Khuddaka Nikaya - Udana IV Meghiya Vagga

Khuddaka Nikaya - Udana IV Meghiya Vagga

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Ud 4.1
Meghiya Sutta
About Meghiya

I have heard that on one occasion the Blessed One was staying among the
Calikans, at Calika Mountain. At that time Ven. Meghiya was his attendant. Then
Ven. Meghiya went to the Blessed One and, on arrival, having bowed down to him,
stood to one side. As he was standing there he said to the Blessed One, "I would
like to go into Jantu Village for alms."
"Then do, Meghiya, what you think it is now time to do."
Then in the early morning, Ven. Meghiya, having put on his robes and carrying
his bowl and outer robe, went into Jantu Village for alms. Having gone for alms
in Jantu Village, after the meal, returning from his alms round, he went to the
banks of the Kimikala River. As he was walking along the banks of the river to
exercise his legs, he saw a pleasing, charming mango grove. Seeing it, the
thought occurred to him: "How pleasing and charming is this mango grove! It's an
ideal place for a young man of good family intent on exertion to exert himself
in meditation. If the Blessed One gives me permission, I would like to exert
myself in meditation in this mango grove."
So Ven. Meghiya went 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, "Just
now, in the early morning, having put on my robes and carrying my bowl and outer
robe, I went into Jantu Village for alms. Having gone for alms in Jantu Village,
after the meal, returning from my alms round, I went to the banks of the
Kimikala River. As I was walking along the banks of the river to exercise my
legs, I saw a pleasing, charming mango grove. Seeing it, the thought occurred to
me: 'How pleasing and charming is this mango grove! It's an ideal place for a
young man of good family intent on exertion to exert himself in meditation. If
the Blessed One gives me permission, I would like to exert myself in meditation
in this mango grove.' If the Blessed One gives me permission, I would like to go
to the mango grove to exert myself in meditation."
When this was said, the Blessed One responded to Ven. Meghiya, "As long as I am
still alone, stay here until another monk comes."
A second time, Ven. Meghiya said to the Blessed One, "Lord, the Blessed One has
nothing further to do, and nothing further to add to what he has done. I,
however, have something further to do, and something further to add to what I
have done. If the Blessed One gives me permission, I would like to go to the
mango grove to exert myself in meditation."
A second time, the Blessed One responded to Ven. Meghiya, "As long as I am still
alone, stay here until another monk comes."
A third time, Ven. Meghiya said to the Blessed One, "Lord, the Blessed One has
nothing further to do, and nothing further to add to what he has done. I,
however, have something further to do, and something further to add to what I
have done. If the Blessed One gives me permission, I would like to go to the
mango grove to exert myself in meditation."
"As you are talking about exertion, Meghiya, what can I say? Do what you think
it is now time to do."
Then Ven. Meghiya, rising from his seat, bowing down to the Blessed One and
circling him to the right, went to the mango grove. On arrival, having gone deep
into the grove, he sat down at the foot of a certain tree for the day's abiding.
Now while Ven. Meghiya was staying in the mango grove, he was for the most part
assailed by three kinds of unskillful thoughts: sensual thoughts, thoughts of
ill will, and thoughts of doing harm. The thought occurred to him: "How amazing!
How awesome! Even though it was through faith that I went forth from home to the
homeless life, still I am overpowered by these three kinds of unskillful
thoughts: sensual thoughts, thoughts of ill will, and thoughts of doing harm."
Emerging from his seclusion in the late afternoon, he went 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, "Just now, while I was staying in the mango
grove, I was for the most part assailed by three kinds of unskillful thoughts:
sensual thoughts, thoughts of ill will, and thoughts of doing harm. The thought
occurred to me: 'How amazing! How awesome! Even though it was through faith that
I went forth from home to the homeless life, still I am overpowered by these
three kinds of unskillful thoughts: sensual thoughts, thoughts of ill will, and
thoughts of doing harm.'"
"Meghiya, in one whose awareness-release is still immature, five qualities bring
it to maturity. Which five?
"There is the case where a monk has admirable friends, admirable companions,
admirable comrades. In one whose awareness-release is still immature, this is
the first quality that brings it to maturity.
"Furthermore, the monk is virtuous. He dwells restrained in accordance with the
Patimokkha, consummate in his behavior and sphere of activity. He trains
himself, having undertaken the training rules, seeing danger in the slightest
faults. In one whose awareness-release is still immature, this is the second
quality that brings it to maturity.
"Furthermore, he gets to hear at will, easily and without difficulty, talk that
is truly sobering and conducive to the opening of awareness, i.e., talk on
modesty, on contentment, on seclusion, on non-entanglement, on arousing
persistence, on virtue, on concentration, on discernment, on release, and on the
knowledge and vision of release. In one whose awareness-release is still
immature, this is the third quality that brings it to maturity.
"Furthermore, he keeps his persistence aroused for abandoning unskillful
[mental] qualities and for taking on skillful qualities. He is steadfast, solid
in his effort, not shirking his duties with regard to skillful qualities. In one
whose awareness-release is still immature, this is the fourth quality that
brings it to maturity.
"Furthermore, he is discerning, endowed with the discernment of arising and
passing away — noble, penetrating, leading to the right ending of stress. In one
whose awareness-release is still immature, this is the fifth quality that brings
it to maturity.
"Meghiya, when a monk has admirable friends, admirable companions, admirable
comrades, it is to be expected that he will be virtuous, will dwell restrained
in accordance with the Patimokkha, consummate in his behavior and sphere of
activity, and will train himself, having undertaken the training rules, seeing
danger in the slightest faults.
"When a monk has admirable friends, admirable companions, admirable comrades, it
is to be expected that he will get to hear at will, easily and without
difficulty, talk that is truly sobering and conducive to the opening of
awareness, i.e., talk on modesty, on contentment, on seclusion, on
non-entanglement, on arousing persistence, on virtue, on concentration, on
discernment, on release, and on the knowledge and vision of release.
"When a monk has admirable friends, admirable companions, admirable comrades, it
is to be expected that he will keep his persistence aroused for abandoning
unskillful qualities, and for taking on skillful qualities — steadfast, solid in
his effort, not shirking his duties with regard to skillful qualities.
"When a monk has admirable friends, admirable companions, admirable comrades, it
is to be expected that he will be discerning, endowed with discernment of
arising and passing away — noble, penetrating, leading to the right ending of
stress.
"And furthermore, when the monk is established in these five qualities, there
are four additional qualities he should develop: He should develop
[contemplation of] the unattractive so as to abandon lust. He should develop
good will so as to abandon ill will. He should develop mindfulness of in-and-out
breathing so as to cut off distractive thinking. He should develop the
perception of inconstancy so as to uproot the conceit, 'I am.' For a monk
perceiving inconstancy, the perception of not-self is made firm. One perceiving
not-self attains the uprooting of the conceit, 'I am' — Unbinding in the here
and now."
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Little thoughts, subtle thoughts,
when followed, stir up the heart.
Not comprehending the thoughts of the heart,
one runs here & there,
the mind out of control.
But comprehending the thoughts of the heart,
one who is ardent, mindful,
restrains them.
When, followed, they stir up the heart,
one who is awakened
lets them go without trace.

2. Thus have I heard. On a certain occasion the Blessed One dwelt at
Kusinara, in the Upavattana, the Sâl forest of the Mallas.
Now at that time there lived, not far from the Blessed One, a great number of
Bhikkhus in huts set up in the forest.
They were puffed up, proud, fickle, garrulous, loose in p. 52 their talk,
thoughtless, without knowledge, unrestrained, scatter-brained and sensuous.
And the Blessed One beheld these Bhikkhus living in huts set up in the
forest, puffed up, fickle, garrulous, loose in their talk, thoughtless, without
knowledge, unrestrained, scatter-brained and sensuous.
And the Blessed One, in this connection, on that occasion, breathed forth
this solemn utterance:--
"He who keeps not watch over his body,
Who is under the spell of false doctrines,
Who succumbs to sloth and torpor,
Such a one passes into the power of the Tempter.
But he who keeps watch over his mind,
Whose sphere is right thoughts,
Who sets ever before him right doctrine,
Who knows the 'rise and set' of things,
Who overcomes sloth and torpor,
That Bhikkhu escapes from all states of punishment."

Ud 4.3
Gopala Sutta
The Cowherd

I have heard that on one occasion the Blessed One was wandering among the
Kosalans with a large community of monks. Then he came down from the road, went
to a certain tree, and on arrival sat down on a seat made ready. A certain
cowherd then went to the Blessed One and, on arrival, having bowed down to him,
sat to one side. As he was sitting there, the Blessed One, instructed, urged,
roused, & encouraged him with a talk on Dhamma. The cowherd — instructed, urged,
roused, & encouraged by the Blessed One's talk on Dhamma — said to him: "Lord,
may the Blessed One, together with the community of monks, acquiesce to my offer
of tomorrow's meal."
The Blessed One acquiesced with silence.
Then the cowherd, understanding the Blessed One's acquiescence, got up from his
seat, bowed down to the Blessed One, circumambulated him, and left.
Then, after the night had passed, the cowherd — having prepared in his own home
a great deal of thick milk-rice porridge & fresh ghee — announced the time of
the meal to the Blessed One: "It is time, lord. The meal is ready."
So the Blessed One early in the morning put on his robes and, carrying his bowl
and outer robe, went together with the community of monks to the cowherd's home.
On arrival, he sat down on a seat made ready. The cowherd, with his own hand,
served & satisfied the community of monks headed by the Blessed One with thick
milk-rice porridge & fresh ghee. Then, when the Blessed One had eaten and had
removed his hand from his bowl, the cowherd took a lower seat and sat to one
side. As he was sitting there, the Blessed One, instructed, urged, roused, &
encouraged him with a talk on Dhamma, then got up from his seat & left.
Now, not long after the Blessed One's departure, the cowherd was killed by a
certain man between the boundaries of two villages. A large number of monks then
went to the Blessed One and, on arrival, having bowed down to him, sat to one
side. As they were sitting there, they told him: "The cowherd who today served &
satisfied the community of monks headed by the Blessed One with thick milk-rice
porridge & fresh ghee, has been killed, it is said, by a certain man between the
boundaries of two villages."
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Whatever an enemy
might do to an enemy,
or a foe
to a foe,
the ill-directed mind
can do to you
even worse.1

Note
1. This verse also appears at Dhp 42.

Ud 4.4
Junha Sutta
Moonlit

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 Ven. Sariputta and Ven.
Maha Moggallana were staying in Pigeon Cave. Then, on a moonlit night, Ven.
Sariputta — his head newly shaven — was sitting in the open air, having attained
a certain level of concentration.
It so happened that two yakkhas who were companions were flying from north to
south on some business or other. They saw Ven. Sariputta — his head newly shaven
— sitting in the open air. Seeing him, the first yakkha said to the second, "I'm
inspired to give this contemplative a blow on the head."
When this was said, the second yakkha said to the first, "Enough of that, my
good friend. Don't lay a hand on the contemplative. He's an outstanding
contemplative, of great power and great might."
A second time, the first yakkha said to the second, "I'm inspired to give this
contemplative a blow on the head."
A second time, the second yakkha said to the first, "Enough of that, my good
friend. Don't lay a hand on the contemplative. He's an outstanding
contemplative, of great power and great might."
A third time, the first yakkha said to the second, "I'm inspired to give this
contemplative a blow on the head."
A third time, the second yakkha said to the first, "Enough of that, my good
friend. Don't lay a hand on the contemplative. He's an outstanding
contemplative, of great power and great might."
Then the first yakkha, ignoring the second yakkha, gave Ven. Sariputta a blow on
the head. And with that blow he might have knocked over an elephant seven or
eight cubits tall, or split a rocky crag. But right there the yakkha — yelling,
"I'm burning!" — fell into the Great Hell.
Now, Ven. Moggallana — with his divine eye, pure and surpassing the human — saw
the yakkha give Ven. Sariputta a blow on the head. Seeing this, he went to Ven.
Sariputta and, on arrival, said to him, "I hope you are well, friend Sariputta.
I hope you are comfortable. I hope you are feeling no pain."
"I am well, friend Moggallana. I am comfortable. But I do have a slight
headache."
"How amazing, friend Sariputta! How awesome! How great your power and might!
Just now a yakkha gave you a blow on the head. So great was that blow that he
might have knocked over an elephant seven or eight cubits tall, or split a rocky
crag. But all you say is this: 'I am well, friend Moggallana. I am comfortable.
But I do have a slight headache'!"
"How amazing, friend Moggallana! How awesome! How great your power and might!
Where you saw a yakkha just now, I didn't even see a dust devil!"
The Blessed One — with his divine ear, pure and surpassing the human — heard
those two great beings speak in praise of one another in this way. Then, on
realizing the significance of that, the Blessed One on that occasion exclaimed:
Whose mind is like rock,
steady,
unmoved,
dispassionate for things that spark passion,
unangered by things that spark anger:
When one's mind is developed like this,
from where can there come
suffering & stress?

Ud 4.5
Naga Sutta
The Bull Elephant

Thus have I heard. At one time the Lord was staying near Kosambi at the Ghosita
monastery. At that time the Lord was living hemmed in by bhikkhus and
bhikkhunis, by male and female lay followers, by kings and royal ministers, by
sectarian teachers and their disciples, and he lived in discomfort and not at
ease. Then the Lord thought: "At present I am living hemmed in by bhikkhus and
bhikkhunis... by sectarian teachers and their disciples, and I live in
discomfort and not at ease. Suppose I were to live alone, secluded from the
crowd?"
Then the Lord, having put on his robe in the forenoon and taken his bowl and
outer cloak, entered Kosambi for almsfood. Having walked for almsfood in Kosambi
and returned after the meal, he set his lodging in order by himself, took his
bowl and cloak, and without informing his attendant or taking leave of the Order
of bhikkhus, he set off alone, without a companion, for Parileyyaka. Walking on
tour by stages, he arrived at Parileyyaka and stayed near Parileyyaka in a
protected forest at the foot of an auspicious sal-tree.
Now a certain bull elephant was living hemmed in by elephants and she-elephants,
by elephant calves and sucklings; he ate grass with the tips pulled off and they
ate the branches he had broken down. He drank muddied water and on going down
and coming out of the water he was jostled by she-elephants; and he lived in
discomfort and not at ease. Then that bull elephant thought: "At present I am
living hemmed in by elephants and she-elephants, by elephant calves and
sucklings; I eat grass with the tips pulled off and they eat the branches which
I break down. I drink muddied water and on going down and coming out of the
water I am jostled by she-elephants; and I live in discomfort and not at ease.
Suppose I were to live alone, secluded from the crowd?"
So that bull elephant left the herd and went to Parileyyaka, to the protected
forest, and approached the Lord at the foot of the auspicious sal-tree. On
reaching the place where the Lord was staying that bull elephant kept the place
free of grass and brought water with his trunk for the Lord's use.
Then, while the Lord was in solitude and seclusion, this thought arose in his
mind: "Formerly I was living hemmed in by bhikkhus and bhikkhunis... and I was
living in discomfort and not at ease. But now I live not hemmed in by bhikkhus
and bhikkhunis... in comfort and at ease." And also this thought arose in that
bull elephant's mind: "Formerly I was living hemmed in by elephants and
she-elephants... and I was living in discomfort and not at ease, but now I live
not hemmed in by elephants and she-elephants... I eat unbroken grass and
(others) do not eat the branches which I break down. I drink clear water and on
going down and coming out of the water I am not jostled by she-elephants, and I
live in comfort and at ease."
Then the Lord, on observing his own solitude, understood with his mind the
thought in the mind of that bull elephant, and uttered on that occasion this
inspired utterance:
This unites mind with mind,
The perfected one and the bull elephant
With tusks as long as chariot-poles:
That each delights in being alone in the forest.

Ud 4.6
Pindola Sutta
About Pindola


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. Pindola
Bharadvaja was sitting not far from the Blessed One, his legs crossed, his body
held erect — a forest dweller, an alms-goer, a rag-robe wearer, an owner of only
one set of three robes, modest, content, solitary, unentangled, his persistence
aroused, an advocate of the ascetic practices, devoted to the heightened mind.
The Blessed One saw Ven. Pindola Bharadvaja sitting not far away, his legs
crossed, his body held erect — a forest dweller, an alms-goer, a rag-robe
wearer, an owner of only one set of three robes, modest, content, solitary,
unentangled, his persistence aroused, an advocate of the ascetic practices,
devoted to the heightened mind.
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Not reviling, not injuring,
restraint in line with the Patimokkha,
moderation in food,
dwelling in seclusion,
devotion to the heightened mind:
this is the teaching
of the Awakened Ones.

Ud 4.7
Sariputta Sutta
About Sariputta

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. Sariputta was
sitting not far from the Blessed One — his legs crossed, his body held erect —
modest, content, solitary, unentangled, his persistence aroused, devoted to the
heightened mind. The Blessed One saw Ven. Sariputta sitting not far away — his
legs crossed, his body held erect — modest, content, solitary, unentangled, his
persistence aroused, devoted to the heightened mind.
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Exalted in mind & heedful,
the sage trained in sagacity's ways:
He has no sorrows, one who is Such,
calmed & ever mindful.

8. Thus have I heard. On a certain occasion the Blessed One dwelt at
Savatthi, in the Jetavana, the garden of Anâthapindika.
Now at that time the Blessed One was held in reverence, honoured, respected
and esteemed, and was a recipient of the requisites of a monk of the Order, such
as robes, alms, pallet, and medicines in case of sickness. The Brethren were
also held in reverence, honoured, respected and esteemed and were recipients of
the requisites of a monk, such as, robes, alms, pallet and medicines in case of
sickness.
The wandering monks of the heretical sects were not held in reverence, etc.
[as above. Transl.] and were not recipients of the requisites, [as above.
Transl.]. And these wandering monks of the heretical sects could not endure the
honour extended to the Blessed One and the Brethren, and they went to where the
wandering nun Sundari was and drawing near they said to the wandering nun
Sundari: "Is it in your power, Sister, to do something for your relatives?"
What am I to do, Sirs, what is it in my power to do? I am ready to sacrifice
my life for my relatives."
"Then go at once, Sister, to the Jetavana."
p. 61
"Be it so, Sirs," said Sundari the wandering nun in assent to these wandering
monks of the heretical sects, and she went at once to the Jetavana.
And since these wandering monks of the heretical party knew that many people
living in the Jetavana1 would have an opportunity of seeing the sudden arrival
there of Sundari, the wandering nun, (they went there themselves) and (secretly)
depriving her of life, threw her into a ruined well in the Jetavana. And they
went to where the King Posenadi Kosala was, and drawing near they said to the
King Posenadi Kosala; "great King, the wandering nun Sundari has disappeared."
"Where then do you suspect she is?"
"In the Jetavana, great King."
"Then search the Jetavana."
And those wandering monks of the heretical party searched in the Jetavana,
and taking (the body) out of the ruined well into which it had been thrown, they
placed it on a litter and brought it into Savatthi by the carriage road, and
when they reached the place where the four roads meet, they caused a murmur
amongst the people, by calling out: "Behold, Sirs, the work of the Sakya sons,
shameless are these Sakya sons, impious, wicked, liars and depraved! They
profess to be religious, pious, holy, truth speaking, virtuous and good men!
There is nothing of the Samana in them, there is nothing of the Brahmana in
them. There is no meaning in their Samana-ship, there is no meaning in their
Brahmana-ship. Where is their Samana-ship, where is their Brahmana-ship? For how
would a man who fulfils the duty of a man, deprive a woman of her life?" And the
p. 62 people of Savatthi, whenever they saw the Bhikkhus, reviled, abused,
annoyed and worried them by using harsh and improper language, calling out:
"Shameless are the Sakya sons, impious, wicked, liars and depraved!"
And a great number of Bhikkhus, having robed themselves in the forenoon, and
taking their alms-bowls and tunics entered Savatthi for alms. And when they had
gone their rounds in Savatthi and returned from receiving alms and finished
their meal, they went to where the Blessed One was, and drawing near they
saluted the Blessed One and sat down apart; and while thus sitting these
Bhikkhus said to the Blessed One: "Whenever the people of Savatthi see the
Bhikkhus, they revile, abuse, annoy and worry the Bhikkhus, by using harsh
language and calling out; "Shameless are these Sakya sons, etc. [as above.
Transl.].
"This uproar, O Bhikkhus, will not last long, it will last for seven days and
at the end of the seventh day, it will subside. Therefore, O Bhikkhus, reprove
those men of Savatthi, who, when they see you, revile, abuse etc. [as above.
Transl.], with these verses:
"The liar goes to hell, also he who having done an action, says 'I have
not done it';
Hereafter there will be no distinction between them,
In another existence they will be men of base conduct."


And these Bhikkhus having learnt by heart these verses in the presence of the
Blessed One, reproved the men of Savatthi who reviled them with the above verses
[abbreviation. Transl.].
And the people said to themselves: "These Samanas, p. 63 these Sakya sons are
unreasonable, we will have no more to do with these Sakya sons."
Thus the uproar did not last long, for seven days only did it last, and at
the end of the seventh day it subsided.
And a number of Bhikkhus went to where the Blessed One was and drawing near,
they saluted the Blessed One and sat down apart, and while thus sitting, they
said to the Blessed One: "It is strange, Sire, it is marvellous, Sire! How well
spoken were those words of the Blessed One: 'This uproar will not last long, for
seven days will it last, at the end of the seventh day it will subside'. The
uproar, Sire, has ceased."
And the Blessed One, in this connection, on that occasion, breathed forth
this solemn utterance:--
"The unrestrained pierce others with their words,
As one elephant pierces another elephant in battle.
When the Bhikkhu, of uncorrupted heart,
Hears the utterance of harsh words,
He bears them with resignation."

Ud 4.9
Upasena Vangataputta Sutta
About Upasena Vangataputta

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, when Ven. Upasena
Vangantaputta was alone in seclusion, this line of thinking arose in his
awareness: "What a gain, what a true gain it is for me that my teacher is the
Blessed One, worthy and fully self-awakened; that I have gone forth from home to
the homeless life in a well-taught Dhamma and discipline; that my companions in
the holy life are virtuous and endowed with admirable qualities; that I have
achieved culmination in terms of the precepts; that my mind is unified and
well-concentrated; that I am an arahant, with effluents ended; that I have great
power and great might. Fortunate has been my life; fortunate will be my death."
Then the Blessed One, comprehending with his awareness the line of thinking that
had arisen in Ven. Upasena Vangantaputta's awareness, on that occasion
exclaimed:
He feels no regret at what life has been,
he feels no sorrow at death,
if — a wise one — he has seen that state.
He feels no sorrow
in the midst of sorrow.

For one who has destroyed
craving for becoming —
the monk of peaceful mind —
birth & the wandering on
are totally ended.
There is no further becoming.

Ud 4.10
Sariputta Sutta
About Sariputta (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 Ven. Sariputta was
sitting not far from the Blessed One — his legs crossed, his body held erect —
reflecting on the peace within himself. The Blessed One saw Ven. Sariputta
sitting not far away — his legs crossed, his body held erect — reflecting on the
peace within himself
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
For the monk whose mind is
peaceful, at peace,
whose cord to becoming is cut,
birth & the wandering on
are totally ended.
Freed is he
from Mara's bonds.