Khuddaka
Nikaya
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Udana
Exclamations
---o0o---
Udana IV.1
Meghiya Sutta
About Meghiya
Translated from the Pali by Thanissaro Bhikkhu.
I have heard that on one occasion the Blessed One was
staying among the Calikans, at Calika Mountain. At
that time Ven. Meghiya was his attendant. Then Ven.
Meghiya went to the Blessed One and, on arrival, having bowed down to him,
stood to one side. As he was standing there he said to the Blessed One,
"I would like to go into Jantu Village for
alms."
"Then do, Meghiya, what you think it is now time
to do."
Then in the early morning, Ven. Meghiya, having put on
his robes and carrying his bowl and outer robe, went into Jantu Village
for alms. Having gone for alms in Jantu Village, after the meal, returning
from his alms round, he went to the banks of the Kimikala
River. As he was walking along the banks of the river to exercise his
legs, he saw a pleasing, charming mango grove. Seeing it, the thought
occurred to him: "How pleasing and charming is this mango grove! It's
an ideal place 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."
So Ven. Meghiya 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, in the early morning,
having put on my robes and carrying my bowl and outer robe, I 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 banks of the Kimikala
River. As I was walking along the banks of the river to exercise my legs,
I saw a pleasing, charming mango grove. Seeing it, the thought occurred to
me: 'How pleasing and charming is this mango grove! It's an ideal place
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."
When this was said, the Blessed One responded to Ven.
Meghiya, "As long as I am still alone, stay here until another monk
comes."
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."
A second time, the Blessed One responded to Ven.
Meghiya, "As long as I am still alone, stay here until another monk
comes."
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."
"As you are talking about exertion, Meghiya, what
can I say? Do what you think it is now time to do."
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 foot of a
certain tree for the day's abiding.
Now while Ven. Meghiya was staying in the mango grove,
he was for the most part assailed by three kinds of unskillful thoughts:
sensual thoughts, thoughts of ill will, and thoughts of doing harm. The
thought occurred to him: "How amazing! How awesome! 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: sensual
thoughts, thoughts of ill will, and thoughts of doing harm." 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: sensual thoughts, thoughts of ill will, and thoughts
of doing harm. The thought occurred to me: 'How amazing! How awesome! 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:
sensual thoughts, thoughts of ill will, and thoughts of doing harm.'"
"Meghiya, in one whose release of awareness is
still immature, five qualities bring it to maturity. Which five?
"There is the case where a monk has admirable
people as friends, companions, and colleagues. In one whose release of
awareness is still immature, this is the first quality that brings it to
maturity.
"Furthermore, the monk is virtuous. He dwells
restrained in accordance with the Patimokkha, consummate in his behavior
and sphere of activity. He trains himself, having undertaken the training
rules, seeing danger in the slightest faults. In one whose release of
awareness is still immature, this is the second quality that brings it to
maturity.
"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 having few wants, on contentment, on
seclusion, on non-entanglement, on arousing persistence, on virtue, on
concentration, on discernment, on release, and on the knowledge and vision
of release. In one whose release of awareness is still immature, this is
the third quality that brings it to maturity.
"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 release of awareness is
still immature, this is the fourth quality that brings it to maturity.
"Furthermore, he is discerning, endowed with the
discernment of arising and passing away -- noble, penetrating, leading to
the right ending of stress. In one whose release of awareness is still
immature, this is the fifth quality that brings it to maturity.
"Meghiya, when a monk has admirable people as
friends, companions, and colleagues, it is to be expected that he will be
virtuous, will dwell restrained in accordance with the Patimokkha,
consummate in his behavior and sphere of activity, and will train himself,
having undertaken the training rules, seeing danger in the slightest
faults.
"When a monk has admirable people as friends,
companions, and 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 having few wants, on
contentment, on seclusion, on non-entanglement, on arousing persistence,
on virtue, on concentration, on discernment, on release, and on the
knowledge and vision of release.
"When a monk has admirable people as friends,
companions, and 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.
"When a monk has admirable people as friends,
companions, and colleagues, it is to be expected that he will be
discerning, endowed with discernment of arising and passing away -- noble,
penetrating, leading to the right ending of stress.
"And furthermore, when the monk is established in
these five qualities, there are four additional qualities he should
develop: He should develop [contemplation of] the unattractive so as to
abandon lust. He should develop good will so as to abandon ill will. He
should develop mindfulness of in-and-out breathing so as to cut off
distractive thinking. He should develop the perception of inconstancy so
as to uproot the conceit, 'I am.' For a monk perceiving inconstancy, the
perception of not-self is made firm. One perceiving not-self attains the
uprooting of the conceit, 'I am' -- Unbinding in the here and now."
Then, on realizing the significance of that, the
Blessed One on that occasion exclaimed:
Little thoughts, subtle thoughts,
when followed, stir up the heart.
Not comprehending the thoughts of the heart,
one runs here & there,
the mind out of control.
But comprehending the thoughts of the heart,
one who is ardent, mindful,
restrains them.
When, followed, they stir up the heart,
one who is awakened
lets them go without trace.
---o0o---
Udana IV.1
Meghiya Sutta
Meghiya
Translated from the Pali by John D. Ireland.
Thus have I heard. At one time the Lord was staying at
Calika on Calika Hill. At that time the Venerable Meghiya was the Lord's
attendant. Then the Venerable Meghiya approached the Lord, prostrated
himself, stood to one side, and said: "I wish to go into Jantu
village for almsfood, revered sir."
"Do now, Meghiya, what you think it is time to
do."
Then the Venerable Meghiya, having put on his robe in
the forenoon and taken his bowl and outer cloak, entered Jantu village for
almsfood. Having walked in Jantu village for almsfood, after the meal, on
returning from collecting almsfood, he approached the bank of the river
Kimikala. As he was walking and wandering up and down beside the river for
exercise, he saw a pleasant and charming mango grove. On seeing it he
thought: "This mango grove is very pleasant and charming. It is
eminently suitable for the endeavour (in meditation) of a young man of
good family who is intent on the endeavour. If the Lord were to give me
permission, I would come and endeavour in this mango grove."
Then the Venerable Meghiya approached the Lord,
prostrated himself, sat down to one side, and said: "Revered sir,
having put on my robe in the forenoon ... I approached the bank of the
river Kimikala and saw a pleasant and charming mango grove. On seeing it I
thought: 'This mango grove is very pleasant and charming. It is eminently
suitable for the endeavour (in meditation) of a young man of good family
who is intent on the endeavour. If the Lord were to give me permission, I
would come and endeavour in this mango grove.' If, revered sir, the Lord
gives me permission, I would go to that mango grove to endeavour (in
meditation)."
When this was said the Lord replied to the Venerable
Meghiya: "As we are alone, Meghiya, wait a while until some other
bhikkhu comes."
A second time the Venerable Meghiya said to the Lord:
"Revered sir, the Lord has nothing further that should be done and
nothing to add to what has been done. But for me, revered sir, there is
something further that should be done and something to add to what has
been done. If, revered sir, the Lord gives me permission, I would go to
that mango grove to endeavour (in meditation)."
A second time the Lord replied to the Venerable
Meghiya: "As we are alone, Meghiya, wait a while until some other
bhikkhu comes."
A third time the Venerable Meghiya said to the Lord:
"Revered sir, the Lord has nothing further that should be done ... I
would go to that mango grove to endeavour (in meditation)."
"As you are talking of endeavouring, Meghiya, what
can I say? Do now, Meghiya, what you think it is time to do."
Then the Venerable Meghiya rose from his seat,
prostrated himself before the Lord, and keeping his right side towards
him, went to that mango grove. On entering that mango grove he sat down at
the foot of a certain tree for the rest period during the middle of the
day.
Now while the Venerable Meghiya was staying in that
mango grove, there kept occurring to him three bad, unwholesome kinds of
thoughts: sensual thought, malevolent thought, and cruel thought. The
Venerable Meghiya then reflected: "It is indeed strange! It is indeed
remarkable! Although I have gone forth out of faith from home to the
homeless state, yet I am overwhelmed by these three bad, unwholesome kinds
of thoughts: sensual thought, malevolent thought, and cruel thought."
Then the Venerable Meghiya, on emerging from seclusion
in the late afternoon, approached the Lord, prostrated himself, sat down
to one side, and said: "Revered sir, while I was staying in that
mango grove there kept occurring to me three bad, unwholesome kinds of
thoughts ... and I thought: 'It is indeed strange!... I am overwhelmed by
these three bad, unwholesome kinds of thoughts: sensual thought,
malevolent thought, and cruel thought.'"
"When mind-deliverance is as yet immature,
Meghiya, five things lead to its maturity. What five?
"Here, Meghiya, a bhikkhu has good friends, good
associates, good companions. When mind-deliverance is as yet immature,
Meghiya, this is the first thing that leads to its maturity.
"Furthermore, Meghiya, a bhikkhu is virtuous, he
lives restrained by the restraint of the Patimokkha, endowed with conduct
and resort; seeing danger in the smallest faults, he trains in the
training rules he has accepted. When mind-deliverance is as yet immature,
Meghiya, this is the second thing that leads to its maturity.
"Furthermore, Meghiya, a bhikkhu obtains at will,
with no trouble or difficulty, talk that is effacing, a help in opening up
the mind, and which conduces to complete turning away, dispassion,
cessation, peace, direct knowledge, enlightenment, and Nibbana -- that is,
talk about fewness of wishes, talk about contentment, talk about
seclusion, talk about being non-gregarious, talk about putting forth
energy, talk about virtue, talk about concentration, talk about wisdom,
talk about deliverance, talk about the knowledge and vision of
deliverance. When mind-
deliverance is as yet immature, Meghiya, this is the third thing that
leads to its maturity.
"Furthermore, Meghiya, a bhikkhu lives with energy
instigated for the abandoning of unwholesome states and the acquiring of
wholesome states; he is vigorous, energetic, and persevering with regard
to wholesome states. When mind-deliverance is as yet immature, Meghiya,
this is the fourth thing that leads to its maturity.
"Furthermore, Meghiya, a bhikkhu is wise, endowed
with the noble ones' penetrative understanding of rise and disappearance
leading to the complete ending of suffering. When mind-deliverance is as
yet immature, Meghiya, this is the fifth thing that leads to its maturity.
When mind-deliverance is as yet immature, Meghiya, these five things lead
to its maturity.
"It is to be expected of a bhikkhu who has good
friends, good associates, good companions, that he will be virtuous, that
he will live restrained by the restraint of the Patimokkha, endowed with
conduct and resort, and that seeing danger in the smallest faults, he will
train in the training rules he has accepted. It is to be expected of a
bhikkhu who has good friends ... that he will obtain at will, with no
trouble or difficulty, talk that is effacing, a help in opening up the
mind ... talk about the knowledge and vision of deliverance. It is to be
expected of a bhikkhu who has good friends ... that he will live with
energy instigated ... vigorous, energetic, and persevering with regard to
wholesome states. It is to be expected of a bhikkhu who has good friends
... that he will be wise, endowed with the noble ones' penetrative
understanding of rise and disappearance leading to the complete ending of
suffering.
"A bhikkhu, Meghiya, who is established in these
five things should also cultivate four additional things: foulness should
be cultivated for overcoming lust; lovingkindness should be cultivated for
overcoming malevolence; respiration-mindfulness should be cultivated for
cutting off (discursive) thinking; the perception of impermanence should
be cultivated for the removal of the conceit 'I am.' For when one
perceives impermanence, Meghiya, the perception of not-self is
established. When one perceives not-self one reaches the removal of the
conceit 'I am,' which is called Nibbana here and now."
Then, on realizing its significance, the Lord uttered
on that occasion this inspired utterance:
Trivial thoughts, subtle thoughts,
Mental jerkings that follow one along:
Not understanding these mental thoughts,
One runs back and forth with wandering mind.
But having known these mental thoughts,
The ardent and mindful one restrains them.
An awakened one has entirely abandoned them,
These mental jerkings that follow one along.
---o0o---
Udana IV.3
Gopala Sutta
The Cowherd
Translated from the Pali by Thanissaro Bhikkhu.
I have heard that on one occasion the Blessed One was
wandering among the Kosalans with a large community
of monks. Then he came down from the road, went to a certain tree, and on
arrival sat down on a seat made ready. 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 a talk on Dhamma. 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.
Then the cowherd, understanding the Blessed One's
acquiescence, got up from his seat, bowed down to the Blessed One,
circumambulated him, and left.
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
is time, lord. The meal is ready."
So the Blessed One early in the morning put on his
robes and, carrying his bowl and outer robe, went together with the
community of monks to the cowherd's home. On arrival, he sat down on a
seat made ready. 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 took a lower seat and sat down
to one side. As he was sitting there, the Blessed One, instructed, urged,
roused, & encouraged him with a talk on Dhamma, 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."
Then, on realizing the significance of that, the
Blessed One on that occasion exclaimed:
Whatever an enemy
might do to an enemy,
or a foe
to a foe,
the ill-directed mind
can do to you
even worse.
---o0o---
Udana IV.4
Juñha Sutta
Moonlit
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. Sariputta
and Ven. Maha Moggallana were staying in Pigeon
Cave. Then, on a moonlit night, Ven. Sariputta -- his head newly
shaven -- was sitting in the open air, having attained a certain level of
concentration.
It so happened that two yakkhas who were companions
were flying from north to south on some business or other. They saw Ven.
Sariputta -- 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."
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 and great
might."
A second time, the first yakkha said to the second,
"I'm inspired to give this contemplative a blow on the head."
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 and great
might."
A third time, the first yakkha said to the second,
"I'm inspired to give this contemplative a blow on the head."
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 and great
might."
Then the first yakkha, ignoring the second yakkha, gave
Ven. Sariputta a blow on the head. And with that blow he might have
knocked over an elephant seven or eight cubits tall, or split a rocky
crag. But right there the yakkha -- yelling, "I'm burning!" --
fell into the Great Hell.
Now, Ven. Moggallana -- with his divine eye, pure and
surpassing the human -- saw the yakkha give Ven. Sariputta a blow on the
head. Seeing this, he went to Ven. Sariputta and, on arrival, said to him,
"I hope you are well, friend Sariputta. I hope you are comfortable. I
hope you are feeling no pain."
"I am well, friend Moggallana. I am comfortable.
But I do have a slight headache."
"How amazing, friend Sariputta! How awesome! How
great your power and 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 rocky crag. But all you say is this: 'I
am well, friend Moggallana. I am comfortable. But I do have a slight
headache'!"
"How amazing, friend Moggallana! How awesome! How
great your power and might! Where you saw a yakkha just now, I didn't even
see a dust devil!"
The Blessed One -- with his divine ear, pure and
surpassing the human -- heard those two great beings speak in praise of
one another in this way. Then, on realizing the significance of that, the
Blessed One on that occasion exclaimed:
Whose mind is like rock,
steady,
unmoved,
dispassionate for things that spark passion,
unangered by things that spark anger:
When one's mind is developed like this,
from where can there come
suffering & stress?
---o0o---
Udana IV.5
Naga Sutta
The Bull Elephant
Translated from the Pali by John D. Ireland.
Thus have I heard. At one time the Lord was staying
near Kosambi at the Ghosita monastery. At that time
the Lord was living hemmed in by bhikkhus and bhikkhunis, by male and
female lay followers, by kings and royal ministers, by sectarian teachers
and their disciples, and he lived in discomfort and not at ease. Then the
Lord thought: "At present I am living hemmed in by bhikkhus and
bhikkhunis ... by sectarian teachers and their disciples, and I live in
discomfort and not at ease. Suppose I were to live alone, secluded from
the crowd?"
Then the Lord, having put on his robe in the forenoon
and taken his bowl and outer cloak, entered Kosambi for almsfood. Having
walked for almsfood in Kosambi and returned after the meal, he set his
lodging in order by himself, took his bowl and cloak, and without
informing his attendant or taking leave of the Order of bhikkhus, he set
off alone, without a companion, for Parileyyaka.
Walking on tour by stages, he arrived at Parileyyaka and stayed near
Parileyyaka in a protected forest at the foot of an auspicious sal-tree.
Now a certain bull elephant was living hemmed in by
elephants and she-elephants, by elephant calves and sucklings; he ate
grass with the tips pulled off and they ate the branches he had broken
down. He drank muddied water and on going down and coming out of the water
he was jostled by she-elephants; and he lived in discomfort and not at
ease. Then that bull elephant thought: "At present I am living hemmed
in by elephants and she-elephants, by elephant calves and sucklings; I eat
grass with the tips pulled off and they eat the branches which I break
down. I drink muddied water and on going down and coming out of the water
I am jostled by she-elephants; and I live in discomfort and not at ease.
Suppose I were to live alone, secluded from the crowd?"
So that bull elephant left the herd and went to
Parileyyaka, to the protected forest, and approached the Lord at the foot
of the auspicious sal-tree. On reaching the place where the Lord was
staying that bull elephant kept the place free of grass and brought water
with his trunk for the Lord's use.
Then, while the Lord was in solitude and seclusion,
this thought arose in his mind: "Formerly I was living hemmed in by
bhikkhus and bhikkhunis ... and I was living in discomfort and not at
ease. But now I live not hemmed in by bhikkhus and bhikkhunis ... in
comfort and at ease." And also this thought arose in that bull
elephant's mind: "Formerly I was living hemmed in by elephants and
she-elephants ... and I was living in discomfort and not at ease, but now
I live not hemmed in by elephants and she-elephants ... I eat unbroken
grass and (others) do not eat the branches which I break down. I drink
clear water and on going down and coming out of the water I am not jostled
by she-elephants, and I live in comfort and at ease."
Then the Lord, on observing his own solitude,
understood with his mind the thought in the mind of that bull elephant,
and uttered on that occasion this inspired utterance:
This unites mind with mind,
The perfected one and the bull elephant
With tusks as long as chariot-poles:
That each delights in being alone in the forest.
---o0o---
Udana IV.6
Pindola Sutta
About Pindola
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 Ven. Pindola Bharadvaja
was sitting not far from the Blessed One, his legs crossed, his body held
erect -- a forest dweller, an alms-goer, a rag-robe wearer, an owner of
only one set of three robes, a man of few wishes, content, solitary,
unentangled, his persistence aroused, an advocate of the ascetic
practices, devoted to the heightened mind. The Blessed One saw Ven.
Pindola Bharadvaja sitting not far away, his legs crossed, his body held
erect -- a forest dweller, an alms-goer, a rag-robe wearer, an owner of
only one set of three robes, a man of few wishes, content, solitary,
unentangled, his persistence aroused, an advocate of the ascetic
practices, devoted to the heightened mind.
Then, on realizing the significance of that, the
Blessed One on that occasion exclaimed:
Not reviling, not injuring,
restraint in line with the Patimokkha,
moderation in food,
dwelling in seclusion,
devotion to the heightened mind:
this is the teaching
of the Awakened Ones.
---o0o---
Udana IV.7
Sariputta Sutta
About Sariputta
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 Ven. Sariputta was
sitting not far from the Blessed One -- his legs crossed, his body held
erect -- a man of few wishes, content, solitary, unentangled, his
persistence aroused, devoted to the heightened mind. The Blessed One saw
Ven. Sariputta sitting not far away -- his legs crossed, his body held
erect -- a man of few wishes, content, solitary, unentangled, his
persistence aroused, devoted to the heightened mind.
Then, on realizing the significance of that, the
Blessed One on that occasion exclaimed:
Exalted in mind & heedful,
the sage trained in sagacity's ways:
He has no sorrows, one who is Such,
calmed & ever mindful.
---o0o---
Udana IV.9
Upasena Vangataputta Sutta
About Upasena Vangataputta
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, when Ven.
Upasena Vangantaputta was alone in seclusion, this line of thinking
arose in his awareness: "What a gain, what a true gain it is for me
that my teacher is the Blessed One, worthy and a fully self-awakened; that
I have gone forth from home to the homeless life in a well-taught Dhamma
and discipline; 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 and great
might. Fortunate has been my life; fortunate will be my death."
Then the Blessed One, comprehending with his awareness
the line of thinking that had arisen in Ven. Upasena Vangantaputta's
awareness, on that occasion exclaimed:
He feels no regret at what life has been,
he feels no sorrow at death,
if -- a wise one -- he has seen that state.
He feels no sorrow
in the midst of sorrow.
For one who has destroyed
craving for becoming --
the monk of peaceful mind --
birth & the wandering on
are totally ended.
There is no further becoming.
---o0o---
Udana IV.10
Sariputta Sutta
About Sariputta (2)
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 Ven. Sariputta was
sitting not far from the Blessed One -- his legs crossed, his body held
erect -- reflecting on the peace within himself. The Blessed One saw Ven.
Sariputta sitting not far away -- his legs crossed, his body held erect --
reflecting on the peace within himself
Then, on realizing the significance of that, the
Blessed One on that occasion exclaimed:
For the monk whose mind is
peaceful, at peace,
whose cord to becoming is cut,
birth & the wandering on
are totally ended.
Freed is he
from Mara's bonds
