Piya Tan wrote:
> Dear Pali friends,
>
> I've just completed an abridged translation of the Udumbarikaa
> Siihanaada
> Sutta (D 25) especially re-translating the challenging words:
>
> go,ka.n.na (following RD's "one-eyed cow" instead of Walshe's "bison",
> D:W 386)
> adhi,jeguccha ("regarding what is loathsome" instead of Walshe's
> "higher
> austerities", D:W 387)
It's a pity to delete the adhi ("higher, developed, advanced, etc.), but
I can't think of an idiomatic way to phrase this in English. I aggree
with you that "loathsome" is better than "austerity", because jeguccha
does seem to have quite repulsive connotations (cf. DN 23.9-- W 355).
>
> tapa,jeguccha ("loathsomeness asceticism" rather than RD's
> "self-mortifying
> austerities" D:RD 3:37)
"Loathsome austerities" or some such might be better English.
>
>
> FOOTNOTES from my translation:
>
> Holding differing views
following different teachings,
> a~n~na,di.t.thikena a~n~na,khantikena a~n~na,rucikena
> a~n~natr,aayogena
> a~n~natraacariyakena. D:RD has of another view, of another
> persuasion, of
> another confession, without practice and without teaching. D:W has
> holding different views, being of different inclinations and subject
> to
> different influences, following a different teacher, apparently
> missing
> a~n~natraayogena.
>
> D:RD renders aacariyaka a s"teacher" in Let him who is your teacher
> be
> your teacher still, D:W likewise. However, I follow CPD and DP in
> taking
> aacariyaka to mean teaching rather than teacher (aacariya).
>
> I hope I would be able hear some opinions on these interesting words,
> especially aacariyaka, which I have rendered as "teaching" in the
> closing
> of the sutta (D25.23):
>
> "Let what has been your teaching, remain your teaching."
> Walshe has "Let him who is your teacher remain your teacher"
> (following RD).
>
Well, I looked at this, and kept being drawn deeper and deeper into it.
A problem seems to be that this passage is in slightly different
versions regarding what seems to be an unrelated matter-- but isn't. At
the beginning of 25.23, the Buddha appears to be addressing Nigrodha
alone-- he uses 'te' (to you/sg, not plural nom): 'Siyaa kho pana te
Nigrodha evam assa.' Then the text uses "no" (pl), which is omitted in
one Pali text (footnote to PTS edition) and left out in the RD
translation: "The ascetic Gotamo says this [TO US] in order to get
disciples." This all still makes sense in English and Pali.
But in the next sentence, the Pali reads 'vo' (you pl.) which only
makes sense if the Buddha is now addressing the 3,000 disciples (25.1).
There is confusion in the texts, some reading 'te.'
Why would this make any difference? Because if the Buddha is
addressing only Nigrodha, then 'teaching' makes sense: "Let that which
is your teaching remain your teaching"-- nowhere is Nig.'s own teacher
mentioned.
Yet here we have acariyo-- teacher, and 'vo,' which leads me to read
the passage like the Buddha is addressing the 3,000. He is saying, "let
him who is your teacher remain your teacher." This, of course, puts the
focus on whether they stay with Nig. or go to the Buddha, which is the
very issue addressed in the next section (24).
So, because we have different texts, it seems to me that we must
decide who the Buddha is addressing and when.
By the way, "teaching" for acariyaka would not work, it seems to me,
in DN 3.2.4 (W 120), for here Ambattha and his 'teacher' go into the
forest with poles.
Please correct and comment as you see fit.
-- Rene
>
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