PSALMS OF THE BRETHREN
Psalms of Sixteen Verses
Translated from the Pali by Mrs. C.A.F. Rhys Davids.
Reborn in this Buddha-age at Kapilavatthu in a brahmin family, he saw the power and majesty of the Buddha when  he visited his family, believed in him, entered the Order, and in due course became an arahant. Now there are these three Theras named Udāyin: the minister's son, Kāḷudāyin, recorded above, this brahmin, and Udāyin the Great. This one, when the Sutta of the Elephant Parable had been taught on the occasion when Seta, King Pasenadi's elephant, was publicly admired, was stirred to enthusiasm at thought of the Buddha, and thinking: 'These people admire a mere animal. Come now, I will proclaim the virtues of that great and wondrous Elephant, the Buddha!' he uttered these verses:
 Buddha the Wake, the son of man,
Self-tamed, by inward vision rapt,
Bearing himself by ways sublime,
Glad in tranquillity of heart;
 Intelligence and mindfulness:
Other two feet of this Elephant.
The Nāga's trunk is confidence;
His white tusks, equanimity;
 Composed, this Nāga, lying down,
And eke composed while he sits;
Self-governed whatsoe'er he doth:
This is the Nāga's perfect way.
 Blameless in all that he enjoys,
Enjoying naught that calls for blame,
Hath he but gotten food and gear,
From store laid up he doth refrain.
 As lotus born within a lake,
By water nowise is defiled,
But groweth fragrant, beautiful,
 So is the Buddha in this world,
Born in the world and dwelling there,
But by the world nowise defiled,
E'en as the lily by the lake.
 Lo! here's a parable the wise
Have taught to make their meaning known.
Great Nāgas, they will understand
The Nāga, by that Nāga taught:
 With passion gone, and hatred gone,
And dullness gone, sane and immune,
This Nāga, yielding up his life,
Will clean 'go out,' sane and immune.
 See CCXXXIII.
 It is not easy to elicit from the canonical episodes mentioning āyasmā Udāyī,' which is the last named. Such a personage frequently appears, getting into trouble in the Vinaya, conversing with the Buddha and apostles in the Suttas, but never called 'Great,' or doing anything to merit the title. Conceivably he lived nearer the Commentator's time.
 Dhammā — i.e., things as cognizable.
 Vanā nib-bānam āgataɱ; the word-play cannot be reproduced. See Compendium, p. 168.
 Nāga, whatever its real, not (as here) exegetical, derivation, meant a fairy, daimôn, or mysterious being. The serpent was as mysterious for the Indian as for Cretan and Greek. So was the elephant. So was the saint. The bracketed line is from the Commentary. Cf. Sutta-Nipāta, verse 522.
 On sobriety (soraccaɱ Commentary = sīlaɱ), see Bud. Psy., p. 849. The other two feet are, in Ang. Nik., called 'austerity' (tapo) and 'holy life.'
 Sati, 'mindfulness,' above, is also sati.
 Lit., 'delighting in inhaling,' a word meaning also comfort - namely, of Nibbāna (Commentary).