Khuddaka Nikaya - Udana IV Meghiya Vagga
Copyright © 1994 Thanissaro Bhikkhu.
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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.
Showing posts with label Udana. Show all posts
Showing posts with label Udana. Show all posts
Friday, May 6, 2011
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,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
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.
Copyright © 1994 Thanissaro Bhikkhu.
Access to Insight edition © 1994
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
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.
Khuddaka Nikaya - Udana II Mucalinda Vagga
Khuddaka Nikaya - Udana II Mucalinda Vagga
Copyright © 1994 Thanissaro Bhikkhu.
Access to Insight edition © 1994
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Ud 2.1
Muccalinda Sutta
About Muccalinda
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
Muccalinda tree — he sat for seven days in one session, sensitive to the bliss
of release. Now at that time a great, out-of-season storm-cloud rose up, with
seven days of rainy weather, cold winds, and intense darkness. Then Muccalinda
the naga king, leaving his realm and encircling the Blessed One's body seven
times with his coils, stood with his great hood spread over the Blessed One,
thinking: "Don't let the Blessed One be disturbed by cold. Don't let the Blessed
One be disturbed by heat. Don't let the Blessed One be disturbed by the touch of
flies, mosquitoes, wind, sun, and creeping things." Then at the end of the seven
days the Blessed One emerged from that concentration. Muccalinda the naga king,
realizing that the sky had cleared and the storm clouds had left, and unraveled
his coils from the body of the Blessed One, changed his appearance and, assuming
the form of a youth, stood in front of the Blessed One with hands before his
heart in homage.
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Blissful is solitude for one who's content,
who has heard the Dhamma,
who sees.
Blissful is non-affliction with regard for the world,
restraint for living beings.
Blissful is dispassion with regard for the world,
the overcoming of sensuality.
But the subduing of the conceit "I am" —
That is truly
the ultimate bliss.
Ud 2.2
Raja Sutta
Kings
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
meeting hall when this discussion arose: "Friends, which of these two kings has
greater wealth, greater possessions, the greater treasury, the greater stock of
riding animals, the greater army, greater power, greater might: King Seniya
Bimbisara of Magadha or King Pasenadi of Kosala?" And this discussion came to no
conclusion.
Then the Blessed One, emerging from his seclusion in the late afternoon, went to
the meeting hall 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
at the meeting hall when this discussion arose: 'Friends, which of these two
kings has greater wealth, greater possessions, the greater treasury, the greater
stock of riding animals, the greater army, greater power, greater might: King
Seniya Bimbisara of Magadha or King Pasenadi of Kosala?' This was the discussion
that had come to no conclusion when the Blessed One arrived.
"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."
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Any sensual bliss in the world,
any heavenly bliss,
isn't worth one sixteenth-sixteenth
of the bliss of the ending of craving.
Ud 2.3
Danda Sutta
The Stick
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
boys on the road between Savatthi and Jeta's Grove were hitting a snake with a
stick. Then early in the morning the Blessed One, having put on his robes and
carrying his bowl and outer robe, went into Savatthi for alms. He saw the large
number of boys on the road between Savatthi and Jeta's Grove hitting the snake
with a stick.
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Whoever takes a stick
to beings desiring ease,
when he himself is looking for ease,
will meet with no ease after death.
Whoever doesn't take a stick
to beings desiring ease,
when he himself is looking for ease,
will meet with ease after death.
Ud 2.4
Sakkara Sutta
Veneration
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 was
worshipped, revered, honored, venerated, given homage — a recipient of robes,
almsfood, lodgings, and medical requisites for the sick. The community of monks
was also worshipped, revered, honored, venerated, given homage — a recipient of
robes, almsfood, lodgings, and medical requisites for the sick. But the
wanderers of other sects were not worshipped, revered, honored, venerated, or
given homage, nor were they recipients of robes, almsfood, lodgings, or medical
requisites for the sick. So the wanderers of other sects, unable to stand the
veneration given to the Blessed One and the community of monks, on seeing monks
in village or forest, would insult, revile, irritate, and harass them with
discourteous, abusive language.
Then a large number of monks 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 the Blessed One is worshipped, revered, honored,
venerated, given homage — a recipient of robes, almsfood, lodgings, and medical
requisites for the sick. The community of monks is also worshipped, revered,
honored, venerated, given homage — a recipient of robes, almsfood, lodgings, and
medical requisites for the sick. But the wanderers of other sects are not
worshipped, revered, honored, venerated, or given homage, nor are they
recipients of robes, almsfood, lodgings, or medical requisites for the sick. So
the wanderers of other sects, unable to stand the veneration given to the
Blessed One and the community of monks, on seeing monks in village or forest,
insult, revile, irritate, and harass them with discourteous, abusive language."
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
When in contact with pleasure or pain
in village or forest,
one should blame neither
oneself nor others.
Contacts make contact
dependent on a sense of acquisition.
Where there's no sense of acquisition,
contacts would make contact
with what?
Ud 2.5
Upasaka Sutta
The Lay Follower
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 lay follower
from Icchanangalaka had arrived in Savatthi on some business affairs. Having
settled his affairs in Savatthi, 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, "At long last you have managed to come here."
"For a long time I have wanted to come see the Blessed One, lord, but being
involved in one business affair after another, I have not been able to do so."
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
How blissful it is, for one who has nothing
who has mastered the Dhamma,
is learned.
See how they suffer, those who have something,
people bound in body
with people.
Ud 2.6
Gabbhini Sutta
The Pregnant Woman
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 young wife of a
certain wanderer was pregnant and on the verge of delivery. So she said to the
wanderer, "Go get some oil for my delivery."
When this was said, the wanderer said to her, "But where can I get any oil?"
A second time, she said to him, "Go get some oil for my delivery."
A second time, he said to her, "But where can I get any oil?"
A third time, she said to him, "Go get some oil for my delivery."
Now at that time at the storehouse of King Pasenadi Kosala they were giving
priests and contemplatives as much oil or ghee as they needed to drink, but not
to take away. So the thought occurred to the wanderer, "At present at the
storehouse of King Pasenadi Kosala they are giving priests and contemplatives as
much oil or ghee as they need to drink, but not to take away. Suppose, having
gone there, I were to drink as much oil as I need and, on returning home, were
to vomit it up to use at the delivery?"
So, having gone to the storehouse of King Pasenadi Kosala, he drink as much oil
as he needed but, on returning home, was unable to bring it up or pass it down.
So he rolled back and forth, suffering from pains that were piercing, racking,
and agonizing. Then early in the morning the Blessed One, having put on his
robes and carrying his bowl and outer robe, went into Savatthi for alms. He saw
the wanderer rolling back and forth, suffering from pains that were piercing,
racking, and agonizing,
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
How blissful it is, for one who has nothing.
Those who are expert
are people with nothing.
See how they suffer, those who have something,
people bound in mind
with people.
Ud 2.7
Ekaputta Sutta
The Only Son
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 dear and beloved
only son of a certain lay follower had died. So a large number of lay followers
— their clothes wet, their hair wet — went to the Blessed One in the middle of
the day and, on arrival, having bowed down to him, sat to one side. As they were
sitting there the Blessed One said to them: "Why have you come here — your
clothes wet, your hair wet — in the middle of the day?"
When this was said, the lay follower said to the Blessed One, "My dear and
beloved only son has died. This is why we have come here — our clothes wet, our
hair wet — in the middle of the day."
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Tied down by what's dear & alluring,
heavenly beings, most people,
worn out with misery,
fall under the sway of the King of Death.
But those who, day & night,
heedfully abandon what's dear,
dig up misery
by the root —
Death's bait
so hard
to overcome.
8. Thus have I heard. On a certain occasion the Blessed One dwelt at Kundi in
the Kunditthana Grove. Now at that time Suppavasa, the daughter (of the King) of
Koliya, had been in travail for seven days, after remaining childless for seven
years. She, stricken with acute, piercing, terrible pains, found consolation in
these three reflections;
"Surely, there is the Exalted One, the supreme Buddha who preaches the
Doctrine whereby such pains as these are left behind."
"Surely, there are the disciples of the Exalted One, who walk in
righteousness, who have entered the path where pains like these are left
behind."
"O happy, too happy Nirvana1, where pains like these will be no more!"
And Suppavasa, the daughter (of the King) of Koliya called her husband and
said; "Go, my Lord, to where the Exalted One tarries, and when you have drawn
near to him, in my name bow down your head in salutation at the feet of the
Exalted One, and ask if there is any slight ailment, if the Blessed One is free
from bodily suffering and in vigorous health, and speak thus; "Suppavasa, Sire,
the daughter (of the King) of Koliya, bows her head in salutation at the feet of
the Exalted One and asks if there is any slight ailment, if the Blessed One is
free from bodily suffering, in vigorous health and in the enjoyment of life."
p. 20
And say; "Suppavasa, Sire, the daughter (of the King) of Koliya was childless
for seven years and now has been in travail for seven days; she, stricken with
acute, [as above] pains, finds consolation in these three reflections;
[repetition as above. Transl.].
"Be it so;" said Koliyaputta, in assent to Suppavasa the daughter of Koliya,
and he went to where the Blessed One was and having saluted the Blessed One, he
stood respectfully on one side and while thus standing he said to the Blessed
One; "Suppavasa, Sire, the daughter of Koliya bows her head. . . . [repetition
as above. Transl.].
(And the Blessed One said); "Let it be well with Suppavasa, the daughter of
Koliya, let her bring forth in health a healthy son." (At the very moment the
Blessed One spoke these words, it was well with Suppavasa, the daughter of
Koliya and she brought forth in health a healthy son).
"So be it, Sire," said Koliyaputta praising the words of the Blessed One and
giving thanks. Then he arose from his seat and having saluted the Blessed One,
passing round with his right side to him, he returned to his own house. And
Koliyaputta saw that it was well with Suppavasa and that she had brought forth a
healthy son and when he beheld her, he thought to himself; "How marvellous, how
wonderful is the great strength and mighty power of the Perfect One, that at the
very moment the Blessed One spoke these words, it was well with Suppavasa, and
she brought forth in health a healthy son." And he was happy, gladdened and
overjoyed.
And Suppavasa cailed her husband and said; "Go, my Lord, to where the Blessed
One is and drawing near to him, p. 21 in my name bow your head in salutation at
the feet of the Blessed One and say thus; "Suppavasa, Sire, the daughter of
Koliya, was childless for seven years, and for seven days she was in travail: it
is now well with her, and she has brought forth in health a healthy son, she
invites the Brethren to take their meals with her for seven days. May it please
the Blessed One and the Brethren to take their meals with Suppavasa the daughter
of Koliya for seven days."
"Be it so," said Koliyaputta in assent to Suppavasa and he went to where the
Blessed One was and drawing near be saluted the Blessed One, and sat down
respectfully apart, and while thus sitting he said to the Blessed One;
"Suppavasa, Sire, the daughter of Koliya bows her head . . . [as above.
Transl.]. May it please the Blessed One and the Brethren to take their meals
with her for seven days."
Now at that time, the Brotherhood with the Buddha at their head had been
invited by a certain lay disciple to take their morrow's meal with him. And that
lay disciple was the servitor of the venerable Maha Moggallana. And the Blessed
One called the venerable Maha Moggallana to him and said; "Go thou, Moggalana,
to where that disciple is and drawing near to him, say; "Friend, Suppavasa, the
daughter of Koliya who was childless for seven years . . . . [repetition.
Transl.] has invited the Blessed One and the Brotherhood to take their meals
with her for seven days. Permit Suppavasa to provide these seven meals,
afterwards you servitor shall provide the meal."
"Be it so, Sire," said the venerable Maha Moggalana in assent to the Blessed
One and be went to where that lay disciple was and drawing near he said to him;
"Suppavasa, friend, . . . . [repetition. Transl.] has invited . . . . . . . p.
22 [repetition. Transl.] . . . . . afterwards, you shall provide the meal." "If
the lord Maha Moggalana will be my surety for three things, my property, my life
and my faith, then let Suppavasa the daughter of Koliya provide the seven meals,
and afterwards I will provide the meal."
"For two of these things, friend, I will be your surety, for your property
and your life, but you must be your own surety in respect of the faith."
If the Lord Maha Moggallana will be my surety for these two things, my
property and my life, then let Suppavasa provide the seven meals and afterwards
I will provide the meal.
Then the venerable Maha Moggalana, having persuaded the lay disciple, went to
where the Blessed One was and drawing near said to the Blessed One; "I have,
Sire, persuaded the lay disciple to allow Suppavasa to provide the seven meals
and afterwards he will provide the meal."
Then Suppavasa, the daughter of Koliya, for seven days with her own hands,
made ready sweet food, both hard and soft and served it to the Brotherhood and
the Buddha, as the principal guest. And she did homage to the child and to the
Blessed One and the Brotherhood.
And the venerable Sariputta said to the child; "I trust, child, that you are
at ease, that you have sufficient food to support life, that you do not suffer
in any respect."
How, reverend Sariputta, can I be at ease, how can I be doing well, since I
have been the cause of suffering to my mother for seven years?"
And Suppavasa said to herself; "My son is conversing with the 'Captain1 of
the Faith'." And she rejoiced exceedingly p. 24 and became enraptured and was
filled with joy. And the Blessed One said to Suppavasa, the daughter of Koliya;
"Suppavasa, would you have another son such as this one?"
"I would have, Blessed One, seven other sons such as this one."
And the Blessed One, in this connection, on that occasion, breathed forth
this solemn utterance:--
"Joylessness in the guise of joy, delight in the guise of misery,
Pain in the guise of happiness, take possession of the thoughtless".1
Ud 2.9
Visakha Sutta
To Visakha
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, Visakha,
Migara's mother, had some dealings with King Pasenadi Kosala that he did not
settle as she had wished. So in the middle of the day she went to the Blessed
One and, on arrival, having bowed down to him, sat to one side. As she was
sitting there the Blessed One said to her, "Well now, Visakha, where are you
coming from in the middle of the day?"
"Just now, lord, I had some dealings with King Pasenadi Kosala that he did not
settle as I had wished."
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
All subjection to others
is painful.
All independence
is bliss.
What is held in common
brings suffering,
for duties are hard
to overcome.
Ud 2.10
Bhaddiya Kaligodha Sutta
About Bhaddiya Kaligodha
I have heard that on one occasion the Blessed One was staying at Anupiya in the
Mango Orchard. Now at that time, Ven. Bhaddiya Kaligodha, on going to a forest,
to the foot of a tree, or to an empty dwelling, would repeatedly exclaim, "What
bliss! What bliss!" A large number of monks heard Ven. Bhaddiya Kaligodha, on
going to a forest, to the foot of a tree, or to an empty dwelling, repeatedly
exclaim, "What bliss! What bliss!" and on hearing him, the thought occurred to
them, "There's no doubt but that Ven. Bhaddiya Kaligodha doesn't enjoy leading
the holy life, for when he was a householder he knew the bliss of kingship, so
that now, on recollecting that, he is repeatedly exclaiming, 'What bliss! What
bliss!'" They 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: "Ven. Bhaddiya
Kaligodha, lord, on going to a forest, to the foot of a tree, or to an empty
dwelling, repeatedly exclaims, 'What bliss! What bliss!' There's no doubt but
that Ven. Bhaddiya Kaligodha doesn't enjoy leading the holy life, for when he
was a householder he knew the bliss of kingship, so that now, on recollecting
that, he is repeatedly exclaiming, 'What bliss! What bliss!'"
Then the Blessed One told a certain monk, "Come, monk. In my name, call
Bhaddiya, saying, 'The Teacher calls you, my friend.'"
"As you say, lord," the monk answered and, having gone to Ven. Bhaddiya, on
arrival he said, "The Teacher calls you, my friend."
"As you say, my friend," Ven. Bhaddiya 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, Bhaddiya that, on going to a
forest, to the foot of a tree, or to an empty dwelling, you repeatedly exclaim,
'What bliss! What bliss!'?"
"Yes, lord."
"What meaning do you have in mind that you repeatedly exclaim, 'What bliss! What
bliss!'?"
"Before, when I was a householder, maintaining the bliss of kingship, I had
guards posted within and without the royal apartments, within and without the
city, within and without the countryside. But even though I was thus guarded,
thus protected, I dwelled in fear — agitated, distrustful, and afraid. But now,
on going alone to a forest, to the foot of a tree, or to an empty dwelling, I
dwell without fear, unagitated, confident, and unafraid — unconcerned,
unruffled, my wants satisfied, with my mind like a wild deer. This is the
meaning I have in mind that I repeatedly exclaim, 'What bliss! What bliss!'"
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
In whom there exists
no provocation,
& for whom becoming & non-becoming
are overcome,
he is one — beyond fear,
blissful,
without grief,
whom the devas can't see.
Copyright © 1994 Thanissaro Bhikkhu.
Access to Insight edition © 1994
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Ud 2.1
Muccalinda Sutta
About Muccalinda
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
Muccalinda tree — he sat for seven days in one session, sensitive to the bliss
of release. Now at that time a great, out-of-season storm-cloud rose up, with
seven days of rainy weather, cold winds, and intense darkness. Then Muccalinda
the naga king, leaving his realm and encircling the Blessed One's body seven
times with his coils, stood with his great hood spread over the Blessed One,
thinking: "Don't let the Blessed One be disturbed by cold. Don't let the Blessed
One be disturbed by heat. Don't let the Blessed One be disturbed by the touch of
flies, mosquitoes, wind, sun, and creeping things." Then at the end of the seven
days the Blessed One emerged from that concentration. Muccalinda the naga king,
realizing that the sky had cleared and the storm clouds had left, and unraveled
his coils from the body of the Blessed One, changed his appearance and, assuming
the form of a youth, stood in front of the Blessed One with hands before his
heart in homage.
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Blissful is solitude for one who's content,
who has heard the Dhamma,
who sees.
Blissful is non-affliction with regard for the world,
restraint for living beings.
Blissful is dispassion with regard for the world,
the overcoming of sensuality.
But the subduing of the conceit "I am" —
That is truly
the ultimate bliss.
Ud 2.2
Raja Sutta
Kings
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
meeting hall when this discussion arose: "Friends, which of these two kings has
greater wealth, greater possessions, the greater treasury, the greater stock of
riding animals, the greater army, greater power, greater might: King Seniya
Bimbisara of Magadha or King Pasenadi of Kosala?" And this discussion came to no
conclusion.
Then the Blessed One, emerging from his seclusion in the late afternoon, went to
the meeting hall 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
at the meeting hall when this discussion arose: 'Friends, which of these two
kings has greater wealth, greater possessions, the greater treasury, the greater
stock of riding animals, the greater army, greater power, greater might: King
Seniya Bimbisara of Magadha or King Pasenadi of Kosala?' This was the discussion
that had come to no conclusion when the Blessed One arrived.
"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."
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Any sensual bliss in the world,
any heavenly bliss,
isn't worth one sixteenth-sixteenth
of the bliss of the ending of craving.
Ud 2.3
Danda Sutta
The Stick
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
boys on the road between Savatthi and Jeta's Grove were hitting a snake with a
stick. Then early in the morning the Blessed One, having put on his robes and
carrying his bowl and outer robe, went into Savatthi for alms. He saw the large
number of boys on the road between Savatthi and Jeta's Grove hitting the snake
with a stick.
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Whoever takes a stick
to beings desiring ease,
when he himself is looking for ease,
will meet with no ease after death.
Whoever doesn't take a stick
to beings desiring ease,
when he himself is looking for ease,
will meet with ease after death.
Ud 2.4
Sakkara Sutta
Veneration
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 was
worshipped, revered, honored, venerated, given homage — a recipient of robes,
almsfood, lodgings, and medical requisites for the sick. The community of monks
was also worshipped, revered, honored, venerated, given homage — a recipient of
robes, almsfood, lodgings, and medical requisites for the sick. But the
wanderers of other sects were not worshipped, revered, honored, venerated, or
given homage, nor were they recipients of robes, almsfood, lodgings, or medical
requisites for the sick. So the wanderers of other sects, unable to stand the
veneration given to the Blessed One and the community of monks, on seeing monks
in village or forest, would insult, revile, irritate, and harass them with
discourteous, abusive language.
Then a large number of monks 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 the Blessed One is worshipped, revered, honored,
venerated, given homage — a recipient of robes, almsfood, lodgings, and medical
requisites for the sick. The community of monks is also worshipped, revered,
honored, venerated, given homage — a recipient of robes, almsfood, lodgings, and
medical requisites for the sick. But the wanderers of other sects are not
worshipped, revered, honored, venerated, or given homage, nor are they
recipients of robes, almsfood, lodgings, or medical requisites for the sick. So
the wanderers of other sects, unable to stand the veneration given to the
Blessed One and the community of monks, on seeing monks in village or forest,
insult, revile, irritate, and harass them with discourteous, abusive language."
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
When in contact with pleasure or pain
in village or forest,
one should blame neither
oneself nor others.
Contacts make contact
dependent on a sense of acquisition.
Where there's no sense of acquisition,
contacts would make contact
with what?
Ud 2.5
Upasaka Sutta
The Lay Follower
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 lay follower
from Icchanangalaka had arrived in Savatthi on some business affairs. Having
settled his affairs in Savatthi, 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, "At long last you have managed to come here."
"For a long time I have wanted to come see the Blessed One, lord, but being
involved in one business affair after another, I have not been able to do so."
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
How blissful it is, for one who has nothing
who has mastered the Dhamma,
is learned.
See how they suffer, those who have something,
people bound in body
with people.
Ud 2.6
Gabbhini Sutta
The Pregnant Woman
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 young wife of a
certain wanderer was pregnant and on the verge of delivery. So she said to the
wanderer, "Go get some oil for my delivery."
When this was said, the wanderer said to her, "But where can I get any oil?"
A second time, she said to him, "Go get some oil for my delivery."
A second time, he said to her, "But where can I get any oil?"
A third time, she said to him, "Go get some oil for my delivery."
Now at that time at the storehouse of King Pasenadi Kosala they were giving
priests and contemplatives as much oil or ghee as they needed to drink, but not
to take away. So the thought occurred to the wanderer, "At present at the
storehouse of King Pasenadi Kosala they are giving priests and contemplatives as
much oil or ghee as they need to drink, but not to take away. Suppose, having
gone there, I were to drink as much oil as I need and, on returning home, were
to vomit it up to use at the delivery?"
So, having gone to the storehouse of King Pasenadi Kosala, he drink as much oil
as he needed but, on returning home, was unable to bring it up or pass it down.
So he rolled back and forth, suffering from pains that were piercing, racking,
and agonizing. Then early in the morning the Blessed One, having put on his
robes and carrying his bowl and outer robe, went into Savatthi for alms. He saw
the wanderer rolling back and forth, suffering from pains that were piercing,
racking, and agonizing,
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
How blissful it is, for one who has nothing.
Those who are expert
are people with nothing.
See how they suffer, those who have something,
people bound in mind
with people.
Ud 2.7
Ekaputta Sutta
The Only Son
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 dear and beloved
only son of a certain lay follower had died. So a large number of lay followers
— their clothes wet, their hair wet — went to the Blessed One in the middle of
the day and, on arrival, having bowed down to him, sat to one side. As they were
sitting there the Blessed One said to them: "Why have you come here — your
clothes wet, your hair wet — in the middle of the day?"
When this was said, the lay follower said to the Blessed One, "My dear and
beloved only son has died. This is why we have come here — our clothes wet, our
hair wet — in the middle of the day."
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Tied down by what's dear & alluring,
heavenly beings, most people,
worn out with misery,
fall under the sway of the King of Death.
But those who, day & night,
heedfully abandon what's dear,
dig up misery
by the root —
Death's bait
so hard
to overcome.
8. Thus have I heard. On a certain occasion the Blessed One dwelt at Kundi in
the Kunditthana Grove. Now at that time Suppavasa, the daughter (of the King) of
Koliya, had been in travail for seven days, after remaining childless for seven
years. She, stricken with acute, piercing, terrible pains, found consolation in
these three reflections;
"Surely, there is the Exalted One, the supreme Buddha who preaches the
Doctrine whereby such pains as these are left behind."
"Surely, there are the disciples of the Exalted One, who walk in
righteousness, who have entered the path where pains like these are left
behind."
"O happy, too happy Nirvana1, where pains like these will be no more!"
And Suppavasa, the daughter (of the King) of Koliya called her husband and
said; "Go, my Lord, to where the Exalted One tarries, and when you have drawn
near to him, in my name bow down your head in salutation at the feet of the
Exalted One, and ask if there is any slight ailment, if the Blessed One is free
from bodily suffering and in vigorous health, and speak thus; "Suppavasa, Sire,
the daughter (of the King) of Koliya, bows her head in salutation at the feet of
the Exalted One and asks if there is any slight ailment, if the Blessed One is
free from bodily suffering, in vigorous health and in the enjoyment of life."
p. 20
And say; "Suppavasa, Sire, the daughter (of the King) of Koliya was childless
for seven years and now has been in travail for seven days; she, stricken with
acute, [as above] pains, finds consolation in these three reflections;
[repetition as above. Transl.].
"Be it so;" said Koliyaputta, in assent to Suppavasa the daughter of Koliya,
and he went to where the Blessed One was and having saluted the Blessed One, he
stood respectfully on one side and while thus standing he said to the Blessed
One; "Suppavasa, Sire, the daughter of Koliya bows her head. . . . [repetition
as above. Transl.].
(And the Blessed One said); "Let it be well with Suppavasa, the daughter of
Koliya, let her bring forth in health a healthy son." (At the very moment the
Blessed One spoke these words, it was well with Suppavasa, the daughter of
Koliya and she brought forth in health a healthy son).
"So be it, Sire," said Koliyaputta praising the words of the Blessed One and
giving thanks. Then he arose from his seat and having saluted the Blessed One,
passing round with his right side to him, he returned to his own house. And
Koliyaputta saw that it was well with Suppavasa and that she had brought forth a
healthy son and when he beheld her, he thought to himself; "How marvellous, how
wonderful is the great strength and mighty power of the Perfect One, that at the
very moment the Blessed One spoke these words, it was well with Suppavasa, and
she brought forth in health a healthy son." And he was happy, gladdened and
overjoyed.
And Suppavasa cailed her husband and said; "Go, my Lord, to where the Blessed
One is and drawing near to him, p. 21 in my name bow your head in salutation at
the feet of the Blessed One and say thus; "Suppavasa, Sire, the daughter of
Koliya, was childless for seven years, and for seven days she was in travail: it
is now well with her, and she has brought forth in health a healthy son, she
invites the Brethren to take their meals with her for seven days. May it please
the Blessed One and the Brethren to take their meals with Suppavasa the daughter
of Koliya for seven days."
"Be it so," said Koliyaputta in assent to Suppavasa and he went to where the
Blessed One was and drawing near be saluted the Blessed One, and sat down
respectfully apart, and while thus sitting he said to the Blessed One;
"Suppavasa, Sire, the daughter of Koliya bows her head . . . [as above.
Transl.]. May it please the Blessed One and the Brethren to take their meals
with her for seven days."
Now at that time, the Brotherhood with the Buddha at their head had been
invited by a certain lay disciple to take their morrow's meal with him. And that
lay disciple was the servitor of the venerable Maha Moggallana. And the Blessed
One called the venerable Maha Moggallana to him and said; "Go thou, Moggalana,
to where that disciple is and drawing near to him, say; "Friend, Suppavasa, the
daughter of Koliya who was childless for seven years . . . . [repetition.
Transl.] has invited the Blessed One and the Brotherhood to take their meals
with her for seven days. Permit Suppavasa to provide these seven meals,
afterwards you servitor shall provide the meal."
"Be it so, Sire," said the venerable Maha Moggalana in assent to the Blessed
One and be went to where that lay disciple was and drawing near he said to him;
"Suppavasa, friend, . . . . [repetition. Transl.] has invited . . . . . . . p.
22 [repetition. Transl.] . . . . . afterwards, you shall provide the meal." "If
the lord Maha Moggalana will be my surety for three things, my property, my life
and my faith, then let Suppavasa the daughter of Koliya provide the seven meals,
and afterwards I will provide the meal."
"For two of these things, friend, I will be your surety, for your property
and your life, but you must be your own surety in respect of the faith."
If the Lord Maha Moggallana will be my surety for these two things, my
property and my life, then let Suppavasa provide the seven meals and afterwards
I will provide the meal.
Then the venerable Maha Moggalana, having persuaded the lay disciple, went to
where the Blessed One was and drawing near said to the Blessed One; "I have,
Sire, persuaded the lay disciple to allow Suppavasa to provide the seven meals
and afterwards he will provide the meal."
Then Suppavasa, the daughter of Koliya, for seven days with her own hands,
made ready sweet food, both hard and soft and served it to the Brotherhood and
the Buddha, as the principal guest. And she did homage to the child and to the
Blessed One and the Brotherhood.
And the venerable Sariputta said to the child; "I trust, child, that you are
at ease, that you have sufficient food to support life, that you do not suffer
in any respect."
How, reverend Sariputta, can I be at ease, how can I be doing well, since I
have been the cause of suffering to my mother for seven years?"
And Suppavasa said to herself; "My son is conversing with the 'Captain1 of
the Faith'." And she rejoiced exceedingly p. 24 and became enraptured and was
filled with joy. And the Blessed One said to Suppavasa, the daughter of Koliya;
"Suppavasa, would you have another son such as this one?"
"I would have, Blessed One, seven other sons such as this one."
And the Blessed One, in this connection, on that occasion, breathed forth
this solemn utterance:--
"Joylessness in the guise of joy, delight in the guise of misery,
Pain in the guise of happiness, take possession of the thoughtless".1
Ud 2.9
Visakha Sutta
To Visakha
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, Visakha,
Migara's mother, had some dealings with King Pasenadi Kosala that he did not
settle as she had wished. So in the middle of the day she went to the Blessed
One and, on arrival, having bowed down to him, sat to one side. As she was
sitting there the Blessed One said to her, "Well now, Visakha, where are you
coming from in the middle of the day?"
"Just now, lord, I had some dealings with King Pasenadi Kosala that he did not
settle as I had wished."
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
All subjection to others
is painful.
All independence
is bliss.
What is held in common
brings suffering,
for duties are hard
to overcome.
Ud 2.10
Bhaddiya Kaligodha Sutta
About Bhaddiya Kaligodha
I have heard that on one occasion the Blessed One was staying at Anupiya in the
Mango Orchard. Now at that time, Ven. Bhaddiya Kaligodha, on going to a forest,
to the foot of a tree, or to an empty dwelling, would repeatedly exclaim, "What
bliss! What bliss!" A large number of monks heard Ven. Bhaddiya Kaligodha, on
going to a forest, to the foot of a tree, or to an empty dwelling, repeatedly
exclaim, "What bliss! What bliss!" and on hearing him, the thought occurred to
them, "There's no doubt but that Ven. Bhaddiya Kaligodha doesn't enjoy leading
the holy life, for when he was a householder he knew the bliss of kingship, so
that now, on recollecting that, he is repeatedly exclaiming, 'What bliss! What
bliss!'" They 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: "Ven. Bhaddiya
Kaligodha, lord, on going to a forest, to the foot of a tree, or to an empty
dwelling, repeatedly exclaims, 'What bliss! What bliss!' There's no doubt but
that Ven. Bhaddiya Kaligodha doesn't enjoy leading the holy life, for when he
was a householder he knew the bliss of kingship, so that now, on recollecting
that, he is repeatedly exclaiming, 'What bliss! What bliss!'"
Then the Blessed One told a certain monk, "Come, monk. In my name, call
Bhaddiya, saying, 'The Teacher calls you, my friend.'"
"As you say, lord," the monk answered and, having gone to Ven. Bhaddiya, on
arrival he said, "The Teacher calls you, my friend."
"As you say, my friend," Ven. Bhaddiya 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, Bhaddiya that, on going to a
forest, to the foot of a tree, or to an empty dwelling, you repeatedly exclaim,
'What bliss! What bliss!'?"
"Yes, lord."
"What meaning do you have in mind that you repeatedly exclaim, 'What bliss! What
bliss!'?"
"Before, when I was a householder, maintaining the bliss of kingship, I had
guards posted within and without the royal apartments, within and without the
city, within and without the countryside. But even though I was thus guarded,
thus protected, I dwelled in fear — agitated, distrustful, and afraid. But now,
on going alone to a forest, to the foot of a tree, or to an empty dwelling, I
dwell without fear, unagitated, confident, and unafraid — unconcerned,
unruffled, my wants satisfied, with my mind like a wild deer. This is the
meaning I have in mind that I repeatedly exclaim, 'What bliss! What bliss!'"
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
In whom there exists
no provocation,
& for whom becoming & non-becoming
are overcome,
he is one — beyond fear,
blissful,
without grief,
whom the devas can't see.
Khuddaka Nikaya - Udana I The Enlightenment
Udana - I. "The Enlightenment"
p. 1
CHAPTER I.
"The Enlightenment."
1. Thus have I heard. On a certain occasion the Exalted One, soon after the
attainment of Buddhahood, dwelt at Uruvela, on the banks of the stream
Neranjara, at the foot of the tree of Enlightenment. At that time the Exalted
One, after remaining in a sitting posture for seven days, experienced the joy of
Emancipation.
When the seven days had come to a close, the Exalted One arose from the state
of trance and in the first watch of the night, thoroughly thought out the chain
of cause and effect, in direct order, thus; "If there is this (state), another
(state) arises, by the arising of this (state), a (state) is produced, that is
to say:
"From Ignorance1 spring Conformations, from Conformations springs
Consciousness, from Consciousness spring Mind p. 2 and Material Form, from Mind
and Material Form, the six Organs of Sense, from the six Organs of Sense,
Contact, from Contact, Sensations, from Sensations, Desire, from Desire,
Attachment, from Attachment, Being,1 from Being, Birth, from Birth spring Decay,
Death, Sorrow, Lamentation, Pain, Grief and Despair. Thus the whole mass of
suffering originates". And the Exalted One in this connection, on that occasion,
breathed forth this solemn utterance:
"When the conditions of existence dawn upon the strenuous meditative
Brahmana,2
When he understands the nature of cause and effect,
Then all doubts depart."
2. Thus have I heard. On a certain occasion the Exalted One, soon after the
attainment of Buddhahood, dwelt at Uruvela on the banks of the stream Neranjara,
at the foot of the tree of Enlightenment. At that time the Exalted One, after
remaining in a sitting posture for seven days, experienced the joy of
Emancipation.
When the seven days had come to a close, the Exalted one arose from the state
of trance, and in the middle watch of the night thoroughly thought out the chain
of p. 3 cause and effect, in indirect order, thus: "If there is not this
(state), another (state) does not arise, by the non-arising of this (state), a
(state) is not produced, that is to say;
By the destruction of Ignorance, Conformations are destroyed, by the
destruction of Conformations, Consciousness is destroyed, by the destruction of
Consciousness, Mind and Material Form are destroyed, by the destruction of Mind
and Material Form, the six Organs of Sense are destroyed, by the destruction of
the six Organs of Sense, Contact is destroyed, by the destruction of Contact,
Sensations are destroyed, by the destruction of Sensations, Desire is destroyed,
by the destruction of Desire, Attachment is destroyed, by the destruction of
Attachment, Being is destroyed, by the destruction of Being, Birth is destroyed,
and by the destruction of Birth, Decay, Death, Sorrow, Lamentation, Pain, Grief
and Despair are destroyed. Thus the whole mass of suffering is brought to an
end.
And the Exalted One, in this connection, on that occasion breathed forth this
solemn utterance:
"When the conditions of Existence dawn upon the strenuous, meditative
Brahmana,
When he understands the destruction of the causes,
Then all doubts depart."
3. Thus have I heard. On a certain occasion the Exalted One, soon after the
attainment of Buddhahood, dwelt at Uruvela on the banks of the stream Neranjara,
at the foot of the tree of Enlightenment. At that time the Exalted One, after
remaining in a sitting posture for seven days, experienced the bliss of
Emancipation.
When the seven days had come to a close, the Exalted p. 4 One arose from the
state of trance and in the last watch of the night thoroughly thought out the
chain of cause and effect in both the direct and indirect orders. [Repetition of
formulæ. Transl:]. Now by the complete destruction of Ignorance, there is
cessation of Conformations. And the Exalted One in this connection, on that
occasion, breathed forth this solemn utterance:
"When the conditions of existence dawn upon the strenuos, meditative
Brahmana,
He stands, scattering the hosts of the Tempter, as the Sun, diffusing
its rays through space."
4. Thus have I heard. On a certain occasion the Exalted One, soon after the
attainment of Buddhahood, dwelt at Uruvela on the banks of the Neranjara stream,
at the foot of the 'Goat-herd's' Banyan tree. At that time, the Exalted One,
after remaining in a sitting posture for seven days, experienced the bliss of
Emancipation. And the Exalted One at the end of the seventh day arose from the
state of trance.
Now a certain Brahmana of haughty disposition went to where the Blessed One
was and drawing near he saluted the Blessed One and after exchanging with him
the compliments of friendship and civility, he stationed himself respectfully on
one side and while thus standmg he said to the Blessed One; "What, Lord Gotama,
is the standard of excellence for a Brahmana, and what is the nature of the
works he should perform?
And the Blessed One in this connection, on that occasion, breathed forth this
solemn utterance:
p. 5
"He who has put away evil, who is humble, free from impurity, self
restrained, versed in knowledge, leading a holy life,
That man may be truly called a Brahmana.
For him there are no desires anywhere in the world."
5. Thus have I heard. On a certain occasion, the Blessed One dwelt at
Savatthi in the Jetavana, the garden of Anâtha-pindika. At that time the
venerable brethren Sariputta, Mahamogallana, Mahakassapa, Mahakaccayana,
Mahakotthita, Mahakappina, Mahacunda, Anuruddha, Revata, Devadatta, and Ananda
drew near to the Blessed One. And the Blessed One beheld from afar the venerable
brethren approaching and when he saw them he called to his disciples and said;
"Behold, O Bhikkhus, these venerable Brahmanas approaching, behold, O Bhikkhus
these venerable Brahmanas drawing nigh."
When these words had been spoken a certain Bhikkhu, by birth a Brahmana, said
to the Blessed One: "What is the standard of conduct required of a Brahmana and
what is the nature of the works he should perform?"
And the Blessed One, in this connection, on that occasion, breathed forth
this solemn utterance:
"Those who walk ever mindful, who have put away evil, who have
destroyed the fetters, the wise ones,
These verily in this world are Brahmanas."
6. Thus have I heard. On a certain occasion the Blessed One dwelt at Râjagaha
in the Bambu Grove, in Kalandika-nivâpa. At that time the venerable Mahakassapa
abode in the Pipphali cave and was stricken with a sore disease. p. 6
Subsequently the venerable Mahakassapa recovered from the disease and when he
was restored to health, this thought occurred to him: "What if I were to enter
Râjagaha in quest of alms?" Now at that time there were some 500 Devas in
attendance upon the venerable Mahakassapa, who were zealously engaged in
procuring alms for him. And the venerable Mahakassapa, dismissing the 500 Devas,
robed himself in the forenoon and taking with him his alms bowl and tunic,
entered Râjagaha for alms and went to the slums, the streets of the poor and the
alleys where the weavers resided.
And the Blessed One beheld the venerable Mahakassapa wandering about in
Râjagaha for alms, in the slums, in the streets of the poor and the alleys where
the weavers resided.
And the Blessed One, in this connection, on that occasion, breathed forth
this solemn utterance:
"He who cherishes the forsaken and the unknown, who has subdued
himself,
Who stands firm in the truth, who has destroyed evil, and put away sin,
That man I call a Brahmana."
7. Thus have I heard. On a certain occasion the Blessed One dwelt at Pâtali,
at the Ajakalâpaka monastery, in the cell of the Yakkha,1 Ajakalâpaka. Now at
that time the Blessed One was sitting in the open air, the darkness of the night
was profound, and from a cloud there fell, one by one, drops of rain. And the
Yakkha, Ajakalâpaka, desirous of causing terror, trembling, and horripilation to
the Blessed p. 7 One, approached the Blessed One, and when he had arrived quite
close to him, he uttered three piercing shrieks, crying out, "This, O Samana, is
thy evil spirit." And the Blessed One, in this connection, on that occasion,
breathed forth this solemn utterance:
"When the Brahmana, in knowledge, has passed beyond the conditions of
existence,
Him neither goblin nor fiend can terrify."
8. Thus have I heard. On a certain occasion the Blessed One dwelt at
Savatthi, in the Jetavana, the garden of Anâthapindika. At that time the
venerable Sangamaji had arrived at Savatthi to see the Blessed One.
Now the old wife of the venerable Sangamaji heard that her lord, Sangamaji,
had arrived at Savatthi, so taking her child with her, she went to the Jetavana.
At that time the venerable Sangamaji was sitting at the foot of a certain
tree, enjoying a noonday rest. And the old wife went to where the venerable
Sangamaji was, and drawing near to him, said, "This, O Samana,1 is thy little
son, cherish thou him."
When she had thus spoken, the venerable Sangamaji remained silent. A second
and a third time she said: "This, O Samana, is thy little son, cherish thou
him." When she had thus spoken, the venerable Sangamaji remained silent. Then
the old wife, depositing the child in the presence of the venerable Sangamaji,
took her departure, saying: "This, O Samana, is thy son, cherish thou him." And
the venerable Sangamaji neither looked at the child nor spoke to him. Then the
old wife with the assent of the venerable Sangamaji p. 8 withdrew for a short
distance, and when she saw that the venerable Sangamaji neither looked at the
child nor spoke to him, this thought occurred to her, "This Samana cares not for
his son", and turning away, she took her son and departed.
And the Blessed One, with divine vision, clear and surpassing that of men,
beheld this discomfiture of the old wife of the venerable Sangamaji.
And the Blessed One, in this connection, on that occasion, breathed forth
this solemn utterance:
"He neither rejoices at his arrival, nor grieves at his departure:
This Sangamaji, freed from attachment, him I call a Brahmana."
9. Thus have I heard. On a certain occasion the Blessed One dwelt at
Gayasisa, near Gaya. At that time near the Gaya there was a large concourse of
ascetics, with matted hair, who, in the icy winter nights, and in the early
morning cold were emerging from and plunging into the water near Gaya, anointing
each other, and sacrificing with fire--thinking by such means to obtain
purification.
And the Blessed One beheld these ascetics, with matted hair, emerging from
and plunging into the water near Gaya, anointing each other, and sacrificing
with fire, thinking by such means to obtain purification.
And the Blessed One, in this connection, on that occasion, breathed forth
this solemn utterance:
"Purification cometh not by water, though the people bathe ever so
long;
p. 9 In whom truth and religion abide, that man is pure, he is a
Brahmana."
10. Thus have I heard. On a certain occasion the Blessed One dwelt at
Savatthi, in the Jetavana, the garden of Anâthapindika. At that time Bahiya
Daruciriya abode at Supparika, on the seashore. He was respected, held in
reverence, honoured and esteemed. He was also a recipient of the requisites of a
monk, namely, robes, alms, bed and medicine in case of sickness. And this
thought occurred to Bahiya Daruciriya: "Am I not, indeed, one of those who are
Saints in this world, or, at least, one of those who have entered the path on
the way to Saintship."
And certain Devas, former blood-relations of Bahiya Daruciriya, who were
compassionate and interested in his welfare, perceived with their own minds the
thought that occurred to Bahiya Daruciriya. They went to where he was, and
drawing near to him, said; "You, O Bahiya are neither a Saint, nor have you
entered the path which leads to Saintship. The course which you pursue is not
such that thereby you will become a Saint, or enter the path which leads to
Saintship. But there are, in these days, both in this world and the world of
gods, saints and those who have entered the path which leads to Saintship. There
is, O Bahiya, in the north country, a city called Savatthi. There, at this very
time, dwells the Exalted One, that Saint, the Supreme Buddha: and that Blessed
One, that Saint, teaches the doctrine of Saintship." And Bahiya incited by these
Devas departed from Supparika and in the course of one night reached Savatthi,
where the Exalted One dwelt, in the Jetavana, the garden of Anâthapindika. p. 10
At that time a great number of mendicants were taking exercise in the open air.
And Bahiya went to where the mendicants were and drawing near said to them:
"Where tarries now, Reverend Sirs, the Exalted One, that Saint, the Supreme
Buddha? I am longing to see the Exated One, that Saint, the Supreme Buddha."
"The Exalted One, O Bahiya, has entered the inner courts to receive alms."
And Bahiya, trembling with agitation and departing from the Jetavana beheld
the Exalted One going on his rounds for alms in Savatthi--the Lord, gracious,
beautiful to behold, with senses stilled and mind restrained, as one who has
attained the supreme calm of self conquest, subdued and guarded. And when he
beheld him, he went to where the Exalted One was and drawing near, he bowed his
head in salutation at the feet of the Exalted One and said: "Teach me, O Exalted
One, the doctrine; O happy One, teach me the doctrine, so that throughout the
length of my days it may conduce to my happiness and welfare." When these words
had been spoken the Blessed One said to Bahiya; "The time is ill-chosen, I have
entered the city for alms."
A second time Bahiya Daruciriya said to the Blessed One: "It is hard, Sire,
to know to which of us death will first come; whether to the Blessed One or to
me; teach me the doctrine, O, Blessed One; O, Happy One, teach me the doctrine,
so that throughout the length of my days, it may be for my welfare and
happiness."
A second time the Blessed One said to Bahiya: "The time is ill-chosen, I have
entered the city for alms."
[Bahiya addresses the Blessed One a third time, as above. Transl.]
p. 11
"Thus, O Bahiya, you should learn; of the seen, only a little is seen, of the
heard only a little is heard, of the thought only a little is thought, of the
known only a little is known; so, O Bahiya, it should be learnt: in as much as
of the seen only a little is seen etc., [Text here corrupt and commentary
deficient. Translator]; that is the end of suffering."
And the heart of Bahiya, by the concise exposition of the Doctrine by the
Blessed One, was freed from 'attachment' and the Sins. And when the Blessed One
had thus concisely admonished Bahiya, he took his departure. Now it came to pass
that soon after the departure of the Blessed One, Bahiya was thrown down by a
wild calf and killed. And when the Blessed One had gone his rounds for alms and
finished his meal for the day, he left the city accompanied by a large retinue
of Bhikkhus1 and beheld Bahiya Daruciriya lying dead. And he called the Bhikkhus
to him and said; "Take, O Bhikkhus, the body of Bahiya, place it on a bed, bear
it away and cremate it, and afterwards erect a mound over the remains--for this,
O Bhikkhus, is a fellow-saint who has died."
"So be it, Sire", said the Bhikkhus in assent to the Blessed One. And they
took the body of Bahiya, placed it on a bed, bore it away and cremated it and
afterwards erected a mound over the remains.
And they went to where the Blessed One was and drawing near they saluted the
Blessed One and sat down respectfully on one side and while thus sitting these
Bhikkhus p. 12 said to the Blessed One; "The body of Bahiya, Sire, has been
cremated and the mound erected; whither has he gone and what will be his future
state?"
"A wise man, O Bhikkhus, was Bahiya; he practised the lesser duties for the
attainment of the highest state, he vexed me with no questions concerning the
Doctrine. Bahiya Daruciriya, O Bhikkhus, has ceased to exist."
And the Blessed One, in this connection, on that occasion, breathed forth
this solemn utterance:--
"Where water, earth, heat, air no footing find,
There burns not any light, nor shines the Sun,
The Moon sheds not her radiant beams,
The home of Darkness is not there.
When in deep silent hours of thought
The holy sage to Truth attains,
Then is he free from joy and pain,
From Form and Formless worlds released."
Next
Footnotes
p. 1
1 "Ignorance may be said to be a primary cause only when it is made the starting
point of a discourse concerning the round of rebirth." (Visuddhi Magga. Chap.
XVII).
The Buddha's teaching in respect of continuity of identity and the future
condition after death is frequently expressed in terms of Brahmanical
metempsychosis and eschatology. Buddhism, however, only entertains the notion of
re-incarnation in the sense of a transference of influences from one individual
to another; and the various conditions of punishment and reward in another
world, so often alluded to in the Pitakas, must be divested of the significance
attached to them by the Brahman community, to be properly understood. For
instance, rebirth in one of the p. 2 many heavens, may be compared to the
influences of the philosopher Bruno, which, in his time, had, as it were, no
room to move, but which now live and move and have their being in the minds of a
multitude of admirers. Thus, Bruno is reborn in a spacious and happy heaven of
appreciation. A study of Buddhistic philosophy makes it abundantly clear that
such was the meaning in the mind of the Buddha when he made use of pictorial
expressions, familiar to the people, to convey to them his doctrine of the
non-existence of a soul, as a permanent and immortal entity capable of
migration. (Vide also p. 28. note 1 {?}).
1 Married life.
2 The Buddha adopted the appellation 'Brahmana' into his own system, using it to
designate one who has obtained final sanctification.
p. 6
1 A demon of human shape, hostile to man. Some are harmless, and several were
converted to Buddhism.
p. 7
1 A term applied to Buddhist ascetics.
p. 11
1 Bhikkhu, Lit: 'one who recelves alms'. Members of the Buddhist-Order of monks
are not permitted to beg. They receive only what is freely given. They are
supported by the people, as exemplars and teachers of the faith.
p. 1
CHAPTER I.
"The Enlightenment."
1. Thus have I heard. On a certain occasion the Exalted One, soon after the
attainment of Buddhahood, dwelt at Uruvela, on the banks of the stream
Neranjara, at the foot of the tree of Enlightenment. At that time the Exalted
One, after remaining in a sitting posture for seven days, experienced the joy of
Emancipation.
When the seven days had come to a close, the Exalted One arose from the state
of trance and in the first watch of the night, thoroughly thought out the chain
of cause and effect, in direct order, thus; "If there is this (state), another
(state) arises, by the arising of this (state), a (state) is produced, that is
to say:
"From Ignorance1 spring Conformations, from Conformations springs
Consciousness, from Consciousness spring Mind p. 2 and Material Form, from Mind
and Material Form, the six Organs of Sense, from the six Organs of Sense,
Contact, from Contact, Sensations, from Sensations, Desire, from Desire,
Attachment, from Attachment, Being,1 from Being, Birth, from Birth spring Decay,
Death, Sorrow, Lamentation, Pain, Grief and Despair. Thus the whole mass of
suffering originates". And the Exalted One in this connection, on that occasion,
breathed forth this solemn utterance:
"When the conditions of existence dawn upon the strenuous meditative
Brahmana,2
When he understands the nature of cause and effect,
Then all doubts depart."
2. Thus have I heard. On a certain occasion the Exalted One, soon after the
attainment of Buddhahood, dwelt at Uruvela on the banks of the stream Neranjara,
at the foot of the tree of Enlightenment. At that time the Exalted One, after
remaining in a sitting posture for seven days, experienced the joy of
Emancipation.
When the seven days had come to a close, the Exalted one arose from the state
of trance, and in the middle watch of the night thoroughly thought out the chain
of p. 3 cause and effect, in indirect order, thus: "If there is not this
(state), another (state) does not arise, by the non-arising of this (state), a
(state) is not produced, that is to say;
By the destruction of Ignorance, Conformations are destroyed, by the
destruction of Conformations, Consciousness is destroyed, by the destruction of
Consciousness, Mind and Material Form are destroyed, by the destruction of Mind
and Material Form, the six Organs of Sense are destroyed, by the destruction of
the six Organs of Sense, Contact is destroyed, by the destruction of Contact,
Sensations are destroyed, by the destruction of Sensations, Desire is destroyed,
by the destruction of Desire, Attachment is destroyed, by the destruction of
Attachment, Being is destroyed, by the destruction of Being, Birth is destroyed,
and by the destruction of Birth, Decay, Death, Sorrow, Lamentation, Pain, Grief
and Despair are destroyed. Thus the whole mass of suffering is brought to an
end.
And the Exalted One, in this connection, on that occasion breathed forth this
solemn utterance:
"When the conditions of Existence dawn upon the strenuous, meditative
Brahmana,
When he understands the destruction of the causes,
Then all doubts depart."
3. Thus have I heard. On a certain occasion the Exalted One, soon after the
attainment of Buddhahood, dwelt at Uruvela on the banks of the stream Neranjara,
at the foot of the tree of Enlightenment. At that time the Exalted One, after
remaining in a sitting posture for seven days, experienced the bliss of
Emancipation.
When the seven days had come to a close, the Exalted p. 4 One arose from the
state of trance and in the last watch of the night thoroughly thought out the
chain of cause and effect in both the direct and indirect orders. [Repetition of
formulæ. Transl:]. Now by the complete destruction of Ignorance, there is
cessation of Conformations. And the Exalted One in this connection, on that
occasion, breathed forth this solemn utterance:
"When the conditions of existence dawn upon the strenuos, meditative
Brahmana,
He stands, scattering the hosts of the Tempter, as the Sun, diffusing
its rays through space."
4. Thus have I heard. On a certain occasion the Exalted One, soon after the
attainment of Buddhahood, dwelt at Uruvela on the banks of the Neranjara stream,
at the foot of the 'Goat-herd's' Banyan tree. At that time, the Exalted One,
after remaining in a sitting posture for seven days, experienced the bliss of
Emancipation. And the Exalted One at the end of the seventh day arose from the
state of trance.
Now a certain Brahmana of haughty disposition went to where the Blessed One
was and drawing near he saluted the Blessed One and after exchanging with him
the compliments of friendship and civility, he stationed himself respectfully on
one side and while thus standmg he said to the Blessed One; "What, Lord Gotama,
is the standard of excellence for a Brahmana, and what is the nature of the
works he should perform?
And the Blessed One in this connection, on that occasion, breathed forth this
solemn utterance:
p. 5
"He who has put away evil, who is humble, free from impurity, self
restrained, versed in knowledge, leading a holy life,
That man may be truly called a Brahmana.
For him there are no desires anywhere in the world."
5. Thus have I heard. On a certain occasion, the Blessed One dwelt at
Savatthi in the Jetavana, the garden of Anâtha-pindika. At that time the
venerable brethren Sariputta, Mahamogallana, Mahakassapa, Mahakaccayana,
Mahakotthita, Mahakappina, Mahacunda, Anuruddha, Revata, Devadatta, and Ananda
drew near to the Blessed One. And the Blessed One beheld from afar the venerable
brethren approaching and when he saw them he called to his disciples and said;
"Behold, O Bhikkhus, these venerable Brahmanas approaching, behold, O Bhikkhus
these venerable Brahmanas drawing nigh."
When these words had been spoken a certain Bhikkhu, by birth a Brahmana, said
to the Blessed One: "What is the standard of conduct required of a Brahmana and
what is the nature of the works he should perform?"
And the Blessed One, in this connection, on that occasion, breathed forth
this solemn utterance:
"Those who walk ever mindful, who have put away evil, who have
destroyed the fetters, the wise ones,
These verily in this world are Brahmanas."
6. Thus have I heard. On a certain occasion the Blessed One dwelt at Râjagaha
in the Bambu Grove, in Kalandika-nivâpa. At that time the venerable Mahakassapa
abode in the Pipphali cave and was stricken with a sore disease. p. 6
Subsequently the venerable Mahakassapa recovered from the disease and when he
was restored to health, this thought occurred to him: "What if I were to enter
Râjagaha in quest of alms?" Now at that time there were some 500 Devas in
attendance upon the venerable Mahakassapa, who were zealously engaged in
procuring alms for him. And the venerable Mahakassapa, dismissing the 500 Devas,
robed himself in the forenoon and taking with him his alms bowl and tunic,
entered Râjagaha for alms and went to the slums, the streets of the poor and the
alleys where the weavers resided.
And the Blessed One beheld the venerable Mahakassapa wandering about in
Râjagaha for alms, in the slums, in the streets of the poor and the alleys where
the weavers resided.
And the Blessed One, in this connection, on that occasion, breathed forth
this solemn utterance:
"He who cherishes the forsaken and the unknown, who has subdued
himself,
Who stands firm in the truth, who has destroyed evil, and put away sin,
That man I call a Brahmana."
7. Thus have I heard. On a certain occasion the Blessed One dwelt at Pâtali,
at the Ajakalâpaka monastery, in the cell of the Yakkha,1 Ajakalâpaka. Now at
that time the Blessed One was sitting in the open air, the darkness of the night
was profound, and from a cloud there fell, one by one, drops of rain. And the
Yakkha, Ajakalâpaka, desirous of causing terror, trembling, and horripilation to
the Blessed p. 7 One, approached the Blessed One, and when he had arrived quite
close to him, he uttered three piercing shrieks, crying out, "This, O Samana, is
thy evil spirit." And the Blessed One, in this connection, on that occasion,
breathed forth this solemn utterance:
"When the Brahmana, in knowledge, has passed beyond the conditions of
existence,
Him neither goblin nor fiend can terrify."
8. Thus have I heard. On a certain occasion the Blessed One dwelt at
Savatthi, in the Jetavana, the garden of Anâthapindika. At that time the
venerable Sangamaji had arrived at Savatthi to see the Blessed One.
Now the old wife of the venerable Sangamaji heard that her lord, Sangamaji,
had arrived at Savatthi, so taking her child with her, she went to the Jetavana.
At that time the venerable Sangamaji was sitting at the foot of a certain
tree, enjoying a noonday rest. And the old wife went to where the venerable
Sangamaji was, and drawing near to him, said, "This, O Samana,1 is thy little
son, cherish thou him."
When she had thus spoken, the venerable Sangamaji remained silent. A second
and a third time she said: "This, O Samana, is thy little son, cherish thou
him." When she had thus spoken, the venerable Sangamaji remained silent. Then
the old wife, depositing the child in the presence of the venerable Sangamaji,
took her departure, saying: "This, O Samana, is thy son, cherish thou him." And
the venerable Sangamaji neither looked at the child nor spoke to him. Then the
old wife with the assent of the venerable Sangamaji p. 8 withdrew for a short
distance, and when she saw that the venerable Sangamaji neither looked at the
child nor spoke to him, this thought occurred to her, "This Samana cares not for
his son", and turning away, she took her son and departed.
And the Blessed One, with divine vision, clear and surpassing that of men,
beheld this discomfiture of the old wife of the venerable Sangamaji.
And the Blessed One, in this connection, on that occasion, breathed forth
this solemn utterance:
"He neither rejoices at his arrival, nor grieves at his departure:
This Sangamaji, freed from attachment, him I call a Brahmana."
9. Thus have I heard. On a certain occasion the Blessed One dwelt at
Gayasisa, near Gaya. At that time near the Gaya there was a large concourse of
ascetics, with matted hair, who, in the icy winter nights, and in the early
morning cold were emerging from and plunging into the water near Gaya, anointing
each other, and sacrificing with fire--thinking by such means to obtain
purification.
And the Blessed One beheld these ascetics, with matted hair, emerging from
and plunging into the water near Gaya, anointing each other, and sacrificing
with fire, thinking by such means to obtain purification.
And the Blessed One, in this connection, on that occasion, breathed forth
this solemn utterance:
"Purification cometh not by water, though the people bathe ever so
long;
p. 9 In whom truth and religion abide, that man is pure, he is a
Brahmana."
10. Thus have I heard. On a certain occasion the Blessed One dwelt at
Savatthi, in the Jetavana, the garden of Anâthapindika. At that time Bahiya
Daruciriya abode at Supparika, on the seashore. He was respected, held in
reverence, honoured and esteemed. He was also a recipient of the requisites of a
monk, namely, robes, alms, bed and medicine in case of sickness. And this
thought occurred to Bahiya Daruciriya: "Am I not, indeed, one of those who are
Saints in this world, or, at least, one of those who have entered the path on
the way to Saintship."
And certain Devas, former blood-relations of Bahiya Daruciriya, who were
compassionate and interested in his welfare, perceived with their own minds the
thought that occurred to Bahiya Daruciriya. They went to where he was, and
drawing near to him, said; "You, O Bahiya are neither a Saint, nor have you
entered the path which leads to Saintship. The course which you pursue is not
such that thereby you will become a Saint, or enter the path which leads to
Saintship. But there are, in these days, both in this world and the world of
gods, saints and those who have entered the path which leads to Saintship. There
is, O Bahiya, in the north country, a city called Savatthi. There, at this very
time, dwells the Exalted One, that Saint, the Supreme Buddha: and that Blessed
One, that Saint, teaches the doctrine of Saintship." And Bahiya incited by these
Devas departed from Supparika and in the course of one night reached Savatthi,
where the Exalted One dwelt, in the Jetavana, the garden of Anâthapindika. p. 10
At that time a great number of mendicants were taking exercise in the open air.
And Bahiya went to where the mendicants were and drawing near said to them:
"Where tarries now, Reverend Sirs, the Exalted One, that Saint, the Supreme
Buddha? I am longing to see the Exated One, that Saint, the Supreme Buddha."
"The Exalted One, O Bahiya, has entered the inner courts to receive alms."
And Bahiya, trembling with agitation and departing from the Jetavana beheld
the Exalted One going on his rounds for alms in Savatthi--the Lord, gracious,
beautiful to behold, with senses stilled and mind restrained, as one who has
attained the supreme calm of self conquest, subdued and guarded. And when he
beheld him, he went to where the Exalted One was and drawing near, he bowed his
head in salutation at the feet of the Exalted One and said: "Teach me, O Exalted
One, the doctrine; O happy One, teach me the doctrine, so that throughout the
length of my days it may conduce to my happiness and welfare." When these words
had been spoken the Blessed One said to Bahiya; "The time is ill-chosen, I have
entered the city for alms."
A second time Bahiya Daruciriya said to the Blessed One: "It is hard, Sire,
to know to which of us death will first come; whether to the Blessed One or to
me; teach me the doctrine, O, Blessed One; O, Happy One, teach me the doctrine,
so that throughout the length of my days, it may be for my welfare and
happiness."
A second time the Blessed One said to Bahiya: "The time is ill-chosen, I have
entered the city for alms."
[Bahiya addresses the Blessed One a third time, as above. Transl.]
p. 11
"Thus, O Bahiya, you should learn; of the seen, only a little is seen, of the
heard only a little is heard, of the thought only a little is thought, of the
known only a little is known; so, O Bahiya, it should be learnt: in as much as
of the seen only a little is seen etc., [Text here corrupt and commentary
deficient. Translator]; that is the end of suffering."
And the heart of Bahiya, by the concise exposition of the Doctrine by the
Blessed One, was freed from 'attachment' and the Sins. And when the Blessed One
had thus concisely admonished Bahiya, he took his departure. Now it came to pass
that soon after the departure of the Blessed One, Bahiya was thrown down by a
wild calf and killed. And when the Blessed One had gone his rounds for alms and
finished his meal for the day, he left the city accompanied by a large retinue
of Bhikkhus1 and beheld Bahiya Daruciriya lying dead. And he called the Bhikkhus
to him and said; "Take, O Bhikkhus, the body of Bahiya, place it on a bed, bear
it away and cremate it, and afterwards erect a mound over the remains--for this,
O Bhikkhus, is a fellow-saint who has died."
"So be it, Sire", said the Bhikkhus in assent to the Blessed One. And they
took the body of Bahiya, placed it on a bed, bore it away and cremated it and
afterwards erected a mound over the remains.
And they went to where the Blessed One was and drawing near they saluted the
Blessed One and sat down respectfully on one side and while thus sitting these
Bhikkhus p. 12 said to the Blessed One; "The body of Bahiya, Sire, has been
cremated and the mound erected; whither has he gone and what will be his future
state?"
"A wise man, O Bhikkhus, was Bahiya; he practised the lesser duties for the
attainment of the highest state, he vexed me with no questions concerning the
Doctrine. Bahiya Daruciriya, O Bhikkhus, has ceased to exist."
And the Blessed One, in this connection, on that occasion, breathed forth
this solemn utterance:--
"Where water, earth, heat, air no footing find,
There burns not any light, nor shines the Sun,
The Moon sheds not her radiant beams,
The home of Darkness is not there.
When in deep silent hours of thought
The holy sage to Truth attains,
Then is he free from joy and pain,
From Form and Formless worlds released."
Next
Footnotes
p. 1
1 "Ignorance may be said to be a primary cause only when it is made the starting
point of a discourse concerning the round of rebirth." (Visuddhi Magga. Chap.
XVII).
The Buddha's teaching in respect of continuity of identity and the future
condition after death is frequently expressed in terms of Brahmanical
metempsychosis and eschatology. Buddhism, however, only entertains the notion of
re-incarnation in the sense of a transference of influences from one individual
to another; and the various conditions of punishment and reward in another
world, so often alluded to in the Pitakas, must be divested of the significance
attached to them by the Brahman community, to be properly understood. For
instance, rebirth in one of the p. 2 many heavens, may be compared to the
influences of the philosopher Bruno, which, in his time, had, as it were, no
room to move, but which now live and move and have their being in the minds of a
multitude of admirers. Thus, Bruno is reborn in a spacious and happy heaven of
appreciation. A study of Buddhistic philosophy makes it abundantly clear that
such was the meaning in the mind of the Buddha when he made use of pictorial
expressions, familiar to the people, to convey to them his doctrine of the
non-existence of a soul, as a permanent and immortal entity capable of
migration. (Vide also p. 28. note 1 {?}).
1 Married life.
2 The Buddha adopted the appellation 'Brahmana' into his own system, using it to
designate one who has obtained final sanctification.
p. 6
1 A demon of human shape, hostile to man. Some are harmless, and several were
converted to Buddhism.
p. 7
1 A term applied to Buddhist ascetics.
p. 11
1 Bhikkhu, Lit: 'one who recelves alms'. Members of the Buddhist-Order of monks
are not permitted to beg. They receive only what is freely given. They are
supported by the people, as exemplars and teachers of the faith.
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