4👑☸ Cattāri Ariya-saccaṃ 四聖諦

KN Ud

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Udāna: Exalted Utterances

KN Ud bodhi-vaggo

♦ udānapāḷi	(derived from Thanissaro)
♦ 1. bodhi-vaggo	Awakening-chapter

KN Ud 1.1 paṭhama-bodhi: 7 days after awakening, 12ps

♦ 1. paṭhama-bodhi-suttaṃ (KN 3.1)	First-awakening-discourse
♦ evaṃ me sutaṃ —	I have heard that
ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati	on one occasion, the Blessed One was staying at Uruvelā
najjā nerañjarāya tīre	on the bank of the Nerañjarā River
bodhi-rukkha-mūle	at the root of the Bodhi tree — [the tree of awakening] —
paṭham-ābhi-sam-buddho.	newly awakened.
tena kho pana samayena bhagavā	And on that occasion he
sattāhaṃ eka-pallaṅkena nisinno hoti	sat at the root of the Bodhi tree for seven days in one session,
vimutti-sukha-paṭisaṃvedī.	sensitive to the bliss of release.
atha kho bhagavā tassa sattāhassa accayena	Then, with the passing of seven days,
tamhā samādhimhā vuṭṭhahitvā	after emerging from that concentration,
rattiyā paṭhamaṃ yāmaṃ	in the first watch of the night,
paṭicca-samuppādaṃ anulomaṃ	to dependent co-arising in forward order,
sādhukaṃ manasā-kāsi --	he gave close attention, [1] thus:
♦ “iti imasmiṃ sati idaṃ hoti,	When this is, that is.
Imass-uppādā idaṃ uppajjati,	From the arising of this comes the arising of that.

(12ps forward order)

yadidaṃ —	In other words:
Avijjā-paccayā, saṅkhārā;	(From) ignorance-(as a)-requisite-[condition] (come) fabrications.
saṅkhāra-paccayā viññāṇaṃ;	(From) fabrications-(as a)-requisite-[condition] (comes) consciousness.
viññāṇa-paccayā nāma-rūpaṃ;	(From) consciousness-(as)-requisite, name-&-form.
Nāma-rūpa-paccayā saḷ-āyatanaṃ;	(From) name-&-form-(as)-requisite, the six sense media.
Saḷ-āyatana-paccayā phasso;	(From) the six sense media-(as)-requisite, contact.
phassa-paccayā vedanā;	(From) contact-(as)-requisite, feeling.
vedanā-paccayā taṇhā;	(From) feeling-(as)-requisite, craving.
taṇhā-paccayā upādānaṃ;	(From) craving-(as)-requisite, clinging/sustenance.
upādāna-paccayā bhavo;	(From) clinging/sustenance-(as)-requisite, becoming.
bhava-paccayā jāti;	(From) becoming-(as)-requisite, birth.
jāti-paccayā jarā-maraṇaṃ	(From) birth-(as)-requisite, aging-and-death,
soka-parideva-dukkha-domanass-upāyāsā	sorrow, lamentation, pain, distress, despair
sam-bhavanti.	come to be.
evam-etassa kevalassa	Thus,-this entire
dukkhak-khandhassa samudayo hoti.	suffering-mass originates ****.
“ti.
♦ atha kho bhagavā etamatthaṃ viditvā	Then, on realizing the significance of that,
tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	the Blessed One on that occasion exclaimed:

(verse)

♦ “yadā have pātubhavanti dhammā,	As phenomena grow clear
♦ ātāpino jhāyato brāhmaṇassa.	to the brahman — ardent, in jhāna —
♦ athassa kaṅkhā vapayanti sabbā,	his doubts all vanish
♦ yato pajānāti sa-hetu-dhamman”ti.	when he discerns a phenomenon with its cause.
paṭhamaṃ.	(end of sutta)

KN Ud 1.2 dutiya-bodhi: 7 days after awakening, 12psn nirodha

♦ 2. dutiya-bodhi-suttaṃ (KN 3.2)	Second-awakening-discourse
rattiyā majjhimaṃ yāmaṃ	in the second watch of the night,
Paṭicca-sam-uppādaṃ paṭilomaṃ	to dependent co-arising in reverse order,
sādhukaṃ manasā-kāsi --	he gave close attention [1] thus:
♦ “iti imasmiṃ asati idaṃ na hoti,	When this isn't, that isn't.
imassa nirodhā idaṃ nirujjhati,	From the cessation of this comes the cessation of that.
yadidaṃ —	In other words:

(12psn reverse order)

avijjā-nirodhā	"(from) ignorance's cessation
saṅkhāra-nirodho;	(comes) fabrications'-cessation;
saṅkhāra-nirodhā viññāṇa-nirodho;	(from) fabrications'-cessation (comes) consciousness'-cessation;
viññāṇa-nirodhā nāmarūpa-nirodho;	(from) consciousness'-cessation (comes) name-and-forms'-cessation;
nāmarūpa-nirodhā saḷāyatana-nirodho;	(from) name-and-forms'-cessation (comes) six-senses'-cessation;
saḷāyatana-nirodhā phassa-nirodho;	(from) six-senses'-cessation (comes) contacts'-cessation;
phassa-nirodhā vedanā-nirodho;	(from) contacts'-cessation (comes) feelings'-cessation;
vedanā-nirodhā taṇhā-nirodho;	(from) feelings'-cessation (comes) cravings'-cessation;
taṇhā-nirodhā upādāna-nirodho;	(from) cravings'-cessation (comes) clinging/sustenances'-cessation;
upādāna-nirodhā bhava-nirodho;	(from) clinging/sustenances'-cessation (comes) becomings'-cessation;
bhava-nirodhā jāti-nirodho;	(from) becomings'-cessation (comes) birth's-cessation;
jāti-nirodhā jarā-maraṇaṃ	(from) birth's-cessation (comes) aging-and-death's,
soka-parideva-dukkha-domanass-upāyāsā	sorrow-lammentation-pain-distress-despair's
nirujjhanti.	ceasing.
evam-etassa kevalassa	Thus,-this entire
dukkhak-khandhassa nirodho hotī”	suffering-heap ceases ****."
ti.

(verse)

♦ “yadā have pātubhavanti dhammā,	As phenomena grow clear
♦ ātāpino jhāyato brāhmaṇassa.	to the brahman — ardent, in jhāna —
♦ athassa kaṅkhā vapayanti sabbā,	his doubts all vanish
♦ yato khayaṃ paccayānaṃ avedī”	when he penetrates the ending of requisite conditions.
ti. dutiyaṃ.	(end of sutta)

KN Ud 1.3

♦ 3. tatiyabodhisuttaṃ (KN 3.3)
♦ 3. 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 --	I have heard that on one occasion, the Blessed One was staying at Uruvelā on the bank of the Nerañjarā River at the root of the Bodhi tree–the tree of awakening–newly awakened. And on that occasion he sat at the root of the Bodhi tree for seven days in one session, sensitive to the bliss of release. Then, with the passing of seven days, after emerging from that concentration, in the third watch of the night, he gave close attention to dependent co-arising in forward and reverse order, thus:
♦ “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.	When this is, that is. From the arising of this comes the arising of that. When this isn’t, that isn’t. From the cessation of this comes the cessation of that. In other words: From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-&-form. From name-&-form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth.
♦ “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.	From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, and despair come into play. Such is the origination of this entire mass of suffering & stress. Now from the remainderless fading and cessation of that very ignorance comes the cessation of fabrications. From the cessation of fabrications comes the cessation of consciousness. From the cessation of consciousness comes the cessation of name-&-form. From the cessation of name-&-form comes the cessation of the six sense media. From the cessation of the six sense media comes the cessation of contact. From the cessation of contact comes the cessation of feeling. From the cessation of feeling comes the cessation of craving. From the cessation of craving comes the cessation of clinging/ sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging-&-death, sorrow, lamentation, pain, distress, and despair all cease. Such is the cessation of this entire mass of suffering & stress.

(verse)

♦ “yadā have pātubhavanti dhammā,	As phenomena grow clear
♦ ātāpino jhāyato brāhmaṇassa.	to the brahman — ardent, in jhāna —
♦ vidhūpayaṃ tiṭṭhati mārasenaṃ,	he stands, routing Māra's army,
♦ sūriyova VAR obhāsayamantalikkhan”ti.	as the sun, illumining the sky.[1]
tatiyaṃ.

KN Ud 1.4

♦ 4. huṃhuṅkasuttaṃ (KN 3.4)
♦ 4. 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.	I have heard that on one occasion, the Blessed One was staying at Uruvelā on the bank of the Nerañjarā River at the root of the Bodhi tree–the tree of awakening–newly awakened. And on that occasion he sat at the root of the Bodhi tree for seven days in one session, sensitive to the bliss of release. At the end of seven days, he emerged from that concentration.
♦ atha kho aññataro huṃhuṅkajātiko VAR 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 VAR dhammā”ti?	Then a certain overbearing brahman went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he stood to one side. As he was standing there, he said to the Blessed One, “To what extent, Master Gotama, is one a brahman? And which are the qualities that make one a brahman?”
♦ “yo brāhmaṇo bāhitapāpadhammo,	Any brahman
	who has banished evil qualities,1
♦ nihuṃhuṅko VAR nikkasāvo yatatto.	–not overbearing,
	not stained,
♦ vedantagū vūsitabrahmacariyo,	his mind controlled–
	gone to the end of wisdom,2
♦ dhammena so brahmavādaṃ vadeyya.	the holy life completed:3
	Rightly would that brahman
♦ yassussadā natthi kuhiñci loke”ti. catutthaṃ.	speak the holy teaching.
	He has no swelling of pride4
	anywhere in the world.

Notes 1. This line contains a wordplay on the words brāhmaṇa and bāhita (banished)–the same wordplay used in Dhp 388 and Ud 1:5. 2. This line plays with the term vedanta, which can mean “end of wisdom,” “end of the Vedas,” or “supplement to the Vedas.” In the latter two cases, it would be a term referring to a brahman-by-birth who has studied all the Vedas and their supplements, but the Buddha is obviously giving this term a different meaning here. 3. Here and two lines down, the word “holy” translates brahma. 4. See Sn 4:10 and Sn 4:14.

KN Ud 1.5

♦ 5. brāhmaṇasuttaṃ (KN 3.5) n
♦ 5. 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 VAR āyasmā ca mahākoṭṭhiko āyasmā ca mahākappino āyasmā ca mahācundo āyasmā ca anuruddho āyasmā ca revato āyasmā ca nando VAR yena bhagavā tenupasaṅkamiṃsu .	I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion Ven. Sāriputta, Ven. Mahā Moggalāna, Ven. Mahā Kassapa, Ven. Mahā Kaccāna, Ven. Mahā Koṭṭhita, Ven. Mahā Kappina, Ven. Mahā Cunda, Ven. Anuruddha, Ven. Revata, and Ven. Nanda1 went to the Blessed One. The Blessed One saw them coming from afar and, on seeing them, addressed the monks, “Monks, those are brahmans who are coming. Monks, those are brahmans who are coming.”
♦ 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?	When this was said, a certain monk who was a brahman by birth said to the Blessed One, “To what extent, lord, is one a brahman? And which are the qualities that make one a brahman?”
♦ “bāhitvā pāpake dhamme, ye caranti sadā satā.	Having banished evil qualities,2
	those who go about ever mindful,
♦ khīṇasaṃyojanā buddhā, te ve VAR lokasmi brāhmaṇā”ti. pañcamaṃ.	awakened, their fetters ended:
	They, in the world,
	are truly brahmans.

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Notes 1. This translation follows the Thai and Burmese versions of this passage. The Sri Lankan version replaces Ven. Nanda in this list with Ven. Ānanda; the PTS version replaces him with Ven. Devadatta and Ven. Ānanda. These latter two readings would appear to be mistaken, as the Buddha in this sutta defines “brahman” as one whose fetters are ended–i.e., an arahant–whereas Ven. Ānanda became an arahant only after the Buddha’s passing; Devadatta, after having caused a split in the Saṅgha toward the end of the Buddha’s life, fell into hell. 2. This line contains a wordplay on the words brāhmaṇa and bāhita (banished)–the same wordplay used in Dhp 388 and Ud 1:4.

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KN Ud 1.6

♦ 6. mahākassapasuttaṃ (KN 3.6)
♦ 6. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. tena kho pana samayena āyasmā mahākassapo pippaliguhāyaṃ VAR viharati ābādhiko VAR dukkhito bāḷhagilāno. atha kho āyasmā mahākassapo aparena samayena tamhā ābādhā vuṭṭhāsi. atha kho āyasmato mahākassapassa tamhā ābādhā vuṭṭhitassa etadahosi — “yaṃnūnāhaṃ rājagahaṃ piṇḍāya paviseyyan”ti.	I have heard that on one occasion the Blessed One was staying near Rājagaha at the Bamboo Grove, the Squirrels’ Sanctuary. And on that occasion Ven. Mahā Kassapa was staying at the Pipphali Cave, afflicted, in pain, & seriously ill. Then, at a later time, he recovered from his illness. When he had recovered from the illness, the thought occurred to him: “What if I were to go into Rājagaha for alms?”
♦ 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.	Now on that occasion 500 devatās were in a state of eagerness for the chance to give alms to Ven. Mahā Kassapa. But Ven. Mahā Kassapa, turning down those 500 devatās, early in the morning adjusted his under robe1 and–carrying his bowl & robes–went into Rājagaha for alms along the streets of the poor, the streets of the indigent, the streets of the weavers. The Blessed One saw that Ven. Mahā Kassapa had gone into Rājagaha for alms along the streets of the poor, the streets of the indigent, the streets of the weavers.
♦ “anaññaposimaññātaṃ, dantaṃ sāre patiṭṭhitaṃ.	Supporting no others,
	unknown,2
♦ khīṇāsavaṃ vantadosaṃ, tamahaṃ brūmi brāhmaṇan”ti. chaṭṭhaṃ.	tamed, established
	in what is essential,
	effluents ended,
	anger disgorged:
	He’s what I call
	a brahman.

Notes 1. According to the protocols given in Cv.VIII, a monk leaving a monastery in the wilderness with the purpose of going for alms would wear just his under robe, while carrying his upper and outer robes folded over his shoulder or upper back. On approaching an inhabited area he would stop and make sure that his under robe was neatly arranged: covering the area from above his navel to below his knees, and hanging down evenly in front and behind. Then he would put on his upper and outer robe, arranged so that the upper robe was a lining for the outer robe. If he was wearing sandals, he would take them off and place them in a small cloth bag. Only then would he enter the inhabited area for alms. 2. There is an alliterative play of words here on anañña (no others) and aññāta (unknown).

KN Ud 1.7

♦ 7. ajakalāpakasuttaṃ (KN 3.7)
♦ 7. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā pāvāyaṃ VAR viharati ajakalāpake cetiye, ajakalāpakassa yakkhassa bhavane. tena kho pana samayena bhagavā rattandhakāratimisāyaṃ abbhokāse nisinno hoti; devo ca ekamekaṃ phusāyati.	I have heard that on one occasion the Blessed One was staying near Pāva at the Ajakalāpaka [Herd-of-Goats] shrine, the dwelling of the Ajakalāpaka spirit. And on that occasion, in the pitch-black darkness of the night, the Blessed One was sitting in the open air, and the rain was falling in scattered drops.
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.	Then the Ajakalāpaka spirit–wanting to cause fear, terror, & horripilation in the Blessed One–went to him and, on arrival, not far from him, three times made a commotion & pandemonium: “Commotion & pandemonium! Commotion & pandemonium! Commotion & pandemonium!–That’s a goblin for you, contemplative!”
♦ “yadā sakesu dhammesu, pāragū hoti brāhmaṇo.	When,
	with regard to his own qualities,1
♦ atha etaṃ pisācañca, pakkulañcātivattatī”ti. sattamaṃ.	a brahman is one
	who has gone beyond,
	he transcends this goblin
	and his pandemonium.

Note 1. Dhammas. This is apparently a reference to skillful and unskillful mental qualities–which would mean that this sutta sides with the passages in the Canon categorizing unbinding not as a dhamma, but as the transcending of all dhammas. (The suttas in general are inconsistent on this point. Iti 90, among others, states clearly that unbinding counts as a dhamma. AN 10:58, on the other hand, calls unbinding the ending of all dhammas. Sn 5:6 calls the attainment of the goal the transcending of all dhammas, just as Sn 4:6 and Sn 4:10 state that the arahant has transcended dispassion, said to be the highest dhamma. MN 22, in the famous simile of the raft, states that all dhammas are abandoned at the end of the path.)

KN Ud 1.8

♦ 8. saṅgāmajisuttaṃ (KN 3.8)
♦ 8. 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.	I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion Ven. Saṅgāmaji had arrived in Sāvatthī to see the Blessed One. His former wife heard, “Master Saṅgāmaji, they say, has arrived in Sāvatthī.” Taking her small child, she went to Jeta’s Grove. On that occasion Ven. Saṅgāmaji was sitting at the root of a tree for the day’s abiding. His former wife went to him and, on arrival, said to him, “Look after me, contemplative–(a woman) with a little son.” When this was said, Ven. Saṅgāmaji remained silent. A second time… A third time, his former wife said to him, “Look after me, contemplative–(a woman) with a little son.” A third time, Ven. Saṅgāmaji remained silent.
♦ tena kho pana samayena āyasmā saṅgāmaji aññatarasmiṃ rukkhamūle divāvihāraṃ nisinno hoti. atha kho āyasmato saṅgāmajissa purāṇadutiyikā yenāyasmā saṅgāmaji tenupasaṅkami; upasaṅkamitvā āyasmantaṃ saṅgāmajiṃ etadavoca — “khuddaputtañhi VAR, samaṇa, posa man”ti. evaṃ vutte, āyasmā saṅgāmaji tuṇhī ahosi.	Then his former wife, taking the baby and leaving him in front of Ven. Saṅgāmaji, went away, saying, “That’s your son, contemplative. Look after him.” Then Ven. Saṅgāmaji neither looked at the child nor spoke to him. His wife, after going not far away, was looking back and saw Ven. Saṅgāmaji neither looking at the child nor speaking to him. On seeing this, the thought occurred to her, “The contemplative doesn’t even care about his son.” Returning from there and taking the child, she left. The Blessed One–with his divine eye, purified and surpassing the human–saw Ven. Saṅgāmaji’s former wife misbehaving in that way.
♦ dutiyampi kho āyasmato saṅgāmajissa purāṇadutiyikā āyasmantaṃ saṅgāmajiṃ etadavoca — “khuddaputtañhi, samaṇa, posa man”ti. dutiyampi kho āyasmā saṅgāmaji tuṇhī ahosi.
♦ tatiyampi kho āyasmato saṅgāmajissa purāṇadutiyikā āyasmantaṃ saṅgāmajiṃ etadavoca — “khuddaputtañhi, samaṇa, posa man”ti. tatiyampi kho āyasmā saṅgāmaji tuṇhī ahosi.
♦ atha kho āyasmato saṅgāmajissa purāṇadutiyikā taṃ dārakaṃ āyasmato saṅgāmajissa purato nikkhipitvā pakkāmi VAR — “eso VAR te, samaṇa, putto; posa nan”ti.
♦ atha kho āyasmā saṅgāmaji taṃ dārakaṃ neva olokesi nāpi ālapi. atha kho āyasmato saṅgāmajissa purāṇadutiyikā avidūraṃ VAR 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.
♦ “āyantiṃ nābhinandati, pakkamantiṃ na socati.	At her coming,
	he didn’t delight;
♦ saṅgā saṅgāmajiṃ muttaṃ, tamahaṃ brūmi brāhmaṇan”ti. aṭṭhamaṃ.	at her leaving,
	he didn’t grieve.
	A victor in battle, freed from the tie:1
	He’s what I call
	a brahman.

Note 1. This line is a double wordplay on Saṅgāmaji’s name. Literally, it means a victor in battle–a compound of saṅgāma (battle) and -ji (victor)–but the Buddha also extracts from the first member of the compound the word saṅgā, which means “from the tie.” Strictly speaking, saṅgāma and saṅgā are not related to each other. The ability to engage in wordplay using unrelated words like this was considered a sign of intelligence and wit. See also: Dhp 345—346

KN Ud 1.9

♦ 9. jaṭilasuttaṃ (KN 3.9) n
♦ 9. 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.	I have heard that on one occasion the Blessed One was staying near Gayā at Gayā Head. And on that occasion, many ascetics–on the cold winter nights of the “Between-the-Eights,”1 when the snow was falling in Gayā–jumped up in the water, jumped down in the water, did a jumping-up-&-down in the water, poured (water over themselves), and performed the fire sacrifice, (thinking,) “Through this there is purity.”
♦ addasā kho bhagavā te sambahule jaṭile sītāsu hemantikāsu rattīsu antaraṭṭhake himapātasamaye gayāyaṃ ummujjantepi nimujjantepi ummujjanimujjampi karonte VAR osiñcantepi aggimpi juhante — “iminā suddhī”ti.	The Blessed One saw those many ascetics–on the cold winter nights of the “Between-the-Eights,” when the snow was falling in Gayā–jumping up in the water, jumping down in the water, doing a jumping-up-&-down in the water, pouring (water over themselves), and performing the fire sacrifice, (thinking,) “Through this there is purity.”
♦ “na udakena sucī hotī, bahvettha nhāyatī VAR jano.	Not by water is one clean,
	though many people are bathing here.
♦ yamhi saccañca dhammo ca, so sucī so ca brāhmaṇo”ti. navamaṃ.	Whoever has truth
	& rectitude:
	He’s a clean one;
	he, a brahman.2

Notes 1. The “Eights” are the waning half-moon days (each on the eighth day of the waning cycle) after three of the full moons in the cold season. These are the dates of brahmanical ceremonies for making merit for the dead. The period between the first and last of these dates–the “Between-the-Eights”–is regarded in northern India as the coldest part of the year. See AN 3:35. 2. The last half of this verse is identical with the last half of Dhp 393.

KN Ud 1.10 bāhiya: one of the quickest disciples to become arahant

♦ 10. bāhiya-suttaṃ (KN 3.10) n n	1:10 Bāhiya (Bāhiya Sutta)
♦ 10. 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.	I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion Bāhiya of the Bark-cloth was living in Suppāraka by the seashore. He was worshipped, revered, honored, venerated, and given homage–a recipient of robes, alms food, lodgings, & medicinal requisites for the sick. Then, when he was alone in seclusion, this line of thinking appeared to his awareness: “Now, of those who in this world are arahants or have entered the path of arahantship, am I one?”
♦ 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 VAR arahattamaggaṃ vā samāpanno”ti.	Then a devatā who had once been a blood relative of Bāhiya of the Bark-cloth–compassionate, desiring his welfare, knowing with her own awareness the line of thinking that had arisen in his awareness–went to him and on arrival said to him, “You, Bāhiya, are neither an arahant nor have you entered the path of arahantship. You don’t even have the practice whereby you would become an arahant or enter the path of arahantship.”
♦ “atha ke carahi sadevake loke arahanto vā arahattamaggaṃ vā samāpanno”ti?	“Then who, in this world with its devas, are arahants or have entered the path to arahantship?”
“atthi, bāhiya, uttaresu janapadesu VAR sāvatthi nāma nagaraṃ. tattha so bhagavā etarahi viharati arahaṃ sammāsambuddho. so hi, bāhiya, bhagavā arahā ceva arahattāya ca dhammaṃ desetī”ti.	“Bāhiya, there is a city in the northern country named Sāvatthī. There the Blessed One–an arahant, rightly self-awakened–is living now. He truly is an arahant and teaches the Dhamma leading to arahantship.”
♦ 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 sammāsambuddhan”ti. “antaragharaṃ paviṭṭho kho, bāhiya, bhagavā piṇḍāyā”ti.	Then Bāhiya, deeply chastened by the devatā, left Suppāraka right then and, in the space of one night,1 went all the way to where the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. Now on that occasion, a large number of monks were doing walking meditation in the open air. He went to them and, on arrival, said, “Where, venerable sirs, is the Blessed One–the arahant, rightly self-awakened–now staying? We want to see that Blessed One–the arahant, rightly self-awakened.”
	“The Blessed One has gone into town for alms.”
♦ 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.	Then Bāhiya, hurriedly leaving Jeta’s Grove and entering Sāvatthī, saw the Blessed One going for alms in Sāvatthī–serene & inspiring serene confidence, calming, his senses at peace, his mind at peace, having attained the utmost tranquility & poise, tamed, guarded, his senses restrained, a Great One (nāga). Seeing him, he approached the Blessed One and, on reaching him, threw himself down, with his head at the Blessed One’s feet, and said, “Teach me the Dhamma, O Blessed One! Teach me the Dhamma, O One-Well-Gone, that will be for my long-term welfare & bliss.”
	When this was said, the Blessed One said to him, “This is not the time, Bāhiya. We have entered the town for alms.”
♦ 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.	A second time, Bāhiya said to the Blessed One, “But it is hard to know for sure what dangers there may be for the Blessed One’s life, or what dangers there may be for mine. Teach me the Dhamma, O Blessed One! Teach me the Dhamma, O One-Well-Gone, that will be for my long-term welfare & bliss.”
	A second time, the Blessed One said to him, “This is not the time, Bāhiya. We have entered the town for alms.”
♦ 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.	A third time, Bāhiya said to the Blessed One, “But it is hard to know for sure what dangers there may be for the Blessed One’s life, or what dangers there may be for mine. Teach me the Dhamma, O Blessed One! Teach me the Dhamma, O One-Well-Gone, that will be for my long-term welfare & bliss.”

(in reference to the seen, there will only be the seen...)

♦ “tasmātiha te, bāhiya, evaṃ sikkhitabbaṃ —	“Then, Bāhiya, you should train yourself thus:
‘diṭṭhe diṭṭhamattaṃ bhavissati,	In reference to the seen, there will be only the seen.
sute sutamattaṃ bhavissati,	In reference to the heard, only the heard.
mute mutamattaṃ bhavissati,	In reference to the sensed, only the sensed.
viññāte viññātamattaṃ bhavissatī’ti.	In reference to the cognized, only the cognized.
evañhi te, bāhiya, sikkhitabbaṃ.	That is how you should train yourself.
yato kho te, bāhiya,	When for you there will be
diṭṭhe diṭṭhamattaṃ bhavissati,	only the seen in reference to the seen,
sute sutamattaṃ bhavissati,	only the heard in reference to the heard,
mute mutamattaṃ bhavissati,	only the sensed in reference to the sensed,
viññāte viññātamattaṃ bhavissati,	only the cognized in reference to the cognized,
tato tvaṃ, bāhiya, na tena;	then, Bāhiya, there is no you in connection with that.
yato tvaṃ, bāhiya, na tena tato tvaṃ, bāhiya, na tattha;	When there is no you in connection with that,
yato tvaṃ, bāhiya, na tattha,	there is no you there.
tato tvaṃ, bāhiya,	When there is no you there,
nevidha na huraṃ na ubhayamantarena.	you are neither here nor yonder nor between the two.
esevanto dukkhassā”ti.	This, just this, is the end of stress.”2
♦ atha kho bāhiyassa dārucīriyassa bhagavato imāya saṃkhittāya dhammadesanāya tāvadeva anupādāya āsavehi cittaṃ vimucci.	Through hearing this brief explanation of the Dhamma from the Blessed One, the mind of Bāhiya of the Bark-cloth right then and there was released from effluents through lack of clinging/sustenance. Having exhorted Bāhiya of the Bark-cloth with this brief explanation of the Dhamma, the Blessed One left.
♦ atha kho bhagavā bāhiyaṃ dārucīriyaṃ iminā saṃkhittena ovādena ovaditvā pakkāmi. atha kho acirapakkantassa bhagavato bāhiyaṃ dārucīriyaṃ gāvī taruṇavacchā adhipatitvā VAR jīvitā voropesi.	Now, not long after the Blessed One’s departure, Bāhiya was attacked & killed by a cow with a young calf.
♦ atha kho bhagavā sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto sambahulehi bhikkhūhi saddhiṃ nagaramhā nikkhamitvā addasa bāhiyaṃ dārucīriyaṃ kālaṅkataṃ VAR; disvāna bhikkhū āmantesi — “gaṇhatha, bhikkhave, bāhiyassa dārucīriyassa sarīrakaṃ; mañcakaṃ āropetvā nīharitvā jhāpetha; thūpañcassa karotha. sabrahmacārī vo, bhikkhave, kālaṅkato”ti.	Then the Blessed One, having gone for alms in Sāvatthī, after the meal, returning from his alms round with a large number of monks, saw that Bāhiya had died. On seeing him, he said to the monks, “Take Bāhiya’s body, monks, and, placing it on a litter and carrying it away, cremate it and build him a memorial. Your companion in the holy life has died.”
♦ “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?	Responding, “As you say, lord,” to the Blessed One, the monks–placing Bāhiya’s body on a litter, carrying it away, cremating it, and building him a memorial–went to the Blessed One. On arrival, having bowed down to him, sat to one side. As they were sitting there, they said to him, “Bāhiya’s body has been cremated, lord, and his memorial has been built. What is his destination? What is his future state?”
“paṇḍito, bhikkhave, bāhiyo dārucīriyo paccapādi dhammassānudhammaṃ; na ca maṃ dhammādhikaraṇaṃ vihesesi. parinibbuto, bhikkhave, bāhiyo dārucīriyo”ti.	“Monks, Bāhiya of the Bark-cloth was wise. He practiced the Dhamma in accordance with the Dhamma and did not pester me with issues related to the Dhamma. Bāhiya of the Bark-cloth, monks, is totally unbound.”

(verse)

♦ “yattha āpo ca pathavī,	Where water, earth,
tejo vāyo na gādhati.	fire, & wind have no footing:
♦ na tattha sukkā jotanti,	There the stars don’t shine,
ādicco nappakāsati.	the sun isn’t visible.
♦ na tattha candimā bhāti,	There the moon doesn’t appear.
tamo tattha na vijjati.	There darkness is not found.
♦ “yadā ca attanāvedi,	And when a sage,
muni monena brāhmaṇo.	a brahman through sagacity,
♦ atha rūpā arūpā ca,	has realized [this] for himself, then from form & formless,
Sukha-dukkhā pamuccatī”ti.	from bliss & pain, he is freed.
dasamaṃ.	(end of sutta)

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_{Notes 1. Eka-ratti-parivāsena: This phrase can also mean, “taking one-night sojourns” (i.e., resting no more than one night in any one spot); or “with a one-night sojourn.” The Commentary prefers the meaning used in the translation, noting that the distance between Suppāraka and Sāvatthī amounts to 120 leagues, or approximately 1,200 miles. In its version of Bāhiya’s story, Bāhiya had no meditative attainments at all, and so the miraculous speed of his journey had to be attributed either to the power of the deva or the power of the Buddha. However, he may actually have had strong powers of concentration with some attendant psychic powers of his own. 2. For a discussion of these instructions, see the article, “Food for Awakening: The Role of Appropriate Attention.” ♦ (ayampi udāno vutto bhagavatā iti me sutanti.) VAR ♦ bodhivaggo paṭhamo niṭṭhito. ♦ tassuddānaṃ — ♦ tayo bodhi ca huṃhuṅko VAR, brāhmaṇo VAR kassapena ca. ♦ aja VAR saṅgāma jaṭilā, bāhiyenāti te dasāti.}

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Vagga 2

♦  udānapāḷi
♦  2. mucalindavaggo n

KN Ud 2.1 Muccalinda (Muccalinda Sutta)

♦  1. mucalindasuttaṃ (KN 3.11)
♦ 11. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre mucalindamūle paṭhamābhisambuddho. tena kho pana samayena bhagavā sattāhaṃ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṃvedī.	I have heard that on one occasion, the Blessed One was staying at Uruvelā on the bank of the Nerañjarā River at the root of the Muccalinda tree, newly awakened. And on that occasion he sat for seven days in one session, sensitive to the bliss of release.
♦ 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 VAR samphasso”ti.	And on that occasion a great, out-of-season storm-cloud rose up, with seven days of rainy weather, cold winds, & intense darkness. Then Muccalinda the nāga king–leaving his dwelling place and encircling the Blessed One’s body seven times with his coils–stood with his great hood spread over the Blessed One, (thinking,) “Don’t let the Blessed One be disturbed by cold. Don’t let the Blessed One be disturbed by heat. Don’t let the Blessed One be disturbed by the touch of flies, mosquitoes, wind, sun, & creeping things.”
♦ 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.	Then, with the passing of seven days, the Blessed One emerged from that concentration. Muccalinda the nāga king, realizing that the sky had cleared and was free of clouds, unraveled his coils from the body of the Blessed One, dropped his own appearance and, assuming the appearance of a young man, stood in front of the Blessed One with hands before his heart, paying homage.
♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
♦ “sukho viveko tuṭṭhassa, sutadhammassa passato.	Blissful is solitude
♦ abyāpajjaṃ sukhaṃ loke, pāṇabhūtesu saṃyamo.	for one who’s content,
♦ “sukhā virāgatā loke, kāmānaṃ samatikkamo.	who has heard the Dhamma,
♦ asmimānassa yo vinayo, etaṃ ve paramaṃ sukhan”ti. paṭhamaṃ.	who sees.
	Blissful is non-affliction
	with regard for the world,
	restraint for living beings.
	Blissful is dispassion
	with regard for the world,
	the overcoming of sensuality.
	But the subduing of the conceit “I am”1–
	That is truly
	the ultimate bliss.

Note 1. See Ud 1:1, note 3.

KN Ud 2.2 Kings (Rājā Sutta)

♦  2. rājasuttaṃ (KN 3.12)
♦ 12. 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.	I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion a large number of monks, after the meal, on returning from their alms round, were sitting gathered together in the assembly hall when this discussion arose: “Friends, which of these two kings has greater wealth, greater possessions, the greater treasury, the larger realm, the greater stock of riding animals, the greater army, greater power, greater might: King Seniya Bimbisāra of Magadha or King Pasenadi of Kosala?” And this discussion came to no conclusion.
♦ 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?	Then the Blessed One, emerging from his seclusion in the late afternoon, went to the assembly hall and, on arrival, sat down on a seat laid out. Seated, he addressed the monks: “For what topic are you sitting together here? And what was the discussion that came to no conclusion?”
♦ “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.	“Just now, lord, after the meal, on returning from our alms round, we were sitting gathered here at the assembly hall when this discussion arose: ‘Friends, which of these two kings has greater wealth, greater possessions, the greater treasury, the larger realm, the greater stock of riding animals, the greater army, greater power, greater might: King Seniya Bimbisāra of Magadha or King Pasenadi of Kosala?’ This was the discussion that had come to no conclusion when the Blessed One arrived.”
♦ “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.	“It isn’t proper, monks, that sons of good families, on having gone forth out of faith from home to the homeless life, should talk on such a topic. When you have gathered you have two duties: either Dhamma-talk or noble silence.”1
♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
♦ “yañca kāmasukhaṃ loke, yañcidaṃ diviyaṃ sukhaṃ.	Any sensual bliss in the world,
♦ taṇhakkhayasukhassete, kalaṃ nāgghanti soḷasin”ti. dutiyaṃ.	any heavenly bliss,
	isn’t worth one sixteenth-sixteenth
	of the bliss of the ending of craving.

Note 1. SN 21:1 equates noble silence with the second jhāna. This apparently relates to the fact that directed thought and evaluation, which MN 44 identifies as verbal fabrications, are abandoned when going from the first jhāna into the second.

KN Ud 2.3 The Stick (Daṇḍa Sutta)

♦  3. daṇḍasuttaṃ (KN 3.13) n
♦ 13. 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 .	I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion, a large number of boys on the road between Sāvatthī & Jeta’s Grove were hitting a snake with a stick. Then early in the morning the Blessed One adjusted his under robe and–carrying his bowl & robes–went into Sāvatthī for alms. He saw the large number of boys on the road between Sāvatthī & Jeta’s Grove hitting the snake with a stick.
♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
♦ “sukhakāmāni bhūtāni, yo daṇḍena vihiṃsati.	Whoever hits with a stick
♦ attano sukhamesāno, pecca so na labhate sukhaṃ.	beings desiring ease,
♦ “sukhakāmāni bhūtāni, yo daṇḍena na hiṃsati.	when he himself is looking for ease,
♦ attano sukhamesāno, pecca so labhate sukhan”ti. tatiyaṃ.	will meet with no ease after death.
	Whoever doesn’t hit with a stick
	beings desiring ease,
	when he himself is looking for ease,
	will meet with ease after death.1

Note 1. These verses are identical with Dhp 131—132.

KN Ud 2.4 Veneration (Sakkāra Sutta)

♦  4. sakkārasuttaṃ (KN 3.14)
♦ 14. 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 VAR 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.	I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion the Blessed One was worshipped, revered, honored, venerated, and given homage–a recipient of robes, alms food, lodgings, & medicinal requisites for the sick. The community of monks was also worshipped, revered, honored, venerated, and given homage–a recipient of robes, alms food, lodgings, & medicinal requisites for the sick. But the wanderers of other sects were not worshipped, revered, honored, venerated, or given homage; nor were they recipients of robes, alms food, lodgings, or medicinal requisites for the sick. So the wanderers of other sects, unable to stand the veneration given to the Blessed One and the community of monks, on seeing monks in village or wilderness, would insult, revile, irritate, & harass them with discourteous, abusive language.
♦ 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.	Then a large number of monks went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they said to him, “At present the Blessed One is worshipped, revered, honored, venerated, and given homage–a recipient of robes, alms food, lodgings, & medicinal requisites for the sick. The community of monks is also worshipped, revered, honored, venerated, and given homage–a recipient of robes, alms food, lodgings, & medicinal requisites for the sick. But the wanderers of other sects are not worshipped, revered, honored, venerated, or given homage; nor are they recipients of robes, alms food, lodgings, or medicinal requisites for the sick. So the wanderers of other sects, unable to stand the veneration given to the Blessed One and the community of monks, on seeing monks in village or wilderness, insult, revile, irritate, & harass them with discourteous, abusive language.”
♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
♦ “gāme araññe sukhadukkhaphuṭṭho,	When in contact with pleasure or pain
♦ nevattato no parato dahetha.	in village or wilderness,
♦ phusanti phassā upadhiṃ paṭicca,	don’t take it as yours or as others’.
♦ nirūpadhiṃ kena phuseyyu phassā”ti. catutthaṃ.	Contacts make contact
	dependent on a sense of acquisition.
	Where there’s no sense of acquisition,
	contacts would make contact
	with what?

See also: DN 21; MN 28

KN Ud 2.5 The Lay Follower (Upāsaka Sutta)

♦  5. upāsakasuttaṃ (KN 3.15)
♦ 15. 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.	I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion a certain lay follower from Icchānaṅgalaka had arrived in Sāvatthī on some business affairs. Having settled his affairs in Sāvatthī, he went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, the Blessed One said to him, “At long last you have managed to come here.”
♦ “cirapaṭikāhaṃ, bhante, bhagavantaṃ dassanāya upasaṅkamitukāmo, api cāhaṃ kehici kehici kiccakaraṇīyehi byāvaṭo. evāhaṃ nāsakkhiṃ bhagavantaṃ dassanāya upasaṅkamitun”ti.	“For a long time, lord, have I wanted to come see the Blessed One, but being involved in one business affair after another, I have not been able to do so.”
♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
♦ “sukhaṃ vata tassa na hoti kiñci,	How blissful it is, for one who has nothing,
♦ saṅkhātadhammassa bahussutassa.	who has mastered the Dhamma,
♦ sakiñcanaṃ passa vihaññamānaṃ,	is learned.
♦ jano janasmiṃ paṭibandharūpo”ti. pañcamaṃ.	See him suffering, one who has something,
	a person bound in body
	with people.

See also: Dhp 200, 221, 396, 421

KN Ud 2.6 The Pregnant Woman (Gabbhinin Sutta)

♦  6. gabbhinīsuttaṃ (KN 3.16)
♦ 16. 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.	I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion the young wife of a certain wanderer was pregnant and on the verge of delivery. So she said to the wanderer, “Go, brahman, get some oil for my delivery.”
♦ evaṃ vutte, so paribbājako taṃ paribbājikaṃ etadavoca — “kuto panāhaṃ, bhoti VAR, 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.	"When this was said, the wanderer said to her, “But where can I get any oil?”
♦ tena kho pana samayena rañño pasenadissa kosalassa koṭṭhāgāre samaṇassa vā brāhmaṇassa vā sappissa vā telassa vā yāvadatthaṃ pātuṃ dīyati VAR, no nīharituṃ.	A second time, she said to him, “Go, brahman, get some oil for my delivery.”
♦ 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 VAR dadeyyaṃ, yaṃ imissā vijātāya bhavissatī”ti.	A second time, he said to her, “But where can I get any oil?”
♦ atha kho so paribbājako rañño pasenadissa kosalassa koṭṭhāgāraṃ gantvā telassa yāvadatthaṃ pivitvā gharaṃ āgantvā neva sakkoti uddhaṃ kātuṃ, na pana adho. so dukkhāhi tibbāhi VAR kharāhi kaṭukāhi vedanāhi phuṭṭho āvaṭṭati parivaṭṭati.	A third time, she said to him, “Go, brahman get some oil for my delivery.”"
♦ atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. addasā kho bhagavā taṃ paribbājakaṃ dukkhāhi tibbāhi kharāhi kaṭukāhi vedanāhi phuṭṭhaṃ āvaṭṭamānaṃ parivaṭṭamānaṃ.	Now on that occasion at the storehouse of King Pasenadi Kosala contemplatives & brahmans were being given as much oil or ghee as they needed to drink, but not to take away. So the thought occurred to the wanderer, “At present at the storehouse of King Pasenadi Kosala contemplatives & brahmans are being given as much oil or ghee as they need to drink, but not to take away. Suppose, having gone there, I were to drink as much oil as I need and, on returning home, vomiting it up, were to give it to use at this delivery?”
♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	So, having gone to the storehouse of King Pasenadi Kosala, he drank as much oil as he needed but, on returning home, was unable to bring it up or pass it down. So he rolled back & forth, suffering from fierce pains, sharp & severe. Then early in the morning the Blessed One adjusted his under robe and–carrying his bowl & robes–went into Sāvatthī for alms. He saw the wanderer rolling back & forth, suffering from fierce pains, sharp & severe.
♦ “sukhino vata ye akiñcanā,
♦ vedaguno hi janā akiñcanā.
♦ sakiñcanaṃ passa vihaññamānaṃ,	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
♦ jano janasmiṃ paṭibandhacitto” VAR ti. chaṭṭhaṃ.	How blissful it is, for one who has nothing.
	Attainers-of-wisdom
	are people with nothing.
	See him suffering, one who has something,
	a person bound in mind
	with people.

KN Ud 2.7 The Only Son (Ekaputta Sutta)

♦  7. ekaputtakasuttaṃ (KN 3.17)
♦ 17. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. tena kho pana samayena aññatarassa upāsakassa ekaputtako piyo manāpo kālaṅkato hoti.	I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion the dear and beloved only son of a certain lay follower had died.
♦ 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?	So a large number of lay followers–their clothes wet, their hair wet–went to the Blessed One in the middle of the day and, on arrival, having bowed down to him, sat to one side. As they were sitting there the Blessed One said to them: “Why have you come here–your clothes wet, your hair wet–in the middle of the day?”
♦ evaṃ vutte, so upāsako bhagavantaṃ etadavoca — “mayhaṃ kho, bhante, ekaputtako piyo manāpo kālaṅkato. tena mayaṃ allavatthā allakesā idhūpasaṅkamantā divā divassā”ti.	When this was said, the lay follower said to the Blessed One, “My dear and beloved only son, lord, has died. This is why we have come here–our clothes wet, our hair wet–in the middle of the day.”
♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

(verse)

♦ “piyarūpassādagadhitāse VAR,	Tied down by the allure
♦ devakāyā puthu manussā ca.	of what seems dear,1
♦ aghāvino parijunnā,	hosts of devas, most human beings,
♦ maccurājassa vasaṃ gacchanti.	worn out with misery,
♦ “ye ve divā ca ratto ca,	fall under the sway
♦ appamattā jahanti piyarūpaṃ.	of the King of Death.
♦ te ve khaṇanti aghamūlaṃ,	But those who, day & night,
♦ maccuno āmisaṃ durativattan”ti. sattamaṃ.	heedfully abandon
	what seems dear,
	dig up misery
	by the root–
	Death’s bait
	so hard
	to overcome.

(notes)

1. Following the reading, piyarūpassāda-gaddhitāse in the Thai, Burmese, and BJT editions. The Sri Lankan edition available from the Journal of Buddhist Ethics has, piyarūpa-sātarūpa-gaddhitā ye: “Those tied down by what seems dear & what seems agreeable”; the PTS edition, piyarūpāsāta-gaddhitā ve: “Truly tied down by what seems dear & what is disagreeable.” The parallel passage in the Udānavarga (5.10) has, priyarūpa-sāta-grathitā: “Tied down by what seems dear and is agreeable.” See also: MN 87, SN 42:11, Ud 2:8, Ud 8:8"

KN Ud 2.8 Suppavāsā (Suppavāsā Sutta)

♦  8. suppavāsāsuttaṃ (KN 3.18) n
♦ 18. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā kuṇḍikāyaṃ VAR viharati kuṇḍadhānavane VAR . 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.	I have heard that on one occasion the Blessed One was staying near Kuṇḍiya in the Kuṇḍiṭṭhāna forest. And on that occasion Suppavāsā the Koliyan-daughter had been seven years pregnant and seven days in difficult labor. She–touched by fierce, sharp pains–endured them with three thoughts: “How rightly self-awakened is the Blessed One who, abandoning this sort of suffering, teaches the Dhamma! How well-practiced is the community of the Blessed One’s disciples who practice, abandoning this sort of suffering! How truly blissful is unbinding, where this sort of pain is not found!”
♦ 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.	Then Suppavāsā said to her husband, “Come, young master. Go to the Blessed One and, on arrival, showing reverence with your head to his feet in my name, ask whether he is free from illness & affliction, is carefree, strong, & living in comfort, saying: ‘Suppavāsā the Koliyan-daughter, lord, shows reverence with her head to your feet and asks whether you are free from illness & affliction, are carefree, strong, & living in comfort.’ And say this: ‘Suppavāsā has been seven years pregnant and seven days in difficult labor. She–touched by fierce, sharp pains–endures them with three thoughts: “How rightly self-awakened is the Blessed One who, abandoning this sort of suffering, teaches the Dhamma! How well-practiced is the community of the Blessed One’s disciples who practice, abandoning this sort of suffering! How truly blissful is unbinding, where this sort of pain is not found!”’”
♦ “paraman”ti 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.	Responding, “Excellent!” to Suppavāsā the Koliyan-daughter, the Koliyan-son went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there he said to the Blessed One, “Suppavāsā the Koliyan-daughter, lord, shows reverence with her head to your feet and asks whether you are free from illness & affliction, are carefree, strong, & living in comfort. And she says this: ‘Suppavāsā has been seven years pregnant and seven days in difficult labor. She–touched by fierce, sharp pains–endures them with three thoughts: “How rightly self-awakened is the Blessed One who, abandoning this sort of suffering, teaches the Dhamma! How well-practiced is the community of the Blessed One’s disciples who practice, abandoning this sort of suffering! How truly blissful is unbinding, where this sort of pain is not found!”’”
♦ “sukhinī hotu suppavāsā koliyadhītā; arogā arogaṃ puttaṃ vijāyatū”ti. saha vacanā ca pana bhagavato suppavāsā koliyadhītā sukhinī arogā arogaṃ puttaṃ vijāyi.	[The Blessed One said:] “May Suppavāsā the Koliyan-daughter be well & free from disease. And may she deliver a son free from disease.” And at the same time as the Blessed One’s statement, Suppavāsā the Koliyan-daughter–well & free from disease–delivered a son free from disease.
♦ “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 VAR bhagavato sukhinī arogā arogaṃ puttaṃ vijāyissatī”ti! attamano pamudito pītisomanassajāto ahosi.	Saying, “Very well, lord,” the Koliyan-son, delighting in & approving of the Blessed One’s words, got up from his seat, bowed down to the Blessed One and–circling him to the right–returned to his home. He saw that Suppavāsā the Koliyan-daughter–well & free from disease–had delivered a son free from disease. On seeing this, the thought occurred to him, “How amazing! How astounding!–the Tathāgata’s great power, great might, in that, at the same time as the Blessed One’s statement, Suppavāsā the Koliyan-daughter–well & free from disease–would deliver a son free from disease!” Gratified, he was joyful, rapturous, & happy.
♦ 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.	Then Suppavāsā said to her husband, “Come, young master. Go to the Blessed One and, on arrival, showing reverence with your head to his feet in my name, saying: ‘Suppavāsā the Koliyan-daughter, lord, shows reverence with her head to your feet.’ And say this: ‘Suppavāsā, who was seven years pregnant and seven days in difficult labor, has now–well & free from disease–delivered a son free from disease. She invites the community of monks, with the Buddha at its head, for seven days of meals. May the Blessed One acquiesce to Suppavāsā’s seven meals, together with the community of monks.’”
♦ “paraman”ti kho so koliyaputto suppavāsāya koliyadhītāya paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho so koliyaputto bhagavantaṃ etadavoca --	Responding, “Excellent!” to Suppavāsā the Koliyan-daughter, the Koliyan-son went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there he said to the Blessed One, “Suppavāsā the Koliyan-daughter, lord, shows reverence with her head to your feet.
♦ “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.	And she says this: ‘Suppavāsā, who was seven years pregnant and seven days in difficult labor, has now–well & free from disease–delivered a son free from disease. She invites the community of monks, with the Buddha at its head, for seven days of meals. May the Blessed One acquiesce to Suppavāsā’s seven meals, together with the community of monks.’”
♦ tena kho pana samayena aññatarena upāsakena buddhappamukho bhikkhusaṅgho svātanāya bhattena nimantito hoti. so ca upāsako āyasmato mahāmoggallānassa VAR 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 VAR . tuyheso upaṭṭhāko”ti.	Now at that time a certain lay follower had invited the community of monks, with the Buddha at its head, for the next day’s meal. That lay follower was a supporter of Ven. Mahā Moggallāna. So the Blessed One addressed Ven. Mahā Moggallāna, “Come, Moggallāna. Go to the lay follower and, on arrival, say to him, ‘Suppavāsā the Koliyan-daughter, who was seven years pregnant and seven days in difficult labor, has now–well & free from disease–delivered a son free from disease. She has invited the community of monks, with the Buddha at its head, for seven days of meals. Let Suppavāsā do seven meals. Afterward, you will do yours.’ He’s your supporter.”
♦ “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.	Responding, “As you say, lord,” to the Blessed One, Ven. Moggallāna went to the lay follower and, on arrival, said to him, “Suppavāsā the Koliyan-daughter, who was seven years pregnant and seven days in difficult labor, has now–well & free from disease–delivered a son free from disease. She has invited the community of monks, with the Buddha at its head, for seven days of meals. Let Suppavāsā do seven meals; afterward, you will do yours.”
♦ “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 VAR, āvuso, dhammānaṃ pāṭibhogo — bhogānañca jīvitassa ca. saddhāya pana tvaṃyeva pāṭibhogo”ti.	"“Venerable sir, if Ven. Moggallāna will be my guarantor for three things–(my) wealth, life, & faith–then let Suppavāsā do seven meals; afterward, I will do mine.”
♦ “sace me, bhante, ayyo mahāmoggallāno dvinnaṃ dhammānaṃ pāṭibhogo — bhogānañca jīvitassa ca, karotu suppavāsā koliyadhītā satta bhattāni, pacchāhaṃ karissāmī”ti.	“For two things, friend, will I be your guarantor: your wealth & life. Only you are the guarantor of your faith.”"
♦ atha kho āyasmā mahāmoggallāno taṃ upāsakaṃ saññāpetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca — “saññatto VAR, bhante, so upāsako mayā; karotu suppavāsā koliyadhītā satta bhattāni, pacchā so karissatī”ti.	“Venerable sir, if Ven. Moggallāna will be my guarantor for two things–(my) wealth & life–then let Suppavāsā do seven meals; afterward, I will do mine.”
♦ atha kho suppavāsā koliyadhītā sattāhaṃ buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, tañca dārakaṃ bhagavantaṃ vandāpesi sabbañca bhikkhusaṅghaṃ.	Then Ven. Moggallāna, having conciliated the lay follower, went to the Blessed One and, on arrival, said, “The lay follower, lord, has been conciliated. Let Suppavāsā do seven meals; afterward, he will do his.”
♦ atha kho āyasmā sāriputto taṃ dārakaṃ etadavoca — “kacci te, dāraka, khamanīyaṃ, kacci yāpanīyaṃ, kacci na kiñci dukkhan”ti?	So for seven days Suppavāsā the Koliyan-daughter with her own hand served & satisfied the community of monks, with the Buddha at its head, with exquisite staple & non-staple food. And she had the child show reverence to the Blessed One and the community of monks.
“kuto me, bhante sāriputta, khamanīyaṃ, kuto yāpanīyaṃ! satta me vassāni lohitakumbhiyaṃ vuttānī”ti.	Then Ven. Sāriputta said to the child, “I trust, child, that things are bearable for you. I trust that things are comfortable for you. I trust that there’s no pain.”
♦ atha kho suppavāsā koliyadhītā — “putto me dhammasenāpatinā saddhiṃ mantetī”ti attamanā pamuditā pītisomanassajātā ahosi. atha kho bhagavā (suppavāsaṃ kolīyadhītaraṃ attamanaṃ pamuditaṃ pītisomanassajātaṃ viditvā VAR ) VAR suppavāsaṃ koliyadhītaraṃ etadavoca — “iccheyyāsi tvaṃ, suppavāse, aññampi evarūpaṃ puttan”ti? “iccheyyāmahaṃ, bhagavā, aññānipi evarūpāni satta puttānī”ti .	“From where, Ven. Sāriputta, would things be bearable for me? From where would they be comfortable for me living seven years in a belly of blood?”1
♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	"Then Suppavāsā–(thinking,) “My son is conversing with the Dhamma General!”–was gratified, joyful, rapturous, & happy.
♦ “asātaṃ sātarūpena, piyarūpena appiyaṃ.	The Blessed One, knowing that Suppavāsā was gratified, joyful, rapturous, & happy, said to her, “Suppavāsā, would you like to have another son like this?”
♦ dukkhaṃ sukhassa rūpena, pamattamativattatī”ti. aṭṭhamaṃ.	“Lord Blessed One2, I would like to have seven more sons like this!”"
	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
	The disagreeable
	in the guise of the agreeable,
	the unlovable
	in the guise of the lovable,
	pain in the guise of bliss,
	overcome
	one who is heedless.

(notes)

1. Reading lohita-kucchiyā with the Thai edition. The Commentary favors the reading, lohita-kumbhiyā, in a pot of blood. The Commentary states that Suppavāsā’s son later became the famous arahant, Sīvalin, whom the Buddha declared to be foremost among his disciples in receiving gifts. 2. Reading bhante Bhagavā with the Thai edition. This extreme way of addressing the Buddha also occurs in Ud 8:7. The Sri Lankan and Burmese editions here read simply Bhagavā."

KN Ud 2.9 Visākhā (Visākhā Sutta)

♦  9. visākhāsuttaṃ (KN 3.19) n
♦ 19. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. tena kho pana samayena visākhāya migāramātuyā kocideva attho raññe pasenadimhi kosale paṭibaddho VAR hoti. taṃ rājā pasenadi kosalo na yathādhippāyaṃ tīreti .	I have heard that on one occasion the Blessed One was staying near Sāvatthī at the Eastern Monastery, the palace of Migāra’s mother.1 And on that occasion, Visākhā, Migāra’s mother, had some dealings with King Pasenadi Kosala that he did not settle as she had wished.
♦ atha kho visākhā migāramātā divā divassa VAR yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinnaṃ kho visākhaṃ migāramātaraṃ bhagavā etadavoca — “handa kuto nu tvaṃ, visākhe, āgacchasi divā divassā”ti?	So in the middle of the day she went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As she was sitting there the Blessed One said to her, “Well now, Visākhā, where are you coming from in the middle of the day?”
“idha me, bhante, kocideva attho raññe pasenadimhi kosale paṭibaddho; taṃ rājā pasenadi kosalo na yathādhippāyaṃ tīretī”ti.	“Just now, lord, I had some dealings with King Pasenadi Kosala that he did not settle as I had wished.”
♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
♦ “sabbaṃ paravasaṃ dukkhaṃ, sabbaṃ issariyaṃ sukhaṃ.	All subjection to others
♦ sādhāraṇe vihaññanti, yogā hi duratikkamā”ti. navamaṃ.	is painful.
	All independence
	is bliss.
	What is held in common
	brings suffering,
	for duties are hard
	to overcome.

Note 1. According to the Commentary, Visākhā was actually Migāra’s daughter, but because she introduced him to the Dhamma, she gained the epithet of being his mother.

KN Ud 2.10 Bhaddiya Kāḷigodha (Kāḷigodha Sutta)

♦  10. bhaddiyasuttaṃ (KN 3.20) n
♦ 20. 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 sukhan”ti!	I have heard that on one occasion the Blessed One was staying near Anupiyā in the Mango Grove. And on that occasion, Ven. Bhaddiya, Kāḷigodhā’s son, on going to the wilderness, to the root of a tree, or to an empty dwelling, would repeatedly exclaim, “What bliss! What bliss!”
♦ assosuṃ kho sambahulā bhikkhū āyasmato bhaddiyassa kāḷīgodhāya puttassa araññagatassapi rukkhamūlagatassapi suññāgāragatassapi abhikkhaṇaṃ udānaṃ udānentassa — “aho sukhaṃ, aho sukhan”ti! sutvāna nesaṃ etadahosi — “nissaṃsayaṃ kho, āvuso, āyasmā bhaddiyo kāḷīgodhāya putto anabhirato brahmacariyaṃ carati, yaṃsa pubbe agāriyabhūtassa VAR rajjasukhaṃ, so tamanussaramāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṃ udānaṃ udānesi — ‘aho sukhaṃ, aho sukhan’”ti!	A large number of monks heard Ven. Bhaddiya, Kāḷigodhā’s son, on going to the wilderness, to the root of a tree, or to an empty dwelling, repeatedly exclaim, “What bliss! What bliss!” and on hearing him, the thought occurred to them, “There’s no doubt but that Ven. Bhaddiya, Kāḷigodhā’s son, doesn’t enjoy leading the holy life, for when he was a householder he knew the bliss of kingship, so that now, on recollecting that when going to the wilderness, to the root of a tree, or to an empty dwelling, he is repeatedly exclaiming, ‘What bliss! What bliss!’”
♦ 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 sukhan’ti! 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 sukhan’”ti!	A large number of monks heard Ven. Bhaddiya, Kāḷigodhā’s son, on going to the wilderness, to the root of a tree, or to an empty dwelling, repeatedly exclaim, “What bliss! What bliss!” and on hearing him, the thought occurred to them, “There’s no doubt but that Ven. Bhaddiya, Kāḷigodhā’s son, doesn’t enjoy leading the holy life, for when he was a householder he knew the bliss of kingship, so that now, on recollecting that when going to the wilderness, to the root of a tree, or to an empty dwelling, he is repeatedly exclaiming, ‘What bliss! What bliss!’”
♦ atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi — “ehi tvaṃ, bhikkhu, mama vacanena bhaddiyaṃ bhikkhuṃ āmantehi — ‘satthā taṃ, āvuso bhaddiya, āmantetī’”ti.	Then the Blessed One told a certain monk, “Come, monk. In my name, call Bhaddiya, saying, ‘The Teacher calls you, friend Bhaddiya.’”
♦ “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 --	Responding, “As you say, my friend,” to the monk, Ven. Bhaddiya, Kāḷigodhā’s son, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, the Blessed One said to him,
♦ “saccaṃ kira tvaṃ, bhaddiya, araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṃ udānaṃ udānesi — ‘aho sukhaṃ, aho sukhan’”ti!	“Is it true, Bhaddiya that–on going to the wilderness, to the root of a tree, or to an empty dwelling–you repeatedly exclaim, ‘What bliss! What bliss!’?”
“evaṃ, bhante”ti.	“Yes, lord.”
♦ “kiṃ pana VAR tvaṃ, bhaddiya, atthavasaṃ sampassamāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṃ udānaṃ udānesi — ‘aho sukhaṃ, aho sukhan’”ti!	“What compelling reason do you have in mind that–when going to the wilderness, to the root of a tree, or to an empty dwelling–you repeatedly exclaim, ‘What bliss! What bliss!’?”
“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 VAR abhīto anubbiggo anussaṅkī anutrāsī appossukko pannalomo paradattavutto VAR, migabhūtena cetasā viharāmi. imaṃ VAR kho ahaṃ, bhante, atthavasaṃ sampassamāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṃ udānaṃ udānesi VAR — ‘aho sukhaṃ, aho sukhan’”ti!	“Before, when I has a householder, maintaining the bliss of kingship,1 lord, I had guards posted within and without the royal apartments, within and without the city, within and without the countryside. But even though I was thus guarded, thus protected, I dwelled in fear–agitated, distrustful, & afraid. But now, on going alone to the wilderness, to the root of a tree, or to an empty dwelling, I dwell without fear, unagitated, confident, & unafraid–unconcerned, unruffled, living on the gifts of others, with my mind like a wild deer. This is the compelling reason I have in mind that–when going to the wilderness, to the root of a tree, or to an empty dwelling–I repeatedly exclaim, ‘What bliss! What bliss!’”
♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
♦ “yassantarato na santi kopā,	From whose heart
♦ itibhavābhavatañca vītivatto.	there is no provocation,
♦ taṃ vigatabhayaṃ sukhiṃ asokaṃ,	& for whom becoming & non-becoming
♦ devā nānubhavanti dassanāyā”ti. dasamaṃ.	are overcome,
	he–
	beyond fear,
	blissful,
	with no grief–
	is one the devas can’t see.

Note 1. Reading rajja-sukhaṁ with the Thai and PTS editions. The Sri Lankan and Burmese editions have rajjaṁ: “kingship.” See also: SN 1:10; AN 3:35; AN 11:10; Thag 1:14; Thag 1:41; Thag 1:49; Thag 18

---

♦ mucalindavaggo dutiyo niṭṭhito.
♦ tassuddānaṃ —
♦ mucalindo rājā daṇḍena, sakkāro upāsakena ca.
♦ gabbhinī ekaputto ca, suppavāsā visākhā ca.
♦ kāḷīgodhāya bhaddiyoti.
∴

Vagga 3

♦  udānapāḷi

KN Ud 3.1 Kamma (Kamma Sutta)

♦  3. nandavaggo n
♦  1. kammavipākajasuttaṃ (KN 3.21)
♦ 21. 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.	I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion a certain monk was sitting not far from the Blessed One, his legs crossed, his body held erect, enduring fierce pains, sharp & severe, that were the result of old kamma–mindful, alert, without suffering.
♦ addasā kho bhagavā taṃ bhikkhuṃ avidūre nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya purāṇakammavipākajaṃ dukkhaṃ tibbaṃ kharaṃ kaṭukaṃ vedanaṃ adhivāsentaṃ sataṃ sampajānaṃ avihaññamānaṃ.	The Blessed One saw him sitting not far away, his legs crossed, his body held erect, enduring fierce pains, sharp & severe, that were the result of old kamma–mindful, alert, and not struck down by them.
♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
♦ “sabbakammajahassa bhikkhuno,	For the monk who has left
♦ dhunamānassa pure kataṃ rajaṃ.	all kamma
♦ amamassa ṭhitassa tādino,	behind,
♦ attho natthi janaṃ lapetave”ti. paṭhamaṃ.	shaking off the dust of the past,
	steady, unpossessive,
	Such:1
	There’s no point in telling
	anyone else.

Note 1. Such (tādin): An adjective applied to the mind of one who has attained the goal. It indicates that the mind “is what it is”–indescribable but not subject to change or alteration. See also: SN 41:3; AN 8:30; Thag 6:10

KN Ud 3.2 Nanda (Nanda Sutta)

♦  2. nandasuttaṃ (KN 3.22) n
♦ 22. 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.	I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion Ven. Nanda–the Blessed One’s brother, son of his maternal aunt–announced to a large number of monks: “I don’t enjoy leading the holy life, my friends. I can’t keep up the holy life. Giving up the training, I will return to the common life.”
♦ 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.	Then a certain monk went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he told the Blessed One: “Lord, Ven. Nanda–the Blessed One’s brother, son of his maternal aunt–has announced to a large number of monks: ‘I don’t enjoy leading the holy life, my friends. I can’t keep up the holy life. Giving up the training, I will return to the common life.’”
♦ 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.	Then the Blessed One told a certain monk, “Come, monk. In my name, call Nanda, saying, ‘The Teacher calls you, friend Nanda.’” Responding, “As you say, lord,” to the Blessed One, the monk went to Ven. Nanda, on arrival he said, “The Teacher calls you, friend Nanda.”
♦ “evamāvuso”ti kho āyasmā nando tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinnaṃ kho āyasmantaṃ nandaṃ bhagavā etadavoca --	Responding, “As you say, my friend,” to the monk, Ven. Nanda went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, the Blessed One said to him,
♦ “saccaṃ kira tvaṃ, nanda, sambahulānaṃ bhikkhūnaṃ evamārocesi — ‘anabhirato ahaṃ, āvuso, brahmacariyaṃ carāmi, na sakkomi brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattissāmī’”ti ?	“Is it true, Nanda, that you have announced to a large number of monks: ‘I don’t enjoy leading the holy life, my friends. I can’t keep up the holy life. Giving up the training, I will return to the common life’?”
“evaṃ, bhante”ti.	“Yes, lord.”
♦ “kissa pana tvaṃ, nanda, anabhirato brahmacariyaṃ carasi, na sakkosi brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattissasī”ti? “sākiyānī maṃ VAR, bhante, janapadakalyāṇī gharā nikkhamantassa VAR 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.	“But why, Nanda, don’t you enjoy leading the holy life? Why can’t you keep up the holy life? Why, giving up the training, will you return to the common life?” “Lord, as I was leaving home, a Sakyan girl–the envy of the countryside–glanced up at me, with her hair half-combed, and said, ‘Hurry back, master.’ Recollecting that, I don’t enjoy leading the holy life. I can’t keep up the holy life. Giving up the training, I will return to the common life.”
♦ atha kho bhagavā āyasmantaṃ nandaṃ bāhāyaṃ gahetvā — seyyathāpi nāma balavā puriso samiñjitaṃ VAR vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya VAR, evameva — jetavane antarahito devesu tāvatiṃsesu pāturahosi.	Then, taking Ven. Nanda by the arm–as a strong man might flex his extended arm or extend his flexed arm–the Blessed One disappeared from Jeta’s Grove and reappeared among the devas of the heaven of the Thirty-three [Tāvatiṁsa].
♦ 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.	Now on that occasion about 500 dove-footed nymphs had come to wait upon Sakka, the ruler of the devas. The Blessed One said to Ven. Nanda, “Nanda, do you see these 500 dove-footed nymphs?”
♦ “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 VAR nopeti kalabhāgampi nopeti upanidhimpi nopeti. atha kho imāni pañca accharāsatāni abhirūpatarāni ceva dassanīyatarāni ca pāsādikatarāni cā”ti.	“Yes, lord.” “What do you think, Nanda? Which is lovelier, better looking, more charming: the Sakyan girl, the envy of the countryside, or these 500 dove-footed nymphs?” “Lord, compared to these 500 dove-footed nymphs, the Sakyan girl, the envy of the countryside, is like a cauterized monkey with its ears & nose cut off. She doesn’t count. She’s not even a small fraction. There’s no comparison. The 500 dove-footed nymphs are lovelier, better looking, more charming.”
♦ “abhirama, nanda, abhirama, nanda! ahaṃ te pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādānan”ti. “sace me, bhante, bhagavā pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādānaṃ, abhiramissāmahaṃ, bhante, bhagavati brahmacariye”ti VAR .	“Then take joy, Nanda. Take joy! I am your guarantor for getting 500 dove-footed nymphs.” “If the Blessed One is my guarantor for getting 500 dove-footed nymphs, I will enjoy leading the holy life under the Blessed One.”
♦ 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.	Then, taking Ven. Nanda by the arm–as a strong man might flex his extended arm or extend his flexed arm–the Blessed One disappeared from among the devas of the heaven of the Thirty-three and reappeared at Jeta’s Grove.
♦ assosuṃ kho bhikkhū — “āyasmā kira nando bhagavato bhātā mātucchāputto accharānaṃ hetu brahmacariyaṃ carati; bhagavā kirassa pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādānan”ti.	The monks heard, “They say that Ven. Nanda–the Blessed One’s brother, son of his maternal aunt–is leading the holy life for the sake of nymphs. They say that the Blessed One is his guarantor for getting 500 dove-footed nymphs.”
♦ 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 kakuṭapādānan”ti.	Then the monks who were companions of Ven. Nanda went around addressing him as they would a hired hand & a person who had been bought: “Venerable Nanda, they say, has been hired. Venerable Nanda, they say, has been bought.1 He’s leading the holy life for the sake of nymphs. The Blessed One is his guarantor for getting 500 dove-footed nymphs.”
♦ 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.	Then Ven. Nanda–humiliated, ashamed, & disgusted that the monks who were his companions were addressing him as they would a hired hand & a person who had been bought–went to dwell alone, secluded, heedful, ardent, & resolute. He in no long time entered & remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself right in the here-&-now. He knew, “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” And thus Ven. Nanda became another one of the arahants.
♦ 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.	Then a certain devatā, in the far extreme of the night, her extreme radiance lighting up the entirety of Jeta’s Grove, approached the Blessed One. On arrival, having bowed down to him, she stood to one side. As she was standing there, she said to the Blessed One, “Lord, Ven. Nanda–the Blessed One’s brother, son of his maternal aunt–through the ending of the effluents, has entered & remains in the effluent-free awareness-release & discernment-release, directly knowing & realizing them for himself right in the here-&-now.” And within the Blessed One, the knowledge arose: “Nanda, through the ending of the effluents, has entered & remains in the effluent-free awareness-release & discernment-release, directly knowing & realizing them for himself right in the here-&-now.”
♦ 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.	Then, when the night had passed, Ven. Nanda went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One, “Lord, about the Blessed One’s being my guarantor for getting 500 dove-footed nymphs: I hereby release the Blessed One from that promise.”
“mayāpi kho tvaṃ, nanda VAR, 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.	“Nanda, having comprehended your awareness with my own awareness, I realized that ‘Nanda, through the ending of the effluents, has entered & remains in the effluent-free awareness-release & discernment-release, directly knowing & realizing them for himself right in the here-&-now.’ And a devatā informed me that ‘Ven. Nanda, through the ending of the effluents, has entered & remains in the effluent-free awareness-release & discernment-release, directly knowing & realizing them for himself right in the here-&-now.’ When your mind, through lack of clinging, was released from the effluents, I was thereby released from that promise.”
♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
♦ “yassa nittiṇṇo paṅko,	In whom
♦ maddito kāmakaṇṭako.	the mire of sensuality is crossed over,2
♦ mohakkhayaṃ anuppatto,	the thorn of sensuality crushed,
♦ sukhadukkhesu na vedhatī sa bhikkhū”ti. dutiyaṃ.	the ending of delusion reached:
	He doesn’t quiver
	from pleasures & pains
	: a monk.

Notes 1. The monks here address Ven. Nanda as “āyasmant.” According to DN 16, they did not normally address one another in this formal way while the Buddha was still alive. Thus there is an element of sarcasm in the way they use the term here. 2. Reading yassa tiṇṇo kāmapaṅko with the Thai edition. The Burmese, Sri Lankan, and PTS editions read, yassa nittiṇṇo paṅko: “In whom the mire is crossed over.” The parallel passage in the Udānavarga (32.2) essentially agrees with this latter version.

KN Ud 3.3 Yasoja (Yasoja Sutta)

♦  3. yasojasuttaṃ (KN 3.23) n
♦ 23. 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 VAR ahesuṃ .	I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion approximately 500 monks, headed by Ven. Yasoja, had arrived in Sāvatthī to see the Blessed One. As these visiting monks were exchanging greetings with the resident monks, setting their lodgings in order, and putting away their robes & bowls, they made a loud racket, a great racket.
♦ atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi — “ke panete, ānanda, uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope”ti?	Then the Blessed One said to Ven. Ānanda, “Ānanda, what is that loud racket, that great racket like fishermen with a catch of fish?”
“etāni, bhante, yasojappamukhāni pañcamattāni bhikkhusatāni sāvatthiṃ anuppattāni bhagavantaṃ dassanāya. tete āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṃ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā”ti.	“Lord, those are approximately 500 monks, headed by Ven. Yasoja, who have arrived in Sāvatthī to see the Blessed One. As these visiting monks are exchanging greetings with the resident monks, setting their lodgings in order, and putting away their robes & bowls, they are making a loud racket, a great racket.”
“tenahānanda, mama vacanena te bhikkhū āmantehi — ‘satthā āyasmante āmantetī’”ti.	“In that case, Ānanda, tell those monks in my name, ‘The Teacher calls you, friends.’”
♦ “evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca — “satthā āyasmante āmantetī”ti.	Responding, “As you say, lord,” to the Blessed One, Ven. Ānanda went to the monks and said, “The Teacher calls you, friends.”
“evamāvuso”ti kho te bhikkhū āyasmato ānandassa paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca --	Responding, “As you say, friend,” to Ven. Ānanda, the monks went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, the Blessed One said to them,
♦ “kiṃ nu tumhe, bhikkhave, uccāsaddā mahāsaddā, kevaṭṭā maññe macchavilope”ti?	“Monks, why were you making that loud racket, that great racket, like fishermen with a catch of fish?”
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.	When this was said, Ven. Yasoja said to the Blessed One, “Lord, these 500 monks have arrived in Sāvatthī to see the Blessed One. As they were exchanging greetings with the resident monks, setting their lodgings in order, and putting away their robes & bowls, they made a loud racket, a great racket.”
“gacchatha, bhikkhave, paṇāmemi vo VAR; na vo mama santike vatthabban”ti.	“Go away, monks. I dismiss you. You are not to stay in my vicinity.”
♦ “evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā senāsanaṃ saṃsāmetvā VAR pattacīvaramādāya yena vajjī tena cārikaṃ pakkamiṃsu. vajjīsu anupubbena cārikaṃ caramānā yena vaggumudā nadī tenupasaṅkamiṃsu; upasaṅkamitvā vaggumudāya nadiyā tīre paṇṇakuṭiyo karitvā vassaṃ upagacchiṃsu.	Responding, “As you say, lord,” to the Blessed One, the monks got up from their seats, bowed down to the Blessed One, and left, circling him to the right. Setting their lodgings in order and taking their robes & bowls, they went wandering among the Vajjians. After wandering by stages among the Vajjians, they came to the River Vaggamudā. There on the bank of the River Vaggamudā they made leaf-huts and entered the Rains Retreat.
♦ atha kho āyasmā yasojo vassūpagato VAR bhikkhū āmantesi — “bhagavatā mayaṃ, āvuso, paṇāmitā atthakāmena hitesinā, anukampakena anukampaṃ upādāya. handa mayaṃ, āvuso, tathā vihāraṃ kappema yathā no viharataṃ bhagavā attamano assā”ti.	Then Ven. Yasoja addressed the monks as they entered the Rains Retreat: “Friends, the Blessed One dismissed us, wishing for our benefit, seeking our wellbeing, being sympathetic, and acting out of sympathy. Let’s live in such a way that the Blessed One will be gratified by our way of living.”
“evamāvuso”ti kho te bhikkhū āyasmato yasojassa paccassosuṃ. atha kho te bhikkhū vūpakaṭṭhā appamattā ātāpino pahitattā viharantā tenevantaravassena sabbeva tisso vijjā sacchākaṃsu.	“As you say, friend,” the monks responded to Ven. Yasoja. And so, living secluded, ardent, & resolute, every one of them realized the Three Knowledges [remembrance of past lives, knowledge of the arising & passing away of living beings, and knowledge of the ending of mental effluents] in the course of that very Rains Retreat.
♦ atha kho bhagavā sāvatthiyaṃ yathābhirantaṃ viharitvā yena vesālī tena cārikaṃ pakkāmi. anupubbena cārikaṃ caramāno yena vesālī tadavasari. tatra sudaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	Then the Blessed One, having stayed as long as he liked in Sāvatthī, went wandering in the direction of Vesālī. After wandering by stages, he arrived in Vesālī and stayed there in the Peaked Roof Pavilion in the Great Wood.
♦ 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 VAR vaggumudātīriyā bhikkhū viharanti. gantuṃ appaṭikūlāsi me manasi kātuṃ. pahiṇeyyāsi tvaṃ, ānanda, vaggumudātīriyānaṃ bhikkhūnaṃ santike dūtaṃ — ‘satthā āyasmante āmanteti, satthā āyasmantānaṃ dassanakāmo’”ti.	Then, encompassing with his awareness the awareness of the monks staying on the bank of the River Vaggamudā, he said to Ven. Ānanda, “This direction seems bright to me, Ānanda. This direction seems dazzling to me. It’s not at all repugnant for me to go & pay attention to where the monks on the bank of the River Vaggamudā are staying. Send a messenger into their presence to say, ‘The Teacher calls you, friends. The Teacher wants to see you.’”
♦ “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.	Responding, “As you say, lord,” to the Blessed One, Ven. Ānanda went to a certain monk and said, “Come now, friend. Go to the monks on the bank of the River Vaggamudā and say to them, ‘The Teacher calls you, friends. The Teacher wants to see you.’”
♦ “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.	Responding, “As you say, friend,” to Ven. Ānanda, the monk–just as a strong man might extend his flexed arm or flex his extended arm–disappeared from the Peaked Roof Pavilion in the Great Wood and appeared in front of the monks on the bank of the River Vaggamudā. Then he said to them, “The Teacher calls you, friends. The Teacher wants to see you.”
♦ “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.	Responding, “As you say, friend,” to the monk, the monks set their lodgings in order and, taking their robes & bowls, disappeared from the bank of the River Vaggamudā–just as a strong man might extend his flexed arm or flex his extended arm–and appeared in the presence of the Blessed One in the Peaked Roof Pavilion in the Great Wood.
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.	Now, at that time the Blessed One was sitting in imperturbable concentration [either in the fourth jhāna, the dimension of the infinitude of space, or the dimension of the infinitude of consciousness]. The thought occurred to the monks, “Now, in which mental dwelling is the Blessed One now residing?” Then they realized, “He is residing in the imperturbable dwelling.” So they all sat in imperturbable concentration.
♦ atha kho āyasmā ānando abhikkantāya rattiyā, nikkhante paṭhame yāme, uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ VAR 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.	Then Ven. Ānanda–when the night was far advanced, at the end of the first watch–got up from his seat, arranged his robe over one shoulder, stood facing the Blessed One, paying homage with his hands placed palm-to-palm over his heart, and said to him, “The night, lord, is far advanced. The first watch has ended. The visiting monks have been sitting here a long time. May the Blessed One greet them.” When this was said, the Blessed One remained silent.
♦ 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.	Then a second time, when the night was far advanced, at the end of the middle watch, Ven. Ānanda got up from his seat, arranged his robe over one shoulder, stood facing the Blessed One, paying homage to him with his hands placed palm-to-palm over his heart, and said to him, “The night, lord, is far advanced. The middle watch has ended. The visiting monks have been sitting here a long time. May the Blessed One greet them.” When this was said, the Blessed One remained silent.
♦ 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.	Then a third time, when the night was far advanced, at the end of the last watch, as dawn was approaching and the face of the night was beaming, Ven. Ānanda got up from his seat, arranged his robe over one shoulder, stood facing the Blessed One, paying homage to him with his hands placed palm-to-palm over his heart, and said to him, “The night, lord, is far advanced. The last watch has ended. Dawn is approaching and the face of the night is beaming. The visiting monks have been sitting here a long time. May the Blessed One greet them.”
♦ atha kho bhagavā tamhā samādhimhā vuṭṭhahitvā āyasmantaṃ ānandaṃ āmantesi — “sace kho tvaṃ, ānanda, jāneyyāsi ettakampi te nappaṭibhāseyya VAR . ahañca, ānanda, imāni ca pañca bhikkhusatāni sabbeva āneñjasamādhinā nisīdimhā”ti.	Then the Blessed One, emerging from his imperturbable concentration, said to Ven. Ānanda, “Ānanda, if you had known, not even that much would have occurred to you (to say).1 I, along with all 500 of these monks, have been sitting in imperturbable concentration.”
♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
♦ “yassa jito kāmakaṇṭako,	In whom they’re defeated–
♦ akkoso ca vadho ca bandhanañca.	the thorn of sensuality,
♦ pabbatova VAR so ṭhito anejo,	insult,
♦ sukhadukkhesu na vedhatī sa bhikkhū”ti. tatiyaṃ.	assault,
	& imprisonment:
	Like a mountain standing unperturbed,
	he doesn’t quiver
	from pleasures & pains
	: a monk.

Note 1. All the major editions here read, nappaṭibhāseyya: “He/it would have not said in return.” This makes no sense, so I follow a variant reading listed in the Burmese edition, nappaṭibheyya (the optative of paṭibhāti).

KN Ud 3.4 Sāriputta (Sāriputta Sutta)

♦  4. sāriputtasuttaṃ (KN 3.24) n
♦ 24. 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.	I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion Ven. Sāriputta was sitting not far from the Blessed One, his legs crossed, his body held erect, having set mindfulness to the fore. The Blessed One saw Ven. Sāriputta sitting not far away, his legs crossed, his body held erect, having set mindfulness to the fore.
♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

(verse)

♦ “yathāpi pabbato selo, acalo suppatiṭṭhito.	As a mountain of rock
♦ evaṃ mohakkhayā bhikkhu, pabbatova na vedhatī”ti. catutthaṃ.	is unwavering, well-settled,
	so a monk whose delusion is ended
	doesn’t quiver–
	just like a mountain.1

Note 1. This verse also appears among the verses attributed to Ven. Revata at Thag 14:1 (verse 651 in the PTS edition) and among the verses attributed to Ven. Sāriputta at Thag 17:2 (verse 1000 in the PTS edition).

KN Ud 3.5 Mahā Moggallāna (Kolita Sutta)

♦  5. mahāmoggallānasuttaṃ (KN 3.25)
♦ 25. 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.	I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion Ven. Mahā Moggallāna was sitting not far from the Blessed One, his legs crossed, his body held erect, having mindfulness immersed in the body well-established within. The Blessed One saw Ven. Mahā Moggallāna sitting not far away, his legs crossed, his body held erect, having mindfulness immersed in the body well-established within.
♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

(verse)

♦ “sati kāyagatā upaṭṭhitā,	With mindfulness immersed in the body
♦ chasu phassāyatanesu saṃvuto.	well-established, restrained
♦ satataṃ bhikkhu samāhito,	with regard to the six contact-media–
♦ jaññā nibbānamattano”ti. pañcamaṃ.	continually centered,
	a monk
	can know
	unbinding for himself.

See also: MN 119; SN 47:20

KN Ud 3.6 Pilinda (Pilinda Sutta)

♦  6. pilindavacchasuttaṃ (KN 3.26)
♦ 26. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. tena kho pana samayena āyasmā pilindavaccho VAR 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.	I have heard that on one occasion the Blessed One was staying near Rājagaha at the Bamboo Grove, the Squirrels’ refuge. Now at on that occasion Ven. Pilindavaccha went around addressing the monks as if they were outcastes.
♦ atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi — “ehi tvaṃ, bhikkhu, mama vacanena pilindavacchaṃ bhikkhuṃ āmantehi — ‘satthā taṃ, āvuso pilindavaccha VAR, āmantetī’”ti. “evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā pilindavaccho tenupasaṅkami; upasaṅkamitvā āyasmantaṃ pilindavacchaṃ etadavoca — “satthā taṃ, āvuso pilindavaccha, āmantetī”ti.	So a large number of monks went to the Blessed One and, on arrival, bowed down to him and sat to one side. As they were sitting there they said to him, “Lord, Ven. Pilindavaccha goes around addressing the monks as if they were outcastes.”
♦ “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.	Then the Blessed One told a certain monk, “Come, monk. In my name, call Pilindavaccha, saying, ‘The Teacher calls you, friend Vaccha.’”
♦ 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 VAR . tenāyaṃ vaccho bhikkhū vasalavādena samudācaratī”ti.	Responding, “As you say, lord,” to the Blessed One, the monk went to Ven. Pilindavaccha and on arrival said to him, “The Teacher calls you, friend Vaccha.”
	Responding, “As you say, my friend,” to the monk, Ven. Pilindavaccha went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, the Blessed One said to him, “Is it true, Pilindavaccha, that you go around addressing the monks as if they were outcastes?”
	“Yes, lord.”
	Then the Blessed One, having directed attention to Ven. Pilindavaccha’s previous lives, said to the monks, “Don’t take offense at the monk Vaccha. It’s not out of inner hatred that he goes around addressing the monks as if they were outcastes. For 500 consecutive lifetimes the monk Vaccha has been born in brahman families. For a long time he has been accustomed to addressing people as outcastes. That’s why he goes around addressing the monks as if they were outcastes.”
♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

(verse)

♦ “yamhī na māyā vasatī na māno,	In whom there’s no deceit
♦ yo vītalobho amamo nirāso.	or conceit,
♦ panuṇṇakodho VAR abhinibbutatto,	his greed ended,
♦ so brāhmaṇo so samaṇo sa bhikkhū”ti. chaṭṭhaṃ.	unpossessive, free from longing,
	his anger dispelled,
	his mind unbound:1
	He’s a contemplative.
	He’s a brahman
	: a monk.

Note 1. The first part of this verse is nearly identical with the first part of a verse in Sn 3:4 (verse 469 in the PTS edition). See also: SN 21:4

KN Ud 3.7 Mahā Kassapa (Kassapa Sutta)

♦  7. sakkudānasuttaṃ (KN 3.27)
♦ 27. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. tena kho pana samayena āyasmā mahākassapo pippaliguhāyaṃ viharati, sattāhaṃ ekapallaṅkena nisinno hoti aññataraṃ VAR samādhiṃ samāpajjitvā. atha kho āyasmā mahākassapo tassa sattāhassa accayena tamhā samādhimhā vuṭṭhāsi. atha kho āyasmato mahākassapassa tamhā samādhimhā vuṭṭhitassa etadahosi — “yaṃnūnāhaṃ rājagahaṃ piṇḍāya paviseyyan”ti.	I have heard that on one occasion the Blessed One was staying near Rājagaha at the Bamboo Grove, the Squirrels’ Sanctuary. And on that occasion Ven. Mahā Kassapa was staying at the Pipphali Cave, sitting for seven days in a single session, having attained a certain level of concentration. Then, with the passing of seven days, he emerged from that concentration. To him, emerging from that concentration, the thought occurred: “What if I were to go into Rājagaha for alms?”
♦ 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.	Now on that occasion 500 devatās were in a state of eagerness for the chance to give alms to Ven. Mahā Kassapa. But Ven. Mahā Kassapa, turning down those 500 devatās, early in the morning adjusted his under robe and–carrying his bowl & robes–went into Rājagaha for alms.
♦ tena kho pana samayena sakko devānamindo āyasmato mahākassapassa piṇḍapātaṃ dātukāmo hoti. pesakāravaṇṇaṃ abhinimminitvā tantaṃ vināti. sujā VAR 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 VAR ghaṭiyā odanaṃ uddharitvā pattaṃ pūretvā āyasmato mahākassapassa adāsi. so ahosi piṇḍapāto anekasūpo anekabyañjano anekarasabyañjano VAR . 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 VAR punapi evarūpamakāsī”ti. “amhākampi, bhante kassapa, puññena attho; amhākampi puññena karaṇīyan”ti.	Now on that occasion Sakka, the deva-king, wanted to give alms to Ven. Mahā Kassapa. So, assuming the appearance of a weaver, he was working a loom, while Sujātā, an asura-maiden, filled the shuttle. Then, as Ven. Mahā Kassapa was going on an almsround that bypassed no donors1 in Rājagaha, he arrived at Sakka’s home. Sakka saw him coming from afar and, on seeing him, came out of house to meet him. Taking the bowl from his hand, entered the house, took cooked rice from the pot, filled the bowl, and gave it back to Ven. Mahā Kassapa. And that gift of alms included many kinds of curry, many kinds of sauces.
♦ atha kho sakko devānamindo āyasmantaṃ mahākassapaṃ abhivādetvā padakkhiṇaṃ katvā vehāsaṃ abbhuggantvā ākāse antalikkhe tikkhattuṃ udānaṃ udānesi — “aho dānaṃ paramadānaṃ VAR kassape suppatiṭṭhitaṃ! aho dānaṃ paramadānaṃ kassape suppatiṭṭhitaṃ!! aho dānaṃ paramadānaṃ kassape suppatiṭṭhitan”ti!!! 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 suppatiṭṭhitan”ti!!!	The thought occurred to Ven. Mahā Kassapa, “Now, who is this being with such power & might as this?” Then the thought occurred to him, “This is Sakka, the deva-king, isn’t it?” On realizing this, he said to Sakka, “Is this your doing, Kosiya?2 Don’t ever do anything like this again.”
	“We, too, need merit, Ven. Kassapa. We, too, have use for merit.”
	Then, bowing down to Ven. Mahā Kassapa and circling him to the right, Sakka rose up into the air and, while up in the sky, exclaimed three times:
	“O the alms, the foremost alms, well-established in Kassapa!”
	“O the alms, the foremost alms, well-established in Kassapa!”
	“O the alms, the foremost alms, well-established in Kassapa!”
	The Blessed One–with his divine hearing-property, surpassing that of the human–heard Sakka the deva-king, while up in the sky, exclaiming three times:
	“O the alms, the foremost alms, well-established in Kassapa!”
	“O the alms, the foremost alms, well-established in Kassapa!”
	“O the alms, the foremost alms, well-established in Kassapa!”
♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	On realizing the significance of that, the Blessed One on that occasion exclaimed:

(verse)

♦ “piṇḍapātikassa bhikkhuno,	The monk going for alms,
♦ attabharassa anaññaposino.	supporting himself and no other:
♦ devā pihayanti tādino,	The devas adore one who is Such,
♦ upasantassa sadā satīmato”ti. sattamaṃ.	calmed & ever mindful.

Notes 1. Going on an almsround that bypasses no donors is one of the thirteen optional ascetic (dhutaṅga) practices. See Thag 16:7. 2. Kosiya–“Owl”–is Sakka’s clan name.

KN Ud 3.8 Alms (Piṇḍa Sutta)

♦  8. piṇḍapātikasuttaṃ (KN 3.28)
♦ 28. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. tena kho pana samayena sambahulānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ karerimaṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi --	I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion a large number of monks, after the meal, on returning from their alms round, were sitting gathered together at the kareri-tree pavilion when this discussion arose: “Friends, an alms-collecting monk,1 while going for alms, periodically sees agreeable sights via the eye. He periodically hears agreeable sounds via the ear… smells agreeable aromas via the nose… tastes agreeable flavors via the tongue… touches agreeable tactile sensations via the body. An alms-collecting monk, while going for alms, is honored, respected, revered, venerated, and given homage.
♦ “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.	“So, friends, let’s become alms-collecting monks. Then we, too, while going for alms, will periodically get to see agreeable sights via the eye… to hear agreeable sounds via the ear… to smell agreeable aromas via the nose… to taste agreeable flavors via the tongue… to touch agreeable tactile sensations via the body. We, too, while going for alms, will be honored, respected, revered, venerated, and given homage.” And this discussion came to no conclusion.
♦ 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?	Then the Blessed One, emerging from his seclusion in the late afternoon, went to the kareri-tree pavilion and, on arrival, sat down on a seat laid out. Seated, he addressed the monks: “For what topic are you sitting together here? And what was the discussion that came to no conclusion?”
♦ “idha, bhante, amhākaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ karerimaṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi --	“Just now, lord, after the meal, on returning from our alms round, we were sitting gathered together here at the kareri-tree pavilion when this discussion arose: [They repeat what had been said.]”
♦ ‘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.	“It isn’t proper, monks, that sons of good families, on having gone forth out of faith from home to the homeless life, should talk on such a topic. When you have gathered you have two duties: either Dhamma-talk or noble silence.”2
♦ “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 —	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

(verse)

♦ “piṇḍapātikassa bhikkhuno,	The monk going for alms,
♦ attabharassa anaññaposino.	supporting himself and no other:
♦ devā pihayanti tādino,	The devas adore one who is Such
♦ no ce saddasilokanissito”ti. aṭṭhamaṃ.	if he’s not intent
	on fame & praise.

Notes 1. A monk who makes a steady practice of eating only the food received while going for alms. 2. SN 21:1 equates noble silence with the second jhāna. This apparently relates to the fact that directed thought and evaluation, which MN 44 identifies as verbal fabrications, are abandoned when going from the first jhāna into the second.

KN Ud 3.9 Crafts (Sippa Sutta)

♦  9. sippasuttaṃ (KN 3.29)
♦ 29. 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 aggan”ti?	I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time a large number of monks, after the meal, on returning from their alms round, were sitting gathered together at a pavilion when this discussion arose: “Who, friends, knows a craft? Who’s studying which craft? Which is the supreme among crafts?”
♦ tatthekacce evamāhaṃsu — “hatthisippaṃ sippānaṃ aggan”ti. ekacce evamāhaṃsu — “assasippaṃ sippānaṃ aggan”ti. ekacce evamāhaṃsu — “rathasippaṃ sippānaṃ aggan”ti. ekacce evamāhaṃsu — “dhanusippaṃ sippānaṃ aggan”ti. ekacce evamāhaṃsu — “tharusippaṃ sippānaṃ aggan”ti. ekacce evamāhaṃsu — “muddāsippaṃ sippānaṃ aggan”ti. ekacce evamāhaṃsu — “gaṇanāsippaṃ sippānaṃ aggan”ti. ekacce evamāhaṃsu — “saṅkhānasippaṃ sippānaṃ aggan”ti. ekacce evamāhaṃsu — “lekhāsippaṃ sippānaṃ aggan”ti. ekacce evamāhaṃsu — “kāveyyasippaṃ VAR sippānaṃ aggan”ti. ekacce evamāhaṃsu — “lokāyatasippaṃ sippānaṃ aggan”ti. ekacce evamāhaṃsu — “khattavijjāsippaṃ sippānaṃ aggan”ti. ayañcarahi tesaṃ bhikkhūnaṃ antarākathā hoti vippakatā.	With regard to that, some said, “The elephant-craft is the supreme craft among crafts.” Some said, “The horse-craft is the supreme craft among crafts” … “The chariot-craft…” … “Archery…” … “Swordsmanship…” … “Signaling1…” … “Calculating…” … “Accounting…” … “Writing…” … “Literary composition…” … “Cosmology…” Some said, “Geomancy is the supreme craft among crafts.” And this discussion came to no conclusion.
♦ 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?	Then the Blessed One, emerging from his seclusion in the late afternoon, went to the pavilion and, on arrival, sat down on a seat laid out. As he was sitting there, he addressed the monks: “For what topic are you sitting together here? And what was the discussion that came to no conclusion?”
♦ “idha, bhante, amhākaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ ayamantarākathā udapādi — ‘ko nu kho, āvuso, sippaṃ jānāti? ko kiṃ sippaṃ sikkhi? kataraṃ sippaṃ sippānaṃ aggan’ti?	“Just now, lord, after the meal, on returning from our alms round, we were sitting gathered together here at the pavilion when this discussion arose: [They repeat what had been said.]”
♦ “tatthekacce evamāhaṃsu — ‘hatthisippaṃ sippānaṃ aggan’ti. ekacce evamāhaṃsu — ‘assasippaṃ sippānaṃ aggan’ti; ekacce evamāhaṃsu — ‘rathasippaṃ sippānaṃ aggan’ti; ekacce evamāhaṃsu — ‘dhanusippaṃ sippānaṃ aggan’ti; ekacce evamāhaṃsu — ‘tharusippaṃ sippānaṃ aggan’ti, ekacce evamāhaṃsu — ‘muddāsippaṃ sippānaṃ aggan’ti ekacce evamāhaṃsu — ‘gaṇanāsippaṃ sippānaṃ aggan’ti; ekacce evamāhaṃsu — ‘saṅkhānasippaṃ sippānaṃ aggan’ti; ekacce evamāhaṃsu — ‘lekhāsippaṃ sippānaṃ aggan’ti; ekacce evamāhaṃsu — ‘kāveyyasippaṃ sippānaṃ aggan’ti; ekacce evamāhaṃsu — ‘lokāyatasippaṃ sippānaṃ aggan’ti; ekacce evamāhaṃsu — ‘khattavijjāsippaṃ sippānaṃ aggan’ti. ayaṃ kho no, bhante, antarākathā hoti vippakatā, atha bhagavā anuppatto”ti.	“It isn’t proper, monks, that sons of good families, on having gone forth out of faith from home to the homeless life, should talk on such a topic. When you have gathered you have two duties: either Dhamma-talk or noble silence.”
♦ “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 —	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

(verse)

♦ “asippajīvī lahu atthakāmo,	Supporting himself
♦ yatindriyo sabbadhi vippamutto.	without a craft–
♦ anokasārī amamo nirāso,	light, desiring the goal–
♦ hitvā mānaṃ ekacaro sa bhikkhū”ti. navamaṃ.	his faculties controlled,
	released everywhere;
	living in no home,
	unpossessive,
	free from longing,
	having slain Māra,
	going alone
	: a monk.

Note 1. Reading mudda-sippam with the Commentary. The Thai edition has muddha-sippam, which could mean phrenology, but that doesn’t fit in with the previous members of the list, all of which deal with military skills. See also: SN 46:45

KN Ud 3.10 Surveying the World (Loka Sutta)

♦  10. lokasuttaṃ (KN 3.30) n
♦ 30. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho. tena kho pana samayena bhagavā sattāhaṃ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṃvedī.	I have heard that on one occasion, the Blessed One was staying at Uruvelā on the bank of the Nerañjarā River at the root of the Bodhi tree–the tree of awakening–newly awakened. And on that occasion he sat at the root of the Bodhi tree for seven days in one session, sensitive to the bliss of release.
♦ 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 VAR .	Then, with the passing of seven days, after emerging from that concentration, he surveyed the world with the eye of an Awakened One. As he did so, he saw living beings burning with the many fevers and aflame with the many fires born of passion, aversion, & delusion.
♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	Then, on realizing the significance of that, he on that occasion exclaimed:

(verse)

♦ “ayaṃ loko santāpajāto,	This world is burning.
♦ phassapareto rogaṃ vadati attato.	Afflicted by contact,
♦ yena yena hi maññati VAR,	it calls disease a ‘self.’
♦ tato taṃ hoti aññathā.	By whatever means it supposes [anything],
♦ “aññathābhāvī bhavasatto loko,	it becomes otherwise than that.1
♦ bhavapareto bhavamevābhinandati.	Becoming otherwise,
♦ yadabhinandati taṃ bhayaṃ,	the world is
♦ yassa bhāyati taṃ dukkhaṃ.	attached to becoming,
♦ bhavavippahānāya kho panidaṃ brahmacariyaṃ vussati”.	afflicted by becoming,
	and yet delights
	in that very becoming.
	Where there’s delight,
	there is fear.
	What one fears
	is stressful.
	This holy life is lived
	for the abandoning of becoming.
♦ “‘ye hi keci samaṇā vā brāhmaṇā vā bhavena bhavassa vippamokkhamāhaṃsu, sabbe te avippamuttā bhavasmā’ti vadāmi.	Whatever contemplatives or brahmans say that liberation from becoming is by means of becoming, all of them are not released from becoming, I say.
‘ye vā pana keci samaṇā vā brāhmaṇā vā vibhavena bhavassa nissaraṇamāhaṃsu, sabbe te anissaṭā bhavasmā’ti vadāmi.	And whatever contemplatives or brahmans say that escape from becoming is by means of non-becoming, all of them have not escaped from becoming, I say.
♦ “upadhiñhi paṭicca dukkhamidaṃ sambhoti,	For this stress comes into play
	in dependence on every acquisition.2
sabbupādānakkhayā natthi dukkhassa sambhavo.	With the ending of every clinging/sustenance,
	there’s no stress coming into play.
lokamimaṃ passa;	Look at this world:
puthū avijjāya paretā bhūtā bhūtaratā aparimuttā;	Beings, afflicted with thick ignorance,
	are unreleased
	from passion for what has come to be.
ye hi keci bhavā sabbadhi sabbatthatāya	All levels of becoming,
sabbe te bhavā aniccā dukkhā vipariṇāmadhammā”ti.	anywhere,
	in any way,
	are inconstant, stressful, subject to change.

(another verse section)

♦ “evametaṃ yathābhūtaṃ, sammappaññāya passato.	Seeing this–as it’s come to be–
♦ bhavataṇhā pahīyati, vibhavaṃ nābhinandati.	with right discernment,
♦ “sabbaso taṇhānaṃ khayā,	one abandons craving for becoming,
♦ asesavirāganirodho nibbānaṃ.	and doesn’t delight in non-becoming.3
	From the total ending of craving
	comes fading & cessation without remainder:
	unbinding.
♦ tassa nibbutassa bhikkhuno,	For the monk unbound
♦ anupādā VAR punabbhavo na hoti.	through lack of clinging/sustenance,
	there’s no further becoming.
♦ abhibhūto māro vijitasaṅgāmo,	He has conquered Māra,
♦ upaccagā sabbabhavāni tādī”ti. dasamaṃ.	won the battle,
	having gone beyond becomings
	: Such.

(notes)

Notes 1. In other words, regardless of whatever one bases one’s construal of an experience on, by the time the construal is complete, the base has already changed. 2. Reading sabb’upadhiṁ hi with the Thai edition. The Burmese and Sri Lankan editions read upadhiṁ hi: “For this stress comes into play in dependence on acquisition.” The parallel passage in the Udānavarga (32.36) agrees with this latter version. 3. This passage indicates the way out of the dilemma posed above, that one cannot gain release either through becoming or non-becoming. Rather than focus on whether one wants to take “what has come to be” in the direction of becoming or non-becoming, one develops dispassion for “what has come to be” as it occurs, and this provides the way out. On this point, see The Paradox of Becoming, chapters 2 and 6. See also: MN 113; SN 1:1; SN 12:15; Iti 49

---

♦ nandavaggo tatiyo niṭṭhito.
♦ tassuddānaṃ —
♦ kammaṃ nando yasojo ca, sāriputto ca kolito.
♦ pilindo VAR kassapo piṇḍo, sippaṃ lokena te dasāti.
∴

KN Ud Vagga 4 : Meghiya

(name of monk)

KN Ud 4.1 Meghiya (Meghiya Sutta)

1. meghiyasuttaṃ (KN 3.31)	4:1 Meghiya (Meghiya Sutta) (derived f/B.Thanissaro)
♦ 31. evaṃ me sutaṃ — ekaṃ samayaṃ	I have heard that on one occasion
bhagavā cālikāyaṃ viharati	the Blessed One was staying among the Cālikans,
cālike pabbate.	at Cālikā Mountain.
tena kho pana samayena āyasmā meghiyo bhagavato upaṭṭhāko hoti.	And on that occasion Ven. Meghiya was his attendant.
atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami;	Then Ven. Meghiya went to the Blessed One and,
upasaṅkamitvā bhagavantaṃ abhivādetvā	on arrival, having bowed down to him,
ekamantaṃ aṭṭhāsi.	stood to one side.
ekamantaṃ ṭhito kho āyasmā meghiyo bhagavantaṃ etadavoca —	As he was standing there he said to the Blessed One,
“icchāmahaṃ, bhante, jantugāmaṃ piṇḍāya pavisitun”ti.	“I would like to go into Jantu Village for alms.”
“yassadāni tvaṃ, meghiya, kālaṃ maññasī”ti.	“Then do, Meghiya, what you think it is now time to do.”
♦ atha kho āyasmā meghiyo pubbaṇhasamayaṃ	Then in the early morning, Ven. Meghiya
nivāsetvā pattacīvaramādāya	adjusted his under robe and–carrying his bowl & robes–
jantugāmaṃ piṇḍāya pāvisi.	went into Jantu Village for alms.
jantugāme piṇḍāya caritvā	Having gone for alms in Jantu Village,
pacchābhattaṃ	after the meal,
piṇḍapātapaṭikkanto	returning from his alms round,
yena kimikāḷāya nadiyā tīraṃ tenupasaṅkami.	he went to the bank of the Kimikālā River.
VAR addasā kho āyasmā meghiyo VAR kimikāḷāya nadiyā tīre jaṅghāvihāraṃ VAR anucaṅkamamāno anuvicaramāno VAR	As he was walking up & down along the bank of the river to exercise his legs,
ambavanaṃ pāsādikaṃ manuññaṃ ramaṇīyaṃ.	he saw a pleasing, charming mango grove.
disvānassa etadahosi —	Seeing it, the thought occurred to him:
“pāsādikaṃ vatidaṃ ambavanaṃ manuññaṃ VAR ramaṇīyaṃ.	“How pleasing & charming this mango grove!
alaṃ vatidaṃ kulaputtassa	It’s enough for a young man of good family
padhānatthikassa padhānāya.	intent on exertion to exert himself [in meditation].
sace maṃ bhagavā anujāneyya,	If the Blessed One gives me permission,
āgaccheyyāhaṃ imaṃ ambavanaṃ padhānāyā”ti.	I would like to exert myself [in meditation] in this mango grove.”
♦ atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami;	So Ven. Meghiya went to the Blessed One and,
upasaṅkamitvā bhagavantaṃ abhivādetvā	on arrival, having bowed down to him,
ekamantaṃ nisīdi.	sat to one side.
ekamantaṃ nisinno kho āyasmā meghiyo bhagavantaṃ etadavoca —	As he was sitting there he said to the Blessed One,

(1st request to go on retreat)

♦ “idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya jantugāmaṃ piṇḍāya pāvisiṃ. jantugāme piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṃ tenupasaṅkamiṃ VAR. addasaṃ kho ahaṃ, bhante VAR, kimikāḷāya nadiyā tīre jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno VAR 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 VAR, gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā”ti.	“Just now, in the early morning, I adjusted my under robe and–carrying my bowl & robes–went into Jantu Village for alms. Having gone for alms in Jantu Village, after the meal, returning from my alms round, I went to the bank of the Kimikālā River. As I was walking up & down along the bank of the river to exercise my legs, I saw a pleasing, charming mango grove. Seeing it, the thought occurred to me: ‘How pleasing & charming this mango grove! It’s enough for a young man of good family intent on exertion to exert himself [in meditation]. If the Blessed One gives me permission, I would like to exert myself [in meditation] in this mango grove.’ If the Blessed One gives me permission, I would like to go to the mango grove to exert myself [in meditation].”
♦ evaṃ vutte, bhagavā āyasmantaṃ meghiyaṃ etadavoca —	When this was said, the Blessed One responded to Ven. Meghiya,
“āgamehi tāva, meghiya, ekakamhi VAR tāva, yāva aññopi koci bhikkhu āgacchatī”ti.	“As long as I am still alone, stay here until another monk comes.”

(repeat request 2nd time)

♦ dutiyampi kho āyasmā meghiyo bhagavantaṃ etadavoca — “bhagavato, bhante, natthi kiñci uttari VAR karaṇīyaṃ, natthi katassa vā paticayo. mayhaṃ kho pana, bhante, atthi uttari karaṇīyaṃ, atthi katassa paticayo. sace maṃ bhagavā anujānāti, gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā”ti.	A second time, Ven. Meghiya said to the Blessed One, “Lord, the Blessed One has nothing further to do, and nothing further to add to what he has done. I, however, have something further to do, and something further to add to what I have done. If the Blessed One gives me permission, I would like to go to the mango grove to exert myself [in meditation].”
dutiyampi kho bhagavā āyasmantaṃ meghiyaṃ etadavoca — “āgamehi tāva, meghiya, ekakamhi tāva, yāva aññopi koci bhikkhu āgacchatī”ti.	A second time, the Blessed One responded to Ven. Meghiya, “As long as I am still alone, stay here until another monk comes.”

(repeat request 3rd time)

♦ 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.	A third time, Ven. Meghiya said to the Blessed One, “Lord, the Blessed One has nothing further to do, and nothing further to add to what he has done. I, however, have something further to do, and something further to add to what I have done. If the Blessed One gives me permission, I would like to go to the mango grove to exert myself [in meditation].”
“padhānanti kho, meghiya, vadamānaṃ kinti vadeyyāma?	“As you are talking about exertion, Meghiya, what can we say?
yassadāni tvaṃ, meghiya, kālaṃ maññasī”ti.	Do what you think it is now time to do.”
♦ atha kho āyasmā meghiyo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena taṃ ambavanaṃ tenupasaṅkami; upasaṅkamitvā taṃ ambavanaṃ ajjhogāhetvā VAR aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.	Then Ven. Meghiya, rising from his seat, bowing down to the Blessed One and, circling him to the right, went to the mango grove. On arrival, having gone deep into the grove, he sat down at the root of a certain tree for the day’s abiding.
atha kho āyasmato meghiyassa tasmiṃ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṃ — kāmavitakko, byāpādavitakko, vihiṃsāvitakko VAR.	Now while Ven. Meghiya was staying in the mango grove, he was for the most part assailed by three kinds of unskillful thoughts: thoughts of sensuality, thoughts of ill will, and thoughts of doing harm.
♦ atha kho āyasmato meghiyassa etadahosi —	The thought occurred to him:
“acchariyaṃ vata bho, abbhutaṃ vata bho! saddhāya ca vatamhā agārasmā anagāriyaṃ pabbajitā. atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā, seyyathidaṃ — kāmavitakkena, byāpādavitakkena, vihiṃsāvitakkena”.	“How amazing! How astounding! Even though it was through faith that I went forth from home to the homeless life, still I am overpowered by these three kinds of unskillful thoughts: thoughts of sensuality, thoughts of ill will, and thoughts of doing harm.”
♦ 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’”.	Emerging from his seclusion in the late afternoon, he went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “Just now, while I was staying in the mango grove, I was for the most part assailed by three kinds of unskillful thoughts: thoughts of sensuality, thoughts of ill will, and thoughts of doing harm. The thought occurred to me: ‘How amazing! How astounding! Even though it was through faith that I went forth from home to the homeless life, still I am overpowered by these three kinds of unskillful thoughts: thoughts of sensuality, thoughts of ill will, and thoughts of doing harm.’”
♦ “aparipakkāya, meghiya, cetovimuttiyā pañca dhammā paripākāya saṃvattanti. katame pañca?	“Meghiya, in one whose awareness-release is still immature, five qualities bring it to maturity. Which five?
1) ♦ “idha, meghiya, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. aparipakkāya, meghiya, cetovimuttiyā ayaṃ paṭhamo dhammo paripākāya saṃvattati.	1) “There is the case where a monk has admirable people as friends, companions, & colleagues. In one whose awareness-release is still immature, this is the first quality that brings it to maturity.
2) ♦ “puna caparaṃ, meghiya, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. aparipakkāya, meghiya, cetovimuttiyā ayaṃ dutiyo dhammo paripākāya saṃvattati.	2) “Furthermore, the monk is virtuous. He dwells restrained in accordance with the Pāṭimokkha, consummate in his behavior & range of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. In one whose awareness-release is still immature, this is the second quality that brings it to maturity.
3) ♦ “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.	3) “Furthermore, he gets to hear at will, easily and without difficulty, talk that is truly sobering and conducive to the opening of awareness, i.e., talk on modesty, contentment, seclusion, non-entanglement, arousing persistence, virtue, concentration, discernment, release, and the knowledge & vision of release. In one whose awareness-release is still immature, this is the third quality that brings it to maturity.
4) ♦ “puna caparaṃ, meghiya, bhikkhu āraddhavīriyo viharati, akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya VAR, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. aparipakkāya, meghiya, cetovimuttiyā ayaṃ catuttho dhammo paripākāya saṃvattati.	4) “Furthermore, he keeps his persistence aroused for abandoning unskillful [mental] qualities and for taking on skillful qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful qualities. In one whose awareness-release is still immature, this is the fourth quality that brings it to maturity.
5) ♦ “puna caparaṃ, meghiya, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. aparipakkāya, meghiya, cetovimuttiyā ayaṃ pañcamo dhammo paripākāya saṃvattati.	5) “Furthermore, he is discerning, endowed with the discernment related to arising & passing away–noble, penetrating, leading to the right ending of stress. In one whose awareness-release is still immature, this is the fifth quality that brings it to maturity.

(causal sequence)

aparipakkāya, meghiya, cetovimuttiyā ime pañca dhammā paripākāya saṃvattanti.	“Meghiya, in one whose awareness-release is still immature, these are the five qualities that bring it to maturity.
1) ♦ “kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa yaṃ sīlavā bhavissati, pātimokkhasaṃvarasaṃvuto viharissati, ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhissati sikkhāpadesu.	1) “Meghiya, when a monk has admirable people as friends, companions, & colleagues, it is to be expected that he will be virtuous, will dwell restrained in accordance with the Pāṭimokkha, consummate in his behavior & range of activity, and will train himself, having undertaken the training rules, seeing danger in the slightest faults.
2) ♦ “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.	2) “When a monk has admirable people as friends & colleagues, it is to be expected that he will get to hear at will, easily and without difficulty, talk that is truly sobering and conducive to the opening of awareness, i.e., talk on modesty, contentment, seclusion, non-entanglement, arousing persistence, virtue, concentration, discernment, release, and the knowledge & vision of release.
3) ♦ “kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa yaṃ āraddhavīriyo viharissati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.	3) “When a monk has admirable people as friends, companions, & colleagues, it is to be expected that he will keep his persistence aroused for abandoning unskillful qualities and for taking on skillful qualities–steadfast, solid in his effort, not shirking his duties with regard to skillful qualities.
4) ♦ “kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa yaṃ paññavā bhavissati, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.	4) “When a monk has admirable people as friends, companions, & colleagues, it is to be expected that he will be discerning, endowed with the discernment relating to arising & passing away–noble, penetrating, leading to the right ending of stress.
5) ♦ “tena ca pana, meghiya, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā —	5) “And furthermore, when the monk is established in these five qualities, there are four additional qualities he should develop:



1) asubha 🧟 → remove lust and passion

a-subhā bhāvetabbā	Non-beautiful [foulness perceptions] (he) should-develop,
rāgassa pahānāya,	(for) [lustful] passion's removal,

2) metta ☮️ → remove ill will

mettā bhāvetabbā	Friendly-kindness (he) should-develop,
byāpādassa pahānāya,	(for) ill-will's removal,

3) 16 APS 🌬️😤 → remove vitakka/thinking

ānā-pānas-sati bhāvetabbā	Inhale-exhale-remembering (he) should-develop,
vitakk-upacchedāya,	(for) [distractive] thinking's-cutting-off,

4) a-nicca-sañña ⌛💭 → uproot pride, conceit, self

a-nicca-saññā bhāvetabbā	im-permanence-perception (he) should-develop,
asmi-māna-samug-ghātāya.	(for) pride-(and)-conceit's-uprooting.
A-nicca-saññino, bhikkhave,	(for one who has) Im-permanence-perception, monks,
an-atta-saññā saṇṭhāti.	not-self-perception (is) established.
An-atta-saññī	(for one who has) not-self-perception,
asmi-māna-samug-ghātaṃ pāpuṇāti	pride-(and)-conceit's-uprooting (is) attained,
diṭṭheva dhamme nibbānan	Seen ☸Dharma [truth experienced here & now], (is) Nirvana."
”ti.

(verse)

♦ atha kho bhagavā etamatthaṃ viditvā	Then, on realizing the significance of that,
tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	the Blessed One on that occasion exclaimed:
♦ “khuddā vitakkā sukhumā vitakkā,	Little thoughts, subtle thoughts,
♦ anugatā VAR manaso uppilāvā VAR.	when followed, mind (is) stirred-up.
♦ ete avidvā manaso vitakke,	Not comprehending (the) mind’s thoughts,
♦ hurā huraṃ dhāvati bhanta-citto.	here & there (one) runs, (with) out-of-control-mind.
♦ “ete ca vidvā manaso vitakke,	But the comprehending (of the) mind’s thoughts,
♦ ātāpiyo saṃvaratī satīmā.	ardent, (he) restrains (them), (he is a) rememberer.
♦ anugate manaso uppilāve,	When,-followed, (the) mind (is) stirred-up,
♦ asesamete pajahāsi buddho”ti.	Without-a-trace, (one) lets-them-go, (an) awakened-one.
paṭhamaṃ.	(end of sutta)

Note 1. See Ud 1:1, note 3. See also: SN 45:2; AN 8:2; AN 9:1

KN Ud 4.2 High-strung (Uddhata Sutta)

2. uddhatasuttaṃ (KN 3.32)	4:2 High-strung (Uddhata Sutta)
♦ 32. 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.	I have heard that on one occasion the Blessed One was staying in Upavattana, the Mallan sal grove near Kusinarā.1 And on that occasion, not far from the Blessed One, many monks were staying in wilderness huts: high-strung, rowdy, flighty, talkative, of loose words & muddled mindfulness, unalert, unconcentrated, their minds scattered, their faculties left wide open.
	The Blessed One saw those many monks staying in wilderness huts: high-strung, rowdy, flighty, talkative, of loose words & muddled mindfulness, unalert, unconcentrated, their minds scattered, their faculties left wide open.
♦ addasā kho bhagavā te sambahule bhikkhū avidūre araññakuṭikāyaṃ viharante uddhate unnaḷe capale mukhare vikiṇṇavāce muṭṭhassatino asampajāne asamāhite vibbhantacitte pākatindriye.	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
	By leaving your body unprotected,
♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	being immersed in wrong view,
	conquered by sloth & torpor,
♦ “arakkhitena kāyena VAR, micchādiṭṭhihatena VAR ca.	you go under Māra’s sway.
	Therefore,
♦ thinamiddhā VAR bhibhūtena, vasaṃ mārassa gacchati.	with protected mind,
	ranging in right resolve,
♦ “tasmā rakkhitacittassa, sammāsaṅkappagocaro.	honoring right view,
	knowing rise-&-fall,
♦ sammādiṭṭhipurekkhāro, ñatvāna udayabbayaṃ.	conquering sloth & torpor, a monk
	leaves all
♦ thīnamiddhābhibhū bhikkhu, sabbā duggatiyo jahe”ti. dutiyaṃ.	bad destinations
	behind.
	Note
	1. This is the location where the Buddha later was totally unbound.
	See also: MN 69

KN Ud 4.3 The Cowherd (Gopāla Sutta)

3. gopālakasuttaṃ n (KN 3.33)	4:3 The Cowherd (Gopāla Sutta)
♦ 33. 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.	I have heard that on one occasion the Blessed One was wandering among the Kosalans with a large community of monks. Then, coming down from the road, he went to a certain tree, and on arrival sat down on a seat laid out. A certain cowherd then went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, the Blessed One, instructed, urged, roused, & encouraged him with Dhamma-talk. The cowherd–instructed, urged, roused, & encouraged by the Blessed One’s talk on Dhamma–said to him, “Lord, may the Blessed One, together with the community of monks, acquiesce to my offer of tomorrow’s meal.”
	The Blessed One acquiesced with silence.
♦ atha kho aññataro gopālako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinnaṃ kho taṃ gopālakaṃ bhagavā dhammiyā kathāya sandassesi samādapesi VAR samuttejesi sampahaṃsesi.	Then the cowherd, understanding the Blessed One’s acquiescence, got up from his seat, bowed down to the Blessed One and left, circling him to the right.
	Then, after the night had passed, the cowherd–having prepared in his own home a great deal of thick milk-rice porridge & fresh ghee–announced the time of the meal to the Blessed One: “It’s time, lord. The meal is ready.”
♦ atha kho so gopālako bhagavatā dhammiyā kathāya sandassito samādapito VAR 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.	So the Blessed One early in the morning adjusted his under robe and–carrying his bowl & robes–went together with the community of monks to the cowherd’s home. On arrival, he sat down on a seat laid out. The cowherd, with his own hand, served & satisfied the community of monks headed by the Blessed One with thick milk-rice porridge & fresh ghee. Then, when the Blessed One had eaten and had removed his hand from his bowl, the cowherd, taking a lower seat, sat down to one side. As he was sitting there, the Blessed One, instructed, urged, roused, & encouraged him with Dhamma-talk, then got up from his seat & left.
	Now, not long after the Blessed One’s departure, the cowherd was killed by a certain man between the boundaries of two villages. A large number of monks then went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they told him, “The cowherd who today served & satisfied the community of monks headed by the Blessed One with thick milk-rice porridge & fresh ghee, has been killed, it is said, by a certain man between the boundaries of two villages.”
♦ atha kho so gopālako tassā rattiyā accayena sake nivesane pahūtaṃ appodakapāyasaṃ VAR paṭiyādāpetvā navañca sappiṃ bhagavato kālaṃ ārocesi — “kālo, bhante, niṭṭhitaṃ bhattan”ti. atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena tassa gopālakassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. atha kho so gopālako buddhappamukhaṃ bhikkhusaṅghaṃ appodakapāyasena VAR 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.	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
	Whatever an enemy
♦ 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.	might do to an enemy,
	or a foe
♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	to a foe,
	the ill-directed mind
♦ “diso disaṃ yaṃ taṃ kayirā, verī vā pana verinaṃ.	can do to you
	even worse.1
♦ micchāpaṇihitaṃ cittaṃ, pāpiyo naṃ tato kare”ti. tatiyaṃ.	Note
	1. This verse also occurs at Dhp 42, where it is paired with Dhp 43:
	Whatever a mother, father
	or other kinsman
	might do for you,
	the well-directed mind
	can do for you
	even better.
	See also: MN 136

KN Ud 4.4 Moonlit (Juñha Sutta)

4. yakkhapahārasuttaṃ (KN 3.34)	4:4 Moonlit (Juñha Sutta)
♦ 34. 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.	I have heard that on one occasion the Blessed One was staying near Rājagaha at the Bamboo Forest, the Squirrels’ Sanctuary. And on that occasion Ven. Sāriputta and Ven. Mahā Moggallāna were staying in Pigeon Cave. Then, on a moonlit night, Ven. Sāriputta–his head newly shaven–was sitting in the open air, having attained a certain level of concentration.
♦ 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 dātun”ti. evaṃ vutte, so yakkho taṃ yakkhaṃ etadavoca — “alaṃ, samma, mā samaṇaṃ āsādesi. uḷāro so, samma, samaṇo mahiddhiko mahānubhāvo”ti.	And on that occasion two yakkhas who were companions were flying from north to south on some business or other. They saw Ven. Sāriputta–his head newly shaven–sitting in the open air. Seeing him, the first yakkha said to the second, “I’m inspired to give this contemplative a blow on the head.”
♦ dutiyampi kho so yakkho taṃ yakkhaṃ etadavoca — “paṭibhāti maṃ, samma, imassa samaṇassa sīse pahāraṃ dātun”ti. 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 dātun”ti. tatiyampi kho so yakkho taṃ yakkhaṃ etadavoca — “alaṃ, samma, mā samaṇaṃ āsādesi. uḷāro so, samma, samaṇo mahiddhiko mahānubhāvo”ti.	When this was said, the second yakkha said to the first, “Enough of that, my good friend. Don’t lay a hand on the contemplative. He’s an outstanding contemplative, of great power & great might.”
♦ 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 VAR.	A second time, the first yakkha said to the second, “I’m inspired to give this contemplative a blow on the head.”
♦ 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 dukkhan”ti? “khamanīyaṃ me, āvuso moggallāna, yāpanīyaṃ me, āvuso moggallāna; api ca me sīsaṃ thokaṃ dukkhan”ti.	A second time, the second yakkha said to the first, “Enough of that, my good friend. Don’t lay a hand on the contemplative. He’s an outstanding contemplative, of great power & great might.”
♦ “acchariyaṃ, āvuso sāriputta, abbhutaṃ, āvuso sāriputta! yāva VAR 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 dukkhan’”ti.	A third time, the first yakkha said to the second, “I’m inspired to give this contemplative a blow on the head.”
♦ “acchariyaṃ, āvuso moggallāna, abbhutaṃ, āvuso moggallāna! yāva VAR mahiddhiko āyasmā mahāmoggallāno mahānubhāvo yatra hi nāma yakkhampi passissati! mayaṃ panetarahi paṃsupisācakampi na passāmā”ti.	A third time, the second yakkha said to the first, “Enough of that, my good friend. Don’t lay a hand on the contemplative. He’s an outstanding contemplative, of great power & great might.”
♦ assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya tesaṃ ubhinnaṃ mahānāgānaṃ imaṃ evarūpaṃ kathāsallāpaṃ.	Then the first yakkha, ignoring the second yakkha, gave Ven. Sāriputta a blow on the head. And with that blow he might have knocked over an elephant seven or eight cubits tall, or split a great rocky crag. But right there the yakkha–yelling, “I’m burning!”–fell into the Great Hell.
	Now, Ven. Moggallāna–with his divine eye, pure and surpassing the human–saw the yakkha give Ven. Sāriputta a blow on the head. Seeing this, he went to Ven. Sāriputta and, on arrival, said to him, “I hope you are well, friend Sāriputta. I hope you are comfortable. I hope you are feeling no pain.”
	“I am well, friend Moggallāna. I am comfortable. But I do have a slight headache.”
	“How amazing, friend Sāriputta! How astounding! How great your power & might! Just now a yakkha gave you a blow on the head. So great was that blow that he might have knocked over an elephant seven or eight cubits tall, or split a great rocky crag. But all you say is this: ‘I am well, friend Moggallāna. I am comfortable. But I do have a slight headache’!”
	“How amazing, friend Moggallāna! How astounding! How great your power & might! Where you saw a yakkha just now, I didn’t even see a dust devil!”
	The Blessed One–with the divine ear-property, pure and surpassing the human–heard those two great beings conversing in this way. Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —

(verse)

♦ “yassa selūpamaṃ cittaṃ, ṭhitaṃ nānupakampati.
♦ virattaṃ rajanīyesu, kopaneyye na kuppati.	dispassionate for things that spark passion,
	unprovoked by things that spark provocation:
♦ yassevaṃ bhāvitaṃ cittaṃ, kuto taṃ dukkhamessatī”ti. catutthaṃ.	When one’s mind is developed like this,
	from where can there come to him
	suffering & stress?1

(notes)

1. A variant of this verse is attributed to Ven. Khitaka at Thag 2:36 (verses 191-192 in the PTS edition): Whose mind, standing like rock, doesn’t shake, dispassionate for things that spark passion, unprovoked by things that spark provocation? When one’s mind is developed like this, from where can there come to him suffering & stress? My mind, standing like rock, doesn’t shake, dispassionate for things that spark passion, unprovoked by things that spark provocation. When my mind is developed like this, from where can there come to me suffering & stress? See also: SN 21:3

KN Ud 4.5 The Bull Elephant (Nāga Sutta)

5. nāgasuttaṃ n (KN 3.35)	4:5 The Bull Elephant (Nāga Sutta)
♦ 35. 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 vihareyyan”ti.	I have heard that on one occasion the Blessed One was staying near Kosambī at Kosita’s monastery. And on that occasion the Blessed One lived hemmed in with monks, nuns, male & female lay followers, kings, royal ministers, sectarians, & their disciples. Hemmed in, he lived unpleasantly and not in ease. The thought occurred to him: “I now live hemmed in by monks, nuns, male & female lay followers, kings, royal ministers, sectarians, & their disciples. Hemmed in, I live unpleasantly and not in ease. What if I were to live alone, apart from the crowd?”
♦ 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.	So, early in the morning, the Blessed One adjusted his under robe and–carrying his bowl & robes–went into Kosambī for alms. Then, having gone for alms in Kosambī, after the meal, returning from his alms round, he set his own lodgings in order and, carrying his bowl & robes, without telling his attendant, without informing the community of monks–alone & without a companion–left on a wandering tour toward Palileyyaka. After wandering by stages, he reached Palileyyaka. There he stayed in Palileyyaka in the protected forest grove at the root of the auspicious sal tree.
♦ 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 vihareyyan”ti.	It so happened that a certain bull elephant was living hemmed in by elephants, cow-elephants, calf-elephants, & baby elephants. He fed off grass with cut-off tips. They chewed up his stash of broken-off branches. He drank disturbed water. And when he came up from his bathing-place, cow-elephants went along, banging up against his body. Hemmed in, he lived unpleasantly and not in ease. The thought occurred to him: “I now live hemmed in by elephants, cow-elephants, calf-elephants, & baby elephants. I feed off grass with cut-off tips. They chew up my stash of broken-off branches. I drink disturbed water. And when I come up from my bathing place, cow-elephants go along, banging up against my body. Hemmed in, I live unpleasantly and not in ease. What if I were to live alone, apart from the crowd?”
♦ atha kho so hatthināgo yūthā apakkamma yena pālileyyakaṃ rakkhitavanasaṇḍo bhaddasālamūlaṃ yena bhagavā tenupasaṅkami. tatra sudaṃ VAR so hatthināgo yasmiṃ padese bhagavā viharati taṃ padesaṃ VAR appaharitaṃ karoti, soṇḍāya ca VAR bhagavato pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti VAR.	So the bull elephant, leaving the herd, went to Palileyyaka, to the protected forest grove and the root of the auspicious sal tree–to where the Blessed One was staying. There he kept the grass down in the area where the Blessed One was staying, and brought drinking water and washing water for the Blessed One with his trunk.
♦ 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.	Then, when the Blessed One was alone in seclusion, this train of thought appeared to his awareness: “Before, I lived hemmed in by monks, nuns, male & female lay followers, kings, royal ministers, sectarians, & their disciples. Hemmed in, I lived unpleasantly and not in ease. But now I live not hemmed in by monks, nuns, male & female lay followers, kings, royal ministers, sectarians, & their disciples. Not hemmed in, I live pleasantly and in ease.”
♦ 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.	And this train of thought appeared to the awareness of the bull elephant, “Before, I lived hemmed in by elephants, cow-elephants, calf-elephants, & baby elephants. I fed off grass with cut-off tips. They chewed up my stash of broken-off branches. I drank disturbed water. And when I came up from my bathing place, cow-elephants went along, banging up against my body. Hemmed in, I lived unpleasantly and not in ease. But now I live not hemmed in by elephants, cow-elephants, calf-elephants, & baby elephants. I feed off grass with uncut tips. They don’t chew up my stash of broken-off branches. I drink undisturbed water. When I come up from my bathing place, cow-elephants don’t go along, banging up against my body. Not hemmed in, I live pleasantly and in ease.”1
♦ atha kho bhagavā attano ca pavivekaṃ viditvā tassa ca hatthināgassa cetasā cetoparivitakkamaññāya tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	Then the Blessed One, realizing his own seclusion and knowing the train of thought in the bull elephant’s awareness, on that occasion exclaimed:

(verse)

	This
♦ “etaṃ VAR nāgassa nāgena, īsādantassa hatthino.	harmonizes
	mind      with mind–
♦ sameti cittaṃ cittena, yadeko ramatī mano”ti. pañcamaṃ.	the great one’s      with the great one’s2–
	the elephant with tusks like chariot poles:
	that each finds joy,
	alone,
	in the forest.

(notes)

1. Mv.X.4.6-7 places the story of the elephant’s service to the Buddha in the context of the quarrel at Kosambī, but the details of how the Buddha left Kosambī given in Mv.X.3 are different. 2. Great one = nāga. This term can mean magical serpent or large elephant, and is often used as an epithet for an arahant. See also: AN 9:40

KN Ud 4.6 Piṇḍola (Piṇḍola Sutta)

♦ 6. piṇḍolasuttaṃ (KN 3.36)	4:6 Piṇḍola (Piṇḍola Sutta)
♦ 36. 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 VAR dhutavādo adhicittamanuyutto.	I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion Ven. Piṇḍola Bhāradvāja was sitting not far from the Blessed One, his legs crossed, his body held erect–a wilderness dweller, an alms-goer, a rag-robe wearer, an owner of only one set of three robes, modest, content, solitary, unentangled, his persistence aroused, an advocate of the ascetic practices, devoted to the heightened mind.
♦ addasā kho bhagavā āyasmantaṃ piṇḍolabhāradvājaṃ avidūre nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya āraññikaṃ piṇḍapātikaṃ paṃsukūlikaṃ tecīvarikaṃ appicchaṃ santuṭṭhaṃ pavivittaṃ asaṃsaṭṭhaṃ āraddhavīriyaṃ dhutavādaṃ adhicittamanuyuttaṃ .	The Blessed One saw Ven. Piṇḍola Bhāradvāja sitting not far away, his legs crossed, his body held erect–a wilderness dweller, an alms-goer, a rag-robe wearer, an owner of only one set of three robes, modest, content, solitary, unentangled, his persistence aroused, an advocate of the ascetic practices, devoted to the heightened mind.
♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

(verse)

♦ “anūpavādo anūpaghāto VAR, pātimokkhe ca saṃvaro.	Not disparaging, not injuring,
	restraint      in line with the Pāṭimokkha,
♦ mattaññutā ca bhattasmiṃ, pantañca sayanāsanaṃ.	moderation      in food,
	dwelling      in seclusion,
♦ adhicitte ca āyogo, etaṃ buddhāna sāsanan”ti. chaṭṭhaṃ.	commitment to the heightened mind:
	this is the teaching
	of the Awakened.1

(notes)

1. This verse also occurs at Dhp 185, where it forms part of a set including Dhp 183—184: The non-doing      of any evil, the performance      of what’s skillful, the cleansing      of one’s own mind: this is the teaching of the Awakened. Patient endurance: the foremost austerity. Unbinding: the foremost, so say the Awakened. He who injures another is no contemplative. He who mistreats another, no monk.

KN Ud 4.7 Sāriputta (Sāriputta Sutta)

♦ 7. sāriputtasuttaṃ (KN 3.37) n	4:7 Sāriputta (Sāriputta Sutta)
♦ 37. 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.	I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion Ven. Sāriputta was sitting not far from the Blessed One–his legs crossed, his body held erect–modest, content, solitary, unentangled, his persistence aroused, devoted to the heightened mind.
♦ addasā kho bhagavā āyasmantaṃ sāriputtaṃ avidūre nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya appicchaṃ santuṭṭhaṃ pavivittaṃ asaṃsaṭṭhaṃ āraddhavīriyaṃ adhicittamanuyuttaṃ.	The Blessed One saw Ven. Sāriputta sitting not far away–his legs crossed, his body held erect–modest, content, solitary, unentangled, his persistence aroused, devoted to the heightened mind.
♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

(verse)

♦ “adhicetaso appamajjato,	Of heightened awareness & heedful,
	the sage trained in sagacity’s way:
♦ munino monapathesu sikkhato.	He has no sorrows, one who is Such,
	calmed & ever mindful.1
♦ sokā na bhavanti tādino,
♦ upasantassa sadā satīmato”ti. sattamaṃ.

(notes)

1. This is the verse that Ven. Cūḷa Panthaka used to exhort the nuns in the origin story to Pācittiya 22. It also appears at Thag 1:68.

KN Ud 4.8 Sundarī (Sundarī Sutta)

♦ 8. sundarīsuttaṃ (KN 3.38)	4:8 Sundarī (Sundarī Sutta)
♦ 38. 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.	I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the Blessed One was worshipped, revered, honored, venerated, and given homage–a recipient of robes, alms food, lodgings, & medicinal requisites for the sick. The community of monks was also worshipped, revered, honored, venerated, and given homage–a recipient of robes, alms food, lodgings, & medicinal requisites for the sick. But the wanderers of other sects were not worshipped, revered, honored, venerated, or given homage; nor were they recipients of robes, alms food, lodgings, or medicinal requisites for the sick.
	So the wanderers of other sects–unable to stand the veneration given to the Blessed One and the community of monks–went to Sundarī the female wanderer and, on arrival, said to her, “Sundarī, would you dare to do something for the benefit of your kinsmen?”
♦ atha kho te aññatitthiyā paribbājakā bhagavato sakkāraṃ asahamānā bhikkhusaṅghassa ca yena sundarī paribbājikā tenupasaṅkamiṃsu; upasaṅkamitvā sundariṃ paribbājikaṃ etadavocuṃ — “ussahasi tvaṃ, bhagini, ñātīnaṃ atthaṃ kātun”ti? “kyāhaṃ, ayyā, karomi? kiṃ mayā na sakkā VAR kātuṃ? jīvitampi me pariccattaṃ ñātīnaṃ atthāyā”ti.	“What shall I do, masters? What can I not do?1 I have given up even my life for the benefit of my kinsmen!”
	“In that case, sister, go often to Jeta’s Grove.”
♦ “tena hi, bhagini, abhikkhaṇaṃ jetavanaṃ gacchāhī”ti. “evaṃ, ayyā”ti kho sundarī paribbājikā tesaṃ aññatitthiyānaṃ paribbājakānaṃ paṭissutvā abhikkhaṇaṃ jetavanaṃ agamāsi.	Responding, “As you say, masters,” to those wanderers of other sects, Sundarī the female wanderer went often to Jeta’s Grove. When the wanderers of other sects knew that many people had seen Sundarī the female wanderer going often to Jeta’s Grove, then–having murdered her and buried her right there in the moat-ditch surrounding Jeta’s Grove–they went to King Pasenadi Kosala and, on arrival, said to him, “Great king, we can’t find Sundarī the female wanderer.”
	“But where do you suspect she is?”
♦ yadā te aññiṃsu aññatitthiyā paribbājakā — “vodiṭṭhā kho sundarī paribbājikā bahujanena abhikkhaṇaṃ jetavanaṃ gacchatī”ti VAR . atha naṃ jīvitā voropetvā tattheva jetavanassa parikhākūpe nikkhipitvā VAR 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.	“At Jeta’s Grove, great king.”
	“Then in that case, search Jeta’s Grove.”
♦ atha kho te aññatitthiyā paribbājakā jetavanaṃ vicinitvā yathānikkhittaṃ parikhākūpā uddharitvā mañcakaṃ āropetvā sāvatthiṃ pavesetvā rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā manusse ujjhāpesuṃ --	Then those wanderers of other sects, having searched Jeta’s Grove, having dug up what they had buried in the surrounding moat-ditch, having mounted it on a litter, took it into Sāvatthī and went from street to street, crossroad to crossroad, stirring up people’s indignation: “See, masters, the handiwork of the Sakyan-son contemplatives. They’re shameless, these Sakyan-son contemplatives: unvirtuous, evil-natured, liars, unholy, though they claim to be practicing the Dhamma, practicing what is harmonious, practicing the holy life, speakers of the truth, virtuous, fine-natured. They have no quality of a contemplative, no holy quality. Destroyed is their quality of a contemplative! Destroyed is their holy quality! From where is their quality of a contemplative? From where, their holy quality? Gone are they from any quality of a contemplative! Gone from any holy quality! How can a man, having done a man’s business with a woman, take her life?”
	So on that occasion, people seeing monks in Sāvatthī would insult, revile, irritate, & harass them with discourteous, abusive language: “They’re shameless, these Sakyan-son contemplatives: unvirtuous, evil-natured, liars, unholy, though they claim to be practicing the Dhamma, practicing what is harmonious, practicing the holy life, speakers of the truth, virtuous, fine-natured. They have no quality of a contemplative, no holy quality. Destroyed is their quality of a contemplative! Destroyed is their holy quality! From where is their quality of a contemplative? From where, their holy quality? Gone are they from any quality of a contemplative! Gone from any holy quality! How can a man, having done a man’s business with a woman, take her life?”
♦ “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!	Then, early in the morning, a large number of monks adjusted their under robes and–carrying their bowls & robes–went into Sāvatthī for alms. Then, having gone for alms in Sāvatthī, after the meal, returning from their alms round, they went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there they said to the Blessed One, “At present, lord, people seeing monks in Sāvatthī insult, revile, irritate, & harass them with discourteous, abusive language: ‘They’re shameless, these Sakyan-son contemplatives: unvirtuous, evil-natured, liars, unholy…. How can a man, having done a man’s business with a woman, take her life?’”
	“Monks, this noise will not last long. It will last only seven days. With the passing of seven days, it will disappear. So in that case, when those people, on seeing monks, insult, revile, irritate, & harass them with discourteous, abusive language, counter their accusation with this verse:
♦ tena kho pana samayena sāvatthiyaṃ manussā bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosanti vihesanti --	“He goes to hell,
	the one who asserts
♦ “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!	what didn’t take place,
	as does the one
♦ 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 --	who, having done,
	says, ‘I didn’t.’
♦ “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!	Both–low-acting people–
	there become equal:
♦ “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 —	after death, in the world beyond.”2
	So, having learned this verse in the Blessed One’s presence, the monks–whenever people, on seeing monks in Sāvatthī, insulted, reviled, irritated, & harassed them with discourteous, abusive language–countered the accusation with this verse:
♦ “‘abhūtavādī nirayaṃ upeti,	“He goes to hell,
	the one who asserts
♦ yo vāpi VAR katvā na karomi cāha.	what didn’t take place,
	as does the one
♦ ubhopi te pecca samā bhavanti,	who, having done,
	says, ‘I didn’t.’
♦ nihīnakammā manujā paratthā’”ti.	Both–low-acting people–
	there become equal:
♦ atha kho te bhikkhū bhagavato santike imaṃ gāthaṃ pariyāpuṇitvā ye manussā bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosanti vihesanti te imāya gāthāya paṭicodenti —	after death, in the world beyond.”
	The thought occurred to those people, “They’re innocent, these Sakyan-son contemplatives. It wasn’t done by them.3 They’re taking an oath, these Sakyan-son contemplatives.” And so that noise didn’t last long. It lasted only seven days. With the passing of seven days, it disappeared.
♦ “abhūtavādī nirayaṃ upeti,	Then a large number of monks went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they said to him, “It’s amazing, lord. It’s astounding–how well-said that was by the Blessed One: ‘Monks, this noise will not last long. It will last only seven days. With the passing of seven days, it will disappear.’ Lord, that noise has disappeared.”
♦ 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 —	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

(verse)

♦ “tudanti vācāya janā asaññatā,	They stab with their words
	–people unrestrained–
♦ sarehi saṅgāmagataṃva kuñjaraṃ.	as they do, with arrows,
	a tusker gone into battle.4
♦ sutvāna vākyaṃ pharusaṃ udīritaṃ,	Hearing abusive words spoken,
	one should endure them:
♦ adhivāsaye bhikkhu aduṭṭhacitto”ti. aṭṭhamaṃ.	a monk with unbothered mind.

(notes)

1. Following the Sri Lankan and Burmese editions. In the Thai edition, this sentence reads, less effectively, “What can I do?” 2. This verse = Dhp 306. 3. Reading na imehi kataṁ, sapant’ime samaṇā sakya-puttiyā with the Sri Lankan and Burmese editions. The Thai reads, less grammatically, na imehi kataṁ, pāpant’ime samaṇā sakya-puttiyā. 4. Because sarehi can mean either “with arrows” or “with voices,” this verse can also be translated: They goad with their words –people unrestrained– as they do, with shouts, a tusker gone into battle. The verse thus yields two equally valid interpretations: a) The people stabbing the elephant with arrows (sarehi) are enemy soldiers, trying to bring it down. b) The people goading the elephant with their shouts and voices (sarehi) are soldiers fighting on the same side as the elephant, urging it to charge into danger. The Commentary gives only the first interpretation. But if we accept both interpretations, the verse contains a more useful double warning: When there’s a controversy, beware of the unrestrained people on both sides. Learn to endure the hurtful words of those on the other side who want to bring you down, and the hurtful words of those on your side who try to rouse your anger so that you will say something rash.

KN Ud 4.9 Upasena Vaṅgantaputta (Upasena Vaṅgantaputta Sutta )

♦ 9. upasenasuttaṃ (KN 3.39) n	4:9 Upasena Vaṅgantaputta (Upasena Vaṅgantaputta Sutta )
♦ 39. 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 maraṇan”ti.	I have heard that on one occasion the Blessed One was staying near Rājagaha at the Bamboo Forest, the Squirrels’ Sanctuary. And on that occasion, when Ven. Upasena Vaṅgantaputta was alone in seclusion, this line of thinking appeared to his awareness: “What a gain, what a true gain it is for me that my teacher is the Blessed One, worthy and fully self-awakened; that I have gone forth from home to the homeless life in a well-taught Dhamma & Vinaya; that my companions in the holy life are virtuous and endowed with admirable qualities; that I have achieved culmination in terms of the precepts; that my mind is unified and well-concentrated; that I am an arahant, with effluents ended; that I have great power & great might. Fortunate has been my life; fortunate will be my death.”
♦ atha kho bhagavā āyasmato upasenassa vaṅgantaputtassa cetasā cetoparivitakkamaññāya tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	Then the Blessed One, comprehending with his awareness the line of thinking that had appeared to Ven. Upasena Vaṅgantaputta’s awareness, on that occasion exclaimed:

(verse)

♦ “yaṃ jīvitaṃ na tapati, maraṇante na socati.	He doesn’t regret
	what life has been,
♦ sa ve diṭṭhapado dhīro, sokamajjhe na socati.	doesn’t grieve
	at death,
♦ “ucchinnabhavataṇhassa, santacittassa bhikkhuno.	if–enlightened1–
	he has seen that state.
♦ vikkhīṇo jātisaṃsāro, natthi tassa punabbhavo”ti. navamaṃ.	He doesn’t grieve
	in the midst of grief.
	For one who has crushed
	craving for becoming–
	the monk of peaceful mind–
	birth & the wandering on
	are totally ended.
	He has no further becoming.2

(notes)

1. Enlightened (dhīra): Throughout this translation I have rendered buddha as “awakened,” and dhīra as “enlightened.” As Jan Gonda points out in his book, The Vision of the Vedic Poets, the word dhīra was used in Vedic and Buddhist poetry to mean a person who has the heightened powers of mental vision needed to perceive the “light” of the underlying principles of the cosmos, together with the expertise to implement those principles in the affairs of life and to reveal them to others. A person enlightened in this sense may also be awakened, but is not necessarily so. 2. This last verse is identical with a verse in Sn 3:12 (verse 746 in the PTS edition).

KN Ud 4.10 Sāriputta (Sāriputta Sutta)

♦ 10. sāriputtaupasamasuttaṃ (KN 3.40)	4:10 Sāriputta (Sāriputta Sutta)
♦ 40. 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.	I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion Ven. Sāriputta was sitting not far from the Blessed One–his legs crossed, his body held erect–reflecting on the peace within himself.
♦ addasā kho bhagavā āyasmantaṃ sāriputtaṃ avidūre nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya attano upasamaṃ paccavekkhamānaṃ.	The Blessed One saw Ven. Sāriputta sitting not far away–his legs crossed, his body held erect–reflecting on the peace within himself.
♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

(verse)

♦ “upasantasantacittassa, netticchinnassa bhikkhuno.	For the monk whose mind is
	peaceful, at peace,
♦ vikkhīṇo jātisaṃsāro, mutto so mārabandhanā”ti. dasamaṃ.	whose cord is cut,1
	birth & the wandering on
	are totally ended.
	Freed is he
	from Māra’s bonds.

(notes)

1. The cord (to becoming) is craving.

---

♦ meghiyavaggo catuttho niṭṭhito.	(end of chapter)
♦ tassuddānaṃ —	summary:
♦ meghiyo uddhatā gopālo, yakkho VAR nāgena pañcamaṃ.	sutta titles in this chapter
♦ piṇḍolo sāriputto ca, sundarī bhavati aṭṭhamaṃ.

♦ upaseno vaṅgantaputto, sāriputto ca te dasāti.

KN Ud 5: soṇa-vaggo

♦ udānapāḷi	(derived from Thanissaro)
♦ 5. soṇa-vaggo VAR	5 : Soṇa the Elder

KN Ud 5.1 The King (Rājan Sutta)

♦ 1. piyatarasuttaṃ (KN 3.41)	5:1 The King (Rājan Sutta)
♦ 41. 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?	I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion King Pasenadi Kosala had gone with Queen Mallikā to the upper palace. Then he said to her, “Mallikā, is there anyone dearer to you than yourself?”
♦ “natthi kho me, mahārāja, kocañño attanā piyataro. tuyhaṃ pana, mahārāja, atthañño koci attanā piyataro”ti? “mayhampi kho, mallike, natthañño koci attanā piyataro”ti.	“No, great king. There is no one dearer to me than myself. And what about you, great king? Is there anyone dearer to you than yourself?”
♦ atha kho rājā pasenadi kosalo pāsādā orohitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca --	“No, Mallikā. There is no one dearer to me than myself.”
♦ “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.	Then the king, descending from the palace, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One, “Just now, when I had gone with Queen Mallikā to the upper palace, I said to her, ‘Mallikā, is there anyone dearer to you than yourself?’
	“When this was said, she said to me, ‘No, great king. There is no one dearer to me than myself. And what about you, great king? Is there anyone dearer to you than yourself?’
	“When this was said, I said to her, ‘No, Mallikā. There is no one dearer to me than myself.’”
♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

(verse)

	Searching all directions
♦ “sabbā disā anuparigamma cetasā,	with your awareness,
	you find no one dearer
♦ nevajjhagā piyataramattanā kvaci.	than yourself.
	In the same way, others
♦ evaṃ piyo puthu attā paresaṃ,	are thickly dear to themselves.
	So you shouldn’t hurt others
♦ tasmā na hiṃse paramattakāmo”ti. paṭhamaṃ.	if you love yourself.

KN Ud 5.2 Short-lived (Appāyuka Sutta)

♦ 2. appāyukasuttaṃ (KN 3.42)	5:2 Short-lived (Appāyuka Sutta)
♦ 42. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. atha kho āyasmā ānando sāyanhasamayaṃ paṭisallānā VAR 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.	I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Ven. Ānanda, emerging from his seclusion in the late afternoon, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “It’s amazing, sir. It’s astounding–how short-lived the Blessed One’s mother was. Seven days after the Blessed One’s birth she died and reappeared among the Contented [Tusita] (deva-) group.”
♦ “evametaṃ, ānanda VAR, appāyukā hi, ānanda, bodhisattamātaro honti. sattāhajātesu bodhisattesu bodhisattamātaro kālaṃ karonti, tusitaṃ kāyaṃ upapajjantī”ti.	“That’s the way it is, Ānanda. That’s the way it is, for the mothers of bodhisattas are short-lived. Seven days after the bodhisattas’ birth, the bodhisattas’ mothers pass away and reappear among the Contented (deva-) group.”
♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

(verse)

	Those who have come to be,
♦ “ye keci bhūtā bhavissanti ye vāpi,	those who will be:
	All
♦ sabbe gamissanti pahāya dehaṃ.	will go,
	leaving the body behind.
♦ taṃ sabbajāniṃ kusalo viditvā,	The skillful person,
	realizing the loss of all,
♦ ātāpiyo brahmacariyaṃ careyyā”ti. dutiyaṃ.	should live the holy life
	ardently.

KN Ud 5.3 The Leper (Kuṭṭhi Sutta)

♦ 3. suppabuddhakuṭṭhisuttaṃ (KN 3.43)	5:3 The Leper (Kuṭṭhi Sutta)
♦ 43. 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.	I have heard that on one occasion the Blessed One was staying near Rājagaha at the Bamboo Grove, the Squirrels’ Sanctuary. And on that occasion in Rājagaha there was a leper named Suppabuddha, a poor, miserable wretch of a person. And on that occasion the Blessed One was sitting surrounded by a large assembly, teaching the Dhamma. Suppabuddha the leper saw the large gathering of people from afar and thought to himself, “Without a doubt, someone must be distributing staple or non-staple food there. Why don’t I go over to that large group of people, and maybe there I’ll get some staple or non-staple food.” So he went over to the large group of people. Then he saw the Blessed One sitting surrounded by a large assembly, teaching the Dhamma. On seeing this, he realized, “There’s no one distributing staple or non-staple food there. That’s Gotama the contemplative (sitting) surrounded, teaching the Dhamma. Why don’t I listen to the Dhamma?” So he sat down to one side right there, [thinking,] “I, too, will listen to the Dhamma.”
♦ addasā kho suppabuddho kuṭṭhī taṃ mahājanakāyaṃ dūratova sannipatitaṃ. disvānassa etadahosi — “nissaṃsayaṃ kho ettha kiñci khādanīyaṃ vā bhojanīyaṃ vā bhājīyati VAR . yaṃnūnāhaṃ yena so mahājanakāyo tenupasaṅkameyyaṃ. appeva nāmettha kiñci khādanīyaṃ vā bhojanīyaṃ vā labheyyan”ti.	Then the Blessed One, having encompassed the awareness of the entire assembly with his awareness, asked himself, “Now who here is capable of understanding the Dhamma?” He saw Suppabuddha the leper sitting in the assembly, and on seeing him the thought occurred to him, “This person here is capable of understanding the Dhamma.” So, aiming at Suppabuddha the leper, he gave a step-by-step talk, i.e., he proclaimed a talk on generosity, on virtue, on heaven; he declared the drawbacks, degradation, & corruption of sensuality, and the rewards of renunciation. Then when the Blessed One knew that Suppabuddha the leper’s mind was ready, malleable, free from hindrances, elevated, & clear, he then gave the Dhamma-talk peculiar to Awakened Ones, i.e., stress, origination, cessation, & path. And just as a clean cloth, free of stains, would properly absorb a dye, in the same way, as Suppabuddha the leper was sitting in that very seat, the dustless, stainless Dhamma eye arose within him, “Whatever is subject to origination is all subject to cessation.”
♦ 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 suṇeyyan”ti. tattheva ekamantaṃ nisīdi — “ahampi dhammaṃ sossāmī”ti.	Having seen the Dhamma, reached the Dhamma, known the Dhamma, gained a foothold in the Dhamma, having crossed over & beyond doubt, having had no more perplexity, having gained fearlessness & independence from others with regard to the Teacher’s message, he got up from his seat and went to the Blessed One. On arrival, having bowed down to the Blessed One, he sat to one side. As he was sitting there he said to the Blessed One, “Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One–through many lines of reasoning–made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, and to the Community of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”
♦ atha kho bhagavā sabbāvantaṃ parisaṃ cetasā ceto paricca manasākāsi “ko nu kho idha bhabbo dhammaṃ viññātun”ti? addasā kho bhagavā suppabuddhaṃ kuṭṭhiṃ tassaṃ parisāyaṃ nisinnaṃ. disvānassa etadahosi — “ayaṃ kho idha bhabbo dhammaṃ viññātun”ti. suppabuddhaṃ kuṭṭhiṃ ārabbha ānupubbiṃ kathaṃ VAR kathesi, seyyathidaṃ — dānakathaṃ sīlakathaṃ saggakathaṃ; kāmānaṃ ādīnavaṃ okāraṃ saṅkilesaṃ; nekkhamme VAR 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 nirodhadhamman”ti.	Then Suppabuddha the leper, having been instructed, urged, roused, & encouraged by the Blessed One’s Dhamma talk, delighting in & approving of the Blessed One’s words, got up from his seat, bowed down to the Blessed One and left, circling him to the right. Not long after his departure he was attacked & killed by a cow with a young calf.
♦ 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 --	Then a large number of monks went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they said to the Blessed One, “Lord, the leper named Suppabuddha, whom the Blessed One instructed, urged, roused, & encouraged with a Dhamma talk, has died. What is his destination? What is his future state?”
♦ “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 gatan”ti.	“Monks, Suppabuddha the leper was wise. He practiced the Dhamma in accordance with the Dhamma and did not pester me with issues related to the Dhamma. With the destruction of the first three fetters, he is a stream-winner, not subject to states of deprivation, headed for self-awakening for sure.”
♦ 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.	When this was said, one of the monks said to the Blessed One, “Lord, what was the cause, what was the reason, why Suppabuddha the leper was such a poor, miserable wretch of a person?”
♦ 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?	“Once, monks, in this very Rājagaha, Suppabuddha the leper was the son of a rich money-lender. While being escorted to a pleasure park, he saw Tagarasikhin the Private Buddha1 going for alms in the city. On seeing him, the thought occurred to him, ‘Who is this leper prowling about?’ Spitting and disrespectfully turning his left side to Tagarasikhin the Private Buddha, he left. As a result of that deed he boiled in hell for many years, many hundreds of years, many thousands of years, many hundreds of thousands of years. And then as a remainder of the result of that deed he became a poor, miserable wretch of a person in this very Rājagaha. But on encountering the Dhamma & Vinaya made known by the Tathāgata, he acquired conviction, virtue, learning, relinquishment, & discernment. Having acquired conviction, virtue, learning, relinquishment, & discernment on encountering the Dhamma & Vinaya made known by the Tathāgata, now–on the break-up of the body, after death–he has reappeared in a good destination, the heavenly world, in company with the devas of the heaven of the Thirty-three. There he outshines the other devas both in beauty & in rank.”
♦ “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 VAR paccekabuddhaṃ nagaraṃ piṇḍāya pavisantaṃ. disvānassa etadahosi — ‘kvāyaṃ kuṭṭhī kuṭṭhicīvarena vicaratī’ti? niṭṭhubhitvā apasabyato VAR 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 —	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

(verse)

	As one with eyes & having energy
♦ “cakkhumā visamānīva, vijjamāne parakkame.	would
	treacherous, uneven places,
♦ paṇḍito jīvalokasmiṃ, pāpāni parivajjaye”ti. tatiyaṃ.	so a wise one, in the world of life,
	should
	avoid
	evil deeds.2

(note)

1. A Private Buddha is one who gains awakening without relying on the teachings of others, but who cannot formulate the Dhamma to teach others in the way a Full Buddha can. 2. This verse is an example of a “lamp”–a poetic figure explained in the note to Ud 1:3. In this case the lamp-word is “would/should avoid.”

KN Ud 5.4 Boys (Kumāra Sutta)

♦ 4. kumārakasuttaṃ (KN 3.44)	5:4 Boys (Kumāra Sutta)
♦ 44. 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.	I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion, a large number of boys on the road between Sāvatthī & Jeta’s Grove were catching fish.
♦ 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 dukkhan”ti?	Then early in the morning the Blessed One adjusted his under robe and–carrying his bowl & robes–went into Sāvatthī for alms. He saw the large number of boys on the road between Sāvatthī & Jeta’s Grove catching little fish. Seeing them, he went up to them and, on arrival, said to them, “Boys, do you fear pain? Do you dislike pain?”
“evaṃ, bhante, bhāyāma mayaṃ, bhante, dukkhassa, appiyaṃ no dukkhan”ti.	“Yes, lord, we fear pain. We dislike pain.”
♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

(verse)

	If you fear pain,
♦ “sace bhāyatha dukkhassa, sace vo dukkhamappiyaṃ.	if you dislike pain,
	don’t anywhere do an evil deed
♦ mākattha pāpakaṃ kammaṃ, āvi vā yadi vā raho.	in open or in secret.
	If you’re doing or will do
♦ “sace ca pāpakaṃ kammaṃ, karissatha karotha vā.	an evil deed,
	you won’t escape pain
♦ na vo dukkhā pamutyatthi, upeccapi VAR palāyatan”ti. catutthaṃ.	catching up
	as you run away.

KN Ud 5.5 Uposatha (Uposatha Sutta)

♦ 5. uposathasuttaṃ (KN 3.45)	5:5 Uposatha (Uposatha Sutta)
♦ 45. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. tena kho pana samayena bhagavā tadahuposathe bhikkhusaṅghaparivuto nisinno hoti.	I have heard that on one occasion the Blessed One was staying near Sāvatthī at the Eastern Monastery, the palace of Migāra’s mother. And on that occasion, the Blessed One–it being the observance day–was sitting surrounded by the community of monks. Then Ven. Ānanda–when the night was far advanced, at the end of the first watch–got up from his seat, arranged his robe over one shoulder, stood facing the Blessed One, paying homage with his hands placed palm-to-palm over his heart, and said to him, “Lord, the night is far advanced. The first watch has ended. The community of monks has been sitting here long. May the Blessed One recite the Pāṭimokkha to them.” When this was said, the Blessed One remained silent.
♦ atha kho āyasmā ānando abhikkantāya rattiyā, nikkhante paṭhame yāme, uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ VAR karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca — “abhikkantā, bhante, ratti; nikkhanto paṭhamo yāmo; ciranisinno bhikkhusaṅgho; uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkhan”ti. evaṃ vutte, bhagavā tuṇhī ahosi.	Then a second time, when the night was far advanced, at the end of the middle watch, Ven. Ānanda got up from his seat, arranged his robe over one shoulder, stood facing the Blessed One, paying homage with his hands placed palm-to-palm over his heart, and said to him, “Lord, the night is far advanced. The second watch has ended. The community of monks has been sitting here long. May the Blessed One recite the Pāṭimokkha to them.” When this was said, the Blessed One remained silent.
♦ 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 pātimokkhan”ti. dutiyampi kho bhagavā tuṇhī ahosi.	Then a third time, when the night was far advanced, at the end of the last watch, as dawn was approaching and the face of the night was beaming, Ven. Ānanda got up from his seat, arranged his robe over one shoulder, stood facing the Blessed One, paying homage with his hands placed palm-to-palm over his heart, and said to him, “Lord, the night is far advanced. The last watch has ended. Dawn is approaching and the face of the night is beaming. The community of monks has been sitting here long. May the Blessed One recite the Pāṭimokkha to the community of monks.”
♦ 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 pātimokkhan”ti. “aparisuddhā, ānanda, parisā”ti.	“Ānanda, the gathering isn’t pure.”
♦ 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 VAR, so puggalo tuṇhī ahosi.	Then the thought occurred to Ven. Mahā Moggallāna: “In reference to which individual did the Blessed One just now say, ‘Ānanda, the gathering isn’t pure’?” So he directed his mind, encompassing with his awareness the awareness of the entire community of monks. He saw that individual–unprincipled, evil, unclean and suspect in his undertakings, hidden in his actions, not a contemplative though claiming to be one, not leading the holy life though claiming to do so, inwardly rotten, oozing with desire, filthy by nature–sitting in the midst of the community of monks. On seeing him, he got up, went over to that individual, and on reaching him said, “Get up, friend. You have been seen by the Blessed One. You have no affiliation with the community of monks.” Then the individual remained silent. A second time…. A third time, Ven. Mahā Moggallāna said, “Get up, friend. You have been seen by the Blessed One. You have no affiliation with the community of monks.” And for a third time the individual remained silent.
♦ 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.	Then Ven. Mahā Moggallāna, grabbing that individual by the arm, having expelled him through the outside door of the porch and locking the bolt, approached the Blessed One and on arrival said, “I have expelled that individual, lord. The gathering is now pure. Let the Blessed One recite the Pāṭimokkha to the community of monks.”
♦ 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 pātimokkhan”ti. “acchariyaṃ, moggallāna, abbhutaṃ, moggallāna! yāva bāhāgahaṇāpi nāma so moghapuriso āgamessatī”ti!	“Isn’t it amazing, Moggallāna. Isn’t it astounding, how that worthless man waited until he was grabbed by the arm.” Then the Blessed One addressed the monks: “From now on I will no longer perform the observance or recite the Pāṭimokkha. From now on, you alone, monks, will perform the observance and recite the Pāṭimokkha. It is impossible, it cannot happen, that a Tathāgata would perform the observance or recite the Pāṭimokkha with an impure gathering.
♦ atha kho bhagavā bhikkhū āmantesi — “na dānāhaṃ, bhikkhave, ito paraṃ VAR uposathaṃ karissāmi, pātimokkhaṃ uddisissāmi. tumheva dāni, bhikkhave, ito paraṃ uposathaṃ kareyyātha, pātimokkhaṃ uddiseyyātha. aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ tathāgato aparisuddhāya parisāya uposathaṃ kareyya, pātimokkhaṃ uddiseyya.	“Monks, there are these eight amazing & astounding qualities of the ocean because of which, as they see them again & again, the asuras take great joy in the ocean. Which eight?
♦ “aṭṭhime, bhikkhave, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramanti. katame aṭṭha?	“[1] The ocean has a gradual shelf, a gradual slope, a gradual inclination, with a sudden drop-off only after a long stretch.1 The fact that the ocean has a gradual shelf, a gradual slope, a gradual inclination, with a sudden drop-off only after a long stretch: This is the first amazing & astounding quality of the ocean because of which, as they see it again & again, the asuras take great joy in the ocean.
♦ “mahāsamuddo, bhikkhave, anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto. yampi VAR, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro na āyatakeneva papāto; ayaṃ, bhikkhave, mahāsamudde paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.	[2] And furthermore, the ocean is stable and does not overstep its tideline…. This is the second amazing & astounding quality of the ocean because of which, as they see it again & again, the asuras take great joy in the ocean.[3] And furthermore, the ocean does not tolerate a dead body. Any dead body in the ocean gets quickly washed to the shore and thrown up on dry land…. This is the third amazing & astounding quality of the ocean because of which, as they see it again & again, the asuras take great joy in the ocean.[4] And furthermore, whatever great rivers there are–such as the Ganges, the Yamunā, the Aciravatī, the Sarabhū, the Mahī–on reaching the ocean, give up their former names and are classed simply as ‘ocean’…. This is the fourth amazing & astounding quality of the ocean because of which, as they see it again & again, the asuras take great joy in the ocean.[5] And furthermore, though the rivers of the world pour into the ocean, and rains fall from the sky, no swelling or diminishing in the ocean for that reason can be discerned…. This is the fifth amazing & astounding quality of the ocean because of which, as they see it again & again, the asuras take great joy in the ocean.[6] And furthermore, the ocean has a single taste: that of salt…. This is the sixth amazing & astounding quality of the ocean because of which, as they see it again & again, the asuras take great joy in the ocean.[7] And furthermore, the ocean has these many treasures of various kinds: pearls, sapphires, lapis lazuli, shells, quartz, coral, silver, gold, rubies, & cat’s eyes…. This is the seventh amazing & astounding quality of the ocean because of which, as they see it again & again, the asuras take great joy in the ocean.[8] And furthermore, the ocean is the abode of such mighty beings as these: whales, whale-eaters, & whale-eater-eaters; asuras, nāgas, & gandhabbas. There are in the ocean beings one hundred leagues long, two hundred… three hundred… four hundred… five hundred leagues long. The fact that the ocean is the abode of such mighty beings as these: whales, whale-eaters, & whale-eater-eaters; asuras, nāgas, & gandhabbas; and there are in the ocean beings one hundred leagues long, two hundred… three hundred… four hundred… five hundred leagues long: This is the eighth amazing & astounding quality of the ocean because of which, as they see it again & again, the asuras take great joy in the ocean.
♦ “puna caparaṃ, bhikkhave, mahāsamuddo ṭhitadhammo velaṃ nātivattati. yampi, bhikkhave, mahāsamuddo ṭhitadhammo velaṃ nātivattati; ayaṃ, bhikkhave VAR, mahāsamudde dutiyo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.	“These are the eight amazing & astounding qualities of the ocean because of which, as they see them again & again, the asuras take great joy in the ocean.
♦ “puna caparaṃ, bhikkhave, mahāsamuddo na matena kuṇapena saṃvasati. yaṃ hoti mahāsamudde mataṃ kuṇapaṃ taṃ khippameva VAR 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.	“In the same way, monks, there are eight amazing & astounding qualities of this Dhamma & Vinaya because of which, as they see them again & again, the monks take great joy in this Dhamma & Vinaya. Which eight?
♦ “puna caparaṃ, bhikkhave, yā kāci mahānadiyo, seyyathidaṃ — gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṃ patvā VAR 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.	[1] Just as the ocean has a gradual shelf, a gradual slope, a gradual inclination, with a sudden drop-off only after a long stretch; in the same way this Dhamma & Vinaya has a gradual training, a gradual performance, a gradual practice, with a penetration to gnosis only after a long stretch. The fact that this Dhamma & Vinaya has a gradual training, a gradual performance, a gradual practice, with a penetration to gnosis only after a long stretch: This is the first amazing & astounding quality of this Dhamma & Vinaya because of which, as they see it again & again, the monks take great joy in this Dhamma & Vinaya.[2] And furthermore, just as the ocean is stable and does not overstep its tideline; in the same way my disciples do not–even for the sake of their lives–overstep the training rules I have formulated for them…. This is the second amazing & astounding quality of this Dhamma & Vinaya because of which, as they see it again & again, the monks take great joy in this Dhamma & Vinaya.[3] And furthermore, just as the ocean does not tolerate a dead body–any dead body in the ocean getting quickly washed to the shore and thrown up on dry land–in the same way, if an individual is unprincipled, evil, unclean & suspect in his undertakings, hidden in his actions–not a contemplative though claiming to be one, not leading the holy life though claiming to do so, inwardly rotten, oozing with desire, filthy by nature–the community has no affiliation with him. Having quickly gathered together, they suspend him from the community. Even though he may be sitting in the midst of the community of monks, he is far from the community, and the community far from him…. This is the third amazing & astounding quality of this Dhamma & Vinaya because of which, as they see it again & again, the monks take great joy in this Dhamma & Vinaya.[4] And furthermore, just as whatever great rivers there are–such as the Ganges, the Yamunā, the Aciravatī, the Sarabhū, the Mahī–on reaching the ocean, give up their former names and are classed simply as ‘ocean’; in the same way, when members of the four castes–noble warriors, brahmans, merchants, & workers–go forth from home to the homeless life in this Dhamma & Vinaya declared by the Tathāgata, they give up their former names and clans and are classed simply as ‘contemplatives, sons of the Sakyan’…. This is the fourth amazing & astounding quality of this Dhamma & Vinaya because of which, as they see it again & again, the monks take great joy in this Dhamma & Vinaya.[5] And furthermore, just as the rivers of the world pour into the ocean, and rains fall from the sky, but no swelling or diminishing in the ocean for that reason can be discerned; in the same way, although many monks are totally unbound into the property of unbinding with no fuel remaining, no swelling or diminishing in the property of unbinding for that reason can be discerned…. This is the fifth amazing & astounding quality of this Dhamma & Vinaya because of which, as they see it again & again, the monks take great joy in this Dhamma & Vinaya.[6] And furthermore, just as the ocean has a single taste–that of salt–in the same way, this Dhamma & Vinaya has a single taste: that of release…. This is the sixth amazing & astounding quality of this Dhamma & Vinaya because of which, as they see it again & again, the monks take great joy in this Dhamma & Vinaya.[7] And furthermore, just as the ocean has these many treasures of various kinds–pearls, sapphires, lapis lazuli, shells, quartz, coral, silver, gold, rubies, & cat’s eyes–in the same way, this Dhamma & Vinaya has these many treasures of various kinds: the four establishings of mindfulness, the four right exertions, the four bases of power, the five faculties, the five strengths, the seven factors for awakening, the noble eightfold path…. This is the seventh amazing & astounding quality of this Dhamma & Vinaya because of which, as they see it again & again, the monks take great joy in this Dhamma & Vinaya.[8] And furthermore, just as the ocean is the abode of such mighty beings as these: whales, whale-eaters, & whale-eater-eaters; asuras, nāgas, & gandhabbas, and there are in the ocean beings one hundred leagues long, two hundred… three hundred… four hundred… five hundred leagues long; in the same way, this Dhamma & Vinaya is the abode of such mighty beings as these: stream-winners & those practicing to realize the fruit of stream-entry; once-returners & those practicing to realize the fruit of once-returning; non-returners & those practicing to realize the fruit of non-returning; arahants & those practicing for arahantship. The fact that this Dhamma & Vinaya is the abode of such mighty beings as these–stream-winners & those practicing to realize the fruit of stream-entry; once-returners & those practicing to realize the fruit of once-returning; non-returners & those practicing to realize the fruit of non-returning; arahants & those practicing for arahantship: This is the eighth amazing & astounding quality of this Dhamma & Vinaya because of which, as they see it again & again, the monks take great joy in this Dhamma & Vinaya.
♦ “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.	“These are the eight amazing & astounding qualities of this Dhamma & Vinaya because of which, as they see them again & again, the monks take great joy in this Dhamma & Vinaya.”
♦ “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 VAR 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 VAR 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 VAR 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 VAR . 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 —	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

(verse)

♦ “channamativassati, vivaṭaṃ nātivassati.	Rain soddens what’s covered
	& doesn’t sodden what’s open.
♦ tasmā channaṃ vivaretha, evaṃ taṃ nātivassatī”ti. pañcamaṃ.	So open up what’s covered up,
	so that it won’t get soddened by the rain.2

(note)

1. The Pali here reads, na āyataken’eva papāto. The Commentary insists that this phrase means, “with no abrupt drop-off.” There are three reasons for not accepting the Commentary’s interpretation here. (a) The first is grammatical. The word āyataka means “long, drawn out; lasting a long time.” To interpret āyatakena, the instrumental of a word meaning “long, drawn out,” to mean “abrupt” makes little sense. (b) The second reason is geographical. The continental shelf off the east coast of India does have a sudden drop-off after a long gradual slope. (c) The third reason is doctrinal. As noted in the interpretation of the simile, the shape of the ocean floor corresponds to the course of the practice. If there were no sudden drop-off, there would be no sudden penetration to awakening. However, there are many cases of sudden penetration in the Canon, Exhibit A being Bāhiya’s attainment of arahantship in Ud 1:10. 2. This verse also appears among the verses attributed to Ven. Sirimaṇḍa at Thag 6:13 (verse 447 in the PTS edition). See also: AN 3:129

KN Ud 5.6 Soṇa (Soṇa Sutta)

♦ 6. soṇasuttaṃ (KN 3.46)	5:6 Soṇa (Soṇa Sutta)
♦ 46. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. tena kho pana samayena āyasmā mahākaccāno avantīsu viharati kuraraghare VAR pavatte pabbate. tena kho pana samayena soṇo upāsako kuṭikaṇṇo āyasmato mahākaccānassa upaṭṭhāko hoti.	I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion Ven. Mahā Kaccāna was living among the people of Avantī on Pavatta Mountain near the Osprey Habitat. And at that time the lay follower Soṇa Koṭikaṇṇa was Ven. Mahā Kaccāna’s supporter.
♦ 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 pabbajeyyan”ti.	Then as Soṇa Koṭikaṇṇa was alone in seclusion, this train of thought appeared to his awareness: “According to the Dhamma that Master Mahā Kaccāna teaches, it’s not easy living at home to practice the holy life totally perfect, totally pure, like a polished shell. What if I were to shave off my hair & beard, put on the ochre robes, and go forth from the household life into homelessness?”
♦ atha kho soṇo upāsako kuṭikaṇṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho soṇo upāsako kuṭikaṇṇo āyasmantaṃ mahākaccānaṃ etadavoca --	So he went to Ven. Mahā Kaccāna and on arrival, having bowed down to Ven. Mahā Kaccāna, sat to one side. As he was sitting there he said to Ven. Mahā Kaccāna,
♦ “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 pabbajeyyan’ti. pabbājetu maṃ, bhante, ayyo mahākaccāno”ti.	“Just now, venerable sir, as I was alone in seclusion, this train of thought appeared to my awareness: ‘According to the Dhamma that Master Mahā Kaccāna teaches, it’s not easy living at home to practice the holy life totally perfect, totally pure, like a polished shell. What if I were to shave off my hair & beard, put on the ochre robes, and go forth from the household life into homelessness?’ Give me the going-forth, Master Mahā Kaccāna!”
♦ 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 brahmacariyan”ti. atha kho soṇassa upāsakassa kuṭikaṇṇassa yo ahosi pabbajjābhisaṅkhāro so paṭipassambhi.	When this was said, Ven. Mahā Kaccāna said to Soṇa Koṭikaṇṇa, “It’s hard, Soṇa, the life-long, one-meal-a-day, sleeping-alone holy life. Please, right there as you are a householder, devote yourself to the message of the Awakened Ones and to the proper-time [i.e., uposatha day], one-meal-a-day, sleeping-alone holy life.” And so Soṇa Koṭikaṇṇa’s idea of going-forth subsided.
♦ 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 brahmacariyan”ti. dutiyampi kho soṇassa upāsakassa kuṭikaṇṇassa yo ahosi pabbajjābhisaṅkhāro so paṭipassambhi.	Then a second time as Soṇa Koṭikaṇṇa was alone in seclusion, this train of thought appeared to his awareness: “According to the Dhamma that Master Mahā Kaccāna teaches, it’s not easy living at home to practice the holy life totally perfect, totally pure, like a polished shell. What if I were to shave off my hair & beard, put on the ochre robes, and go forth from the household life into homelessness?”
	So he went to Ven. Mahā Kaccāna and on arrival, having bowed down to Ven. Mahā Kaccāna, sat to one side. As he was sitting there he said to Ven. Mahā Kaccāna, “Just now, venerable sir, as I was alone in seclusion, this train of thought appeared to my awareness: ‘According to the Dhamma that Master Mahā Kaccāna teaches, it’s not easy living at home to practice the holy life totally perfect, totally pure, like a polished shell. What if I were to shave off my hair & beard, put on the ochre robes, and go forth from the household life into homelessness?’ Give me the going-forth, Master Mahā Kaccāna!”
	When this was said, Ven. Mahā Kaccāna said to Soṇa Koṭikaṇṇa, “It’s hard, Soṇa, the life-long, one-meal-a-day, sleeping-alone holy life. Please, right there as you are a householder, devote yourself to the message of the Awakened Ones and to the proper-time, one-meal-a-day, sleeping-alone holy life.” And so Soṇa Koṭikaṇṇa’s idea of going-forth subsided a second time.
♦ 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 pabbajeyyan”ti. tatiyampi kho soṇo upāsako kuṭikaṇṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho soṇo upāsako kuṭikaṇṇo āyasmantaṃ mahākaccānaṃ etadavoca --	Then a third time as Soṇa Koṭikaṇṇa was alone in seclusion, this train of thought appeared to his awareness: “According to the Dhamma that Master Mahā Kaccāna teaches, it’s not easy living at home to practice the holy life totally perfect, totally pure, like a polished shell. What if I were to shave off my hair & beard, put on the ochre robes, and go forth from the household life into homelessness?”
♦ “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 pabbajeyyan’ti. pabbājetu maṃ, bhante, ayyo mahākaccāno”ti.	So he went to Ven. Mahā Kaccāna and on arrival, having bowed down to Ven. Mahā Kaccāna, sat to one side. As he was sitting there he said to Ven. Mahā Kaccāna, “Just now, venerable sir, as I was alone in seclusion, this train of thought appeared to my awareness: ‘According to the Dhamma that Master Mahā Kaccāna teaches, it’s not easy living at home to practice the holy life totally perfect, totally pure, like a polished shell. What if I were to shave off my hair & beard, put on the ochre robes, and go forth from the household life into homelessness?’ Give me the going-forth, Master Mahā Kaccāna!”
♦ atha kho āyasmā mahākaccāno soṇaṃ upāsakaṃ kuṭikaṇṇaṃ pabbājesi. tena kho pana samayena avantidakkhiṇāpatho VAR appabhikkhuko hoti. atha kho āyasmā mahākaccāno tiṇṇaṃ vassānaṃ accayena kicchena kasirena tato tato dasavaggaṃ bhikkhusaṅghaṃ sannipātetvā āyasmantaṃ soṇaṃ upasampādesi.	So Ven. Mahā Kaccāna gave Soṇa Koṭikaṇṇa the going-forth.
♦ atha kho āyasmato soṇassa vassaṃvuṭṭhassa VAR 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 sammāsambuddhan”ti.	Now at that time the southern country of Avantī was short of monks. So only after three years–having gathered from here & there with hardship & difficulty a quorum-of-ten community of monks1–did Ven. Mahā Kaccāna give full admission to Ven. Soṇa. Then, after having completed the Rains retreat, as he was alone in seclusion, this train of thought appeared to Ven. Soṇa’s awareness: “I haven’t seen the Blessed One face-to-face. I’ve simply heard that he is like this and like this. If my preceptor would give me permission, I would go to see the Blessed One, worthy & rightly self-awakened.”
♦ atha kho āyasmā soṇo sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho āyasmā soṇo āyasmantaṃ mahākaccānaṃ etadavoca --	So, leaving seclusion in the late afternoon, he went to Ven. Mahā Kaccāna and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to Ven. Mahā Kaccāna, “Just now, venerable sir, as I was alone in seclusion, this train of thought appeared to my awareness: ‘I haven’t seen the Blessed One face-to-face. I’ve simply heard that he is like this and like this. If my preceptor would give me permission, I would go to see the Blessed One, worthy & rightly self-awakened.’”
♦ “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 sammāsambuddhan”ti ( ) VAR .	“Good, Soṇa. Very good. Go, Soṇa, to see the Blessed One, worthy & rightly self-awakened. You will see the Blessed One who is serene & inspires serene confidence, his senses at peace, his mind at peace, one who has attained the utmost tranquility & poise, tamed, guarded, his senses restrained, a Great One (nāga). On seeing him, showing reverence with your head to his feet in my name,2 ask whether he is free from illness & affliction, is carefree, strong, & living in comfort, [saying: ‘My preceptor, lord, shows reverence with his head to your feet and asks whether you are free from illness & affliction, are carefree, strong, & living in comfort.’”]3
♦ “sādhu sādhu, soṇa; gaccha tvaṃ, soṇa, taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddhaṃ VAR . 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 VAR puccha — ‘upajjhāyo me, bhante, āyasmā mahākaccāno bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ VAR pucchatī’”ti.	Saying, “As you say, venerable sir,” Ven. Soṇa–delighting in & approving of Ven. Mahā Kaccāna’s words–got up from his seat, bowed down to Ven. Mahā Kaccāna, circled him to the right, set his lodging in order, and–taking his bowl & robes–set off wandering toward Sāvatthī. Wandering by stages, he arrived at Sāvatthī, Jeta’s Grove, Anāthapiṇḍika’s monastery. He went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One, “Lord, my preceptor, Ven. Mahā Kaccāna, shows reverence with his head to the Blessed One’s feet and asks whether the Blessed One is free from illness & affliction, is carefree, strong, & living in comfort.”
♦ “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 VAR pucchatī”ti.	“Are you well, monk? Are you in good health? Have you come along the road with only a little fatigue? And are you not tired of alms-food?”
♦ “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.	“I am well, Blessed One. I am in good health, Blessed One. I have come along the road, lord, with only a little fatigue and I am not tired of alms-food.”
♦ 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 vatthun”ti. yasmiṃ vihāre bhagavā viharati, tasmiṃ vihāre āyasmato soṇassa senāsanaṃ paññāpesi.	Then the Blessed One addressed Ven. Ānanda, saying, “Ānanda, prepare bedding for this visiting monk.”
♦ 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 bhāsitun”ti.	Then the thought occurred to Ven. Ānanda, “When the Blessed One orders me, ‘Ānanda, prepare bedding for this visiting monk,’ he wants to stay in the same dwelling with that monk. The Blessed One wants to stay in the same dwelling with Ven. Soṇa.” So he prepared bedding for Ven. Soṇa in the dwelling in which the Blessed One was staying. Then the Blessed One, having spent much of the night sitting in the open air, washed his feet and entered the dwelling. Likewise, Ven. Soṇa, having spent much of the night sitting in the open air, washed his feet and entered the dwelling. Then, getting up toward the end of the night, the Blessed One invited Ven. Mahā Soṇa,4 saying, “Monk, I would like you to recite the Dhamma.”
♦ “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 VAR vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā. kati vassosi tvaṃ, bhikkhū”ti?	Responding, “As you say, lord,” to the Blessed One, Ven. Soṇa chanted all sixteen parts of the Aṭṭhaka Vagga.5 The Blessed One, at the conclusion of Ven. Soṇa’s intonation, expressed high approval: “Good, monk. Very good. You have learned the Aṭṭhaka Vagga [verses] well, have considered them well, have borne them well in mind. You have a fine delivery, clear & faultless, that makes the meaning intelligible. How many Rains [in the monkhood] do you have?”
“ekavasso ahaṃ bhagavā”ti.	“I have one Rains, Blessed One.”
“kissa pana tvaṃ, bhikkhu, evaṃ ciraṃ akāsī”ti?	“But why did you take so long [to ordain]?”
“ciraṃ diṭṭho VAR me, bhante, kāmesu ādīnavo; api ca sambādho gharāvāso bahukicco bahukaraṇīyo”ti.	“For a long time, lord, I have seen the drawbacks in sensuality, but the household life is confining with many duties, many things to be done.”
♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

(verse)

♦ “disvā ādīnavaṃ loke, ñatvā dhammaṃ nirūpadhiṃ.	Seeing the drawbacks of the world,
	knowing the state without acquisitions,
♦ ariyo na ramatī pāpe, pāpe na ramatī sucī”ti. chaṭṭhaṃ.	a noble one doesn’t find joy in evil,
	in evil
	a clean one doesn’t find joy.6

(note)

1. Originally, a quorum of at least ten monks was required to ordain a new monk. In the version of this story given in the Vinaya (Mv.V.13.1-13), Ven. Mahā Kaccāna sends a request to the Buddha via Ven. Soṇa that some of the Vinaya rules be relaxed outside of the middle Ganges valley, one of them being that the quorum required for ordination be reduced. As a result, the Buddha amended the relevant rule, stating that the quorum of ten was needed only within the middle Ganges valley, and that outside of the middle Ganges valley a quorum of five would be sufficient to ordain a new monk, provided that at least one of the five be knowledgeable in the Vinaya. 2. The remainder of this paragraph does not appear in Mv.V.13.5. However, at this point in the story, Mv.V.13.5-7 inserts Ven. Mahā Kaccāna’s request that Ven. Soṇa, in his name, ask the Buddha to rescind four of the monks’ rules in the Southern region, and that he explain a procedure dealing with gifts of cloth that Ven. Mahā Kaccāna found unclear. 3. The passage in brackets appears in the PTS and Burmese editions, but not in the Thai and Sri Lankan editions. 4. This is the only point in the sutta where Ven. Soṇa has the prefix “Great” (Mahā) added to his name. 5. This is apparently the Aṭṭhaka Vagga as we now have it in Sn 4. 6. At Mv.V.13.10, the PTS version of this last line reads, “In the teaching a clean one finds joy.” However, in the Thai, Burmese, and Sri Lankan versions of the same passage, the last line is the same as here.

KN Ud 5.7 Revata (Revata Sutta)

♦ 7. kaṅkhā-revata-suttaṃ (KN 3.47)	5:7 Revata (Revata Sutta)
♦ 47. evaṃ me sutaṃ —	I have heard
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati	that on one occasion the Blessed One was staying near Sāvatthī
jetavane anāthapiṇḍikassa ārāme.	at Jeta’s Grove, Anāthapiṇḍika’s monastery.
tena kho pana samayena āyasmā kaṅkhā-revato	And on that occasion Ven. Revata the Doubter
bhagavato avidūre	was sitting not far from the Blessed One,
nisinno hoti pallaṅkaṃ ābhujitvā	his legs crossed,
ujuṃ kāyaṃ paṇidhāya	his body held erect,
attano kaṅkhā-vitaraṇa-visuddhiṃ pacc-avekkhamāno.	reflecting on [his] purification through the overcoming of doubt.
♦ addasā kho bhagavā	The Blessed One saw
āyasmantaṃ kaṅkhā-revataṃ avidūre	Ven. Revata the Doubter sitting not far away,
nisinnaṃ pallaṅkaṃ ābhujitvā	his legs crossed,
ujuṃ kāyaṃ paṇidhāya	his body held erect,
attano kaṅkhā-vitaraṇa-visuddhiṃ pacc-avekkhamānaṃ.	reflecting on [his] purification through the overcoming of doubt.
♦ atha kho bhagavā etamatthaṃ viditvā	Then, on realizing the significance of that,
tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	the Blessed One on that occasion exclaimed:

(verse)

♦ “yā kāci kaṅkhā idha vā huraṃ vā,	Any doubts, about here or the world beyond,
♦ saka-vediyā vā para-vediyā vā.	about what is experienced by/because of others, by/because of oneself,1
♦ ye jhāyino tā pajahanti sabbā,	are abandoned–all– by the person in jhāna,
♦ ātāpino brahmacariyaṃ carantā”ti.	ardent, living the holy life.
sattamaṃ.	(end of sutta)

---

_{Note 1. This relates to the question of whether pleasure and pain are self-caused or other-caused. As Ud 6:5 and Ud 6:6 show, this question was a hot topic in the time of the Buddha. However, in SN 12:20, SN 12:35, and SN 12:67 the Buddha refuses to get involved in the issue. See the discussion in Skill in Questions, chapter 8. DPPN: Kankhā-Revata Thera ... He attained arahantship by way of practising jhāna, and so proficient in jhāna did he become that the Buddha declared him chief of the monks who practised it (A.i.24; Ud.v.9; AA.i.129f; Thag.3; ThagA.33f). Before he became an arahant he was greatly troubled in mind as to what was permissible for him to use and what was not (akappiyā muggā, na kappanti muggā paribhuñjitum, etc.). This characteristic of his became well known, hence his name (UdA.314). ... ♦ AN 1.204. ...(top disciple in)... jhāyīnaṃ yadidaṃ kaṅkhā-revato.}

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KN Ud 5.8 Ānanda (Ānanda Sutta)

♦ 8. saṅghabhedasuttaṃ (KN 3.48) n	5:8 Ānanda (Ānanda Sutta)
♦ 48. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. tena kho pana samayena āyasmā ānando tadahuposathe pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi.	I have heard that on one occasion the Blessed One was staying near Rājagaha at the Bamboo Grove, the Squirrels’ refuge. And on that occasion, early in the morning of the uposatha, Ven. Ānanda adjusted his under robe and–carrying his bowl & robes–went into Rājagaha for alms.
♦ 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.	Devadatta saw Ven. Ānanda going for alms in Rājagaha and, on seeing him, went to him. On arrival, he said to him, “From this day forward, friend Ānanda, I will conduct the uposatha & community transactions apart from the Blessed One, apart from the community of monks.”
♦ atha kho āyasmā ānando rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca --	Then Ven. Ānanda–having gone for alms in Rājagaha, after the meal, returning from his alms round–went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “Just now, lord, after adjusting my under robe early in the morning and carrying my bowl & robes, I went into Rājagaha for alms.
♦ “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.	Devadatta saw me going for alms in Rājagaha and, on seeing me, went up to me. On arrival, he said to me, ‘From this day forward, friend Ānanda, I will conduct the uposatha & community transactions apart from the Blessed One, apart from the community of monks.’ Lord, today Devadatta will split the community. He will conduct the uposatha & community transactions [apart from the community].”

(verse)

♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
♦ “sukaraṃ sādhunā sādhu, sādhu pāpena dukkaraṃ VAR .	The good, for the good, is easy to do.
	The good, for the evil, is hard to do.
♦ pāpaṃ pāpena sukaraṃ, pāpamariyehi dukkaran”ti. aṭṭhamaṃ.	Evil, for the evil, is easy to do.
	Evil, for the noble ones, is hard to do.

KN Ud 5.9 Jeering (Sadhāyamāna Sutta)

♦ 9. sadhāyamānasuttaṃ (KN 3.49)	5:9 Jeering (Sadhāyamāna Sutta)
♦ 49. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā kosalesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. tena kho pana samayena sambahulā māṇavakā bhagavato avidūre sadhāyamānarūpā VAR atikkamanti. addasā kho bhagavā sambahule māṇavake avidūre sadhāyamānarūpe atikkante.	I have heard that on one occasion the Blessed One was wandering among the Kosalans with a large community of monks. And on that occasion, a large number of youths passed by as if jeering1 not far from the Blessed One. The Blessed One saw the large number of youths passing by as if jeering not far away.
♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

(verse)

♦ “parimuṭṭhā paṇḍitābhāsā, vācāgocarabhāṇino.	False pundits, totally muddled,
	speaking in the range of mere words,
♦ yāvicchanti mukhāyāmaṃ, yena nītā na taṃ vidū”ti. navamaṃ.	babbling as much as they like:
	led on by what,
	they don’t know.

(note)

1. Reading sadhāyamāna-rūpā with the Burmese edition. The Thai edition reads, saddāyamāna-rūpā–“as if making an uproar”–which doesn’t make much sense. The Sri Lankan edition reads, saddhāyamāna-rūpā–“as if showing faith”–which makes even less sense.

KN Ud 5.10 Cūḷa Panthaka (Panthaka Sutta)

♦ 10. cūḷapanthakasuttaṃ (KN 3.50)	5:10 Cūḷa Panthaka (Panthaka Sutta)
♦ 50. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. tena kho pana samayena āyasmā cūḷapanthako VAR bhagavato avidūre nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.	I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion Ven. Cūḷa Panthaka was sitting not far from the Blessed One, his legs crossed, his body held erect, with mindfulness established to the fore.
♦ addasā kho bhagavā āyasmantaṃ cūḷapanthakaṃ avidūre nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.	The Blessed One saw Ven. Cūḷa Panthaka sitting not far away, his legs crossed, his body held erect, with mindfulness established to the fore.
♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

(verse)

♦ “ṭhitena kāyena ṭhitena cetasā,	With steady body,
	steady awareness,
♦ tiṭṭhaṃ nisinno uda vā sayāno.	–whether standing, sitting, or lying down1–
	a monk determined on mindfulness
♦ etaṃ VAR satiṃ bhikkhu adhiṭṭhahāno,	gains one distinction
	after another.
♦ labhetha pubbāpariyaṃ visesaṃ.	Having gained one distinction
	after another,
♦ laddhāna pubbāpariyaṃ visesaṃ,	he goes where the King of Death
	can’t see.
♦ adassanaṃ maccurājassa gacche”ti. dasamaṃ.

(note)

1. There’s a slight paradox in this verse in that the word for “steady” (ṭhita) can also mean “standing.” Thus when the body is steady and unmoving, it is “standing” regardless of its posture.

---

♦ soṇavaggo VAR pañcamo niṭṭhito.
♦ tassuddānaṃ —
♦ piyo appāyukā kuṭṭhī, kumārakā uposatho.
♦ soṇo ca revato bhedo, sadhāya panthakena cāti.
∴

Vagga 6

KN Ud 6.1 Relinquishment of the Life Force (Āyusama-osajjana Sutta)

Khuddaka Nikāya, udānapāḷi, 6. jaccandhavaggo n, 1. āyusaṅkhārossajjanasuttaṃ (KN 3.51)	6:1 Relinquishment of the Life Force (Āyusama-osajjana Sutta)
♦ 51. 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 VAR cetiyaṃ tenupasaṅkamissāma divāvihārāyā”ti.	I have heard that on one occasion the Blessed One was staying near Vesālī at the Gabled Hall in the Great Forest. Then, early in the morning, he adjusted his under robe and–carrying his bowl & robes–went into Vesālī for alms. Then, having gone for alms in Vesālī, after the meal, returning from his alms round, he addressed Ven. Ānanda, “Get a sitting cloth, Ānanda. We will go to the Pāvāla shrine for the day’s abiding.”
♦ “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 —	Responding, “As you say, lord,” to the Blessed One, Ven. Ānanda followed along behind the Blessed One, carrying the sitting cloth. Then the Blessed One went to the Pāvāla shrine and, on arrival, sat down on the seat laid out.
♦ “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 ( ) VAR 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.	Seated, the Blessed One addressed Ven. Ānanda, “Vesālī is refreshing, Ānanda. Refreshing, too, are the Udena shrine, the Gotamaka shrine, the Sattamba shrine, the ManySon shrine, the Sāranda shrine, the Pāvāla shrine.1
♦ 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 devamanussānan”ti, yathā taṃ mārena pariyuṭṭhitacitto. dutiyampi kho ... pe ... tatiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi —	“Anyone, Ānanda, in whom the four bases of power2 are developed, pursued, given a means of transport, given a grounding, steadied, consolidated, and well-undertaken, could–if he wanted–remain for an eon or the remainder of an eon.3 In the Tathāgata, Ānanda, the four bases of power are developed, pursued, given a means of transport, given a grounding, steadied, consolidated, and well-undertaken. He could–if he wanted–remain for an eon or the remainder of an eon.”
♦ “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.	But Ven. Ānanda–even when the Blessed One had given such a blatant sign, such a blatant hint–wasn’t able to understand his meaning. He didn’t request of him, “Lord, may the Blessed One remain for an eon. May the One-Well-Gone remain for an eon–for the benefit of the many, for the happiness of the many, out of sympathy for the world, for the welfare, benefit, & happiness of human and divine beings.” It was as if his mind was possessed by Māra.
♦ 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 devamanussānan”ti, yathā taṃ mārena pariyuṭṭhitacitto.	A second time… A third time, the Blessed One addressed Ven. Ānanda, “Vesālī is refreshing, Ānanda. Refreshing, too, are the Udena shrine, the Gotamaka shrine, the Sattamba shrine, the ManySon shrine, the Sāranda shrine, the Pāvāla shrine.
♦ 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.	“Anyone, Ānanda, in whom the four bases of power are developed, pursued, given a means of transport, given a grounding, steadied, consolidated, and well-undertaken, could–if he wanted–remain for an eon or the remainder of an eon. In the Tathāgata, Ānanda, the four bases of power are developed, pursued, given a means of transport, given a grounding, steadied, consolidated, and well-undertaken. He could–if he wanted–remain for an eon or the remainder of an eon.”
♦ atha kho māro pāpimā, acirapakkante āyasmante ānande, yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. ekamantaṃ ṭhito kho māro pāpimā bhagavantaṃ etadavoca —	But Ven. Ānanda–even when the Blessed One had given such a blatant sign, such a blatant hint–wasn’t able to understand his meaning. He didn’t request of him, “Lord, may the Blessed One remain for an eon. May the One-Well-Gone remain for an eon–for the benefit of the many, for the happiness of the many, out of sympathy for the world, for the welfare, benefit, & happiness of human and divine beings.” It was as if his mind was possessed by Māra.
♦ “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 VAR 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 VAR 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.	Then the Blessed One addressed Ven. Ānanda, “Go, Ānanda. Do what you think it is now time to do.”
♦ “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.	Responding, “As you say, lord,” to the Blessed One, Ven. Ānanda got up from his seat, bowed down to the Blessed One and–after circling him to the right–went to sit under a tree not far from the Blessed One.
♦ “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.	Then, not long after Ven. Ānanda had left, Māra the Evil One went to the Blessed One and, on arrival, stood to one side. As he was standing there he said to the Blessed One, “May the Blessed One totally unbind now, lord. May the One-Well-Gone totally unbind now, lord. Now is the time for the Blessed One’s total unbinding, lord. After all, these words were said by the Blessed One: ‘Evil One, I will not totally unbind as long as my monk disciples are not yet experienced, trained, attained to confidence, desiring rest from the yoke, learned, maintaining the Dhamma, practicing the Dhamma in line with the Dhamma, practicing masterfully, living in line with the Dhamma; declaring the Dhamma–after having learned it from their own teachers–teaching it, describing it, setting it forth, revealing it, explaining it, making it plain; well-refuting, in line with the Dhamma, any opposing teachings that have arisen; teaching the Dhamma with its marvels.’4
♦ “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.	“But now, lord, the Blessed One’s monk disciples are experienced, trained, attained to confidence, desiring rest from the yoke, learned, maintaining the Dhamma, practicing the Dhamma in line with the Dhamma, practicing masterfully, living in line with the Dhamma; declaring the Dhamma–after having learned it from their own teachers–teaching it, describing it, setting it forth, revealing it, explaining it, making it plain; well-refuting, in line with the Dhamma, any opposing teachings that have arisen; teaching the Dhamma with its marvels.
♦ “bhāsitā kho panesā, bhante, bhagavatā vācā — ‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitan’ti. etarahi kho pana, bhante VAR, bhagavato brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ. parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato”ti.	“May the Blessed One totally unbind now, lord. May the One-Well-Gone totally unbind now, lord. Now is the time for the Blessed One’s total unbinding, lord. After all, these words were said by the Blessed One: ‘Evil One, I will not totally unbind as long as my nun disciples… my male lay-follower disciples… my female lay-follower disciples are not yet experienced, trained, attained to maturity, desiring rest from the yoke, learned, maintaining the Dhamma, practicing the Dhamma in line with the Dhamma, practicing masterfully, living in line with the Dhamma; declaring the Dhamma–after having learned it from their own teachers–teaching it, describing it, setting it forth, revealing it, explaining it, making it plain; well-refuting, in line with the Dhamma, any opposing teachings that have arisen; teaching the Dhamma with its marvels.’
♦ evaṃ vutte, bhagavā māraṃ pāpimantaṃ etadavoca — “appossukko tvaṃ, pāpima, hohi. na ciraṃ tathāgatassa parinibbānaṃ bhavissati. ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī”ti.	“But now, lord, the Blessed One’s female lay-follower disciples are experienced, trained, attained to maturity, desiring rest from the yoke, learned, maintaining the Dhamma, practicing the Dhamma in line with the Dhamma, practicing masterfully, living in line with the Dhamma; declaring the Dhamma–after having learned it from their own teachers–teaching it, describing it, setting it forth, revealing it, explaining it, making it plain; well-refuting, in line with the Dhamma, any opposing teachings that have arisen; teaching the Dhamma with its marvels.
♦ atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṃ ossajji. ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṃsanako lomahaṃso, devadundubhiyo VAR ca phaliṃsu.	“May the Blessed One totally unbind now, lord. May the One-Well-Gone totally unbind now, lord. Now is the time for the Blessed One’s total unbinding, lord. After all, these words were said by the Blessed One: ‘Evil One, I will not totally unbind as long as this holy life of mine is not powerful, prosperous, widely-spread, disseminated among many people, well-expounded as far as there are devas & human beings.’ But now, lord, the Blessed One’s holy life is powerful, prosperous, widely-spread, disseminated among many people, well-expounded as far as there are devas & human beings.
	“May the Blessed One totally unbind now, lord. May the One-Well-Gone totally unbind now, lord. Now is the time for the Blessed One’s total unbinding, lord.”
	When this was said, the Blessed One said to Māra, the Most Evil One: “Relax, Evil One. It won’t be long until the Tathāgata’s total unbinding. In three month’s time from now, the Tathāgata will totally unbind.”
	Thus at the Pāvāla shrine–mindful & alert–the Blessed One relinquished the fabrications of life.5 And as the Blessed One relinquished the fabrications of life, there was a great earthquake, frightening & hair-raising, along with cracks of thunder.

(verse)

♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
	Comparing the incomparable6
♦ “tulamatulañca sambhavaṃ,	with coming-into-being,
	the sage relinquished
♦ bhavasaṅkhāramavassaji muni.	the fabrication of becoming.
	Inwardly joyful,
♦ ajjhattarato samāhito,	centered,
	he split his own
♦ abhindi kavacamivattasambhavan”ti. paṭhamaṃ.	coming-into-being
	like a coat of mail.7

(notes)

1. As DN 16 makes clear, there were several times in the past where the Buddha, at several different locations, had commented to Ven. Ānanda on how refreshing it was to be in the location where they were staying. This apparently was meant as a sign that living on would not be a burden, for in each case he had then given a broad hint–as he does here–for Ven. Ānanda to invite him to extend his life. As says in the narrative immediately following the events portrayed in this udāna, he would have refused the invitation if offered only twice, but would have accepted it on the third offer. But now that he has abandoned the will to live, he cannot take it on again, so Ven. Ānanda’s final opportunity to make the invitation is lost. 2. “And what is the base of power? Whatever path, whatever practice, leads to the attainment of power, the winning of power: That is called the base of power. “And what is the development of the base of power? There is the case where a monk develops the base of power endowed with concentration founded on desire & the fabrications of exertion. He develops the base of power endowed with concentration founded on persistence… concentration founded on intent… concentration founded on discrimination & the fabrications of exertion. This is called the development of the base of power.” – SN 51:26 3. An eon, in the Buddhist cosmology, is an immensely long stretch of time. According to the Commentary here, it can also mean the full lifespan of a human being in that particular period of the eon (Buddhist cosmology allows for a huge fluctuation in human lifespans over the course of an eon). The Commentary adopts this second meaning in this passage, and so takes the Buddha’s statement here as meaning that a person who has developed the bases of power could live for a full lifespan or for a little bit more. In this case, the Pali for the last part of this compound, kappāvasesaṁ, would mean, “an eon plus a remainder.” 4. DN 11 defines the miracle of instruction as instruction in training the mind to the point of where it gains release from all suffering and stress. 5. In other words, the Buddha relinquished the will to live longer. It was this relinquishment that led to his total Unbinding three months later. 6. Reading tulaṁ as a present participle. 7. The image is of splitting a coat of mail with an arrow.

KN Ud 6.2 Seclusion (Paṭisalla Sutta)

Khuddaka Nikāya, udānapāḷi, 6. jaccandhavaggo n, 2. sattajaṭilasuttaṃ (KN 3.52)	6:2 Seclusion (Paṭisalla Sutta)
♦ 52. 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.	I have heard that on one occasion the Blessed One was staying near Sāvatthī at the Eastern Monastery, the palace of Migāra’s mother. And on that occasion the Blessed One, having emerged from his seclusion in the late afternoon, was sitting outside the doorway of the porch. Then King Pasenadi Kosala went to the Blessed One and, on arrival, having bowed down to him, sat to one side.
♦ tena kho pana samayena satta ca jaṭilā, satta ca nigaṇṭhā, satta ca acelakā, satta ca ekasāṭakā, satta ca paribbājakā, parūḷhakacchanakhalomā khārivividhamādāya VAR bhagavato avidūre atikkamanti.	Now on that occasion seven coiled-hair ascetics, seven Jain ascetics, seven cloth-less ascetics, seven one-cloth ascetics, & seven wanderers–their nails, armpit-hair, & body-hair grown long, carrying containers on poles [over their shoulders]–walked past, not far from the Blessed One. King Pasenadi Kosala saw the seven coiled-hair ascetics, seven Jain ascetics, seven cloth-less ascetics, seven one-cloth ascetics, & seven wanderers–their nails, armpit-hair, & body-hair grown long, carrying containers on poles [over their shoulders]–walking past, not far from the Blessed One. On seeing them, he got up from his seat, arranged his upper robe over one shoulder, knelt down with his right knee on the ground, paid homage to the seven coiled-hair ascetics, seven Jain ascetics, seven cloth-less ascetics, seven one-cloth ascetics, & seven wanderers with his hands palm-to-palm in front his heart, and announced his name three times: “I am the king, venerable sirs, Pasenadi Kosala. I am the king, venerable sirs, Pasenadi Kosala. I am the king, venerable sirs, Pasenadi Kosala.”
♦ 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 VAR 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.	Then not long after the seven coiled-hair ascetics, seven Jain ascetics, seven cloth-less ascetics, seven one-cloth ascetics, & seven wanderers had passed, King Pasenadi Kosala went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “Of those in the world who are arahants or on the path to arahantship, are these among them?”
♦ 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 VAR bhante, loke arahanto vā arahattamaggaṃ vā samāpannā ete tesaṃ aññatare”ti VAR.	“Great king, as a layman enjoying sensual pleasures; living confined with children; using Kāsī fabrics & sandalwood; wearing garlands, scents, & creams; handling gold & silver, it’s hard for you to know whether these are arahants or on the path to arahantship.
♦ “dujjānaṃ kho etaṃ, mahārāja, tayā gihinā kāmabhoginā puttasambādhasayanaṃ ajjhāvasantena kāsikacandanaṃ paccanubhontena mālāgandhavilepanaṃ dhārayantena jātarūparajataṃ sādiyantena — ime vā arahanto, ime vā arahattamaggaṃ samāpannāti.	“It’s through living together that a person’s virtue may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.
♦ “saṃvāsena kho, mahārāja, sīlaṃ veditabbaṃ. tañca kho dīghena addhunā na ittaraṃ VAR, 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.	“It’s through trading with a person that his purity may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.
♦ “acchariyaṃ, bhante, abbhutaṃ, bhante! yāva subhāsitaṃ cidaṃ VAR, 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.	“It’s through adversity that a person’s endurance may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.
♦ “ete, bhante, mama purisā corā VAR ocarakā janapadaṃ ocaritvā gacchanti. tehi paṭhamaṃ ociṇṇaṃ ahaṃ pacchā osārissāmi VAR. idāni te, bhante, taṃ rajojallaṃ pavāhetvā sunhātā suvilittā kappitakesamassū odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgibhūtā paricāressantī” VAR ti.	“It’s through discussion that a person’s discernment may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.”
	“Amazing, lord! Astounding!–how well that was put by the Blessed One! ‘Great king, as a layman enjoying sensual pleasures; living confined with children; using Kāsī fabrics & sandalwood; wearing garlands, scents, & creams; handling gold & silver, it’s hard for you to know whether these are arahants or on the path to arahantship.
	“‘It’s through living together that a person’s virtue may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.
	“‘It’s through trading with a person that his purity may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.
∴
	“‘It’s through adversity that a person’s endurance may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.
	“‘It’s through discussion that a person’s discernment may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.’
	“These men, lord, are my spies, my scouts, returning after going out through the countryside. They go out first, and then I go. Now, when they have scrubbed off the dirt & mud, are well-bathed & well-perfumed, have trimmed their hair and beards, and have put on white clothes, they will go about endowed and provided with the five strings of sensuality.”
♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

(verse)

	One
♦ “na vāyameyya sabbattha, nāññassa puriso siyā.	should not make an effort everywhere,
	should not be another’s hireling,
♦ nāññaṃ nissāya jīveyya, dhammena na vaṇiṃ VAR care”ti. dutiyaṃ.	should not live dependent on another,
	should not go about
	as a trader in the Dhamma.1

(notes)

1. SN 3:11 tells a nearly identical version of this story, although it replaces this verse with the following: Not by appearance is a man rightly known, nor should trust be based on a quick glance, –for, disguised as well-restrained, the unrestrained go through this world. A counterfeit earring made of clay, a bronze half-dollar coated in gold: They go about in this world hidden all around: impure inside, beautiful out. The verse in SN 3:11 may seem more immediately relevant to the situation than the verse given here, but the verse given here is a more interesting and original response to what is happening. See also: MN 95; MN 110; AN 4:192

KN Ud 6.3 It Was (Ahu Sutta)

Khuddaka Nikāya, udānapāḷi, 6. jaccandhavaggo n, 3. paccavekkhaṇasuttaṃ (KN 3.53)	6:3 It Was (Ahu Sutta)
♦ 53. 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.	I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion the Blessed One sat reflecting on the various evil, unskillful qualities that had been abandoned [in him] and on the various skillful qualities that had gone to the culmination of their development.
♦ atha kho bhagavā VAR attano aneke pāpake akusale dhamme pahīne viditvā aneke ca kusale dhamme bhāvanāpāripūriṃ gate VAR tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	Then as he realized the various evil, unskillful qualities that had been abandoned [in him] and the various skillful qualities that had gone to the culmination of their development, he on that occasion exclaimed:

(verse)

♦ “ahu pubbe tadā nāhu, nāhu pubbe tadā ahu.	Before, it was, then it wasn’t.
	Before, it wasn’t, then it was.
♦ na cāhu na ca bhavissati, na cetarahi vijjatī”ti. tatiyaṃ.	It wasn’t, won’t be,
	& now isn’t to be found.1

(notes)

1. The last half of this verse also appears as the last half a verse attributed to Ven. Kaṇhadinna at Thag 2:30 (verse 180 in the PTS edition). According to the Commentary, these lines refer to the moment of the path to arahantship, which occurs only once and is never repeated.

KN Ud 6.4 Sectarians (1) (Tittha Sutta)

Khuddaka Nikāya, udānapāḷi, 6. jaccandhavaggo n, 4. paṭhamanānātitthiyasuttaṃ (KN 3.54)	6:4 Sectarians (1) (Tittha Sutta)
♦ 54. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. tena kho pana samayena sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṃ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā.	I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion there were many contemplatives, brahmans, & wanderers of various sects living around Sāvatthī with differing views, differing opinions, differing beliefs, dependent for support on their differing views. Some of the contemplatives & brahmans held this doctrine, this view: “The cosmos is eternal. Only this is true; anything otherwise is worthless.”
♦ santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “sassato loko, idameva saccaṃ moghamaññan”ti. santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “asassato loko, idameva saccaṃ moghamaññan”ti. santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “antavā loko, idameva saccaṃ moghamaññan”ti. santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “anantavā loko, idameva saccaṃ moghamaññan”ti. santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamaññan”ti. santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamaññan”ti. santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan”ti. santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan”ti. santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan”ti. santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan”ti.	Some of the contemplatives & brahmans held this doctrine, this view: “The cosmos is not eternal” … “The cosmos is finite” … “The cosmos is infinite” … “The soul is the same thing as the body” … “The soul is one thing and the body another” … “After death a Tathāgata exists” … “After death a Tathāgata does not exist” … “After death a Tathāgata both exists & does not exist” … “After death a Tathāgata neither exists nor does not exist. Only this is true; anything otherwise is worthless.”
♦ te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti — “ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo”ti.	And they kept on arguing, quarreling, & disputing, wounding one another with weapons of the mouth, saying, “The Dhamma is like this, it’s not like that. The Dhamma’s not like that, it’s like this.”
♦ 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 —	Then in the early morning, a large number of monks adjusted their under robes and–carrying their bowls & robes–went into Sāvatthī for alms. Having gone for alms in Sāvatthī, after the meal, returning from their alms round, they went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they said to the Blessed One, “Lord, there are many contemplatives, brahmans, & wanderers of various sects living around Sāvatthī with differing views, differing opinions, differing beliefs, dependent for support on their differing views…. And they keep on arguing, quarreling, & disputing, wounding one another with weapons of the mouth, saying, ‘The Dhamma is like this, it’s not like that. The Dhamma’s not like that, it’s like this.’”
♦ “idha, bhante, sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṃ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā.	“Monks, the wanderers of other sects are blind & eyeless. They don’t know what is beneficial and what is harmful. They don’t know what is the Dhamma and what is non-Dhamma. Not knowing what is beneficial and what is harmful, not knowing what is Dhamma and what is non-Dhamma, they keep on arguing, quarreling, & disputing, wounding one another with weapons of the mouth, saying, ‘The Dhamma is like this, it’s not like that. The Dhamma’s not like that, it’s like this.’
♦ “santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — ‘sassato loko, idameva saccaṃ moghamaññan’ti ... pe ... te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti — ‘ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo’” ti.	“Once, monks, in this same Sāvatthī, there was a certain king, and the king said to a certain man, ‘Come, my good man. Gather together all the people in Sāvatthī who have been blind from birth.’”
♦ “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.	“Responding, ‘As you say, your majesty,’ to the king, the man–having rounded up all the people in Sāvatthī who had been blind from birth–went to the king and on arrival said, ‘Your majesty, the people in Sāvatthī who have been blind from birth have been gathered together.’
♦ “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.	“‘Very well then, I say, show the blind people an elephant.’
♦ “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 VAR dassesi — ‘ediso, jaccandhā, hatthī’ti. ekaccānaṃ jaccandhānaṃ hatthissa naṅguṭṭhaṃ dassesi — ‘ediso, jaccandhā, hatthī’ti. ekaccānaṃ jaccandhānaṃ hatthissa vāladhiṃ dassesi — ‘ediso, jaccandhā, hatthī’”ti.	“Responding, ‘As you say, your majesty,’ to the king, the man showed the blind people an elephant. To some of the blind people he showed the elephant’s head, saying, ‘This, blind people, is what an elephant is like.’ To some of them he showed the elephant’s ear, saying, ‘This, blind people, is what an elephant is like.’ To some of them he showed the elephant’s tusk… the elephant’s trunk… the elephant’s body… the elephant’s foot… the elephant’s hindquarters… the elephant’s tail… the tuft at the end of the elephant’s tail, saying, ‘This, blind people, is what an elephant is like.’
♦ “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.	“Then, having shown the blind people the elephant, the man went to the king and on arrival said, ‘Your majesty, the blind people have seen the elephant. May your majesty do what you think it is now time to do.’
♦ “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?	“Then the king went to the blind people and on arrival asked them, ‘Blind people, have you seen the elephant?’
♦ “yehi, bhikkhave, jaccandhehi hatthissa sīsaṃ diṭṭhaṃ ahosi, te evamāhaṃsu — ‘ediso, deva, hatthī seyyathāpi kumbho’ti.	“‘Yes, your majesty. We have seen the elephant.’
♦ “yehi, bhikkhave, jaccandhehi hatthissa kaṇṇo diṭṭho ahosi, te evamāhaṃsu — ‘ediso, deva, hatthī seyyathāpi suppo’ti.	“‘Now tell me, blind people, what the elephant is like.’
♦ “yehi, bhikkhave, jaccandhehi hatthissa danto diṭṭho ahosi, te evamāhaṃsu — ‘ediso, deva, hatthī seyyathāpi khīlo’ti.	“The blind people who had been shown the elephant’s head said, ‘The elephant, your majesty, is just like a jar.’
♦ “yehi, bhikkhave, jaccandhehi hatthissa soṇḍo diṭṭho ahosi, te evamāhaṃsu — ‘ediso, deva, hatthī seyyathāpi naṅgalīsā’ti.	“Those who had been shown the elephant’s ear said, ‘The elephant, your majesty, is just like a winnowing basket.’
♦ “yehi, bhikkhave, jaccandhehi hatthissa kāyo diṭṭho ahosi, te evamāhaṃsu — ‘ediso, deva, hatthī seyyathāpi koṭṭho’ti.	“Those who had been shown the elephant’s tusk said, ‘The elephant, your majesty, is just like a plowshare.’1
♦ “yehi, bhikkhave, jaccandhehi hatthissa pādo diṭṭho ahosi, te evamāhaṃsu — ‘ediso, deva, hatthī seyyathāpi thūṇo’ti.	“Those who had been shown the elephant’s trunk said, ‘The elephant, your majesty, is just like the pole of a plow.’
♦ “yehi, bhikkhave, jaccandhehi hatthissa satthi diṭṭho VAR hosi, te evamāhaṃsu — ‘ediso, deva, hatthī seyyathāpi udukkhalo’ti.	“Those who had been shown the elephant’s body said, ‘The elephant, your majesty, is just like a granary.’
♦ “yehi, bhikkhave, jaccandhehi hatthissa naṅguṭṭhaṃ diṭṭhaṃ ahosi, te evamāhaṃsu — ‘ediso, deva, hatthī seyyathāpi musalo’ti.	“Those who had been shown the elephant’s foot said, ‘The elephant, your majesty, is just like a post.’
♦ “yehi, bhikkhave, jaccandhehi hatthissa vāladhi diṭṭho ahosi, te evamāhaṃsu — ‘ediso, deva, hatthī seyyathāpi sammajjanī’ti.	“Those who had been shown the elephant’s hindquarters said, ‘The elephant, your majesty, is just like a mortar.’
♦ “te ‘ediso hatthī, nediso hatthī; nediso hatthī, ediso hatthī’”ti aññamaññaṃ muṭṭhīhi saṃsumbhiṃsu VAR. tena ca pana, bhikkhave, so rājā attamano ahosi.	“Those who had been shown the elephant’s tail said, ‘The elephant, your majesty, is just like a pestle.’
♦ “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.	“Those who had been shown the tuft at the end of the elephant’s tail said, ‘The elephant, your majesty, is just like a broom.’
	“Saying, ‘The elephant is like this, it’s not like that. The elephant’s not like that, it’s like this,’ they struck one another with their fists. That gratified the king.
	“In the same way, monks, the wanderers of other sects are blind & eyeless. They don’t know what is beneficial and what is harmful. They don’t know what is the Dhamma and what is non-Dhamma. Not knowing what is beneficial and what is harmful, not knowing what is Dhamma and what is non-Dhamma, they keep on arguing, quarreling, & disputing, wounding one another with weapons of the mouth, saying, ‘The Dhamma is like this, it’s not like that. The Dhamma’s not like that, it’s like this.’”
♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

(verse)

	With regard to these things
♦ “imesu kira sajjanti, eke samaṇabrāhmaṇā.	they’re attached–
	some contemplatives & brahmans.
♦ viggayha naṃ vivadanti, janā ekaṅgadassino”ti. catutthaṃ.	They quarrel & fight–
	people seeing one side.

(notes)

1. Reading phālo with the Thai and Sri Lankan editions. According to the PTS dictionary, this word can also mean “iron rod.” The Burmese edition reads, khīlo, “post” or “stake.” The Thai edition also includes another variant reading: sallo, “arrow.”

KN Ud 6.5 Sectarians (2) (Tittha Sutta)

Khuddaka Nikāya, udānapāḷi, 6. jaccandhavaggo n, 5. dutiyanānātitthiyasuttaṃ (KN 3.55)	6:5 Sectarians (2) (Tittha Sutta)
♦ 55. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. tena kho pana samayena sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṃ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā.	I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion there were many contemplatives, brahmans, & wanderers of various sects living around Sāvatthī with differing views, differing opinions, differing beliefs, dependent for support on their differing views. Some of the contemplatives & brahmans held this doctrine, this view: “The self & the cosmos are eternal. Only this is true; anything otherwise is worthless.”
♦ santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “sassato attā ca loko ca, idameva saccaṃ moghamaññan”ti. santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “asassato attā ca loko ca, idameva saccaṃ moghamaññan”ti. santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “sassato ca asassato ca VAR attā ca loko ca, idameva saccaṃ moghamaññan”ti. santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “neva sassato nāsassato attā ca loko ca, idameva saccaṃ moghamaññan”ti. santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “sayaṃkato attā ca loko ca, idameva saccaṃ moghamaññan”ti. santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “paraṃkato attā ca loko ca, idameva saccaṃ moghamaññan”ti. santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “sayaṃkato ca paraṃkato ca VAR attā ca loko ca, idameva saccaṃ moghamaññan”ti. santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “asayaṃkāro aparaṃkāro VAR adhiccasamuppanno attā ca loko ca, idameva saccaṃ moghamaññan”ti. santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “sassataṃ sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamaññan”ti. santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “asassataṃ sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamaññan”ti. santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “sassatañca asassatañca VAR sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamaññan”ti. santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “neva sassataṃ nāsassataṃ sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamaññan”ti. santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “sayaṃkataṃ sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamaññan”ti. santi paneke samaṇabrāhmaṇā evaṃvādino evadiṭṭhino — “paraṃkataṃ sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamaññan”ti. santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “sayaṃkatañca paraṃkatañca VAR sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamaññan”ti. santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamaññan”ti.	Some of the contemplatives & brahmans held this doctrine, this view: “The self & the cosmos are not eternal” … “The self & the cosmos are both eternal and not eternal” … “The self & the cosmos are neither eternal nor not eternal” …
♦ te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti — “ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo”ti.	“The self & the cosmos are self-made” … “The self & the cosmos are other-made” … “The self & the cosmos are both self-made & other-made” … “The self & the cosmos–without self-making, without other-making–are spontaneously arisen” …
♦ 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 —	“Pleasure & pain, the self & the cosmos are self-made” … “other-made” … “both self-made & other-made” … “Pleasure & pain, the self & the cosmos–without self-making, without other-making–are spontaneously arisen. Only this is true; anything otherwise is worthless.”
♦ “idha, bhante, sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṃ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā.	And they kept on arguing, quarreling, & disputing, wounding one another with weapons of the mouth, saying, “The Dhamma is like this, it’s not like that. The Dhamma’s not like that, it’s like this.”
♦ “santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — ‘sassato attā ca loko ca, idameva saccaṃ moghamaññan’ti ... pe ... te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti — ‘ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo’”ti.	Then in the early morning, a large number of monks adjusted their under robes and–carrying their bowls & robes–went into Sāvatthī for alms. Having gone for alms in Sāvatthī, after the meal, returning from their alms round, they went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they said to the Blessed One, “Lord, there are many contemplatives, brahmans, & wanderers of various sects living around Sāvatthī with differing views, differing opinions, differing beliefs, dependent for support on their differing views…. And they keep on arguing, quarreling, & disputing, wounding one another with weapons of the mouth, saying, ‘The Dhamma is like this, it’s not like that. The Dhamma’s not like that, it’s like this.’”
♦ “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.	“Monks, the wanderers of other sects are blind & eyeless. They don’t know what is beneficial and what is harmful. They don’t know what is the Dhamma and what is non-Dhamma. Not knowing what is beneficial and what is harmful, not knowing what is Dhamma and what is non-Dhamma, they keep on arguing, quarreling, & disputing, wounding one another with weapons of the mouth, saying, ‘The Dhamma is like this, it’s not like that. The Dhamma’s not like that, it’s like this.’”
♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

(verse)

	With regard to these things
♦ “imesu kira sajjanti, eke samaṇabrāhmaṇā.	they’re attached–
	some contemplatives & brahmans.
♦ antarāva visīdanti, appatvāva tamogadhan”ti. pañcamaṃ.	Not reaching the footing,1
∴	they sink in mid-stream.

(notes)

1. This compound–tamogadhaṁ–is ambiguous in that it can be divided in two ways: tam-ogadhaṁ, “that footing”; or tamo-gadhaṁ, “a footing in darkness.” The first is the meaning apparently intended here, with “that footing” referring to the deathless (the image is of the point, when crossing a river, where one comes close enough to the far shore that one can touch bottom–see AN 10:58). However, the Buddha was probably conscious that the compound could also be interpreted in the second way, which would have made the term memorable for its shock value. There are several other passages in Pali poetry where terms seem to have been intended to carry both positive and negative meanings for this reason. See, for example, Dhp 97, Sn 4:10, and Sn 4:13.

KN Ud 6.6 Sectarians (3) (Tittha Sutta)

Khuddaka Nikāya, udānapāḷi, 6. jaccandhavaggo n, 6. tatiyanānātitthiyasuttaṃ (KN 3.56)	6:6 Sectarians (3) (Tittha Sutta)
♦ 56. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. tena kho pana samayena sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṃ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā.	I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion there were many contemplatives, brahmans, & wanderers of various sects living around Sāvatthī with differing views, differing opinions, differing beliefs, dependent for support on their differing views. Some of the contemplatives & brahmans held this doctrine, this view: “The self & the cosmos are eternal. Only this is true; anything otherwise is worthless.”
♦ santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “sassato attā ca loko ca, idameva saccaṃ moghamaññan”ti. santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “asassato attā ca loko ca, idameva saccaṃ moghamaññan”ti. santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “sassato ca asassato ca attā ca loko ca, idameva saccaṃ moghamaññan”ti. santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “neva sassato nāsassato attā ca loko ca, idameva saccaṃ moghamaññan”ti. santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “sayaṃkato attā ca loko ca, idameva saccaṃ moghamaññan”ti. santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “paraṃkato attā ca loko ca, idameva saccaṃ moghamaññan”ti. santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “sayaṃkato ca paraṃkato ca attā ca loko ca, idameva saccaṃ moghamaññan”ti. santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “asayaṃkāro aparaṃkāro adhiccasamuppanno attā ca loko ca, idameva saccaṃ moghamaññan”ti. santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “sassataṃ sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamaññan”ti. santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “asassataṃ sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamaññan”ti. santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “sassatañca asassatañca sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamaññan”ti. santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “neva sassataṃ nāsassataṃ sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamaññan”ti. santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “sayaṃkataṃ sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamaññan”ti. santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “paraṃkataṃ sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamaññan”ti. santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “sayaṃkatañca paraṃkatañca sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamaññan”ti. santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — “asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamaññan”ti.	Some of the contemplatives & brahmans held this doctrine, this view: “The self & the cosmos are not eternal” … “The self & the cosmos are both eternal and not eternal” … “The self & the cosmos are neither eternal nor not eternal” …
♦ te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti — “ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo”ti.	“The self & the cosmos are self-made” … “The self & the cosmos are other-made” … “The self & the cosmos are both self-made & other-made” … “The self & the cosmos–without self-making, without other-making–are spontaneously arisen” …
♦ 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 —	“Pleasure & pain, the self & the cosmos are self-made” … “other-made” … “both self-made & other-made” … “Pleasure & pain, the self & the cosmos–without self-making, without other-making–are spontaneously arisen. Only this is true; anything otherwise is worthless.”
♦ “idha, bhante, sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṃ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā.	And they kept on arguing, quarreling, & disputing, wounding one another with weapons of the mouth, saying, “The Dhamma is like this, it’s not like that. The Dhamma’s not like that, it’s like this.”
♦ “santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — ‘sassato attā ca loko ca, idameva saccaṃ moghamaññan’ti ... pe ... te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti — ‘ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo’”ti.	Then in the early morning, a large number of monks adjusted their under robes and–carrying their bowls & robes–went into Sāvatthī for alms. Having gone for alms in Sāvatthī, after the meal, returning from their alms round, they went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they said to the Blessed One, “Lord, there are many contemplatives, brahmans, & wanderers of various sects living around Sāvatthī with differing views, differing opinions, differing beliefs, dependent for support on their differing views…. And they keep on arguing, quarreling, & disputing, wounding one another with weapons of the mouth, saying, ‘The Dhamma is like this, it’s not like that. The Dhamma’s not like that, it’s like this.’”
♦ “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.	“Monks, the wanderers of other sects are blind & eyeless. They don’t know what is beneficial and what is harmful. They don’t know what is the Dhamma and what is non-Dhamma. Not knowing what is beneficial and what is harmful, not knowing what is Dhamma and what is non-Dhamma, they keep on arguing, quarreling, & disputing, wounding one another with weapons of the mouth, saying, ‘The Dhamma is like this, it’s not like that. The Dhamma’s not like that, it’s like this.’”
♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

(verse)

	People are intent on the idea of
♦ “ahaṅkārapasutāyaṃ pajā, paraṃkārūpasaṃhitā.	‘I-making’
	and attached to the idea of
♦ etadeke nābbhaññaṃsu, na naṃ sallanti addasuṃ.	‘other-making.’
	Some don’t realize this,
♦ “etañca sallaṃ paṭikacca VAR passato.	nor do they see it as an arrow.
	But to one who,
♦ ahaṃ karomīti na tassa hoti.	having extracted this arrow,
	sees,
♦ paro karotīti na tassa hoti.	[the thought] ‘I am doing,’1 doesn’t occur;
	‘Another is doing,’ doesn’t occur.
♦ “mānupetā ayaṃ pajā, mānaganthā mānavinibaddhā VAR.	This human race is
	possessed by conceit
♦ diṭṭhīsu sārambhakathā, saṃsāraṃ nātivattatī”ti. chaṭṭhaṃ.	bound by conceit,
∴	tied down by conceit.
	Speaking hurtfully because of their views
	they don’t go beyond
	the wandering-on.

(notes)

1. See Ud 1:1, note 3. See also: SN 12:20; SN 12:35; SN 12:67; AN 3:62

KN Ud 6.7 Subhūti (Subhūti Sutta)

Khuddaka Nikāya, udānapāḷi, 6. jaccandhavaggo n, 7. subhūtisuttaṃ n (KN 3.57)	6:7 Subhūti (Subhūti Sutta)
♦ 57. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery.
tena kho pana samayena āyasmā subhūti bhagavato avidūre nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya avitakkaṃ samādhiṃ samāpajjitvā.	And on that occasion Ven. Subhūti was sitting not far from the Blessed One, his legs crossed, his body held erect, having attained a concentration free from directed thought.
♦ addasā kho bhagavā āyasmantaṃ subhūtiṃ avidūre nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya avitakkaṃ samādhiṃ samāpannaṃ.	The Blessed One saw Ven. Subhūti sitting not far away, his legs crossed, his body held erect, having attained a concentration free from directed thought.
♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

(verse)

	Whose thoughts are
♦ “yassa vitakkā vidhūpitā,	vaporized,
	well-dealt-with
♦ ajjhattaṃ suvikappitā asesā.	within,1
	without trace–
♦ taṃ saṅgamaticca arūpasaññī,	going beyond that tie,
	perceiving the formless,
♦ catuyogātigato na jātu metī”ti VAR. sattamaṃ.	overcoming
∴	four yokes,2
	one doesn’t go
	to birth.

(notes)

1. This part of the verse is identical with the first half of a verse in Sn 1:1 (verse 7 in the PTS edition). 2. The four yokes are: sensuality, becoming, views, and ignorance. See AN 4:10.