Khuddaka
Nikaya
---o0o---
Udana
Exclamations
---o0o---
Udana I.1
Bodhi Sutta
Awakening (1)
Translated from the Pali by Thanissaro Bhikkhu.
I have heard that on one occasion, when the Blessed One was newly Awakened
-- staying at Uruvela by the banks of the Nerañjara
River in the shade of the Bodhi tree, the tree of Awakening -- he sat
in the shade of the Bodhi tree for seven days in one session, sensitive to
the bliss of release. At the end of seven days, after emerging from that
concentration, in the first watch of the night, he gave close attention to
dependent co-arising in forward order, thus:
When this is, that is.
From the arising of this comes the arising 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-and-form.
From name-and-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.
From birth as a requisite condition, then old age and death, sorrow,
lamentation, pain, distress, and despair come into play. Such is the
origination of this entire mass of stress and suffering.
Then, on realizing the significance of that, the Blessed One on that
occasion exclaimed:
As phenomena grow clear
to the brahman -- ardent, absorbed --
his doubts all vanish
when he discerns what has a cause.
---o0o---
Udana I.1
Bodhi Sutta
The Bodhi Tree (1)
Translated from the Pali by John D. Ireland.
Thus have I heard. At one time the Lord was staying at Uruvela, beside the
river Nerañjara at the foot of the Bodhi Tree, having just realized full
enlightenment. At that time the Lord sat cross-legged for seven days
experiencing the bliss of liberation. Then, at the end of those seven
days, the Lord emerged from that concentration and gave well-reasoned
attention during the first watch of the night to dependent arising in
forward order, thus:
"This being, that is; from the arising of this, that arises. That
is: with ignorance as condition, volitional activities come to be; with
volitional activities as condition, consciousness comes to be; with
consciousness as condition, name-and-form comes to be; with name-and-form
as condition, the sixfold base comes to be; with the sixfold base as
condition, contact comes to be; with contact as condition, feeling comes
to be; with feeling as condition, craving comes to be; with craving as
condition, grasping comes to be; with grasping as condition, being comes
to be; with being as condition, birth comes to be; with birth as
condition, aging-and-death, sorrow, lamentation, pain, grief, and despair
come to be. This is the origin of this whole mass of suffering."
Then, on realizing its significance, the Lord uttered on that occasion
this inspired utterance:
When things become manifest
To the ardent meditating brahman,
All his doubts then vanish since he understands
Each thing along with its cause.
---o0o---
Udana I.2
Bodhi Sutta
Awakening (2)
Translated from the Pali by Thanissaro Bhikkhu.
I have heard that on one occasion, when the Blessed One was newly Awakened
-- staying at Uruvela by the banks of the Nerañjara
River in the shade of the Bodhi tree, the tree of Awakening -- he sat
in the shade of the Bodhi tree for seven days in one session, sensitive to
the bliss of release. At the end of seven days, after emerging from that
concentration, in the second watch of the night, he gave close attention
to dependent co-arising in reverse order, thus:
When this isn't, that isn't.
From the cessation of this comes the cessation of that.
In other words:
From the cessation of 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-and-form.
From the cessation of name-and-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 old age and death, sorrow,
lamentation, pain, distress, and despair all cease. Such is the
cessation of this entire mass of stress and suffering.
Then, on realizing the significance of that, the Blessed One on that
occasion exclaimed:
As phenomena grow clear
to the brahman -- ardent, absorbed --
his doubts all vanish
when he penetrates the ending
of requisite conditions.
---o0o---
Udana I.2
Bodhi Sutta
The Bodhi Tree (2)
Translated from the Pali by John D. Ireland.
Thus have I heard. At one time the Lord was staying at Uruvela ... for
seven days experiencing the bliss of liberation. Then, at the end of those
seven days, the Lord emerged from that concentration and gave
well-reasoned attention during the middle watch of the night to dependent
arising in reverse order, thus:
"This not being, that is not; from the cessation of this, that
ceases. That is: from the cessation of ignorance, volitional activities
cease; from the cessation of volitional activities, consciousness ceases;
from the cessation of consciousness, name-and-form ceases; from the
cessation of name-and-form, the sixfold base ceases; from the cessation of
the sixfold base, contact ceases; from the cessation of contact, feeling
ceases; from the cessation of feeling, craving ceases; from the cessation
of craving, grasping ceases; from the cessation of grasping, being ceases;
from the cessation of being, birth ceases; from the cessation of birth,
aging-and-death, sorrow, lamentation, pain, grief, and despair cease. This
is the ceasing of this whole mass of suffering."
Then, on realizing its significance, the Lord uttered on that occasion
this inspired utterance:
When things become manifest
To the ardent meditating brahman,
All his doubts then vanish since he has known
The utter destruction of conditions.
---o0o---
Udana I.3
Bodhi Sutta
Awakening (3)
Translated from the Pali by Thanissaro Bhikkhu.
I have heard that on one occasion, when the Blessed One was newly Awakened
-- staying at Uruvela by the banks of the Nerañjara
River in the shade of the Bodhi tree, the tree of Awakening -- he sat
in the shade of the Bodhi tree for seven days in one session, sensitive to
the bliss of release. At the end of seven days, after emerging from that
concentration, in the third watch of the night, he gave close attention to
dependent co-arising in forward and reverse order, thus:
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-and-form.
From name-and-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.
From birth as a requisite condition, then old age and death, sorrow,
lamentation, pain, distress, and despair come into play.
Such is the origination of this entire mass of stress and suffering.
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-and-form.
From the cessation of name-and-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 old age and death, sorrow,
lamentation, pain, distress, and despair all cease.
Such is the cessation of this entire mass of stress and suffering.
Then, on realizing the significance of that, the Blessed One on that
occasion exclaimed:
As phenomena grow clear
to the brahman -- ardent, absorbed --
he stands, routing the troops of Mara,
like the sun that illumines
the sky.
---o0o---
Udana I.3
Bodhi Sutta
The Bodhi Tree (3)
Translated from the Pali by John D. Ireland.
Thus have I heard. At one time the Lord was staying at Uruvela ... for
seven days experiencing the bliss of liberation. Then, at the end of those
seven days, the Lord ... gave well-reasoned attention during the last
watch of the night to dependent arising in both forward and reverse order,
thus:
"This being, that is; from the arising of this, that arises; this
not being, that is not; from the cessation of this, that ceases. That is:
with ignorance as condition, volitional activities come to be; ... with
birth as condition, aging-and-death, sorrow, lamentation, pain, grief, and
despair come to be. This is the origin of this whole mass of suffering.
"But from the complete disappearance and cessation of ignorance,
volitional activities cease; ... from the cessation of birth,
aging-and-death, sorrow, lamentation, pain, grief, and despair cease. This
is the ceasing of this whole mass of suffering."
Then, on realizing its significance, the Lord uttered on that occasion
this inspired utterance:
When things become manifest
To the ardent meditating brahman,
He abides scattering Mara's host
Like the sun illumining the sky.
---o0o---
Udana I.6
Kassapa Sutta
About Maha Kassapa
Translated from the Pali by Thanissaro Bhikkhu.
I have heard that on one occasion the Blessed One was staying in Rajagaha
at the Bamboo Grove, the Squirrels' Sanctuary. Now at that time Ven.
Maha Kassapa was staying at the Pipphali Cave,
afflicted, in pain, and 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 Rajagaha for alms?"
Now at that time 500 devatas were eager for the chance to give alms to
Ven. Maha Kassapa. But Ven. Maha Kassapa, ignoring those 500 devatas,
early in the morning put on his robes and, carrying his bowl and outer
robe, went into Rajagaha for alms along the streets of the poor, the
streets of the indigent, the streets of the weavers. The Blessed One saw
that Ven. Maha Kassapa had gone into Rajagaha for alms along the streets
of the poor, the streets of the indigent, the streets of the weavers.
Then, on realizing the significance of that, the Blessed One on that
occasion exclaimed:
Maintaining no others,
unknown,
trained, established
in what is essential,
effluents* ended,
anger disgorged:
He's what I call
a brahman.
(*asava)
---o0o---
Udana I.10
Bahiya Sutta
About Bahiya
Translated from the Pali by Thanissaro Bhikkhu.
I have heard that on one occasion the Blessed One was staying near Savatthi,
in Jeta's Grove, Anathapindika's monastery. Now at that
time Bahiya of the Bark-cloth was living in Supparaka
by the seashore. He was worshipped, revered, honored, venerated, given
homage -- a recipient of robes, almsfood, lodgings, and medical requisites
for the sick. Then, when he was alone in seclusion, this line of thinking
arose to his awareness: "Now, of those who in this world are arahants
or have entered the path of arahantship, am I one?"
Then a devata who had once been a blood relative of Bahiya 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
where he was staying and on arrival said to him: "You, Bahiya, 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."
"But who, living in this world with its devas, is an arahant or
has entered the path to arahantship?"
"Bahiya, there is a city in the northern country named Savatthi.
The Blessed One -- an arahant, rightly self-awakened -- is living there
now. He is truly an arahant and he teaches the Dhamma that leads to
arahantship. "
Then Bahiya, deeply chastened by the devata, left Supparaka right then
and, in the space of one day and night, went all the way to where the
Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's
monastery. At that time, 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 staying -- the arahant,
right self-awakened? We want to see him."
"He has gone into the town for alms."
Then Bahiya, hurriedly leaving Jeta's Grove and entering Savatthi, saw
the Blessed One going for alms in Savatthi -- calm, calming, his senses at
peace, his mind at peace, tranquil and poised in the ultimate sense,
accomplished, trained, guarded, his senses restrained, a Great
One (naga). 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 and bliss."
When this was said, the Blessed One said to him: "This is not the
time, Bahiya. We have entered the town for alms."
A second time, Bahiya 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 and bliss."
A second time, the Blessed One said to him: "This is not the time,
Bahiya. We have entered the town for alms."
A third time, Bahiya 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 and bliss."
"Then, Bahiya, you should train yourself thus: In reference to the
seen, there will be only the seen. In reference to the heard, only the
heard. In reference to the sensed, only the sensed. In reference to the
cognized, only the cognized. That is how your should train yourself. When
for you there will be only the seen in reference to the seen, only the
heard in reference to the heard, only the sensed in reference to the
sensed, only the cognized in reference to the cognized, then, Bahiya,
there is no you in terms of that. When there is no you in terms of that,
there is no you there. When there is no you there, you are neither here
nor yonder nor between the two. This, just this, is the end of
stress."
Through hearing this brief explanation of the
Dhamma from the Blessed One, the mind of Bahiya of the Bark-cloth right
then and there was released from the effluents through lack of
clinging/sustenance. Having exhorted Bahiya of the Bark-cloth with this
brief explanation of the Dhamma, the Blessed One left.
Now, not long after the Blessed One's departure,
Bahiya -- attacked by a cow with a calf -- lost his life. Then the Blessed
One, having gone for alms in Savatthi, after the meal, returning from his
alms round with a large number of monks, saw that Bahiya had died. On
seeing him, he said to the monks, "Take Bahiya's body 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."
"As you say, lord," the monks replied. After placing Bahiya's
body on a litter, carrying it off, cremating it, and building him a
memorial, 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 him,
"Bahiya's body has been cremated, lord, and his memorial has been
built. What is his destination? What is his future state?"
"Monks, Bahiya 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. Bahiya of the Bark-cloth, monks, is totally unbound."
Then, on realizing the significance of that, the Blessed One on that
occasion exclaimed:
Where water, earth, fire, & wind have no footing:
There the stars do not shine,
the sun is not visible,
the moon does not appear,
darkness is not found.
And when a sage,
a brahman through sagacity,
has known [this] for himself,
then from form & formless,
from bliss & pain,
he is freed.
---o0o---
Udana I.10
Bahiya Sutta
About Bahiya
Translated from the Pali by John D. Ireland.
Thus have I heard. At one time the Lord was staying near Savatthi in the
Jeta Wood at Anathapindika's monastery. At that time Bahiya of the
Bark-cloth was living by the seashore at Supparaka. He was respected,
revered, honoured, venerated, and given homage, and was one who obtained
the requisites of robes, almsfood, lodging, and medicines.
Now while he was in seclusion, this reflection arose in the mind of
Bahiya of the Bark-cloth: "Am I one of those in the world who are
arahats or who have entered the path to arahatship?"
Then a devata who was a former blood-relation of Bahiya of the
Bark-cloth understood that reflection in his mind. Being compassionate and
wishing to benefit him, he approached Bahiya and said: "You, Bahiya,
are neither an arahat nor have you entered the path to arahatship. You do
not follow that practice whereby you could be an arahat or enter the path
to arahatship."
"Then, in the world including the devas, who are arahats or have
entered the path to arahatship?"
"There is, Bahiya, in a far country a town called Savatthi. There
the Lord now lives who is the Arahat, the Fully Enlightened One. That
Lord, Bahiya, is indeed an arahat and he teaches Dhamma for the
realization of arahatship."
Then Bahiya of the Bark-cloth, profoundly stirred by the words of that
devata, then and there departed from Supparaka. Stopping only for one
night everywhere (along the way), he went to Savatthi where the Lord was
staying in the Jeta Wood at Anathapindika's monastery. At that time a
number of bhikkhus were walking up and down in the open air. Then Bahiya
of the Bark-cloth approached those bhikkhus and said: "Where, revered
sirs, is the Lord now living, the Arahat, the Fully Enlightened One? We
wish to see that Lord who is the Arahat, the Fully Enlightened One."
"The Lord, Bahiya, has gone for almsfood among the houses."
Then Bahiya hurriedly left the Jeta Wood. Entering Savatthi, he saw the
Lord walking for almsfood in Savatthi -- pleasing, lovely to see, with
calmed senses and tranquil mind, attained to perfect poise and calm,
controlled, a perfected one, watchful with restrained senses. On seeing
the Lord he approached, fell down with his head at the Lord's feet, and
said: "Teach me Dhamma, Lord; teach me Dhamma, Sugata, so that it
will be for my good and happiness for a long time."
Upon being spoken to thus, the Lord said to Bahiya of the Bark-cloth:
"It is an unsuitable time, Bahiya, we have entered among the houses
for almsfood."
A second time Bahiya said to the Lord: "It is difficult to know
for certain, revered sir, how long the Lord will live or how long I will
live. Teach me Dhamma, Lord; teach me Dhamma, Sugata, so that it will be
for my good and happiness for a long time." A second time the Lord
said to Bahiya: "It is an unsuitable time, Bahiya, we have entered
among the houses for almsfood."
A third time Bahiya said to the Lord: "It is difficult to know for
certain ... Teach me Dhamma, Sugata, so that it will be for my good and
happiness for a long time."
"Herein, Bahiya, you should train yourself thus: 'In the seen will
be merely what is seen; in the heard will be merely what is heard; in the
sensed will be merely what is sensed; in the cognized will be merely what
is cognized.' In this way you should train yourself, Bahiya.
"When, Bahiya, for you in the seen is merely what is seen ... in
the cognized is merely what is cognized, then, Bahiya, you will not be
'with that.' When, Bahiya, you are not 'with that,' then, Bahiya, you will
not be 'in that.' When, Bahiya, you are not 'in that,' then, Bahiya, you
will be neither here nor beyond nor in between the two. Just this is the
end of suffering."
Now through this brief Dhamma teaching of the Lord the mind of Bahiya
of the Bark-cloth was immediately freed from the taints without grasping.
Then the Lord, having instructed Bahiya with this brief instruction, went
away.
Not long after the Lord's departure a cow with a young calf attacked
Bahiya of the Bark-cloth and killed him. When the Lord, having walked for
almsfood in Savatthi, was returning from the alms round with a number of
bhikkhus, on departing from the town he saw that Bahiya of the Bark-cloth
had died.
Seeing this he said to the bhikkhus: "Bhikkhus, take Bahiya's
body, put it on a litter, carry it away and burn it, and make a stupa for
it. Your companion in the holy life has died."
"Very well, revered sir," those bhikkhus replied to the Lord.
Taking Bahiya's body, they put it upon a litter, carried it away and
burnt it, and made a stupa for it. Then they went to the Lord, prostrated
themselves, and sat down to one side. Sitting there those bhikkhus said to
the Lord: "Bahiya's body has been burnt revered sir, and a stupa has
been made for it. What is his destiny, what is his future birth?"
"Bhikkhus, Bahiya of the Bark-cloth was a wise man. He practised
according to Dhamma and did not trouble me by disputing about Dhamma.
Bhikkhus, Bahiya of the Bark-cloth has attained final Nibbana."
Then, on realizing its significance, the Lord uttered on that occasion
this inspired utterance:
Where neither water nor yet earth
Nor fire nor air gain a foothold,
There gleam no stars, no sun sheds light,
There shines no moon, yet there no darkness reigns.
When a sage, a brahman, has come to know this
For himself through his own wisdom,
Then he is freed from form and formless.
Freed from pleasure and from pain.
This inspired utterance was spoken by the Lord also, so I did hear.
