Khuddaka Nikaya - Udana V Sona Thera

Khuddaka Nikaya - Udana V Sona Thera

Copyright © 1994 Thanissaro Bhikkhu.
Access to Insight edition © 1994
For free distribution. This work may be republished, reformatted,
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Ud 5.1
Raja Sutta
The King

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 King Pasenadi Kosala
was together with Queen Mallika in the upper palace. Then he said to her, "Is
there anyone more dear to you than yourself?"
"No, your majesty," she answered. "There is no one more dear to me than myself.
And what about you, your majesty? Is there anyone more dear to you than
yourself?"
"No, Mallika. There is no one more dear to me than myself."
Then the king, descending from the palace, 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 I was together with Queen Mallika in the
upper palace. I said to her, 'Is there anyone more dear to you than yourself?'
"'No, your majesty,' she answered. 'There is no one more dear to me than myself.
And what about you, your majesty? Is there anyone more dear to you than
yourself?'
"'No, Mallika. There is no one more dear to me than myself.'"
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Searching all directions
with one's awareness,
one finds no one dearer
than oneself.
In the same way, others
are fiercely dear to themselves.
So one should not hurt others
if one loves oneself.

Ud 5.2
Appayuka Sutta
Short-lived

I have heard that on one occasion the Blessed One was staying near Savatthi in
Jeta's Grove, Anathapindika's monastery. Then Ven. Ananda, emerging from his
seclusion in the late afternoon, went to the Blessed One. On arrival, having
bowed down to him, he sat to one side. As he was sitting there he said to the
Blessed One, "It's amazing, sir. It's astounding — how short-lived the Blessed
One's mother was. Seven days after the Blessed One's birth she died and arose
among the Tusita (deva-) group."
"That's the way it is, Ananda. That's the way it is, for the mothers of
bodhisattas are short-lived. Seven days after the bodhisattas' birth, the
bodhisattas' mothers pass away and arise among the Tusita (deva-) group."
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Those who have come to be,
those who will come:
all
will go,
leaving the body behind.
The skillful person,
realizing the loss of all,
should live the holy life
ardently.

Ud 5.3
Kutthi Sutta
The Leper

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 in Rajagaha there was a
leper named Suppabuddha, a poor, miserable wretch of a person. And at that time
the Blessed One was sitting surrounded by a large assembly, teaching the Dhamma.
Suppabuddha the leper saw the large gathering of people from afar and thought to
himself, "Without a doubt, someone must be distributing staple or non-staple
food over there. Why don't I go over to that large group of people, and maybe
I'll get some staple or non-staple food." So he went over to the large group of
people. Then he saw the Blessed One sitting surrounded by a large assembly,
teaching the Dhamma. On seeing this, he realized, "There's no one distributing
staple or non-staple food over here. That's Gotama the contemplative, sitting
surrounded by a large assembly, teaching the Dhamma. Why don't I listen to the
Dhamma?" So he sat to one side right there, [thinking,] "I, too, will listen to
the Dhamma."
Then the Blessed One, having encompassed the awareness of the entire assembly
with his awareness, asked himself, "Now who here is capable of understanding the
Dhamma?" He saw Suppabuddha the leper sitting in the assembly, and on seeing him
the thought occurred to him, "This person here is capable of understanding the
Dhamma." So, aiming at Suppabuddha the leper, he gave a step-by-step talk, i.e.,
a talk on giving, a talk on virtue, a talk on heaven; he declared the drawbacks,
degradation, & corruption of sensual passions, and the rewards of renunciation.
Then when he saw that Suppabuddha the leper's mind was ready, malleable, free
from hindrances, elated, & bright, he then gave the Dhamma-talk peculiar to
Awakened Ones, i.e., stress, origination, cessation, & path. And just as a clean
cloth, free of stains, would properly absorb a dye, in the same way, as
Suppabuddha the leper was sitting in that very seat, the dustless, stainless
Dhamma eye arose within him, "Whatever is subject to origination is all subject
to cessation."
Having seen the Dhamma, reached the Dhamma, known the Dhamma, gained a footing
in the Dhamma, having crossed over & beyond doubt, having had no more
perplexity, having gained fearlessness & independence from others with regard to
the Teacher's message, he rose up from his seat and went to the Blessed One. On
arrival, having bowed down to the Blessed One, he sat to one side. As he was
sitting there he said to the Blessed One: "Magnificent, lord! Magnificent! Just
as if the Blessed One were to place upright what was overturned, to reveal what
was hidden, to show the way to one who was lost, or were to carry a lamp into
the dark so that those with eyes could see forms, in the same way has the
Blessed One — through many lines of reasoning — made the Dhamma clear. I go to
the Blessed One for refuge, to the Dhamma, and to the Community of monks. May
the Blessed One remember me as a lay follower who has gone to him for refuge,
from this day forward, for life."
Then Suppabuddha the leper, having been instructed, urged, roused, & encouraged
by the Blessed One's Dhamma talk, delighting & approving of the Blessed One's
words, got up from his seat, bowed down to the Blessed One, circumambulated him
— keeping him to his right — and left. Not long after his departure he was
attacked & killed by a cow with a young calf.
Then a large number of monks approached the Blessed One and, on arrival, having
bowed down to him, sat to one side. As they were sitting there, they said to the
Blessed One, "Lord, the leper named Suppabuddha, whom the Blessed One
instructed, urged, roused, & encouraged with a Dhamma talk, has died. What is
his destination? What is his future state?"
"Monks, Suppabuddha the leper was wise. He practiced the Dhamma in accordance
with the Dhamma and did not pester me with issues related to the Dhamma. With
the destruction of the first three fetters, he is a stream-winner, not subject
to states of deprivation, headed for self-awakening for sure."
When this was said, one of the monks said to the Blessed One, "Lord, what was
the cause, what was the reason, why Suppabuddha the leper was such a poor,
miserable wretch of a person?"
"Once, monks, in this very Rajagaha, Suppabuddha the leper was the son of a rich
money-lender. While being escorted to a pleasure park, he saw Tagarasikhi the
Private Buddha going for alms in the city. On seeing him, he thought, 'Who is
this leper prowling about?' Spitting and disrespectfully turning his left side
to Tagarasikhi the Private Buddha, he left. As a result of that deed he boiled
in hell for many years, many hundreds of years, many thousands of years, many
hundreds of thousands of years. And then as a result of that deed he became a
poor, miserable wretch of a person in this very Rajagaha. But on encountering
the Dhamma & Discipline made known by the Tathagata, he acquired conviction,
virtue, learning, relinquishment, & discernment. Having acquired conviction,
virtue, learning, relinquishment, & discernment on encountering the Dhamma &
Discipline made known by the Tathagata, now — on the break-up of the body, after
death — he has reappeared in a good destination, the heavenly world, in company
with the devas of the heaven of the Thirty-three. There he outshines the other
devas both in beauty & in glory."
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
A person with good eyes,
encountering
a treacherous, uneven place,
would try hard to avoid it.
A wise person, in the world of life,
should avoid
evil deeds.

Ud 5.4
Kumaraka Sutta
The Boys

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 catching fish. 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 catching fish. Seeing them,
he went up to them and, on arrival, said to them: "Boys, do you fear pain? Do
you dislike pain?"
"Yes, lord, we fear pain. We dislike pain."
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
If you fear pain,
if you dislike pain,
don't do an evil deed
in open or secret.
If you're doing or will do
an evil deed,
you won't escape pain:
it will catch you
even as you run away.

Ud 5.5
Uposatha Sutta
The Observance

I have heard that on one occasion the Blessed One was staying in Savatthi at the
Eastern Monastery, the palace of Migara's mother. Now at that time, the Blessed
One — it being the observance day — was sitting surrounded by the community of
monks. 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
community of monks has been sitting here long. Let the Blessed One recite the
Patimokkha to 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 community of monks has been sitting here long. Let the Blessed One recite
the Patimokkha to 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 community of monks has
been sitting here long. Let the Blessed One recite the Patimokkha to the
community of monks."
"Ananda, the gathering isn't pure."
Then the thought occurred to Ven. Maha Moggallana: "In reference to which
individual did the Blessed One just now say, 'Ananda, the gathering isn't
pure'?" So he directed his mind, encompassing with his awareness the awareness
of the entire community of monks. He saw that individual — unprincipled, evil,
unclean and suspect in his undertakings, hidden in his actions, not a
contemplative though claiming to be one, not leading the holy life though
claiming to do so, inwardly rotten, oozing with desire, filthy by nature —
sitting in the midst of the community of monks. On seeing him, he got up, went
over to that individual, and on reaching him said, "Get up, my friend. You have
been seen by the Blessed One. You have no communion with the community of
monks." Then the individual remained silent. A second time... A third time, Ven.
Maha Moggallana said, "Get up, my friend. You have been seen by the Blessed One.
You have no communion with the community of monks." And for a third time the
individual remained silent.
Then Ven. Maha Moggallana, grabbing that individual by the arm, having expelled
him through the outside door of the porch and locking the bolt, approached the
Blessed One and on arrival said, "I have expelled that individual, lord. The
gathering is now pure. Let the Blessed One recite the Patimokkha to the
community of monks."
"Isn't it amazing, Moggallana. Isn't it astounding, how that individual waited
until he was grabbed by the arm." Then the Blessed One addressed the monks:
"From now on I will no longer perform the observance or recite the Patimokkha.
You alone, monks, will perform the observance and recite the Patimokkha. It is
impossible, it cannot happen, that a Tathagata would perform the observance or
recite the Patimokkha with an impure gathering.
"Monks, there are these eight amazing and astounding facts about the ocean that,
as they see them again and again, have the Asuras greatly pleased with the
ocean. Which eight?
"[1] The ocean has a gradual shelf, a gradual slope, a gradual inclination, with
a sudden drop-off only after a long stretch. The fact that the ocean has a
gradual shelf, a gradual slope, a gradual inclination, with a sharp drop-off not
just after a stretch:1 This is the first amazing and astounding fact about the
ocean that, as they see it again and again, has the Asuras greatly pleased with
the ocean.
"[2] And furthermore, the ocean is stable and does not overstep its tideline...
This is the second amazing and astounding fact about the ocean that, as they see
it again and again, has the Asuras pleased with the ocean.
"[3] And furthermore, the ocean does not tolerate a dead body. Any dead body in
the ocean gets washed to the shore and thrown up on dry land... This is the
third amazing and astounding fact about the ocean that, as they see it again and
again, has the Asuras greatly pleased with the ocean.
"[4] And furthermore, whatever great rivers there are — such as the Ganges, the
Yamuna, the Aciravati, the Sarabhu, the Mahi — on reaching the ocean, give up
their former names and are classed simply as 'ocean'... This is the fourth
amazing and astounding fact about the ocean that, as they see it again and
again, has the Asuras greatly pleased with the ocean.
"[5] And furthermore, though the rivers of the world pour into the ocean, and
rain falls from the sky, no swelling or diminishing in the ocean for that reason
can be discerned... This is the fifth amazing and astounding fact about the
ocean that, as they see it again and again, has the Asuras greatly pleased with
the ocean.
"[6] And furthermore, the ocean has a single taste: that of salt... This is the
sixth amazing and astounding fact about the ocean that, as they see it again and
again, has the Asuras greatly pleased with the ocean.
"[7] And furthermore, the ocean has these many treasures of various kinds:
pearls, sapphires, lapis lazuli, shells, quartz, coral, silver, gold, rubies,
and cat's eyes... This is the seventh amazing and astounding fact about the
ocean that, as they see it again and again, has the Asuras greatly pleased with
the ocean.
"[8] And furthermore, the ocean is the abode of such mighty beings as whales,
whale-eaters, and whale-eater-eaters; asuras, nagas, and gandhabbas. There are
in the ocean beings one hundred leagues long, two hundred... three hundred...
four hundred... five hundred leagues long. The fact that the ocean is the abode
of such mighty beings as whales, whale-eaters, and whale-eater-eaters; asuras,
nagas, and gandhabbas; and there are in the ocean beings one hundred leagues
long, two hundred... three hundred... four hundred... five hundred leagues long:
This is the eighth amazing and astounding fact about the ocean that, as they see
it again and again, has the Asuras greatly pleased with the ocean.
"These are the eight amazing and astounding facts about the ocean that, as they
see them again and again, have the Asuras greatly pleased with the ocean.
"In the same way, monks, there are eight amazing and astounding facts about this
Doctrine and Discipline that, as they see them again and again, have the monks
greatly pleased with the Doctrine and Discipline. Which eight?
"[1] Just as the ocean has a gradual shelf, a gradual slope, a gradual
inclination, with a sudden drop-off only after a long stretch, in the same way
this Doctrine and Discipline has a gradual training, a gradual performance, a
gradual progression, with a penetration to gnosis only after a long stretch. The
fact that this Doctrine and Discipline has a gradual training, a gradual
performance, a gradual progression, with a penetration to gnosis not just after
a stretch: This is the first amazing and astounding fact about this Doctrine and
Discipline that, as they see it again and again, has the monks greatly pleased
with the Doctrine and Discipline.
"[2] And furthermore, just as the ocean is stable and does not overstep its
tideline, in the same way my disciples do not — even for the sake of their lives
— overstep the training rules I have formulated for them... This is the second
amazing and astounding fact about this Doctrine and Discipline that, as they see
it again and again, has the monks greatly pleased with the Doctrine and
Discipline.
"[3] And furthermore, just as the ocean does not tolerate a dead body — any dead
body in the ocean getting washed to the shore and thrown up on dry land — in the
same way, if an individual is unprincipled, evil, unclean and suspect in his
undertakings, hidden in his actions — not a contemplative though claiming to be
one, not leading the holy life though claiming to do so, inwardly rotten, oozing
with desire, filthy by nature — the community has no communion with him. Holding
an immediate meeting, they banish him from the community. Even though he may be
sitting in the midst of the community, he is far from the community, and the
community far from him... This is the third amazing and astounding fact about
this Doctrine and Discipline that, as they see it again and again, has the monks
greatly pleased with the Doctrine and Discipline.
"[4] And furthermore, just as whatever great rivers there are — such as the
Ganges, the Yamuna, the Aciravati, the Sarabhu, the Mahi — on reaching the
ocean, give up their former names and are classed simply as 'ocean'; in the same
way, when members of the four castes — noble warriors, priests, merchants, and
workers — go forth from home to the homeless life in the Doctrine and Discipline
declared by the Tathagata, they give up their former names and clans and are
classed simply as 'contemplatives, sons of the Sakyan'... This is the fourth
amazing and astounding fact about this Doctrine and Discipline that, as they see
it again and again, has the monks greatly pleased with the Doctrine and
Discipline.
"[5] And furthermore, just as the rivers of the world pour into the ocean, and
rain falls from the sky, but no swelling or diminishing in the ocean for that
reason can be discerned; in the same way, although many monks are totally
unbound into the property of Unbinding with no fuel remaining, no swelling or
diminishing in the property of Unbinding for that reason can be discerned...
This is the fifth amazing and astounding fact about this Doctrine and Discipline
that, as they see it again and again, has the monks greatly pleased with the
Doctrine and Discipline.
"[6] And furthermore, just as the ocean has a single taste — that of salt — in
the same way, this Doctrine and Discipline has a single taste: that of
release... This is the sixth amazing and astounding fact about this Doctrine and
Discipline that, as they see it again and again, has the monks greatly pleased
with the Doctrine and Discipline.
"[7] And furthermore, just as the ocean has these many treasures of various
kinds — pearls, sapphires, lapis lazuli, shells, quartz, coral, silver, gold,
rubies, and cat's eyes — in the same way, this Doctrine and Discipline has these
many treasures of various kinds: the four frames of reference, the four right
exertions, the four bases of power, the five faculties, the five strengths, the
seven factors for Awakening, the noble eightfold path... This is the seventh
amazing and astounding fact about this Doctrine and Discipline that, as they see
it again and again, has the monks greatly pleased with the Doctrine and
Discipline.
"[8] And furthermore, just as the ocean is the abode of such mighty beings as
whales, whale-eaters, and whale-eater-eaters; asuras, nagas, and gandhabbas, and
there are in the ocean beings one hundred leagues long, two hundred... three
hundred... four hundred... five hundred leagues long; in the same way, this
Doctrine and Discipline is the abode of such mighty beings as stream-winners and
those practicing to realize the fruit of stream-entry; once-returners and those
practicing to realize the fruit of once-returning; non-returners and those
practicing to realize the fruit of non-returning; arahants and those practicing
for arahantship. The fact that this Doctrine and Discipline is the abode of such
mighty beings as stream-winners and those practicing to realize the fruit of
stream-entry; once-returners and those practicing to realize the fruit of
once-returning; non-returners and those practicing to realize the fruit of
non-returning; arahants and those practicing for arahantship: This is the eighth
amazing and astounding fact about this Doctrine and Discipline that, as they see
it again and again, has the monks greatly pleased with the Doctrine and
Discipline.
"These are the eight amazing and astounding facts about this Doctrine and
Discipline that, as they see them again and again, have the monks greatly
pleased with the Doctrine and Discipline."
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
The rain soddens what's covered,
& doesn't sodden what's exposed.
So open up what's covered up,
so that it won't get soddened by the rain.
Notes
1. n'aayataken'eva papaato hoti: Ireland translates this passage as: "There is
no sudden precipice." Horner, in her translation of the identical passage at
Cv.IX.1.3, renders it as: "with no abruptness like a precipice." Both
translators are following the second definition given for aayataka in the PTS
Dictionary as an adjective meaning "sudden, abrupt," and the instrumental,
aayatakena, as an adverb meaning "abruptly." These definitions are supported by
citations only to this passage in its two locations, and are based on the
relevant commentaries. The Udana Commentary explains this passage as meaning
"Not (having) a cut-off bank like a great lake with a drop-off from the very
beginning." It then goes on to explain how the ocean floor gradually slopes off,
starting in inch-by-inch increments, until it reaches the depth of 8,400 leagues
at the base of Mount Suneru. The Commentary to Cv.IX explains the passage as
meaning, "Not deep at right at first; gradually deep."
There are, however, several problems with these translations and
interpretations. (1) They are directly contrary to all the other meanings of
aayataka and its cognate forms as used elsewhere in the Canon. (2) They do not
follow the grammar and syntax of the sentence in Pali. (3) They ignore a basic
fact about the continental shelf off the coast of India. And (4) they do not
allow for a proper understanding of the specific analogy being drawn between the
ocean and the Dhamma-Vinaya.
(1) In Cv.V.3.1, aayataka clearly means stretched, drawn-out, or prolonged. This
is the first definition for the word given in the PTS Dictionary. This word is
an adjective related to the verb aayamati, which means to stretch or stretch
out, both in the transitive and the intransitive sense. To take a word meaning
"stretched" in all other contexts and to force it to mean "sudden" in this one
context flies in the face of common sense.
(2) Ireland treats aayataken'eva as an adjective modifying papaato. If this were
the correct interpretation, though, both words would have to be in the same
case, which they are not. Horner's translation is hard to unpack grammatically.
Either she is taking the instrumental adverb aayatakena as "abruptness," which
turns it into a nominative form, while moving the eva from the abruptness to
modify the precipice. Or else she treats papaato as abruptness and keeps the eva
with the aayatakena, in which case she is again turning an adverb into a noun.
(3) The continental shelf off the coast of India, like that off the eastern
coast of the United States, actually slopes gradually for a long distance and
then falls away in a sudden drop-off.
(4) These two translations make it sound as if there is no drop-off at all off
the coast of India. Transferring this point to the analogy drawn from the ocean
to the Dhamma-Vinaya, the analogy would work only if we infer that there is no
penetrative of gnosis in the Dhamma-Vinaya. Other passages in the Canon, such as
Ud.I.10, indicate that this is clearly not the case.
For these reasons, I have chosen to re-think the passage in the following way:
(1) The indeclinable adverb aayatakena, in order to maintain its commonality
with its cognates and their uses in other passages, should be translated as
"after a stretch." Aayataken'eva would then mean "after just a stretch";
n'aayataken'eva, "not after just a stretch." This would open the possibility
that the papaato, the precipice or sharp drop-off, could happen after a long
distance or a gradual slope.
(2) This would fit with the actual state of the ocean off the coast of India.
(3) This would also allow for a correct understanding of the analogy in line
with other passages in the Canon. For instance, Bahiya in Ud I.10 clearly has a
sudden insight into the Dhamma, a sudden penetration of gnosis. However, this
penetration is not totally unprepared for. There is a gradual slope leading up
to it, however short. To begin with, Bahiya comes to the Buddha with the correct
assumption that there is a correct path of practice leading to arahantship. In
this, he is far ahead of those of his contemporaries who came to the Buddha
denying that arahantship was possible or — even if it was possible — that a path
of practice could lead there. He is also portrayed as having the strong sense of
samvega needed to practice diligently. The Buddha gives him a step-wise series
of instructions, starting with the seen and moving to more refined levels: the
heard, the sensed, and the cognized. Then he tells Bahiya the series of
realizations that follow on this practice. Thus, even though Bahiya's insight on
hearing this instruction was sudden, his practice did follow a series of steps:
things to do, realizations that resulted and were to be developed and explored.
In other words, his insight did not come out of nowhere. It was not a mere
neurotic breakthrough. There was a stepwise preparation involving an
understanding of cause and effect.
(4) Thus the correct interpretation of this analogy between the ocean and the
Dhamma-Vinaya would seem to be that there is a precipice in the ocean, preceded
by a gradual slope, just as there is a penetration of gnosis in the
Dhamma-Vinaya, preceded by a stepwise practice.

Ud 5.6
Sona Sutta
About Sona

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. MahaKaccana was
living among the people of Avanti on Pavatta Mountain near the Osprey Habitat.
And at that time the lay follower Sona Kotikanna was Ven. MahaKaccana's
supporter. Then as Sona Kotikanna was alone in seclusion, this train of thought
arose to his awareness: "According to the Dhamma Master MahaKaccana teaches,
it's not easy living at home to practice the celibate life totally perfect,
totally pure, like a polished shell. What if I were to shave off my hair &
beard, put on the ochre robes, and go forth from the household life into
homelessness?"
So he went to Ven. MahaKaccana and on arrival, having bowed down to Ven.
MahaKaccana, sat to one side. As he was sitting there he said to Ven.
MahaKaccana, "Just now, venerable sir, as I was alone in seclusion, this train
of thought arose to my awareness: 'According to the Dhamma Master MahaKaccana
teaches, it's not easy living at home to practice the celibate life totally
perfect, totally pure, like a polished shell. What if I were to shave off my
hair & beard, put on the ochre robes, and go forth from the household life into
homelessness?' Give me the going-forth, Master MahaKaccana!"
When this was said, Ven. MahaKaccana said to Sona Kotikanna, "It's hard, Sona,
the life-long, one-meal-a-day, sleeping-alone celibate life. Please, right there
as you are a householder, devote yourself to the message of the Awakened Ones
and to the proper-time [i.e., uposatha day] one-meal-a-day, sleeping-alone
celibate life." And so Sona Kotikanna's idea of going-forth subsided.
Then a second time as Sona Kotikanna was alone in seclusion, this train of
thought arose to his awareness: "According to the Dhamma Master MahaKaccana
teaches, it's not easy living at home to practice the celibate life totally
perfect, totally pure, like a polished shell. What if I were to shave off my
hair & beard, put on the ochre robes, and go forth from the household life into
homelessness?"
So he went to Ven. MahaKaccana and on arrival, having bowed down to Ven.
MahaKaccana, sat to one side. As he was sitting there he said to Ven.
MahaKaccana, "Just now, venerable sir, as I was alone in seclusion, this train
of thought arose to my awareness: 'According to the Dhamma Master MahaKaccana
teaches, it's not easy living at home to practice the celibate life totally
perfect, totally pure, like a polished shell. What if I were to shave off my
hair & beard, put on the ochre robes, and go forth from the household life into
homelessness?' Give me the going-forth, Master MahaKaccana!"
When this was said, Ven. MahaKaccana said to Sona Kotikanna, "It's hard, Sona,
the life-long, one-meal-a-day, sleeping-alone celibate life. Please, right there
as you are a householder, devote yourself to the message of the Awakened Ones
and to the proper-time [i.e., uposatha day] one-meal-a-day, sleeping-alone
celibate life." And so Sona Kotikanna's idea of going-forth subsided a second
time.
Then a third time as Sona Kotikanna was alone in seclusion, this train of
thought arose to his awareness: "According to the Dhamma Master MahaKaccana
teaches, it's not easy living at home to practice the celibate life totally
perfect, totally pure, like a polished shell. What if I were to shave off my
hair & beard, put on the ochre robes, and go forth from the household life into
homelessness?"
So he went to Ven. MahaKaccana and on arrival, having bowed down to Ven.
MahaKaccana, sat to one side. As he was sitting there he said to Ven.
MahaKaccana, "Just now, venerable sir, as I was alone in seclusion, this train
of thought arose to my awareness: 'According to the Dhamma Master MahaKaccana
teaches, it's not easy living at home to practice the celibate life totally
perfect, totally pure, like a polished shell. What if I were to shave off my
hair & beard, put on the ochre robes, and go forth from the household life into
homelessness?' Give me the going-forth, Master MahaKaccana!"
So Ven. MahaKaccana gave Sona Kotikanna the going-forth.
Now at that time the southern country of Avanti was short of monks. So only
after three years — having gathered from here & there with hardship & difficulty
a quorum-of-ten community of monks 1 — did Ven. MahaKaccana give full admission
to Ven. Sona. Then, after having completed the Rains retreat, as he was alone in
seclusion, this train of thought arose to Ven. Sona's awareness: "I haven't seen
the Blessed One face-to-face. I have simply heard that he is like this and like
that. If my preceptor would give me permission, I would go to see the Blessed
One, the Worthy One, the Rightly Self-awakened One."
So, leaving seclusion in the late afternoon, he went to Ven. MahaKaccana and, on
arrival, having bowed down to him, sat to one side. As he was sitting there, he
said to Ven. MahaKaccana, "Just now, venerable sir, as I was alone in seclusion,
this train of thought arose to my awareness: 'I haven't seen the Blessed One
face-to-face. I have simply heard that he is like this and like that. If my
preceptor would give me permission, I would go to see the Blessed One, the
Worthy One, the Rightly Self-awakened One.'"
"Good, good, Sona. Go, Sona, to see the Blessed One the Worthy One, the Rightly
Self-awakened One. You will see the Blessed One who is serene & inspires serene
confidence, whose senses are calmed, who has attained the utmost tranquillity &
poise, a Great One (naga) who is controlled, tamed, restrained in his senses. On
seeing him, showing reverence with your head to his feet in my name, ask whether
he is free from illness & affliction, is carefree, strong, & living in comfort,
[saying: 'My preceptor, lord, shows reverence with his head to your feet and
asks whether you are free from illness & affliction, are carefree, strong, &
living in comfort.'"] 2
"As you say, venerable sir," replied Ven. Sona. Delighting in and approving of
Ven. MahaKaccana's words, he got up from his seat, bowed down to Ven.
MahaKaccana, circumambulated him, set his lodging in order, and taking his bowl
& robes set off wandering toward Savatthi. Wandering by stages, he arrived at
Savatthi, Jeta's Grove, Anathapindika's monastery. He went to the Blessed One
and, on arrival, having bowed down to the Blessed One, sat to one side. As he
was sitting there, he said to the Blessed One, "Lord, my preceptor, Ven.
MahaKaccana, shows reverence with his head to the Blessed One's feet and asks
whether the Blessed One is free from illness & affliction, is carefree, strong,
& living in comfort."
"Are you well, monk? Are you in good health? Have you come along the road with
only a little fatigue? And are you not tired of alms-food?"
"I am well, Blessed One. I am in good health, Blessed One. I have come along the
road, lord, with only a little fatigue and I am not tired of alms-food."
Then the Blessed One addressed Ven. Ananda, [saying,] "Ananda, prepare bedding
for this visiting monk."
Then the thought occurred to Ven. Ananda, "When the Blessed One orders me,
'Ananda, prepare bedding for this visiting monk,' he wants to stay in the same
dwelling with that monk. The Blessed One wants to stay in the same dwelling with
Ven. Sona." So he prepared bedding for Ven. Sona in the dwelling in which the
Blessed One was staying. Then the Blessed One, having spent much of the night
sitting in the open air, washed his feet and entered the dwelling. Likewise,
Ven. Sona, having spent much of the night sitting in the open air, washed his
feet and entered the dwelling. Then, getting up toward the end of the night, the
Blessed One invited Ven. MahaSona, 3 [saying,] "Monk, I would like you to recite
the Dhamma."
Responding, "As you say, lord," Ven. Sona chanted all sixteen parts of the
Atthakavagga. The Blessed One, at the conclusion of Ven. Sona's chanting, was
highly pleased [and said], "Good, good, monk. You have learned the Attakavagga
[verses] well, have considered them well, have borne them well in mind. You have
a fine delivery, clear & faultless, that makes the meaning intelligible. How
many Rains [in the monkhood] do you have?"
"I have one Rains, lord."
"But why did you take so long [to ordain]?"
"For a long time, lord, I have seen the drawbacks in sensual passions, but the
household life is crowded with many duties, many things to be done."
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Seeing the drawbacks of the world,
knowing the state without acquisitions,
a noble one doesn't delight in evil,
in evil
a pure one doesn't delight.



Notes
1. Originally, a quorum of at least ten monks was required to ordain a new monk.
In the version of this story given in the Vinaya (Mv.V.13.1-13), Ven.
MahaKaccana sends requests to the Buddha via Ven. Sona that some of the Vinaya
rules be relaxed outside of the middle Ganges valley, one of them being that the
quorum required for ordination be reduced. As a result, the Buddha amended the
relevant rule, stating that the quorum of ten was needed only within the middle
Ganges valley, and that outside of the middle Ganges valley a quorum of five
would be sufficient to ordain a new monk, provided that at least one of the five
be knowledgeable in the Vinaya.
2. The passage in brackets is in the PTS edition, but not in the Thai edition.
3. This is the only point in the sutta where Ven. Sona has the prefix "Great"
(Maha) added to his name.

Ud 5.7
Revata Sutta
About Revata

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. Revata the
Doubter was sitting not far from the Blessed One, his legs crossed, his body
held erect, reflecting on [his] purification through the overcoming of doubt.
The Blessed One saw Ven. Revata the Doubter sitting not far away, his legs
crossed, his body held erect, reflecting on [his] purification through the
overcoming of doubt.
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Any doubts,
about here or the world beyond,
about what is experienced
by/because of others,
by/because of oneself,
are abandoned — all —
by the person in jhana,
ardent,
living the holy life.

See also: Thag 1.3 (Kankharevata = Revata the Doubter).

8. Thus have I heard. On a certain occasion the Blessed One dwelt at
Rajagaha, in the Bambu Grove, in Kalandakanivapa.
Now at that time the venerable Ananda, it being Uposatha day, robed himself
in the forenoon and taking his alms-bowl and tunic, entered Rajagaha for alms.
And Devadatta beheld the venerable Ananda going his rounds for alms in
Rajagaha and when he saw him he went to where the venerable Ananda was and
drawing near, said p. 85 to him: "Henceforth from to day I shall keep Uposatha
day and carry out the work of the Sangha without reference to the Blessed One or
to the Brotherhood."
And the venerable Ananda having gone his rounds in Rajagaha and finished his
meal went to where the Blessed One was and drawing near he saluted the Blessed
One and sat down apart, and while thus sitting he said to the Blessed One: "Just
now, Sire, having robed myself in the forenoon and taking my alms-bowl and
tunic, I entered Rajagaha for alms.
And Devadatta when he saw me going my rounds in Rajagaha came to me and said:
"Henceforth from to-day I shall keep Uposatha day etc. [as above. Transl,].
To-day, Sire, Devadatta will break up the Assembly and keep Uposatha day and
carry on the work of the Assembly by himself."
And the Blessed One, in this connection, on that occasion, breathed forth
this solemn utterance:
"It is easy for the good to do good,
It is hard for the good to do evil,
It is easy for the evil to do evil
It is hard for the Saint to do evil."

Ud 5.9
Saddayamana Sutta
Uproar

I have heard that on one occasion the Blessed One was wandering among the
Kosalans with a large community of monks. Now at that time, a large number of
youths were making an uproar not far from the Blessed One. The Blessed One saw
the large number of youths making an uproar not far away.
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
False pundits, deluded,
saying nothing but words,
speaking as much as they like:
What leads them on
they don't know.

Ud 5.10
Panthaka Sutta
About Cula Panthaka

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. Cula Panthaka was
sitting not far from the Blessed One, his legs crossed, his body held erect,
with mindfulness established to the fore. The Blessed One saw Ven. Cula Panthaka
sitting not far away, his legs crossed, his body held erect, with mindfulness
established to the fore.
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
With steady body,
with steady awareness,
whether standing, sitting, or lying down,
a monk determined on mindfulness
gains one distinction
after another.
Having gained one distinction
after another,
he goes where the King of Death
can't see.