Khuddakanikāye

In the Minor Collection

 

 

 

 

Udānapāḷi

 

Book of Inspired Utterances

 

 

 

 

 

A Contemporary Translation

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Bhikkhu Mahinda

(Anāgārika Mahendra)


 Library of Congress Control Number: 2021918110

 

First Edition 2022

 

ISBN: 978-0-9990781-8-1 – Paperback/Softcover

 

© 2022 Dhamma Publishers

Roslindale, MA, USA

itivuttaka@gmail.com

 

 

 

 

 

 

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Cover: Anāthapiṇḍika donating Jetavana to Lord Buddha, Bharhut Stupa, Indian Museum, Kolkata, India

 

 

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Dedication

To the Lay Saṅgha:

Of Three Times and Ten Directions;

Both Genders;

Noble and Worldly –

Deep Gratitude for practicing the Teachings

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

One who is not tormented while living, doesn’t sorrow while dying;

That one seeing, the patient one, doesn’t sorrow amongst sorrows.                                       (V50)

 

Cutting off craving for becoming, the peaceful minded bhikkhu;

Fully ended is birth and the round of existences, he has no further becoming”.                       (V51)

Gratitude

Much gratitude is due to all the dhamma writers, especially Mr. G. P. Malalasekera, who compiled the Dictionary of Pāḷi Proper Names, which has been used generously to provide information on various Therā and personalities in this book.  All the clearly understandable and meaningful dhamma contained herein is due to them – all errors and misunderstandings are mine alone.

Thanks are also due to VRI-India, and in particular to Mr. S. P. Goenka and Mr. Lokesh Goenka, for their gracious permission to reproduce the CST edition Pāḷi source text in the book.  Much gratitude is due to all the monasteries and meditation centers that have willingly taken on the task of distributing this book.

The book was completed while I stayed at the Sumathipāla Arañña, Kanduboda, Sri Lanka under the guidance of Pemāsiri Bhante.  I have benefitted much from the evening discussions with the Bhante. 

I also thank the Sri Lanka Buddhasasana Ministry and Sri Lanka Immigration for extending my visa to complete the translation work, Mr. Nalin Ariyarathne for the cover and book design, and Ms. Pooja Gokul for the permission to use the Sanchi Torana sketch in the back cover logo.

All the donors and supporters in Sri Lanka are thanked for their kind and generous contributions of time and material that helped make this book a reality.  In particular, David Young deserves a special mention for his kindness and support; and Mr. Mangala Subasinghe of UniDil Packaging generously provided the shipping boxes.

May all beings share bountifully in the merits of this work.  May all beings share in the merits of this work.  May all beings be happy, be peaceful, be liberated.

 

Sumathipāla Arañña, Kanduboda

Sri Lanka

January 2022

itivuttaka@gmail.com


Table of Contents

Dedication  iv

Gratitude  v

Table of Contents  vi

Guide to Pāḷi Pronunciation  viii

Bibliography and Abbreviations  ix

Introduction  xi

1. Bodhivaggo – Section on Enlightenment  1

2. Mucalindavaggo – Section on Mucalinda  18

3. Nandavaggo – Section on Nanda  38

4. Meghiyavaggo – Section on Meghiya  63

5. Soṇavaggo – Section on Soṇa  88

6. Jaccandhavaggo – Section on Born-Blind  117

7. Cūḷavaggo – Smaller Section  146

8. Pāṭaligāmiyavaggo – Section on People of Pāṭaligāma  158

Appendix 1: Buddhist Path by Numbered Lists  184

Appendix 2: Seven Weeks of Enlightenment  190

Appendix 3: The Brāhmaṇā of Buddhism   195

Appendix 4: The Cow of Killer Kammā  206

Appendix 5: Visākhā Migāramātā  210

Appendix 6: Bhaddiya Kāḷigodhāputta Thera  213

Appendix 7: Nanda Thera  214

Appendix 8: Yasoja Thera  216

Appendix 9: Pilindavaccha Thera  217

Appendix 10: Piṇḍolabhāradvāja Thera  219

Appendix 11: Upasena Vaṅgantaputta Thera  220

Appendix 12: Queen Mallikā and King Pasenadi Kosala  221

Appendix 13: Soṇa Kuṭikaṇṇa Thera  226

Appendix 14: Kaṅkhārevata Thera  228

Appendix 15: Devadatta Thera  229

Appendix 16: Cūḷapanthaka Thera  232

Appendix 17: Subhūti Thera  234

Appendix 18: Lakuṇḍaka Bhaddiya Thera  235

Appendix 19: Aññāsikoṇḍañña Thera  236

Appendix 20: Sāmāvatī, Māgaṇḍiyā, & Udena  238

Appendix 21: Dabba Mallaputta Thera  242

Epithets of Lord Buddha (in this book) 244

Epithets of Nibbāna (in this book) 245

Epithets of Nibbāna (from CDB 43.1-43) 246

Epithets of An Arahant (in this book) 247

Pāḷi-English Glossary  251

List of Books by Bhikkhu Mahinda (Anāgārika Mahendra) 326

Learn Buddhism App  327

 


 

Guide to Pāḷi Pronunciation

The Pāḷi alphabet consists of:

Vowels:

§  a (as in “cut” or “us”)

§  ā (as in “ah” or “art”)

§  i (as in “king” or “is”)

§  ī (as in “keen” or “eel”)

§  u (as in “put”)

§  ū (as in “rule” or “boon”)

§  e (as in “way” or “end”)

§  o (as in “home” or “ox”)

§  e and o are long before a single consonant (“me” & “bone”)

§  e and o are short before a double consonant (“end” & “ox”)

 

Consonants:

§  Gutturals: k, kh, g, gh, ṅ

§  Palatals: c, ch, j, jh, ñ

§  Cerebrals: ṭ, ṭh, ḍ, ḍh, ṇ (tongue on roof of mouth)

§  Dentals: t, th, d, dh, n (tongue behind upper teeth)

§  Labials: p, ph, b, bh, m

§  Semivowels: y, r, ḷ, l, v

§  Sibilant: s

§  Aspirate: h

§  Niggahīta: ṃ (like ng in “song”)

§  Among the consonants, g is always pronounced as in “good,” c as in “church,” ñ as in “onion”.

§  The aspirates kh, gh, ch, jh, ṭh, ḍh, th, dh, ph, bh are single consonants pronounced with slightly more force than the non-aspirates, thus th as in “Thomas” (not as in “thin”), ph as in “puff” (not as in “phone”).

§  Double consonants are always enunciated separately, thus dd as in “mad dog,” gg as in “big gun”.

§  An o and an e always carry a stress; otherwise the stress falls on a long vowel ā, ī, ū, or on a double consonant, or on ṃ.

 

(Courtesy Venerables Balangoda Ānanda Maitreya and Bhikkhu Bodhi)


Bibliography and Abbreviations

ACC           Access To Insight (www.accesstoinsight.org).

APA           Walters, Jonathan S.; Apadānapāḷi: Legends of the Buddhist Saints; Whitman College 2018 (PDF Edition) (http://www.apadanatranslation.org).

BL              Burlingame, Eugene Watson; Buddhist Legends – Dhammapada Commentary (3 Volumes), Harvard University Press.  1921 Edition.  PDF Edition from www.ancient-buddhist-texts.net.

CDB           Venerable Bhikkhu Bodhi; The Connected Discourses of the Buddha: A New Translation of the Saṃyutta Nikāya (Teachings of the Buddha), Wisdom Publications.  2000 Kindle Edition.

CP              Bhikkhu, Mahinda; Cariyāpiṭakapāḷi – Book of Basket of Conduct: A Contemporary Translation, First Edition, Dhamma Publishers.  2022 Kindle Edition.

CST            Chaṭṭha Saṅgāyanā Tipiṭaka 4.0.0.15 Electronic Edition copyright © 1995 Vipassana Research Institute.

                  See endnote 1 for abbreviations used by CST in Pāḷi text.

DHP           CST Dhammapadapāḷi.

DPPN        Malalasekera, G. P; Dictionary of Pāḷi Proper Names (Online Version: http://www.aimwell.org/DPPN/index.html).

GDB           Venerable Nyanaponika Thera and Hecker, Hellmuth; Great Disciples of the Buddha: Their Lives, Their Works, Their Legacy (Teachings of the Buddha), Wisdom Publications.  2003 Kindle Edition.

ITI              Bhikkhu, Mahinda; Itivuttakapāḷi Book of This was Said: A Contemporary Translation, Second Edition, Dhamma Publishers.  2022 Kindle Edition.

LB              Venerable Bhikkhu Ñāṇamoli; Life of the Buddha, 1992 BPS.  PDF Edition.

LDB            Walshe, Maurice; The Long Discourses of the Buddha: A Translation of the Dīgha Nikāya (Teachings of the Buddha), Wisdom Publications.  1987, 1995 Kindle Edition.

MLDB        Venerable Bhikkhu Bodhi; The Middle Length Discourses of the Buddha: A Translation of the Majjhima Nikāya (Teachings of the Buddha), Wisdom Publications.  2005 Kindle Edition.

NDB           Venerable Bhikkhu Bodhi; The Numerical Discourses of the Buddha: A Complete Translation of the Aṅguttara Nikāya (Teachings of the Buddha), Wisdom Publications.  2012 Kindle Edition.

NW            Venerable Ṭhānissaro Bhikkhu and Khematto Bhikkhu; Noble Warrior: A Life of the Buddha Compiled from the Pāḷi Canon, www.dhammatalks.org.  2019 PDF Edition.

Sn-B          Venerable Bhikkhu Bodhi; The Suttanipāta: An Ancient Collection of the Buddha’s Discourses Together with Its Commentaries (Teachings of the Buddha), Wisdom Publications.  2017 Kindle Edition.

TB&V         Bhikkhu, Mahinda; Theravāda Buddhism and Vegetarianism: A Review and Study Guide, Second Edition, Dhamma Publishers.  2022 Kindle Edition.

THAG         Bhikkhu, Mahinda; Theragāthāpāḷi: Book of Verses of Elder Bhikkhus: A Contemporary Translation, Second Edition, Dhamma Publishers.  2022 Kindle Edition.

THIG          Bhikkhu, Mahinda; Therīgāthāpāḷi – Book of Verses of Elder Bhikkhunis: A Contemporary Translation, Second Edition, Dhamma Publishers.  2022 Kindle Edition.

UD             Bhikkhu, Mahinda; Udānapāḷi – Book of Inspired Utterances: A Contemporary Translation, Dhamma Publishers.  2022 Kindle Edition.

UD-A         Venerable Ānandajoti Bhikkhu; Udāna: Exalted Utterances; 2011 (3rd PDF Edition) (https://www.ancient-buddhist-texts.net/Texts-and-Translations/Udana/index.htm).

UD-I           Ireland, John D.; Udāna: Inspired Utterances of the Buddha & Itivuttaka: The Buddha’s Sayings; BPS 2007 (2-in-1 PDF Edition).

UD-T          Venerable Ṭhānissaro Bhikkhu; Udāna: Exclamations; 2012 (PDF Edition) (https://www.accesstoinsight.org/lib/authors/thanissaro/udana.pdf).

Online Dictionaries

DICT-P       (1) PTS Pāḷi-English Dictionary–http://dsal.uchicago.edu/dictionaries/pali/

DICT-S       (2) Sanskrithttp://andhrabharati.com/dictionary/sanskrit/index.php#ws-1

DICT-W      (3) Wisdom Library–http://www.wisdomlib.org/

Introduction

At the outset, I would like to clarify that I am not a big fan of making every introduction in a book I publish to be different.  In keeping with that philosophy, the reader will notice that parts of this introduction are identical to what I have written previously in the introductions to the Itivuttaka, Theragāthā, and Therīgāthā.

The present book, Udāna, belongs to the Khuddaka Nikāya of the Sutta Piṭaka of the Pāḷi Tipiṭaka.  Tipiṭaka literally means three heaps/collections/baskets, consisting of Sutta Piṭaka, Vinaya Piṭaka, and Abhidhamma Piṭaka.

Sutta Piṭaka is a collection of the suttā or discourses preached by Lord Buddha and his eminent disciples.  Vinaya Piṭaka is a collection of the rules and regulations by which the Saṅgha is to monitor and regulate itself and maintain the purity.  Abhidhamma Piṭaka is a collection of topics and indices to codify and remember the Teaching.

Sutta Piṭaka is further divided into five Nikāyā or collections, depending on a common characteristic, be it the size of the discourse (Dīgha Nikāya and Majjhima Nikāya), the theme (Saṃyutta Nikāya), or the number of things mentioned therein (Aṅguttara Nikāya).  Then there were discourses or collections thereof which were put into a basket named Khuddaka Nikāya, literally the Minor Collection, but which, by size, is the largest among the five Nikāyā.  Khuddaka Nikāya contains a number of books including Udāna, the subject of this translation.

Dīgha Nikāya

Collection of Long Discourses

Majjhima Nikāya

Collection of Middle Length Discourses

Saṃyutta Nikāya

Collection of Thematic Discourses

Aṅguttara Nikāya

Collection of Numerical Discourses

Khuddaka Nikāya

Collection of Minor Discourses

 

I have always felt that the books in the Khuddaka Nikāya have not received their due because of a lack of freely available and approachable translations, hence this focus on translating the gems from the Khuddaka Nikāya.  CST AN 7.68 and MN 22.238 (NDB 7.68 and MLDB 22.10 Alagaddūpama Sutta, respectively) provide an early classification of the Dhamma literature, given by Lord Buddha himself: “... suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ ...”.  NDB 7.68 translates this as “... discourses, mixed prose and verse, expositions, verses, inspired utterances, quotations, birth stories, marvelous accounts, and questions-and-answers ...” while MLDB 22.10 Alagaddūpama Sutta translates it as “discourses, stanzas, expositions, verses, exclamations, sayings, birth stories, marvels, and answers to questions”.  I prefer “inspired utterances” instead of “exclamations”.

Consider the fact that of these nine categories, at least four of them (gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ) primarily or exclusively come from the books of Khuddaka Nikāya (admittedly, Book 1 of Saṃyutta Nikāya and many suttā in other Nikāyā have verses).  Thus, learning and understanding the gems of Khuddaka Nikāya does assume an urgent role for a student of the Dhammā who wants to learn the Buddha vacanā in all it’s multiplicities.  In previous efforts, we have translated Itivuttakapāḷi, Theragāthāpāḷi, and Therīgāthāpāḷi.  Continuing the tradition, here is the translation of Udānapāḷi.

Notes on the Pāḷi Text

Various books in the Khuddaka Nikāya, verily in all of Sutta Piṭaka, belong to different strata when they were compiled or added to the Pāḷi canon.  Evidently Udāna belongs to one of the earlier, if not the earliest, strata.  All the suttā in this book are by Lord Buddha and hence belong to the earliest strata.  It should be borne in mind that, while discussing the topic of antiquity, parts of a given book could be later than the general age assigned to that book.

Udāna has some of the most ancient and archaic forms of words and usages of the Pāḷi language one would encounter in the Sutta Piṭaka.  Many suttā and verses can also be found in other Nikāyā such as Majjhima Nikāya, Saṃyutta Nikāya, Aṅguttara Nikāya, Itivuttaka, and Vinaya.  This linguistic evidence provides additional confidence that this book belongs to a very early stratum in the Sutta Piṭaka.

Table 1: An Analysis of Udāna *

Target     à

# of suttā â

LDB

MLDB

CDB

NDB

ITI

CST Vinaya

Total

# With Duplication

3

2

5

3

1

11

25

# Without Duplication

3

2

3

3

1

8

20

Specific suttā of Udāna

51, 75, 76

42, 74

41, 51, 52, 65, 74

31, 45, 51

73

1, 2, 3, 4, 11, 20, 35, 45, 46, 48, 76

-

Not all suttā listed are fully present in the target.  For example, take UD 74.  The instruction therein is replicated in full in MLDB 144.11 Channovāda (Advice to Channa) Sutta and CDB 35.87 Channa Sutta so even though while the setting and personalities are different, I have considered them to be the same.  Also, many Suttā are listed in more than one target, as can be seen from the “Specific suttā of Udāna” row above.  For example, Udāna 51 is in LDB, CDB, and NDB.  See Table 2 for details.

As can be seen from Tables 1 and 2, 20 suttā of Udāna can be traced across the Sutta Piṭaka and Vinaya Piṭaka without duplication (or 25 sutta can be traced with duplication).  Thus, 75% of the Udāna is unique (or 68.75% counting the duplicated suttā).  What is the implication?  Simply this: if you ignore Udāna, you are likely to miss out on several teachings that may be applicable to your thinking, your inclinations, and your personality style.

Udāna has a total of 80 suttā divided in 8 sections of 10 suttā each.  Each sutta has an inspired utterance at the end (usually in the verse form but several suttā have the inspired utterance in the prose form).  Many suttā also have interspersed verses.  There are a total of 102 verses in Udāna.  However, the CST UD Commentary states the verses to be 95 so there is a difference of seven verses since the CST UD Commentary was written.  The CST UD Commentary we have is by Ācariya Dhammapāla Thera of the Badaratittha (Padaratittha) Vihāra, a monastery in the Damila country in South India. 

Out of the 102 verses, ten verses [V47-V48, V87-V91, and V93-V95] are not udānā and four udānā are in prose format [58 Courtesan Sutta, 71 First Connected to Nibbāna, 73 Third Connected to Nibbāna, and 74 Fourth Connected to Nibbāna].

Table 2: Udāna Suttā Cross-reference

Udāna

Target

1

CST Vinaya-Mahāvaggapāḷi-1 Mahākhandhako-1 Bodhikathā

2

CST Vinaya-Mahāvaggapāḷi-1 Mahākhandhako-1 Bodhikathā

3

CST Vinaya-Mahāvaggapāḷi-1 Mahākhandhako-1 Bodhikathā

4

CST Vinaya-Mahāvaggapāḷi-1 Mahākhandhako-2 Ajapālakathā

11

CST Vinaya-Mahāvaggapāḷi-1 Mahākhandhako-3 Mucalindakathā

20

CST Vinaya-Cūḷavaggapāḷi-7 Saṅghabhedakakkhandhakaṃ-Chasakyapabbajjākathā

31

NDB 9.3 Meghiya Sutta

35

CST Vinaya-Mahāvaggapāḷi-10 Kosambakakkhandhako-275 Pālileyyakagamanakathā

41

CDB 3.8 Mallikā Sutta

42

MLDB 123.13 Acchariya-abbhūta Sutta

45

·         NDB 8.20 (without the verse)

·         CST Vinaya-Cūḷavaggapāḷi-9 Pātimokkhaṭṭhapanakkhandhakaṃ-1 Pātimokkhuddesayācanā, 2 Mahāsamuddeaṭṭhacchariyaṃ, 3 Imasmiṃdhammavinayeaṭṭhacchariyaṃ (with the verse)

46

CST Vinaya-Mahāvaggapāḷi-5 Cammakkhandhako-157 Soṇakuṭikaṇṇavatthu, 158 Mahākaccānassa pañcavaraparidassanā

48

CST Vinaya-Cūḷavaggapāḷi-7 Saṅghabhedakakkhandhakaṃ-2 Dutiyabhāṇavāro-Pañcavatthuyācanakathā

51

·         LDB 16.3.1-10 Mahāparinibbāna Sutta

·         CDB 51.10 Cetiya (The Shrine) Sutta

·         NDB 8.70 Bhūmicāla (Earthquakes) Sutta

52

CDB 3.11 Sattajaṭila (Seven Matted-Hair Ascetics) Sutta

65

CDB 21.6 Lakuṇḍaka Bhaddiya Sutta

73

ITI 43 Ajāta (Unborn) Sutta

74

·         MLDB 144.11 Channovāda (Advice to Channa) Sutta

·         CDB 35.87 Channa Sutta

75

LDB 16.4.13-43 Mahāparinibbāna Sutta (missing 16.4.26 to 16.4.38)

76

·         LDB 16.1.19-34 Mahāparinibbāna Sutta

·         CST Vinaya-Mahāvaggapāḷi-6 Bhesajjakkhandhako-173 Pāṭaligāmavatthu and 174 Sunidhavassakāravatthu

 

Themes of Udāna

Thematically speaking, Udāna as a collection exhibits many common themes. 

1.                  The first and foremost theme underlying the entire book is that of liberation, of freedom, of Nibbāna.  As 45 Uposatha Sutta states “Just as bhikkhus, the ocean is of one taste, the taste of salt; just like that bhikkhus, this Dhamma-Vinaya is of one taste, the taste of freedom”.  See 71 First Connected to Nibbāna Sutta to 74 Fourth Connected to Nibbāna Sutta for detailed teachings on Nibbāna.

2.                  A second theme is that of sectarians and their views – the kind of views they hold (54 First Various Sectarians Sutta to 56 Third Various Sectarians Sutta) and the kind of actions they are capable of and how to deal with their actions (38 Sundarī Sutta).

3.                  A third theme is that of kalyāṇamittatā – how good friendship can lead one to breakthrough, and ultimately to complete freedom.  10 Bāhiya Sutta tells us that even devatā can act compassionately for our welfare, like the devatā did to help Bāhiya Thera.

61 First Lakuṇḍaka Bhaddiya Sutta and 62 Second Lakuṇḍaka Bhaddiya Sutta depict how Lakuṇḍaka Bhaddiya Thera was lovingly and compassionately taught by the Sāriputta Thera and led to Arahantship.

On the other hand, how two great Nāga like Venerables Sāriputta and Mahāmoggallāna respect and adore each other while living together is depicted in the 34 Yakkha Blow Sutta.

4.                  The fourth theme is where Lord Buddha notices a certain trait of a Thera and praises it.  Suttā 21, 24, 25, 36, 37, 40, 47, 50, 57, 66, and 68 have identical location setting (Anāthapiṇḍika’s Monastery at the Jetavana in Sāvatthi), and are identical in terms of how the Venerable Ones are meditating with usually only the object of meditation or contemplation being different, and how Lord Buddha observes it and praises it.  The only outlier here is 21 Kamma Results Sutta wherein the bhikkhu is experiencing extremely painful feelings as a result of the past kammā.  These qualities are a great guide for us to follow in the footsteps of these Arahants.

5.                  In the fifth theme, Lord Buddha notices the inappropriate talk of bhikkhus and admonishes them to engage in “talk on Dhamma or maintain noble silence” – see 12 Kings Sutta, 28 Alms-Round Farer Sutta, and 29 Arts and Crafts Sutta.

6.                  In the sixth theme, Lord Buddha contemplates his own qualities in 53 Contemplation Sutta and 67 End of Proliferation Sutta.

7.                  Udāna also has the largest number of suttā by percentage located in the weeks after enlightenment as well as before mahāparinibbāna.  However, this is a tentative table because so much of the prose and verses are interspersed across so many suttā that one can validly argue that so-and-so sutta is or isn’t a part of the respective categories.

Table 3: A Further Analysis of Udāna

Book

Total Suttā

Suttā related to Enlightenment

Suttā related to Mahāparinibbāna

#

%

#

%

UD

80

6

7.50 %

3

3.75 %

LDB

34

2

5.88 %

1

2.94 %

CDB

2904

10

0.34 %

3

0.10 %

NDB

8122

2

0.02 %

4

0.05 %

DHP

423

2

0.47 %

-

-

I have not been able to do Vinaya analysis due to paucity of time and lack of expertise.  Perhaps someone else can make this a subject of research and shed some light on it.

8.                  And finally, Māra, the perennial tempter-cum-joker in the Buddhist literature, also makes an appearance in Udāna to request Lord Buddha to attain parinibbāna – see 51 Relinquishing Life Formations Sutta.

Uniquities of Udāna

I have been able to identify five uniquities in Udāna that do not exist elsewhere in the Sutta Piṭaka, and in some cases in Vinaya Piṭaka as well.

1.                  Account of Post-Enlightenment weeks of Lord Buddha

Udāna has the distinction of hosting the highest percentage of suttā detailing the first weeks of the newly-enlightened Lord Buddha, which are unique in the Sutta Piṭaka (excepting Vinaya Piṭaka).

For full details, see “Appendix 2: Seven Weeks of Enlightenment”.

2.                  Bāhiya Dārucīriya Thera (10 Bāhiya Sutta)

Udāna is the only place in the entire Sutta and Vinaya Piṭaka where Bāhiya Dārucīriya Thera appears, excepting NDB 1.216 where he is assigned the distinction of “one who quickly attains direct knowledge”.

3.                  Noble Suppabuddha (43 Suppabuddha the Leper Sutta)

Udāna is the only place in the entire Sutta and Vinaya Piṭaka where he makes an appearance.

4.                  Sectarian Views (55 Second Various Sectarians Sutta and 56 Third Various Sectarians Sutta)

These suttā in Udāna are the only place in the entire Sutta Piṭaka where the sectarian views are encountered with a twist – see the endnotes on these suttā to understand the twist.

5.                  Insect World (59 Running On Sutta)

Udāna is the only book where a sutta is included on the moths falling into the flame.

Notes on Translation

Since the language and usage is so ancient and archaic, it is but natural that over the interceding two-and-a-half millennia, first in verbal transmissions and later in manuscript transmissions, inconsistencies and spelling mistakes would creep in.  Additionally, the meaning of the words, usage, and language itself would change and we see all of this reflected in the Commentary on Udāna.  However, I have not attempted any linguistic or grammatical comparison or analysis in this book and have largely gone with translating the CST edition, except when an alternate version from a different source (as identified in the CST source) made better sense.  In most cases, such information can be gleaned from the endnotes. 

I have not been overly concerned with the commentarial exegesis except when the translation of a verse was problematic and I had to resort to Commentary to understand how the commentator understood the meaning.  Even then, as mentioned above, meanings were not always clear and I had to translate in accordance with my understanding of the Dhamma.

I have compared my translation with John Ireland (UD-I), Venerable Ṭhānissaro Bhikkhu (UD-T), and Venerable Ānandajoti Bhikkhu (UD-A) translations; all of which are complete translations.  Whenever I found a similar verse or prose in another work such as LDB, MLDB, CDB, NDB, or Sn-B; I have also checked my translation with that work as well.  All such information can be gathered from the endnotes.

This leaves us with a few technical things to be noted.

1.         I have NOT translated Buddha, Tathāgata, Dhammā, Saṅghā, Arahant, Nibbāna, jhāna, Bhikkhu, Bhikkhuni, Brahma, Brāhmaṇa, Brāhmaṇī, Deva, Devā, Devatā, Accharā, Nāga, Petā, Yakkhā, and Kamma (and their derivations) except as noted below, in glossary, and/or in endnotes.

a.                  Buddha is translated as rightly self-enlightened when used as part of sammāsaṃbuddha and derivatives.  Paṭhamābhisambuddho has been translated as newly self-enlightened.  Buddhā and buddho has also been translated as enlightened in V5 and V39.

b.                  Dhammā, when translated, has been translated as nature (e.g. samudayadhammaṃ, ṭhitadhammo, vipariṇāmadhammā), phenomenon (e.g. sahetudhamma), or evil-doer (e.g. pāpadhammaṃ, pāpadhammo, pāpadhammā).

c.                   Kamma, when translated, has been translated as work.

d.                  Nibbāna and its derivatives/combinations, when translated, has been translated as extinguishing.

e.                  Sabrahmacārī and sabrahmacārino is translated as "co-farer of holy-life" and brahmacariyaṃ and derivations as "faring the holy-life".

f.                    I translate both karuṇā and anukampā (and their derivations) as compassion.

g.                  Ramaṇīyā and manoramā (and their derivatives) are both translated as delightful.

h.                  Gandha and derivatives have been translated as smell, scent, or fragrance.

i.                    Sukhumaṃ and derivatives have been translated as fine or subtle.

j.                    Terms related to “yoga” are translated as “bonds”.

k.                   Terms related to “gaccha” are translated as follows:

§  entered upon” (adhigacche, adhigaccheyya, nibbānamadhigantabbaṃ, nibbutiñcādhigacchatī),

§  “arrive” (adhigamma, agacchaṃ, agacchissaṃ, sakkāyādhigatā),

§  “went” (agamāsi),

§  “attain” (ajjhagamiṃ, ajjhagamā, bodhimajjhagamā, khayamajjhagā, samajjhaga, suddhimajjhagaṃ, suddhamajjhagā, suddhimajjhagamā),

§  “hard to attain” (duradhigamā),

§  “not attain” (cetosantimanajjhagaṃ, nādhigacchantī, nādhigacchantī”ti, nādhigaccheyya).

l.                    Terms related to “attha” are translated as follows:

§  “goal” (atthacintā, atthaṃ, atthato, atthavā, paṇḍitehatthadassibhi, paramatthavijānanaṃ, sadattho, sāmaññatthoti, uttamatthassa),

§  “reason” (catthāya, etamatthaṃ, imamatthaṃ, yadattho, yassatthāya),

§  “benefit” (atthaṃ, atthassāyaṃ, atthakāmā, atthakāmassa, atthantaro, atthapucchanaṃ, atthatthiyaṃ, atthopasaṃhitā, atthūpanāyikā, hetadatthāya, imamatthamabhāsisuṃ, janenattho, nipuṇatthadassī, susukhumanipuṇatthadassinā, tassatthā, tavattho, ubhayattha, ubhinnamatthaṃ),

§  “benefit-less” (tvevānatthasaṃhitaṃ),

§  “meaning” (alamatthavicintakaṃ, atthañca, atthaññū, atthañcopaparikkhati, dhammatthasahitaṃ),

§  “meaning-less” (niratthako, niratthakaṃ, mānatthe),

§  “desirous or non-desirous” (atthiko, anatthiko),

§  “use” (idamatthikaṃ),

§  “wish” (sukhattho),

§  without explicit translation (dhanatthaṃ, jīvikatthā, jīvikatthohaṃ, jīvitatthaṃ, yaññatthaṃ, yāpanatthaṃ).

2.         I am translating dhuta, dhutavādo, and related words as “Austerities”, rather than as “Ascetic Practices”, which is how most everybody else translates it.

3.         Sometimes I have translated ca simultaneously as both and & too in the same verse, if it made better reading sense.  However, I must admit I have not been systematic in doing so.

4.         Another point the reader should keep in mind is that in Pāḷi, a sentence can cross the boundary of a verse and spill over into next verse or next several verses.  In such a case, please read several verses together to get the meaning.

5.         I have provided both Pāḷi text in Roman Diacritics and the English translation so it is easy for interested readers to compare them.

The verses are in general translated so that the padā (parts of the verses) and translations of them are located in the same place, as far as possible but not always.  For example:

V1               “Yadā have pātubhavanti dhammā,

Ātāpino jhāyato brāhmaṇassa;

Athassa kaṅkhā vapayanti sabbā,

Yato pajānāti sahetudhamma”nti. paṭhamaṃ;

T1                “Indeed when these phenomena manifest,

To the ardently meditating brāhmaṇa [Arahant];

Then all his doubts disappear,

For the one who knows phenomena with it’s causes”.  First.

Here, the Pāḷi source and translation are matching up by pada so this is helpful for those interested in comparing translations, comparing source and translation, or simply learning Pāḷi in an applied context (as opposed to classroom setting).

However, many times this makes for an awkward translation and doesn’t retain the flair but that is the price one pays for fidelity to the received text.  To alleviate this, and especially when the translation was on the verge of becoming non-sensical, I have supplied additional words in square brackets [] and in rare cases, I have added a pronoun.  In very rare cases, I have reorganized the translation to bring out the intended meaning.

6.         Prose has been translated without regard to positional placing.  Since this book may act as both a Translation and/or a Teaching Aid, I have chosen to render prose in the classic format specified in Grammar books, rather than the contemporary English.  I have tried to keep it as simple as possible and I hope my choice of linguistic rendition will not create any difficulties in reading and understanding the Dhamma.

7.         I have chosen to translate ALL text, as it appears in the CST version, except for the recensions.  While this might lead to some repetition, it will also allow the reader to read each sutta as and when she wants to without loss of continuity and having to refer back to some other sutta for the elided portions.

8.         A full Pāḷi-English glossary that provides both original and deconstructed Pāḷi terms and their English translations will help the reader understand how Pāḷi words are constructed and what each constituent word means.

9.         As far as the numbering of the suttā and the verses go, here is the scheme:

1.1       (1) Paṭhamabodhisuttaṃ – First Enlightenment Sutta

The bulleted list shows the <section>.<sutta> and the number following that in round brackets () shows the continuous sequential number of the sutta, irrespective of the section.  The verses are numbered continuously.  There are a total of 80 suttā and 102 verses in the Udāna.

10.     I have added the meaning or translation of the Sutta name in round brackets () but the reader should keep in mind that these meanings or translations are highly conjectural and subjective.

11.     Since this is an English translation, all the references provided are to the contemporary English translations so that it’s easy for the reader to follow up the references and deepen their understanding.

12.     Copious information is provided in the endnotes and appendices for those readers curious about the background and life of the elder bhikkhus.  In the information quoted from DPPN, for the sake of brevity, references to Pāḷi sources have been removed (and replaced by references to contemporary English translations, as far as references can be tracked).  I have also added the verse cross-references in the DPPN info.  The DPPN source is from the online edition.

I have added the “Note:” information in the endnotes and appendices.

13.     “Appendix 1: Buddhist Path by Numbered Lists” contains all the numbered lists referenced in this book.  Readers are requested to consult it for any questions.

14.     A note on the punctuation and quotation style – I have chosen to keep all punctuation outside the quotation marks, so I have used the UK style (“.) rather than the US style (.”).

I hope this translation is helpful for those looking to obtain a flair, a pre-taste of what it must have been like to be freed from the defilements and be completely liberated.  If this translation inspires even one reader to live by these ideals, then this translation has served, indeed well-served, the purpose.


 


Namo tassa bhagavato arahato sammāsambuddhassa

Veneration to the Blessed One, Arahant, Rightly Self-Enlightened

Khuddakanikāye – In the Minor Collection [1]

Udānapāḷi – Book of Inspired Utterances

1. Bodhivaggo – Section on Enlightenment

1.1              (1) Paṭhamabodhisuttaṃ – First Enlightenment Sutta [2]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho. Tena kho pana samayena bhagavā sattāhaṃ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṃvedī [vimuttisukhaṃ paṭisaṃvedī (syā. pī. ka.)]. Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā rattiyā paṭhamaṃ yāmaṃ paṭiccasamuppādaṃ anulomaṃ sādhukaṃ manasākāsi –

“Iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati, yadidaṃ – avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V1               “Yadā have pātubhavanti dhammā,

Ātāpino jhāyato brāhmaṇassa;

Athassa kaṅkhā vapayanti sabbā,

Yato pajānāti sahetudhamma”nti. paṭhamaṃ;

Thus have I heard – One time the Blessed One was dwelling in Uruvelā on the bank of the River Nerañjarā at the root of the Bodhi Tree after being newly self-enlightened.  At that time the Blessed One was sitting cross-legged for seven days experiencing the happiness of full-freedom.  Then, at the end of seven days, having emerged from that concentration, in the first watch of the night, Blessed One mentally recited the good dependent origination in forward order thus

“When this exists that exists, with the arising of this arises that, namely – ignorance causes formations [to arise], formations cause consciousness [to arise], consciousness causes name-and-form [to arise], name-and-form cause six sense-bases [to arise], six sense-bases cause contact [to arise], contact causes feelings [to arise], feelings cause craving [to arise], craving causes clinging [to arise], clinging causes becoming [to arise], becoming causes birth [to arise], birth causes old age-death sorrow-lamentation-suffering-mental sadness-despair to arise.  Thus, this is the origination of the entire aggregate of suffering”.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T1                “Indeed when these phenomena manifest,

To the ardently meditating brāhmaṇa [Arahant];

Then all his doubts disappear,

For the one who knows phenomena with it’s causes”.  First.

1.2              (2) Dutiyabodhisuttaṃ – Second Enlightenment Sutta [3]

Evaṃ me sutaṃ – eka samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho. Tena kho pana samayena bhagavā sattāhaṃ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṃvedī. Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā rattiyā majjhimaṃ yāmaṃ paṭiccasamuppādaṃ paṭilomaṃ sādhukaṃ manasākāsi –

“Iti imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati, yadidaṃ – avijjānirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V2               “Yadā have pātubhavanti dhammā,

Ātāpino jhāyato brāhmaṇassa;

Athassa kaṅkhā vapayanti sabbā,

Yato khayaṃ paccayānaṃ avedī”ti. dutiyaṃ;

Thus have I heard – One time the Blessed One was dwelling in Uruvelā on the bank of the River Nerañjarā at the root of the Bodhi Tree after being newly self-enlightened.  At that time the Blessed One was sitting cross-legged for seven days experiencing the happiness of full-freedom.  Then, at the end of seven days, having emerged from that concentration, in the middle watch of the night, Blessed One mentally recited the good dependent origination in backward order thus

“When this doesn’t exist that doesn’t exist, with the cessation of this ceases that, namely – with the cessation of ignorance formations cease, with the cessation of formations consciousness ceases, with the cessation of consciousness name-and-form cease, with the cessation of name-and-form six sense-bases cease, with the cessation of six sense-bases contact ceases, with the cessation of contact feelings cease, with the cessation of feelings craving ceases, with the cessation of craving clinging ceases, with the cessation of clinging becoming ceases, with the cessation of becoming birth ceases, with the cessation of birth old age-death sorrow-lamentation-suffering-mental sadness-despair cease.  Thus, this is the cessation of the entire aggregate of suffering”.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T2                “Indeed when these phenomena manifest,

To the ardently meditating brāhmaṇa [Arahant];

Then all his doubts disappear,

For one who knows the ending of causes”.  Second.

1.3              (3) Tatiyabodhisuttaṃ – Third Enlightenment Sutta [4]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho. Tena kho pana samayena bhagavā sattāhaṃ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṃvedī. Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā rattiyā pacchimaṃ yāmaṃ paṭiccasamuppādaṃ anulomapaṭilomaṃ sādhukaṃ manasākāsi –

“Iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati, imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati; yadidaṃ – avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V3               “Yadā have pātubhavanti dhammā,

Ātāpino jhāyato brāhmaṇassa;

Vidhūpayaṃ tiṭṭhati mārasenaṃ,

Sūriyova [suriyova (sī. syā. kaṃ. pī.)] obhāsayamantalikkha”nti. tatiyaṃ;

Thus have I heard – One time the Blessed One was dwelling in Uruvelā on the bank of the River Nerañjarā at the root of the Bodhi Tree after being newly self-enlightened.  At that time the Blessed One was sitting cross-legged for seven days experiencing the happiness of full-freedom.  Then, at the end of seven days, having emerged from that concentration, in the last watch of the night, Blessed One mentally recited the good dependent origination in forward and backward order thus

“When this exists that exists, with the arising of this arises that, when this doesn’t exist that doesn’t exist, with the cessation of this ceases that; namely – ignorance causes formations [to arise], formations cause consciousness [to arise], consciousness causes name-and-form [to arise], name-and-form cause six sense-bases [to arise], six sense-bases cause contact [to arise], contact causes feelings [to arise], feelings cause craving [to arise], craving causes clinging [to arise], clinging causes becoming [to arise], becoming causes birth [to arise], birth causes old age-death sorrow-lamentation-suffering-mental sadness-despair to arise.  Thus, this is the origination of the entire aggregate of suffering.

“But with the remainderless lustless cessation of ignorance formations cease, with the cessation of formations consciousness ceases, with the cessation of consciousness name-and-form cease, with the cessation of name-and-form six sense-bases cease, with the cessation of six sense-bases contact ceases, with the cessation of contact feelings cease, with the cessation of feelings craving ceases, with the cessation of craving clinging ceases, with the cessation of clinging becoming ceases, with the cessation of becoming birth ceases, with the cessation of birth old age-death sorrow-lamentation-suffering-mental sadness-despair cease.  Thus, this is the cessation of the entire aggregate of suffering”.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T3                “Indeed when these phenomena manifest,

To the ardently meditating brāhmaṇa [Arahant];

Scattering the army of Māra he stands,

Like the Sun lighting up the space”.  Third.

1.4              (4) Huṃhuṅkasuttaṃ – Conceited Sutta [5]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Tena kho pana samayena bhagavā sattāhaṃ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṃvedī. Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhāsi.

Atha kho aññataro huṃhuṅkajātiko [huhuṅkajātiko (sī. syā. kaṃ. pī.)] brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho so brāhmaṇo bhagavantaṃ etadavoca – “kittāvatā nu kho, bho gotama, brāhmaṇo hoti, katame ca pana brāhmaṇakaraṇā [brāhmaṇakārakā (ka.)] dhammā”ti?

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V4               “Yo brāhmaṇo bāhitapāpadhammo,

Nihuṃhuṅko [nihuhuṅko (sī. syā. kaṃ pī.)] nikkasāvo yatatto;

Vedantagū vūsitabrahmacariyo,

Dhammena so brahmavādaṃ vadeyya;

Yassussadā natthi kuhiñci loke”ti. catutthaṃ;

Thus have I heard – One time the Blessed One was dwelling in Uruvelā on the bank of the River Nerañjarā at the [root of the] Ajapāla Nigrodha Tree after being newly self-enlightened.  At that time the Blessed One was sitting cross-legged for seven days experiencing the happiness of full-freedom.  Then, at the end of seven days, Blessed One emerged from that concentration.

Then some conceited brāhmaṇa approached where the Blessed One was; having approached he was friendly with the Blessed One.  Having engaged in friendly conversation, he stood on one side.  Standing on one side that brāhmaṇa addressed the Blessed One thus – “In what ways is one a brāhmaṇa, good sir Gotama, what [actions] make one a brāhmaṇa”?

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T4                “One who is brāhmaṇa has removed evil-deeds,

He is non-conceited, undepraved and steadfast;

Reached end of knowledge, has lived the holy-life [Arahant],

Speaking the Brahma talk by Dhamma;

There are no swellings for him in the world”.  Fourth. [6]

1.5              (5) BrāhmaṇasuttaṃBrāhmaṇa Sutta [7]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā ca sāriputto āyasmā ca mahāmoggallāno āyasmā ca mahākassapo āyasmā ca mahākaccāno [mahākaccāyano (sī. pī. ka.)] āyasmā ca mahākoṭṭhiko āyasmā ca mahākappino āyasmā ca mahācundo āyasmā ca anuruddho āyasmā ca revato āyasmā ca nando [ānando (sī. pī.)] yena bhagavā tenupasaṅkamiṃsu.

Addasā kho bhagavā te āyasmante dūratova āgacchante; disvāna bhikkhū āmantesi – “ete, bhikkhave, brāhmaṇā āgacchanti; ete, bhikkhave, brāhmaṇā āgacchantī”ti. Evaṃ vutte, aññataro brāhmaṇajātiko bhikkhu bhagavantaṃ etadavoca – “kittāvatā nu kho, bhante, brāhmaṇo hoti, katame ca pana brāhmaṇakaraṇā dhammā”ti?

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V5               “Bāhitvā pāpake dhamme, ye caranti sadā satā;

Khīṇasaṃyojanā buddhā, te ve [teva (sī.)] lokasmi brāhmaṇā”ti. pañcamaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time Venerables Sāriputta, Mahāmoggallāna, Mahākassapa, Mahākaccāna, Mahākoṭṭhika, Mahākappina, Mahācunda, Anuruddha, Revata, and Nanda [Ānanda] approached where the Blessed One was.

Having seen the Venerables coming from far, the Blessed One invited the bhikkhus – “Here, bhikkhus, brāhmaṇā are coming; here, bhikkhus, brāhmaṇā are coming”.  Spoken thus, some bhikkhu born in the brāhmaṇa class addressed the Blessed One thus – “In what ways is one a brāhmaṇa, Venerable Sir, what [actions] make one a brāhmaṇa”?

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T5                “Having removed the evil-deeds, those who always dwell mindful;

Fetterless enlightened, they are the brāhmaṇā in the world”.  Fifth.

1.6              (6) Mahākassapasuttaṃ Mahākassapa (Kassapa the Great) Sutta [8]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā mahākassapo pippaliguhāyaṃ [pipphaliguhāyaṃ (syā.), simbaliguhāyaṃ (ka.)] viharati ābādhiko [ābādhiko hoti (syā. pī.)] dukkhito bāḷhagilāno. Atha kho āyasmā mahākassapo aparena samayena tamhā ābādhā vuṭṭhāsi. Atha kho āyasmato mahākassapassa tamhā ābādhā vuṭṭhitassa etadahosi – “yaṃnūnāhaṃ rājagahaṃ piṇḍāya paviseyya”nti.

Tena kho pana samayena pañcamattāni devatāsatāni ussukkaṃ āpannāni honti āyasmato mahākassapassa piṇḍapātapaṭilābhāya. Atha kho āyasmā mahākassapo tāni pañcamattāni devatāsatāni paṭikkhipitvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi – yena daliddavisikhā kapaṇavisikhā pesakāravisikhā. Addasā kho bhagavā āyasmantaṃ mahākassapaṃ rājagahe piṇḍāya carantaṃ yena daliddavisikhā kapaṇavisikhā pesakāravisikhā.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V6               “Anaññaposimaññātaṃ, dantaṃ sāre patiṭṭhitaṃ;

Khīṇāsavaṃ vantadosaṃ, tamahaṃ brūmi brāhmaṇa”nti. chaṭṭhaṃ;

Thus have I heard – One time the Blessed One was dwelling in Rājagaha in the Squirrels Sanctuary, Bamboo Forest.  At that time Venerable Mahākassapa was dwelling in the Pippali Cave, troubled, unhappy, and very sick.  Then at a later time Venerable Mahākassapa emerged from that trouble [sickness].  Then having emerged from that trouble, it occurred to Venerable Mahākassapa thus – “Why don’t I enter Rājagaha for the alms-round”?

At that time five-hundred devatā were eager and willing to provide alms-food to Venerable Mahākassapa.  Then Venerable Mahākassapa, leaving those five-hundred devatā, having dressed and taking his alms-bowl and robe in the morning, entered Rājagaha for the alms-round –on the streets of poor, streets of miserable, streets of weavers.  The Blessed One saw Venerable Mahākassapa on the alms-round in Rājagaha on the streets of poor, streets of miserable, streets of weavers. [9]

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T6                “One without dependents, one who knows, tamed, established in essence [of Dhamma];

Taintless, having vomited hatred, him I call a brāhmaṇa”.  Sixth. [10]

1.7              (7) Ajakalāpakasuttaṃ Ajakalāpaka Sutta [11]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā pāvāyaṃ [pāṭaliyaṃ (pī.)] viharati ajakalāpake cetiye, ajakalāpakassa yakkhassa bhavane. Tena kho pana samayena bhagavā rattandhakāratimisāyaṃ abbhokāse nisinno hoti; devo ca ekamekaṃ phusāyati. Atha kho ajakalāpako yakkho bhagavato bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato avidūre tikkhattuṃ “akkulo pakkulo”ti akkulapakkulikaṃ akāsi – “eso te, samaṇa, pisāco”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V7               “Yadā sakesu dhammesu, pāragū hoti brāhmaṇo;

Atha etaṃ pisācañca, pakkulañcātivattatī”ti. sattamaṃ;

Thus have I heard – One time the Blessed One was dwelling in Pāvā in Ajakalāpaka Shrine, Ajakalāpaka Yakkha’s Mansion.  At that time the Blessed One was sitting in the open in the pitch dark night, in the drizzling rain.  Then the Ajakalāpaka Yakkha, desiring to make the Blessed One fearful, trembling, and terrified; approached where the Blessed One was; having approached the Blessed One, not far from him, three times he did “confused bewildered” confused-bewildered – “This is a demon for you, renunciate”.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T7                “When by his own Dhamma, the brāhmaṇa has crossed-over;

Then he [overcomes] demons, and overcomes bewilderment too”.  Seventh.

1.8              (8) Saṅgāmajisuttaṃ Saṅgāmaji (Victor of Battle) Sutta [12]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā saṅgāmaji sāvatthiṃ anuppatto hoti bhagavantaṃ dassanāya. Assosi kho āyasmato saṅgāmajissa purāṇadutiyikā – “ayyo kira saṅgāmaji sāvatthiṃ anuppatto”ti. Sā dārakaṃ ādāya jetavanaṃ agamāsi.

Tena kho pana samayena āyasmā saṅgāmaji aññatarasmiṃ rukkhamūle divāvihāraṃ nisinno hoti. Atha kho āyasmato saṅgāmajissa purāṇadutiyikā yenāyasmā saṅgāmaji tenupasaṅkami; upasaṅkamitvā āyasmantaṃ saṅgāmajiṃ etadavoca – “khuddaputtañhi [khuddaputtāmhi (sī.)], samaṇa, posa ma”nti. Evaṃ vutte, āyasmā saṅgāmaji tuṇhī ahosi.

Dutiyampi kho āyasmato saṅgāmajissa purāṇadutiyikā āyasmantaṃ saṅgāmajiṃ etadavoca – “khuddaputtañhi, samaṇa, posa ma”nti. Dutiyampi kho āyasmā saṅgāmaji tuṇhī ahosi.

Tatiyampi kho āyasmato saṅgāmajissa purāṇadutiyikā āyasmantaṃ saṅgāmajiṃ etadavoca – “khuddaputtañhi, samaṇa, posa ma”nti. Tatiyampi kho āyasmā saṅgāmaji tuṇhī ahosi.

Atha kho āyasmato saṅgāmajissa purāṇadutiyikā taṃ dārakaṃ āyasmato saṅgāmajissa purato nikkhipitvā pakkāmi [pakkami (ka.) evamuparipi] – “eso [esa (sī. ka.)] te, samaṇa, putto; posa na”nti.

Atha kho āyasmā saṅgāmaji taṃ dārakaṃ neva olokesi nāpi ālapi. Atha kho āyasmato saṅgāmajissa purāṇadutiyikā avidūraṃ [avidūre (syā. pī.)] gantvā apalokentī addasa āyasmantaṃ saṅgāmajiṃ taṃ dārakaṃ neva olokentaṃ nāpi ālapantaṃ, disvānassā etadahosi – “na cāyaṃ samaṇo puttenapi atthiko”ti. Tato paṭinivattitvā dārakaṃ ādāya pakkāmi. Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena āyasmato saṅgāmajissa purāṇadutiyikāya evarūpaṃ vippakāraṃ.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V8               “Āyantiṃ nābhinandati, pakkamantiṃ na socati;

Saṅgā saṅgāmajiṃ muttaṃ, tamahaṃ brūmi brāhmaṇa”nti. aṭṭhamaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time Venerable Saṅgāmaji reached Sāvatthi to see the Blessed One.  Then the former wife of Venerable Saṅgāmaji heard – “It is said noble Saṅgāmaji has reached Sāvatthi”.  Then she, taking the son, went to Jeta’s Forest.

At that time Venerable Saṅgāmaji was sitting at the root of some tree for day-abiding.  Then the former wife of Venerable Saṅgāmaji approached where Venerable Saṅgāmaji was; having approached, she addressed Venerable Saṅgāmaji thus – “Son is little, renunciate, support me”.  Spoken to thus, Venerable Saṅgāmaji was silent.

Second time too, Venerable Saṅgāmaji’s former wife addressed Venerable Saṅgāmaji thus – “Son is little, renunciate, support me”.  Second time too, spoken to thus, Venerable Saṅgāmaji was silent.

Third time too, Venerable Saṅgāmaji’s former wife addressed Venerable Saṅgāmaji thus – “Son is little, renunciate, support me”.  Third time too, spoken to thus, Venerable Saṅgāmaji was silent.

Then, Venerable Saṅgāmaji’s former wife having placed that son in front of Venerable Saṅgāmaji, left [saying] – “This is your son, renunciate, support him”.

Then Venerable Saṅgāmaji neither looked at the son nor spoke to him.  Then, Venerable Saṅgāmaji’s former wife having gone not too far and looking back to take leave, saw that Venerable Saṅgāmaji neither looked at the son nor spoke to him, having seen it occurred to her thus – “This renunciate is not desirous even for the son”.  Then she returned and taking the son left.  The Blessed One saw with divine eye, purified and transcending human eye, this improper behavior of Venerable Saṅgāmaji’s former wife.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T8                “Not pleased with her coming, not sorrowing with her going;

Saṅgāmaji freed from attachments, him I call a brāhmaṇa”.  Eighth. [13]

1.9              (9) Jaṭilasuttaṃ Jaṭila (Matted-hair Ascetics) Sutta [14]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā gayāyaṃ viharati gayāsīse. Tena kho pana samayena sambahulā jaṭilā sītāsu hemantikāsu rattīsu antaraṭṭhake himapātasamaye gayāyaṃ ummujjantipi nimujjantipi, ummujjanimujjampi karonti osiñcantipi, aggimpi juhanti – “iminā suddhī”ti.

Addasā kho bhagavā te sambahule jaṭile sītāsu hemantikāsu rattīsu antaraṭṭhake himapātasamaye gayāyaṃ ummujjantepi nimujjantepi ummujjanimujjampi karonte [ummujjanimujjaṃ karontepi (sī. pī. ka.)] osiñcantepi aggimpi juhante – “iminā suddhī”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V9               “Na udakena sucī hotī, bahvettha nhāyatī [nahāyatī (sī.)] jano;

Yamhi saccañca dhammo ca, so sucī so ca brāhmaṇo”ti. navamaṃ;

Thus have I heard – One time the Blessed One was dwelling in Gayā at the Gayā Head.  At that time many matted-hair ascetics; in the cold nights of the Hemantika season [Winter] during the eight days of the snowfall; were plunging in, rising up, and plunging in-rising up in the Gayā river; were sprinkling water; were offering sacrifices to the fire [thinking] – “By this is purification”.

The Blessed One saw those many matted-hair ascetics; in the cold nights of the Hemantika season [Winter] during the eight days of the snowfall; plunging in, rising up, and plunging in-rising up in the Gayā river; sprinkling water; offering sacrifices to the fire [thinking] – “By this is purification”.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T9                “Purification doesn’t come by water, there are many taking [ritual] baths;

One who has the truths and the Dhamma, he is pure, he is a brāhmaṇa”.  Ninth. [15]

1.10          (10) Bāhiyasuttaṃ Bāhiya Sutta [16]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bāhiyo dārucīriyo suppārake paṭivasati samuddatīre sakkato garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Atha kho bāhiyassa dārucīriyassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – “ye kho keci loke arahanto vā arahattamaggaṃ vā samāpannā, ahaṃ tesaṃ aññataro”ti.

Atha kho bāhiyassa dārucīriyassa purāṇasālohitā devatā anukampikā atthakāmā bāhiyassa dārucīriyassa cetasā cetoparivitakkamaññāya yena bāhiyo dārucīriyo tenupasaṅkami; upasaṅkamitvā bāhiyaṃ dārucīriyaṃ etadavoca – “neva kho tvaṃ, bāhiya, arahā, nāpi arahattamaggaṃ vā samāpanno. Sāpi te paṭipadā natthi yāya tvaṃ arahā vā assa [assasi (syā. ka.)] arahattamaggaṃ vā samāpanno”ti.

“Atha ke carahi sadevake loke arahanto vā arahattamaggaṃ vā samāpanno”ti? “Atthi, bāhiya, uttaresu janapadesu [janapade (sī.)] sāvatthi nāma nagaraṃ. Tattha so bhagavā etarahi viharati arahaṃ sammāsambuddho. So hi, bāhiya, bhagavā arahā ceva arahattāya ca dhammaṃ desetī”ti.

Atha kho bāhiyo dārucīriyo tāya devatāya saṃvejito tāvadeva suppārakamhā pakkāmi. Sabbattha ekarattiparivāsena yena sāvatthi jetavanaṃ anāthapiṇḍikassa ārāmo tenupasaṅkami. Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho bāhiyo dārucīriyo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – “kahaṃ nu kho, bhante, etarahi bhagavā viharati arahaṃ sammāsambuddho? Dassanakāmamhā mayaṃ taṃ bhagavantaṃ arahantaṃ sammāsambuddha”nti. “Antaragharaṃ paviṭṭho kho, bāhiya, bhagavā piṇḍāyā”ti.

Atha kho bāhiyo dārucīriyo taramānarūpo jetavanā nikkhamitvā sāvatthiṃ pavisitvā addasa bhagavantaṃ sāvatthiyaṃ piṇḍāya carantaṃ pāsādikaṃ pasādanīyaṃ santindriyaṃ santamānasaṃ uttamadamathasamathamanuppattaṃ dantaṃ guttaṃ yatindriyaṃ nāgaṃ. Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato pāde sirasā nipatitvā bhagavantaṃ etadavoca – “desetu me, bhante bhagavā, dhammaṃ; desetu, sugato, dhammaṃ, yaṃ mamassa dīgharattaṃ hitāya sukhāyā”ti. Evaṃ vutte, bhagavā bāhiyaṃ dārucīriyaṃ etadavoca – “akālo kho tāva, bāhiya, antaragharaṃ paviṭṭhamhā piṇḍāyā”ti.

Dutiyampi kho bāhiyo dārucīriyo bhagavantaṃ etadavoca – “dujjānaṃ kho panetaṃ, bhante, bhagavato vā jīvitantarāyānaṃ, mayhaṃ vā jīvitantarāyānaṃ. Desetu me, bhante bhagavā, dhammaṃ; desetu, sugato, dhammaṃ, yaṃ mamassa dīgharattaṃ hitāya sukhāyā”ti. Dutiyampi kho bhagavā bāhiyaṃ dārucīriyaṃ etadavoca – “akālo kho tāva, bāhiya, antaragharaṃ paviṭṭhamhā piṇḍāyā”ti.

Tatiyampi kho bāhiyo dārucīriyo bhagavantaṃ etadavoca – “dujjānaṃ kho panetaṃ, bhante, bhagavato vā jīvitantarāyānaṃ, mayhaṃ vā jīvitantarāyānaṃ. Desetu me bhante bhagavā, dhammaṃ; desetu, sugato, dhammaṃ, yaṃ mamassa dīgharattaṃ hitāya sukhāyā”ti.

“Tasmātiha te, bāhiya, evaṃ sikkhitabbaṃ – ‘diṭṭhe diṭṭhamattaṃ bhavissati, sute sutamattaṃ bhavissati, mute mutamattaṃ bhavissati, viññāte viññātamattaṃ bhavissatī’ti. Evañhi te, bāhiya, sikkhitabbaṃ. Yato kho te, bāhiya, diṭṭhe diṭṭhamattaṃ bhavissati, sute sutamattaṃ bhavissati, mute mutamattaṃ bhavissati, viññāte viññātamattaṃ bhavissati, tato tvaṃ, bāhiya, na tena; yato tvaṃ, bāhiya, na tena tato tvaṃ, bāhiya, na tattha; yato tvaṃ, bāhiya, na tattha, tato tvaṃ, bāhiya, nevidha na huraṃ na ubhayamantarena. Esevanto dukkhassā”ti.

Atha kho bāhiyassa dārucīriyassa bhagavato imāya saṃkhittāya dhammadesanāya tāvadeva anupādāya āsavehi cittaṃ vimucci.

Atha kho bhagavā bāhiyaṃ dārucīriyaṃ iminā saṃkhittena ovādena ovaditvā pakkāmi. Atha kho acirapakkantassa bhagavato bāhiyaṃ dārucīriyaṃ gāvī taruṇavacchā adhipatitvā [adhipātetvā (sī. syā. pī.), adhipātitvā (ka.)] jīvitā voropesi.

Atha kho bhagavā sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto sambahulehi bhikkhūhi saddhiṃ nagaramhā nikkhamitvā addasa bāhiyaṃ dārucīriyaṃ kālaṅkataṃ [kālakataṃ (sī. syā. kaṃ.)]; disvāna bhikkhū āmantesi – “gaṇhatha, bhikkhave, bāhiyassa dārucīriyassa sarīrakaṃ; mañcakaṃ āropetvā nīharitvā jhāpetha; thūpañcassa karotha. Sabrahmacārī vo, bhikkhave, kālaṅkato”ti.

“Evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā bāhiyassa dārucīriyassa sarīrakaṃ mañcakaṃ āropetvā nīharitvā jhāpetvā thūpañcassa katvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “daḍḍhaṃ, bhante, bāhiyassa dārucīriyassa sarīraṃ, thūpo cassa kato. Tassa kā gati, ko abhisamparāyo”ti? “Paṇḍito, bhikkhave, bāhiyo dārucīriyo paccapādi dhammassānudhammaṃ; na ca maṃ dhammādhikaraṇaṃ vihesesi. Parinibbuto, bhikkhave, bāhiyo dārucīriyo”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V10           “Yattha āpo ca pathavī, tejo vāyo na gādhati;

Na tattha sukkā jotanti, ādicco nappakāsati;

Na tattha candimā bhāti, tamo tattha na vijjati.

V11           “Yadā ca attanāvedi [vedhī (ka.)], muni monena brāhmaṇo;

Atha rūpā arūpā ca, sukhadukkhā pamuccatī”ti. dasamaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time Bāhiya Dārucīriya was dwelling in Suppāraka on the seashore, was provided hospitality, was respected, revered, venerated, honored, was a gainer of necessities of robes, alms-food, lodging, and medicines for the sick.  Then, while Bāhiya Dārucīriya was secluded and in solitude, this thought occurred to him – “Indeed, those who are Arahants in the world or have entered on the Arahant path, I am one among them”. [17]

Then a devatā, who was Bāhiya Dārucīriya’s former blood-relative, compassionately and desirous of benefit, knowing Bāhiya Dārucīriya’s mental reflection, approached where Bāhiya Dārucīriya was, having approached she addressed Bāhiya Dārucīriya thus – “Bāhiya, neither are you an Arahant, nor have you entered on the Arahant path.  You do not have the practice by which you would become an Arahant or enter on the Arahant path”.

“Then, by faring how in this world with it’s devā one becomes an Arahant or enters on the Arahant path”?  “Bāhiya, in a republic in the north there is a city named Sāvatthi.  The Blessed One dwelling there is an Arahant, a rightly self-enlightened one.  Bāhiya, he is an Arahant who preaches the Dhamma to realize the Arahantship”.

Then, Bāhiya Dārucīriya, deeply agitated by that devatā, instantly left Suppāraka.  Dwelling everywhere for one night [without extended stopping anywhere], he approached Anāthapiṇḍika’s Monastery, Jeta’s Forest in Sāvatthi.  At that time many bhikkhus were walking under the open sky.  Then, Bāhiya Dārucīriya approached the bhikkhus; having approached the bhikkhus he addressed them thus – “Venerable Sirs, where indeed does the Blessed One dwell, the Arahant, the rightly self-enlightened one?  I am desirous of seeing that Blessed One, the Arahant, the rightly self-enlightened one”.  “Bāhiya, the Blessed One has entered amongst the houses [in the town] for the alms-round”.

Then Bāhiya Dārucīriya having hurriedly left Jeta’s Forest and having entered Sāvatthi saw the Blessed One faring the alms-round in Sāvatthi – gracious, gladdening, with peaceful faculties and a peaceful mind, reached the best self-control and concentration, tamed, guarded, with controlled faculties, a Nāga.  Having seen he approached where the Blessed One was, having approached the Blessed One he fell-down at the feet of the Blessed One and addressed him thus – “O Venerable Blessed One, please preach the Dhamma to me; O Well-Gone One, please preach the Dhamma that would be for my benefit and happiness for a long time to come”.  Spoken to thus, the Blessed One addressed Bāhiya Dārucīriya thus – “Bāhiya, this is not the time, we are amongst the houses [in the town] faring the alms-round”.

Second time too, Bāhiya Dārucīriya addressed the Blessed One thus – “O Venerable Sir, ill-known is the life-span of the Blessed One, [and] my life-span too.  O Venerable Blessed One, please preach the Dhamma to me; O Well-Gone One, please preach the Dhamma that would be for my benefit and happiness for a long time to come”.  Second time too, the Blessed One addressed Bāhiya Dārucīriya thus – “Bāhiya, this is not the time, we are amongst the houses [in the town] faring the alms-round”.

Third time too, Bāhiya Dārucīriya addressed the Blessed One thus – “O Venerable Sir, ill-known is the life-span of the Blessed One, [and] my life-span too.  O Venerable Blessed One, please preach the Dhamma to me; O Well-Gone One, please preach the Dhamma that would be for my benefit and happiness for a long time to come”.

“Therefore, Bāhiya, you should train thus – ‘In the seen there will be only the seen, in the heard there will be only the heard, in the sensed there will be only the sensed, in the cognized there will be only the cognized’.  Thus you should train Bāhiya.  When Bāhiya, in the seen there will be only the seen, in the heard there will be only the heard, in the sensed there will be only the sensed, in the cognized there will be only the cognized; then Bāhiya you will not be because of it; when Bāhiya you will not be because of it then you will not be there; when Bāhiya you will not be there then Bāhiya you will be neither here nor hereafter nor in-between.  Just this is the end of suffering”.

When the Blessed One gave this brief Dhamma preaching to Bāhiya Dārucīriya, his mind was instantly fully-freed from the taints by not clinging. [18]

Then having exhorted Bāhiya Dārucīriya with this brief exhortation, the Blessed One left.  Then not long after the Blessed One left, Bāhiya Dārucīriya was trampled and deprived of life by a cow with a new-born calf.

Then after the Blessed One had fared the alms-round in Sāvatthi, had eaten, and was returning from the alms-round with many bhikkhus, having left the city he saw that Bāhiya Dārucīriya had done the time [died]; having seen he invited the bhikkhus – “Bhikkhus, take Bāhiya Dārucīriya’s body, having put it on a cremation carrier, having taken it out [to the cremation ground], cremate it; make a thūpa too.  Bhikkhus, a co-farer of the holy-life has done the time”. [19]

“Yes, Venerable Sir” said those bhikkhus and having heard the Blessed One, having placed the body of Bāhiya Dārucīriya on the cremation carrier, having taken it to the cremation ground, having cremated it, having made a thūpa, they approached where the Blessed One was; having approached and greeted the Blessed One, they sat down on one side.  Sitting on one side those bhikkhus addressed the Blessed One thus – “We have cremated the body of Bāhiya Dārucīriya as well as made a thūpa too.  What is his destination, what is his here-after”?  “Bhikkhus, Bāhiya Dārucīriya was wise, he entered the Dhamma in fullness; he did not harass me with Dhamma questions.  Bhikkhus, Bāhiya Dārucīriya is completely liberated”.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T10            “Where water, earth, fire and wind don’t find footing;

Neither does Venus light up there, nor does the Sun shine;

Nor does Moon appear there, nor is darkness seen. [20]

T11            “When this is self-realized, that sage is a brāhmaṇa by silence;

Then from form and formless, he is fully-freed from happiness and suffering too”.  Tenth.

(Ayampi udāno vutto bhagavatā iti me sutanti.) [( ) syāmapotthake natthi]

(This inspired utterance was spoken by the Blessed One thus I heard).

Bodhivaggo paṭhamo niṭṭhito. – First Section on Enlightenment is finished.

Tassuddānaṃ

Tayo bodhi ca huṃhuṅko [tayo ca bodhi nigrodho (sabbattha)], brāhmaṇo [te therā (sī. syā. pī.), thero (ka.)] kassapena ca;

Aja [pāvāya (sī. syā.), pāṭaliyaṃ (pī.), pāvā (ka.)] saṅgāma jaṭilā, bāhiyenāti te dasāti.

Therefore said [contents]

Three of enlightenment and conceited too, brāhmaṇa, Kassapa too;

Aja Saṅgāmaji matted-hair ascetics, along with Bāhiya these are ten.

2. Mucalindavaggo – Section on Mucalinda

2.1              (11) Mucalindasuttaṃ – Mucalinda Sutta [21]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre mucalindamūle paṭhamābhisambuddho. Tena kho pana samayena bhagavā sattāhaṃ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṃvedī.

Tena kho pana samayena mahā akālamegho udapādi sattāhavaddalikā sītavātaduddinī. Atha kho mucalindo nāgarājā sakabhavanā nikkhamitvā bhagavato kāyaṃ sattakkhattuṃ bhogehi parikkhipitvā uparimuddhani mahantaṃ phaṇaṃ vihacca aṭṭhāsi – “mā bhagavantaṃ sītaṃ, mā bhagavantaṃ uṇhaṃ, mā bhagavantaṃ ḍaṃsamakasavātātapasarīsapa [siriṃsapa (sī. syā. kaṃ. pī.)] samphasso”ti.

Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhāsi. Atha kho mucalindo nāgarājā viddhaṃ vigatavalāhakaṃ devaṃ viditvā bhagavato kāyā bhoge viniveṭhetvā sakavaṇṇaṃ paṭisaṃharitvā māṇavakavaṇṇaṃ abhinimminitvā bhagavato purato aṭṭhāsi pañjaliko bhagavantaṃ namassamāno.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V12           “Sukho viveko tuṭṭhassa, sutadhammassa passato;

Abyāpajjaṃ sukhaṃ loke, pāṇabhūtesu saṃyamo.

V13           “Sukhā virāgatā loke, kāmānaṃ samatikkamo;

Asmimānassa yo vinayo, etaṃ ve paramaṃ sukha”nti. paṭhamaṃ;

Thus have I heard – One time the Blessed One was dwelling in Uruvelā on the bank of the River Nerañjarā at the root of the Mucalinda Tree after being newly self-enlightened.  At that time the Blessed One was sitting cross-legged for seven days experiencing the happiness of full-freedom. 

Then, at that time, a great untimely rainstorm arose, it rained for seven days, and it was cold-windy-rainy.  Then Mucalinda, the king of Nāgā, having left his own home, having encircled the body of the Blessed One seven times with his coils, stood having made a great fan over his head [thinking] – “May the Blessed One not be cold, may the Blessed One not be hot, may the Blessed One not be contacted by gadfly-mosquito-wind-heat-creeping things”.

Then, at the end of seven days, the Blessed One emerged from that concentration.  Then Mucalinda the king of Nāgā, having known that the sky was without rain-cloud, having unwrapped his coils from the body of the Blessed One, having changed his own form and having made the form of a human, stood in front of the Blessed One, venerating him with folded hands.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T12            “Seclusion is happiness for the content one, one who sees the Dhamma that was heard;

No ill-will is happiness in the world, restraint to living beings.

T13            “Lustlessness is happiness in the world, transcendence of sensual pleasures;

One who has expelled the “I am” conceit, that is the highest happiness”.  First.

2.2              (12) Rājasuttaṃ – Kings Sutta [22]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ upaṭṭhānasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – “ko nu kho, āvuso, imesaṃ dvinnaṃ rājūnaṃ mahaddhanataro vā mahābhogataro vā mahākosataro vā mahāvijitataro vā mahāvāhanataro vā mahabbalataro vā mahiddhikataro vā mahānubhāvataro vā rājā vā māgadho seniyo bimbisāro, rājā vā pasenadi kosalo”ti? Ayañcarahi tesaṃ bhikkhūnaṃ antarākathā hoti vippakatā.

Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā, kā ca pana vo antarākathā vippakatā”ti?

“Idha, bhante, amhākaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ upaṭṭhānasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘ko nu kho, āvuso, imesaṃ dvinnaṃ rājūnaṃ mahaddhanataro vā mahābhogataro vā mahākosataro vā mahāvijitataro vā mahāvāhanataro vā mahabbalataro vā mahiddhikataro vā mahānubhāvataro vā rājā vā māgadho seniyo bimbisāro, rājā vā pasenadi kosalo’ti? Ayaṃ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.

“Na khvetaṃ, bhikkhave, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhā agārasmā anagāriyaṃ pabbajitānaṃ yaṃ tumhe evarūpiṃ kathaṃ katheyyātha. Sannipatitānaṃ vo, bhikkhave, dvayaṃ karaṇīyaṃ – dhammī vā kathā ariyo vā tuṇhībhāvo”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V14           “Yañca kāmasukhaṃ loke, yañcidaṃ diviyaṃ sukhaṃ;

Taṇhakkhayasukhassete, kalaṃ nāgghanti soḷasi”nti. dutiyaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time, after having eaten and returned from the alms-round, many bhikkhus were sitting together and had gathered in the assembly hall when this talk arose – “Indeed friends, who among these two kings is wealthier, is an enjoyer of greater pleasures, has a greater treasury, is a greater winner [has a greater territory], has greater vehicles, is greatly strong, has greater supernormal powers, is greater powered – King of Magadha Seniya Bimbisāra or King Pasenadi Kosala”?  This talk was going-on between the bhikkhus.

Then the Blessed One, having emerged from the solitude in the evening, approached where the assembly hall was; having approached he sat-down on a seat that was made [for him].  Having sat-down, the Blessed One invited the bhikkhus – “Bhikkhus, what talk were you engaged in, sitting together and having gathered, what was the talk that was going-on”?

“Here, Venerable Sir, after having eaten and returned from the alms-round, we were sitting together and had gathered in the assembly hall when this talk arose – ‘Indeed friends, who among these two kings is wealthier, is an enjoyer of greater pleasures, has a greater treasury, is a greater winner [has a greater territory], has greater vehicles, is greatly strong, has greater supernormal powers, is greater powered – King of Magadha Seniya Bimbisāra or King Pasenadi Kosala’?  Venerable Sir, this talk was going-on when the Blessed One reached [here]”.

“Bhikkhus, indeed it is not suitable for you, sons of reputable families having gone forth from home to homelessness with confidence, to engage in this kind of talk.  Bhikkhus, having gathered only [one of] two things should be done – talk on Dhamma or maintain noble silence”.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T14            “Whatever sensual happiness in this world, whatever divine happiness here;

[Compared to] Happiness of ending of craving, they are not even a sixteenth part of it”.  Second.

2.3              (13) Daṇḍasuttaṃ – Punishment Sutta [23]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā kumārakā antarā ca sāvatthiṃ antarā ca jetavanaṃ ahiṃ daṇḍena hananti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Addasā kho bhagavā sambahule kumārake antarā ca sāvatthiṃ antarā ca jetavanaṃ ahiṃ daṇḍena hanante.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V15           “Sukhakāmāni bhūtāni, yo daṇḍena vihiṃsati;

Attano sukhamesāno, pecca so na labhate sukhaṃ.

V16           “Sukhakāmāni bhūtāni, yo daṇḍena na hiṃsati;

Attano sukhamesāno, pecca so labhate sukha”nti. tatiyaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time, many young boys between Sāvatthi and Jeta’s Forest were killing a snake with a stick.  Then the Blessed One, having dressed and taking his alms-bowl and robe in the morning, entered Sāvatthi for the alms-round.  The Blessed One saw those many young boys between Sāvatthi and Jeta’s Forest killing a snake with a stick.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T15            “Beings desirous of happiness, whoever oppresses [them] by stick;

Longing happiness for himself, afterwards he doesn’t gain happiness.

T16            “Beings desirous of happiness, whoever doesn’t oppress [them] by stick;

Longing happiness for himself, afterwards he gains happiness”.  Third.

2.4              (14) Sakkārasuttaṃ – Hospitality Sutta [24]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito, lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Bhikkhusaṅghopi sakkato hoti garukato mānito pūjito apacito, lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Aññatitthiyā pana paribbājakā asakkatā honti agarukatā amānitā [na apacitā (syā. pī.)] apūjitā anapacitā, na lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Atha kho te aññatitthiyā paribbājakā bhagavato sakkāraṃ asahamānā bhikkhusaṅghassa ca gāme ca araññe ca bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosenti vihesenti.

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “etarahi, bhante, bhagavā sakkato garukato mānito pūjito apacito, lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Bhikkhusaṅghopi sakkato garukato mānito pūjito apacito, lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Aññatitthiyā pana paribbājakā asakkatā agarukatā amānitā apūjitā anapacitā, na lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Atha kho te, bhante, aññatitthiyā paribbājakā bhagavato sakkāraṃ asahamānā bhikkhusaṅghassa ca gāme ca araññe ca bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosenti vihesantī”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V17           “Gāme araññe sukhadukkhaphuṭṭho,

Nevattato no parato dahetha;

Phusanti phassā upadhiṃ paṭicca,

Nirūpadhiṃ kena phuseyyu phassā”ti. catutthaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time, the Blessed One was provided hospitality, was respected, revered, venerated, honored, was a gainer of necessities of robes, alms-food, lodging, and medicines for the sick.  Bhikkhu Saṅgha too was provided hospitality, was respected, revered, venerated, honored, was a gainer of necessities of robes, alms-food, lodging, and medicines for the sick.  But sectarian wanderers weren’t provided hospitality, weren’t respected, revered, venerated, honored, weren’t gainers of necessities of robes, alms-food, lodging, and medicines for the sick.  Then those sectarian wanderers not being able to bear the hospitality given to the Blessed One and the Bhikkhu Saṅgha, having seen bhikkhus whether in village or jungle; they reviled, abused, angered, and harassed them with vulgar and harsh speech.

Then many bhikkhus approached where the Blessed One was; having approached and greeted the Blessed One, they sat down on one side.  Sitting on one side those bhikkhus addressed the Blessed One thus – “Here, Venerable Sir, the Blessed One is provided hospitality, is respected, revered, venerated, honored, is a gainer of necessities of robes, alms-food, lodging, and medicines for the sick.  Bhikkhu Saṅgha too is provided hospitality, is respected, revered, venerated, honored, is a gainer of necessities of robes, alms-food, lodging, and medicines for the sick.  But sectarian wanderers aren’t provided hospitality, aren’t respected, revered, venerated, honored, aren’t gainers of necessities of robes, alms-food, lodging, and medicines for the sick.  Venerable Sir, then those sectarian wanderers not being able to bear the hospitality given to the Blessed One and the Bhikkhu Saṅgha, having seen bhikkhus whether in village or jungle; they revile, abuse, anger, and harass them with vulgar and harsh speech”.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T17            “In the village or jungle, contacted by happiness and suffering,

One should not burn oneself or others;

Contacts contact one because of possessions,

Without possessions, what contacts will contact one”?  Fourth. [25]

2.5              (15) Upāsakasuttaṃ – Lay Devotee Sutta [26]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññataro icchānaṅgalako upāsako sāvatthiṃ anuppatto hoti kenacideva karaṇīyena. Atha kho so upāsako sāvatthiyaṃ taṃ karaṇīyaṃ tīretvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ upāsakaṃ bhagavā etadavoca – “cirassaṃ kho tvaṃ, upāsaka, imaṃ pariyāyamakāsi yadidaṃ idhāgamanāyā”ti.

“Cirapaṭikāhaṃ, bhante, bhagavantaṃ dassanāya upasaṅkamitukāmo, api cāhaṃ kehici kehici kiccakaraṇīyehi byāvaṭo. Evāhaṃ nāsakkhiṃ bhagavantaṃ dassanāya upasaṅkamitu”nti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V18           “Sukhaṃ vata tassa na hoti kiñci,

Saṅkhātadhammassa bahussutassa;

Sakiñcanaṃ passa vihaññamānaṃ,

Jano janasmiṃ paṭibandharūpo”ti. pañcamaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time, a lay devotee, someone from Icchānaṅgala, had reached Sāvatthi for something to do.  Then, when that lay devotee had finished what had to be done in Sāvatthi, having approached and greeted the Blessed One, he sat down on one side.  Then the Blessed One addressed that lay devotee sitting on one side thus – “Lay devotee, long time it is since you did like this, namely come here”.

“For a long time, Venerable Sir, I have been desirous of approaching the Blessed One, but I have been obstructed by one or another reason.  Because of that, I have been unable to approach the Blessed One to see him”.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T18            “Happy is he who has no possessions,

One who has realized Dhamma, one who is learned;

Ones with possessions are oppressed,

People are obstructed by people”.  Fifth.

2.6              (16) Gabbhinīsuttaṃ – Pregnant Woman Sutta [27]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññatarassa paribbājakassa daharamāṇavikā pajāpati hoti gabbhinī upavijaññā. Atha kho sā paribbājikā taṃ paribbājakaṃ etadavoca – “gaccha tvaṃ, brāhmaṇa, telaṃ āhara, yaṃ me vijātāya bhavissatī”ti.

Evaṃ vutte, so paribbājako taṃ paribbājikaṃ etadavoca – “kuto panāhaṃ, bhoti [bhotiyā (syā. pī. ka.)], telaṃ āharāmī”ti? Dutiyampi kho sā paribbājikā taṃ paribbājakaṃ etadavoca – “gaccha tvaṃ, brāhmaṇa, telaṃ āhara, yaṃ me vijātāya bhavissatī”ti. Dutiyampi kho so paribbājiko taṃ paribbājikaṃ etadavoca – “kuto panāhaṃ, bhoti, telaṃ āharāmī”ti? Tatiyampi kho sā paribbājikā taṃ paribbājakaṃ etadavoca – “gaccha tvaṃ, brāhmaṇa, telaṃ āhara, yaṃ me vijātāya bhavissatī”ti.

Tena kho pana samayena rañño pasenadissa kosalassa koṭṭhāgāre samaṇassa vā brāhmaṇassa vā sappissa vā telassa vā yāvadatthaṃ pātuṃ dīyati [diyyati (sī. ka.)], no nīharituṃ.

Atha kho tassa paribbājakassa etadahosi – “rañño kho pana pasenadissa kosalassa koṭṭhāgāre samaṇassa vā brāhmaṇassa vā sappissa vā telassa vā yāvadatthaṃ pātuṃ dīyati, no nīharituṃ. Yaṃnūnāhaṃ rañño pasenadissa kosalassa koṭṭhāgāraṃ gantvā telassa yāvadatthaṃ pivitvā gharaṃ āgantvā ucchadditvāna [uggiritvāna (sī. syā. pī.), ucchaditvā (sī. syā. aṭṭha.), ucchaḍḍitvāna (ka.)] dadeyyaṃ, yaṃ imissā vijātāya bhavissatī”ti.

Atha kho so paribbājako rañño pasenadissa kosalassa koṭṭhāgāraṃ gantvā telassa yāvadatthaṃ pivitvā gharaṃ āgantvā neva sakkoti uddhaṃ kātuṃ, na pana adho. So dukkhāhi tibbāhi [tippāhi (syā.)] kharāhi kaṭukāhi vedanāhi phuṭṭho āvaṭṭati parivaṭṭati.

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Addasā kho bhagavā taṃ paribbājakaṃ dukkhāhi tibbāhi kharāhi kaṭukāhi vedanāhi phuṭṭhaṃ āvaṭṭamānaṃ parivaṭṭamānaṃ.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V19           “Sukhino vata ye akiñcanā,

Vedaguno hi janā akiñcanā;

Sakiñcanaṃ passa vihaññamānaṃ,

Jano janasmiṃ paṭibandhacitto” [paṭibaddhacitto (syā.), paṭibandharupo (?)] ti. chaṭṭhaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time, some wanderer’s young wife was pregnant nearing child-birth.  Then that woman wanderer addressed the wanderer thus – “You go brāhmaṇa, bring oil, I am nearing child-birth”.

Spoken to thus, that wanderer addressed that woman wanderer thus – “But from where, dear, do I bring oil”?  Second time too, that woman wanderer addressed the wanderer thus – “You go brāhmaṇa, bring oil, I am nearing child-birth”.  Second time too, that wanderer addressed that woman wanderer thus – “But from where, dear, do I bring oil”?  Third time too, that woman wanderer addressed the wanderer thus – “You go brāhmaṇa, bring oil, I am nearing child-birth”.

At that time, at the store-house of the King Pasenadi Kosala, renunciates and brāhmaṇā were being given ghee and oil as required to drink but not to take away.

Then it occurred to that wanderer thus – “At the store-house of the King Pasenadi Kosala, renunciates and brāhmaṇā are being given ghee and oil as required to drink but not to take away.  Why don’t I, having gone to the store-house of the King Pasenadi Kosala, having drunk as much oil as required, having arrived back at the house, having vomited give it to the one who is nearing child-birth”?

Then that wanderer, having gone to the store-house of the King Pasenadi Kosala, having drunk as much oil as required, having arrived back at the house, was neither able to vomit it up nor digest it down.  He was touched by painful, intense, severe, bitter feelings, twisting and turning this and that way.

Then the Blessed One, having dressed and taking his alms-bowl and robe in the morning, entered Sāvatthi for the alms-round.  The Blessed One saw that wanderer touched by painful, intense, severe, bitter feelings, twisting and turning this and that way.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T19            “Happy are the ones without possessions,

Reached end of knowledge are people without possessions;

Ones with possessions are oppressed,

People are obstructed by people”.  Sixth.

2.7              (17) Ekaputtakasuttaṃ – Only Son Sutta [28]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññatarassa upāsakassa ekaputtako piyo manāpo kālaṅkato hoti.

Atha kho sambahulā upāsakā allavatthā allakesā divā divassa yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te upāsake bhagavā etadavoca – “kiṃ nu kho tumhe, upāsakā, allavatthā allakesā idhūpasaṅkamantā divā divassā”ti?

Evaṃ vutte, so upāsako bhagavantaṃ etadavoca – “mayhaṃ kho, bhante, ekaputtako piyo manāpo kālaṅkato. Tena mayaṃ allavatthā allakesā idhūpasaṅkamantā divā divassā”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V20           “Piyarūpassādagadhitāse [piyarūpassātagadhitāse (sī. pī.)],

Devakāyā puthu manussā ca;

Aghāvino parijunnā,

Maccurājassa vasaṃ gacchanti.

V21           “Ye ve divā ca ratto ca,

Appamattā jahanti piyarūpaṃ;

Te ve khaṇanti aghamūlaṃ,

Maccuno āmisaṃ durativatta”nti. sattamaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time, some lay devotee’s only son, dear and charming, had done the time [died].

Then many lay devotees, with wet clothes and wet hair, in the day time approached where the Blessed One was; having approached and greeted the Blessed One, they sat down on one side.  Then the Blessed One addressed those lay devotees sitting on one side thus – “Lay devotees, why have you, with wet clothes and wet hair, approached here in the day time”?

Spoken to thus, that lay devotee addressed the Blessed One thus “My only son, dear and charming, has done the time [died].  That’s why we have, with wet clothes and wet hair, approached here in the day time”.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T20            “Bonded by what is dear and agreeable,

Devā and many humans too;

Grieving, completely worn-out,

Go to the control of King of Death. [29]

T21            “Whoever by day and by night,

Heedfully abandons what is dear;

They dig-out the root of grief,

Bait of death hard to go beyond”.  Seventh.

2.8              (18) Suppavāsāsuttaṃ Suppavāsā Sutta [30]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kuṇḍikāyaṃ [kuṇḍiyāyaṃ (sī. syā. pī.)] viharati kuṇḍadhānavane [kuṇḍiṭṭhānavane (syā. pī.)]. Tena kho pana samayena suppavāsā koliyadhītā satta vassāni gabbhaṃ dhāreti. Sattāhaṃ mūḷhagabbhā sā dukkhāhi tibbāhi kharāhi kaṭukāhi vedanāhi phuṭṭhā tīhi vitakkehi adhivāseti – “sammāsambuddho vata so bhagavā yo imassa evarūpassa dukkhassa pahānāya dhammaṃ deseti; suppaṭipanno vata tassa bhagavato sāvakasaṅgho yo imassa evarūpassa dukkhassa pahānāya paṭipanno; susukhaṃ vata taṃ nibbānaṃ yatthidaṃ evarūpaṃ dukkhaṃ na saṃvijjatī”ti.

Atha kho suppavāsā koliyadhītā sāmikaṃ āmantesi – “ehi tvaṃ, ayyaputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi; appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – ‘suppavāsā, bhante, koliyadhītā bhagavato pāde sirasā vandati; appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti. Evañca vadehi – ‘suppavāsā, bhante, koliyadhītā satta vassāni gabbhaṃ dhāreti. Sattāhaṃ mūḷhagabbhā sā dukkhāhi tibbāhi kharāhi kaṭukāhi vedanāhi phuṭṭhā tīhi vitakkehi adhivāseti – sammāsambuddho vata so bhagavā yo imassa evarūpassa dukkhassa pahānāya dhammaṃ deseti; suppaṭipanno vata tassa bhagavato sāvakasaṅgho yo imassa evarūpassa dukkhassa pahānāya paṭipanno; susukhaṃ vata taṃ nibbānaṃ yatthidaṃ evarūpaṃ dukkhaṃ na saṃvijjatī’”ti.

“Parama”nti kho so koliyaputto suppavāsāya koliyadhītāya paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho koliyaputto bhagavantaṃ etadavoca – “suppavāsā, bhante, koliyadhītā bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati; evañca vadeti – ‘suppavāsā, bhante, koliyadhītā satta vassāni gabbhaṃ dhāreti. Sattāhaṃ mūḷhagabbhā sā dukkhāhi tibbāhi kharāhi kaṭukāhi vedanāhi phuṭṭhā tīhi vitakkehi adhivāseti – sammāsambuddho vata so bhagavā yo imassa evarūpassa dukkhassa pahānāya dhammaṃ deseti; suppaṭipanno vata tassa bhagavato sāvakasaṅgho yo imassa evarūpassa dukkhassa pahānāya paṭipanno; susukhaṃ vata nibbānaṃ yatthidaṃ evarūpaṃ dukkhaṃ na saṃvijjatī’”ti.

“Sukhinī hotu suppavāsā koliyadhītā; arogā arogaṃ puttaṃ vijāyatū”ti. Saha vacanā ca pana bhagavato suppavāsā koliyadhītā sukhinī arogā arogaṃ puttaṃ vijāyi.

“Evaṃ, bhante”ti kho so koliyaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena sakaṃ gharaṃ tena paccāyāsi. Addasā kho so koliyaputto suppavāsaṃ koliyadhītaraṃ sukhiniṃ arogaṃ arogaṃ puttaṃ vijātaṃ. Disvānassa etadahosi – “acchariyaṃ vata, bho, abbhutaṃ vata, bho, tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāmāyaṃ suppavāsā koliyadhītā saha vacanā ca pana [saha vacanā pana (pī.), saha vacanā (?)] bhagavato sukhinī arogā arogaṃ puttaṃ vijāyissatī”ti! Attamano pamudito pītisomanassajāto ahosi.

Atha kho suppavāsā koliyadhītā sāmikaṃ āmantesi – “ehi tvaṃ, ayyaputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi – ‘suppavāsā, bhante, koliyadhītā bhagavato pāde sirasā vandatī’ti; evañca vadehi – ‘suppavāsā, bhante, koliyadhītā satta vassāni gabbhaṃ dhāreti. Sattāhaṃ mūḷhagabbhā sā etarahi sukhinī arogā arogaṃ puttaṃ vijātā. Sā sattāhaṃ buddhappamukhaṃ bhikkhusaṅghaṃ bhattena nimanteti. Adhivāsetu kira, bhante, bhagavā suppavāsāya koliyadhītāya satta bhattāni saddhiṃ bhikkhusaṅghenā’”ti.

“Parama”nti kho so koliyaputto suppavāsāya koliyadhītāya paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so koliyaputto bhagavantaṃ etadavoca –

“Suppavāsā, bhante, koliyadhītā bhagavato pāde sirasā vandati; evañca vadeti – ‘suppavāsā, bhante, koliyadhītā satta vassāni gabbhaṃ dhāreti. Sattāhaṃ mūḷhagabbhā sā etarahi sukhinī arogā arogaṃ puttaṃ vijātā. Sā sattāhaṃ buddhappamukhaṃ bhikkhusaṅghaṃ bhattena nimanteti. Adhivāsetu kira, bhante, bhagavā suppavāsāya koliyadhītāya satta bhattāni saddhiṃ bhikkhusaṅghenā’”ti.

Tena kho pana samayena aññatarena upāsakena buddhappamukho bhikkhusaṅgho svātanāya bhattena nimantito hoti. So ca upāsako āyasmato mahāmoggallānassa [mahāmoggalānassa (ka.)] upaṭṭhāko hoti. Atha kho bhagavā āyasmantaṃ mahāmoggallānaṃ āmantesi – “ehi tvaṃ, moggallāna, yena so upāsako tenupasaṅkama; upasaṅkamitvā taṃ upāsakaṃ evaṃ vadehi – ‘suppavāsā, āvuso, koliyadhītā satta vassāni gabbhaṃ dhāresi. Sattāhaṃ mūḷhagabbhā sā etarahi sukhinī arogā arogaṃ puttaṃ vijātā. Sā sattāhaṃ buddhappamukhaṃ bhikkhusaṅghaṃ bhattena nimanteti. Karotu suppavāsā koliyadhītā satta bhattāni, pacchā tvaṃ karissasī’ti [karissasīti saññāpehi (ka.)]. Tuyheso upaṭṭhāko”ti.

“Evaṃ, bhante”ti kho āyasmā mahāmoggallāno bhagavato paṭissutvā yena so upāsako tenupasaṅkami; upasaṅkamitvā taṃ upāsakaṃ etadavoca – “suppavāsā, āvuso, koliyadhītā satta vassāni gabbhaṃ dhāreti. Sattāhaṃ mūḷhagabbhā sā etarahi sukhinī arogā arogaṃ puttaṃ vijātā. Sā sattāhaṃ buddhappamukhaṃ bhikkhusaṅghaṃ bhattena nimanteti. Karotu suppavāsā koliyadhītā satta bhattāni, pacchā tvaṃ karissasī”ti.

“Sace me, bhante, ayyo mahāmoggallāno tiṇṇaṃ dhammānaṃ pāṭibhogo – bhogānañca jīvitassa ca saddhāya ca, karotu suppavāsā koliyadhītā satta bhattāni, pacchāhaṃ karissāmī”ti. “Dvinnaṃ kho te ahaṃ [dvinnaṃ kho tesaṃ (pī.), dvinnaṃ kho nesaṃ (ka.)], āvuso, dhammānaṃ pāṭibhogo – bhogānañca jīvitassa ca. Saddhāya pana tvaṃyeva pāṭibhogo”ti.

“Sace me, bhante, ayyo mahāmoggallāno dvinnaṃ dhammānaṃ pāṭibhogo – bhogānañca jīvitassa ca, karotu suppavāsā koliyadhītā satta bhattāni, pacchāhaṃ karissāmī”ti.

Atha kho āyasmā mahāmoggallāno taṃ upāsakaṃ saññāpetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – “saññatto [saññāto (syā.)], bhante, so upāsako mayā; karotu suppavāsā koliyadhītā satta bhattāni, pacchā so karissatī”ti.

Atha kho suppavāsā koliyadhītā sattāhaṃ buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, tañca dārakaṃ bhagavantaṃ vandāpesi sabbañca bhikkhusaṅghaṃ.

Atha kho āyasmā sāriputto taṃ dārakaṃ etadavoca – “kacci te, dāraka, khamanīyaṃ, kacci yāpanīyaṃ, kacci na kiñci dukkha”nti? “Kuto me, bhante sāriputta, khamanīyaṃ, kuto yāpanīyaṃ! Satta me vassāni lohitakumbhiyaṃ vuttānī”ti.

Atha kho suppavāsā koliyadhītā – “putto me dhammasenāpatinā saddhiṃ mantetī”ti attamanā pamuditā pītisomanassajātā ahosi. Atha kho bhagavā (suppavāsaṃ kolīyadhītaraṃ attamanaṃ pamuditaṃ pītisomanassajātaṃ viditvā [disvā (sī.)]) [( ) natthi iṅgalisapotthake] suppavāsaṃ koliyadhītaraṃ etadavoca – “iccheyyāsi tvaṃ, suppavāse, aññampi evarūpaṃ putta”nti? “Iccheyyāmahaṃ, bhagavā, aññānipi evarūpāni satta puttānī”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V22           “Asātaṃ sātarūpena, piyarūpena appiyaṃ;

Dukkhaṃ sukhassa rūpena, pamattamativattatī”ti. aṭṭhamaṃ;

Thus have I heard – One time the Blessed One was dwelling in Kuṇḍikā in Kuṇḍadhāna Forest.  At that time, Suppavāsā the Koliyan daughter was bearing an embryo for seven years.  Because of the obstructed labor for seven [days], she was touched by painful, intense, severe, bitter feelings; she bore it by these three thoughts – “Rightly self-enlightened is the Blessed One who is preaching Dhamma to abandon this suffering; well-practicing is the Disciple Saṅgha of the Blessed One that is practicing to abandon this suffering; true happiness is that Nibbāna where this kind of suffering is not seen”. [31]

Then Suppavāsā the Koliyan daughter invited her husband – “Come young master, approach where the Blessed One is, having approached please pay homage in my name with your head at the Blessed One’s feet; ask him if he is unafflicted, unfatigued, bodily vigorous, strong, and dwelling comfortably [then say] – ‘Venerable Sir, Suppavāsā the Koliyan daughter pays homage with her head at the Blessed One’s feet and asks whether the Blessed One is unafflicted, unfatigued, bodily vigorous, strong, and dwelling comfortably’.  And also say this – ‘Venerable Sir, Suppavāsā the Koliyan daughter is bearing an embryo for seven years.  Because of the obstructed labor for seven [days], she is touched by painful, intense, severe, bitter feelings; she bears it by these three thoughts – rightly self-enlightened is the Blessed One who is preaching Dhamma to abandon this suffering; well-practicing is the Disciple Saṅgha of the Blessed One that is practicing to abandon this suffering; true happiness is that Nibbāna where this kind of suffering is not seen’ “.

Saying “Excellent” that Koliyan Son, having heard Suppavāsā the Koliyan daughter, approached where the Blessed One was; having approached and greeted the Blessed One, he sat down on one side.  Sitting down on one side he addressed the Blessed One thus – “Venerable Sir, Suppavāsā the Koliyan daughter pays homage with her head at the Blessed One’s feet; asks whether the Blessed One is unafflicted, unfatigued, bodily vigorous, strong, and dwelling comfortably; and she also says thus – ‘Venerable Sir, Suppavāsā the Koliyan daughter is bearing an embryo for seven years.  Because of the obstructed labor for seven [days], she is touched by painful, intense, severe, bitter feelings; she bears it by these three thoughts – rightly self-enlightened is the Blessed One who is preaching Dhamma to abandon this suffering; well-practicing is the Disciple Saṅgha of the Blessed One that is practicing to abandon this suffering; true happiness is that Nibbāna where this kind of suffering is not seen’ “.

“May Suppavāsā the Koliyan daughter be happy; may she healthily birth a healthy child”.  With these words of the Blessed One, Suppavāsā the Koliyan daughter happily and healthily birthed a healthy child.

“May it be so, Venerable Sir” saying this that Koliyan Son, pleased with and rejoicing in what the Blessed One said, rising up from the seat, having greeted and circumambulated the Blessed One, returned back to his own home.  Then the Koliyan Son saw Suppavāsā the Koliyan daughter had happily and healthily birthed a healthy child.  Having seen it occurred to him thus – “Marvelous it is, good sir, unparalleled it is, good sir; the supernormal powers, the great powers, of the Tathāgata; indeed with the words of the Blessed One, Suppavāsā the Koliyan daughter happily and healthily birthed a healthy child”!  With this, he was delighted, filled with altruistic joy, rupture, and mental happiness. [32]

Then Suppavāsā the Koliyan daughter invited her husband – “Come young master, approach where the Blessed One is, having approached in my words please pay homage with your head at the Blessed One’s feet [then say] – ‘Venerable Sir, Suppavāsā the Koliyan daughter pays homage with her head at the Blessed One’s feet’; and she also says thus – ‘Venerable Sir, Suppavāsā the Koliyan daughter was bearing an embryo for seven years.  Bearing the obstructed labor for seven [days], she has happily and healthily birthed a healthy child.  She invites the Bhikkhu Saṅgha headed by Lord Buddha for alms for seven days.  Venerable Sir, may the Blessed One consent to Suppavāsā the Koliyan daughter’s invitation to accept the alms for seven days, together with the Bhikkhu Saṅgha’ “.

Saying “Excellent” that Koliyan Son, having heard Suppavāsā the Koliyan daughter, approached where the Blessed One was; having approached and greeted the Blessed One, he sat down on one side.  Sitting down on one side he addressed the Blessed One thus –

“Venerable Sir, Suppavāsā the Koliyan daughter pays homage with her head at the Blessed One’s feet; and she also says thus – ‘Venerable Sir, Suppavāsā the Koliyan daughter was bearing an embryo for seven years.  Bearing the obstructed labor for seven [days], she has happily and healthily birthed a healthy child.  She invites the Bhikkhu Saṅgha headed by Lord Buddha for alms for seven days.  Venerable Sir, may the Blessed One consent to Suppavāsā the Koliyan daughter’s invitation to accept the alms for seven days, together with the Bhikkhu Saṅgha’ “.

At that time, some lay devotee had invited the Bhikkhu Saṅgha headed by Lord Buddha for next day’s alms.  That lay devotee was one who attended on Venerable Mahāmoggallāna.  Then the Blessed One invited Venerable Mahāmoggallāna – “Come Moggallāna, approach where that lay devotee is, having approached tell that lay devotee thus – ‘Friend, Suppavāsā the Koliyan daughter was bearing an embryo for seven years.  Bearing the obstructed labor for seven [days], she has happily and healthily birthed a healthy child.  She has invited the Bhikkhu Saṅgha headed by Lord Buddha for alms for seven days.  Let’s do the seven days alms invitation of Suppavāsā the Koliyan daughter, then we will do your alms invitation’.  He is your attendant”.

“May it be so, Venerable Sir” saying thus Venerable Mahāmoggallāna, having heard the Blessed One, approached where that lay devotee was; having approached he addressed that lay devotee thus – “Friend, Suppavāsā the Koliyan daughter was bearing an embryo for seven years.  Bearing the obstructed labor for seven [days], she has happily and healthily birthed a healthy child.  She has invited the Bhikkhu Saṅgha headed by Lord Buddha for alms for seven days.  Let’s do the seven days alms invitation of Suppavāsā the Koliyan daughter, then we will do your alms invitation”.

“Venerable Sir, if noble Mahāmoggallāna will be my guarantor for three Dhammā – pleasures, life, and confidence too, do the seven days alms invitation of Suppavāsā the Koliyan daughter, then I will do the alms invitation”.  “I will be guarantor for two Dhammā – pleasures and life.  Of confidence you yourself are the guarantor”.

“Venerable Sir, if noble Mahāmoggallāna is my guarantor for two Dhammā – pleasures and life, do the seven days alms invitation of Suppavāsā the Koliyan daughter, then I will do the alms invitation”.

Then Venerable Mahāmoggallāna, having convinced that lay devotee, approached where the Blessed One was; having approached he addressed the Blessed One thus – “My lay devotee is convinced, please do the seven days alms invitation of Suppavāsā the Koliyan daughter, then he will do the alms invitation”.

Then Suppavāsā the Koliyan daughter having served the Bhikkhu Saṅgha headed by Lord Buddha for seven days with excellent chewables and eatables with her own hands and having satisfied and gratified them, with her son paid homage to the Blessed One and the entire Bhikkhu Saṅgha.

Then Venerable Sāriputta addressed that child thus – “Child, is it bearable; are you maintaining yourself; is there any suffering”?  “Venerable Sir Sāriputta, where is it bearable for me; where is it maintainable!  I have spent seven years in the blood-pot [womb]”.

Then Suppavāsā the Koliyan daughter [thought] – “My son is counseling with the General of Dhamma” and she was delighted, filled with altruistic joy, rupture, and mental happiness.  Then the Blessed One (having known that Suppavāsā the Koliyan daughter was delighted, filled with altruistic joy, rupture, and mental happiness) addressed Suppavāsā the Koliyan daughter thus – “Do you wish another son like this”?  “I do wish seven other sons like this, O Blessed One”.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T22            “Disagreeable disguised as agreeable, non-dear disguised as dear;

Suffering disguised as happiness, overcome the heedless one”.  Eighth. [33]

2.9              (19) VisākhāsuttaṃVisākhā Sutta [34]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena visākhāya migāramātuyā kocideva attho raññe pasenadimhi kosale paṭibaddho [paṭibandho (pī. ka.)] hoti. Taṃ rājā pasenadi kosalo na yathādhippāyaṃ tīreti.

Atha kho visākhā migāramātā divā divassa [divādivasseva (syā.), divādivasseyeva (pī.), divā divassayeva (ka.)] yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho visākhaṃ migāramātaraṃ bhagavā etadavoca – “handa kuto nu tvaṃ, visākhe, āgacchasi divā divassā”ti? “Idha me, bhante, kocideva attho raññe pasenadimhi kosale paṭibaddho; taṃ rājā pasenadi kosalo na yathādhippāyaṃ tīretī”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V23           “Sabbaṃ paravasaṃ dukkhaṃ, sabbaṃ issariyaṃ sukhaṃ;

Sādhāraṇe vihaññanti, yogā hi duratikkamā”ti. navamaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in the Eastern Monastery, Migāra’s-Mother’s Mansion.  At that time, for some reason King Pasenadi Kosala was obstructing Visākhā Migāramātā.  Therefore King Pasenadi Kosala was not finishing [the business] as wished.

Then Visākhā Migāramātā, in the day time approached where the Blessed One was; having approached and greeted the Blessed One, she sat down on one side.  Then the Blessed One addressed Visākhā Migāramātā sitting on one side thus – “Alas!  Visākhā, why have you come here in the day time”?  “Venerable Sir, here for some reason King Pasenadi Kosala is obstructing me; King Pasenadi Kosala is not finishing [the business] as wished”.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T23            “Everything controlled by others is suffering, all under our supremacy is happiness;

Commonly held [things] are oppressing, bonds are hard to transcend”. Ninth. [35]

2.10          (20) BhaddiyasuttaṃBhaddiya (Good) Sutta [36]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā anupiyāyaṃ viharati ambavane. Tena kho pana samayena āyasmā bhaddiyo kāḷīgodhāya putto araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṃ udānaṃ udānesi – “aho sukhaṃ, aho sukha”nti!

Assosuṃ kho sambahulā bhikkhū āyasmato bhaddiyassa kāḷīgodhāya puttassa araññagatassapi rukkhamūlagatassapi suññāgāragatassapi abhikkhaṇaṃ udānaṃ udānentassa – “aho sukhaṃ, aho sukha”nti! Sutvāna nesaṃ etadahosi – “nissaṃsayaṃ kho, āvuso, āyasmā bhaddiyo kāḷīgodhāya putto anabhirato brahmacariyaṃ carati, yaṃsa pubbe agāriyabhūtassa [agārikabhūtassa (syā.)] rajjasukhaṃ, so tamanussaramāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṃ udānaṃ udānesi – ‘aho sukhaṃ, aho sukha’”nti!

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “āyasmā, bhante, bhaddiyo kāḷīgodhāya putto araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṃ udānaṃ udānesi – ‘aho sukhaṃ, aho sukha’nti! Nissaṃsayaṃ kho, bhante, āyasmā bhaddiyo kāḷīgodhāya putto anabhirato brahmacariyaṃ carati. Yaṃsa pubbe agāriyabhūtassa rajjasukhaṃ, so tamanussaramāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṃ udānaṃ udānesi – ‘aho sukhaṃ, aho sukha’”nti!

Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – “ehi tvaṃ, bhikkhu, mama vacanena bhaddiyaṃ bhikkhuṃ āmantehi – ‘satthā taṃ, āvuso bhaddiya, āmantetī’”ti.

“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā bhaddiyo kāḷīgodhāya putto tenupasaṅkami; upasaṅkamitvā bhaddiyaṃ kāḷīgodhāya puttaṃ etadavoca – “satthā taṃ, āvuso bhaddiya, āmantetī”ti. “Evamāvuso”ti kho āyasmā bhaddiyo kāḷīgodhāya putto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ bhaddiyaṃ kāḷīgodhāya puttaṃ bhagavā etadavoca –

“Saccaṃ kira tvaṃ, bhaddiya, araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṃ udānaṃ udānesi – ‘aho sukhaṃ, aho sukha’”nti! “Evaṃ, bhante”ti.

“Kiṃ pana [kaṃ pana (syā pī.)] tvaṃ, bhaddiya, atthavasaṃ sampassamāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṃ udānaṃ udānesi – ‘aho sukhaṃ, aho sukha’”nti! “Pubbe me, bhante, agāriyabhūtassa rajjaṃ kārentassa antopi antepure rakkhā susaṃvihitā ahosi, bahipi antepure rakkhā susaṃvihitā ahosi, antopi nagare rakkhā susaṃvihitā ahosi, bahipi nagare rakkhā susaṃvihitā ahosi, antopi janapade rakkhā susaṃvihitā ahosi, bahipi janapade rakkhā susaṃvihitā ahosi. So kho ahaṃ, bhante, evaṃ rakkhito gopito santo bhīto ubbiggo ussaṅkī utrāsī vihāsiṃ. Etarahi kho panāhaṃ, bhante, araññagatopi rukkhamūlagatopi suññāgāragatopi eko [ekako (syā. pī.)] abhīto anubbiggo anussaṅkī anutrāsī appossukko pannalomo paradattavutto [paradavutto (ka. sī. syā. pī.)], migabhūtena cetasā viharāmi. Imaṃ [idaṃ (sī. ka.)] kho ahaṃ, bhante, atthavasaṃ sampassamāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṃ udānaṃ udānesi [udānemi (ka.)] – ‘aho sukhaṃ, aho sukha’”nti!

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V24           “Yassantarato na santi kopā,

Itibhavābhavatañca vītivatto;

Taṃ vigatabhayaṃ sukhiṃ asokaṃ,

Devā nānubhavanti dassanāyā”ti. dasamaṃ;

Thus have I heard – One time the Blessed One was dwelling in Anupiyā in Mango Forest.  At that time, Venerable Bhaddiya Son of Kāḷīgodhā having gone to the jungle, having gone to the tree-root, having gone to an empty place, repeatedly uttered these inspired utterances – “Oh happiness, oh happiness”!

Many bhikkhus heard Venerable Bhaddiya Son of Kāḷīgodhā having gone to the jungle, having gone to the tree-root, having gone to an empty place, repeatedly utter these inspired utterances – “Oh happiness, oh happiness”!  Having heard it occurred to them thus – “Friend, doubtlessly Venerable Bhaddiya Son of Kāḷīgodhā fares the holy-life non-delightedly, previously as a house-holder he had kingly happiness, so recollecting that, having gone to the jungle, having gone to the tree-root, having gone to an empty place, he repeatedly utters these inspired utterances – ‘Oh happiness, oh happiness’!

Then many bhikkhus approached where the Blessed One was; having approached and greeted the Blessed One, they sat down on one side.  Sitting on one side those bhikkhus addressed the Blessed One thus – “Venerable Sir, Venerable Bhaddiya Son of Kāḷīgodhā having gone to the jungle, having gone to the tree-root, having gone to an empty place, repeatedly utters these inspired utterances – ‘Oh happiness, oh happiness’!  Venerable Sir, doubtlessly Venerable Bhaddiya Son of Kāḷīgodhā fares the holy-life non-delightedly, previously as a house-holder he had kingly happiness, so recollecting that, having gone to the jungle, having gone to the tree-root, having gone to an empty place, he repeatedly utters these inspired utterances – ‘Oh happiness, oh happiness’ ”!

Then the Blessed One invited some bhikkhu – “Come bhikkhu, invite bhikkhu Bhaddiya in my name – ‘Teacher invites you, friend Bhaddiya’ “.

“May it be so, Venerable Sir” saying thus that bhikkhu, having heard the Blessed One, approached where Venerable Bhaddiya Son of Kāḷīgodhā was; having approached he addressed Venerable Bhaddiya Son of Kāḷīgodhā thus – “Teacher invites you, friend Bhaddiya“.  “May it be so, friend” saying thus Venerable Bhaddiya Son of Kāḷīgodhā, having heard that bhikkhu, approached where the Blessed One was; having approached and greeted the Blessed One, he sat down on one side.  Then the Blessed One addressed Venerable Bhaddiya Son of Kāḷīgodhā sitting on one side thus –

“Is it true, Bhaddiya, that having gone to the jungle, having gone to the tree-root, having gone to an empty place, you repeatedly utter these inspired utterances – ‘Oh happiness, oh happiness’!  “That is so, Venerable Sir”.

“But, Bhaddiya, clearly seeing what reason, having gone to the jungle, having gone to the tree-root, having gone to an empty place, you repeatedly utter these inspired utterances – ‘Oh happiness, oh happiness’ ”?  “Previously, Venerable Sir, while being a house-holder, while I was ruling, I was furnished protection inside the dwelling, I was furnished protection outside the dwelling, I was furnished protection inside the city, I was furnished protection outside the city, I was furnished protection inside the republic, I was furnished protection outside the republic.  Venerable Sir, thus protected and guarded, I dwelt afraid, anxious, distrustful, and alarmed.  But here now, Venerable Sir, having gone to the jungle, having gone to the tree-root, having gone to an empty place, being solitary, I am unafraid, unanxious, trustful, unalarmed, uninterested [in worldly affairs], pacified, living on what others give, dwelling with a mind like that of a free deer.  Clearly seeing this reason, having gone to the jungle, having gone to the tree-root, having gone to an empty place, I repeatedly utter these inspired utterances – ‘Oh happiness, oh happiness’ ”! [37]

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T24            “Who internally has no anger,

Having overcome becoming and not becoming;

That one fearless, happy and sorrowless,

Even devā do not get to see such a one”.  Tenth.

Mucalindavaggo dutiyo niṭṭhito. – Second Section on Mucalinda is finished.

Tassuddānaṃ –

Mucalindo rājā daṇḍena, sakkāro upāsakena ca;

Gabbhinī ekaputto ca, suppavāsā visākhā ca;

Kāḷīgodhāya bhaddiyoti.

Therefore said [contents]

Mucalinda, kings, by stick, hospitality, lay-devotee too;

Pregnant, only-son too, Suppavāsā, Visākhā too;

Kāḷīgodhā Bhaddiya too.


 

3. Nandavaggo – Section on Nanda

3.1              (21) Kammavipākajasuttaṃ – Kamma Results Sutta [38]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññataro bhikkhu bhagavato avidūre nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya purāṇakammavipākajaṃ dukkhaṃ tibbaṃ kharaṃ kaṭukaṃ vedanaṃ adhivāsento sato sampajāno avihaññamāno.

Addasā kho bhagavā taṃ bhikkhuṃ avidūre nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya purāṇakammavipākajaṃ dukkhaṃ tibbaṃ kharaṃ kaṭukaṃ vedanaṃ adhivāsentaṃ sataṃ sampajānaṃ avihaññamānaṃ.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V25           “Sabbakammajahassa bhikkhuno,

Dhunamānassa pure kataṃ rajaṃ;

Amamassa ṭhitassa tādino,

Attho natthi janaṃ lapetave”ti. paṭhamaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time, some bhikkhu sitting not far from the Blessed One, having crossed legs, having made upright body, was bearing the results of the former kammā – painful, intense, severe, bitter feelings – mindfully, seeing clearly, without getting oppressed.

Then the Blessed One saw that bhikkhu sitting not far, having crossed legs, having made upright body, bearing the results of the former kammā – painful, intense, severe, bitter feelings – mindfully, seeing clearly, without getting oppressed.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T25            “Abandoning all kammā the bhikkhu,

Shaking the previously done, the dust;

Unselfish steady the thus one,

Has no use prattling with people”.  First.

3.2              (22) Nandasuttaṃ – Nanda Sutta [39]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā nando bhagavato bhātā mātucchāputto sambahulānaṃ bhikkhūnaṃ evamāroceti – “anabhirato ahaṃ, āvuso, brahmacariyaṃ carāmi; na sakkomi brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattissāmī”ti.

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “āyasmā, bhante, nando bhagavato bhātā mātucchāputto sambahulānaṃ bhikkhūnaṃ evamāroceti – ‘anabhirato ahaṃ, āvuso, brahmacariyaṃ carāmi, na sakkomi brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattissāmī’”ti.

Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – “ehi tvaṃ, bhikkhu, mama vacanena nandaṃ bhikkhuṃ āmantehi – ‘satthā taṃ, āvuso nanda, āmantetī’”ti. “Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā nando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ nandaṃ etadavoca – “satthā taṃ, āvuso nanda, āmantetī”ti.

“Evamāvuso”ti kho āyasmā nando tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ nandaṃ bhagavā etadavoca –

“Saccaṃ kira tvaṃ, nanda, sambahulānaṃ bhikkhūnaṃ evamārocesi – ‘anabhirato ahaṃ, āvuso, brahmacariyaṃ carāmi, na sakkomi brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattissāmī’”ti? “Evaṃ, bhante”ti.

“Kissa pana tvaṃ, nanda, anabhirato brahmacariyaṃ carasi, na sakkosi brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattissasī”ti? “Sākiyānī maṃ [mama (syā., aṭṭhakathā oloketabbā)], bhante, janapadakalyāṇī gharā nikkhamantassa [nikkhamantaṃ (aṭṭhakathāyaṃ pāṭhantaraṃ)] upaḍḍhullikhitehi kesehi apaloketvā maṃ etadavoca – ‘tuvaṭaṃ kho, ayyaputta, āgaccheyyāsī’ti. So kho ahaṃ, bhante, tamanussaramāno anabhirato brahmacariyaṃ carāmi, na sakkomi brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattissāmī”ti.

Atha kho bhagavā āyasmantaṃ nandaṃ bāhāyaṃ gahetvā – seyyathāpi nāma balavā puriso samiñjitaṃ [sammiñjitaṃ (sī. syā. kaṃ. pī.)] vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya [sammiñjeyya (sī. syā. kaṃ. pī.)], evameva – jetavane antarahito devesu tāvatiṃsesu pāturahosi.

Tena kho pana samayena pañcamattāni accharāsatāni sakkassa devānamindassa upaṭṭhānaṃ āgatāni honti kakuṭapādāni. Atha kho bhagavā āyasmantaṃ nandaṃ āmantesi – “passasi no tvaṃ, nanda, imāni pañca accharāsatāni kakuṭapādānī”ti? “Evaṃ, bhante”ti.

“Taṃ kiṃ maññasi, nanda, katamā nu kho abhirūpatarā vā dassanīyatarā vā pāsādikatarā vā, sākiyānī vā janapadakalyāṇī, imāni vā pañca accharāsatāni kakuṭapādānī”ti? “Seyyathāpi, bhante, paluṭṭhamakkaṭī kaṇṇanāsacchinnā, evameva kho, bhante, sākiyānī janapadakalyāṇī imesaṃ pañcannaṃ accharāsatānaṃ upanidhāya saṅkhyampi [saṅkhampi (sī.)] nopeti kalabhāgampi nopeti upanidhimpi nopeti. Atha kho imāni pañca accharāsatāni abhirūpatarāni ceva dassanīyatarāni ca pāsādikatarāni cā”ti.

“Abhirama, nanda, abhirama, nanda! Ahaṃ te pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādāna”nti. “Sace me, bhante, bhagavā pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādānaṃ, abhiramissāmahaṃ, bhante, bhagavati brahmacariye”ti [bhagavā brahmacariyeti (syā. pī.), bhagavā brahmacariyanti (ka.)].

Atha kho bhagavā āyasmantaṃ nandaṃ bāhāyaṃ gahetvā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – devesu tāvatiṃsesu antarahito jetavane pāturahosi.

Assosuṃ kho bhikkhū – “āyasmā kira nando bhagavato bhātā mātucchāputto accharānaṃ hetu brahmacariyaṃ carati; bhagavā kirassa pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādāna”nti.

Atha kho āyasmato nandassa sahāyakā bhikkhū āyasmantaṃ nandaṃ bhatakavādena ca upakkitakavādena ca samudācaranti – “bhatako kirāyasmā nando upakkitako kirāyasmā nando accharānaṃ hetu brahmacariyaṃ carati; bhagavā kirassa pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādāna”nti.

Atha kho āyasmā nando sahāyakānaṃ bhikkhūnaṃ bhatakavādena ca upakkitakavādena ca aṭṭīyamāno harāyamāno jigucchamāno eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. “Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. Aññataro kho panāyasmā nando arahataṃ ahosi.

Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ etadavoca – “āyasmā, bhante, nando bhagavato bhātā mātucchāputto āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti. Bhagavatopi kho ñāṇaṃ udapādi – “nando āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.

Atha kho āyasmā nando tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā nando bhagavantaṃ etadavoca – “yaṃ me, bhante, bhagavā pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādānaṃ, muñcāmahaṃ, bhante, bhagavantaṃ etasmā paṭissavā”ti. “Mayāpi kho tvaṃ, nanda [kho te nanda (sī. syā. pī.), kho nanda (ka.)], cetasā ceto paricca vidito – ‘nando āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti. Devatāpi me etamatthaṃ ārocesi – ‘āyasmā, bhante, nando bhagavato bhātā mātucchāputto āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti. Yadeva kho te, nanda, anupādāya āsavehi cittaṃ vimuttaṃ, athāhaṃ mutto etasmā paṭissavā”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V26           “Yassa nittiṇṇo paṅko,

Maddito kāmakaṇṭako;

Mohakkhayaṃ anuppatto,

Sukhadukkhesu na vedhatī sa bhikkhū”ti. dutiyaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time, Venerable Nanda the brother, mother’s sister’s son, of the Blessed One had informed many bhikkhus thus – “Friend, I fare the holy-life non-delightedly; I am not capable of bearing the holy-life, repudiating the training I will live the low-life [of a house-holder]”. [40]

Then some bhikkhu approached where the Blessed One was; having approached and greeted the Blessed One, he sat down on one side.  Sitting down on one side he addressed the Blessed One thus – “Venerable Sir, Venerable Nanda the brother, mother’s sister’s son, of the Blessed One has informed many bhikkhus thus – “Friend, I fare the holy-life non-delightedly; I am not capable of bearing the holy-life, repudiating the training I will live the low-life [of a house-holder]”.

Then the Blessed One invited some bhikkhu – “Come, bhikkhu, in my name invite bhikkhu Nanda – ‘Teacher invites you, friend Nanda’ “.  “May it be so, Venerable Sir” saying thus that bhikkhu, having heard the Blessed One, approached where Venerable Nanda was; having approached he addressed Venerable Nanda thus – “Teacher invites you, friend Nanda“. 

“May it be so, friend” saying thus Venerable Nanda, having heard that bhikkhu, approached where the Blessed One was; having approached and greeted the Blessed One, he sat down on one side.  Then the Blessed One addressed Venerable Nanda sitting on one side thus –

“Is it true, Nanda, that you have informed many bhikkhus thus – “Friend, I fare the holy-life non-delightedly; I am not capable of bearing the holy-life, repudiating the training I will live the low-life [of a house-holder]”?  “That is so, Venerable Sir”.

“Nanda, but why are you faring the holy-life non-delightedly; not capable of bearing the holy-life, repudiating the training to live the low-life [of a house-holder]”?  “Venerable Sir, when I was going-forth, the Sākiyan woman Janapadakalyāṇī with partly-combed hair, taking my leave addressed me thus – ‘Return quickly, young master’.  Venerable Sir, recollecting that [scene and her], I fare the holy-life non-delightedly; I am not capable of bearing the holy-life, repudiating the training I will live the low-life [of a house-holder]”. [41]

Then the Blessed One, holding Venerable Nanda by arm – just as if a strong man would quickly open the closed arm, or close the open arm, like that – disappeared from Jeta’s Forest and reappeared in the Tāvatiṃsa [heaven].

At that time, five hundred dove-footed Apsarā had come to attend on Sakka, the devā-king.  Then the Blessed One invited Venerable Nanda – “Nanda, do you see these five hundred dove-footed Apsarā”?  “That is so, Venerable Sir”.

“Nanda, What do you think, who is more beautiful, better-looking, more gracious; the Sākiyan woman Janapadakalyāṇī or these five hundred dove-footed Apsarā”?  “Venerable Sir, compared to these five hundred Apsarā, the Sākiyan woman Janapadakalyāṇī is just like a singed and burnt female monkey with ear and nose cut-off; there is no reckoning, not even a fraction, there is no comparison.  Indeed, these five hundred Apsarā are more beautiful, better-looking, and more gracious”.

“Delight, Nanda, delight, Nanda!  I am your guarantor for gaining [these] five hundred dove-footed Apsarā”.  “Venerable Sir, if the Blessed One is my guarantor for gaining [these] five hundred dove-footed Apsarā, I will delight in the holy-life of the Blessed One, Venerable Sir”. [42]

Then the Blessed One, holding Venerable Nanda by arm – just as if a strong man would quickly open the closed arm, or close the open arm, like that – disappeared from the Tāvatiṃsa [heaven] and reappeared in Jeta’s Forest.

Then the bhikkhus heard – “It is said, Venerable Nanda the brother, mother’s sister’s son, of the Blessed One, is faring the holy-life for the sake of Apsarā; the Blessed One is said to be [his] guarantor for gaining five hundred dove-footed Apsarā”.

Then the companion bhikkhus of Venerable Nanda treated him like a servant or a hireling – “Venerable Nanda is said to be a servant, Venerable Nanda is said to be a hireling, faring the holy-life for the sake of Apsarā; the Blessed One is said to be [his] guarantor for gaining five hundred dove-footed Apsarā”.

Then Venerable Nanda, distressed, ashamed, and disgusted at being called a servant and a hireling by his companion bhikkhus, dwelt solitary, remote, heedful, ardent, and resolute, and in no long time – the reason for which sons of reputable families completely go forth from home to homelessness for that unsurpassed [goal] – reached the end of faring the holy-life, having self-realized the higher knowledges in this world, and dwelt appeased.  He fully knew “Ended is birth, holy-life has been lived, what had to be done is done, there is no more hereafter”.  Then Venerable Nanda became one of the Arahants. [43]

Then when the night had advanced, some devatā of excellent complexion, lighting-up the entire Jeta’s Forest approached where the Blessed One was; having approached and greeted the Blessed One, she stood on one side.  Standing on one side that devatā addressed the Blessed One thus – “Venerable Sir, Venerable Nanda the brother, mother’s sister’s son, of the Blessed One, with the ending of taints, taintless with a fully-freed mind, fully-freed by wisdom in this world, having self-realized the higher knowledges, dwells appeased”.  The understanding also arose in the Blessed One – “Nanda, with the ending of taints, taintless with a fully-freed mind, fully-freed by wisdom in this world, having self-realized the higher knowledges, dwells appeased”. 

Then Venerable Nanda, when that night was ending, approached where the Blessed One was; having approached and greeted the Blessed One, he sat down on one side.  Sitting on one side Venerable Nanda addressed the Blessed One thus – “Venerable Sir, you became my guarantor for gaining five hundred dove-footed Apsarā, Venerable Sir, I free the Blessed One from that promise”.  “I too, Nanda, having completely understood your mind with my mind, know – ‘Nanda, with the ending of taints, taintless with a fully-freed mind, fully-freed by wisdom in this world, having self-realized the higher knowledges, dwells appeased’.  Devatā too have informed me thus – ‘Venerable Sir, Venerable Nanda the brother, mother’s sister’s son, of the Blessed One, with the ending of taints, taintless with a fully-freed mind, fully-freed by wisdom in this world, having self-realized the higher knowledges, dwells appeased’.  As soon as your mind was fully-freed by non-clinging to the taints, I was freed from this promise”.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T26            “One who has crossed-over the mud,

Trampled the thorn of sensual pleasures;

Reached the end of delusion,

That bhikkhu doesn’t tremble by happiness or suffering”.  Second.

3.3              (23) Yasojasuttaṃ – Yasoja Sutta [44]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena yasojappamukhāni pañcamattāni bhikkhusatāni sāvatthiṃ anuppattāni honti bhagavantaṃ dassanāya. Tedha kho āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṃ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā [uccāsaddamahāsaddā (ka.)] ahesuṃ.

Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “ke panete, ānanda, uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope”ti? “Etāni, bhante, yasojappamukhāni pañcamattāni bhikkhusatāni sāvatthiṃ anuppattāni bhagavantaṃ dassanāya. Tete āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṃ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā”ti. “Tenahānanda, mama vacanena te bhikkhū āmantehi – ‘satthā āyasmante āmantetī’”ti.

“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – “satthā āyasmante āmantetī”ti. “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca –

“Kiṃ nu tumhe, bhikkhave, uccāsaddā mahāsaddā, kevaṭṭā maññe macchavilope”ti? Evaṃ vutte, āyasmā yasojo bhagavantaṃ etadavoca – “imāni, bhante, pañcamattāni bhikkhusatāni sāvatthiṃ anuppattāni bhagavantaṃ dassanāya. Teme āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṃ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā”ti. “Gacchatha, bhikkhave, paṇāmemi vo [vo paṇāmemi (sabbattha) ma. ni. 2.157 passitabbaṃ]; na vo mama santike vatthabba”nti.

“Evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā senāsanaṃ saṃsāmetvā [paṭisaṃsāmetvā (syā.)] pattacīvaramādāya yena vajjī tena cārikaṃ pakkamiṃsu. Vajjīsu anupubbena cārikaṃ caramānā yena vaggumudā nadī tenupasaṅkamiṃsu; upasaṅkamitvā vaggumudāya nadiyā tīre paṇṇakuṭiyo karitvā vassaṃ upagacchiṃsu.

Atha kho āyasmā yasojo vassūpagato [vassūpagate (ka.)] bhikkhū āmantesi – “bhagavatā mayaṃ, āvuso, paṇāmitā atthakāmena hitesinā, anukampakena anukampaṃ upādāya. Handa mayaṃ, āvuso, tathā vihāraṃ kappema yathā no viharataṃ bhagavā attamano assā”ti. “Evamāvuso”ti kho te bhikkhū āyasmato yasojassa paccassosuṃ. Atha kho te bhikkhū vūpakaṭṭhā appamattā ātāpino pahitattā viharantā tenevantaravassena sabbeva tisso vijjā sacchākaṃsu.

Atha kho bhagavā sāvatthiyaṃ yathābhirantaṃ viharitvā yena vesālī tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena vesālī tadavasari. Tatra sudaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.

Atha kho bhagavā vaggumudātīriyānaṃ bhikkhūnaṃ cetasā ceto paricca manasi karitvā āyasmantaṃ ānandaṃ āmantesi – “ālokajātā viya me, ānanda, esā disā, obhāsajātā viya me, ānanda, esā disā; yassaṃ disāyaṃ [yāyaṃ (ka.)] vaggumudātīriyā bhikkhū viharanti. Gantuṃ appaṭikūlāsi me manasi kātuṃ. Pahiṇeyyāsi tvaṃ, ānanda, vaggumudātīriyānaṃ bhikkhūnaṃ santike dūtaṃ ‘satthā āyasmante āmanteti, satthā āyasmantānaṃ dassanakāmo’”ti.

“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yena aññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca – “ehi tvaṃ, āvuso, yena vaggumudātīriyā bhikkhū tenupasaṅkama; upasaṅkamitvā vaggumudātīriye bhikkhū evaṃ vadehi – ‘satthā āyasmante āmanteti, satthā āyasmantānaṃ dassanakāmo’”ti.

“Evamāvuso”ti kho so bhikkhu āyasmato ānandassa paṭissutvā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – mahāvane kūṭāgārasālāyaṃ antarahito vaggumudāya nadiyā tīre tesaṃ bhikkhūnaṃ purato pāturahosi. Atha kho so bhikkhu vaggumudātīriye bhikkhū etadavoca – “satthā āyasmante āmanteti, satthā āyasmantānaṃ dassanakāmo”ti.

“Evamāvuso”ti kho te bhikkhū tassa bhikkhuno paṭissutvā senāsanaṃ saṃsāmetvā pattacīvaramādāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – vaggumudāya nadiyā tīre antarahitā mahāvane kūṭāgārasālāyaṃ bhagavato sammukhe pāturahesuṃ. Tena kho pana samayena bhagavā āneñjena samādhinā nisinno hoti. Atha kho tesaṃ bhikkhūnaṃ etadahosi – “katamena nu kho bhagavā vihārena etarahi viharatī”ti? Atha kho tesaṃ bhikkhūnaṃ etadahosi – “āneñjena kho bhagavā vihārena etarahi viharatī”ti. Sabbeva āneñjasamādhinā nisīdiṃsu.

Atha kho āyasmā ānando abhikkantāya rattiyā, nikkhante paṭhame yāme, uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ [cīvaraṃ (sabbattha)] karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – “abhikkantā, bhante, ratti; nikkhanto paṭhamo yāmo; ciranisinnā āgantukā bhikkhū; paṭisammodatu, bhante, bhagavā āgantukehi bhikkhūhī”ti. Evaṃ vutte, bhagavā tuṇhī ahosi.

Dutiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante majjhime yāme, uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – “abhikkantā, bhante, ratti; nikkhanto majjhimo yāmo; ciranisinnā āgantukā bhikkhū; paṭisammodatu, bhante, bhagavā āgantukehi bhikkhūhī”ti. Dutiyampi kho bhagavā tuṇhī ahosi.

Tatiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante pacchime yāme, uddhaste aruṇe, nandimukhiyā rattiyā uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – “abhikkantā, bhante, ratti; nikkhanto pacchimo yāmo; uddhasto aruṇo; nandimukhī ratti; ciranisinnā āgantukā bhikkhū; paṭisammodatu, bhante, bhagavā, āgantukehi bhikkhūhī”ti.

Atha kho bhagavā tamhā samādhimhā vuṭṭhahitvā āyasmantaṃ ānandaṃ āmantesi – “sace kho tvaṃ, ānanda, jāneyyāsi ettakampi te nappaṭibhāseyya [nappaṭibheyya (?)]. Ahañca, ānanda, imāni ca pañca bhikkhusatāni sabbeva āneñjasamādhinā nisīdimhā”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V27           “Yassa jito kāmakaṇṭako,

Akkoso ca vadho ca bandhanañca;

Pabbatova [pabbato viya (sī. syā. pī.)] so ṭhito anejo,

Sukhadukkhesu na vedhatī sa bhikkhū”ti. tatiyaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time, five hundred bhikkhus headed by Yasoja had reached Sāvatthi to see the Blessed One.  There the newly-arrived bhikkhus were greeting the resident bhikkhus, preparing the residences, putting away bowl-and-robes, creating a pandemonium and uproar.

Then the Blessed One invited Venerable Ānanda – “Ānanda, what is this pandemonium and uproar like fishermen at the fish market”?  “Venerable Sir, five hundred bhikkhus headed by Yasoja have reached Sāvatthi to see the Blessed One.  These newly-arrived bhikkhus are greeting the resident bhikkhus, preparing the residences, putting away bowl-and-robes, creating a pandemonium and uproar”.  “Then, Ānanda, in my name invite those bhikkhus – ‘Teacher invites the Venerable Ones’ “.

“May it be so, Venerable Sir” saying thus Venerable Ānanda, having heard the Blessed One, approached where those bhikkhus were; having approached he addressed those bhikkhus thus – “Teacher invites the Venerable Ones“.  “May it be so, friend” saying thus those bhikkhus, having heard Venerable Ānanda, approached where the Blessed One was, having approached and greeted the Blessed One, they sat down on one side.  Then the Blessed One addressed those bhikkhus sitting on one side thus –

“Why were you bhikkhus, creating a pandemonium and uproar like fishermen at the fish market“?  Spoken to thus, Venerable Yasoja addressed the Blessed One thus “These five hundred bhikkhus have reached Sāvatthi to see the Blessed One.  These newly-arrived bhikkhus were greeting the resident bhikkhus, preparing the residences, putting away bowl-and-robes, creating a pandemonium and uproar”.  “Go away, bhikkhus, I dismiss you, you should not dwell near me”.

“May it be so, Venerable Sir” saying thus those bhikkhus, having heard the Blessed One, rising up from the seat, having greeted and circumambulated the Blessed One, after tidying up the residences, taking bowl-and-robes, left for the Vajjian Federation.  In the Vajjian Federation, walking gradually they approached where the Vaggumudā river was; having approached and having made leaf-huts on the Vaggumudā riverbank, they entered the rains-residence.

Then Venerable Yasoja invited the bhikkhus who had entered the rains-residence – “Friends, the Blessed One dismissed us, wishing for our benefit and our well-being, compassionate, arousing compassion for us.  Friends, let us dwell in a suitable way which would delight the Blessed One”.  “May it be so, friend” said those bhikkhus having heard Venerable Yasoja.  Then those bhikkhus dwelt remote, heedful, ardent, and resolute, and in that rains-residence itself, all of them realized the three knowledges. [45]

Then the Blessed One, having dwelt in Sāvatthi as desired, left for Vesālī.  Walking gradually he arrived at Vesālī.  There the Blessed One dwelt in Vesālī in Kūṭāgārasālā, Great Forest.

Then the Blessed One, having completely understood and recollected the minds of the bhikkhus of the Vaggumudā riverbank with his mind, invited Venerable Ānanda – “Luminous is this direction, Ānanda, lustrous is this direction, Ānanda; the direction in which bhikkhus of the Vaggumudā riverbank are dwelling.  My mind has become agreeable.  Ānanda, dispatch a messenger to the bhikkhus of the Vaggumudā riverbank – ‘Teacher invites the Venerable Ones, Teacher is desirous to see the Venerable Ones’ “.

“May it be so, Venerable Sir” saying thus Venerable Ānanda, having heard the Blessed One, approached where some bhikkhu was; having approached he addressed that bhikkhu thus – “Come friend, approach where the bhikkhus of the Vaggumudā riverbank are, having approached tell the bhikkhus of the Vaggumudā riverbank thus – ‘Teacher invites the Venerable Ones, Teacher is desirous to see the Venerable Ones’ “.

“May it be so, friend” saying thus that bhikkhu, having heard the Venerable Ānanda – just as if a strong man would quickly open the closed arm, or close the open arm, like that – disappeared from Kūṭāgārasālā, Great Forest and reappeared in front of the bhikkhus on the Vaggumudā riverbank.  Then that bhikkhu addressed the bhikkhus of the Vaggumudā riverbank thus – “Teacher invites the Venerable Ones, Teacher is desirous to see the Venerable Ones“.

“May it be so, friend” saying thus those bhikkhus, having heard that bhikkhu, tidying up the residences, taking bowl-and-robes – just as if a strong man would quickly open the closed arm, or close the open arm, like that – disappeared from the Vaggumudā riverbank and reappeared in Kūṭāgārasālā, Great Forest in presence of the Blessed One.  At that time, the Blessed One was in the imperturbable concentration.  Then it occurred to those bhikkhus thus – “In what dwelling is the Blessed One dwelling now”?  Then it occurred to those bhikkhus thus – “The Blessed One is dwelling in the imperturbable dwelling now”.  All of them sat down in the imperturbable concentration.

Then Venerable Ānanda, when the night had advanced, at the end of the first watch, rising up from the seat, with the robe covering one shoulder, bowing where the Blessed One was, addressed the Blessed One thus – “Venerable Sir, the night has advanced; the first watch has ended; the newly-arrived bhikkhus have been sitting for a long time; Venerable Sir, may the Blessed One greet the newly-arrived bhikkhus”.  Spoken to thus, the Blessed One was silent.

Second time too Venerable Ānanda, when the night had advanced, at the end of the middle watch, rising up from the seat, with the robe covering one shoulder, bowing where the Blessed One was, addressed the Blessed One thus – “Venerable Sir, the night has advanced; the middle watch has ended; the newly-arrived bhikkhus have been sitting for a long time; Venerable Sir, may the Blessed One greet the newly-arrived bhikkhus”.  Second time too, the Blessed One was silent.

Third time too Venerable Ānanda, when the night had advanced, at the end of the last watch, while the sun was rising, at the dawn time, rising up from the seat, with the robe covering one shoulder, bowing where the Blessed One was, addressed the Blessed One thus – “Venerable Sir, the night has advanced; the last watch has ended; sun is rising; it’s dawn time; the newly-arrived bhikkhus have been sitting for a long time; Venerable Sir, may the Blessed One greet the newly-arrived bhikkhus”. [46]

Then the Blessed One having emerged from that concentration, invited Venerable Ānanda – “Ānanda, if you knew then you would not have spoken thus.  I and all of these five hundred bhikkhus were sitting in the imperturbable concentration”.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T27            “One who has won the thorn of sensual pleasures,

Reviling and the assassins and the ties too;

One standing like a mountain, imperturbable,

That bhikkhu doesn’t tremble by happiness or suffering”.  Third.

3.4              (24) SāriputtasuttaṃSāriputta (Son of Sāri) Sutta [47]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā sāriputto bhagavato avidūre nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. Addasā kho bhagavā āyasmantaṃ sāriputtaṃ avidūre nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V28           “Yathāpi pabbato selo, acalo suppatiṭṭhito;

Evaṃ mohakkhayā bhikkhu, pabbatova na vedhatī”ti. catutthaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time, Venerable Sāriputta was sitting not far from the Blessed One, having crossed legs, having made upright body, having established mindfulness in forefront.  The Blessed One saw Venerable Sāriputta sitting not far, having crossed legs, having made upright body, having established mindfulness in forefront. 

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T28            “Like a rock mountain, immovable and well-established;

Thus with the ending of delusion a bhikkhu, doesn’t tremble like a mountain”.  Fourth.

3.5              (25) MahāmoggallānasuttaṃMahāmoggallāna (Moggallāna the Great) Sutta [48]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā mahāmoggallāno bhagavato avidūre nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya kāyagatāya satiyā ajjhattaṃ sūpaṭṭhitāya. Addasā kho bhagavā āyasmantaṃ mahāmoggallānaṃ avidūre nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya kāyagatāya satiyā ajjhattaṃ sūpaṭṭhitāya.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V29           “Sati kāyagatā upaṭṭhitā,

Chasu phassāyatanesu saṃvuto;

Satataṃ bhikkhu samāhito,

Jaññā nibbānamattano”ti. pañcamaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time, Venerable Mahāmoggallāna was sitting not far from the Blessed One, having crossed legs, having made upright body, having internally well-established mindfulness directed to body.  The Blessed One saw Venerable Mahāmoggallāna sitting not far, having crossed legs, having made upright body, having internally well-established mindfulness directed to body. 

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T29            “Establishing mindfulness directed to body,

Restraining the six contact sense-bases;

The bhikkhu always guarded,

Knows his own Nibbāna”.  Fifth.

3.6              (26) Pilindavacchasuttaṃ Pilindavaccha (Pilinda of Vaccha Clan) Sutta [49]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā pilindavaccho [pilindivaccho (sī.)] bhikkhū vasalavādena samudācarati. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “āyasmā, bhante, pilindavaccho bhikkhū vasalavādena samudācaratī”ti.

Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – “ehi tvaṃ, bhikkhu, mama vacanena pilindavacchaṃ bhikkhuṃ āmantehi – ‘satthā taṃ, āvuso pilindavaccha [vaccha (syā.)], āmantetī’”ti. “Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā pilindavaccho tenupasaṅkami; upasaṅkamitvā āyasmantaṃ pilindavacchaṃ etadavoca – “satthā taṃ, āvuso pilindavaccha, āmantetī”ti.

“Evamāvuso”ti kho āyasmā pilindavaccho tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ pilindavacchaṃ bhagavā etadavoca – “saccaṃ kira tvaṃ, vaccha, bhikkhū vasalavādena samudācarasī”ti? “Evaṃ, bhante”ti.

Atha kho bhagavā āyasmato pilindavacchassa pubbenivāsaṃ manasi karitvā bhikkhū āmantesi – “mā kho tumhe, bhikkhave, vacchassa bhikkhuno ujjhāyittha. Na, bhikkhave, vaccho dosantaro bhikkhū vasalavādena samudācarati. Vacchassa, bhikkhave, bhikkhuno pañca jātisatāni abbokiṇṇāni brāhmaṇakule paccājātāni. So tassa vasalavādo dīgharattaṃ samudāciṇṇo [ajjhāciṇṇo (syā. pī. ka. aṭṭhakathāyaṃ pāṭhantaraṃ)]. Tenāyaṃ vaccho bhikkhū vasalavādena samudācaratī”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V30           “Yamhī na māyā vasatī na māno,

Yo vītalobho amamo nirāso;

Panuṇṇakodho [paṇunnakodho (pī.)] abhinibbutatto,

So brāhmaṇo so samaṇo sa bhikkhū”ti. chaṭṭhaṃ;

Thus have I heard – One time the Blessed One was dwelling in Rājagaha in Squirrels Sanctuary, Bamboo Forest.  At that time Venerable Pilindavaccha was calling bhikkhus untouchables.  Then many bhikkhus approached where the Blessed One was; having approached and greeted the Blessed One, they sat down on one side.  Sitting on one side those bhikkhus addressed the Blessed One thus – “Venerable Sir, Venerable Pilindavaccha calls bhikkhus untouchables”.

Then the Blessed One invited some bhikkhu – “Come, bhikkhu, in my name invite bhikkhu Pilindavaccha – ‘Teacher invites you, friend Pilindavaccha’ “.  “May it be so, Venerable Sir” saying thus that bhikkhu, having heard the Blessed One, approached where Venerable Pilindavaccha was; having approached he addressed Venerable Pilindavaccha thus – “Teacher invites you, friend Pilindavaccha“. 

“May it be so, friend” saying thus Venerable Pilindavaccha, having heard that bhikkhu, approached where the Blessed One was; having approached and greeted the Blessed One, he sat down on one side.  Then the Blessed One addressed Venerable Pilindavaccha sitting on one side thus – “Is it true, Vaccha, that you call bhikkhus untouchables”?  “That is so, Venerable Sir”.

Then the Blessed One, having recollected the previous abodes of Venerable Pilindavaccha invited the bhikkhus – “Bhikkhus, don’t be offended by Vaccha bhikkhu.  Bhikkhus, Vaccha is not calling bhikkhus untouchables because of hatred.  Bhikkhus, for the previous five-hundred lives Vaccha bhikkhu was born uninterruptedly in brāhmaṇa families.  He had the habit of calling [others] untouchables for long time.  Because of that Vaccha calls bhikkhus untouchables”.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T30            “He who has no deceit and no conceit,

One greedless, unselfish, unelated;

Angerless and fully liberated,

He is a brāhmaṇa, a renunciate, a bhikkhu”.  Sixth.

3.7              (27) Sakkudānasuttaṃ – Inspired Utterance of Sakka Sutta [50]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā mahākassapo pippaliguhāyaṃ viharati, sattāhaṃ ekapallaṅkena nisinno hoti aññataraṃ [nisinno aññataraṃ (syā. ka.)] samādhiṃ samāpajjitvā. Atha kho āyasmā mahākassapo tassa sattāhassa accayena tamhā samādhimhā vuṭṭhāsi. Atha kho āyasmato mahākassapassa tamhā samādhimhā vuṭṭhitassa etadahosi – “yaṃnūnāhaṃ rājagahaṃ piṇḍāya paviseyya”nti.

Tena kho pana samayena pañcamattāni devatāsatāni ussukkaṃ āpannāni honti āyasmato mahākassapassa piṇḍapātapaṭilābhāya. Atha kho āyasmā mahākassapo tāni pañcamattāni devatāsatāni paṭikkhipitvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi.

Tena kho pana samayena sakko devānamindo āyasmato mahākassapassa piṇḍapātaṃ dātukāmo hoti. Pesakāravaṇṇaṃ abhinimminitvā tantaṃ vināti. Sujā [sujātā (syā. pī. ka.)] asurakaññā tasaraṃ pūreti. Atha kho āyasmā mahākassapo rājagahe sapadānaṃ piṇḍāya caramāno yena sakkassa devānamindassa nivesanaṃ tenupasaṅkami. Addasā kho sakko devānamindo āyasmantaṃ mahākassapaṃ dūratova āgacchantaṃ. Disvāna gharā nikkhamitvā paccugantvā hatthato pattaṃ gahetvā gharaṃ pavisitvā [pavisetvā (ka.)] ghaṭiyā odanaṃ uddharitvā pattaṃ pūretvā āyasmato mahākassapassa adāsi. So ahosi piṇḍapāto anekasūpo anekabyañjano anekarasabyañjano [anekasūparasabyañjano (sī. pī.)]. Atha kho āyasmato mahākassapassa etadahosi – “ko nu kho ayaṃ satto yassāyaṃ evarūpo iddhānubhāvo”ti? Atha kho āyasmato mahākassapassa etadahosi – “sakko kho ayaṃ devānamindo”ti. Iti viditvā sakkaṃ devānamindaṃ etadavoca – “kataṃ kho te idaṃ, kosiya; mā [māssu (sī. syā.)] punapi evarūpamakāsī”ti. “Amhākampi, bhante kassapa, puññena attho; amhākampi puññena karaṇīya”nti.

Atha kho sakko devānamindo āyasmantaṃ mahākassapaṃ abhivādetvā padakkhiṇaṃ katvā vehāsaṃ abbhuggantvā ākāse antalikkhe tikkhattuṃ udānaṃ udānesi – “aho dānaṃ paramadānaṃ [paramaṃ dānaṃ (pī. ka.)] kassape suppatiṭṭhitaṃ! Aho dānaṃ paramadānaṃ kassape suppatiṭṭhitaṃ!! Aho dānaṃ paramadānaṃ kassape suppatiṭṭhita”nti!!! Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya sakkassa devānamindassa vehāsaṃ abbhuggantvā ākāse antalikkhe tikkhattuṃ udānaṃ udānentassa – “aho dānaṃ paramadānaṃ kassape suppatiṭṭhitaṃ! Aho dānaṃ paramadānaṃ kassape suppatiṭṭhitaṃ!! Aho dānaṃ paramadānaṃ kassape suppatiṭṭhita”nti!!!

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V31           “Piṇḍapātikassa bhikkhuno,

Attabharassa anaññaposino;

Devā pihayanti tādino,

Upasantassa sadā satīmato”ti. sattamaṃ;

Thus have I heard – One time the Blessed One was dwelling in Rājagaha in Squirrels Sanctuary, Bamboo Forest.  At that time Venerable Mahākassapa was dwelling in the Pippali Cave, sitting cross-legged for seven days, having entered upon some concentration.  Then, at the end of seven days, Venerable Mahākassapa emerged from that concentration.  Then having emerged from that concentration, it occurred to Venerable Mahākassapa thus – “Why don’t I enter Rājagaha for the alms-round”? [51]

At that time five-hundred devatā were eager and willing to provide alms-food to Venerable Mahākassapa.  Then Venerable Mahākassapa, leaving those five-hundred devatā, having dressed and taking his alms-bowl and robe in the morning, entered Rājagaha for the alms-round. [52]

At that time Sakka, the devā-king, was desirous of giving alms to Venerable Mahākassapa.  Having made the form of a weaver he was weaving at the loom.  Sujā the Asura-maiden was feeding the weaving shuttle.  Then while Venerable Mahākassapa was faring the alms-round in Rājagaha bypassing no donors, he approached where the residence of Sakka, the devā-king, was.  Sakka, the devā-king, saw Venerable Mahākassapa coming from far.  Having seen, he left the house to go out to meet him, holding his [Venerable Mahākassapa’s] bowl in hand, entered the house and taking the rice from the pot he filled-up the bowl and gave it to Venerable Mahākassapa.  That alms-food had many condiments, many food-items, many different tastes.  Then it occurred to Venerable Mahākassapa thus – “Who is this being with such power [to give such great food]”?  Then it occurred to Venerable Mahākassapa thus – “This is Sakka, the devā-king”.  Having known this, [he] addressed Sakka, the devā-king, thus – “What have you done, Kosiya; don’t do like this again”.  “Venerable Sir Kassapa, we are also desirous of merits; we also want to do meritorious actions”.

Then Sakka, the devā-king, having greeted and circumambulated Venerable Mahākassapa; having risen up in the sky, in the space, three times uttered this inspired utterance – “Oh the giving, the highest giving to Kassapa is well-established!  Oh the giving, the highest giving to Kassapa is well-established!!  Oh the giving, the highest giving to Kassapa is well-established”!!!  The Blessed One heard with divine ear, purified and transcending human [ear], Sakka the devā-king’s three inspired utterances after having risen up in the sky, in the space – “Oh the giving, the highest giving to Kassapa is well-established!  Oh the giving, the highest giving to Kassapa is well-established!!  Oh the giving, the highest giving to Kassapa is well-established”!!!

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T31            “The bhikkhu faring the alms-round,

Supporting self, one without dependents;

Is envied by the devā, the thus one,

Always appeased and mindful”.  Seventh.

3.8              (28) Piṇḍapātikasuttaṃ Alms-Round Farer Sutta [53]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ karerimaṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi –

“Piṇḍapātiko, āvuso, bhikkhu piṇḍāya caranto labhati kālena kālaṃ manāpike cakkhunā rūpe passituṃ, labhati kālena kālaṃ manāpike sotena sadde sotuṃ, labhati kālena kālaṃ manāpike ghānena gandhe ghāyituṃ, labhati kālena kālaṃ manāpike jivhāya rase sāyituṃ, labhati kālena kālaṃ manāpike kāyena phoṭṭhabbe phusituṃ. Piṇḍapātiko, āvuso, bhikkhu sakkato garukato mānito pūjito apacito piṇḍāya carati. Handāvuso, mayampi piṇḍapātikā homa. Mayampi lacchāma kālena kālaṃ manāpike cakkhunā rūpe passituṃ, mayampi lacchāma kālena kālaṃ manāpike sotena sadde sotuṃ, mayampi lacchāma kālena kālaṃ manāpike ghānena gandhe ghāyituṃ, mayampi lacchāma kālena kālaṃ manāpike jivhāya rase sāyituṃ, mayampi lacchāma kālena kālaṃ manāpike kāyena phoṭṭhabbe phusituṃ; mayampi sakkatā garukatā mānitā pūjitā apacitā piṇḍāya carissāmā”ti. Ayañcarahi tesaṃ bhikkhūnaṃ antarākathā hoti vippakatā.

Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena karerimaṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?

“Idha, bhante, amhākaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ karerimaṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi –

‘Piṇḍapātiko, āvuso, bhikkhu piṇḍāya caranto labhati kālena kālaṃ manāpike cakkhunā rūpe passituṃ, labhati kālena kālaṃ manāpike sotena sadde sotuṃ, labhati kālena kālaṃ manāpike ghānena gandhe ghāyituṃ, labhati kālena kālaṃ manāpike jivhāya rase sāyituṃ, labhati kālena kālaṃ manāpike kāyena phoṭṭhabbe phusituṃ. Piṇḍapātiko, āvuso, bhikkhu sakkato garukato mānito pūjito apacito piṇḍāya carati. Handāvuso, mayampi piṇḍapātikā homa. Mayampi lacchāma kālena kālaṃ manāpike cakkhunā rūpe passituṃ ... pe ... kāyena phoṭṭhabbe phusituṃ. Mayampi sakkatā garukatā mānitā pūjitā apacitā piṇḍāya carissāmā’ti. Ayaṃ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.

“Na khvetaṃ, bhikkhave, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhā agārasmā anagāriyaṃ pabbajitānaṃ yaṃ tumhe evarūpiṃ kathaṃ katheyyātha. Sannipatitānaṃ vo, bhikkhave, dvayaṃ karaṇīyaṃ – dhammī vā kathā ariyo vā tuṇhībhāvo”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V32           “Piṇḍapātikassa bhikkhuno,

Attabharassa anaññaposino;

Devā pihayanti tādino,

No ce saddasilokanissito”ti. aṭṭhamaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time, after having eaten and returned from the alms-round, many bhikkhus had gathered and were sitting together in the Karerimaṇḍalamāḷa when this talk arose –

“Friends, an alms-round farer bhikkhu, while faring the alms-round, from time to time gets to see charming forms with the eyes, from time to time gets to hear charming words with the ears, from time to time gets to smell charming smells with the nose, from time to time gets to taste charming tastes with the tongue, from time to time gets to touch charming contacts with the body.  Friends, an alms-round farer bhikkhu is provided hospitality; respected, revered, venerated, and honored he fares the alms-round.  Friends, let us also fare the alms-round.  We too will from time to time get to see charming forms with the eyes, we too will from time to time get to hear charming words with the ears, we too will from time to time get to smell charming smells with the nose, we too will from time to time get to taste charming tastes with the tongue, we too will from time to time get to touch charming contacts with the body; we too will be provided hospitality; respected, revered, venerated, and honored we will fare the alms-round“.  This talk was going-on between the bhikkhus.

Then the Blessed One, having emerged from the solitude in the evening, approached where the Karerimaṇḍalamāḷa was; having approached he sat-down on a seat that was made [for him].  Having sat-down, the Blessed One invited the bhikkhus – “Bhikkhus, what talk were you engaged in, sitting together and having gathered, what was the talk that was going-on”?

“Here, Venerable Sir, after having eaten and returned from the alms-round, we had gathered and were sitting together in the Karerimaṇḍalamāḷa when this talk arose –

‘Friends, an alms-round farer bhikkhu, while faring the alms-round, from time to time gets to see charming forms with the eyes, from time to time gets to hear charming words with the ears, from time to time gets to smell charming smells with the nose, from time to time gets to taste charming tastes with the tongue, from time to time gets to touch charming contacts with the body.  Friends, an alms-round farer bhikkhu is provided hospitality; respected, revered, venerated, and honored he fares the alms-round.  Friends, let us also fare the alms-round.  We too will from time to time get to see charming forms with the eyes, ... same ... get to touch charming contacts with the body.   We too will be provided hospitality; respected, revered, venerated, and honored we will fare the alms-round’.  Venerable Sir, this talk was going-on when the Blessed One reached [here]”.

“Bhikkhus, indeed it is not suitable for you, sons of reputable families having gone forth from home to homelessness with confidence, to engage in this kind of talk.  Bhikkhus, having gathered only [one of] two things should be done – talk on Dhamma or maintain noble silence”.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T32            “The bhikkhu faring the alms-round,

Supporting self, one without dependents;

Is envied by the devā, the thus one,

If he is not dependent on words of praise”.  Eighth.

3.9              (29) Sippasuttaṃ – Arts and Crafts Sutta [54]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – “ko nu kho, āvuso, sippaṃ jānāti? Ko kiṃ sippaṃ sikkhi? Kataraṃ sippaṃ sippānaṃ agga”nti?

Tatthekacce evamāhaṃsu – “hatthisippaṃ sippānaṃ agga”nti. Ekacce evamāhaṃsu – “assasippaṃ sippānaṃ agga”nti. Ekacce evamāhaṃsu – “rathasippaṃ sippānaṃ agga”nti. Ekacce evamāhaṃsu – “dhanusippaṃ sippānaṃ agga”nti. Ekacce evamāhaṃsu – “tharusippaṃ sippānaṃ agga”nti. Ekacce evamāhaṃsu – “muddāsippaṃ sippānaṃ agga”nti. Ekacce evamāhaṃsu – “gaṇanāsippaṃ sippānaṃ agga”nti. Ekacce evamāhaṃsu – “saṅkhānasippaṃ sippānaṃ agga”nti. Ekacce evamāhaṃsu – “lekhāsippaṃ sippānaṃ agga”nti. Ekacce evamāhaṃsu – “kāveyyasippaṃ [kābyasippaṃ (syā.)] sippānaṃ agga”nti. Ekacce evamāhaṃsu – “lokāyatasippaṃ sippānaṃ agga”nti. Ekacce evamāhaṃsu – “khattavijjāsippaṃ sippānaṃ agga”nti. Ayañcarahi tesaṃ bhikkhūnaṃ antarākathā hoti vippakatā.

Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena maṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?

“Idha, bhante, amhākaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ ayamantarākathā udapādi – ‘ko nu kho, āvuso, sippaṃ jānāti? Ko kiṃ sippaṃ sikkhi? Kataraṃ sippaṃ sippānaṃ agga’nti?

“Tatthekacce evamāhaṃsu – ‘hatthisippaṃ sippānaṃ agga’nti. Ekacce evamāhaṃsu – ‘assasippaṃ sippānaṃ agga’nti; ekacce evamāhaṃsu – ‘rathasippaṃ sippānaṃ agga’nti; ekacce evamāhaṃsu – ‘dhanusippaṃ sippānaṃ agga’nti; ekacce evamāhaṃsu – ‘tharusippaṃ sippānaṃ agga’nti, ekacce evamāhaṃsu – ‘muddāsippaṃ sippānaṃ agga’nti ekacce evamāhaṃsu – ‘gaṇanāsippaṃ sippānaṃ agga’nti; ekacce evamāhaṃsu – ‘saṅkhānasippaṃ sippānaṃ agga’nti; ekacce evamāhaṃsu – ‘lekhāsippaṃ sippānaṃ agga’nti; ekacce evamāhaṃsu – ‘kāveyyasippaṃ sippānaṃ agga’nti; ekacce evamāhaṃsu – ‘lokāyatasippaṃ sippānaṃ agga’nti; ekacce evamāhaṃsu – ‘khattavijjāsippaṃ sippānaṃ agga’nti. Ayaṃ kho no, bhante, antarākathā hoti vippakatā, atha bhagavā anuppatto”ti.

“Na khvetaṃ, bhikkhave, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhā agārasmā anagāriyaṃ pabbajitānaṃ yaṃ tumhe evarūpiṃ kathaṃ katheyyātha. Sannipatitānaṃ vo, bhikkhave, dvayaṃ karaṇīyaṃ – dhammī vā kathā ariyo vā tuṇhībhāvo”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V33           “Asippajīvī lahu atthakāmo,

Yatindriyo sabbadhi vippamutto;

Anokasārī amamo nirāso,

Hitvā mānaṃ ekacaro sa bhikkhū”ti. navamaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time, after having eaten and returned from the alms-round, many bhikkhus were sitting together and had gathered in the Maṇḍalamāḷa when this talk arose – “Friends, who knows arts and crafts?  Who has learned what arts and crafts?  Which arts and crafts are foremost among arts and crafts”?

Then someone said thus – “Elephant craft is foremost among arts and crafts”.  Someone said thus – “Horse craft is foremost among arts and crafts”.  Someone said thus – “Chariot craft is foremost among arts and crafts”.  Someone said thus – “Archery is foremost among arts and crafts”.  Someone said thus – “Sword craft is foremost among arts and crafts”.  Someone said thus – “Seal Making is foremost among arts and crafts”.  Someone said thus – “Accounting is foremost among arts and crafts”.  Someone said thus – “Reasoning is foremost among arts and crafts”.  Someone said thus – “Writing is foremost among arts and crafts”.  Someone said thus – “Poetry is foremost among arts and crafts”.  Someone said thus – “Debating is foremost among arts and crafts”.  Someone said thus – “Political craft is foremost among arts and crafts”.  This talk was going-on between the bhikkhus. [55]

Then the Blessed One, having emerged from the solitude in the evening, approached where the Maṇḍalamāḷa was; having approached he sat-down on a seat that was made [for him].  Having sat-down, the Blessed One invited the bhikkhus – “Bhikkhus, what talk were you engaged in, sitting together and having gathered, what was the talk that was going-on”?

“Here, Venerable Sir, after having eaten and returned from the alms-round, we were sitting together and had gathered in the Maṇḍalamāḷa when this talk arose – ‘Friends, who knows arts and crafts?  Who has learned what arts and crafts?  Which arts and crafts are foremost among arts and crafts’?

“Then someone said thus – ‘Elephant craft is foremost among arts and crafts’.  Someone said thus – ‘Horse craft is foremost among arts and crafts’.  Someone said thus – ‘Chariot craft is foremost among arts and crafts’.  Someone said thus – ‘Archery is foremost among arts and crafts’.  Someone said thus – ‘Sword craft is foremost among arts and crafts’.  Someone said thus – ‘Seal Making is foremost among arts and crafts’.  Someone said thus – ‘Accounting is foremost among arts and crafts’.  Someone said thus – ‘Reasoning is foremost among arts and crafts’.  Someone said thus – ‘Writing is foremost among arts and crafts’.  Someone said thus – ‘Poetry is foremost among arts and crafts’.  Someone said thus – ‘Debating is foremost among arts and crafts’.  Someone said thus – ‘Political craft is foremost among arts and crafts’.  Venerable Sir, this talk was going-on when the Blessed One reached [here]”.

“Bhikkhus, indeed it is not suitable for you, sons of reputable families having gone forth from home to homelessness with confidence, to engage in this kind of talk.  Bhikkhus, having gathered only [one of] two things should be done – talk on Dhamma or maintain noble silence”.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T33            “Not living by arts and crafts, light and desirous of benefit,

With controlled faculties and fully-freed in every way;

One houseless, unselfish, unelated,

Abandoning conceit, dwelling alone, he is a bhikkhu”.  Ninth. [56]

3.10          (30) Lokasuttaṃ – World Sutta [57]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho. Tena kho pana samayena bhagavā sattāhaṃ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṃvedī.

Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā buddhacakkhunā lokaṃ volokesi. Addasā kho bhagavā buddhacakkhunā volokento satte anekehi santāpehi santappamāne, anekehi ca pariḷāhehi pariḍayhamāne – rāgajehipi, dosajehipi, mohajehipi [mohajehipīti (sabbattha)].

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V34           “Ayaṃ loko santāpajāto,

Phassapareto rogaṃ vadati attato;

Yena yena hi maññati [yena hi maññati (syā. pī.)],

Tato taṃ hoti aññathā.

V35           “Aññathābhāvī bhavasatto loko,

Bhavapareto bhavamevābhinandati;

Yadabhinandati taṃ bhayaṃ,

Yassa bhāyati taṃ dukkhaṃ;

Bhavavippahānāya kho panidaṃ brahmacariyaṃ vussati”.

“‘Ye hi keci samaṇā vā brāhmaṇā vā bhavena bhavassa vippamokkhamāhaṃsu, sabbe te avippamuttā bhavasmā’ti vadāmi. ‘Ye vā pana keci samaṇā vā brāhmaṇā vā vibhavena bhavassa nissaraṇamāhaṃsu, sabbe te anissaṭā bhavasmā’ti vadāmi.

“Upadhiñhi paṭicca dukkhamidaṃ sambhoti, sabbupādānakkhayā natthi dukkhassa sambhavo. Lokamimaṃ passa; puthū avijjāya paretā bhūtā bhūtaratā aparimuttā; ye hi keci bhavā sabbadhi sabbatthatāya sabbe te bhavā aniccā dukkhā vipariṇāmadhammā”ti.

V36           “Evametaṃ yathābhūtaṃ, sammappaññāya passato;

Bhavataṇhā pahīyati, vibhavaṃ nābhinandati.

V37           “Sabbaso taṇhānaṃ khayā,

Asesavirāganirodho nibbānaṃ;

Tassa nibbutassa bhikkhuno,

Anupādā [anupādānā (sī.)] punabbhavo na hoti;

Abhibhūto māro vijitasaṅgāmo,

Upaccagā sabbabhavāni tādī”ti. dasamaṃ;

Thus have I heard – One time the Blessed One was dwelling in Uruvelā on the bank of the River Nerañjarā at the root of the Bodhi Tree after being newly self-enlightened.  At that time the Blessed One was sitting cross-legged for seven days experiencing the happiness of full-freedom. 

Then, at the end of seven days, having emerged from that concentration, with the Buddha eyes he surveyed the world.  The Blessed One saw, while surveying with the Buddha eyes, beings tormented by many torments, burning by many burnings – by lust, by hate, by delusion. [58]

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T34            “This world births torments,

Afflicted by contacts, is called the disease of self;

As one wishes it to be,

Then that becomes otherwise.

T35            “Desiring to become otherwise, world clings to becoming,

Afflicted by becoming, delights in becoming;

Whatever it is pleased with that is fearful,

Whatever it is afraid of that is suffering;

To abandon the becomings, the holy-life is fared here”.

“ ‘ Whoever renunciates or brāhmaṇā say that by becoming one becomes fully-freed, all of them are not fully-freed I say’.  ‘But whoever renunciates or brāhmaṇā say that by not becoming one has a refuge, all of them are refuge-less I say’. [59]

“Because of possessions all suffering arises here, with the ending of all clinging there is no arising of suffering.  See this world; people afflicted by ignorance, having become, delighting in becoming are not fully-freed; whatever becomings are there, everywhere, in every way, all of those becomings are impermanent, suffering, subject to change“. [60]

T36            “In this way, as it has become, one who sees with right wisdom;

Abandons the craving for becoming, doesn’t delight in not-becoming.

T37            “Ending of craving everywhere,

Remainderless lustless cessation, Nibbāna;

Thus liberated bhikkhu,

A clinging-less one has no further becoming;

Māra has been conquered, battle has been won,

He has overcome all becomings, the thus one”.  Tenth.

Nandavaggo tatiyo niṭṭhito. – Third Section on Nanda is finished.

Tassuddānaṃ –

Kammaṃ nando yasojo ca, sāriputto ca kolito;

Pilindo [pilindi (sī.)] kassapo piṇḍo, sippaṃ lokena te dasāti.

Therefore said [contents]

Kamma Nanda Yasoja too, Sāriputta and Kolita;

Pilinda Kassapa alms-farer, arts-crafts world are the ten.

 


 

4. Meghiyavaggo – Section on Meghiya

4.1              (31) MeghiyasuttaṃMeghiya Sutta [61]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā cālikāyaṃ viharati cālike pabbate. Tena kho pana samayena āyasmā meghiyo bhagavato upaṭṭhāko hoti. Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho āyasmā meghiyo bhagavantaṃ etadavoca – “icchāmahaṃ, bhante, jantugāmaṃ piṇḍāya pavisitu”nti. “Yassadāni tvaṃ, meghiya, kālaṃ maññasī”ti.

Atha kho āyasmā meghiyo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya jantugāmaṃ piṇḍāya pāvisi. Jantugāme piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṃ tenupasaṅkami. [upasaṅkamitvā (sabbattha) a. ni. 9.3 passitabbaṃ] Addasā kho āyasmā meghiyo [upasaṅkamitvā (sabbattha) a. ni. 9.3 passitabbaṃ] kimikāḷāya nadiyā tīre jaṅghāvihāraṃ [jaṅghavihāraṃ (ka.)] anucaṅkamamāno anuvicaramāno [anuvicaramāno addasā kho (sī. syā. pī.), anuvicaramāno addasa (ka.)] ambavanaṃ pāsādikaṃ manuññaṃ ramaṇīyaṃ. Disvānassa etadahosi – “pāsādikaṃ vatidaṃ ambavanaṃ manuññaṃ [idaṃ padaṃ videsapotthakesu natthi, aṅguttarepi] ramaṇīyaṃ. Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāya. Sace maṃ bhagavā anujāneyya, āgaccheyyāhaṃ imaṃ ambavanaṃ padhānāyā”ti.

Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā meghiyo bhagavantaṃ etadavoca –

“Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya jantugāmaṃ piṇḍāya pāvisiṃ. Jantugāme piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṃ tenupasaṅkamiṃ [upasaṅkamitvā (sabbattha)]. Addasaṃ kho ahaṃ, bhante [upasaṅkamitvā (sabbattha)], kimikāḷāya nadiyā tīre jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno [anuvicaramāno addasaṃ (sabbattha)] ambavanaṃ pāsādikaṃ manuññaṃ ramaṇīyaṃ. Disvāna me etadahosi – ‘pāsādikaṃ vatidaṃ ambavanaṃ manuññaṃ ramaṇīyaṃ. Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāya. Sace maṃ bhagavā anujāneyya, āgaccheyyāhaṃ imaṃ ambavanaṃ padhānāyā’ti. Sace maṃ, bhante, bhagavā anujānāti [anujāneyya (a. ni. 9.3)], gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā”ti.

Evaṃ vutte, bhagavā āyasmantaṃ meghiyaṃ etadavoca – “āgamehi tāva, meghiya, ekakamhi [ekakamhā (sī. pī.), ekakomhi (syā.)] tāva, yāva aññopi koci bhikkhu āgacchatī”ti.

Dutiyampi kho āyasmā meghiyo bhagavantaṃ etadavoca – “bhagavato, bhante, natthi kiñci uttari [uttariṃ (sī. syā. kaṃ. pī.)] karaṇīyaṃ, natthi katassa vā paticayo. Mayhaṃ kho pana, bhante, atthi uttari karaṇīyaṃ, atthi katassa paticayo. Sace maṃ bhagavā anujānāti, gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā”ti. Dutiyampi kho bhagavā āyasmantaṃ meghiyaṃ etadavoca – “āgamehi tāva, meghiya, ekakamhi tāva, yāva aññopi koci bhikkhu āgacchatī”ti.

Tatiyampi kho āyasmā meghiyo bhagavantaṃ etadavoca – “bhagavato, bhante, natthi kiñci uttari karaṇīyaṃ, natthi katassa vā paticayo. Mayhaṃ kho pana, bhante, atthi uttari karaṇīyaṃ, atthi katassa paticayo. Sace maṃ bhagavā anujānāti, gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā”ti. “Padhānanti kho, meghiya, vadamānaṃ kinti vadeyyāma? Yassadāni tvaṃ, meghiya, kālaṃ maññasī”ti.

Atha kho āyasmā meghiyo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena taṃ ambavanaṃ tenupasaṅkami; upasaṅkamitvā taṃ ambavanaṃ ajjhogāhetvā [ajjhogahetvā (sī. syā. pī.)] aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho āyasmato meghiyassa tasmiṃ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṃ – kāmavitakko, byāpādavitakko, vihiṃsāvitakko [vitakkoti (sī. pī. ka.)].

Atha kho āyasmato meghiyassa etadahosi – “acchariyaṃ vata bho, abbhutaṃ vata bho! Saddhāya ca vatamhā agārasmā anagāriyaṃ pabbajitā. Atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā, seyyathidaṃ – kāmavitakkena, byāpādavitakkena, vihiṃsāvitakkena”.

Atha kho āyasmā meghiyo sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā meghiyo bhagavantaṃ etadavoca – “idha mayhaṃ, bhante, tasmiṃ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṃ – kāmavitakko, byāpādavitakko, vihiṃsāvitakko. Tassa mayhaṃ, bhante, etadahosi – ‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Saddhāya ca vatamhā agārasmā anagāriyaṃ pabbajitā. Atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā, seyyathidaṃ – kāmavitakkena, byāpādavitakkena, vihiṃsāvitakkena’”.

“Aparipakkāya, meghiya, cetovimuttiyā pañca dhammā paripākāya saṃvattanti. Katame pañca?

“Idha, meghiya, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ paṭhamo dhammo paripākāya saṃvattati.

“Puna caparaṃ, meghiya, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ dutiyo dhammo paripākāya saṃvattati.

“Puna caparaṃ, meghiya, bhikkhu yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, seyyathidaṃ – appicchakathā, santuṭṭhikathā, pavivekakathā, asaṃsaggakathā, vīriyārambhakathā, sīlakathā, samādhikathā, paññākathā, vimuttikathā, vimuttiñāṇadassanakathā; evarūpāya kathāya nikāmalābhī hoti akicchalābhī akasiralābhī. Aparipākāya, meghiya, cetovimuttiyā ayaṃ tatiyo dhammo paripākāya saṃvattati.

“Puna caparaṃ, meghiya, bhikkhu āraddhavīriyo viharati, akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya [uppādāya (syā.)], thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ catuttho dhammo paripākāya saṃvattati.

“Puna caparaṃ, meghiya, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ pañcamo dhammo paripākāya saṃvattati. Aparipakkāya, meghiya, cetovimuttiyā ime pañca dhammā paripākāya saṃvattanti.

“Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa yaṃ sīlavā bhavissati, pātimokkhasaṃvarasaṃvuto viharissati, ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhissati sikkhāpadesu.

“Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa yaṃ yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, seyyathidaṃ – appicchakathā, santuṭṭhikathā, pavivekakathā, asaṃsaggakathā, vīriyārambhakathā, sīlakathā, samādhikathā, paññākathā, vimuttikathā, vimuttiñāṇadassanakathā; evarūpāya kathāya nikāmalābhī bhavissati akicchalābhī akasiralābhī.

“Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa yaṃ āraddhavīriyo viharissati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.

“Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa yaṃ paññavā bhavissati, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.

“Tena ca pana, meghiya, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā – asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya. Aniccasaññino hi, meghiya, anattasaññā saṇṭhāti, anattasaññī asmimānasamugghātaṃ pāpuṇāti diṭṭheva dhamme nibbāna”nti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V38           “Khuddā vitakkā sukhumā vitakkā,

Anugatā [anuggatā (sī. ka. aṭṭhakathāyaṃ pāṭhantaraṃ)] manaso uppilāvā [ubbilāpā (sī. syā. pī.)];

Ete avidvā manaso vitakke,

Hurā huraṃ dhāvati bhantacitto.

V39           “Ete ca vidvā manaso vitakke,

Ātāpiyo saṃvaratī satīmā;

Anugate manaso uppilāve,

Asesamete pajahāsi buddho”ti. paṭhamaṃ;

Thus have I heard – One time the Blessed One was dwelling in Cālikā on the Cālika mountain.  At that time Venerable Meghiya was an attendant of the Blessed One.  Then Venerable Meghiya approached where the Blessed One was; having approached and greeted the Blessed One, he stood on one side.  Standing on one side Venerable Meghiya addressed the Blessed One thus – “Venerable Sir, I wish to enter Jantugāma for the alms-round”.  “Do what you think timely here, Meghiya”.

Then Venerable Meghiya, having dressed and taking his alms-bowl and robe in the morning, entered Jantugāma for the alms-round.  Having fared the alms-round in Jantugāma, having eaten, returning from the alms-round, he approached the Kimikāḷā riverbank.  Venerable Meghiya saw, while walking around and about, a mango forest that was gladdening, pleasant, and delightful.  Having seen it occurred to him thus – “This mango forest is gladdening, pleasant, and delightful.  Enough is this for the striving of a son of a reputable family who is intent on striving.  If the Blessed One permits me, I will come to this mango forest to strive”.

Then Venerable Meghiya approached where the Blessed One was; having approached and greeted the Blessed One, he sat down on one side.  Sitting on one side Venerable Meghiya addressed the Blessed One thus –

“Here, Venerable Sir, having dressed and taking alms-bowl and robe in the morning, I entered Jantugāma for the alms-round.  Having fared the alms-round in Jantugāma, having eaten, returning from the alms-round, I approached the Kimikāḷā riverbank.  I saw, while walking around and about, a mango forest that was gladdening, pleasant, and delightful.  Having seen it occurred to me thus – ‘This mango forest is gladdening, pleasant, and delightful.  Enough is this for the striving of a son of a reputable family who is intent on striving.  If the Blessed One permits me, I will come to this mango forest to strive’.  If the Blessed One permits me, I would like to go to that mango forest to strive”.

Spoken to thus, the Blessed One addressed Venerable Meghiya thus – “Wait now, Meghiya; we are alone now; wait until another bhikkhu comes”.

Second time too Venerable Meghiya addressed the Blessed One thus – “Venerable Sir, the Blessed One has nothing further to do, nor to increase what is already done.  But Venerable Sir, I have further to do, to increase what is already done.  If the Blessed One permits me, I would like to go to that mango forest to strive”.  Second time too the Blessed One addressed Venerable Meghiya thus – “Wait now, Meghiya; we are alone now; wait until another bhikkhu comes”.

Third time too Venerable Meghiya addressed the Blessed One thus – “Venerable Sir, the Blessed One has nothing further to do, nor to increase what is already done.  But Venerable Sir, I have further to do, to increase what is already done.  If the Blessed One permits me, I would like to go to that mango forest to strive”.  “You are talking about striving, Meghiya, what can we say?  Do what you think timely here, Meghiya”.

Then Venerable Meghiya, rising up from the seat, having greeted and circumambulated the Blessed One, approached where the mango forest was; having approached and entered the mango forest he sat down at a tree-root for the day-dwelling.  While Venerable Meghiya was thus dwelling in the mango forest, he was frequently claimed by the three evil, unwholesome thoughts namely this – thought of sensual pleasures, thought of ill-will, thought of violence.

Then it occurred to Venerable Meghiya thus – “Marvelous it is good sir, unparalleled it is, good sir!  Verily we went forth from home to homelessness with confidence.  But we are befallen by these three evil, unwholesome thoughts namely this – thought of sensual pleasures, thought of ill-will, thought of violence”.

Then Venerable Meghiya, having emerged from the solitude in the evening, approached where the Blessed One was; having approached and greeted the Blessed One, he sat down on one side.  Sitting on one side Venerable Meghiya addressed the Blessed One thus – “Venerable Sir, while dwelling in that mango forest, I was frequently claimed by the three evil, unwholesome thoughts namely this – thought of sensual pleasures, thought of ill-will, thought of violence.  Then it occurred to me thus – ‘Marvelous it is, good sir, unparalleled it is, good sir!  Verily we went forth from home to homelessness with confidence.  But we are befallen by these three evil, unwholesome thoughts namely this – thought of sensual pleasures, thought of ill-will, thought of violence’ ”.

“Meghiya, unripened freedom of mind is ripened with increasing the five phenomena.  What five?

“Here Meghiya, a bhikkhu has a good friend, a good companion, a good confidant.  Meghiya, the unripened freedom of mind is ripened with increasing this first phenomenon. 

“Again Meghiya, a bhikkhu is virtuous, dwelling restrained by the restraint of Pātimokkha, endowed with conduct and alms-refuge, seeing fault in even as much as an atom of blamable, training having undertaken the training precepts.  Meghiya, the unripened freedom of mind is ripened with increasing this second phenomenon. [62]

“Again Meghiya, a bhikkhu gets to hear easily, without difficult, without pain, whatever talk increases the austerity, beneficial mental reflection, solitary disenchantment, lustlessness, cessation, appeasement, full knowledge, full enlightenment, Nibbāna; namely this – talk on having few wishes, talk on being satisfied, talk on being detached, talk on being unassociated, talk on energy, talk on virtues, talk on concentration, talk on wisdom, talk on full-freedom, talk on knowledge and vision of full-freedom.  Meghiya, the unripened freedom of mind is ripened with increasing this third phenomenon. [63]

“Again Meghiya, a bhikkhu dwells firm and energetic, for abandoning the unwholesome phenomena, for acquiring the wholesome phenomena, he is resolute and strives greatly, not having unyoked [from training] in the wholesome phenomena.  Meghiya, the unripened freedom of mind is ripened with increasing this fourth phenomenon. 

“Again Meghiya, a bhikkhu is wise, possessing wisdom that sees the arising and setting [of phenomena], noble, penetrating, right, leading to ending of suffering.  Meghiya, the unripened freedom of mind is ripened with increasing this fifth phenomenon.  Meghiya, the unripened freedom of mind is ripened with increasing these five phenomena.

“Having a good friend, good companion, good confidant, Meghiya, it is expected that the bhikkhu will become virtuous, will dwell restrained by the restraint of Pātimokkha, endowed with conduct and alms-refuge, seeing fault in even as much as an atom of blamable, will train having undertaken the training precepts.

“Having a good friend, good companion, good confidant, Meghiya, it is expected that the bhikkhu will get to hear easily, without difficult, without pain, whatever talk increases the austerity, beneficial mental reflection, solitary disenchantment, lustlessness, cessation, appeasement, full knowledge, full enlightenment, Nibbāna; namely this – talk on having few wishes, talk on being satisfied, talk on being detached, talk on being unassociated, talk on energy, talk on virtues, talk on concentration, talk on wisdom, talk on full-freedom, talk on knowledge and vision of full-freedom.

“Having a good friend, good companion, good confidant, Meghiya, it is expected that the bhikkhu will be firm and energetic, will abandon the unwholesome phenomena, will acquire the wholesome phenomena, he will be resolute and strive greatly, not having unyoked [from training] in the wholesome phenomena.

“Having a good friend, good companion, good confidant, Meghiya, it is expected that the bhikkhu will possess wisdom that sees the arising and setting [of phenomena], noble, penetrating, right, leading to ending of suffering.

“Then again, Meghiya, established in these five phenomena, the bhikkhu should further develop these four phenomena – repulsive should be developed to abandon lust, loving-friendliness should be developed to abandon ill-will, mindfulness of in-out breathing should be developed to cut-off thoughts, sign of impermanence should be developed to remove the ‘I am’ conceit.  Meghiya, one with the sign of impermanence is the one who spreads the sign of not-self, one with the sign of not-self removes the ‘I am’ conceit, he reaches Nibbāna in this world”.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T38            “Inferior thoughts, subtle thoughts,

Following [them] mentally elated;

Unknowing the mental thoughts here,

He runs here and hereafter with a confused mind.

T39            “Having known the mental thoughts here,

Ardently he guards [himself], the mindful one;

[Not] Following [them] mentally elated,

He abandons them without residue, the enlightened one”.  First.

4.2              (32) Uddhatasuttaṃ Restless Sutta [64]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kusinārāyaṃ viharati upavattane mallānaṃ sālavane. Tena kho pana samayena sambahulā bhikkhū bhagavato avidūre araññakuṭikāyaṃ viharanti uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā vibbhantacittā pākatindriyā.

Addasā kho bhagavā te sambahule bhikkhū avidūre araññakuṭikāyaṃ viharante uddhate unnaḷe capale mukhare vikiṇṇavāce muṭṭhassatino asampajāne asamāhite vibbhantacitte pākatindriye.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V40           “Arakkhitena kāyena [cittena (nettiyaṃ)], micchādiṭṭhihatena [micchādiṭṭhigatena (bahūsu)] ca;

Thinamiddhā [thīnamiddhā (sī. syā. kaṃ. pī.)] bhibhūtena, vasaṃ mārassa gacchati.

V41           “Tasmā rakkhitacittassa, sammāsaṅkappagocaro;

Sammādiṭṭhipurekkhāro, ñatvāna udayabbayaṃ;

Thīnamiddhābhibhū bhikkhu, sabbā duggatiyo jahe”ti. dutiyaṃ;

Thus have I heard – One time the Blessed One was dwelling in Kusinārā in Mallan Upavattana, Sāla Forest.  At that time, many bhikkhus were dwelling in jungle huts not far from the Blessed One, restless, puffed-up, unsteady, talkative, loose talkers, with muddled mindfulness, not clearly knowing, unrestrained, confused minded, with unsubjugated faculties.

Then the Blessed One saw those many bhikkhus dwelling in jungle huts not far, restless, puffed-up, unsteady, talkative, loose talkers, with muddled mindfulness, not clearly knowing, unrestrained, confused minded, with unsubjugated faculties.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T40            “Bodily unprotected, and destroyed by wrong views;

Conquered by sloth and torpor, he goes to control of Māra. [65]

T41            “With a protected mind, resorting to right intention;

Preceded by right view, having known arising and passing;

Conquering sloth and torpor the bhikkhu, abandons all bad destinations”.  Second. [66]

4.3              (33) Gopālakasuttaṃ Cowherd Sutta [67]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. Atha kho bhagavā maggā okkamma yena aññataraṃ rukkhamūlaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.

Atha kho aññataro gopālako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ gopālakaṃ bhagavā dhammiyā kathāya sandassesi samādapesi [samādāpesi (?)] samuttejesi sampahaṃsesi.

Atha kho so gopālako bhagavatā dhammiyā kathāya sandassito samādapito [samādipito (?)] samuttejito sampahaṃsito bhagavantaṃ etadavoca – “adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho so gopālako bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

Atha kho so gopālako tassā rattiyā accayena sake nivesane pahūtaṃ appodakapāyasaṃ [appodakapāyāsaṃ (sabbattha)] paṭiyādāpetvā navañca sappiṃ bhagavato kālaṃ ārocesi – “kālo, bhante, niṭṭhitaṃ bhatta”nti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena tassa gopālakassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho so gopālako buddhappamukhaṃ bhikkhusaṅghaṃ appodakapāyasena [appodakapāyāsena ca (syā. pī.)] navena ca sappinā sahatthā santappesi sampavāresi. Atha kho so gopālako bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ gopālakaṃ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. Atha kho acirapakkantassa bhagavato taṃ gopālakaṃ aññataro puriso sīmantarikāya jīvitā voropesi.

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “yena, bhante, gopālakena ajja buddhappamukho bhikkhusaṅgho appodakapāyasena navena ca sappinā sahatthā santappito sampavārito so kira, bhante, gopālako aññatarena purisena sīmantarikāya jīvitā voropito”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V42           “Diso disaṃ yaṃ taṃ kayirā, verī vā pana verinaṃ;

Micchāpaṇihitaṃ cittaṃ, pāpiyo naṃ tato kare”ti. tatiyaṃ;

Thus have I heard – One time the Blessed One was walking in the Kosala [republic] together with a large Bhikkhu Saṅgha.  Then the Blessed One, getting off the path, approached where there was a tree-root; having approached he sat-down on a seat that was made [for him].

Then some cowherd approached where the Blessed One was; having approached and greeted the Blessed One, he sat down on one side.  That cowherd sitting on one side was instructed, roused, inspired, and gladdened by the Blessed One with a Dhamma talk.

Then that cowherd, who was instructed, roused, inspired, and gladdened by the Blessed One with a Dhamma talk addressed the Blessed One thus – “Venerable Sir, please accept tomorrow’s meal together with the Bhikkhu Saṅgha”.  The Blessed One accepted silently.  Then that cowherd, having known that the Blessed One had accepted, rising up from the seat, having greeted and circumambulated the Blessed One, left.

Then that cowherd, at the ending of that night, having prepared much thick milk-rice [topped] with fresh ghee at his own residence, had the Blessed One informed – “It is time, Venerable Sir, meal is ready”.  Then the Blessed One, having dressed and taking alms-bowl and robe in the morning, together with the Bhikkhu Saṅgha approached where that cowherd’s residence was; having approached he sat-down on a seat that was made [for him].  Then that cowherd served the Bhikkhu Saṅgha headed by Lord Buddha with thick milk-rice [topped] with fresh ghee with his own hands and satisfied and gratified them.  Then that cowherd, after the Blessed One had eaten and removed his hand from the alms-bowl, took some low seat and sat down on one side.  The Blessed One, having instructed, roused, inspired, and gladdened that cowherd sitting on one side with a Dhamma talk, rising up from the seat he left.  Then not long after the Blessed One had left, that cowherd was deprived of life by someone in the boundary-land.

Then many bhikkhus approached where the Blessed One was; having approached and greeted the Blessed One, they sat down on one side.  Sitting on one side those bhikkhus addressed the Blessed One thus – “Venerable Sir, the cowherd, who served the Bhikkhu Saṅgha headed by Lord Buddha today with thick milk-rice [topped] with fresh ghee with his own hands and satisfied and gratified them that cowherd, Venerable Sir, was deprived of life by someone in the boundary-land”.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T42            “Like one adversary to another, like one enemy to another;

A mind of wrong resolution, does [more] evil”.  Third.

4.4              (34) Yakkhapahārasuttaṃ Yakkha Blow Sutta [68]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā ca sāriputto āyasmā ca mahāmoggallāno kapotakandarāyaṃ viharanti. Tena kho pana samayena āyasmā sāriputto juṇhāya rattiyā navoropitehi kesehi abbhokāse nisinno hoti aññataraṃ samādhiṃ samāpajjitvā.

Tena kho pana samayena dve yakkhā sahāyakā uttarāya disāya dakkhiṇaṃ disaṃ gacchanti kenacideva karaṇīyena. Addasaṃsu kho te yakkhā āyasmantaṃ sāriputtaṃ juṇhāya rattiyā navoropitehi kesehi abbhokāse nisinnaṃ. Disvāna eko yakkho dutiyaṃ yakkhaṃ etadavoca – “paṭibhāti maṃ, samma, imassa samaṇassa sīse pahāraṃ dātu”nti. Evaṃ vutte, so yakkho taṃ yakkhaṃ etadavoca – “alaṃ, samma, mā samaṇaṃ āsādesi. Uḷāro so, samma, samaṇo mahiddhiko mahānubhāvo”ti.

Dutiyampi kho so yakkho taṃ yakkhaṃ etadavoca – “paṭibhāti maṃ, samma, imassa samaṇassa sīse pahāraṃ dātu”nti. Dutiyampi kho so yakkho taṃ yakkhaṃ etadavoca – “alaṃ, samma, mā samaṇaṃ āsādesi. Uḷāro so, samma, samaṇo mahiddhiko mahānubhāvo”ti. Tatiyampi kho so yakkho taṃ yakkhaṃ etadavoca – “paṭibhāti maṃ, samma, imassa samaṇassa sīse pahāraṃ dātu”nti. Tatiyampi kho so yakkho taṃ yakkhaṃ etadavoca – “alaṃ, samma, mā samaṇaṃ āsādesi. Uḷāro so, samma, samaṇo mahiddhiko mahānubhāvo”ti.

Atha kho so yakkho taṃ yakkhaṃ anādiyitvā āyasmato sāriputtattherassa sīse pahāraṃ adāsi. Tāva mahā pahāro ahosi, api tena pahārena sattaratanaṃ vā aḍḍhaṭṭhamaratanaṃ vā nāgaṃ osādeyya, mahantaṃ vā pabbatakūṭaṃ padāleyya. Atha ca pana so yakkho ‘ḍayhāmi ḍayhāmī’ti vatvā tattheva mahānirayaṃ apatāsi [avatthāsi (ka. sī.)].

Addasā kho āyasmā mahāmoggallāno dibbena cakkhunā visuddhena atikkantamānusakena tena yakkhena āyasmato sāriputtattherassa sīse pahāraṃ dīyamānaṃ. Disvā yena āyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca – “kacci te, āvuso, khamanīyaṃ, kacci yāpanīyaṃ, kacci na kiñci dukkha”nti? “Khamanīyaṃ me, āvuso moggallāna, yāpanīyaṃ me, āvuso moggallāna; api ca me sīsaṃ thokaṃ dukkha”nti.

“Acchariyaṃ, āvuso sāriputta, abbhutaṃ, āvuso sāriputta! Yāva [yaṃ tvaṃ (sī. ka.), yaṃ (syā.)] mahiddhiko āyasmā sāriputto mahānubhāvo! Idha te, āvuso sāriputta, aññataro yakkho sīse pahāraṃ adāsi. Tāva mahā pahāro ahosi, api tena pahārena sattaratanaṃ vā aḍḍhaṭṭhamaratanaṃ vā nāgaṃ osādeyya, mahantaṃ vā pabbatakūṭaṃ padāleyya, atha ca panāyasmā sāriputto evamāha – ‘khamanīyaṃ me, āvuso moggallāna, yāpanīyaṃ me, āvuso moggallāna; api ca me sīsaṃ thokaṃ dukkha’”nti.

“Acchariyaṃ, āvuso moggallāna, abbhutaṃ, āvuso moggallāna! Yāva [yaṃ (syā.)] mahiddhiko āyasmā mahāmoggallāno mahānubhāvo yatra hi nāma yakkhampi passissati! Mayaṃ panetarahi paṃsupisācakampi na passāmā”ti.

Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya tesaṃ ubhinnaṃ mahānāgānaṃ imaṃ evarūpaṃ kathāsallāpaṃ.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V43           “Yassa selūpamaṃ cittaṃ, ṭhitaṃ nānupakampati;

Virattaṃ rajanīyesu, kopaneyye na kuppati;

Yassevaṃ bhāvitaṃ cittaṃ, kuto taṃ dukkhamessatī”ti. catutthaṃ;

Thus have I heard – One time the Blessed One was dwelling in Rājagaha in Squirrels Sanctuary, Bamboo Forest.  At that time Venerables Sāriputta and Mahāmoggallāna were dwelling on Dove Grotto.  At that time, Venerable Sāriputta was sitting in the open, in the moonlit night, with freshly shaven-head, having entered upon some concentration.

At that time two companion Yakkhā were going from the north to the south direction for some reason.  Those Yakkhā saw Venerable Sāriputta sitting in the open, in the moonlit night, with freshly shaven-head.  Having seen one Yakkha spoke to the other Yakkha – “I feel like hitting this renunciate on the head, good sir”.  Spoken to thus, that Yakkha addressed the other [first] Yakkha thus – “Enough good sir, don’t offend the renunciate.  Great he is, good sir, the renunciate has great supernormal powers, he is greatly powered”.

Second time too that [first] Yakkha spoke to the other Yakkha – “I feel like hitting this renunciate on the head, good sir”.  Second time too that Yakkha addressed the other [first] Yakkha thus – “Enough good sir, don’t offend the renunciate.  Great he is, good sir, the renunciate has great supernormal powers, he is greatly powered”.  Third time too that [first] Yakkha spoke to the other Yakkha – “I feel like hitting this renunciate on the head, good sir”.  Third time too that Yakkha addressed the other [first] Yakkha thus – “Enough good sir, don’t offend the renunciate.  Great he is, good sir, the renunciate has great supernormal powers, he is greatly powered”.

Then that [first] Yakkha without minding the [advice of the second] Yakkha, hit Venerable Elder Bhikkhu Sāriputta on the head.  That was a great blow, a blow that would fell a Nāga [elephant] seven cubits or seven-and-a-half cubits tall; even the great mountain top would get shattered.  Then that [first] Yakkha having said ‘I am burning, I am burning’ right there fell in the great hell.

Venerable Mahāmoggallāna saw with divine eye, purified and transcending human eye, that [first] Yakkha hitting Venerable Elder Bhikkhu Sāriputta on the head.  Having seen he approached where Venerable Sāriputta was; having approached he addressed Venerable Sāriputta thus – “Friend, is it bearable; are you maintaining yourself; is there any suffering”?  “It is bearable, friend Moggallāna, I am maintaining myself, friend Moggallāna; but I do have a little head-pain”.

“Marvelous it is, friend Sāriputta, unparalleled it is, friend Sāriputta!  Venerable Sāriputta has great supernormal powers, he is greatly powered!  Here, friend Sāriputta, some Yakkha hit you on the head.  That was a great blow, a blow that would fell a Nāga [elephant] seven-and-a-half cubits or eight cubits tall; even the great mountain top would get shattered, but Venerable Sāriputta says thus – ‘Friend Moggallāna, it is bearable, I am maintaining myself, friend Moggallāna; but I do have a little head-pain’ “.

“Marvelous it is, friend Moggallāna, unparalleled it is, friend Moggallāna!  Venerable Mahāmoggallāna has great supernormal powers, he is greatly powered where he can see even the Yakkha!  Here, we didn’t see even a garbage-heap demon”!

The Blessed One heard with divine ear, purified and transcending human [ear], this conversation between those two great Nāgā.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T43            “Whose mind is like a rock, established and unwavering;

Dispassionate from passion-generator, unshaken by shakable;

Whoever has developed mind like that, where is the future suffering for him”?  Fourth. [69]

4.5              (35) Nāgasuttaṃ Nāga Sutta [70]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena bhagavā ākiṇṇo viharati bhikkhūhi bhikkhūnīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi. Ākiṇṇo dukkhaṃ na phāsu viharati. Atha kho bhagavato etadahosi – “ahaṃ kho etarahi ākiṇṇo viharāmi bhikkhūhi bhikkhūnīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi. Ākiṇṇo dukkhaṃ na phāsu viharāmi. Yaṃnūnāhaṃ eko gaṇasmā vūpakaṭṭho vihareyya”nti.

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kosambiṃ piṇḍāya pāvisi. Kosambiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto sāmaṃ senāsanaṃ saṃsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhākaṃ anapaloketvā bhikkhusaṅghaṃ eko adutiyo yena pālileyyakaṃ tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena pālileyyakaṃ tadavasari. Tatra sudaṃ bhagavā pālileyyake viharati rakkhitavanasaṇḍe bhaddasālamūle.

Aññataropi kho hatthināgo ākiṇṇo viharati hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi. Chinnaggāni ceva tiṇāni khādati, obhaggobhaggañcassa sākhābhaṅgaṃ khādanti, āvilāni ca pānīyāni pivati, ogāhā cassa uttiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo gacchanti. Ākiṇṇo dukkhaṃ na phāsu viharati. Atha kho tassa hatthināgassa etadahosi – “ahaṃ kho etarahi ākiṇṇo viharāmi hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṃ khādanti, āvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo gacchanti, ākiṇṇo dukkhaṃ na phāsu viharāmi. Yaṃnūnāhaṃ eko gaṇasmā vūpakaṭṭho vihareyya”nti.

Atha kho so hatthināgo yūthā apakkamma yena pālileyyakaṃ rakkhitavanasaṇḍo bhaddasālamūlaṃ yena bhagavā tenupasaṅkami. Tatra sudaṃ [upasaṅkamitvā tatra sudaṃ (syā. pī. ka.)] so hatthināgo yasmiṃ padese bhagavā viharati taṃ padesaṃ [appaharitañca karoti, soṇḍāya (bahūsu)] appaharitaṃ karoti, soṇḍāya ca [appaharitañca karoti, soṇḍāya (bahūsu)] bhagavato pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti [upaṭṭhapeti (sī. syā. kaṃ. pī.)].

Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – “ahaṃ kho pubbe ākiṇṇo vihāsiṃ bhikkhūhi bhikkhūnīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi, ākiṇṇo dukkhaṃ na phāsu vihāsiṃ. Somhi etarahi anākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi, anākiṇṇo sukhaṃ phāsu viharāmī”ti.

Tassapi kho hatthināgassa evaṃ cetaso parivitakko udapādi – “ahaṃ kho pubbe ākiṇṇo vihāsiṃ hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādiṃ, obhaggobhaggañca me sākhābhaṅgaṃ khādiṃsu, āvilāni ca pānīyāni apāyiṃ, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo agamaṃsu, ākiṇṇo dukkhaṃ na phāsu vihāsiṃ. Somhi etarahi anākiṇṇo viharāmi hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, acchinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṃ na khādanti, anāvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa hatthiniyo na kāyaṃ upanighaṃsantiyo gacchanti, anākiṇṇo sukhaṃ phāsu viharāmī”ti.

Atha kho bhagavā attano ca pavivekaṃ viditvā tassa ca hatthināgassa cetasā cetoparivitakkamaññāya tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V44           “Etaṃ [evaṃ (ka.)] nāgassa nāgena, īsādantassa hatthino;

Sameti cittaṃ cittena, yadeko ramatī mano”ti. pañcamaṃ;

Thus have I heard – One time the Blessed One was dwelling in Kosambi in Ghosita’s Monastery.  At that time the Blessed One was dwelling crowded by bhikkhus, bhikkhunis, male lay devotes, female lay devotees, kings, great ministers of the state, sectarians, and devotees of the sectarians.  Crowded he dwelt in suffering, not in comfort.  Then it occurred to the Blessed One thus – “Here, I am dwelling crowded by bhikkhus, bhikkhunis, male lay devotes, female lay devotees, kings, great ministers of the state, sectarians, and devotees of the sectarians.  Crowded I dwell in suffering, not in comfort.  Why don’t I dwell solitary, remote from the gathering”?

Then the Blessed One, having dressed and taking alms-bowl and robe in the morning, entered Kosambi for the alms-round.  Having fared the alms-round in Kosambi, had eaten, and returning from the alms-round, after having himself tidied up the residence, taking alms-bowl and robe, without having invited his attendant, without taking leave of the Bhikkhu Saṅgha, solitary without a second, left for Pālileyyaka.  Walking gradually he arrived at Pālileyyaka.  There the Blessed One dwelt at Pālileyyaka, in the protected forest at the root of the Good Sāla tree.

Some other Nāga elephant too was dwelling crowded by elephants, she-elephants, baby elephants, and elephant calves.  He was eating rough grass, others were eating the branches he dragged-down and broke, he was drinking agitated [muddy] water, when getting out of the water she-elephants went rubbing-up against him.  Crowded he dwelt in suffering, not in comfort.  Then it occurred to the Nāga elephant thus – “Here, I dwell crowded by elephants, she-elephants, baby elephants, and elephant calves, I eat rough grass, they eat the branches I drag-down and break, I drink agitated [muddy] water, when getting out of the water the she-elephants go rubbing-up against me, crowded I dwell in suffering, not in comfort.  Why don’t I dwell solitary, remote from the gathering”?

Then that Nāga elephant, leaving his herd, approached the Pālileyyaka, in the protected forest at the root of the Good Sāla tree, where the Blessed One was.  There that Nāga elephant mowed the area where the Blessed One was dwelling, with his trunk he brought water for the Blessed One after the meals.

Then, while the Blessed One was secluded and in solitude, this thought occurred to him – “Indeed, previously I dwelt crowded by bhikkhus, bhikkhunis, male lay devotes, female lay devotees, kings, great ministers of the state, sectarians, and devotees of the sectarians; crowded I dwelt in suffering, not in comfort.  Now here, I dwell uncrowded by bhikkhus, bhikkhunis, male lay devotes, female lay devotees, kings, great ministers of the state, sectarians, and devotees of the sectarians; uncrowded I dwell in happiness, in comfort”.

That Nāga elephant too had this thought occur to him – “Indeed, previously I dwelt crowded by elephants, she-elephants, baby elephants, and elephant calves; I was eating rough grass, others were eating the branches I dragged-down and broke, I was drinking agitated [muddy] water, when getting out of the water she-elephants went rubbing-up against me, crowded I dwelt in suffering, not in comfort.  Now here, I dwell uncrowded by elephants, she-elephants, baby elephants, and elephant calves; I eat tender grass, no one eats the branches I drag-down and break, I drink unagitated [clear] water, when getting out of the water the she-elephants don’t go rubbing-up against me; uncrowded I dwell in happiness, in comfort”.

Then the Blessed One, having known his own thought and knowing the mental reflection of that Nāga elephant, at that time uttered this inspired utterance –

T44            “Thus the Nāga to the Nāga, elephant with the great ivory;

Agreeing mind with mind, their minds delight in being solitary”.  Fifth.

4.6              (36) Piṇḍolasuttaṃ Piṇḍola (Bhāradvāja the Alms-Seeker) Sutta [71]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā piṇḍolabhāradvājo bhagavato avidūre nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya āraññiko piṇḍapātiko paṃsukūliko tecīvariko appiccho santuṭṭho pavivitto asaṃsaṭṭho āraddhavīriyo [āraddhaviriyo (sī. syā. kaṃ. pī.)] dhutavādo adhicittamanuyutto.

Addasā kho bhagavā āyasmantaṃ piṇḍolabhāradvājaṃ avidūre nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya āraññikaṃ piṇḍapātikaṃ paṃsukūlikaṃ tecīvarikaṃ appicchaṃ santuṭṭhaṃ pavivittaṃ asaṃsaṭṭhaṃ āraddhavīriyaṃ dhutavādaṃ adhicittamanuyuttaṃ.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V45           “Anūpavādo anūpaghāto [anupavādo anupaghāto (syā. pī. ka.)], pātimokkhe ca saṃvaro;

Mattaññutā ca bhattasmiṃ, pantañca sayanāsanaṃ;

Adhicitte ca āyogo, etaṃ buddhāna sāsana”nti. chaṭṭhaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time, Venerable Piṇḍolabhāradvāja was sitting not far from the Blessed One, having crossed legs, having made upright body, a jungle-dweller, alms-round farer, cast-off clothes wearer, wearing only three-robes, with few wishes, satisfied, detached, unassociated, firm and energetic, doing austerities, intent on the higher mind.

The Blessed One saw Venerable Piṇḍolabhāradvāja sitting not far, having crossed legs, having made upright body, a jungle-dweller, alms-round farer, cast-off clothes wearer, wearing only three-robes, with few wishes, satisfied, detached, unassociated, firm and energetic, doing austerities, intent on the higher mind.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T45            Not finding faults and harmless, restrained by the Pātimokkha;

Moderate in eating, a solitary dweller;

Yoked to the higher mind, this is the Teaching of the Buddhā”.  Sixth. [72]

4.7              (37) Sāriputtasuttaṃ Sāriputta (Son of Sāri) Sutta [73]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā sāriputto bhagavato avidūre nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya appiccho santuṭṭho pavivitto asaṃsaṭṭho āraddhavīriyo adhicittamanuyutto.

Addasā kho bhagavā āyasmantaṃ sāriputtaṃ avidūre nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya appicchaṃ santuṭṭhaṃ pavivittaṃ asaṃsaṭṭhaṃ āraddhavīriyaṃ adhicittamanuyuttaṃ.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V46           “Adhicetaso appamajjato,

Munino monapathesu sikkhato;

Sokā na bhavanti tādino,

Upasantassa sadā satīmato”ti. sattamaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time, Venerable Sāriputta was sitting not far from the Blessed One, having crossed legs, having made upright body, with few wishes, satisfied, detached, unassociated, firm and energetic, intent on the higher mind.

The Blessed One saw Venerable Sāriputta sitting not far, having crossed legs, having made upright body, with few wishes, satisfied, detached, unassociated, firm and energetic, intent on the higher mind.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T46            With an exalted mind and heedful,

Silent sage trained in the path of silent sagehood;

Sorrow doesn’t happen for the thus one,

Appeased, always mindful”.  Seventh.

4.8              (38) Sundarīsuttaṃ Sundarī (Beautiful) Sutta [74]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Bhikkhusaṅghopi sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Aññatitthiyā pana paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā na lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ.

Atha kho te aññatitthiyā paribbājakā bhagavato sakkāraṃ asahamānā bhikkhusaṅghassa ca yena sundarī paribbājikā tenupasaṅkamiṃsu; upasaṅkamitvā sundariṃ paribbājikaṃ etadavocuṃ – “ussahasi tvaṃ, bhagini, ñātīnaṃ atthaṃ kātu”nti? “Kyāhaṃ, ayyā, karomi? Kiṃ mayā na sakkā [kiṃ mayā sakkā (syā. pī.)] kātuṃ? Jīvitampi me pariccattaṃ ñātīnaṃ atthāyā”ti.

“Tena hi, bhagini, abhikkhaṇaṃ jetavanaṃ gacchāhī”ti. “Evaṃ, ayyā”ti kho sundarī paribbājikā tesaṃ aññatitthiyānaṃ paribbājakānaṃ paṭissutvā abhikkhaṇaṃ jetavanaṃ agamāsi.

Yadā te aññiṃsu aññatitthiyā paribbājakā – “vodiṭṭhā kho sundarī paribbājikā bahujanena abhikkhaṇaṃ jetavanaṃ gacchatī”ti [gacchatīti (sī. syā. kaṃ. pī.)]. Atha naṃ jīvitā voropetvā tattheva jetavanassa parikhākūpe nikkhipitvā [nikhanitvā (sī. syā. pī.)] yena rājā pasenadi kosalo tenupasaṅkamiṃsu; upasaṅkamitvā rājānaṃ pasenadiṃ kosalaṃ etadavocuṃ – “yā sā, mahārāja, sundarī paribbājikā; sā no na dissatī”ti. “Kattha pana tumhe āsaṅkathā”ti? “Jetavane, mahārājā”ti. “Tena hi jetavanaṃ vicinathā”ti.

Atha kho te aññatitthiyā paribbājakā jetavanaṃ vicinitvā yathānikkhittaṃ parikhākūpā uddharitvā mañcakaṃ āropetvā sāvatthiṃ pavesetvā rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā manusse ujjhāpesuṃ –

“Passathāyyā samaṇānaṃ sakyaputtiyānaṃ kammaṃ! Alajjino ime samaṇā sakyaputtiyā dussīlā pāpadhammā musāvādino abrahmacārino. Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti! Natthi imesaṃ sāmaññaṃ, natthi imesaṃ brahmaññaṃ. Naṭṭhaṃ imesaṃ sāmaññaṃ, naṭṭhaṃ imesaṃ brahmaññaṃ. Kuto imesaṃ sāmaññaṃ, kuto imesaṃ brahmaññaṃ? Apagatā ime sāmaññā, apagatā ime brahmaññā. Kathañhi nāma puriso purisakiccaṃ karitvā itthiṃ jīvitā voropessatī”ti!

Tena kho pana samayena sāvatthiyaṃ manussā bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosanti vihesanti –

“Alajjino ime samaṇā sakyaputtiyā dussīlā pāpadhammā musāvādino abrahmacārino. Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti! Natthi imesaṃ sāmaññaṃ, natthi imesaṃ brahmaññaṃ. Naṭṭhaṃ imesaṃ sāmaññaṃ, naṭṭhaṃ imesaṃ brahmaññaṃ. Kuto imesaṃ sāmaññaṃ, kuto imesaṃ brahmaññaṃ? Apagatā ime sāmaññā, apagatā ime brahmaññā. Kathañhi nāma puriso purisakiccaṃ karitvā itthiṃ jīvitā voropessatī”ti!

Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisiṃsu. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

“Etarahi, bhante, sāvatthiyaṃ manussā bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosanti vihesanti – ‘alajjino ime samaṇā sakyaputtiyā dussīlā pāpadhammā musāvādino abrahmacārino. Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti. Natthi imesaṃ sāmaññaṃ, natthi imesaṃ brahmaññaṃ. Naṭṭhaṃ imesaṃ sāmaññaṃ, naṭṭhaṃ imesaṃ brahmaññaṃ. Kuto imesaṃ sāmaññaṃ, kuto imesaṃ brahmaññaṃ? Apagatā ime sāmaññā, apagatā ime brahmaññā. Kathañhi nāma puriso purisakiccaṃ karitvā itthiṃ jīvitā voropessatī’”ti!

“Neso, bhikkhave, saddo ciraṃ bhavissati sattāhameva bhavissati. Sattāhassa accayena antaradhāyissati. Tena hi, bhikkhave, ye manussā bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosanti vihesanti, te tumhe imāya gāthāya paṭicodetha –

V47           “‘Abhūtavādī nirayaṃ upeti,

Yo vāpi [yo cāpi (sī. pī. ka.)] katvā na karomi cāha;

Ubhopi te pecca samā bhavanti,

Nihīnakammā manujā paratthā’”ti.

Atha kho te bhikkhū bhagavato santike imaṃ gāthaṃ pariyāpuṇitvā ye manussā bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosanti vihesanti te imāya gāthāya paṭicodenti –

V48           “Abhūtavādī nirayaṃ upeti,

Yo vāpi katvā na karomicāha;

Ubhopi te pecca samā bhavanti,

Nihīnakammā manujā paratthā”ti.

Manussānaṃ etadahosi – “akārakā ime samaṇā sakyaputtiyā. Nayimehi kataṃ. Sapantime samaṇā sakyaputtiyā”ti. Neva so saddo ciraṃ ahosi. Sattāhameva ahosi. Sattāhassa accayena antaradhāyi.

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavato etadavocuṃ –

“Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva subhāsitaṃ cidaṃ bhante bhagavatā – ‘neso, bhikkhave, saddo ciraṃ bhavissati. Sattāhameva bhavissati. Sattāhassa accayena antaradhāyissatī’ti. Antarahito so, bhante, saddo”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V49           “Tudanti vācāya janā asaññatā,

Sarehi saṅgāmagataṃva kuñjaraṃ;

Sutvāna vākyaṃ pharusaṃ udīritaṃ,

Adhivāsaye bhikkhu aduṭṭhacitto”ti. aṭṭhamaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time, the Blessed One was provided hospitality, was respected, revered, venerated, honored, was a gainer of necessities of robes, alms-food, lodging, and medicines for the sick.  Bhikkhu Saṅgha too was provided hospitality, was respected, revered, venerated, honored, was a gainer of necessities of robes, alms-food, lodging, and medicines for the sick.  But sectarian wanderers weren’t provided hospitality, weren’t respected, revered, venerated, honored, weren’t gainers of necessities of robes, alms-food, lodging, and medicines for the sick. 

Then, those sectarian wanderers not being able to bear the hospitality given to the Blessed One and the Bhikkhu Saṅgha, approached where Sundarī the female wanderer was, having approached they addressed Sundarī the female wanderer thus – “Will you do energetic endeavor for your relatives”?  “What should I do, Noble Ones?  What haven’t I done?  I will surrender even my life for the sake of my relatives”.

“Then, sister, go to Jeta’s Forest repeatedly”.  “May it be so, Noble Ones” saying thus, Sundarī the female wanderer, having heard those sectarian wanderers, repeatedly went to Jeta’s Forest.

Then those sectarian wanderers knew – “It is fully known by many people that Sundarī the female wanderer repeatedly goes to Jeta’s Forest”.  Then having deprived her of life, having placed [her body] in a trench-pit in Jeta’s Forest, they approached where King Pasenadi Kosala was; having approached they addressed King Pasenadi Kosala thus – “Sundarī the female wanderer is not seen”.  “Where do you doubt she is”?  “In Jeta’s Forest, Great King”.  “Then search Jeta’s Forest”.

Then those sectarian wanderers, having searched Jeta’s Forest, having taken out where they had placed [body of Sundarī the female wanderer] in the trench-pit, having put [her body] on a cremation carrier entered Sāvatthi and having approached street to street, cross-road to cross-road, complained to people –

“See the kammā of the Sakyan renunciates!  Shameless are these Sakyan renunciates, unvirtuous, evil-doers, liars, not farers of the holy-life.  Indeed, they are known as farers of the Dhamma, farers of virtuous conduct, farers of the holy-life, truth speakers, virtuous, good-doers!  There is no renunciate state in them, there is no brāhmaṇa state in them.  Destroyed is their renunciate state, destroyed is their brāhmaṇa state.  Where is their renunciate state, where is their brāhmaṇa state?  They have departed from the renunciate state, they have departed from the brāhmaṇa state.  What kind of man, having done a man-deed, will deprive the woman of life”!

At that time, the people of Sāvatthi having seen bhikkhus, with vulgar and harsh speech they reviled, abused, angered, and harassed them –

“Shameless are these Sakyan renunciates, unvirtuous, evil-doers, liars, not farers of the holy-life.  Indeed, they are known as farers of the Dhamma, farers of virtuous conduct, farers of the holy-life, truth speakers, virtuous, good-doers!  There is no renunciate state in them, there is no brāhmaṇa state in them.  Destroyed is their renunciate state, destroyed is their brāhmaṇa state.  Where is their renunciate state, where is their brāhmaṇa state?  They have departed from the renunciate state, they have departed from the brāhmaṇa state.  What kind of man, having done a man-deed, will deprive the woman of life”!

Then many bhikkhus, having dressed and taking alms-bowl and robe in the morning, entered Sāvatthi for the alms-round.  Having fared the alms-round in Sāvatthi, having eaten, returning from the alms-round, approached where the Blessed One was; having approached and greeted the Blessed One, they sat down on one side.  Sitting on one side those bhikkhus addressed the Blessed One thus –

“Here, Venerable Sir, the people of Sāvatthi with vulgar and harsh speech revile, abuse, anger, and harass the bhikkhus – ‘Shameless are these Sakyan renunciates, unvirtuous, evil-doers, liars, not farers of the holy-life.  Indeed, they are known as farers of the Dhamma, farers of virtuous conduct, farers of the holy-life, truth speakers, virtuous, good-doers!  There is no renunciate state in them, there is no brāhmaṇa state in them.  Destroyed is their renunciate state, destroyed is their brāhmaṇa state.  Where is their renunciate state, where is their brāhmaṇa state?  They have departed from the renunciate state, they have departed from the brāhmaṇa state.  What kind of man, having done a man-deed, will deprive the woman of life’ ”!

“These words will not last long, bhikkhus, for seven [days] only.  At the end of seven [days], it will disappear.  Therefore, bhikkhus, when people with vulgar and harsh speech revile, abuse, anger, and harass the bhikkhus; you should reprove them with this verse –

T47            “ ‘A liar arises in hell,

And the one who having done says I didn’t do it;

Both become same afterwards,

People doing lowly kammā hereafter’ ”. [75]

Then those bhikkhus having mastered this verse in presence of the Blessed One, when people with vulgar and harsh speech reviled, abused, angered, and harassed the bhikkhus; they reproved them with this verse –

T48            A liar arises in hell,

And the one who having done says I didn’t do it;

Both become same afterwards,

People doing lowly kammā hereafter.

It occurred to the people – “Non-doers are these Sakyan renunciates.  They didn’t do it.  Remote [from such deeds] are these Sakyan renunciates”.  Those words did not last long.  Seven [days] only [it lasted].  At the end of seven [days], it disappeared. 

Then many bhikkhus approached where the Blessed One was; having approached and greeted the Blessed One, they sat down on one side.  Sitting on one side those bhikkhus addressed the Blessed One thus –

“Marvelous it is, Venerable Sir, unparalleled it is, Venerable Sir!  As well-said by the Venerable Blessed One here – ‘These words will not last long, bhikkhus.  For seven [days] only.  At the end of seven [days], it will disappear’.  The words have disappeared”.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T49            Intemperate people incite with words,

Like a war-elephant gone to battle [incited] with arrows;

Having heard spoken harsh words,

The bhikkhu should endure [them] with a non-hateful mind”.  Eighth.

4.9              (39) Upasenasuttaṃ Upasena (Upasena Son of Vaṅganta) Sutta [76]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho āyasmato upasenassa vaṅgantaputtassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – “lābhā vata me, suladdhaṃ vata me, satthā ca me bhagavā arahaṃ sammāsambuddho; svākkhāte camhi dhammavinaye agārasmā anagāriyaṃ pabbajito; sabrahmacārino ca me sīlavanto kalyāṇadhammā; sīlesu camhi paripūrakārī; susamāhito camhi ekaggacitto; arahā camhi khīṇāsavo; mahiddhiko camhi mahānubhāvo. Bhaddakaṃ me jīvitaṃ, bhaddakaṃ maraṇa”nti.

Atha kho bhagavā āyasmato upasenassa vaṅgantaputtassa cetasā cetoparivitakkamaññāya tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V50           “Yaṃ jīvitaṃ na tapati, maraṇante na socati;

Sa ve diṭṭhapado dhīro, sokamajjhe na socati.

V51           “Ucchinnabhavataṇhassa, santacittassa bhikkhuno;

Vikkhīṇo jātisaṃsāro, natthi tassa punabbhavo”ti. navamaṃ;

Thus have I heard – One time the Blessed One was dwelling in Rājagaha in Squirrels Sanctuary, Bamboo Forest.  Then while Venerable Upasena Vaṅgantaputta was secluded and in solitude, this thought occurred to him – “Verily it’s a gain for me, verily it’s well-gained by me, that my Teacher is a Blessed One, an Arahant, a rightly self-enlightened one; I have gone-forth in the Dhamma-Vinaya well-propounded; my co-farers in holy-life are virtuous good-doers; I have fulfilled the virtues; well-restrained and well-concentrated I am; an Arahant I am with taints ended; with great supernormal powers and greatly powered I am.  Noble is my living, noble will be my death”. [77]

Then the Blessed One, knowing Venerable Upasena Vaṅgantaputta’s mental reflection, at that time uttered this inspired utterance –

T50            “One who is not tormented while living, doesn’t sorrow while dying;

That one seeing, the patient one, doesn’t sorrow amongst sorrows.

T51            “Cutting off craving for becoming, the peaceful minded bhikkhu;

Fully ended is birth and the round of existences, he has no further becoming”.  Ninth.

4.10          (40) Sāriputtaupasamasuttaṃ Appeased Sāriputta (Son of Sāri) Sutta [78]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā sāriputto bhagavato avidūre nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya attano upasamaṃ paccavekkhamāno.

Addasā kho bhagavā āyasmantaṃ sāriputtaṃ avidūre nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya attano upasamaṃ paccavekkhamānaṃ.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V52           “Upasantasantacittassa, netticchinnassa bhikkhuno;

Vikkhīṇo jātisaṃsāro, mutto so mārabandhanā”ti. dasamaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time, Venerable Sāriputta was sitting not far from the Blessed One, having crossed legs, having made upright body, contemplating his own appeasement. 

The Blessed One saw Venerable Sāriputta sitting not far, having crossed legs, having made upright body, contemplating his own appeasement. 

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T52            “Appeased and peaceful minded, the bhikkhu having cut-off the lead [to becoming];

Fully ended is birth and the round of existences, he is freed from the ties of Māra”.  Tenth.

Meghiyavaggo catuttho niṭṭhito. – Fourth Section on Meghiya is finished.

Tassuddānaṃ

Meghiyo uddhatā gopālo,

yakkho [juṇhā (sī. syā. pī.), juṇhaṃ (ka.)] nāgena pañcamaṃ;

Piṇḍolo sāriputto ca, sundarī bhavati aṭṭhamaṃ;

Upaseno vaṅgantaputto, sāriputto ca te dasāti.

Therefore said [contents]

Meghiya, restless, cowherd,

Yakkha Nāga is the fifth;

Piṇḍola, Sāriputta too, Sundarī is the eighth;

Upasena Vaṅgantaputta, and Sāriputta are the ten.


 

5. Soṇavaggo – Section on Soṇa

5.1              (41) PiyatarasuttaṃDearer Sutta [79]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena rājā pasenadi kosalo mallikāya deviyā saddhiṃ uparipāsādavaragato hoti. Atha kho rājā pasenadi kosalo mallikaṃ deviṃ etadavoca – “atthi nu kho te, mallike, kocañño attanā piyataro”ti?

“Natthi kho me, mahārāja, kocañño attanā piyataro. Tuyhaṃ pana, mahārāja, atthañño koci attanā piyataro”ti? “Mayhampi kho, mallike, natthañño koci attanā piyataro”ti.

Atha kho rājā pasenadi kosalo pāsādā orohitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca –

“Idhāhaṃ, bhante, mallikāya deviyā saddhiṃ uparipāsādavaragato mallikaṃ deviṃ etadavocaṃ – ‘atthi nu kho te, mallike, kocañño attanā piyataro’ti? Evaṃ vutte, mallikā devī maṃ etadavoca – ‘natthi kho me, mahārāja, kocañño attanā piyataro. Tuyhaṃ pana, mahārāja, atthañño koci attanā piyataro’ti? Evaṃ vutte, ahaṃ, bhante, mallikaṃ deviṃ etadavocaṃ – ‘mayhampi kho, mallike, natthañño koci attanā piyataro’”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V53           “Sabbā disā anuparigamma cetasā,

Nevajjhagā piyataramattanā kvaci;

Evaṃ piyo puthu attā paresaṃ,

Tasmā na hiṃse paramattakāmo”ti. paṭhamaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time, King Pasenadi Kosala had gone to the top floor of the palace together with Queen Mallikā.  Then the King Pasenadi Kosala addressed Queen Mallikā thus – “Is there anyone dearer to you than yourself, Mallikā”?

“There is no one dearer to me than myself, Great King.  Is there anyone dearer to you than yourself, Great King”?  “I too, Mallikā, have no one dearer to me than myself”.

Then the King Pasenadi Kosala, having descended from the palace, approached where the Blessed One was, having approached and greeted the Blessed One, he sat down on one side.  Sitting on one side King Pasenadi Kosala addressed the Blessed One thus –

“Here Venerable Sir, having gone to the top floor of the palace together with Queen Mallikā, I addressed Queen Mallikā thus – ‘Is there anyone dearer to you than yourself, Mallikā’?  Spoken to thus, Queen Mallikā addressed me thus – ‘There is no one dearer to me than myself, Great King.  Is there anyone dearer to you than yourself, Great King’?  Spoken to thus, I addressed Queen Mallikā thus – ‘I too, Mallikā, have no one dearer to me than myself’ ”.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T53            “Having scanned all directions mentally,

One doesn’t find anyone dearer than oneself;

Thus are others dear to themselves, so that man,

Shouldn’t do any violence to others, one who loves himself the highest”.  First.

5.2              (42) AppāyukasuttaṃShort Lifespan Sutta [80]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ānando sāyanhasamayaṃ paṭisallānā [paṭisallāṇā (sī.)] vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – “acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva appāyukā hi, bhante, bhagavato mātā ahosi, sattāhajāte bhagavati bhagavato mātā kālamakāsi, tusitaṃ kāyaṃ upapajjī”ti.

“Evametaṃ, ānanda [evametaṃ ānanda evametaṃ ānanda (syā.)], appāyukā hi, ānanda, bodhisattamātaro honti. Sattāhajātesu bodhisattesu bodhisattamātaro kālaṃ karonti, tusitaṃ kāyaṃ upapajjantī”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V54           “Ye keci bhūtā bhavissanti ye vāpi,

Sabbe gamissanti pahāya dehaṃ;

Taṃ sabbajāniṃ kusalo viditvā,

Ātāpiyo brahmacariyaṃ careyyā”ti. dutiyaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time Venerable Ānanda, having emerged from the solitude approached where the Blessed One was; having approached and greeted the Blessed One, he sat down on one side.  Sitting on one side Venerable Ānanda addressed the Blessed One thus – “Marvelous it is, Venerable Sir, unparalleled it is, Venerable Sir!  Venerable Sir, Blessed One’s mother was short-lived, seven days after the birth of the Blessed One, Blessed One’s mother did the time [died], arising in the Tusita-body [heaven]”. [81]

“That is so Ānanda, short-lived are the mothers of the Bodhisatta.  Seven days after the birth of the Bodhisatta, Bodhisattās’ mothers do the time [die], arising in the Tusita-body [heaven]”.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T54            “Whoever has become or will become,

All will go abandoning the body;

Knowing all should be abandoned, the skillful one,

Should ardently fare the holy-life”.  Second.

5.3              (43) SuppabuddhakuṭṭhisuttaṃSuppabuddha the Leper Sutta [82]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena rājagahe suppabuddho nāma kuṭṭhī ahosi – manussadaliddo, manussakapaṇo, manussavarāko. Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṃ desento nisinno hoti.

Addasā kho suppabuddho kuṭṭhī taṃ mahājanakāyaṃ dūratova sannipatitaṃ. Disvānassa etadahosi – “nissaṃsayaṃ kho ettha kiñci khādanīyaṃ vā bhojanīyaṃ vā bhājīyati [bhājīyissati (sī.)]. Yaṃnūnāhaṃ yena so mahājanakāyo tenupasaṅkameyyaṃ. Appeva nāmettha kiñci khādanīyaṃ vā bhojanīyaṃ vā labheyya”nti.

Atha kho suppabuddho kuṭṭhī yena so mahājanakāyo tenupasaṅkami. Addasā kho suppabuddho kuṭṭhī bhagavantaṃ mahatiyā parisāya parivutaṃ dhammaṃ desentaṃ nisinnaṃ. Disvānassa etadahosi – “na kho ettha kiñci khādanīyaṃ vā bhojanīyaṃ vā bhājīyati. Samaṇo ayaṃ gotamo parisati dhammaṃ deseti. Yaṃnūnāhampi dhammaṃ suṇeyya”nti. Tattheva ekamantaṃ nisīdi – “ahampi dhammaṃ sossāmī”ti.

Atha kho bhagavā sabbāvantaṃ parisaṃ cetasā ceto paricca manasākāsi “ko nu kho idha bhabbo dhammaṃ viññātu”nti? Addasā kho bhagavā suppabuddhaṃ kuṭṭhiṃ tassaṃ parisāyaṃ nisinnaṃ. Disvānassa etadahosi – “ayaṃ kho idha bhabbo dhammaṃ viññātu”nti. Suppabuddhaṃ kuṭṭhiṃ ārabbha ānupubbiṃ kathaṃ [ānupubbikathaṃ (sī.), anupubbikathaṃ (syā. pī. ka.)] kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ; kāmānaṃ ādīnavaṃ okāraṃ saṅkilesaṃ; nekkhamme [nekkhamme ca (sī. syā. pī.)] ānisaṃsaṃ pakāsesi. Yadā bhagavā aññāsi suppabuddhaṃ kuṭṭhiṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva suppabuddhassa kuṭṭhissa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – “yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma”nti.

Atha kho suppabuddho kuṭṭhī diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthu sāsane uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho suppabuddho kuṭṭhī bhagavantaṃ etadavoca –

“Abhikkantaṃ, bhante, abhikkataṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata”nti.

Atha kho suppabuddho kuṭṭhī bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho acirapakkantaṃ suppabuddhaṃ kuṭṭhiṃ gāvī taruṇavacchā adhipatitvā jīvitā voropesi.

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “yo so, bhante, suppabuddho nāma kuṭṭhī bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito, so kālaṅkato. Tassa kā gati, ko abhisamparāyo”ti?

“Paṇḍito, bhikkhave, suppabuddho kuṭṭhī; paccapādi dhammassānudhammaṃ; na ca maṃ dhammādhikaraṇaṃ vihesesi. Suppabuddho, bhikkhave, kuṭṭhī tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.

Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo yena suppabuddho kuṭṭhī ahosi – manussadaliddo, manussakapaṇo, manussavarāko”ti?

“Bhūtapubbaṃ, bhikkhave, suppabuddho kuṭṭhī imasmiṃyeva rājagahe seṭṭhiputto ahosi. So uyyānabhūmiṃ niyyanto addasa tagarasikhiṃ [taggarasikhiṃ (ka.)] paccekabuddhaṃ nagaraṃ piṇḍāya pavisantaṃ. Disvānassa etadahosi – ‘kvāyaṃ kuṭṭhī kuṭṭhicīvarena vicaratī’ti? Niṭṭhubhitvā apasabyato [apabyāmato (syā. saṃ. ni. 1.255)] karitvā pakkāmi. So tassa kammassa vipākena bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccittha. Tasseva kammassa vipākāvasesena imasmiṃyeva rājagahe kuṭṭhī ahosi manussadaliddo, manussakapaṇo, manussavarāko. So tathāgatappaveditaṃ dhammavinayaṃ āgamma saddhaṃ samādiyi sīlaṃ samādiyi sutaṃ samādiyi cāgaṃ samādiyi paññaṃ samādiyi. So tathāgatappaveditaṃ dhammavinayaṃ āgamma saddhaṃ samādiyitvā sīlaṃ samādiyitvā sutaṃ samādiyitvā cāgaṃ samādiyitvā paññaṃ samādiyitvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapanno devānaṃ tāvatiṃsānaṃ sahabyataṃ. So tattha aññe deve atirocati vaṇṇena ceva yasasā cā”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V55           “Cakkhumā visamānīva, vijjamāne parakkame;

Paṇḍito jīvalokasmiṃ, pāpāni parivajjaye”ti. tatiyaṃ;

Thus have I heard – One time the Blessed One was dwelling in Rājagaha in Squirrels Sanctuary, Bamboo Forest.  At that time, there was a leper named Suppabuddha in Rājagaha – a poor man, a miserable man, a wretched man.  At that time the Blessed One was sitting and preaching the Dhamma, accompanied by a large assembly.

Suppabuddha the leper saw that great assembly and gathering of people from far.  Having seen it occurred to him – “Doubtlessly, there is a distribution of eatables and chewables here.  Why don’t I approach where the great assembly is?  Indeed, even if little, I might gain some eatables and chewables”.

Then Suppabuddha the leper approached where that great assembly was.  Suppabuddha the leper saw the Blessed One sitting and preaching the Dhamma, surrounded by a large assembly.  Having seen it occurred to him – “Indeed, there is no distribution of eatables and chewables here.  Renunciate Gotama is preaching the Dhamma, surrounded by the assembly.  Why don’t I hear the Dhamma”?  Then he sat down on one side [with the thought] – ”I too will hear the Dhamma”.

Then the Blessed One, completely understood the minds of the entire assembly with the thinking – “Who here is capable of understanding the Dhamma”?  Then the Blessed One saw Suppabuddha the leper sitting in that assembly.  Having seen it occurred to him – “This one here is capable of understanding the Dhamma”.  In connection with Suppabuddha the leper he talked the gradual talk, namely this – talk on giving, talk on virtues, talk on heavens; the danger, lowliness, and defiling nature of the sensual pleasures; explained the benefit of renunciation.  When the Blessed One knew that the mind of Suppabuddha the leper was amenable, soft, unhindered, lofty and glad; then he explained the Dhamma preaching of the Buddhā on full-freedom – suffering, arising of suffering, cessation of suffering, and the path leading to cessation of suffering.  Just as if a stainless, clean cloth completely absorbs the dye, like that sitting on that seat, unsoiled Dhamma eyes arose in Suppabuddha the leper – “What ever is subject to arising, all that is subject to cessation”. [83]

Then Suppabuddha the leper – having seen the Dhamma, reached the Dhamma, known the Dhamma, dived into the Dhamma, crossed-over doubt, departed uncertainty, reached fearlessness, became independent of others in the Teacher’s Teaching – rising up from the seat, approached where the Blessed One was; having approached and greeted the Blessed One, he sat down on one side.  Sitting on one side Suppabuddha the leper addressed the Blessed One thus

“Excellent, Venerable Sir, excellent, Venerable Sir!  Venerable Sir, just as if setting upright what was upside down, uncovering what was covered, like telling the path to a deluded one, like bearing an oil-lamp in the darkness – [so] one with eyes can see the forms; like that the Blessed One has explained the Dhamma in many ways.  Venerable Sir, I take refuge in the Blessed One, in the Dhamma, and in the Bhikkhu Saṅgha too.  May the Blessed One consider me a lay devotee henceforth, having gone for refuge until I live”.

Then Suppabuddha the leper, having been instructed, roused, inspired, and gladdened by the Blessed One with a Dhamma talk; pleased with and rejoicing in what the Blessed One had said; rising up from the seat, having greeted and circumambulated the Blessed One, left.  Then not long after he had left, Suppabuddha the leper was trampled and deprived of life by a cow with a new-born calf.

Then many bhikkhus approached where the Blessed One was; having approached and greeted the Blessed One, they sat down on one side.  Sitting on one side those bhikkhus addressed the Blessed One thus – “Venerable Sir, the leper named Suppabuddha who was instructed, roused, inspired, and gladdened by the Blessed One with a Dhamma talk, has done the time [died].  What is his destination, what is his here-after”?

“Bhikkhus, Suppabuddha the leper was wise; he entered the Dhamma in fullness; he did not harass me with Dhamma questions.  Bhikkhus, with the complete ending of the three fetters Suppabuddha the leper became a stream-enterer, not going down to bad destination, assuredly destined for full enlightenment”. [84]

When he said that, some bhikkhu addressed the Blessed One thus – “Venerable Sir, what was the reason because of which Suppabuddha was a leper – a poor man, a miserable man, a wretched man”?

“Bhikkhus, in the past Suppabuddha the leper was the son of a business tycoon in this Rājagaha.  While being taken to the garden he saw Tagarasikhi the Private Buddha entering the city for alms-round.  Having seen it occurred to him – ‘Who is this leper faring in leper-clothes’?  Having spit insultingly he left.  Because of that kammā result, for many hundreds of years, many thousands of years, many hundreds of thousands of years, he was cooked in the hell.  By the remainder of that kammā result, he was [born as] a leper in this Rājagaha – a poor man, a miserable man, a wretched man.  Having come to the Dhamma-Vinaya spoken by the Tathāgata, he undertook confidence, virtues, hearing [the true Dhamma], munificence, and wisdom.  Having come to the Dhamma-Vinaya spoken by the Tathāgata, and having undertaken confidence, virtues, hearing [the true Dhamma], munificence, and wisdom; with the breakup of body, after death, he has arisen in a good destination, the heaven world, in the companionship of the Tāvatiṃsā devā.  There he outshines other devā in beauty as well as reputation”. [85]

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T55            “[Like] One with eyes, exerts [to avoid] the dangers seen;

[Thus] The wise one in the mortal-world, should completely forsake the evil”.  Third.

5.4              (44) KumārakasuttaṃYoung Boys Sutta [86]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā kumārakā antarā ca sāvatthiṃ antarā ca jetavanaṃ macchake bādhenti.

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Addasā kho bhagavā te sambahule kumārake antarā ca sāvatthiṃ antarā ca jetavanaṃ macchake bādhente. Disvāna yena te kumārakā tenupasaṅkami; upasaṅkamitvā te kumārake etadavoca – “bhāyatha vo, tumhe kumārakā, dukkhassa, appiyaṃ vo dukkha”nti? “Evaṃ, bhante, bhāyāma mayaṃ, bhante, dukkhassa, appiyaṃ no dukkha”nti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V56           “Sace bhāyatha dukkhassa, sace vo dukkhamappiyaṃ;

Mākattha pāpakaṃ kammaṃ, āvi vā yadi vā raho.

V57           “Sace ca pāpakaṃ kammaṃ, karissatha karotha vā;

Na vo dukkhā pamutyatthi, upeccapi [upaccapi (ka.), uppaccapi (?), uppatitvāpi iti attho] palāyata”nti. catutthaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time, many young boys between Sāvatthi and Jeta’s Forest were catching fishes. 

Then the Blessed One, having dressed and taking his alms-bowl and robe in the morning, entered Sāvatthi for the alms-round.  The Blessed One saw those many young boys between Sāvatthi and Jeta’s Forest catching fishes.  Having seen he approached where the young boys were; having approached he addressed those young boys thus – “Young boys, are you afraid of suffering; is suffering not dear to you”? “That is so, Venerable Sir; we are afraid of suffering, suffering is not dear to us”.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T56            “If you fear suffering, if suffering is not dear to you;

Don’t do evil kamma, publicly or privately.

T57            “If evil kamma, you will do or are doing now;

You will not be freed from suffering, whether arriving or escaping”.  Fourth.

5.5              (45) UposathasuttaṃUposatha Sutta [87]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṅghaparivuto nisinno hoti.

Atha kho āyasmā ānando abhikkantāya rattiyā, nikkhante paṭhame yāme, uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ [cīvaraṃ (sabbattha)] karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – “abhikkantā, bhante, ratti; nikkhanto paṭhamo yāmo; ciranisinno bhikkhusaṅgho; uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkha”nti. Evaṃ vutte, bhagavā tuṇhī ahosi.

Dutiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante majjhime yāme, uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – “abhikkantā, bhante, ratti; nikkhanto majjhimo yāmo; ciranisinno bhikkhusaṅgho; uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkha”nti. Dutiyampi kho bhagavā tuṇhī ahosi.

Tatiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante pacchime yāme, uddhaste aruṇe, nandimukhiyā rattiyā uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – “abhikkantā, bhante, ratti; nikkhanto pacchimo yāmo; uddhasto aruṇo; nandimukhī ratti; ciranisinno bhikkhusaṅgho; uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkha”nti. “Aparisuddhā, ānanda, parisā”ti.

Atha kho āyasmato mahāmoggallānassa etadahosi – “kaṃ nu kho bhagavā puggalaṃ sandhāya evamāha – ‘aparisuddhā, ānanda, parisā’ti? Atha kho āyasmā mahāmoggallāno sabbāvantaṃ bhikkhusaṅghaṃ cetasā ceto paricca manasākāsi. Addasā kho āyasmā mahāmoggallāno taṃ puggalaṃ dussīlaṃ pāpadhammaṃ asuciṃ saṅkassarasamācāraṃ paṭicchannakammantaṃ asamaṇaṃ samaṇapaṭiññaṃ abrahmacāriṃ brahmacāripaṭiññaṃ antopūtiṃ avassutaṃ kasambujātaṃ majjhe bhikkhusaṅghassa nisinnaṃ. Disvāna uṭṭhāyāsanā yena so puggalo tenupasaṅkami; upasaṅkamitvā taṃ puggalaṃ etadavoca – “uṭṭhehi, āvuso, diṭṭhosi bhagavatā; natthi te bhikkhūhi saddhiṃ saṃvāso”ti. Evaṃ vutte [atha kho (sabbattha), cūḷava. 383; a. ni. 8.20 passitabbaṃ], so puggalo tuṇhī ahosi.

Dutiyampi kho āyasmā mahāmoggallāno taṃ puggalaṃ etadavoca – “uṭṭhehi, āvuso, diṭṭhosi bhagavatā; natthi te bhikkhūhi saddhiṃ saṃvāso”ti. Dutiyampi kho ... pe ... tatiyampi kho so puggalo tuṇhī ahosi.

Atha kho āyasmā mahāmoggallāno taṃ puggalaṃ bāhāyaṃ gahetvā bahidvārakoṭṭhakā nikkhāmetvā sūcighaṭikaṃ datvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – “nikkhāmito, bhante, so puggalo mayā. Parisuddhā parisā. Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkha”nti. “Acchariyaṃ, moggallāna, abbhutaṃ, moggallāna! Yāva bāhāgahaṇāpi nāma so moghapuriso āgamessatī”ti!

Atha kho bhagavā bhikkhū āmantesi – “na dānāhaṃ, bhikkhave, ito paraṃ [na dānāhaṃ bhikkhave ajjatagge (a. ni. 8.20)] uposathaṃ karissāmi, pātimokkhaṃ uddisissāmi. Tumheva dāni, bhikkhave, ito paraṃ uposathaṃ kareyyātha, pātimokkhaṃ uddiseyyātha. Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ tathāgato aparisuddhāya parisāya uposathaṃ kareyya, pātimokkhaṃ uddiseyya.

“Aṭṭhime, bhikkhave, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramanti. Katame aṭṭha?

“Mahāsamuddo, bhikkhave, anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto. Yampi [yaṃ (sī. syā. ka.)], bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro na āyatakeneva papāto; ayaṃ, bhikkhave, mahāsamudde paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“Puna caparaṃ, bhikkhave, mahāsamuddo ṭhitadhammo velaṃ nātivattati. Yampi, bhikkhave, mahāsamuddo ṭhitadhammo velaṃ nātivattati; ayaṃ, bhikkhave [ayampi (sabbattha)], mahāsamudde dutiyo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“Puna caparaṃ, bhikkhave, mahāsamuddo na matena kuṇapena saṃvasati. Yaṃ hoti mahāsamudde mataṃ kuṇapaṃ taṃ khippameva [khippaññeva (sī.), khippaṃyeva (ka.)] tīraṃ vāheti, thalaṃ ussāreti. Yampi, bhikkhave, mahāsamuddo na matena kuṇapena saṃvasati, yaṃ hoti mahāsamudde mataṃ kuṇapaṃ taṃ khippameva tīraṃ vāheti thalaṃ ussāreti; ayaṃ, bhikkhave, mahāsamudde tatiyo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“Puna caparaṃ, bhikkhave, yā kāci mahānadiyo, seyyathidaṃ – gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṃ patvā [pattā (syā. pī. ka.)] jahanti purimāni nāmagottāni; ‘mahāsamuddo’tveva saṅkhaṃ gacchanti. Yampi, bhikkhave, yā kāci mahānadiyo, seyyathidaṃ – gaṅgā yamunā aciravatī sarabhū mahī tā mahāsamuddaṃ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’tveva saṅkhaṃ gacchanti; ayaṃ, bhikkhave, mahāsamudde catuttho acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“Puna caparaṃ, bhikkhave, yā ca loke savantiyo mahāsamuddaṃ appenti, yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṃ vā pūrattaṃ vā paññāyati. Yampi, bhikkhave, yā ca loke savantiyo mahāsamuddaṃ appenti, yā ca antalikkhā dhārā papatanti, na tena mahāsammuddassa ūnattaṃ vā pūrattaṃ vā paññāyati; ayaṃ, bhikkhave, mahāsamudde pañcamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“Puna caparaṃ, bhikkhave, mahāsamuddo ekaraso loṇaraso. Yampi, bhikkhave, mahāsamuddo ekaraso loṇaraso; ayaṃ, bhikkhave, mahāsamudde chaṭṭho acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“Puna caparaṃ, bhikkhave, mahāsamuddo bahuratano anekaratano. Tatrimāni ratanāni, seyyathidaṃ – muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitaṅgo masāragallaṃ. Yampi, bhikkhave, mahāsamuddo bahuratano anekaratano, tatrimāni ratanāni, seyyathidaṃ – muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitaṅgo [lohitaṅko (sī. pī.), lohitako (?)] masāragallaṃ; ayaṃ, bhikkhave, mahāsamudde sattamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“Puna caparaṃ, bhikkhave, mahāsamuddo mahataṃ bhūtānaṃ āvāso. Tatrime bhūtā – timi timiṅgalo timitimiṅgalo [timi timiṅgalo timirapiṅgalo (sī. pī., a. ni. 8.19)] asurā nāgā gandhabbā. Santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā. Yampi, bhikkhave, mahāsamuddo mahataṃ bhūtānaṃ āvāso, tatrime bhūtā – timi timiṅgalo timitimiṅgalo asurā nāgā gandhabbā, santi mahāsamudde yojanasatikāpi attabhāvā dviyojanasatikāpi attabhāvā ... pe ... pañcayojanasatikāpi attabhāvā; ayaṃ, bhikkhave, mahāsamudde aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti. Ime kho, bhikkhave, aṭṭha mahāsamudde acchariyā abbhutā dhammā ye disvā disvā asurā mahāsamudde abhiramanti.

“Evameva kho, bhikkhave, imasmiṃ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. Katame aṭṭha?

“Seyyathāpi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto; evameva kho, bhikkhave, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho. Yampi, bhikkhave, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho; ayaṃ, bhikkhave, imasmiṃ dhammavinaye paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

“Seyyathāpi, bhikkhave, mahāsamuddo ṭhitadhammo velaṃ nātivattati; evameva kho, bhikkhave, yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ taṃ mama sāvakā jīvitahetupi nātikkamanti. Yampi, bhikkhave, mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ taṃ mama sāvakā jīvitahetupi nātikkamanti; ayaṃ, bhikkhave, imasmiṃ dhammavinaye dutiyo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

“Seyyathāpi, bhikkhave, mahāsamuddo na matena kuṇapena saṃvasati; yaṃ hoti mahāsamudde mataṃ kuṇapaṃ taṃ khippameva tīraṃ vāheti, thalaṃ ussāreti; evameva kho, bhikkhave, yo so puggalo dussīlo pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṃvasati; atha kho naṃ khippameva sannipatitvā ukkhipati. Kiñcāpi so hoti majjhe bhikkhusaṅghassa nisinno, atha kho so ārakāva saṅghamhā, saṅgho ca tena. Yampi, bhikkhave, yo so puggalo dussīlo pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṃvasati; khippameva naṃ sannipatitvā ukkhipati. Kiñcāpi so hoti majjhe bhikkhusaṅghassa nisinno, atha kho so ārakāva saṅghamhā, saṅgho ca tena; ayaṃ, bhikkhave, imasmiṃ dhammavinaye tatiyo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

“Seyyathāpi, bhikkhave, yā kāci mahānadiyo, seyyathidaṃ – gaṅgā yamunā aciravatī sarabhū mahī tā mahāsamuddaṃ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’tveva saṅkhaṃ gacchanti; evameva kho, bhikkhave, cattāro vaṇṇā – khattiyā, brāhmaṇā, vessā, suddā te tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā [pabbajitā (ka. sī.)] jahanti purimāni nāmagottāni, ‘samaṇā sakyaputtiyā’tveva saṅkhaṃ gacchanti. Yampi, bhikkhave, cattāro vaṇṇā – khattiyā, brāhmaṇā, vessā, suddā te tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā jahanti purimāni nāmagottāni, ‘samaṇā sakyaputtiyā’tveva saṅkhaṃ gacchanti; ayaṃ, bhikkhave, imasmiṃ dhammavinaye catuttho acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

“Seyyathāpi, bhikkhave, yā ca loke savantiyo mahāsamuddaṃ appenti, yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṃ vā pūrattaṃ vā paññāyati; evameva kho, bhikkhave, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṃ vā pūrattaṃ vā paññāyati. Yampi, bhikkhave, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṃ vā pūrattaṃ vā paññāyati; ayaṃ, bhikkhave, imasmiṃ dhammavinaye pañcamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

“Seyyathāpi, bhikkhave, mahāsamuddo ekaraso loṇaraso; evameva kho, bhikkhave, ayaṃ dhammavinayo ekaraso vimuttiraso. Yampi, bhikkhave, ayaṃ dhammavinayo ekaraso vimuttiraso; ayaṃ, bhikkhave, imasmiṃ dhammavinaye chaṭṭho acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

“Seyyathāpi, bhikkhave, mahāsamuddo bahuratano anekaratano, tatrimāni ratanāni, seyyathidaṃ – muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitaṅgo masāragallaṃ; evameva kho, bhikkhave, ayaṃ dhammavinayo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṃ – cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. Yampi, bhikkhave, ayaṃ dhammavinayo bahuratano anekaratano, tatrimāni ratanāni, seyyathidaṃ – cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo; ayaṃ, bhikkhave, imasmiṃ dhammavinaye sattamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

“Seyyathāpi, bhikkhave, mahāsamuddo mahataṃ bhūtānaṃ āvāso, tatrime bhūtā – timi timiṅgalo timitimiṅgalo asurā nāgā gandhabbā, santi mahāsamudde yojanasatikāpi attabhāvā dviyojanasatikāpi attabhāvā tiyojanasatikāpi attabhāvā catuyojanasatikāpi attabhāvā pañcayojanasatikāpi attabhāvā; evameva kho, bhikkhave, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmi, sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī, anāgāmīphalasacchikiriyāya paṭipanno, arahā, arahattāya paṭipanno [arahattaphalasacchikiriyāya (sī.)]. Yampi, bhikkhave, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso, tatrime bhūtā – sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno, arahā, arahattāya paṭipanno; ayaṃ, bhikkhave, imasmiṃ dhammavinaye aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. Ime kho, bhikkhave, imasmiṃ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramantī”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V58           “Channamativassati, vivaṭaṃ nātivassati;

Tasmā channaṃ vivaretha, evaṃ taṃ nātivassatī”ti. pañcamaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Eastern Monastery, Migāra’s-Mother’s Mansion.  At that time, the Blessed One was sitting accompanied by the Bhikkhu Saṅgha on that Uposatha day.

Then Venerable Ānanda, when the night had advanced, at the end of the first watch, rising up from the seat, with the robe covering one shoulder, bowing where the Blessed One was, addressed the Blessed One thus – “Venerable Sir, the night has advanced; the first watch has ended; the Bhikkhu Saṅgha has been sitting for a long time; Venerable Sir, may the Blessed One recite the Pātimokkha to the Bhikkhu Saṅgha”.  Spoken to thus, the Blessed One was silent.

Second time too, Venerable Ānanda, when the night had advanced, at the end of the middle watch, rising up from the seat, with the robe covering one shoulder, bowing where the Blessed One was, addressed the Blessed One thus – “Venerable Sir, the night has advanced; the middle watch has ended; the Bhikkhu Saṅgha has been sitting for a long time; Venerable Sir, may the Blessed One recite the Pātimokkha to the Bhikkhu Saṅgha”.  Spoken to thus, the Blessed One was silent.

Third time too, Venerable Ānanda, when the night had advanced, at the end of the last watch, while the sun was rising, at the dawn time, rising up from the seat, with the robe covering one shoulder, bowing where the Blessed One was, addressed the Blessed One thus – “Venerable Sir, the night has advanced; the last watch has ended; sun is rising; it’s dawn time; the Bhikkhu Saṅgha has been sitting for a long time; Venerable Sir, may the Blessed One recite the Pātimokkha to the Bhikkhu Saṅgha”.  “Unclean is this assembly, Ānanda“. [88]

Then is occurred to Venerable Mahāmoggallāna thus – “In relation to which person the Blessed One said thus – ‘Unclean is this assembly, Ānanda’ “?  Then the Venerable Mahāmoggallāna completely understood the minds of the entire Bhikkhu Saṅgha.  Venerable Mahāmoggallāna saw that person, an unvirtuous evil-doer, impure, of dubious conduct, coverer of bad deeds, a non-renunciate, a false renunciate, a non-farer of holy-life pretending to be a farer of holy-life, internally foul, lustful, trash-born, sitting in the middle of the Bhikkhu Saṅgha.  Having seen [him], rising up from the seat, he approached where that person was; having approached he addressed that person thus – “Get up friend, you have been seen by the Blessed One; there is no residing for you with the bhikkhus”.  Spoken to thus, that person was silent.

Second time too Venerable Mahāmoggallāna addressed that person thus – “Get up friend, you have been seen by the Blessed One; there is no residing for you with the bhikkhus”.  Second time too ... same ... Third time too spoken to thus, that person was silent.

Then Venerable Mahāmoggallāna holding that person by arm, having expelled him outside the gateway, having put on the bolt bar, approached where the Blessed One was; having approached he addressed the Blessed One thus – “I have expelled that person, Venerable Sir.  The assembly is clean.  Venerable Sir, may the Blessed One recite the Pātimokkha to the Bhikkhu Saṅgha”.  “Marvelous, Moggallāna, unparalleled, Moggallāna!  Indeed, until you grabbed him by the arm, that foolish person waited”!

Then the Blessed One invited the bhikkhus – “Bhikkhus, here onwards I will not do the Uposatha [with you], nor will I recite the Pātimokkha [to you].  Bhikkhus, here onwards you yourself should do the Uposatha, you yourself should recite the Pātimokkha.  Bhikkhus, impossible it is, unpermitted it is, for the Tathāgata to do the Uposatha, to recite the Pātimokkha, in an unclean assembly.

“Bhikkhus, these eight marvelous and unparalleled phenomena are found in the ocean, having seen which Asurā delight in the ocean.  What eight?

(1) “Bhikkhus, the ocean drops gradually, deepens gradually, slopes gradually, it does not fall down abruptly.  This too, bhikkhus, that the ocean drops gradually, deepens gradually, slopes gradually, does not fall down abruptly; this bhikkhus is the first marvelous and unparalleled phenomenon found in the ocean, having seen which Asurā delight in the ocean.

(2) “Again bhikkhus, the ocean is of standing nature, it does not transgress its limit.  This too, bhikkhus, that the ocean is of standing nature, it does not transgress its limit; this bhikkhus is the second marvelous and unparalleled phenomenon found in the ocean, having seen which Asurā delight in the ocean.

(3) “Again bhikkhus, the ocean does not tolerate dead corpse.  When there is a dead corpse in the ocean it quickly carries it to the shore, throws it up on the high ground.  This too, bhikkhus, that the ocean does not tolerate dead corpse, when there is a dead corpse in the ocean it quickly carries it to the shore, throws it up on the high ground; this bhikkhus is the third marvelous and unparalleled phenomenon found in the ocean, having seen which Asurā delight in the ocean.

(4) “Again bhikkhus, whatever great rivers are there, namely – Gaṅgā, Yamunā, Aciravatī, Sarabhū, Mahī; having reached the ocean abandon their previous names and designations, ‘ocean’ is how they are known.  This too, bhikkhus, that whatever great rivers are there, namely – Gaṅgā, Yamunā, Aciravatī, Sarabhū, Mahī; having reached the ocean abandon their previous names and designations, ‘ocean’ is how they are known; this bhikkhus is the fourth marvelous and unparalleled phenomenon found in the ocean, having seen which Asurā delight in the ocean.

(5) “Again bhikkhus, whatever flows are tributaries to the ocean, whatever is falling down from the sky, the ocean is not seen to be deficient or overflowing because of that.  This too, bhikkhus, that whatever flows are tributaries to the ocean, whatever is falling down from the sky, the ocean is not seen to be deficient or overflowing because of that; this bhikkhus is the fifth marvelous and unparalleled phenomenon found in the ocean, having seen which Asurā delight in the ocean.

(6) “Again bhikkhus, the ocean is of one taste, the taste of salt.  This too, bhikkhus, that the ocean is of one taste, the taste of salt; this bhikkhus is the sixth marvelous and unparalleled phenomenon found in the ocean, having seen which Asurā delight in the ocean.

(7) “Again bhikkhus, the ocean has many jewels, countless jewels.  There are these jewels, namely – pearls, gemstones, lapis lazuli, shells, quartz, coral, silver, gold, ruby, cat’s eye.  This too, bhikkhus, that the ocean has many jewels, countless jewels; there are these jewels, namely – pearls, gemstones, lapis lazuli, shells, quartz, coral, silver, gold, ruby, cat’s eye; this bhikkhus is the seventh marvelous and unparalleled phenomenon found in the ocean, having seen which Asurā delight in the ocean.

(8) “Again bhikkhus, the ocean is an abode of great beings.  There are these – timi, timiṅgalo, timitimiṅgalo, Asurā, Nāgā, Gandhabbā.  In the ocean there are beings having a body of one hundred yojanā, of two hundred yojanā, of three hundred yojanā, of four hundred yojanā, of five hundred yojanā.  This too, bhikkhus, that the ocean is an abode of great beings; there are these – timi, timiṅgalo, timitimiṅgalo, Asurā, Nāgā, Gandhabbā; in the ocean there are beings having a body of one hundred yojanā, of two hundred yojanā, of three hundred yojanā, of four hundred yojanā, of five hundred yojanā; this bhikkhus is the eighth marvelous and unparalleled phenomenon found in the ocean, having seen which Asurā delight in the ocean.  Bhikkhus, these are the eight marvelous and unparalleled phenomena found in the ocean, having seen which Asurā delight in the ocean. [89]

“Just like that bhikkhus, there are eight marvelous and unparalleled phenomena found in this Dhamma-Vinaya, having seen which bhikkhus delight in this Dhamma-Vinaya.  What eight?

(1) “Just as bhikkhus, the ocean drops gradually, deepens gradually, slopes gradually, it does not fall down abruptly; just like that in this Dhamma-Vinaya there is gradual training, gradual deeds, gradual practice, one does not penetrate to knowledge abruptly.  This too, bhikkhus, that in this Dhamma-Vinaya there is gradual training, gradual deeds, gradual practice, one does not penetrate to knowledge abruptly; this bhikkhus is the first marvelous and unparalleled phenomenon found in this Dhamma-Vinaya, having seen which bhikkhus delight in this Dhamma-Vinaya. [90]

(2) “Just as bhikkhus, the ocean is of standing nature, it does not transgress its limit; just like that bhikkhus, when my disciples are given the training rules, they do not transgress it even for the sake of their lives.  This too, bhikkhus, that when my disciples are given the training rules, they do not transgress it even for the sake of their lives; this bhikkhus is the second marvelous and unparalleled phenomenon found in this Dhamma-Vinaya, having seen which bhikkhus delight in this Dhamma-Vinaya.

(3) “Just as bhikkhus, the ocean does not tolerate dead corpse, when there is a dead corpse in the ocean it quickly carries it to the shore, throws it up on the high ground; just like that bhikkhus, whoever person is an unvirtuous evil-doer, impure, of dubious conduct, coverer of bad deeds, a non-renunciate, a false renunciate, a non-farer of holy-life pretending to be a farer of the holy-life, internally foul, lustful, trash-born, the Saṅgha does not tolerate him; having gathered they quickly eject him.  Whenever he is sitting in the middle of the Saṅgha, he is remote from the Saṅgha, and the Saṅgha from him.  This too, bhikkhus, that whoever person is an unvirtuous evil-doer, impure, of dubious conduct, coverer of bad deeds, a non-renunciate, a false renunciate, a non-farer of holy-life pretending to be a farer of the holy-life, internally foul, lustful, trash-born, the Saṅgha does not tolerate him; having gathered they quickly eject him.  Whenever he is sitting in the middle of the Saṅgha, he is remote from the Saṅgha, and the Saṅgha from him; this bhikkhus is the third marvelous and unparalleled phenomenon found in this Dhamma-Vinaya, having seen which bhikkhus delight in this Dhamma-Vinaya.

(4) “Just as bhikkhus, whatever great rivers are there, namely – Gaṅgā, Yamunā, Aciravatī, Sarabhū, Mahī having reached the ocean abandon their previous names and designations, ‘ocean’ is how they are known; just like that bhikkhus, when the four classes – khattiyā, brāhmaṇā, vessā, suddā go forth from home to homelessness in the Dhamma spoken by the Tathāgata; they abandon their previous names and clans, ‘Renunciates following Son of Sakya’ is how they are known.  This too, bhikkhus, that when the four classes – khattiyā, brāhmaṇā, vessā, suddā go forth from home to homelessness in the Dhamma spoken by the Tathāgata; they abandon their previous names and clans, ‘Renunciates following Son of Sakya’ is how they are known; this bhikkhus is the fourth marvelous and unparalleled phenomenon found in this Dhamma-Vinaya, having seen which bhikkhus delight in this Dhamma-Vinaya. [91]

(5) “Just as bhikkhus, whatever flows are tributaries to the ocean, whatever is falling down from the sky, the ocean is not seen to be deficient or overflowing because of that; just like that bhikkhus, many bhikkhus here attain complete Nibbāna without remainder in the Nibbāna sphere, the Nibbāna sphere is not seen to be deficient or overflowing because of that.  This too, bhikkhus, that when many bhikkhus here attain complete Nibbāna without remainder in the Nibbāna sphere, the Nibbāna sphere is not seen to be deficient or overflowing because of that; this bhikkhus is the fifth marvelous and unparalleled phenomenon found in this Dhamma-Vinaya, having seen which bhikkhus delight in this Dhamma-Vinaya.

(6) “Just as bhikkhus, the ocean is of one taste, the taste of salt; just like that bhikkhus, this Dhamma-Vinaya is of one taste, the taste of freedom.  This too, bhikkhus, that this Dhamma-Vinaya is of one taste, the taste of freedom; this bhikkhus is the sixth marvelous and unparalleled phenomenon found in this Dhamma-Vinaya, having seen which bhikkhus delight in this Dhamma-Vinaya.

(7) “Just as bhikkhus, the ocean has many jewels, countless jewels, there are these jewels, namely – pearls, gemstone, lapis lazuli, shells, quartz, coral, silver, gold, ruby, cat’s eye; just like that bhikkhus, this Dhamma-Vinaya has many jewels, countless jewels; there are these jewels, namely – four foundations of mindfulness, four right strivings, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, Noble Eightfold Path.  This too, bhikkhus, that this Dhamma-Vinaya has many jewels, countless jewels; there are these jewels, namely – four foundations of mindfulness, four right strivings, four bases for spiritual power, five faculties, five powers, seven factors of enlightenment, Noble Eightfold Path; this bhikkhus is the seventh marvelous and unparalleled phenomenon found in this Dhamma-Vinaya, having seen which bhikkhus delight in this Dhamma-Vinaya. [92]

(8) “Just as bhikkhus, the ocean is an abode of great beings.  There are these – timi, timiṅgalo, timitimiṅgalo, Asurā, Nāgā, Gandhabbā, in the ocean there are beings having a body of one hundred yojanā, of two hundred yojanā, of three hundred yojanā, of four hundred yojanā, of five hundred yojanā; just like that bhikkhus, this Dhamma-Vinaya is an abode of great beings; in this Dhamma-Vinaya there are – stream-enterer, one walking on the stream-entry realization path, once-returner, one walking on the once-returnership realization path, non-returner, one walking on the non-returnership realization path, Arahant, one walking on the Arahantship realization path.  This too, bhikkhus, that this Dhamma-Vinaya is an abode of great beings; in this Dhamma-Vinaya there are – stream-enterer, one walking on the stream-entry realization path, once-returner, one walking on the once-returnership realization path, non-returner, one walking on the non-returnership realization path, Arahant, one walking on the Arahantship realization path; this bhikkhus is the eighth marvelous and unparalleled phenomenon found in this Dhamma-Vinaya, having seen which bhikkhus delight in this Dhamma-Vinaya.  Bhikkhus, these are the eight marvelous and unparalleled phenomena found in this Dhamma-Vinaya, having seen which bhikkhus delight in this Dhamma-Vinaya”. [93]

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T58            It rains hard on the covered, it doesn’t rain hard on the uncovered;

Therefore uncover what is covered, then it won’t rain hard”.  Fifth.

5.6              (46) SoṇasuttaṃSoṇa (Golden Millionaire) Sutta [94]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā mahākaccāno avantīsu viharati kuraraghare [kururaghare (syā. mahāva. 257), kulaghare (ka.)] pavatte pabbate. Tena kho pana samayena soṇo upāsako kuṭikaṇṇo āyasmato mahākaccānassa upaṭṭhāko hoti.

Atha kho soṇassa upāsakassa kuṭikaṇṇassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – “yathā yathā kho ayyo mahākaccāno dhammaṃ deseti nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya”nti.

Atha kho soṇo upāsako kuṭikaṇṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho soṇo upāsako kuṭikaṇṇo āyasmantaṃ mahākaccānaṃ etadavoca –

“Idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘yathā yathā kho ayyo mahākaccāno dhammaṃ deseti nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. Pabbājetu maṃ, bhante, ayyo mahākaccāno”ti.

Evaṃ vutte, āyasmā mahākaccāno soṇaṃ upāsakaṃ kuṭikaṇṇaṃ etadavoca – “dukkaraṃ kho, soṇa, yāvajīvaṃ ekabhattaṃ ekaseyyaṃ brahmacariyaṃ. Iṅgha tvaṃ, soṇa, tattheva āgārikabhūto samāno buddhānaṃ sāsanaṃ anuyuñja kālayuttaṃ ekabhattaṃ ekaseyyaṃ brahmacariya”nti. Atha kho soṇassa upāsakassa kuṭikaṇṇassa yo ahosi pabbajjābhisaṅkhāro so paṭipassambhi.

Dutiyampi kho ... pe ... dutiyampi kho āyasmā mahākaccāno soṇaṃ upāsakaṃ kuṭikaṇṇaṃ etadavoca – “dukkaraṃ kho, soṇa, yāvajīvaṃ ekabhattaṃ ekaseyyaṃ brahmacariyaṃ. Iṅgha tvaṃ, soṇa, tattheva āgārikabhūto samāno buddhānaṃ sāsanaṃ anuyuñja kālayuttaṃ ekabhattaṃ ekaseyyaṃ brahmacariya”nti. Dutiyampi kho soṇassa upāsakassa kuṭikaṇṇassa yo ahosi pabbajjābhisaṅkhāro so paṭipassambhi.

Tatiyampi kho soṇassa upāsakassa kuṭikaṇṇassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – “yathā yathā kho ayyo mahākaccāno dhammaṃ deseti nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya”nti. Tatiyampi kho soṇo upāsako kuṭikaṇṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho soṇo upāsako kuṭikaṇṇo āyasmantaṃ mahākaccānaṃ etadavoca

“Idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘yathā yathā kho ayyo mahākaccāno dhammaṃ deseti nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. Pabbājetu maṃ, bhante, ayyo mahākaccāno”ti.

Atha kho āyasmā mahākaccāno soṇaṃ upāsakaṃ kuṭikaṇṇaṃ pabbājesi. Tena kho pana samayena avantidakkhiṇāpatho [avanti dakkhiṇapatho (sī.)] appabhikkhuko hoti. Atha kho āyasmā mahākaccāno tiṇṇaṃ vassānaṃ accayena kicchena kasirena tato tato dasavaggaṃ bhikkhusaṅghaṃ sannipātetvā āyasmantaṃ soṇaṃ upasampādesi.

Atha kho āyasmato soṇassa vassaṃvuṭṭhassa [vassaṃvutthassa (sī. syā. kaṃ. pī.)] rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – “na kho me so bhagavā sammukhā diṭṭho, api ca sutoyeva me so bhagavā – ‘īdiso ca īdiso cā’ti. Sace maṃ upajjhāyo anujāneyya, gaccheyyāhaṃ taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddha”nti.

Atha kho āyasmā soṇo sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā soṇo āyasmantaṃ mahākaccānaṃ etadavoca –

“Idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘na kho me so bhagavā sammukhā diṭṭho, api ca sutoyeva me so bhagavā – īdiso ca īdiso cā’ti. Sace maṃ upajjhāyo anujāneyya, gaccheyyāhaṃ taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddha”nti ( ) [(gaccheyyāhaṃ bhante taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddhaṃ, sace maṃ upajjhāyo anujānātīti (mahāva. 257)].

“Sādhu sādhu, soṇa; gaccha tvaṃ, soṇa, taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddhaṃ [samāsambuddhanti (sabbattha)]. Dakkhissasi tvaṃ, soṇa, taṃ bhagavantaṃ pāsādikaṃ pasādanīyaṃ santindriyaṃ santamānasaṃ uttamadamathasamathamanuppattaṃ dantaṃ guttaṃ yatindriyaṃ nāgaṃ. Disvāna mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ [phāsuvihārañca (sī.)] puccha – ‘upajjhāyo me, bhante, āyasmā mahākaccāno bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ [phāsuvihārañca (sī.)] pucchatī’”ti.

“Evaṃ, bhante”ti kho āyasmā soṇo āyasmato mahākaccānassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṃ mahākaccānaṃ abhivādetvā padakkhiṇaṃ katvā senāsanaṃ saṃsāmetvā pattacīvaramādāya yena sāvatthi tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena sāvatthi jetavanaṃ anāthapiṇḍikassa ārāmo, yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā soṇo bhagavantaṃ etadavoca – “upajjhāyo me, bhante, āyasmā mahākaccāno bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ [phāsuvihārañca (sī.)] pucchatī”ti.

“Kacci, bhikkhu, khamanīyaṃ, kacci yāpanīyaṃ, kaccisi appakilamathena addhānaṃ āgato, na ca piṇḍakena kilantosī”ti? “Khamanīyaṃ bhagavā, yāpanīyaṃ bhagavā, appakilamathena cāhaṃ, bhante, addhānaṃ āgato, na piṇḍakena kilantomhī”ti.

Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “imassānanda, āgantukassa bhikkhuno senāsanaṃ paññāpehī”ti. Atha kho āyasmato ānandassa etadahosi – “yassa kho maṃ bhagavā āṇāpeti – ‘imassānanda, āgantukassa bhikkhuno senāsanaṃ paññāpehī’ti, icchati bhagavā tena bhikkhunā saddhiṃ ekavihāre vatthuṃ, icchati bhagavā āyasmatā soṇena saddhiṃ ekavihāre vatthu”nti. Yasmiṃ vihāre bhagavā viharati, tasmiṃ vihāre āyasmato soṇassa senāsanaṃ paññāpesi.

Atha kho bhagavā bahudeva rattiṃ abbhokāse nisajjāya vītināmetvā pāde pakkhāletvā vihāraṃ pāvisi. Āyasmāpi kho soṇo bahudeva rattiṃ abbhokāse nisajjāya vītināmetvā pāde pakkhāletvā vihāraṃ pāvisi. Atha kho bhagavā rattiyā paccūsasamayaṃ paccuṭṭhāya āyasmantaṃ soṇaṃ ajjhesi – “paṭibhātu taṃ bhikkhu dhammo bhāsitu”nti.

“Evaṃ, bhante”ti kho āyasmā soṇo bhagavato paṭissutvā soḷasa aṭṭhakavaggikāni sabbāneva sarena abhaṇi. Atha kho bhagavā āyasmato soṇassa sarabhaññapariyosāne abbhanumodi – “sādhu sādhu, bhikkhu, suggahitāni te, bhikkhu, soḷasa aṭṭhakavaggikāni sumanasikatāni sūpadhāritāni, kalyāṇiyāsi [kalyāṇiyā ca (ka.), kalyāṇiyā cāsi (?)] vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā. Kati vassosi tvaṃ, bhikkhū”ti? “Ekavasso ahaṃ bhagavā”ti. “Kissa pana tvaṃ, bhikkhu, evaṃ ciraṃ akāsī”ti? “Ciraṃ diṭṭho [ciradiṭṭho (sī.)] me, bhante, kāmesu ādīnavo; api ca sambādho gharāvāso bahukicco bahukaraṇīyo”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V59           “Disvā ādīnavaṃ loke, ñatvā dhammaṃ nirūpadhiṃ;

Ariyo na ramatī pāpe, pāpe na ramatī sucī”ti. chaṭṭhaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time, Venerable Mahākaccāna was dwelling in Avantī at Kuraraghara, Pavatta mountain.  At that time, lay devotee Soṇa Kuṭikaṇṇa was an attendant of Venerable Mahākaccāna.

Then while lay devotee Soṇa Kuṭikaṇṇa was secluded and in solitude, this thought occurred to him – “As Noble Mahākaccāna preaches the Dhamma, it is not easy here to fare completely fulfilled, completely purified, polished like a shell holy-life while living in a house as a house-holder.  Why don’t I, having removed hair and beard, having put-on brown robes, ordain from home to homelessness”?

Then lay devotee Soṇa Kuṭikaṇṇa approached where Venerable Mahākaccāna was; having approached and greeted Venerable Mahākaccāna, he sat down on one side.  Sitting on one side lay devotee Soṇa Kuṭikaṇṇa addressed Venerable Mahākaccāna thus –

“Here Venerable Sir, while I was secluded and in solitude, this thought occurred to me – ‘As Noble Mahākaccāna preaches the Dhamma, it is not easy here to fare completely fulfilled, completely purified, polished like a shell holy-life while living in a house as a house-holder.  Why don’t I, having removed hair and beard, having put-on brown robes, ordain from home to homelessness’?  Please ordain me, Venerable Noble Mahākaccāna”.

Spoken to thus, Venerable Mahākaccāna addressed lay devotee Soṇa Kuṭikaṇṇa thus – “Soṇa, hard it is to fare the holy-life, eating one-time and sleeping one-time, until life lasts.  Come Soṇa, while being a house-holder, presently be yoked to the teaching of the Buddha and fare the holy-life eating one-time and sleeping one-time”.  Then lay devotee Soṇa Kuṭikaṇṇa’s determination to ordain subsided.

Second time too ... same ... Second time too, Venerable Mahākaccāna addressed lay devotee Soṇa Kuṭikaṇṇa thus – “Soṇa, hard it is to fare the holy-life, eating one-time and sleeping one-time, until life lasts.  Come Soṇa, while being a house-holder, presently be yoked to the teaching of the Buddha and fare the holy-life eating one-time and sleeping one-time”.  Second time too lay devotee Soṇa Kuṭikaṇṇa’s determination to ordain subsided.

Third time too while lay devotee Soṇa Kuṭikaṇṇa was secluded and in solitude, this thought occurred to him – “As Noble Mahākaccāna preaches the Dhamma, it is not easy here to fare completely fulfilled, completely purified, polished like a shell, holy-life while living in a house as a house-holder.  Why don’t I, having removed hair and beard, having put-on brown robes, ordain from home to homelessness”?  Third time too lay devotee Soṇa Kuṭikaṇṇa approached where Venerable Mahākaccāna was; having approached and greeted Venerable Mahākaccāna, he sat down on one side.  Sitting on one side lay devotee Soṇa Kuṭikaṇṇa addressed Venerable Mahākaccāna thus –

“Here Venerable Sir, while I was secluded and in solitude, this thought occurred to me – ‘As Noble Mahākaccāna preaches the Dhamma, it is not easy here to fare completely fulfilled, completely purified, polished like a shell, holy-life while living in a house as a house-holder.  Why don’t I, having removed hair and beard, having put-on brown robes, ordain from home to homelessness’?  Please ordain me, Venerable Noble Mahākaccāna”.

Then Venerable Mahākaccāna ordained the lay devotee Soṇa Kuṭikaṇṇa.  At that time, in Avanti of Dakkhiṇāpatha there were few bhikkhus.  Then Venerable Mahākaccāna at the end of three rain-retreats, having assembled a group of ten bhikkhus from here and there with much difficulty, with much trouble, gave higher ordination to Venerable Soṇa.

Then while Venerable Soṇa Kuṭikaṇṇa was secluded and in solitude, this thought occurred to him – “I have not seen the Blessed One face to face, but I have heard of the Blessed One – ‘He is like this, he is like that’.  If my preceptor permits, I will go to see the Blessed One, the Arahant, the rightly self-enlightened”.

Then Venerable Soṇa Kuṭikaṇṇa, having emerged from the solitude in the evening, approached where Venerable Mahākaccāna was; having approached and greeted Venerable Mahākaccāna, he sat down on one side.  Sitting on one side Venerable Soṇa Kuṭikaṇṇa addressed Venerable Mahākaccāna thus –

“Here Venerable Sir, while I was secluded and in solitude, this thought occurred to me – ‘I have not seen the Blessed One face to face, but I have heard of the Blessed One – he is like this, he is like that’.  If my preceptor permits, I will go to see the Blessed One, the Arahant, the rightly self-enlightened”.

“Good, good Soṇa, go Soṇa, to see the Blessed One, the Arahant, the rightly self-enlightened.  Soṇa, see that Blessed One who is gracious, gladdening, with peaceful faculties and a peaceful mind, reached the best self-control and concentration, tamed, guarded, with controlled faculties, a Nāga.  Having seen him, please pay homage with your head at the Blessed One’s feet in my name; ask him if he is unafflicted, unfatigued, bodily vigorous, strong, and dwelling comfortably [then say] – ‘Venerable Sir, my preceptor Venerable Mahākaccāna, pays homage with his head at the Blessed One’s feet and asks whether the Blessed One is unafflicted, unfatigued, bodily vigorous, strong, and dwelling comfortably’. 

“May it be so, Venerable Sir” saying thus, Venerable Soṇa pleased with and rejoicing in what Venerable Mahākaccāna said; rising up from the seat, having greeted and circumambulated Venerable Mahākaccāna, after having tidied up the residence, taking alms-bowl and robe, left for Sāvatthi.  Walking gradually he approached Anāthapiṇḍika’s Monastery, Jeta’s Forest in Sāvatthi where the Blessed One was; having approached and greeted the Blessed One, he sat down on one side.  Sitting on one side he addressed the Blessed One thus – “Venerable Sir, my preceptor Venerable Mahākaccāna, pays homage with his head at the Blessed One’s feet and asks whether the Blessed One is unafflicted, unfatigued, bodily vigorous, strong, and dwelling comfortably”.

“Is it, bhikkhu, bearable; are you maintaining yourself; did you do long distance unexhausted, and did you not get exhausted looking for alms-food”?  “It is bearable Venerable Sir; I am maintaining myself Venerable Sir; I did the long distance unexhausted, and I did not get exhausted looking for alms-food”.

Then the Blessed One invited Venerable Ānanda – “Prepare the residence for the newly-arrived bhikkhu, Ānanda”.  Then it occurred to Venerable Ānanda – “The way Blessed One invited me – ‘Prepare the residence for the newly-arrived bhikkhu, Ānanda’, the Blessed One wishes to dwell together with that bhikkhu in the same monastic dwelling, the Blessed One wishes to dwell together with Venerable Soṇa in the same monastic dwelling”.  In the monastic dwelling where the Blessed One was dwelling, that’s where he prepared the residence for Venerable Soṇa.

Then the Blessed One, after having sat most of the night under open sky, having spent the time, having washed the feet entered the monastic dwelling.  Venerable Soṇa too, after having sat most of the night under open sky, having spent the time, having washed the feet entered the monastic dwelling.  Then getting-up at the dawn time, Blessed One requested Venerable Soṇa – “Speak the Dhamma that occurs to you”.

“May it be so, Venerable Sir” saying thus, Venerable Soṇa having heard the Blessed One, spoke all the sixteen [suttā] of the Section of Eights with right intonation.  Then the Blessed One rejoiced much at the end of the recital by Venerable Soṇa – “Good, good bhikkhu, well-possessed, well-remembered, well-considered are the sixteen [suttā] of the Section of Eights bhikkhu, [you are] furnished with good talk, trustful, confident, instructed in the meaning.  How many years have you been a bhikkhu”?  “I have been a bhikkhu for one year, Blessed One”.  “Why did you wait, bhikkhu, for long time [to become a bhikkhu]”?  “I have seen the danger in sensual pleasures for a long time, Venerable Sir, but I was obstructed with dwelling at home with many duties and much to do”. [95]

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T59            “Having seen danger in the world, having known the possession-less Dhamma;

Noble one doesn’t delight in evil, in evil doesn’t delight a pure one”.  Sixth.

5.7              (47) KaṅkhārevatasuttaṃKaṅkhārevata (Revata the Doubter) Sutta [96]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā kaṅkhārevato bhagavato avidūre nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya attano kaṅkhāvitaraṇavisuddhiṃ paccavekkhamāno.

Addasā kho bhagavā āyasmantaṃ kaṅkhārevataṃ avidūre nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya attano kaṅkhāvitaraṇavisuddhiṃ paccavekkhamānaṃ.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V60           “Yā kāci kaṅkhā idha vā huraṃ vā,

Sakavediyā vā paravediyā vā;

Ye jhāyino tā pajahanti sabbā,

Ātāpino brahmacariyaṃ carantā”ti. sattamaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time, Venerable Kaṅkhārevata was sitting not far from the Blessed One, having crossed legs, having made upright body, contemplating crossing-over and purification of his own doubt

The Blessed One saw Venerable Kaṅkhārevata sitting not far, having crossed legs, having made upright body, contemplating crossing-over and purification of his own doubt

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T60            “Whatever doubts are there, here and hereafter,

Whether self-felt or felt by others;

The one meditating abandons them all,

Ardently faring the holy-life”.  Seventh.

5.8              (48) Saṅghabhedasuttaṃ – Division of the Saṅgha Sutta [97]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā ānando tadahuposathe pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi.

Addasā kho devadatto āyasmantaṃ ānandaṃ rājagahe piṇḍāya carantaṃ. Disvāna yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca – “ajjatagge dānāhaṃ, āvuso ānanda, aññatreva bhagavatā aññatra bhikkhusaṅghā uposathaṃ karissāmi saṅghakammāni cā”ti.

Atha kho āyasmā ānando rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

“Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Addasā kho maṃ, bhante, devadatto rājagahe piṇḍāya carantaṃ. Disvāna yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ etadavoca – ‘ajjatagge dānāhaṃ, āvuso ānanda, aññatreva bhagavatā aññatra bhikkhusaṅghā uposathaṃ karissāmi saṅghakammāni cā’ti. Ajja, bhante, devadatto saṅghaṃ bhindissati, uposathañca karissati saṅghakammāni cā”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V61           “Sukaraṃ sādhunā sādhu, sādhu pāpena dukkaraṃ [sukaraṃ sādhunā sādhuṃ, sādhuṃ pāpena dukkaraṃ (ka.)];

Pāpaṃ pāpena sukaraṃ, pāpamariyehi dukkara”nti. aṭṭhamaṃ;

Thus have I heard – One time the Blessed One was dwelling in Rājagaha in Squirrels Sanctuary, Bamboo Forest.  At that time, Venerable Ānanda on that Uposatha day, having dressed and taking his alms-bowl and robe in the morning, entered Rājagaha for the alms-round.

Devadatta saw Venerable Ānanda faring the alms-round in Rājagaha.  Having seen he approached where the Venerable Ānanda was; having approached he addressed Venerable Ānanda thus – “Henceforth friend Ānanda, I will do the Uposatha and Saṅghā kammā separately from the Blessed One, separately from the Bhikkhu Saṅghā”. [98]

Then Venerable Ānanda, having fared the alms-round in Rājagaha, having eaten, returning from the alms-round, he approached where the Blessed One was; having approached and greeted the Blessed One, he sat down on one side.  Sitting on one side Venerable Ānanda addressed the Blessed One thus –

“Venerable Sir, here having dressed and taking my alms-bowl and robe in the morning, I entered Rājagaha for the alms-round.  Devadatta saw me faring the alms-round in Rājagaha, Venerable Sir.  Having seen he approached where I was; having approached he addressed me thus – ‘Henceforth friend Ānanda, I will do the Uposatha and Saṅghā kammā separately from the Blessed One, separately from the Bhikkhu Saṅghā’.  Venerable Sir, today Devadatta will break-up the Saṅghā, will do Uposatha and Saṅghā kammā too”.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T61            “Good people do good well, evil people don’t do good well;

Evil people do evil well, nobles don’t do evil well”.  Eighth.

5.9              (49) SadhāyamānasuttaṃReciters Sutta [99]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. Tena kho pana samayena sambahulā māṇavakā bhagavato avidūre sadhāyamānarūpā [saddāyamānarūpā (syā. pī. aṭṭhakathāyaṃ pāṭhantaraṃ), pathāyamānarūpā (ka.), vadhāyamānarūpā (ka. sī., ka. aṭṭha.), saddhāyamānarūpā (?), saddhudhātuyā sadhudhātuyā vā siddhamidanti veditabbaṃ] atikkamanti. Addasā kho bhagavā sambahule māṇavake avidūre sadhāyamānarūpe atikkante.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V62           “Parimuṭṭhā paṇḍitābhāsā, vācāgocarabhāṇino;

Yāvicchanti mukhāyāmaṃ, yena nītā na taṃ vidū”ti. navamaṃ;

Thus have I heard – One time the Blessed One was walking in the Kosala [republic] together with a large Bhikkhu Saṅgha.  At that time, not far from the Blessed One, many young people were passing reciting [Bhajans] loudly.  The Blessed One saw, not far from him, many young people passing reciting [Bhajans] loudly.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T62            “Fully deluded, wise talkers, taking refuge in talking alone;

Speaking as they wish, don’t know what they are led by”.  Ninth.

5.10          (50) CūḷapanthakasuttaṃCūḷapanthaka (Young Wayfarer) Sutta [100]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā cūḷapanthako [cullapanthako (sī.), cūlapanthako (pī.)] bhagavato avidūre nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

Addasā kho bhagavā āyasmantaṃ cūḷapanthakaṃ avidūre nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V63           “Ṭhitena kāyena ṭhitena cetasā,

Tiṭṭhaṃ nisinno uda vā sayāno;

Etaṃ [evaṃ (ka.)] satiṃ bhikkhu adhiṭṭhahāno,

Labhetha pubbāpariyaṃ visesaṃ;

Laddhāna pubbāpariyaṃ visesaṃ,

Adassanaṃ maccurājassa gacche”ti. dasamaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time, Venerable Cūḷapanthaka was sitting not far from the Blessed One, having crossed legs, having made upright body, having established mindfulness in forefront.

The Blessed One saw Venerable Cūḷapanthaka sitting not far, having crossed legs, having made upright body, having established mindfulness in forefront. 

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T63            “Established in body, established in mind,

While standing, sitting or lying down;

With mindfulness established a bhikkhu,

Gains successive special [states];

Having gained successive special [states],

He becomes invisible to the King of Death”.  Tenth.

Soṇavaggo [soṇatheravaggo (syā. kaṃ. ka.) mahāvaggo (aṭṭhakathāya sameti)] pañcamo niṭṭhito. – Fifth Section on Soṇa is finished.

Tassuddānaṃ

Piyo appāyukā kuṭṭhī, kumārakā uposatho;

Soṇo ca revato bhedo, sadhāya panthakena cāti.

Therefore said [contents]

Dear short-lived leper, young boys uposatha;

Soṇa and Revata, division, reciters and Panthaka too.

 


 

6. Jaccandhavaggo – Section on Born-Blind

6.1              (51) Āyusaṅkhārossajjanasuttaṃ Relinquishment of Life Formations Sutta [101]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi – “gaṇhāhi, ānanda, nisīdanaṃ. Yena cāpālaṃ [pāvālaṃ (syā.)] cetiyaṃ tenupasaṅkamissāma divāvihārāyā”ti.

“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṃ ādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi. Atha kho bhagavā yena cāpālaṃ cetiyaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ ānandaṃ āmantesi –

“Ramaṇīyā, ānanda, vesālī; ramaṇīyaṃ udenaṃ cetiyaṃ; ramaṇīyaṃ gotamakaṃ cetiyaṃ; ramaṇīyaṃ sattambaṃ cetiyaṃ; ramaṇīyaṃ bahuputtaṃ cetiyaṃ; ramaṇīyaṃ sārandadaṃ cetiyaṃ; ramaṇīyaṃ cāpālaṃ cetiyaṃ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno ( ) [(ānanda) (ka.)] kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā”ti.

Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne, oḷārike obhāse kayiramāne, nāsakkhi paṭivijjhituṃ; na bhagavantaṃ yāci – “tiṭṭhatu, bhante, bhagavā kappaṃ; tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna”nti, yathā taṃ mārena pariyuṭṭhitacitto. Dutiyampi kho ... pe ... tatiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi –

“Ramaṇīyā, ānanda, vesālī; ramaṇīyaṃ udenaṃ cetiyaṃ; ramaṇīyaṃ gotamakaṃ cetiyaṃ; ramaṇīyaṃ sattambaṃ cetiyaṃ; ramaṇīyaṃ bahuputtaṃ cetiyaṃ; ramaṇīyaṃ sārandadaṃ cetiyaṃ; ramaṇīyaṃ cāpālaṃ cetiyaṃ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā”ti.

Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne, oḷārike obhāse kayiramāne, nāsakkhi paṭivijjhituṃ; na bhagavantaṃ yāci – “tiṭṭhatu, bhante, bhagavā kappaṃ; tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna”nti, yathā taṃ mārena pariyuṭṭhitacitto.

Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “gaccha tvaṃ, ānanda, yassadāni kālaṃ maññasī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā avidūre aññatarasmiṃ rukkhamūle nisīdi.

Atha kho māro pāpimā, acirapakkante āyasmante ānande, yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho māro pāpimā bhagavantaṃ etadavoca –

“Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā [visāradā pattayogakhemā (a. ni. 8.70), visāradappattā yogakhemā (sī. pī. ka.), visāradappattā yogakhemakāmā (syā.)] bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti. Etarahi kho pana, bhante [santi kho pana bhante etarahi (sī. pī. saṃ. ni. 5.822)] bhikkhū bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato.

“Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti. Etarahi kho pana, bhante, bhikkhuniyo bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato.

“Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me upāsakā na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti. Etarahi kho pana, bhante, upāsakā bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato.

“Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti. Etarahi kho pana, bhante, upāsikā bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato.

“Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsita’nti. Etarahi kho pana, bhante [tayidaṃ bhante (saṃ. ni. 5.822)], bhagavato brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ. Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato”ti.

Evaṃ vutte, bhagavā māraṃ pāpimantaṃ etadavoca – “appossukko tvaṃ, pāpima, hohi. Na ciraṃ tathāgatassa parinibbānaṃ bhavissati. Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī”ti.

Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṃ ossajji. Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṃsanako lomahaṃso, devadundubhiyo [devadudrabhiyo (ka.)] ca phaliṃsu.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V64           “Tulamatulañca sambhavaṃ,

Bhavasaṅkhāramavassaji muni;

Ajjhattarato samāhito,

Abhindi kavacamivattasambhava”nti. paṭhamaṃ;

Thus have I heard – One time the Blessed One was dwelling in Vesālī at Kūṭāgārasālā, Great Forest.  Then the Blessed One, having dressed and taking his alms-bowl and robe in the morning, entered Vesālī for the alms-round.

Then having fared the alms-round in Vesālī, having eaten, returning from the alms-round, he invited Venerable Ānanda – “Take a seat, Ānanda.  Having approached where the Cāpāla shrine is, we will do the day-abiding”.

“May it be so, Venerable Sir” saying thus, Venerable Ānanda having heard the Blessed One, taking a seat he closely followed the Blessed One.  Then the Blessed One approached where the Cāpāla shrine was, having approached he sat-down on a seat that was made [for him].  Sitting there the Blessed One invited Venerable Ānanda –

“Vesālī is delightful, Ānanda; Udena shrine is delightful; Gotamaka shrine is delightful; Sattamba shrine is delightful; Bahuputta shrine is delightful; Sārandada shrine is delightful; Cāpāla shrine is delightful.  Ānanda, whoever here has developed, made much of, mastered, is grounded in, has practiced, attended, and firmly undertaken the four bases for spiritual power, if he wishes he can stand [live] here for the eon or the remainder of the eon.  Ānanda, Tathāgata has developed, made much of, mastered, is grounded in, has practiced, attended, and firmly undertaken the four bases for spiritual power.  Ānanda, if Tathāgata wishes he can stand [live] here for the eon or the remainder of the eon”. [102]

Thus given such gross and visible sign by the Blessed One, Venerable Ānanda did not comprehend; did not ask the Blessed One – “Venerable Sir, may the Blessed One stand [live] for the eon; may the Well-Gone One stand [live] for the eon for the welfare of many, happiness of many, with compassion for world, for benefit, welfare, and happiness of devā and humans”; as if his mind was completely controlled by Māra.  Second time too ... same ... Third time too the Blessed One invited Venerable Ānanda –

“Vesālī is delightful, Ānanda; Udena shrine is delightful; Gotamaka shrine is delightful; Sattamba shrine is delightful; Bahuputta shrine is delightful; Sārandada shrine is delightful; Cāpāla shrine is delightful.  Ānanda, whoever here has developed, made much of, mastered, is grounded in, has practiced, attended, and firmly undertaken the four bases for spiritual power, if he wishes he can stand [live] here for the eon or the remainder of the eon.  Ānanda, Tathāgata has developed, made much of, mastered, is grounded in, has practiced, attended, and firmly undertaken the four bases for spiritual power.  Ānanda, if Tathāgata wishes he can stand [live] here for the eon or the remainder of the eon”.

Thus given such gross and visible sign by the Blessed One, Venerable Ānanda did not comprehend; did not ask the Blessed One – “Venerable Sir, may the Blessed One stand [live] for the eon; may the Well-Gone One stand [live] for the eon for the welfare of many, happiness of many, with compassion for world, for benefit, welfare, and happiness of devā and humans”; as if his mind was completely controlled by Māra.

Then the Blessed One invited Venerable Ānanda – “You may go, Ānanda, do what you think timely here”.  “May it be so, Venerable Sir”, saying thus Venerable Ānanda, having heard the Blessed One, rising up from the seat, having greeted and circumambulated the Blessed One, sat down at the root of some tree not far.

Then Māra the evil one, not long after Venerable Ānanda had left, approached where the Blessed One was, having approached he stood on one side.  Standing on one side Māra the evil one addressed the Blessed One thus –

“Venerable Sir, may the Blessed One attain complete liberation; may the Well-Gone One attain complete liberation; now it is time for complete liberation of the Blessed One, Venerable Sir.  Venerable Sir, the Blessed One had spoken these words – ‘O Evil One, I will not attain complete liberation until my bhikkhu disciples are accomplished, trained, expert, learned, bearers of Dhamma, practicing Dhamma in fullness, practicing respectfully, farers of Dhamma in every way; having learned from the teacher they tell, preach, designate, establish, uncover, classify, open-up the arisen disputations with Dhamma, having rebuked the well-rebuked, preach the marvelous Dhamma’.  Here Venerable Sir, the bhikkhu disciples of the Blessed One are accomplished, trained, expert, learned, bearers of Dhamma, practicing Dhamma in fullness, practicing respectfully, farers of Dhamma in every way; having learned from the teacher they tell, preach, designate, establish, uncover, classify, open-up the arisen disputations with Dhamma, having rebuked the well-rebuked, preach the marvelous Dhamma.  Venerable Sir, may the Blessed One attain complete liberation; may the Well-Gone One attain complete liberation; now is the time for the complete liberation of the Blessed One, Venerable Sir. [103]

“Venerable Sir, the Blessed One had spoken these words – ‘O Evil One, I will not attain complete liberation until my bhikkhuni disciples are accomplished, trained, expert, learned, bearers of Dhamma, practicing Dhamma in fullness, practicing respectfully, farers of Dhamma in every way; having learned from the teacher they tell, preach, designate, establish, uncover, classify, open-up the arisen disputations with Dhamma, having rebuked the well-rebuked, preach the marvelous Dhamma’.  Here Venerable Sir, the bhikkhuni disciples of the Blessed One are accomplished, trained, expert, learned, bearers of Dhamma, practicing Dhamma in fullness, practicing respectfully, farers of Dhamma in every way; having learned from the teacher they tell, preach, designate, establish, uncover, classify, open-up the arisen disputations with Dhamma, having rebuked the well-rebuked, preach the marvelous Dhamma.  Venerable Sir, may the Blessed One attain complete liberation; may the Well-Gone One attain complete liberation; now is the time for the complete liberation of the Blessed One, Venerable Sir.

“Venerable Sir, the Blessed One had spoken these words – ‘O Evil One, I will not attain complete liberation until my male lay disciples are accomplished, trained, expert, learned, bearers of Dhamma, practicing Dhamma in fullness, practicing respectfully, farers of Dhamma in every way; having learned from the teacher they tell, preach, designate, establish, uncover, classify, open-up the arisen disputations with Dhamma, having rebuked the well-rebuked, preach the marvelous Dhamma’.  Here Venerable Sir, the male lay disciples of the Blessed One are accomplished, trained, expert, learned, bearers of Dhamma, practicing Dhamma in fullness, practicing respectfully, farers of Dhamma in every way; having learned from the teacher they tell, preach, designate, establish, uncover, classify, open-up the arisen disputations with Dhamma, having rebuked the well-rebuked, preach the marvelous Dhamma.  Venerable Sir, may the Blessed One attain complete liberation; may the Well-Gone One attain complete liberation; now is the time for the complete liberation of the Blessed One, Venerable Sir.

“Venerable Sir, the Blessed One had spoken these words – ‘O Evil One, I will not attain complete liberation until my female lay disciples are accomplished, trained, expert, learned, bearers of Dhamma, practicing Dhamma in fullness, practicing respectfully, farers of Dhamma in every way; having learned from the teacher they tell, preach, designate, establish, uncover, classify, open-up the arisen disputations with Dhamma, having rebuked the well-rebuked, preach the marvelous Dhamma’.  Here Venerable Sir, the female lay disciples of the Blessed One are accomplished, trained, expert, learned, bearers of Dhamma, practicing Dhamma in fullness, practicing respectfully, farers of Dhamma in every way; having learned from the teacher they tell, preach, designate, establish, uncover, classify, open-up the arisen disputations with Dhamma, having rebuked the well-rebuked, preach the marvelous Dhamma.  Venerable Sir, may the Blessed One attain complete liberation; may the Well-Gone One attain complete liberation; now is the time for the complete liberation of the Blessed One, Venerable Sir.

“Venerable Sir, the Blessed One had spoken these words – ‘O Evil One, I will not attain complete liberation until my holy-life has become successful and prosperous, has permeated, has many adherents, has become numerous, is well-explained to the devā and humans’.  Here Venerable Sir, the holy-life of the Blessed One has become successful and prosperous, has permeated, has many adherents, has become numerous, is well-explained to the devā and humans.  Venerable Sir, may the Blessed One attain complete liberation; may the Well-Gone One attain complete liberation; now is the time for the complete liberation of the Blessed One, Venerable Sir”.

Spoken to thus, the Blessed One spoke these words to Māra the Evil One – “O Evil One, relax.  In no long time the complete liberation of the Tathāgata will take place.  At the end of these three months, Tathāgata will attain complete liberation”.

Then the Blessed One, mindfully and clearly knowing relinquished the life formation.  When the Blessed One relinquished the life formation, a great earthquake took place, alarming and terrifying, and there was thunder too.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T64            Equal and unequal becomings,

Sage cut-off the formations of such becomings;

Delighting internally and restrained,

Broke-up where will he become”.  First. [104]

6.2              (52) Sattajaṭilasuttaṃ Seven Matted-Hair Ascetics Sutta [105]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito bahidvārakoṭṭhake nisinno hoti. Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

Tena kho pana samayena satta ca jaṭilā, satta ca nigaṇṭhā, satta ca acelakā, satta ca ekasāṭakā, satta ca paribbājakā, parūḷhakacchanakhalomā khārivividhamādāya [khārīvidhamādāya (ka. saṃ. ni. 1.122; dī. ni. 1.280)] bhagavato avidūre atikkamanti.

Addasā kho rājā pasenadi kosalo te satta ca jaṭile, satta ca nigaṇṭhe, satta ca acelake, satta ca ekasāṭake, satta ca paribbājake, parūḷhakacchanakhalome khārivividhamādāya bhagavato avidūre atikkamante. Disvāna uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā dakkhiṇajāṇumaṇḍalaṃ pathaviyaṃ [paṭhaviyaṃ (sī. syā. pī.)] nihantvā yena te satta ca jaṭilā, satta ca nigaṇṭhā, satta ca acelakā, satta ca ekasāṭakā, satta ca paribbājakā, tenañjaliṃ paṇāmetvā tikkhattuṃ nāmaṃ sāvesi – “rājāhaṃ, bhante, pasenadi kosalo; rājāhaṃ, bhante, pasenadi kosalo; rājāhaṃ, bhante, pasenadi kosalo”ti.

Atha kho rājā pasenadi kosalo acirapakkantesu tesu sattasu ca jaṭilesu, sattasu ca nigaṇṭhesu, sattasu ca acelakesu, sattasu ca ekasāṭakesu, sattasu ca paribbājakesu, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca – “ye kho [ye ca kho (sī.), ye ca te (syā.), ye nu keci kho (pī.), ye te (saṃ. ni. 1.122), ye nu kho keci (?)] bhante, loke arahanto vā arahattamaggaṃ vā samāpannā ete tesaṃ aññatare”ti [aññatarāti (sī. ka.), aññataroti (syā. pī.)].

“Dujjānaṃ kho etaṃ, mahārāja, tayā gihinā kāmabhoginā puttasambādhasayanaṃ ajjhāvasantena kāsikacandanaṃ paccanubhontena mālāgandhavilepanaṃ dhārayantena jātarūparajataṃ sādiyantena – ime vā arahanto, ime vā arahattamaggaṃ samāpannāti.

“Saṃvāsena kho, mahārāja, sīlaṃ veditabbaṃ. Tañca kho dīghena addhunā na ittaraṃ [na ittarena (syā. sī. syā. aṭṭha.)], manasikarotā no amanasikarotā, paññavatā no duppaññena. Saṃvohārena kho, mahārāja, soceyyaṃ veditabbaṃ. Tañca kho dīghena addhunā na ittaraṃ, manasikarotā no amanasikarotā, paññavatā no duppaññena. Āpadāsu kho, mahārāja, thāmo veditabbo. So ca kho dīghena addhunā na ittaraṃ, manasikarotā no amanasikarotā, paññavatā no duppaññena. Sākacchāya kho, mahārāja, paññā veditabbā. Sā ca kho dīghena addhunā na ittaraṃ, manasikarotā no amanasikarotā, paññavatā no duppaññenā”ti.

“Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva subhāsitaṃ cidaṃ [subhāsitamidaṃ (saṃ. ni. 1.122)], bhante, bhagavatā – ‘dujjānaṃ kho etaṃ, mahārāja, tayā gihinā puttasambādhasayanaṃ ajjhāvasantena kāsikacandanaṃ paccanubhontena mālāgandhavilepanaṃ dhārayantena jātarūparajataṃ sādiyantena – ime vā arahanto, ime vā arahattamaggaṃ samāpannāti. Saṃvāsena kho, mahārāja, sīlaṃ veditabbaṃ ... pe ... sākacchāya kho, mahārāja, paññā veditabbā. Sā ca kho dīghena addhunā na ittaraṃ, manasikarotā no amanasikarotā, paññavatā no duppaññenā’”ti.

“Ete, bhante, mama purisā corā [carā (saṃ. ni. 1.122)] ocarakā janapadaṃ ocaritvā gacchanti. Tehi paṭhamaṃ ociṇṇaṃ ahaṃ pacchā osārissāmi [otarissāmi (sī. syā. pī.), oyāyissāmi (sī. syā. aṭṭha.), osāpayissāmi (saṃ. ni. 1.122)]. Idāni te, bhante, taṃ rajojallaṃ pavāhetvā sunhātā suvilittā kappitakesamassū odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgibhūtā paricāressantī” [cāriyanti (syā.)] ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V65           “Na vāyameyya sabbattha, nāññassa puriso siyā;

Nāññaṃ nissāya jīveyya, dhammena na vaṇiṃ [vāṇiṃ (sī.), vaṇī (syā. pī.), vāṇijaṃ (ka.)] care”ti. dutiyaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Eastern Monastery, Migāra’s-Mother’s Mansion.  At that time the Blessed One, having emerged from the solitude in the evening, was sitting outside the gateway [of Migāra’s-Mother’s Mansion].  Then King Pasenadi Kosala approached where the Blessed One was; having approached and greeted the Blessed One, he sat down on one side.

At that time, seven matted-hair ascetics, seven Jains, seven naked ascetics, seven one-clothed ascetics, seven wanderers, with overgrown hair, long nails, and hairy armpits; taking various grain baskets were passing not far from the Blessed One. [106]

King Pasenadi Kosala saw those seven matted-hair ascetics, seven Jains, seven naked ascetics, seven one-clothed ascetics, seven wanderers, with overgrown hair, long nails, and hairy armpits; taking various grain baskets passing not far from the Blessed One.  Having seen, rising up from the seat, with the robe covering one shoulder, with hands in reverential bow, he kneeled on his right leg and bowing where those seven matted-hair ascetics, seven Jains, seven naked ascetics, seven one-clothed ascetics, seven wanderers were; three times he announced his name – “Venerable Sirs, I am King Pasenadi Kosala; Venerable Sirs, I am King Pasenadi Kosala; Venerable Sirs, I am King Pasenadi Kosala”.

Then King Pasenadi Kosala, not long after those seven matted-hair ascetics, seven Jains, seven naked ascetics, seven one-clothed ascetics, seven wanderers had gone; approached where the Blessed One was; having approached and greeted the Blessed One, he sat down on one side.  Sitting on one side King Pasenadi Kosala addressed the Blessed One thus – “Venerable Sir, indeed those who are Arahants in the world or have entered on the Arahant path, these are among them”.

“It is hard to know for you this O great king, a home-dweller, a sensual pleasure lover, one sleeping hindered by sons, a house-holder, a Kāsian sandalwood enjoyer, wearing garlands-scents-creams, accepting gold-silver – these are Arahants, these have entered on the Arahant path.

“By living together virtues are known, great king.  That too after a long time not in a short time, by being attentive not by being inattentive, by wise ones not by unwise ones.  By dealing [with someone] purity is known, great king.  That too after a long time not in a short time, by being attentive not by being inattentive, by wise ones not by unwise ones.  By misfortune strength is known, great king.  That too after a long time not in a short time, by being attentive not by being inattentive, by wise ones not by unwise ones.  By conversation wisdom is known, great king.  That too after a long time not in a short time, by being attentive not by being inattentive, by wise ones not by unwise ones”.

“Marvelous it is, Venerable Sir, unparalleled it is, Venerable Sir!  As well-said by the Venerable Blessed One here – ‘It is hard to know for you this O great king, a home-dweller, a sensual pleasure lover, one sleeping hindered by sons, a house-holder, a Kāsian sandalwood enjoyer, wearing garlands-scents-creams, accepting gold-silver – these are Arahants, these have entered on the Arahant path.  By living together virtues are known ... same ... By conversation wisdom is known, great king.  That too after a long time not in a short time, by being attentive not by being inattentive, by wise ones not by unwise ones’ “.

“Venerable Sir, these are my men – spies, informants going after having spied on the republic.  They will be first debriefed by me then they will be free to go.  Here Venerable Sir, after washing-off dust and mud, well-bathed, well-anointed, with hair-beard trimmed, wearing clean clothes, given to and endowed with the five characteristics of sensual pleasures, they will be attended to”. [107]

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T65            “One should not do efforts everywhere, one should not work for other men;

One should not live dependent on others, one should not trade in Dhamma”.  Second. [108]

6.3              (53) Paccavekkhaṇasuttaṃ Contemplation Sutta [109]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā attano aneke pāpake akusale dhamme pahīne paccavekkhamāno nisinno hoti, aneke ca kusale dhamme bhāvanāpāripūriṃ gate.

Atha kho bhagavā [etamatthaṃ viditvā (sī. ka.)] attano aneke pāpake akusale dhamme pahīne viditvā aneke ca kusale dhamme bhāvanāpāripūriṃ gate [etamatthaṃ viditvā (sī. ka.)] tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V66           “Ahu pubbe tadā nāhu, nāhu pubbe tadā ahu;

Na cāhu na ca bhavissati, na cetarahi vijjatī”ti. tatiyaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time, the Blessed One was sitting contemplating the many evil unwholesome phenomena he had abandoned and the many wholesome phenomena he had completely developed.

Then the Blessed One, having known the many evil unwholesome phenomena he had abandoned and the many wholesome phenomena he had completely developed, at that time uttered this inspired utterance –

T66            “What was before wasn’t afterwards, what wasn’t before that was afterwards;

It wasn’t and it won’t be, and presently it isn’t seen”.  Third.

6.4              (54) Paṭhamanānātitthiyasuttaṃ First Various Sectarians Sutta [110]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṃ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā.

Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “sassato loko, idameva saccaṃ moghamañña”nti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “asassato loko, idameva saccaṃ moghamañña”nti. Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “antavā loko, idameva saccaṃ moghamañña”nti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “anantavā loko, idameva saccaṃ moghamañña”nti. Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamañña”nti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamañña”nti. Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña”nti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña”nti. Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña”nti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña”nti.

Te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti – “ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo”ti.

Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisiṃsu. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

“Idha, bhante, sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṃ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā.

“Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sassato loko, idameva saccaṃ moghamañña’nti ... pe ... te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti – ‘ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo’”ti.

“Aññatitthiyā, bhikkhave, paribbājakā andhā acakkhukā; atthaṃ na jānanti, anatthaṃ na jānanti, dhammaṃ na jānanti, adhammaṃ na jānanti. Te atthaṃ ajānantā anatthaṃ ajānantā dhammaṃ ajānantā adhammaṃ ajānantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti – ‘ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo’”ti.

“Bhūtapubbaṃ, bhikkhave, imissāyeva sāvatthiyā aññataro rājā ahosi. Atha kho, bhikkhave, so rājā aññataraṃ purisaṃ āmantesi – ‘ehi tvaṃ, ambho purisa, yāvatakā sāvatthiyā jaccandhā te sabbe ekajjhaṃ sannipātehī’ti. ‘Evaṃ, devā’ti kho, bhikkhave, so puriso tassa rañño paṭissutvā yāvatakā sāvatthiyā jaccandhā te sabbe gahetvā yena so rājā tenupasaṅkami; upasaṅkamitvā taṃ rājānaṃ etadavoca – ‘sannipātitā kho te, deva, yāvatakā sāvatthiyā jaccandhā’ti. ‘Tena hi, bhaṇe, jaccandhānaṃ hatthiṃ dassehī’ti. ‘Evaṃ, devā’ti kho, bhikkhave, so puriso tassa rañño paṭissutvā jaccandhānaṃ hatthiṃ dassesi.

“Ekaccānaṃ jaccandhānaṃ hatthissa sīsaṃ dassesi – ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṃ jaccandhānaṃ hatthissa kaṇṇaṃ dassesi – ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṃ jaccandhānaṃ hatthissa dantaṃ dassesi – ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṃ jaccandhānaṃ hatthissa soṇḍaṃ dassesi – ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṃ jaccandhānaṃ hatthissa kāyaṃ dassesi – ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṃ jaccandhānaṃ hatthissa pādaṃ dassesi – ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṃ jaccandhānaṃ hatthissa satthiṃ [piṭṭhiṃ (syā.)] dassesi – ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṃ jaccandhānaṃ hatthissa naṅguṭṭhaṃ dassesi – ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṃ jaccandhānaṃ hatthissa vāladhiṃ dassesi – ‘ediso, jaccandhā, hatthī’”ti.

“Atha kho, bhikkhave, so puriso jaccandhānaṃ hatthiṃ dassetvā yena so rājā tenupasaṅkami; upasaṅkamitvā taṃ rājānaṃ etadavoca – ‘diṭṭho kho tehi, deva, jaccandhehi hatthī; yassa dāni kālaṃ maññasī’ti.

“Atha kho, bhikkhave, so rājā yena te jaccandhā tenupasaṅkami; upasaṅkamitvā te jaccandhe etadavoca – ‘diṭṭho vo, jaccandhā, hatthī’ti? ‘Evaṃ, deva, diṭṭho no hatthī’ti. ‘Vadetha, jaccandhā, kīdiso hatthī’ti?

“Yehi, bhikkhave, jaccandhehi hatthissa sīsaṃ diṭṭhaṃ ahosi, te evamāhaṃsu – ‘ediso, deva, hatthī seyyathāpi kumbho’ti.

“Yehi, bhikkhave, jaccandhehi hatthissa kaṇṇo diṭṭho ahosi, te evamāhaṃsu – ‘ediso, deva, hatthī seyyathāpi suppo’ti.

“Yehi, bhikkhave, jaccandhehi hatthissa danto diṭṭho ahosi, te evamāhaṃsu – ‘ediso, deva, hatthī seyyathāpi khīlo’ti.

“Yehi, bhikkhave, jaccandhehi hatthissa soṇḍo diṭṭho ahosi, te evamāhaṃsu – ‘ediso, deva, hatthī seyyathāpi naṅgalīsā’ti.

“Yehi, bhikkhave, jaccandhehi hatthissa kāyo diṭṭho ahosi, te evamāhaṃsu – ‘ediso, deva, hatthī seyyathāpi koṭṭho’ti.

“Yehi, bhikkhave, jaccandhehi hatthissa pādo diṭṭho ahosi, te evamāhaṃsu – ‘ediso, deva, hatthī seyyathāpi thūṇo’ti.

“Yehi, bhikkhave, jaccandhehi hatthissa satthi diṭṭho [piṭṭhi diṭṭā (ka. sī. syā. pī.), satthi diṭṭhā (ka. sī.)] hosi, te evamāhaṃsu – ‘ediso, deva, hatthī seyyathāpi udukkhalo’ti.

“Yehi, bhikkhave, jaccandhehi hatthissa naṅguṭṭhaṃ diṭṭhaṃ ahosi, te evamāhaṃsu – ‘ediso, deva, hatthī seyyathāpi musalo’ti.

“Yehi, bhikkhave, jaccandhehi hatthissa vāladhi diṭṭho ahosi, te evamāhaṃsu – ‘ediso, deva, hatthī seyyathāpi sammajjanī’ti.

“Te ‘ediso hatthī, nediso hatthī; nediso hatthī, ediso hatthī’”ti aññamaññaṃ muṭṭhīhi saṃsumbhiṃsu [saṃyujjhiṃsu (ka. sī., syā. pī.)]. Tena ca pana, bhikkhave, so rājā attamano ahosi.

“Evameva kho, bhikkhave, aññatitthiyā paribbājakā andhā acakkhukā. Te atthaṃ na jānanti anatthaṃ na jānanti, dhammaṃ na jānanti adhammaṃ na jānanti. Te atthaṃ ajānantā anatthaṃ ajānantā, dhammaṃ ajānantā adhammaṃ ajānantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti – ‘ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo’”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V67           “Imesu kira sajjanti, eke samaṇabrāhmaṇā;

Viggayha naṃ vivadanti, janā ekaṅgadassino”ti. catutthaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time, many sectarians-renunciates-brāhmaṇā-wanderers dwelt in Sāvatthi, having various views, various beliefs, various preferences, adherents of various views.

(1)-(2) Some brāhmaṇā-wanderers spoke thus and were of such views – “The world is eternal, only this is true, everything else is foolish”.  But some brāhmaṇā-wanderers spoke thus and were of such views – “The world is non-eternal, only this is true, everything else is foolish”. [111]

(3)-(4) Some brāhmaṇā-wanderers spoke thus and were of such views – “The world is finite, only this is true, everything else is foolish”.  But some brāhmaṇā-wanderers spoke thus and were of such views – “The world is infinite, only this is true, everything else is foolish”.

(5)-(6) Some brāhmaṇā-wanderers spoke thus and were of such views – “Soul and body are same, only this is true, everything else is foolish”.  But some brāhmaṇā-wanderers spoke thus and were of such views – “Soul and body are different, only this is true, everything else is foolish”.

(7)-(10) Some brāhmaṇā-wanderers spoke thus and were of such views – “Tathāgata exists after death, only this is true, everything else is foolish”.  But some brāhmaṇā-wanderers spoke thus and were of such views – “Tathāgata doesn’t exist after death, only this is true, everything else is foolish”.  Some brāhmaṇā-wanderers spoke thus and were of such views – “Tathāgata both exists and doesn’t exist after death, only this is true, everything else is foolish”.  But some brāhmaṇā-wanderers spoke thus and were of such views – “Tathāgata neither exists nor doesn’t exist after death, only this is true, everything else is foolish”.

They dwelt creating strifes, quarrelling, disputing, striking each other with verbal knives – “Dhamma is such, Dhamma isn’t such; Dhamma isn’t such, Dhamma is such”.

Then many bhikkhus, having dressed and taking alms-bowl and robe in the morning, entered Sāvatthi for the alms-round.  Having fared the alms-round in Sāvatthi, having eaten, returning from the alms-round, approached where the Blessed One was; having approached and greeted the Blessed One, they sat down on one side.  Sitting on one side those bhikkhus addressed the Blessed One thus –

“Venerable Sir, here many sectarians-renunciates-brāhmaṇā-wanderers are dwelling in Sāvatthi, having various views, various beliefs, various preferences, adherents of various views.

“Some brāhmaṇā-wanderers speak thus and are of such views – ‘The world is eternal, only this is true, everything else is foolish’.  ... same ... They dwell creating strifes, quarrelling, disputing, striking each other with verbal knives – ‘Dhamma is such, Dhamma isn’t such; Dhamma isn’t such, Dhamma is such’ ”.

“Bhikkhus, sectarian wanderers are blind, visionless; they don’t know what is beneficial and what isn’t beneficial, they don’t know what is Dhamma and what is non-Dhamma.  Not knowing what is beneficial, what isn’t beneficial, what is Dhamma, what is non-Dhamma, they dwell creating strifes, quarrelling, disputing, striking each other with verbal knives – ‘Dhamma is such, Dhamma isn’t such; Dhamma isn’t such, Dhamma is such’.

“In the past, bhikkhus, this Sāvatthi had another king.  Then bhikkhus, that king invited some man – ‘Come mister, gather all the born-blind people of Sāvatthi in one place’.  Saying ‘May it be so, Deva’ that man, having heard the king, having gathered all the born-blind people of Sāvatthi in one place approached where the king was; having approached he addressed the king thus – ‘I have gathered all the born-blind people of Sāvatthi, Deva’.  ‘Then, I say, show the elephant to the born-blind people’.  Saying ‘May it be so, Deva’ that man, having heard the king, showed the elephant to the born-blind people.

“Some born-blind people were shown elephant’s head – ‘Such is, born-blind people, an elephant’.  Some born-blind people were shown elephant’s ear – ‘Such is, born-blind people, an elephant’.  Some born-blind people were shown elephant’s ivory – ‘Such is, born-blind people, an elephant’.  Some born-blind people were shown elephant’s trunk – ‘Such is, born-blind people, an elephant’.  Some born-blind people were shown elephant’s body – ‘Such is, born-blind people, an elephant’.  Some born-blind people were shown elephant’s foot – ‘Such is, born-blind people, an elephant’.  Some born-blind people were shown elephant’s thigh [backside] – ‘Such is, born-blind people, an elephant’.  Some born-blind people were shown elephant’s tail – ‘Such is, born-blind people, an elephant’.  Some born-blind people were shown elephant’s tail-end – ‘Such is, born-blind people, an elephant’ “. [112]

“Then bhikkhus, that man having shown the elephant to the born-blind people, approached where the king was; having approached he addressed the king thus – ‘Deva, the born-blind people have seen the elephant; do what you think timely here’.

“Then bhikkhus, that king approached where the born-blind people were; having approached he addressed the born-blind people thus – ‘Have you seen the elephant, born-blind people’?  ‘That is so, Deva, we have seen the elephant’.  ‘Describe, born-blind people, what is an elephant’?

“Those born-blind people who had seen the head of the elephant, they said thus – ‘Deva, the elephant is like a pot’.

“Those born-blind people who had seen the ear of the elephant, they said thus – ‘Deva, the elephant is like a winnowing basket’.

“Those born-blind people who had seen the ivory of the elephant, they said thus – ‘Deva, the elephant is like a stake’.

“Those born-blind people who had seen the trunk of the elephant, they said thus – ‘Deva, the elephant is like a plough’.

“Those born-blind people who had seen the body of the elephant, they said thus – ‘Deva, the elephant is like a granary’.

“Those born-blind people who had seen the foot of the elephant, they said thus – ‘Deva, the elephant is like a column’.

“Those born-blind people who had seen the thigh [backside] of the elephant, they said thus – ‘Deva, the elephant is like a mortar’.

“Those born-blind people who had seen the tail of the elephant, they said thus – ‘Deva, the elephant is like a pestle’.

“Those born-blind people who had seen the tail-end of the elephant, they said thus – ‘Deva, the elephant is like a broom’.

Saying ‘Elephant is such, elephant isn’t such; elephant isn’t such, elephant is such’ they knocked-out each other with fists.  Because of that bhikkhus, that king was delighted.

“Just like that bhikkhus, sectarian wanderers are blind, visionless.  They don’t know what is beneficial and what isn’t beneficial, they don’t know what is Dhamma and what is non-Dhamma.  Not knowing what is beneficial, what isn’t beneficial, what is Dhamma, what is non-Dhamma, they dwell creating strifes, quarrelling, disputing, striking each other with verbal knives – ‘Dhamma is such, Dhamma isn’t such; Dhamma isn’t such, Dhamma is such’ “.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T67            “They are attached to this, some renunciates and brāhmaṇā;

They quarrel and dispute, people seeing one limb”.  Fourth. [113]

6.5              (55) Dutiyanānātitthiyasuttaṃ Second Various Sectarians Sutta [114]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṃ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā.

Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “sassato attā ca loko ca, idameva saccaṃ moghamañña”nti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “asassato attā ca loko ca, idameva saccaṃ moghamañña”nti. Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “sassato ca asassato ca [sassato asassato (sī.)] attā ca loko ca, idameva saccaṃ moghamañña”nti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “neva sassato nāsassato attā ca loko ca, idameva saccaṃ moghamañña”nti. Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “sayaṃkato attā ca loko ca, idameva saccaṃ moghamañña”nti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “paraṃkato attā ca loko ca, idameva saccaṃ moghamañña”nti. Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “sayaṃkato ca paraṃkato ca [sayaṃkato paraṃkato (sī.)] attā ca loko ca, idameva saccaṃ moghamañña”nti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “asayaṃkāro aparaṃkāro [asayaṃkāro ca aparaṃkāro ca (syā. pī.)] adhiccasamuppanno attā ca loko ca, idameva saccaṃ moghamañña”nti. Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “sassataṃ sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamañña”nti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “asassataṃ sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamañña”nti. Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “sassatañca asassatañca [sassataṃ asassataṃ (sī.)] sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamañña”nti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “neva sassataṃ nāsassataṃ sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamañña”nti. Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “sayaṃkataṃ sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamañña”nti. Santi paneke samaṇabrāhmaṇā evaṃvādino evadiṭṭhino – “paraṃkataṃ sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamañña”nti. Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “sayaṃkatañca paraṃkatañca [sayaṃkathaṃ paraṃkataṃ (sī.)] sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamañña”nti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamañña”nti.

Te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti – “ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo”ti.

Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisiṃsu. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

“Idha, bhante, sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṃ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā.

“Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sassato attā ca loko ca, idameva saccaṃ moghamañña’nti ... pe ... te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti – ‘ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo’”ti.

“Aññatitthiyā, bhikkhave, paribbājakā andhā acakkhukā; atthaṃ na jānanti anatthaṃ na jānanti, dhammaṃ na jānanti adhammaṃ na jānanti. Te atthaṃ ajānantā anatthaṃ ajānantā, dhammaṃ ajānantā adhammaṃ ajānantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti – ‘ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo’”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V68           “Imesu kira sajjanti, eke samaṇabrāhmaṇā;

Antarāva visīdanti, appatvāva tamogadha”nti. pañcamaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time, many sectarians-renunciates-brāhmaṇā-wanderers dwelt in Sāvatthi, having various views, various beliefs, various preferences, adherents of various views.

(1)-(4) Some brāhmaṇā-wanderers spoke thus and were of such views – “The world and self are eternal, only this is true, everything else is foolish”.  But some brāhmaṇā-wanderers spoke thus and were of such views – “The world and self are non-eternal, only this is true, everything else is foolish”.  Some brāhmaṇā-wanderers spoke thus and were of such views – “The world and self are both eternal and non-eternal, only this is true, everything else is foolish”.  But some brāhmaṇā-wanderers spoke thus and were of such views – “The world and self are neither eternal nor non-eternal, only this is true, everything else is foolish”. [115]

(5)-(8) Some brāhmaṇā-wanderers spoke thus and were of such views – “The world and self are self-created, only this is true, everything else is foolish”.  But some brāhmaṇā-wanderers spoke thus and were of such views – “The world and self are other-created, only this is true, everything else is foolish”.  Some brāhmaṇā-wanderers spoke thus and were of such views – “The world and self are both self-created and other-created, only this is true, everything else is foolish”.  But some brāhmaṇā-wanderers spoke thus and were of such views – “The world and self are neither self-created nor other-created, the world and self are spontaneously arisen, only this is true, everything else is foolish”.

(9)-(12) Some brāhmaṇā-wanderers spoke thus and were of such views – “The world and self and happiness-suffering are eternal, only this is true, everything else is foolish”.  But some brāhmaṇā-wanderers spoke thus and were of such views – “The world and self and happiness-suffering are non-eternal, only this is true, everything else is foolish”.  Some brāhmaṇā-wanderers spoke thus and were of such views – “The world and self and happiness-suffering are both eternal and non-eternal, only this is true, everything else is foolish”.  But some brāhmaṇā-wanderers spoke thus and were of such views – “The world and self and happiness-suffering are neither eternal nor non-eternal, only this is true, everything else is foolish”.

(13)-(16) Some brāhmaṇā-wanderers spoke thus and were of such views – “The world and self and happiness-suffering are self-created, only this is true, everything else is foolish”.  But some brāhmaṇā-wanderers spoke thus and were of such views – “The world and self and happiness-suffering are other-created, only this is true, everything else is foolish”.  Some brāhmaṇā-wanderers spoke thus and were of such views – “The world and self and happiness-suffering are both self-created and other-created, only this is true, everything else is foolish”.  But some brāhmaṇā-wanderers spoke thus and were of such views – “The world and self and happiness-suffering are neither self-created nor other-created, the world and self and happiness-suffering are spontaneously arisen, only this is true, everything else is foolish”. [116]

They dwelt creating strifes, quarrelling, disputing, striking each other with verbal knives – “Dhamma is such, Dhamma isn’t such; Dhamma isn’t such, Dhamma is such”.

Then many bhikkhus, having dressed and taking alms-bowl and robe in the morning, entered Sāvatthi for the alms-round.  Having fared the alms-round in Sāvatthi, having eaten, returning from the alms-round, approached where the Blessed One was; having approached and greeted the Blessed One, they sat down on one side.  Sitting on one side those bhikkhus addressed the Blessed One thus –

“Here, Venerable Sir, many sectarians-renunciates-brāhmaṇā-wanderers are dwelling in Sāvatthi, having various views, various beliefs, various preferences, adherents of various views.

Some brāhmaṇā-wanderers speak thus and are of such views – ‘The world and self are eternal, only this is true, everything else is foolish’. ... same ... They dwell creating strifes, quarrelling, disputing, striking each other with verbal knives – ‘Dhamma is such, Dhamma isn’t such; Dhamma isn’t such, Dhamma is such’ ”.

“Bhikkhus, sectarian wanderers are blind, visionless; they don’t know what is beneficial and what isn’t beneficial, they don’t know what is Dhamma and what is non-Dhamma.  Not knowing what is beneficial, what isn’t beneficial, what is Dhamma, what is non-Dhamma, they dwell creating strifes, quarrelling, disputing, striking each other with verbal knives – ‘Dhamma is such, Dhamma isn’t such; Dhamma isn’t such, Dhamma is such’ “.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T68            “They are attached to this, some renunciates and brāhmaṇā;

They sink midway, having unreached [Nibbāna], they merge with darkness”.  Fifth. [117]

6.6              (56) Tatiyanānātitthiyasuttaṃ Third Various Sectarians Sutta [118]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṃ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā.

Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “sassato attā ca loko ca, idameva saccaṃ moghamañña”nti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “asassato attā ca loko ca, idameva saccaṃ moghamañña”nti. Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “sassato ca asassato ca attā ca loko ca, idameva saccaṃ moghamañña”nti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “neva sassato nāsassato attā ca loko ca, idameva saccaṃ moghamañña”nti. Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “sayaṃkato attā ca loko ca, idameva saccaṃ moghamañña”nti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “paraṃkato attā ca loko ca, idameva saccaṃ moghamañña”nti. Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “sayaṃkato ca paraṃkato ca attā ca loko ca, idameva saccaṃ moghamañña”nti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “asayaṃkāro aparaṃkāro adhiccasamuppanno attā ca loko ca, idameva saccaṃ moghamañña”nti. Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “sassataṃ sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamañña”nti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “asassataṃ sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamañña”nti. Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “sassatañca asassatañca sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamañña”nti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “neva sassataṃ nāsassataṃ sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamañña”nti. Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “sayaṃkataṃ sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamañña”nti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “paraṃkataṃ sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamañña”nti. Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “sayaṃkatañca paraṃkatañca sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamañña”nti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamañña”nti.

Te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti – “ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo”ti.

Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisiṃsu. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

“Idha, bhante, sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṃ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā.

“Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sassato attā ca loko ca, idameva saccaṃ moghamañña’nti ... pe ... te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti – ‘ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo’”ti.

“Aññatitthiyā, bhikkhave, paribbājakā andhā acakkhukā. Te atthaṃ na jānanti anatthaṃ na jānanti, dhammaṃ na jānanti adhammaṃ na jānanti. Te atthaṃ ajānantā anatthaṃ ajānantā, dhammaṃ ajānantā adhammaṃ ajānantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti – ‘ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo’”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V69           “Ahaṅkārapasutāyaṃ pajā, paraṃkārūpasaṃhitā;

Etadeke nābbhaññaṃsu, na naṃ sallanti addasuṃ.

V70           “Etañca sallaṃ paṭikacca [paṭigacca (sī. syā. kaṃ. pī.)] passato;

Ahaṃ karomīti na tassa hoti, paro karotīti na tassa hoti.

V71           “Mānupetā ayaṃ pajā, mānaganthā mānavinibaddhā [mānavinibandhā (sī.)];

Diṭṭhīsu sārambhakathā, saṃsāraṃ nātivattatī”ti. chaṭṭhaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time, many sectarians-renunciates-brāhmaṇā-wanderers dwelt in Sāvatthi, having various views, various beliefs, various preferences, adherents of various views.

(1)-(4) Some brāhmaṇā-wanderers spoke thus and were of such views – “The world and self are eternal, only this is true, everything else is foolish”.  But some brāhmaṇā-wanderers spoke thus and were of such views – “The world and self are non-eternal, only this is true, everything else is foolish”.  Some brāhmaṇā-wanderers spoke thus and were of such views – “The world and self are both eternal and non-eternal, only this is true, everything else is foolish”.  But some brāhmaṇā-wanderers spoke thus and were of such views – “The world and self are neither eternal nor non-eternal, only this is true, everything else is foolish”. [119]

(5)-(8) Some brāhmaṇā-wanderers spoke thus and were of such views – “The world and self are self-created, only this is true, everything else is foolish”.  But some brāhmaṇā-wanderers spoke thus and were of such views – “The world and self are other-created, only this is true, everything else is foolish”.  Some brāhmaṇā-wanderers spoke thus and were of such views – “The world and self are both self-created and other-created, only this is true, everything else is foolish”.  But some brāhmaṇā-wanderers spoke thus and were of such views – “The world and self are neither self-created nor other-created, the world and self are spontaneously arisen, only this is true, everything else is foolish”.

(9)-(12) Some brāhmaṇā-wanderers spoke thus and were of such views – “The world and self and happiness-suffering are eternal, only this is true, everything else is foolish”.  But some brāhmaṇā-wanderers spoke thus and were of such views – “The world and self and happiness-suffering are non-eternal, only this is true, everything else is foolish”.  Some brāhmaṇā-wanderers spoke thus and were of such views – “The world and self and happiness-suffering are both eternal and non-eternal, only this is true, everything else is foolish”.  But some brāhmaṇā-wanderers spoke thus and were of such views – “The world and self and happiness-suffering are neither eternal nor non-eternal, only this is true, everything else is foolish”.

(13)-(16) Some brāhmaṇā-wanderers spoke thus and were of such views – “The world and self and happiness-suffering are self-created, only this is true, everything else is foolish”.  But some brāhmaṇā-wanderers spoke thus and were of such views – “The world and self and happiness-suffering are other-created, only this is true, everything else is foolish”.  Some brāhmaṇā-wanderers spoke thus and were of such views – “The world and self and happiness-suffering are both self-created and other-created, only this is true, everything else is foolish”.  But some brāhmaṇā-wanderers spoke thus and were of such views – “The world and self and happiness-suffering are neither self-created nor other-created, the world and self and happiness-suffering are spontaneously arisen, only this is true, everything else is foolish”. [120]

They dwelt creating strifes, quarrelling, disputing, striking each other with verbal knives – “Dhamma is such, Dhamma isn’t such; Dhamma isn’t such, Dhamma is such”.

Then many bhikkhus, having dressed and taking alms-bowl and robe in the morning, entered Sāvatthi for the alms-round.  Having fared the alms-round in Sāvatthi, having eaten, returning from the alms-round, approached where the Blessed One was; having approached and greeted the Blessed One, they sat down on one side.  Sitting on one side those bhikkhus addressed the Blessed One thus –

“Here, Venerable Sir, many sectarians-renunciates-brāhmaṇā-wanderers are dwelling in Sāvatthi, having various views, various beliefs, various preferences, adherents of various views.

“Some brāhmaṇā-wanderers speak thus and are of such views – ‘The world and self are eternal, only this is true, everything else is foolish’. ... same ... They dwell creating strifes, quarrelling, disputing, striking each other with verbal knives – ‘Dhamma is such, Dhamma isn’t such; Dhamma isn’t such, Dhamma is such’ ”.

“Bhikkhus, sectarian wanderers are blind, visionless; they don’t know what is beneficial and what isn’t beneficial, they don’t know what is Dhamma and what is non-Dhamma.  Not knowing what is beneficial, what isn’t beneficial, what is Dhamma, what is non-Dhamma, they dwell creating strifes, quarrelling, disputing, striking each other with verbal knives – ‘Dhamma is such, Dhamma isn’t such; Dhamma isn’t such, Dhamma is such’ “.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T69            “Intent on I-making is this generation, accompanied by other-making;

One who was unpreached here, did not see it as dart.

T70            “Here one who foresees the dart;

‘I do’ doesn’t occur to him, nor does ‘others do’.

T71            “Possessed by conceit this generation, bonded and tied by conceit;

Talking angrily with views, does not go beyond the round of existences”.  Sixth.

6.7              (57) Subhūtisuttaṃ Subhūti (Well-being) Sutta [121]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā subhūti bhagavato avidūre nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya avitakkaṃ samādhiṃ samāpajjitvā.

Addasā kho bhagavā āyasmantaṃ subhūtiṃ avidūre nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya avitakkaṃ samādhiṃ samāpannaṃ.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V72           “Yassa vitakkā vidhūpitā,

Ajjhattaṃ suvikappitā asesā;

Taṃ saṅgamaticca arūpasaññī,

Catuyogātigato na jātu metī”ti [na jātimetīti (syā. pī. aṭṭha. pāṭhantaraṃ)]. sattamaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time, Venerable Subhūti was sitting not far from the Blessed One, having crossed legs, having made upright body, having entered upon the calmness of thoughts concentration. [122]

The Blessed One saw Venerable Subhūti sitting not far, having crossed legs, having made upright body, having entered upon the calmness of thoughts concentration. 

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T72            “One whose thoughts are scattered,

Internally well-ordered, without residue;

Overcoming attachments and perceiving formless,

Surmounting the four bonds he isn’t born again”.  Seventh. [123]

6.8              (58) Gaṇikāsuttaṃ Courtesan Sutta [124]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena rājagahe dve pūgā aññatarissā gaṇikāya sārattā honti paṭibaddhacittā; bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti. Te tattha maraṇampi nigacchanti maraṇamattampi dukkhaṃ.

Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisiṃsu. Rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

“Idha, bhante, rājagahe dve pūgā aññatarissā gaṇikāya sārattā paṭibaddhacittā; bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti. Te tattha maraṇampi nigacchanti maraṇamattampi dukkha”nti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Yañca pattaṃ yañca pattabbaṃ, ubhayametaṃ rajānukiṇṇaṃ, āturassānusikkhato. Ye ca sikkhāsārā sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasārā, ayameko anto. Ye ca evaṃvādino – ‘natthi kāmesu doso’ti, ayaṃ dutiyo anto. Iccete ubho antā kaṭasivaḍḍhanā, kaṭasiyo diṭṭhiṃ vaḍḍhenti. Etete ubho ante anabhiññāya olīyanti eke, atidhāvanti eke. Ye ca kho te abhiññāya tatra ca nāhesuṃ, tena ca nāmaññiṃsu, vaṭṭaṃ tesaṃ natthi paññāpanāyā”ti. Aṭṭhamaṃ.

Thus have I heard – One time the Blessed One was dwelling in Rājagaha in Squirrels Sanctuary, Bamboo Forest.  At that time, two factions in Rājagaha were impassioned with some courtesan and had enthralled minds; creating strifes, quarrelling, disputing, they fought each other with hands, with clods of earth, with sticks, and with knives.  They thus underwent death or death-like suffering.

Then many bhikkhus, having dressed and taking alms-bowl and robe in the morning, entered Rājagaha for the alms-round.  Having fared the alms-round in Rājagaha, having eaten, returning from the alms-round, approached where the Blessed One was; having approached and greeted the Blessed One, they sat down on one side.  Sitting on one side those bhikkhus addressed the Blessed One thus –

“Here Venerable Sir, two factions in Rājagaha were impassioned with some courtesan and had enthralled minds; creating strifes, quarrelling, disputing, they fought each other with hands, with clods of earth, with sticks, and with knives.  They thus underwent death or death-like suffering”.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

“Whatever has been reached, whatever will be reached, both are increasing the lust, learning from a distressed one.  Those who are learning a virtuous life, attending on a holy-life, that is one end.  Those who are of the opinion – ‘There is no fault in sensual pleasures’, that is the second end.  Here both ends are increasing the charnel ground, the charnel ground increases the views.  Here without fully knowing both ends, some undershoot, some overshoot.  Indeed those who fully know this are not there, do not conceive it, their whirling is not discerned”.  Eighth. [125]

6.9              (59) Upātidhāvantisuttaṃ Running On Sutta [126]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā rattandhakāratimisāyaṃ abbhokāse nisinno hoti telappadīpesu jhāyamānesu.

Tena kho pana samayena sambahulā adhipātakā tesu telappadīpesu āpātaparipātaṃ anayaṃ āpajjanti, byasanaṃ āpajjanti [natthi sīhaḷapotthake], anayabyasanaṃ āpajjanti [natthi sīhaḷapotthake]. Addasā kho bhagavā te sambahule adhipātake tesu telappadīpesu āpātaparipātaṃ anayaṃ āpajjante, byasanaṃ āpajjante, anayabyasanaṃ āpajjante.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V73           “Upātidhāvanti na sāramenti,

Navaṃ navaṃ bandhanaṃ brūhayanti;

Patanti pajjotamivādhipātakā [... dhipātā (sī. syā.)],

Diṭṭhe sute itiheke niviṭṭhā”ti. navamaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time the Blessed One was sitting in the open in the pitch dark night, near fired-up and lighted oil-lamps.

At that time, many moth fell and sank [burnt] in those lighted oil-lamps and arrived at misfortune, arrived at destruction, arrived at misfortune and destruction.  The Blessed One saw those many moth falling and sinking [burning] in those lighted oil-lamps and arriving at misfortune, arriving at destruction, arriving at misfortune and destruction.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T73            “Running on aimlessly,

Cultivating new ties;

Falling like moth in the lamp,

[are the] Ones settled in the seen, heard, and oral traditions”.  Ninth. [127]

6.10          (60) Uppajjantisuttaṃ Arising Sutta [128]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

“Yāvakīvañca, bhante, tathāgatā loke nuppajjanti arahanto sammāsambuddhā tāva aññatitthiyā paribbājakā sakkatā honti garukatā mānitā pūjitā apacitā lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Yato ca kho, bhante, tathāgatā loke uppajjanti arahanto sammāsambuddhā atha aññatitthiyā paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā na lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Bhagavā yeva [bhagavā ceva (syā.)] dāni, bhante, sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ, bhikkhusaṅgho cā”ti.

“Evametaṃ, ānanda, yāvakīvañca, ānanda, tathāgatā loke nuppajjanti arahanto sammāsambuddhā tāva aññatitthiyā paribbājakā sakkatā honti garukatā mānitā pūjitā apacitā lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Yato ca kho, ānanda, tathāgatā loke uppajjanti arahanto sammāsambuddhā atha aññatitthiyā paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā na lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Tathāgatova [tathāgato ceva (syā.)] dāni sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ, bhikkhusaṅgho cā”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V74           “Obhāsati tāva so kimi,

Yāva na unnamate [uggamati (sī.), unnamati (syā.)] pabhaṅkaro;

(Sa) [( ) natthi sī. syā. potthakesu] verocanamhi uggate,

Hatappabho hoti na cāpi bhāsati.

V75           “Evaṃ obhāsitameva takkikānaṃ [titthiyānaṃ (sī. syā. pī.)],

Yāva sammāsambuddhā loke nuppajjanti;

Na takkikā sujjhanti na cāpi sāvakā,

Duddiṭṭhī na dukkhā pamuccare”ti. dasamaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  Then Venerable Ānanda approached where the Blessed One was; having approached and greeted the Blessed One, he sat down on one side.  Sitting on one side Venerable Ānanda addressed the Blessed One thus –

“Venerable Sir, as long as Tathāgatā, Arahant, rightly self-enlightened, do not arise in the world, sectarian wanderers are provided hospitality; are respected, revered, venerated, honored, are gainers of necessities of robes, alms-food, lodging, and medicines for the sick.  Venerable Sir, when Tathāgatā, Arahant, rightly self-enlightened, arise in the world, sectarian wanderers are not provided hospitality; are not respected, not revered, not venerated, not honored, are not gainers of necessities of robes, alms-food, lodging, and medicines for the sick.  Venerable Sir, now only the Blessed One is provided hospitality; is respected, revered, venerated, honored, is a gainer of necessities of robes, alms-food, lodging, and medicines for the sick; and the Bhikkhu Saṅgha too”.

“That is so Ānanda, as long as Tathāgatā, Arahant, rightly self-enlightened, do not arise in the world, sectarian wanderers are provided hospitality; are respected, revered, venerated, honored, are gainers of necessities of robes, alms-food, lodging, and medicines for the sick, ĀnandaĀnanda, when Tathāgatā, Arahant, rightly self-enlightened, arise in the world, sectarian wanderers are not provided hospitality; are not respected, not revered, not venerated, not honored, are not gainers of necessities of robes, alms-food, lodging, and medicines for the sick.  Now only the Tathāgata is provided hospitality; is respected, revered, venerated, honored, is a gainer of necessities of robes, alms-food, lodging, and medicines for the sick; and the Bhikkhu Saṅgha too”.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T74            “The fire-fly lights up [the night],

Until the rising of the radiance-maker;

With the rising of the Sun,

It’s radiance is destroyed and it doesn’t shine.

T75            “Thus sectarians light-up,

Until the arising of the rightly self-enlightened in the world;

Neither are reasoners purified nor are [their] disciples,

Ones with wrong views are not freed from suffering”.  Tenth. [129]

Jaccandhavaggo chaṭṭho niṭṭhito. – Sixth Section on Born Blind is finished.

Tassuddānaṃ –

Āyujaṭilavekkhaṇā, tayo titthiyā subhūti;

Gaṇikā upāti navamo, uppajjanti ca te dasāti.

Therefore said [contents]

Lifespan-matted hair ascetics-contemplation, three of sectarians Subhūti;

Courtesan running-on is ninth, with arising they are ten.

7. Cūḷavaggo – Smaller Section

7.1              (61) Paṭhamalakuṇḍakabhaddiyasuttaṃ First Lakuṇḍaka Bhaddiya (Good Dwarf) Sutta [130]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā sāriputto āyasmantaṃ lakuṇḍakabhaddiyaṃ anekapariyāyena dhammiyā kathāya sandasseti samādapeti [samādāpeti (?)] samuttejeti sampahaṃseti.

Atha kho āyasmato lakuṇḍakabhaddiyassa āyasmatā sāriputtena anekapariyāyena dhammiyā kathāya sandassiyamānassa samādapiyamānassa samuttejiyamānassa sampahaṃsiyamānassa anupādāya āsavehi cittaṃ vimucci.

Addasā kho bhagavā āyasmantaṃ lakuṇḍakabhaddiyaṃ āyasmatā sāriputtena anekapariyāyena dhammiyā kathāya sandassiyamānaṃ samādapiyamānaṃ samuttejiyamānaṃ sampahaṃsiyamānaṃ anupādāya āsavehi cittaṃ vimuttaṃ [vimuttacittaṃ (?)].

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V76           “Uddhaṃ adho sabbadhi vippamutto, ayaṃhamasmīti [ayamahamasmīti (sī. syā. pī.)] anānupassī;

Evaṃ vimutto udatāri oghaṃ, atiṇṇapubbaṃ apunabbhavāyā”ti. paṭhamaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time Venerable Sāriputta was instructing, rousing, inspiring, and gladdening Venerable Lakuṇḍaka Bhaddiya in many ways with a Dhamma talk.

Then being instructed, roused, inspired, and gladdened by Venerable Sāriputta in many ways with a Dhamma talk, Venerable Lakuṇḍaka Bhaddiya’s mind was fully-freed by non-clinging to taints. [131]

Blessed One saw that being instructed, roused, inspired, and gladdened by Venerable Sāriputta in many ways with a Dhamma talk, Venerable Lakuṇḍaka Bhaddiya’s mind was fully-freed by non-clinging to taints.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T76            “Above-below and everywhere fully freed, not contemplating ‘this I am’;

Thus fully-freed, he has crossed-over the flood uncrossed before, for no further becoming”.  First. [132]

7.2              (62) Dutiyalakuṇḍakabhaddiyasuttaṃ Second Lakuṇḍaka Bhaddiya (Good Dwarf) Sutta [133]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā sāriputto āyasmantaṃ lakuṇḍakabhaddiyaṃ sekhaṃ [sekkhoti (syā.), sekhoti (pī.)] maññamāno bhiyyosomattāya anekapariyāyena dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti.

Addasā kho bhagavā āyasmantaṃ sāriputtaṃ āyasmantaṃ lakuṇḍakabhaddiyaṃ sekhaṃ maññamānaṃ bhiyyosomattāya anekapariyāyena dhammiyā kathāya sandassentaṃ samādapentaṃ samuttejentaṃ sampahaṃsentaṃ.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V77           “Acchecchi [acchejji (ka. sī.), acchijji (ka. sī. syā.), achijji (ka.)] vaṭṭaṃ byagā nirāsaṃ, visukkhā saritā na sandati;

Chinnaṃ vaṭṭaṃ na vattati, esevanto dukkhassā”ti. dutiyaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time Venerable Sāriputta, believing Venerable Lakuṇḍaka Bhaddiya to be a trainee, was very kindly instructing, rousing, inspiring, and gladdening him in many ways with a Dhamma talk.

Blessed One saw that Venerable Sāriputta, believing Venerable Lakuṇḍaka Bhaddiya to be a trainee, was very kindly instructing, rousing, inspiring, and gladdening him in many ways with a Dhamma talk.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T77            “Cut-off whirling, departed, unelated, for one fully dried rivers don’t flow;

Cutting off whirling one doesn’t whirl, just this is the end of suffering”.  Second.

7.3              (63) Paṭhamasattasuttaṃ First Clinging Sutta [134]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sāvatthiyā manussā yebhuyyena kāmesu ativelaṃ sattā ( ) [(honti) (bahūsu) aṭṭhakathāya saṃsandetabbaṃ] rattā giddhā gadhitā [gathitā (sī.)] mucchitā ajjhopannā sammattakajātā kāmesu viharanti.

Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiyaṃ piṇḍāya pāvisiṃsu. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “idha, bhante, sāvatthiyā manussā yebhuyyena kāmesu ativelaṃ sattā rattā giddhā gadhitā mucchitā ajjhopannā sammattakajātā kāmesu viharantī”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V78           “Kāmesu sattā kāmasaṅgasattā,

Saṃyojane vajjamapassamānā;

Na hi jātu saṃyojanasaṅgasattā,

Oghaṃ tareyyuṃ vipulaṃ mahanta”nti. tatiyaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time the people of Sāvatthi, frequently, for a long time, dwelt clinging to sensual pleasures, delighting, greedy, bonded, comatose, attached, fully intoxicated with sensual pleasures.

Then many bhikkhus, having dressed and taking alms-bowl and robe in the morning, entered Sāvatthi for the alms-round.  Having fared the alms-round in Sāvatthi, having eaten, returning from the alms-round, they approached where the Blessed One was; having approached and greeted the Blessed One, they sat down on one side.  Sitting on one side those bhikkhus addressed the Blessed One thus – “Venerable Sir, people of Sāvatthi, frequently, for a long time, dwell clinging to sensual pleasures, delighting, greedy, bonded, comatose, attached, fully intoxicated with sensual pleasures”.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T78            “Clinging to sensual pleasures, attached to sensual pleasures,

Not seeing fetters as blamable;

Never can the fettered and attached beings,

Cross the flood very great”.  Third. [135]

7.4              (64) Dutiyasattasuttaṃ Second Clinging Sutta [136]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sāvatthiyā manussā yebhuyyena kāmesu sattā ( ) [(honti) (bahūsu) aṭṭhakathāya saṃsandetabbaṃ] rattā giddhā gadhitā mucchitā ajjhopannā andhīkatā sammattakajātā kāmesu viharanti.

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Addasā kho bhagavā sāvatthiyā te manusse yebhuyyena kāmesu satte ratte giddhe gadhite mucchite ajjhopanne andhīkate sammattakajāte kāmesu viharante.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V79           “Kāmandhā jālasañchannā, taṇhāchadanachāditā;

Pamattabandhunā baddhā, macchāva kumināmukhe;

Jarāmaraṇamanventi [jarāmaraṇaṃ gacchanti (sī. syā.)], vaccho khīrapakova mātara”nti. catutthaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time the people of Sāvatthi frequently dwelt clinging to sensual pleasures, delighting, greedy, bonded, comatose, attached, blinded, fully intoxicated with sensual pleasures.

Then the Blessed One, having dressed and taking alms-bowl and robe in the morning, entered Sāvatthi for the alms-round.  The Blessed One saw the people of Sāvatthi frequently dwelling clinging to sensual pleasures, delighting, greedy, bonded, comatose, attached, blinded, fully intoxicated with sensual pleasures.

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T79            “Blinded and covered by web of sensual pleasures, veiled by craving,

Tied by the kinsman of heedless, like fish at the entrance of trap;

They follow old age and death,

Like a suckling calf [follows] its mother”.  Fourth.

7.5              (65) AparalakuṇḍakabhaddiyasuttaṃAnother Lakuṇḍaka Bhaddiya (Noble Dwarf) Sutta [137]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā lakuṇḍakabhaddiyo sambahulānaṃ bhikkhūnaṃ piṭṭhito piṭṭhito yena bhagavā tenupasaṅkami.

Addasā kho bhagavā āyasmantaṃ lakuṇḍakabhaddiyaṃ dūratova sambahulānaṃ bhikkhūnaṃ piṭṭhito piṭṭhito āgacchantaṃ dubbaṇṇaṃ duddasikaṃ okoṭimakaṃ yebhuyyena bhikkhūnaṃ paribhūtarūpaṃ. Disvāna bhikkhū āmantesi –

“Passatha no tumhe, bhikkhave, etaṃ bhikkhuṃ dūratova sambahulānaṃ bhikkhūnaṃ piṭṭhito piṭṭhito āgacchantaṃ dubbaṇṇaṃ duddasikaṃ okoṭimakaṃ yebhuyyena bhikkhūnaṃ paribhūtarūpa”nti? “Evaṃ, bhante”ti.

“Eso, bhikkhave, bhikkhu mahiddhiko mahānubhāvo. Na ca sā samāpatti sulabharūpā yā tena bhikkhunā asamāpannapubbā. Yassa catthāya [yassatthāya (sī. ka.)] kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

V80           “Nelaṅgo setapacchādo, ekāro vattatī ratho;

Anīghaṃ passa āyantaṃ, chinnasotaṃ abandhana”nti. pañcamaṃ;

Thus have I heard – One time the Blessed One was dwelling in Sāvatthi in Anāthapiṇḍika’s Monastery, Jeta’s Forest.  At that time Venerable Lakuṇḍaka Bhaddiya, following closely behind many bhikkhus, approached where the Blessed One was.

The Blessed One saw Venerable Lakuṇḍaka Bhaddiya coming from far, following closely behind many bhikkhus, an unattractive bad-looking dwarf, frequently held in contempt by the bhikkhus.  Having seen he invited the bhikkhus –

“Bhikkhu, do you see that bhikkhu coming from far, following closely behind many bhikkhus, an unattractive bad-looking dwarf, frequently held in contempt by the bhikkhus”?  “That is so, Venerable Sir”.

“Bhikkhus, that bhikkhu is of great supernormal powers, greatly powered.  There is no attainment that is unattained by that bhikkhu.  This is the reason for which sons of reputable families completely go forth from home to homelessness for that unsurpassed [goal], the end of faring the holy-life, having self-realized the higher knowledges in this world, dwell having appeased”.  [138]

Then the Blessed One, having known the meaning of this, at that time uttered this inspired utterance –

T80            “Blameless, covered in white, one-axled chariot rolls;

See the griefless one coming, one with stream cut-off, an untied one”.  Fifth.

7.6              (66) Taṇhāsaṅkhayasuttaṃ Complete Ending of Craving Sutta [139]

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena <