象品

Nāgavagga

象品
The Elephant

320

Ahaṃ nāgo va saṅgāme, cāpato patitaṃ saraṃ,
ativākyaṃ titikkhissaṃ, dussīlo hi bahujjano.

如象在戰陣，堪忍弓箭射，我忍謗亦爾，世多破戒者。
I shall endure abuse as a nāga elephant in battle endures arrows shot from the bow. Ill-natured indeed are the majority of people.

PDhp cāpātipatite śare, GDhp cavadhivadida śara, Udāna-v cāpād utpatitāṃ śarān, I therefore translate saraṃ as a pl. For -aṃ as an acc pl ending, see the note on 64. As Brough says, it seems well nigh essential to assume that the original verse had a causative form pātitaṃ, and it is noteworthy that PDhp and Udāna-v agree with Dhp in having a non-causative form, GDhp is inconclusive.
PED states (s.v. cāpa) that cāpāto is m.c., there seems to be no reason why this should be so, since cāpato would not be unmetrical. The abl ending -ā(t)o is common in Pkt, but less so in Pāli, see Sn 198. The reading in PDhp suggests that cāpāto patitaṃ may be an old error for cāpātipatitaṃ. Cf. the explanation cāpāto atikhīṇā for cāpātikhīṇā in the note on 156.
I assume that nāga is a special sort of elephant, like kuñjara in 322, cf. 322 324 329-30.

321

Dantaṃ nayanti samitiṃ, dantaṃ rājābhirūhati,
danto seṭṭho manussesu, yotivākyaṃ titikkhati.

調禦象可赴集會，調禦象可為王乘，若能堪忍於謗言，人中最勝調禦者。
They lead a tamed one to war, the king mounts a tamed one. The tamed one, who endures abuse, is the best among men.

It is strange that the cty does not give the meaning “war” for samiti. This might be thought to be the most likely meaning in the context, and I adopt it here.

322

Varam-assatarā dantā, ājānīyā ca sindhavā,
kuñjarā ca mahānāgā, attadanto tato varaṃ.

調禦之騾為優良，信度駿馬為優良，矯羅大象亦優良，自調禦者更優良。
Excellent are mules when tamed and Sindh thoroughbreds and great kuñjara nāga elephant, better than these is a tamed self.

I take kuñjara as a parallel to nāga, and assume that it is a particular sort of elephant, perhaps, as PED implies, a “trumpeter”. Cf. mātaṅga 329-30. For nāga, see 320.
For ājānīya (< ājāneya), cf. purisājañño 193.
PDhp has attā dānto tato varaṃ, Udāna-v ātma dāntas tato varam, although the alternative version reads ātmadāntas, GDhp atvadada is inconclusive. “Tamed self” seems to be demanded by the sense (and is implied by attanā sudantena in 323), and we should perhaps read attā danto with PDhp.

323

Na hi etehi yānehi, gaccheyya agataṃ disaṃ,
yathāttanā sudantena, danto dantena gacchati.

實非彼等車乘，得達難到境地，若人善自調禦，由於調禦得達。
For not by these vehicles would a man go to the region where there is no rebirth, as by means of a well-tamed self. The tamed one goes by means of a tamed (vehicle).

The cty is taking agata to mean “not gone to, not visited”. I take it to mean the place where there is no gati, i.e. it is not a place of rebirth (cf. 420), it is a place where no one is reborn.
For disā in the sense of “region, country”, see MW (s.v. diś) and cf. bhūmim in PDhp and Udāna-v.
Note the sandhi of yathā + attanā > yathāttanā in pāda c in some editions. This is the result of a Sanskritising type of sandhi. For the violation of the two morae rule, see the note on 70.

324

Dhanapālo nāma kuñjaro, kaṭukabhedano dunnivārayo,
baddho kabaḷaṃ na bhuñjati, sumarati nāgavanassa kuñjaro.

如象名財護，泌液暴難制，繫縛不入食，惟念於象林。
The kuñjara elephant called Dhanapālaka is hard to control when he is oozing with rut. When tied up the kuñjara elephant does not eat a mouthful of food, (but) remembers the nāga elephant forest.

For nāga see 320.

325

Middhī yadā hoti mahagghaso ca, niddāyitā samparivattasāyī,
mahāvarāho va nivāpapuṭṭho, punappunaṃ gabbham-upeti mando.

樂睡又貪食，轉側唯長眠，如豬食無厭，愚者數入胎。
When he is lazy and a glutton, a sleeper who rolls as he lies, like a great hog fed on grain, the fool comes to the womb again and again.

For middhī, see Th 74.
For mahagghasa, see the note on 123.
We may agree with Rau that this verse about a mahāvarāha is not appropriate to the Nāgavagga. The compiler presumably thought that this vagga was the most suitable for the inclusion of a verse about a large animal. It is in the Yugavarga in Udāna-v, which has no Nāgavarga.

326

Idaṃ pure cittam-acāri cārikaṃ, yenicchakaṃ yatthakāmaṃ yathāsukhaṃ,
tad-ajjahaṃ niggahessāmi yoniso, hatthippabhinnaṃ viya aṅkusaggaho.

我此過去心，任意隨所欲，隨愛好遊行，我今悉調伏，如象師持鉤，制禦泌液象。
Formerly this mind wandered where it wished, where it liked, as it pleased. Today I shall control it properly, as a hook-holder controls an elephant in rut.

For the alternation ṃp/pp (NC/CC) in hatthi-ppabhinnaṃ (= hatthiṃ pabhinnaṃ), see the note on 31 and Th 77. Th 77 reads niggahissāmi, which is a v.l. in Ms L.
For the cognate acc acāri cārikaṃ, see the note on 108.
For -d as a historic form in a fossilised sandhi position in tad = taṃ, see the note on 72.

327

Appamādaratā hotha, sacittam-anurakkhatha,
duggā uddharathattānaṃ, paṅke sanno va kuñjaro.

當樂不放逸，善護於自心，自救出難處，如象出泥坑。
Be rejoicing in carefulness, protect your own mind, save yourselves from the difficult way like a kuñjara elephant sunk-in mud.

328

Sace labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāridhīraṃ,
abhibhuyya sabbāni parissayāni, careyya tenattamano satīmā.

若得同行伴，善行富智慮，能服諸艱困，欣然共彼行。
If one finds a zealous companion, a co-wanderer, a good-liver, wise, overcoming all dangers one should wander with him, happy (and) mindful.

For the meaning “zealous” for nipaka, see Th 85.
I take sādhuvihāridhīraṃ to be a dvandva cpd, made up of sādhuvihāri and dhīra. This seems to be the way the cty is taking it.
PDhp reads pariśrav[āni], Udāna-v parisravāṇi, cf. Aśokan parisava and BHS pariśraya and parisrava. It would seem that the original form of the word was parisrava (< sru “flow”) and the idea of “flowing around” must be very similar to āsava “flowing in”. It is possible that parissaya is connected with Jain parissaha, where -h- is a glide consonant, replacing y/v. For the alternation y/v, see the note on 40.
For the eastern masculine acc pl ending -āni of parissayāni, see the note on 82.
In pāda d satīmā is m.c.

329

No ce labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāridhīraṃ,
rājā va raṭṭhaṃ vijitaṃ pahāya, eko care mātaṅgaraññe va nāgo.

若無同行伴，善行富智慮，應如王棄國，如象獨行林。
If one does not find a zealous companion, a co-wanderer, a good-liver, wise, like a king leaving a conquered kingdom one should wander alone like a mātaṅga nāga elephant in the forest.

In the cty’s view, mātaṅgo nāgo means “large elephant” and in pāda d mātaṅg’araññe is for mātaṅgo araññe. Most translators ignore the cty’s explanation, and either omit mātaṅga, or translate mātaṅgaraññe as “elephant forest”, i.e. the equivalent of nāgavanassa in 324.
I believe that the evidence for the interpretation of mātaṅg’araññe is not sufficient for us to be able to say decisively whether we are dealing with two separate words or a cpd, and much depends upon the value which we place upon the commentarial tradition. In the translation I take nāgo and mātaṅga as being in apposition, as I have taken kuñjarā and nāgā in apposition in 322, and I assume that mātaṅga is a particular sort of elephant, perhaps named after a geographical location.
The cty is therefore taking this of a victorious king who later decides to become a wanderer, cf. Sn 46. It seems, however, equally possible that it refers to a king who has been defeated and is obliged to flee from his kingdom when it has been conquered by another king.

330

Ekassa caritaṃ seyyo, natthi bāle sahāyatā,
eko care na ca pāpāni kayirā, appossukko mātaṅgaraññe va nāgo.

寧一人獨行，不與愚為友，獨行離欲惡，如象獨游林。
Wandering for a solitary person is better, there is no companionship with fools. One should wander alone and one should not do evil deeds, desirous of little, like a mātaṅga nāga elephant in the forest.

It is not clear how the cty is interpreting bāle — perhaps as a loc “in a fool”. For the interpretation of bāle as an instr pl = Skt bālais, see the note on 61. PDhp reads bāle bitiyatā, Udāna-v has bālaḥ sahāyakaḥ, with bālasahāyatā in the alternative version.
In pāda d we should read appossu[k]ko m.c. The confusion between -kk- and -k- arises from the fact that the word may be a cpd of appa with ussuka < utsuka or appa with ossukka < autsukya.

331

Atthamhi jātamhi sukhā sahāyā, tuṭṭhī sukhā yā itarītarena,
puññaṃ sukhaṃ jīvitasaṅkhayamhi, sabbassa dukkhassa sukhaṃ pahānaṃ.

應時得友樂，適時滿足樂，命終善業樂，離一切苦樂。
Companions are pleasant when a need arises, contentment with this or that (i.e. with whatever turns up) is pleasant, merit is pleasant at the end of life, the abandonment of all pain is pleasant.

I translate sukha in 331-3 as “pleasant”, “producing happiness” would be better, but is more cumbersome.
For itarītara, see Th 111. Note the internal sandhi of -a + i- > -ī- in itarītara, contrast BHS itaretara.

332

Sukhā matteyyatā loke, atho petteyyatā sukhā,
sukhā sāmaññatā loke, atho brahmaññatā sukhā.

世中敬母樂，敬父親亦樂，世敬沙門樂，敬聖人亦樂。
Respect for one’s mother is pleasant in the world, and respect for one’s father is pleasant, respect for ascetics is pleasant in the world, and respect for brahmans is pleasant.

We should note that sāmañña and brahmañña are abstract nouns in their own right “the state of being a samaṇa” and “the state of being a brāhmaṇa”. The addition of -tā (Udāna-v śrāmaṇyatā and brāhmaṇyatā) would make double abstract nouns. Such formations are not unknown in Pāli, e.g. pāramitā, where pāramī is an abstract noun from parama. It is, however, possible that this double formation implies a different meaning, and MW quotes brahmaṇyatā from MBh with the meaning “friendliness towards Brāhmans, piety”. Similarly we could take sāmaññatā as “friendliness towards samaṇas”. The origin of the forms matteyyatā and petteyatā (PDhp mātreatā and petreatā) is not clear. In Udāna-v mātṛvyatā and pitṛvyatā cannot be historically correct. The Pāli forms are perhaps to be derived < *mātreya-tā and *paitreya-tā. They presumably represent similar double abstract formations from mātṛ and pitṛ. The idea of “proper attention to, respect for” is supported by the cty.

333

Sukhaṃ yāva jarā sīlaṃ, sukhā saddhā patiṭṭhitā,
sukho paññāya paṭilābho, pāpānaṃ akaraṇaṃ sukhaṃ.

至老持戒樂，正信成就樂，獲得智慧樂，不作諸惡樂。
Virtue lasting until old age is pleasant, established faith is pleasant, the obtaining of knowledge is pleasant, the non-doing of evil deeds is pleasant.