Khuddaka Nikaya - Udana III Nanda Vagga

Khuddaka Nikaya - Udana III Nanda Vagga

Copyright © 1994 Thanissaro Bhikkhu.
Access to Insight edition © 1994
For free distribution. This work may be republished, reformatted,
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Ud 3.1
Kamma Sutta
Action

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 a certain monk was
sitting not far from the Blessed One, his legs crossed, his body held erect,
enduring sharp, piercing, racking pains that were the result of old kamma —
mindful, alert, without suffering. The Blessed One saw him sitting not far away,
his legs crossed, his body held erect, enduring sharp, piercing, racking pains
that were the result of old kamma — mindful, alert, without suffering.
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
For the monk who has left
all kamma
behind,
shaking off the dust of the past,
steady, without longing,
Such:1
there's no point in telling
anyone else.

Ud 3.2
Nanda Sutta
About Nanda

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. Nanda — the
Blessed One's brother, son of his maternal aunt — told a large number of monks,
"I don't enjoy leading the holy life, my friends. I can't endure the holy life.
Giving up the training, I will return to the common life."
Then a certain monk went to the Blessed One and, on arrival, having bowed down
to him, sat to one side. As he was sitting there, he told the Blessed One:
"Lord, Ven. Nanda — the Blessed One's brother, son of his maternal aunt — has
told a large number of monks, 'I don't enjoy leading the holy life, my friends.
I can't endure the holy life. Giving up the training, I will return to the
common life.'"
Then the Blessed One told a certain monk, "Come, monk. In my name, call Nanda,
saying, 'The Teacher calls you, my friend.'"
"As you say, lord," the monk answered and, having gone to Ven. Nanda, on arrival
he said, "The Teacher calls you, my friend."
"As you say, my friend," Ven. Nanda replied. Then he 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 said to him, "Is it true, Nanda, that you have told a
large number of monks, 'I don't enjoy leading the holy life, my friends. I can't
endure the holy life. Giving up the training, I will return to the common
life.'?"
"Yes, lord."
"But why, Nanda, don't you enjoy leading the holy life?"
"Lord, as I was leaving home, a Sakyan girl — the envy of the countryside —
glanced up at me, with her hair half-combed, and said, 'Hurry back, master.'
Recollecting that, I don't enjoy leading the holy life. I can't endure the holy
life. Giving up the training, I will return to the common life."
Then, taking Ven. Nanda by the arm — as a strong man might flex his extended arm
or extend his flexed arm — the Blessed One disappeared from Jeta's Grove and
reappeared among the devas of the Tavatimsa Heaven. Now at that time about 500
dove-footed nymphs had come to wait upon Sakka, the ruler of the devas. And the
Blessed One said to Ven. Nanda, "Nanda, do you see those 500 dove-footed
nymphs?"
"Yes, lord."
"What do you think, Nanda: Which is lovelier, better looking, more charming —
the Sakyan girl, the envy of the countryside, or these 500 dove-footed nymphs?"
"Lord, compared to these 500 dove-footed nymphs, the Sakyan girl, the envy of
the countryside, is like a cauterized monkey with its ears and nose cut off. She
doesn't count. She's not even a small fraction. There's no comparison. The 500
dove-footed nymphs are lovelier, better looking, more charming."
"Then take joy, Nanda. Take joy! I am your guarantee for getting 500 dove-footed
nymphs."
"If the Blessed One is my guarantee for getting 500 dove-footed nymphs, I will
enjoy leading the holy life under the Blessed One."
Then, taking Ven. Nanda by the arm — as a strong man might flex his extended arm
or extend his flexed arm — the Blessed One disappeared from among the devas of
the Tavatimsa Heaven and reappeared in Jeta's Grove. The monks heard, "They say
that Ven. Nanda — the Blessed One's brother, son of his maternal aunt — is
leading the holy life for the sake of nymphs. They say that the Blessed One is
his guarantee for getting 500 dove-footed nymphs."
Then the monks who were friends of Ven. Nanda went around addressing him as they
would a hired hand and a dealer: "Our friend Nanda, they say, is a hired hand.
Our friend Nanda, they say, is a dealer. He's leading the holy life for the sake
of nymphs. The Blessed One is his guarantee for getting 500 dove-footed nymphs."
Then Ven. Nanda — humiliated, ashamed, and disgusted that the monks who were his
friends were addressing him as they would a hired hand and a dealer — went to
dwell alone, secluded, heedful, ardent, and resolute. He in no long time entered
and remained in the supreme goal of the holy life for which clansmen rightly go
forth from home into homelessness, knowing and realizing it for himself in the
here and now. He knew: "Birth is ended, the holy life fulfilled, the task done.
There is nothing further for the sake of this world." And thus Ven. Nanda became
another one of the arahants.
Then a certain devata, in the far extreme of the night, her extreme radiance
lighting up the entirety of Jeta's Grove, approached the Blessed One. On
arrival, having bowed down to him, she stood to one side. As she was standing
there, she said to the Blessed One: "Lord, Ven. Nanda — the Blessed One's
brother, son of his maternal aunt — through the ending of the effluents, has
entered and remains in the effluent-free awareness-release and
discernment-release, knowing and realizing it for himself in the here and now."
And within the Blessed One, the knowledge arose: "Nanda, through the ending of
the effluents, has entered and remains in the effluent-free awareness-release
and discernment-release, knowing and realizing it for himself in the here and
now."
Then, when the night had passed, Ven. Nanda 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: "Lord, about the Blessed One's being my guarantee for
getting 500 dove-footed nymphs, I hereby release the Blessed One from that
promise."
"Nanda, having comprehended your awareness with my own awareness, I realized
that 'Nanda, through the ending of the effluents, has entered and remains in the
effluent-free awareness-release and discernment-release, knowing and realizing
it for himself in the here and now.' And a devata informed me that 'Ven. Nanda,
through the ending of the effluents, has entered and remains in the
effluent-free awareness-release and discernment-release, knowing and realizing
it for himself in the here and now.' When your mind, through lack of clinging,
was released from the effluents, I was thereby released from that promise."
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
One who has
crossed over the mire,
crushed the thorn of sensuality,
reached the ending of delusion,
is a monk undisturbed
by bliss & pain.

Ud 3.3
Yasoja Sutta
About Yasoja

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 approximately 500
monks, headed by Ven. Yasoja, had arrived in Savatthi to see the Blessed One. As
these visiting monks were exchanging greetings with the resident monks, setting
their lodgings in order, and putting away their robes & bowls, they made a loud
racket, a great racket. Then the Blessed One said to Ven. Ananda, "Ananda, what
is that loud racket, that great racket, like fishermen with a catch of fish?"
"Lord, those are approximately 500 monks, headed by Ven. Yasoja, who have
arrived in Savatthi to see the Blessed One. As these visiting monks are
exchanging greetings with the resident monks, setting their lodgings in order,
and putting away their robes & bowls, they are making a loud racket, a great
racket."
"In that case, Ananda, tell those monks in my name, 'The Teacher calls you,
friends.'"
Responding, "As you say, lord," Ven. Ananda went to the monks and said, "The
Teacher calls you, friends."
"As you say, friend," the monks responded to Ven. Ananda and then went to the
Blessed One. On arrival they bowed down to him and sat to one side. As they were
sitting there, the Blessed One said to them, "Monks, why were you making that
loud racket, that great racket, like fishermen with a catch of fish?"
When this was said, Ven. Yasoja said to the Blessed One, "Lord, these 500 monks
have arrived in Savatthi to see the Blessed One. As they were exchanging
greetings with the resident monks, setting their lodgings in order, and putting
away their robes & bowls, they made a loud racket, a great racket."
"Go away, monks. I dismiss you. You are not to stay in my vicinity."
Responding, "As you say, lord," the monks got up from their seats, bowed down to
the Blessed One, circumambulated him — keeping him to their right — and left.
Putting their lodgings in order and taking their robes & bowls, they went
wandering among the Vajjians. After wandering by stages among the Vajjians, they
came to the River Vaggamuda. There on the banks of the River Vaggamuda they made
leaf-huts and entered the Rains Retreat.
Then Ven. Yasoja addressed the monks as they entered the Rains Retreat:
"Friends, the Blessed One dismissed us, wishing for our benefit, seeking our
well-being, being sympathetic, and acting out of sympathy. Let's live in such a
way that the Blessed One will be gratified by our way of living."
"As you say, friend," the monks responded to Ven. Yasoja. And so, living
secluded, ardent, & resolute, every one of them realized the Three Knowledges
[remembrance of past lives, knowledge of the arising & passing away of living
beings, and knowledge of the ending of mental fermentations] in the course of
that very Rains Retreat.
Then the Blessed One, having stayed as long as he liked in Savatthi, went
wandering in the direction of Vesali. After wandering by stages, he arrived in
Vesali and stayed there in the Peaked Roof Pavilion in the Great Wood. Then,
encompassing with his awareness the awareness of the monks staying on the banks
of the River Vaggamuda, he said to Ven. Ananda, "This direction seems bright to
me, Ananda. This direction seems dazzling to me. It's not at all repugnant for
me to go & pay attention to where the monks on the banks of the River Vaggamuda
are staying. Send a messenger into their presence to say, 'The Teacher calls
you, friends. The Teacher wants to see you.'"
Responding, "As you say, lord," Ven. Ananda went to a certain monk and said,
"Come now, friend. Go to the monks on the banks of the River Vaggamuda and say
to them, 'The Teacher calls you, friends. The Teacher wants to see you.'"
"As you say, friend," the monk responded to Ven. Ananda. Then — just as a strong
man might extend his flexed arm or flex his extended arm — he disappeared from
the Peaked Roof Pavilion in the Great Wood and appeared in front of the monks on
the bank of the River Vaggamuda. Then he said to them, "The Teacher calls you,
friends. The Teacher wants to see you."
"As you say, friend," the monks responded to him. Putting their lodgings in
order and taking their robes & bowls, they disappeared from the bank of the
River Vaggamuda — just as a strong man might extend his flexed arm or flex his
extended arm — and appeared in the presence of the Blessed One in the Peaked
Roof Pavilion in the Great Wood.
Now, at that time the Blessed One was sitting in imperturbable concentration
[either in the fourth jhana, the dimension of the infinitude of space or the
dimension of the infinitude of consciousness]. The thought occurred to the
monks, "Now, in what mental dwelling is the Blessed One now residing?" Then they
realized, "He is residing in the imperturbable dwelling." So they all sat in
imperturbable concentration.
Then Ven. Ananda — when the night was far advanced, at the end of the first
watch — arose from his seat, arranged his robe over one shoulder, stood facing
the Blessed One with his hands placed palm-to-palm over his heart, and said to
him: "The night, lord, is far advanced. The first watch has ended. The visiting
monks have been sitting here a long time. May the Blessed One greet them." When
this was said, the Blessed One remained silent.
Then a second time, when the night was far advanced, at the end of the second
watch, Ven. Ananda arose from his seat, arranged his robe over one shoulder,
stood facing the Blessed One with his hands placed palm-to-palm over his heart,
and said to him: "The night, lord, is far advanced. The second watch has ended.
The visiting monks have been sitting here a long time. May the Blessed One greet
them." When this was said, the Blessed One remained silent.
Then a third time, when the night was far advanced, at the end of the third
watch, as dawn was approaching and the face of the night was beaming, Ven.
Ananda arose from his seat, arranged his robe over one shoulder, stood facing
the Blessed One with his hands placed palm-to-palm over his heart, and said to
him: "The night, lord, is far advanced. The third watch has ended. Dawn is
approaching and the face of the night is beaming. The visiting monks have been
sitting here a long time. May the Blessed One greet them."
Then the Blessed One, emerging from his imperturbable concentration, said to
Ven. Ananda, "Ananda, if you had known, you would not have spoken like that. I,
along with all 500 of these monks, have been sitting in imperturbable
concentration."
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
In whom they're defeated —
the thorn of sensuality,
insult,
assault,
& imprisonment:
like a mountain, he stands unperturbed,
undisturbed by pleasures or pains
: a monk

Ud 3.4
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,
having mindfulness established to the fore. The Blessed One saw Ven. Sariputta
sitting not far away, his legs crossed, his body held erect, having mindfulness
established to the fore.
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Just as a mountain of rock,
is unwavering, well-settled,
so the monk whose delusion is ended,
like a mountain, is undisturbed.

Ud 3.5
Kolita Sutta
About Kolita (Maha Moggallana)

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. Maha Moggallana
was sitting not far from the Blessed One, his legs crossed, his body held erect,
having mindfulness immersed in the body well established within. The Blessed One
saw Ven. Maha Moggallana sitting not far away, his legs crossed, his body held
erect, having mindfulness immersed in the body well established within.
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
With mindfulness immersed in the body
well established, restrained
with regard to the six media of contact —
always centered, the monk
can know Unbinding1 for himself.

Notes
1. Nibbaana.

6. Thus have I heard. On a certain occasion the Blessed One dwelt at
Râjagaha, in the Bambu Grove, in Kalandikanivapa.
p. 38
Now at that time the venerable Pilindavaccha was in the habit of reviling the
Bhikkhus and calling them outcasts (Vasalas).
And a number of Bhikkhus went to where the Blessed One was, and drawing near,
they saluted the Blessed One and sat down respectfully apart, and while thus
sitting they said to the Blessed One; "Sire, the venerable Pilindavaccha is in
the habit of reviling the Bhikkhus and calling them outcasts (Vasalas)."
And the Blessed One called one of the Bhikkhus to him and said: "Go, thou
Bhikkhu, and in my name summon hither the Bhikkhu Pilindavaccha and say
"Brother, the Master sends for you."
"So be it, Sire;" said that Bhikkhu in assent to the Blessed One and he went
to where the venerable Pilindavaccha was, and drawing near, he said to
Pilindavaccha; "The Master, brother, sends for you."
"So be it, brother;" said the venerable Pilindavaccha in assent to that
Bhikkhu and he went to where the Blessed One was and drawing near, he saluted
the Blessed One and sat down respectfully apart, and the Blessed One said to him
as he sat there; "Is it true, Vaccha, what I hear, that you are in the habit of
calling the Bhikkhus outcasts (Vasalas)?"
"Even so, Lord."
And the Blessed One calling to mind the former existence of Pilindavaccha
said to the Bikkhus; "Molest not, O Bhikkhus, the Bhikkhu Vaccha. There is no
guilt to be found in Vaccha, O Bhikkhus, in that he addresses the Bhikkhus as
outcasts. In five hundred previous existences the Bhikkhu Vaccha was born, as
one of low caste, p. 39 in a Brahmin family. He contracted this habit of abuse
long ago. Hence it is the custom of this Vaccha to call the Bhikkhus outcasts."
And the Blessed One, in this connection, on that occasion, breathed forth
this solemn utterance:--
"From whom no deceit or pride proceeds,
In whom avarice is annihilated,
Who has got rid of the notion 'this is mine',
Who is passionless and has put away wrath,
Who is freed from all cares,
That Bhikkhu is a Brahmana and a Samana."

Ud 3.7
Kassapa Sutta
Kassapa

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. Maha Kassapa was
staying at the Pipphali Cave, sitting for seven days in a single position,
having attained a certain level of concentration. Then, with the passage of
seven days, he emerged from that concentration. On emerging from it, the thought
occurred to him: "What if I were to go into Rajagaha for alms?"
Now at that time 500 devatas were eager for the chance to give alms to Ven. Maha
Kassapa. But Ven. Maha Kassapa, turning down those 500 devatas, early in the
morning put on his robes and, carrying his bowl and outer robe, went into
Rajagaha for alms.
Now at that time Sakka, the king of the devas, wanted to give alms to Ven. Maha
Kassapa. So, disguising himself as a weaver, he was working a loom, while
Sujata, an asura-maiden, filled the shuttle. Then, as Ven. Maha Kassapa was
going on an uninterrupted round for alms in Rajagaha, he arrived at Sakka's
home. Sakka saw him coming from afar and, on seeing him, came out of house to
meet him. Taking the bowl from his hand, he entered the house, took cooked rice
from the pot, filled the bowl, and gave it back to Ven. Maha Kassapa. And that
gift of alms included many kinds of curry, many kinds of sauces.
The thought occurred to Ven. Maha Kassapa, "Now, who is this being with such
supranormal power & might?" Then the thought occurred to him, "This is Sakka,
king of the devas, isn't it?" On realizing this, he said to Sakka, "Is this your
doing, Kosiya?1 Don't ever do anything like this again."
"We, too, need merit, Ven. Kassapa. We, too, have use for merit."
Then, bowing down to Ven. Maha Kassapa and circumambulating him three times,
Sakka rose up into the air and, while up in the sky, exclaimed three times:
"O the alms, the foremost alms, well-established in Kassapa!"
"O the alms, the foremost alms, well-established in Kassapa!"
"O the alms, the foremost alms, well-established in Kassapa!"
The Blessed One heard this with his divine hearing-property, surpassing that of
the human. On realizing the significance of that, he on that occasion exclaimed:
The monk going for alms,
supporting himself and no other:
The devas adore one who is Such,
calmed & ever mindful.

Note
1. Kosiya — "Owl" — is Sakka's clan name.

Ud 3.8
Pinda Sutta
Alms

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 a large number of
monks, after the meal, on returning from their alms round, had gathered at the
kareri-tree pavilion when this discussion arose: "Friends, an alms-collecting
monk,1 while going for alms, periodically sees agreeable sights via the eye. He
periodically hears agreeable sounds via the ear ... smells agreeable aromas via
the nose ... tastes agreeable flavors via the tongue ... touches agreeable
tactile sensations via the body. An alms-collecting monk, while going for alms,
is honored, respected, revered, venerated, and given homage.
"So, friends, let's become alms-collecting monks. Then we, too, while going for
alms, will periodically get to see agreeable sights via the eye ... to hear
agreeable sounds via the ear ... to smell agreeable aromas via the nose ... to
taste agreeable flavors via the tongue ... to touch agreeable tactile sensations
via the body. We, too, while going for alms, will be honored, respected,
revered, venerated, and given homage." And this discussion came to no
conclusion.
Then the Blessed One, emerging from his seclusion in the late afternoon, went to
the kareri-tree pavilion and, on arrival, sat down on a seat made ready. As he
was sitting there, he addressed the monks: "For what topic are you gathered
together here? And what was the discussion that came to no conclusion?"
"Just now, lord, after the meal, on returning from our alms round, we gathered
here at the kareri-tree pavilion when this discussion arose: [They repeat what
had been said.] "
"It isn't right, monks, that sons of good families, on having gone forth out of
faith from home to the homeless life, should talk on such a topic. When you have
gathered you have two duties: either Dhamma-talk or noble silence."2
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
The monk going for alms,
supporting himself and no other:
The devas adore one such as this —
if he's not relying
on fame & praise.



Notes
1. A monk who makes a steady practice of eating only the food received while
going for alms.
2. Noble silence = the levels of jhana beginning with the second.

9. 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 a number of Bhikkhus [as above. Transl.] and a dispute arose
thus; "Who, brothers, is proficient in the arts, who trains himself in the arts,
which is the greatest of the arts?"
Some said; "Skill in the management of elephants;" some said, "Skill in the
management of horses, of vehicles;" others said, "Skill in the manufacture of
bows, of sword hilts; skill in conveyancing, in mathematics, in estimates, in
engraving, in poetry, in casuistry, in agriculture."
Such was the subject of dispute that arose amongst these Bhikkhus.
And the Blessed One, arising at eventide from his solitary communings [as
above. Transl.], said; "what is the nature of the dispute that has arisen
amongst you?" [as above. Transl.].
This was the subject of discussion and dispute when the Blessed One arrived.
"It is not fitting, O Bhikkhus, [as above] etc. One of two causes should be
pursued, either righteous converse or a noble silence."
And the Blessed One, in this connection, on that occasion, breathed forth
this solemn utterance:--
"Verily he who is skilled not in the arts, who is desirous of good,
with senses stilled, wholly free,
p. 44 Who goes homeless, in whom the notion 'this is mine' is not,
Who is passion free,
That Bhikkhu having slain the Tempter, walks alone (independent of
skill in the arts)."

Ud 3.10
Loka Sutta
(Surveying) the World

I have heard that on one occasion, when the Blessed One was newly Awakened —
staying at Uruvela by the banks of the Nerañjara River in the shade of the Bodhi
tree, the tree of Awakening — he sat in the shade of the Bodhi tree for seven
days in one session, sensitive to the bliss of release. At the end of seven
days, after emerging from that concentration, he surveyed the world with the eye
of an Awakened One. As he did so, he saw living beings burning with the many
fevers and aflame with the many fires born of passion, aversion, and delusion.
Then, on realizing the significance of that, he on that occasion exclaimed:
This world is burning.
Afflicted by contact,
it calls disease a "self,"
for by whatever means it construes [anything],
that becomes otherwise from that.
Becoming otherwise,
the world is
held by becoming
afflicted by becoming
and yet delights
in that very becoming.
Where there's delight,
there is fear.
What one fears
is stressful.
This holy life is lived
for the abandoning of becoming.
"Whatever priests or contemplatives say that liberation from becoming is by
means of becoming, all of them are not released from becoming, I say.
"And whatever priests or contemplatives say that escape from becoming is by
means of non-becoming, all of them have not escaped from becoming, I say.
This stress comes into play
in dependence on all acquisitions.
With the ending of all clinging/sustenance,
there's no stress coming into play.
Look at this world:
Beings, afflicted with thick ignorance,
are unreleased
from delight in what has come to be.
All levels of becoming,
anywhere,
in any way,
are inconstant, stressful, subject to change.
Seeing this — as it has come to be —
with right discernment,
one abandons craving for becoming,
without delighting in non-becoming.
From the total ending of craving
comes fading & cessation without remainder:
Unbinding.
For the monk unbound,
through lack of clinging/sustenance,
there's no further becoming.
He has conquered Mara,
won the battle,
gone beyond all becomings —
Such.