Khuddaka Nikaya - Udana VIII Pataligamiya Vagga
Copyright © 1994 Thanissaro Bhikkhu.
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Ud 8.1
Nibbana Sutta
Total Unbinding (1)
I have heard that on one occasion the Blessed One was staying near Savatthi, in
Jeta's Grove, Anathapindika's monastery. Now at that time the Blessed One was
instructing urging, rousing, and encouraging the monks with Dhamma-talk
concerned with Unbinding. The monks — receptive, attentive, focusing their
entire awareness, lending ear — listened to the Dhamma.
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
There is that dimension where there is neither earth, nor water, nor fire, nor
wind; neither dimension of the infinitude of space, nor dimension of the
infinitude of consciousness, nor dimension of nothingness, nor dimension of
neither perception nor non-perception; neither this world, nor the next world,
nor sun, nor moon. And there, I say, there is neither coming, nor going, nor
staying; neither passing away nor arising: unestablished, unevolving, without
support (mental object).1 This, just this, is the end of stress.
Ud 8.2
Nibbana Sutta
Total Unbinding (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 the Blessed One was
instructing urging, rousing, and encouraging the monks with Dhamma-talk
concerned with Unbinding. The monks — receptive, attentive, focusing their
entire awareness, lending ear — listened to the Dhamma.
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
It's hard to see the unaffected,
for the truth isn't easily seen.
Craving is pierced
in one who knows;
For one who sees,
there is nothing.
Ud 8.3
Nibbana Sutta
Total Unbinding (3)
I have heard that on one occasion the Blessed One was staying near Savatthi, in
Jeta's Grove, Anathapindika's monastery. Now at that time the Blessed One was
instructing urging, rousing, and encouraging the monks with Dhamma-talk
concerned with Unbinding. The monks — receptive, attentive, focusing their
entire awareness, lending ear — listened to the Dhamma.
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
There is, monks, an unborn — unbecome — unmade — unfabricated. If there were not
that unborn — unbecome — unmade — unfabricated, there would not be the case that
emancipation from the born — become — made — fabricated would be discerned. But
precisely because there is an unborn — unbecome — unmade — unfabricated,
emancipation from the born — become — made — fabricated is discerned.
Ud 8.4
Nibbana Sutta
Total Unbinding (4)
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
instructing urging, rousing, and encouraging the monks with Dhamma-talk
concerned with Unbinding. The monks — receptive, attentive, focusing their
entire awareness, lending ear — listened to the Dhamma.
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
One who is dependent has wavering. One who is independent has no wavering. There
being no wavering, there is calm. There being calm, there is no desire. There
being no desire, there is no coming or going. There being no coming or going,
there is no passing away or arising. There being no passing away or arising,
there is neither a here nor a there nor a between-the-two. This, just this, is
the end of stress.
5. Thus have I heard. At that time the Blessed One p. 113 in company with the
Brotherhood, passing through the Malla country, arrived at Pâvâ.
And the Blessed One tarried at Pâvâ, in the mango grove of Cunda, the
potter's son.
And Cunda, the potter's son, heard that the Blessed One, on his way through
the Malla country, had arrived at Pâvâ, and was staying in his mango grove.
And Cunda, the potter's son, went to where the Blessed One was and drawing
near saluted the Blessed One and sat down apart, and the Blessed One instructed,
aroused, animated and gladdened, with religious discourse, Cunda, the potter's
son.
And Cunda, the potter's son, instructed, aroused, animated and gladdened by
the religious discourse of the Blessed One said: "May it please the Blessed One
and the Brotherhood to take their morrow's meal with me".
And the Blessed One assented by his silence.
And Cunda, the potter's son, perceiving that the Blessed One had assented,
arose from his seat and saluted the Blessed One, and passing round keeping his
right side to him, departed.
And Cunda, the potter's son, at the end of that night having prepared in his
own house sweet food, both hard and soft and a quantity of Sûkaramaddava,1
announced to the Blessed One: "Sire, the time is come, the meal is ready."
And the Blessed One, robing himself in the forenoon, and taking his alms-bowl
and tunic, went together with p. 114 the Brotherhood, to the house of Cunda, the
potter's son and when he arrived there, sat down on the appointed seat. And
while thus seated he called Cunda, the potter's son, to him and said: "The
Sûkaramaddava you have prepared, Cunda, give to me and the other food, soft and
hard, present to the Brethren."
"Be it so, Sire," said Cunda, the potter's son, in assent to the Blessed One,
and he gave the Sûkaramaddava which he had prepared, to the Blessed One, and the
other food, both hard and soft, to the Brethren.
And the Blessed One called Cunda, the potter's son, to him and said: "Bury,
Cunda, what remains of the Sûkaramaddava in a hole in the ground, for there is
no one I know of in the worlds of Mâra or Brahma, or amongst the Samanas or
Brahmanas, or in the world of gods and men who can assimilate such food, except
the Perfect One."
"Be it so, Sire"; said Cunda, the potter's son, in assent to the Blessed One,
and having buried what remained of the Sûkaramaddava in a hole, he went to where
the Blessed One was and drawing near, he saluted the Blessed One and sat down
apart.
And the Blessed One having instructed, aroused, animated and gladdened Cunda,
the potter's son, with religious discourse, arose from his seat and departed.
And the Blessed One after partaking of the food provided by Cunda, the
potter's son, was seized with a severe malady, and dire pains followed by
hemorrhage, even unto death, came upon him.
At that time the Blessed One, ever mindful and intent, endured the pains
without a murmur.
And the Blessed One called the venerable Ananda to p. 115 him and said: "Let
us go, Ananda; we will proceed to Kusinâra."
"Be it so, Sire;" said the venerable Ananda in assent to the Blessed One.
"Thus have I heard. He took of the food of Cunda, the the potter's son:
With fortitude he bore the grievous, deadly pains:
When the master partaok of the Sûkaramaddava,
Severe sickness came upon him:
After relief, the Blessed One said: 'I will set out for the city of
Kusinâra'."
And the Blessed One, leaving the road, went and sat down at the foat of a
tree, and calling the venerable Ananda to him, he said: "I pray thee, Ananda,
make ready the four-fold cloth, I am weary and would sit down. And the Blessed
One sat down on the appointed seat, and thus sitting he called the venerable
Ananda to him and said: "I pray thee, Ananda, bring me some water, I am thirsty
and would drink, Ananda."
When these words had been spoken the venerable Ananda said to the Blessed
One: "Just now, Sire, about 500 wagons have passed over, and the shallow water,
disturbed by the wheels, flows turbid and muddy. There is, Sire, not far off,
the Kukuttha stream, whose waters are clear, refreshing, cool, pellucid, full to
the brim and lovely. There the Blessed One may drink of the waters and cool his
limbs."
A second time the Blessed One called the venerable Ananda to him and said:
"Bring me, I pray thee, Ananda, some water, I am thirsty and would drink,
Ananda."
A second time the venerable Ananda said to the Blessed One: "Just now, Sire,
some 500 wagons have passed over, and p. 116 the shallow water, disturbed by the
wheels, flows turbid and muddy. There is, Sire, not far off the Kukuttha stream
whose waters are clear, refreshing, cool, pellucid, full to the brim and lovely.
There the Blessed One may drink and cool his limbs."
A third time the Blessed One called the venerable Ananda to him and said:
"Bring me, Ananda, I pray thee, some water: I am thirsty and would drink,
Ananda."
"Be it so, Sire"; said the venerable Ananda in assent to the Blessed One and
taking his bowl he went to the river.
And that river, whose shallow waters had been disturbed by the wheels and
become a turbid and muddy stream, on the arrival of Ananda, was flowing clear,
lucent and untainted.
And Ananda thought: "How strange, how astonishing is the great strength and
mighty power of the Perfect One! This stream, whose shallow waters disturbed by
the wheels were muddy and polluted, on my arrival, flows pure, lucent and
untainted"; and filling his bowl with water he went to where the Blessed One
was, and drawing near, said: "How strange, Sire, how astonishing is the great
strength and mighty power of the Perfect One! This stream, whose waters etc. [as
above] is now pure, lucent and untainted. Drink, O Exalted One, of the water,
drink, O Happy One, of the water."
And the Blessed One drank of the water.
And the Blessed One with a great company of the brethren went to the Kukuttha
stream, and when he arrived there, he entered the stream and bathed and drank;
and when he had come out, he repaired to the Mango-grove and calling the
venerable Cundaka to him, said: "I pray thee, Cundaka, p. 117 spread out for me
the four-fold cloth, I am weary, Cundaka, and would lay me down."
"Be it so, Sire"; said the venerable Cundaka in assent to the Blessed One and
he spread out the four-fold cloth.
And the Blessed One lay down on his right side, as a lion does, placing one
foot upon the other, mindful and consious, and dwelling upon the thought of
arising.
And the venerable Cundaka sat there in front of the Exalted One.
"To the pure, joy-giving, pellucid river Kukuttha went the Buddha;
O'erweary, the Master, the Perfect One, the Unequalled in this world, plunged
into the stream:
The Master bathed and drank of the waters;
He crossed over preceding the throng of disciples.
The Master, the Exalted One, who set forth the Doctrine, went to the
Mango-grove.
He spoke to Cunda, the monk: 'Spread out for me the four-fold cloth.'
Cunda heeded the Holy One, he spread out at once the four-fold cloth.
The Master, the weary One, laid himself down;
And Cunda sat there beside him."
And the Blessed One called the venerable Ananda to him and said: "It may
happen, Ananda, that some one may cause Cunda, the potter's son to suffer
remorse by saying: 'It is a loss to you, brother Cunda, it is a disadvantage to
you, brother Cunda, that the Perfect One should pass away from existence, having
received his last meal at you hands.' Any remorse of this kind that may arise in
Cunda, the potter's son, should be removed in this p. 118 wise: 'It is a gain,
brother Cunda, it is an advantage to you, brother Cunda, that the Perfect One
should pass away from existence, having received his last meal at your hands.
Thus have I heard, brother Cunda, in his very presence, these words have I
received from the very mouth of the Blessed One: 'there are two alms of the
highest profit, of the greatest advantage to me, exceeding all other alms, more
fruitful, more replete with result. What are these two? The alms-food of which
the Perfect One partook when he awakened to supreme enlightenment, and the
alms-food of which he partook, when he was about to pass away from existence, in
that utter passing away in which 'attachment' is extinct. These are the two
alms, the most perfect in result, the most complete in their consequence,
exceeding all other alms, greater in profit, greater in fruition. The venerable
Cunda, the potter's son, has laid up Karma, conducing to length of life, to
praise, to heaven, to fame, and to that influence which induces men to follow
virtue. Any remorse, Ananda, that may arise in Cunda, the potter's son, should
thus be removed'."
And the Blessed One in this connection, on that occasion, breathed forth this
solemn utterance:
"To the giver merit is increased;
When the senses are controlled anger arises not.
The Wise forsake evil,
By the destruction of desire, sin and infatuation,
A man attains to Nirvana."
6. Thus have I heard. At that time the Blessed One, in company with a number
of the brethren, wandering through the Magadha country, arrived at Pâtâligâma.
p. 119
And the lay-disciples of Pâtâligâma heard the report that the Blessed One, in
company with a number of the brethren, after wandering through the Magadha
county had repaired to Pâtâligâma.
And the lay-disciples of Pâtâligâma went to where the Blessed One was and
drawing near they saluted the Blessed One and sat down apart, and while thus
sitting the lay-disciples of Pâtâligâma said to the Blessed One: "May it please
the Blessed One to come to our house."
And the Blessed One assented by his silence.
And the lay-disciples of Pâtâligâma perceiving that the Blessed One had
assented, they arose from their seats and saluted the Blessed One, and passing
round with their right sides to him, they returned to their rest-house. And when
they arrived there, they set the house in order, arranging the seats, providing
water vessels, and putting up oil-lamps. And when they had done this, they went
to where the Blessed One was and drawing near, they saluted the Blessed One and
stood respectfully apart, and while thus standing the lay-disciples of
Pâtâligâma said to the Blessed One: "Sire, the rest-house is set in order, the
seats are arranged, the water vessels provided and the oil-lamps put up. May the
Blessed One now do as he pleases."
And the Blessed One, robing himself in the forenoon and taking his alms-bowl
and tunic, went, together with the Brethren, to the rest-house. And when the
Blessed One arrived there, having washed his feet, he entered the rest-house and
sat down near the centre pillar, facing the East, and the Brethren, also, having
washed their feet, entered the rest-house and sat down near the centre wall,
facing the East, the Blessed One being in front of them; p. 120 and the
lay-disciples of Pâtâligâma, having washed their feet, entered the rest-house
and sat down near the Eastern wall with their faces to the West, the Blessed One
in front of them.
And the Blessed One thus addressed the lay-disciples of Pâtâligâma:
"Five losses, O housholders, result to the wrong-doer through his want of
rectitude. What are these five?
(1) In this world, O housholders, the wrong-doer failing in rectitude, in
consequence of sloth, suffers great loss of property. This is the first loss to
the wrong-doer through want of rectitude.
(2) Further, O housholders, in the case of the wrong-doer, who fails in
virtue, an evil repute arises. This is the second loss to the wrong-doer who
fails in virtue.
(3) Further, O housholders, whenever a wrong-doer, failing in virtue,
approaches assemblies, whether of Khattiyas, or Brahmanas, or lay men, or
Samanas, he feels ashamed and troubled in their presence. This is the third loss
to a wrong-doer who fails in virtue.
(4) Further, O housholders, the wrong-doer who fails in virtue, dies in a
state of unrest. This is the fourth loss to a wrong-doer who fails in virtue.
(5) Further, O housholders, the wrong-doer, wanting in rectitude, on the
dissolution of the body, after death, is born into a state of punishment, of
suffering, of torment, in hell. This is the fifth loss to a wrong-doer through
want of rectitude.
These, O housholders, are the five losses to the wrong-doer, through want of
rectitude.
There are five gains, O housholders, to the virtuous p. 121 man, through the
practise of virtue. What are these five?
(1) In this world, O housholders, the upright man who practises virtue, by
means of diligence acquires abundant possessions. This is the first gain to an
upright man who practises virtue.
(2) Further, O housholders, in the case of an upright man who practises
virtue, there arises a fair repute. This is the second gain to an upright man
who practises virtue.
(3) Further, O housholders, whenever an upright man who practises virtue,
approaches assemblies whether of Khattiyas, or Brahmanas, or laymen, or Samanas,
he is not ashamed or troubled when he approaches them. This is the third gain to
the upright man who practises virtue.
(4) Further, O housholders, the upright man who practises virtue, dies
peacefully. This is the fourth gain to an upright man, who practises virtue.
(5) Further, O housholders, the upright man who practises virtue, on the
dissolution of the body after death, is born into a state of happiness, in
heaven. This is the fifth gain to an upright man who practises virtue. These, O
housholders, are the five gains to the upright man who practises virtue."
And the Blessed One having instructed, aroused, animated and gladdened the
lay-disciples with this religious discourse, dismissed them, saying: "The night,
O housholders, is far spent. Do now as seemeth fit to you."
And the lay-disciples of Pâtâligâma, having praised the words of the Blessed
One, and given thanks, arose from their seats, and passing round keeping their
right sides to him, took their departure.
And the Blessed One, soon after the departure of the p. 122 lay-disciples of
Pâtâligâma, entered his private apartments.
Now at that time the Sunîdhavassakâras, the ministers of Magadha, had built a
fortress at Pâtâligâma, to repel the Vajjis. And at that time also, a great
number, some thousands of Devas, haunted the dwellings at Pâtâligâma. Wherever
the most powerful Devas haunted the houses, in that place they induced the most
powerful kings and king's ministers to build dwelling places. Wherever the
lesser Devas haunted the houses, there they induced the lesser kings and king's
ministers to build dwelling places, and wherever the lowest Devas haunted the
houses, there they induced the lowest kings and king's Ministers to build
dwelling places.
And the Blessed One, with his divine, clear sight, surpassing that of men,
beheld these thousands of Devas who haunted the houses at Pâtâligâma, and
wherever the most powerful Devas, etc. [as above. Transl.]
And the Blessed One, in the dawn following that night, called the venerable
Ananda to him and said: "Who, Ananda, built this fortress at Pâtâligâma"?
"The Sunîdhavassakâras, the ministers of Magadha, built this fortress at
Pâtâligâma, to repel the Vajjis."
"It seems, Ananda, as if the Sunîdhavassakâras, the Ministers of Magadha,
after consulting with the Tavatimsa gods, had thus, Ananda, built this fortress
at Pâtâligâma, to repel the Vajjis. I have just seen, Ananda, with my divine and
clear sight, surpassing that of men, this large number of thousands of Devas who
haunt the houses at Pâtâligâma. Wherever the most powerful Devas etc. [as above.
Transl.].
Wherever, Ananda, famous places, centres of trade may p. 123 be, this
fortified city will be chief among them, an emporium of commerce. But, Ananda,
three disasters will befall Pâtâligâma, by fire and water and internal
dissensions."
And the Sunîdhivassakâras, the ministers of Magadha went to where the Blessed
One was and drawing near they exchanged friendly greetings with the Blessed One,
and when they had exchanged with him the compliments of friendship and civility,
they stationed themselves respectfully apart, and while thus standing the
Sunîdhavassakâras, the ministers of Magadha said to the Blessed One: "May it
please the Lord Gotama, and the Brethren to take their meal with us to-day."
The Blessed One assented by his silence.
And the Sunîdhavassakâras, the ministers of Mâgadha, perceiving that the
Blessed One had assented, went to their own house, and when they arrived there,
gave orders for the preparation of sweet food, both hard and soft, and they
announced to the Blessed One, that the time had come; "Lord Gotama, the time is
come, the meal is ready."
And the Blessed One, robing himself in the forenoon and taking his alms-bowl
and tunic, went, in company with the Brethren, to the house of the
Sunîdhavassakâras; and when they arrived there, they sat down on the appointed
seats.
And the Sunîdhivassakâras, with their own hands, served and offered sweet
food, both hard and soft, to the Brethren with the Buddha at their head.
And when the Blessed One had withdrawn his hand from the bowl and finished
his meal, the Sunîdhivassakâras having taken a lower place, sat down apart, and
the Blessed One, as they sat thus, gladdened the Sunîdhivassakâras with these
verses:
p. 124
"In whatever country, the wise man dwells,
Maintaining the virtuous, the self-controlled, the holy ones,
Let him present offerings to the Devas who are there,
And they so honoured and venerated, will honour and venerate him,
And hereafter show compassion, as a mother to her son.
He who receives the compassion of the Devas, never lacks good fortune."
And the Blessed One, when he had gladdened the Sunîdhavassakâras with these
verses, arose from his seat and departed.
Now at that time the Sunîdhivassakâras followed the Blessed One, step by
step, saying: "The gate by which the Samana Gotama this day departs, shall be
called the Gotama gate, the ford by which he crosses the Ganga river, shall be
called the Gotama ford.
And the gate, by which the Blessed One passed out was called the Gotama gate.
And the Blessed One came to where the river Ganga was. Now at that time, the
river was full, up to the bank, so that a crow could have drunk from it. Some
men, eager to cross, were in search of a boat, some in search of a raft, others
were engaged in constructing a raft.
And the Blessed One, just as if a strong man should out-stretch his bent arm
or bend back his out-stretched arm, even so he vanished from the hither bank of
the river Ganga and stood upon the opposite bank with the Brethren.
And the Blessed One beheld those men, eager to cross, p. 125 some in search
of a boat, some in search of a raft, and others engaged in constructing a raft.
And the Blessed One, in this connection, on that occasion, breathed forth
this solemn utterance:
"Those who cross the ocean, having built a bridge, forsaking the
marshes--
While the world is constructing rafts--these wise ones escape."1
7. Thus have I heard. At that time the Blessed One had reached the high road
in the Kosala country, with the venerable Nâgasamâla as attendant.
And the venerable Nâgasamâla observed on the way that the road diverged, and
seeing this, he said to the Blessed One; "Sire, this is the way, let us go in
this direction."
When these words had been spoken, the Blessed One said to the venerable
Nâgasamâla: "This is the way, Nâgasamâla, let us go in this direction."
[Repetition of speech and reply. Transl.].
A third time the venerable Nâgasamâla said to the Blessed One: "This, Sire,
is the way, let us go in this direction." And the venerable Nâgasamâla threw
down on the ground the bowl and tunic of the Blessed One, saying: "There, Sire,
are your bowl and tunic."
And as the venerable Nâgasamâla proceeded on the road, robbers came and
assaulted him with their hands and feet, broke his alms-bowl and tore his
garments. And the venerable Nâgasamâla, with broken bowl and torn garments p.
126 went to where the Blessed One was, and drawing near he saluted the Blessed
One and sat down respectfully apart and while thus sitting he said to the
Blessed One: "Just now, Sire, as I was proceeding on the road, robbers came and
assaulted me with their hands and feet, broke my alms-bowl and tore my
garments."
And the Blessed One, in this connection, on that occasion, breathed forth
this solemn utterance:--
"He who walks with another, lives with him, associates with him,
He, the learned One, perceiving evil, forsakes it,
As the young heron abandons the river."
Ud 8.8
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 a dear and
beloved grandson of Visakha, Migara's mother, had died. So Visakha, Migara's
mother — her clothes wet, her 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 she
was sitting there the Blessed One said to her: "Why have you come here, Visakha
— your clothes wet, your hair wet — in the middle of the day?"
When this was said, she said to the Blessed One, "My dear and beloved grandson
has died. This is why I have come here — my clothes wet, my hair wet — in the
middle of the day."
"Visakha, would you like to have as many children and grandchildren as there are
people in Savatthi?"
"Yes, lord, I would like to have as many children and grandchildren as there are
people in Savatthi."
"But how many people in Savatthi die in the course of a day?"
"Sometimes ten people die in Savatthi in the course of a day, sometimes nine...
eight... seven... six... five... four... three... two... Sometimes one person
dies in Savatthi in the course of a day. Savatthi is never free from people
dying."
"So what do you think, Visakha: Would you ever be free from wet clothes and wet
hair?"
"No, lord. Enough of my having as many children and grandchildren as there are
people in Savatthi."
"Visakha, those who have a hundred dear ones have a hundred sufferings. Those
who have ninety dear ones have ninety sufferings. Those who have eighty...
seventy... sixty... fifty... forty... thirty... twenty... ten... nine...
eight... seven... six... five... four... three... two... Those who have one dear
one have one suffering. For those with no dear ones, there are no sufferings.
They are free from sorrow, free from stain, free from lamentation, I tell you."
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
The sorrows, lamentations,
the many kinds of suffering in the world,
exist dependent on something dear.
They don't exist
when there's nothing dear.
And thus blissful & sorrowless
are those for whom nothing
in the world is dear anywhere.
So one who aspires
to be stainless & sorrowless
shouldn't make anything
in the world dear
anywhere.
Ud 8.9
Dabba Sutta
About Dabba Mallaputta (1)
I have heard that on one occasion the Blessed One was staying near Savatthi, in
Jeta's Grove, Anathapindika's monastery. Then Ven. Dabba Mallaputta 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: "Now is the time for my total
Unbinding, O One-Well-Gone!"
"Then do, Dabba, what you think it is now time to do."
Then Ven. Dabba Mallaputta, rising from his seat, bowed down to the Blessed One
and, circling him on the right, rose up into the air and sat cross-legged in the
sky, in space. Entering the fire property and emerging from it, he was totally
unbound. Now, when Dabba Mallaputta rose up into the air and, sitting
cross-legged in the sky, in space, entered the fire property and then emerged
from it and was totally unbound, his body burned and was consumed so that
neither ashes nor soot could be discerned. Just as when ghee or oil is burned
and consumed, neither ashes nor soot can be discerned, in the same way, when
Dabba Mallaputta rose up into the air and, sitting cross-legged in the sky, in
space, entered the fire property and then emerged from it and was totally
unbound, his body burned and was consumed so that neither ashes nor soot could
be discerned.
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
The body disintegrated,
perception ceased,
pain & rapture were entirely consumed,
fabrications were stilled:
consciousness has come to its end.
Ud 8.10
Dabba Sutta
About Dabba Mallaputta (2)
I have heard that on one occasion the Blessed One was staying near Savatthi, in
Jeta's Grove, Anathapindika's monastery. There he addressed the monks, "Monks!"
"Yes, lord," the monks replied.
The Blessed One said, "When Dabba Mallaputta rose up into the air and, sitting
cross-legged in the sky, in space, entered the fire property and then emerged
from it and was totally unbound, his body burned and was consumed so that
neither ashes nor soot could be discerned. Just as when ghee or oil is burned
and consumed, neither ashes nor soot can be discerned, in the same way, when
Dabba Mallaputta rose up into the air and, sitting cross-legged in the sky, in
space, entered the fire property and then emerged from it and was totally
unbound, his body burned and was consumed so that neither ashes nor soot could
be discerned."
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Just as the destination of a glowing fire
struck with a [blacksmith's] iron hammer,
gradually growing calm,
is not known:
Even so, there's no destination to describe
for those who are rightly released
— having crossed over the flood
of sensuality's bond —
for those who have attained
unwavering bliss.
Showing posts with label Udana. Show all posts
Showing posts with label Udana. Show all posts
Friday, May 6, 2011
Khuddaka Nikaya - Udana VII Cula Vagga
Khuddaka Nikaya - Udana VII Cula 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 7.1
Bhaddiya Sutta
About Bhaddiya the Dwarf (1)
I have heard that on one occasion the Blessed One was staying near Savatthi, in
Jeta's Grove, Anathapindika's monastery. At that time Ven. Sariputta was with a
variety of approaches instructing, urging, rousing, and encouraging Ven.
Bhaddiya the Dwarf with Dhamma-talk. As Ven. Bhaddiya the Dwarf was, with a
variety of approaches, being instructed, urged, roused, and encouraged by Ven.
Sariputta with Dhamma-talk, his mind, through lack of clinging/sustenance, was
released from the effluents.
The Blessed One saw that as Ven. Bhaddiya the Dwarf was, with a variety of
approaches, being instructed, urged, roused, and encouraged by Ven. Sariputta
with Dhamma-talk, his mind, through lack of clinging/sustenance, was released
from the effluents.
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Above, below, everywhere released,
he does not focus on 'I am this.'
Thus released, he crosses the flood
not crossed before,
for the sake of no further becoming.
Ud 7.2
Bhaddiya Sutta
About Bhaddiya the Dwarf (2)
I have heard that on one occasion the Blessed One was staying near Savatthi, in
Jeta's Grove, Anathapindika's monastery. At that time Ven. Sariputta was with a
variety of approaches instructing, urging, rousing, and encouraging Ven.
Bhaddiya the Dwarf with Dhamma-talk to an even greater extent, as he thought
that Bhaddiya was still just a learner.
The Blessed One saw that Ven. Sariputta was with a variety of approaches
instructing, urging, rousing, and encouraging Ven. Bhaddiya the Dwarf with
Dhamma-talk to an even greater extent, as he thought that Bhaddiya was still
just a learner.
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
He has broken the cycle,
attained freedom from desire.
The dried-up stream
no longer flows.
The cycle, broken,
no longer turns.
This, just this,
is the end of stress.
Ud 7.3
Kamesu Satta Sutta
Attached to Sensual Pleasures (1)
I have heard that on one occasion the Blessed One was staying near Savatthi, in
Jeta's Grove, Anathapindika's monastery. Now at that time, most of the people in
Savatthi were excessively attached to sensuality. They lived delighting in,
addicted to, infatuated with, fastened to, absorbed in sensuality. Then in the
early morning, a large number of monks, having put on their robes and carrying
their bowls and outer robes, went into Savatthi for alms. Having gone for alms
in Savatthi, after the meal, returning from their alms round, they went to the
Blessed One and, on arrival, having bowed down to him, sat to one side. As they
were sitting there, they said to the Blessed One: "Most of the people in
Savatthi are excessively attached to sensuality. They live delighting in,
addicted to, infatuated with, fastened to, absorbed in sensuality."
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Clinging to sensuality, to sensual ties,
seeing no blame in the fetter,
never will those tied up in the fetter
cross over the flood so great & wide.
Ud 7.4
Kamesu Satta Sutta
Attached to Sensual Pleasures (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, most of the people in
Savatthi were excessively attached to sensuality. They lived delighting in,
addicted to, infatuated with, fastened to, absorbed in sensuality. 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 that most of the people in
Savatthi were excessively attached to sensuality, that they live delighting in,
addicted to, infatuated with, fastened to, absorbed in sensuality.
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Blinded by sensuality
covered by the net,
veiled with the veil of craving,
bound by the bond of heedlessness,
like fish in the mouth of a trap,
they go to aging & death,
like a suckling calf to its mother.
5. 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 venerable dwarf Bhaddiya, following step by step in the
wake of a large number of Bhikkhus, came to where the Blessed One was.
And when the Blessed One beheld the venerable dwarf Bhaddiya, coming along in
the wake of the Bhikkhus, ill-favored, evil to behold, lowly in gait and
despised by the majority of the Bhikkhus, he called the Bhikkhus to him and
said: "Behold, O Bhikkhus, this mendicant approaching from afar, ill-favored,
evil to behold, lowly in gait, and despised by the majority of Bhikkhus,"
"Even so, Sire."
"This mendicant, O Bhikkhus, is mighty in power, great in strength: this
state of perfection, not formerly attained by this Bhikkhu, is not easily
attained; for the sake of which scions of noble family abandon their homes for
homelessness and by themselves in this very existence, through the higher
knowledge, realize and attain to that supreme consummation, the holy life."
And the Blessed One, in this connection, on that occasion, breathed forth
this solemn utterance:
"The cart rolls on, on one wheel only,
But faultless in body, canopied in white:
So, see this (miserable dwarf) coming along;
He has conquered sorrow, cut off the streams of lust,
p. 106 And freed himself from the bonds (of the desire of future
life)."
Ud 7.6
Tanhakhaya Sutta
The Ending of Craving
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. Anna Kondanna was
sitting not far from the Blessed One, his legs crossed, his body held erect,
reflecting on [his] release through the total ending of craving. The Blessed One
saw Ven. Anna Kondanna sitting not far away, his legs crossed, his body held
erect, reflecting on [his] release through the total ending of craving.
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
For someone with no root, no soil,
no leaves — how creepers?
Who's fit to blame him,
the enlightened one freed
from bonds.
Even devas praise him.
Even by Brahma he's praised.
7. 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 sitting, wrapt in meditation on his own
abandonment of consciousness and reasoning in connection with the hindrances.'2
p. 107
And the Blessed One perceiving his own abandonment of consciousness and
reasoning, in connection with the hindrances, at that time breathed forth this
solemn utterance:
"He to whom no hindrance remains,
Who has overcome all bonds and obstacles
Such a saint living free from desire,
Nor gods nor men despise."
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 venerable Mahakaccana was sitting, not far from the
Blessed One, in a cross-legged position, with body erect, thoroughly setting
before him subjective reflection on the impurity of the body.
And the Blessed One beheld the venerable Mahakaccana, sitting near, in a
cross-legged position with body erect, thoroughly setting before him subjective
reflection on the impurity of the body.
And the Blessed One, in this connection, on that occasion, breathed forth
this solemn utterance:
"He who at all times and continually meditates on the impurity of the
body;
(It is not, to me it may not be, it will not be, to me it will not be):
He, passing on from state to state, in due course,
Will cross the poison-streams of desire."
Ud 7.9
Udapana Sutta
The Well
I have heard that on one occasion the Blessed One was wandering among the
Mallans, together with a large community of monks, and came to a brahman village
of the Mallans name Thuna. The brahman householders of Thuna heard that "Gotama
the Sakyan contemplative, gone forth from the Sakyan clan, is wandering among
the Mallans together with a large community of monks, and has arrived at Thuna."
So they filled the well all the way to the brim with grass and chaff,
[thinking], "Don't let these shaven-headed contemplatives draw drinking water."
Then the Blessed One came down from the road, went to a certain tree, and on
arrival sat down on a seat made ready. As he sat down, he said to Ven. Ananda:
"Come, Ananda, get me some drinking water from that well."
When this was said, Ven. Ananda replied, "Just now the brahman householders of
Thuna filled that well all the way to the brim with grass and chaff, [thinking],
'Don't let these shaven-headed contemplatives draw drinking water.'"
A second time, the Blessed One said to Ven. Ananda: "Come, Ananda, get me some
drinking water from that well."
A second time, Ven. Ananda replied, "Just now the brahman householders of Thuna
filled that well all the way to the brim with grass and chaff, [thinking],
'Don't let these shaven-headed contemplatives draw drinking water.'"
A third time, the Blessed One said to Ven. Ananda: "Come, Ananda, get me some
drinking water from that well."
"As you say, lord," Ven. Ananda replied and, taking a bowl, went to the well. As
he was approaching the well, it expelled all the grass and chaff from its mouth
and stood filled to the brim — streaming, as it were — with clear, clean,
radiant water. The thought occurred to Ven. Ananda, "Isn't it amazing! Isn't it
awesome! How great the Tathagata's power! How great his might! While I was
approaching the well, it expelled all the grass and chaff from its mouth and
stood filled to the brim — streaming, as it were — with clear, clean, radiant
water."
Taking drinking water in his bowl, he went to the Blessed One and on arrival
said, "How amazing, lord! How awesome! How great the Tathagata's power! How
great his might! While I was approaching the well, it expelled all the grass and
chaff from its mouth and stood filled to the brim — streaming, as it were — with
clear, clean, radiant water. Drink this water, O Blessed One! Drink this water,
O One-Well-Gone!"
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
What's the need for a well
if water is everywhere?
Having cut craving
by the root,
One would go about searching for what?
Ud 7.10
Udena Sutta
About King Udena
I have heard that on one occasion the Blessed One was staying in Kosambi at
Ghosita's monastery. Now at that time the inner quarters of King Udena's royal
park had burned down, and 500 women, headed by Samavati, had died.
Then in the early morning, a large number of monks, having put on their robes
and carrying their bowls & outer robes, went into Kosambi for alms. Having gone
for alms in Kosambi, after the meal, returning from their alms round, they went
to the Blessed One and, on arrival, having bowed down to him, sat to one side.
As they were sitting there, they said to the Blessed One: "Lord, the inner
quarters of King Udena's royal park have burned down, and 500 women, headed by
Samavati, have died. What is the destination of those female lay followers? What
is their future course?"
"Monks, among those female lay followers are stream-winners, once-returners, &
non-returners. In no case was the death of any of those female lay followers
without [noble] fruit."
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Bound round with delusion, the world
only appears to be competent.
Bound with acquisitions, foolish,
surrounded by darkness,
it seems eternal,
but for one who sees,
there is nothing.
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 7.1
Bhaddiya Sutta
About Bhaddiya the Dwarf (1)
I have heard that on one occasion the Blessed One was staying near Savatthi, in
Jeta's Grove, Anathapindika's monastery. At that time Ven. Sariputta was with a
variety of approaches instructing, urging, rousing, and encouraging Ven.
Bhaddiya the Dwarf with Dhamma-talk. As Ven. Bhaddiya the Dwarf was, with a
variety of approaches, being instructed, urged, roused, and encouraged by Ven.
Sariputta with Dhamma-talk, his mind, through lack of clinging/sustenance, was
released from the effluents.
The Blessed One saw that as Ven. Bhaddiya the Dwarf was, with a variety of
approaches, being instructed, urged, roused, and encouraged by Ven. Sariputta
with Dhamma-talk, his mind, through lack of clinging/sustenance, was released
from the effluents.
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Above, below, everywhere released,
he does not focus on 'I am this.'
Thus released, he crosses the flood
not crossed before,
for the sake of no further becoming.
Ud 7.2
Bhaddiya Sutta
About Bhaddiya the Dwarf (2)
I have heard that on one occasion the Blessed One was staying near Savatthi, in
Jeta's Grove, Anathapindika's monastery. At that time Ven. Sariputta was with a
variety of approaches instructing, urging, rousing, and encouraging Ven.
Bhaddiya the Dwarf with Dhamma-talk to an even greater extent, as he thought
that Bhaddiya was still just a learner.
The Blessed One saw that Ven. Sariputta was with a variety of approaches
instructing, urging, rousing, and encouraging Ven. Bhaddiya the Dwarf with
Dhamma-talk to an even greater extent, as he thought that Bhaddiya was still
just a learner.
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
He has broken the cycle,
attained freedom from desire.
The dried-up stream
no longer flows.
The cycle, broken,
no longer turns.
This, just this,
is the end of stress.
Ud 7.3
Kamesu Satta Sutta
Attached to Sensual Pleasures (1)
I have heard that on one occasion the Blessed One was staying near Savatthi, in
Jeta's Grove, Anathapindika's monastery. Now at that time, most of the people in
Savatthi were excessively attached to sensuality. They lived delighting in,
addicted to, infatuated with, fastened to, absorbed in sensuality. Then in the
early morning, a large number of monks, having put on their robes and carrying
their bowls and outer robes, went into Savatthi for alms. Having gone for alms
in Savatthi, after the meal, returning from their alms round, they went to the
Blessed One and, on arrival, having bowed down to him, sat to one side. As they
were sitting there, they said to the Blessed One: "Most of the people in
Savatthi are excessively attached to sensuality. They live delighting in,
addicted to, infatuated with, fastened to, absorbed in sensuality."
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Clinging to sensuality, to sensual ties,
seeing no blame in the fetter,
never will those tied up in the fetter
cross over the flood so great & wide.
Ud 7.4
Kamesu Satta Sutta
Attached to Sensual Pleasures (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, most of the people in
Savatthi were excessively attached to sensuality. They lived delighting in,
addicted to, infatuated with, fastened to, absorbed in sensuality. 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 that most of the people in
Savatthi were excessively attached to sensuality, that they live delighting in,
addicted to, infatuated with, fastened to, absorbed in sensuality.
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Blinded by sensuality
covered by the net,
veiled with the veil of craving,
bound by the bond of heedlessness,
like fish in the mouth of a trap,
they go to aging & death,
like a suckling calf to its mother.
5. 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 venerable dwarf Bhaddiya, following step by step in the
wake of a large number of Bhikkhus, came to where the Blessed One was.
And when the Blessed One beheld the venerable dwarf Bhaddiya, coming along in
the wake of the Bhikkhus, ill-favored, evil to behold, lowly in gait and
despised by the majority of the Bhikkhus, he called the Bhikkhus to him and
said: "Behold, O Bhikkhus, this mendicant approaching from afar, ill-favored,
evil to behold, lowly in gait, and despised by the majority of Bhikkhus,"
"Even so, Sire."
"This mendicant, O Bhikkhus, is mighty in power, great in strength: this
state of perfection, not formerly attained by this Bhikkhu, is not easily
attained; for the sake of which scions of noble family abandon their homes for
homelessness and by themselves in this very existence, through the higher
knowledge, realize and attain to that supreme consummation, the holy life."
And the Blessed One, in this connection, on that occasion, breathed forth
this solemn utterance:
"The cart rolls on, on one wheel only,
But faultless in body, canopied in white:
So, see this (miserable dwarf) coming along;
He has conquered sorrow, cut off the streams of lust,
p. 106 And freed himself from the bonds (of the desire of future
life)."
Ud 7.6
Tanhakhaya Sutta
The Ending of Craving
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. Anna Kondanna was
sitting not far from the Blessed One, his legs crossed, his body held erect,
reflecting on [his] release through the total ending of craving. The Blessed One
saw Ven. Anna Kondanna sitting not far away, his legs crossed, his body held
erect, reflecting on [his] release through the total ending of craving.
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
For someone with no root, no soil,
no leaves — how creepers?
Who's fit to blame him,
the enlightened one freed
from bonds.
Even devas praise him.
Even by Brahma he's praised.
7. 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 sitting, wrapt in meditation on his own
abandonment of consciousness and reasoning in connection with the hindrances.'2
p. 107
And the Blessed One perceiving his own abandonment of consciousness and
reasoning, in connection with the hindrances, at that time breathed forth this
solemn utterance:
"He to whom no hindrance remains,
Who has overcome all bonds and obstacles
Such a saint living free from desire,
Nor gods nor men despise."
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 venerable Mahakaccana was sitting, not far from the
Blessed One, in a cross-legged position, with body erect, thoroughly setting
before him subjective reflection on the impurity of the body.
And the Blessed One beheld the venerable Mahakaccana, sitting near, in a
cross-legged position with body erect, thoroughly setting before him subjective
reflection on the impurity of the body.
And the Blessed One, in this connection, on that occasion, breathed forth
this solemn utterance:
"He who at all times and continually meditates on the impurity of the
body;
(It is not, to me it may not be, it will not be, to me it will not be):
He, passing on from state to state, in due course,
Will cross the poison-streams of desire."
Ud 7.9
Udapana Sutta
The Well
I have heard that on one occasion the Blessed One was wandering among the
Mallans, together with a large community of monks, and came to a brahman village
of the Mallans name Thuna. The brahman householders of Thuna heard that "Gotama
the Sakyan contemplative, gone forth from the Sakyan clan, is wandering among
the Mallans together with a large community of monks, and has arrived at Thuna."
So they filled the well all the way to the brim with grass and chaff,
[thinking], "Don't let these shaven-headed contemplatives draw drinking water."
Then the Blessed One came down from the road, went to a certain tree, and on
arrival sat down on a seat made ready. As he sat down, he said to Ven. Ananda:
"Come, Ananda, get me some drinking water from that well."
When this was said, Ven. Ananda replied, "Just now the brahman householders of
Thuna filled that well all the way to the brim with grass and chaff, [thinking],
'Don't let these shaven-headed contemplatives draw drinking water.'"
A second time, the Blessed One said to Ven. Ananda: "Come, Ananda, get me some
drinking water from that well."
A second time, Ven. Ananda replied, "Just now the brahman householders of Thuna
filled that well all the way to the brim with grass and chaff, [thinking],
'Don't let these shaven-headed contemplatives draw drinking water.'"
A third time, the Blessed One said to Ven. Ananda: "Come, Ananda, get me some
drinking water from that well."
"As you say, lord," Ven. Ananda replied and, taking a bowl, went to the well. As
he was approaching the well, it expelled all the grass and chaff from its mouth
and stood filled to the brim — streaming, as it were — with clear, clean,
radiant water. The thought occurred to Ven. Ananda, "Isn't it amazing! Isn't it
awesome! How great the Tathagata's power! How great his might! While I was
approaching the well, it expelled all the grass and chaff from its mouth and
stood filled to the brim — streaming, as it were — with clear, clean, radiant
water."
Taking drinking water in his bowl, he went to the Blessed One and on arrival
said, "How amazing, lord! How awesome! How great the Tathagata's power! How
great his might! While I was approaching the well, it expelled all the grass and
chaff from its mouth and stood filled to the brim — streaming, as it were — with
clear, clean, radiant water. Drink this water, O Blessed One! Drink this water,
O One-Well-Gone!"
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
What's the need for a well
if water is everywhere?
Having cut craving
by the root,
One would go about searching for what?
Ud 7.10
Udena Sutta
About King Udena
I have heard that on one occasion the Blessed One was staying in Kosambi at
Ghosita's monastery. Now at that time the inner quarters of King Udena's royal
park had burned down, and 500 women, headed by Samavati, had died.
Then in the early morning, a large number of monks, having put on their robes
and carrying their bowls & outer robes, went into Kosambi for alms. Having gone
for alms in Kosambi, after the meal, returning from their alms round, they went
to the Blessed One and, on arrival, having bowed down to him, sat to one side.
As they were sitting there, they said to the Blessed One: "Lord, the inner
quarters of King Udena's royal park have burned down, and 500 women, headed by
Samavati, have died. What is the destination of those female lay followers? What
is their future course?"
"Monks, among those female lay followers are stream-winners, once-returners, &
non-returners. In no case was the death of any of those female lay followers
without [noble] fruit."
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Bound round with delusion, the world
only appears to be competent.
Bound with acquisitions, foolish,
surrounded by darkness,
it seems eternal,
but for one who sees,
there is nothing.
Khuddaka Nikaya - Udana VI Jaccandha Vagga
Khuddaka Nikaya - Udana VI Jaccandha Vagga
1. Thus have I heard. On a certain occasion the Blessed One dwelt at Vesali,
in the Mahavana, in the Pagoda Hall.
And the Blessed One, having robed himself in the forenoon, and taking his
alms-bowl and tunic entered Vesali for alms. And when he had returned from his
rounds and finished his meal, he called the venerable Ananda to him and said:
"Take up, Ananda, the mat, I will pass the heat of the day at the Câpâla
shrine."
"Be it so, Sire" said the venerable Ananda in assent to the Blessed One, and
taking up the mat, he followed the Blessed One step by step.
And the Blessed One went to where the Câpâla shrine was, and drawing near, he
sat down on the appointed seat, and while thus sitting he called the venerable
Ananda to him and said: "Delightful, Ananda, is the Gotamaka shrine, delightful
is the Sattamba shrine, delightful is the Bahuputta shrine, delightful is the
Sarandada shrine, delightful is the Câpâla shrine! Whoever, Ananda, has dwelt
upon, enlarged, made use of as a vehicle, objectified, taken as a foundation,
amalgamated, and most thoroughly striven with the constituents of magic power,
if he should so wish, is able to remain in this world a Kalpa,1 or the remainder
of a p. 88 Kalpa. The Perfect One, Ananda, has dwelt upon, enlarged, made use of
as a vehicle, objectified, taken as a foundation, amalgamated, and most
thoroughly striven with the constituents of magic power, and if he so wish, can
remain in this world a Kalpa, or the remainder of a Kalpa."
And the venerable Ananda failing to penetrate the meaning of the palpable
sign made and the clear hint given by the Blessed One, did not beseech the
Blessed One and say: "May it please the Blessed One to remain in this world a
Kalpa, may it please the Happy One to remain a Kalpa for the welfare of many,
for the happiness of many, in compassion for the people, for the benefit, the
advantage, the delight of men and gods--so possessed was the heart of Ananda by
the Wicked One.
A second time the Blessed One called the venerable Ananda to him and said
etc. (repetition as above. Transl.].
A third time etc. [repetition as above Transl.]
And the Blessed One called the venerable Ananda to him and said: "Go now,
Ananda, and do as you like."
"Be it so, Sire," said the venerable Ananda in assent to the Blessed One and
rising from his seat, he saluted the Blessed One, and passing round keeping his
right side to him, he went and sat down, not far off, at the foot of a tree.
And soon after the departure of the venerable Ananda, Mâra, the Evil One,
came to where the Blessed One was, and drawing near, he stood respectfully apart
and while thus standing Mâra the Evil One said to the Blessed One: "Pass away
now, Exalted One, let the Happy One now die: now is the time for the Exalted One
to pass away from existence, for the Exalted One has spoken these words: p. 89
'I shall not pass away from existence, thou Wicked One, until I shall have
gained monks as my disciples, who are wise and disciplined, well trained, secure
in the Doctrine, erudite, versed in the Law, experts in the higher and lower
doctrines, correct in their conduct, practised in the lesser duties, to
proclaim, teach, make known, elucidate, analyze, and make clear what they have
learned from their Master, to refute and demolish by their knowledge any
defamation of the doctrine, and to spread the wonder-working truth abroad'. Now,
Sire, the Exalted One has gained monks as disciples who are wise and disciplined
etc. [as above. Transl.]: Pass away now, Exalted One, from existence: let the
Happy One now die: now is the time for the Exalted One to pass away from
existence. And the Exalted One, moreover has spoken these words: 'I shall not
pass away from existence, thou Wicked One, until I have gained nuns as my
disciples. [repetition as above. Transl.].
Until I have gained male votaries etc. d°. d°.
Until I have gained female votaries etc. d°. d°.'
The Exalted One moreover has said: 'I shall not pass away from existence,
thou Wicked One, until the 'holy life' is successful, prosperous, wide-spread
among all sections of humanity, and thoroughly made manifest to gods and men.'
Now, Sire, the 'holy life' spoken of by the Exalted One, is successful,
prosperous, wide-spread among all sections of humanity, and thoroughly made
manifest to gods and men. Pass away now from existence, Exalted One, let the
Happy One now die, now is the time for the Exalted One to enter into Nirvana."
When these words had been spoken, the Blessed One said to Mâra, the Evil One:
"Be not anxious, thou Wicked p. 90 One; soon will the Perfect One pass away from
existence: three months hence the Perfect One will enter Nirvana."
And the Blessed One, there in the Câpâla shrine, mindful and conscious,
relinquished the natural term of life, and when the Blessed One relinquished the
natural term of life, the earth quaked, and thunder, horror-fraught and
terrible, burst forth from heaven.
And the Blessed One, in this connection, on that occasion, breathed forth
this solemn utterance:
"The Sage renounced his life, the cause of life, both long and short.
With inward calm and joy, he broke, like coat of mail, his life's own
cause."1
Copyright © 1994 Thanissaro Bhikkhu.
Access to Insight edition © 1994
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 6.2
Jatila Sutta
Ascetics
I have heard that on one occasion the Blessed One was staying in Savatthi at the
Eastern Monastery, the palace of Migara's mother. Now at that time the Blessed
One, having emerged from his seclusion in the late afternoon, was sitting
outside the doorway. Then King Pasenadi Kosala went to the Blessed One and, on
arrival, having bowed down to him, sat to one side. Then seven coiled-hair
ascetics, seven Jain ascetics, seven naked ascetics, seven one-cloth ascetics,
and seven wanderers — their nails grown long, their body-hair grown long —
walked past not far from the Blessed One. King Pasenadi Kosala saw the seven
coiled-hair ascetics, seven Jain ascetics, seven naked ascetics, seven one-cloth
ascetics, and seven wanderers — their nails grown long, their body-hair grown
long — walking past not far from the Blessed One. On seeing them, he arranged
his upper robe over one shoulder, knelt down with his right knee on the ground,
saluted the ascetics with his hands before his heart, and announced his name to
them three times: "I am the king, venerable sirs, Pasenadi Kosala. I am the
king, venerable sirs, Pasenadi Kosala. I am the king, venerable sirs, Pasenadi
Kosala." Then not long after the ascetics had passed, he returned to the Blessed
One and, on arrival, having bowed down to him, sat to one side. As he was
sitting there he said to the Blessed One, "Of those in the world who are
arahants or on the path to arahantship, are these among them?"
"Your majesty, as a layman enjoying sensuality; living crowded with wives and
children; using Kasi fabrics and sandalwood; wearing garlands, scents, and
creams; handling gold and silver, it is hard for you to know whether these are
arahants or on the path to arahantship.
"It is through living together that a person's virtue may be known, and then
only after a long period, not a short period; by one who is attentive, not by
one who is inattentive; by one who is discerning, not by one who is not
discerning.
"It is through dealing with a person that his purity may be known, and then only
after a long period, not a short period; by one who is attentive, not by one who
is inattentive; by one who is discerning, not by one who is not discerning.
"It is through adversity that a person's endurance may be known, and then only
after a long period, not a short period; by one who is attentive, not by one who
is inattentive; by one who is discerning, not by one who is not discerning.
"It is through discussion that a person's discernment may be known, and then
only after a long period, not a short period; by one who is attentive, not by
one who is inattentive; by one who is discerning, not by one who is not
discerning."
"How amazing, lord! How awesome! How well that was put by the Blessed One! 'Your
majesty, as a layman enjoying sensuality; living crowded with wives and
children; using Kasi fabrics and sandalwood; wearing garlands, scents, and
creams; handling gold and silver, it is hard for you to know whether these are
arahants or on the path to arahantship.
"'It is through living together that a person's virtue may be known, and then
only after a long period, not a short period; by one who is attentive, not by
one who is inattentive; by one who is discerning, not by one who is not
discerning.
"'It is through dealing with a person that his purity may be known, and then
only after a long period, not a short period; by one who is attentive, not by
one who is inattentive; by one who is discerning, not by one who is not
discerning.
"'It is through adversity that a person's endurance may be known, and then only
after a long period, not a short period; by one who is attentive, not by one who
is inattentive; by one who is discerning, not by one who is not discerning.
"'It is through discussion that a person's discernment may be known, and then
only after a long period, not a short period; by one who is attentive, not by
one who is inattentive; by one who is discerning, not by one who is not
discerning.'
"These men, lord, are my spies, my scouts, returning after going out through the
countryside. They go out first, and then I go. Now, when they have scrubbed off
the dirt and mud, are well-bathed and well-perfumed, have trimmed their hair and
beards, and have put on white clothes, they will go about endowed and provided
with the five strings of sensuality."
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
One should not make an effort everywhere.
One should not be another's hireling.
One should not live dependent on another.
One should not make the Dhamma a trade.
Note
For another presentation of the same topic, see AN 4.192.
Ud 6.3
Ahu Sutta
It Was
I have heard that on one occasion the Blessed One was staying near Savatthi, in
Jeta's Grove, Anathapindika's monastery. Now at that time the Blessed One sat
reflecting on the various evil, unskillful qualities that had been abandoned [in
him] and on the various skillful qualities that had gone to the culmination of
their development. Then as he realized the various evil, unskillful qualities
that had been abandoned [in him] and the various skillful qualities that had
gone to the culmination of their development, he on that occasion exclaimed:
Before, it was, then it wasn't.
Before, it wasn't, then it was.
It wasn't, it won't be,
and now isn't to be found.
Ud 6.4
Tittha Sutta
Various Sectarians (1)
I have heard that on one occasion the Blessed One was staying near Savatthi, in
Jeta's Grove, Anathapindika's monastery. Now at that time there were many
priests, contemplatives, and wanderers of various sects living around Savatthi
with differing views, differing opinions, differing beliefs, dependent for
support on their differing views. Some of the priests and contemplatives held
this view, this doctrine: "The cosmos is eternal. Only this is true; anything
otherwise is worthless."
Some of the priests and contemplatives held this view, this doctrine: "The
cosmos is not eternal"... "The cosmos is finite"... "The cosmos is infinite"...
"The soul and the body are the same"... "The soul is one thing and the body
another"... "After death a Tathagata exists"... "After death a Tathagata does
not exist"... "After death a Tathagata both does and does not exist"... "After
death a Tathagata neither does nor does not exist. Only this is true; anything
otherwise is worthless."
And they lived arguing, quarreling, and disputing, wounding one another with
weapons of the mouth, saying, "The Dhamma is like this, it's not like that. The
Dhamma's not like that, it's like this."
Then in the early morning, a large number of monks, having put on their robes
and carrying their bowls and outer robes, went into Savatthi for alms. Having
gone for alms in Savatthi, after the meal, returning from their alms round, they
went to the Blessed One and, on arrival, having bowed down to him, sat to one
side. As they were sitting there, they said to the Blessed One: "Lord, there are
many priests, contemplatives, and wanderers of various sects living around
Savatthi with differing views, differing opinions, differing beliefs, dependent
for support on their differing views... and they live arguing, quarreling, and
disputing, wounding one another with weapons of the mouth, saying, 'The Dhamma
is like this, it's not like that. The Dhamma's not like that, it's like this.'"
"Monks, the wanderers of other sects are blind and eyeless. They don't know what
is beneficial and what is harmful. They don't know what is the Dhamma and what
is non-Dhamma. Not knowing what is beneficial and what is harmful, not knowing
what is Dhamma and what is non-Dhamma, they live arguing, quarreling, and
disputing, wounding one another with weapons of the mouth, saying, 'The Dhamma
is like this, it's not like that. The Dhamma's not like that, it's like this.'
"Once, in this same Savatthi, there was a certain king who said to a certain
man, 'Gather together all the people in Savatthi who have been blind from
birth.'"
"'As you say, your majesty,' the man replied and, rounding up all the people in
Savatthi who had been blind from birth, he went to the king and on arrival said,
'Your majesty, the people in Savatthi who have been blind from birth have been
gathered together.'
"'Very well then, show the blind people an elephant.'
"'As you say, your majesty,' the man replied and he showed the blind people an
elephant. To some of the blind people he showed the head of the elephant,
saying, 'This, blind people, is what an elephant is like.' To some of them he
showed an ear of the elephant, saying, 'This, blind people, is what an elephant
is like.' To some of them he showed a tusk... the trunk... the body... a foot...
the hindquarters... the tail... the tuft at the end of the tail, saying, 'This,
blind people, is what an elephant is like.'
"Then, having shown the blind people the elephant, the man went to the king and
on arrival said, 'Your majesty, the blind people have seen the elephant. May
your majesty do what you think it is now time to do.'
"Then the king went to the blind people and on arrival asked them, 'Blind
people, have you seen the elephant?'
"'Yes, your majesty. We have seen the elephant.'
"'Now tell me, blind people, what the elephant is like.'
"The blind people who had been shown the head of the elephant replied, 'The
elephant, your majesty, is just like a water jar.'
"Those who had been shown the ear of the elephant replied, 'The elephant, your
majesty, is just like a winnowing basket.'
"Those who had been shown the tusk of the elephant replied, 'The elephant, your
majesty, is just like an iron rod.'
"Those who had been shown the trunk of the elephant replied, 'The elephant, your
majesty, is just like the pole of a plow.'
"Those who had been shown the body of the elephant replied, 'The elephant, your
majesty, is just like a granary.'
"Those who had been shown the foot of the elephant replied, 'The elephant, your
majesty, is just like a post.'
"Those who had been shown the hindquarters of the elephant replied, 'The
elephant, your majesty, is just like a mortar.'
"Those who had been shown the tail of the elephant replied, 'The elephant, your
majesty, is just like a pestle.'
"Those who had been shown the tuft at the end of the tail of the elephant
replied, 'The elephant, your majesty, is just like a broom.'
"Saying, 'The elephant is like this, it's not like that. The elephant's not like
that, it's like this,' they struck one another with their fists. That gratified
the king.
"In the same way, monks, the wanderers of other sects are blind and eyeless.
They don't know what is beneficial and what is harmful. They don't know what is
the Dhamma and what is non-Dhamma. Not knowing what is beneficial and what is
harmful, not knowing what is Dhamma and what is non-Dhamma, they live arguing,
quarreling, and disputing, wounding one another with weapons of the mouth,
saying, 'The Dhamma is like this, it's not like that. The Dhamma's not like
that, it's like this.'"
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Some of these so-called
priests & contemplatives
are attached.
They quarrel & fight —
people seeing one side.
Ud 6.5
Tittha Sutta
Various Sectarians (2)
I have heard that on one occasion the Blessed One was staying near Savatthi, in
Jeta's Grove, Anathapindika's monastery. Now at that time there were many
priests, contemplatives, and wanderers of various sects living around Savatthi
with differing views, differing opinions, differing beliefs, dependent for
support on their differing views. Some of the priests and contemplatives held
this view, this doctrine: "The self and the cosmos are eternal. Only this is
true; anything otherwise is worthless."
Some of the priests and contemplatives held this view, this doctrine: "The self
and the cosmos are not eternal"... "The self and the cosmos are both eternal and
not eternal"... "The self and the cosmos are neither eternal nor not eternal"...
"The self and the cosmos are self-produced"... "The self and the cosmos are
produced by another"... "The self and the cosmos are both self-produced and
produced by another"... "The self and the cosmos are neither self-produced nor
produced by another, but are spontaneously arisen"
"Bliss and pain, the self and the cosmos are self-produced"... "produced by
another"... "both self-produced and produced by another"... "Bliss and pain, the
self and the cosmos are neither self-produced nor produced by another, but are
spontaneously arisen. Only this is true; anything otherwise is worthless."
And they lived arguing, quarreling, and disputing, wounding one another with
weapons of the mouth, saying, "The Dhamma is like this, it's not like that. The
Dhamma's not like that, it's like this."
Then in the early morning, a large number of monks, having put on their robes
and carrying their bowls and outer robes, went into Savatthi for alms. Having
gone for alms in Savatthi, after the meal, returning from their alms round, they
went to the Blessed One and, on arrival, having bowed down to him, sat to one
side. As they were sitting there, they said to the Blessed One: "Lord, there are
many priests, contemplatives, and wanderers of various sects living around
Savatthi with differing views, differing opinions, differing beliefs, dependent
for support on their differing views... and they live arguing, quarreling, and
disputing, wounding one another with weapons of the mouth, saying, 'The Dhamma
is like this, it's not like that. The Dhamma's not like that, it's like this.'"
"Monks, the wanderers of other sects are blind and eyeless. They don't know what
is beneficial and what is harmful. They don't know what is the Dhamma and what
is non-Dhamma. Not knowing what is beneficial and what is harmful, not knowing
what is Dhamma and what is non-Dhamma, they live arguing, quarreling, and
disputing, wounding one another with weapons of the mouth, saying, 'The Dhamma
is like this, it's not like that. The Dhamma's not like that, it's like this.'"
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Some of these so-called
priests & contemplatives
are attached.
They sink in mid-stream,
falling into the plunge of darkness.
Ud 6.6
Tittha Sutta
Various Sectarians (3)
I have heard that on one occasion the Blessed One was staying near Savatthi, in
Jeta's Grove, Anathapindika's monastery. Now at that time there were many
priests, contemplatives, and wanderers of various sects living around Savatthi
with differing views, differing opinions, differing beliefs, dependent for
support on their differing views. Some of the priests and contemplatives held
this view, this doctrine: "The self and the cosmos are eternal. Only this is
true; anything otherwise is worthless."
Some of the priests and contemplatives held this view, this doctrine: "The self
and the cosmos are not eternal"... "The self and the cosmos are both eternal and
not eternal"... "The self and the cosmos are neither eternal nor not eternal"...
"The self and the cosmos are self-produced"... "The self and the cosmos are
produced by another"... "The self and the cosmos are both self-produced and
produced by another"... "The self and the cosmos are neither self-produced nor
produced by another, but are spontaneously arisen"
"Bliss and pain, the self and the cosmos are self-produced"... "produced by
another"... "both self-produced and produced by another"... "Bliss and pain, the
self and the cosmos are neither self-produced nor produced by another, but are
spontaneously arisen. Only this is true; anything otherwise is worthless."
And they lived arguing, quarreling, and disputing, wounding one another with
weapons of the mouth, saying, "The Dhamma is like this, it's not like that. The
Dhamma's not like that, it's like this."
Then in the early morning, a large number of monks, having put on their robes
and carrying their bowls and outer robes, went into Savatthi for alms. Having
gone for alms in Savatthi, after the meal, returning from their alms round, they
went to the Blessed One and, on arrival, having bowed down to him, sat to one
side. As they were sitting there, they said to the Blessed One: "Lord, there are
many priests, contemplatives, and wanderers of various sects living around
Savatthi with differing views, differing opinions, differing beliefs, dependent
for support on their differing views... and they live arguing, quarreling, and
disputing, wounding one another with weapons of the mouth, saying, 'The Dhamma
is like this, it's not like that. The Dhamma's not like that, it's like this.'"
"Monks, the wanderers of other sects are blind and eyeless. They don't know what
is beneficial and what is harmful. They don't know what is the Dhamma and what
is non-Dhamma. Not knowing what is beneficial and what is harmful, not knowing
what is Dhamma and what is non-Dhamma, they live arguing, quarreling, and
disputing, wounding one another with weapons of the mouth, saying, 'The Dhamma
is like this, it's not like that. The Dhamma's not like that, it's like this.'"
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
People are intent on the idea of
"made by me"
and attached to the idea of
"made by another."
Some do not realize this,
nor do they see it as a thorn.
But to one who sees,
having extracted this thorn,
[the thought] "I am doing," doesn't occur;
"Another is doing," doesn't occur.
This human race is
possessed by conceit
bound by conceit,
tied down by conceit.
Speaking hurtfully because of their views
they don't go beyond
transmigration — the wandering on.
Ud 6.7
Subhuti Sutta
About Subhuti
I have heard that on one occasion the Blessed One was staying near Savatthi in
Jeta's Grove, Anathapindika's monastery. Now at that time Ven. Subhuti was
sitting not far from the Blessed One, his legs crossed, his body held erect,
centered in a concentration free from directed thought. The Blessed One saw Ven.
Subhuti sitting not far away, his legs crossed, his body held erect, centered in
a concentration free from directed thought.
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Whose thoughts are
vaporized,
well-dealt-with
within,
without trace —
going beyond that tie,
one who perceives the formless,
overcoming
four yokes, 1
does not go
to rebirth.
Ud 6.8
Ganika Sutta
The Courtesan
I have heard that on one occasion the Blessed One was staying in Rajagaha at the
Bamboo Grove, the Squirrels' Sanctuary. Now at that time two factions in
Rajagaha were in love with a certain courtesan, their minds enthralled. Arguing,
quarreling, and disputing, they attacked one another with fists, attacked one
another with clods of dirt, attacked one another with sticks, attacked one
another with knives, so that they fell into death or death-like pain.
Then in the early morning, a large number of monks, having put on their robes
and carrying their bowls and outer robes, went into Savatthi for alms. Having
gone for alms in Savatthi, after the meal, returning from their alms round, they
went to the Blessed One and, on arrival, having bowed down to him, sat to one
side. As they were sitting there, they said to the Blessed One: "At present, two
factions in Rajagaha are in love with a certain courtesan, their minds
enthralled. Arguing, quarreling, and disputing, they attack one another with
fists, attack one another with clods of dirt, attack one another with sticks,
attack one another with knives, so that they fall into death or death-like
pain."
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
What's been attained, what's to be attained,
are both defiled by one who trains
in line with the afflicted.
Those for whom precepts & practices
are the essence of the training,
for whom celibacy is the essence of service:
this is one extreme.
Those who say, "There's no harm in sensual desires":
this is the second extreme.
Both of these extremes cause the growth of cemeteries,
and cemeteries cause views to grow.
Not directly knowing these two extremes,
some fall short,
some run too far.
But those who directly know them,
don't exist there,
don't conceive things
through them.
And for these people,
there's no whirling through the cycle
to be described.
Ud 6.9
Adhipataka Sutta
Insects
I have heard that on one occasion the Blessed One was staying near Savatthi, in
Jeta's Grove, Anathapindika's monastery. Now on that occasion the Blessed One
was sitting out in the open in the pitch black of the night, while oil lamps
were burning. Many flying insects were meeting their downfall and misfortune in
those oil lamps. The Blessed One saw those flying insects meeting their downfall
and misfortune in those oil lamps.
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Rushing headlong, missing what's essential,
bringing on one new bond
after another,
like insects falling into the flame,
some are intent only on what's seen & heard.
10. Thus have I heard. On a certain occasion the Blessed One dwelt at
Savatthi, in the Jetavana, the garden of Anathapindika.
And the venerable Ananda went to where the Blessed One was and having saluted
him, sat down apart, and while thus sitting, the venerable Ananda said to the
Blessed One: "Until, Sire, the Perfect Ones, the Saints, the Supreme Buddhas are
born in the world, the heretical sects and wandering monks are held in honour,
worshipped, esteemed and reverenced, and are recipients of the requisites of
monks, such as, robes, alms, sleeping places, and drugs in case of sickness, but
when the Perfect Ones, the Saints, the Supreme Buddhas appear on earth then
these heretical sects and wandering monks are not held in honour, worshipped,
esteemed and reverenced and are not recipients of the requisites of monks, such
as, robes, alms, sleeping places and drugs in case of sickness. Now, Sire, the
Blessed One p. 101 and the Brotherhood are held in honour etc. and are
recipients of etc. and drugs in case of sickness."
"It is so, Ananda; until the Perfect Ones, the Saints, the Supreme Buddhas
etc. the heretical sects etc. are recipients of the requisites etc."
And the Blessed One, in this connection, on that occasion, breathed forth
this solemn utterance:
"The light of the glowworm is seen, until the rising of the sun;
In the splendour of the sun-rise, its light fades and shines no more.
So is it with the light of the heretics.
Until the Supreme Buddhas appear on earth:
Not till then do the wise and the disciples receive enlightenment.
Those who hold heretical views, escape not from sorrow."
1. Thus have I heard. On a certain occasion the Blessed One dwelt at Vesali,
in the Mahavana, in the Pagoda Hall.
And the Blessed One, having robed himself in the forenoon, and taking his
alms-bowl and tunic entered Vesali for alms. And when he had returned from his
rounds and finished his meal, he called the venerable Ananda to him and said:
"Take up, Ananda, the mat, I will pass the heat of the day at the Câpâla
shrine."
"Be it so, Sire" said the venerable Ananda in assent to the Blessed One, and
taking up the mat, he followed the Blessed One step by step.
And the Blessed One went to where the Câpâla shrine was, and drawing near, he
sat down on the appointed seat, and while thus sitting he called the venerable
Ananda to him and said: "Delightful, Ananda, is the Gotamaka shrine, delightful
is the Sattamba shrine, delightful is the Bahuputta shrine, delightful is the
Sarandada shrine, delightful is the Câpâla shrine! Whoever, Ananda, has dwelt
upon, enlarged, made use of as a vehicle, objectified, taken as a foundation,
amalgamated, and most thoroughly striven with the constituents of magic power,
if he should so wish, is able to remain in this world a Kalpa,1 or the remainder
of a p. 88 Kalpa. The Perfect One, Ananda, has dwelt upon, enlarged, made use of
as a vehicle, objectified, taken as a foundation, amalgamated, and most
thoroughly striven with the constituents of magic power, and if he so wish, can
remain in this world a Kalpa, or the remainder of a Kalpa."
And the venerable Ananda failing to penetrate the meaning of the palpable
sign made and the clear hint given by the Blessed One, did not beseech the
Blessed One and say: "May it please the Blessed One to remain in this world a
Kalpa, may it please the Happy One to remain a Kalpa for the welfare of many,
for the happiness of many, in compassion for the people, for the benefit, the
advantage, the delight of men and gods--so possessed was the heart of Ananda by
the Wicked One.
A second time the Blessed One called the venerable Ananda to him and said
etc. (repetition as above. Transl.].
A third time etc. [repetition as above Transl.]
And the Blessed One called the venerable Ananda to him and said: "Go now,
Ananda, and do as you like."
"Be it so, Sire," said the venerable Ananda in assent to the Blessed One and
rising from his seat, he saluted the Blessed One, and passing round keeping his
right side to him, he went and sat down, not far off, at the foot of a tree.
And soon after the departure of the venerable Ananda, Mâra, the Evil One,
came to where the Blessed One was, and drawing near, he stood respectfully apart
and while thus standing Mâra the Evil One said to the Blessed One: "Pass away
now, Exalted One, let the Happy One now die: now is the time for the Exalted One
to pass away from existence, for the Exalted One has spoken these words: p. 89
'I shall not pass away from existence, thou Wicked One, until I shall have
gained monks as my disciples, who are wise and disciplined, well trained, secure
in the Doctrine, erudite, versed in the Law, experts in the higher and lower
doctrines, correct in their conduct, practised in the lesser duties, to
proclaim, teach, make known, elucidate, analyze, and make clear what they have
learned from their Master, to refute and demolish by their knowledge any
defamation of the doctrine, and to spread the wonder-working truth abroad'. Now,
Sire, the Exalted One has gained monks as disciples who are wise and disciplined
etc. [as above. Transl.]: Pass away now, Exalted One, from existence: let the
Happy One now die: now is the time for the Exalted One to pass away from
existence. And the Exalted One, moreover has spoken these words: 'I shall not
pass away from existence, thou Wicked One, until I have gained nuns as my
disciples. [repetition as above. Transl.].
Until I have gained male votaries etc. d°. d°.
Until I have gained female votaries etc. d°. d°.'
The Exalted One moreover has said: 'I shall not pass away from existence,
thou Wicked One, until the 'holy life' is successful, prosperous, wide-spread
among all sections of humanity, and thoroughly made manifest to gods and men.'
Now, Sire, the 'holy life' spoken of by the Exalted One, is successful,
prosperous, wide-spread among all sections of humanity, and thoroughly made
manifest to gods and men. Pass away now from existence, Exalted One, let the
Happy One now die, now is the time for the Exalted One to enter into Nirvana."
When these words had been spoken, the Blessed One said to Mâra, the Evil One:
"Be not anxious, thou Wicked p. 90 One; soon will the Perfect One pass away from
existence: three months hence the Perfect One will enter Nirvana."
And the Blessed One, there in the Câpâla shrine, mindful and conscious,
relinquished the natural term of life, and when the Blessed One relinquished the
natural term of life, the earth quaked, and thunder, horror-fraught and
terrible, burst forth from heaven.
And the Blessed One, in this connection, on that occasion, breathed forth
this solemn utterance:
"The Sage renounced his life, the cause of life, both long and short.
With inward calm and joy, he broke, like coat of mail, his life's own
cause."1
Copyright © 1994 Thanissaro Bhikkhu.
Access to Insight edition © 1994
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 6.2
Jatila Sutta
Ascetics
I have heard that on one occasion the Blessed One was staying in Savatthi at the
Eastern Monastery, the palace of Migara's mother. Now at that time the Blessed
One, having emerged from his seclusion in the late afternoon, was sitting
outside the doorway. Then King Pasenadi Kosala went to the Blessed One and, on
arrival, having bowed down to him, sat to one side. Then seven coiled-hair
ascetics, seven Jain ascetics, seven naked ascetics, seven one-cloth ascetics,
and seven wanderers — their nails grown long, their body-hair grown long —
walked past not far from the Blessed One. King Pasenadi Kosala saw the seven
coiled-hair ascetics, seven Jain ascetics, seven naked ascetics, seven one-cloth
ascetics, and seven wanderers — their nails grown long, their body-hair grown
long — walking past not far from the Blessed One. On seeing them, he arranged
his upper robe over one shoulder, knelt down with his right knee on the ground,
saluted the ascetics with his hands before his heart, and announced his name to
them three times: "I am the king, venerable sirs, Pasenadi Kosala. I am the
king, venerable sirs, Pasenadi Kosala. I am the king, venerable sirs, Pasenadi
Kosala." Then not long after the ascetics had passed, he returned to the Blessed
One and, on arrival, having bowed down to him, sat to one side. As he was
sitting there he said to the Blessed One, "Of those in the world who are
arahants or on the path to arahantship, are these among them?"
"Your majesty, as a layman enjoying sensuality; living crowded with wives and
children; using Kasi fabrics and sandalwood; wearing garlands, scents, and
creams; handling gold and silver, it is hard for you to know whether these are
arahants or on the path to arahantship.
"It is through living together that a person's virtue may be known, and then
only after a long period, not a short period; by one who is attentive, not by
one who is inattentive; by one who is discerning, not by one who is not
discerning.
"It is through dealing with a person that his purity may be known, and then only
after a long period, not a short period; by one who is attentive, not by one who
is inattentive; by one who is discerning, not by one who is not discerning.
"It is through adversity that a person's endurance may be known, and then only
after a long period, not a short period; by one who is attentive, not by one who
is inattentive; by one who is discerning, not by one who is not discerning.
"It is through discussion that a person's discernment may be known, and then
only after a long period, not a short period; by one who is attentive, not by
one who is inattentive; by one who is discerning, not by one who is not
discerning."
"How amazing, lord! How awesome! How well that was put by the Blessed One! 'Your
majesty, as a layman enjoying sensuality; living crowded with wives and
children; using Kasi fabrics and sandalwood; wearing garlands, scents, and
creams; handling gold and silver, it is hard for you to know whether these are
arahants or on the path to arahantship.
"'It is through living together that a person's virtue may be known, and then
only after a long period, not a short period; by one who is attentive, not by
one who is inattentive; by one who is discerning, not by one who is not
discerning.
"'It is through dealing with a person that his purity may be known, and then
only after a long period, not a short period; by one who is attentive, not by
one who is inattentive; by one who is discerning, not by one who is not
discerning.
"'It is through adversity that a person's endurance may be known, and then only
after a long period, not a short period; by one who is attentive, not by one who
is inattentive; by one who is discerning, not by one who is not discerning.
"'It is through discussion that a person's discernment may be known, and then
only after a long period, not a short period; by one who is attentive, not by
one who is inattentive; by one who is discerning, not by one who is not
discerning.'
"These men, lord, are my spies, my scouts, returning after going out through the
countryside. They go out first, and then I go. Now, when they have scrubbed off
the dirt and mud, are well-bathed and well-perfumed, have trimmed their hair and
beards, and have put on white clothes, they will go about endowed and provided
with the five strings of sensuality."
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
One should not make an effort everywhere.
One should not be another's hireling.
One should not live dependent on another.
One should not make the Dhamma a trade.
Note
For another presentation of the same topic, see AN 4.192.
Ud 6.3
Ahu Sutta
It Was
I have heard that on one occasion the Blessed One was staying near Savatthi, in
Jeta's Grove, Anathapindika's monastery. Now at that time the Blessed One sat
reflecting on the various evil, unskillful qualities that had been abandoned [in
him] and on the various skillful qualities that had gone to the culmination of
their development. Then as he realized the various evil, unskillful qualities
that had been abandoned [in him] and the various skillful qualities that had
gone to the culmination of their development, he on that occasion exclaimed:
Before, it was, then it wasn't.
Before, it wasn't, then it was.
It wasn't, it won't be,
and now isn't to be found.
Ud 6.4
Tittha Sutta
Various Sectarians (1)
I have heard that on one occasion the Blessed One was staying near Savatthi, in
Jeta's Grove, Anathapindika's monastery. Now at that time there were many
priests, contemplatives, and wanderers of various sects living around Savatthi
with differing views, differing opinions, differing beliefs, dependent for
support on their differing views. Some of the priests and contemplatives held
this view, this doctrine: "The cosmos is eternal. Only this is true; anything
otherwise is worthless."
Some of the priests and contemplatives held this view, this doctrine: "The
cosmos is not eternal"... "The cosmos is finite"... "The cosmos is infinite"...
"The soul and the body are the same"... "The soul is one thing and the body
another"... "After death a Tathagata exists"... "After death a Tathagata does
not exist"... "After death a Tathagata both does and does not exist"... "After
death a Tathagata neither does nor does not exist. Only this is true; anything
otherwise is worthless."
And they lived arguing, quarreling, and disputing, wounding one another with
weapons of the mouth, saying, "The Dhamma is like this, it's not like that. The
Dhamma's not like that, it's like this."
Then in the early morning, a large number of monks, having put on their robes
and carrying their bowls and outer robes, went into Savatthi for alms. Having
gone for alms in Savatthi, after the meal, returning from their alms round, they
went to the Blessed One and, on arrival, having bowed down to him, sat to one
side. As they were sitting there, they said to the Blessed One: "Lord, there are
many priests, contemplatives, and wanderers of various sects living around
Savatthi with differing views, differing opinions, differing beliefs, dependent
for support on their differing views... and they live arguing, quarreling, and
disputing, wounding one another with weapons of the mouth, saying, 'The Dhamma
is like this, it's not like that. The Dhamma's not like that, it's like this.'"
"Monks, the wanderers of other sects are blind and eyeless. They don't know what
is beneficial and what is harmful. They don't know what is the Dhamma and what
is non-Dhamma. Not knowing what is beneficial and what is harmful, not knowing
what is Dhamma and what is non-Dhamma, they live arguing, quarreling, and
disputing, wounding one another with weapons of the mouth, saying, 'The Dhamma
is like this, it's not like that. The Dhamma's not like that, it's like this.'
"Once, in this same Savatthi, there was a certain king who said to a certain
man, 'Gather together all the people in Savatthi who have been blind from
birth.'"
"'As you say, your majesty,' the man replied and, rounding up all the people in
Savatthi who had been blind from birth, he went to the king and on arrival said,
'Your majesty, the people in Savatthi who have been blind from birth have been
gathered together.'
"'Very well then, show the blind people an elephant.'
"'As you say, your majesty,' the man replied and he showed the blind people an
elephant. To some of the blind people he showed the head of the elephant,
saying, 'This, blind people, is what an elephant is like.' To some of them he
showed an ear of the elephant, saying, 'This, blind people, is what an elephant
is like.' To some of them he showed a tusk... the trunk... the body... a foot...
the hindquarters... the tail... the tuft at the end of the tail, saying, 'This,
blind people, is what an elephant is like.'
"Then, having shown the blind people the elephant, the man went to the king and
on arrival said, 'Your majesty, the blind people have seen the elephant. May
your majesty do what you think it is now time to do.'
"Then the king went to the blind people and on arrival asked them, 'Blind
people, have you seen the elephant?'
"'Yes, your majesty. We have seen the elephant.'
"'Now tell me, blind people, what the elephant is like.'
"The blind people who had been shown the head of the elephant replied, 'The
elephant, your majesty, is just like a water jar.'
"Those who had been shown the ear of the elephant replied, 'The elephant, your
majesty, is just like a winnowing basket.'
"Those who had been shown the tusk of the elephant replied, 'The elephant, your
majesty, is just like an iron rod.'
"Those who had been shown the trunk of the elephant replied, 'The elephant, your
majesty, is just like the pole of a plow.'
"Those who had been shown the body of the elephant replied, 'The elephant, your
majesty, is just like a granary.'
"Those who had been shown the foot of the elephant replied, 'The elephant, your
majesty, is just like a post.'
"Those who had been shown the hindquarters of the elephant replied, 'The
elephant, your majesty, is just like a mortar.'
"Those who had been shown the tail of the elephant replied, 'The elephant, your
majesty, is just like a pestle.'
"Those who had been shown the tuft at the end of the tail of the elephant
replied, 'The elephant, your majesty, is just like a broom.'
"Saying, 'The elephant is like this, it's not like that. The elephant's not like
that, it's like this,' they struck one another with their fists. That gratified
the king.
"In the same way, monks, the wanderers of other sects are blind and eyeless.
They don't know what is beneficial and what is harmful. They don't know what is
the Dhamma and what is non-Dhamma. Not knowing what is beneficial and what is
harmful, not knowing what is Dhamma and what is non-Dhamma, they live arguing,
quarreling, and disputing, wounding one another with weapons of the mouth,
saying, 'The Dhamma is like this, it's not like that. The Dhamma's not like
that, it's like this.'"
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Some of these so-called
priests & contemplatives
are attached.
They quarrel & fight —
people seeing one side.
Ud 6.5
Tittha Sutta
Various Sectarians (2)
I have heard that on one occasion the Blessed One was staying near Savatthi, in
Jeta's Grove, Anathapindika's monastery. Now at that time there were many
priests, contemplatives, and wanderers of various sects living around Savatthi
with differing views, differing opinions, differing beliefs, dependent for
support on their differing views. Some of the priests and contemplatives held
this view, this doctrine: "The self and the cosmos are eternal. Only this is
true; anything otherwise is worthless."
Some of the priests and contemplatives held this view, this doctrine: "The self
and the cosmos are not eternal"... "The self and the cosmos are both eternal and
not eternal"... "The self and the cosmos are neither eternal nor not eternal"...
"The self and the cosmos are self-produced"... "The self and the cosmos are
produced by another"... "The self and the cosmos are both self-produced and
produced by another"... "The self and the cosmos are neither self-produced nor
produced by another, but are spontaneously arisen"
"Bliss and pain, the self and the cosmos are self-produced"... "produced by
another"... "both self-produced and produced by another"... "Bliss and pain, the
self and the cosmos are neither self-produced nor produced by another, but are
spontaneously arisen. Only this is true; anything otherwise is worthless."
And they lived arguing, quarreling, and disputing, wounding one another with
weapons of the mouth, saying, "The Dhamma is like this, it's not like that. The
Dhamma's not like that, it's like this."
Then in the early morning, a large number of monks, having put on their robes
and carrying their bowls and outer robes, went into Savatthi for alms. Having
gone for alms in Savatthi, after the meal, returning from their alms round, they
went to the Blessed One and, on arrival, having bowed down to him, sat to one
side. As they were sitting there, they said to the Blessed One: "Lord, there are
many priests, contemplatives, and wanderers of various sects living around
Savatthi with differing views, differing opinions, differing beliefs, dependent
for support on their differing views... and they live arguing, quarreling, and
disputing, wounding one another with weapons of the mouth, saying, 'The Dhamma
is like this, it's not like that. The Dhamma's not like that, it's like this.'"
"Monks, the wanderers of other sects are blind and eyeless. They don't know what
is beneficial and what is harmful. They don't know what is the Dhamma and what
is non-Dhamma. Not knowing what is beneficial and what is harmful, not knowing
what is Dhamma and what is non-Dhamma, they live arguing, quarreling, and
disputing, wounding one another with weapons of the mouth, saying, 'The Dhamma
is like this, it's not like that. The Dhamma's not like that, it's like this.'"
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Some of these so-called
priests & contemplatives
are attached.
They sink in mid-stream,
falling into the plunge of darkness.
Ud 6.6
Tittha Sutta
Various Sectarians (3)
I have heard that on one occasion the Blessed One was staying near Savatthi, in
Jeta's Grove, Anathapindika's monastery. Now at that time there were many
priests, contemplatives, and wanderers of various sects living around Savatthi
with differing views, differing opinions, differing beliefs, dependent for
support on their differing views. Some of the priests and contemplatives held
this view, this doctrine: "The self and the cosmos are eternal. Only this is
true; anything otherwise is worthless."
Some of the priests and contemplatives held this view, this doctrine: "The self
and the cosmos are not eternal"... "The self and the cosmos are both eternal and
not eternal"... "The self and the cosmos are neither eternal nor not eternal"...
"The self and the cosmos are self-produced"... "The self and the cosmos are
produced by another"... "The self and the cosmos are both self-produced and
produced by another"... "The self and the cosmos are neither self-produced nor
produced by another, but are spontaneously arisen"
"Bliss and pain, the self and the cosmos are self-produced"... "produced by
another"... "both self-produced and produced by another"... "Bliss and pain, the
self and the cosmos are neither self-produced nor produced by another, but are
spontaneously arisen. Only this is true; anything otherwise is worthless."
And they lived arguing, quarreling, and disputing, wounding one another with
weapons of the mouth, saying, "The Dhamma is like this, it's not like that. The
Dhamma's not like that, it's like this."
Then in the early morning, a large number of monks, having put on their robes
and carrying their bowls and outer robes, went into Savatthi for alms. Having
gone for alms in Savatthi, after the meal, returning from their alms round, they
went to the Blessed One and, on arrival, having bowed down to him, sat to one
side. As they were sitting there, they said to the Blessed One: "Lord, there are
many priests, contemplatives, and wanderers of various sects living around
Savatthi with differing views, differing opinions, differing beliefs, dependent
for support on their differing views... and they live arguing, quarreling, and
disputing, wounding one another with weapons of the mouth, saying, 'The Dhamma
is like this, it's not like that. The Dhamma's not like that, it's like this.'"
"Monks, the wanderers of other sects are blind and eyeless. They don't know what
is beneficial and what is harmful. They don't know what is the Dhamma and what
is non-Dhamma. Not knowing what is beneficial and what is harmful, not knowing
what is Dhamma and what is non-Dhamma, they live arguing, quarreling, and
disputing, wounding one another with weapons of the mouth, saying, 'The Dhamma
is like this, it's not like that. The Dhamma's not like that, it's like this.'"
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
People are intent on the idea of
"made by me"
and attached to the idea of
"made by another."
Some do not realize this,
nor do they see it as a thorn.
But to one who sees,
having extracted this thorn,
[the thought] "I am doing," doesn't occur;
"Another is doing," doesn't occur.
This human race is
possessed by conceit
bound by conceit,
tied down by conceit.
Speaking hurtfully because of their views
they don't go beyond
transmigration — the wandering on.
Ud 6.7
Subhuti Sutta
About Subhuti
I have heard that on one occasion the Blessed One was staying near Savatthi in
Jeta's Grove, Anathapindika's monastery. Now at that time Ven. Subhuti was
sitting not far from the Blessed One, his legs crossed, his body held erect,
centered in a concentration free from directed thought. The Blessed One saw Ven.
Subhuti sitting not far away, his legs crossed, his body held erect, centered in
a concentration free from directed thought.
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Whose thoughts are
vaporized,
well-dealt-with
within,
without trace —
going beyond that tie,
one who perceives the formless,
overcoming
four yokes, 1
does not go
to rebirth.
Ud 6.8
Ganika Sutta
The Courtesan
I have heard that on one occasion the Blessed One was staying in Rajagaha at the
Bamboo Grove, the Squirrels' Sanctuary. Now at that time two factions in
Rajagaha were in love with a certain courtesan, their minds enthralled. Arguing,
quarreling, and disputing, they attacked one another with fists, attacked one
another with clods of dirt, attacked one another with sticks, attacked one
another with knives, so that they fell into death or death-like pain.
Then in the early morning, a large number of monks, having put on their robes
and carrying their bowls and outer robes, went into Savatthi for alms. Having
gone for alms in Savatthi, after the meal, returning from their alms round, they
went to the Blessed One and, on arrival, having bowed down to him, sat to one
side. As they were sitting there, they said to the Blessed One: "At present, two
factions in Rajagaha are in love with a certain courtesan, their minds
enthralled. Arguing, quarreling, and disputing, they attack one another with
fists, attack one another with clods of dirt, attack one another with sticks,
attack one another with knives, so that they fall into death or death-like
pain."
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
What's been attained, what's to be attained,
are both defiled by one who trains
in line with the afflicted.
Those for whom precepts & practices
are the essence of the training,
for whom celibacy is the essence of service:
this is one extreme.
Those who say, "There's no harm in sensual desires":
this is the second extreme.
Both of these extremes cause the growth of cemeteries,
and cemeteries cause views to grow.
Not directly knowing these two extremes,
some fall short,
some run too far.
But those who directly know them,
don't exist there,
don't conceive things
through them.
And for these people,
there's no whirling through the cycle
to be described.
Ud 6.9
Adhipataka Sutta
Insects
I have heard that on one occasion the Blessed One was staying near Savatthi, in
Jeta's Grove, Anathapindika's monastery. Now on that occasion the Blessed One
was sitting out in the open in the pitch black of the night, while oil lamps
were burning. Many flying insects were meeting their downfall and misfortune in
those oil lamps. The Blessed One saw those flying insects meeting their downfall
and misfortune in those oil lamps.
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Rushing headlong, missing what's essential,
bringing on one new bond
after another,
like insects falling into the flame,
some are intent only on what's seen & heard.
10. Thus have I heard. On a certain occasion the Blessed One dwelt at
Savatthi, in the Jetavana, the garden of Anathapindika.
And the venerable Ananda went to where the Blessed One was and having saluted
him, sat down apart, and while thus sitting, the venerable Ananda said to the
Blessed One: "Until, Sire, the Perfect Ones, the Saints, the Supreme Buddhas are
born in the world, the heretical sects and wandering monks are held in honour,
worshipped, esteemed and reverenced, and are recipients of the requisites of
monks, such as, robes, alms, sleeping places, and drugs in case of sickness, but
when the Perfect Ones, the Saints, the Supreme Buddhas appear on earth then
these heretical sects and wandering monks are not held in honour, worshipped,
esteemed and reverenced and are not recipients of the requisites of monks, such
as, robes, alms, sleeping places and drugs in case of sickness. Now, Sire, the
Blessed One p. 101 and the Brotherhood are held in honour etc. and are
recipients of etc. and drugs in case of sickness."
"It is so, Ananda; until the Perfect Ones, the Saints, the Supreme Buddhas
etc. the heretical sects etc. are recipients of the requisites etc."
And the Blessed One, in this connection, on that occasion, breathed forth
this solemn utterance:
"The light of the glowworm is seen, until the rising of the sun;
In the splendour of the sun-rise, its light fades and shines no more.
So is it with the light of the heretics.
Until the Supreme Buddhas appear on earth:
Not till then do the wise and the disciples receive enlightenment.
Those who hold heretical views, escape not from sorrow."
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,
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 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.
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 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.
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