
Atha kho àyasmato Saïgàmajissa puràõadutiyikà
avidåraü gantvà, apalokentã addasa
40 àyasmantaü Saïgàmajiütaü dàrakaü neva olokentaü na pi àlapantaü.
Disvànassa etad-ahosi:
ßNa càyaü samaõo puttena pi atthikoû ti.
Tato pañinivattitvà dàrakaü àdàya pakkàmi.
Addasà kho Bhagavà dibbena cakkhunà
visuddhena atikkantamànusakena,
àyasmato Saïgàmajissa puràõadutiyikàya evaråpaü vippakàraü.
41Atha kho Bhagavà, etam-atthaü viditvà,
tàyaü velàyaü imaü udànaü udànesi:
ßâyantiü nàbhinandati, pakkamantiü na socati,
42The Discourse about Those with Knotted Hair
Evaü me sutaü:
ekaü samayaü Bhagavà Gayàyaü viharati Gayàsãse.
Tena kho pana samayena sambahulà jañilà,
sãtàsu Hemantikàsu rattãsu antaraññhake
45 himapàtasamaye,Gayàyaü ummujjanti pi, nimujjanti pi,
ummujjanimujjam-pi karonti,
osi¤canti pi, aggim-pi juhanti: ßIminà suddhãû ti.
Addasà kho Bhagavà te sambahule jañile,
sãtàsu Hemantikàsu rattãsu antaraññhake himapàtasamaye,
Gayàyaü ummujjante pi, nimujjante pi,
ummujjanimujjaü karonte pi,
osi¤cante pi, aggim-pi juhante: ßIminà suddhãû ti.
Atha kho Bhagavà, etam-atthaü viditvà,
tàyaü velàyaü imaü udànaü udànesi:
ßNa udakena suci hoti - bahvettha nahàyatã jano!
46 Yamhi sacca¤-ca Dhammo ca, so sucã so ca bràhmaõoû ti.
The Discourse about Bàhiya
Evaü me sutaü:
ekaü samayaü Bhagavà Sàvatthiyaü viharati,
Jetavane Anàthapiõóikassa àràme.
Suppàrake pañivasati samuddatãre,
sakkato garukato mànito påjito apacito,
làbhã cãvarapiõóapàtasenàsanagilànappaccayabhesajjaparikkhàrànaü.
48Atha kho Bàhiyassa Dàrucãriyassa rahogatassa pañisallãnassa,
49evaü cetaso parivitakko udapàdi:
ßYe ca kho keci loke Arahanto và,
Arahattamaggaü và samàpannà, ahaü tesam-a¤¤ataroû ti.
50Atha kho Bàhiyassa Dàrucãriyassa puràõasàlohità devatà,
anukampikà atthakàmà,
Bàhiyassa Dàrucãriyassa cetasà cetoparivitakkam-a¤¤àya,
yena Bàhiyo Dàrucãriye tenupasaïkami,
upasaïkamitvà, Bàhiyaü Dàrucãriyaü
51 etad-avoca:ßNeva kho tvaü Bàhiya Arahà.
Nàpi Arahattamaggaü và samàpanno.
Sàpi te pañipadà natthi yàya và tvaü Arahà assa,
Arahattamaggaü và samàpannoû ti.
ßAtha ko carahi sadevake loke Arahanto và,
Arahattamaggaü và samàpanno?û ti.
ßAtthi Bàhiya uttaresu janapadesu Sàvatthã nàma nagaraü.
Tattha so Bhagavà etarahi viharati Arahaü Sammàsambuddho.
So hi Bàhiya Bhagavà Arahà ceva, Arahattàya ca Dhammaü desetãû ti.
Atha kho Bàhiyo Dàrucãriyo tàya devatàya saüvejito,
tàvad-eva Suppàrakà pakkàmi sabbattha ekarattiparivàsena,
52yena Sàvatthiü Jetavanaü Anàthapiõóikassa àràmo tenupasaïkami.
53Tena kho pana samayena sambahulà bhikkhå abbhokàse caïkamanti.
Atha kho Bàhiyo Dàrucãriyo yena te bhikkhå tenupasaïkami,
upasaïkamitvà, te bhikkhå etad-avoca:
ßKahannu kho bhante etarahi so Bhagavà viharati,
Arahaü Sammàsambuddho? Dassanakàmamhà mayaü
54taü Bhagavantaü Arahantaü Sammàsambuddhanû-ti.
Atha kho Bàhiyo Dàrucãriyo taramànaråpo
Jetavanà nikkhamitvà Sàvatthiü pavisitvà,
addasa Bhagavantaü Sàvatthiyaü piõóàya carantaü,
pàsàdikaü pasàdanãyaü santindriyaü santamànasaü,
uttamadamathasamatham-anuppattaü,
dantaü guttaü yatindriyaü nàgaü.
Disvàna, yena Bhagavà tenupasaïkami,
upasaükamitvà Bhagavato pàde sirasà nipatitvà,
Bhagavantaü etad-avoca:
ßDesetu me bhante Bhagavà Dhammaü, desetu Sugato Dhammaü,
yaü mamassa dãgharattaü hitàya sukhàyàû ti.
56Evaü vutte, Bhagavà Bàhiyaü Dàrucãriyaü etad-avoca:
ßAkàlo kho tàva, Bàhiya, antaragharaü paviññhamhà piõóàyàû ti.
Dutiyam-pi kho Bàhiyo Dàrucãriyo Bhagavantaü etad-avoca:
ßDujjànaü kho panetaü bhante Bhagavato và jãvitantaràyànaü,
Desetu me bhante Bhagavà Dhammaü, desetu Sugato Dhammaü,
yaü mamassa dãgharattaü hitàya sukhàyàû ti.
Dutiyam-pi kho Bhagavà Bàhiyaü Dàrucãriyaü etad-avoca:
ßAkàlo kho tàva Bàhiya, antaragharaü paviññhamhà piõóàyàû ti.
Tatiyam-pi kho Bàhiyo Dàrucãriyo Bhagavantaü etad-avoca:
ßDujjànaü kho panetaü bhante Bhagavato và jãvitantaràyànaü,
mayhaü và jãvitantaràyànaü!
Desetu me bhante Bhagavà Dhammaü, desetu Sugato Dhammaü,
yaü mamassa dãgharattaü hitàya sukhàyàû ti.
ßTasmàtiha te Bàhiya, evaü sikkhitabbaü:
Diññhe diññhamattaü bhavissati,
58sute sutamattaü bhavissati,
mute mutamattaü bhavissati,
vi¤¤àte vi¤¤àtamattaü bhavissatã ti.
Evaü hi te Bàhiya sikkhitabbaü.
Yato kho te Bàhiya diññhe diññhamattaü bhavissati,
sute sutamattaü bhavissati,
mute mutamattaü bhavissati,
vi¤¤àte vi¤¤àtamattaü bhavissati,
tato tvaü Bàhiya na tena;
yato tvaü Bàhiya na tena, tato tvaü Bàhiya na tattha;
yato tvaü Bàhiya na tattha, tato tvaü Bàhiya
nevidha, na huraü, na ubhayam-antare
59- esevanto dukkhassàû ti.
Atha kho Bàhiyassa Dàrucãriyassa Bhagavato
imàya saïkhittàya Dhammadesanàya tàvad-eva
anupàdàya àsavehi cittaü vimucci.
Atha kho Bhagavà Bàhiyaü Dàrucãriyaü
iminà saïkhittena ovàdena ovaditvà pakkàmi.
Bàhiyaü Dàrucãriyaü gàvã taruõavacchà adhipàtetvà
61 jãvità voropesi.Atha kho Bhagavà Sàvatthiyaü piõóàya caritvà,
pacchàbhattaü piõóapàtapañikkanto,
addasa Bàhiyaü Dàrucãriyaü kàlakataü.
63Disvàna, bhikkhå àmantesi:
ßGaõhatha bhikkhave Bàhiyassa Dàrucãriyassa sarãrakaü,
ma¤cakaü àropetvà nãharitvà jhàpetha, thåpa¤-cassa karotha,
64sabrahmacàrã vo bhikkhave kàlakatoû ti.
ßEvaü bhante,û ti kho te bhikkhå, Bhagavato pañissutvà,
65Bàhiyassa Dàrucãriyassa sarãrakaü ma¤cakaü àropetvà,
nãharitvà jhàpetvà, thåpa¤-cassa karitvà,
yena Bhagavà tenupasaïkamiüsu,
upasaïkamitvà Bhagavantaü abhivàdetvà, ekamantaü nisãdiüsu.
Ekamantaü nisinnà kho te bhikkhu Bhagavantaü etad-avocuü:
ßDaóóhaü bhante Bàhiyassa Dàrucãriyassa sarãraü, thåpo cassa kato.
Tassa kà gati? Ko abhisamparàyo?û ti.
ßPaõóito bhikkhave Bàhiyo Dàrucãriyo,
paccapàdi Dhammassànudhammaü,
na ca maü Dhammàdhikaraõaü vihesesi.
Parinibbuto bhikkhave Bàhiyo Dàrucãriyoû ti.
Atha kho Bhagavà, etam-atthaü viditvà,
tàyaü velàyaü imaü udànaü udànesi:
ßYattha àpo ca pañhavã, tejo vàyo na gàdhati,
Na tattha sukkà jotanti, àdicco nappakàsati,
Na tattha candimà bhàti, tamo tattha na vijjati.
Yadà ca attanà vedã, muni monena bràhmaõo,
Atha råpà aråpà ca, sukhadukkhà pamuccatãû ti.
Ayam-pi udàno vutto Bhagavatà iti me sutan-ti.
End Notes
1 The chapter titles in the Udàna are principally named after one (or, as here, more
of the main discourses that occur in the chapter; the only exception to this being the 7th chapter Cullavagga, the Chapter (Including) the Short Discourses.
Book, chapter, and discourse titles in Pàëi are normally quoted in the nominative, which is the so-called label-use of the nominative; see Perniola PG Æ245d. But note that in the manuscript editions of the texts the end-title is the rule, quoting the title at the beginning of a text is a modern felicity.
2 Most of the discourses open with the same formula: Evam me sutaü: ekaü samayaü Bhagavà....viharati. Notice the use of the historical present, literally: ...at one time the Auspicious One...dwells.
The accusative ekaü samayaü is used with locative sense, another formula which is used just below is: tena samayena, which is the instrumental also used with locative meaning (cf. Kaccàyana on the instrumental Æ292: Sattamyatthe ca: sattamyatthe ca tatiyàvibhatti hoti. e.g. tena kàlena, tena samayena, yena kàlena, yena samayena, tena kho pana samayena).
The comm. notes that the ancients recognise all these as having locative sense: Poràõà pana vaõõayanti Ý yasmiü samaye ti và tena samayenà ti và ekaü samayan-ti và abhilàpamattabhedo esa niddeso, sabbattha bhummam-eva attho ti. Tasmà ekaü samayan-ti vutte pi ekasmiü samaye ti attho veditabbo.
The locative in the place name which precedes the verb in these formulas is proximate, and usually means near (not at or in), which is more specifically stated in what follows the verb.
3 The auxillary verb together with the past participle here is used in much the same way as the similar construction in the translation: was sitting; notice that hoti is often used as an auxilliary giving durative sense to the main verb.
4 The comm. explains rattiyà here as a genitive; and pañhamaü as the accusative of duration: rattiyà ti avayavasambandhe sàmivacanaü; pañhaman-ti accantasaüyogatthe upayogavacanaü.
5 Anuloma literally: along the hair (or grain); as opposed to pañiloma (see next discourse), against the hair (or grain).
6 Locative absolute construction, giving conditional sense (Syntax Æ184b.i).
7 Paccayà is an ablative functioning as an adverb here, and is really a periphrasis, where the same meaning could have been expressed by the ablative case-ending; the case ending implied in the first half of the compound is the genitive, which is the normal construction when these sort of words (paccayà, hetu, kàraõà) occur as post-positions. The same construction occurs in Sanskrit, see Syntax (Æ 122, d).
Ireland takes sambhavanti which occurs at the end of the passage as applying to all the terms, and translates: with ignorance as condition, volitional activities come to be; but it seems to me that this part of the formula corresponds to the first part of the statement in brief, made above: This being so, that is, being parallel to: because of ignorance there are (volitional) processes; with honti being understood.
8 The elements in this compound are grouped and ordered according to the waxing syllable principle, so we have to understand soka-parideva- as one group; and -dukkha-domanass-upàyàsa as a second group.
9 Ireland appears to be reading etam-etassa here, and translates: This is the origin of this whole mass of suffering.
10 Masefield's translation here: this mass that is sheer dukkha, seems to be reading etassa kevaladukkhakhandhassa.
11 Locative absolute, with temporal sense (Syntax, Æ 183), an idiom which can be matched in translation.
12 Udàna, from ud, up, out + Ñan, to breathe out. The verb is used with the cognate accusative, a common construction in Pàëi, which is hard to reproduce in English which normally avoids such constructions.
13 We might have expected a plural form here in agreement with dhammà in the first line. In the next verse paccayànaü in the corresponding line is plural.
14 Note that kho, as in atha kho, or tena kho, is simply a disjunctive, signifying that a new thought sequence has begun, and therefore cannot be translated.
15 Ireland translates the noun here as if it were a verb: from the cessation of ignorance, volitional activities cease...
16 Ireland: This is the ceasing of this whole mass of suffering; once again taking the noun as a verb, and seemingly translating etam-etassa.
17 The commentary here takes va as eva rather than the more natural iva. But this can hardly be maintained when we have to have a word indicating the simile.
18 This construction yena <person (or place)> ten' upasaïkami is an idiom, meaning literally: by where the < person (or place)> was, by there he approached.
For a study of these approach formulas (based on Dãghanikàya) see Mark Allon, Style and Function (Tokyo, 1997).
19 Notice the complex repetition of the cognates in the last three sentences: first the finite followed by the absolutive ...upasaïkami, upasaïkamitvà... ; then the finite followed by the future passive participle ...sammodi. Sammodanãyaü... ; and lastly the adverb and finite verb followed by adverb and past participle ...ekamantaü aññhàsi. Ekamantaü ñhito... This complex internal repetition is a characteristic of the prose sections of the texts, and goes a long way to define the rhythm of the prose.
20 There is a word play here between bràhmaõo & bàhita- , which is almost lost with the Sanskritisation of bràhmaõo, which re-introduces the -r- element, which must have been missing in the original dialect. The word play is even more obscured in the Udànavarga version (33-13), where bàhita- has become vàhita-. The same word play occurs in the udàna in the following discourse also.
21 Another word play, as the bràhmins claimed to be descended from Brahma.
22 Ussada is from ussãdati, to raise oneself up. Ireland translates as swellings, and Masefield as preponderances, though it seems preferable to take the word as being used with an ethical sense.
23 ânando in BJT. Nando in ChS, which is to be preferred.
24 Wijesekera, Syntax Æ131c has shown that dårato in these contexts does not mean from afar (which makes it sound like they had come a long way, but while they were still a distance away (from him), which I follow in the translation here.
25 Masefield & Ireland: those are brahmins who are coming; which seems to be taking bràhmaõà as predicated of ete, and assumes honti.
26 Repetition as here is a common form of emphasis in the Pàëi discourses.
27 Buddha is applied here to all who have attained Awakening: disciples, individual Buddhas, and Perfect Sambuddhas.
28 Dr. Mark Allon points out in Style and Function that the opening of the discourses often have a rhythmic structure (which he calls "loose veóha" (e.g. pg. 246), but which I think would be better termed prose gaõa). If we read mÕ (which is preferable to Allon's reading sutam), the opening in this discourse can be scanned as follows:
ÜÜÐÛÛÜÐÜÜÐÛÛÜÐÛÛÜÐÜÛÛÐÜÛÛÐÛÛ
Evaü
ÜÐÛÛÜÐÛÜÛÐÛÛÜÐÜ
Veëuvane
It should be noted, however, that not all the openings scan as well as this.
29 An idiom, more literally: this was to venerable Mahàkassapa.
30 The splitting of the numerals as here ...pa¤ca... ...satàni... is a characteristic of these constructions, perhaps used for emphasis.
31 This is a dative of purpose used in the sense of the infinitive, which occurs quite frequently in the texts; it normally has the dative ending in -àya.
Masefield (The Udàna), seems to have been reading Ýpañilabhàya. Ireland paraphrases: at that time five hundred devatàs were busily preparing almsfood...
32 The accusative here overlaps with the locative in meaning. Similarly with Ràjagahaü below, where we may translate: entered into Ràjagaha for alms.
Note also that piõóàya is an infinitive-like dative of purpose, comm: piõóàya pàvisã ti piõóapàtatthàya pàvisi.
33 The commentary states that ana¤¤aposiü here can also mean "not nourished by another", though it is hard to see how such an epithet can apply to an almsman!
The commentary defines a¤¤àta as meaning either well-known, or its opposite, unknown! Udànavarga (33-23) reads: Ananyapoùã hy àj¤àtà, which suggests that the Sanskrit redactor(s) understood that the first meaning was the original.
34 âsava is literally an outflow or overflow; pollutant, which is the translation adopted here, is semantically identical in meaning, from Latin polluere, to wash over, to defile.
35 Deva is used in the Mahàbhàrata as a name of Indra, in his role of god of the sky, and giver of rain, and that is clearly the sense here. See SED under the entry deva. Ireland omits.
36 kàma is often combined with the infinitive (here uppàdetuü + kàma), giving the sense of desiring to do (something or other).
37 Another, and very frequent, use of the infinitive-like dative: had arrived at Sàvatthã in order to see (or, for the purpose of seeing) the Auspicious One.
38 More literal than former wife would be former second, but it is unidiomatic in English.
39 dàraka is a masculine form (fem = dàrikà), and means specifically little boy.
40 Notice we get three verbs in a row here, an absolutive, a present participle, and a finite aorist.
41 PED gives only the meaning: change, mutation, alteration for vippakàra, but SED (s.v. viprakàra) says: treating with disrespect... which seems more appropriate here.
42 Ireland translates the verbs as nouns here: He had no pleasure in her coming, nor grief when she went away...
43 There is a play on the (unrelated) words saïga and Saïgàmajã, though one might have thought a play on the meaning of the name itself would have been more apt.
Ireland translates saïgà as a plural, though it is clearly singular.
44 The use of the double accusative in the last line, where bràhmaõaü in being used predicatively of taü is peculiar to the gàthà language; see Syntax Æ58b.
45 "The eights" (aññhakà) refers to the eighth day after the 2 Full Moons in Hemanta, during the months of Maggasira and Phussa (November to January), i.e. at the coldest time of the year, at which times there were festivals when the bràhmaõas worshipped their ancestors (see SED, aùñakà). Antaraññhake therefore means the month between these two times. See BHSD, sv. aùñaka-ràtri (on Lalitavistara 251.6) and CPD s.v. atthakà, anatraññhaka.
The commentary says that aññhakà means the last four days in Màgha and the first four in Phagguõa, in the season of Sisira, which shows an unexpected ignorance of bràhmaõical festivals, and is certainly wrong. However both Masefield's ...intervening octad...; and Ireland's note to this passage stating that it refers to "the coldest eight days", follow the commentary.
46 Masefield (The Udàna), translates: ...or abundant folk would bathe here, but nahàyati (ã m.c.) is present indicative, not optative.
47 There appears to be another version of Bàhiya's story at Bàhiyasuttaü (SN 35:89). There a certain Bàhiya is given the catechism on the impermanence of the eye and forms, etc. after which he becomes an arahant.
SA doesn't comment of the discourse, and although the sutta doesn't specify that the Bàhiya in that sutta is known as Dàrucãriyo, it should be noted that the sutta directly follows one in which Ven. Puõõa returns to his home town of Sunàparanta, the capital of which was Suppàraka.
48 Here and elsewhere Masefield takes civara in the compound as singular and translates it as robe, rather than as robes, which seems to be more natural.
49 This is a genitive absolute expression with durative sense, which occurs quite frequently.
50 Ireland takes this as a question, though there is no question word in the sentence.
51 Note that to avoid using the personal pronoun, the proper name is used altogether three times in this one short sentence. It appears to be characteristic of Indian languages to avoid the personal pronoun when speaking about someone definite.
52 The commentary notes that the distance from Suppàraka to Sàvatthã is 120 leagues (vãsayojanasate), but insists he made the journey in one night! But this seems to go against the natural meaning of the text.
53 PTS reads: yena Bhagavà Sàvatthiyaü viharati Jetavane Anàthapiõóikass' àràme ten' upasaïkami; hence Masefield's and Ireland's translations here, but BJT is to be preferred.
54 Notice the use of the royal plural here.
55 Among the houses, i.e. into the city.
56 In this common idiom the datives of purpose hitàya & sukhàya are combined with the accusative of extension in time dãgharattaü, which gives durative sense.
57 In his translation Ireland again takes the nouns as verbs here: It is difficult to know...how long the Lord will live or how long I will live.
58 As this is an instruction, the future tense is being used as an imperative (for this usage see Perniola PG, Æ 274 b); in the repetition though, we must take it with its normal future meaning.
This teaching is also found in Màluïkyaputtasuttaü (SN 35. 95), a translation of which is found elsewhere on this website. There this cryptic teaching is expanded on in verses by Ven. Màluïkyaputta, which is then approved of by the Buddha, who repeats the verses, thus making them his own.
59 The commentary goes to some lengths to point out that there is no in-between state in the orthodox interpretation of this phrase, and states the interpretation must mean either: you will not be here or hereafter or in both; or, you will not be here or hereafter, and nor is there anywhere in between the two; cf. 8-4 below where part of the phrase recurrs.
See Harvey, the Selfless Mind, pgs 98 - 108; and also Bhikkhu Bodhi's note to Bojjhaïgasaüyutta 3 (Sãlasutta), found on pages 1902-3 of CDB.
60 According to Wijesekera this compound is the only example in Pàëi of a genitive absolute which uses a past participle in the construction -pakkanta, see the discussion of this stock phrase in Syntax Æ158c. Normally the genitive absolute is constructed with present participles.
61 Even though Masefield takes the non-causative form adhipatitetvà here, his translation as: collides, which makes it sound like an accident, is hardly justifable. DP (sv. adhipatati) gives the meaning of the simplex as: falls on, rushes against, attacks; and the causative as: makes fall, lays low.
62 saddhiü in these constructions is periphrasis, as the instrumental can carry the sense by itself, see Syntax Æ63.
63 Kàlakataü: died; literally: had made (his) time, which is unidiomatic in English.
64 It may be noted here that both Ireland and Masefield translate the absolutives here as imperatives `put it on a couch...' etc., which is unneccesary, as the sense is clear.
The absolutive with the finite verb is a common construction in Pàëi (and in all Indian languages as far as I know), and makes perfectly good sense in English also.
65 This idiom seems to be generally misunderstood in translations, and rendered in a similar way to Ireland's: `Very well, reverend Sir,' those bhikkhus replied to the Lord. Pañissutvà is an absolutive, not a finite verb, which only comes later: upasaïkamiüsu.