Khuddaka Nikaya - Udana VI Jaccandha Vagga

Khuddaka Nikaya - Udana VI Jaccandha Vagga

1. Thus have I heard. On a certain occasion the Blessed One dwelt at Vesali,
in the Mahavana, in the Pagoda Hall.
And the Blessed One, having robed himself in the forenoon, and taking his
alms-bowl and tunic entered Vesali for alms. And when he had returned from his
rounds and finished his meal, he called the venerable Ananda to him and said:
"Take up, Ananda, the mat, I will pass the heat of the day at the Câpâla
shrine."
"Be it so, Sire" said the venerable Ananda in assent to the Blessed One, and
taking up the mat, he followed the Blessed One step by step.
And the Blessed One went to where the Câpâla shrine was, and drawing near, he
sat down on the appointed seat, and while thus sitting he called the venerable
Ananda to him and said: "Delightful, Ananda, is the Gotamaka shrine, delightful
is the Sattamba shrine, delightful is the Bahuputta shrine, delightful is the
Sarandada shrine, delightful is the Câpâla shrine! Whoever, Ananda, has dwelt
upon, enlarged, made use of as a vehicle, objectified, taken as a foundation,
amalgamated, and most thoroughly striven with the constituents of magic power,
if he should so wish, is able to remain in this world a Kalpa,1 or the remainder
of a p. 88 Kalpa. The Perfect One, Ananda, has dwelt upon, enlarged, made use of
as a vehicle, objectified, taken as a foundation, amalgamated, and most
thoroughly striven with the constituents of magic power, and if he so wish, can
remain in this world a Kalpa, or the remainder of a Kalpa."
And the venerable Ananda failing to penetrate the meaning of the palpable
sign made and the clear hint given by the Blessed One, did not beseech the
Blessed One and say: "May it please the Blessed One to remain in this world a
Kalpa, may it please the Happy One to remain a Kalpa for the welfare of many,
for the happiness of many, in compassion for the people, for the benefit, the
advantage, the delight of men and gods--so possessed was the heart of Ananda by
the Wicked One.
A second time the Blessed One called the venerable Ananda to him and said
etc. (repetition as above. Transl.].
A third time etc. [repetition as above Transl.]
And the Blessed One called the venerable Ananda to him and said: "Go now,
Ananda, and do as you like."
"Be it so, Sire," said the venerable Ananda in assent to the Blessed One and
rising from his seat, he saluted the Blessed One, and passing round keeping his
right side to him, he went and sat down, not far off, at the foot of a tree.
And soon after the departure of the venerable Ananda, Mâra, the Evil One,
came to where the Blessed One was, and drawing near, he stood respectfully apart
and while thus standing Mâra the Evil One said to the Blessed One: "Pass away
now, Exalted One, let the Happy One now die: now is the time for the Exalted One
to pass away from existence, for the Exalted One has spoken these words: p. 89
'I shall not pass away from existence, thou Wicked One, until I shall have
gained monks as my disciples, who are wise and disciplined, well trained, secure
in the Doctrine, erudite, versed in the Law, experts in the higher and lower
doctrines, correct in their conduct, practised in the lesser duties, to
proclaim, teach, make known, elucidate, analyze, and make clear what they have
learned from their Master, to refute and demolish by their knowledge any
defamation of the doctrine, and to spread the wonder-working truth abroad'. Now,
Sire, the Exalted One has gained monks as disciples who are wise and disciplined
etc. [as above. Transl.]: Pass away now, Exalted One, from existence: let the
Happy One now die: now is the time for the Exalted One to pass away from
existence. And the Exalted One, moreover has spoken these words: 'I shall not
pass away from existence, thou Wicked One, until I have gained nuns as my
disciples. [repetition as above. Transl.].
Until I have gained male votaries etc. d°. d°.
Until I have gained female votaries etc. d°. d°.'
The Exalted One moreover has said: 'I shall not pass away from existence,
thou Wicked One, until the 'holy life' is successful, prosperous, wide-spread
among all sections of humanity, and thoroughly made manifest to gods and men.'
Now, Sire, the 'holy life' spoken of by the Exalted One, is successful,
prosperous, wide-spread among all sections of humanity, and thoroughly made
manifest to gods and men. Pass away now from existence, Exalted One, let the
Happy One now die, now is the time for the Exalted One to enter into Nirvana."
When these words had been spoken, the Blessed One said to Mâra, the Evil One:
"Be not anxious, thou Wicked p. 90 One; soon will the Perfect One pass away from
existence: three months hence the Perfect One will enter Nirvana."
And the Blessed One, there in the Câpâla shrine, mindful and conscious,
relinquished the natural term of life, and when the Blessed One relinquished the
natural term of life, the earth quaked, and thunder, horror-fraught and
terrible, burst forth from heaven.
And the Blessed One, in this connection, on that occasion, breathed forth
this solemn utterance:
"The Sage renounced his life, the cause of life, both long and short.
With inward calm and joy, he broke, like coat of mail, his life's own
cause."1

Copyright © 1994 Thanissaro Bhikkhu.
Access to Insight edition © 1994
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Ud 6.2
Jatila Sutta
Ascetics

I have heard that on one occasion the Blessed One was staying in Savatthi at the
Eastern Monastery, the palace of Migara's mother. Now at that time the Blessed
One, having emerged from his seclusion in the late afternoon, was sitting
outside the doorway. Then King Pasenadi Kosala went to the Blessed One and, on
arrival, having bowed down to him, sat to one side. Then seven coiled-hair
ascetics, seven Jain ascetics, seven naked ascetics, seven one-cloth ascetics,
and seven wanderers — their nails grown long, their body-hair grown long —
walked past not far from the Blessed One. King Pasenadi Kosala saw the seven
coiled-hair ascetics, seven Jain ascetics, seven naked ascetics, seven one-cloth
ascetics, and seven wanderers — their nails grown long, their body-hair grown
long — walking past not far from the Blessed One. On seeing them, he arranged
his upper robe over one shoulder, knelt down with his right knee on the ground,
saluted the ascetics with his hands before his heart, and announced his name to
them three times: "I am the king, venerable sirs, Pasenadi Kosala. I am the
king, venerable sirs, Pasenadi Kosala. I am the king, venerable sirs, Pasenadi
Kosala." Then not long after the ascetics had passed, he returned to the Blessed
One and, on arrival, having bowed down to him, sat to one side. As he was
sitting there he said to the Blessed One, "Of those in the world who are
arahants or on the path to arahantship, are these among them?"
"Your majesty, as a layman enjoying sensuality; living crowded with wives and
children; using Kasi fabrics and sandalwood; wearing garlands, scents, and
creams; handling gold and silver, it is hard for you to know whether these are
arahants or on the path to arahantship.
"It is through living together that a person's virtue may be known, and then
only after a long period, not a short period; by one who is attentive, not by
one who is inattentive; by one who is discerning, not by one who is not
discerning.
"It is through dealing with a person that his purity may be known, and then only
after a long period, not a short period; by one who is attentive, not by one who
is inattentive; by one who is discerning, not by one who is not discerning.
"It is through adversity that a person's endurance may be known, and then only
after a long period, not a short period; by one who is attentive, not by one who
is inattentive; by one who is discerning, not by one who is not discerning.
"It is through discussion that a person's discernment may be known, and then
only after a long period, not a short period; by one who is attentive, not by
one who is inattentive; by one who is discerning, not by one who is not
discerning."
"How amazing, lord! How awesome! How well that was put by the Blessed One! 'Your
majesty, as a layman enjoying sensuality; living crowded with wives and
children; using Kasi fabrics and sandalwood; wearing garlands, scents, and
creams; handling gold and silver, it is hard for you to know whether these are
arahants or on the path to arahantship.
"'It is through living together that a person's virtue may be known, and then
only after a long period, not a short period; by one who is attentive, not by
one who is inattentive; by one who is discerning, not by one who is not
discerning.
"'It is through dealing with a person that his purity may be known, and then
only after a long period, not a short period; by one who is attentive, not by
one who is inattentive; by one who is discerning, not by one who is not
discerning.
"'It is through adversity that a person's endurance may be known, and then only
after a long period, not a short period; by one who is attentive, not by one who
is inattentive; by one who is discerning, not by one who is not discerning.
"'It is through discussion that a person's discernment may be known, and then
only after a long period, not a short period; by one who is attentive, not by
one who is inattentive; by one who is discerning, not by one who is not
discerning.'
"These men, lord, are my spies, my scouts, returning after going out through the
countryside. They go out first, and then I go. Now, when they have scrubbed off
the dirt and mud, are well-bathed and well-perfumed, have trimmed their hair and
beards, and have put on white clothes, they will go about endowed and provided
with the five strings of sensuality."
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
One should not make an effort everywhere.
One should not be another's hireling.
One should not live dependent on another.
One should not make the Dhamma a trade.

Note
For another presentation of the same topic, see AN 4.192.

Ud 6.3
Ahu Sutta
It Was

I have heard that on one occasion the Blessed One was staying near Savatthi, in
Jeta's Grove, Anathapindika's monastery. Now at that time the Blessed One sat
reflecting on the various evil, unskillful qualities that had been abandoned [in
him] and on the various skillful qualities that had gone to the culmination of
their development. Then as he realized the various evil, unskillful qualities
that had been abandoned [in him] and the various skillful qualities that had
gone to the culmination of their development, he on that occasion exclaimed:
Before, it was, then it wasn't.
Before, it wasn't, then it was.
It wasn't, it won't be,
and now isn't to be found.

Ud 6.4
Tittha Sutta
Various Sectarians (1)

I have heard that on one occasion the Blessed One was staying near Savatthi, in
Jeta's Grove, Anathapindika's monastery. Now at that time there were many
priests, contemplatives, and wanderers of various sects living around Savatthi
with differing views, differing opinions, differing beliefs, dependent for
support on their differing views. Some of the priests and contemplatives held
this view, this doctrine: "The cosmos is eternal. Only this is true; anything
otherwise is worthless."
Some of the priests and contemplatives held this view, this doctrine: "The
cosmos is not eternal"... "The cosmos is finite"... "The cosmos is infinite"...
"The soul and the body are the same"... "The soul is one thing and the body
another"... "After death a Tathagata exists"... "After death a Tathagata does
not exist"... "After death a Tathagata both does and does not exist"... "After
death a Tathagata neither does nor does not exist. Only this is true; anything
otherwise is worthless."
And they lived arguing, quarreling, and disputing, wounding one another with
weapons of the mouth, saying, "The Dhamma is like this, it's not like that. The
Dhamma's not like that, it's like this."
Then in the early morning, a large number of monks, having put on their robes
and carrying their bowls and outer robes, went into Savatthi for alms. Having
gone for alms in Savatthi, after the meal, returning from their alms round, they
went to the Blessed One and, on arrival, having bowed down to him, sat to one
side. As they were sitting there, they said to the Blessed One: "Lord, there are
many priests, contemplatives, and wanderers of various sects living around
Savatthi with differing views, differing opinions, differing beliefs, dependent
for support on their differing views... and they live arguing, quarreling, and
disputing, wounding one another with weapons of the mouth, saying, 'The Dhamma
is like this, it's not like that. The Dhamma's not like that, it's like this.'"
"Monks, the wanderers of other sects are blind and eyeless. They don't know what
is beneficial and what is harmful. They don't know what is the Dhamma and what
is non-Dhamma. Not knowing what is beneficial and what is harmful, not knowing
what is Dhamma and what is non-Dhamma, they live arguing, quarreling, and
disputing, wounding one another with weapons of the mouth, saying, 'The Dhamma
is like this, it's not like that. The Dhamma's not like that, it's like this.'
"Once, in this same Savatthi, there was a certain king who said to a certain
man, 'Gather together all the people in Savatthi who have been blind from
birth.'"
"'As you say, your majesty,' the man replied and, rounding up all the people in
Savatthi who had been blind from birth, he went to the king and on arrival said,
'Your majesty, the people in Savatthi who have been blind from birth have been
gathered together.'
"'Very well then, show the blind people an elephant.'
"'As you say, your majesty,' the man replied and he showed the blind people an
elephant. To some of the blind people he showed the head of the elephant,
saying, 'This, blind people, is what an elephant is like.' To some of them he
showed an ear of the elephant, saying, 'This, blind people, is what an elephant
is like.' To some of them he showed a tusk... the trunk... the body... a foot...
the hindquarters... the tail... the tuft at the end of the tail, saying, 'This,
blind people, is what an elephant is like.'
"Then, having shown the blind people the elephant, the man went to the king and
on arrival said, 'Your majesty, the blind people have seen the elephant. May
your majesty do what you think it is now time to do.'
"Then the king went to the blind people and on arrival asked them, 'Blind
people, have you seen the elephant?'
"'Yes, your majesty. We have seen the elephant.'
"'Now tell me, blind people, what the elephant is like.'
"The blind people who had been shown the head of the elephant replied, 'The
elephant, your majesty, is just like a water jar.'
"Those who had been shown the ear of the elephant replied, 'The elephant, your
majesty, is just like a winnowing basket.'
"Those who had been shown the tusk of the elephant replied, 'The elephant, your
majesty, is just like an iron rod.'
"Those who had been shown the trunk of the elephant replied, 'The elephant, your
majesty, is just like the pole of a plow.'
"Those who had been shown the body of the elephant replied, 'The elephant, your
majesty, is just like a granary.'
"Those who had been shown the foot of the elephant replied, 'The elephant, your
majesty, is just like a post.'
"Those who had been shown the hindquarters of the elephant replied, 'The
elephant, your majesty, is just like a mortar.'
"Those who had been shown the tail of the elephant replied, 'The elephant, your
majesty, is just like a pestle.'
"Those who had been shown the tuft at the end of the tail of the elephant
replied, 'The elephant, your majesty, is just like a broom.'
"Saying, 'The elephant is like this, it's not like that. The elephant's not like
that, it's like this,' they struck one another with their fists. That gratified
the king.
"In the same way, monks, the wanderers of other sects are blind and eyeless.
They don't know what is beneficial and what is harmful. They don't know what is
the Dhamma and what is non-Dhamma. Not knowing what is beneficial and what is
harmful, not knowing what is Dhamma and what is non-Dhamma, they live arguing,
quarreling, and disputing, wounding one another with weapons of the mouth,
saying, 'The Dhamma is like this, it's not like that. The Dhamma's not like
that, it's like this.'"
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Some of these so-called
priests & contemplatives
are attached.
They quarrel & fight —
people seeing one side.

Ud 6.5
Tittha Sutta
Various Sectarians (2)

I have heard that on one occasion the Blessed One was staying near Savatthi, in
Jeta's Grove, Anathapindika's monastery. Now at that time there were many
priests, contemplatives, and wanderers of various sects living around Savatthi
with differing views, differing opinions, differing beliefs, dependent for
support on their differing views. Some of the priests and contemplatives held
this view, this doctrine: "The self and the cosmos are eternal. Only this is
true; anything otherwise is worthless."
Some of the priests and contemplatives held this view, this doctrine: "The self
and the cosmos are not eternal"... "The self and the cosmos are both eternal and
not eternal"... "The self and the cosmos are neither eternal nor not eternal"...
"The self and the cosmos are self-produced"... "The self and the cosmos are
produced by another"... "The self and the cosmos are both self-produced and
produced by another"... "The self and the cosmos are neither self-produced nor
produced by another, but are spontaneously arisen"
"Bliss and pain, the self and the cosmos are self-produced"... "produced by
another"... "both self-produced and produced by another"... "Bliss and pain, the
self and the cosmos are neither self-produced nor produced by another, but are
spontaneously arisen. Only this is true; anything otherwise is worthless."
And they lived arguing, quarreling, and disputing, wounding one another with
weapons of the mouth, saying, "The Dhamma is like this, it's not like that. The
Dhamma's not like that, it's like this."
Then in the early morning, a large number of monks, having put on their robes
and carrying their bowls and outer robes, went into Savatthi for alms. Having
gone for alms in Savatthi, after the meal, returning from their alms round, they
went to the Blessed One and, on arrival, having bowed down to him, sat to one
side. As they were sitting there, they said to the Blessed One: "Lord, there are
many priests, contemplatives, and wanderers of various sects living around
Savatthi with differing views, differing opinions, differing beliefs, dependent
for support on their differing views... and they live arguing, quarreling, and
disputing, wounding one another with weapons of the mouth, saying, 'The Dhamma
is like this, it's not like that. The Dhamma's not like that, it's like this.'"
"Monks, the wanderers of other sects are blind and eyeless. They don't know what
is beneficial and what is harmful. They don't know what is the Dhamma and what
is non-Dhamma. Not knowing what is beneficial and what is harmful, not knowing
what is Dhamma and what is non-Dhamma, they live arguing, quarreling, and
disputing, wounding one another with weapons of the mouth, saying, 'The Dhamma
is like this, it's not like that. The Dhamma's not like that, it's like this.'"
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Some of these so-called
priests & contemplatives
are attached.
They sink in mid-stream,
falling into the plunge of darkness.

Ud 6.6
Tittha Sutta
Various Sectarians (3)

I have heard that on one occasion the Blessed One was staying near Savatthi, in
Jeta's Grove, Anathapindika's monastery. Now at that time there were many
priests, contemplatives, and wanderers of various sects living around Savatthi
with differing views, differing opinions, differing beliefs, dependent for
support on their differing views. Some of the priests and contemplatives held
this view, this doctrine: "The self and the cosmos are eternal. Only this is
true; anything otherwise is worthless."
Some of the priests and contemplatives held this view, this doctrine: "The self
and the cosmos are not eternal"... "The self and the cosmos are both eternal and
not eternal"... "The self and the cosmos are neither eternal nor not eternal"...
"The self and the cosmos are self-produced"... "The self and the cosmos are
produced by another"... "The self and the cosmos are both self-produced and
produced by another"... "The self and the cosmos are neither self-produced nor
produced by another, but are spontaneously arisen"
"Bliss and pain, the self and the cosmos are self-produced"... "produced by
another"... "both self-produced and produced by another"... "Bliss and pain, the
self and the cosmos are neither self-produced nor produced by another, but are
spontaneously arisen. Only this is true; anything otherwise is worthless."
And they lived arguing, quarreling, and disputing, wounding one another with
weapons of the mouth, saying, "The Dhamma is like this, it's not like that. The
Dhamma's not like that, it's like this."
Then in the early morning, a large number of monks, having put on their robes
and carrying their bowls and outer robes, went into Savatthi for alms. Having
gone for alms in Savatthi, after the meal, returning from their alms round, they
went to the Blessed One and, on arrival, having bowed down to him, sat to one
side. As they were sitting there, they said to the Blessed One: "Lord, there are
many priests, contemplatives, and wanderers of various sects living around
Savatthi with differing views, differing opinions, differing beliefs, dependent
for support on their differing views... and they live arguing, quarreling, and
disputing, wounding one another with weapons of the mouth, saying, 'The Dhamma
is like this, it's not like that. The Dhamma's not like that, it's like this.'"
"Monks, the wanderers of other sects are blind and eyeless. They don't know what
is beneficial and what is harmful. They don't know what is the Dhamma and what
is non-Dhamma. Not knowing what is beneficial and what is harmful, not knowing
what is Dhamma and what is non-Dhamma, they live arguing, quarreling, and
disputing, wounding one another with weapons of the mouth, saying, 'The Dhamma
is like this, it's not like that. The Dhamma's not like that, it's like this.'"
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
People are intent on the idea of
"made by me"
and attached to the idea of
"made by another."
Some do not realize this,
nor do they see it as a thorn.
But to one who sees,
having extracted this thorn,
[the thought] "I am doing," doesn't occur;
"Another is doing," doesn't occur.

This human race is
possessed by conceit
bound by conceit,
tied down by conceit.
Speaking hurtfully because of their views
they don't go beyond
transmigration — the wandering on.

Ud 6.7
Subhuti Sutta
About Subhuti

I have heard that on one occasion the Blessed One was staying near Savatthi in
Jeta's Grove, Anathapindika's monastery. Now at that time Ven. Subhuti was
sitting not far from the Blessed One, his legs crossed, his body held erect,
centered in a concentration free from directed thought. The Blessed One saw Ven.
Subhuti sitting not far away, his legs crossed, his body held erect, centered in
a concentration free from directed thought.
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Whose thoughts are
vaporized,
well-dealt-with
within,
without trace —
going beyond that tie,
one who perceives the formless,
overcoming
four yokes, 1
does not go
to rebirth.

Ud 6.8
Ganika Sutta
The Courtesan

I have heard that on one occasion the Blessed One was staying in Rajagaha at the
Bamboo Grove, the Squirrels' Sanctuary. Now at that time two factions in
Rajagaha were in love with a certain courtesan, their minds enthralled. Arguing,
quarreling, and disputing, they attacked one another with fists, attacked one
another with clods of dirt, attacked one another with sticks, attacked one
another with knives, so that they fell into death or death-like pain.
Then in the early morning, a large number of monks, having put on their robes
and carrying their bowls and outer robes, went into Savatthi for alms. Having
gone for alms in Savatthi, after the meal, returning from their alms round, they
went to the Blessed One and, on arrival, having bowed down to him, sat to one
side. As they were sitting there, they said to the Blessed One: "At present, two
factions in Rajagaha are in love with a certain courtesan, their minds
enthralled. Arguing, quarreling, and disputing, they attack one another with
fists, attack one another with clods of dirt, attack one another with sticks,
attack one another with knives, so that they fall into death or death-like
pain."
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
What's been attained, what's to be attained,
are both defiled by one who trains
in line with the afflicted.
Those for whom precepts & practices
are the essence of the training,
for whom celibacy is the essence of service:
this is one extreme.
Those who say, "There's no harm in sensual desires":
this is the second extreme.
Both of these extremes cause the growth of cemeteries,
and cemeteries cause views to grow.
Not directly knowing these two extremes,
some fall short,
some run too far.
But those who directly know them,
don't exist there,
don't conceive things
through them.
And for these people,
there's no whirling through the cycle
to be described.

Ud 6.9
Adhipataka Sutta
Insects

I have heard that on one occasion the Blessed One was staying near Savatthi, in
Jeta's Grove, Anathapindika's monastery. Now on that occasion the Blessed One
was sitting out in the open in the pitch black of the night, while oil lamps
were burning. Many flying insects were meeting their downfall and misfortune in
those oil lamps. The Blessed One saw those flying insects meeting their downfall
and misfortune in those oil lamps.
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Rushing headlong, missing what's essential,
bringing on one new bond
after another,
like insects falling into the flame,
some are intent only on what's seen & heard.

10. Thus have I heard. On a certain occasion the Blessed One dwelt at
Savatthi, in the Jetavana, the garden of Anathapindika.
And the venerable Ananda went to where the Blessed One was and having saluted
him, sat down apart, and while thus sitting, the venerable Ananda said to the
Blessed One: "Until, Sire, the Perfect Ones, the Saints, the Supreme Buddhas are
born in the world, the heretical sects and wandering monks are held in honour,
worshipped, esteemed and reverenced, and are recipients of the requisites of
monks, such as, robes, alms, sleeping places, and drugs in case of sickness, but
when the Perfect Ones, the Saints, the Supreme Buddhas appear on earth then
these heretical sects and wandering monks are not held in honour, worshipped,
esteemed and reverenced and are not recipients of the requisites of monks, such
as, robes, alms, sleeping places and drugs in case of sickness. Now, Sire, the
Blessed One p. 101 and the Brotherhood are held in honour etc. and are
recipients of etc. and drugs in case of sickness."
"It is so, Ananda; until the Perfect Ones, the Saints, the Supreme Buddhas
etc. the heretical sects etc. are recipients of the requisites etc."
And the Blessed One, in this connection, on that occasion, breathed forth
this solemn utterance:
"The light of the glowworm is seen, until the rising of the sun;
In the splendour of the sun-rise, its light fades and shines no more.
So is it with the light of the heretics.
Until the Supreme Buddhas appear on earth:
Not till then do the wise and the disciples receive enlightenment.
Those who hold heretical views, escape not from sorrow."