Khuddaka
Nikaya
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Udana
Exclamations
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Udana V.1
Raja Sutta
The King
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 King Pasenadi Kosala was together with Queen
Mallika in the upper palace. Then he said to her, "Is there
anyone more dear to you than yourself?"
"No, your majesty," she answered. "There is no one more
dear to me than myself. And what about you, your majesty? Is there anyone
more dear to you than yourself?"
"No, Mallika. There is no one more dear to me than myself."
Then the king, descending from the palace, went to the Blessed One and,
on arrival, having bowed down to him, sat to one side. As he was sitting
there, he said to the Blessed One: "Just now I was together with
Queen Mallika in the upper palace. I said to her, 'Is there anyone more
dear to you than yourself?'
"'No, your majesty,' she answered. 'There is no one more dear to
me than myself. And what about you, your majesty? Is there anyone more
dear to you than yourself?'
"'No, Mallika. There is no one more dear to me than myself.'"
Then, on realizing the significance of that, the Blessed One on that
occasion exclaimed:
Searching all directions
with one's awareness,
one finds no one dearer
than oneself.
In the same way, others
are fiercely dear to themselves.
So one should not hurt others
if one loves oneself.
---o0o---
Udana V.3
Kutthi Sutta
The Leper
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 in
Rajagaha there was a leper named Suppabuddha, a
poor, miserable wretch of a person. And at that time the Blessed One was
sitting surrounded by a large assembly, teaching the Dhamma. Suppabuddha
the leper saw the large gathering of people from afar and thought to
himself, "Without a doubt, someone must be distributing staple or
non-staple food over there. Why don't I go over to that large group of
people, and maybe I'll get some staple or non-staple food." So he
went over to the large group of people. Then he saw the Blessed One
sitting surrounded by a large assembly, teaching the Dhamma. On seeing
this, he realized, "There's no one distributing staple or non-staple
food over here. That's Gotama the contemplative, sitting surrounded by a
large assembly, teaching the Dhamma. Why don't I listen to the
Dhamma?" So he sat down to one side right there, [thinking,] "I,
too, will listen to the Dhamma."
Then the Blessed One, having encompassed the awareness of the entire
assembly with his awareness, asked himself, "Now who here is capable
of understanding the Dhamma?" He saw Suppabuddha the leper sitting in
the assembly, and on seeing him the thought occurred to him, "This
person here is capable of understanding the Dhamma." So, aiming at
Suppabuddha the leper, he gave a step-by-step talk,
i.e., a talk on generosity, on virtue, on heaven; he declared the
drawbacks, degradation, & corruption of sensual passions, and the
rewards of renunciation. Then when he saw that Suppabuddha the leper's
mind was ready, malleable, free from hindrances, elated, & bright, he
then gave the Dhamma-talk peculiar to Awakened Ones, i.e., stress,
origination, cessation, & path. And just as a
clean cloth, free of stains, would properly absorb a dye, in the same way,
as Suppabuddha the leper was sitting in that very seat, the dustless,
stainless Dhamma eye arose within him, "Whatever is subject to
origination is all subject to cessation."
Having seen the Dhamma, reached the Dhamma, known the Dhamma, having
plunged entirely into the Dhamma, having crossed over & beyond doubt,
having had no more perplexity, having gained fearlessness &
independence from others with regard to the Teacher's message, he rose up
from his seat and went to the Blessed One. On arrival, having bowed down
to the Blessed One, he sat to one side. As he was sitting there he said to
the Blessed One: "Magnificent, venerable sir!
Magnificent! Just as if the Blessed One were to place upright what was
overturned, to reveal what was hidden, to show the way to one who was
lost, or were to carry a lamp into the dark so that those with eyes could
see forms, in the same way has the Blessed One -- through many lines of
reasoning -- made the Dhamma clear. I go to the Blessed One for refuge, to
the Dhamma, and to the Community of monks. May the Blessed One remember me
as a lay follower who has gone to him for refuge, from this day forward,
for life."
Then Suppabuddha the leper, having been instructed, urged, roused,
& encouraged by the Blessed One's Dhamma talk, delighting &
approving of the Blessed One's words, got up from his seat, bowed down to
the Blessed One, circumambulated him -- keeping him to his right -- and
left. Not long after his departure he was attacked & killed
by a cow with a young calf.
Then a large number of monks approached the Blessed One and, on
arrival, having bowed down to him, sat to one side. As they were sitting
there, they said to the Blessed One, "Lord, the leper named
Suppabuddha, whom the Blessed One instructed, urged, roused, &
encouraged with a Dhamma talk, has died. What is his destination? What is
his future state?"
"Monks, Suppabuddha the leper was wise. He
practiced the Dhamma in accordance with the Dhamma and did not pester me
with issues related to the Dhamma. With the destruction of the first three
fetters, he is a stream-winner, not subject to states of deprivation,
headed for self-awakening for sure."
When this was said, one of the monks said to the Blessed One,
"Lord, what was the cause, what was the reason, why Suppabuddha the
leper was such a poor, miserable wretch of a person?"
"Once, monks, in this very Rajagaha, Suppabuddha the leper was the
son of a rich money-lender. While being escorted to a pleasure park, he
saw Tagarasikhi the Private Buddha going for alms in the
city. On seeing him, he thought, 'Who is this leper prowling about?'
Spitting and disrespectfully turning his left side to Tagarasikhi the
Private Buddha, he left. As a result of that deed he boiled in hell for
many years, many hundreds of years, many thousands of years, many hundreds
of thousands of years. And then as a result of that deed he became a poor,
miserable wretch of a person in this very Rajagaha. But on encountering
the Dhamma & Discipline made known by the Tathagata, he acquired
conviction, virtue, learning, relinquishment, & discernment. Having
acquired conviction, virtue, learning, relinquishment, & discernment
on encountering the Dhamma & Discipline made known by the Tathagata,
now -- on the break-up of the body, after death -- he has reappeared in a
good destination, the heavenly world, in company with the devas of the
heaven of the Thirty-three. There he outshines the other devas both in
beauty & in glory."
Then, on realizing the significance of that, the Blessed One on that
occasion exclaimed:
A person with good eyes,
encountering
a treacherous, uneven place,
would try hard to avoid it.
A wise person, in the world of life,
should avoid
evil deeds.
---o0o---
Udana V.4
Kumaraka Sutta
The Boys
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, a large number of boys on the road between Savatthi and Jeta's Grove
were catching fish. Then early in the morning the Blessed One, having put
on his robes and carrying his bowl and outer robe, went into Savatthi for
alms. He saw the large number of boys on the road between Savatthi and
Jeta's Grove catching fish. Seeing them, he went up to them and, on
arrival, said to them: "Boys, do you fear pain? Do you dislike
pain?"
"Yes, lord, we fear pain. We dislike pain."
Then, on realizing the significance of that, the Blessed One on that
occasion exclaimed:
If you fear pain,
if you dislike pain,
don't do an evil deed
in open or secret.
If you're doing or will do
an evil deed,
you won't escape pain:
it will catch you
even as you run away.
---o0o---
Udana V.5
Uposatha Sutta
The Observance
Translated from the Pali by Thanissaro Bhikkhu.
I have heard that on one occasion the Blessed One was staying in Savatthi
at the Eastern Monastery, the palace of Migara's
mother. Now at that time, the Blessed One -- it being the observance
day -- was sitting surrounded by the community of monks. Then Ven. Ananda
-- when the night was far advanced, at the end of the first watch -- arose
from his seat, arranged his robe over one shoulder, stood facing the
Blessed One with his hands placed palm-to-palm over his heart, and said to
him: "The night, venerable sir, is far advanced. The first watch has
ended. The community of monks has been sitting here long. Let the Blessed
One recite the Patimokkha to them." When this was said, the Blessed
One remained silent.
Then a second time, when the night was far advanced, at the end of the
second watch, Ven. Ananda arose from his seat, arranged his robe over one
shoulder, stood facing the Blessed One with his hands placed palm-to-palm
over his heart, and said to him: "The night, venerable sir, is far
advanced. The second watch has ended. The community of monks has been
sitting here long. Let the Blessed One recite the Patimokkha to
them." When this was said, the Blessed One remained silent.
Then a third time, when the night was far advanced, at the end of the
third watch, as dawn was approaching and the face of the night was
beaming, Ven. Ananda arose from his seat, arranged his robe over one
shoulder, stood facing the Blessed One with his hands placed palm-to-palm
over his heart, and said to him: "The night, venerable sir, is far
advanced. The third watch has ended. Dawn is approaching and the face of
the night is beaming. The community of monks has been sitting here long.
Let the Blessed One recite the Patimokkha to the community of monks."
"Ananda, the gathering isn't pure."
Then the thought occurred to Ven. Maha Moggallana:
"In reference to which individual did the Blessed One just now say,
'Ananda, the gathering isn't pure'?" So he directed his mind,
encompassing with his awareness the awareness of the entire community of
monks. He saw that individual -- unprincipled, evil, unclean and suspect
in his undertakings, hidden in his actions, not a contemplative though
claiming to be one, not leading the holy life though claiming to do so,
inwardly rotten, oozing with desire, filthy by nature -- sitting in the
midst of the community of monks. On seeing him, he got up, went over to
that individual, and on reaching him said, "Get up, my friend. You
have been seen by the Blessed One. You have no communion with the
community of monks." Then the individual remained silent. A second
time...A third time, Ven. Maha Moggallana said, "Get up, my friend.
You have been seen by the Blessed One. You have no communion with the
community of monks." And for a third time the individual remained
silent.
Then Ven. Maha Moggallana, grabbing that individual by the arm, having
expelled him through the outside door of the porch and locking the bolt,
approached the Blessed One and on arrival said, "I have expelled that
individual, venerable sir. The gathering is now pure. Let the Blessed One
recite the Patimokkha to the community of monks."
"Isn't it amazing, Moggallana. Isn't it astounding, how that
individual waited until he was grabbed by the arm." Then the Blessed
One addressed the monks: "From now on I will no longer perform the
observance or recite the Patimokkha. You alone, monks, will perform the
observance and recite the Patimokkha. It is impossible, it cannot happen,
that a Tathagata would perform the observance or recite the Patimokkha
with an impure gathering.
"Monks, there are these eight amazing and astounding facts about
the ocean that, as they see them again and again, have the Asuras
greatly pleased with the ocean. Which eight?
"[1] The ocean has a gradual shelf, a gradual
slope, a gradual inclination, with a sudden drop-off only after a long
stretch. The fact that the ocean has a gradual shelf, a gradual slope, a
gradual inclination, with a sudden drop-off only after a long stretch:
This is the first amazing and astounding fact about the ocean that, as
they see it again and again, has the Asuras greatly pleased with the
ocean.
"[2] And furthermore, the ocean is stable and does not overstep
its tideline...This is the second amazing and astounding fact about the
ocean that, as they see it again and again, has the Asuras pleased with
the ocean.
"[3] And furthermore, the ocean does not tolerate a dead body. Any
dead body in the ocean gets washed to the shore and thrown up on dry
land...This is the third amazing and astounding fact about the ocean that,
as they see it again and again, has the Asuras greatly pleased with the
ocean.
"[4] And furthermore, whatever great rivers there are -- such as
the Ganges, the Yamuna, the Aciravati,
the Sarabhu, the Mahi -- on
reaching the ocean, give up their former names and are classed simply as
"ocean"...This is the fourth amazing and astounding fact about
the ocean that, as they see it again and again, has the Asuras greatly
pleased with the ocean.
"[5] And furthermore, though the rivers of the world pour into the
ocean, and rain falls from the sky, no swelling or diminishing in the
ocean for that reason can be discerned...This is the fifth amazing and
astounding fact about the ocean that, as they see it again and again, has
the Asuras greatly pleased with the ocean.
"[6] And furthermore, the ocean has a single taste: that of
salt...This is the sixth amazing and astounding fact about the ocean that,
as they see it again and again, has the Asuras greatly pleased with the
ocean.
"[7] And furthermore, the ocean has these many treasures of
various kinds: pearls, sapphires, lapis lazuli, shells, quartz, coral,
silver, gold, rubies, and cat's eyes...This is the seventh amazing and
astounding fact about the ocean that, as they see it again and again, has
the Asuras greatly pleased with the ocean.
"[8] And furthermore, the ocean is the abode of such mighty beings
as whales, whale-eaters, and whale-eater-eaters; asuras, nagas, and
gandhabbas. There are in the ocean beings one hundred leagues long, two
hundred...three hundred...four hundred...five hundred leagues long. The
fact that the ocean is the abode of such mighty beings as whales,
whale-eaters, and whale-eater-eaters; asuras, nagas, and gandhabbas; and
there are in the ocean beings one hundred leagues long, two
hundred...three hundred...four hundred...five hundred leagues long: This
is the eighth amazing and astounding fact about the ocean that, as they
see it again and again, has the Asuras greatly pleased with the ocean.
"These are the eight amazing and astounding facts about the ocean
that, as they see them again and again, have the Asuras greatly pleased
with the ocean.
"In the same way, monks, there are eight amazing and astounding
facts about this Doctrine and Discipline that, as they see them again and
again, have the monks greatly pleased with the Doctrine and Discipline.
Which eight?
"[1] Just as the ocean has a gradual shelf,
a gradual slope, a gradual inclination, with a sudden drop-off only after
a long stretch, in the same way this Doctrine and Discipline has a gradual
training, a gradual performance, a gradual progression, with a penetration
to gnosis only after a long stretch. The fact that this Doctrine and
Discipline has a gradual training, a gradual performance, a gradual
progression, with a penetration to gnosis only after a long stretch: This
is the first amazing and astounding fact about this Doctrine and
Discipline that, as they see it again and again, has the monks greatly
pleased with the Doctrine and Discipline.
"[2] And furthermore, just as the ocean is
stable and does not overstep its tideline, in the same way my disciples do
not -- even for the sake of their lives -- overstep the training rules I
have formulated for them...This is the second amazing and astounding fact
about this Doctrine and Discipline that, as they see it again and again,
has the monks greatly pleased with the Doctrine and Discipline.
"[3] And furthermore, just as the ocean
does not tolerate a dead body -- any dead body in the ocean getting washed
to the shore and thrown up on dry land -- in the same way, if an
individual is unprincipled, evil, unclean and suspect in his undertakings,
hidden in his actions -- not a contemplative though claiming to be one,
not leading the holy life though claiming to do so, inwardly rotten,
oozing with desire, filthy by nature -- the community has no communion
with him. Holding an immediate meeting, they banish him from the
community. Even though he may be sitting in the midst of the community, he
is far from the community, and the community far from him...This is the
third amazing and astounding fact about this Doctrine and Discipline that,
as they see it again and again, has the monks greatly pleased with the
Doctrine and Discipline.
"[4] And furthermore, just as whatever great
rivers there are -- such as the Ganges, the Yamuna, the Aciravati, the
Sarabhu, the Mahi -- on reaching the ocean, give up their former names and
are classed simply as "ocean"; in the same way, when members of
the four castes -- noble warriors, priests, merchants, and workers -- go
forth from home to the homeless life in the Doctrine and Discipline
declared by the Tathagata, they give up their former names and clans and
are classed simply as "contemplatives, sons of the
Sakyan"...This is the fourth amazing and astounding fact about this
Doctrine and Discipline that, as they see it again and again, has the
monks greatly pleased with the Doctrine and Discipline.
"[5] And furthermore, just as the rivers of the
world pour into the ocean, and rain falls from the sky, but no swelling or
diminishing in the ocean for that reason can be discerned; in the same
way, although many monks are totally unbound into the property of
Unbinding with no fuel remaining, no swelling or diminishing in the
property of Unbinding for that reason can be discerned...This is the fifth
amazing and astounding fact about this Doctrine and Discipline that, as
they see it again and again, has the monks greatly pleased with the
Doctrine and Discipline.
"[6] And furthermore, just as the ocean has a
single taste -- that of salt -- in the same way, this Doctrine and
Discipline has a single taste: that of release...This is the sixth amazing
and astounding fact about this Doctrine and Discipline that, as they see
it again and again, has the monks greatly pleased with the Doctrine and
Discipline.
"[7] And furthermore, just as the ocean
has these many treasures of various kinds -- pearls, sapphires, lapis
lazuli, shells, quartz, coral, silver, gold, rubies, and cat's eyes -- in
the same way, this Doctrine and Discipline has these many treasures of
various kinds: the four frames of reference, the four right exertions, the
four bases of power, the five faculties, the five strengths, the seven
factors of Awakening, the noble eightfold path...This is the seventh
amazing and astounding fact about this Doctrine and Discipline that, as
they see it again and again, has the monks greatly pleased with the
Doctrine and Discipline.
"[8] And furthermore, just as the ocean is the
abode of such mighty beings as whales, whale-eaters, and
whale-eater-eaters; asuras, nagas, and gandhabbas, and there are in the
ocean beings one hundred leagues long, two hundred...three hundred...four
hundred...five hundred leagues long; in the same way, this Doctrine and
Discipline is the abode of such mighty beings as stream-winners and those
practicing to realize the fruit of stream-entry; once-returners and those
practicing to realize the fruit of once-returning; non-returners and those
practicing to realize the fruit of non-returning; Arahants and those
practicing for Arahantship. The fact that this Doctrine and Discipline is
the abode of such mighty beings as stream-winners and those practicing to
realize the fruit of stream-entry; once-returners and those practicing to
realize the fruit of once-returning; non-returners and those practicing to
realize the fruit of non-returning; Arahants and those practicing for
Arahantship: This is the eighth amazing and astounding fact about this
Doctrine and Discipline that, as they see it again and again, has the
monks greatly pleased with the Doctrine and Discipline.
"These are the eight amazing and astounding facts about this
Doctrine and Discipline that, as they see them again and again, have the
monks greatly pleased with the Doctrine and Discipline."
Then, on realizing the significance of that, the Blessed One on that
occasion exclaimed:
The rain soddens what's covered,
& doesn't sodden what's exposed.
So open up what's covered up,
so that it won't get soddened by the rain.
---o0o---
Udana V.5
Uposatha Sutta
The Observance Day
Translated from the Pali by John D. Ireland.
Thus have I heard. At one time the Lord was staying near Savatthi in the
Eastern Park at Migara's mother's mansion. On that occasion the Lord was
sitting surrounded by the Order of bhikkhus, as it was the day of the
Uposatha observance. Then, when the night was far advanced and the first
watch had ended, the Venerable Ananda arose from his seat, arranged his
robe over one shoulder, raised his folded hands, and said to the Lord:
"The night is far advanced, revered sir, the first watch has ended
and the bhikkhus have been sitting for a long time. Revered sir, let the
Lord recite the Patimokkha to the bhikkhus." When this was said the
Lord remained silent.
When the night was (still further) advanced and the middle watch had
ended, a second time the Venerable Ananda arose from his seat ... and said
to the Lord: "The night is far advanced, revered sir, the middle
watch has ended and the bhikkhus have been sitting for a long time.
Revered sir, let the Lord recite the Patimokkha to the bhikkhus." A
second time the Lord remained silent.
When the night was (yet further) advanced and the last watch had ended,
as dawn was approaching and the night was drawing to a close, a third time
the Venerable Ananda arose from his seat ... and said to the Lord:
"The night is far advanced, revered sir, the last watch has ended;
dawn is approaching and the night is drawing to a close and the bhikkhus
have been sitting for a long time. Revered sir, let the Lord recite the
Patimokka to the bhikkhus."
"The gathering is not pure, Ananda."
Then the Venerable Mahamoggallana thought: "Concerning which
person has the Lord said, 'The gathering is not pure, Ananda'?" And
the Venerable Mahamoggallana, comprehending the minds of the whole Order
of bhikkhus with his own mind, saw that person sitting in the midst of the
Order of bhikkhus -- immoral, wicked, of impure and suspect behaviour,
secretive in his acts, no recluse though pretending to be one, not
practising the holy life though pretending to do so, rotten within,
lustful and corrupt. On seeing him he arose from his seat, approached that
person, and said: "Get up, friend. You are seen by the Lord. You
cannot live in communion with the bhikkhus." But that person remained
silent.
A second time and a third time the Venerable Mahamoggallana told that
person to get up, and a second time and a third time that person remained
silent. Then the Venerable Mahamoggllana took that person by the arm,
pulled him outside the gate, and bolted it. Then he approached the Lord
and said: "Revered sir, I have ejected that person. The assembly is
quite pure. Revered sir, let the Lord recite the Patimokkha to the
bhikkhus."
"It is strange, Moggallana, it is remarkable, Moggallana, how that
stupid person should have waited until he was taken by the arm."
Then the Lord addressed the bhikkhus: "From now on, bhikkhus, I
shall not participate in the Uposatha observance or recite the Patimokkha.
From now on you yourselves should participate in the Uposatha observance
and recite the Patimokkha. It is impossible, bhikkhus, it cannot happen,
that the Tathagata should participate in the Uposatha observance and
recite the Patimokkha with a gathering that is not pure.
"Bhikkhus, there are these eight wonderful and marvellous
qualities of the great ocean, seeing which the asuras delight in the great
ocean. What are the eight?
(1) "The great ocean, bhikkhus, gradually shelves, slopes, and
inclines, and there is no sudden precipice. Since the great ocean
gradually shelves ... this is the first wonderful and marvellous quality
of the great ocean, seeing which the asuras delight in the great ocean.
(2) "Furthermore, the great ocean is stable and does not exceed
the limits of the tide-line. This is the second wonderful and marvellous
quality of the great ocean....
(3) "Furthermore, the great ocean does not tolerate a dead body;
for when there is a dead body in the great ocean, it soon conveys it to
the shore and casts it up on dry land. This is the third wonderful and
marvellous quality of the great ocean....
(4) "Furthermore, whatever great rivers there are -- the Ganges,
the Yamuna, the Aciravati, the Sarabhu, and the Mahi -- on reaching the
great ocean lose their former names and identities and are just called
'the great ocean.' This is the fourth wonderful and marvellous quality of
the great ocean....
(5) "Furthermore, although the rivers of the world flow into the
great ocean and showers of rain fall from the sky, no lessening or filling
up of the great ocean is evident. This is the fifth wonderful and
marvellous quality of the great ocean....
(6) "Furthermore, the great ocean has one taste, the taste of
salt. This is the sixth wonderful and marvellous quality of the great
ocean....
(7) "Furthermore, the great ocean contains many precious
substances, various precious substances, such as these: pearl, crystal,
beryl, conch, quartz, coral, silver, gold, ruby, and cat's eye. This is
the seventh wonderful and marvellous quality of the great ocean....
(8) "Furthermore, the great ocean is the abode of mighty
creatures, of such creatures as these: the timi, timingala, timirapingala,
asuras, nagas, and gandhabbas.. There exist in the great ocean beings a
hundred yojanas in size, beings two hundred, three hundred, four hundred,
and five hundred yojanas in size. This is the eighth wonderful and
marvellous quality of the great ocean....
"These, bhikkhus, are the eight wonderful and marvellous qualities
of the great ocean, seeing which the asuras delight in the great ocean.
"Similarly, bhikkhus, there are eight wonderful and marvellous
qualities in this Dhamma and Discipline, seeing which bhikkhus delight in
this Dhamma and Discipline. What are the eight?
(1) "Just as the great ocean gradually shelves, slopes, and
inclines, and there is no sudden precipice, so also in this Dhamma and
Discipline there is a gradual training, a gradual course, a gradual
progression, and there is no sudden penetration to final knowledge. Since,
in this Dhamma and Discipline there is a gradual training, ... this is the
first wonderful and marvellous quality in this Dhamma and Discipline,
seeing which bhikkhus delight in this Dhamma and Discipline.
(2) "Just as the great ocean is stable and does not exceed the
limits of the tide-line, so also my disciples do not transgress a training
rule laid down by me for disciples even for the sake of their lives. This
is the second wonderful and marvellous quality in this Dhamma and
Discipline....
(3) "Just as the great ocean does not tolerate a dead body ... and
casts it up on dry land, so also whatsoever person is immoral, wicked, of
impure and suspect behaviour, secretive in his acts, no recluse though
pretending to be one, not practising the holy life though pretending to do
so, rotten within, lustful and corrupt, the Order does not associate with
him, but when it has met together soon throws him out. Even though he may
be sitting in the midst of the Order of bhikkhus, yet he is far from the
Order and the Order is far from him. This is the third wonderful and
marvellous quality in this Dhamma and Discipline....
(4) "Just as whatever great rivers there are ... on reaching the
great ocean lose their former names and identities and are just called
'the great ocean,' so also (those of) the four castes -- nobles, brahmans,
merchants, and workers -- having gone forth from home to the homeless
state in the Dhamma and Discipline made known by the Tathagata, abandon
their former names and identities and are just called 'recluses, the
followers of the Sakyan son.' This is the fourth wonderful and marvellous
quality in this Dhamma and Discipline....
(5) "Just as, although the rivers of the world flow into the great
ocean and showers of rain fall from the sky, no lessening or filling up of
the great ocean is evident, so also, although many bhikkhus attain final
Nibbana in the Nibbana-element with no residue left, no lessening or
filling up of the Nibbana-element is evident. This is the fifth wonderful
and marvellous quality in this Dhamma and Discipline....
(6) "Just as the great ocean has one taste, the taste of salt, so
also this Dhamma and Discipline has one taste, the taste of liberation.
This is the sixth wonderful and marvellous quality in this Dhamma and
Discipline....
(7) "Just as the great ocean contains many precious substances,
various precious substances ... so also this Dhamma and Discipline
contains many precious things, various precious things, such as these: the
four foundations of mindfulness, the four right endeavours, the four bases
for successful accomplishment, the five faculties, the five powers, the
seven enlightenment factors, and the Noble Eightfold Path. This is the
seventh wonderful and marvellous quality in this Dhamma and Discipline....
(8) "Just as the great ocean is the abode of mighty creatures ...
so also this Dhamma and Discipline is the abode of mighty creatures, such
as these: the stream-enterer and the one who is on the way to realizing
the fruit of stream-entry, the once-returner and the one who is on the way
to realizing the fruit of once-returning, the non-returner and the one who
is on the way to realizing the fruit of non-returning, the arahat and the
one who is on the way to arahatship. This is the eighth wonderful and
marvellous quality in this Dhamma and Discipline.
"These, bhikkhus, are the eight wonderful and marvellous qualities
in this Dhamma and Discipline, seeing which bhikkhus delight in this
Dhamma and Discipline."
Then, on realizing its significance, the Lord uttered on that occasion
this inspired utterance:
Rain soddens what is covered up,
It does not sodden what is open.
Therefore uncover what is covered
That the rain will not sodden it.
---o0o---
Udana V.6
Sona Sutta
About Sona
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. MahaKaccana was living among the
people of Avanti on Pavatta
Mountain near the Osprey Habitat. And at that time the lay follower Sona
Kotikanna was Ven. MahaKaccana's supporter. Then as Sona Kotikanna was
alone in seclusion, this train of thought arose to his awareness:
"According to the Dhamma Master MahaKaccana teaches, it's not easy
living at home to practice the celibate life totally perfect, totally
pure, like a polished shell. What if I were to shave off my hair &
beard, put on the ochre robes, and go forth from the household life into
homelessness?"
So he went to Ven. MahaKaccana and on arrival, having bowed down to
Ven. MahaKaccana, sat to one side. As he was sitting there he said to Ven.
MahaKaccana, "Just now, venerable sir, as I was alone in seclusion,
this train of thought arose to my awareness: 'According to the Dhamma
Master MahaKaccana teaches, it's not easy living at home to practice the
celibate life totally perfect, totally pure, like a polished shell. What
if I were to shave off my hair & beard, put on the ochre robes, and go
forth from the household life into homelessness?' Give me the going-forth,
Master MahaKaccana!"
When this was said, Ven. MahaKaccana said to Sona Kotikanna, "It's
hard, Sona, the life-long, one-meal-a-day, sleeping-alone celibate life.
Please, right there as you are a householder, devote yourself to the
message of the Awakened Ones and to the proper-time [i.e., uposatha day]
one-meal-a-day, sleeping-alone celibate life." And so Sona
Kotikanna's idea of going-forth subsided.
Then a second time as Sona Kotikanna was alone in seclusion, this train
of thought arose to his awareness: "According to the Dhamma Master
MahaKaccana teaches, it's not easy living at home to practice the celibate
life totally perfect, totally pure, like a polished shell. What if I were
to shave off my hair & beard, put on the ochre robes, and go forth
from the household life into homelessness?"
So he went to Ven. MahaKaccana and on arrival, having bowed down to
Ven. MahaKaccana, sat to one side. As he was sitting there he said to Ven.
MahaKaccana, "Just now, venerable sir, as I was alone in seclusion,
this train of thought arose to my awareness: 'According to the Dhamma
Master MahaKaccana teaches, it's not easy living at home to practice the
celibate life totally perfect, totally pure, like a polished shell. What
if I were to shave off my hair & beard, put on the ochre robes, and go
forth from the household life into homelessness?' Give me the going-forth,
Master MahaKaccana!"
When this was said, Ven. MahaKaccana said to Sona Kotikanna, "It's
hard, Sona, the life-long, one-meal-a-day, sleeping-alone celibate life.
Please, right there as you are a householder, devote yourself to the
message of the Awakened Ones and to the proper-time [i.e., uposatha day]
one-meal-a-day, sleeping-alone celibate life." And so Sona
Kotikanna's idea of going-forth subsided a second time.
Then a third time as Sona Kotikanna was alone in seclusion, this train
of thought arose to his awareness: "According to the Dhamma Master
MahaKaccana teaches, it's not easy living at home to practice the celibate
life totally perfect, totally pure, like a polished shell. What if I were
to shave off my hair & beard, put on the ochre robes, and go forth
from the household life into homelessness?"
So he went to Ven. MahaKaccana and on arrival,
having bowed down to Ven. MahaKaccana, sat to one side. As he was sitting
there he said to Ven. MahaKaccana, "Just now, venerable sir, as I was
alone in seclusion, this train of thought arose to my awareness:
'According to the Dhamma Master MahaKaccana teaches, it's not easy living
at home to practice the celibate life totally perfect, totally pure, like
a polished shell. What if I were to shave off my hair & beard, put on
the ochre robes, and go forth from the household life into homelessness?'
Give me the going-forth, Master MahaKaccana!"
So Ven. MahaKaccana gave Sona Kotikanna the going-forth.
Now at that time the southern country of Avanti was short of monks. So
only after three years -- having gathered from here & there with
hardship & difficulty a quorum-of-ten community of monks [1]
-- did Ven. MahaKaccana give full admission to Ven. Sona. Then, after
having completed the Rains retreat, as he was alone in seclusion, this
train of thought arose to Ven. Sona's awareness: "I haven't seen the
Blessed One face-to-face. I have simply heard that he is like this and
like that. If my preceptor would give me permission, I would go to see the
Blessed One, the Worthy One, the Rightly Self-awakened One."
So, leaving seclusion in the late afternoon, he went to Ven.
MahaKaccana and, on arrival, having bowed down to him, sat to one side. As
he was sitting there, he said to Ven. MahaKaccana, "Just now,
venerable sir, as I was alone in seclusion, this train of thought arose to
my awareness: 'I haven't seen the Blessed One face-to-face. I have simply
heard that he is like this and like that. If my preceptor would give me
permission, I would go to see the Blessed One, the Worthy One, the Rightly
Self-awakened One.'"
"Good, good, Sona. Go, Sona, to see the Blessed One the Worthy
One, the Rightly Self-awakened One. You will see the Blessed One who is
serene & inspires serene confidence, whose senses are calmed, who has
attained the utmost tranquillity & poise, a Great One
(naga) who is controlled, tamed, restrained in his senses. On
seeing him, showing reverence with your head to his feet in my name, ask
whether he is free from illness & affliction, is carefree, strong,
& living in comfort, [saying: 'My preceptor, lord, shows reverence
with his head to your feet and asks whether you are free from illness
& affliction, are carefree, strong, & living in comfort.'"] [2]
"As you say, venerable sir," replied Ven. Sona. Delighting in
and approving of Ven. MahaKaccana's words, he got up from his seat, bowed
down to Ven. MahaKaccana, circumambulated him, set his lodging in order,
and taking his bowl & robes set off wandering toward Savatthi.
Wandering by stages, he arrived at Savatthi, Jeta's Grove, Anathapindika's
monastery. He went to the Blessed One and, on arrival, having bowed down
to the Blessed One, sat to one side. As he was sitting there, he said to
the Blessed One, "Lord, my preceptor, Ven. MahaKaccana, shows
reverence with his head to the Blessed One's feet and asks whether the
Blessed One is free from illness & affliction, is carefree, strong,
& living in comfort."
"Are you well, monk? Are you in good health? Have you come along
the road with only a little fatigue? And are you not tired of
alms-food?"
"I am well, Blessed One. I am in good health, Blessed One. I have
come along the road, lord, with only a little fatigue and I am not tired
of alms-food."
Then the Blessed One addressed Ven. Ananda,
[saying,] "Ananda, prepare bedding for this visiting monk."
Then the thought occurred to Ven. Ananda, "When the Blessed One
orders me, 'Ananda, prepare bedding for this visiting monk,' he wants to
stay in the same dwelling with that monk. The Blessed One wants to stay in
the same dwelling with Ven. Sona." So he prepared bedding for Ven.
Sona in the dwelling in which the Blessed One was staying. Then the
Blessed One, having spent much of the night sitting in the open air,
washed his feet and entered the dwelling. Likewise, Ven. Sona, having
spent much of the night sitting in the open air, washed his feet and
entered the dwelling. Then, getting up toward the end of the night, the
Blessed One invited Ven. MahaSona, [3]
[saying,] "Monk, I would like you to recite the Dhamma."
Responding, "As you say, lord," Ven. Sona chanted all sixteen
parts of the Atthakavagga. The
Blessed One, at the conclusion of Ven. Sona's chanting, was highly pleased
[and said], "Good, good, monk. You have learned the Attakavagga
[verses] well, have considered them well, have borne them well in mind.
You have a fine delivery, clear & faultless, that makes the meaning
intelligible. How many Rains [in the monkhood] do you have?"
"I have one Rains, lord."
"But why did you take so long [to ordain]?"
"For a long time, lord, I have seen the drawbacks in sensual
passions, but the household life is crowded with many duties, many things
to be done."
Then, on realizing the significance of that, the Blessed One on that
occasion exclaimed:
Seeing the drawbacks of the world,
knowing the state without acquisitions,
a noble one doesn't delight in evil,
in evil
a pure one doesn't delight.
Notes
1. Originally, a quorum of at least ten monks
was required to ordain a new monk. In the version of this story given in
the Vinaya (Mv.V.13.1-13), Ven. MahaKaccana sends requests to the Buddha
via Ven. Sona that some of the Vinaya rules be relaxed outside of the
middle Ganges valley, one of them being that the quorum required for
ordination be reduced. As a result, the Buddha amended the relevant rule,
stating that the quorum of ten was needed only within the middle Ganges
valley, and that outside of the middle Ganges valley a quorum of five
would be sufficient to ordain a new monk, provided that at least one of
the five be knowledgeable in the Vinaya.
[Go back]
2. The passage in brackets is in the PTS
edition, but not in the Thai edition.
[Go back]
3. This is the only point in the sutta where
Ven. Sona has the prefix "Great" (Maha) added to his name.
[Go back]
---o0o---
Udana V.7
Revata Sutta
About Revata
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. Revata the Doubter was sitting not far from the Blessed One, his
legs crossed, his body held erect, reflecting on [his] purification
through the overcoming of doubt. The Blessed One saw Ven. Revata the
Doubter sitting not far away, his legs crossed, his body held erect,
reflecting on [his] purification through the overcoming of doubt.
Then, on realizing the significance of that, the Blessed One on that
occasion exclaimed:
Any doubts,
about here or the world beyond,
about what is experienced
by/because of others,
by/because of oneself,
are abandoned -- all --
by the person in jhana,
ardent,
living the holy life.
---o0o---
Udana V.9
Saddayamana Sutta
Uproar
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. Now at that time, a large number of
youths were making an uproar not far from the Blessed One. The Blessed One
saw the large number of youths making an uproar not far away.
Then, on realizing the significance of that, the Blessed One on that
occasion exclaimed:
False pundits, deluded,
saying nothing but words,
speaking as much as they like:
What leads them on
they don't know.
---o0o---
Udana V.10
Panthaka Sutta
About Cula Panthaka
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. Cula Panthaka was sitting not far from the Blessed One, his legs
crossed, his body held erect, with mindfulness established to the fore.
The Blessed One saw Ven. Cula Panthaka sitting not far away, his legs
crossed, his body held erect, with mindfulness established to the fore.
Then, on realizing the significance of that, the Blessed One on that
occasion exclaimed:
With steady body,
with steady awareness,
whether standing, sitting, or lying down,
a monk determined on mindfulness
gains one distinction
after another.
Having gained one distinction
after another,
he goes where the King of Death
can't see.