THE UD ANA

Translated from the Pali by

PETER MASEFIELD

THE PALI TEXT SOCIETY OXFORD

1997

CONTENTS

Abbreviations Y11Introduction MChapter One: Enlightenment 1

Notes 12Chapter Two: Mucalinda 19

Notes 33Chapter Three: Nanda 39

Notes 56Chapter Four: Meghiya 61

Notes 79Chapter Five: Son a #7

Notes 109Chapter Six: Blind from Birth 119

Notes 147Chapter Seven: Small Chapter 153

Notes 161Chapter Eight: Pa{ali Villagers 165

Notes 184Index 193 Words not listed by PED * 199Some suggested amendments to PED 201Some suggested amendments to CPD 203

SACRED BOOKS OF THR BUDDHISTS Vol. XLII

THE UDANA

THE UDANA

Translated from the Pali by -

PETER MASEFIELD

THE PALI TEXT SOCIETY OXFORD

1997

© Pali Text Society 1994Reprinted 1997

ISB N 0 8 6 0 1 3 311 7

All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or

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from the Pali Text Society.

Printed in Great Britain by Antony Rowa Ltd, Chippenham, Wiltshire

First published in 1994 Distributed by Lavis Marketing

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ABBREVIATIONSEditions o f UdSna:

Text (Ec) PTS edition, cd . P Steinthal, 1948 Be ChaKhasartgayana edition , R angoon, 1972Sc Siamese ed ition , Bangkok, 1987

Texts:(CPD)

A AN A ft g u ttarani k5yaAA Mp Cty o n AAp-a Ap-a A p ad S n a ctyAsl As AtthasSlini ' *D DN D ighanikayaDA Sv Cty o n DD hp D h p D h a m m a p a d aDhp~a Dhp-a Cty o n DhpIt It Itivuttakaj Ja J a takaKhp-a Pjl K huddakapa{haKvu Kv KathavatthuM MN MajjhimanikayaMahavastu Mvu M ahavastuMiln Mil M il indapanhaNett N e a N ett ipakaranaipPe Pei Pe(akopadesaPv Pv PetavatthuPv-a Pv-a Cty o n PvS SN SarpyuttanikayaSA Spk Cty o n S

Sn SnT hag T hThag-a Th-aT hlg ThIUd-a Ud-aVibh VibhVibh-a Vibh-aVin VinVin-a SpVism VismVv-a Vv-a

Translations:

Suttanipata Thcragalha Cty on IhagI herigalha Udana cly Vibhaftga Cty on Vibh Vinayapitaka Cly on Vi n Visuddhimagga Vimanavaiihu cty

B D isc T h e Book of the Discipline ( = Lrans of Vm)Dhs trans A B uddhist Manual of Psychological Ethics ( = trans

o f DhammasafiganT)Dial T h e Dialogues o f the B uddha ( = trans of D)EV i L E lders Verses I ( =» trans p f T hag)EV ii E lders Verses II ( = trans ofThTg)GD T h e G roup o f Discourses II ( = Lrans o f Sn)CS T h e Book of th e G rad ua l Sayings ( =» trans o f A)G uide T h e Guide ( = trans o f Nett)KS T h e Book of the K indred Sayings ( = trans of S)MLS T h e Middle Length Sayings ( = trans of M)I5 C on ir Points of Controversy ( = trans o f Kvu)Ppn T h e Path of Purification ( = N an am oli’s trans o f

Vism)VofU Verses of Uplift ( - W oo d w ard ’s trans of U dana)VS V im ana Stories ( = trans of Vv-a)

Dict ionar ies , etc.:

IU LSI) B uddhist Hybrid Sanskrit DictionaryCPD A Critical Pali Dictionary1 )PPN Dictionary of Pali P ro p er Namesj I ' I N J on j nal of the Pali T rx i Socicty

T he Pali Text Society’s Pali-English Dictionary Sanski it-English Dictionary (Mon icr-Williams)

INTRODUCTION

This is, as far as I know, th e th i rd tim e that th e U d S n a has been translated in to English, hav ing b e e n p rec ed ed , firstly, by the translation o f F. L. W oodw ard ( Versa of Uplift, Pali T e x t Society, L o nd o n ,1935, r e p r in te d 1948) an d , m ore recently , by that of J . D. Ire land ( The UdQna, B u d d h i s t P u b l i c a t io n Society, Kandy,l990).

The n eed for a new tran s la t ion m anifes ted itself as soon as I com m enced w ork o n a tran s la t ion o f its co m m en ta ry ; for although both o f these fo rm e r translations a d h e r e in p a r i to its commentary, n e i th e r docs so sufficiently closely to provide an accom panim ent to a - transla tion o f th a t com m en ta ry .

This is n o t to d isparage th e fo rm er transla tions, fo r it is, o f course, quite legitimate fo r a transla tor , w h e n translating a canonical text, to ig n o re its c o m m en ta ry (finalised, if n o t composed, anything u p to a th o u s a n d years la te r) , in th e h o p e o f arriving a t a be t te r u n d e r s ta n d in g o f what it m igh t have m ean t to those m o re c o n te m p o ra n e o u s with its com position .

But when i n te n d e d as a c o m p a n io n volum e to a translation o f its commentary, any tran s la t ion o f a canon ica l text has to be seen through the eyes o f its c o m m e n ta to r , a n d it is in c u m b en t o n its translator to p re sen t i t in such a way th a t it expresses e ither how it was u n d e rs to o d by th e residen ts o f th e M ahavihara at A nuradhapura, the to u chs to ne o fT h erav ad in o r th o d o x y in the commentarial p e r io d , o r at least how they d e s i red it be understood.

The p resen t translation , th e n , attem pts at p re sen t in g the canonical U dana as seen th ro u g h the eyes o f T heravadin orthodoxy in the fifth cen tu ry at A n u rad h ap u ra . Q uite often its

c o m m e n t a t o r , D h a m m a p a la , o f f e r s m o r e t h a n o ne in terpretation of a given term, or phrase , a n d especially when discussing the Udanas themselves, the verses a p p e n d e d to the foregoing prose explaining how (he U d an a c a m e to be uttered. Some might argue that the fact that m ore than o n e interpretation is offered is sufficient evidence for the fact th a t the tradition had, by D ham m apala ’s time, lost co n tac t with the original import, or else that the com m enta to r is simply showing off. But it seems to m e m ore likely that such verses m ay well have been, ifnotintentionallyam biguous, then at least deliberately couched in doctrinal double-entendres, which is, a f te r all, the m ark of a good poet. In such cases, I have tried , w h erever possible, to cast the translation in such a way th a t it allows sucji multiple in terpre ta tion , even if it m ean t th a t th e English rendition resulted, on such occasions, in b e in g so m ew h a t strained.

In p reparing this translation, I have consu lted thefollowing editions o f the text:

k (1) th e 1948 r e p r in t o f P. S te in th a l 'a PTS ed ition , augm en ted by W oodw ard’s Errata^based in p a r t o n W indisch’s notes (JPTS 1890 p p 91 ff) and in p a r t o n his own subsequen t work in editing th e com m en ta ry ( re fe r red to as “text" in thenotes);

(2) the B urm ese Cha^thasangayana ed it io n , published in Rangoon in 1972 (re fe rred to as “Be" in th e n o tes) ; an d

(3) a photo-copy of a Siam ese e d i t io r p ub lished in Bangkokin 1987 as volum e 2 5o f aser ies o f texts co m m em o ra tin g the king o fT h a ilan d ’ssixtieth b irthday , p ro v id ed by th e National Library in Bangkok (re ferred to as “Se" in th e no tes) .

Extensive a ttem pts were m ade a t secu r in g a lso a Sinhalese edition, but w ithout success. S ince th e re a re , as far as I am aware, no plans for p roducing a new ed ition o f th e text, despite the p oo r quality of m any of the re ad in g s in S te in th a l 's edition, and since Be and Se are unlikely to be readily available to the general reader , 1 have drawn a t te n t io n to m ost o f the variant readings, trivial th o ug h many may be, fo u n d in the latter, and

upon whi( h the translation is largely based, for th e sake of completeness. Those to whom these are oi no use m ay .simply ignore them.

There were a few occasions when it was fo u n d th a t o n e or another edition contained material not fou n d in the o th e r two. In those cases in which it was not d ea r w h e th er such m ate r ia l should Ik: re ta ined or rejected, I have normally e r r e d on th e side of caution and included the extra material en c lo se d in br ;u:es ( ( 1).

A note on the list o f abbreviations is also, p e rh a p s , in order, it is, I gather, the genera l policy of the Pali T e x t Society tocmploy the abbreviations used in the Critical Pali D ic tionary , (hough a cursory exam ination o f recen t p ub lica t ion s suggests none has yet employed them in their entirety. I m u s t a d m i t ' however, that I find such abbreviations a so u rce o f c o n s ta n t confusion, and have always to stop and th ink w h e th e r “M p ” stands for the com m entary on the A riguttaranikaya o r th e Milindapanha. "AA”, on the o th e r hand , p re s e n ts n o su ch difficulty. I have therefore co n t inu ed to a d h e re in th e n o te s to the earlier system of abbreviations, at the sam e l im e su p p ly in g the CPD equivalents in the list o f abbreviations.

T h an k s a re d u e to J o h n I r e l a n d f o r o c c a s i o n a l correspondence on specific issues and for supp ly ing m e w ith an unfinished critical edition o f the text he once b e g an co m p il in g ; and to the Council o f the Pali T ex t Society for th e g e n e r o u s support, by way of a research scholarship, w ith o u t w hich th e present work, and the forthcoming translation o f i is c o m m en ta ry , would not have been possible.

Peter Masefield,Sydney, November 1993.

CHAPTER ONE: ENLIGHTENMENT§1. Enlightenment (1)

[1] So1 was there heard by me on one occasion when the Lord was staying, when first awoken, at Uruvela, at the root of the Bodhi Tree1 on the bank of the river Neranjari. And on that occasion, the Lord had been seated for seven days in a single cross-legged position experiencing the bliss o f liberation5.

Then the Lord, with the passing of those seven days, having emerged from that concentration, throughoutthefirstwatch o f the night unerringly paid attention to dependent co-arising in direct order, viz. “Hence*, that being,'this copies to be; through the arising o f that, this arises. That is to say, through the condition that is ignorance, (there are generated) the formations; through the condition that is the formations, consciousness; through the condition that is consciousness, name-and-form; through the condition that is name-and-form, the six bases; through the condition that is the six bases, contact; through the condition that is contact, sensation; through the condition that is sensation, craving; through the condition that is craving, grasping; through the condition that is grasping, becoming; through the condition that is becoming, birth; through the condition that is birth, old age and dying, grief, lamentation, dukkha, dejection and despair are generated. So is there the origination of this mass that is sheer5 dukkha".

T h en th e Lord, fathoming this matter, gave rise at th a t t im e to this U d a n a 6:

“W hen, fo r sure, things appear to the a rd en t7, m e d ita t in g 8 brahm in, th e n do all doubts on his pa rt vanish, becausc h e discerns the th ing to have rootcause".

2 Ths VdAna

§2. Enlightenment (2)[2] So9 was there heard by me on one occasion when the Lord was staying, when first awoken, at UruvelS, at the root of the Bodhi Tree on the bank of the river NeranjarSL And on that occasion, the Lord had been seatfcd for seven days in a single cross-legged position experiencing the bliss of liberation.

Then the Lord, with the passingof those seven days, having emerged from that concentration, throughout the middle watch of the night unerringly paid attention to dependent co-arising in reverse order, viz- “Hence, that not being, this comes not to bej through the cessation of that, this ceases. That is to say, through the cessation of ignorance, (there is) cessation of the formations; through the Cessation of the formations, cessation of consciousness; through the cessation o f consciousness, cessation o f name-and-form; through the cessation of name- and-form, cessation of the six basesjthrough the cessation of the six bases, cessation of contact; through the cessation of contact, cessation o f sensation; through the cessation of sensation, cessation o f craving; through the cessation o f craving, cessation o f grasping; through the cessation of grasping, cessation of becoming; through the cessation of becoming, cessation of birth; through the cessation of birth, old age and dying, grief,

lamentation, dukkha, dejection and despair (all) cease. So is there the cessation of this mass' that is sheer dukkha".

Then the Lord, fathoming this matter, gave rise at that time to this Udana10:

“When, for sure, things appear to the ardent, meditating brahmin, then do all doubts on his part vanish, because he has fathomed the destruction of conditions”.

*

§3. Enlightenment (3)So11 was there heard by me on one occasion when the Lord was staying, when first awoken, at Uruvela, at the root of the Bodhi Tree on the bank of the river Neranjara. And on that occasion, the Lord had been seated for seven days in a single cross-legged position experienc ing the bliss of liberation.

Then the Lord, with the passing of those seven days, having emerged from that concentration, throughout the last watch of the night unerringly paid attention to dependent co-arising in direct order and reverse order, viz, “Hence, that being, this comes to be; through the arising of that, this arises. That not being, this comes not to be; through the cessation o f that, this ccases. That is to say11, through the condition that is ignorance, (there are generated) the formations; through the condition that is the formations, consciousness; through the condition that is consciousness, name-and-form; through the condition that is name-and-form, the she bases; through the condition that is the six bases, contact; through the condition that Is contact, sensation; through the condition that is sensation, craving; through the condition that is craving, grasping; through the condition that is grasping, becoming; through the condition that is becoming, birth; through the condition that is birth, old age and dying, grief, lamentation, dukkha, dejection and despair are generated. So is there the origination of this mass that is sheer dukkha. Through the cessation, without remainder, via fading away, of this same ignorance, (there is) cessation o f the formations; through the cessation of the formations, cessation of consciousness; through the cessation o f consciousness, cessation of name-and-form; through the cessation o f name- and-form, cessation o f the six bases; through the cessation o f the six bases, cessation of contact; through the cessation of contact, cessation of sensation; through the cessation of sensation, cessation of craving; through the cessation of craving, cessation of grasping; through the cessation of grasping, cessadon of becoming; through the cessation of becoming, cessation of birth; through the cessation o f birth, old age and dying, grief, lamentation, dukkha, dejection and despair (all) cease. So is there the cessation of this mass that is sheer dukkha".

[3] Then the Lord, fathoming this matter, gave rise at that time to this Udana1*:

“When, for sure, things appear to the ardent, m ed ita t in g b rah m in , he rem ains d ispersing Mara's army, (like) the sun when still lighting up the skyM>\

§4. BanyanSo15 was there heard by me on one occasion when the Lord was staying, when First awoken, at UruveU, at the AjapSla Banyan14 on the bank of the river Neranjara. And on that occasion, the Lord had been seated for sev^n days in a single cross-legged . position experiencing the bliss of liberation17. Then the Lord, with the passing of those seven days, emerged from that concentration.

Then, a certain brahmin of the “HuiphuAka* breed18 approached the Lord and, having approached, exchanged mutual greetings with the Lord; and, having let talk conducive to mutual greetings that was memorable19 run Its course, he then stood to one side. And so stood to one side, that brahmin said this to the Lord: “Now, how far, friend G<3tama, is one a brahmin, and what, moreover, are the states making one a brahmin*0 ?’

Then the Lord, fathoming this matter, gave rise at that time to this Udana**: ‘ ^

"Whoever be a brahmin, one whose state is that In which evil has been ousted, that one1*, Leing no *Hurp hurp* type*5, without stains*4, selfcontrolled, Veda-end-gone**, one who has lived*® the Brahmacariya, might rightty profess the Brahma-

-creed*7, he for whom there are none o f the preponderances*8with respect to anything amidst this world". . ' . _

' » '■* . .........._t—

§s - T h « ;• . - X -So was there heard by me on one occasion when theLora was staying at Savatthi, in AnathapiQ^ika’s Resort in jeta*s Grove. And on that occasion, Lhe venerable Sariputtaand the venerable MahSmoggallana and the venerable Mahakassapa and the venerable MahaVac&na*9 and the venerable MahSko^hitaw and the venerable Mahakappina and the venerable MahScunda and the venerable Anuruddha and the venerable Revata and the venerable Nanda5i approached the L o r d .

[4] And the Lord saw those venerable ones co m in g when still quite far off and, upon seeing them, addressed the monks (saying): “These, monks, are brahmins who a re com ing; these,

monks, arc brahmins who a rc coming". With tins thus said, a certain m onk o f the b rahm in b reed said this to th e L ord: “Now, how far, Lord, b o n e a b rah m in , and what, m o reo v e r , arc the states m aking o»c a b ra h m in 5* ?*

T h en th e Lord, fa thom ing this matter, gave rise at tha t time to this U dana55:

“T hose who, having ous ted evil states, fare m ind fu l at all times— th o seb u dd h as in w hom the fe tter has b e e n destroyed— these truly in this world arc brahmins".

§6. W ith Kassapa So was the re heard by m e o n one occasion w hen the L o rd was staying a t Rajagaha, a t the Squirrels’ F eed ing G ro u n d in the B am bo o G ro te . A n d o n th a t o c ca s io n , t h e v e n e r a b le Mahakassapa was staying a t the P ep p e r D e n 54, affl ic ted55, su b jec ted to dukkha , severely sick. T h e n th e v e n e ra b le Mahakassapa, in d ue course , em erged f rom , th a t affliction. T h en this occulted to the venerab le Mahakassapa w h en he had em erged from that affliction: “W hat if I were to en te r Rajagaha in search o f a i m ?"

A nd o n that occasion as many as five h u n d r e d devatas bccame eagerly en te red u p o n acquisition o f a lm sfood for the venerable Mahakassapa. But th e venerable M ahakassapa, having rejected alt those five h u n d r e d devatas, d ressed a t a part icu la r occasion duriiqj the m o rn ing and, taking bowl a n d robe , en te red Rajagaha in scarch of alms in the d irection o f th e streets o f the poor, th e streets o f those suffering great ha rd sh ip , th e streets o f the weaver*. And the L ord saw the venerab le M ahakassapa wanderingin®ajagaha56in search of alms in th e d irec tion o f the streets o f the poor, the streets o f those suffering g re a t hardsh ip , the streets o f A e weavers.

T h e n theLord , fa thom ing this matter, gave rise at th a t time to this U d an x

“OnenoUfcaurishinganother,wcllknown,tamed, established in the essence, one in w hom the asavas have b een destroyed, with faults expunged57— that one do I call a b r a h m in ”.

§7. Al PSvaSo was th e re heard by m e o n one occasion when th e L ord was stayi ng at Pava58, at th e Ajakalapaka Shrine within the realm of the yakkha Ajakalapaka. A n d on that occasion, th e Lord was sea ted in th e o p e n air, a t n igh t , in the dimness, in th e darkness;[5] a n d the (sky-)devawas spotting one byone. T h e n theyakkha A jakalapaka, desiring to give rise to fear, stupefaction and ho rr ip i la t io n in the Lord , approached the Lord and , having a p p ro ac h ed , th ree times p e rfo rm ed his akkula-pakkula saying: “A kkula-pakkula39 I" n o t far from the Lord, (add ing :) "This gob lin is for you, recluse P.

J T h e n th e Lord , fa th om in g this matter, gave rise a t tha t time to this Udana*0:

“It is w hen , with re sp ec t to dham m as that are o n e ’s own, one be g o n e to th e o th e r sh o re , th a to n eb eco m es the b ra h m in ; then d oes o n e p ro c e e d b eyond this goblin and p akk u la41”.

§8. Sai'igamaji r-So v&as th e re h ea rd by m e o n 6ne,occasion w h en th e L ord was staying at Savatthi, in A n a th a p in ^ ik a ’s Resort in J e t a ’s Grove. A n d on th a t occasion, th e venerab le SaAgamaji h a d arrived at Savatthi with th e a im o f see ing th e Lord. A n d th e venerable Sai’igam aji 's fo rm e r fem a le p a r tn e r came to hear: “T h e worthy Sangam aji has arrived, i t is said41, in Savatthi" w h ereu p o n , tak ing h e r y o u n g boy, she w e n t to Jeta*s Grove.

A n d o n Lhat occasion, th e venerable Sahg3maji was seated for the day’s rest43 a t th e r o o t o f a certain tree . T h e n the v enerab le Saftgamaji's f o r m e r female p a r tne r a p p ro a c h e d the v enerab le Saftgamaji a n d , having approached , said this to the venerab le Sai’igamaji: “N o u rish m e, recluse, for I am o n e with a small son*4 I". W ith this thus said, the v enerab le Safig5maji re m a in e d silent.

For a second time, too, the venerable Saftgam aji’s form er fem a le p a r tn e r said this to th e venerable Sangamaji: “Nourish me, recluse, for I am o n e with a small son I". A n d for a second tim e, too, th e venerab le Safigamaji rem ained silent.

For a third lime, loo , ih c venerab le Sartgamaji's form er female pa rtne r said this to th e venerab le Sartgamaji: “N ourish me, rcclusc, for I am o n e with a small son I". And for a th ird time, too, the venerable SaAg5maji rem ained silent.

T h en the venerable SafigamajYs former female p a r t n e r 45, having set down (hat y o u n g boy in front of th e venerab le Sahgamaji, departed, saying: “T his is your son, rcclusc; nourish him 46 1"

But the venerable Sangam aji did no t look at th e young boy nor even address him. T h e n th e venerab le Sarigamaji’s fo rm er female partner, [6] looking b ack after she had g o n e (bu l) a short distance47, saw the v e n e rab le SaAg5maji not looking at the young boy nor even ad d ress in g him. U pon seeing this, it occurred to her that: "This rec lu se has noneed 'W ofa son, ev e n ”' * and, having turned away aga in therefrom , d epar ted tak ing the young boy with her. A n d th e L o rd saw with his heavenly eye, quite pure , transcending th a t o f hum ans , tha t im proprie ty o f such a form on the p a r t o f th e venerab le Sart^amaji*s fo rm er female partner.

T h e n the Lord, f a th o m in g this matter, gave rise at th a t time to this Udana49:

“He rejoices not at h e r ap p ro ach , h e grieves n o t a t her departing; Sangamaji, from th e b on d released— th a t o n e d o I call a brahmin".

§9. M atted -ha ir Ascetics So was there heard by m e o n o n e occasion when th e L o rd was staying at Gaya, on Gaya H ead . And on that occasion, a g o o d many matted-hair ascetics o n th e cold, wintry n ights in the season o f snowfall fo rm ing th e in tervening octad were b obb ing up a n d bobbing dow n50 in th e Gaya51, perfo rm ing acts o f bob b in g up and bobb ing dow n, sprinkling (themselves) and p ouring oblations to Agni, th in k in g tha t in this way th e re was purity.

And the Lord saw tha t g o o d many matted-hair ascctics on the cold, wintry nights in th e season o f snowfall fo rm in g the intervening octad, who were b o b b in g up and bobb ing down in

ihc Caya, performing acts o f bobbing u p an d b ob b in g dow n55, sprinkling (themselves) an dp o u rin g o b la t io ns to Agni, th ink ing that in that way there was purity.

T h e n the Lord, fathoming this m atter, gave rise at tha t time to this U dana53:

“T h ere is no being clean** th rou g h water, or a b u n d a n t folk would bathe here; in whom there be t ru th and D h a m m a — that is the one who is clean and that is the o n e who is the b r a h m in ”.

§10. With BahiyaSo was there heard by m e o n o n e occasion w hen the L o rd was * - ^ staying at Savatthi, in A nathapin^ ika 's R esort in J e t a 's Crove. And o n that occasion, Bahiya, the W ood-robed O nq , was resid ing at Supparaka, on the seashore, be ing resp ec ted , rev e red 55, th o ug h t highly of, worshipped, h o n o u re d , b e in g a g a in e r o f robe, almsfood, lodging, an d m edicinal requis ites as a su p p o r t du r in g sickness56. T h en there so arose in th e m in d o f Bahiya,

. th e W ood-robed One, who h ad g one in to h id ing, w ho was in seclusion, this reflection: "Whoever^7 th e re b e in this world who are a rahan ts or who have a tta ined the a rah an t-p a th — now, I must be o n e of them".

T h e n [7] a devata who had b e e n a fo rm e r b lood-re la tion o f ' Bahiya, the Wood-robed O ne , possessing pity fo r h im , desir ing

his welfare u po n understand ing with his m in d the re f lec t ion in the m ind o f Bahiya, the W ood-robed O n e , a p p ro a c h e d Bahiya, the W ood-robed One; a n d having a p p ro a ch e d , h e u t te r e d this to Bahiya, the W ood-robed O ne: “You, Bahiya, are certa in ly no a rah a n t n o r even one who has a t ta in ed th e a rahan t-pa th ; n o r is this p ractice of yours o n e by which you could b e c o m c 58 an a rah a n t o r one who hps a t ta in ed the arahan t-pa th" .

“T h e n who59 now in this world, O devata60, a re a rah an ts o r those w ho have attained the a rahan t-pa th ?" ‘'T h e re is, Bahiya, in the n o r th e rn countries a city n a m e d Savatthi. T h e re th e re now stays he who is the Lord, th e A rah an t, the Perfectly Self- E n ligh tened One. For this Lord, Bahiya, is n o t only the A rahant, bu ta lso teaches D h am m a for the sake o fa rah a n tsh ip " .

T h e n Bahiya, the W o od - r o b ed O n e . s h o c k e d by that devata , immedi a te ly depar ted f rom S u p p a r a k a 61 and , with a stay of a

single n ig h t o n the whole ihing, a p p ro a c h e d the Lord who was staying at Savatthi, in AnSthapinqlika’s Resort in Jela 's Grove*2.

And o n th a t occasion a good many m onks were walking up and down65 in th e o pen air. T h e n Bahiya, the W ood-robed O n e , approached th o se m onks and, having approachcd . said this to those monks: “W here now, sirs, is th e Lord , the Arahant, the Perfectly Self-Enlightened O ne , now staying? We arc desirous of seeing th a t L o rd , that Arahant, tha t Perfectly Self-En lightened One"’. “T h e L o rd is en te red am idst th e houses in search of alms, BShiya".

T hen , w ith the ap pearan ce o f o n e in a hurry, Bahiya, the W ood-robed O n e , having em erged from J eta's Crove, and having e n te r e d Savatthi, saw the Lord w andering in Savatthi in search o f a lm s, inspiring devotion, worthy of devotion6 , wicli calmed faculties, with calm ed m ind , having reached the u tm ost tam cdnessand (utmost) calmness, tam ed, warded, with faculties restrained, a nSga65; and, u p o n seeing h im , h e approached the Lord and, h av ing appro ached , fell with,his*head at the L o rd ’s feet and said th is to the Lord: “May th e L ord leach me Dham m a, Lord; may t h e Sugata teach (m e) D ham m a, which should be to my66 long-te rm well-being a n d h app iness”. With this thus said, the Lord sa id th is to Bahiya, the W ood-robed One: “It is n o t th e time r igh t now , Bahiya; we are e n te re d amidst the houses67 in search o f a lm s”.

For a s e c o n d time, too, Bahiya, the W ood-robed One, said this to the L o rd : “But it is h a rd to know, Lord , o f the dangers to theBfe o f th e L o rd or o f the dangers to this life o f mine. [8] May the Lord te a c h m e D ham m a, Lord; may the Sugata teach (m e) Dham m a, w h ich should be to my long-term well-being a n d happiness". F o r a second time, too, the L ord said this to Bahiya, the W o o d -ro b ed One; uIt is no t the tim e r igh t now, Bahiya; we are e n te re d am idst the houses in search o f alms”.

For a th i r d time, too, Bahiya, ihc W ood-robed One, said this to the L ord: “B ut it is h a rd to know, Lord, o f the dangers to the life o f the L o rd or o f the dangers to this life o f mine. May the Lord teach m e D ham m a, Lord; may Lhe Sugata teach (ine) Dhamma, w h ich should t>e to my long-term well-being and happiness”.

“T here fo re , Bahiya, you should 30 tra in yourself tha t with respec t to the seen there will be merely the seen , that with respec t to the h eard there will be merely th e h ea rd , th a t with respec t to the sensed68 there will be m erely the sensed, that with respec t to the cognised th e re will be m erely th e cogniscd— so sho u ld you, Bahiya, train yourself69. W hen for you, Bahiya, with respec t to the seen the re will be merely the seen, with respec t to th e h ea rd there will be merely the h e a rd , with respec t to the sensed the re will be merely the sensed, with rcspec t to the cognised the re will be merely th e cogniscd , th e n you, Bahiya, will n o t be therewith. W henyou , Bahiya, a re n o t therewith , then you, Bahiya, will n o t be therein. W hen you, Bahiya, arc n o i th e re in , then you, Bahiya, will b e n e i th e r h e re n o r the re nor, additionally, in b o th 70— this a lone is th e e n d o f dukkha".

A nd , m oreover, th ro u g h tha t b rie f D h am m a-tcach in g from th e Lord, the h e a r t o f Bahiya, the W o o d -ro b ed O ne , was, th ro u g h n o t clinging, im m ediately libe ra ted f ro m the asavas.

T h e n the Lord, having e x h o r te d Bahiya, th e Wood-FObed O n e , with this b rie f exhorta tion , cjcpartcd. A n d n o t long after th e L o rd had d e p a r ted , a cow with a year-old ca lf co llided71 with Bahiya, the W ood-robed O ne , a n d deprived h im o f his life71.

T h e n th e Lord, as he was r e tu rn in g f ro m h is a lm sro u n d following Lhe m idday m eal after having w a n d e re d in Savatthi in search o f alms, e m e rg e d from th e city to g e th e r with a g o o d m any m onks, an d saw Bahiya, th e W oo d -ro b ed O n e , who h ad f in ish ed his time; a n d u p o n see ing h im , h e ad d ressed the m onks, saying: “Monks, take th e body o f Bahiya, th e W ood- ro b e d O n e , p u t it o n a couch73, carry it away, se t f ire to it and th e n co ns tru c t a s tu p a for h im , for a fellow b ra h m a c a r in o f yours, m onks, has fin ished his t im e ”.

T h o se m onks gave their c o n s e n t to th e L o rd , saying: “So be it, Lord", p u t74 the body of Bahiya, the W o o d - ro b e d O n e , o n a c o u ch , ca rr ied it away, set fire to it an d th e n c o n s t ru c te d 75 a s tup a for him, after which they a p p ro a c h e d th e Lord; and, having a p p ro a c h e d , they g re e ted the L o rd 76 a n d th e n seated them selves to o n e side. And so sea ted to o n e side, those m onks said this to thcL ord : “T h e body o f Bahiya, th e W ood ro b ed O ne,

has been crcmatcd, Lord, a n d a atOpa co ns tru c ted fo r h im . Whalis his destiny, what is his fu tu re state ?" ''Wise, m o n k i , was BShiya, the W ood^obed O ne; h e practised a D h a m m ac o n s is tcn t with Dhamma. And he was n o t [9] o n e to vex m e o n th e basis of Dham m a77. BShiya, the W o o d ro b e d O n e , m onks , has attained parinibbSna78"

Then the Lord, fa thom ing this m atter , gave rise at th a t timelo this UdSna79:

“Wherein water, earth , h e a t an d wind find no footing , therein stars do not sparkle n o r is the sun manifest, th e re in the moon docs not lustre, th e re in the g loom is n o t fou n d . A nd when the brahmin sage th ro u g h sage-hood has e x p e r ie n c e d (this) for himself, then he is f re e d from form a n d form lessness, from happiness and dukkha".

This is also an Udana sp o k en by the L ord— so was th e re (this same) heard by me80.

This is the first. E n lig h tenm en t, chap ter , these t e n — th re e Enlightenments, Banyan, T h e Elders an d W ith Kassapa, At Pava*1, Sartgamaji, M atted-hair Ascetics, and With Bahiya— being its82 batch83.

Notes to Chapter Oru

1 For a fu r th e r translation, see N in am o li , The Life of the Buddha, Kandy 1984, p 30.2 T h e Lree (at Budh Gaya) u n d e r which the B uddha attained en ligh tenm en t. Tradition has it that a cu tting was sent to Sri Lanka with M ahinda, which was sub seq u en tly p lan ted at A nuradhapura . T h e original is then said to have d ied out and to have b een replaced by a cutting taken from th e one in A n uradhapura .5 R ead ing v im uttisukhapajisarpvedl with Be for text's Sc v im uttisukhaip patisarpvedL4 R eading manasakasi I iti imasmirp with Be Se for text’s manasakasi iti. Imasirp.; cp cty.5 R eading kevalassa, here and in th e n ex t two suttas, with Be Se and Ud-a; text omits.6 Also at Vin i 2; quoted Khp-a 13, Asl 17, Nett 145. Cp also Mahavastu ii 416. j.

. 7Aiapino; with an underly ing no t ion o f hea t, or tapas. See next. 8Jhayato; the Pali verb jhayati can s tand e i the r for Sanskrit dhyayati, to m editate, o r k^ayati, to bu rn . T h e ambiguity is no d ou b tin ten tio n a l , especi ally given itsjuxtapostUon with atapino.9 For a fu r th e r translation, see Nanam oli, The Life o f the Buddha, Kandy 1984, p 30f.10 Also at Vin i 2, and q u o ted N ett 145, 151; cp also Mahavastu11 417.11 For a fu r th e r translation, see N anam oli, The Life o f the Buddha, Kandy 1984, p 31.^ T e x t abbreviates; I follow Be an d Se which p r in t in full.13 Cp Mahavastu ii 417.14 Suriyo va obhasayam antajikkharp; o th e r translators seem to have taken va he re as iva, viz. W oodw ard (VofU 3) “Jus t as the sun w hen lighting up the sky", H o rn e r (B Disc iv 3) “Like as the sun w hen lighting up the sky", and Ire land (p 13) “As docs Lhe sun illum in ing the sky”, as does N anam oli ( TheLifeof the Buddha, Kandy, 1984, p 31) ‘T h e re , like the sun who lights u p the sky” ( though not at Guide 151 § 83 1 “As the s u n ’s o rb illuminates

the firm am ent" ). But ihc cty seem s to take it as eva, with the implication that the two ac tions occur simultaneously. It may also be no ted that all four transla to rs lake tiljhati (rem ains) as “stands", which can hardly be m ain ta ined when it be recalled that the Lord is, at the tim e in question, still seated in a cross legged position.15 Also at Vi n i2f; for a fu r th e r translation, cp Nanamoli, TheUfe o f the Buddha, Kandy 1984, p 3 2 f16 AjapJlanigrodhe; a tree n e a r th e Bodhi T ree and scene of many episodes in the B u d d h a ’s career, including Sujata's offering o f milk-ricejustbeforc his e n l ig h te n m e n t , B rahm aSaham pati’s exhorta t ion to the B u d d h a th a t h e should teach, his m eeting with them crchan lsT apussaandB haJIika , andaeveral encounters with M ira , etc.17 R ead ing vim ultisukhapajisarpvedl with Be Vin for text's Se v im uttisukhaip pajisarpvedi. C p U d I above.18 R e a d in g h u ip h u f ik a ja t ik o w ith Be Se for t e x t ’s Vin huhuftkaja tiko ;cpV ofU 3n 1 (I p resum e tha t by “DA" Wood ward h e re m eans “Vm-a”); B Disc iv 3 n 3; andJPTS, 1897-1901, p 42. O n hurp m eaning disapproval, cp Vism 96,105; on its (possibly) m ean ing ap p ro v a l /accep tance , Vv-a 77; whilst on h urphunka m ean ing o n e uttering th e s o u n d hurp huip, cp the m an tra Orp m ani p adm e hurp, etc. A sim ilar version o f this episode is to be fou n d at Mahavastu iii 325.19 Be Se Vin read saraniyarp with tex t’s saraniyaip.20 R eading brahm an akaran a with Be Se Vin and Ud-a for text's bra h m an akaraka.21 Q u o te d at Nett 150; N a n a m o l i ’s translation o f sam e (Guide 200) is so unliteral th a t th e m ean ing s o f many o f the essential term s are obscured.

T ex t Vin N ett insert b ra h m a n o ; Be Se an d Ud-a omit*25 R eading nihuiphufiko with Be Se (Vin nihuhunko) for tex t’s nfhuhuriko, Nett n ih uh u ip ko .24 Nikkasavo; Vin nikasavo. Ire land , given his note 6 at p 125, seems to have misread this as n irasavo.or else been misled by the version o f the verse at M ahavastu iii 325.2j Cp cty which gives two d iffe ren t explanations; Nanamoli

(Guide) “perfect in science", (Lift) “p c rfe c t in knowledge".26 Be Sc read vusila0 foT text’s Vin N e t t vusita0; N anam oli (Guide) “lives", {Life) “living".27 Brahmavadaqi; literally, the speech o r u t te r a n c e o r doctrinc (or ‘ism’), etc., o f Brahman, will? several o th e r in terpre ta tions possible. According to SEDsv, it is a discourse on , o r explanation of, sacrcd texts, and synonymous with b rah m av ad in , a de fender or ex pounder of Lhe Veda, or one who asserts th a t all th ings are to be identified with Brahm an, aV edan lin . O f these, th e sense of “d efen d er or ex p o u n d e r of the Veda" o r “V cdan tin" would seem most likely tha t in tended by the verse, assum ing th e latter were already not only in use during the B u d d h a ’s day b u t also known to him. Ud-a deals with itin a qu i te p e rfu n c to ry m an ner , which ex p lana tion N anam oli in te rp o la te s in to th e verse. Woodward (VofU 4) simply repeats an ea r l ie r transla tion o f G A. F. Rhys Davids, Miss H o rner Disc iv 4) takes br ah mavadaip as “the Brahma-speech", whilst Ireland (p 14), p e rh a p s following her, takes sam e as “the word ‘brahma* ", a d d in g a n o te that “ ‘B rahm a’ m eans highest, su p rem eo r divine; ilis also th e nam e for o ne o f th e highest types o f gods’* (p 125 n 7 ), w hich is to ignore the distinction to which SED sv draw s o u r a t ten t io n , viz. that in com pounds , the nominative n e u t e r (B ra h m a 0) is used “for the im personal Spirit" and the nom ina t ive masculine (Brahma0) “for th e personal god". T h e first m e m b e r o f the com pound brahm avadarp m u n th ere fo re r e p r e s e n t B rahm an (neuter) alone. It is no t entirely clear w h ich o f th e two Miss H orner took it to m ean.28 Ussada; ren d e re d by Nanamoli (Guide) as “favourites", {Life) as “p ro u d ”, b u t at Ppn 104 as “prom inence"; c p a lso Vv-a 19. This part o f the verse rechrs at Sn 783, w h ere N o r m a n (GD ii 91) takes this as “haughtiness".M Reading M ahskaccano with Be Se for te x t ’s M ahakaccayano.50 Be Mahako(thika.51 Reading Ayasma ca Revaio ayasma ca N a n d o with Be Se for text's ayasma ca Revato ayasma ca Devadatto ayasma ca A nando; Devadattacould clearly not be included in this list o f m onks who were arahants, given his m isdem eanours, whilst A n an d a only

bccamesuch after the death o f I He Buddha. Neither W oodw ard (VofU 4) nor Ireland (p 15) seem s to have noticcd this r a th e r obvious point.32 R eading b r a h m a n a k a r a n a w ith Be Sc fo r t e x t ' s brShmanakaraka.35 Quoted Nett 150.54 Pipphaliguhayarp; Be Pippal iguhayam.55 Text Se insert hoti; Be omits.56 Reading Rajagahc with Be Se for text's Riijagaharp.57Vanta-, literally vom ited; cp W o o d a r d “spued forth".58 Reading Pavayarp with Be Sc an d Ud-a for te x t’s Pa^aliyarp.59 Se reads akkulo bakkulo for tex t’s Be akkulo pakkulo; this is presumably some kind o f spell o r incantation, like ab racadab ra . ,40 Quoted N ett 150.41 Reading pakkulan with Be for tex t’s Sc bakkulari.42 Reading ayyo kira with Be Sc for tex t’s ayyo.45 DivSvihSrarp; Se divSvihare.44 Reading khuddapu tta rp hi with Be Sc artd text p r io r to Woodward’s em en d a t io n to k h u d d ’ amhi.45 Se inserts adaya, having taken (and).46 Narp; Se repeats marp, m e, b u t Ud-a (Se) narp.47Avidure; Be avidurarp.48 Na c’ ayam.. .atthiko; Sc na c' ayain...anatthiko.49 Quoted Nett 150.^N im ujjan ti; Sc n im rr j jan ti , he re and th roughou t.5! Gayayarp; Ireland takes this as “at Gaya”, whilst W oodw ard omits entirely (as h e also does “perform ing acts o f b o b b in g u p and bobbing down") but it is clearly in the Gaya river o r lotus pond that is m ean t— cp cty.52 Reading umrnujjjani(m )m ujjantc pi karontc with Be (Sc) for text’sum m ujjan im u jjan tc ka ron te pi.55 Quoted Nett 151.

Be Se read sucl, h e re and below, for text’s suci.Reading sakkato garukato with Be Ud-a (Se sakkato hoti

garukato) for tex t’s sakkato hoti garukato hoti.56 Standard requisites of the hhikkhu and, presum ably , any other wanderer.

57 Be reads ye kho keci, Se yc ca kho kcci, for text's ye nu kho keci.58 Assa; Se assasi.59 Reading a tha ke with Be Sc Ud-a for text’s aiho kho ke.60 Reading devate with Be for text's Sc sadevake; cp Ud-a.61 R eadingSupparaka with Sc Ud-i for text’s Supparakasma, Be Supparakam ha.62 Yena BhagavS SsSvatthiyarp viharatijctavane Anathapindikass’ a r a m e t e n ’ u p a s a r ik a m i , Be y c n a S a v a t th i J e t a v a n a r p A n a t h a p i n ^ i k a s s ’ a ra m o t e n ’ u p a s a r ik a m i , appjoachedSava tth i .Je ta ’sCrove (and Finally) A na thapind ika’s ResorL Be m akes g oo d sense, sincc the Buddha was not there w hen h e got there .65 As a walking m editatidn .54 Reading pasadanTyarp wifh Be Ud-a (Sc pasadanTyarp) for tex t’s dassanlyarp.

To here ^ A ii 38; W oodward takes “lamed, warded, with faculties restrained" (bo th at GS ii 43 and VofU 9) as, all p red ica ted o f n5ga, which he renders as “elephant", Lhougtifitis qu ite clear from th e cty tha t thescr epithets are no t those tha t could be applied to elephants.65 Reading mam* assa with Be Se for text’s m am a assa.

Reading an taraghararp p av i^h ’ amha with Be Sc for tex t’s pavitth’ amha.60T h a t is, the o th e r th ree sensesofsmell, laste an d touch; cp Dhs trans § 961 a n d note, an d Asl 338.69 Following the p u n c tu a t io n of Be Se.70 R eadingyato kho te Bahiya ditthe dit^hamattarfi bhavissati 1 sute sutamattaip bhavissati 1 mute m utam attam bhavissati 1 v innate vinnatamattarp bhavissati I tato tvarp Bahiya na tcna 1 Yato tvam Bahiya na Lena I tato tvarp Bahiya na tattha I Yato tvarp Bahiya na ta ttha I tato tvarp Bahiya nev’ idha na huraq i na ubhayam antarena I Es’ ev’ nnto dukkhassa Li with Be for te x t’s yato kho te Bahiya d i t the ditthamattarp bhavissati.. .vinnate vinnatam attam bhavissati, tato tvarp Bahiya na tattha, yato tvarp Bahiya nev’ a ttha , tato tvarp Bahiya nev’ idha na hurarp na ubhayam antarena , c s ‘ ev’ an to dukkhassa ti. S iv 73 reads as pe r

Be, save for the facl that Malukyapulta replaces Bahiya, as docs Sc, save for the f a d ihat it omits yato tvarp Bahiya na la l lha and r e a d s u b h a y a m a n l a r c . W o o d w a r d a n d I r e l a n d t a k e u b h a y a m a n ia rc n a as “in between"; b u t cp cly.7! R ead in g adhipatitva with Be Se for te x t ’s adhipaielva.7? Cp Ud 49 below for similar.73 M ancakam ; or col o r small bed. Beds in India, at least as used in m o d e r n limes, consist merely of a series of ropes s t ru n g betw een a w ooden frame, the lalter being su p p or ted by four legs. Such a bed would make a good stretcher.74 T e x t ’s E rrata adds ganhitva, took; Be Se omit.75 Karilva; Be katva.76 B hagavanla ip abhivadelva; Sc omiLs.77 Cp M ii 146, iii 270; S iv63, v346 for similar; also Ud 50 below.78 But, as th e story in thecty shows, he failed to gain o rd in a tio n . In lime, ihc traditional view arose th a t any layman a t ta in ing a rah an tsh ip had e i the r to jo in the o rd e r of m onks or atta in p a r in ib b a n a tha t sam e day, a view first formally expressed in the M il in d ap a n h a (Miln 264). ' * **79 Q u o te d at N clt 150. This verse may be co m p ared with M u n dak a U I I 2 10-12: In the highest go lden sheath is B rah m an , stainless, w ithout parts; pure is it, the l ig h to f lights. T h a t is w hat the know ers of the Self know. T h e su n shines no t the re , n o r the m o o n a n d stars, these lightnings sh in e not, w here th e n cou ld this f ire be ? Mis shining illumines all tliis world. B rah m an , verily, is this amrtarp" —cp SU VI 14; Ka^ha U II 2 15.80 Ayam pi u dan o vutto Bhagavata iti m e sutan li; B e encloses within paren th eses and adds the no te Syampotlhakc n ’ a tlh i, th o ug h it does ap pear in the edition utilised by me, which itself notes im e para na dissanti. Se reads u d d a n o for text's Be u dan o , when we should translate T h i s batch, too, was spoken by th e L o r d . t h o u g h uddana seems elsewhere always neu te r .81 Rea d in g Sangamaji Pavaya with Sc for tex t’s Pa tali Sangamaji.82 R ead ing lass’ uddanam with Be Se for text’s tatra u d d an a rp bhavati.83 Be reads instead tayo b o d h i ca hurnhuriko b r a h m a n a Kassaprna ca :ip sangarna jap la Biihiyena fi fe dasa ti.

CHAPTER TW O: MUCALINDA

§1. M ucalinda[10] S o 1 was there heard by m e on one occasion when the Lord was staying, when first awoken, at Uruvela, at the roo t o f the Mucalinda* o n the bank of the river NeranjarS. And o n that occasion, the Lord had been seated for seven days in a single crosscd-legged position experiencing the bliss o f l ib c ra t io n ?.

A nd o n th a t occasion, m oreover, a great, untim ely storm- cloud h ad arisen, (as had) seven days of rainy weather (br ing ing with th em ) cold wind, poo r daylight4. T h e n M ucalinda, the naga-king, cam e out from his own realm , seven times encircled the L o rd ’s body with his coils, and th en re m aihccfun furling5 his great h o o d above his skull, thinking: “Let n o t cold (afflict) the Lord; let n o t h ea t (afflict) th e Lord; let n o t contact by gadfly o r mosquitoes, wind or h ea to r c reep ing th ings6 (afflict) t h e L o r d ”. T hen the Lord , with the passing o f those seven days, em erg ed from tha t concentra tion . T h e n M ucalinda, the naga-king, realising thedcvaw asclear.itsthunderc loud having d isappeared , unw ound his coils from the L o rd ’s body, re trac ted his own appcarancc, conjured the ap pearan ce o f a b rah m in you th and then stood befo re the Lord paying h o m ag e to the Lord with an anjali salute.

T h en the Lord, fa thom ing this m atter, gave rise at th a t t im e to this U dana7:

“Separation is bliss for the o n e who is satisfied, whose D ham m a has been heard, who beholds. Harmlessness8 is bliss, that contro l with respcct to living beings in this world. F reedom fro m lust w h ere this w orld is c o n c c r n e d is bliss, th a t transcendence of senso-desires. T h e driving out9 o f the *1 a m ’ conceit— this is indeed the highest bliss”.

§ 2. T h e K ingSo was ihc rc heard by m e on one occasion when the Lord wujj slaying at Savatthi, in Anathapinc^ika’s R esort in Jcta 's Grove. And on th a t occasion this unrelated talk h ad arisen amongst a good m any m onks [11] who had co ng reg a ted and seated themselves together in the A ttendance Halt u p o n retu rn ing from the ir a lm sround following the m idday meal: “Now, which, friends, o f these two kings, is of g rea ter wealth, or of greater possessions, o r o f g reater stores, or o f g re a te r conquest, or of g reater conveyances, o ro fg rea te rs tren g th , o r o f greater potency, or of g re a te r majesty— king Seniya Bimbisara the Magadhan or king Pasenadi the Kosalan ?"

But this u nre la ted talk am ongst the m o nk s was in terrup ted , for the L ord , who had em erged at a pa r t icu la r occasion d uring the evening from his seclusion, h ad th e n approached the A ttend an ce Hall and , having a p p ro ach ed , h ad seated him self on the a p p o in te d seat.

A nd having so seated himself, th e L o rd addressed the m onks, saying: “For th e sake o f w hat10 talk, monks, were you co n g re g a ted an d sea ted to g e th e r ju s tn o w ? A n d what* moreover, was the u n re la te d talk am ongs t you tha t was in te rrup ted ?"

“In this case, Lord, the re had arisen this unre la ted talk a m o n g s t u s J1 when we h a d c o n g re g a te d a n d seated ourselves to g e th e r in the A ttendance Hall u p o n re tu rn in g from o u r a lm sro u n d following th e m idday meal: ‘Now, which, friends, o f these two kings, is o f g rea te r wealth, or o f g re a te r possessions, or o f g r e a t e r stores , o r o f g re a te r c o n q u e s t , o r o f g re a te r conveyances, o r o f g rea ter strength , o r o f g r ea te r potency, o r o f g rea te r majesty— king Seniya Bimbisara th e M agadhan or king Pasenadi th e Kosalan ?’ It was this u n re la te d talk am ongst us, Lord, th a t was in te r ru p ted , for th e n 11 th e L o rd arrived'’.

“T his is n o t seem ing fo r you, m onks, g en t lem en who have g o n e fo r th th ro u g h fa i th 15 from the h o m e in to hotnelessness, tha t you sh o u ld talk talk of such a kind. T his pair has to be p e rfo rm e d byyou, monks, when congrega ted— either Dhamma- t a l kM or t h e ariyan silence".

T hen the Lord, fa thom ing iliis m aile r , gave rise at lhai lime jo ibis U dana15:

“W hatever16 the happiness associated with sense-desires in (his world, and whatever this hcavenlincss, (ihis) h ap p in e ss— these17 arc no t worth the sixteenth frac tion o f that happ iness associated with ihc destruction of c rav ing ”.

§ 3 . With a Stick So was ihcrc heard by me on one occasion w hen th e L ord was slaying at Savailhi, in A n a th ap ind ik a ’s Resort in J e t a ’s Grove. And on lhat occasion a good many youths, be tw een Savailhi and je ia 's Grove18, were beating a snake with a stick.

T hen the Lord, who had dressed at a p a rt icu la r occasion during ihc m orn ing , took bowl an d ro b e a n d e n te re d Savatthf in scarch of alms. A nd the L o rd saw th a t g o o d m any youths, between Savailhi and J c t a ‘s Grove, bea ting th a t snake with a stick.

[12} T h en th e Lord, fa th om in g this matte*-, gave rise at th a t lime to this U d 5 n a19;

"He who injures with a stick c rea tu res desir ing happ iness seeking his own happiness, after passing on , does n o t gain happiness.

He who does n o t injure with a stick c rea tu res desir ing happiness seeking his own happiness, after passing on , does gain hnppiness".

§ 4. RespectSo was there heard by me on one occasion when th e L o rd was slaying at Savatthi, in A nathapind ika 's Resort in J c t a ’s Grove. And on that occasion, the Lord was respec ted , was revered, thought highly of, worshipped, h o n o u re d , be ing a g a in er o frobe, almsfood, lodging and m edicinal requisites as a su p p o r t during sickncss, whilst the o rd e r of m onks, too, was respec ted , was revered, th o ug h t highly of, w orsh ipped , h o n o u re d , b e ing a gainer o frobe , almsfood, lodging arid m edicinal requisites as a support during sickness, whereas w anderers tx! longing to o th e r sects were not respected, were not revered , not th o u g h t highly

of, no t w orsh ipped , not h o n o u re d 20, being n o gainers of robe, almsfood, lodging or medicinal requisites as a support during sickness. A nd when those w an d ere rs b e lo ng in g to other sects, unab le to e n d u re lhat respect for the L o rd an d the o rd e r o f monks, saw the monks in the viHage o r in the forest11, they insulted th em with discourteous, harsh speech , they abused, vexed an d harassed22 ihcm.

T h en a good many m onks a p p ro a c h e d the Lord; and, having ap p ro ach ed , they g ree ted the L o rd and then seated themselves to o n e s id e . And, so sea ted to o n e s id e , those m onks said this to the Lord: "Presently, L ord , th e L o rd is respected, is revered, th o u g h t highly of, w orsh ipped , honoured , being a gainer o f ro b e , almsfood', lodging a n d m ed ic ina l requisites as a su p p or t d u r in g sickness, whilst th e o rd e r o f monks, too, is respected , is revered , th o ug h t highly of, w orshipped, honoured , b e ing a g a in e r o f robe, a lm sfood , lo dg ing and medicinal requisites as a support d u r in g sickness; whereas wanderers be long ing t o o th e r seels are n o t respec ted , a re n o t revere(£ n o t th o u g h t highly of, no t w o rsh ipped , n o t h o n o u red , being no gainers o f robe , almsfood, lo dg ing an d m edicinal requisites as a support d u r in g sickncss. A n d w h en those wanderers belonging

„to o th e r sects, u n ab le to e n d u r e th e respec t for the Lord and the o rd e r o f m onks, see the m onks in th e village o r in the forest, they insult th em with discourteous', ha rsh speech , they abuse, vex, and harass th e m ”

T h e n th e Lord, fa thom ing this m atter, gave riseat that time to this U dana:

“W hen contacted by h ap p in ess an d d u k k h a in village or forest, you sho u ld p u t it d o w n 25 n e i th e r to self nor another; contacts co n tac t d e p e n d e n t u p o n the substra te—due to what m igh t contacts contact o n e lacking th a l substra te24 ?"

§ 5. With th e Layfollower [ 13] So was th e re h eard by m e o n o n e occasion when the Lord was staying at Savatthi, in A n a th a p in d ik a 's Resort in J e t a ’s Grove. A nd o n th a t o ccas io n , a c e r ta in layfollower, an Icchanarigalakan25, had arrived at Savatthi o n some business or o th o i .

T h e n that layfollower, having carried o u l that, business in Savatthi, approached the Lord; and, having a p p ro ach ed , he g reeted the Lord an d then seated himself to o n e side. And to that layfollower so seated to one side, the Lord said this: “It is long since you, byfollower, took this course, this lhat (you have taken) fo r the purpose of coming here". “I have long since desired, Lord, to approach in o rd e r to sec the Lord , bu t I have been busy*6wiih one or an o th e r27 duty or task so I have no t b een able to approach in o rder to see the Lord".

T h e n the Lord, fa thom ing this matter, gave rise at tha i lime to this U d5na18:

“Happiness/lruly, lhat o n e ’s (for whom ) th e re is no th ing , for ih c o n e who has got Dham m a weighed up, for the o n e who has h ea rd much; behold the one having holdings com ing to* grief—folk are of a type to be a t tach ed 29 to folk50”.

§ 6. P regnantSo was the re heard by m e on o n e occasion wfyen the Lord was staying at Savatthi, in A nathapin^ ika’s Resort in J e l a ’s Grove. And on that occasion, ihc lady of a certain w andere r , a young fem ale brahm in who was still a child, was p re g n a n t and ab ou t to deliver.

T h e n that female wanderer said this to that w anderer . “You must go an d fetch oil, brahmin, since it will be (o f scrvice) d u r in g my delivery". With this thus said, the w an d ere r said this to th a t female wanderer: “But from where d o 1 fetch oil, f r iend5! ?" A n d fo ra se c o n d t im e th a t fe m a le w a n d e re r s a ld th i s to tha t w a n d e re r “You must go and fetch oil, b rah m in , since it will be (o f service) during my delivery". And fo r a second lim e the w andere r said this to that female wanderer: “But from w here do I fe tch oil, friend ?" And for a th ird tim e tha t fem ale w anderer said this to that wanderer: “You must go an d fetch oil, b rahm in , since it will be (of service) d ur ing my delivery”.

N ow on thatoccasion, [14] at the storehouse o f king Pasenadi the Kosalan there was given out, such as was n eeded , to rcclusc and b rahm in of butter and oil to drink.— (but) not to carry off. T hen this occurred to that wanderer': “Now at the s torehouse of

kingPasenadi the Kosalan there is given out. such as is needed .

to recluse an d brahm in o f b u t te r a n d oil to drink— (but) n o t to carry off. W hat now if 1 were to go to the storehouse o f king Pasenadi the Kosalan, d r in k of oil such as is needed , com e home, fetch it u p 52 and th e n give it, since it will be (of service) during her delivery ?" T h en lhat w andere r went to thestorehouse of king Pasenadi the Kosalan, d ra n k of oil such as was n e e d e d , cam eh o m c35, butwas no t able e i th e r to force it up or, m oreover, down. C o n tac ted by p a in fu l54, s h a rp , g ra ting , s t a b b in g sensations, he rolled forwards a n d 55 ro lled about.

T h en the Lord, who h ad dressed at a particular occasion durihg the m orning , took bowl an d ro b e an d en te red Savatthi in search o f alms. And th e Lord saw that w an d ere r co n tac ted by painful,sharp , grating, sU b b in g sen sa t io n s rolling forwards and rolling a b o u t

T h e n the Lord, f a th o m in g this m a tte r , gave rise al th a t tim e to this Udana:

“Happy truly (are those) who a rc those n o t having ho ld ings, for the Veda-gone are folk n o t having holdings; beho ld th<S o ne having holdings com ing to g r ie f—folk a re such as to have the ir hea rt sub jected36 to folk".

§ 7. Only SonSo was there heard by m e o n o n e occasion w hen the L o rd was staying at Savatthi, in A n a th a p in d ik a 's R esort in J e t a ’s Grove. And on th a t occasion, th e only son, dear , charm ing , of*' ce r ta in layfollower had finished his time.

T h en a good many layfollowers, with th e ir clothes wet, with the ir hair wet, app ro ached th e L o rd by day, in the daytime; and, having approached , they g ree ted th e L o rd and th en seated themselves to one side. A n d to those layfol lowers so sea ted to one side the Lord said this: “Now why a re you layfollowers approach ing37 this place by day, in the daytim e38, with your clothes wet, with your ha ir w e t? " W ith this thus said, tha t layfollower said this to th e Lord: “My only son, Lord, dear, charm ing, has finished his time; it is as a resu lt o f th i s th a tw e arc approach ing this place by day, in th e daytim e, with our clo thes wet, with our hair wet".

T h en ih c Lord, fathoming ibis m a ile r , gave rise* at lhat l im e lo this UdSna:

[15] “Fixated upon ihc sweel laslc o f form s d e a r 59 a rc th e bodies of devas and multiple h u m a n s40; d istressed41, dccaycd , they go u n d e r (ho sway of (lie King o f D eath . Who, in d e e d , by day and by n ig h t diligent, renounce form s d e a r— these, in d e e d , dig up the roo t o f distress, Death's bait so h a rd to pass beyond '' .

§8 . SuppavasaSo42 was there heard by me on one occasion w h en the L o rd was staying at K u n $ y a 45, in the K u n d a d h a n a 44 Grove. And o n th a t occasion* Suppavasa, the Koliyans' d a u g h te r , had carricd a foetus for seven years, had for seven days b een o n e with foe tus awry. Afflicted by painful45, sharp, g ra t ing an d stabbing pa ins, * she (nonetheless) put up (with this) with th re e though ts : "A Perfectly Sc lf*En lightened One, truly, is t h e 46 Lord, who tcachcs D ham m a for th e sake o f abandoni ng d u k k h a o f such a fo rm as this; well conducted , truly, is the L o rd ’s Savakasarigha, w hich practises for the sake o f abandon ing d u k k h a o f such a fo rm as this; perfect bliss, truly, is nibbana, w h e re in 47 d uk k h a o f su ch a form as this is not to be found".

T hen Suppavasa, the Koliyans' d aug h te r , addressed h e r lord, saying: “You should go, my lord, a n d ap pro ach th e L o rd ; and, having approached him, you shou ld salute with your h e a d at the L ord 's feet on my behalf and ask for f re e d o m f ro m affliction48, freedom from im p ed im en t , lightness o f body , strength an d moving about comfort, saying: ‘Suppavasa, th e Koliyans* daughter, Lord, salutes with h e r head at th e L o rd 's feet and asks for freedom from affliction, f re e d o m f ro m im pediment, lightness of body, s treng th a n d moving a b o u t in com fort’. And so (also) ought you to speak: 'Suppavasa, t h e Koliyans’ daughter, Lord, has carried a fee tu s for seven years, has for seven days been one with foetus awry. Afflicted by painful, sharp , grating and stabbing pains, she (no n e th e le ss ) puts up (with this) with th ree thoughts: “A Perfectly Self- Enlightened One, truly, is the Lord, who teaches D h am m a fo r the sake of abandoning dukkha of such a form as this; well

conducted , truly, is ihc L ord ’s Savaknsaftgha, which practises fo r th e s ak e o fa b a n d o n in g d u k k h a o fsu c h a fo rm a s th is ; perfect bliss, truly, is n ibbana , wherein dukkha of such a form as this is not to be f o u n d ” ’

"Absolutely49", th e50 Koliyansvson co nsen ted to SuppavasS, the Koliyans' d aug h te r , and then approached the Lord; and, having ap p ro a c h c d , he greeted the Lord a n d then seated himself to o n e side. And, so seated to one s ide51, the Koliyans’ son said this to the Lord: “Suppavasa, the Koliyans’ daughter , Lord, salutes with h e r head at the L ord 's fee t and asks for freedom from affliction, freedom from im ped im en t, lightness o f body, s t ren g th a n d moving about in com fort. And so (also) docs she speak: ‘Suppavasa, the Koliyans’ d aug h te r . Lord , has carried a foetus for seven years, [16] has for seven days b een o ne with foetus awry. Afflicted by painful, sharp , g rating and stabbing pains, she (nonetheless) puts up (with this) with th ree thoughts: “A Perfectly Self-Enlightened O n e , truly, is the Lgrd, who teaches D h a m m a for the sake of ab a n d o n in g d ukkha o f such a fo rm as this; well conducted , truly, is th e L o rd ’s Savakasartgha, which practises for the sake o f a b a n d o n in g dukkha o f such a fo rm as this; perfect bliss, truly, is n ibbana,

^vherein d u k k h a of such a form as this is n o t to be fo u n d " ' (And th e L ord replied:) “May Suppav5s3, the Koliyans'

daughter, b e at ease; may she be healthy, m ay she give b ir th to a healthy s o n ”. A nd with that utterance, m oreover, from the Lord, Suppavasa, the Koliyans'daughter, becam e atease, healthy and gave b ir th to a hea lthy son.

T h e Koliyans' son rejoiced at that sp o k en by the Lord (saying:) “(Just) so. Lord", showed his apprec ia tion , and then rose from his seat, grefcted the Lord, c ircum am bula ted h im by the right a n d th en w e n t back5* to his own h om e . (T here) th e53 Koliyans’ son saw Suppavasa, the Koliyans’ d aug h te r , at ease, healthy, having given b ir th 10 a healthy son; an d , upo n seeing her, it o ccu rred to h im that: “It is truly a marvel, my lady, it is truly an u n p re c e d e n te d 54 th ing, my lady, this state o f gTeat potcncy, this state o f g rea t majesty, o f the Tathagata, inasm uch, namely, as this Suppavasa, the Koliyans' daughter, can, moreover, with

M ucalinda Chapter | T . L L . V J . U ^L ib ra iy

this u t te rance from th e Lord , have bccom e at ease, healthy and have given b ir th 55 to a healthy so n ”, a t which he bccam c self- possessed, jub ilan t, filled with joy and euphoria.

T h e n 56 Suppavasa, Lhc Koliyans’ daughter, addressed h er lord, saying: ‘'You shou ld go, my lord, and approach the Lord; and, having ap p ro a ch ed h im , you shou ld salute with your head at the L o rd ’s feel on my behalf, saying: 'Suppavasa, the Koliyan’s d aug h te r , Lord, salutes with h e r h ead at (he Lord's f e e t ’. And so (also) ough tyou lospeak: ‘Suppavasa^hcKoIiyans’daugh ter , Lord, has e a rn e d 57 a foetus for seven years, has for seven days been o n e with foetus awry. But now she has become a t ease, healthy and has given b ir ih to a healthy son. She invites the o rd e r o f m onks with th e B u d d h a a t its head58 for a m eal for seven days. May the L ord p lease59 acccpt. Lord, seven m ea ls ' from Suppavasa, the Koliyans' daughter , together with the o rd e r o f m onks ' '

“Absolutely”, the Koliyans' son consented to Suppavasa, the Koliyans’ daugh ter , a n d th e n a p p ro a ch ed theLord ; and, having approached , he g re e ted th e Lord a n d then, seated h im self to one side. And, so sea ted to o n e side, th e Koliyans’ son said this lo the Lord: “Suppavasa, the Koliyans’ daughter, Lord, salutes with h e r head at Lhe L ord 's f e e t And shespeaks thus: 'Suppavasa, the Koliyans1 daugh ter , Lord , has carried a foeius fo r seven years, has for seven days b e e n o n e with foetus awry But now she has bccom e at ease, healthy and has given birth to a healthy son. She invites the o rder of m onks with the Buddha at its h ead for a meal for seven days. May th e Lord please accept, Lord , seven meals from Suppavasa, th e Koliyans' daughter, to g e ther with the o rd e r o f m onks’

N o w o n that occasion, th e o rd e r o f monks toge ther with the B uddha at its head had b een invited for a meal for the following day by a certain layfollower. A nd that layfollower was a su p p o r te r o f the venerable MahamoggaHana. T h en the Lord addressed the v enerab le M aham oggallana, saying: “You shou ld go60, Moggallana, and ap pro ach that layfollower; [17] and, having a p p r o a c h e d , you s h o u ld speak th u s to tha t layfollower: Suppavasa. the Koliyans’ daugh ter , friend, has carricd a foeius

for seven years, has for seven days been o n e with foetus awry. But now she has bccome at case, healthy an d has given birth to a healthy son. She invites51 the order o f m onks with the B ud d h a a t its head fo ra meal for seven days. Let Suppavas3, the Koliyans' d augh te r , provideseven meals; you can do so afterwards6*'. This o n e is (after all) your su p p o r te r”

T h e venerable M aham oggallana gave his consent to the Lord, saying: "So be it, Lord", ap p ro ach e d th a t layfollower and, having approached , said this to lhat layfollower: “Suppavasa, th e Koliyans’ daughter, friend, has carr ied a foetus for seven years, has fo r seven days been one with foetus awry. But now she has b ccom e at ease, healthy and has given b ir th to a healthy son. She invites th e order o f m onks with th e B u d d h a at its h ead for a meal for seven days. Let Suppavasa, the Koliyans’ daugh te r , provide seven meals; you can do so afterwards".

“If, sir, th e worthy M aham oggallana will be my surety as regards th ree things— as regards possessions, life an d fa ith— th e n je t Suppavasa, the Koliyans’ d aug h te r , p rov ideseven meals;I can d o so afterwards". “I, f r iend , ca^n b e y o u r63 surety as regards two things— as regards possessions a n d life— b u t only you can be your surety as regards fa i th ".

“If, sir, th e worthy M aham oggallana will b e my surety as regards two things— as regards possessions a n d life— th en let Suppavasa, th e Koliyans’ d aug h te r , p rov ide seven meals; I can do so afterwards*

T h e n th e venerable M aham oggallana , having won over tha t layfollower, approached th e Lord; and , having a p p ro a ch ed , he said this to the Lord: “I have won over64 tha t layfollower, Lord; let Suppavasa, the Koliyans’ d aug h te r , p rov ide seven meals; he can do so afterwards”."

T h e n Suppavasa, the Koliyans’ d a u g h te r , r e g a led 65 the o rd e r of m onks with the B ud d h a at its h ead , satisfying th em with the choicest66 o f foods both h ard an d soft with h e r own h a n d for seven days, an d then had the boy salute th e L ord an d all the o rd e r of monks.

T h e n the venerable Sa r ipu t ta said this to th e boy: “I trust, boy, you are t>earing l ip67, I trust you a r e f i n d in g su s t e n a n c e , I t rus t th er e is (for you) n o t h in g spe l l ing du k k h a" . “W h e n c e

could there be for rue, Sariputta, sir, bearing up ? W hcn cc sustenance ? Seven of my6* years have been spen t69 in a poi of blood70”.

T h e n Suppav&sS, ihc Koliyans' d aug h te r , becam e self- possessed, jubilant, filled with joy and eu ph o ria at ihc th o u g h t that her son was conferring with the Captain oi the D h am m a. T h en the Lord, fa thom ing that Suppavasa. the K oliyans ' daughter, had become self-possessed, jub ilan t, filled wi ih joy an d euphoria71, said this lo Suppavasa, the Koliyans’ daughter-. ‘'Would you wish, Suppavasa, also for a n o th e r son o f such a form ?” "I would wish, Lord, for an o the r seven sons also of such a form*.

(18] T h en the Lord, fa thom ing this matter, gave rise at t h a t time lo this Udana72:

“T he non-sweet overwhelms the non-diligeru in a form iha i is sweet, the non-dear in a form lhat is dear, (as does) d u k k h a in the form o f bliss".

§ 9. Visakha ' 'So was there heard by me on o n e occasion when the L o rd was staying at Savailhi, at Migara’s M other 's Palace in the E aste rn Resort. And on that occasion, some interest or o th e ro f M ig a ra ’s M other Visakha had become subject to (action on the p a r i of) king Pasenadi, the Kosalan. This king Pasenadi, the Kosalan, did no t carry out as had been in tended.

T hen Migara’s M other Visakha approached th e L ord by day, in the daytime73; and, having approached , she g re e te d th e Lord and then sealed herself to o n e side. And to M ig a ra ’s Mother Visakha so seated lo o n e side, the Lord said this: ‘'Well, now, Visakha, whence arc you come by day, in the day t im e74 ?" *In this case. Lord, some in terest or o th e r o f mine had b c c o m e subject to (action on the part of) king Pasenadi, the Kosalan. This king Pasenadi, ihe Kosalan, did not can y out75 as h ad b e e n in ten d ed ”.

T h en the Lord, fathoming ihis matter, gave rise at lh a t t im e to this Udana:

“All u n d e r the sway of another is dukkha, all au thority bliss; when in common they come to grief, for yokes are hard to t r a n s c e n d ”.

30 7 he Udana

§ 10. Bhaddiya, Son of Kaligodha So76 was th e re h ea rd by me on o n e occasion when the Lord was staying at Anupiya, in ihc Mango Grove. And on lhai occasion, the venerab le Bhaddiya, son o f Kiijigodha77, though gone to the forcsl, th o u g h g o n e to the roo t of a tree, th o ug h gone to som e empty place, w ould constantly give rise to this Udana: “Ah I what bliss I Ah I w hat bliss I”

And a g o o d many monks h e a rd (same) as the venerable Bhaddiya, son o f Kajigodhii, though g one to the forest, though gone lo the ro o t of a tree, though gone to som e empty placc, was constantly giving rise to that Udana: “Ah 1 what bliss 1 Ah I what bliss I” U p o n h ea r ing Lh;sf this o ccurred to them: “W ithout doubt, friends, th e venerable Bhaddiya, son o f Kiijigodha, leads the Brahinacariya without finding delight ( th e re in ) , since the bliss of k ingsh ip78 was his79 when previously he was a layman80. It is in reco l lec ting this lhat he, [19] th o u g h g on e to the forest, though g o n e to the roo t o f a tree, though g one to some em pty placed constan tly gives rise81 to th'is U d a n a : ‘Ah Iwhatbliss I Ah 1 what bliss V

T h e n a g o o d many m onks a p p ro a c h e d the Lord; and, having a p p ro a c h e d , they g ree ted the L ord and then scaled themselves to o n e side. And, so sea ted to o n e side, those monks said this to th e Lord: “The venerable Bhaddiya, son of Kiijigodha, though g o n e lo the forest, th o u g h g o n e to th e ro o t o f a tree, though g o n e to som e empty placc, constantly gives rise to this U d a n a :‘Ah Iw hatb liss 1 Ah Iwhatbliss I’ W ith ou t doubt, Lord, the v e n e r a b l e 82 Bhaddiya , so n o f K a j ig o d h a , leads th e Brahinacariya w ithou t finding delight ( th e re in ) , since the bliss of kingship was his when previously he was a layman. It is in recollecting this lhat he, th o u g h gone to the forest, though gone to the ro o t o f a tree, th o ug h gon e to so m e empty placc, constantly gives rise to this Udana: ‘Ah 1 what bliss t Ah f what bliss I’

T h e n the Lord su m m o ned a certa in m bnk , saying "Monk, you should go and summon the m o nk Bhaddiya on my behalf, ■saying: ' The Teacher sum m ons you, Bhaddiya, my I r iend ’I fir monk gave Ins consent to the Lor d saying: “So be it, L o rd ”

an d th en a p p r o a c h e d ih c v e n e ra b le 83 Bhaddiya, son o( KaJigodha;and, hav ing ap pro ach cd , h e ja id this to ihc venerable Bhaddiya, son o f Kafigodha: “T h e T eacher sum m ons you, Bhaddiya, my f r ie n d ”.

T h e v c n c rab lc Bhaddiya, son o f Kajigodha gave his consentlo lhat m onk saying: “So be ii, f r icn d "an d then ap p ro ach ed the Lord; and, having ap p ro ach ed , h e greeted the Lord an d ihcn scaled him self to o n e side. And to the venerable Bhaddiya, son o f Kajigodha, so sea ted to o n e side the Lord said this: "Is it true lhat you, Bhaddiya, son o f Kajigodha, though gone lo the forest, though g o n e to the roo t o f a tree, though g one to som e empty placc, constantly give rise to this UdSna: ‘Ah ! what bliss I Ah I what bliss L ?”

“It is so, L o rd ”.“But in perceiving w hat81 overrid ing in terest85, Bhaddiya,

do you, th o ug h g o n e to the forest, though g o n e 10 th e roo t of a tree, though g one lo som e em pty place, constantly give rise to this Udana: 'Ah I what bliss I Ah I what bliss I* ?"

“Previously. Lord, when , as a layman* I v?as re ign ing86, the g u a rd 87 inside the private qua r te rs was well and thoroughly appo in ted , as was Lhe g u a rd outside the private quar te rs well and tho rough ly appo in ted ; the g u a rd inside the city was well and thoroughly appo in ted , as was th e g u a rd outside the city well and thoroughly ap po in ted ; the g ua rd inside the country was well a n d thoroughly ap po in ted , as88 was the guard outside the c o u n ty well an d thoroughly appo in ted . T h a i same I, l^ord, b e in gso g ua rd ed , warded, dwelled fearful, anxious, suspicious, terrified89; b u t now I, Lord, th o u g h gone 10 the forest, th o ug h gone to the ro o t o f a tree, th o u g h gone to some empty placc, dwell a lone90, unfearful, unanx ious , unsuspicious, no t terrified, u n c o n c e rn e d 91, unruffled , living off that given by o thers92, with a heart as th a t o f a d e e r93. It was in perceiving this overrid ing interest, Lord, that I, though g one to the forest, [20] though gone to the ro o t o f a tree, though gone to some em pty placc, constantly gave rise to this Udana: ‘Ah 1 what bliss 1 Ah ! what bliss !'

T h e n ihc Lord, fa thom ing this mailer, gave rise at thai time to this U dana9"4:

“H e for whom angers exist not within, and who has proceeded past th e multifold stale of becoming and non-becoming95— h im , with fear d eparted , blissful/grief-free, the dcvas do not e x p e r ien ce the seeing oP .

T h is is th e second, Mucalinda, chapter, Mucalinda, T he King, W ith a Stick, Respect, With ihc Layfollower, Pregnant, Only S o n , Suppav^Lsa, Visakha, and Bhaddiya, Son of Ka}igodh3, bcftig its batch.

Notes to Chapter Two

I Also at Vin i 3; for a fu r th e r translation, see N an am oli , The Life of the Buddha, Kandy 1984, p 33.*Se reads Muccalinda th ro u g h o u t (b u t Ud-a (Sc) M ucalinda). 5 Reading vimuttisukhapatisarpvedi with Be Vin for te x t ’s Sc vimuttisukhaip papsaipvedi. Cp Ud 1 above.* R eadingsltavitadudd in l with Be Sc Vin Ud-a for te x t’s suavata d ud d inT ;d inacandcno te c ither day or light— h en cc “daylight".5 Vihacca; Vin kari tvJ.6 Reading ^aijisamakasavatatapa0 with Be Sc Vin for tex t’s 4ajpsamakasav£t2pa°.7 Quoted at Pe 50 an d P C on tr 129.8 Reading abySpajjarp with Be Se Ud-a for tex t’s avyapajjharp.^ 9 Reading vinayo with Sc fo r te x t’s Be yo vinayo; cp th e n o te o f Woodward a t Ud-a 102 n 4.10 Reading k2ya with Be Se Ud-a for text's kaya.II Text Se insert pi; Be omits.** Reading a th a with Be Se for tex t’s athar khb.15 Reading saddha with Be Se Ud-a for tex t’s.saddhaya.**Reading d h am m i va katha with Be Sc (Ud-a d h a m m i katha) for text’s dham m ikatha ,15 Quoted Pe 55 an d Nett 165.16Readingyan ca . . .yan c' idarn with Be Sc Ud-a for tex t’s yam ca...yarp c‘ idam.l7Rcading tanhakkhayasukhass’ ctc wit! Be Se N ett a n d Ud-a for text’s tanhakkhayasukhassa tc.

As will be noted, the cty docs not a l toge ther expla in how he could have d on e this b c tw c cn jc ta ’s Grove a n d Savatthi if he had already en te red the latter. O n e m ust p re su m e th e in c id e n t occurred on th e outskirts o f the city. Cp th e b r ie f acco u n t at Dhp-a iii 51, w here it is stated the T each e r saw the youths on his way whilst en tering Savatth i forahns (SatthaSavatthiyarppindaya pavisanto an taram aggc...) .19Also at Dhp IS lf; quo ted , respectively, at Nett 130 an d 134, and cited at Ud-a 2 above.20Be reads anapaci ta , he re and lx:low, for te x t ’s Sc na apacita .

21 T h e forest ends where the village begins, an d vicc versa, a n d th e two terms together thus constitu te the known w o rld — cp VS 464 n 12 for further details.22 Reading rosenti vihesenti, h e re and below, with Be Sc for tex t’s rosanti vihesanti.25 Dahetha; it is not clear w hether this is seco n d p e rso n p lu ra l o r third person singular. W oodward (VofU 15) takes it as th e former, I re land (p 25) as the latter. T h e co n tex t ( a n d cty) w o u ld seem to su p p o r t either.21 Be Se re a d n irupadhim kcna phuseyyu for tex t 's n i ru p a d h i rp k c r^ phuseyyurp.25DPPNi305 takes Ic ch an an g a lak aas th cn am eo f th e layfollower

> concerned .26 Reading byava^o with Be Se Ud-a for tex t’s vyava{o.27 Reading kehici kehici with Be Se Ud-a for tex t’s kehici.2fl W oodward’s translation of this verse is r a th e r d if fe ren t . Although h e cites the cty (VofU 16 n 5), it is n o t d e a r th a t }pb has unders tood it, an d especially given his view th a l sukharp vata is there expla ined as an exclam ation.29 Se reads p a^ b a d d h a ru p o for tex t’s Be p a ^ ib a n d h a ru p o .50 Reading janasm im with Be Sc Ud-a for tex t’s ja n a m h i .51 Reading bhoti (vocative) with Be for te x t’sS c b h o t iy a ( d a t iv e / genitive); cp cly.32 Be r e a d s u cc h a d d i lv a n a (vll u g g ir i tv a n a , u c c h a d i tv a , ucchadditvana) for icxl’s Sc uggiritvana (Sc vll u cch in d i tv a n a , ucchand itvana) ;cp Ud-a. N e ithe r PED n o r CPD has any e n t r ie s for most o f these vJJ, but cp the o ccu rrence o f u c c h a d ^ a y a m i at Pv-a 256.35 Reading pivitva gharam agantva wiLh Be Sc (a n d above) fo r text’s pivitv’ agaram gantva.M Dukkhahi.

Ca; Be orniLs.^ Reading patibaddhacitto for text's Be p a t ib an d h a c i t to . Be records vll o f patibaddhacitto (which it ascribes to Se) a n d p a tib and h a rup o which it follows by ( ? ), a l th o u g h this is its own reading in the previous sutta. Se similarly reco rd s th e r e a d in g of Be as a vl. Cp Ud-a 1 1 7 (and note th e re o n ) o n the p rev io u s

suttn, where pa^ibaddhaci Hois rccordcd as an alternative reading; Woodward, in his translation of this verse (VofU IV), simply repeats the translation given in the previous smta (VofU 16), as docs Ireland (p 26 an d p 27).57 Upasarikamanta; Sc upasartkamitva.50 Woodward notes (VofU 18 n J) lhat "The p ro p e r h o u r for fiKikingaea)] is after th e m idday meal", though it is no t c lear why he should have said this, since th e commentary implies th a t this is precisely when they d id visit the Buddha, with the ir visit be ing g ree ted with surprise. Rather, and as many of the stories in this collection evidence, th e p ro p e r time to visit the B u d d h a was d u r in g the evening, w h en th e period of meditation following the midday meal was over. Devatas, on the o ther h an d , te n d to visit the Buddha in th e m idd le o f the night, if Vv-a is an y th in g to go by. C palso Bhikkhu Bodhi, The All-Embracing Net o f Views, Kandy, 1978, pp 103fTt fo r a translation of the section in DA dealing with the B ud d h a 's daily routine.59 R e a d in g p iy a r u p a s s a d a g a d h i t a s e w ith B e (Se piyarupassadagadhita se) for tex t’s p iyartipasatagadhita ve (subsequently e m e n d e d to °gathiLase); Be also reco rd s a v! o f piyarupassatagadhitase, on which cp Ud-a.40 Reading manussa with Be Sc for tex t’s manusa.41 Aghavino; cp GD ti 281 on Sn 694.

For other versions of this story, and associated events, see AA i 243ff, Dhp~a iv 192ff, J i 407fT and Ap-a 522f.45 Be reads Kundika th roughou t.44 So Be Sc and Ud-a for tex t’s Kunditthana.45 Dukkhahi.46 Reading so with Be Se for text's bho.47 Readingyattii* idam with Be Sc Dhp-a for tex t’s yadidam .*8 W oodward’s translation suggests that he is to e n q u ire as to the L o rd ’s health, ra ther than request health for Suppavasa, ad d in g the words “of the Exalted O n e" which do not a p p e a r in the original.

Paramaip.^ Reading so kho with Be Se for text’s so.51 Reading nisuli I E k am an u ip nisinno with Be Se for tex t’s

a^hasi. E kam antam {hito. C p V o f U 1 9 n 2 .5* Paccayasi, no t listed by PED or Childers, b u t cp SED sv prali + ya.53 R eading so with Be Sc; text omits.^ O r “n ov e l”; cp cty.55 R ead ing vijayissati with Be Sc and Ud-a for tex t’s vijayati.^ O n th e twelfth day following the b ir th— cty.57 R ead ing dhareti with Be Sc for text's dharcsi.

R ead ing B uddhappam ukharp with Be Sc; text omits.59 Kira.60 This clearly confirms lhat the vl o f therarp tassa santikarp peselva sh o u ld be adop ted a t j i 408 in p re fe ren ce for therassa santikarp pesetva.

R ead in g n im antc ti with Be Sc for text 's nimantcsT ti. R ea d in g tvarp karissast ti with Be Se fo r tex t’s so karissali.

W oodw ard a n d Ireland appear to follow texL R ead in g te ah am with Be Se for text’s tesarp.

64 S an n a tto ; Se sannato . T h e verb in question can also m ean “to draw a t ten t io n to", which might afso be th e m e an in g in te n d ed t h r o u g h o u t here.65 Cp Ud-a 242 for a definition of these two verbs.^ She is ac co rd ed chicf placc of givers of what is choicest at A i 26; W oodw ard gives the reference wrongly, at VofU 21 n 2, as “A i 25" an d , at Ud-a 122 n 4, as “A i 24".67 W oodw ard notes (VoF I 21 n 4) that these "Are th e usual ques tions pu t to an invalid” though his translation hardly reflects this ol>servation. In fact, such words o ccu r o n only two o th e r occasions in the Udana, being used at Ud 40byM oggallana w hen address ing Sariputta after he has b een hit on the head by a yakkha a n d at Ud 59 by the B uddha w hen addressing Sona at the conc lus ion of his journey. W oodw ard adds: “Corny, has n o th in g to >ay abou t the conversational powers o f a new-born child I" which is perhaps to f I to no te tha t the child, though new-born, wa.s at the same time seven years old.^ R e a d i n g satta me vassani wiih Be Se for te x t ’s satta vassani me. 1 take m e h e r e as genitive, th ou gh it c o u ld equally well l>e t aken as i n s t r u m e n t a l , when we should read “Seven years have be en

sp en t by me in a pot o f blood".00 Reading vudhani with Be Sc for tex t’s vu^lumi.7 R e a d in g lo h i t a k u m b h iy a rp w ith Be Sc f o r t e x t ' s lohilakumbhiya.71 Reading Suppavasarp Koliyadhitaip attamanarp pam udilarp pTtisomanassajatam viditva with Be Sc; text omil.s.72 Also at IV IV 12 5;J i 4! 0.75 Reading divadivassa with Be and Ud-a for tex t’s divadivasc yeva, Sc divadivass’ cva; cp Ud 14 above.74 Divadivassa—so all texts.7® Reading ttrcti ti with Be Sc for tex t’s iTrcii.76 O n what follows, cp Vm ii 183f; for a further translation, see Nanam oli, The Life o f ihc Buddha, Kandy 1984, pp 80ff.77So Sc for text's Kaligodha, Be Ka|jgodha; Vin omits. Th is was the n am e of his mother; Woodward (VofU 23} wrongly takes „ this as “o f the Kaligodhas".7& Rajjasukharp; or perhaps enjoym ent of a kingdom — cp SF.l) sv rajyasukha.79 Reading yarp sa with Be Sc and cty for tex t’s yassa, Vin tam ncva va.80 Reading agariyabhutassa with Be Sc and Ud-a for text's agarikabhutassa; agariya, though rendered “layman", is the opposite o f homclcssness—one goes forth from the h o m e (agiirasma) into homelessness (an agariya in)—so we m ight equally take thisas “(was his previously) before he was homeless".

Udiinesi, aorist; so all texts throughout. Vin reads instead udaneti , present, throughout, which is no doubt to be p referred .82 Reading bhantc ayasma with Be Vin; text Sc omit.^ Ayasmamarp; Be omits.

Reading kim with Be Se Vin and Ud-a for tex t’s karti.05 Atthavasam sampassamano; cp attadattham cva samp assa nto at Ud-a 274f, and sampassaip altham attano at Ud-a 420.

Reading rajjam karemassa with Be (Fe vl) for tex t’s rajjam karoniassa, Se rajjasukham kilrenUissa. Vin reads instead simply r a n n o sato, being king.87 Rakkha, feminine singular, with the singular verb ahosi, a n d thus “gu ar d " in its abstract sense; Woodward r e n d e r s (his

I fie Udana

“guards", plural, suggesting it was the persons p e rfo rm in g the guard, no t the guard they provided.83 Vin omits this final clause.89 Reading u tr is i with Be Se Ud-a for tex t’s Vin utrasto.00 Reading cko with Be Sc Ud for tcxl‘sekako; Vin omits entirely.91 Reading apposst: kko with Be Se Vin for te x t ’s apposukko.92 R ead ingparada tuvu tto with BcSeVin for tex t’s paradavutto . 95 Cp M i 450.94 T he first half o f the verse is also to be f o u n d at Sn 6.95 Itibhavabhavatii; talk on this topic forms th e last o f the various kjpds of tem poral talk (m entioned at Ud-a 106, 238) that arc to be avoided.

CHAPTER THREE: NANDA

§1. Kamma[21] So was there h e a rd by m e on o n e occasion when th e Lord was staying at Savatthi, in Anathapin^lika’s Resort in J e ta 's Grove. And on lhat occasion, a certain m onk was seated n o t far from the Lord, pu t t ing u p with a sensation born as the r ip e n in g o f ancient kamma lha t was painfuP, sharp, grating2, s tabb ing— ( though) mindful, attentive, n o t com ing lo grief—after fo lding (his legs) crosswise, af ter d irecting his body uprigh t5.

Now the Lord saw that m onk seatecl not far (from h im ), pu t t ing up with a sensation born as the r ipening o f an c ien t kam m a that was painfu!, sharp, grating, stabbing— (th o u g h ) mindful, attentive, n o t com ing to grief—after folding (his legs) crosswise, after d irecting his body upright.

T h en the Lord, fa thom ing this matter, gave rise at tha t t im e to this Udana4:

“For the m onk w ho has given up all kamma, who is shak ing off dust created earlier5, for that one with n one of *minc', steadfast, constant, the re is no need to address folk".

§ 2. N andaSo6 was there heard by me on one occasion when the Lord was staying at Savatthi, in Anathapintfika’s Resort in J e t a ’s Grove. And on that occasion, the venerable Nanda, br ot he r o f th e Lord an d son of his m aterna l aunt, so informed a good many m o n k s that: “I, friends, lead the Brahmacariya without f inding de l ight (therein); I am unab le tocon tinue the Brahmacariya pr o p e r l y 7.I will disavow ihc t ra in ing a nd rever t to the lower life".

40 The JJdana

Then a certain monk approachcd the Lord; and, having approachcd, he greeted the Lord and then seated himself to one side. And, so seated to one side, that monk said this to the Lord: *Thc venerable Nanda, Lord, brother of the Lord and son of his maternal aunt, has so informed a good many monks that: ‘I, friends, lead the Brahmacariya without finding delight (therein); [22] I am unable to continue the Brahmacariya properly. I will disavow the training and revert to the lower life’ ".

, Then the Lord summoned a certain monk, saying: “Monk, yoy should go summon the monk Nanda on my behalf, saying: 'The Teacher summons you, Nanda, my friend* The monk gave his consent to the Lord sayi ng: "So be it, Lord", approached

, the venerable Nanda and, having approached, said this to the venerable Nanda: T h e Teacher summons you, Nanda, my friend".

The venerable Nanda gave his consent to that monk saying: “So be *»t, friend", approached the Lord and, having approached, he greeted the Lord and then seated himself td one side. And to the venerable Nanda so seated to one side the Lord said this: “Is it true that you, Nanda, have so i n formed a good many monks that: ‘I, friends, lead the Brahmacariya withoutfinding delight

* (therein); I am unable to continue the Brahmacariya properly.I will disavow the training and revert to the lower life’ ? "

“It is so, Lord”.“But why is it that you, N a n d a , lead the Brahmacariya

without finding delight (therein), th a t arc you unable to continue the Brahmacariya properly, th a t will you disavow the training and revert to the lower life ?"

“The Sakyan lady^ to me5, Lord, the loveliest in the land, looked on, with hair half-combed as I was coming out of the house10and said this tome: ‘May you come back swiftly, master’. Now it is in recollecting that that I, Lord, lead the Brahmacariya without finding delight (therein), that I am unable to continue the Brahmacariya properly, that I will disavow the training and revert to the lower life".

T h e n the L ord seized th e v e n e ra b le N a n d a by th e arm a nd , jus t a.s a s t r o n g m an might s tre tch out a c on t r ac te d arm, or

contract an outstretched arm, ju s t so did he d isap p ear from Je ia ’s Grove and (re-)appcar am ongst the devas o f the Thirty- ihrec. A nd on lhal occasion as m any as five h u n d re d nym phs, known as the ‘dove-footed’, had co m e in a t ten d an ce u p o n Sakka, Lord of Dcvas, as a result o f which the I.ord ad d ressed the venerable Nanda, saying: “Now beho ld . Nanda, these five h u n d red nymphs known as the ‘dove-footed'

“So be it, L o rd ”.“W ha t do you think, N anda ? W hich is the m o re excessively

beautiful, the m ore fair to b eh o ld o r the m ore to in sp ire serenity— the Sakyan lady who is ih c loveliest in th e land, or these five hun d red nymphs known as the 'dove foo ted ' ?"

“It is as if she were that m u ti la ted 11 m onkey. Lord , with cars and nose cu t off—just so. Lord, is th a t Sakyan lady, th e loveliest in the land, when contrasted with these five h u n d re d n y m p h s12.* [23] S he f ioesnot even come anywhere near en um era t io n , docs not even comc anywhere near a fractional pari, d ocs no t even comc anywhere near contrast (with th em ). R ather, it is these five h u n d re d nym phs who arc n o t onjy the {norc excessively beautiful and ihc m ore fair to b e h o ld but also the m o re to inspire serenity".

“F in d 15 delight (there in) , N anda; find delight ( th e re in ) , Nanda. I will be your surety as regard s acquisition o f th e five h u n d re d nym phs known as the 'dove-footed'

“If th e Lord, Lord, will be my surety as regards acquisition of the five h u n d re d nymphs callcd ‘dove-footed’, th en I, Lord , will f ind delight, Lord, in the Brahm acariya '’.

T h e n the Lord seized the v enerab le Nanda by th e a rm a n d , just as a s trong m an might strctch o u t a coniracicd a rm , or contrac t an outstretched arm, just so did he d isap p ear from am ongst th e dcvas of the Thirty-three an d ( re -)appear in J e ta 's Grove.

T h e m onks cam e to hear that: “It is said that th e v enerab le N a n d a14, b ro th e r o f the Lord and son of his m aternal aunt, leads the Brahmacariya for the sake of nym phs; it is said th a t the Lord has bccom e his surety as regards acquisition of the five h u n d r e d nymphs called ‘dovo^footed’ "

T hen monks who were companions of ihc venerable N anda (began lo) address ihevenerablc Nanda wilh ihc tide o f “hireling" and with the litle o f “buyer", viz. “h is said lhat the venerab le Nanda is a hireling; it is said that ihcvcncrablc Nanda is a buyer, (in lhat) he leads the Brahmacariya for the sake of nym phs. U is said lhat the Lord has b ecom e hissurcly as regards acquisition o f the five hundred nymphs known as the ‘dove-footed’

T h en the venerable N anda , being plagued, hum ilia ted and horrified by his c o m p a n io n s’ title of “h ire ling” a n d title of “buyer", (dwelling) alone, aloof, diligent, ardent, d e d ic a te d 15, m a tu re16, not long afterwards in these same seen cond itions realised, after coming o f his own accord dirccUy to know, en tered u p o n and then ab id ed in lhai unsurpassed cu lm ina tion o f the Brahmacariya for th e sake o f which g e n t le m e n 17 rightly go forth from ihe hom e in to homclcssness; he cam c directly to know that: “Destroyed is b irth , lived is the Brahmacariya, d on e is what was to be done , the re is nothing fu r the r for th e sake of this slate o f affairs". And th e venerable N anda becam e a certain (m em ber of the) arahants.

T h en , when n ight was far advanced, a certain devata, having set aglow Je ta 's Grove in its entirety with his su rpass ing complexion, approachcd th e Lord; and, having ap p ro ac h c d , he greeted the Lord and th en stood to one side. And, so stoodlo one side, that devata said this lo the Lord: “T h e venerab le Nanda, Lord, b ro ther of the Lord and son of his m a te rna l aunt, th rough the destruction o f the asavas in these sam e seen conditions has realised, af ter com ing of his own accord directly to know, en tered u p o n and abides in the liberation o f hea rt and liberation th rough insight lhat arc without asavas”. [24] And the knowledge arose to the Lord, too, that Nanda, th ro u g h the destruction of the asavas in these same seen conditions, had realised, after com ing of his own accord directly to know, en tered upon and was ab id ing in the liberation of h ea r t and liberation through insight that are without asavas.

T h en the venerable N anda, with the passing of tha t night, approached the Lord; and, having approached, he g ree ted the Lord and then seated h i mself to one side. And, so sealed to one

side, ih c venerable N anda said this lo (he Lord. “I re lease the Lord, L o rd ,fro in lhat ag reem en t in which ihc L ord is my surety, L ord , as regards acquisition o f the five h u n d re d r^yrnphs know n as the ‘dovc-fooicd’

"I, too , Nanda, having em braced your m ind with my (ow n) m ind , have falhom cd lhat N anda, th ro u g h ihc d estru c tio n o f the asavas in these sam e seen cond itions, has rea lised , after com ing o f his own accord directly lo know, e n te red u p o n and abides in th e liberation o f h eart an d liberation th ro u g h insigh t lhat a rc w ithout asavas. And, m oreover, a dcvatii in fo rm ed m e o f th e m atter, viz. 'T h e venerab le N anda , Lord, b ro th e r o f ihc L ord an d son o f his m aternal au n t, th ro u g h th e d e s tru c tio n of the asavas in these sam e seen cond itions, has rea lised , after co m ing o f his own accord dircctly to know, e n te re d u p o n and ab ides in the liberation o f heart an d liberation th ro u g h insigh t tha t a re w ithout asavas*. Ju s t w hen your m ind, N anda, becam e re leased from the asavas w ithout clinging, I becam e freed from lh a t agreem ent".

T h e n th e Lord, fa thom ing this m atter; gave rise al.that tim e to this Udana:

T ic for whom th e m ud is traversed, the th o rn o f scnsc- desires crushed, who has reached the destruction o f d e lu s io n — that m o nk trem bles not am idst happ iness and dukkha".

§3. Yasoja18So was th ere heard by m e on one occasion w hen th e L o rd was slaying a t Savatthi, in A nathap ind ika’s Resort in J e ta 's G rove. A nd on tha t occasion, m onks (am ou n tin g to) as m any sis five h u n d re d , with Yasoja a t the ir h e a d 19, had arrived at Savatthi with th e aim o f seeing the Lord; whilst, in re tu rn in g m u tu al g ree ting s with th e resident m onks, p rep arin g their lodgings a n d p u ttin g away th e ir bowls an d robes, th e visiting m onks in q u es tio n ?0 cam e to be o f loud noise, o f g reat noise.

T h e n the Lord sum m oned th e venerable A n an da , saying: “W ho, now. are these, A nanda, who arc of (such) loud noise, o f (such) great noise ? Fisherm en, m ethinks, a re these, (as at the time of) fish'distur bance". *Thcsc, Lord, are m onks (am o u n tin g

lo) as many as five hundred, with Yasoja a t th e ir head, who have arrived at Savatthi with (he aim o f seeing th e L ord; whilst, in re tu rn in g m utual greetings with th e resid en t m onks, p rep arin g th e ir lodgings and putting away tjieir bowls an d robes, these sam e21 visiting monks have com c to be o f loud noise, of gTcat noise".

“Well, in that case, A nanda, you should sum m on those m onks on my behalf, saying: ’T h e T e a c h c r sum m ons th e venerab le o n es’ The venerable A nanda gave his consen t to th e Lord saying: “So be it, Lord" and th en ap p ro ach ed those m ohks; [25] and, having ap pro achcd , he said this to those m onks: "The T eacher sgm m ons the venerab le ones". T h ose m onks gave their consent to the venerab le A n an da saying: “So be it, friend" and then ap p ro ach ed the L o rd ; and, having ap pro ached , they greeted th e Lord an d th en seated them selves to o ne side. A nd to.those m onks, so seated to o n e side, the L ord s;aid< this: “Why arc you m onks o f (such) lo u d noise, o f (siich) gTe^t noise ? F isherm en, m eth in lu , are you (a* at the tim e of) fish-disturbancc". W ith this thus said, the v en erab le Yasoja said this to the Lord: “These, Lord, are m onks (am o u n tin g lo) as m any as five h u n d red , who have arrived at Savatthi with the aim o f seeing the Lord; whilst, in re tu rn in g m u tu a l greetings with the residen t m onks, p rep arin g th e ir lodgings a n d p u ttin g away th e ir bowls and T‘obes, these sam e visiting m onks have com c lo be o f loud noise, o f g reat noise". “Co, m onks; I dismiss you12. You are n o t to reside53 w ithin my vicinity". J 'h o s e m onks gave th e ir consent to the Lord saying: “SobeU* L ord", ro se fro m th e ir seats, greeted the Lord, c ircu m am b u la ted h im by ih c righ t, packed away24 their lodgings and , takingbow l a n d robe, departed on their travels25 in the d irec tio n o f the Vajjians.

Gradually, whilst w andering o n th e ir travels am ongst the Vajjians, they approached the river V aggum uda; and, having ap p ro ach ed it, they co nstm cied leaf-huts o n th e bank o f the river V aggum uda and th en e n te re d u p o n th e rains re trea t.I h e n the venerable Yasoja, having e n te re d u po n the rains

re tre a t, sum m oned the m onks, say ing "By th e Lord, friends, w ere we dismissed, by the one desiring o u r welfare, by the one

seeking our well-being, by ihc o n e possessing pity, o u t of his pity (for us). Well, friends, wc m u si a rran g e o u r slay in such a way that, whilst wc arc staying in lhat way, ih c Lord m ig h t b cco m e delighted in heart". T hose m o nk j gave the ir c o n sc n t lo ihc venerable Yasoja, saying: “So be it, f r ie n d ”. T h en th o se m onks, slaying aloof, diligent, a rd en t, d ed ic a te d 26, all realised th e th re e knowledges whilst still in th e m idst o f that sam e ra in s rc lrc a t.

T hen the Lord, having stayed a t Savatthi as long as took his fancy, d eparted on his travels in ih c d irection o f Vcsali,' and gradually, whilst w andering on his iravels in the d ire c tio n of Vcsali, arrived thereby. A nd there , a t Vcsali, the L ord stayed, in the G abled House fja li in ihe G re a t Grove. T h e n th e Lord, having em braced and attended to , with his (ow n) m in d , ihc m ind o f those m onks on th e b ank o f V aggum uda, su m m o n e d the venerable A nanda, saying: “T h is q u a rte r seem s lo m e. A nanda, as if it had b ccom e full o f light, this q u a r te r seem s lo me, A nanda, as if it h ad bccom e all o f a glow, th a l q u a r te r in w hich the monks on th e bank o f th e Vaggum uda a re staying; to go (th e re ), {26] to a tten d ( th e re to ) , was fa r from repu lsive to m e2*7— you should send forth a m essenger, A n an da , in to the p resence of those m onks on th e b an k o f V aggum uda, saying: ‘T h e T eacher sum m ons the venerab le ones; th e T e a c h e r desires to see the venerable ones' T h e venerab le A n a n d a gave his co nscn t lo the L ord saying: “So b e it, Lord", a p p ro a c h c d a ce rta in m onk and, having a p p ro ach cd , said this lo th a t m onk: “You should go, friend , and ap p ro ach th e monks o n th e b ank o f Vaggum uda; and, having ap p ro ach ed , you should sp eak thus to those monks on the ban k o fV ag g um u d a:‘T h e T e a c h e r sum m ons th e venerable ones; the T eacher desires to see th e v en e rab le o n e s ' That m onk gave his co n sen t to th e v e n e rab le A n an d a saying: “So be it, f r ie n d ’* and, ju s t as a strong m an m ig h t stre tch o u t a contracted arm , or co n trac t an ou tstre tched a rm , ju s t so 28 did he disappear from the G ab led H ouse Hal! in th e G reat Grove an d (re-)appear before th o se m onks on th e b a n k o f th e river Vaggum uda.

T hen that m onk said this to th o se m onks on th e b an k o f the Vaggum uda; “T h e T e a c h e r su m m o ns29 the v en erab le ones; th e

T cach c r desires to sec th e venerable o n e s’*. T hose m onks gave th e ir conscnt to lhat m onk saying: “So b e it, f r ie n d ”, packed away50 their lodgings and, taking bowl an d ro b e ^ u s t as a strong m an m ight strc tch out a co n trac ted arm , o r co n trac t an ou tstre tched arm , ju s t so did they d isappear from the bank o f th e river V aggum uda an d (re-)appear b e fo re51 th e L ord in the G abled House Hall in th e Great Grove.

A nd on that occasion, the Lord was seated in non-wavering concen tra tio n . T h e n th is occurred to those m onks: “Now in w hat ab id ing is the Lord now abiding ?" T h en this occurred to those monks: T h e Lord is now ab id ing in a non-wavering ab id ing", (w hereupon) they all sea led them selves in non- w avering concen tration .

T h en the ve n era ble A nanda, when n ig h t was far advanced52, w hen the first watch had retired , arose from his scat and, having a rran g ed his u p p e r garm en t53 over o n e sh o u ld e r, ex ten ded an anjali salute to th e Lord and then said this to th e Lord: “Night is far advanced, L ord , th e first w atch has re tire d ; th e Visiting m onks have been seated fo r 3 long while. May th e Lord, Lord, ex change friendly greetings with those visiting m onks’*. With th is thus said, th e L ord rem ained silent.

T h en for a second tim e the venerab le A n an d a , w hen n igh t ‘ was far advanced, when th e m iddle w atch h ad re tired , arose fro m his seat an d , having arranged his u p p e r g a rm e n t over one sh o u ld er, ex ten d ed an anjali salute to th e L ord (27] an d then said this to the Lord: “Ni h tis far advanced , L ord , the m iddle w atch has re tired ; th e visiting m onks have b e e n sea ted fo r a long while. May th e L ord , L ord , exchange friendly g reetings with those visiting m onks". A n d fo raseco n d tim e, the L ord rem ained silenL

T h e n fo r a th ird tim e, the venerab le A n an da , w hen n ig h t was far advanced, w hen th e last watch h ad re tire d , th e dawn had a rise n 54 and the night(-slcy) bore a c o u n te n a n c e o f de ligh t55, a rose from his sea t and, having a rra n g e d his u p p e r garm en t over one sh o u ld er, ex tended an anjali sa lu te to th e L ord and th en said this to the Lord: “Night is far advanced , Lord, ihc Iasi has watch re t i red , the dawn has ar i sen a n d th e n i gh t (-sky) bears a co u n ten an ce of delight; the visiting snooks have been sealed

for a long while. May ihc Lord, L o rd 56, ex ch an g e friend ly greetings with those visiting m onks".

T h en the Lord, having em erged fro m th a l c o n c e n tra tio n , addressed the venerable A nanda, saying: “If you d id b u t know it, A nanda, it w ould not in sp ire57 you lo th a t ex ten t. B oth I, A nanda, and these five h u n d re d m onks have all been seated in non-wavering59 co n cen tra tio n ”.

T h en the L o rd .fa tho m in g this m atte r, gave rise at th a t tim e to this Udana:

“He for w hom th ere isco n q u ered th e lh o rn o fsensc-desires, and insult, floggingand bondage, is, l ik c ^ a m o u n ta in , steadfast, non-wavcring— thal m onk trem bles n o l am id st happ iness a n d d uk k h a”.

§ 4. S aripu ttaSo was th ere heard by m e on one occasion w hen th e L o rd was staying at Savauhi, in A n a th ap in ^ ik a ’s R esort in J e ta ’s C rove. And on lhai occasion, the venerab le S arip u tta was seated n o t far from th e L ord , halving caused m indfulness4.o b e p re se n t b e fo re him after fold ing (his legs) crosswise, a fte r d irec tin g h is body u p r ig h t

Now the L ord saw the venerab le S a rip u tta seated n o t far from him , having caused m indfulness to be p re se n t be fo re h im after folding (hislegs) crosswise, after d irec tin g his body u p rig h t.

T h en th e Lord, fa thom ing this m atte r, gave rise a t th a t tim e to this Udana*0:

“Ju s t as a rocky m ountain , even, (is) u n d is tu rb e d , well established, so th rough th e d estru c tio n o f d e lu sio n d ocs th e m onk, like a m ountain , trem ble n o t”.

§ 5 . K olitaSo was th e re heard by m e on one occasion w hen the L o rd was staying at Savatthi, in A nathap ind ika’s R eso rt in Je ta 's C rove. And on th a t [28] occasion, the venerab le M aham oggallana was seated n o t fa r from the Lord, fo ld ing (h is legs) crossw ise, d irecting his body uprigh t, with m indfu lness d esp a tch ed to body fully p re sen t internally.

T h e n th e L ord saw the venerable M aham oggallana seated n o t fa r from the Lord, folding (his legs) crosswisc, d irec tin g his b o d y u p rig h t, with m indfulness despatched to b o d y fully p resen t in ternally .

T h e n th e Lord, fa thom ing this m atier, gave rise at tha t tim e to this U d an a41-.

“W ith m indfulness d espatched tobody p resen t, restra in ed as to th e six bases o f contact, lhat monk, b e in g co n ce n tra te d continually , m ight know his own nibbana".

§ 6. PilindaSo was th e re h eard by m e o n o n e occasion w hen th e L ord was staying a t R ajagaha, a t th e Squ irre ls’ Feed ing G ro u n d in the B am b o o G rove. A n d o n th a t o ccasio n , th e v e n e ra b le P ilindavaccha4* w ould tre a t th e m onks to talk (reserved ) for outcastes.

T h e n a good m any m onks ap p ro ach ed th e L o rd ,"and, having ap p ro ach ed , they g ree ted the L o rd a n d th e n seated them selves to one side. A nd, so seated to o n e side, th o se m onks said th is to th e L ord; T h e venerab le P ilindavaccha, L o rd , is tre a tin g th e m onks to talk (reserved) for outcastes".

T h e n the L ord su m m o n ed a certain m onk , saying: “M onk, you sh o u ld go and su m m o n th e m onk P ilindavaccha o n my behalf, saying: T h e T e a c h e r sum m ons you, P ilindavaccha , my friend T h e m o nk gave h is consen t to the L o rd saying: "So be it, L ord", ap p ro ach ed the venerab le P ilindavaccha a n d , having ap p ro a c h cd , said this to th e venerable p ilindavaccha: "T he T e a c h e r sum m ons you, Pilindavaccha, my f r ie n d ”.

T h e venerab le P ilindavaccha gave his c o n sc n t to th a t m onk saying: “So be it, f r ie n d ”, ap p ro ach ed th e L o rd a n d , having ap p ro a c h ed , he g ree ted the L ord and th en se a ted h im se lf to o n e side. A nd to th e venerab le Pilindavaccha, so sea ted to one side, th e L ord said this: “Is it true , that you, V accha, a rc trea tin g th e m onks to talk (reserved) for outcastes ?"

“It is so, L o rd ”.T h e n the Lord, having paid a tten tion to the fo rm e r dw elling

of Pi It ndavaccha, addressed the monks, saying: “Monks, do not

find fault with (he m onk Vaccha; Vaccha, m onks, docs n o l bear hatred w hen treating m onks to talk (reserved) for outcastes. For ih c m onk Vaccha, monks, (there have been) five h u n d re d non-in tcrspcrscd births, reb irths in a b rah m in clan. T h is talk (reserved) for ouicaslcs of his [29] has b een his tre a tm e n t43 (o f people) for a longtim e. It is due lo this, m onks, that this Vaccha treats the m onks to talk (reserved) for outcastes".

T h en th e L ord, fathom ing this m atter, gave rise a t th a t tim e to this Udana'*1:

"In whom dwells45 n e ith er deceit n o r conceit, w ho is o n e with g reed d ispersed46, one with n o n e o f ‘m in e’, o n e w ithout longing, o n e with anger th rust away, o n e with self com pletely q u e n ch ed — he is the b rahm in , he th e recluse, he th e m onk".

§ 7. KassapaSo47 was th ere heard by me on one occasion w hen the L o rd was staying a t Rajagaha, a t the Squirrels* F eed ing G ro u n d in th e B am boo G rove. A nd o n th a t o q cas io q , th e v e n e ra b le M ahakassapa was staying at the P ep p er D en , having b een seated for seven days in a single cross-legged position after a tta in in g a certain concen tra tion .

T h e n the venerable M ahakassapa, w ith the passi ng o f those seven days, em erged from that concentration. T h en this occurred to the venerab le M ahakassapa when h e h a d em erged fro m th a t concen tra tion : “W hat if I were to e n te r R ajagaha in se a rc h o f aim s ?”. A nd on that occasion, as m any as five h u n d re d devatas becam e eagerly en te red upon acquisition o f alm sfood fo r th e venerable M ahakassapa. But the venerable M ahakassapa, having re jec ted all those five h u n d red devatas, d ressed at a p a rticu la r occasion d u rin g the m orning and, taking bowl and robe, e n te red Rajagaha in search o f alms. A nd on th a t occasion, Sakka, L o rd o f Dcvas, h ad becom e desirous o f giving alm sfood to th e venerable M ahakassapa. I laving fashioned the ap p ea ran ce o f a weaver48, h e wove th e thread, whilst th e asura-m aidcn Suja^9 filled th e shu ttle .

T hen th e venerable Mahakassapa, whi b t wan dcring i n search of alms in Rajagaha on an unin terrupted alm sround, ap p ro achcd

thedw elling o f Sakka, Lord o f Devas. A nd Sakka, L ord o f Dcvas, saw th e venerable M ahakassapa com ing w h en still qu ite far off; u p o n seeing him , he left th e house, w en t o u t to m eet h im , took, the bowl from his hand , en te red th e h o u se , scooped u p som e boiled rice from the pot, filled his bowl a n d th e n gave50 this to th evenerab le M ahakassapa. Itwas an alm sfood hav ingcoundcss sauces, having countless seasonings, having countless sauces, flavours and seasonings51.

T h en this occurrcd to th e venerab le M ahakassapa: “Now who is this being, for whom [301 th e re is p o ten cy and majesty of sucjia kind ?” T hen th isoccu rred to th e v e n e rab le M ahakassapa: “T h is m ust be Sakka, L o rd o f Devas 1" H aving so fa th o m ed things, h e said this to Sakka, L ord o f Devas: "This was d o n e by you, Kosiya I Do not d o anyth ing o f th e sam e kind again 1"

“For us, too, Kassapa, sir, ( th e re is) n e e d o f m erit. For us, too, o u g h t m erit to b e p e rfo rm e d .1". T h e n Sakka, L o rd o f pevas, g ree ted the venerab le M ahakassapa, c ircu m am b u la ted h in jby th e rig h t and th en , havipg risen in to m id-air, th re e tim es gave rise to this U dana w hilst in tile sky, w hilst in th e air:

“O h I W hat a gift 1 T h e h ighest gift52 is well established in Kassapa !”

A nd th e L ord h eard w ith his heaven ly ear-e lem en t, q u ite pure , tran scen d ing th a t o f hum ans, Sakka, L ord o f Devas, having risen in to m id-air, th ree tim es g iv ing rise to th is U d an a whilst in th e sky, whilst in th e air:

“O h I W hat a gift I T h e h ighest gift is w ell estab lished in Kassapa I"

T h e n th e Lord, fa th om in g this m a tte r , gave rise a t th a t tim e to this U dana:

*The alm sfood-gathering m onk, se lf-sup p ortin g 55, o n e n o t n o u rish in g o th ers54— him , constan t, a t p eace , a t all tim es possessing m indfu lness55, the dcvas covet".

§ 8. AimsSo was th e re heard by m e on one occasion w hen th e L o rd was staying at Savatthi, in A n ath ap ind ik a 's R eso rt in J e ta ’s Crove. A nd on tha t occasion this u n re la ted talk h ad arisen am o ng st a

good many m onks w ho had c o n g re g a te d an d sea led them selves (ogclhcr in th e c ircu lar karcri e n c lo su re 56 u p o n rc iu rn in g fro m their alm sround follow ing ih c m idday m eal: "T he alm sfood- galhcring m onk, friends, w an d e rin g in search o f alm s, from tim e to lime gets to see p leasan t form s by way o f ih c eye; from tim e to lim cgets lo h e a r p leasan t sounds byway o f th e ear; from u m c to u m e g c ts lo sm c H p le a san isc cn is byway o f th e n o sc .fro rn lim e lo time gels to taste p le a sa n t flavours by way o f ih c to n gu e ; from lime to tim e gels to lo u c h p leasan t tan g ib le ob jects by way o f the body. T h ea lm sfo o d -g a ih crin g m onk , friend s, w anders in search of alms rcspected , revered , ihough t h igh ty of, w orsh ipped , honoured . Well now, friend s, wc, lo o 57, arc a lm sfo o d-g a th crers . We, too, from lim e lo tim e will g e t to see p le a san t form s byw ay o f the eye; we, too, fro m lim e lo lim e will g e t to h e a r p leasan t sounds byway o f the ear; wc, too , from lim e to tim e will g e t to smell pleasant scents by way o f th e nose; we, to o , fro m tim e to lim e will get to taste p leasan t flavours by way o f the to n g u e ; we, loo, from tim e to tim e will ge t to touch p leasan t tan g ib le ob jec ts by way o f ihe body; [31] wc, to o , will w ander *in sea rch o f alm s respected, revered, th o u g h t h ighly of, w o rsh ip p ed , h o n o u re d " .

But this u n re la ted talk am o n g st th e m onks was in te r ru p te d , for the Lord, who had e m erg ed at a p a rtic u la r occasion d u r in g the evening from his seclusion, had a p p ro a c h e d ih e c ircu la r kareri enclosure and , having a p p ro ach ed , h a d sea ted h im se lf on th e appo in ted seaL

And having so seated h im self, th e L o rd ad d ressed th e monks, saying: “For th e sake o f w hat talk, m onks, w ere you seated togetherjust now ? A nd w hat, m oreover, was th e u n re la te d talk am ongst you th a t was in te r ru p te d ?"

“In this case, L ord , th e re h ad arisen th is u n re la te d ta lk am ongst us w hen we had c o n g reg a ted a n d sea ted ourselves together in th e c ircu lar karcri en c lo su re u p o n re tu rn in g fro m our alm sround following th e m idday m eal: ‘T h e alm sfood- gathering m onk, friends, w an d erin g in search o f aim s, from Lime to lime gets to see p leasan t form s by way o f th e eye; from tim e to tim e g e ts to h e a r p leasan t sounds byway o f th e ear; from tim e to tim eg e tsto sm ellp lra .san t scen tsby way o f th e nose; from

tim e to lim e gets to taste plcasan l flavours by way o f th e tongue; from lim e to tim e gets to touch pleasant tangible objects by way o f the body. T h e alm sfood-gathering m onk, friends, w anders in search o f alm s respected , revered, thought highly of, w orshipped, h o n o u red . W ell now, friends, wc, too, arc alm sfood-gatherers. Wc, too, fro m tim e lo time will get to sec p leasan t form s byway o f the eye; we, loo, from time to tim e will g e t to h ea r pleasant sounds by way o f th e ear; wc, too, from lim e to tim e will get to sm ell p leasan t scents by way o f the nose; wc, too, from time to tim e will g e t to taste p leasant flavours by way o f the tongue; we, too, from tim e to lim e will get to touch p leasant tang ible objects by way o f th e body; we, too, will w ander in search o f alms resp ec ted , revered , th o u g h t highly of, w orshipped, h o n o u re d ’. It was this u n re la te d talk am ongst us, Lord, th a t was in te rru p ted , for th e n 58 th e L ord arrived".

*Thi» is n o t seem ing for you,-m onks, g en tlem en w ho have g o n e fo r th th ro u g h fa ith 59 from Lhe hom e in to hom elessness, th a t you sh o u ld talk talk o f such a kind. For you, w hen co n g reg a ted 60, m onks, there , is this pair in n eed o f being p e rfo rm ed — eith e r D ham m a-talk61 or th e ariyan silence".

T h e n th e L o rd , fa th om in g this m atter, gave rise a t th a t tim e to this U dana:

"T he a lm sfood-gathering m onk , sclf-supporling , o n e no t n o u rish in g o th e rs— him , constan t, the devas covet, th o u g h no t if o n e d e p e n d e n t o n w ords of"renown".

§ 9. C raftSo was th e re h e a rd by m e on o n e occasion w hen th e L o rd was staying a t Savatthi, in A n a th ap in d ik a’s R esort in J e ta ’s Grove. A n d o n th a t occasion, this u n re la te d talk had arisen am ongst a g o o d m any m onks who had congregated an d sea ted them selves to g e th e r in th e c ircu lar en c lo su re62 upon re tu rn in g fro m their a lm sro u n d following th e m idday meal: “Now, w ho, friends, knows a c raft ? W ho has been tra in ed 63 in w hat c ra f t? W hat c ra ft64 is c h ie f o f crafts ?” Som e Lherein spoke th u s65: “E lephan t c raft is c h ie f o f crafts". Som e spoke thus: “M orse cra ft is chief of crafts"66. Som e spoke thus: “C hario t craft is c h ie f o f crafts”. Som e spoke thus: T h e tx>wrnan's craft is c h ie f o f c ra fts” Some

spoke thus: *Tbc sw ordsm an’s craft is ch ie f o f crafts”. Sonic spoke ihus: T h e craft of gestures07 is ch ic f o f crafts”. Som e spoke thus: "The craft o f counting68 is c h ic f o f crafts”. S om c[32] spoke thus: *Thc craft o f estim ating is c h ic f o f crafts”. Som e spoke thus: *Thc craft of inscribing is ch ic f o f crafts’*. Som e spoke thus: *The craft of poetry is ch ief o f crafts”. Som e spoke thus; "The Lokayata craft is chicf o f cra fts”. Som e spoke thus: T h e craft o f dip lom acy69 is chicf o f c ra fts”.

B u tth isu n re la ted talk am ongst th e m onks was70 in te rru p ted , for the L ord , who had em erged at a p a rticu la r occasion d u rin g th e evening from his seclusion, had ap p ro ach cd th e circular enclosure a n d , having approached, had seated h im self on th e appo in ted s e a t

A nd having so seated himself, th e L o rd addressed the^ monks, saying: “For th e sake o f w hat talk, m onks, w ere you sealed togetherju st now ? And what, m oreover, was the unre la ted talk am ongst you th a t was in terrup ted ?"

*In this case, L ord , there had arisen this u n re la te d talk am ongst us w hen we had congregated71 ancfr seated ourselves together in th e c ircu lar enclosure u p o n re tu rn in g from o u r alm sround follow ing th e midday m eal: ‘Now, w ho, friends, knows a craft ? W ho has beeij trained in w hat craft ? W hat c ra ft is ch ief o f crafts ?’ Som e herein spoke thus7*: ‘E lep h an t craft is ch ief o f crafts’. Som e spoke thus: 'H orse craft is c h ie f o f crafts*. Som e spoke thus: 'C h ario t craft is ch ie f o f craft V. Som e spoke thus; 'T h e bow m an’s craft is chief o f crafts’. Som e sp o k e thus: T h e sw ordsm an’s craftis ch ief o f crafts*. Som e spoke thus; T h e craft o f gestu res is ch ie f o f crafts*. Som e spoke thus: 'T h e c ra ft o f co un tin g is ch ie f o f crafts*. Som e spoke thus: T h e craft o f estim ating is ch ic f o f crafts*. Som e spoke thus: T h e craft o f inscrib ing is ch ie f o f crafts’. Som e spoke thus; T h e craft o f poetry is c h ie f o f crafts’. Some spoke thus: 'T h e Lokayata craft is ch ie f o f c ra fts’. Som e spoke thus: T h e craft o f dip lom acy is ch ief o f crafts’. It was this unrelated talk am ongst us, L ord , th a t was in te rru p ted , fo r th en 73 the Lord arrived”.

T h is is n o t seem ing for you, m onks, g en tlem en who have gone fo rth th ro u g h faith 7 from the hom e into hoinelcssncss, that you sh o u ld talk talk o f such a kind. For you, w hen

congregated75, m onks, th e re is th is pa ir in n eed o f b e in g perfo rm ed — eith er D ham m a-talk76 o r th e ariyan silen ce”.

T h en th e Lord, fa th om in g this m a tte r, gave rise a t lha t tim e to th is Udana:

“N ot living by way o f a craft, ligh t, o n e d esirin g (o th e rs’) welfare77, with faculties restra in ed , com plete ly re leased in every rcspecl, w andering rcsortlcss, o n e w ith n o n e o f ‘mine*, o ne w ithout longing— he, as o n e w an d e rin g a lo n e a fte r having ren o u n ced co nce it78, is the m o n k ”.

§ 10. By th e W orld .So79 was th ere h e a rd by me on o n e occasion w hen the L o rd was staying, w hen first aw oken, at U ruvela, a t the ro p t o f the B odhi T re e on the bank o f th e river N erarijara . A n d o n th a t occasion , th e L o rd had b een seated for seven days in a s ing le cross-legged position ex p erien c in g th e bliss o f lib e ra tio n 80.

T h e n th e L ord , with th e passing o f those seven days, having em erged fro m th a t co n ce n tra tio n , surveyed th e w orld v^th his Buddha-eye. A n d th e Lord,-saw, w hilst surveying81 with his Buddha-cye, beings b e in g to rm e n te d w ith co un tless to rm en ts , be ing com pletely b u rn t with co u n tlcss fevers, th a t w ere b o rn n o t only o f lust, b u t also b o rn o f h a tre d a n d b o rn o f delu sion .

T h e n th e L ord , fa th o m in g th is m a tte r , gave rise a t th a t lim e to this U d an a82:

T h i s w orld is full o f to rm en t; b e ; ng b ese t by co n tac t, it speaks as t<£ se lf o f ill health . For in w hatever way83 it conceives (it to b e ) , th a t is o therw ise th an th a t84.

D estined to th a t w hich is o therw ise , a tta c h e d to becom ing®5, is th e wor ld;.beset bybecom ing® 5, it sim ply re jo ices in b ecom in g .[33] T h a t in w hich i^ rejo ices87 is fear; th a t o f w hich it fears is dukkha. It is in d eed fo r th e to ta l a b a n d o n m e n t o f b e c o m in g th a t this B rahm acariya is lived.

Som e w ho arc rec luses o r b ra h m in s said th e co m p le te freed o m from becom ing is by way o f b e c o m in g — all th e se 88, I say, are n o t com pletely re lea sed fro m b e c o m in g . M oreover, som e w ho arc recluses o r b ra h m in s said th e cscapc from becom ing is byway o f n o n -b eco m in g — all these , I say, are no t escaped from becom ing.

Ilisd cp cn d c m o n a substra te89 ih a ith isd u k k h a isg e n e ra te d ; th rough the destruction o f ail g rasping90 th e re is no g e n e ra tio n o f dukkha. B ehold this w orld— m ultiply91 beset by ig n o ran ce , bccom e, delighting in th e b ecom e, not com plete ly fre e d from becom ing91. For whatever bccom ings, everywhere, in all cases— aU these becom ings arc im p erm an en t, dukkha, o f a n a tu re to change, etc95.

So94 is this, as it really is, fo r the o n e who, th ro u g h rig h t insight,beholds (same); craving where bccom ings arc co n c e rn e d is ab an d o n ed — he rejoices n o t in non-becom ing95- T h ro u g h th e destruction , totally, of cravings96 is th ere nibbSna97, cessation via fading away without rem a in d e r.

For that m onk who has a tta in e d n ibbana, th e re is, th ro u g h non-grasping98, no fu rth e r becom ing. M ara is ovcrcom c— as o n e with th e battle won, as o n e who is constan t99, h e is passed beyond all becom ings”.

T his is th e th ird , N anda, ch a p te r , these te n — K am m a, N an d a , Yasoja, Saripu tta and Kolita, P ilinda, Kasiapa*1, Alms, G raft a n d By th e W orld— being (its) ba tch .

I D ukkharp.? Se read s khalarp for tex t's Be khararp.5 Cp S i 170; Vibh 244.4 Partially q u o te d Pe 96.5 Purekatarp; Be p u re katarp, Se p u rek k h a ta ip .6 For a fu r th e r transla tion , see N anam oli, The Life o f the Buddha, K andy 1984, p p 102fT.7 R ead in g san tanetu rp w ith Ud-a (w here see n o te ) fo r tex t’s BeSe san d h are tu rp . 18 SakiyanI; cp Ud-a 161.9 T ex t Be D hp-a marp; Se m am arp. C p cty w h ich jo in ts o u t his u tte ra n c e b ecam e c o n fu ted a t th is p o i n t .10 R eading g h a r j n ikkham antassa w ith B e Se Ud-a for te x t’s g h a ra n ikkham antarp .II P a lu ^ h a ; n o t listed by C hilders o r PED. '12 W oodw ard adds “called ‘dove-footed’ " h e re , w hich d oes n o t a p p e a r in th e te x t _ r13 B oth this an d N a n d a ’s rep ly a re o m itte d by W oodw ard in his transla tion . T his may well b e th e only in stance in th e Su ttap itaka o f th e B u d d h a ’s use o f upayakau3a!ya, in w h ich h e deceives an

i ndividual in to do ing , th ro u g h th e w ro ng m otive, w hat is to his u ltim a te benefit, an d w hich was to w itness fu ll d eve lop m en t in th e Lotus Sutra. /14 T ex t reads N anda, p resum ab ly in e r ro r fo r N ando .15 P ah itatto ; cp cty.16 V isarado, o r “seasoned"; th e w hole passage is stock, usually re a d in g v ih aran to for te x t’s visarado— cp PED , sv a ra h a n t II B, fo r references. £17 R eading k u lap u tta ...p ab b a jan ti w ith Se a n d cty for te x t’s k u lapu t to . .. pabbajati.18 T h e o p en in g p a rt of this su tta is sim ilar to th e C a tu m asu tta (M i 456fT).19 R e a d in g Y a s o ja p p a m u k h a n i w ith B e Se fo r t e x t ’s Y asojapam ukhani.20 R eading te ’d h a kho w ith Be (Se te ’d h a ca) fo r text's M te ca;

Ud-a reads te ’ d h a , it b e ing u nc lcarw h e th er D h am m ap a la read also kho or ca.21 Reading tc ’te w ith Be (Se te ’teca ) fo r te x t’s te ca, M te.22R ead in g p an am em i vo with B eSeM for tex t’s vo p an a m em i; such word o rd e r is also confirm ed by Ud-a, in w hich th e lem m a panam em i p re ced es th a t o f vo.25 Reading vatthabbarp with Be ScM Ud-a for te x t’s v au ab b arp .24 R eading sarpsam etva with Be Sc Ud-a a n d M fo r te x t’s pa{isametva.25 Carikarp pakkam iipsu; W oodward (VofU 29) re n d e rs this, n o t a ltogether correctly , as *\vcni away o n th e ir a lm s ro u n d ”. T h e M ajjhim a a c co u n t now continues differently .26 Pahitatta; cp Ud-a 174.27 T ex t Se appa(ikkul£si m e; Be appa^kulasi m e. W oodw ard (VofU 30, w here see n o te ) lakes takes th is as “P leasan t it is to r m e to g o a n d to th in k o f th a t quarte r w here o n th e b a n k o f th e river V aggum uda those m onks aredw elH ng”, a n d I re la n d (p 41) as “Itis ag reeab le fo r m e to go a n d co n sid e r th a t d ire c d o n w h ere those bhikkhus a re staying beside Ihe river V aggum uda". B ut neither o f these in te rp re ta tio n s m akes m uch sense , g iven th e fact tha t th e B ud d h a , far from visiting th e m o nk s h im self, instead has th em su m m o n ed to visithim. Ifo llow lhe p u n c tu a tio n o f Be Se an d assum e th a t the statem ent re fers r a th e r to his previous visit to th em psychically.28 R eading evam evaip w ith Be S e fo r tex t’s evam eva.

R eading Sm anteti w ith Be Se for tex t’s am an tesi.50 R eading sarpsam etva w ith Be Se fo r tex t's pa^isam etva.51 T ext Be sam m u k he, Se sammukhS; b u t all e d itio n s o f Ud-a read p a m u k h e li sam m ukhe.52O n w hat follows, cp U d 51 bekmr an d A iv 204, V in ii 236.33 R eading uttarasartgarp , h e re and below, w ith B e Se fo r te x t’s clvaraip; d e fin ed a t Ud-a 252.M R eading u d d h aste w ith Be Se for tex t’s u d d h a te .

N and im ukhiya rattiya; cp B Disc iv 410 n 5. SED gives d ie m eaning o f “sleep** for nandlm ukhl, m ean ing p e rh a p s w h en th e n ight was asleep.56 R eading b h a n te w ith Be Se; text om its.

57 Reading nappa^ibhaycyya with Be for tex t’s Sc napalibhascyya, Be also reco rd in g a vl o f nappa^ibhcyya.38 R e a d in g a n c n ja s a m a d h in 3 w ith B e Se fo r t e x t ’s ananjasam adhina.59 Pabbalo viya; Be Sc read p abbato va h ere , but Ud-a (Be) (Sc) pabbato viya.40 Also a t T hag 651.41 Q uoted Pe 16.42So tex t Be Sc; Ud-a Pilindivaccha (E e), Pilindivaccha (Sc).43 h ead ing sam udacinno with Be Se Ud-a fo r text’s a jjhacinno , which Ud-a records as a vl.44 Cp Sn 469.45 R eading vasatl (m .c.) With Be (Se vasati) Ud-a, Sn 469, for text's vattati.46 R eading vitalobho with B eS e Ud-a (C eB e S e ) an d Sn 469 for text's khlnalobho.

Q uoted in its entirety, w ith m in o r d ifferences, a tD hp-a i 427fT. M osto fthed ifre rencesd isappcar(w h e n so m ep fth e v lla ttr ib u tc d to source “U" in th e PTS ed itio n , a re ad op ted .48 Note how, at Ud 4 above, M ahakassapa condu cts his al m srou nd am ongst th e streets o f weavers.

^49 So Be Ud-a Dhp-a for tex t's Se Sujata.50 R eading adasi with Be Se an d U d-a fo r tex t's padSsi.51 AnekasQparasabyanjano; B< re a d s anekarasabyan jano , Se anekasupabyanjano. Cp Vv-a 100, w h ere Sakka does m u ch th e sam e.

Reading param adanaip with Be Se a n d Ud-a for text's param am danam . H ere and below, Be repea ts th e w hole U d an a th re e times, Se twice (perh ap s im plying th a t th e U dana was actually u tte red six tim es), with tex t sim ply abbreviating .53 A ttabharassa; PED w rongly states, sv b h a ra , th a t th is te rm is only fo u n d in th e co m p o u n d s d u b b h a ra a n d subhara.54 Cp Ud 1.6 above.55 Cp Ud IV 7.56 R e a d in g k a r e r im a n d a la m a je w ith B e Se fo r te x t 'skarerim andalam ale; cp discussion at VS 267 n 34.57 H anda avuso mayam pi; Be handavuso m ayam pi, Sc h an d a

mayaiyi avuso.58 R eading alha with Be Sc for tex t’s atha kho.59Saddhaya; Be sadciha.

T ext inserts sann isinnan :un ; Be Sc omit.61 R eading dham rn l va katha with Be Sc for tex t's dham m iya va katha.62 R eading man<^alama|c here and below with Be Sc; tex t abbreviates, suggesting the reading of k arc rim an d a lam aje o f ih c previous sutta is repea ted .65 R eading sikkhi w ith Be Sc Ud a for text's sikkhi.

R e id ing sipparp, here and below, with Be Se; tex t om its.For a discussion on the m eaning of som e o f these crafts, sec

n o tes a t B Disc ii 176f, Dial i 21 f.66 O m itted at VofU 38.67 Se reads m uddhasipparp fo r text’s Be m uddasipparp . *68 Be Se read gananasippam for tex t’s gananasipparp .69 R ead in g khaltavijjasipparp with Be Sc U d-a fo r te x t 's khettavijjasipparp.70 Reading hoti vippakata, here and below, with Be fo r tex t's Se vippakata.71 Be omits, seem ingly in e rro r.TO R eading tatth* ck acce ... with Be Se; text om its.75 R eading a tha w ith Be Se for text’s atha kho.7* R eading saddha w ith Be Se for tex t’s saddhaya.75 T ex t inserts sann isinnanaip ; B eSe omit.76 R eading dham m Tva katha with Be Se for te x t’s dham m iya va katha.77 C p cty—W oodward (VofU 39) takes this w rongly as “fain fo r h is weal", as does Ire lan d (p 49) with his “d esirin g th e goal".78 R eading hitva m anam with Be Sc Ud-a for tex t’s hatvaM ararp .79 For afurther transla tion , see Nanam oli, T heU feo f ihtBuddhOy K andy 1984, p33f.80 R eading vim utusukhapa{isarpvedt with Be fo r tex t's Se vim uttisukhaip papsarpvedi.81 T ext inserts lokarp, the world; Be Se omit.82 Q uoted Pe 26, 223 and N ett 156.85 R eading yena yena with Be Nett, and as per tex t ' s Errata; Sc

yena.8/1 Cp Sn 588.85 R eading bhavasatto wiih Be Sc Ud-a and N ell for te x t’s bhavapatto; cp S iv 23 = 67.86Bhavapareto; N ett omiLs , as docs W oodw ard i n his transla tion (VofU 39).07 R eadingyad ab h inan d a ti with Be Se Ud-a an d N ett for te x t’s yada ’bhinandati.^ R e a d in g sabbe te, here an d below, with Be Se Ud-a and N ett for tex t’s sabb’ ete.89 R eading u p ad h im with Be Se a n d N ett fo r te x t’s na upadhT.90 R eading sabbupadanakkhaya w ith Be Se an d N ett fo r te x t’s sabbupadanakkhaya; cp Ud-a.91 Be reads p u th u fo r te x t’s Se p u th u ; it seem s to be used adverbially h ere , viz. in a m u ltip le m anner.92 R eading bhava w ith N ett Ud-a fo r tex t’s Se va; Be om its bo th .93 Iti; om itted by W oodw ard annd Ire land in th e ir tran sla tion s of sam e. '94 T h e syntax o f w hat follows is am biguous an d could instead be taken as “So is this, as it really is; fo r th e o n e w ho, th ro u g h rig h t insight, beholds (sam e),craving..*". E ither in te rp re ta tio n w ould seem su p p o rted by th e cty.395 R eading vibhavarp n ab h in ah d a ti with Be Ud-a fo r lext*s Se v ibhavatanha 'b h in an d a ti.96T an h an a ip khaya; N ett tanhasarpkhayo, b u t cp PED, sv viraga, on the stock seq u en ce tanhakkhaya viraga n iro d h a n ibbana . W oodw ard, in his transla tion (VofU 40), follows N e t t97 R ead in g sab b aso w ith B eS e Ud-a an d N e tt fo r te x t’s sabbato .98 A nupada; W oodw ard reads a n u p p a d a b o th h e re an d in Ud- a, w hich CPD claims, sv an u p ad a , to b e a w rong read in g . "T a d T ; seem ingly o m itted by W oodw ard in his tran sla tion .

CHAPTER FOUR: MKGMIYA

§1. M cghiya[34] S o 1 was th e re h eard by m e o n one occasion w hen the L ord was staying at Calika, on M ount Calika*. And o n th a t occasion, ih e venerab le M cghiya was ihc L ord ’s a tte n d a n t. Now th e v e n e ra b le M cghiya a p p r o a c h e d ih e L o rd ; a n d , h a v in g ap p ro a c h ed , he g ree ted the L ord and th en s to o d 5 to o n e side. A nd, so stood to one side, the venerable M cghiya said th is Co th e Lord: “I w ould like, Lord, to e n te r the village o f ja n tu in search o f alm s”. (T he L ord rep lied :) “You, Mcghiya, sh o u ld d o th a l fo r w hich you deem it now to be the tim e”.

T h e n th e venerab le M cghiya dressed at a p a rtic u la r occasion d u r in g th e m o rn ing , took bowl a n d ro b c a n d e n te re d thev illagc o f ja n tu in search o f alms. T h e n , as he was re tu rn in g from his a lm sro u n d following the m idday meal after having w an d ered in search o f alm s in th e village o f ja n tu , he ap p ro a c h c d th e b a n k o f th e river Kimikala; an d th e venerab le M eghiya saw, as h e was s tre tch in g his legs'4, walking u p an d down an d w a n d e rin g to a n d fro on th e b ank o f the river Kimikaja, a m ango grove, in sp irin g serenity , p leasing, de lig h tfu l5, upo n sec in g w h ich , th is o c cu rre d to him: “T ruly o n e in sp iring serenity is this m an g o grove, {pleasing6}, delightfu l. T his w ould truly be su itab le fo r th e purposes o f effo rt on th e p a rt o f a gentlem an in n e e d o f effort. I f the L ord w ere to give m e perm ission, I sh o u ld co m e to th is m ango grove for th e purposes o f effort".

T h e n th e venerab le M cghiya approachcd th e L ord ; an d , having ap p ro ach ed , h e g ree ted the Lord a n d th e n seated h im self to o n e side. A nd, so seated to o n e side, th e v en erab le M eghiya said this to the Lord: “Just now, Lord, I d ressed a t a

particu lar occasion during ihc m orning, look bowl an d robe a n d e n tc rc d ihc village o fja n tu in search o f alms. T h e n , as 1 was re tu rn in g from my alm sround following ihc m idday m eal after having w andered in scarch o f alms in the village o f j a n tu , I a p p ro a c h e d the bank of ihe river Kimikaja; and I saw, L ord , as I was s tre tch in g my legs, walking up and down and w an d erin g to an d fro o n the bank o f the river Kimikaja, a m ango grove, in sp irin g serenity, pleasing, delightfu l7, upo n seeing w hich this o c cu rred lo me: ‘Truly one inspiring serenity is th is m ango grove, {pleasing}, delightful. This would truly be su itable fo r the p urposes o f effort on ihc part of a gentlem an in need o f effort. If th e L o rd w ere lo give me perm ission, 1 shou ld com e lo this8 m ango g rove for the purposes o f effort’. If the L ord gives me

' perm ission , L ord , I should go [35] lo that m ango grove fo r the p urposes o f effort".

W ith th is thus said, the Lord said this to the v en erab le M cghiya: “Initially please wait, Mcghiya, for such tim e as I am a lo n e9 a n d un til som e o th e r m onk com es10". r*

B ut fo r a second lim e th e venerab le M eghiya said th is to the L ord: “F o r th e Lord, Lord, th e re is n o th ing fu r th e r11 to b e done,

• ■ n o r is th e re anything to ad d to whai has (already) b een d o n e 11; w hereas fo r m e, Lord, th e re is som eth ing fu rth er to b e d o n e , th e re is so m eth in g to add to w hat has (already) been d o n e . If th e L o rd gives m e perm ission, L o rd 15,1 shou ld go to th a t m ango grove fo r th e purposes o f effort". A nd for a second tim e the L o rd said this to the venerab le Meghiya: “Initially p lease wait, M eghiya, fo r such lime as I am alone an d un til som e o th e r m onk com es".

B ut fo r a th ird tim e the venerab le M cghiya said th is to the L ord: “F o r th e Lord, Lord, th e re is n o th in g fu rth e r to b e d o n e , n o r is th e re anything to add to w hat has (already) b e e n d on e ; w hereas fo r m e, Lord, th ere is so m eth in g fu rth er to b e d on e , th e re is so m eth in g to add to what has (already) been d o n e . If the L ord gives m e perm ission, L ord , I shou ld go to th a t m ango grove fo r th e purposes of e ffo rt”, (w h ereu p on the L o rd said:) “How can w e speak, Mcghiya, w hen you speak o f effo rt ? You should do th a t for which you deem it now to be the tim e ”.

I h en th e venerab le M cghiya rose from his scat, g ree ted the L ord , c ircu m am b u la ted him by ihc right, a n d a p p ro a c h c d that m an go grove; and , having ap p ro ac h e d , he v e n tu re d 14 in to lhat m an go g ro v c and th c n sc a ic d h im self at th e ro o lo fa c c r ta in tree for the day’s rest. Now as ih e venerab le M cghiya was staying in lh a t m ango grove, he was su b jec ted , for the m ost p a rt, to th ree evil, unsk illed th o u g h ts15, th a t is to say , th o u g h tc o n n c c te d with sense-desires, th o u g h t c o n n ec ted with ill will an d th o u g h t c o n n e c te d with cruelly16.

T h e n this o ccu rrcd to ih e venerab le M cghiya: “It is truly a m arvel, it is truly an u n p re c e d e n te d thing, in th a t we are truly o n e g on e fo r th 17 through faith from the hom e in tohom clessness, a n d yet a re a t th e sam e tim e b e se t18 with th ese th ree evil, unsk illed th o ug h ts, that is to say, w iih th o u g h t co n n c c te d wiih sensc-desires, wiih th o u g h t co n n ec tcd w ith ill will and with th o u g h t c o n n ec ted wiih c rue lly 19".

1'hen th e venerab le M cghiya, who h ad e m e rg e d at a p a rtic u la r occasion d u rin g the evening fro m his seclusion, a p p ro a c h c d th e Lord; and, having ap p ro ach cd , h e g ree ted the L o rd and th e n seated h im self to one side. A nd , so sea ted to o ne side , th e v en erab le Mcghiya said this to th e L ord : *Just now, L o rd , as I was staying in lh a t m an go grove, I was sub jected , for th e m ost p a ri, to ih ree evil, unskilled th o ug h ts, th a t is to say, th o u g h tc o n n e c tc d with sense-desircs, th o u g h t co n n ec ted withill will a n d th o u g h t co n n ec tcd with cruelty20. [36] T h en this o c c u rre d to me*1: 'It is truly a r arvcl, itis tru ly an u n p re c ed e n ted th in g , in th a t we are truly o n e g o n e forth’th ro u g h fa ith fro m the h o m e in to hom elessncss, a n d yet a re at the sam e tim e beset with th ese th ree evil, unskilled th o u g h ts , that is to say, w ith th o u g h t c o n n c c te d w ith sense-desires, with th o u g h t c o n n e c te d w ith ill will an d w ith th o u g h t co n n ec ted with cruelty ’

(T he L o rd rep lied saying:) “W hen libera tion o f h e a rt is no t fully m atu re , Meghiya, five th ings conduce to full m aturity. W h at five ?

(1) In th is connection , M eghiya, a m onk is o n e wiih a lovely frien d , o n ew ith a Iovelycom panion*2,o n cw ith a lovely intim ate. W hen libera tion o f heart is n o t fully m atu re23, M cghiya, this is th e first th in g that conduces to full m aturity.

(2) A nd th en again, in addition , M cghiya, a m o n k is one possessing m orality; h e dwells as o n e re s tra in e d by th e Patim okkha restraint; being one possessed o f p ro p e r co n d u c t and pasturage*"1, b e in g o n e seeing fear in sins even th e size o f an aLom, he trains him self und crtak m g th e item s o f the tra in in g 25. W hen liberation o f h eart is not fully m a tu re , Mcghiya, this is the second th in g th a t conduces to full m aturity .

(3) A nd th en again, in addition , M cghiya, such talk as is co ncern ed with ullra-effacem cm 26, su ited lo o p e n in g u p the heart, and that conduces to com plete aversion, to fad in g away, tocessalion , to subsiding, to super know ledge, lo aw akening , to n ib b a n a — th a t is to say, talk o n w a n tin g lit tle , ta lk on co n ten tm en t, talk on seclusion, talk o n non-association , ta lk on in itiation o f energy, talk o n morality, talk o n c o n c e n tra tio n , lalk on insight, talk on th e liberations, lalk on know ledge a n d vision o f liberation— talk o f such a form a m o n k gains a t will, gains w ithou t difficulty, gains w ithout tro u b le . W hen lib e ra tio n of h e a rt is n o t fully m atu re , M cghiya, th is is th e th ird th in g th a t conduces to full m aturity . ’ *.

(4) A nd th en again , in addition , M eghiya, a m o n k dwells as one with energy in itia ted with th e p u rp o se o f a b a n d o n in g unskilled states, with th e p urpose o f u n d e rta k in g 17 skilled states; h e is o n e possessingstam ina, o n e o f s tro n g persis tence , one n o t laying dow n th e b u rd en , w h e re skilled states are conc-crned. W hen liberation o f h e a r t is n o t fully m a tu re , Meghiya, this is th e fo u rth th ing thaL co n d u c es to full m aturity .

(5) A nd th en again , in addition , M eghiya, a m o n k possesses insight, be ing o n e endow ed with in s ig h t lead ing to rise and setting tha t is ariyan, penetrative, p ro p e r ly lead in g to the destruction o f d uk k h ^28. W hen lib e ra tio n o f h e a rt is n o t fully m ature, M eghiya, this is the fifth th in g th a t co n d u ces to full maturity. W hen libera tion o f henrt is n o t fully m atu re , M eghiya, these five th ings co nd u ce lo full m aturity .

(6) T h is29, Meghiya, may be looked fo rw ard to by th e m onk w h o iso n ew ith a lovely friend , one wiih a lovely co m p a n io n , one with a lovely in tim a te —that he will b e c o m e one possessing morality, that he will dwell restrained by th e Piiiim okkha restra in t and that, being possessed of p ro p e r c o n d u c t and p astu rage,

being one seeing fear in sins even ihe size o f an a to m , h e will train h im self u n d e rta k in g 50 the item s o f ih c tra in in g .

(7) This (too) may be looked forw ard to by th e m o n k w ho isone with a lovely frien d , onew ith a lovely co m p a n io n , o n e with a lovely in tim ate— (37] chat such ta lk31 as is c o n c c rn c d with uftra-cftacem cnt, su ited lo o p e n in g u p ihc h eart, a n d th a t conduces52 to co m ple te aversion, to fad ing away, to cessa tio n , to subsiding, to su pcrknow ledge, to aw akening, to n ib b a n a — th a l is lo say, talk o n w anting liu lc , lalk o n c o n te n tm e n t, ta lk on seclusion35, lalk on non-association, talk on in itia tion o f energy , lalk on moraiily, talk on c o n c en tra tio n , talk on in sigh t, talk on the liberations, talk on know ledge and vision o f l ib e ra tio n — talk of such a form h e will5* gain at will, will ga in w ith o u t difficulty, will gain w ithout tro ub le .

(8) This (loo) m ay be looked forw ard to by th e m o n k w ho is one with a lovely frie n d , o n e w ith a lovely co m p a n io n , o n e w ith a lovely in tim ate— th a t h e will dw ell55 as o n e w ith en e rg y in itiated with th e p u rp o se o f a b a n d o n in g unsk illed sta tes, w ith ih c purpose o f u n d e rta k in g skilled states; he will b e c o m e o n e possessing stam ina, o n e o f stro n g pers is tence , o n e n o t laying dow n th e b u rd e n , w here skilled states a re c o n c c rn c d .

(9) This (too) m ay b e looked forw ard to by th e m o n k w ho ison e with a lovely frien d , o n e with a lovely co m p a n io n , o n e w ith a lovely in tim ate— lh a t he will b eco m e o n e possessing in sig h t, becom ing o n e endow ed with insigh t lead in g to rise a n d se ttin g th a t is ariyan, penetra tive , p ro p erly lead in g to th e d e s tru c tio n o f dukkha.

And, m oreover, M eghiya, d ie re a re fo u r th ings fu r th e r 56 to be cultivated by thaL m onk once he is estab lished in th e se five things57: the foul is to be cultivated for th e a b a n d o n m e n t o f lust, loving kindness is to be cultivated fo r th e a b a n d o n m e n t o f ill will, m indfulness o f in -and -ou t-b reath ing is to b e cu ltiv a ted fo r the in te rru p tio n o f th o u g h t, p e rc e p tio n o f im p e rm a n e n c e is to be cultivated for th e u p ro o tin g o f the *1 a m ’ c o n c e it For, fo r th e one perceiving im p erm an en ce , p e rc e p tio n o f n o t-se lf b ecom es anchored , (whilst) th e one p erce iv ing riot-self re a c h e s th e u p ro o tin g o f th e conce it o f ‘I a rn \ ( re a d ie s ) n ib b a n a in th ese seen cond itions58".

T h en th e Lord, fa thom ing this m atter, gave rise a t tha t tim e to this U d an a59;

“Petty10 though ts, subtle thoughts, when gone along with, a re the m in d 's e la tion41. T h e one who fathom s n o t these though ts o f m ind, onto this and thrft his careering consciousness42 d arts , whilst the one who fa thom s these though ts o f m ind to be th e m in d 's e la tio n 45, b e in g a rd en t, being o n e possessing m indfu lness, restrains them . T hose not com e u p 44, these the o n e en lig h te n e d has ab a n d o n ed without rem nant*’.

§ 2. D istractedSo was th e re h eard by m e on one occasion when th e Lord was staying a t Kusinara, in th e U pavattana, the sala g rove o f the Mallas. A nd on th a t occasion, a good m any m onks w ere slaying in the forest h u t45 n o t far from the Lord, be ing d istrac ted46, h o llo w 47, fussy, ra u c o u s , o f sc a tte re d sp e e c h , o f vapid rp indfu lness, inatten tive, u nco n cen tra ted , with th e ir m inds c a rcc rin g ab ou t, o f consp icuous faculties. r"

A nd th e L o rd saw th a t [38] good many m onks staying in th a t fo rest h u t n o t far from h im , being d istracted , hollow , fussy, rau co u s, o f sca tte red speech , o f vapid m indfu lness, inatten tive, u n c o n c e n t r a t e d , w ith th e ir m in d s c a rc c r in g a b o u t, o f co nsp icuo u s faculties.

T h e n th e L ord , fa th o m in g th is m atter, gave rise at tha t tim e to this U d an a48:

“As a re su lt o f body being ung u arded , an d as a resu lt o f b e in g slain by w rong view49, as a result o f being overcom e by s lo th an d to rp o r50, o n e goes u n d e r M ara’s sway.

T h e re fo re o n e sh o u ld b ecom e one whose m in d is guard ed , o n e whose pasturage.is r ig h t delibera tion ; the o n e w ho has set to th e fore rightview , hav ingcom e to know rise and fall— let that m onk , who has overcom e sloth and to rpo r, forsake all bad destinies".

§ 3. C ow herdSo was th ere h eard by m e on o n e occasion w hen the L ord was w an d erin g on his travels am ongst the Kosalans, accom pan ied by a g reat o rd e r of monks. Now the Lord, having s tep p ed off the

path , ap p ro achcd th e ro o t o f a certain tree; and , having approachcd , he seated h im self on th e appoin ted seat.

T h e n a certain cow herd ap p ro ach cd the Lord; and, having approachcd , he g re e ted th e L o rd and then seated h im self to one side. And to th a t cow herd so seated to one side th e L ord ind icated (th e four tru th s) with Dham m a-talk, m aking him take ( th e m ) u p , m ak in g h im k e e n , m ak ing him b ristle w ith excitem ent.

T h en that cow herd , as o n e to w hom (the four tru ths) h ad been ind icated with D ham m a-talk by th e Lord51, who had b een m ade to take (th em ) u p , w ho had been m ade keen, who had been m ade to b risde w ith cx c item en t,sa id th ts to the Lord: “May the Lord consen t, L o rd , to a m eal from m e on the following day accom panied by th e o rd e r o f m onks". A nd the L ord co nsen ted with his silence. T h e n th a t cow herd , u po n com ing to know o f the L o rd ’s consen t, rose from his seat, greeted th e L ord , c ircum am bulated h im by th e rig h t, an d then departed .

T h en , with th e passing o f th a t n ight, th a t cow herd h ad a g oo d quan tity o f water-less m ilk-rice, an d fresh ghee, p re p a re d in h is own dwelling a n d th e n in fo rm ed the Lord th a t it was tim e, saying: “It is tim e, L o rd ; th e m eal is ready". T h en th e L ord dressed a t a p a rticu la r occasion d u rin g the m orning an d , tak ing bow! an d rob e , a p p ro a c h e d th e dwelling o f tha t cow herd , accom panied by th e o rd e r o f m onks; and, having ap pro ached , seated h im self o n th e a p p o in te d s e a t T hen th a t cow herd re g a lt 1 th e o rd e r o f .m onks with th e B uddha at its h ead , satisfying them with th a t water-less milk-rice and fresh g hee w ith his own hand . T h e n , w hen th e L o rd had finished his m eal a n d rem oved his h an d fro m th e bowl, th a t cowherd [39] took a low seat an d seated h im se lf to o n e side. And the L ord , having ind icated (th e fo u r tru th s) with Dham m a-talk to th a t cow herd so seated to o n e side, having m ad e h im take (them ) u p , having m ade h im keen, having m ade him bristle with excitem ent, th e n rose from his seat a n d d e p a rted .

T h en , n o t lo n g afte r th e L ord h ad departed , a certain m an deprived th a t cow herd o f his life a t the interval o f th e village boundaries.

T h e n a good m any m onks ap p ro ach ed th e L ord ; and, having a p p ro ach ed , they g re e ted th e L o rd a n d th e n seated them selves lo one side. A nd , so seated to o n e side, th o se m onks said th is to th e Lord: “It is said , L ord , tha t th a t co w h erd , by which cow herd , L ord , wiih his ow n h an d , the o rd e r o f m o nk s w ith the B u d d h a at its head was today regaled a n d satisfied w ith w ater­less m ilk-rice and fresh g h ee , has been d ep riv ed o f his life by a ce rta in m an at th e in terval o f th e village b ou n d arie s" .

, T h e n ih e L ord , fa th o m in g this m atter, gave rise a t lh a t lim e to this U d an a5*;

“T h a t w hich an enem y m igh tcause (u p o n seeing) an enem y, o r th e revengefu l53 (u p o n seeing) th e rev en g efu l, th e m ind, w hen w rongly d irec ted , m ay cause him th a t m o re eyil th an that".

§4. M oonligh tSo was th e re h eard by m e o n one occasion w h en th e L o rd was staying a t R ajagaha, a t th e Squ irre ls ' F ee d in g G r o u n d J n the B am boo Grove. A nd o n th a to ccasio n , th e v e n e ra b le S arip u tta a n d th e v e n e r a b le M a h a m o g g a l la n a w e re s la y in g a t K apo takandara. A nd o n th a t occasion, th e v en e ra b le S arip u tta was sea ted in th e o p e n a ir, by n ight, in th e m o o n lig h t, w ith his h e a d - h a i r new ly s h a v e n o ff, a f te r a t t a i n i n g a c e r ta in

'c o n c e n tra tio n .A nd o n th a t occasion , two yakkhas w ho w ere frien d s w ere

g o ing to th e so u th e rn q u a r te r from th e n o r th e rn q u a r te r on som e business o r o th e r. A n d those yakkhas saw th e v en erab le S a rip u tta seated in th e o p e n a ir, by n ight, in th e m o o n lig h t, with his h ead-hair newly, shaven off; an d , u p o n see in g 54 h im , o ne yakkha said this to the s e c o n d yakkha: “S o m e th in g tem p ts m e55, my frien d , to give this re c lu se a blow o n th e h e a d " . W ith th is thus said, th a t yakkha said th is to thatyakkha: “W hoa, my f r ie n d — do n o t lay h o ld o f th a t rec lu se 1 L o f ty is t h i s rec lu se , my frie n d , one o f g rea t potency , o n e o f g re a t majesty".

A nd fo r a second lim e th a t yakkha said th is to th a t yakkha: “S o m eth in g tem pts m e, my friend , [40] to give th is rec luse a blow on ih e head". A nd for a second tim e th a t yakkha said this to tha t yakkha: “W hoa, my frien d — d o n o t Jay h o ld o f that

rcclusc I Lofty is this recluse, m y friend , o n e o f g rea t potcncy, o n e o f g rea t m ajesty”.

And for a th ird tim e th a t yakkha *aid this lo th a t yakkha: “S o m eth in g tem p ts me, my f r ie n d , to give this recluse a blow on the h e a d ” A nd fo r a th ird tim e th a t yakkha said this to th a t yakkha: “W ho a, my frien d — d o n o t lay h o ld o f th a t rcclusc I Lofty is this rcc iuse , my frien d , o n e o f g reat potency , o n e o f g rea t majesty".

T h en th a t yakkha, w itho u t h eed in g th a t yakkha, gave th e venerab le e ld e r S aripu tta a b low on the h ead . A nd so g rea t was it56, tha t with th a t b lo w o nc w ould n o to n ly cau se a naga o f seven ra ianas o r o n e o f scven-and-a-half ra tanas57 lo sink58 b u t also cleave a g re a t m o u n ta in peak ; a n d yet lh a t yakkha fell59 rig h t th e re in to th e G rea t N iraya (H e ll) , saying: “I 'm b u rn in g 1 I’m b u rn in g 60 I".

A nd the v en erab le M aham oggallana saw with his heavenly eye, q u ite p u re , tran sc e n d in g th a t o f hum ans, th a t blow b e in g given to the v en erab le S a rip u tta o n th e h ead by th a t yakkha a n d , u p o n see ing (sam e), h e a p p ro a c h e d th e venerab le {eider61} Saripu tta; a n d , having ap p ro a c h e d , he said this to th e v en erab le Sariputta: “I tru st, frien d , th a t you are b earin g u p , I tru s t you a re find ing su sten ance ; I tru st th e re is (for you) n o th in g sp e lling dukkha", (w h ereu p o n h e rep lied :) T am b ea rin g up, f rien d M oggallana, I am Finding sustenance, frien d M oggallana; yet th is h ead 6* o f m ine is a frac tion d u k k h a”.

“It is a m arvel, frien d S arip u tta , it is an u n p re c e d e n te d th ing , f r ie n d S aripu tta , th e e x te n t to w hich65 th e v enerab le S aripu tta is o n e o f g rea t potency , is one o f g re a t m ajesty. J u s t now, friend S aripu tta , a certa in yakkha gave you a blow o n th e h ead . A nd so g rea t was th a t blow64, th a t w ith th a t blow o n e w ould n o t o n ly cause a naga o f seven ra tan as o r o n e o f seven- a n d -a h a lf ra tan as to sink b u t also cleave65 a g re a t m o u n ta in peak. A nd yet, on the contrary , the venerab le S a rip u tta speaks thus: ‘I am b e a rin g u p , f r ie n d M oggallana, I am f in d in g sustenance, frien d M oggallana; yet th is h ead o f m in e is a fraction d u k k h a ’ ”.

(T o th is the venerab le S aripu tta replied:) “It is a m arvel, f r ie n d Moggallana* it is an u n p re c e d e n te d th in g , f r ie n d M o g g a l la n a , th e e x te n t to w h ic h 69 th e v e n e r a b le M aham oggallana is one o f g rea t potency, is o n e o f g re a t m ajesty, in asm u ch , namely67, as he can beho ld even a yakkha; w hereas we presen tly do not beho ld even a dust-heap pisacaka".

A nd th e Lord heard with his heavenly ear-c lem en t, q u ite p u re , transcending th a t o f hum an s, this conversational ta lk68 o f such a form on the part o f b o th of those g rea t nSgas.

T h e n th e Lord, fa th om in g this m utter, gave rise a t th a t tim e to tjiis U dana69:

[41] “T h e one for w hom th e heart, com parab le to a rock , steadfast, does n o t quiver, b e in g d c tached w h ere (th in g s) e n tic in g a rc concerned, (and w hich h eart) is n o t d is tu rb e d w h ere th a t susceptible of an g er is co ncern ed , th e o n e w hose h e a r t has been so developed— w hencc will d uk k h a c o m e to h im ?" :

§ 5. W ith th£ Naga So70 was th e re heard by m e o n o n e occasion w hen th e L o rd was staying a t Kosambi, in C ho sita ’s R esort. A nd on th a t occasion , th e L o rd was staying crow ded in by m onks an d n un s , by m ale

\ n d fem ale layfoliowcrs, by kings and the ch ie f m in is te rs o f kings, by those o f (o th e r) ou tlooks and the converts o f th o se o f (o th e r ) outlooks, was staying crow ded in , ill a t ease , n o t com fortab le . T h en this o c cu rred to the L ord: “P resen tly I am staying crow ded in by m onks a n d nuns, by m ale a n d fem ale layfollowers, by kings an d the c h ie f m inisters o f kings, by th o se o f (o th e r) oudooks and th e converts o f those o f (o th e r) o u tlooks, am staying crow ded in* ill a t case, n o t com fortab le; w h a t n o w if I w ere to stay alone, a lo o f from th e g roup ?".

T h e n 71 the L ord dressed at a particu lar occasion d u r in g th e m o rn in g and , taking bowl an d r o b e , en te red K osam bi in se a rc h o f alm s. T h en u po n re tu rn in g f ro m his a lm sro u n d fo llow ing th e m idday m eal a fter having w a n d e r e d in search o f alm s in Kosam bi, he him self packed away his lodgings an d th en , tak in g bowl a n d robe, w ithout con su l t in g his a tte n d a n ts72, w ith o u t

Meghiya Lhapur

giving notice lo th e o rd e r o f m onks, departed on his travels a lo n e , w ithout a p a rtn e r, in the d irection o f PSrileyyaka73 and gradually , whilst w andering on his travels in the d irection o f P&rileyyaka, a rrived thereby. And there the Lord stayed, at the ro o t o f the auspicious s51a (-tree) in theR akkhita jungle-lh icket a t Pirileyyaka.

A nd74a ce rta in elephant-nSga75, too, was slaying crow ded in by m ale a n d fem ale elephants, by e lep h an t ealves an d e lep h an t kicb^fi— he devo u ring only grass whose tips had been severed, w hilst they d ev o u red his branch-pickings77 repeated ly tugged dow n7® (by h im ), h e drink ing only waler79 that was d isturbed, w hilst fem ale e lep h an ts w ould go ab ou t rubb ing u p against his bod y as h e rose u p o u t o f the b a t h i n g - p l a c e d — was staying crow ded in, ill a t ease, n o t com fortable. T hen this o ccurred to th a t elephan t-naga: “Presently I am staying crow ded in by m ale" a n d fem ale e lep h an ts , by e lep h an t calves an d e lep h an t kids— I devouring only grass whose tips have been severed, whilst they d ev o u r my branch-pick ings81 repeatedly tugged down (by m e ) ,I d rin k in g only w ater th a t is disturbed,.whilst fem ale e lep h an ts go a b o u t ru b b in g u p against my body as I rise u p o u t o f th e b a th in g -p la c e — am stay ing c row ded in , ill a t ease , n o t com fortab le; w h a t now if I were to stay alone, a lo o f from th e g ro u p

T h e n th a t e lephan t-naga stepp ed aside from th e h e rd an d ap p ro a c h e d [42] the ro o t o f the auspicious sala(-tree) in th e R akkh ita ju n g ie-th ick e t at Parileyyaka, ap p ro ached the L ord a n d , having ap p ro ach ed , th ere a t whatever spo t th e L ord stayed, su ch spo t th a t e lephan t-naga rid o f grass, and with its tru n k p ro v id e d 8* fo r th e L ord water for drink ing an d w ater fo r w ashing.

T h e n th e re so arose this reflection in ihe m ind o f the L ord , w ho h a d g o n e in to hiding, who was in seclusion: “Form erly I stayed crow ded in by m onks an d nuns, by m ale an d fem ale layfollowers, by kings an d the ch ie f m inisters o f kings, by those o f (o ther) oudooks an d the converts o f those o f (o ther) outlooks, stayed crow ded in , ill a t ease, not com fortable. But presently I am staying u ncro w d ed in by m onks and nuns, by m ale and

fem ale layfollowers, by kings and the ch ie f m inisters o f kings, by th o se o f (o th e r) ou tlooks an d the converts o f those o f (o th e r) outlooks, am staying u ncro w d ed in, a t ease, co m fo rtab le”.

T h e n th e re so a ro se th is reflection in th e m in d o f th a t e lep h an t-n ag a too85: “Form erly I stayed crow ded in by m ale an d fem ale e lep h an ts , by e le p h a n t calves a n d e le p h an t kids— I d evo u ring only grass w hose tips had b e e n severed, w hilst they devo u red my branch-p ick ings repeated ly tugged dow n (by m e),I drinking#4 only w ater th a t was disturbed, whilst fem ale e lep h an ts w ould go ab o u t ru b b in g u p against my bod y as I ro se u p o u t o f th e bathing-placc— stayed crowded in, ill a t ease, n o t com fortable. B u t p resen tly I am staying uncrow ded in by m ale a n d fem ale e lep h an ts , by e le p h a n t calves an d e le p h a n t kids— I d ev o u rin g only grass whose Ups haVe n o t been severed , w hilst th ey do n o t d evo u r m y b ran ch -p ick in g s repeated ly tu g ged dow n (by m e), I d rin k in g only w ater th a t is u n d is tu rb ed , w hilst fem ale e lep h an ts d o n o t go ab o u t ru b b in g u p against my body as I rise u p o u t o f t^ e b a th in g -p la c e — a m stay ing u n c ro w d e d in , a t e a se , com fo rtab le" . . . r

T h e n th e L ord , fa th o m in g his dwn seclusion, a n d com i ng to know o f th a t m en ta l re flection in th e m in d o f th a t e lep h an t-

naga, gave rise a t th a t tim e to this U dana:T h i s h e a rt o f th e e le p h an t, of the o n e with tusks like poles,

co incides w ith th e n ag a , w ith th e h ea rt o f the naga, in th a t85 it d e ligh ts a lo n e in th e g rove*6".!

§ 6; PintfolaSo was th e re h eard by m e on o n e occasion w hen th e L o rd was staying at Savatthi, in A n a th ap in d ik a ’s R esort in J e t a ’s G rove. A nd o n th a t occasion , th e venerab le P in ^o lab h arad v a ja87 was seated n o t far fro m th e L ord fo ld ing (h is legs) crosswise, d irec tin g his body u p r ig h t, a forest-type88, an alm sfood-gatherer, d ust-heap (rag -rob er), a trip le-rober, o n e w an ting lit tle 89, o n e con ten t, secluded , w ithoutassociations, o n e with energy in itia ted , o n e to ta lk o n a s c e t ic is m , o n e g iv e n o v e r to h ig h e r consciousness90.

A nd th e L ord saw th e venerab le [43] P ip^oIabhSradvaja seated n o t far away (from him ) fo ld in g (hi* legs) crosswise, d irec tin g his body uprigh t, a forest-type, an alm sfood-gatherer, d u s t'h e ap (rag -rob er), a tr ip lc ro b e r , o n e w anting little, o n e con ten t,secluded , w ithout associations, o n e with energy in itiated , on e to talk on asceticism, one given over to h igher consciousness.

T h e n th e L ord , fa thom ing this m a tte r , gave rise at lh a t tim e to this U d3na91:

“N on-blam ing, non-harm ing92, a n d re s tra in t w here th e P atim okkha is co nccrn cd , know ing m o d e ra tio n w here a m eal is con cerned , periphera l93 Jodg ingand b e in g occupied wi th h ig h e r consciousness— this is th e B ud d h as ' T each ing".

§ 7. SariputtaSo was th e re h e a rd by m e o n o n e occasion w hen th e L o rd was staying a t Savatthi, in A n a th ap in ^ ik a ’s R eso rt in J e t a ’s G rove. A nd o n th a t occasion, th ev e n e ra b le S a rip u tta was seated n o t far from th e L ord fo ld ing (his legs) crosswise, d irec tin g his body u p rig h t, o n e w anting little, o n e c o n te n t, D e lu d ed , w ith o u t associations, o n e w ith energy in itia ted , o n e given over to h ig h e r consciousness.

A n d th e L ord saw th ev en e rab le [43] S aripu tta seated n o t fa r away (from him ) fold ing (his legs) crosswise, d irec tin g h is body u p rig h t, o n e w anting litde, o n e c o n te n t, secluded , w itho u t associations, o n e with energy in itia ted , o n e given over to h ig h e r consciousness.

T h e n th e L ord , fa thom ing th is m a tte r , gave rise a t th a t tim e to th is U dana9*:

“F o r the h igher-m inded , fo r th e d ilig en t o ne , fo r th e sage w hilst tra in in g in th e roads to sage-hood— griefs do n o t ex ist fo r such a one, fo r th e o n e a t peace, f o r th e o n e a t all tim es possessing m indfu lness95".

§ 8. S u n d ariSo96 was th e re h e a rd by m e o n o n e occasion w hen the L o rd was staying a t Savatthi, in Anathapip^lika** R esort in J e t a ’s G rove.

A nd o n th a t occasion, th e L o rd was respected , was revered, th o u g h t highly of, w orshipped, h o n o u re d , being a gainer of rob e , alm sfood, lodging, an d m ed ic in a l requisites as a support d u rin g sickness, w hilst th e o rd e r o f m onks, too, was respected , was revered , th o u g h t highly of, w prsh ipped , h o n o u red , being a g a in e r o f ro b e , alm sfood, lodging, a n d m cdicinal requisites as a su p p o rt d u rin g sickness; w hereas w anderers belo ng in g to o th e r sects w ere n o t respected , w ere n o t revered, n o t though t highly of, n o t w orsh ipped , n o t h o n o u re d , being n o gainers o f rob e , alm sfood, lodging, o r m cd ic in a l requisites as a support d u rin g sickness.

T h e n those w anderers b e lo n g in g to o th er sects, being u n ab le lo en d u re th e rc?p ec lfo r th e L o rd , an d for th e o rd er o f m onks, ap p ro a c h e d th e fem ale w a n d e re r Sundari; an d , having ap p ro ach ed , [44] they said th is to th e fem ale w anderer Sundari: “C an y ou 97, sister, m an age to p e rfo rm a favour fo r your relatives ?”, ( to w hich she rep lied :) “W hat can I do, my worthy o n e s ? W h at is it98 possible fo r m e to do ? My (w hole) life^even, is sa c r if ic e d " in favour o f my relatives".

“W ell, in th a t case, sister, you sh o u ld constantly go to je ta ’s Grove". T h e fem ale w an d ere r S u n d a ri gave h e r consen t to those w anderers b e lo n g in g to o th e r sects saying: "So b e it, my

' w orthy ones" an d constantly w en t t o j e t a ’s Grove.W hen those w an d erers b e lo n g in g to o th e r sects becam e

aw are100 th a t the fem ale w a n d e re r S u n d ari had b e e n clearly se e n 101 by th e m anyfolk to b e co nstan tly g o in g 101 to je ta ’s Crove, they th en deprived h e r o f h e r life, la id h e r o u t103 r ig h t th ere in a ho le in th e je ta ’s G rove m o a t104, a p p ro a c h e d th e Kosalan king P asenadi an d , having ap p ro a c h e d , said th is to the Kosalan king Pasenadi: “T he o n e vtfm, g re a t k ing , b e th e fem ale w anderer S u n d ari, she, who to us (be so m e th in g to b e h e ld d e a r) , be n o t s e e n 105" (to which the k in g re p lie d :) “B ut w here do you suspect sh e is ? " . “In Je ta 's Grove, g rea t k ing". “W ell, in th a t case, check

J e ta 's Grove".T h e n those w anderers b e lo n g in g to o th e r sects checked

J e t a ’s Grove, pu lled o u t (h e r body), ju s t as it had b een laid out, f ro m th e ho le in the m oat, p u t it o n a co uch , had it be taken in to

SJvatthi, a n d th e n w en t from highway to highway, from cross­roads to cross-roads s tirrin g up th e p eo p le saying: “B ehold , good sirs, th e d e e d o f th e recluses506 w ho are follow ers o f th e Sakyans’ Son; sham eless are these recluses w ho are follow ers o f the Sakyans’ Son , those o f p oo r m orality, ev il-natured , those tcUing lies, p seudo-B rahm acarin s, are they, for these arc known to claim to b e 107 D ham m acarins, Sam acarins, B rahm acarins, those tc llin g lh e tru th , th o se possessingm orality jovely -naturcd , (yet) for these th e re is no reclusesh ip , fo r th ese th e re is no brahm in h o o d 108. P erished is th a t recluseship o f theirs, p e rish ed is that b ra h m in h o o d o f theirs. W hence th e n th e ir rec lu sesh ip , w hence th e n th e ir b ra h m in h o o d — these a re th o se w hose recluseship has d e p a rte d , these are those w hose b ra h m in h o o d has d ep a rted , fo r how , in d e e d , cou ld a m an , having p e rfo rm e d a m an's d u ty 109, deprive th e w om an o f h e r life

And o n th a t occasion th e p eo p le in Savatthi, u p o n seeing th e m onks, in su lted th em with d iscourteous, h arsh sp eech , they abused, vexed a n d h arassed th em sa^n g :

"Behold, g oo d sirs, th e d e e d o f the’reCluses w ho a re followers o f the Sakyans’ Son; sham eless a re th ese rec luses w ho a re followers o f th e Sakyans’ Son, those o f p o o r m orality , evil- natured , th o se te lling lies, pseudo-B rahm acSrins, are they, fo r these are know n to claim to be D ham m acarins, Sam acarins, B rahm acarins, those te lling th e tru th , those possessingm orality , lovely-natured, (yet) fo r these th e re is n o rec lusesh ip , fo r these there is i d b ra h m in h o o d . Perished is th a t rec lu sesh ip o f theirs, perished is th a t b ra h m in h o o d o f theirs. W hen ce th e n th e ir redu sesh ip , w h en ce th e n th e ir b rah m in h o o d — these a re th o se whose re c lu se sh ip h a s d e p a r te d , th e se a re th o se w h o se b rah m in h o o d has d e p a rte d , for how, in d eed , cou ld a m an , having p e rfo rm e d a m a n ’s duty, deprive th e w om an o f h e r life?".

T h e n a g oo d m any m onks dressed a t a p articu lar occasion during th e m o rn in g an d , tak in gb o w lan d ro b e , e n te re d Savatthi in search o f alms. [45] T h en u p o n re tu rn in g fro m th e ir a lin s ro u n d fo llo w in g th e m id d a y m c a la fte rh a v in g w a n d e re d in Savatthi in search o f alms, they ap p ro ach ed th e L ord ; and ,

^having a p p ro ach cd , they g re e te d th e L o rd and th en sea te d them selves to o n e side. A nd so sea ted to o n e side, those m onks said this to th e Lord:

■ > s t now , L o rd 110, th e p eo p le in Savatthi, upo n see ing th e m onks, in su lted th em with d isco u rteou s , harsh speech , they abused, vexed an d harassed th em saying: 'B eho ld , good sirs, th e deed o f th e recluses w ho are follow ers o f the Sakyans* Son; sham eless a re these recluses w ho a re follow ers o f the Sakyans* Son, th o se o f p o o r m orality, cv il-natu red , those telling lies, p ieudo-B rahm acarins, are they, fo r th ese a re known to cl^im to b ep h am m acS rin s , Sam acSrins, B rah m acarins , those te lling th e tru th , those possessing m orality , lovely-natured , (yet) fo r th ese th ere is n o rec lusesh ip , fo r th ese th e re is n o b ra h m in h o o d . P e r ish e d is th a t r e c lu s e s h ip o f th e ir s , p e rish e d is th a t b rah m in h o o d o f theirs. W h en ce th e n th e ir recluseship , w h en ce th en th e ir b ra h m in h o o d — these a re th o se whose rec lu sesh ip has d ep arted , these are those w hose b ra h m i n h o o d has d e p a r te d , fo r how, in d eed , cou ld a m an , hav ing p e rfo rm e d a m an 3 duty , deprive th e w om an o f h e r life ? V .

(T he L ord rep lied :) "This so u n d , m onks, will n o t ex ist fo r long; i t will exist fo r b u t seven days (a n d ) , with th e passing o f those seven days, it will d isap p ear. T h e re fo re , m onks, you shou ld rep ro v e with Lhis verse, viz.

'T h e o n e w ho speaks o f w hat d id n o t take p lace, o r111 th e o n e who, th o u g h having d o n e (so ), s ta tes ‘I d id n o t d o it*1 g o e s to hell; b o th o f these, be in g those o f M anu*s b re e d w ho a re o f b ase deeds, a fter passing on , la te r o n b e c o m e th e sam e115* (D h p 306 = It 42 = Sn 661).

w hichever p eop le w ho, u p o n see in g th e m onks, in su lt th e m with d iscourteous, h a rsh sp eech , ab use , vex and harass th em ".

T h e n those m onks, having le a rn t by h e a rt this verse in th e L ord ’s p resen ce, rep ro v ed w ith th a t verse , viz.

“T he one w h o sp e a k so fw h a td id n o t take p lace, o r the o n e w ho, though having d o n e (so ), sta tes ‘I d id n o t do it’, goes to hell;

Mtgruya x^nayui

b o th o f these, be ing those o f M anu 's b reed w ho arc o f base deeds, a fte r passing o n , la te r o n bccom e th e sam e"

w hichever p eo p le who, u p o n see ing the m onks, in su lted th e m with d iscourteous, h arsh sp eech , abused, vexed and h arassed th em .

It occurred to those peop le : ‘T heserecluses w ho are followers o f (he Sakyans’ Son lack responsibility ; this was n o t d o n e by them . (So) d o these recluses w ho are followers o f th e Sakyans’ Son m ake im p reca tio n s114’*.

N ot only d id th a t so u n d n o t exist fo r long; it115 ex isted for bu t seven days (a n d ) , w ith th e passing o f those seven days, it d isappeared .

T h e n a good m any m o nk s ap p ro ach ed th e L ord ; an d , having a p p ro ach ed , they g re e te d the L ord a n d th e n seate'd them selves to o n e side. A nd so seated to o n e side, those m onks said this to the L o rd 1 “Itis a m arvel. Lord, it is an u n p re c e d e n te d th in g , L ord , th e e x te n t to w hich, L ord , th is was well sp o k e n by th e L o rd , vix. T h is so u n d , m onks, wiH n o t exist fo r Ipng; it will exist fo r but seven days117 (a n d ) , w ith th e passing o f th o se seven days, it will disappear*. (For) d isappeared , L ord , has th a t s o u n d ”.

T h e n the L ord , fa th o m in g th is m atter, gave rise at th a t tim e to th is Udana:

“F olkw ho are u n c o n tro lle d goad (o thers) w ith sp e e c h as is th e b a ttle '-g o n e e le p h a n t w ith a r ro w s118; th e m o n k o f u n b lem ish ed h e a r t sh o u ld , u p o n h earing it, p u t u p w ith h a rsh sp eech u ttered".

§ 9. U pasena V aftgantaputta So was th e re h e a rd by m e o n o n e occasion w hen th e L o rd was slaying a t R ajagaha, a t th e Squirrels* F eed ing G ro u n d in th e B am boo Grove. T h e n [461 th e re so arose this re flec tio n in th e m in d o f th e v en erab le U pasena V arigantaputta, w ho h a d g o n e in to h id ing , w ho was in seclusion: T h e s e are truly gains fo r m e, tru ly is this w ell-gained by m e, in tha t this T each e r o f m in e is th e L ord , the A rahant, th e Perfectly Self-E nlightened O n e , a n d I am

g o n e fo rth from the h o m e in to hom elessness in this well p ro c la im e d 119 D ham m a a n d D isc ip lin e , a n d my fe llow B rah m acarin s150 are those possessing morality, o f a lovely na tu re , a n d I am o n e who has b ro u g h t th ings to fulfilm ent w here th e m oralities a re concerned, a n d I am w ell-concentrated121, o f one^po in ted m ind, and I am an a ra h a n t, one in w hom the asavas have b e e n destroyed, and I am o n e o f g reat potency, o n e o f g rea t m ajesty122— auspicious for m e is living, dying auspicious".

T h e n th e Lord, knowing w ith h is m ind th e re n e c tio n in th e m in d o f th e venerab le U pasena V artgantaputta, gave rise at th a t tim e to this Udana:

‘'W hom living does n o t to rm e n t grieves n o ta t i is dying-end; th a t o n e in d e e d 125, being o n e by w hom the sections have b een

, seen , b e in g reso lu te , grieves n o t m id st grief; fo r th e o n e w hose craving fo r becom ing has b e e n severed, fo r th e m o n k w hose h e a r t is calm , ru n n in g o n 1*1 by way o f b irth is totally destroyed , (in th a t) th e re is for him n o fu r th e r becom ing".

§ 10. SariputtaSo was th e re h e a rd by m e o n o n e occasion w hen th e L ord was staying a t Savatthi, in A n a th ap in ^ ik a 's R esort in J e ta ’s Grove. A nd o n th a t occasion, th e v e n e ra b le S aripu tta was seated n o t far fro m th e L o rd , folding (his legs) crosswise, d irec tin g his body u p rig h t, review ing his own p eace .

A n d th e L o rd saw the v e n e rab le Saripu tta sea ted n o t far away, fo ld in g (h is legs) crosswise, d irec tin g his body u p rig h t, review ing his own peace.

T h e n th e L ord , fa th om in g this m atter, gave rise a t th a t tim e to th is U dana:

“F o r th e m o n k whose h ea rt, b eco m e peaceful, is calm , for w hom th e lead*25 has b een severed , ru n n in g on by way o f b ir th is to tally destroyed—released is h e from M ara’s b o n d a g e 1*.

T h is is th e fo u rth , M cghiya, c h a p te r , these te n — M eghiya, D istrac ted , C ow herd, M o o n ligh t12*, with W ith th e N aga as th e fifth , Pin^lola, Saripu tta, a n d S u n d a ri becom ing th e e ig h th , an d U p asen a V arigantaputta a n d S a rip u tta — being its b a tc h 127.

1 This sulta is also lo be fo u n d a t A iv 354ff; fo r a fu r th e r translation , see also N anam oli, The L ift o f the Buddha, Kandy 1984, pp lSOIT.2 A c a i i t t , AA iv 164 Caiiya.5 A practice norm ally restric ted to M S ra (e.g. U d 63 ), devas (e.g. U d 23) an d ihosc o f o th er persu asio n s (e.g. U d 3 ), w hereas m onks usually scat them selves, w hich M eghiya h im se lf does below; Ud-a is silent.4 R eading jafighavihararp with Be Se fo r tex t's ja ftg hav ih ararp ; cp EVi 171 on T h ag 2 4 8 .5 R eading addasa kho iyasm a M cghiyo KimikSjaya nadiya lire jaftghavihSrarp anucafikam am ano anuv icaram Sno am bavanarp pasadikarp m an nu n arp ram anlyarp w ith Be Se (A ad d asa k ho SyasmS M cghiyo Kim ikSlSya n ad iyS t ir e ja f tg h S v ih S ra rp an u can k am am an o an u v ic a ram a n o am bavanarp p asad ik a rp ramanryarp) fo r tex t's upasaAkam itvS Kimik£l5ya nadiya tire jafighavihararp anucah k am £n o an u v ica ram an o a d d a sa k h o am bavanarp pasadikarp ram aniyarp . ■' > -6 R eading m an un n arp , here an d below , with Be; te x t Se A om iL7 R eading addasarp kho aharp b h a n te Kimikajaya nadiya tTre jarighavihararp anucar'ikam am ano anuv icaram ano am bavanarp pasadikarp m annunarp ram aniyarp w ith Be Se (A addasarp k ho a h a ip b h a n te K im ik a lay a n a d iy S t i r e j a f ig h a v ih a r a r p an u can k am am an o a n u v ica ram an o am bavanarp p asa d ik a rp ram aniyarp) fo r tex t’s upasankam itva Kimikalaya nadiya tire ja fig h a v ih a ra rp a n u c a n k a m a n o a n u v ic a ra m a n o a d d a s a rp am bavanarp pasadikarp ram aniyarp.8 R eading im aip with Be Se A fo r text** idarji.9 Se reads ekako ‘m hi for te x t’s A ekak* am h a, Be U d-a e k a k ’ am hL10 Agacchati; A dissatu, Dhp-a i 287 dissati.11 Be reads u lta ri th ro u g h o u t fo r te x t’s Sc A u tta rirp . l* C p T h a g 642.15 Bhante; Be om its.M R eading ajjhogahetva with Be Se A fo r tex t’s a jjhogahetva .

15 Cp Vibh-a H 7 f w here these are to be got rid of in the d ev e lo p m en t o f rig h t renunciation .16T ex t inserts ti; Be Se A omiL17 R eading am h2.„pabbajit3w ith Be (Se am h i...p ab b a jita ) for tcx t’sA a m h i...p a b b a jito );c p Ud-a on the use o f th e p lu ra l here.18 R eading anvasatta with Be Ud-a for tex t’s anvasanno, Se anvasato, A AA anvSsatto.19 T ex t Se A in se rt ti; Be om its.20 T ex t inserts ti; Be Se A omiL21 R ead in g tassa m ayhaip with Be Se A for tex t’s may harp.22h e a d in g kalyanasahayo with Be Se A; tex t omits.25 R ead in g aparipakkaya w ith Be Se A, h e re an d below, for tex t’s aparipakaya.24 A caragocarasam panno ; W oodward wrongly “H e is perfec t in th e p rac tice o f r ig h t behaviour", w hereas acaragocara is clearly a dvandva, as p o in ted o u t by E dgerton (BHSD sv gocara). E d g e rto n ’s suggested re n d e rin g o f “personal associations”, how ever, ten d s to obscure th e p o in t th a t gocaraxetai ns i ts fi teral m ean in g o f "pasturage’* in such contexts, b e in g the p lace w here the m o n k seeks his alms, as m ade clear by U. Thi{|ila’s translation o f V ibh 2 4 6 f (q u o ted Vism I7f) to w hich passage th e cty alludes.25 Si kkhapadesu ; defined a t Vv-a 73.26 W oodw ard “talk th a t Is serious" (I).27 U pasam padaya; Se uppada^a, for th e b rin g in g in to being.28 Ire la n d does n o t seem to have g o t this last item q u ite righL29 As th e follow ing n o tes show, th e follow ing p a rag rap h s are p a rtia lly c o r ru p t in te x t, w hilst A ab b rev ia tes so m ew h at haphazard ly . Be Se b o th p rin t accurately a n d in full. In a d d itio n , its ‘translation* a t GS iv 237 is so abbrev ia ted as to im ply th a t it is en tirely missing.50 R ead in g samSdaya sikkhissati with Be Se A for te x t’s sikkhati.31 R ead ingyaipyayaijiw ith B eSe (Ayayarp) for tex t’s yarp sflava bhavissati patim okkhasarpvarasarpvutto ya ’yaip.32 R ead in g sarpvattati with Be Se for tex t’s sarpvaltissati; A om its entirely .55 R ead in g san tu^piikatha pavivekakatha w ith Be Se; tex t omits. W o o d w a r d ’s E r ra ta su g g e s ts we r e a d s a n tu ^ th ik a th a

parivekakathS (sic].M R eading bhavjssali with Be Sc A for text's hoti.55 R eading viharissati with Be Se A for tex t’s bhavissati.56 T ext Be u ttari; Se A u ttarirp .57 Nanam oli, op ci t, p 131, seem s to take pati^hSya h e re as dative o f purpose: “But in o rd e r to becom e established in those five things", b u t th is docs n o t seem borne out by the cty.19 W oodward (VofU 44) lakes di](he ’va dham m c as p red ica ted o f the u p ro o tin g o f th e "I am " conccit, H are (GS iv 237) seem ingly follow ing him , b o th thus ignoring Ud-a.59 T his verse is w anting in A. Ire land ’s re n d e rin g o f th is verse leaves m uch to b e desired, w hilst Nanam oli offers'a ra th e r free translation.40 K hudda; Sc a ttrib u tes a vl o f o]ara to a Burm ese ed itio n , which also seem s su p p o rte d by cty, th o u g h this is n o t th e re a d in g o f Be u tilised in th is transla tion . * 4' R eading upp ilava with Be Ud-a for text's Se ubbilapiL •41 B h an u c ilto ; acco rd in g to PED'sv, b han ta I s always u sed o f an u nco n tro lled car", b u tc p also Vv-a 106 w here it is p red ic a te d o f a s tam ped ing cow. k, *45 R eading upp ilave with Be fo r text’s Se ubbilape. •44 R eading an ug g a te with Ud-a for text’s Be Se an ug a te . 45A rannakuiikayaipviharanti; W oodward (VofU 45) a n d Ire land (p 56) bo th translate V e re living in forest huts**, th o u g h arannaku(ikayarp is clearly singular— cp KS i 84, w h ere th e p h rase recurs , an d w here it is rend ered “in a forest-lodge". All ed itions o f Ud-a, except Se, quote with the verb also in th e singular, viz. arannakutfkayaip viharau, w hich is r a th e r d ifficu lt to explain.46 T ex t inserts hon ti; Be Se omit.47 R eading u n n a ]a with Be Se and Ud-a fo r tex t’s u n n a U .48 First verse quoted at Nett 85, second verse atN ett47,103,108.49 R eading m icch5di({hihatena with Be Se N e tt f o r te x t's m icch ad i^h ig a ten a , as a resu lto freso rtin g to w ro n g v iew jcp cty. w Be reads th in a 0, h e re and below, for tex t’s Se th lna°.

BhagavaLa; Se Bhagavato.52 Verse also to be found at Dhp 42.

55 R eading veri va with Be Sc for text’s veriva.M R eading disvana with Be Se for text’s disva.55 Pafibhati maip; literally “Som ething insp ires m e”.56 Se reads tavamaha, Be tiva mah3 pahS ro ahosi, whilst text om its entirely. Se also records two vll: tSva p a h a ro ahosl ti and lava m ahapaharo ahosi { « B e)/ W oodward suggests {VofU 47 n 5), on the basis o f Windisch (JPTS, 1890, p 98), th a t the rcad ing sh o u ld be tavam aha paharo ahosi (*= Be an d o n e o f the two vll rejected by Se), for which sam e reaso n he probably

.punctuated Ud-a245 as: T&va jnflAfluthSmamahantarp tattakarp m ahan to paharo ahosl ti, although it w ould seem m ore likely (especially w hen Ud~a Ce Be Se all om it th e final ti) that D ham m apala had before him a read ing o f tava m aha only, p ah aro ahosi form ing part of his gloss o n sam e an d w hich cam e, a t som e point, to be read back in to U d by those texts in c lu d ing sam e. O n th e o ther hand, the presence o f t3va m a h i p ah a ro ahosi a t U d 40,21 (Ee) below, if n o t sim ilarly rea d back, may suggest tha t Be is correct, and that the ab sen ce o f p ah a ro ahosi h e re is due simply to omission.57 R eading addha^ham aratanafp with Be Se a n d Ud-a fo r te x t’s ad dhatthara tanam ; this is an allusion to S ii 217, SA ii 176 explain ing a^^ha((haratanaTp there as a ^ lh a ra ta n e n a unarp a ^ h a r a ta n a r p ; p u r im a p a d a to p a t th a y a yava k u m b h a v idatthadhikasattahatthubbedharp, e ig h t ra tan as m inus h a lf a ratana; from its forelegs up to its frontal g lobes it is seven hatthas ( => ratanas) p lus a vidatthi ( » 1 /2 a ra ta n a ) in heigh t, PED is th erefo re qu ite w rong to suggest ad ^ha((ha m eans ha lf o f eigh t, an d thus four, as is W oodward to lake it, a t VofU 48 an dK S ii 146, as eighL Cp Ud-a 246 on these various u n its o f m easu rem ent. M Osadeyya; osadeti (causative o f osldati) is n o t listed by PED b u t cp Childers, CPD, sv.59 Apatasi; em ended by W oodward to avajjhasi, rem a in ed , ( ? cam e to a standstill in), which is also th e re a d in g o f Se. But cp cty which evidently takes it as an a lte rn a tiv e aorist form ofpatali.60 Se om its the repetition.

So Be.

R eading sisarp with Be Sc a n d Ud-a for tex t's sisc w hich, a cco rd in g lo cly, is also a read ing .65 R eading vSva with Be for tex t's yarp tvarp, Se yarp, in that; cp below.

Cp above.T ex t Se wrongly in se rt li here ; Be ornits.

66 T ex l Be y$va; Se yarp.67Yatra hi nam a; d e n n e d at Ud-a 156.

Cp Ud-a 53.w Q u o ted at Pe 24, 190 and N eu 149; cp T h ag 191f for sim ilar w here ih e verses arc a ttrib u ted to th e e ld e r Khitaka.70 W hat follows forms a very sm all p a rt of th e various cycles o f stories a t Vm i 337fr, J ii) 48611 a n d Dhp~a i 53flf; for a fu rth e r transla tion , see N anam oli, The Life o f the Buddha, Kandy 1984, p 115f.71 Cp S iii72 R ead in g upajjhSke wiih cty fo r tex t’s Be Sc u pa^h ak arji (singu lar).7i So cty, Vm, J, D hp-a (SA ii 304 PSrileyya) fo r te x t’s Be Se Palileyyakau Miss H o rn e r notes (B Disc iv 503 o 2) lh a t “D hA i 51-63 takes Parilcyyaka to be Lhe n am e o f an e le p h a n t’'w h ich , th o u g h true, should n o t b e allow ed to o bscu re the fact th a t m en tio n o f this same v illage/c ity is to be fo u n d at Dhp-a i 56f.74 Cp A iv 435f.75 H atthinaga; cp cty.76 R eading hatthilcalabhehi h a tth icch ap eh i (h e re a n d below) w iih Be (Se ®kajabhchi) a n d cty fo r te x t’s h a tth ik a ja re h i hatth icchapakehi.77Sakhabhangaiy i;cpvanabhangha (jung le 'p ick ings) in n o te at Ud-a 232-78 O bhaggobhaggarp; cp cty. AA iv 203 exp la ins nam etva nam etva jhapitaip , a fte r repea ted ly causing it to b en d .79 R eading paniyani (and sim ilarly th ro u g h o u t) w ith Ce Be for tex t’s paniyant.80 O gaha c f assa; Vin i 352 ogahan tassa , D hp-a i 58 ogahantassa ca; Ud-a clearly understands o gah a h ere as ablative, b u t cp also EV ii 7 l f o n Th»g 48. AA iv 203 says th a t it is a watery bath ing

placc th a t has acquired ihc nam e "ogaha” on acco u n t of thefact th a t it is to be plunged into (oghahilabbattS). A tG S iv 292, Hare re n d e rs this as V ate r-h o le”.81 Cp n 77 above.82 R eading appaharilarp karoli son<Jaya ca ...u p a ^ h 3 p c ti with Be Ud-a (Se apaharitan ca karoli sontjaya c a ...u p a ^ h a p e ti) for tex t’s appaharitari ca karoli so n ^aya ...p a tjh apeti. B u tcp Ud-a (Be) w hich omits ca.

Pi; Sc omits.84 Be Sc read apayirp for text’s pivasirp.85 R eading yad eko with Be Se Ud-a for tex t’s yarp eko.86 Vane; Be m ano (Se yl m aha).87 A lion at th e tim e o f ih e B uddha P ad u m u tta ra , w hen h e w aited u p o n that B uddha during thcscven days th a t he rem ained e n te re d u p o n cessation, seated cross-legged in th e sky (AA i 196fT), h e was subsequently accorded , a t A i 23, ch ief place

* arpidst lion-roarers, his verses appearing a t T h a g 123f. Qp also Vin ii l lO ff w here he is criticised by th e B ud d h a for having recov ered , th rou g h exercise o rh is potency, th e sandal-wood bowl su sp en d ed from the top o f a tall b am bo o p o le , as a result o f w hich th e public display o f such m iracles was henceforth b an n ed .88 Be Se read aranniko for tex t’s a rann ak o , Ud-a (all eds.) aran n ak o .89 Cp U cl^ 222fT on this and ihe nex t fou r term s.90 It is o f in te rest to find the B uddha lam en tin g , a t S ii 208f, how th e m onks a t the tim e in question no lo n g er ex h ib ited many o f th e qualities here pred icated o f P indo labharadvaja .91 Also at D hp 185 and D ii 49f; q uo ted at Ud-a 298.92 R eading anupavatfo anupaghato with Be Se D (vl) D hp For tex t's an up av ado anupaghato .95 R eading p an tan ca with Be Sc D D hp for te x t’s p a tth an ca.94 Also at Vin iv 54 and T hag 68; q u o ted a t D hp-a iii 384.95 Cp Ud III 7.96For a fu r th e r translation , see N anam oli, T heU feo f ihtBuddha, Kandy 1984, p 140f.97 R eading tvarp with Be (Sc vl) and Ud-a; tex t Sc om it.

mcgniya v^miyia

98 Be (Sc vl) in se rt na, not; text Sc om iL^ I r e la n d ( p 6 4 ) Lakes ihis (wrongly) as “I w ould sacrifice even my life", th u s m issing the essential p o in t o f th e rec ip ro ca l a rra n g e m e n t im plicit in this s ta tem en t to th e effect th a t th e life of th e w a n d e re r was one in w hich he p u rsued a sp iritu a l quest (at least partially ) in o rd e r to p rovide, th ro u g h his e n h a n c e d spirituality, a so u rcc o f m erit for those w ho su p p o rted h im . H er life as a w a n d e re r was th e re fo re a sacrifice for th e ir sake, ju s t as they sacrificed th e ir own needs in o rd e r to su p p o rt h e r in her quest.100 Xext Sc yada annirpsu tc; Be a n d Ud-a (all eds.) yada tc annirpsu.101 R eading voditlha with Ud-a for tex t's Seted itthS , Sc reco rd in g , b u t re jec tin g , a vl o f vo d i^ h a .102 R ead in g gacchantT ti with fo r te x t’s SgacchatTU, Se g a c c h a tt ' ti; cp cty.105 R ead in g nikkhipitva with Be fo r tex t’s C e n ik han itv a , Se n ikkhanitva, b u ried . T h is read in g seem s re q u ire d , given th e p r e s e n c e below ofyathan ikkh ittarp (ju st as.it h a d b e e n Jaid ou t) fo r w hich, how ever, Ud-a record s a vl o f yath&pikhStaip (just as it h ad b e e n b u rie d ), in which case th e read in g o f tex t sh o u ld be re ta in ed . C p th e sim ilar confusion betw een th ese two verbs a t Ud-a 259.104 R e a d in g p a r ik h a k u p e Be U d -a (Se a n d U d -a (S c) p a rik k h ak u p e) for te x t’s parikhaya kupe.105 R eading dissati with Be Se a n d Ud-a fo r te x t’s dassati.106 R ead in g sam an an aip with Be Se; tex t omits.107 W oodw ard ’s claim "Patijanissanti; a sa t A ii 9; M i 245" a t VofU53 n 1 w ould seem spurious,109 R ead in g b rahm annarp with Be Sc Ud-a, h e re an d below, for tex t's b rah m an n arp ,109 P urisakiccaip ; o r a m an ’s (o r a m ale 's) fu n c tio n , b e in g a e u p h o n ism fo r sexual in tercourse— cp cty. N o t lis ted by PED.110 R ead in g b h a n te with Be Se; tex t om its,111 R ead in g va pi with B eSe Ud-a a n d o th e r c tie s fo r te x t’s ca pi.112 Be re a d s n a karom i c’ aha for te x t's S e n a k a ro m lti c ’ aha; cp discussion at GD ii 269.

115 P a ra tlh a ; Ski p a ra su t— cp SED sv w here this m eaning is a ttested . W oodw ard rend ers ihe second half o f this verse as follows: "B oth these, in passing on, equal becom e, m en of base actions in a n o th e r w orld”, implying, intentionally o r otherwise, th a t b o th o f these indi vi du a Is becom c m en o f base deeds in their n ex t b irth , which canno t be the case, since they are n o t reb o rn as m en a t all, but in hell. Most o ther translators give m uch the sam e ren d itio n , save for H are who has, m ore properly, “D egraded b o th by deeds, in death hereafte r they becom c alike" (Woven C adences p 99), and Saddhatissa (The Sutta-Nipsta, p 77) whose tran sla tion , however, otherw ise bears alm ost no resem blance to tHe o rig inal. C p cty.^ S a p a n t i ; W oodward takes this to m ean "are on oath" (VofU 5 4 ), Ire lan d "are asserting (their innocence)", W oodward adding a n o te to th e effect tha t sapau does not m ean "to curse", thereby o verlook ing its use at Vv a 336 where it appears with this very m ean in g . In d eed , sapati o ften seems to entail, as with a curse, th a t w hat is said is, by its m ere u tterance , thereby brought-in to ex istence. C p also SED sv Sapati. Sp reads paparit’ im e for tex t's Be sapant* im e.*l5 T e x tS e in se rt saddo; Be om its.116 Be Se re a d Bhagavato for tex t's Bhagavantaip.117 R ead in g sattaham eva bhavissati with Be and above; tex t Se om it.118 R eading sarehi with Be Sc and cty for text's parehi.119 Svakhyate; Be Se svakkhate.120 R eading sabrahm acari n o wi t h B e Se for tex t's sabrahmacari yo. *21 R ead in g su sam ah ito with Be (Se susam ahito susam ahito) fo r te x t’s sam ah ito .*22 M ahanubhavo ; om itted by W oodw ard at VofU 46.123 R ead in g sa ve with Be Se for tex t’s sace.124 Sarpsara.125 N etti; as in a d o g ’s lead—cp cty.!26Ju n h a ; Be yakkho.12? R ead in g tass* uddanarn with Be Se for tex t’s uddanarp.

C H A PTER FIVE: SONA

§1. D ear[471 So1 waj th e re h e a rd by m e o n o n e occasion w hen th e L ord was staying at SSvatthi, in Anathapin<^ika*s R esort in J e t a ’s Grove. And on th a t occasion , th e Kosalan k ing P asenadi had gone on top o f h is best1 o f palaces, acco m p an ied by q u e e n MalUUL T h e n th e Kosalan king P asenadi said this to q u e e n MalUUb "Is th e re fo r you, M allika, an yo n e else d e a re r th a n th e self?"

■ *There is n o t for m e, g re a t ki ng, anyone else d e a re r th a n th e self. But is th e re for you, g re a t king, an yo n e else d e a re r th a n th e self?* T h e r e is n o t fo r m e, e ith e r , M allika, anyone else d ea re r than the self*.

T h en th e Kosalan k in g Pasenadi d e sc e n d e d fro m th e palace and ap p ro ach ed the L ord ; an d , having ap p ro a c h e d , he g ree ted the Lord a n d th e n seated h im se lf to o n e side. A nd, so sea ted to one side, th e Kosalan k in g P asenadi said th is to th e L ord :

*Just now, L ord , w hen I had g o n e o n top o f my b est o f palaces, accom panied* by q u e e n M allika, I said th is to q u een Mallika: ‘Is th e re for you, M allika, an yo n e else d e a re r th a n the self ?* A n d w ith this th u s said, q u e e n M allika said th is to me: ‘There is n o t fo r m e, g re a t k ing, anyone else d e a re r th a n th e self. But is th e re fo r you, g rea t king, an yo n e else d e a re r th a n th e self ?’ And u p o n be ing so sp o k en to, I4, L ord , said th is to q u een Mallika: ‘T h e re is n o t for m e, e ith e r, M allika, an y o n e else dearer than th e s e l f

T h en th e L ord , fa th o m in g this m atte r, gave rise a t th a t tim e to this U d a n a 5;

“H aving ex p lo red all q u a rte rs w ith th e m ind , o n e w ould simply n o t a tta in th a td e a re r th an the se lf in any p lacc; th u s is the

self* d ear separately lo o th e rs— th ere fo re o n e d esirin g se lf7 sh o u ld n o t harm a n o th e r”.

§2. O f S h o rt L ifespanSo was th ere heard by m e o n oroe occasion w hen th e L o rd was staying at Savatthi, in A n a th a p in ^ ik a ’s R esort in J e ta ’s Grove. T h e n th e venerab le [48] A n an d a , w ho h ad e m e rg e d a t a p a rticu la r occasion d u rin g th e evening from his seclusion, ap p ro ach ed th e Lord; an d , having ap p ro a c h e d , he g re e te d the L o rd and th en seated h im self to o n e side. A nd, so sea ted to o ne side, th e venerable A nanda said th is to th e Lord: “It is a m arvel, L o rd , it is an u n p re c e d en ted th in g , L o rd , the e x te n t to which th e L o rd ’s m other, L or d, was o f sh o rt lifespan8, th a t th e L o rd ’s m o th e r fin ished h er tim e w hen th e L o rd h ad b e e n b o rn (bu t) seven days (and) arose9 in th e T usita body10".

“So it is, A nanda, {so it is, A n a n d a 11}, fo r th e m o th ers o f B odhisatlas, A n an da11, a re o f s h o r t lifespan; th e m o th e rs o f B odhisattas finish th e ir tim e w hen B odhisa ttas have beert b o rn (bu t) seven days (and ) arise in th e T usita body".

T h e n th e Lord, fa th o m in g th is m atte r, gave rise a t th a t tim e to this U dana13;

“W hoever are b ecom e, will b eco m e, o r w h atev er14— all will go onw ard after a b a n d o n in g th e p e rso n _ T h e o n e w h o is skilled, having fa thom ed th a t (su ch ) loss is fo r a ll15, b e in g a rd e n t16, sh o u ld lead the B rahm acariya”.

§3. L e p e rS o 17 was there h eard by m e on o n e occasion w h en th e L o rd was staying at Rajagaha, at th e S q u irre ls’ F eed in g G ro u n d in th e B am boo Grove. A nd on th a t occasion , th e re was in R ajagaha a lep e r nam ed S u p p ab u d d h a , w ho was o n e o f th e p o o re s t o f m en , o n e w ho suffered th e g rea tes t h u m a n h a rd sh ip , th e m e a n es t o f m en. A nd on that occasion , th e L ord was sea ted teach in g D ham m a, su rro u n d ed by a g re a t assembly.

A nd S u p p abu d d ha th e lep e r saw, even from afar, th a t g re a t body o f people who had c o n g re g a te d to g e th e r a n d , u p o n seeing th em , this occurred to him : “W ith o u t d o u b t, som e food , e ith e r hard or so ft18, is being d is t r ib u te d 1** h ere . S u p p ose I w ere now

to approach thal gTcal body o f p eo p le . 1 reck o n lh a t I m ig h t obtain some food, c ith er h a n d o r soft, h e re ”.

T hen Suppabuddha the le p e r a p p ro a ch c d lh a t g re a t body o f people. And S u p p ab u d d h a th e leper th e n saw th e L o rd seated leaching Dham m a, s u r ro u n d e d by a g re a l assem bly a n d , upo n seeing them , this o c c u rre d lo him : “N o food , e ith e r h a rd n o r soft, is being d istribu ted h e r e 1® T h e rcc lu sc G olarna is th is, teaching Dham m a am idst20 a n assembly. Suppose I, too , w ere to hear Dham m a", w h ereu p o n he, th e re a n d th e n , sea te d him self to one side, th ink ing lh a t he , loo, w ou ld h e a r D h am m a.

T hen the L ord [49] e m b ra c e d an d a tte n d e d to, w ith his (own) mind, the m ind o f lh a t th a t all-inclusive assem bly, wondering w hether there w ere , in th e p re s e n t case, an y o n e capable ofperceiving D ham m a. A nd th e L ord saw S u p p a b u d d h a th e leper seated am idst tha t assem bly an d , u p o n see ing h im , th is occurred to him: T h is o n e is, in th e p re se n t case, o n e cap ab le o f perceiving Dhamma**. (So) fo r S u p p a b u d d h a th e le p e r, h e Lalked a progressive talk, th a t is to say, talk o n alm sgiving, ta lk o n morality, talk on heaven; h e m a d e 'm a n ife s t ih c p e ril, th e degradation, th e co rru p tio n , o f sense-desives, th e ad v an tag e associated with (their) re n u n c ia tio n 21. W hen th e L o rd knew Suppabuddha the leper to be o f ready h eart, o f m alleab le h e a rt , with a heart devoid o f th e h in d ra n c e s , o f u p lif ted h e a rt , o f devout heart, then did he m ake m anifest lh a t w hich is th e D ham m a-teaching o f th e B u d d h a s th ey have th em se lv e s discovered, viz. d ikkha, upris ing , cessation (a n d th e ) p a th . Moreover, ju s t as they say a c le a n e d c lo th fro m w hich th e b lack specks have departed m ight p ro p e rly accept*2 th e dye, even so 25 d id (here arise to S u p p ab u d d h a th e lep er, still o n th a t sam e sea t, th e dustless, stainless D h am m acakk h u , viz. th a t w h atev er is o f a nature to uprise, all th a t is o f a n a tu re to cease.

Then Suppabuddha the lep er, as o n e w ho h ad seen D h am m a, r ra .iied Dham m a, fa th om ed D ham m a, b eco m e co m p le te ly immersed in Dham m a, as o n e w ho h a d crossed over d o u b t, o n e forwhom inquisitive talk had d isap p eared , o n e w ho h ad re a c h e d confidence, one not co n d itio n a l u p o n a n o th e r w h e re th e T eacher’s T eaching is co n c e rn ed , arose fro m his sea t a n d approached the Lord; and, having a p p ro ach ed , h e g re e te d th e

L ord an d th en seated h im self to o n e side. A nd„so sea ted to o n e side, S u p p ab u d d h a the lep e r said this to th e L ord:

“It is a marvel, L ord , it is a m arvel, Lord. M oreover, ju s t as, Lord, o n e m ig h tse t u p rig h t th a t w hich had been tu rn e d upside down, o r reveal tha t w hich had been h id den , o r iden tify the p a th to o n e w ho had got lost, o r b ring an oil-lam p in to th e d im ness so tha t those with eyes would see sight-objects, even sol< has this D ham m a been m ade m anifest in countless ways by th e L ord . T his sam e I, Lord, goes lo the L ord as refuge, to th e D h am m a a n d to th e o rd e r o f m onks; may th e L ord a c c e p t m e as a layfollower such that: 'B eg in n ing with today, w hilst fu rn ish ed with life’s b re a th , I be o n e g o n e ( th e re to ) as re fu g e ’

T h e n S u p p a b u d d h a th e le p e r , as o n e w h o h a d h a d (D ham m a*5) in d ica ted to h im , w ho h ad b een m ad e to take it u p , who had b een m ade kee.n26 a n d w ho h ad b e e n m ad e to b ristle with excitem ent*7 with D ham m a-lalkby the L ord , h av ing rejo iced a t th a t sp o k en by the L o rd 28, an d show n his ap p re c ia tio n , aro se from, his seat, g ree ted th e LorcJ, c ircu m am b u la ted h im by th e rig h t a n d th e n d ep a rted , w hereupofn29 a cow w ith a year-old ca lf co llided30 with S u p p a b u d d h a th e leper, n o t lo n g a fte r he h ad d ep a rte d 31, a n d deprived h im o f his life.

A g oo d m any [50] m onks th e n a p p ro a c h e d th e L ord ; a n d , having ap p ro ach ed , they g re e ted the L o rd an d th en sea ted them selves to o n e s id e . A nd, so se a te d to o n e side, th o se m o nk s said this to the Lord: “T h a t lep er, L o rd , by th e n am e o f S u p p ab u d d h a , who was o n e to have h ad (D h am m a) in d ica ted to him , to have been been m ad e to ta k e i tu p , to have b een m ad e keen an d to have b een m ad e to b ristle w ith e x c ite m e n t w ith D ham m a-talk by the L ord , is d ead . W hat is his destiny , w hat is his fu tu re sta te ?“

“Wise, m onks, was S u p p a b u d d h a th e lep er; h e p rac tised th a t D ham m a that accords w ith D ham m a. A nd h e was not o n e to vex m e on the basis o f D ham m a. S u p p a b u d d h a th e lep er, m onks, th ro u g h the co m ple te ex hau stio n o f th re e fetters, is a so tapanna , o n e n o t liable to the Downfall, o n e w ho is a ssu red 32, one whose final recourse53 is en lightenm ent'* .

W ith th is thus said, a certain m onk said this lo th e Lord: “W hat be th e ro o t cause, Lord, what the condition, as a re su lt o f w hich S u p p ab u d d h a the leper cam e lo be one of the po o rest o f m en , o n e w ho suffered the greatest hum an hardsh ip , th e m ean est o f m en ?"

"■In a prev ious existence, m onks, Suppabuddha th e le p e r was th e son o f a wealthy m erchant in (his sam e RJtjagaha. As h e was se tting ou t94 for the park grou nds, h e saw thePaccekabuddha T agarasikhi e n te r in g the city55 in search o f alms. U pon seeing h im ?it o c c u rre d to him: “Who is this leper roam ing a b o u t with the ro b e o f lep ers56 ?”, w hereupon he spat, circum am bulated h im by th e left37 and then departed . T hrough the rip e n in g o f th a l.^ g ed , h e was roasted58 in hell {for m any years,}5® fo r m any h u n d re d s o f years, for many thousands o f years, fo r m any h u n d re d s o f thousands o f years; {whilst) it was as th e resid u a l r ip e n in g o f th a t very sam e deed thal he cam e to be, In th is sam e Rajagaha, {a leper)40, one o f the poorest o f m en, o n e w ho su ffe red th e g reatest hum an hardship , the m eanest o f m en . (Yet) u p o n co m in g to Dham m a and Discipline m ade k now n by th e TathSgata, h e properly op ted41 for faith, he p ro p erly o p te d fo r m orality, h e properly opted for w hat had been h e a rd , h e p roperly o p te d for liberality, he properly opted fo r in s ig h t (A nd) having, upon com ing to D ham m a and Discipline m ad e know n by th e T athagata, properly o p ted for faith, p ro p e rly o p te d fo r m o ra lity , p ro p e rly o p te d fo r w hat h a d b e e n h eard , p ro p e i ly op ted for liberality, property opted fo r in sigh t, h e is, fo llow ing th e b reak in g u p o f the body after dying, arisen in a happy destiny, a heavenly world, in com panionship w ith th e devas o f th e T hirty-three. (And) he th ere outshines th e o th e r devas b o th w ith his com plexion and with his fan^e41".

T h e n th e L ord , fathom ing this m atter, gave rise a t th a t tim e to th is U dana '45:

“As m ig h t th e one with vision, when endeavour is know n to exist, sh u n th ings uneven4*, (so should) the one w ho is wise th ings evil in th e world o f the living".

§4. Y ouths[51] So*5 was th e re h eard by m e o n o n e occasion w hen th e L ord was staying a t Savatthi, in A n lth ap in tfik a ’j R esort in Je ta 's Grove. A nd on th a t occasion, a g o o d many youths, betw een Savatthi an d J e ta ’s Grove, w ere tra p p in g little fishes.

T h e n th e L ord , who had d ressed a t a particular occasion d u rin g th e m orning, look bowl a n d ro b e and e n te re d Savatthi in sea rch o f alms. A nd th e L o rd saw lh a t good m any youths, be tw een Savatthi a n d je ta ’s Grove, trap p in g little fishes. U p o n s e e in g I h c m , he a p p ro a c h e d th o se youths a n d , h a v in g a p p ro a c h e d , said this to ihose you ths: “Do you youths have fear o f d u k k h a ? Is dukkha distaste fu l4Q fo r you ?" "Yes, L o rd , we do have fear o f dukkha, L ord . D u k k h a is distastefuKfor us".

T h e n th e Lord, fa th o m in g th is m atte r, gave rise a t th a t tim e to this U d a n a 47:

“If you have fear o f d u k k h a48, if d u k k h a is d istasteful fo r you, th e n d o n o t p erfo rm th a t w hich is evil e ith e r openly o r in h id rng ; w hilst if49 you go o n to p e rfo rm a n evil deed o r p e rfo rm o n e now, th e n th e re can b e fo r you n o re lease50 from d u k k h a , even w hen delibera te ly51 ru n n in g away".

§5. U p o sa th aSo52 was th e re h e a rd by m e on o n e occasion when th e L o rd was staying a t Savatthi, a t M igara’s M o th e r 's Palace in th e E astern ResorL A nd on th a t occasion, th e L o rd was sea ted o n th e U p o sa th a day, su rro u n d ed by th e o rd e r o f m onks.

T h e n 53 th e venerab le A n an da , w h en n ight was fa r ad van ced , w hen th e first watch had re tired , a ro se from his sca t a n d , having a rra n g e d his u p p e r g a rm en t54 over o n e shou lder, e x te n d e d an anjali sa lu te to the L o rd an d th e n said this to th e L ord : “N ig h t is far ad van ced , L ord , th e first w atch has re tired ; th e o rd e r o f m onks has long been seated. May th e Lord, L ord , re c ite the P a tim ok k h a to the m onks55”. W ith this thus said , th e L o rd re m a in e d silen t.

T h e n for a s e c o n d t im e t h e v e n e ra b l e An an da , w h e n n i g h t was far adv an ce d , w h e n th e m i d d l e watch had r e t i r e d , a r ose f ro m his seal and , hav ing a r r a n g e d his u p p e r g a r m e n t over o n e

shoulder, ex ten ded an anjali salu te to the L ord and th en said th is to th e Lord: *Night is far advanced , Lord, th e m id d le w atch has retired; th e o rd e r o f m onks has long been seated . May th e L ord , Lord, recite th e Patim okkha to the m o n k s”. A nd fo r a second tim e, the L o rd re m a in e d s ile n t

Then for a th ird tim e, [52] the venerable A n an da , w h en n igh lw as far advanced , w h en th e last watch had re tired , th e daw n arisen56 a n d th e night(-sky) bore a c o u n te n a n c e o f delight57, arose fro m his sca t and , having a rran g ed his u p p e r garm ent over one sh o u ld e r, ex tended an anjali sa lu te to th e L o rd and th en said this to th e Lord: “N ight is far advanced , L o rd , the last has w atch re tire d , th e dawn is arisen an d th e night£sky) bears a c o u n te n a n c e o f delight; the o rd e r o f m o nk s has long been seated. May th e L ord , Lord, recite th e P a tim o k k h alo ihcroonks”. (T h e L ord rep lied :) T h e assembly, A n an d a , is n o t cunp le le iy pure".

Then this o ccu rred to th e venerable M aham oggallS na: “W iih respect to w hich p e rso n does the L o rd th u s say: T h e assejriU y,A nanda,isnoicom pleiclypurc* T h en th ev en e rab le M aham oggallana em b rac e d an d a tten d ed to, with his (ow n) mindLthe m ind o f th a t all-inclusive assembly. A nd th e v e n e ra b le M aham oggallana saw that p e rso n , o f p oor m orality, o f an evil natu re , im pure, o f suspicious behaviour58, one d o in g th in g s in a concealed fashion59, a pseu do-recluse claimi ng to b e a (p ro p e r) red n se , a p seu d o-B rah m acari.. claim ing to be a (p ro p e r) Brahftiacarin, one ro tte n to the core, one horny60, o n e full o f mudklH, seated in th e m idst o f the o rder o f m onks; a n d u p o n seeing him, he arose from his seat an d ap p ro ach ed th a t p e rso n and^having ap p ro ached , said this to thatperson: “Arise, f r ie n d — y ou arcseen b y the L ord . T h e re can be for you no co m m u n io n 62 w ith the m onks". B u t65 th a t person rem ained silent.

For a second tim e the venerab le M aham oggallana said th islo thatperson: “Arise, frien d —you are seen by the L ord . T h e re can be for you no c o m m u n io n with the m onks”. For a seco n d lim e that person re m a in e d silent.

Fora th ird tim e the venerab le M aham oggallana said th is to th a tp erso n : "Arise, frien d — you arc seen by the L ord . T h e re

can b c fo ry o u no com m u n io n with th e m onks". For a th ird lime that, p e rso n rem ained silent.

T h e n th c venerab le M aham oggallana, having seized that p erson by th e arm , expelled him outside th e portico , p rovided bolt an d fastening, an d th en approached th e Lord; a n d , having a p p ro ach cd , he said this to the Lord: T h a t person , L ord , has been ex pe lled by me; th e assembly is com pletely pure . May the L ord , L ord , recite the Patim okkha to the m onks"; (w h ereu p o n th e L o rd re p lie d :) “It is a m arvel, M oggallana , it is an u n p reced en ted thing, Moggallana, nam ely th a t that futile person shQuId have w aited64 un til being seized by the arm ".

T h e n 65 [53] th e L ord addressed th e m onks, saying: “I shall n o t now, m onks, b e hencefo rth p e rfo rm in g th e U posatha , rcc itin g th e Patim okkha. You yourselves, m onks66, sh o u ld now h en c e fo rth perfo rm th e U posatha, rec ite th e P atim okkha. This c an n o t take place, m onks, knows no o pp o rtu n ity , th a t the T a th ag a ta sh o u ld perfo rm the U posa tha ,rec ite th eP a tim o k k h a , for an assem bly that is n o t com pletely p u re 67. "

T h e re a re , m onks, w ith respect to th e C re a t O ce a n 68 these e ig h t th ings tha t a re a m arvel, tha t a re u n p re c e d e n te d , u p o n repea ted ly see ing w hich th e asuras take d e lig h t in th e C rea t O cean. W hat eigh t ?

( la ) T h e C re a t O c e a n , m onks, p ro g ress iv e ly slopes, progressivelytends, p rog rcssive ly in c lin es.isn o su d den p rec ip ice at all. T h a t the G rea t O cean , m onks, progressively slopes, progressively tends, progressively!nclines, is no su d d en precip ice at all, is, m onks, the first th in g with resp ec t to th e G rea t O cean th a t is a m arvel, tha t is u n p re c ed e n te d , u p o n rep e a te d ly seeing w hich the asuras take d e lig h t in the G rea t O cean .

(2a) A nd th en agaijn, in ad d itio n 69, m onks, th e G re a tO c e a n , is o f a static n a tu re , an d docs n o t excccd70 th e coast. T h a t th e G reat O cean , m onks, is o f a static n a tu re , a n d does n o t exceed the coast is, m onks, the second th rngw ith rc sp c c t to th e G reat O cean th a t is a marvel, th a t is u n p re c e d e n te d , u p o n repea ted ly seeing w hich the asuras take deligh t in th e G rea t O cean .

(3a) A n d th en again, in addi t ion , m o n k s , th e G r e a t O c e a n docs n o t c o m m u n e with a de ad thing, wi th a carcase, s ince wh at ever d e a d thing, car ease, t her e be i n t h e Grea t O c e a n , that

it forthw ith tran sp o rts lo th e shore, washes u p o n to dry lan d 71. T h a t the G rea t O ccan , m onks, docs n o t co m m u n e w ith a dead th ing, wiih a carcasc, since w hatever dead th ing , carcasc, th e re be in the G rea t O ccan , lh a t it forthw ith tran sp o rts to th e shore, washes up o n to dry land , is, m onks, the th ird th in g with respcct to th e C re a t O ccan tha t is a m arvel, that is u n p rc c c d c n tc d , upon repeated ly seeing w hich th e asuras lake d e lig h t in th e G reat O cean.

(4a) A nd th en again , in addition , m onks, w hatever g reat rivers th e re be, tha t is to say, th e G anges, th e Yam una, the Aciravati, th e S a rab h u 72 a n d th e MahT, these , u p o n rea c h in g 75 the G reat O ccan , a b a n d o n th e ir form er nam es and go tras and are recko n ed simply as th e G rea t O cean . T h a t w hatever g rea t rivers th e re be , m onks, th a t is to say, th e G anges, the Yam una, th e A dravati, th e S arab h u a n d th e M ahl, u p o n rea c h in g th e G reat O cean , ab a n d o n th e ir fo rm er nam es a n d gotras an d a rc reckoned sim ply as th e G re a t O ccan is, m onks, the fo u rth th ing with respec t to the G re a t O cean -th^t is a m arvel, th a t is u n p re c e d e n te d , u p o n rep ea ted ly seeing w hich the asuras take delight in th e C re a t O cean .

(5a) A nd th en again , in addition, m onks7,1, th e re is n o t evident any sta te o fw an tin g o r rcpleteness th ereby for th e G reat O cean (w hen) such stream s as there be in this world co n n ec t w ith lhat G re a t O cean , a n d such to rren ts as th e re be fall in to it from the air. T h a t [54] th e re is n o t ev ident any sla te o fw an tin g o rre p ie te n e ss th ereby fo r th e G reatO cean (w hen) such stream s as there be in this w orld co n n e c t with lh a t GreaL O c e a h , an d such to rre n ts as th e re be fall in to it from th e air is, m onks, the fifth th ing w ith resp cc t lo th e G rea tO cean th a t is a m arvel, tha t is u n p re c ed e n ted , u p o n repea ted ly seeing w hich the asuras take deligh t in th e G rea t O cean .

(6a) A n d th en again , in addition , m onks, the G rea t O cean is o f asing le flavour, o f Lhe flavour o f salt. T h a i th e G rca l O cean , m onks, is o f a sing le flavour, o f the flavour o f salt, is, m onks, th e sixth th ing w ith resp ec t to lh e G rea tO cean th a t is a m arvel, that is u n p re c e d e n te d , u p o n repeated ly seeing w hich the asuras take delight in th e G rea t O cean .

(7a) A nd th en ag a in , in ad d itio n , m onks, the G reat O ccan has a b u n d a n t jew els, has countless jewels, there being therein th csc jcw cb , th a t is to say, pearls, gem s, beryl, shell, qu art/, coral, silver, gold, rub ies, cat’s eyes75. T h a t the C rea t O ccan , m onks, has a b u n d a n t jew els, has countless jewels, there being therein thesejcw els, th a tis to say, pearls, gem s, beryl,shell, quartz , coral, silver, gold , rubies, cat’s eyes, is, m onks, the seventh th ing with rcspcc t to th cG rea t O cean tha t is a marvel, that is unp receden ted , u p o n repea ted ly see in g w hich th e asuras take deligh t in the G rea t O ccan .

,,(8a) A nd th en ag a in , in ad d itio n , m onks, the G reat O ccan is ih e so jo u rn o f g re a t creatures, th e re being th e re in these c rea tu res: tim is, ti m i ft galas, tim itim ingalas76, asuras, nagas, g a n d h ab b a s , those fo u n d in th e G reat O cean having bodies o f a h u n d re d yojanas, having bodies o f two h u n d re d yojanas, having bodies o f th re e h u n d re d yojanas, having bodies o f four h u n d re d yojanas, hav ing bod ies o f five h u n d red yojanas. T h a t th e G rea t O cean , m onks, is th e so jo u rn o f g reat c re a tu re s ,ih a t t h e r e a rc t h e r e in th e s e c r e a tu r e s : tim is , t im in g a la s , tim itim ingalas, asuras, nagas, g andhabbas, those fou n d in the G rea t O cean having b od ies o f a h u n d re d yojanas, having bodies o f two h u n d re d yojanas, hav ingbod ies o f th ree h u n d re d yojanas, having bodies o f fo u r h u n d re d yojanas, having bodies o f five h u n d re d yojanas, is, m onks, th e e ig h th th in g with respect to the G rea t O cean th a t is a marvel, th a t is u n p re c e d e n te d , upon rep ea te d ly see ing w hich th e asuras t!?$£ deligh t in the G reat O cean . \

In the very sam e way, m onks, th e re are e ig h t th ings with re sp e c t to this D h am m a an d D iscipline th a t a rc a m arvel, tha t a re u n p re c e d e n te d , u p o n rep ea ted ly seeing w hich the m onks lake d e lig h t in this D h am m a an d D iscipline. W hat e igh t ?

( lb ) Ju s t as, m onks, th e G reat O cean progressively slopes, progressively tends, progressivelyinclines.is no sudden precipice at all, so in th a t very sam e way, m onks, are th e re in this D ham m a a n d D iscip line progressive train ings, progressive obligations77, p rogressive practices, th e re being no su d d en p e n e tra tio n of .suprem e know ledge78. T h a t th e re a rc , m onks, in this D ham m a

,Vma tjxapia

and Discipline progressive tra in ings, progressive o b lig a tio n s , progressive practices, th e re b e in g no su d d en p e n e tra t io n o f suprem e knowledge, is, m onks, th e first tiling w ith re sp e c t lo th is D h am m a a n d D is c ip lin e th a t is a m a rv e l , th a l is u np receden ted , u p o n rep ea ted ly seeing w hich lh e m o nk s lake delight in this D ham m a an d D iscipline.

(2b) [55] Just as, m onks, th e C rea t O ccan is o f a static nature, and d o e j not cx cccd th e coast, so in lha t very sam e way, monks, do my savakas n o t transgress, even for th e sake o f th e ir life, thal item o f the Ira in in g w hich has been ass ig n ed by m e to those savakas. T h a t my savakas, m onks, do n o t tran sg ress, even for the sake o f th e ir life, th a t item o f th e tra in in g w h ic h has been assigned by m e to those savakas, is, m onks, ih c sc c o n d th in g with respect to this D ham m a a n d D iscipline th a t is a m arvel, lh a t is u np receden ted , u p o n rep ea ted ly seeing w hich th e m o n k s take delight in this D ham m a a n d D iscipline.

(3b) Ju st as, m onks, th e G rea t O cean does n o t c o m m u n e with a dead th ing , w ith a carcase, since w hatever d e a d th in g , carcasc, th ere be in th e G rea t O cean , th a t i t fo rth w ith tran sp o rts to the shore, washes it u p o n to dry land, so in th a t very sam e way, monks, docs the Sartgha n o t co m m u n e with w h ich ev er p e rso n is o f p oor morality, o f an evil n a tu re , im p u re , o f suspicious behaviour, one doing th ings in a concealed fa sh io n , a p seudo- recluse claim ing to be a (p ro p e r) rcc lu se ,ap seu d o -B rah m acarin claim ing to be a (p ro p e r) B rahm acarin , o n e ro t te n to th e co re , o ne horny one full o f m uck— ra th e r il forthw ith c o n g re g a te s an dsu sp en ds him . A nd th o u g h h e be seated in th e m id s t o f th e o rd er o f m onks, he non eth e less is one wholly a lo o f fro m th a t Sangha and that Sarigha from him . T h a t, m onks, th e S angha will n o t com m une with w hichever perso n p e rso n is o f p o o r morality, o f an evil n a tu re , im p u re , o f suspicious b e h a v io u r, o n e doing things in a concealed fashion, a pseu d o-rec lu se c la im ing lo b e a (p ro p er) recluse, a pseudo-B rahm acarin c la im in g to be a (proper) ttrah m acarin , one rotten to th e corc, o n e h o m y , o ne full o f m uck, b u t th a t it ra th e r forthw ith c o n g re g a te s an d suspends him, lha t whilst, though h e be sealed in th e m idst o f ihc order of monks, he nonetheless ison e wholly a lo o ffro m th a t

Safjgha a n d th a t SaAgha from him, is, m onks, the third th ing with resp ec t to this D ham m a an d Discipline that is a marvel, lhat is u n p re c e d e n te d , u p o n repeated ly seeing which the monks take d e lig h t in this D ham m a and Discipline.

(4b) Ju s t as, m onks, w hatever great rivers there be, thal is to say, th e G anges, the Yamun2, the AciravatT, th e Sarabhu and the MahT, u po n reach in g the G reat O cean, ab an d o n their Former nam es an d gotras an d are reckoned79 simply as the C reat O ccan , so in that sam e way, m onks, the four classes, viz. brahm ins, ksatriyas, vai£yas an d £udras, these, u p o n g o ing forth from the h om e in to hom elessness in th e D ham m a a n d Discipline m ade know n by th e T athaga ta , ab an d o n th e ir fo rm er names and gotras an d a re reckoned,sim ply as recluses w ho are followers of the Sakyans’ Son. T h a t, m onks, the four classes, viz. brahm ins, ksatriyas, vailyas a n d £Qdras, u p o n go ing fo rth from the hom e in to hom elessness in th e D ham m a and D iscipline made known by th e T ath aga ta , a b a n d o n th e ir fo rm er nam es and gotras and are recko n ed sim ply as recluses w h o are follow ers o f the Sakyans’ Son, is, m onks, th e fo u rth th ifig tyith re sp ec t to this D ham m a an d D iscip line th a t is a m arvel, tha t is u n p reced en ted , u p o n repea ted ly seeing w hich th e m onks lake d e lig h t in this D ham m aand D iscipline.

(5b) Ju s t :is, m onks, th e re is n o t ev ident any state ofw anting or rep le teness th ereby fo r th e G rea t O cean (w hen) such stream s as th e re b e in this w orld co n n ec t with th a t G reat O cean, and such to rren ts as th e re b e fa ll in to it from th e air, so in that sam e way, m onks, d oes th e re n o t ap p ea r any sta te o f wanting or rep le teness th ereby fo r th e n ib ban a-e lem en t even if ab un d an t m onks a tta in n ib b a n a by way o f tha t n ibbana-elem ent that is w ithou t re m n a n t o f substrate . T hat, m onks, th e re is not evident any sta te o f w an ting o r rep le teness th e reb y for the nibbana- e le m e n t even if ab u n d a n t m onks attain n ib b a n a byway o f that n ib b a n a -e le m e n t th a t is w ith o u t re m n a n t o f substrate, is m oreover, m onks, th e fifth th in g with re sp ec t to this D ham m a and D iscip line th a t is a m arvel, tha t is u n p reced en ted , u p o n rep ea ted ly see ing w hich th e m onks take d e lig h t in this D ham m a and D iscipline.

(6b) [56] Ju s t as, m onks, ihc G reat O ccan is o f a single flavour, of the flavour o f salt, so in that sam e way, m onks, is this D ham m a and D iscipline80 o f a single flavour, o f th e flavour o f liberation. T hat, m onks, this D ham m a an d D iscip line is o f a single flavour, o f the flavour o f !il>eration, is m oreover, m onks, th e sixth th ing with respect to this D ham m a an d D iscip line that is a marvel, th a l is u n p re c e d e n te d , u p o n rep ea ted ly seeing which the m onks take d e lig h t in this D ham m a an d D iscipline.

(7b) Ju st as, m onks, th e G rea t O ccan has a b u n d a n t jew els, has countlcss jewels, th e re b e in g there in these jew els, tha l is to say, pearls, gem s, beryl, shell, quartz , coral, silver, g o ld , rubies, cat’s eyes, so in that sam e way, m onks, does this D h am m a an d Discipline have a b u n d a n t jew els, countlcss jew els, th e re b e ing there in these jewels®1, lh a t is to say, the fo u r fo u n d a tio n s o f m indfulness, th e fou r81 rig h t efforts, the fourpotency-bases, th e five faculties, the five powers, th e seven limbs o fe n lig h tc n m c n t85, the ariyan eight-lim bed p a th . T hat, m onks, this D h am m a has ab un d an t jewels, has coun tlcss jewels, tha t is to say, th e fo u r foundations o f m indfulness, the fou r rig h t efforts, th e fo u r polency-bascs, the five faculties, th e five powers’ th e seven lim bs of en ligh tenm ent, th e ariyan eight-lim bed p a th , is, m onks, th e seventh th ing with respect to this D ham m a an d D iscip line th a t is a marvel, tha t is u n p re c e d e n te d , upon rep ea ted ly see ing which th e m onks take d e lig h t in this D ham m a a n d D iscip line.

(8b) Ju s t as, m onks, th e G rea t O cean is th e so jo u rn o f g rea t creatures, th e re being th e re in these creatures: tim is, tim ingalas, tim itim ingalas, asuras, nagas, gandhabbas, those fo u n d in th e C rea t O cean having bodies o f a h u n d re d yojanas, hav ing bod ies o f two h u n d re d yojanas, having bodies o f th ree h u n d red y o jan as , having bodies o f four h u n d re d yojanas, having b o d ies o f five hun d red yojanas, so in th a t sam e way, m onks, is th is D ham m a and Discipline th e so jo u rn o f g rea t creatures, th e re being therein these creatures: th e so tapanna, the o n e p rac tis in g for the realisation o f the sotapatti-fruit, the o n cc-rc tu rn cr, th e o n e practising for th ereaiisa tion o f th c fru ito fo n c e -rc tu rn , the non- retu rner, the one p ractising for th e realisation o f th e fru it o f non-return, the arahant, and the oncpractisingfor the realisation

o f the fruition o f arahantship . T h a i, m onks, th is D h am m a an d Discipline is the sojourn of g reat c rea iu rcs , th e re b e in g th e re in these creatures: the so tapanna, th e o n e p rac tis in g fo r th e realisation o f the sotapaiLi fru il, lh e o n c e -re tu rn e r , the o n e practising for the realisation o f thfc fru it o f o n c e -re tu rn , the non - re tu rn e r, the one practising for ih e rea lisa tio n o f th e fru it o f non-return , the arahant, and the o n e p ractising for the realisation o f th e fru ition o f arahan tsh ip , is, m onks, th e e ig h th th in g with respec t to this D ham m a and D iscipline th a t is a m arvel, th a t is u np reced en ted , u po n repeated ly seeing w h ich th e m onks take d eligh t in this Dham m a and D iscipline.

T hese, m onks, are the e igh t th ings in th is D h am m a an d Discipline th a t are a m arvel, lh a t a re u n p re c e d e n te d , u p o n repeated lyseeingw hich the m onks take d e lig h t in this D h am m a an d Discipline"

T h en th e L ord , fa thom ing this m atte r, gave rise a t th a t tim e to this U danaM:

“It rains to exccss on that w hich has b e e n covered u p 85, it does no t ra in to excess upo n th a t w hich h as b e en d ivulged; therefo re o n e shou ld divulge86 th a t w hich h as b ee n covered up— thus will it n o t rain to exccss o n h im 07".

§6. Sona[57] So88 was th e re h eard by m t on o n e o ccasio n w hen th e L ord was staying at Savatthi, in A n a th a p in ^ ik a 's R eso rt in J e t a ’s Grove. And on th a t occasion, th e v e n e rab le M ah ak accan a was s ta y in g a m o n g s t th e A v a n tis , o n M o u n t P a v a t ta 89 a t K uraraghara90. And on tha t occasion , S o n a K u jik an n a91, th e layfollower, was a su p p o rte r o f th e v e n e ra b le M ahakaccana.

T h en th ere so arose this re flec tio n in th e m in d o f S ona Kutik?mna, the layfollower, who h ad g o n e in to h id in g , w ho was in seclusion: “In whatever way the w orthy M ah ak accan a teaches D ham m a, such be a th ing not easily d o n e by o n e indw elling the hom e, (nam ely) to follow the B rahm acariya ab so lu te ly fulfilled, absolutely purified , conch-sm ooth ; how a b o u t if I, having rem oved hair and beard , having w rap p ed m yself a b o u t with clo thes thal are yellow, were to go fo rth fro m th e h o m e in to hom clcssncss ?"

T h e n Sona K ujikanna, th e layfollower, ap p ro a ch c d ihc v en erab le M ahSkaccSna; an d , having approached , h e g ree ted lh e venerab le M ahakaccana an d th en seated h im se lf to o ne side* A nd, so seated to o n e s id e , Sona Kutikanna, th e layfollower, said th is lo th e v en erab le M ahakaccSna:

usl now th e re so arose to me, sir, this reflection in my m ind w hen gone in to h id in g , w hen in seclusion: 'In w hatever way the w orthy M ahakaccana teaches D ham m a, such be a th in g n o t easily d o n e by o n e indw elling th e h o m e , (nam ely) to follow the B rahm acariya abso lu tely fulfilled, absolutely p u rified , conch- sm ooth ; how a b o u t i f I, having rem ov ed hair and b eard , having w rapped m yself a b o u t w ith c lo thes th a t are yellow, w ere to go fo rth from th e h o m e in to hom elessness ?* May th e worthy M ahakaccana, sir, have m e go fo rth".

W ith this th u s said, the v e n e rab le M ah5kacc§na said this to Sona Ku{ikanna, th e layfollow er “A th ing h ard to d o , Sona, is th e B rahm acariya, w ith its single m eat (a day), w ith its sleep ing alone®*, for th e w hole o f o n e 's life; com e on now, Sotia, give you rself over, th e re in still, as a househo lder, to th e T cach ing o f the B uddhas, to th e B rahm acariya with its single m eal (a day), wi th itssleep ing a lo n e , a t such tim es as are fitting95”; w h ereup o n w hatever im petus th e re h ad been as regards go ing fo rth on th e p a r t o f Sona K utikanna, the layfollower becam e quiescen t.

T h en , fo r seco n d tim e, th e re so arose this re flec tio n in the m in d o f Sona K utikanna, th e layfollower, who h ad g o n e in to h id in g , who was in seclusion: “In whatever way th e w orthy M ahakaccana teach es D ham m a, su ch b e a th ing n o t easily d o n e by o n e indwelling th e hom e, (nam ely) to follow th e B rahm acariya absolutely fulfilled, absolutely p u rified , conch-sm ooth ; how ab o u t if I, having rem oved ha ir a n d beard , having w rapped m yself abou t w ith c lo thes th a t a re yellow, were to go fo rth from th e h o m e in to hom elessness ?“

T h en , fo r seco n d tim e, Sona K utikanna, the layfollower, a p p ro a c h c d th e v e n e ra b le M a h ak a cc a n a ; a n d , h a v in g ap p ro ached , he g re e ted the venerab le M ahakaccana an d th e n seated h im self to o n e side. A nd, so seated to o n e side, Sona K u tik a n n a , th e lay fo llow er, sa id th is to th e v e n e ra b le M ahakaccana:

*Just now there so arose to m e, sir, this reflection in my m ind w hen g o n e in to h id ing, w hen in seclusion: ‘In w hatever way the worthy M ahakaccana teaches D ham m a, such be a th in g n o t easily do n e by one indw elling th e hom e, (nam ely) to follow the B rahm acariya absolutely fu lfilled ' absolutely purified , conch- sm oolh ; how abou t if 1, having rem oved ha ir and b ea rd , having w rapped myself ab o u t w kh c lo thes th a t a re yellow, w ere to go fo rth from the h o m e in to hom elessness ?' May th e w orthy M ahakaccana, sir, have m e go forth".

A nd for a second lim e ih e venerab le M ahakaccana said this to Sona K upkanna, th e layfollower: “A th in g hard to d o , Sona, is tHe Brahm acariya, w iih iis single m eal (a day), w ith its sleep ing a lo n e , fo r the w hole o f o n e ’s life; com c o n now, S ona , give yourself over, th e re in sli 11, as a h o u seh o ld e r, to th e T e a c h in g o f th e B uddhas, to th e B rahm acariya with its single m eal (a day), with its sleeping a lo n e , a t such lim es as a re fitting"; w h e re u p o n , fo r seco n d tim e, w hatever im p e tu s th e re had b een as regard s go ing fo rth on th e p a r t o f S ona K utikanna, th e layfollower becam e q u ie sc e n t '

T h e n , for a th ird tim e, th e re so arose this re flec tio n in the m in d o f Sona K u tikanna, th e layfollower, who h a d g o n e in to h id ing , w ho was in seclusion: “In w hatever way th e w orthy M ahakaccana teaches D ham m a, such be a th in g n o t easily d o n e by one indwelling th e hom e, (nam ely) to follow th e B rahm acariya absolutely fulfilled, abso lu tely p u rified , conch-sm ooth ; how ab o u t if I, having rem o v ed hair a n d b e a rd , having w rap p ed m yself ab o u t with c lo th es th a t are yellow, w ere to go fo rth from th e h o m e into hom elessness ?"

T h e n , for a th ird tim e, Sona K u(ikanna, th e layfollower, a p p r o a c h e d th e v e n e r a b le M a h a k a c c a n a ; a n d , h a v in g a p p ro ach ed , he g re e te d th e venerab le M ahakaccana a n d th e n seated h im self to o n e side. A nd, so sea ted to o n e side, Sona K u tik a n n a , th e la y fo llo w er, sa id th is to th e v e n e ra b le M ahakaccana:

[58] ^Just now th e re so arose to m e, sir, this re flec tio n in my m ind w hen g on e in to h id ing , w hen in seclusion: ‘In w hatever way the worthy M ahakaccana teaches D ham m a, such b e a th in g

not easily dooe by one indw elling th e h o m e , (nam ely ) to follow the Brahmacariya absolutelyfulfilled, abso lu te ly p u rified , co n ch - sm ooth; h ow ab o u tif I, having re m o v e d h a ir a n d b ea rd , having w rapped myielf abou t with e lo th e s th a t a rc yellow, w ere to g o forth from lhe hom e in to h o m elessn ess ?’ May th e w orthy M ahakaccana,sir, have me g o f o r th ”; w h e re u p o n th e v en e ra b le M ahSkacc^na h ad Sona K u tik an na , th e layfollow er, go fo rth .

Now, o n that occasion, th e s o u th e rn re g io n o f A vanti9* was w anting in monks; yet, with th e passin g o f th re e years, th e venerable MahSkaccSna h ad th e re c o n g re g a te fro m th is p lace and that* after m uch difficulty, a f te r m u ch tro u b le , an o rd e r o f m onks com prised o f a ch ap te r o f te n a n d th e n h a d th e v e n e ra b le Sona receive the h igher o rd in a tio n .

T h en , after he had spen t95 th e ra in s r e tre a t , th e re so a ro se » th isreflectaoain th e m ind o f th e v e n e ra b le S o p a , w ho h a d g o n e into h id ing , ^ 1 0 was in seclusion: “T h e L o rd has yet to b e seen by m e face toface, whilst it has, fu r th e rm o re , m erely b e e n h e a rd by m e th a l theL ord be such a n d s u c h 96; if m y p re c e p to r gives m e perm ission, 1 o u g h t to travel w ith th e p u rp o se o f se e in g th e 97 Lord, th e Aiahant, the Perfectly S e lf-E n lig h ten ed O n e" .

T h e n thevenerable Sona, w ho h a d e m e rg e d a t a p a rtic u la r occasion daring the evening f ro m his sec lu sio n , a p p ro a c h e d thevenerableM ahakaccana;and, having ap p ro a c h e d , h e g re e ted th e venerable M ahakaccana a n d th e n se a te d h im se lf to o n e side. A nd, soseated to one side, th e v e n e ra b le Sona sa id th is to the venerable M ahakaccana:

IJust now there so arose to m e, sir, th is re fle c tio n in my m in d w hen g on e into hiding, w hen in sec lusio n : ‘T h e L o rd has y e t to be seen by n e face to face, w hilst i t has, fu r th e rm o re , m erely been h eard by m e tha t the L o rd be su ch a n d su ch ; if m y preceptor** gives m e perm ission , I o u g h t to travel w ith th e purpose o f seeing the L ord , th e A ra h a n t, th e Perfectly Self- E nlightened O n e ’

^ /e ry wdl, Sona, very well 1 You, S o n a , m ay travel w ith th e purpose o f seeing the Lord, th e A ra h a n t, th e P erfectly Self- E nlightened O ne. You will see, Sona, th e L o rd to be o n e inspiring deration , worthy o f devo tio n , w ith ca lm ed faculties,

with ca lm ed m ind, having reached th e u tm o st tam edness and (u tm ost) ca lm ness", tam ed, warded, w ith faculties restra ined , a n5ga; and , upon seeing hi m, you should salu te, o n my b eh a lf100, with your h ead at the L o rd ’s feet and e n q u ire as to his freedom from affliction, freedom from im ped im en t, lightness o f body, s tren g th , a n d his m oving abou t in co m fo rt101, saying: ‘My p recep to r, Lord, the venerab le M ahakaccana, salutes w ith his head a t th e L ord 's feet an d enquires as to ( th e L o rd ’s) freedom from affliction, freedom from im ped im en t, lightness o f body, stren g th , a n d his m oving ab ou t in co m fo rt’ "10*.

“So be it, sir", said the venerable Sona a n d , having rejo iced a t th a t spoken by the venerable M ahakaccana, a n d having shown his appreciation,, rose from his scat, g ree ted the venerab le M ahakaccana, circum am bulated him by th e rigKt, packed away his lodgings and , taking bowl and robe, d e p a rte d on his travels in th e d irec tio n o f Savatthi, gradually ap p ro ach ing , whilst w andering o n his travels, S a v a tth ije ta ’s Grove, A n a th ap in ^ ik a’s R esort [59] (an d th en finally) th e L ord . H e ap p ro ach ed , g re e te d th e L ord , a n d th e n sea ted h im se lf to o n e side, w h ereup o n , so seated to o n e side, th e venerab le Sona said this to th e L ord: “My p recep to r, Lord, the venerab le M ahakaccana, salutes w ith his h ead a t th e L ord’s fee t a n d en qu ires as to (the L o rd ’s) freed o m from affliction, freed o m fro m im p e d im e n t lightness o f body, streng th , and his m oving ab o u t in com fort".

“I trust, m onk , th a t you are b ea rin g u p ; I tru st you are find ing sustenance; I trust tha t you a re 103 com e o n your jo u rn e y w ithou t fa tigue a n d th a t you are n o t fa tig ued o n a c c o u n t of almsJM’*.

“I am b earin g up, Lord; I am fin d in g sustenance . Lord; whilst I am com e on m yjourney , L ord , w ith o u t fatigue a n d am n o t fad g u ed o n acco u n t o f alms".

T h e n th e L ord su m m o ned the v en erab le Ananda saying: “A nanda, p re p a re som e lodgings for this visiting m onk". T hen it o ccu rred to th e venerab le A nanda th a t th e L ord d esired to reside in o n e and the sam e vihara with th a t m o n k co ncern in g whom th e L o rd was giving him o rd e rs105 by saying: “A nanda, p rep a re som e lodgings fo r this visiting m onk", tha t th e Lord

desired to reside in o n e an d th e sam e vihSra with th e v en e ra b le Sona; (so) he p re p a re d lodgings fo r th ev en e rab le S o n a in lh a t vihara in w hich the L o rd was resid ing-.

T h en ihe L ord , having sp en t th e beat part o f th e n ig h t in a session106 in th e op en air, rin sed his feet and e n te re d th e v ihJra . A nd the venerable Sopa too, having spen t th e best p a r t o f the n ight in a session in lhe o p en air, rin sed his feet a n d e n te re d th e vihara. T h en lhe L ord , g e ttin g u p lh a t n ight, tow ards d aw n 107, requested lhe venerab le Sona saying: "L etD ham m a in sp ire you to speak oul, m o nk "108.

T he venerable Sona gave his co n sen t to the L o rd saying: "So be it, L ord” an d th en m elodically rec ited 109 at! s ix teen (suttas) belonging lo Lhe C h ap ter o f E ights110, w h ereup o n th e L ord , a t lhe cu lm ination o f S ona’s m elo d ic re d ta lio n 111, sh o w ed his - extrem e apprec ia tion saying: “W ell done , m o n k , well d o n e 1 Well grasped {by you)111, m o nk , are these s ix teen (suttas) belonging to the C h a p te r o f E ights, well a t te n d e d to , well considered. You are endow ed with a lovefyarticulation, d iffuse115, w ithout a d ro p o f drivel11 o n e a b le to Tender th e m e a n in g 115 perceptible. O f how m any ra in s a re you, m onk116 ?" “I am o n e o f a single rains, L ord". “B ut why, m onk, d id you leave it so long ?* T h e peril in sense-desires. Lord, was lo n g se e n by m e even though dw elling in th e hou seho ld was congested , w ith ils ab un d an t duties, with its a b u n d a n t tasks"117

T hen th e L ord , fa th o m in g th is m atter, gave rise a t th a t tim e to this Udana:

“Upon see ing th e p e ril in th e world, u p o n k n o w in g th a t D ham m a th a t is w ithout substra te , the ariyan d e lig h ts n o t in th ings evil, th e p u re o n e delights n o t in th ings evil118”.

§7. Revata[60] So was th e re h e a rd by m e o n o n e occasion w h en th e L o rd was staying a t Savatthi, in A nathapintfika 's R eso rt in J e ta 's Grove. And on th a t occasion, th e venerable K an k harev ata was seated not far from th e L ord , folding (h is legs) crosswise, directing his body u p rig h t, reviewing his own p u rif ic a tio n by crossing over doubt.

A n d th e L ordsaw thevenerableK aA khSrevata seated n o t far (fro m h im ), fold ing (his legs) crosswise, d irec tin g his body u p r ig h t reviewing his own purification by crossing over d o u b t119.

T h e n th e Lord , fa thom ing this m atter, gave rise a t th a t tim e to th is U d an a120:

“W hatever doub ts th e re be (as to) h e re o r th e re , w hether th o se capab le o f be ing known involving th a t w hich is o n e ’s own o r th o se cap ab le o f b e in g known involving th a t w hich is a n o th e r ’s 1*1, all these m e d i t a t o r s 1* ^ a rd e n t, ab an d o n u p o n lead in g t h e Brahm acariya".

" §8. A SplitSo**3 was th e re h e a rd by m e on one occasion w hen th e L ord was staying a t R ajagaha, a t th e Squirrels* F eed ing G ro u n d in th e B am boo Grove. A n d on th a t occasion, th e v en erab le A nanda, w ho h ad d ressed a ta p articu la r occasion d u rin g th e m o rn in g on th e U posatha day, took bowl and ro b e an d e n te re d R ajagaha in sea rch o f alm s.

A n d D cvadatta1M saw th e venerab le A n an da w an d erin g in search o f alm s in R ajagaha and , u p o n see ing h im , a p p ro a ch e d th e v en erab le Ananda a n d , having ap p ro ach ed , u tte re d this to th e venerab le Ananda: “B eginning w ith today, frien d A nanda,

«1 shall now b e p erfo rm ing th e U posatha a n d (fo rm al) acts o f th e Safigha q u ite a p a rt from the L ord , a p a rt from th e o rd e r o f m o n k s’*.

T h e n th e venerab le A nanda, u p o n re tu rn in g fro m his a lm sro u n d follow ing th e m idday m eal a f te r having w an d ered in R ajagaha in search o f alms, ap p ro ached th e L ord ; a n d , having a p p ro a c h e d , h e g re e ted the L ord an d th e n sea ted h im self to o n e side. A nd, so seated to one side* th e v e n e rab le A n an da said th is to th e L ord :

•Just now , L o rd , having dressed a t a p a rtic u la r occasion d u rin g th e m o rn in g , I took bowl a n d ro b e an d e n t e r e d R ajagaha in sea rch o f alm s. A nd Devadatta, L ord , saw m e w andering in R ajagaha in sea rch o f alms, and u p o n see ing m e, a p p ro ach ed m e a n d , h av in g ap p ro ach ed , u tte red this to m e: ‘B eg inn ingw ith Loday, f rie n d A nanda, I shall now be p e rfo rm in g the U posatha an d (fo rm al) acts o f th c Sangha quite a p a rt from th e Lord, ap art

from th e o rd e r o f m o nks '. T oday, Lord, D evadatta will split th e Sarigha and p e rfo rm th e U posatha and (form al) acts o f th e SaAgha".

T h e n th e L o rd , fa th o m in g this m atter, gave rise at lh a t lim e to this U d 5 n a1*5:

{61) “T h a t w hich is v irtuous is d o n e w ith ease by the v irtuous (w hereas) th a t w hich is v irtuous is d on e w ith difficulty by th e o n e w ho is evil; th a t w hich is evil is d on ew ith ease by the one w ho is evil (w hereas) th a t w hich is evil is d o n e with difficulty by th e ariyansi*6".

§9. R id iculingSo was th e re h e a rd by m e o n o n e occasion w hen th e L ord was w andering o n his travels am o ng st th e Kosalans, accom pan ied by a g re a t o rd e r o f m onks. A nd o n th a t occasion, a g oo d m any b rah m in y o u th s passed by n o t far from th e Lord in a r id icu lin g fash io n 1*7. A n d th e L o rd saw th a t goo d m any b rah m in y ou ths as they passed by n o t far fro m him in a r id icu lin g fashion.

T h e n th e L o rd , fa th o m in g this matter* gave rise a t th a t tim e to th is U d a n a ***:

"T he vacan t, w ith the a ir o f th e wise, those rec itin g w ith speech as th e ir p astu re ; w ith such p ro tru sio n o f face as they desire1*9, they a re n o t know ledgeable o f th a t by w hich they a re ledJSO*.

§10. C u japan thakaSo was th e re h e a rd by m e o n one occasion w hen th e L o rd was s tay in g a t Savatth i, in A n ath ap ind ik a’s R esort in J e ta ’s Grove. A nd o n th a t occasion , th e venerab le C ujapan thaka was sea ted n o t far fro m th e L o rd , fo ld ing (his legs) crosswise, d irec tin g his body u p rig h t, hav ing caused m indfulness to be p re se n t b efo re h im .

A nd th e L o rd saw the venerab le C ujapan thaka seated n o t far (from h im ) , fo ld ing (his legs) crosswise, d irec tin g his body uprigh t, h av in g caused m indfulness to be p resen t before h im .

T h e n t h e L o r d , f a t h o m in g this m a tte r , gave rise a t th a l t im e to th is U d a n a :

“W iih body steadfast, w ith h eart steadfast, b e h e s tand in g , seated or lying down, th e m onk ,reso lu te u p o n lh a t m indfu lness, sh o u ld gain successive distinction. H aving g a in ed successive d istinction , h e shou ld go to th a t which is b eyo n d th e sigh i o f the King o f D eath".

T h is is th e fifth, S o n a131, ch ap ter, D ear15*, O f S h o rt L ifespan, L e p e r , Y ouths, a n d U p o sa th a , S ona , R evata , A Sp lit*33, R id icu ling 154, and C u japan th aka be ing its135 ba tch .

1 Also a t S i 75.2 Vara; om iucd in th e tran sla tion s by W oodw ard (VofU 56), Ire land (p 68) and KS i 101.5 R eading saddhirp with Be Se S; tex t omits.4 Be reads evaipvutte aharp , Se evarp vutte 'h a ip , fo r tex t's evarp v utto ’haip, S evaip vuttaharp .5 Q u o ted a t N ett 164; also Vism 297 in c o n n ec tio n w ith th e p rac tice o f th e B rahm SvihSra o f m e tt l (loving k in d n ess). NanamoK (Guide 216, P p n 323) takes this verse in th e first person , referring to th e B u d d h a , th o u g h th is does n o t seem supported by the cty, w hich a ttr ib u te s it to k o d puriso (w hatever m an ).6 R eading piyo with Be Se S N ett V ism for tex t's pi so.7 Attakamo; Viim a tth ak am o , th o u g h taken by P e M au n g T in (Pp 342) and N anam oli (P p n 323) as a ttak im o .8 R eading y5va appayuka w ith Be Sc fo r tex t's ySvad appSyukS.9 R eading uppajjl ti w ith Be Se a n d U d-a fo r te x t 's u p p a jja tl ti.10 R eading Tusita rp kayarp, h e re a n d below, with Be Sc a n d U d- a for text's Tusita kayarp.11 So Se,B e (vl).12 R eading Ananda with Be Se; tex t om its.15 Q uoted Pe 55 and N ett 164.14 R eading ye va pi w ith Be Se a n d Ud-a fo r tex t's ye c ' 5pi (subsequently em en ded by W oodw ard to te vapi), N e tty e ca. C p cty.15 Reading sabbajaniip w ith Be Se a n d Ud-a fo r tex t's sabbarp

ja n im . N ett reads sabbam ja tik u sa lo (vl °ku lo ), w hich re a d in g W oodward (VofU 57) adopts.16 At5piyo; N ett Stapi so.l7O nw hatfoU ow s,cpaisoD hp-aii 33fT. A ra th e r free tran sla tio n is also to be found in N anam oli, The life o f the Buddha, K andy 1984, p !7 2 f.,8 B eScrcadkhadam yam vabhojam yaipva,hereand th ro u g h o u t, for text** khadaniyam va bhojaniyarp va.10 Be SereadbhajTyati, here and th ro u g h o u t, fo r tex t’s bhajiyati.

20 Kho c ttha ; so Be Se, a n d tex t p rior to its c m e n d m c n t by W oodw ard to khvettha.21 R eading nekkham m e with B cS eand Ud-a for te x t’s nikkham c. T ex t Se in sert ca; Be om its.22 R eading pa;igganheyya w ith B$ Se for tex t's pa^iganheyya.23 Evam cva; Be evam evarp.24 Evam eva; Se Be evam evarp.25 AtSA i 177 in the form o f the khandhas; a t Ud-a 388 n ib ban a .26 Sam uttcjito ; “keen" in th e sense th a t a sh a rp knife has a “k een ” ed ge as well as “k een" in the sense o f “a rd en t" . 27,Sam paharpsito; derivable c ith er from V h p , to b ristle with ex c item en t, as with D h am m apa laa tU d -a 242 ( - p a m o d a p a n a ) , 388, o r from V g h p , to po lish , as a t SA i 177 ( » v o d ap e ti, to cleanse, purify an d jo ta p e ti, to m ake spark le), w hen we sh o u ld p e rh ap s re n d e r it in stead as “as o n e who h ad b e e n fu rb ish e d ”.28 Bhagavato; Be Bhagavata.29 O n w hat follows, cp U d 8 f above.30 R eading ad h ip a titv l w ith Be Se for te x t’s adhipatetva.,151 R eading acirapakkan tarp w ith Be Se an d Ud-a; te x t om its.52 A ssurance, niyama, b e in g a n am e for th e ariyan p a th — Vism177.33A yanam , literally “g o in g ”, can also have th e m e a n in g o f “place o f refuge "f as a ttested by SED sv, this sense n e t b e in g listed by PED or CPD. H ence “reco u rse" , w hich b ridg es b o th senses.54 Niyyanto; explained by th e cty as n ik k h am an to , e m e rg in g from (th e city). W oodw ard has ^walking th ro u g h (a g a rd e n )” h e re , Ire lan d “being c o n d u c te d to (th e p le a su re -g a rd e n )”. 35N agararp pavisantaip; Se n ag are caran ta ip , w a n d e rin g in th e city.35 R eading kutthicTvarena with Be Se; tex t om its.37 Be read s apasabyato, Se apabyam ato, D hp-a apavyam arp for tex t’s.apasabyam ato, su b seq u en tly e m e n d e d to apasavyarp; cp Ud-a.38 Paccittha; Se pacittha.39 Vassani bahuni; Be om its.40 Be re a d s kut^hT ah o s i m a n u s sa d a lid d o fo r t e x t ’s Sc m a n u ssad a l i ddo ahosi.

41 Sam adiyi; p p o f samSdiyali, th e verb used when u ndertak ing (sam Sdiyati) th e five precepts. B u tth e English v e rb “und ertak c" d oes n o t su it th is context. “O p t" seem s to serve the purpose, since it also carries with it the u n d e rly in g notion o f choice and c o m m itm e n t, co n c e rn in g fu tu re behav iou r, w hich is also ch arac te ris tic o f th e precepts.42 Cp Vv-a 122 o n Vv III 1 also Pv II 9 59'60 for th e ten ways in w hich savakas o u tsh in e o th e r dcvas.45 Q u o te d N e tt 6.44 V isam ani; cp V ibh 368 fo r two sets o f three.45 T h is su tta m ay be com pared w ith II 3 above; for a fu rth e r transla tion , see N anam oli, The Life o f the Buddha, Kandy 1984, p 180.46 Appiyarp; m o re literally “n on -d ear" , which ren d e rin g wa* a d o p te d a t U d II 8 above.*7 Verse q u o te d a t Pe 44 a n d N e tt 131, in his translations o f w hich N an am oli wrongly a ttr ib u te s th e source to S i 209. Verses very sim ilar, th o u g h by no m eans iden tica l, to the p resen t o ne are to b e fo u n d a t S i 209; ThTg 247f; a n d Pv^a II 7 17*18 (in th e Jayaw ickram a ed itio n ; v 16f in P e ta Stories).48 R eading sace bhayatha dukkhassa with Be Sc N ett and tex t’s E rrata.49 R eading sace ca with Be Se fo r te x t’s N ett sace 'va.50 M uttyatthi; Be N ett (S T h lg ) pam utyatth i, Se m utyatthi. (Pv p a m u tt’ a tth i (vl pam utty a tth i) ) . Ud-a, in its paraphrase, is strangely silen t, read in g m utti only.

U peccapi— so text, Ce Se N ett; B e reads, instead, upeccapi, a d d in g th e n o te upeccapi u pp atitva iti a ttho , desp ite the fact th a t Ud-a (Be) glosses apecca. C p cty.52 Cp V in ii 236fT and A iv 204ff fo r sim ilar; also notes at B Disc v 330fT. F or a fu r th e r translation , see N anam oli, The Life o f the Buddha, K andy,1984, pp 160ff.

As a t U d 26 above.54 R eading uttarasarigarp karitva, h e re and below, with Be Se Vin A (an d U d 26 above) for tex t's clvararp katva.

C p Vin i lO lf.56 R eading u d d h a s te with Be Se a n d A for tex t’s Vin uddhalc.

57 As at U d 27 above.58 R eading asurirp saftkassarasam acararp w ith Be for tex t’s Se Vin A asucisartkassarasam acararp; cp cty.

C p Ud-a 295 on th e previous sultana? A i 60 ii i; s*»d th a t su^h persons m ay ex pect re b irth c ith e r in hell o r in the anim al womb. 6°C p Ud-a J2.61 T h e list o f ep ith e ts is stock— cp A ii2 3 9 ;S iv 181 etc; also Vism57.62Saipvaso; cp Vin iv315 w here th isseem s to m ean , in particu lar, a t t e n d i n g th e Patim okkha.65 A tha kho; Be A evarp vutte, with this th u s said.64 R eading agam essati wi th Be Ud-a Vin for tex t's Sc A agamissati.65 Vin ii 237 om its th is p a rag rap h .66 R eading bhikkhave w ith Be Sc; te x t om its. ..57 W hich seem s to im ply th a t th e B u d d h a foresaw th a t th e assembly w ould never again be com pletely p u re , th u s prov id ing fu r th e r ev idence o f th e d ec lin e p red ic te d elsew here— cp e.-g. Sii 267,f; A iii 105fF, 176ff; T h a g 920-980; etc. T h e cty is g uarded ly silent; whilst AA iv 112 m erely states th a t th e rest, in c lu d ing this topic, is “q u ite c lea r’* (u ttan a m eva).68 T h e o u te rm o st o f th e o ceans e n c irc lin g M o u n t M eru , in w hich w ere situated th e four co n tinen ts , in c lu d m g ja m b u d ip a , o r Ind ia— cp PS 147 n 132 fo r fu r th e r details.69 R ead in g p u n a c ’ ap a ra ip , h e re an d th ro u g h o u t, with Be for te x t’s Se Vin A p u n a ca p aram ; cp Ud-a 222 o n U d 36 above.70 R eading n ’ avattati w ith Be Se Vin A fo r te x t’s n* avatti.71 R eading thalam ussadeti, h e re an d th ro u g h o u t, with Sc A fo r te x t’s th a le ussareti, B e Vin thalaxp ussareti.72 So Be Se A an d te x t’s Errata.75 R ead in g patva, h e r t an d below, w ith Be A for tex t’s Se Vin patta .74 R ead in g bhikkhave w ith Be Sc Vin; tex t om its.75 R ead in g m asaragallam , h e re and below, w ith Be Sc Vin A for te x t’s m asaragallo .76 R eading tim itim irigalo, h e re an d below , w ith Be Sc Vin for tex t's tim irap inga lo , A iim iram ingalo.n Kiriya.

78 A nnJ.79 R eading g acch an ti with Be Se Vin A fo r tex t's gatSni.

R eading dham m avinayo , here and below, w ith B eSe Vin A fortex t’s d h am m o .81 R eading ta t r ’ im Sni ra tanani with Be Se; tex t omits.82 R eading ca ttS ro w ith Be Se Vin A; tex t om its.85 R eading bojjhaftgS w ith Be Sc A for tex t's Vin bo jjhartg in i. 84 This verse (w hich is also to be found a t T h ag 447, Pe 25, 202 a n d N e tt i l5 3 ) is w an ting in A. Cp also EVi 196 fo r a discussion.65 C hannaip ; W oodw ard (VofU 68) rend ers this as “rig h t th ro u g h th e h a tc h ”, w h ich q u ite obscures th e fac t th a t it d en o te s a m isdem ean ou r th a t has been covered up. C p cty.06 Vivaretha; all o th e r translators have taken this as seco n d9 wperson, b u t it seem s clear from the cty th a t i t is th ird perso n singular. C p also T hag-a ii 189, w here glossed by vivareyya avikareyya pa(ikareyya.^ T a ip ; N S nam oli re n d e rs this as “(on) you* a t Pi(aka D isclosure 30,274 a n d G u id e 203, b u t as I t " at The Life o f the Buddha, p 163. A ccording to U d-a, it deno tes th e perso n w ho has co m m itted th e offence, b u t to T hag-a th e offence th a t has been covered up . ^ C p V i n i 1941Tfor sim ilar; the in te rp re ta tio n given a tB D isc iv 260ff does n o t always accord with Ud-a w hich has, o f course , lo be followed h e re . A fu rth e r translation is also to be fo u n d in N anam oli, The Life o f tht Buddha, Kandy 1984, pp 165ff.89 Vin i 194 re a d s P ap a te pabbate , M o u n t Precipice, here .90 Literally, “h o m e o f th e osprey".91 So Be Se a n d Vin» h e re an d th rou g h ou t, fo r tex t’s Ko^ikanna; cp cty.92 Ekaseyyarp; li terally “a single bed". W oodw ard re n d e rs this as “so litude" w h ich q u ite obscures th e im plicit sense o f chastity. 95 Kalayuttarp; cp cty. W oodward takes th is as “ju s t for th e tim e being” B D isc iv 261 as “for a sh o rt tim e", th e n o te to sam e suggesting n o re fe re n c e can have been m ad e to Ud-a.94 R eading A van tidakkh inapatho with Be Se Vin for tex t's A van tisudakkh inapalho . T he k ingdom was divided in to a no rth ern a n d so u th e rn region—cp DPPN, sv Avanti, for fu r th e r details.

95 Vassarp vu^hassa; B Disc iv 262 takes th is “as th e v en e rab le Sopa was keeping th e ra in s a n d m ed ita tin g in seclusion", W oodw ard (VofU 69) “a fte r k eep ing the rain-season a lo n e a n d in seclusion", and Ire land (p 80) “o n em erg in g from sec lusion a fter th e rains-re trea t”, all o f w hich 'm ust be w rong— cp cty. S ee also AA i 240 which states th a t it was only a fte r he had ce leb ra ted th e PavSrana cerem ony a fte r c o m p le tin g th e ra in s r e tre a t th a t th e desire to see ihe B u d d h a arose w ith in h im (vutthavasso pavaretva Sattharam passitukam o). It is in d e e d d ifficult to see how he cou ld have ga in ed perm ission to travel as he d id , h ad h e b een observing the residence obligatory d u rin g th e rainy season; cp th e sim ilar situation a t Vv-a 40.^R ead ingX disocaT d iso ca ti with Be Se fo r te x t’s rdiso Idiso c2 ti.9^ R ead in g ta ip b hag av an tarp with Be Sc fo r te x t’s bhagavantarp .

R eading upajjhayo w ith Be Se fo r te x t’s bhagava.99 R ead in g u ttam ad am ath asam ath am an u p p a tia rp w ith Be Sc fo r tex t's u tlam aip sam a th ad am a th am an u p p a tta rp ; th e w ho le s tring o f ep ithets is also to be fo u n S a t U d 7 above.10* Vin p roceeds som ew hat d iffe ren tly fro m th is p o in t, w ith Sona b e in g given a q u ite d iffe re n t m essage, re jo in in g U d low ards the end.101 As a t U d 15 above.102 Se re a d s u pa jjhay o m e b h a n te ayasm a M a h a k a c c a n o B hagavato p ade sirasa vandatT ti a p p a b a d h " rp appataA karp la h u ^ h a n a ip balarp p hasu v ihararp p u c c h a tl u evan ca v adeh i ( (and , u p o n seeing h im , you sh o u ld sa lu te , o n m y b eha lf, w ith your h ead at the L o rd ’s feet) a n d sp eak thus: “My p re c e p to r , L ord , th e venerable M ahakaccana, sa lu tes w ith his h e a d a t th e L o rd ’s feet; he en qu ires as to ( th e L o rd 's ) freed o m fro m affliction, freedom from im p ed im en t, lig h tn esso fb o d y ,s tren g th , a n d h is m o v in g a b o u t in c o m f o r t ”) f o r t e x t ’s B e ap pab ad harp appatarikam la h u tth a n a rp b a l a r p phasuv ihararp p u cch a upajjhayo me b h a n te ayasm a M ah ak accan o B hagavato p a d e sirasa vandati a p p a b a d h a rp ap patarik arp ]a h u ( |h a n a rp balarp phasuvihararp p u c c h a tl ti.103 R e a d in g ’si with Be Se and Ud-a for t e x t ’s pi.

W ^Nacapin^akena k ilan to 'si; W oodw ard (VoHJ 70) takes this as “Areyou w orn with alm s-questing ?m; Ire land (p 81) as “having no cfifiailty ob ta in ing a lm sfo o d ”; b u t B Disc i 26 (an d PED sv kilam A ) as “n o t go sh o rt o f a lm sfood’*. Cty is silen t.105ReadingSpSpeti with Be Se Vin for te x t’s SnSpeti, (fo r w hom th e Lord) was having him fe tch (lodgings), w h ich re a d in g m ight b e though t equally ap p ro p ria te .106N*njpya; Vin AA omiL Cp Ud-a 283, w here it also seem s to denote the p e rio d in w hich o n e rem ains sea ted , r a th e r th an sittingper sc.107AA«241 states th a t after e n te r in g th e v ihara, h e sp e n t th e midUfievalch in the lion p o s tu re , rose tow ards daw n an d th en seated lim sclf, knowing th a t S o n a had h a d su ffic ien t tim e to^ g iv e body th e rest i t n e ed e d . T h e “best p a r t o f th e n ig h t" (baSnicm rattixp) m ust th e re fo re h e re d e n o te m ere ly th e first w a u ^ iA e rea s a t Ud-a 419f i t is exp la ined as far e x c e e d in g onc- a n d * U f watches.108RcaAngpa(ibh2tu tarp b h ik k h u d ham m o b h as itu n ti w ith Be Sc U f a Vin AA for tex t's p a (ib h a tu b h ikk h u narp d ham m arp bhiilm in; cp B Disc iv 264 n 1.109 Sawin; wrongly taken as “fro m m em ory" a t V o f U 71 a n d B Disc*r264 (th e latter be ing seem ingly co n tra d ic te d a t B Disc v 146n3)_ AAi 241 appears to confirm the p resen t in te rp re ta tio n , in th * » r e n a there ap pears qualified by m a d h u re n a (sweet, in to n a tin g ) , rem in iscen t o f th e B u d d h a ’s own “B rahm a-voice, e n tk ^ g (m anjuna B rahm assarena) as th e call o f th e In d ia n cud® *"at Ud-a 127. C p cty.I ,0 FiD«tlii ch ap ter o f th e S u tta n ip a ta ;c p B Disc iv 2 64 n 2. H e seem ^according to AA i 240, to have learn ed it e ith e r b e fo re o r duringlhc preced ing ra in s re trea t.111 Soofcltanna; cp B Disc iv 265 n 1, v 146 n 3.112 Be Vin AA insert te; tex t Ce Se om it.115VS*at|haya (Sc visatthaya); a n o th e r o f the e ig h t qua lities o f theB addha’s Brahm a-voice— cp n o te a t trans o f U d-al27 .114Rtadinganejagalayawith Vin (Be ancIagalaya,Seanelagalaya) for ten ’s anejaya.115An4ossa; o r m atter, im p o rt, sense, etc.

Sen io rity am ongst m onks is reckoned in term s o f how m any ra in s re tre a ts they have spen t.117 S u ch answer is som ew hat curious, given th e fact that, accord i ng to the earlier p a rt o f ihe sutta, Sopascveral ti mes tried to go fo r th for this very reaso n , b u t was dissuaded therefrom by M ahakaccana.118 Vin i 197 reads instead: sasane ramati sue! ti ( th e p u re o ne d e lig h ts in the T each ing ).119 F o u rth o f the seven purifications—cp M i 149f and Vism598CT.

Q u o te d at Kvu II 3 (P C o n tr 118) w here the question as to w h e th e r a rahan ts can have d ou b ts is discussed.121 SakavediyS paravediya; if I have und erstoo d -the som ew hat ab stru se cty anywhere n e a r correctly , th en W oodw ard’s “felt by them selves, o r d ou b ts th a t to rtu re o th ers" (VofU 72) an d I re la n d ’s “in o n e ’sow n o r a n o th e r 's experience" (p 83) m ust be q u ite w rong.122Jh ay in o ; Be (Se vl) ye jh ay in o .125 Also a t V in ii 198; fo ra fu r th e r translation , see N in am o li, The Life o f the Buddha, Kandy 1984, p 268f.124 As n o te d by W oodw ard (VofU 72 n 4), th e fac t th a t D evadatta, th o u g h a m onk , is n o t a c c o rd e d th e title “th ev en e rab le" is m ost s ig n if ic a n t125 Q u o te d D hp-a Hi 154.126 R ead in g ariyehi with B e Se Ud-a a n d Vin D hp-a fo r tex t’s ariyebhi.127 R e a d in g s a d h a y a m a n a r u p a w ith B e S e f o r t e x t ’s sad d ay am an aru pa . It w o u ld seem th a t th is is derived fromV Sfdh, desp ite the fact th a t th is shou ld have given saddhayam ana,a n d it is possible th a t th e co rru p tio n arose as a re su lt o f c o n fu sion w ith vadhayam ana, w hich is o n e o f th e explanations in som e ed itions o f th e cty. Be records th e following note: sad d ay am an aru p a (Sya I I I a^hakathayaip pa^hantararp 1 ) I p a th ay am an aru p a (Ka) 1 v adh ay am anaru pa (Ka-STl K a -^ h a ) I sa d d h a y a m a n a ru p a (?) I . sa d d h u d h a tu y a sad h u d h a tu y a va s id d h a m idan ti ved itabbarp ; ju s t as Se adds the note: I. sad d ay am an aru pa Po. p a th ay am an aru p a sad d h ayam an arup a

SJ. vadayam anarupa I sad d h ud h atu ya sadhudhatuya va siddharp idan ti veditabbarp . In addition to th e fu rth e r vll re c o rd e d by text, cp also W indisch 's M andalay ed itio n (JPTS 1890) which seem s to have read path5yam 5narupa. T h e p re sen t transla tion , is, in ligh t o f all these vll, n o n e o f w hich seem s correct, wholly provisional.128 Also a t Vin i 349; M iii 154.129 -W ith m o u th s agape to full e x te n t’*— so VofU 74, follow ed also a t B Disc iv 499 an d MLS iii 194— w hich ignores the p resen ce o f th e verb icchanti. T h e rc fc ren ce to the in stance of m ukhayam a at Ud-a 300,11 at C PD , sv ayama, w ould seem spurious.l^ N a n a m o l i ’s re n d e rin g o f th is verse {A Treasury of (he Buddha's Words, ii 127 a n d TkeUfeofthe Buddha, Kandy 1984, p 112) seem s to b e a r n o re la tio n sh ip w ith e ith e r th e original o r its cty: *They have fo rg o t wise speech , they talk w ith m inds obsessed with w ords a lone; u n cu rb ed th e ir m o u ths , they bawl at will; n o n e knows w hat leads h im so to do".

R ead in g Soijavaggo with Be Sc fo r tcxt'-s Sonassa therassa vaggo.152 R eading piyo with Be Sc fo r te x t's Raja.155 R eading b h ed o with Be fo r te x t’s Sc N an d o (?).134 R ead in g sadhayam ana w ith Sc (Be sadhaya) fo r te x t’s saddayam ana.155 R eading tass* uddanarp w ith Be Sc for tex t's tatra u d d an arp .

CHAPTER SIX: B LIN D FROM BIRTH

§1. L ifespan[G2] S o 1 was th e re h eard fay m e o n o n e occasion w hen th e L ord was staying at Vcsali, in the C ab led H ouse Hall in th e G reat G rove1, T h e n the Lord, w ho h ad dressed a t a p a rticu la r occasion d u rin g the m orning , to o k bowl and robe, a n d e n te re d Vesaii in search o f alms; then, u p o n re tu rn in g from his a lm sro u nd follow ing th e m idday meal a f te r having w andered in Vesaii in search o f alm s, h e addressed th e venerab le A nanda saying: "G et so m e th in g to sit on , A nanda; wc shall be ap proach ing* th e C apala S h r in e 4 fo r th e day’s rest**.

T h e venerab le A nanda5 gave his co nsen t to th e L o rd Saying: “So be it, L ord", an d then, tak in g so m eth in g to sit o n , follow ed o n b e h in d the Lord, closcon his heels. Now the L ord a p p ro ach cd th e C apala Shrine. A nd having ap p ro ach ed , he seated h im se lf o n th e a p p o in te d seat; and, having (so) seated h im self, th e L ord ad d ressed the venerab le A n a n d a saying6: “D elightful, A n an da , is Vesaii; de ligh tfu l is th e U d e n a Shrine; d e ligh tfu l is th e C o tam ak a Shrine; delightfu l is th e Sattam ba Shrine; d e lig h tfu l is th e B ah u p u tta Shrine; d e lig h tfu l is th e Sara n da da S h rin e ; d e ligh tfu l is th e Capala S h rin e . Anyone, A nanda, w ho has cu ltivated th e four potency-bases, frequen tly p e rfo rm e d th em , m ad e th em a vehicle, m ade th em a basis, m an ip u la ted th em , b u ilt th em u p all around h im , fully u n d e rtak en th em , could , w hen so wishing, rem ain fo r th e kalpa o r for w hat rem a in s a fte r th e kalpa. T h e Tathagata, A n an da , has cultivated th e fo u r potency-bases, frequently p erfo rm ed them , m ade th em a vehicle, m ad e th em a basis, m anipulated them , built them up all a ro u n d h im , fully u n d ertak en them ; w hen so wishing, A n an da , th e

T athagata could rem ain for the kalpa or for what rem ains after the k a lp a”.

Yet, even with such a gross sign being given, with such a grow show b e in g m ade7, by ih c L ord , th e venerab le A n a n d a 8 was u nab le to p e n e tra te same, d id n o t beg th e Lord , saying: “L e t the L ord re m a in fo r the kalpa, L ord; le t th e Sugata rem ain fo r the kalpa fo r th e well-being o f th e m anyfolk, fo r th e happin css o f th e m anyfolk, o u t o f pity fo r th e w orld, for th e benefit, for th e well­being, fo r th e happiness, o f devas and m e n 1*9, as with [63] o ne whose h e a r t is blocked by M ara.

A nd fo r a second tim e, too , d id th e Lord ad d ress the v e n e ra b le A n an d a saying: “D eligh tfu l, A n an d a , is V csali; de ligh tfu l is th e U deria S h rin e ; de ligh tfu l is th e C o tam ak a Shrine; d e ligh tfu l is th e S attam ba Shrine; de ligh tfu l is th e B ah u p u ttaS h rin e ; delightfu l is th e S arandada Shrine; de lig h tfu l is the C apala Shrine . A nyone, A nanda, w ho has cu ltivated the

, fo u r potency-bases, frequen tly p e rfo rm ed them , m ad e th e m a vehicle, m ad e th em ab asis , m an ip u la ted th em , built th e m u p all a ro u n d h im , fully u n d e rtak en them , co u ld , w hen so w ishing, rem ain fo r th e kalpa o r fo r w h at rem ains a fte r th e kalpa. T h e T a th ag a ta , A nanda, has cu ltivated th e fo u r potency-bascs, freq u en tly p erfo rm ed th em , m a d e them a vehicle, m ad e th em a basis, m an ip u la ted them , b u ilt them u p all a ro u n d h im , fully u n d e rta k e n them ; w hen so Wishing, A nanda, th e T a th a g a ta could re m a in fo r the kalpa o r fo r w hat rem ains after th e kalpa".

Yet, even wi th such a gross sign being given, with su ch a gross show b e in g m ade, by th e L o rd , the v enerab le A n a n d a was u n ab le to p e n e tra te sam e, d id n o t beg th e L o rd , saying: “L e t the L o rd rem a in fo r th e kalpa, L o rd ; le t the Sugata rem a in fo r the kalpa fo r th e well-being o f th e m anyfolk, fo r th e happ iness o f the m anyfolk, o u t o f pity fo r th e w orld , for th e benefit, fo r th e well­being, fo r th e happiness, o f devas and m e n ”, as with o n e w hose h ea rt is b lo cked by M3ra.

A nd fo ra th ird tim e, too , did the Lord address th e v e n e ra b le A nanda saying: “D elightful, A nanda, is Vesaii; d e lig h tfu l is the U dena Shrine; delightfu l is th e C otam aka Shrine; d e lig h tfu l ii the S a ttam b a Shrine; d e lig h tfu l is th e B ah u p u tta S h rin e ;

deligh tfu l is th e S iran d ad a S hrine ; delightfu l is th e C3p51a Shrine. A nyone, A nanda, w ho has cultivated the fo u r potency- bascs, f rc q u en d y p erfo rm ed th em , m ade them a vehicle , m ade them a basis, m anipulated th em , bu ilt them up all a ro u n d him , fully u n d e r ta k e n them , could, w hen ao wishing, re m a in fo r the kalpa o r fo r what rem ains a fte r th e kalpa. T h e T athSgata , A n an d a , has cultivated th e fo u r potency-bases, freq u en tly p e rfo rm e d them , m ade th em a vehicle, m ade th e m a basis, m a n ip u la te d th e n , b u ilt th e m u p ali a ro u n d h im , fully u n d e rta k e n theme w hen so w ishing, A nanda, th e T athS gata could re m a in fo rth e kalpa o r fo r w hat rem ains after th e kalpa".

Yet, even withsnch a gross sign be in g given, with su c h a gross show b e in g m ade; by th e L o rd , th e venerab le A n a n d a was u n a b le to p e n e tra irsa m e , d id n o t beg the Lord, saying: “L e t the L ord rem a in fo r A c kalpa, L ord ; le t the Sugata re m a in fo r th e kalpa fo r th e w cIH x ingof th e m anyfolk, for the h ap p in ess o f th e m anyfolk, o u t o f pity fo r th e w orld , fo r the benefit, fo r th e well­being , fo r th e happiness, o f devas a n d m en", as w ith o n e whose h e a rt is b locked faf M ara.

T h e n the Lord ad d ressed th e venerab le A n a n d a saying: “You m ay go, Ananda, an d d o w hatever you now d e e m it tim e fo r”. T h e venerable A n an da gave his consent to the L o rd saying: "So be it. Lord*, a rose fro m his scat, g re e ted th e L ord , c ircum am bula tcd h im by th e rig h t, and th en sea ted h im self n ea rb y 10 a t th e root o f a certa in tree.

T h e n , n o t long a fte r th e v enerab le A nanda h ad d e p a r te d , M ara, th e Evil O n e , a p p ro a c h e d th e L o rd a n d , h av ing a p p ro ac h e d , stood to o n e side; an d , so stood to o n e side , M ara, the Evil O n e , saidl this to the L ord:

“L e t th e L ordnow atta in p arin ib b an a , Lord I Let th e Sugata a ttain parin ibbana I N o w is th e tim efo r the L o rd ’s p a rin ib b an a , L ord ! Moreover, th e re was p rocla im ed . Lord, this sp ccch by the L ord : ‘I will not atta in p a rin ib b an a , Evil O ne, so lo n g as my m onks have not becom e savakas, those who have g o t th ings clear, g u ided , co n fid en t11, those by whom m uch has been h eard , I)ham m *t>earers, those practising a D harnina consistent with D ham m a, those practising that which is nrrw,/-- f 11...... -

ofaconsisten tD ham m a,andw ho , after picking up that belonging to th e ir own m aster, a re able to relate, teach, m ake known, establish, reveal,classify, clarify, to teach D ham m a accom panied by m iracles after refu ting any views professed by o th e rs tha t may have arisen an d that a re easily refu ted with re a so n ’. Well, Lord, those m onks now1* are savakas o f the Lord, those w ho have got th ings clear, guided, confiden t, those by w hom m uch has been h ea rd , D ham m a-bearers, those practising a D ham m a consistent w ith D ham m a, those practising th a t which is p ro p e r , followers o faconsistcn tD ham m a,andw ho , after pickingup that belonging to* th e ir own m aster, a re able to relate, teach, m ake known, establish , reveal,classify, clarify, to teach D ham m a accom panied by m iracles a f le rre fu tm g any views professed by o th e rs lha t may have arisen an d that a re easily re fu ted w ith reason .

L et th e L ord now a tta in pari n ibbana, L ord I Let th e Sugata a tta in p a rin ib b an a I N o w is th e tim e for th e L o rd ’s p arin ib b an a , L o rd 1 M oreover, th e re was p roclaim ed, L o rd 13, this speech by th e L ord: *1 will n o t a tta in parin ibbana, Evil O n e , so lo n g as my n u n s have n o t14 b ecom c savakas,^those w ho have g o t things c lear, g u ided , confiden t, those by whom m uch has been h eard , D ham m a-bearers, those practising a D ham m a co nsis ten t with D ham m a, those p rac tisin g th a t which is p ro p e r , followers o f a co nsis ten t D ham m a, a n d who, after picking u p th a t belong ing to th e ir own m aster, a rc able to relate, teach, m ake known, establish , reveal, classify, clarify, to teach D ham m a accom pan ied by m iracles a fte r refu ting any views professed by o th e rs th a t may have arisen a n d th a t a re easily re fu ted with re a so n ’. [64] W ell, L o rd , those nuna now a re savakas o f the L ord , th o se w ho have g o t th ings clear, gu ided , co nfid en t, those by w hom m uch has b een h eard , D ham m a-bearers, those p ractising a D ham m a co nsis ten t with D ham m a, those practising th a t w hich is p ro p e r, follow ers o f a consisten t D ham m a, and who, a f te r p ick ing up th a t b e lo n g in g to th e ir own m aster, are able to re la te , teach, m ake know n, establish, reveal, classify, clarify, to teach D ham m a acco m p an ied by m iracles after refu ting any views p ro fessed by o th e rs lha t may have arisen and lhat a re easily re fu te d with reason .

Let ihc Lord now attain p arin ib b an a , Lord 1 Let th e S u g a ta a tta in parinibbana I Nowis th e tim e fo r the L o rd 's p a rin ib b a n a , L ord ! Moreover, th ere was p ro c la im ed . L ord , th is sp e e c h by the Lord: ’I will not attain p a rin ib b an a , Evil O n e , so long as my m ale layfollowershave not becom e savakas, those w ho have go t th ings clcar, guided, co n fid en t, th o se by whom m u ch has b een h eard , Dham m a-bearers, th o se p ra c tis in g a D h a m m a c o n s is te m with D ham m a, those p ractising th a l which is p ro p e r , fo llow ers o f a consistent Dhamma, and who, a ftc rp ick in g up th a t b e lo n g in g to th e ir own master, are ab le lo resale , teach , m ake know n , cstabJish,rcvca!,classify,clarify,to teach D ham m a ac c o m p a n ie d by m iracles after refu ting any views professed by o th e rs lh a t m ay have arisen and lhat are easily re fu te d with re a so n ’. W ell, L o rd , those m ale layfollowers now are savakas o f ih e L o rd , th o se w h o have g o t things d e a r, gu ided , c o n fid en t, those by w hom mucVi has b een h eard , D ham m a-bearers, those p ractising a D h a m m a co nsis ten t with D ham m a, those p ractising th a t w h ich is p ro p e r , followers o f a consistent D ham m a, a n d who, a f te r p ick in g u p th a t belong ing to the ir own m aster, a rc able to re la te , te a c h , m ake known, establish, reveal, classify, clarify, lo leach D h a m m a accom pan ied by m iracles after re fu tin g any views p ro fessed by o th e rs tha t may have arisen a n d th a t are easily re fu te d w ith reason .

L et th e Lord now at tain pari n ib ban a , L ord I L e t th e S u g a ta a tta in parinibbana I Now is th e tim e fo r the L ord '5 p ari n ib b a n a , L ord I Moreover, th e re was p rocla im ed . L ord , th is sp e e c h by th e Lord: *1 will n o t attain p a rin ib b an a . Evil O n e , so lo n g as m y fem ale layfollowers have n o t b ecom e savakas, th o se w ho have g o t things clear, gu ided , co nfid en t, those by w hom m u c h has b een h eard , D ham m a-bearers, those p ractising a D h a m m a consisten t with D ham m a, those practising th a t w h ich is p ro p e r , followers o f a consistent D ham m a, an d who, a fte r p ick in g u p that belonging to their own m aster, are able to re la te , tc a c h , m ake known, establish, reveal,classify, clarify, to tcach D h a m m a accom panied by miracles after re fu tin g any views p ro fessed by o th ers th a t may have arisen a n d th a t are easily re fu te d w ith re a so n ’. Well, l^ord, those fem ale layfollowers now are savakas

o f the L o rd , those who have g o t things d e a r , guided, co n fid en t, those by w hom m uch has been heard , D ham m a-bearers, th o se p ractising a Dham m a c o n s is te n t with D ham m a, those p ractising th a t w hich is proper, fo l low ers o f a consisten t D ham m a, a n d who, a f te r picking up th a t belonging to th e ir own m aster, are able to re la te , teach, m a k e known, establish, reveal, classify, clarify, to teach Dham m a accom panied by m iracles after refu ting any views professed by o th ers tha t may have arisen an d th a t a re easily re fu te d with reason.

Let th e L ord now attain p a rin ibbana , L o rd I L e tth e S u g a ta a ttain p a rin ib b an a I Now is th e ti m e fo r th e L o rd ’s p arin ib b an a , L ord I M oreover, th e re was p roclaim ed, L o rd , this sp eech by th e L ord : ‘I will n o t a ttain p a rin ibbana , Evil O n e , 50 long as th is B rahm acariya o f m ine has n o t becom e p o te n t, seen ex pan sion , b ecom e wide-ranging, b ecom e capab le o f being know n by m any, b e c o m e extensive, has been p ro p e rly m ade m anifest by such devas an d m en as th e re b e 15’. Well, L o rd , tha t B rahm acariya o f th e L o rd is now p o te n t, has seen ex pan sion , b ecom e w ide- rang ing , becom e capab le o f b e ing know n by m any, b eco m e extensive, has been p ro p erly m ade m an ifes t by such dcvas a n d m en as th e re be. L e t th e L ord now a tta in p a rin ib b an a , L o rd I L et th e Sugata a tta in p a rin ib b an a I N ow is th e tim e fo r th e L o rd ’s p arin ib b an a , L ord T

W ith th is thus said, the L o rd said this to M ara, th e Evil O ne: “Beyou a little less eager, Evil O n e I T heTathagata*s p a rin ib b an a will n o t b e long; with th e passing o f th ree m o n th s from now, th e T a th ag a ta will attain p arin ibbana".

T h e n th e Lord, a t th e C apala S h rine , m in d fu l a n d a tten tive , sp u rn e d his lifespan’s form ations. A nd w hen th a t life span ’s fo rm atio n s had been, sp u rn e d by the L o rd , th e re was a g re a t ea rth q u ak e , frightfu l, hair-raising16, w hilst th e celestial k e ttle ­d rum s b u rs t forth .

T h e n th e L ord , fa th o m in g this m atter, gave rise a t th a t tim e to this U d a n a 17:

"T he Sage s p u rn e d 18 b ecom in g ’s fo rm atio n s g e n e ra tin g th a t hav ing co m p are a n d th a t lack ing com pare; inw ardly d e lig h ted , co n cen tra ted , he re n t apart, like a coat o f m ail, se lf- g enera iion".

§2. M atted-hairSo *9 was th e re heard by m e on one occasion w hen th e L o rd wus slaying at Savatthi, at M igara’s M other’s Palace in th e E astern Resort- A nd on that [65] occasion, the Lord, w ho h ad em erg ed at a p a rtic u la r occasion d u rin g the evening from his seclusion, was sea ted ou tside the portico. T h en king Pasenadi th e K osalan a p p ro a c h e d th e Lord; and, having approachcd , he g re e te d th e L ord an d th en seated h im self to one side.

A nd o n th a t occasion, seven m atted-hair ascetics, seven n ig an ih as , seven naked ascetics, seven sing le-garm ented o nes a n d seven w anderers, th e ira rm p its , nailsand h a ir *0 grow n long, passed by w ith a diversity o f kits not far from th e L ord .

A nd k ing Pasenadi th e Kosalan saw those seven m a tted -h a ir ascetics, seven n iganjhas, seven naked ascetics, seven sing le -, g a rm e n te d o n es and seven w anderers, their arm pits, nails a n d ha ir grow n long, passingbyw ith th e ir divers kits n o t far from th e L o rd ; a n d , u p o n seeing them , he arose from his seat, a r ra n g e d h isu p p e r-g a rm e n t over o n e shou lder, sei his r ig h t k n e e dow n o n th e ea rth , ex tended an anjali salu te to those seven m atted - h a ir ascetics, seven nigan^has, seven naked ascetics, seven single- g a rm e n te d ones and seven w anderers, and th en a n n o u n c e d his n am e th re e times, saying: "I, my Lords, am king P asenad i th e K osalan; I, my Lords, am king Pasenadi theK osalan ;!, m y L ords, am king Pasenadi the Kosalan nJ1.

T h e n k ing Pasenadi th e Kosalan, n o t long after th o se seven m atted -h a ir ascetics, s e \ jn n iganthas, seven n ak ed ascetics, seve n si ng le-garm en ted ones and s eve n wand er ers h a d d e p ar te d , a p p ro a c h e d th e Lord; an d , haying approached , h e g re e te d th e L o rd an d th e n seated h im self to one side. And, so sea ted to o n e side, k ing Pasenadi the Kosalan said this to the L ord : “A re any o f these , L ord , those w ho1* in this world are a rah an ts o r have a tta in e d th e arahant-path ?"

“It is h a r d for you to know o f this, g re a t king, b e in g as yo u a rc a h o u s e h o l d e r , in d u lg in g in sense-desires, i n d w e l l in g a b e d c o n g e s te d w ith c h i ld ren , p a r ta k in g o f sanda l f ro m Kasi, w e a r in g g a r la n d s , sce n t , a n d cosmetics , h a n d l in g g o ld a n d silver, ( t h a t is to say,) w h e th e r ihese b e a ra h a n ts o r w h e th e r t h e s e b e th o s e w h o have a t ta in e d the a ra h a n t prith.

It is th ro u g h cohab ita tion13, g reat king, lh a t (a p e rso n 's) m orality is to be u nderstood , an d this only after a long period , n o ta flee tin g o n e 2*, only by o n e paying a tten tio n , n o t by one no t paying a tte n tio n 25, only by one possessing insight, n o t by o n e of poor insigh t.

It is th ro u g h intercourse*®, g rea t king, th a t (a p e rso n ’s) purity is to be u nderstood , and this only a fter a lo n g period , no t a fleeting one, only by one paying a tte n tio n , n o t by o n e no t paying a tte n tio n , only by one possessing insigh t, n o t by o n e of poor insigh t.

h is d u rin g adversity, g rea t king, th a l (a p e rso n ’s) tenacity is tol>e u n d e rs to o d , and this only a fte r a long p e rio d , n o t a fleeting one, only by o n e paying a tte n tio n , n o t by o q e n o t paying atten tion , only by o n e possessing in sigh t, n o t by o n e o f p oo r insight.

It is th ro u g h discussion, g rea t king, th a t (a p e rs o n ’s) insigh t is to be u n d e rs to o d , and this only a fte r a lo n g p e rio d , n o t a fleeting o n e , only by one p ay in ^ a tten tio n , n o t by o n e n o t paying a tten tion , only by one p ossesslng inslgh t,[6 6 ] n o tb y o n e o fp o o r insigh t”.

“It is a m arvel, Lord, itis an u n p re c e d e n te d th in g , the ex te n t to which this, L o rd 17, has been well spoken by th e L ord , viz.

* It is h a rd fo r you to know o f th is, g re a t k ing, b e in g as you are a h o u seho ld er, indu lg ing in sense-desires, indw elling a bed congested w ith ch ild ren , p a rtak in g o f sanda l fro m Kasi, w earing garlands, scen t, an d cosm etics, h a n d lin g g o ld a n d silver, ( th a t is to say,) w h e th e r these be a rah a n ts o r w h e th e r th e se b e those who have a tta in e d the arahan t-p a th .

It is th ro u g h cohab ita tion , g rea t k ing, th a t (a p e rso n ’s) m orality is to be u nderstood , an d th is only a fte r a lo n g p erio d , not a f lee tin g o ne , only by one paying a tte n tio n , n o t by o n e no t paying a tte n tio n , only by one possessing in sigh t, n o t by o n e o f p oor insight.

It is th ro u g h in tercou rse , g rea t king, th a t (a p e rs o n ’s) purity is to b e u n d e rs to o d , and this only a fte r a lo n g p e rio d , n o t a fleeting o ne , on ly by o n e p a y in g a t te n t io n .n o tb y o n e no t paying a tten tion , on ly by o n e possessing in sigh t, n o t by o n e o f p o o r insight

It is during adversity , g rea t king, tha t (a perso n 's) tenacity is to be understood , a n d th is only after a long period , n o t a fleeting o n e , only by o n e paying atten tion , not by o n e n o t paying a tten tio n , only by o n e possessing insight, not by o n e o f p oo r insigh t.

I t is th rou g h d iscussion , g rea t king, tha t (a p e rso n ’s) insight is to b e u n d e rs to o d , a n d this only after a long period , n o t a flee tin g one, only by o n e pay ingatten tion , not by o n e n o t paying a tten tio n , only by o n e possessing insight, n o t by o n e o f p oo r in sigh t’.

These*8, L o rd , a re my m en , robbers*9, spies, who are re tu rn in g afte r spy ing o u t th e land; w hat they have first sp ied o u t50,1 afterwards se ttle 51. T h e y a re n o w a b o u t to wash away this d u s t an d sweat. L o rd , w h ereu p o n , well-bathed, nicely ano in ted , w ith ha ir a n d b e a rd trim m ed , an d wearing w hite clothes, they wi II gratify them selves5*, b e in g fully given over to, an d provided w ith, th e five stran d s o f sense-desires*. ^

T h e n th e L o rd , fa th o m in g this m atter, gave rise a t th a t tim e to th is Udana:

“H esh o u ld n o t strive anyw here, n o r should he be a n o th e r’s m an ; h e shou ld n o t live d e p e n d e n t upo n an o th e r, n o r shou ld h e conduct trad e th ro u g h D ham m a53"

§3. ReviewingSo** was th e re h eard .b y m e o n o n e occasion w hen th e L o rd was staying a t Savatthi, a t A n a th ap in ^ ik a ’s Resort in J e ta ’s Grove. A nd on that occasion, th e L ord was seated reviewi ng the countless evil, unskilled s ta tes o f his th a t had been a b an d o n ed a n d the countless skilled states th a t had reached fulfilm ent th rou g h cultivation35.

T h e n th e L o rd , fa th o m in g the countless evil, unskilled states o f his th a t h a d been a b an d o n ed and the cou ntlcss skilled states that h ad re a c h e d fu lfilm ent th rough cultivation, gave rise at th a t tim e to th is U dana:

“Form erly it was, th en it was not; form erly it was not, th en it was. And it was n o t, a n d will n o t be, and is not known now".

)

§4. O utlooks (1)So5® was th e re heard by m e o n o n e occasion w hen th e L ord was staying at Savatthi, a t A n a th ap in ^ ik a 's Resort in J e t a ’s Grove. A nd on th a t occasion, a g oo d m any recluses, b rah m in s and w anderers o f divers ou tlo ok s57 [67) w ere resid ing in Savatthi59, bci ng o f divers views, o f divers persuasions, o f divers i nclinations, re lian t u p o n the divers su p p o rt fo r such a view.

( la ) T h e re 59 were som e b rah m in recluses w ho w ere o f such a doctri ne, who were o f such a view, viz. tha t the w orld is eternal, a n d th a t this alone is tru e , all else b e in g futile;

( lb ) w hereas th ere w ere som e b rah m in recluses who were o f such a doctrine, w ho w ere o f such a view, viz. th a t the world is n on -e te rna l, and th a t th is a lo n e is tru e , all else t>eing futile.

(2a) T h e re were som e b rah m in recluses w ho w ere o f such a d o c trin e , w how ereo fsuchav iew , viz. th a t the world is fin ite , an d th a t th is alone is true , all else b e in g futile;

(2 b) w hereas th e re w ere som e b ra h m in rec lu ses w ho were o f sjiich a doctrine, who w ere o f such a view, viz. th a t th e world is in fin ite , an d tha t th is a lo n e is tru e , all else b e in g futile.

(3a) T h e re were som e b rah m in recluses w ho w ere o f such a d o c tr in e , w ho were o f su ch a view, viz. th a t th e so u l40 a n d the

.body are o n e and the sam e th ing , a n d th a t th is a lo n e is tru e , all - else b e in g futile;

(3b) w hereas th e re w ere som e b rah m in recluses w ho were o f: ich a doctrine , w ho w ere o f such a view, viz. th a t th e soul is o n e th in g , the body a n o th e r , a n d th a t this a lone is tru e , all else b e in g futile .

(4a) T h e re were som e b rah m in recluses w ho w ere o f such a d o c trin e , w ho were o f such a view, viz. tha t th e re is a ta thagata a fte r dying, and th a t th is a lo n e is tru e , all else b e in g futile;

(4b) w hereas th e re w ere som e b rah m in recluses w ho w ere o f such a doctrine , w ho w ere o fsu c h a view, viz. th a t th e re is not a ta th ag a ta after dying, a n d th a t this a lo n e is tru e , all else being futile.

(4c) T h e re were som e b ra h m in recluses who w ere o fsu ch a d o c trin e , who were o f such a view, viz. th a t th e re b o th is and is n o t a ta thagata after dying, an d th a t this a lone is tru e , all else b e i n g futile;

(4d) whereas th ere were som e b rah m in recluses w ho w ere o f such a doctrine, who were o f such a view, viz. th a t th e re n e ith er is nor is n o t a tathagata after dying, and th a t this a lo n e is true, all d sc being futile.

T hey dw elled q uarre lso m e, d isp u ta tio u s , e n g a g in g in co n ten tion ,n eed ling one a n o th e r with m o u th ed darts, saying: “D ham m a is o f such a nature; D ham m a is n o t o f such a n a tu re . D ham m a is n o t o f such a n atu re ; D ham m a is o f such a n a tu re" .

T hen a g o o d m any m onks, who had d ressed at a p a rticu la r occasion during the morning* look bowl an d ro b e , an d e n te re d Savatthi in search o f alms. T h e n , as they w ere re tu rn in g fro m th e ir alm sround following th e m idday m eal, a f te r h av in g w andered m Savatthi in search o f alm s, they a p p ro a c h e d th e Lord; an d ,h a v in g approached , they g ree ted th e L o rd an d thcrf seated themselves to one side. A nd, so seated to o n e side, th o se m onks said ihis to the Lord: “R ight now, L ord , a g o o d m any recluses, biahm m s andw anderers o f divers ou tlooks a re resid in g in Savatthi be ing o f divers views* o f divqrs p ersu asio n s, o f divers inclination^ re lian t upon th e divers su p p o rt fo r such a view.

( la ) T here are som e b rah m in recluses w ho a re o f su ch a doctrine, who are o f such a view, viz. th a t th e w orld is e te rn a l, an d th a ld m alone is true, all else b e in g futile;

( lb ) whereas th ere are som e b rah m in recluses w ho a re o f such a doctrine, who are o fsu ch a view, viz. th a t th e w orld is n on - eternal, and th a t this alone is tru e , all else b e in g futile .

(2a) T here are som e b rah m in recluses w ho a re o f su ch a doctrine, who are o fsuch a view, viz. th a t th e w orld is fin ite , a n d th a t this alone is true , all else b e ing futile;

(2 b) whereas th ere a re som e b rah m in rec luses w ho a re o f such a doctrine, who are o f such a view, viz. th a t th e w orld is in fin ite ,and th a t this alone is true , all else b e in g futile .

(3a) T here are som e b rah m in recluses who are o f such a doctrine, who are o f such a view, viz. th a t th e sou! a n d th e body arc one and th e sam e th ing , an d lh a t this a lo n e is tru e , all else being futile;

(3b) whereas th e re a re s o m e b r a h m i n re c lu s e s w h o arc o f such a doctorinc, w ho arc o f su c h a view, viz. th a t t h e sou l is o n e

th in g , th e body an o ther, a n d tha t this alone is tru e , all else being futile .

(4a) T h e re are som e b rah m in recluses w ho a re o f such a d o c tr in e , who are o f such a view, viz. tha t th e re is a tathagata. a fte r dying, and that this a lone is^true, all else b e in g futile;

(4b) w hereas th e re a re som e b rah m in recluses w ho are of such a d o c trin e , who are o f such a view, viz. lh a t th e re is n o t a ta th ag a ta a fter dying, an d tha t this a lone is tru e , all else being futile.

' (4c) T h e re are som e b rah m in recluses w ho a re o f such a d o c trin c , who arc o fsu ch a view, viz. th a t th e re b o th is a n d is not a ta th ag a ta after dying, a n d lh a t this a lone is tru e , all else being fu tile ;

(4d) w hereas th e re a re som e b ra h m in re c lu se s w ho are o f such a d o c trin e , w ho a re o f such a view, viz. th a t ih e re n e ith e r is n o r is n o t a ta thagata a fte r dying, a n d th a t th is a lo n e is true, all else b e in g futile.

T h e y dw ell q u a r r e ls o m e , d is p u ta t io u s , e n g a g ir ig in co n te n tio n , n eed lin g o n e a n o th e r w ith m o u th e d d arts , saying: ‘D h am m a is o f such a n a tu re ; D h am m a is n o t o f su ch a na tu re . D h am m a is n o t o f such a n a tu re ; D h am m a is o f su c h a n a tu re '

“W a n d e re rso f o th e r outlooks, m onks, b e in g b lin d , lacking v ision, d o n o t know w hat is to th e ir b enefit, d o n o t know w hat is n o t to th e ir benefit, d o n o t know D ham m a, [6 8 ] d o n o t know lh a t w hich is n o t D ham m a. A nd these, n o t k no w ing w h a t is to th e ir b enefit, n o t know ing vvhat is n o t to th e ir b en efit, n o t know ing D ham m a, n o t know ing lh a t w hich is n o t D ham m a, dw ell q u a rre lso m e , d isp u ta tio u s , e n g a g in g in c o n te n tio n , n e e d lin g o n e a n o th e r w ith m o u th e d darts, saying: ‘D h am m a is o f such a n atu re ; D h am m a is n o t o f such a n a tu re . D h am m a is n o t o f such a n a tu re ; D h am m a is o f such a n a tu re ’.

In a previous ex istence, m onks, th e re was a c e r ta in k ing o f this sam e Savatthi41. Now that king, m onks, su m m o n e d a ce rta in m an , saying: 'L o o k h e re , my m an , now c o m e you here I Have those o f Savatthi such as12 have b e e n b lin d fro m b irth all c o n g reg a te to g e th e r (’ T h a t m an, m onks, gave h is c o n scn t lo th a t k ing saying: ‘So be it, your m ajesty’, co llec ted those of

Savatthi such as had b een bli nd from b irth , an d th e n ap p ro ach cd the king. And having ap p ro ach ed , h e said this to th e king: 'Those o f Savatthi such as have been b lin d fro m b irth are congregated, your m ajesty’. ‘W ell, in that case, do I say, ind icate the elephant to those w ho have been b lind from b irth 1* T h a t m an, monks, gave his co n scn t to that king saying: ‘So be it, your m a je s ty a n d th en in d ica ted th e e lep h an t lo those w ho had been blind from birth"15.

T o some o f those w ho h ad been b lin d fro m b irth , he indicated the e le p h an t's head saying: 'You w ho have been blind from birth—an e le p h a n t is o f such a n a tu re ’; to som e o f those who had been b lind from b irth , h e ind ica ted th e e le p h a n t's ear saying: 'You who have b e e n b lin d from b irth — an e le p h a n t is of. such a nature’; to som e o f those who had b ee n b lin d from b irth , h e indicated the e le p h an t’s tusk saying: *You w ho have been b lind from b irth— an e le p h an t is o f such a n a tu re ’; to som e o f thosewho had been b lind from b irth , he in d ica ted th e e le p h a n t’s trunksaying: 'You who have been blind from b ifth — an e le p h an t is o f such a n a tu re ’; to som e o f th o sew h o h a d b e e n b lin d from b irth , he indicated th e e le p h a n t’s body saying: ‘You w ho have b een blind from b ir th — an e le p h a n t is o fsu ch a nature*; to som e o f those who had b een b lind from b irth , h e in d ica ted the elephan t’s leg44 saying: ‘You who have b een b lin d fro m b ir th — an elephant is o fsu ch a nature*; to som e o f th o se w h o h ad been b lindfrom birth , h e i nd icated the e lep h an t's back * 5 saying: ‘You who have been b lind from b irth — an e le p h a n t is o f such a nature*; to som e o f those w ho h ad b een b lin d fro m b irth , he indicated the e le p h a n t’s tail saying: ‘You w ho have b een b lind from birth—an e le p h an t is o f such a nature*; w hilst to som e o f thosew ho had b een b lind from birth , h e in d ica ted th e tu ft o f the elephant’s tail saying: ‘You who have b een b lin d from birth—an e lep h an t is o f such a nature*.

Then, m onks, th a l m an, having ind icated the e le p h a n t to thosew ho had been b lind from birth , a p p ro a c h e d th e king; and , having ap pro ached , he said this lo th e king: ‘Your majesty, the elephant has b een seen by those who have b e e n b lind from birth. You may do w hatever you now deem it tim e fo r ’.

T h e n , m onks, the king appro achcd those who had b een b lin d fro m b irth ; and , having ap pro achcd , h e said this to those w ho h ad b een blind from birth: ’You who have been b lind from b ir th — has th e e lep h an t been seen by you ? \ ‘Yes, your majesty, th e e le p h a n t has been seen by u s \ *Then will you please state, you w ho have been b lind from b irth , w hat th e na tu re o f that e le p h a n t is’. Those who had been b lin d from b irth a n d by w hom th e e le p h an t’s head had b een seen , monks, spoke as follows: ‘T h e e lep h an t, your majesty, is o fs u c h a na tu re tha t it is ju st like a w ater-po t’; those who had b een b lin d from b irth an d b yy /h o m th e e le p h an t’s ear had been seen , monks, spoke as follows: ‘T h e e lep h an t, your majesty, is o f such a n a tu re Lhat it is ju s t like a winnowing-£>asket’; those, m onks who h a d b een b lin d fro m b ir th an d by whom th e e le p h an t's tusk h a d b een seen , m onks, [69] spoke as follows: ‘T h e e lep h an t, your majesty, is o f such a n a tu re th a t it is just like a peg46*; thosew ho h ad been b lin d fro m b irth a n d by w hom the e le p h an t's trunk h ad been seen* m onks, spoke as follows: ‘T h e e lep h an t, your majesty, is o f suchTa n a tu re that it is ju s t like a p lough-beam Y those w ho had b e e n b lin d from b ir th a n d by w hom the e le p h an t’s body h ad

• b eenseen ,m onks,spokeasfoJlow s: ‘T h e e lep h an t, your majesty, is o fsu ch a n a tu re th a t it is ju s t like a storeroom *; those w ho had b een b lin d from b irth and by whom the e lep h an t's leg h ad b een seen , m onks, spoke as follows: ‘T h e e lep h an t, your majesty, is o f such a n a tu re that it is ju s t like a post; those w ho had b een b lind fro m b ir th a n d by w hom the e le p h an t’s back had b e e n seen , m onks, sp o k e as follows: ‘T h e elephan t, yo u r majesty, is o fsu c h a n a tu re th a t it is ju s t like a m o rta r’; those w ho had b e e n b lin d fro m b irth an d by w hom the e lep h an t’s tail had b e e n seen , m onks, spoke as follows: ‘T h e e lep h an t, y o u r majesty, is o fsu c h a n a tu re th a t it is ju s t like a pestle ’; w hilst those who h ad b een b lin d from b irth an d by w hom the tuft o f th e e lep h an t’s tail had b een seen , m onks, spoke as follows: ‘T h e e lep h an t,y o u r majesty, is o f such a n a tu re th a t it is ju st like a b ro o m ’. T hen they b e a t * 7

o n e a n o th e r w ith th e ir fists, saying: ‘T h e e lep h an t is o f such a n a tu re ; th e e le p h an t is n o t ofsuch a n a tu re . T h e e lep h an t is n o t o f such a n a tu re ; the e lep h an t is o f such a n a tu re ’, as a resu lt of which, m onks, th e king m oreover becam e delighted in heart.

In the very sam e way, m o nk s, w an d erers o f o th e r ou tlooks, b e ing blind , lacking vision, d o n o t know w hat is to th e ir benefit, do n o t know what is not to th e ir benefit, d o n o t know D ham m a, d o n o t know that which is n o t D ham m a. A nd these, n o t know ing w hat is to th e ir benefit, n o t know ing w hat is n o t to th e ir benefit, n o t know ing D ham m a, n o t know ing th a t w hich is n o t D ham m a, dw ell q uarre lso m e, d isp u ta tio u s , en g a g in g in c o n te n tio n , n eed lin g one an o th er with m o u th e d darts, saying: ‘D h am m a is o f such a natu re; D ham m a is n o t o f such a n a tu re . D ham m a is n o t o f such a natu re; D h am m a is o f such a n a tu re ’

T h e n the Lord, fa th o m in g this m atter, gave rise a t lh a t tim e to this U dana48:

“Som e b rah m in recluses, w ould you believe, a re a tta c h e d to these. T hey co n ten d divisively, (as d id) folk w ho w ere seers o f ' a single limb".

§5. O u tlo o k s (2)So was th ere h eard by m e o n o n e occasion w ljen th e L o rd was staying at Savatthi, a t A n a th ap iij^ ik a 's R esort in J e t a ’s Grove. A nd on tha t occasion, a g o o d m any recluses, b ra h m in s an d w anderers o f divers ou tlooks w ere resid ing a t Savatthi, b e in g o f divers views, o f divers p ersuasions, o f divers inclina tions, re lian t u p o n the divers su p p o rt fo r such view.

( la ) T h e re w ere som e b ra h m in recluses who w ere o f such a d o c trin e , who w ere o fsu ch a view, viz. th a t th e se lf a n d th e w orld a re eternal*®, an d that th is a lo n e is tru e , all else b e in g futile;

( lb ) w hereas th ere w ere som e b rah m in recluses w ho w ere o f such a doctrine , who w ere o fsu ch a view, viz. lh a t th e se lf a n d th e world arc non-eternal, a n d that this a lo n e is tru e , all else be ing futile.

(1 c) T h e re were som e b ra h m in recluses who w ere o f such a d oc trin e , who w ere o fsu ch a view, viz. tha t th e se lf an d th e world are e ternal and n on -e te rna l, an d thal this alone is true , all else be ing futile;

(Id ) w hereas th ere w ere som e b rah m in recluses who w ere o fsu ch a doctrine , who w ere o f such a view, viz. th a t th e se lf and the world are n e ith e r e te rn a l nor non-eternal, an d that this alone is true, all else be ing futile.

(2a) T h e re were some b rah m in recluses who were o fsu ch a d o c trin e , w ho were ofsuch a view, viz. th a t the self and the world a re self-created, and lhat this a lo n e is true , all else being futile;

(2 b) w hereas there were som e b ra h m in recluses who were o f such a doctrine , who were of such a view, viz. tha t the self and th e w orld a re creatcd by an o th e r, an d th a t this alone is true , all else b e in g futile.

(2c) T h e re were som e b rah m in rccluses who were o fsu ch a d o c trin e , w ho were ofsuch a view, viz. th a t the self and the world a re self-created and creatcd by a n o th e r , an d that this a lone is true, all else being futile;

(2 d) w hereas there were som e b ra h m in recluses who were o fsu c h a d oc trin e , who were o fsu ch a view, viz, th a t the self and th e w orld, b e in g with out self-as«creator a n d w ithout an other-as- c rea to r, a re fortuitously arisen50, an d th a t this a lone is true , all else b e in g futile.

(3a) T h e re were som e b rah m in recluses w ho w ere o fsu ch a d o c trin e , w ho were o f such a view, viz. th a t h a p p in e sv a n d d ukkha, th e self and the world5*, a re e te rn a l, an d lh a t this alone is tru e , all else being futile;

(3b) w hereas th ere were som e b ra h m in recluses w ho were o fsu c h a doc trine , who were o fs u c h a view, viz. th a t happiness a n d d uk k h a , the self and the w orld , a re n on-eternal, and that th is a lo n e is true , all else being fu tile .

(3c) [70] T h e re were som e b ra h m ir recluses w ho w ere o f such a d o c trin e , who were of such a view, viz. th a t happ iness and d ukkha, th e se lf an d th e w orld, a re e te rn a l a n d non-e ternal, and th a t this a lo n e is true, all else b e in g futile;

(3d) w hereas th e re w ere so m e b ra h m in recluses w ho were o f such a d oc trin e , who were o f su ch a view, viz. th a t happiness a n d d u k k h a , th ese If an d th e w orld , a re n e ith e r e te rn a l n o r non- e te rn al, a n d th a t this alone is tru e , all else b e in g futile.

(4a) T h e re were som e b rah m in recluses who w ere o fsu ch a d oc trin e , w ho were o f such a view, viz. th a t happ iness and dukkha, th e self and the world, a re self-created , a n d th a t this a lone is tru e , all else being futile;

(4b) w hereas there were som e b ra h m in rccluses who were o f such a doctrine , who were of such a view, viz. that happiness

a n d dukkha, the so If and th e w orld, are created by an o th e r, and th a t this alone is true, all else be ing futile.

(4c) T h e re were som e b rah m in recluses who were o f such a d o c trin e , who were o f such a view, viz. that happ iness and dukkha , the self and the w orld , are self-created an d crea ted by a n o th e r , and th a t this a lone is true, all eb e being futile;

(4d) w hereas th e re w ere som e b rahm in recluses w ho were o f such a doctrine , who w ere o f such a view, viz. th a t happiness a n d dukkha, th e self an d th e w orld , being w ithout self-as-creator an d w ithout another-as-creator, a re fortuitously arisen , and that this a lone is true , all else b e in g futile.

T h ey dw elled q u a rre lso m e , d ispu tatious, en g ag in g in c o n ten tio n , n eed lin g o n e a n o th e r with m outhed darts, saying: ‘D h a m m a is o f such a n a tu re ; D ham m a b not o f such a n a tu re ' D ham m a b n o t o f such a n a tu re ; D ham m a b o f such a nature**.

T h e n a good m any m onks, w ho had dressed a t a p articu la r occasion d u rin g th e m orn in g , took bowl and rob e , a n d e n te red Savatthi in search o f alms. T h e n , as they wren? re tu rn in g from th e ir a lm sro u nd follow ing th e m idday m eal, a f te r having w andered in Savatthi in search o f alms, they a p p ro ac h e d the L ord ; and , having ap p ro ach ed , they g ree ted the L o rd an d then seated themselves to o n e side. A nd, so seated to o n e side, those m onks said this to the L ord: “R ight now, Lord, a good m any rec lu scs,b rahm insandw andererso fd iversou tIooks a re re s id in g in Savatthi, b e ing of divers views, o f divers persuasions, o f divers inclinations, re lian t u p o n th e divers support fo r such a view:

( la ) T h e re are som e b rah m in recluses who a re o fs u c h a d o c trin e , who are o f such a view, viz. tha t the self an d th e world a re e te rn al, an d that this a lo n e is true, all else b e in g futile;

( lb ) w hereas th ere a re som e b rah m in recluses w ho are o f such a doc trine , who are o f such a view, viz. that th e se lf an d the w orld a re non-eternal, and th a t this alone is true , all e k e being futile .

(1c) T h e re are som e b rah m in recluses who are o f such a d oc trin e , who are of such a view, viz. tha t the self an d the world are e ternal and non-eternal, and lhat this alone is true, all else b e ing futile;

( I d ) whereas th e re a rc som e b rah m in rccluscs w ho arc of such a doc trine , who are o fsu c h a view, viz. th a t th e self and the w orld are n e ith er e te rn a l n o r non-eternal, an d th a t this a lone is tru e , a ll else being fu tile .

(2a) T h e re arc som e b rah m in rccluscs w ho a re o f such a d o c trin e , w ho are o f such a view, viz. lha t th e se lf an d th e world a re self-created, and th a t th is a lone is true , all else b e in g futile;

(2 b) w hereas th e re a rc som e b rah m in rccluscs who arc of such a doc trine , who arc o f such a view, viz. th a t th e self and the w orld a rc created by a n o th e r , and th a t this a lo n e is tru e , all else b e in g futile.

(2c) T h e re are som e b rah m in rccluses w ho a re o f such a d o c tr in e , w ho are o f such a view, viz, th a t th e se lf a n d th e world a re self-created an d c re a te d by an o th e r, a n d th a t th is a lone is true , all else being futile;

(2 d ) w hereas th e re a re som e b rah m in rccluses w ho arc of such a d o c trin e , who are o f such a view, viz, th a t th e se lf and the w orld, b e in g w ithou t self-as-creator a n d w ith o u t anoth^r-as- c rea to r, a re fortu itously a risen , a n d th a t this a lo n e is tru e , all ek e b e in g futile .

(3a) T h e re a re so m e b ra h m in recluses w ho a re o f such a d o c trin e , w ho are o fsu ch a view, viz. th a t h ap p in ess an d dukkha, the se lf a n d the world, are e te rn a l, an d th a t this a lo n e is true, all else b e in g futile;

(3b ) w hereas th e re a re som e b rah m in recluses w ho a re o f such a d oc trin e , w ho a re o f such a view, viz. th a t h ap p in ess and d u k k h a , th e self a n d th e w orld , a re n o n -e te rn a l, a n d th a t this a lo n e is tru e , all else b e in g futile.

(3c) T h e re are so m e b ra h m in recluses w ho a re o f such a d o c trin e , who are o fsu ch a view, viz. th a th a p p in c ss a n d dukkha, th e se lf a n d the world, a rc e te rn a l a n d n o n -e te rn a l, a n d th a t this a lo n e is tru e , all else b e in g futile;

(3d) w hereas a re w ere som e b ra h m in rcc lu scs w ho are of such a d oc trin e , w ho a rc o f such a view, viz. th a l h app in ess and d uk k h a , the self an d th e w orld, a rc n e ith e r eLernal n o r non- e te rn a l, an d that this a lo n e is irue, all else b e in g futile.

(4a) T here arc some b rahm in rccluscs who arc o f such a d o c trin e , whoare ofsuch a view, viz. tha t happiness and d u k k h a , th e self and the world, are self-crcatcd, and that this a lo n e is tru e , ail else being futile;

(4b) whereas there are som e brahm in rccluscs who a rc o f such a doctrine, who are o f such a view, viz. that happ iness an d d uk k h a , the self and the world, are created by ano ther, and th a t this alone is true, all else being futile.

(4c) T here sire some b rah m in rccluscs who arc o f such a d o c trin c , w hoare ofsuch a view, viz. tha t happiness an d duk k h a , th e s e l f and the world, are self-created and created by a n o th e r, a n d tha t this alone is true, all else being futile;

(4d) whereas there are som e brahm in rccluscs who a re o f such a doctrine, who are o fsu ch a view, viz. that happ iness a n d ' dukkha , the self and the world, be ing w ithout self-as-creator a n d w ithou t another'as-creator, are fortuitously arisen, an d that th is a lo n e is true , all else being futile.

T h ey dwell q u a rre lso m e , d isp u ta tio n s , e n g a g in g in co n ten tio n , needling one an o th er with m outhed darts, saying: ‘D ham m a is ofsuch a nature; D ham m a ts not o fsu ch a n a tu re . D ham m a is not ofsuch a nature; D ham m a is o fsuch a n a tu re ’

“W anderers o f o ther outlooks, m onks, being b lind , lack ing vision, do not know what is to their benefit, do not know w hat is n o t to their benefit, do n o t know D ham m a, do n o t know th a t w hich ir notD ham m a. And these, n o t knowing w hat is to th e ir b enefit, n o t knowing what is n o t to their benefit, n o t know ing D ham m a, not knowing that w hich is n o t D ham m a, dwell q uarre lso m e, disputatious, engaging in con ten tion , n ee d lin g o n e a n o th e r with m outhed darts, saying: ‘D ham m a is o fsu c h a n a tu re ; Dhamma is n o t o f such a natu re . Dham m a is n o t o f such a n a tu re ; Dhamma is o f such a n a tu re '

T h e n the Lord, fathom ing this m atter, gave rise a t th a t tim e lo this Udana:

“Som e brahm in recluses,w ould you believe, arc a ttach ed to these; they sink whilst still51 inbetw een, simply not rea c h in g ^ 3

tha t Firm fooling".

§6. O utlooks (3)So was th e re heard by m e on o n e occasion w hen th e L o rd was staying at Savatthi, at A nathap in pika’s R eso rt in J e t a ’s Grove. And o n th a t occasion, a good many rccluses, b ra h m in s and w anderers o f divers outlooks were resid ing at Savatthi, b e in g of divers views, o f divers persuasions, o f divers in c lin a tio n s , re lian t u p o n th e divers su p p ort for such view.

( la ) T h e re were som e brahm in recluses w ho w ere o fsu ch a doc tr in e , w how ere o fsu ch a view, viz. lh a i th e se lf a n d th e world are e te rn a l, and lhat this alone is true, all else b e in g futile;

( lb ) w hereas there were som e b rah m in rccluses w ho were o fsu ch a doctrine , who were o fsu ch a view, viz. th a t th e se lf and th e w orld are non-eterpal, and th a t this a lo n e is tru e , all else b e ing futile.

( lc ) T h e re were som e b rah m in recluses w ho w ere o fsu c h a d o c trin e , who were o fsu ch a view, viz. tha t th e se lf a n d th e world are e te rn a l an d non-eternal, a n d th a t th is a lo n e is true , all else be ing futile;

“ ( Id ) w hereas th ere w ere som e b ra h m in rec lu ses w ho w ere o fsu ch a doc trin e , who were o fsu ch a view, viz. th a t th e se lf and the w orld are n e ith e r e ternal n o r n o n -e te rn a l, a n d th a t this a lo n e 5s tru e , all else be ing futile.

(2a) T h e re were som e b rah m in recluses w ho w ere o fsu ch a d o c trin e , who were o fsu ch a vi^w, viz. th a t th e se lf an d th e world are self-created , and lh a t this a lone is tru e , all else b e in g futile;

(2 b) w hereas t l . jre were som e b rah m in rec lu ses w ho w ere o f such a doc trin e , who w ere o f such a view, viz. th a t th e se lf a n d lhe w orld are created by an o ther, and th a t th is a lo n e is tru e , all else b e in g futile.

(2c) T h e re were som e b rah m in recluses w ho wore o fsu c h a d o c trin e , who were o f such a view, viz. th a t th e se lf a n d the world are self-created and crea ted by an o ther, a n d th a t this a lo n e is true, all else being futile;

(2 d) w hereas th ere were som e b rah m in rcc lu scs w ho w ere o f such a doctrine , who w ere of such a view, viz. th a l th e self a n d tl i t w orld, being w ithout self- as-creator an d w ith o u t an o th e r-av c.reator, arc fortuitously arisen, and that this a lo n e is tru e , all else b r i n g futile.

(3a) T h e re w ere som e b rah m in rccluscs w ho w ere o f such a doctrine , who were o f such a view, viz, lh a t h app in ess a n d dukkha, the se lf and th e w orld, are e te rn al, an d lha t this a lo n e is true, all else be ing futile;

(3 b) w hereas th e re were som e b rah m in rccluscs w ho w ere o f such a doctrine , who w ere o f such a view, viz. th a t happ iness and dukkha, th e se lf an d the world, are n on -c tc rna l, an d lh a t this a lone is tru e , all else be ing futile.

(3 c) T h e re were som e b rah m in rccluscs who were o f such a doctrine , who were o f such a view, viz. th a t h app in ess an d dukkha, th e self an d th e w orld, arc e te rn a l and n on-e ternal, and that this a lone is tru e , all else be ing futile;

(3 d) w hereas th e re w ere som e b rah m in recluses w ho w ere of such a doctrine , w ho w ere o f such a view, viz. th a t happ iness and dukkha, th e self an d th e w orld, a re n e ith e r e te rn a l n o r n o n ­eternal, a n d th a t this a lo n e is true, all else be ing futile.

(4a) T h e re were som e b rah m in recluses w ho w ere o fsu c h a doctrine, w ho were o f such a view, viz. th a t h app in ess a n d dukkha, th e se lf an d th e w orld, a re self-created, an d th a t this alone is true , all else b e in g futile;

(4b) w hereas th e re w ere som e b rah m in recluses w ho w ere of such a doctrine , who were o f such a view, viz. th a t h app in ess and dukkha, th e self a n d the world, are creatcd by a n o th e r , an d that th is a lone is true , all else be ing futile.

(4c) T h e re were som e brahm in recluses who were o fs u c h a doctrine , w ho were of such a view, viz. th a t h ap p in ess a n d dukkha, th e self and th e world, a re self-created an d c re a te d by an o th e r, an d th a t this a lone is true, all else b e in g futile;

(4d) w hereas th e re were som e b rah m in rccluses w h o w ere o fsu ch a doctrine , who were o fsu ch a view, viz. th a t h ap p in ess and dukkha, the self a n d the world, being w ithou t self-as-creator and w ithout anoiher-as-creator, are fortuitously arisen , a n d th a t this a lone is true, all else being futile.

T h ey dwelled q u a rre lso m e , d isp u ta tio u s, e n g a g in g in con ten tion , n eed ling one an o th er with m o u th ed darts, saying: “D ham m a is o f such a n atu re ; D ham m a is not o fsu c h a na tu re . D ham m a is not of such a nature; D ham m a is o f such a nature'*.

T h e n a good m any m onks, who had dressed at a particular occasion d u rin g th e m orn ing , took bowl and robe, and en te red Savatthi in search o f alms. T h e n , as they were re tu rn in g from th e ir a lm sro u nd following the m idday m eal, after having w andered in Savatthi in search o f alm s, they ap p ro ach cd the Lord; an d , having ap p ro ach ed , they g ree ted the Lord and th en seated them selves to o n e side. A nd, so sealed to o n e side, those m onks said th is to the Lord: “R igh t now, Lord, a good m any r ccluses, b rah m in s a n d w anderers o f divers outlooks are resid ing in,Savatthi, be ing o f divers views, o f divers persuasions, o f divers inclinations, re lia n t u po n th e divers su p p o rt for such a view:

( la ) T h e re a re som e b rah m in recluses who arc o f such a doc trine , w ho are o fsu c h a view, viz. th a t the self and the w orld are e te rn al, a n d th a t this a lo n e is tru e , all else b e ing futile;

( lb ) w hereas th e re a re som e b ra h m in recluses w ho are o f such a d o c trin e , w h o are o fsu ch a view, viz. lha t th e self and th e world a re n o n -e te rn a l, a n d th a t this a lo n e is true, all else b e in g futile.

• ( lc ) T h e re a re som e b rah m in recluses w ho are o f such a doctrine , w ho a re o f such a view, viz. lh a t th e self and th e world are e te rn al a n d n o n -e te rn a l, a n d th a t th is a lone is true, all else be ing futile;

( Id ) w hereas th e re are som e b ra h m in recluses who are of such a d o c trin e , w h o are o fsu ch a view, viz. th a t th e self an d the w orld are n e ith e r e te rn a l n o r n o n -e te rn a l, a n d th a t this alone is tru e , all else b e in g futile.

(2a) T h e re a re som e b rah m in rec lu ses w ho a re o f such a d oc trin e , w ho a re o f such a view, viz. th a t th e se lf an d th e world are self-created, a n d th a t this a lo n e is tru e , all else be ing futile;

(2 b) w hereas th e re a re som e b ra h m in recluses who are o f such a d o c trin e , w ho a re o f such a view, viz. th a t th e se lf and the w orld are c rea ted by an o th e r , an d th a t th is a lo n e is true , all else be ing futile.

(2c) T h e re a re som e b rah m in recluses w ho arc o f such a doctrine , w ho are o f such a view, viz. th a t th e self and the world arc self-created a n d c rea tcd by a n o th e r , a n d th a t this alone is true, all else b e in g futile;

(2 d) whereas th e re a rc som e b ra h m in rccluscs w ho arc of such a doctrine, who a rc o fsu c h a view, viz. that th e se lf a n d the world, being w ithout self-as-creator a n d w ithout an o ther-a j- c r e a t o r , arc fortu itously a risen , and th a t this alone is tru e , all else being futile.

(3a) T here arc so m e b rah m in rccluscs who a rc o f such a doctrine.w hoarc o fsu c h a view, viz. th a t happiness an d duk k h a , the self and the w orld, a rc e te rn a l, a n d th a l this a lo n e is true , all else being futile;

(3 b) whereas th e re a re so m e b ra h m in rccluscs w ho are of such a doctrine, who a re o f such a view, viz. lha t h app in ess and dukkha, the self an d th e w orld, a rc non -e terna l, a n d th a t this alone is true, all else b e in g fu tile .

(3c) T h ere arc som e b ra h m in rccluses w ho a re o f such a doctrine, who are o fsu c h a view, viz. th a t happ iness a n d duk k h a , the self and the world, a rc e te rn a l an d non -c tc rna l, an d th a t this alone is true, all else b e in g fu tile ;

(3d) whereas th e re a re som e b ra h m in recluses w ho a re o f such a doctrine, who a re o f such a view, viz. th a t h a p p in ess an d dukkha, the self an d th e w orld, are n e ith e r e te rn a l n o r non- eternal, and that this a lo n e is tru e , all else be ing fu tile .

(4a) T here are so m e b rah m in recluses w ho a re o f such a doctrine, who are o fsu c h a view, viz. th a t h ap p in e ssa n d dukkha, the self and the w orld , are self-created , an d th a t th is a lo n e is true, all else being futile;

(4b) whereas th e re a rc som e b ra h m in rccluscs w ho a re o f such a doctrine, w ho are o fs u c h a view, viz. th a t h app in ess and dukkha, the self and th e w orld, a re c rc a tc d by an o th e r, a n d th a t this alone is true, all e k e b e in g futile .

(4c) T h ere are so m e b ra h m in rcc luses w ho arc o f such a doctrine, who are o f such avicw,viz. th a t happ iness an d dukkha, the self and the world, a rc sc lfc re a te d a n d crcatcd by a n o th e r, and thal this alone is tru e , all else b e in g futile;

(4d) whereas th e re a re som e b ra h m in rccluses w ho arc of such a doctrine, w ho a rc o f such a view, viz. th a t h app in ess and dukkha, th esc lfan d th e world, b e in g w ith o u tse lf-a^ c rea to r and without anothcr-as-creator, are fortu itously arisen, an d tha t this nlonc is true, all else b e ing futile.

T h e y dw ell q u arre lso m e, d isp u ta tio u s , e n g a g in g in co n ten tio n , needling one ano ther with m o u th ed darts, saying: ‘D ham m a is o f such a nature; D ham m a is not o f such a nature . D ham m a is not ofsuch anatu re ; D ham m a is o fsu ch a n a tu re ’ "

‘'W anderers o f other outlooks, m onks, being b lind, lacking vision, d o not know what is to their benefit, do not know what is n o t to th e ir benefit, do not know D ham m a, do n o t know that w hich is n o t Dhamma. And these, not know ing w hat is to their benefit, n o t knowing what is not to th e ir benefit, n o t knowing D ham m a, not knowing that which is n o t D ham m a, dwell quarre lsom e, disputatious, engaging in co n ten tio n , needling o n e a n o th e r with m outhed darts, saying: 'D ham m a is o f such a n a tu re ; D ham m a is n o t ofsuch a nature. D ham m a is n o t o f such a n a tu re ; D ham m a is o fsuch a n a tu re '

T h e n th e Lord, fathom ing this m atter, gave rise a t tha t tim e to this U dana:

T h i s g e n e ra t io n , ben t on ‘I-aS 'Creator’55, b o u n d up with ‘a n o th e r - a s -c re a to r ’— this so m e d id n o t fully re c o g n is e ^ 8, d id n o t see th a t to be a d a r t <•

B ut fo r the o n e who beholds that d a rt in advance, ‘I c rea te ’ is no t fo r h im , ‘A no ther creates’ is n o t fo r h im .

F urn ish ed with pride is this genera tio n , k n o tted with p ride, shackled by p ride; being of argum ents live talk57 w here views arc c o n ce rn ed , it will n o t proceed beyond sarpsara".

§7. Subhuti[71] So was there h eard by me on one occasion w hen th e Lord was staying a t Savatthi, at A nathap ind ika 's R esort in J e ta ’s Grove. A nd on that occasion, the venerab le Subhuti was seated n o t far fro m the Lord, folding (his legs) crosswise, d irec tin g his body u p rig h t, having attained co ncen tra tio n in w hich th o u g h t is absenL

A nd the Lord saw the venerable S u b h u ti sea ted n o t far (from h im ), folding (his legs) crosswisc, d irec tin g his body u p rig h t, with concen tration in which t h o u g h t is ab sen t a tta ined .

T h e n the Lord, fathom ing this m atter, gave rise at tha t tim e to this U d an a58:

"He by w hom th o ug h ts have been sm oked o u t59, having been fully sh o rn away in ternally w ithout rem a in d e r, is ,b y g o in g beyond b o n d a g e 60, one pcrcciv ing th e form less; g o n e past th e four yokes, h e assuredly conics n o t61".

§8. C ourtesanSo vras th e re h eard by m e on one occasion w hen th e L ord was staying at R ajagaha, a t th e Squ irrels’ F eed ing G ro u n d in the Bam boo G rove. A nd on that occasion, th e re w ere in R ajagaha two gangs w ho h ad b ecom e im passioned by, whose hearts had bccom e c a p tu re d by, a c e r ta in c o u r te s a n ; q u a rre lso m e , disputatious, en gag in g in co n ten tion , they attacked o n e a n o th e r with th e ir h ands, they a ttacked (one an o th e r) w ith clods o f earth , they attacked (o n e an o th e r) w ith sticks, they attacked (one a n o th e r) with knives63, d u rin g w hich they in c u rre d b o th death an d d u k k h a ta n ta m o u n t to dying.

T h en a g o o d m any m onks, who h ad d ressed a t a p articu lar occasion d u rin g th e m o rn in g , took bowl an d rob e , a n d en te red Rajagaha in search o f alms: T h e n , as they w ere re tu rn in g from their a lm sro u n d follow ing th e m idday m eal, a f te r having w andered in R ajagaha in scarch o f alm s, they ap p ro ac h e d th e Lord. And, having ap p ro a c h e d , they g ree ted th e L o rd an d th en seated them selves to o n e side. And, so seated to o n e side, those m onks said this to the L ord : ‘Ju s t now , L ord , th e re w ere in R ajagaha two gangs who had bccom e im passioned by, whose h e a rts h a d b e c o m e c a p tu re d by, a c e r ta in c o u r te s a n ; quarrelsom e, d isputatious, engag ing in conten tion , they attacked one a n o th e r with the ir hands, they attacked (o n e an o th e r) w ith clods o f ea rth , they attacked (one a n o th e r) with sticks, they attacked (o n e an o th e r) w ith knives, d u rin g which they in cu rred both d ea th a n d dukkha tan tam o u n t to dying”.

T h en th e L ord , fa th o m in g this m atter, gave rise a t th a t tim e to this U d an a63:

“T h a t w hich has been en c o u n te re d a n d that w hich is to be e n c o u n te re d — both of these are do tted all over with d u s tfo r the one who is sick, for the o n e who is pursu ing . A nd those * 4 for whom tra in in g is th e essence, for w h om a t t e n d a n c e to m orality

a n d r itu a l p rac tice , livelihood, the B rah m acariya , is th e essencc65— this is o n e extrem e; (w hereas) those w ho6* h o ld such a d oc trin e , (who arc o f such a view}67, viz. ‘T h e re is no fau lt6® in sense-desires’— this is the o th e r69 ex trem e. ~

[72] H en ce ,b o th these are extrem es swelling th e cem eteries, th e cem eteries cause (w rong) view70 to swell. T h ro u g h n o t fully c o m p re h e n d in g bo th these sam e extrem es, som e h o ld back, so m e r u n away w ith them selves; w hereas th o se w ho fully c o m p re h e n d e d these were n o t thereon , d id no t, as a resu lt o f that, conceive7*— for these th ere is no cycle to describ e71’*.

§9. Up an d Past So73 was th e re h eard by-me o n o n e occasion w hen th e L o rd was staying a t Savatthi, a t A n athap ind ika 's R eso rt in J e t a ’s Grove. A nd o n th a t occasion, th e L ord was sea ted in th e o p e n air, at n igh t, in th e dim ness, in th e darkness, as th e oiM am ps w ere b u rn in g .

A nd o n th a t occasion, a good m any jo sd e rs74, in 'H y in g tow ards a n d in flying a ro u n d those oi 1-lam ps, m e t w ith p lig h t, m e t w ith m isfortune, m et with p lig h t a n d m isfo rtu ne . A n d th e L o rd saw th a t g oo d m any jostlers, m flying tow ards a n d in flying a ro u n d those oil-lamps, m ee tin g with p lig h t, m ee tin g with m isfo rtune , m eeting with p lig h t and m isfo rtu ne .

T h e n th e L ord , fa th o m in g this m atter, gave rise a t th a t tim e to this U dana:

T h e y ru n u p an d past, b u t com e n o t to th e essence; they p ro m o te a new er an d new er bon d . Som e b e n t o n th e seen , on th e h ea rd , believing: ‘Surely (are th ings so) ’, fall, as d o jo s tle rs75

in to th e lam p"

§10. T hey AriseSo was th e re heard by m e o n o n e occasion w hen th e L o rd was staying at Savatthi, at A n a th ap in d ik a ’s R esort in J e t a ’s G rove. Now th e venerab le A nanda ap p ro ach ed th e L ord ; a n d , having a p p ro ach ed , he g ree ted the L ord and th e n seated h im se lf to o n e side. A nd, so seated to one side, the v en e rab le A n an d a said this to the L ord76:

“S o lo n g , L o r d ,a s T a ih 5 g a ta s fail to arise in this w o r ld , th o s e w h o a r c A ra h a n t s , Perfec tly S c lf-E n ligh tened O n e s , lo i h a i e x t e n t a r c w a n d e re r s o f o t h e r o u t lo o k s re s p e c te d , r e v e re d , t h o u g h t h igh ly of, w o rsh ip p e d , h o n o u r e d , be ing g a i n e r s 77 o f r o b e , a lm s fo o d , lodg ing , a n d m c d ic in a l requisites as a s u p p o r t d u r i n g s ickness; a f te r w hich , L o rd , w h e n T a th ag a tas d o ar ise in th is w o r ld , th o se w ho a r c A ra h a n ts , Perfectly S e l f -E n l ig h te n e d O n e s , t h e n a r c w a n d e re r s o f o t h e r ou t lo o k s no t r c s p c c t c d , n o t r e v e r e d , n o t th o u g h t h igh ly of, n o t w orsh ipped , n o t h o n o u r e d , b e i n g n o g a in e rs o f ro b e , a lm s fo o d , lodging, o r m c d ic in a l re q u is i t e s as a s u p p o r t d u r in g sickness. [73] Now it is i h c L o rd a l o n e , L o rd , w h o is r e s p e c te d , r e v e re d 78, t h o u g h t h ig h ly of, w o r s h ip p e d , h o n o u r e d , b e in g a g a in e r of ro b e , a lm s f o o d , l o d g in g , a n d m cd ic in a l req u is i te s as a su p p o r t d u r i n g s ick n ess , as is th e o r d e r o f m o n k s ’*.

( T h e L o r d rep l ied :) “So it is, Ananda, lh a t s o long , Ananda, as T a th a g a ta s fail to arise in this w orld , th o se w h o a rc A r a h a n t s , P e r fe c t ly S c l f -E n l ig h le n e d O n e s , to lh a t ex ten t a re w a n d e r e r s o f o t h e r o u t l o o k s r e s p e c t e d , r e v e r e d ; t h o u g h t h i g h l y o f , w o r s h ip p e d , h o n o u re d , b e in g g a in e rs o f ro b e ,a lm sfo o d , lo d g in g , a n d m c d ic in a l req u is i te s as a s u p p o r t d u r in g s ickness; a f te r w h ic h , Ananda, when T a th a g a ta s d o arise in th is world, th o s e w h o a rc A ra h a n ts , Perfectly Self-E n ligh tened O n e s , t h e n a r c w a n d e r e r s o f o t h e r o u t lo o k s n o t re spec ted , n o t r e v e r e d , n o t t h o u g h t h ig h ly of, n o t w o rs h ip p e d , n o t h o n o u re d , b e i n g n o g a in e rs o f ro b e , a lm sfood , lo d g in g , o r m cd ic ina l re q u is i t e s as a s u p p o r t d u r i n g sickness. N o w it is th e Lord a lone , Ananda, w h o i s r e s p c c te d , rev e re d , t h o u g h t h igh ly of, w orsh ip p ed , h o n o u r e d , b e i n g a g a in e r o f ro b e , a lm sfood , lodging, a n d m c d ic in a l re q u is i te s as a s u p p o r t d u r in g s ic k n e ss , as is the o r d e r o f m o n k s" .

T h e n t h e L o rd , fa th o m in g this m atte r , gave rise at t h a t t im elo th is U d a n a :

*T h e w o rm glows to th e e x te n t to which the r a d ia n c ' : - m a k e r fails to u n b e n d itscU70; th a t o n e , w h e n the b r i l l ian t o n e 80 has c o m c u p , b e c o m e s o n e w hose ra d ia n c e is des troyed , n o r d o e s iti I lustre e i th e r . So is lh a t sam e glow o f the s p e c u la to r s 91 (o n ly ta k e n n o t ic e oi to th e e x te n t ) to w hich P crfec t lyS e lf-E n ligh ten ed

O n es fail to arise in this world. Such specu la to rs arc not c leansed , n o r (the ir) savakas either; those o f p o o r view are not re leased from dukkha".

*T his is th e sixth. B lind from B irth , ch ap ter, these ten— lifespan , M atted-hair, (Re)viewing, th ree O utlooks, SubhOti, Courtesan, U p an d Past as n in th , an d T hey Arise82— b ein g its batch.

1 O n what follows, cp also D ii I02ff; S v 258ff; a n d A iv S08ff. A further transla tion , by N 5nam oli, is to be fo u n d in his The Life o f the Buddha, Kandy, 1984, p p SOSff.2 Cp Ud 25 above.5 R e a d in g u p a s a f tk a m is s a m a w ith B e Se f o r t e x t ’s upasaAfcamissSmi, I shall be approach ing .* Capalarp cetiyarp; Sc read s Pavalacetiyarp th ro u g h o u t.5 Text inserts pana; Be Se D S A om it.6Nisajjakho Bhagava ayasm a ntarp A nandarp am an tesi; D ii 102 ~ S v 259 re a d instead Syasma pi kho A n a n d o B hagavantam abhivadetva ekam a n tarp n isldi. Ekam an tarp n isinnarp kho ay asm an tarpA n an d arp B hag av aetad av o ca (an d th e v e n e ra b le ' A nanda, having saluted th e L ord , also seated h im se lf to o n e side; and to th e venerab le A nanda, so sea ted to o n e side, th e Lord said this) w hich, fo r som e strange reaso n , W oodw ard follows in his transla tion a t VofU 75. ' * * **7 Cp cty, a n d no tes th e re , o n these two phrase?.8 This sta tem ent is som ew hat su rp rising if, as we a re given to believe, the su tta had A n a n d a as its source.9 For this A nanda was c e n su re d at the First C ouncil (Vin ii 289). A nanda m ight, o f course, have been m o re recep tive had th e B uddha qualified his s ta te m e n t with ‘'w hen so begg ed ", ra th e r than with V h e n so w ish ing”, which may have led A n an d a to conclude th a t h e had n o such wish.10 Se adds Bhagavato, th e Lord.11 TextSA in se rt pattayogakkhem a, relieved o f th e (fo u r) yokes; Be Se D om it, as does Ud-a.12 R eading e ta rah i k ho p a n a b han te w ith Be Se D (A e ta rah i bhante) fo r te x t’s S santi k h o p ana b h a n te e ta rah i.15 Reading b h a n te with Be Se D S A; tex t om its.14 R eading n a with Be Se D S A; text om its.15 R ead in g y a v a d e v a m a n u s s e h i with Be S e A fo r t e x t 's D S (a n d Ud prior t o i t s e m e n d a t i o n ) yava-d-evam anusseh i . It is n o t a t all clcar why W o o d w a rd s h o u ld have t h o u g h t fit to e m e n d U d to readyava-d-eva manussehi , given his no tes a t V ofU 77 n 2 a n d KS

v 233.16 W oodward (Vol'Ll 77 and K5 v 234) and Ireland (p 89) boih take these two terms, wrongly, as predicated of the kettle-drums (which they also both ren d e r as "thunder**).17 Q uoted , with b r ie f explanations, at Pe 68 and Nett 60.18 Reading avasaji with Be S A (Sc D avassajT) for text’s avassajji.19 Also at S i 77ff, but with different verses. A further translation is to be fo u n d in Nanam oli, The Life of lhe Buddha, Kandy, 1984, p I74f.2° Loma; body-hair, no t lhat of lhe head.

Text S o m i t the t h i r d rep e t i t i o n ; Be Se p r in t correcdy.22 Reading yc kho b h an te . . .e tc etesam aririatare with Be for text’s ye n u ke ci kho...e tesarp arinataro, Se ye-ca te ...etesarp annataro ; Be also records a large n um b er o f o ther vll. 25 Sarpvasena; ren d e re d at Ud 52 above, in the context o f the Patimokkha, as “com m union".

Reading ittarena, he re and th roughout, with Se and Ud-a for iffcttbS'.Bc ittararp, S itaram. ^

^^^^£ ad in g am anasikarota , here an d th roughout, with Be Sc S for tex t’s am anasikara.26 Reading sarpvoharena, here an d th roughou t, with Be Se (S sam voharena) and Ud-a fo r text’s sabbyoharena.27 Reading b h an te with Se S; text Be o m i t28 The translation o f this passage at KS i 105 fails to make clear the fact th a t Lhe various w anderers arc n o t wanderers at all b u t the king’s own spies, as does Nanam oli’s translation of same, which also subsequen tly becom es even m ore bizarre w hen it depicts th e king as b e ing initially deceived by such wanderers. As W oodward observes (VofU 79 n 4), the note at KS i 105 misinterprets the cty.29 Cora; S cara (but with vl cora). Woodward (VofU 79 n 4) suggests cara is the co rrec t read ing and translates accordingly, but D ham m apala (Ud-a 333) and B uddhaghosa (SA i 150) clearly read cora. It may also be noted that, as implied at Vin ii 52, spies arc robbers in the sense that they steal information.30 Reading ocinnam with Be S for tex t’s Ce otinnarp.51 Be reads osarissami for te x t’s Se otarissami, later em en d ed by

W oodward to osapayissami, which is also the read ing o f S. C p n o te in Ud-a translation .52 Reading paricSreasanti with Be Sc for text's paricirissantL33 Be reads d h a m m e n a n a vapirp care for tex t’s Sc d h a m m c n a na van! care, ( text having b een subsequently e m e n d e d by W oodw ard to re ad d h a m m e n a vSnijjaip c a re ) .34 A fur ther translation o f this sutta is to be found in N anam oli, 77i € Life o f the Buddha, Kandy 1984, p 182.35 R e a d in g b h a v a n a y a p a r i p u r i g a t c w ith S e (B e bhavanapiripQrirp gate) for tex t’s bhSvanaya paripurikate .36 A highly abbreviated translation of this sutta is also to be in Nanam oli, The Life o f ihe Buddha, Kandy 1984, p 21 Of.37 R eading nanaiit th iyasam anabrahm anaparibbajaka with Be (Se n a n i t i t th iy J sa m a n a b ra h m a n a p a r ib b a ja k a ) f o r t e x t ’s nanatitthtya sa m a n ab rah m an a paribbajaka.55 R eading Savatthiyaip pa^ivasanti with Be Se (and th e sutta th a t follows) fo r tex t’s Savatthiip pin^aya pavisanti* h ad en te red Savatthi in search o f alms; N anam oli obviously follows te x t39 C p M i 426 fo r a similar list o f views.^ J lv a ip .41 R eading imissayeva Savatthiya with Be Se for text 's imissay* eva Savatthiyaip.42 Reading yavataka Savatthiya with Be (Seyavatika Savatthiya), h e re an d below, for tex t’s yavatika Savatthiyam.43T e x i inserts ediso ja c c a n d h a ha tth l ti; Be Se omit.44 Padam ; usually “fo o t”, b u t cp below where it is m istaken for a pillar.45 Be readssaUhtrn, th igh , fo r tex t’s Sc pitthirp; it is h a rd to see how either co u ld have b een th ough t com parable , as sta ted be low , to a m o r t a r (u d u k k h a lo ) . I r e la n d (p 9 3) h as “h indquarte rs" a t th is point . Ud-a is silent.46 Reading khTlo with Be Se a n d Ud-a for tex t’s phalo.47 Reading sam sumbhirpsu with Be and Ud-a (Ee Be) fo r tex t’s samyujjhiipsu, Se sarpyujjtrpsu; W oodward's e m e n d a t io n to sarpsubhiipsu is clearly in e rro r for W indisch’s sarpsum bhiipsu (JTPS 1890p 103). Ud-a (Ce Sc) read instead san khubh im su . T h e m eaning is hard ly affected.

"*8 Woodward’s rendering of this verse would seem to contain much not in the original.45 All th e following views are also to be fou n d at D iii 137f; on those co n ce rn in g happiness an d d u k k h a b e ing sc l£m ade etc., sec also S ii 22 and A iii 440.

C p D i 28, iii 33; also Vism 209 in the con tex t o f the origin o f nam es.51D iii 13S omits the phrase “the self and th e world" in this and th e following views.52 R eading antara ’va with Be Sc an d Ud-a fo r text's an ta r5 ca. ^ 'R e a d in g appatva with Be Sc an d Ud-a for tex t’s apatva,^ Save for the verse, this sutta is in every way the sam e as the p re c e d in g sutta.

R e a d in g a h a rp k a ra p a s u ta ’ yarp with Be Se fo r te x t ’s ah ank a rapasu ta ayarp.56R eading n ’ abbhanfiam su with Be Sc for tex t’s n ’ abhannarpsu.57 R eading saram bhakata with Be Ud-a for te x t’s byarambhakata, Sc byarabbhakata.55 T h e first half of the verse is also to be fo u n d at Sn 7.50 R ead in g vidhupita with Be Sc an d Ud-a for text’s vidupita. ^ S a n g a tp ; cp Ud-a 163.61 R ead ing ja tum cti with Be Sc an d Ud-a for text's ja tirp eti (p r io r to its em en da tion ) ; however, cp cty, which records the la tter as a vl.

Sattheh i; o r swords, w eapons ctc.65 Q u o te d a t Nett 173 (an d partially at Pe 54); cp also It 43f, q u o te d Vism 594.M R ead ing ye ca with Be Sc for text 's yeva.

U patthanasara ; so Be Se (and text p r io r to its em en d a t io n by W oodw ard) .^ R eading ye ca with Be Se for te x t’s yeva.67 W oodw ard , as pa rt o f his em en da tion s , inserts evam ditthino; Be Se omit.68 C p M i 305; also A i 266.69 Dutiyo; literally “se c o n d ”.70 R ead in g d itth im with Be Sc for text's ditthl.71 R ead in g ten a ca n ’ am annirpsu with Be Se for tex t’s tena ca

a m a n n i ip s u ( s u b s e q u e n t l y e m e n d e d to r e a d t e n a caamannirpsu).72 Cp S iii 59, iv 391, for similar.7 For a fur ther translation of this sutta, sec N an am oli , The Life of the Buddha, Kandy 1984, p 180.74 Adhipataka; taken by N anam oli as “moths''. T h e sam e te rm isfound at Sn 964, being taken, at CD ii 109, as “m osquitoes", b u t cp cty.75 Be Se read adhipatka for tex t’s adhipata.76Cp Ud 8, 12 above for similar.77 R eading Jabh ino with Be Sc for tex t’s labhl.78 R e a d i n g hoti g a r u k a t o with Be Sc; text omits.79 Be reads u nn am atc , Se unnati , for text’s u n n am ati ; o r b e n d upwards. Cp Vism 306 where, according to its {ika, it is said tha t the d o n o r u n b e n d s h im self (unnam ati) whilst th e re c ip ien t o f the gift bends (or bows, nam ati) . The sun, be ing a deva, is o f course conceived anthropom orphical ly .80 R eadingsa verocanam hi with Be (Se verocanam hi) for tex t’s virocanamhL81 Reading takkikanam with Be S e fo r text’s litthiyanarji.82Reading lass’ uddanam : ayuja^i tavekkhana tayo titthiya Subhuti ganika upati navamo uppajjanti ca te dasa ti with Be Se for tex t’s la tr’ u dd an am ahu: ayusam osajjanaqi patisalia ah u tan cakira tittha satlamam aha Subhutim ganika upati navam o uppajjan ti ca te dasa ti.

CHAPTER SEVEN: SMALL CHAPTER

§1. Bhaddiya (1)[74] So was there heard by m e o n o n e occasion when th e Lord was slaying at Savatthi, in Anathapinqlika's Resort in J e t a ’s Crove. And on that occasion, th e venerab le Sariputta was indicating (things) to the v enerab le Bhaddiya the Dwarf1 in countless ways with Dhamma-talk, m ak ing h im take ( th em ) up , making (h im ) keen, m aking (him ) bristle with excitemenL

Nowas thevencrableBhaddiya the Dwarf was having (things) indicated to him by the venerab le Saripu tta in countless ways with Dhamma-talk, being m ad e to take ( them ) up, be ing m ade keen, b e ing m ade to bristle with excitem ent, his h ea r t was liberated from th e asavas th ro u g h n o t clinging.

And the Lord saw th e venerab le Bhaddiya d ie Dwarf having (things) indicated to him by thevenerab le Sariputta in countless ways with Dhamma-talk, b e ing m ade to take ( th em ) up , be ing m ade keen, being m ade to bristle with excitem ent, (and tha t) his heart was liberated from th e asavas th ro u g h not clinging.

T h e n th e Lord, fa thom ing this m atter, gave rise at th a t tim e to this U d an a2:

“Above, below, and in every respect com pletely released, one lacking the contemplation o f ‘I am th is’, he, thus liberated, rose above th e flood, n o t formerly crossed, by way of th a t which is r id o f fu r th e r becoming".

§2. Bhaddiya (2)So was th e re heard by m e on o n e occasion w hen the Lord was staying a t Savatthi, in A na thapind ika’s Resort in J e t a ’s Grove. And o n th a t occasion3, th e venerable Sariputta was ind ica ting (things) to thevenerab le Bhaddiya the Dwarf in countless ways

with Dhamma-talk, m ak ing him take (l)icm) up , m aking (him) k een , m aking (him) bristle with cxcitcm cnt, to an even grcaicr ex ten t , conceiving1 him to be a sekha5.

A n d the Lord saw thevenerable Sariputta indicating (things) to th e venerab le Bhaddiya the Dwarf in countlcss ways with D ham m a-talk , m aking h im take ( them ) up, m aking (him) keen , m ak ing (him) bristle with excitem ent, to an even greater ex ten t , conceiving him to be a sckha.

[75] T h e n the Lord, fa thom ing this m a tte r , gave rise at that t im e to this Udana:

“H e cu t6 the cycle, is g o n e qualified7 to th a t that is without longing . T h e stream th a t is dried up docs n o t flow. W hen the cycle is cut, it no lo n g e r revolves— this is itself the en d of d u k k h a ”.

§3. Attached (1)So was th e re heard by m e o n one occasion w hen the Lord was slaying at Savatthi, in A nathapind ika 's R esort in J e t a ’s Grove. A n d o n thal occasion, th e people8 o f Savatthi9 had b e co m e10, for the m ost part, a t tach ed beyond b ou n d s to sense-desires; they dwelled im b u ed with, h an k e r in g after, fixated u p o n 1 stupefied by. a b so rb in g 12, sense-desircs, having b c c o m e com plete ly in to x ica ted 15 (thereby).

Now a goo d many m onks, who had dressed at a particular occasion d u r in g the m o rn in g , took bowl a n d ro b e and en te red SavatLhi in search o f alms. T h en , as they w ere re tu rn in g from th e i r a lm sro u nd following the m idday meal, after having w a n d e re d in Savatthi in search of alms, they a p p ro ach ed the L o rd ; an d , having a p p ro a c h c d and sa lu ted the Lord, they sea led themselves lo o n e side. And so sea ted to one side, those m o n k s 14 said this to the L ord : “Right now, L ord , the peop le of Savatthi are, for the m ost part, a ttached beyond b ou n d s to sense-desires; they dwell im b u ed with, h an k e r in g after, fixated u p o n , s tup ef ied by, absorbing, sense-desires, having becom c com ple te ly in tox ica ted (thereby)

T h e n th e Lord , fa th om in g this m atter, gave rise at that time lo this U d a n a 15:

“Attached to sense-desires, a t tach ed byw ay o f th e b o n d o f sense-desires16, n o t b eh o ld in g the sin in a fe t te r— assuredly those thus attached to fe ttc r-bonds could n o t cross th e flood, extensive an d great."

§4. A t ta ch e d (2)So17 was there heard by me o n o n e occasion w h en th e L ord was staying at Savatthi, in A n a th a p in ^ ik a ’j Resort in J e t a ’s Grove. And on that occasion, the p e o p le o f Savatthi h ad becom e, for the most part, a ttached18 to sense-desires; they dwelled im bued with, hankering after, f ixa ted u p o n , stupefied by, absorbing, rend ered blind by19, sense-desires, having b ecom e completely intoxicated (thereby).

Now th e Lord, who h a d dressed at a p a rt icu la r occasion during the m orning, took bow l an d ro b e a n d e n te re d Savatthi in search o f aims. And th e L o rd saw those p eo p le o f Savatthi who had become, [76] for th e m ost part , a t ta c h ed to sense- desires, dwelling im bued with, h an k e r in g after, f ixated upon , stupefied by, absorbing, r e n d e r e d b lind by, sense-desires, having becom e completely in tox ica ted (thereby).

Then the Lord, f a th o m in g this m atter, gave rise at tha t time to this Udana20:

“Blinded by sens e-desires, overspread by a n e t , covered with craving’s covering, b o u n d 21 by th e Kinsm an o f the Negligent, like fish in the m outh of a b ask e t22, they p u rs u e 23 o ld age and dying, as does the suckling ca l f its m o th er* 4".

§5. T h e Dwarf25 So was there heard by m e o n o n e occasion w h en th e L ord was staying at Savatthi, in A n a th a p in ^ ik a ’s R esort in J e t a ’s Grove. And on that occasion th e v en e rab le Bhaddiya th e Dwarf was approaching the Lord at th e tail-end of a g o o d m any monks.

And the Lord saw the v ene rab le Bhaddiya th e Dwarf, when still quite far off, coming a t th e tail-end o f a g o o d m any monks, o f poor appearance, unsightly, h u n c h b ack ed an d , fo r th e most part, of a form treated with c o n te m p t by th e m onks. A n d u p o n seeing him, he addressed th e m o nk s saying:

MD o y o u b eho ld this m o nk , monks, still qu i te far off. coming a t th e tail-end of a g oo d many monks, o f p o o r appcarancc, unsigh tly , hun ch b ack cd and , for lhe m ost part , of a form tre a te d with co n tem p t by the monks ?" “'Yes, Lord". *

“This m onk , monks, is o f great potency, o f g rea t majesty, in th a t such a tta inm en t as has n o t already b een a tta ined by this m o n k is n o t easily gained, and in that, in these same seen cond it ions , h e has realised, after com ing o f his own accord d irec tly to know, e n te r e d u p o n an d now dwells in tha t unsu rp assed cu lm ination o f the Brahmacariya for the sake of w h ic h g e n t le m e n righ t ly go fo r th f ro m th e h om e in to h om elessn ess”.

T h e n the Lord, fa th om in g this matter, gave rise at that time to this U d a n a 25;

“With drivel-free w heel27, the chariot p ro ceed s , with a white aw ning, single-spoked; b e h o ld the unruffled o n e approaching, o f in te r ru p te d stream, bondless".

§6. T h e Destruction of Craving So was the re heard by m e o n one occasion w h en the Lord was staying at Savatthi, in Anathapindika*s R esort in Je ta 's Crove. A n d on that [77] occasion, the venerab le A n n a tak o n d an n a28 was sea ted n o t far from Lhe Lord, folding (his legs) crosswise, d ire c t in g his body u p righ t , re vie wing libera tion in the complete d e s tru c t io n o f craving.

A n d th e Lord saw th e venerable A rir ia takondanna seated n o t far away, folding (his legs) crosswise, d irec ting his body u p r ig h t , reviewing liberation in the co m p\c ic destruction of craving.

T h e n th e Lord, fa th om in g this m atter, gave rise at that time to this Udana;

“F o r w h o m there is no roo t, no g ro u n d , the re are no c reepe rs , w h en ce th en leaves ? W ho is w orthy o f b lam ing that re so lu te o n e f r e e d f r o m b o n d ag e ? Devas, also, app laud him; he is a p p la u d e d also by B rah m a29”.

§7. T h e Destruction o f Diversifications So50 was the re h ea rd by m e o n o n e occasion w h en th e L ord was staying at Savatthi, in A n a th a p in ^ ik a 's Resort in Je ta 'a Grove. And on th a t occasion, the L o rd was seated reviewing his ab andonm en t o f num b ers of divcrsification-perceptions.

Then th e Lord, fa th om in g his a b a n d o n m e n t o f n u m b ers o f di versifies tion-percepiions, gave rise at that time to th isU d S n a 51:

"Forwhom there arc n e i th e r diversifications n o r rem ain ing , who has p ro ceed ed past fasten ing32 a n d obstacle, th a t o n e 13, r id of craving, a sage, faring ab o u t3*, th e world to g e th e r with its devas, too, does no t desp ise55”.

§8. K accanaSo was there heard by m e on o n e occasion w hen th e L ord was staying at SSvatthi, in A nathapin^Iika’s Resort in jeta** Grove. And on thal occasion, the v enerab le M ahakaccana was seated not far from the Lord, folding (his legs) crosswise, d irec ting his body upright, with m indfulness d e sp a tch ed to body in ternally fully present36 befo re him.

And th e Lord saw the v enerab le M ahakaccana seated n o t far from him, folding (his legs) crGssw ise ,d ircc tinghtsbodyuprigh t, with mindfulness despa tched to bod y internally fully p re se n t before him.

Then th e Lord, fa th om in g this m atte r , gave rise a t th a t t im e to this Udana:

[78] “H e for wl. >m th e re m ig h t always b e m indfu lness despatched to body continually p re se n t , viz. ‘W ere th e re n o t , there could n o t be for m e' an d ‘T h e r e will not be, n o r will th e re be for m e’, as o n e progressively a b id in g therein, m ight, solely at lhe right t im e37, cross e n ta n g le m e n t ’*.

§9. T h e W ellSo was the re heard by m e on o n e occasion when th e L ord , whilst wandering o n his travels am ongs t th e Mallas in th e d irec t ion o f a brahmin village o f the Mallas n a m e d T h u n a38, ac co m p a n ied by a great o rd e r o f monks, arrived thereaL Now th e T h u n e y y a n brahmins a n d househo lders cam e to hear that: ‘‘They say.

friend, lhat ihc recluse CoLama, the Sakyans’ Son59 who went forth from the Sakyan clan, and who is w an d e rin g on his travels amongst the Mallas, accom panied by a g re a t o rd e r o f monks, has rea ch e d T h u n a ”; w hereupon they filled th e well*ip to its mouth with grass and chaff, saying: “D o n ’t let those bald-headed rccluses d r in k 40 the w a te r(!".

T h e n the Lord s tepped off the pa th a n d a p p ro ach ed the root o f a certain tree; and, having ap p ro ach ed , he seated himself on th e ap po in ted se a t And, having so seated himself, the Lord addressed the venerable A nanda, saying: “Com e now, A n inda , fetch me some water from that well”.

With this thus said, the venerable A n an d a said this to the Lord: "Right now, Lord, the welThas b een filled u p to its m outh with g rass a n d ch a ff by th e T h u n e y y a n b r a h m in s a n d householders, saying: ‘D o n ’t let those ba ld -headed recluscs drink the w a te r’

And for a second tim e the L ord ad d ressed th e venerab le Ananda, saying: “Com e now, Ananda, fetch m e som e water from th a tw e ir . And for a sec o n d time th ev en e rab le A nanda said this to the Lord: “Right now, Lord* th e well has b een filled u p to its m outh with grass and chaff by th e T huneyyan b rah m in s and householders , saying: ‘D o n ’t let those ba ld -h ead ed recluscs drink the w a te r’ ",

And for a th ird time the Lord addressed the venerab le Ananda,saying: “C om e now, Ananda, fetch m e som e a te r f ro m that well”. And for a th ird time th e venerab le A n an da said this to the Lord: “R ight now, Lord , th e well h a s b e e n filled u p to its m outh with grass and chaff by the T huneyyan b rah m in s and householders, saying: 'D o n ’t let those ba ld -h ead ed recluses drink the w a te r’ ”.

T h e n the venerab le A nanda gave his co nsen t to the Lord, saying: “So be it, L o rd ”, took his bowl an d a p p ro a c h e d the well. A nd ,a j th e v en e ra b le A nanda w asapproaching , the well vomited u p all th a t grass a n d chaff from its m o u th a n d th en rem a ined f i l ledup to its m o u th with clear, u nd is tu rb ed , u ltra -serenew ater, (even) flowing o u r 1*, m eth inks43.

T h e n it o c cu r red to th ev e n e rab le A n a n d a that: “It is truly a marvel, it is truly an u n p re ce d e n te d th ing , this state o f g reat

potency, th is sta te of g reat majesty, o f the TathSgata , in that, a5I am a p p ro a c h in g , this sam e well has vom ited u p all tha t grass a n d chafT f ro m its m o u th a n d now remains** filled u p to its m outh with d e a r , und is tu rbed , u ltra-serenewater, (even) flowing out, m e th in ks" . T h e n , tak in g w ater in his bowl, [79] h e a p p ro a c h e d th e Lord and , having a p p ro ac h cd , said this to th e Lord: “It is truly a marvel, L ord , it is truly an u n p re c e d e n te d thing, Lord*5, this great po tency , this g rea t majesty, o f th e TalhSgata , in thal, as I was a p p ro ac h in g , this sam e well, L o rd , vom ited u p all tha t grass a n d chafT from its m o u th and th e n rem a in ed filled u p io its m o u th with d e a r , u nd is tu rbed , ultra- s e ren ew a te r , (even) flowing out, m cth inks. May the Lord d r in k the water; m ay th e Sugaia d r in k th e water".

T h e n th e L o rd , fa th om in g this m atter, gave rise at tha t t im e to this U dana :

“W hat w ou ld he do with a well, if the re sh o u ld always b e waters ? W hy shou ld he, hav ing cu t craving from th e root, w ander a b o u t seeking ou t ?"

§10. U d e n aSo was th e re h e a rd by m e o n o n e occasion w hen the Lord, was staying at Kosam bi, in Ghosita 's Resort. A nd o n that occasion, whilst k ing U d e n a w a sg o n e to the park , (his) in n e r palace c a m e lo be b u r n e d down, with five h u n d r e d w om en, with Samavali a t the ir h ead , f in ishing their time.

Now a g o o d many m onks, who had dressed at a p a r t icu la r occasion d u r in g the m orn ing , took bowl an d ro b e an d e n te r e d Kosambi in search o f alms. T h e n , as they were re tu rn in g f ro m the ir a lm s ro u n d following the m idday meal, after hav ing w an d ered in Kosambi in search o f alms, they ap p ro ach c d th e Lord; a n d , having ap p ro a ch ed an d saluted th e Lord, they seated them selves to one side. And, so seated to o n e side, th o se monks said this to the Lord: “Ju s t now, Lord, whilst king U d e n a was g one to th e park, (his) in n e r palace b u rn e d down, with five h u n d re d w o m en , with Samavati at their head, finishing th e ir lime. W hat, Lord , is the destiny o f those fem ale layfollowers, what is th e i r fu tu re state ?"

“In this co nn ec tio n , monks, there were fem ale layfollowers who were sotiipannas, there were those who were once-returners, there were th o se who were non-returners; all of these female layfollowers, m onks, finished their time4® non-fruitless*.

T h e n th e L ord , fa thom ing this matter, gave rise at that time10 this U dana*7:

“T h e world , in bondage to delusion, looks as th o ug h it were capable; th e fool, being encircled by the g loom , is in bondage to substra tes (such that to him) it appears as th o ug h it were e te rn a l48. For th e one who beholds there is no holding".

This is the seventh, Small, chapter, two Bhaddiyas an d two A tta ch ed , T h e Dwarf, T h e D es truc tion o f C raving, T h e D estruction o f Diversifications, Kaccana, T h e Well, a n d U dena being its b a tc h 49.

1 Lakunjhakabhaddiyarp; Be Sc Lakun<^akabhaddiyarp. C p Ud- a for fu r th e r spellings. According to A i 23, h e was a cco rd cd chicf p lace o f those savaka m onks having an en tic ing voice.2 Q uoted Pc 24,176 and N ett 63, 143; cp also N Snam oIi 's n o te at Pilaka Disclosure 30 where h e asserts that the re a d in g o f v ippam utto here (supported by all ed itions o f Ud-a) is not justified, an argum ent he seems to have silently re l in q u ish ed when translating Nett. I tdocs n o t seem to have o ccu rrcd to him thal Pc itself might be wrong, o r alternatively q u o t in g a similar, though by n o means identical, verse.3 Reading ten a kho pana samayena with Be Se for tex t 's a th o kho.* Reading m annam Sno with Be Se for te x t ’s m an n a m an a rp .5 Be reads sekharp for text’s sekho ti, Se sek k h o ti; cp Ud-a. T h e term sc (k )kh a is usually used lo d en o te th e so tap an n a , oncc- re tu rner a n d non-returner, who a re thus d is t ingu ished f ro m th e the a rah a n t who is ase(k)kha.6 Reading acchecchi with Be Se (and W o o d w a rd ’s E rra ta) fo r text’s acchijji.7Bercadsbyaga,for text’s Se Ud-a b ya g a ,su b sc q u e n t ly em e n d e d by W oodward tovyaga ( though i t i s n o tc le a r why h e d id so, given Ud-a).8 Manussa; o r men, hum an beings, e t c , th o u g h th e re is n o th in g to indicate th a tsuch activities were restr ic ted to th e m ales o f th e city.9 Reading Savatthiya with Be fo r tex t’s Se Savatthiyarp, in Savatthi.10 Honti; Be omits, ad d in g th e n o te “(h o n t i ) ( b a h u s u ) atthakathaya saipsandetabbam** ( “had b e c o m e ”, fo u n d in m any (texts), o u g h t to be supplied by the co m m en ta ry ) , whilst Sc, though n o t omitting, adds the no te “ayarn p ado na dissati" (this word does n o ta p p e a r ) .11 Gadhita; rejected by Be in favour o f ga th ita ( b u t Ud-a Be gadhita).12 Ajjhopanna; rejected by Be in favour o f a j jhosanna (b u t Ud-

a Be a j jh o p a n n a ) .13R eadingsam m attakaja taw ithB eSc (Woodward’s emendation) a n d Ud-a fo r te x t ’s sampattakajata.

R ead in g te bhikkhfl with Be Sc; text omits. *15 Q u o te d Pe 10, 51 and 153.16 R e ad in g kam asangasatta with Be Se (and Ud-a Be Sc) for tex t’s kam asangasatta ; Pe reads kamapasarigasatta.17 T h e re ad in g s a d o p ted in th e previous sutta also apply here, insofar as th e p re sen t sutta repeats material found in that sutta.18 W oodw ard (VofU 91) fails to notice the absence of ativelarp (b ey o n d b o u n d s ) in the p resen t sutta, Ireland (p 102) the a d d i t io n o f andhHcata ( re n d e red blind).19 R ead in g a n d h lk a ta with Be Se and Ud-a for text’s andhikata.20 Q u o te d a t Pe 24; N ett 36, 128f.21 R e a d in g b a d d h a with Be Ud-a N ett (and W oodw ard’s e m e n d a t io n ) fo r text's Se Pe bandha.22 T o h e re =* T h a g 297. O n kuminarp as “basket”, see the note at Ud-a 302.25 R ead in g anven ti with Be Ud-a Pe an d N ett for tex t’s Se gacchanti.24 C p D h p 284.25 C p S ii 279 fo r similar, b u t with a d ifferen t verse.2&This verse is also fou n d a t S iv 291f, where it is followed by a m in i-(o r p ro to -)co m m en ta ry .27 R ead ing n e la n g o with Be Se (and S iv 291, DA 75) for tex t’s ne laggo; cp cty. O th e r transla tions take this as “pure-limbed" (VofU 93, KS iv 199) o r “faultless” (Ire land , p 103), but ariga h e re surely d e n o te s th e c h a r io t’s wheel (cp SED sv ra thanga). C p Ud-a 313 o n ela (drivel), which here , however, presumably re fe rs to so m e defect- h in d e r in g the m ovem en t of chariot wheels.20 Be A n n as ik o n d an n a ; Se A n n ako n d an n a .29 C p A ii 8; D h p 230.^ For a fu r th e r t ransla tion of this sutta, see Nanamoli, The Life o f the Buddha, K andy 1984, p 182.51 Q u o te d a t N e t t 37; N anam oii 's translation the reof (Guide 60) differs c o n s id e rab ly from that co n ta ined in his The Life of the

Buddha, an d n e ith e r seems to pay any regard lo its explanation in Ud-a. Cp also Sn 622.32 R eading sandanarp with Be Ud-a N ett (and W oodw ard ’s em e n d a t io n ) for tex t '*Sc sandhanaip .*3 Text (p r io r to W oodward’s em en d a t io n ) and Sc insert na; Be Ud-a an d N e tt omiL3-1 Cnrantarp; p resen t participic accusative o f caraii p red ica ted of m u nim (sage), but wrongly taken by Ire land (p 104) as the substantive “conduct".35 N ’ avajanati; Nettnavijanati. W oodward (VofU 93) translates this as “knows not", suggesting that he has silently a d op ted the read ing of N ett and completely ig nored the explanation given in Ud-a.

R ead ing supa^lhitaya here an d below with Be Sc and Ud-a for tex t’s supati^thitaya.37 Kalcn* cva; taken by Woodward (VofU 9-4) and Ire land (p 105) as “in time", but Ud-a clearly takes this to m ean the m o m en t of the arising of the ariyan p a th and, with it, arahantship. ^ R e a d in g T h u n a ip with Be Sc an d Ud-a (all editions) for tex t’s T h u n am.39 R eading Sakyaputto with Be Se; text omits.^ R eading apam su with Be Sc and Ud-a for tex t’s adamsu.11 Q u o te d at Vv-a 46, where the story is given m ore fully.42 Vissandanto; according to Vv-a 47, it flowed all about (samatato sandati) to the ex ten t that the village an d its su rrou n d s becam e subm erged . This doesnotseem what o n e m ight expect o f clear, und is tu rbed an d ultrarserene water, th o ug h wc arc here , o f course, witnessing a miracle in which anything, no doubt, is possible.43 Marine; Woodward (VofU 95 n 3) states that this “seems ad d e d by the narrator", but that n a rra to r was, o f course, A nanda himself. W oodw ard’s further rem ark in the same note, viz. that “Comms. add thal henceforth the well perennially overflowed" does no t seem supported by e ither Ud-a or Vv-a.^ R eading (hito with Be Se for text's atthasi.^ Reading b han te , here and below, wiih BeSe; text abbreviates.

R ead in g an ipp h a la kalarikatawith Be (Se an ipphala kalakata)

for text's an ippha lan i kalaAkatani.47 T his verse, or a very similar one, is q u o te d at Nett 62; N 3nam oli’s ren d e r in g (C u ide 91) differs f rom that given here , d u e no d o u b t to the different rc ad in g th e re (cp nextn<5ie). T h e verse also rccurs at Dhp-a i 222 in the lengthy cycle of stories co n ce rn in g king Udena, o f which D ham m apala provides a b rief synopsis in his com m entary on this sutta.48 R e a d in g sassaio-r-iva with Be Se fo r t e x t ’s sassar iva (subsequently e m e n d ed by Woodward to c i the r sassa r-iva or sassati viya), N ett assiri viya, Dhp-a sassati viya.49 R eading lass’ uddanarp dve Bhaddiya dve ca satta Lakun da ko tanhakkhayopaparicakkhayo ca Kaccano udapanari ca Uteno ti with Be (* Se) for tex t’s u dd an am honti duve talha Bhaddiya honti duve kam esu satta Lakunjo tanhakhayo ca papancakhayo ca Kaccano udap an a rp U d cn o ti.

CHAPTER EIGHT: PATALI VILLAGERS

§1. N ibbana (I)[80] S o 1 was th e re heard by me o n o n e occasion when the Lord was slaying al Savailhi, in Anathapin<^ika’s Resort in j e l a ’s Grove. A nd o n that occasion, th e L ord had been indicating (n ibbana) to th e monks*with D ham m a-talk thalwas connec tcd with n ibbana , m aking them take it up, making th em keen, m aking th em bristle with exc item ent, (whilst) the m onks in q ues t io n 5 had b een h ea r in g D h am m aw ith a t ten l iv eea r , making it the ir goal4, paying a tten tion there to , concen tra t ing their whole m inds thereon .

T h e n th e Lord, fa thom ing this m ailer, gave rise at tha l time lo this U dana5:

“T h ere is, monks, thaL base w here in there is n e i th e r earth , n o r water, n o r fire, nor wind, n o r th a t base consisting o f endless space, nor th a t base consisting o f endless consciousness, n or tha t base consisting of noth ingness , no r lhat base consisting o f ne i the r percep tion nor non -percep tion , nor this world, nor the nex t world, n o r b o th 6 sun and m oon . T h e re too, monks, I7 do n o t speak e i the r o f coming, o r going, o r rem aining, o r falling, o r arising. T h is8 is (quite) w ithout foundation, (quite) without occurrence , q u i te without object9. This alone is the end o f dukkha".

§2. N ibbana (2)So10 was the re h eard by me on o n e occasion when the Lord was slaying at Savatthi, in A n a th ap ind ik a’s Resort in J e t a ’s Grove. And on that occasion, the Lord h ad been indicating (n ibbana)

to the m onks with Dhamma-talk lhat wnsconnected with nibbana, m ak ing th e m take it u p . making ihcm keen, making them bristle with excitem ent, (whilst) the m onks in question ha<i b e e n h e a r in g D ham m a with attentive car, m aking it tRcir goal, paying a t ten t io n thereto, concen tra ting their whole minds th e reo n .

T h e n th e Lord, fa thom ing this matter, gave rise at that time to this U d a n a 11:

“H ard to see is Lh a t known as ihe u n in c l in e d 11, for tru th is n o t easy to see. Pierced is craving for lhe one who knows; for the o n e who b eh o ld s there is no holding".

§3. Nibbana (3)S o 13 was th e re h eard by m e on one occasion when the Lord was slaying a t Savatthi, in A nathapind ika 's Resort in J e t a ’s Crove. A n d on th a t occasion, the Lord had been indicating (nibbana) to the m onks with Dhamma-talkthatwas connec ted with nibbana, m aking th e m take it up , making them keen, making them bristle with excitem ent, (whilst) the m onks in question had been h e a r in g D h am m a with attentive ear, m aking it their goal, paying a t te n t io n there to , concen tra ting their whole m inds th e reon .

T h e n th e Lord, fa thom ing this m atter, gave rise at that time to this U d a n a M:

"T h ere exists, monks, that which is u n b o rn , that which is u n b e c o m e , thatw hich is uncreated , thatwhich isunconditioned. Fo r if th e re w ere not, m onks, that which is u n b o rn , that which is u n b e c o m e , th a t w h ic h is u n c r e a t e d , th a t w h ich is u n c o n d i t io n e d , there would not be m ad e known h e re the escape f ro m tha tw h ich is b o rn ,fro m tha tw h ich is become, from th a tw h ic h is created , from tha tw h ich is conditioned. [81] Yet s ince th e re exists, monks, that which is u n b o rn , that which is u n b e co m e , tha tw h ich isuncreated , thatwhich is unconditioned, th e re is th e r e fo r e m ade known the escape from that which is bo rn , f ro m th a t which is becom e, from th a t which is created , f ro m th a t w h ich is conditioned".

§4. NibbSna (4)So15 was the re heard by me o n o n e occasion w hen th e Lord was slaying at SSvalthi, in Anathapinqlika’s Resort in J e t a 's Grove. And on thal occasion, the Lord had been ind ica ting (n ibbana) to the monks with Dhamma-talk lhat was connected with nibbana, making them lake it up, m aking them keen, m ak in g them bristle with excitement, (whilst) the m onks in q u es t io n had been hearing D ham m a with atlenlivc ear, m aking it th e ir goal, paying attention thereto, co nccn ira t ing their w h o le m inds thereon.

Then the Lord, fa thom ing this matter, gave rise at that timelo this U dana16;

"There is v ibrauon for him with d ep en d en c e , n o vibration for him who is with ou t dependence . W hen the re is n o vibration, therebseren ity ;w hen there is serenity, the re is no in c l in a t io n 17; when there is no inclination, the re is n o com ing a n d g o ing 18; when there is no com ing an d going, the re is n o falling a n d arising; w hen there is no falling an d arising, th e re is ne ithe r here dot there nor in both— this is itself the en d o f dukkha".

§5* Cun daSo19 was there heard by m e o n o n e occasion w hen th e Lord, whilst wan dering on his travels am ongst the Mallas, accom pan ied by a great o rder o f monks, in the direction o f Pava, arrived thereat. A nd there, a t Pava, the Lord stayed, in th e M ango Grove of Cunda, the sm ith’s son.

T hen Cunda, the sm ith’s son, cam e to hear: ‘'I t is said th a t the Lord, whilst w andering o n his travels am ongst th e Mallas, accompanied by a g rea t o rder of monks, has re a c h e d Pava20, and is staying at Pava, in my M ango Grove”. T h e n C unda , th e smith's son, approached the Lord; and, having a p p ro ach ed , he greeted the Lord and then seated himself to o n e side. A nd to Cunda. the sm ith’s son, so seated to o n e side, th e L o rd th en indicated (things21) with D h am m ata lk , m ade h im take ( them ) up, made him keen, m ade him bristle with exc item ent. T h en Cunda, the smith's son, as o n e who had had (th ings) indicated to him with Dhamma-talk** by the Lord, who had b e e n m ade to

take ( them ) u p , who had been made keen, who had been m ad e to bristle with excitcm cnt. said this to th e Lord: “May the L ord co nsen t to a meal from m e on the following day. Lo rd , acco m p an ied by the o rd e r o f monks". A nd the Lord consen ted with his silence.

T h e n C un d a , the sm ith ’s son. u p o n com ing to know o f th e L o r d ’s c o n s c n t , rose f ro m his sca t , g r e e t e d the L o rd , c i rcum am bula ted him by the right, and th en departed. T h e n , with th e passing of that night, Cunda, d ie sm ith ’s son, had the choicest o f foods both hard and soft p rep a red in his own dwelling, a n d a good quantity of sukaramaddava*3, and th en h a d (so m eo n e ) inform the Lord that it was time, saying: ”It is time, Lord; th e meal is ready”.

[82] T h e n the Lord dressed at a particular occasion du r in g the m o rn ing and , taking bowl and robe, approached the dwelling o f Cunda, th e sm ith 's son, accom pan ied by the o rder o f m onks; and> having approachcd , he seated h im self o n the a p p o in ted s e a t And so seated, the Lord addressed C unda , th esm ith 's son , saying: “I am to be served with lha t sukaramaddava o f yours, Cunda, that has been p repared , whereas the o rd e r of m onks is to be served with the o the r foods both h a rd and soft that have been p repared" . Cunda, the sm ith ’s son,gave h isco n scn tto ihe Lord saying: “So be it, Lord", and then served the Lord with the sukaram addava that had been p rep ared , whereas he served24 the o rd e r o f m onl with the o ther foods bo th h a rd and soft tha t had been p rep a red .

T h e n th e Lord addressed Cunda, th e sm ith ’s son, saying: “You sho u ld bury what is left over of tha t sukaramaddava o f yours, C un d a , in apit. I d o n o tb c h o ld h im , C un d a ,in this world with its devas, with its Mara, with its B rahm a, with its genera tion o f recluses a n d brahm ins, with its (genera t ion of) devas a n d m er . , fo rw h o m Lhatconsumed could becom epropcrlyd iges ted , except for a Tathagata". Cunda, lhe sm i th ’s son, gave his consen t to th e Lord saying: “So be it, Lord", buried what was left over o f that sukaram addava in a pit an d th en approached the Lord; and , having approached , he g ree ted the Lord and th e n seated h im self to one side. And to C unda , th e sm ith’s son, so

seated to o n e side, the Lord th e n indicated (tilings) with Dhamma-talk, m ad e him take ( th e m ) up, m ad e him keen , made him bristle with excitem ent, a n d then rose from his seat and departed.

T hen to th e Lord, as o n e w ho h ad partaken o f the meal o f Cunda, the s m i th ’s son, th e re a rose a grating affliction, whilst severe14pains, accom panied by b loody d ia rrhoea , tha t were to prove fatal26 ensued . And th e re th e Lord, mindful, attentive, pu tupw ith it* w ithou tcom ing to grief. T h en the Lord addressed the venerable A nanda saying: “C om e on , Ananda; we must be on our way to Kusinara". A nd th e venerab le A nanda gave his consent lo th e Lord saying: “So b e it, Lord",

“ ‘Having partaken of th e m eal o f Cunda, the sm ith 's s o n ’, so I have h ea rd , ‘T h e Resolute O ne*7 came in to contact with a grave*8 affliction that was to prove fatal. And a long with the sukaramaddava, to the one w ho h a d partaken thereof, to the Teacher, th e re arose a grave disease. U pon be ing purged*9, th e Lord said: "I shall go to the city o f Kusinara** *

[83] T h e n 50 th e L ord , h a v in g s te p p ed o ff the p a th , approached th e roo t o f a certa in tree ; and, having appro ached , he addressed thevenerable A n an da saying: “Com e now, Ananda, foid thesangha{i-robe51 in to fo u r fo r me; I am tired, A n an da5*, and need to b e seated". T h e venerab le33 A nanda gave his consent to th e Lord saying: “So be it, Lord" an d fo lded th e sarighati-robe in to four. T h e L ord seated h im self on th e seat that had b een p rep a red 34; an d , having seated himself, the L ord addressed th e venerable Ananda. saying: “C om e now, A n an da , fetch m e so m e water; I am thirsty, A nanda, an d n eed to drink**.

With this thus said, the v enerab le A nanda said this to th e Lord: ‘Ju s t now, Lord, as many as five h u n d red carts passed by; that water, having been sliced th ro u g h by the ir wheels, b e in g shallow,f]ows stirred up an d d isturbed. T h e river Kakudha35, Lord, no t far from here, has clear water, agreeable water, cool water, white water56, nice banks57 an d is delightful; h e re th e Lord w31 b e able to drink water a n d cool58 his limbs'*.

For a se co n d ti m e the Lor d ad dr e ss ed t h e ve n erabl e An a n d a saying: "C om e now, Ananda, fe tch m e some water; I am thirsty, Ananda, a n d need to drink**.

A n d fo r a second time ih c venerable A n a n d a said this to the L ord: *Just now, Lord, a3 m any a5 five h u n d r e d carta passed by; th a t water, having been sliced th rough by the ir wheels, being shallow, flows stirred up an d disturbed. T h e river Kakudha, Lord , n o t fa r from here, has clear water, agreeable water, cool water, white water, nice banks and is delightful; h e re the Lord will be ab le to drink water an d cool his limbs"

A n d fo r a third time the Lord addressed the venerable Ananda saying: “Come now, Ananda, fetch m e som e water; I am thirsty, Ananda, and need 10 drink".

•T hevenerab le Ananda gave his consent to the Lord saying: “So be it. Lord*, took his bowl and a p p ro ach ed that river. T hen th a t river,, t h a t had been sliccd th rough by their 'wheels, and which, b e in g shallow, had b e e n f lo w in gs tir redu p an d disturbed, u p o n th e ap p ro a c h of th e venerable A nanda , flowed clear, uh ra -se ren e , a n d und is tu rbed .

It th e n o ccu rred to th e venerab le A n an da that: “It is truly a marvel, it is truly an u n p re c e d e n te d thing, this state o f g reat potency , th is sta te of g rea t majesty, of th e Tathagata ; for this sam e river, th a t had b een sliced th rough by th e ir wheels, and

' which , b e in g shallow, had b e e n flowi ng stirred u p an d disturbed, u p o n my a p p ro a ch , flows d e a r , ukra-screne, an d undisturbed", w h e re u p o n h e tooksom e w ater in his bowl a n d th en approached th e Lord . A n d , having a p p ro a c h e d , he said this to th e Lord: “It is truly a marvel, it is truly an u n p re c e d e n te d th ing , this state o f g re a t potency, this state o f g rea t majesty, o f the Tathagata; for this sam e river, that had b e e n sliced th ro u g h by their wheels, a n d which, b e in g shallow, h ad been flowing stirred u p and d is tu rbed , u p o n my a p p ro ach , flows clear, ultra-serene, and u n d is tu rb e d . May the Lbrd d r ink the water, [84] may the Sugata d r in k th e water".

T h e L o r d th en drank39 th e water. T h en the Lord approached th e r iv e r K akudha , acco m p an ied by a g reat o rd e r of monks; and, having a p p ro a c h c d , he v en tu red in to the r ive r Kakudha, bathed a n d d ra n k a n d th en , having co m e back out ag a in 40, approached th e m a n g o g ro v e 41; and, having a p p ro a ch e d , he addressed the v ene rab le C u n d a k a 4* saying: “C om e now, C undaka, fold the

sangha^i-robc into four for me; I am tired, C u n d a k a , a n d n ee d to lie down”. The venerable C undaka gave his c o n se n t to the Lord saying: “So be it. L o rd” and folded th e saftghati-robe in to four. Then the Lord adopted the repose o f th e lion, (lying down) on his right side and resting o n e foo t45 u p o n th e o th e r slightly overlapping it* mindful, attentive, a f te r having paid attention as lo when he might rise44. A n d th e venerab le Cundaka, moreover, seated himself r igh t th e re b e fo re th e Lord.

“Upon going to the river45 Kakudha, with its c lear water, with its agreeable water, u lira-serene, the B ud d h a , th e T e a c h e r , the Tathagata matchless he re in this world, e n te r e d it with the appearance o f one extremely tired. T h e T e a c h e r , having baihcd and having drunk* rose out, set to th e fore m idst tha t g ro u p 46 o f monks. The Teacher, the Lord , th e O n e Setting in Mod on dhajnmashcre, ihem angogrove the G rea t Rishi reachcd, (where) he addressed the m onk nam ed C u n d ak a saying.‘Spread out47 (a robe) in four for m e to lie down o n ’. T h e n C unda , urged on by the one with the self developed, forthw ith spread ou t48 (a robe) in four, (whereupon) th e T e a c h e r lay d ow n49 with the appearance of one extremely tired, whilst C u n d a th e re seated himself facing him".

T he Lord then addressed the venerab le A n a n d a saying: “T h e re could be, Ananda, som eone w ho m ig h t a ro u se 50 an uneasy conscience in Cunda, the sm ith’s son, saying: ‘T h ese a re for you, friend Cunda, non-gains, this is for you51 a th ing ill- gained, you whose final almsfood it was that th e T a th aga ta , after consuming same, attained pa rin ibbana’. [85] Any uneasy conscience on the part of Cunda, the sm ith 's son, A nanda , is to be dispelled thus: ‘These are for you, friend C u n d a , gains, this is for you a thing well-gained, you whose final a lm sfood it was that the Tathagata, after consuming same, a t ta in ed parin ibbana . It was face to face, friend Cunda, that this was h e a rd by m e52 from the Lord, face to face that this was received by m e, viz. “O f exactly the samefruition, o f exactly th esam e r ip e n in g , a re these twoalmsfoods, beingofgreaterfru itionand o f g re a te r advantage than o ther almsfoodsin the extreme. W hat two ? T h a t a lm sfood after consumingwhich theTathagata awakens to the unsurpassed

perfect self-enlightenment55, and that almsfood after consu ming which he attains parin ibbana byway of tha t e le m en t of nibb2na that is w ithou t r em n an t o f substrate. T h e se two almsfoods it is tha t are o f exactly the same fruition, o f exactly *he same ripen ing , b e ing o f g reater fruition and of g rea te r advantage

- than o th e r almsfoods in the extreme. By54 th e venerab le [sic55] C unda , the sm ith 's son, has been h eaped u p a deed conducive to (long) life-span; by the venerable C unda, the sm ith ’s son, has been h eaped up ad eedco n du c iv e to (good) com plex ion ; by the venerable C unda, the sm ith 's son, has been h eaped up a deed conducive to happiness; by the venerable C unda , the sm ith’s son, has b een h eaped u p a deed conducive to heaven; by the venerable C unda , the sm i th ’s son, has been h e a p e d up a deed conducive to fame; by th ev enerab le C unda , the sm ith 's son, has been h eap ed u p a deed conducive to sovereignty56’* '57. Any uneasy conscience on th e p a r t o f C unda , the sm i th ’s son, Ananda, is to be dispelled thus".

T h e n th e Lord, fa th om in g this m atter, gave rise at that time to this U dana58:

“Merit increases for th e o n e who gives, enm ity is notam assed for the one practising contro l; whilst the skilled one forsakes tha tw hich is evil— he is, th ro u g h the destruc tion of lust, hatred and delusion, one who has a tta ined n ib b an a59".

§6. Patali Villagers So60 was the re h ea rd by m e on one occasion w hen the Lord, whilst w andering on his travels a m o n g s t Lhe M agadhans, accom panied by a g rea t o rd e r of monks, in ihc d irec tion o f the village of Patali, arrived thereat. And th e villagers o f Patali who were layfollowers cam e to hear: “It is said th a t the Lord, whilst w an d e rin g o n his travels am ongst the M agadhans, accom panied by a g reat o rd e r o f m onks, has reached th e village of Patali". T h e n Lhe villagers o f Patali who were layfollowers a p pro ached the Lord; and , having appro ached , they g ree ted th e Lord and then seated themselves to o n e side. And, so sea ted to one side, th e villagers o f Patali who were layfollowers said this to the Lord: [86] “May the Lord consent, Lord, to this res t-house61 of ours". A nd the Lord co nsen ted with his silence.

T hen th e villagers of Pa(ali who were layfollowers, u p o n com ing to know of the L o rd ’s conscnt, rose from ihcir seals, g reeted the L o rd , c ircum am bulated him by lhe right, an d th en approachcd th e rest-house. A nd61, having approachcd , they spread lhat rest-house in such a way that everywhere had a spreading65, p re p a re d seats, sci u p a water-pot, hung u p an oif- lamp, and th e n approachcd the Lord; and, having approachcd , they greeted th e Lord and then stood toones ide . And. so stood to one side, th e villagers of Patali who were layfollowers said this to the Lord: ‘'T h e rest-house has been spread in such a way thal everywhere has a spreading, Lord, seats have been p repared , a water-pot set up, and an oiMamp h un g up; may the Lord do. L o rd64, tha t fo r which he deem s it now to be the t im e’*.

T h en th e Lord d ressed65 and , taking bowl and rob e , approachcd lha t rest-house, accompanied by the o rd e r of monks; and, having approachcd , he rinsed his feel, en te red the rest-house, a n d then seated himself against the central pillar facing towards the east. And the o rder o f monks also r insed their feet, e n te re d the rest-house, and then seated themselves against the w estern66 wall facing towards the cast, setting ihc Lord before th em 67. And the villagers of Pajali who were layfollowers also rinsed their feel, en tered the rest-house, an d then seated themselves against the eastern wall facing towards the west68, se tting the Lord before them.

Then th e Lord addressed the villagers of Patali who were layfollowers saying:

“T here69 are, householders, these five perils stemming from failure in morality for one of poo r morality. What five ?

(1) T ak e the case, householders, o f one of poor morality, one who is a m ora l failure, who as a consequence o f negligence incurs g reat loss of possessions70; this is the first peril stem m ing from failure in morality for one of poor morality.

(2) And th en again, in addition71, householders, an evil reputation spreads a ro u n d 72 concerning one of poor morality, concerning o n e who is a moral failure; this is the second peril stemming f rom failure in morality for one o fp o o r morality.

(3) A nd th e n again, in addition, householders, whatever assembly that one o f p oo r morality, that one who is a moral

failure, a p p ro a c h e s— be it an assembly o f kjatriyas, an assembly o f b rah m in s , a n assembly o f householders, o r an assembly o f rccluscs— ( th a t assembly) he approaches without confidcnce, in a fa lte r ing m a n n e r73; this is the th ird [87] peril s tem m ing from failure in morality for o n e of poor morality.

(4) A n d th e n again, in addition, househo lders , one of poo r morality, o n e w h o is a m oral failure, finishes his lime confuscd; this is the fo u r th peril s tem m ingfrom failure in morality for o ne o f p o o r morality.

(5) A n d th e n again, in addition, househo lders , one of poor morality, o n e w ho is a m oral failure, following th e breaking up o f th e body a f te r dying, arises in a state o f loss, in a bad destiny, in th e downfall, in hell; this is the fifth peril steTnming from failure in m orality for one o f poor morality. These, householders, a rc th e five peri ls s tem m ing from failure in morality for one of p o o r morality.

T h e re a re , householders , these five advantages stem m ing from success in morality fo ronepossess ing morality. W hat five ?

(6) T ake th e case, house holdcrs7i(t o f o n e possessing morality, o fo n e who is a m oral su ccess ,w h o asaco nseq ucn ce of diligence atta ins a g re a t mass o f possessions; tins is the first advantage s tem m in g f ro m success in morality for o n e possessing morality.

(7) A nd th e n again, in addiuon, househo lders , a lovely rep u ta t io n sp rea d s a ro u n d c o n c e rn in g o n e possessing morality, c o n c e rn in g o n e who is moral success; this is the sccond ad v an tag e s te m m in g fro m su c cess in morality for one possessing morality.

(8) A n d th e n again, in addition, househo lders , whatever assembly th a t o n e possessing morality, th a t one who is a m oral success, a p p r o a c h e s - ^ b e i t an assembly o f ksatriyas, an assembly o f b rah m in s , a n assembly o f householders , o r an assembly o f recluses— (tha tassem bly ) h eapp ro ach es with confidence, in an u n fa l te r in g m a n n e r ; this is the third advan tage s te m m in g fro m success in m ora li ty for o n e possessing morality.

(9) A n d th e n aga in , in a d d i t io n , h o u s e h o ld e rs , o n e possessing m orality , o n e who is a moral success, finishes his time u n co n fu se d ; th is is the fo u r th advantage s te m m in g f ro m success in m orality f o r o n e possessing morality.

(10) And th en again, in addition , householders , o ne possessing morality, o n e who is a m oral success, following the breaking up of the body after dying arises in a happy destiny, (such as) a heavenly world; this is the fifth advantage s tem m ing from success in morality for o n e possessing morality. These, householders, arc the five advantages stem ming from success in morality for one possessing morality".

Then the Lord, having indicated (things) with Dham m a- talk to the villagers of Patali who were layfollowers for the best part of the night, having m ade them take (them) up, having made them keen, having m ade (hern bristle with excitem ent, then despatched them saying: ‘T h e n ight is far advanced, householders; you should do thal for which you75 d eem it now to be Ihc time". T hen the villagers of Pau li who were layfollowers, having rejoiced at, an d shown their appreciation for, tha t spoken by the Lord, rose from their scats, g reeted lhe Lord, circumambulated him by the right and then departed . T hen the Lord, not long after ihe villagers of Pajali who were layfollowers had departed , en te red som e empty place.

And on that occasion, the chicf ministers o f Magadha, SunTdha76 and Vassakara, were p lanning a city at the village o f Patali [88] so as to ward off th e Vajjians. And on th a t occasion, a good many devatas had occup ied77 th e sites in th e village o f Patali in their thousands78. At whatever spot devatas of great power occupy sites, hearts incline to p lan dwellings for kings o f great power there an d thal k ing’s chief ministers79; at whatever spot medium devatas occupy sites, hearts incline lo p lan dwellings for medium kings the re a n d thaL king's chief ministers; at whatever spot lowly devatas occupy sites, hearts incline to plan dwellings for Jowly kings th e re and that king's ch ic f ministers.

And the Lord saw with his heavenly eye, qu i te pure , transcending that o f hum ans , those devatas occupying sites in lhe village of Patali in their thousands, (just as he also saw that) at whatever spot devatas of great power occupy sites, hearts incline to plan dwellings for kings o fg rea t power the re and that king’s chief ministers; at whatever spot medium devatas occupy sites, hearts incline to plan dwellings for medium kings there and that king's chief ministers; at whatever spoi lowly devatas

occupy sites, hearls inclinc to plan dwellings for lowly kings the re a n d th a t king’s chicf ministers. Then die Lord, g e t t in g up Lhat night* towards dawn, addressed the venerab le A n Jn d a saying:

“Now who, Ananda, arc these planning80 a city a t th e village o f Patali ?” “It is the chicf ministers of Magadha, Lord , SunTdha a n d Vassakara, lhat are p lanning a city at the village o f P3pfi so as tow ard off the Vajjians". “It is as though, Ananda, i tw e rc after having taken counsel with the dcvas of the T h ir ty - th ree tha t S u n ld h a a n d Vassakara, Ananda, arc thus p lanning a city at the village o f Patali so as to ward off the Vajjians. Ju s t now, A n an d a ,I saw with my heavenly eye, quite pure, t ran scen d ing th a t o f hum ans, a good many dcvatils occupying sites in th e village o f Patali in th e ir thousands, (just as I also saw that) at w hatever spot devatas o f great power occupy sites, hearts inc line to plan dwellings for kings of great power there and that k in g ’s ch ief ministers; a t whatever spot m edium devatas occupy sites, hearts incline to p lan dwellings for m edium kings the re an d th a t king's ch icf ministers; at whatever spot lowly devatas o ccupy sites, hearts inc linc to plan dwellings for lowly kings th e re a n d that k ing’s c h ic f ministers. So long as there be an ariyan sp h e re , A nanda , so long as there be trade, this will rem ain th e c h ic f city, the box-breaking (centre of) Pataliputta81. But, A n an da , th e re will be th r e e dangers to Patalipultr —from fire, from w ater anti f rom th e breaking of alliances".

T h e n th e chief ministers of Magadha, SunTdha a n d Vassakara, a p p ro a c h e d theL ord and, having approachcd , they e x c h a n g e d m utual greetings with the Lord; anti, having lei talk co n d u c iv e to m u tu a l greetings tl^at was m em orab le ru n its co u rse , they th e n s tood to o n e side. And so stood to o n e side, th e ch icf m inisters o f Magadha, SunTdha an d Vassakara, [89] said this to the L ord: “May the good Gotarna conscnt to (taking) this day 3 m eal f ro m us, accom panied by the order of m o n k s”. A n d the L ord co n sen ted with his silence.

T h e n th e chief ministers of Magadha, SunTdha an d Vassakara, u p o n c o m in g to know o f the L o rd ’s conscnt, a p p ro a c h c d their own place o f rest anti, having approached , had the c h o i c e s t of

foods both hard and soft p repared in th e ir own placc of rest a n d ih cn had (som eone) inform the Lord (hat it was time, saying; “It is time, good Gotama; the meal is ready".

T h en the Lord dressed at a particular occasion d uring the m o rn ing and, taking bow! an d robe, a p p ro a c h e d d ie place o f rest, of the chicf ministers o f M agadha, SunTdha and Vassakara, accompanied by the order o f monks; and , having ap p ro achcd , he scaled himself on the appo in ted scat. T h e n the ch ic f ministers o f Magadha, SunTdha and Vassakara, regaled ihc order of monks with the B uddha at its head, satisfying®* them with the choicest o f foods, b o th hard an d soft, with their own hand .

Then,w hen the Lord had finished his meal an d rem oved his h a n d from the bowl85, the ch icf ministers o f Magadha, SunTdha and Vassakara, to o ka lo w sca tan dsca tcd themselves to o n es id e ; an d to the chicf ministers o f Magadha, SunTdha and Vassakara, so seated to one side the Lord showed his apprecia tion with these verses:

"In whatever spot one of the wise b ree d takes up his abode, if after having fed here those possessing morality, restra ined followers of the Brahmacariya81, he th e n assigns tha t merit- offering® to such devatas as arc there , they, being w orshipped, worship him, being thought highly of, th ink highly o f him, as a result of which they take pity on him, like a m o th er h e r breast- bo rn son; the man whom the devatas have taken pity on at all times beholds auspicious th ings”

T hen the Lord, having shown his apprec ia tion lo the ch icf ministcrsof Magadha, SunTdha and Vassakara, with these verses, rose from his seat and departed.

And on that occasion, the ch icf ministers o f Magadha, SunTdhaand Vassakara, followed on b e h in d the Lord, close on his heels,thinking: T h e gale th rough which the rcclusc Gotam a today emerges will become known as ‘C o ia m a ’s G a te ’, the crossing-point by means of which he crosses the river Ganges will Ixrcome known as ‘C otam a’s Crossing-point'

And the gate through which the Lord em erged d id becom e known as “Go tarn a \s Gate", f 00) T h en the Lord a p p ro a c h c d the

river Canges. And on thal occasion, the river C anges had becom e full, with satiation (to th e p o in to f being) level such that crows might d rink ( therefrom ). Some m en, desiring to go to the far shore from lhe near o ne86, sought ou t a bofit, som e sought out a float, some bound together a raft. But ju s t as a s trong m an might stretch ou t a contracted arm , or con trac t an outstre tched arm, jus tso did the Lord disappear from the near shore of the river Canges and reappear on its fu r th e r shore , accom panied by the o rd e r o f monks.

And the Lord saw those men desiring to go to the far shore from the near one, some o fw hom were seeking ou t a boat, some of whom were seeking ou t a float, some o f whom were b ind ing together a raft.

T h en the Lord, fa thom ing this matter, gave rise at tha t time to this U dana87:

T h o s e who cross over the foamy deep, the flow, after building a bridge, ignoring the small ponds—-whilst folk b ind together#8 a raft— these intelligent folk arc crossed over".

§7. T h e Fork in the Road Soa9 was there heard by m e on one occasion w hen the Lord was em barked u po n an ex tended itinerary^0 am ongst the Kosalans, with the venerable Nagasamaia as his rearward-recluse91. And the venerable Nagasamaia saw, on their way, a fork in the road , upon seeing which he said this lo the Lord: T h i s . Lord, is the road. Lord; let us go a long this o n e ”. With this thus said, the Lord saitl this to th ev en e rab le Nagasamaia: “T h is is th e road , Nagasainfda; let us go a long this one".

And for a second lime, the venerable Nagasamaia said this to the Lord: T h i s , Lord, is the road. Lord; let us go a long this o n e ”.' And for a second tim e92, the Lord said this to the venerable Nagasamaia: T h i s is the road, Nagasamaia; let us go along this one".

Anti f o r a th ird time, thevenerab le N agasam aia said this to the Lord: “This, Lord, is the road, Lord; let u s go a lo n g this one". And for a th ird lime, the Lord said this to the venerab le Nagasamaia: “T his is the road, Nagasainfda; let us go a long this

one". Then th e v e n e ra b le N S gasam alase idow n th e L o rd ’s bowl and rob e r igh t th e re o n th e g ro u n d a n d d e p a r te d , saying: ‘T h is93, Lord, is the L o r d ’s94 bowl an d robe".

T hen , as ihc v ene rab le Nagasamaia was g o ing a long thal road, some robbers o n his way em erged , p o u n d e d h im wiih ihcir hands a n d 95 feet, b ro k e his bowl a n d lo re his saAghati- robe96 lo pieces. T h e n [91] the venerab le N agasam aia, with his bowl broken, with his sarighap-robc to rn to picccs, a p p ro ach cd the Lord; and, having a p p ro ac h cd , he g re e ted th e L ord and then seated h im self to o n e side. And, so seated lo o n e side, ihe venerable Nagasam aia said this to the Lord: *Just now97, Lord, as j was g o ing a lo n g lhat road , some rob b e rs on my way emerged, p o u n d e d 90 me with the ir hands an d feet, b roke my bowl and lore my safighap-robe to pieces".

T h en the Lord, f a th o m in g this m atter, gave rise at lha t lime to ihis Udana:

“In travelling acco m p an ied , in living as one , th e Veda-gone becomes mixed with ig n o ran t folk; the o n e who has fa th o m ed things abandons th a t which is evil, as docs the m ilk-drinking heron the ho now -gone”.

§8. VisakhaS o " was there h eard by m e on one occasion w hen ihe L ord was staying at Savatthi, at M igara’s M other 's Palace in th e Eastern Resort, And on that occasion, a g rand-ch ild100 of M igara’s Mother Visakha101, d ea r a n d charm ing, h ad f in ished h e r lime. T hen Migara’s M o th e r Visakha, with h e r c lo thes wet, with her hair wel102, ap p ro ac h ed the L ord by day, in the daytime; and, having approached , she g ree ted the Lord a n d L h e n sealed herself to o n e side. And to M igara’s M other Visakha so seated to one side the Lord said this:

• “Well now, Visakha, w here are you com c from , a p p ro a ch in gthis place by day, in lhe daytime, with your clothes wet, with your hair wet?", “My grand-child , Lord, d ea r a n d ch a rm in g , has finished her time; it is as a result o f this th a t I am a p p ro a ch in g this place by day, in the daytime, with my c lo thes wet, with my hair wet". “W ould you want, Visakha, as many ch i ld ren and

gran d -ch ild rcn 103 as there arc hum ans in Savatthi ?" “I would want, Lord , as many children and grand-childrcn as there arc

J iu m arw in Savatlhi,M".“But how many hum ans in Savatthi, Visakha, finish [heir

time each day ?" T e n 105 hum ans in Savatthi, Lord, finish their tim e each day...n ine. Lord...eight, L ord .. .seven, Lord...six, Lord...five, Lord .. .four, L ord .. . th ree , Lord .. . tw o, L ord . . .on e h u m an in Savatthi, Lord, finishes his time each day— Savatthi106 is never spared of hum ans finishing their time".

“"What d o you think abou t this, Visakha ? W ould you ever at any time be either w ithout wet elothes or w ithout wet hair “Surely not, [92] Lord. Enough of so many ch ild ren and grand- ch ild rcn for me, Lord !".

*Those to whom a h u n d red ( th ings)107 a re dear, Visakha, have a h u n d re d (sources of) dukkha. T h ose to w hom ninety (things) are dear, have ninety (sources of) dukkha . Those to w hom eighty (things) are dear, have eighty (sources of) dukkha. T hose to w hom seventy (things) are dear, have seventy (sources of) dukkha. Those to whom sixty (things) a re dear, have sixty (sources of) dukkha. T hose to whom fifty (things) arc dear, have fifty (sourcesof) dukkha. Those to w hom forty (things) are dear, have forty (sources of) dukkha. T h ose to whom thirty (things) are dear, have thirty (sources of) dukkha. Those to whom twenty (things) are dear, have twenty (sourcesof) dukkha. T hose to w hom ten (things' are dear, have ten (sources of) dukkha. T h ose to w hom nine (things) a re dear, have nine (sources of) dukkha. T hose to whom eight (things) arc dear, have e igh t (sources of) dukkha. Those to w hom seven (things) are dear , have seven (sources of) dukkha. T h ose to whom six (things) a re dear, havfesix (sourcesof) dukkha. T h ose to whom five (things) a re dear, have five (sources of) dukkha. Those to whom four (things) are dear, have four (sources of) dukkha. T h ose to w hom three (things) are dear, have th ree (sources of) dukkha . T h o s e to whom two (things) are dear, have two (sources of) dukkha. T hose to whom one (th ing) is dear, have o n e (source of) dukkha. Those to whom n o (th ing) is dear, have no (source of) dukkha. W ithout grief, I say, are these, dustless, w ithout despair".

T h e n 10** the Lord , fa thom ing this m atter, g^vc r ise at tha t time to this U d a n a 109:

“Whatever griefs o r lam entations or d u k k h a s110 o r so on o f coundess forms in this world— these o rig ina te111 d e p e n d e n t u po n some th ing h e ld dear; w hen the re be no th in g h e ld dear, these do no exist. T herefo re , these arc happy, free o f grief, those for whom there is no th in g held dear anyw here in this world— therefore, the one wishing for thal which is gricf-frcc, for thatwhich is dust less, should n o t e n g e n d e r 112 lh a t h e ld dear anywhere in this world".

§9. Dabba (1)So was there h ea rd by me on o n e occasion w hen th e L o rd was staying at Rajagaha, ai lhe Squ irre ls’ Feeding G r o u n d in the Bamboo Crove. T h e n the venerab le Dabba, th e M alla ’a son, approached lh e L ord; and, having approached , he g re e te d lhe Lord and then sealed himself to o n e side. And, so se a le d to o n e side, the venerable Dabba, the Malla’s son, said this to th e Lord: “Now is the tim e for my parinibbana, Sugata*'. ‘'You, Dabba, should do that for which you d eem it now to be the time".

T hen the venerab le Dabba, the Malla’s son, ro se f ro m his scat, greeted the L ord , c ircum am bulated h im by th e righi, rose115 inlo mid-air, seated him self in a cross-lcggcd position in the sky, in the air, attained the elem ent of hea t, em e rg e d therefrom, and then attained p a r in ib b an a114.

And, as the body of the venerable Dabba, the M alla ’s son, [93] who had a tta ined parinibbana after he had r isen in to m id ­air, seated himself in a cross-legged position in the sky, in the air, attained the c le m c n to f heat, an d then em erged th e re fro m , was on fire, was burn in g , neither ashes nor soot were perceived . For just as, when b u t le r o r oil are o n fire, are burn ing , n e i th e r ashes n o r soot are perce ived115, so too, as the bod y o f the v enerab le Dabba, ihc Malta's son, who had attained p a r in ib b a n a af te r h e had risen into mid-air, seated himself in a cross-legged position in tlie sky, in the air, attained the element of he3 t , a n d th e n em erged therefrom , was on fire, was burning, n e i th e r ashes n o r soot were perceived.

T h e n th e Lord, fathoming this m atter, gave rise at tha t t im e to this Udana:

“Body has been split, pcrccption has ceased, all sensations have bccomc cool1,6, formations have subsided, consciousness has g on e1*7 to an end".

§10. Dabba (2)So was there heard by me on one occasion when the Lord was staying at Savatthi, in A nathapindika’s Resort in Je ia 's Grove. Look here I T h e Lord really did address the monks saying: “Monks". T hose monks gave their conscnt to the Lord saying: “L ord”118. T h e Lord said this:

“As119, monks, the body o f Dabba, the Malta's son, who h ad attained parin ibbana after he had risen in to mid-air, seated himself in a cross-legged position in the sky, in the air, a tta ined the elem ent of heat, and then em erged therefrom , was on fire, was burning, ne ither ashes nor soot were perceived. For ju s t as, when butter o r oil are on fire, are burn ing , ne ither ashes n o r soot are perceived, so too, monks, as the body of Dabba, the Malla’s son, who had attained parin ibbana after he had risen into mid-air, seated himself in a cross-legged position in the sky, in the air, a tta ined the e lem ent of heat, and then em erged therefrom, was on fire, was burn ing , n e ith e r a sh esno r soot were perceived’*.

Then the Lord, fathom ing this m atter, gave rise at that tim e to this U d an a120:

^just as, for tha t ham m ered with an iron-ham m er th a t has progressively d ied down, though the fire121 continues to blaze, a destiny is not known, so for those who are properly liberated, for those who have crossed the flood that is the bond of sense- desires, for those who have reached the happiness that is undisturbed, the re is not to be m ade known a destiny”.

This is the e igh th , Patali Villagers, chapter , [941 w th four Nibbanas being spoken of, Cunda, Patali V illagers ,The Fork in the Road, Visakha, together with {two instances of) Dabba, these ten being its ba tch12*.

T h e batch o f chap ters in th e U d a n a 113 (is as follows): this best o f E n l ig h te n m en t is its first chapter , this M ucalinda its second ch ap ter , N andaka, best o f chapters , its th ird , Meghiya., best o f chapters , its fourth , Sona, best o f chapters, its fifth, Blind from Birth, best o f chapters , its sixth, whilst Small, best o f chap ters its seventh, with Pajali Villagers, best o f chapters , it5 e ighth.

C om ple te with eighty of the best suttas, equally d istribu ted over chap ters e ig h tfo ld 124, (this Udana) wasindicatcd by th e stainless O n e with Vision; for faith spoke this U dana to him.

T h e canon ica l U d an a is c o n c lu d e d 125.

1 For a further translation, see Nanamoli, The Life o f the Buddha, -K a n d y 1984.-'p 223.- - «

2 Bhikkhu; Se bhikkhunarp .3 Reading te ’dha with Be for tex t’s Se te ca.4 Reading atthim katva with Be for text's Se a^thikatva.5 Q uo ted at Ud-a 151 above.6 Reading na u b h o with Be Sc and Ud-a fo r tex t’s ubho (subsequently em en d e d by Woodward to re a d n o ubho).7 R eading ta t ra p a h a m with Be Se for t e x t ’s tad amharp (subsequently e m e n d e d by Woodward lo r e a d ta tra p ‘ aharp); cp cty.8 Reading ev’ ctam with Be and Ud-a 151 above fo r tex t’s Se eva tarn.9 Anaram m anam ; W oodward (VofU 97) “it is n o t based on anything", Ire land (p 108) “it has no support*, b u t cp cty.10 T h e prose p o r t ion of this sutta is identical to tha t in the p reced ingsu tta ; for a fu r the r translation, se e N a n a m o l i , The Life o f the Buddha, Kandy 1984, p 223.11 Q uoted Pe 56.

Reading anatarn with Be Se a n d Ud-a for te x t ’s anattam; W o o d w ard se em s to fo llow th e a l t e rn a t iv e r e a d in g o f an an tam noted by Ud-a, ad d in g a note s ta t ing th a t “Corny, quotes M i 167, ayam d h a m m o g a m b h lro d u d d a s o d u ra n u b o d h o san to panito atnkkavacaro n ip u n o pand itavedan lyo”, which passage is not to be found e i the r in M or Ud-a. I re land (p 109), like Nanamoli (Life), re n d e rsa n a ta m as “th eu na ffec ted" ,no tin g thal “some read arnatam (the deathless)", w hich also seems spurious.15 T h e prose p o rt ion of this sutta is identical to th a t in the two preced ing suttas; for a fu r th e r translation, see Nanam oli, The Life o f lhe Buddha, Kandy 1934, p 223.14 Also ai It 37, a n d q u o te d Nett 62.15T h e prose p o r t io n of this sutta is identical to th a t in the three p reced ing suttas.

Also at M iii 266 = S iv 59 and quo ted Pe 17, N e t t 65; cp also

S ii 67.17 Reading nati with Se S an d Ud-a for text 's rad.10 R endered by W oodward at KS iv 32, and co n tra SA ii 372, a j “T h e re is no wrong practice". It is curious lh a t W oodw ard makes no m ention o f this in his n o te at VofU 98 n 6, desp ite the fact tha t VofU was first pub lished in 1935, KS iv in 1927.19 Cp D ii 126ff for similar; for a fu r th e r transla tion , see Nanamoli, The life o f the Buddha, Kandy 1984, p p SISfF.20 Reading Pavaip with Be Sc a n d D for tex t’s PavSyaip.21 D ham m apala is he re silent as to w h a i was ind ica ted , a n d so on, to hi m a t this point; at Ud-a 242 it was apparen tly th e fou r truths, at Ud-a S61 the im p erm an en ce a n d so forth o f th e khandhas, whilst in the first four suttas o f th e p re sen t c h a p te r nibbSna. I therefo re leave the m atter open* th o u g h no d o u b t all o f these a m o u n t lo much the same thing.22 Reading dhammiya kathaya with Be Se and D; tex t omits.25 Cp cty; taken, however, at Dial ii 137 (where see no te) as “truffles*, and by Nanamoli (p 313) as “h o g ’s m incem eat" .24 Reading parivisi with Be Sc a n d D for tex t’s parivisati.25 Be reads pabajha for text’s Se bajha, the latter r e c o rd in g a vl o f pabajhS. D reads pabajha (with a vl o f bajha) h e re b u t ba jha (wiih a vl o f pabajha) in the similar phrase at D ii 99.26 Cp note at Ud-a 330 where it is suggested that this disease was in fact a recurrence o f a previous o n e h e had so far suppressed .27 DhTro; seemingly om itted by Ireland.28 Pabajharp; so all texts. Cp last n o te but two.29 Viriccamano; Se virecamano.50 Sc prefaceswhatfoHows with the subtide Paniyaharanarp ( th e fe tching o f water).3J Cp B Disc it 1 n 2, iv60 n 3, u p o n which it may be a d d e d th a t monks these days, even in an Australian winter (w hich is cold com pared to the Indian h o t season in which this ep isode occurred), hardly ever take the ir sanghati-robe w h e n they go out, preferring to dress simply in th e antaravasaka, o r u n d e r robe, and the uttarasanga, o r u p p e r robe, leaving th e safighavi- robe, which doubles up as a blanket, behind. T h e r e is also a tradition Lhat a m onktakes this robe with him only i f h e believes

(fiat it will be sto len if left behind in th e vihara. In this ease, it is n o t d e a r w h e th e r such was that of th e L o rd or that o f Anandn.32 R ead in g A n a n d a with Be Sc and D; text omits.33 R ead in g ayasma with Be Sc and D; text omits.31 P anna ttc ; past participle of pannapeti ( re n d e red immediately above as “fo ld e d ”) a n d elsewhere re n d e re d as “appointed".35So Ud-a (Be Sc) for tex t’s Kukuilha, Be K ukudha, Sc Kukuta, D Kakuttha; cp Ud-a for o th er vll.36Setodaka; D se taka . “White w a tc r^ isac o m m o n expression in m o d e rn Asia for d r ink in g water (e.g. Indonesian air p u t ih ) ; the passage is s tock— cp M i 76, 283, etc.37 Supa ti t tha ; I re land “easily approachable", Rhys Davids “easy to g e t dow n in to ”, and , apparently following same, Woodward h im self (in 1935) “easy o f access*, desp ite his no te at Ud-a 403 (in 1925).38 Be Se re a d sTtTkarissati for text's sltarpkarissati, I) sltam karissati.39 Be Se a n d D re a d apayi for text's apasi. D digresses at this point, tak ing u p th e story again at D ii 134.40 Paccuttaritva; o n the o th e r side, acco rd in g to Dial ii M6. W oodw ard adds, som ew hat flippantly, th a t this would be “an unlikely th in g for a m an suffering from dysentry or cholcra" (VofU 103 n 1). For a m an, perhaps, b u t n o t necessarily for a B uddha , a lbeit an octogcnnrian , w ho we have already found capable o f suppress ing such things; whilst, in any case, this is probably precisely what anyone would have done , in the B uddha’s day, an d in the countryside, in o rd e r to c leanse an d refresh h im self a f te r a b o u t o f dysentry. O n the o th e r h an d , the matter m ig h tse e m less pressing, given the in te rven ing events recorded in D.41 Seem ing ly n o t C u n d a 's Mango Grove.'12 P resum ably a m o n k within the accom pany ing o rd e r of monks, a l th o ug h W oodw ard thinks he may have b een “o n e of the h o u se h o ld o f C u n d a ” (VofU 103 n 2), w ithou t clarifying how o n e in such a h o u se h o ld could, at th e sam e time, have been a m onk. C p cty.43 O r leg.

44 Sato sampajano uflhanasannarp manasikaritva; Rhys DavicU (Dialii 147) takes this as “calm a n d self-possessed h e m ed ita ted , in tending to rise u p again in d u e time". W oodward (VofU 103) as "mindfuland com posed, an d turned his though ts to rising up again". Ireland (p 113), on the o ther hand , takes this as "mindful and clearly com prehend ing , d e te rm in in g th e tim e o f arising”, adding a n o te to ihe effect tha t it is an aspec t o f the praciiceof mindfulness for th e Buddha to decide b e fo re go ing to sleep when he will re-awaken. It was certainly th e p rac t ice to set ihe time limit fo r the d ura tio n of a particular a t ta in m en t (Ud-a 105, 520, etc.), and if this is what is also m e a n t here , it would seem more likely lha t the B uddha was m indfu l and attentive ajierso do ing (manasikaritva), ra th e r th a n whilst so doing, as Ireland’s translation suggests.45 Read ingnadikarp with B eS e (and D v l) for tex t’s D nadiyarp; perhaps “rivulet’’—cp cty.46 Bhikkhuganassa; usually a g ro u p of m onks c o nv en ed for a spcciaJ purpose, as o pposed to a sangha, as also at Ud-a 310, b u t according to the cty h e re the sangha itself -47 Be Se read santhara for tex t’s D patthara.48 Be Se read santhari for tex t’s D patthari.49 Be Se read nipajjt for tex t’s D nippajjt.50 Reading upadaheyya with Be and D for text’s upadaheyya, Se uppadaheyya.51 Text inserts avuso C u n d a ; Be Se D omit.52 Reading m ’ etarp with Be for text’s Se D me tarp; cp cty.55 Reading sam m asam bodhim with Be Se and D fo r text's sambodhim.54 Be Se start a new paragraph at this point.55 Ayasmata; a title usually reserved for monks.56 Reading adhipateyya0 with Be D for tex t’s Se adhipateyya0.57 Seemingly a variant on the more usual list o f ten states in which the donor o f alms to a Buddha o r his savaka surpasses the o ther dcvas, viz. in life-span, complexion, happ iness , fame, sovereignty, sights, sounds, odours, tastes an d sensations o f touch—sec e.g. D iii 146; S iv 275; Pv II 9 59-60; Vv-a 17; etc.58 Quoted Pe 28, 237.

59 Reading sa nibbuto with Be D an d Ud-a for te x t ’s Sc parinibbuto.60 Cp Vin i 226ff, D ii 84ff fo r similar; for a fu r th e r translation , see Nanamoli, The Life of the Buddha Kandy 1984, p p 294ff.61 Avasathagararp;a house for visitors to stay in —cp DA 538 and B Disc ii 198 n l>52 O n what follows, cp also M i 353f, S iv 182f arid th e lengthy explanation at SA ii 43ff.65 Sabbasantharijp avasathagaram santharitva; so also D ii 84. Vin i 226, how ever, r e a d s s a b b a s a n th a r i i n s a n t h a t a m avasathagararp santharitva— cp B Disc ii x_xifT for a discussion. w Reading bhante with Be Se Vin D; text omits.$5 Text, Se and Vin insert pubbanhasam ayam , at a part icu la r occasion during the m orn ing ; Be and D omit, as in d e e d they should, since the provision o f oil-iamps suggests an evening gathering, as docs the s ta tem e n t at Ud 87 below, tha t the Lord dismissed the layfollowcrs w h e n the n ig h t was far advanced (abhikkanta), explained at Ud-a 420 as after two w atches had gone by. T h e answer probably lies in the fact tha t th e Vin account records an in te rven ing D h am m a-tcach in g ( ? in the m orning) which was n o d o u b t followed by the layfollowcrs g o in g h o m e a n d p re p a r in g th e re s t -h o u se for a similar D ham m a- tcach ing tha t same evening . It may also be n o te d that Dhammapala comments only at Ud-a 423 on the later o ccurrencc of pubbanhasamayarp, which he would n o t in all probability have d o n e had there been an earlier o c c u r re n c e o f the term . This discrepancy docs no t seem to have b een not iced by o th e r translators.66 Reading pacchim am with Sc Vin D for tex t’s Be m n yh im am , central.67 Reading purakkhatva with Be Sc Vin D for te x t ’s purakkhitva.68 Pa'cchabhimukha; Be Se Vin p acch im ab h im u kh a .69 As at D iii 235f;Aiii 252f.70 Bhoga; or wealth.71 Cp note at Ud-a 222.72 Reading abbhuggacchati with Be Sc Vin D A for te x t ’s abbhuggato.

73 M aftkubhuto; literally “weak on ihc feet"— cp A v p vf.^ Reading gahapa tayo with Be Se Vin D; text omits.

Reading turn he with Be Se; text Vm D omit.76 Be Vin re a d Su n id h a th ro u g h o u t77 O r “had possessed”, o r *Vere haun ting" , etc.7a Reading sahassasahass’ eva with Be Ud-a DA an d Se (vl) for tex t’s Sc D sahassass’ eva.79 So the cty, which appears to take cittani as nom inative plural; cp the similar use of cittarp namati at Vin i 5 - D ii 37 - M i 168 = S i 137. All o th e r translators (Miss H o rn e r (B Disci 31 l) ,R hys Davids (Dial ii 92) Woodward (VofU 108), Ire land (p 117) and Nanam oli (p 296) take the passage as s ta ting th a t such devatas incline the m inds o f the kings and their ch ie f m inisters to plan dwellings.s ^ T e x tS c D read ko nu kho...m apeti , Be ke nu kho . . .m apen ti , Vm ke nu kho te .- .m apen ti , Be add ing the no te “Ko nu kho sabbatlha”.81 Reading PajaljputLaip pufabhedanarp with Be Se Vin D (Se Pataliputtapu^abhedanarp) for text's pu^abhedanarp. T h e boxes may b e e ither th e seed-boxes (putta < pu^a— cp PED sv) o f the Patali plant after which Pa^aliputU, m o d e rn Patna, cam e to be n a m e d (cp Ud-a 408), o r boxes of wares, the latter a lone being the explanation of the cties (though N anam oli takes this as “the placc where th e treasure-bags are unsealed") . PED states tha t T h r o u g h p o p u la r etym. a wrong concep tion o f th e expression arose, which took pula in the sense of ‘wares, provisions, m erchand ise’ "which, if true, must have o ccu rred before its use here , by the B uddha , in a context of trade (van ippatho) , ju s t as the tcrm nan3pu{abhcdana;p is predicated also o f the completely u nre la ted city o f Sagala at Miln I. Cp the discussion at B Disc iv 312 n 4.82 Reading san tappesum sampavaresurp with Be D for text's santappetva sampavaresurp, Se santappesurp samparivaresurp, Vm santappetva sampavaretva.83OnTtapatlapanirp; Nanamoli takes this as “an d no longer h ad the bowl in his h a n d ”, which does no t seem to comply with the explanation at Ud-a 242.

8-1 Be L> re a d brahmacarayo, Sc b rahm acarino , for te x t’s Vin brahm ncariye.85 D akkhinarp adisc; Miss H o rn e r (B Disc iv 313), W oodw ard (VofU 109) and Ireland (119) all take this as “m akingofle ring(s)”, which obscures the fact that it is the benefits s tem m ing from feed ing those possessing morality that are transferred to the h o u seh o ld devatas. Cp cty. For a discussion of the so called “transfe r o f m er i t”, see VS xxxviiiff. N anam oli’x “and offer to the local g o d s ” could, I suppose, be taken c ither way.80 A para param ; so text Be Se. Vin ora param ; D (wrongly) ap a rap a ra m , which Woodward (VofU 109 n 4) suggests be ad o p ted . Cp T hag 763; Sn 1129f for similar.87 N a n a m o l i ’s interpretation o f this verse is quite at odds with tha t given in Ud-a, Vin-a and DA.88 R ead in g pabandhati with BeSe D for tcx t 'sV in b an d h a t i ; PF.D has n o en try for pabandhati.89 For a fu r th e r translation, see Nanam oli, The Life o f the Buddha, Kandy 1984, p 79.00 Magga; literally path.

Pacchasam anena; or tailing-rcciuse, reel use-in-wai ting, ctc., who walks b e h in d a more senior o n e carrying his bowl an d robe. 92 So Sc; text Be abbreviate.95 R ead ing idam with Be Se for tex t’s idhn.94 R ead ing Bhagavato with Be an d Ud-a for text's Se Bhagnva.95 R ead ing ha ttheh i ca padehi ca with Be (and as p e r below) for te x t’s Se ha ttheh i va padehi v5.9<* Cp Ud 83 above.97 R ead in g idha with Be Se for tex t’s ida.98 R ead ing akotesum with Be Se for tex t’s kotcsurn.99 For a fu r th e r translation, see N anam oli, The Lifcof the Buddha, Kandy 1984, p 156.] oo n a tta; h e re a grand-daughter is meant-—cp cty. PED lists only th e m e a n in g o f grandson, which may accoun t for Ire land (p 121) r e n d e r in g a s s u c h , a lthough SED, sv naptri, seem s to attest a m e a n in g o f g rand-daughter even for its m asculine form . Below we m e e t the phrase pulte ca na tta ro ca which W oodw ard an d Ire land both take as “sons and g ra n d so n s”, b u t which is

probably better taken as “children a n d grand-chitdrcn".10lq > U d I I 9 .102C pU d II 7 (no t II 6 as stated by W oodward).103 Q j above.

Reading SSvatthiya with Be Sc; text omits.105 After the abbreviation of Be; text abbreviates differently, whilst Se prints in full.,0® Reading avivitti b han te Savatthi with Be Se for tex t’s (emended form of) aviviita Savatthi pi bhan te Savatthiya; it is not dear upon what basis Woodward advanced this em enda tion , lest, this be from the list in Stcin thal’sorig inal edition, which was no t wailable to me.l07Piyani; neuter plural and thus unlikely to m ean "dear ones", as the term is taken by Ireland (p 122) and Nanamoli. Cp cty. l^ReadingathakhoB hagava etam attharp viditva tayarp vclayam imam udanam udanesi with Be Se; text omits. l ^ Q a o te d Nett 67; the first half also at Pe 14.110 Be reads ye kcci soka paridcvita va I dukkha va lokasmim anekarupa, adding the note that dukkhaca is en c o u n te re d in all editions; whereas Se reads yc kcci soka paridcvita va d ukkha ca [ ] ldasm irp anekarupa, adding notes to the cffcct that the cty reads dukkha va and that source “Po" ( ? Be) reads “tc" in the lacuna. Pc and Nett read instead yc kcci soka paridcvita va dukkhan ca (lokasmim anekarupam ) here.

Reading paticcappabhavanti with Be Ud-a and Nett (Pc paticea pabhavanti) for tex t’s Sc paticca bhavanti.

Kayiratha; 3rd person singular and explained by cty as uppadeyya; but taken by Woodward, Ireland and Nanamoli (Guide 98) as 2nd person singular.113Reading abbhugganlva with Be Se for text's abhuggaruva. 114 Cp MA iv I96f on M iii 127f which states lhat Bakkula did much the same; also how ihc B uddha’s own body spontaneously burst into flames after lhe arrival of Mahakassapa (D ii 1G4). l l s Asat D ii 164.116 Reading sltibhavimsu with Be Se and Ud-a for tex t’s pi ’tidahamsu.117 Read ingagam a ti with Be Sc and Ud-a for tex t’s agama ti; cty

however explains as agama.118 R eading b h a d a n te with Be Sc and Ud-a for te x t’s bhaddan tc .119 T ex t abbreviates; Be Sc p rin t in full, w h ere ayasmato is re p laced by bhikkhavc.120 W oodw ard {VofU 114) a n d Ireland (p 124) bo th take this verse ra th e r differently, seemingly ignoring th e cty.

R eading jiitavedaso with Be Sc and Ud-a for text'sjutavedasso. 122 R eading lass’ uddanarn with Be Sc for tex t’s ta tr ' uddanarp bhavnti.*23 R eading U d an c vagganam uddanarn with Be Sc; text omits. *24 R eading a tlhakam with Be Sc for text’s a t th am am .^25 R eading Udanapali n i t ih ita with Be Sc for tex t’s udanam samattnrp.

I N D E X

Abracadabra 15 Aciravatl 95, 98 Agni 7, 8Ajakalapaka Shrine 6 Ajapala Banyan 4 Akkula-pakkuJa 6 A nanda 14 ,44 ,45 ,46, 47,88,

9 2 ,9 3 ,1 0 4 .1 0 6 ,1 1 9 . 120, 121 r 144, 147, 158, 163, 169,170,171, 172, 176

A n a th a p in ^ k a 's Resort 4 ,6 , 8 ,9 ,1 6 ,2 0 ,2 1 .2 2 .2 3 ,2 4 , 39, 43, 47, 4 8 ,5 1 ,5 2 , 72, 73 ,78 ,87 ,88 ,92 ,100 ,104 , 105, 107, 127, 128, 133, 138, 142, 144, 153, 154, 155, 156, 157, 165, 166, 167,182

A hna takondanna 156 Anupiya 30 A n u rad h apu ra 12 A n u ru d d h a 4Arahant(s) 8, 14, 42, 78, 99,

100, 125, 126, 161 Arahant-path 8, 125, 126 Arahantship S, 17, 100 Ariyan silence 20, 52, 54 Ariyan sphere 176

Asavas 5, 10, 42, 43,78, 153 Ase(k)kha 161 Asura-maiden 50 Asuras 94, 95, 96, 99 Avanu 103 Avantis 100

Bahiya 8, 9, 10, 17 B a h u p u tu Shrine 119,120 Bam boo Grove 5, 48, 49, 68,

77,88, 106.143, 181 Becoming 32, 55, 124 Bhaddiya, son o f Kaligodha

30,31Bhaddiya the Dwarf 153,155 Bhallika 13 Bhikkhu Bodhi 35 Bimbisara 20 Bodhi T ree 1 ,2 ,1 3 ,5 4 Bodhisatta 88 Brahma® 14 B rahm a 156, 168 B rahm a Sahampati 13 Brahm a-crecd 4 Brahma-voice 115 Brahm acarin(s) 10, 75, 76,

78, 93, 97 Brahmacariya 4, 39, 40, 41,

42. 55, 88, 100. 101. 102,103, 106, 124, 144, 156, 177

B ra h m an 14, 17 B rahm avadafp 14 B rahm av ihara 100 B rah m in (s ) 4, 7, I I , 19, 23,

4 9 ,9 8 , 128, 129, 133, 135, 136, 137, 139, HO, 141, 157, 158, 168, 174

B ra h m in h o o d 75, 76 B uddha-cye 54 B u d d h a g h o sa 148 B udh Gaya 12 Buyer 42

CaTika 61Capala S h r in e 119,120,121.

124C apta in o f th e D h am m a 29 C h a p te r o f Eights 105 C o u r te sa n 143 Cow with a year-old calf 10,

90C u ja p a n th a k a 107 C u n d a 1 6 7 ,1 6 8 ,1 6 9 ,1 7 2 C u n d a k a 170 Cycle 144, 154

D abba, th e M alla’s son* 181, 182 !

Death 25D e p e n d e n t co-arising 1, 2, 3 Devadatta 14, 106, 116 Deva(s) 25. 51, 79, 91, 111,

120, 121, 124, 151, 156, 157, 168, 176

Devata (s) 5 ,8 ,3 5 ,4 2 ,4 3 ,4 9 , 175, 177, 190

Dham m a 8 ,11 ,19 ,23 ,25 ,26 ,78, 89, 90, 91, 96, 97, 98, 99,100,101,102,105,122, 123, 124, 127, 129, 130, 133. 135, 137, 142, 165, 166, 167

Dhamma-talk 2 0 ,5 2 ,5 4 ,6 7 , 90. 153, 154,165,166,167, 169, 175

D ham m a-teaching 10, 89 D ham m acakkhu ' 89 D ham m apala 110, 148, 164,

185, 188 Diversifications 157 Dove-footed 41, 4 2 ,4 3 Downfall 90, 174

E arthquake 124 Eastern Resort 29, 92, 125,

179Edgerton, F. 80 E lephant 16,71,72, 131, 132 Elephant-naga 71 ,72

Faith 2 8 ,5 2 First Council 147 F ishermen 44 Forest 34 Four tru ths 67

Cabled House Hall 45, 46, 119

C an d h ab b a (s ) 96, 99 Canges 95. 98 C aya 7, 15

Gaya Head 7 Ghosita’s R esort 70, 159 Goblin 6G otam a 4, 89, 158, 176, 177 Gotamaka S hrine 119,120 Gotama'sCrossing-point 177 Com m a's Gate 177 Coiras 95, 98 Great Grove 45, 46, 119 Great Ocean 94, 95, 96, 97,

99

Hare, E.M. 8 1 ,8 6 Hcaveniyear-eiem ent 5 0 ,7 0 Heavenly eye 7, 175, 176 Hell 69,76, 112, 174 I lire ling 42Holding(s) 2 3 ,2 4 ,1 6 0 ,1 6 6 H orner , LB. 12 ,14 ,83 , 189,

190H um huhka b ra h m in 4

Icchanangalakan 22 Insight 64, 65, 91, 126 I re la n d ^ . 1 2 ,1 3 ,1 4 ,1 5 ,1 7 ,

34, 35, 36, 57, 59, 60, 80, 81 ,85 , 86, 109, 110, 114, 115, 116, 148, 149, 162,163, 184, 185, 186, 187. 189,190, 191, 192

Jan tu 61, 62Je ta ’s Grove 4, 6 ,8 , 9 ,16 , 20,

21,22, 2 3 ,2 4 , 33, 3 9 ,4 1 ,42, 43, 47, 4 8 ,5 1 ,5 2 , 72, 73, 74, 78, 87, 8 8 ,9 2 ,10 0 ,104, 105, 107, 127, 128,

133, 138, 142, 144, 153, 154; 155, 156, 157, 165, 166, 167, 182

Kakudha 169, 170, 171 Kaligodha 30, 31 Kalpa 119, 120, 121 Kamma 39 Karikharevata 105 K apotakandara 68 Karcri 51, 52 Kasi 125, 126 Kimikala 6 1 ,6 2 King o f Death 25, 108 Kinsman o f th e N eg lig en t

155K now ledge a n d v ision o f

liberation 64, 65 Kosalans .66, 107 Kosambi 70, 159 Koslya 50 Ksatriyas 98, 174 K undadhana Grove 25 Kundiya 25 Kuraraghara 100.Kusinara 66, 169

Liberation 4 2 ,4 3 ,6 3 ,6 4 ,9 9 ,156

Lifespan 124 L o rd o fD evas 4 1 ,5 0 Lotus Sutra 56 Lovely friend 63, 64, 65 Loving k indness 109

Magadha 175, 176 Magadhans I 72

M ah acu nd a 4M ahakaccana 4, 100, 101,

102, 104, 116, 157 M ahakapp ina 4 Mahakassapa 4, 5, 49, 50 M ahakoi[hita 4 M aham oggallana 4, 27, 28,

36, 48, 68, 69, 70, 93, 94 M ahinda 12 M ahi 95, 98 Maltas 66, 157, 158, 167 Mallika 87 Malukyaputta 17 M ango Grove 30, 167 M antra 13 M anu 76, 77Mara 3, 13, 55, 66, 78, 79,

120, 121, 124, 168 Matted-hair ascctics 7 ,1 2 5 Meghiya 61, 62, 63, 64, 79 Merit 172

~ Merit-ofTcring 177 Mcita 109Migara's M other 29,92, 125,

179Milk-drinking h e ro n 179 Monkey 41 M ount Caiika 61 M ount Meru 112 M o u n t Pavatta 100 M ucalinda 19

Naga 9 ,1 6 ,1 9 , 7 0 ,7 2 ,9 6 ,9 9 ,104

Nagasamaia 178 Naked ascctics 125 Nanamoli 1 2 ,1 3 ,1 4 ,3 3 ,3 7 ,

56, 59, 7 9 ,8 1 ,8 3 , 84, 109, 111, 113, 116, 117, 147,148, 149, 151, 161, 162,164, 184, 185, 188, 189, 190, 191

N anda 4, 39, 40, 41, 42, 43, 56

N cran jara 1, 2, 4, 19, 54 N ibbana 25, 26, 48, 55, 64,

65, 98, 165, 166, 167, 172 N ib b a n a d c in c n t 93 N iganthas 125 Niraya 69N o n -becom ing 32, 55 N on-rcturncr(s) 99,100,160,

161N o rm an , K. R. 14 N uns 122 Nym phs 4 1 ,4 2 ,4 3

O n cc -re tu rn c r (s) 99, 100, 160, 161

O utcaste 48, 49

P a ccck ab u d d h a 91 P a d u m u tta ra 84 Parileyyaka 71 P arin ib b ana I I , 17, 121, 122,

123, 124, 171, 172, 181, 182

Pasenadi 20, 23, 29, 74, 87,125

Patali 172, 173, 175, 176 Piitahputta 176, 189 P a t im okkha 64, 73, 92, 93,

94, 148 Patna 189

Pava 6, 167 Pe M au n g T in 109 P epper Den 5, 49 Pilindavaccha 18, 49 PiiKlolabharadvaja 72, 73 Pisacaka 70 Progressive talk 89

Rains retreat 45, 103, I I 4, 116

Rajagaha 5, 48, j19, 50, 68, 77, 88 ,91 , 106, MS, 181

Rakkhila 7l Rearward-recluse 178 Refuge 90 Rest-house 173 Revata 4Rhys Davids C. A. F. 14 Rhys Davids, T. \V. 187 ,189 Robbers 127, 148, 179

Saddhalissa 80 Sagala 189 Sage I I , 73, 124, 157 Sage-hood 11, 73 Sakka 41 ,50 Sakyan 40,41 Sakyan clan 158 Sakyans’ Son 75, 77, 98, 158 Samavati 159 Samsara 142 Sarigamaji G, 7 SarighaU-robc 169, 3/1, ] 79,

185Sarabhfi 95, 98 Sarandada Shrine 119, J20,

121

Saripu lta 4 ,2 8 ,2 9 ,3G, 47, G8, 69, 70, 78, 153, 154

Saitam ba Shrine 119, 120 Savakas 97, 111, 121, 122,

123, 146 Savakasarigha 25, 26 Savauhi 4 ,6, 8 ,9 , 10, 16,20.

21, 22, 23, 24, 29, 33, 39.43. 44. 45. 47. 48, 51, 52, 72, 73. 75. 78. 87, 88, 92. 100, 104, 105, 107, 125, 127, 128, 129, 130. 133. 135, 138, 140, 142, 144, 153, 154, 155, 156, 157,165, 166, 167, 179, 180. 182

Se(k) kha 154, 161 Single-garmented ones 125 Snake 21Sona Kutikanna 36,100.101 ,

103Sotapanna(s) 90, 99. 100.

160, 161 Sotapatti-fruit 99, 100 Spies 127, 148 Squ irre ls 'Fecd ingG round 5,

48,49,68, 77,88.106, 143, 181

Sri Lanka 12 Steimhal, P. 191 Stupa 10, 11 Subhuti 142 Sudras 98Sugata 9, 120, 121, 122, 123,

159, 170, 181 Suja 50 Sujata 13

Sukaram addava 168, 169 Sundari 74 SunTdha 175, 176 S u p p a b u d d h a 8 8 ,8 9 ,9 0 ,9 1 S u pparaka 8Suppavasa 25, 26, 27, 28, 29 Surety 28, 41, 42, 43

Tagarasikhi 91 Tapussa 13T a th ag a ta 2 6 ,9 1 ,9 4 ,9 8 ,1 1 9 ,

120, 121, 124, 145, 159, 168, 171

T a th aga ta (=■ sou!) 128.130 T h irty-th ree 4 1 ,9 1 , 176 T h m ila , U. 80 T h re e know ledges 45 T h u n a 157, 158 T im i(s) 96, 99 T im ingala(s) 96, 99 I im uim irigalas 96 t 99

Tusita 88

Vcda-cnd-gonc 4 Vcda-gonc 24, 179 Vcdantin 14 Vcsali 45, 119, 120*Visakha 29, 179, ISO

Windisch, E. 82, 149 Woodward, F. L- 12, 13, 14,

15, 16, 17, 33. 34, 35, 36,37, 56. 57, 59, 60, 80,81, 82, 85, 86. 109, 110, 113, 114, 115, 116, 147, 148,149, 150, 161, 162, 163, 184, 185, 186, 187, 189, 190, 191, 192

Yakkha 6 ,3 6 ,6 8 ,7 0 Yakkha Ajakalapaka 6 Yamuna 95, 98 Yasoja 43, 44, 45 Yojana 96, 99

U d en a 159, 164 U d en a S h r in e 119, 120 U pasena V arigan tapu tta 77,

78Upavattana 66 Upayakaulalya 56 U posa tha 94, 106 Uruvela 1, 2, 4, 19, 54

V aggum uda 45, 46 Vaisyas 98Vajjians 4 4 ,4 5 , 175, 176 Vassakara 175, 176 Veda 14

O.sfuleu -1 / 5 8

Pactfiyfisi 2 /5 2

Pnb:imJb;ui 8 /8 8

Paluulra 3 / 1 1

Purisakicca 4 /109

A(,l(,lhauha 4 / 5 7 Ayana 5 / 3 3 Nat La 8 / 1 0 0 Bhania 4/42

Bhnra 3/53

Ayana 5 /33 Ayama 5 /129