Udana - Exclamations
© 2005–2010
For free distribution only.

Vaggas: 1 2 3 4 5 6 7 8
The Udana, the third book of the Khuddaka Nikaya, offers a rich collection of short suttas, each of which culminates in a short verse uttered by the Buddha. Altogether there are eighty suttas, arranged in eight vaggas, or chapters.
The translator appears in the [square brackets]. The {braces} contain the starting page number in the PTS romanized Pali edition.
1. Bodhivagga — The Chapter About Awakening
Ud 1.1: Bodhi Sutta — Awakening (1)
{Ud 1} [Ireland | Thanissaro].
Ud 1.2: Bodhi Sutta — Awakening (2)
{Ud 2} [Ireland | Thanissaro].
Ud 1.3: Bodhi Sutta — Awakening (3)
{Ud 2} [Ireland | Thanissaro].
Shortly after his Awakening, the Buddha contemplates dependent origination.
Ud 1.6: Kassapa Sutta — About Maha Kassapa
{Ud 4} [Thanissaro].
Ven. Maha Kassapa chooses to go on his almsround among the poor and indigent, rather than among the devas.
Ud 1.10: Bahiya Sutta — About Bahiya
{Ud 6} [Ireland | Thanissaro].
The ascetic Bahiya receives a brief teaching from the Buddha about dispassion towards the senses ("In reference to the seen, there will be only the seen...") and immediately becomes an arahant.
2. Muccalindavagga — The Chapter About Muccalinda
Ud 2.1: Muccalinda Sutta — About Muccalinda
{Ud 10} [Ireland | Thanissaro].
Muccalinda, king of the protective nagas, visits the Buddha.
Ud 2.2: Raja Sutta — Kings
{Ud 10} [Thanissaro].
The Buddha scolds a group of monks for chattering about politics.
Ud 2.3: Danda Sutta — The Stick
{Ud 11} [Thanissaro].
The Buddha sees a group of boys beating a snake with a stick.
Ud 2.4: Sakkara Sutta — Veneration
{Ud 12} [Thanissaro].
Ascetics from other sects become jealous of the support and respect offered to the Buddha.
Ud 2.5: Upasaka Sutta — The Lay Follower
{Ud 13} [Thanissaro].
A busy layperson finally pays a visit to the Buddha.
Ud 2.6: Gabbhini Sutta — The Pregnant Woman
{Ud 13} [Thanissaro].
A man becomes terribly ill after drinking oil to bring to his pregnant wife.
Ud 2.7: Ekaputta Sutta — The Only Son
{Ud 14} [Thanissaro].
The grieving friends and family of a lay-follower's deceased son pay a visit to the Buddha.
Ud 2.9: Visakha Sutta — To Visakha
{Ud 18} [Thanissaro].
Visakha the laywoman pays a visit to the Buddha.
Ud 2.10: Bhaddiya Kaligodha Sutta — About Bhaddiya Kaligodha
{Ud 18} [Ireland | Thanissaro].
A meditating monk proclaims the blissfulness of life as a forest recluse.
3. Nandavagga — The Chapter About Nanda
Ud 3.1: Kamma Sutta — Action
{Ud 21} [Ireland | Thanissaro].
A meditating monk endures the aches and pains of illness.
Ud 3.2: Nanda Sutta — About Nanda
{Ud 21} [Ireland | Thanissaro].
The Buddha ingeniously dissuades Ven. Nanda, his half-brother, from disrobing.
Ud 3.3: Yasoja Sutta — About Yasoja
{Ud 24} [Thanissaro].
A group of monks, suitably chastened by the Buddha for their raucous behavior, become arahants.
Ud 3.4: Sariputta Sutta — About Sariputta
{Ud 27} [Thanissaro].
The Buddha is inspired by the sight of Ven. Sariputta seated in meditation.
Ud 3.5: Kolita Sutta — About Kolita (Maha Moggallana)
{Ud 27} [Thanissaro].
The Buddha is inspired by the sight of Ven. Maha Moggallana seated in meditation.
Ud 3.7: Kassapa Sutta — Kassapa
{Ud 29} [Thanissaro].
The king of the devas travels in disguise in order to make merit from giving almsfood to Ven. Maha Kassapa.
Ud 3.8: Pinda Sutta — Alms
{Ud 30} [Thanissaro].
A monk should go on almsround for the right reasons.
Ud 3.10: Loka Sutta — (Surveying) the World
{Ud 32} [Thanissaro].
Following his Awakening, the Buddha surveys the world with his mind's eye and sees a world full of ignorance, craving, and suffering.
4. Meghiyavagga — The Chapter About Meghiya
Ud 4.1: Meghiya Sutta — About Meghiya
{Ud 34} [Ireland | Thanissaro].
An over-eager monk is assailed by unskillful states of mind, and the Buddha reminds him of the importance of associating with admirable friends.
Ud 4.3: Gopala Sutta — The Cowherd
{Ud 38} [Thanissaro].
A cowherd invites the monks to a meal at his home.
Ud 4.4: Juñha Sutta — Moonlit
{Ud 39} [Thanissaro].
A cantankerous yakkha decides to hit Ven. Sariputta over the head, and pays the price for his stupidity.
Ud 4.5: Naga Sutta — The Bull Elephant
{Ud 41} [Ireland].
The Buddha moves from a noisy, crowded part of the forest to a more secluded one.
Ud 4.6: Pindola Sutta — About Pindola
{Ud 42} [Thanissaro].
The Buddha is inspired by the sight of Ven. Pindola seated in meditation.
Ud 4.7: Sariputta Sutta — About Sariputta (1)
{Ud 43} [Thanissaro].
The Buddha is inspired by the sight of Ven. Sariputta seated in meditation.
Ud 4.9: Upasena Vangataputta Sutta — About Upasena Vangantaputta
{Ud 45} [Thanissaro].
The Buddha is inspired by the attainments of Ven. Upasena Vangataputta.
Ud 4.10: Sariputta Sutta — About Sariputta (2)
{Ud 46} [Thanissaro].
The Buddha is inspired by the sight of Ven. Sariputta seated in meditation.
5. Sonavagga — The Chapter About Sona
Ud 5.1: Raja Sutta — The King
{Ud 47} [Thanissaro].
Queen Mallika and King Pasenadi inquire of each other, "Is there anyone more dear to you than yourself?"
Ud 5.2: Appayuka Sutta — Short-lived
{Ud 47} [Thanissaro].
Life is short; practice ardently!
Ud 5.3: Kutthi Sutta — The Leper
{Ud 48} [Thanissaro].
The Buddha instructs a leper, who soon attains stream-entry.
Ud 5.4: Kumaraka Sutta — The Boys
{Ud 51} [Thanissaro].
The Buddha comes upon two boys catching fish, and speaks to them about physical pain.
Ud 5.5: Uposatha Sutta — The Observance
{Ud 51} [Ireland | Thanissaro].
The Buddha compares the wonderful qualities of the Dhamma to the qualities of the ocean.
Ud 5.6: Sona Sutta — About Sona
{Ud 57} [Thanissaro].
A devoted lay follower recognizes the drawbacks of the householder's life and decides to become a monk.
Ud 5.7: Revata Sutta — About Revata
{Ud 60} [Thanissaro].
The Buddha is inspired by the sight of Ven. Revata seated in meditation.
Ud 5.9: Saddayamana Sutta — Uproar
{Ud 61} [Thanissaro].
The Buddha reflects on the empty words of a nearby group of boisterous youths.
Ud 5.10: Panthaka Sutta — About Cula Panthaka
{Ud 61} [Thanissaro].
The Buddha is inspired by the sight of Ven. Cula Panthaka seated in meditation.
6. Jaccandhavagga — Blind from Birth
Ud 6.2: Jatila Sutta — Ascetics
{Ud 64} [Thanissaro].
The Buddha explains to King Pasenadi how another's virtue, purity, endurance, and discernment may be known.
Ud 6.3: Ahu Sutta — It Was
{Ud 66} [Thanissaro].
The Buddha reflects on the unskillful qualities he has abandoned and the skillful ones he has perfected.
Ud 6.4: Tittha Sutta — Various Sectarians (1)
{Ud 66} [Ireland | Thanissaro].
The Buddha uses the famous simile of the blind men and the elephant to illustrate the futility of arguing about one's views and opinions.
Ud 6.5: Tittha Sutta — Various Sectarians (2)
{Ud 70} [Thanissaro]
Ud 6.6: Tittha Sutta — Various Sectarians (3)
{Ud 70} [Thanissaro]
The Buddha overhears some heated arguments between various speculative philosophers.
Ud 6.7: Subhuti Sutta — About Subhuti
{Ud 71} [Thanissaro].
The Buddha praises a monk for practicing jhana.
Ud 6.8: Ganika Sutta — The Courtesan
{Ud 71} [Thanissaro].
The Buddha is inspired by reports of deadly battles over the affections of a certain courtesan.
Ud 6.9: Adhipataka Sutta — Insects
{Ud 72} [Olendzki | Thanissaro].
We are drawn by sense desire to our doom, like moths to the flame.
7. Culavagga — The Minor Chapter
Ud 7.1: Bhaddiya Sutta — About Bhaddiya the Dwarf (1)
{Ud 74} [Thanissaro].
Ven. Sariputta helps guide Ven. Bhaddiya to the brink of arahantship.
Ud 7.2: Bhaddiya Sutta — About Bhaddiya the Dwarf (2)
{Ud 74} [Thanissaro].
Ven Sariputta, failing to see that Ven. Bhaddiya is now an arahant, continues instructing him.
Ud 7.3: Kamesu Satta Sutta — Attached to Sensual Pleasures (1)
{Ud 75} [Thanissaro].
Ud 7.4: Kamesu Satta Sutta — Attached to Sensual Pleasures (2)
{Ud 75} [Thanissaro].
Two occasions in which the Buddha is inspired by the sight of laypeople and their addictions to sensuality.
Ud 7.6: Tanhakhaya Sutta — The Ending of Craving
{Ud 76} [Thanissaro].
The Buddha is inspired by the sight of Ven. Añña Kondañña seated in meditation.
Ud 7.9: Udapana Sutta — The Well
{Ud 78} [Ireland | Thanissaro].
In a rare display of his supernatural powers, the Buddha makes a point of Dhamma to Ven. Ananda.
Ud 7.10: Udena Sutta — About King Udena
{Ud 79} [Thanissaro].
500 women, all of whom had attained at least stream-entry, perish in a fire.
8. Pataligamiyavagga — The Chapter About Patali Village
Ud 8.1: Nibbana Sutta — Total Unbinding/Parinibbana (1)
{Ud 80} [Ireland | Thanissaro]
Ud 8.2: Nibbana Sutta — Total Unbinding/Parinibbana (2)
{Ud 80} [Ireland | Thanissaro]
Ud 8.3: Nibbana Sutta — Total Unbinding/Parinibbana (3)
{Ud 80} [Ireland | Thanissaro]
Ud 8.4: Nibbana Sutta — Total Unbinding/Parinibbana (4)
{Ud 81} [Ireland | Thanissaro]
Four suttas in which the Buddha describes the nature of Nibbana.
Ud 8.8: Visakha Sutta — To Visakha
{Ud 91} [Thanissaro].
The laywoman Visakha, grieving over the death of a grandchild, receives a powerful teaching concerning clinging and death.
Ud 8.9: Dabba Sutta — About Dabba Mallaputta (1)
{Ud 92} [Thanissaro]
Ud 8.10: Dabba Sutta — About Dabba Mallaputta (2)
{Ud 93} [Thanissaro]
The Buddha is inspired by Ven. Dabba Mallaputta's spectacular death and attainment of Parinibbana.
http://www.accesstoinsight.org/tipitaka/kn/ud/index.html

Ud 1.1

Udana I.1
Bodhi Sutta
Awakening (1)
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion, when the Blessed One was newly Awakened -- staying at Uruvela by the banks of the Nerañjara River in the shade of the Bodhi tree, the tree of Awakening -- he sat in the shade of the Bodhi tree for seven days in one session, sensitive to the bliss of release. At the end of seven days, after emerging from that concentration, in the first watch of the night, he gave close attention to dependent co-arising in forward order, thus: When this is, that is.
From the arising of this comes the arising of that.
In other words:
From ignorance as a requisite condition come fabrications.
From fabrications as a requisite condition comes consciousness.
From consciousness as a requisite condition comes name-and-form.
From name-and-form as a requisite condition come the six sense media.
From the six sense media as a requisite condition comes contact.
From contact as a requisite condition comes feeling.
From feeling as a requisite condition comes craving.
From craving as a requisite condition comes clinging/sustenance.
From clinging/sustenance as a requisite condition comes becoming.
From becoming as a requisite condition comes birth.
From birth as a requisite condition, then old age and death, sorrow, lamentation, pain, distress, and despair come into play. Such is the origination of this entire mass of stress and suffering. Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
As phenomena grow clear
to the brahman -- ardent, absorbed -- his doubts all vanish
when he discerns what has a cause.
See also: Ud 1.2; Ud 1.3.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud1-01.html

Ud 1.1a

Udana I.1
Bodhi Sutta
The Bodhi Tree (1)
Translated from the Pali by John D. Ireland.
For free distribution only.

From The Udana: Inspired Utterances of the Buddha, translated from the Pali by John D. Ireland (Kandy: Buddhist Publication Society, 1997). Copyright ©1997 Buddhist Publication Society. Used with permission.
Thus have I heard. At one time the Lord was staying at Uruvela, beside the river Nerañjara at the foot of the Bodhi Tree, having just realized full enlightenment. At that time the Lord sat cross-legged for seven days experiencing the bliss of liberation. Then, at the end of those seven days, the Lord emerged from that concentration and gave well-reasoned attention during the first watch of the night to dependent arising in forward order, thus:
"This being, that is; from the arising of this, that arises. That is: with ignorance as condition, volitional activities come to be; with volitional activities as condition, consciousness comes to be; with consciousness as condition, name-and-form comes to be; with name-and-form as condition, the sixfold base comes to be; with the sixfold base as condition, contact comes to be; with contact as condition, feeling comes to be; with feeling as condition, craving comes to be; with craving as condition, grasping comes to be; with grasping as condition, being comes to be; with being as condition, birth comes to be; with birth as condition, aging-and-death, sorrow, lamentation, pain, grief, and despair come to be. This is the origin of this whole mass of suffering."
Then, on realizing its significance, the Lord uttered on that occasion this inspired utterance:
When things become manifest
To the ardent meditating brahman,
All his doubts then vanish since he understands
Each thing along with its cause.
See also: Ud 1.2; Ud 1.3.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud1-01a.html

Ud 1.2

Udana I.2
Bodhi Sutta
Awakening (2)
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion, when the Blessed One was newly Awakened -- staying at Uruvela by the banks of the Nerañjara River in the shade of the Bodhi tree, the tree of Awakening -- he sat in the shade of the Bodhi tree for seven days in one session, sensitive to the bliss of release. At the end of seven days, after emerging from that concentration, in the second watch of the night, he gave close attention to dependent co-arising in reverse order, thus: When this isn't, that isn't.
From the cessation of this comes the cessation of that.
In other words:
From the cessation of ignorance comes the cessation of fabrications.
From the cessation of fabrications comes the cessation of consciousness.
From the cessation of consciousness comes the cessation of name-and-form.
From the cessation of name-and-form comes the cessation of the six sense media.
From the cessation of the six sense media comes the cessation of contact.
From the cessation of contact comes the cessation of feeling.
From the cessation of feeling comes the cessation of craving.
From the cessation of craving comes the cessation of clinging/sustenance.
From the cessation of clinging/sustenance comes the cessation of becoming.
From the cessation of becoming comes the cessation of birth.
From the cessation of birth, then old age and death, sorrow, lamentation, pain, distress, and despair all cease. Such is the cessation of this entire mass of stress and suffering. Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
As phenomena grow clear
to the brahman -- ardent, absorbed -- his doubts all vanish
when he penetrates the ending
of requisite conditions.
See also: Ud 1.1; Ud 1.3.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud1-02.html

Ud 1.2a

Udana I.2
Bodhi Sutta
The Bodhi Tree (2)
Translated from the Pali by John D. Ireland.
For free distribution only.

From The Udana: Inspired Utterances of the Buddha, translated from the Pali by John D. Ireland (Kandy: Buddhist Publication Society, 1997). Copyright ©1997 Buddhist Publication Society. Used with permission.
Thus have I heard. At one time the Lord was staying at Uruvela... for seven days experiencing the bliss of liberation. Then, at the end of those seven days, the Lord emerged from that concentration and gave well-reasoned attention during the middle watch of the night to dependent arising in reverse order, thus:
"This not being, that is not; from the cessation of this, that ceases. That is: from the cessation of ignorance, volitional activities cease; from the cessation of volitional activities, consciousness ceases; from the cessation of consciousness, name-and-form ceases; from the cessation of name-and-form, the sixfold base ceases; from the cessation of the sixfold base, contact ceases; from the cessation of contact, feeling ceases; from the cessation of feeling, craving ceases; from the cessation of craving, grasping ceases; from the cessation of grasping, being ceases; from the cessation of being, birth ceases; from the cessation of birth, aging-and-death, sorrow, lamentation, pain, grief, and despair cease. This is the ceasing of this whole mass of suffering."
Then, on realizing its significance, the Lord uttered on that occasion this inspired utterance:
When things become manifest
To the ardent meditating brahman,
All his doubts then vanish since he has known
The utter destruction of conditions.
See also: Ud 1.1; Ud 1.3.
Revised: Mon 10 September 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud1-02a.html

Ud 1.3

Udana I.3
Bodhi Sutta
Awakening (3)
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion, when the Blessed One was newly Awakened -- staying at Uruvela by the banks of the Nerañjara River in the shade of the Bodhi tree, the tree of Awakening -- he sat in the shade of the Bodhi tree for seven days in one session, sensitive to the bliss of release. At the end of seven days, after emerging from that concentration, in the third watch of the night, he gave close attention to dependent co-arising in forward and reverse order, thus:
When this is, that is.
From the arising of this comes the arising of that.
When this isn't, that isn't.
From the cessation of this comes the cessation of that.
In other words:
From ignorance as a requisite condition come fabrications.
From fabrications as a requisite condition comes consciousness.
From consciousness as a requisite condition comes name-and-form.
From name-and-form as a requisite condition come the six sense media.
From the six sense media as a requisite condition comes contact.
From contact as a requisite condition comes feeling.
From feeling as a requisite condition comes craving.
From craving as a requisite condition comes clinging/sustenance.
From clinging/sustenance as a requisite condition comes becoming.
From becoming as a requisite condition comes birth.
From birth as a requisite condition, then old age and death, sorrow, lamentation, pain, distress, and despair come into play.Such is the origination of this entire mass of stress and suffering.
Now from the remainderless fading and cessation of that very ignorance comes the cessation of fabrications. From the cessation of fabrications comes the cessation of consciousness.
From the cessation of consciousness comes the cessation of name-and-form.
From the cessation of name-and-form comes the cessation of the six sense media.
From the cessation of the six sense media comes the cessation of contact.
From the cessation of contact comes the cessation of feeling.
From the cessation of feeling comes the cessation of craving.
From the cessation of craving comes the cessation of clinging/sustenance.
From the cessation of clinging/sustenance comes the cessation of becoming.
From the cessation of becoming comes the cessation of birth.
From the cessation of birth, then old age and death, sorrow, lamentation, pain, distress, and despair all cease.Such is the cessation of this entire mass of stress and suffering. Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
As phenomena grow clear
to the brahman
-- ardent, absorbed --
he stands, routing the troops of Mara,
like the sun that illumines
the sky.
See also: Mv I.2.1-3; Ud 1.1; Ud 1.2.
Revised: Sun 24 June 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud1-03.html

Ud 1.3a

Udana I.3
Bodhi Sutta
The Bodhi Tree (3)
Translated from the Pali by John D. Ireland.
For free distribution only.

From The Udana: Inspired Utterances of the Buddha, translated from the Pali by John D. Ireland (Kandy: Buddhist Publication Society, 1997). Copyright ©1997 Buddhist Publication Society. Used with permission.
Thus have I heard. At one time the Lord was staying at Uruvela... for seven days experiencing the bliss of liberation. Then, at the end of those seven days, the Lord... gave well-reasoned attention during the last watch of the night to dependent arising in both forward and reverse order, thus:
"This being, that is; from the arising of this, that arises; this not being, that is not; from the cessation of this, that ceases. That is: with ignorance as condition, volitional activities come to be;... with birth as condition, aging-and-death, sorrow, lamentation, pain, grief, and despair come to be. This is the origin of this whole mass of suffering.
"But from the complete disappearance and cessation of ignorance, volitional activities cease;... from the cessation of birth, aging-and-death, sorrow, lamentation, pain, grief, and despair cease. This is the ceasing of this whole mass of suffering."
Then, on realizing its significance, the Lord uttered on that occasion this inspired utterance:
When things become manifest
To the ardent meditating brahman,
He abides scattering Mara's host
Like the sun illumining the sky.
See also: Mv I.2.1-3; Ud 1.1; Ud 1.2.
Revised: Mon 10 September 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud1-03a.html

Ud 1.6

Udana I.6
Kassapa Sutta
About Maha Kassapa
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying in Rajagaha at the Bamboo Grove, the Squirrels' Sanctuary. Now at that time Ven. Maha Kassapa was staying at the Pipphali Cave, afflicted, in pain, and seriously ill. Then, at a later time, he recovered from his illness. When he had recovered from the illness, the thought occurred to him: "What if I were to go into Rajagaha for alms?"
Now at that time 500 devatas were eager for the chance to give alms to Ven. Maha Kassapa. But Ven. Maha Kassapa, ignoring those 500 devatas, early in the morning put on his robes and, carrying his bowl and outer robe, went into Rajagaha for alms along the streets of the poor, the streets of the indigent, the streets of the weavers. The Blessed One saw that Ven. Maha Kassapa had gone into Rajagaha for alms along the streets of the poor, the streets of the indigent, the streets of the weavers.
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
Maintaining no others,
unknown,trained, established
in what is essential,
effluents* ended,
anger disgorged:
He's what I call
a brahman. (*asava)
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud1-06.html

Ud 1.10

Udana I.10
Bahiya Sutta
About Bahiya
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time Bahiya of the Bark-cloth was living in Supparaka by the seashore. He was worshipped, revered, honored, venerated, given homage -- a recipient of robes, almsfood, lodgings, and medical requisites for the sick. Then, when he was alone in seclusion, this line of thinking arose to his awareness: "Now, of those who in this world are arahants or have entered the path of arahantship, am I one?"
Then a devata who had once been a blood relative of Bahiya of the Bark-cloth -- compassionate, desiring his welfare, knowing with her own awareness the line of thinking that had arisen in his awareness -- went to where he was staying and on arrival said to him: "You, Bahiya, are neither an arahant nor have you entered the path of arahantship. You don't even have the practice whereby you would become an arahant or enter the path of arahantship."
"But who, living in this world with its devas, is an arahant or has entered the path to arahantship?"
"Bahiya, there is a city in the northern country named Savatthi. The Blessed One -- an arahant, rightly self-awakened -- is living there now. He is truly an arahant and he teaches the Dhamma that leads to arahantship. "
Then Bahiya, deeply chastened by the devata, left Supparaka right then and, in the space of one day and night, went all the way to where the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. At that time, a large number of monks were doing walking meditation in the open air. He went to them and, on arrival, said, "Where, venerable sirs, is the Blessed One staying -- the arahant, right self-awakened? We want to see him."
"He has gone into the town for alms."
Then Bahiya, hurriedly leaving Jeta's Grove and entering Savatthi, saw the Blessed One going for alms in Savatthi -- calm, calming, his senses at peace, his mind at peace, tranquil and poised in the ultimate sense, accomplished, trained, guarded, his senses restrained, a Great One (naga). Seeing him, he approached the Blessed One and, on reaching him, threw himself down, with his head at the Blessed One's feet, and said, "Teach me the Dhamma, O Blessed One! Teach me the Dhamma, O One-Well-Gone, that will be for my long-term welfare and bliss."
When this was said, the Blessed One said to him: "This is not the time, Bahiya. We have entered the town for alms."
A second time, Bahiya said to the Blessed One: "But it is hard to know for sure what dangers there may be for the Blessed One's life, or what dangers there may be for mine. Teach me the Dhamma, O Blessed One! Teach me the Dhamma, O One-Well-Gone, that will be for my long-term welfare and bliss."
A second time, the Blessed One said to him: "This is not the time, Bahiya. We have entered the town for alms."
A third time, Bahiya said to the Blessed One: "But it is hard to know for sure what dangers there may be for the Blessed One's life, or what dangers there may be for mine. Teach me the Dhamma, O Blessed One! Teach me the Dhamma, O One-Well-Gone, that will be for my long-term welfare and bliss."
"Then, Bahiya, you should train yourself thus: In reference to the seen, there will be only the seen. In reference to the heard, only the heard. In reference to the sensed, only the sensed. In reference to the cognized, only the cognized. That is how your should train yourself. When for you there will be only the seen in reference to the seen, only the heard in reference to the heard, only the sensed in reference to the sensed, only the cognized in reference to the cognized, then, Bahiya, there is no you in terms of that. When there is no you in terms of that, there is no you there. When there is no you there, you are neither here nor yonder nor between the two. This, just this, is the end of stress."
Through hearing this brief explanation of the Dhamma from the Blessed One, the mind of Bahiya of the Bark-cloth right then and there was released from the effluents through lack of clinging/sustenance. Having exhorted Bahiya of the Bark-cloth with this brief explanation of the Dhamma, the Blessed One left.
Now, not long after the Blessed One's departure, Bahiya -- attacked by a cow with a calf -- lost his life. Then the Blessed One, having gone for alms in Savatthi, after the meal, returning from his alms round with a large number of monks, saw that Bahiya had died. On seeing him, he said to the monks, "Take Bahiya's body and, placing it on a litter and carrying it away, cremate it and build him a memorial. Your companion in the holy life has died."
"As you say, lord," the monks replied. After placing Bahiya's body on a litter, carrying it off, cremating it, and building him a memorial, they went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they said to him, "Bahiya's body has been cremated, lord, and his memorial has been built. What is his destination? What is his future state?"
"Monks, Bahiya of the Bark-cloth was wise. He practiced the Dhamma in accordance with the Dhamma and did not pester me with issues related to the Dhamma. Bahiya of the Bark-cloth, monks, is totally unbound."
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
Where water, earth, fire, & wind have no footing:
There the stars do not shine,
the sun is not visible,
the moon does not appear,
darkness is not found.
And when a sage,
a brahman through sagacity,
has known [this] for himself,
then from form & formless,
from bliss & pain,
he is freed.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud1-10.html

Ud 1.10a

Udana I.10
Bahiya Sutta
About Bahiya
Translated from the Pali by John D. Ireland.
For free distribution only.

From The Udana: Inspired Utterances of the Buddha, translated from the Pali by John D. Ireland (Kandy: Buddhist Publication Society, 1997). Copyright ©1997 Buddhist Publication Society. Used with permission.
Thus have I heard. At one time the Lord was staying near Savatthi in the Jeta Wood at Anathapindika's monastery. At that time Bahiya of the Bark-cloth was living by the seashore at Supparaka. He was respected, revered, honored, venerated, and given homage, and was one who obtained the requisites of robes, almsfood, lodging, and medicines.
Now while he was in seclusion, this reflection arose in the mind of Bahiya of the Bark-cloth: "Am I one of those in the world who are arahats or who have entered the path to arahatship?"
Then a devata who was a former blood-relation of Bahiya of the Bark-cloth understood that reflection in his mind. Being compassionate and wishing to benefit him, he approached Bahiya and said: "You, Bahiya, are neither an arahat nor have you entered the path to arahatship. You do not follow that practice whereby you could be an arahat or enter the path to arahatship."
"Then, in the world including the devas, who are arahats or have entered the path to arahatship?"
"There is, Bahiya, in a far country a town called Savatthi. There the Lord now lives who is the Arahat, the Fully Enlightened One. That Lord, Bahiya, is indeed an arahat and he teaches Dhamma for the realization of arahatship."
Then Bahiya of the Bark-cloth, profoundly stirred by the words of that devata, then and there departed from Supparaka. Stopping only for one night everywhere (along the way), he went to Savatthi where the Lord was staying in the Jeta Wood at Anathapindika's monastery. At that time a number of bhikkhus were walking up and down in the open air. Then Bahiya of the Bark-cloth approached those bhikkhus and said: "Where, revered sirs, is the Lord now living, the Arahat, the Fully Enlightened One? We wish to see that Lord who is the Arahat, the Fully Enlightened One."
"The Lord, Bahiya, has gone for almsfood among the houses."
Then Bahiya hurriedly left the Jeta Wood. Entering Savatthi, he saw the Lord walking for almsfood in Savatthi -- pleasing, lovely to see, with calmed senses and tranquil mind, attained to perfect poise and calm, controlled, a perfected one, watchful with restrained senses. On seeing the Lord he approached, fell down with his head at the Lord's feet, and said: "Teach me Dhamma, Lord; teach me Dhamma, Sugata, so that it will be for my good and happiness for a long time."
Upon being spoken to thus, the Lord said to Bahiya of the Bark-cloth: "It is an unsuitable time, Bahiya, we have entered among the houses for almsfood."
A second time Bahiya said to the Lord: "It is difficult to know for certain, revered sir, how long the Lord will live or how long I will live. Teach me Dhamma, Lord; teach me Dhamma, Sugata, so that it will be for my good and happiness for a long time." A second time the Lord said to Bahiya: "It is an unsuitable time, Bahiya, we have entered among the houses for almsfood."
A third time Bahiya said to the Lord: "It is difficult to know for certain, revered sir, how long the Lord will live or how long I will live. Teach me Dhamma, Lord; teach me Dhamma, Sugata, so that it will be for my good and happiness for a long time."
"Herein, Bahiya, you should train yourself thus: 'In the seen will be merely what is seen; in the heard will be merely what is heard; in the sensed will be merely what is sensed; in the cognized will be merely what is cognized.' In this way you should train yourself, Bahiya.
"When, Bahiya, for you in the seen is merely what is seen; in the heard will be merely what is heard; in the sensed will be merely what is sensed; in the cognized is merely what is cognized, then, Bahiya, you will not be 'with that.' When, Bahiya, you are not 'with that,' then, Bahiya, you will not be 'in that.' When, Bahiya, you are not 'in that,' then, Bahiya, you will be neither here nor beyond nor in between the two. Just this is the end of suffering."
Now through this brief Dhamma teaching of the Lord the mind of Bahiya of the Bark-cloth was immediately freed from the taints without grasping. Then the Lord, having instructed Bahiya with this brief instruction, went away.
Not long after the Lord's departure a cow with a young calf attacked Bahiya of the Bark-cloth and killed him. When the Lord, having walked for almsfood in Savatthi, was returning from the alms round with a number of bhikkhus, on departing from the town he saw that Bahiya of the Bark-cloth had died.
Seeing this he said to the bhikkhus: "Bhikkhus, take Bahiya's body, put it on a litter, carry it away and burn it, and make a stupa for it. Your companion in the holy life has died."
"Very well, revered sir," those bhikkhus replied to the Lord.
Taking Bahiya's body, they put it upon a litter, carried it away and burnt it, and made a stupa for it. Then they went to the Lord, prostrated themselves, and sat down to one side. Sitting there those bhikkhus said to the Lord: "Bahiya's body has been burnt revered sir, and a stupa has been made for it. What is his destiny, what is his future birth?"
"Bhikkhus, Bahiya of the Bark-cloth was a wise man. He practiced according to Dhamma and did not trouble me by disputing about Dhamma. Bhikkhus, Bahiya of the Bark-cloth has attained final Nibbana."
Then, on realizing its significance, the Lord uttered on that occasion this inspired utterance:
Where neither water nor yet earth
Nor fire nor air gain a foothold,
There gleam no stars, no sun sheds light,
There shines no moon, yet there no darkness reigns.
When a sage, a brahman, has come to know this
For himself through his own wisdom,
Then he is freed from form and formless.
Freed from pleasure and from pain.
This inspired utterance was spoken by the Lord also, so I did hear.
Revised: Mon 10 September 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud1-10a.html

Ud 2.1

Udana II.1
Muccalinda Sutta
About Muccalinda
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion, when the Blessed One was newly Awakened -- staying at Uruvela by the banks of the Nerañjara River in the shade of the Muccalinda tree -- he sat for seven days in one session, sensitive to the bliss of release. Now at that time a great, out-of-season storm-cloud rose up, with seven days of rainy weather, cold winds, and intense darkness. Then Muccalinda the naga king, leaving his realm and encircling the Blessed One's body seven times with his coils, stood with his great hood spread over the Blessed One, thinking: "Don't let the Blessed One be disturbed by cold. Don't let the Blessed One be disturbed by heat. Don't let the Blessed One be disturbed by the touch of flies, mosquitoes, wind, sun, and creeping things." Then at the end of the seven days the Blessed One emerged from that concentration. Muccalinda the naga king, realizing that the sky had cleared and the storm clouds had left, and unraveled his coils from the body of the Blessed One, changed his appearance and, assuming the form of a youth, stood in front of the Blessed One with hands before his heart in homage.
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
Blissful is solitude for one who's content,
who has heard the Dhamma,
who sees.
Blissful is non-affliction with regard for the world,
restraint for living beings.
Blissful is dispassion with regard for the world,
the overcoming of sensual pleasures.
But the subduing of the conceit "I am" -- That is truly
the ultimate bliss.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud2-01.html

Ud 2.1a

Udana II.1
Mucalinda Sutta
About Mucalinda
Translated from the Pali by John D. Ireland.
For free distribution only.

From The Udana: Inspired Utterances of the Buddha, translated from the Pali by John D. Ireland (Kandy: Buddhist Publication Society, 1997). Copyright ©1997 Buddhist Publication Society. Used with permission.
Thus have I heard. At one time the Lord was staying at Uruvela beside the river Nerañjara at the foot of the Mucalinda Tree, having just realized full enlightenment.
At that time the Lord sat cross-legged for seven days experiencing the bliss of liberation. Now it happened that there occurred, out of season, a great rainstorm and for seven days there were rain clouds, cold winds, and unsettled weather. Then Mucalinda the naga-king left his dwelling place and having encircled the Lord's body seven times with his coils, he stood with his great hood spread over the Lord's head (thinking) to protect the Lord from cold and heat, from gadflies, mosquitoes, wind, sun, and the touch of creeping things.
At the end of those seven days the Lord emerged from that concentration. Then Mucalinda the naga-king, seeing that the sky had cleared and the rain clouds had gone, removed his coils from the Lord's body. Changing his own appearance and assuming the appearance of a youth, he stood in front of the Lord with his hands folded together venerating him.
Then, on realizing its significance, the Lord uttered on that occasion this inspired utterance:
Blissful is detachment for one who is content,
For one who has learned Dhamma and who sees;
Blissful is non-affliction in the world,
Restraint towards living creatures;
Blissful is passionlessness in the world,
The overcoming of sensual desires;
But the abolition of the conceit "I am"
-- That is truly the supreme bliss.
Revised: Tue 18 September 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud2-01a.html

Ud 2.2

Udana II.2
Raja Sutta
Kings
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time a large number of monks, after the meal, on returning from their alms round, had gathered at the meeting hall when this discussion arose: "Friends, which of these two kings has greater wealth, greater possessions, the greater treasury, the greater stock of riding animals, the greater army, greater power, greater might: King Seniya Bimbisara of Magadha or King Pasenadi of Kosala?" And this discussion came to no conclusion.
Then the Blessed One, emerging from his seclusion in the late afternoon, went to the meeting hall and, on arrival, sat down on a seat made ready. As he sat down there, he addressed the monks: "For what topic are you gathered together here? And what was the discussion that came to no conclusion?"
"Just now, lord, after the meal, on returning from our alms round, we gathered at the meeting hall when this discussion arose: 'Friends, which of these two kings has greater wealth, greater possessions, the greater treasury, the greater stock of riding animals, the greater army, greater power, greater might: King Seniya Bimbisara of Magadha or King Pasenadi of Kosala?' This was the discussion that had come to no conclusion when the Blessed One arrived.
"It isn't right, monks, that sons of good families, on having gone forth out of faith from home to the homeless life, should talk on such a topic. When you have gathered you have two duties: either Dhamma-talk or noble silence."
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
Any sensual bliss in the world,
any heavenly bliss,
isn't worth one sixteenth-sixteenth
of the bliss of the ending of craving.
See also: AN 10.69.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud2-02.html

Ud 2.3

Udana II.3
Danda Sutta
The Stick
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time, a large number of boys on the road between Savatthi and Jeta's Grove were hitting a snake with a stick. Then early in the morning the Blessed One, having put on his robes and carrying his bowl and outer robe, went into Savatthi for alms. He saw the large number of boys on the road between Savatthi and Jeta's Grove hitting the snake with a stick.
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
Whoever takes a stick
to beings desiring ease,
when he himself is looking for ease,
will meet with no ease after death.
Whoever doesn't take a stick
to beings desiring ease,
when he himself is looking for ease,
will meet with ease after death.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud2-03.html

Ud 2.4

Udana II.4
Sakkara Sutta
Veneration
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time the Blessed One was worshipped, revered, honored, venerated, given homage -- a recipient of robes, almsfood, lodgings, and medical requisites for the sick. The community of monks was also worshipped, revered, honored, venerated, given homage -- a recipient of robes, almsfood, lodgings, and medical requisites for the sick. But the wanderers of other sects were not worshipped, revered, honored, venerated, or given homage, nor were they recipients of robes, almsfood, lodgings, or medical requisites for the sick. So the wanderers of other sects, unable to stand the veneration given to the Blessed One and the community of monks, on seeing monks in village or forest, would insult, revile, irritate, and harass them with discourteous, abusive language.
Then a large number of monks went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they said to the Blessed One: "At present the Blessed One is worshipped, revered, honored, venerated, given homage -- a recipient of robes, almsfood, lodgings, and medical requisites for the sick. The community of monks is also worshipped, revered, honored, venerated, given homage -- a recipient of robes, almsfood, lodgings, and medical requisites for the sick. But the wanderers of other sects are not worshipped, revered, honored, venerated, or given homage, nor are they recipients of robes, almsfood, lodgings, or medical requisites for the sick. So the wanderers of other sects, unable to stand the veneration given to the Blessed One and the community of monks, on seeing monks in village or forest, insult, revile, irritate, and harass them with discourteous, abusive language."
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
When in contact with pleasure or pain
in village or forest,
one should blame neither
oneself nor others.
Contacts make contact
dependent on a sense of acquisition.
Where there's no sense of acquisition,
contacts would make contact
with what?
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud2-04.html

Ud 2.5

Udana II.5
Upasaka Sutta
The Lay Follower
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time a certain lay follower from Icchanangalaka had arrived in Savatthi on some business affairs. Having settled his affairs in Savatthi, he went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, the Blessed One said to him, "At long last you have managed to come here."
"For a long time I have wanted to come see the Blessed One, lord, but being involved in one business affair after another, I have not been able to do so."
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
How blissful it is, for one who has nothing
who has mastered the Dhamma,
is learned.
See how they suffer, those who have something,
people bound in body
with people.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud2-05.html

Ud 2.6

Udana II.6
Gabbhini Sutta
The Pregnant Woman
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time the young wife of a certain wanderer was pregnant and on the verge of delivery. So she said to the wanderer, "Go get some oil for my delivery."
When this was said, the wanderer said to her, "But where can I get any oil?"
A second time, she said to him, "Go get some oil for my delivery."
A second time, he said to her, "But where can I get any oil?"
A third time, she said to him, "Go get some oil for my delivery."
Now at that time at the storehouse of King Pasenadi Kosala they were giving priests and contemplatives as much oil or ghee as they needed to drink, but not to take away. So the thought occurred to the wanderer, "At present at the storehouse of King Pasenadi Kosala they are giving priests and contemplatives as much oil or ghee as they need to drink, but not to take away. Suppose, having gone there, I were to drink as much oil as I need and, on returning home, were to vomit it up to use at the delivery?"
So, having gone to the storehouse of King Pasenadi Kosala, he drink as much oil as he needed but, on returning home, was unable to bring it up or pass it down. So he rolled back and forth, suffering from pains that were piercing, racking, and agonizing. Then early in the morning the Blessed One, having put on his robes and carrying his bowl and outer robe, went into Savatthi for alms. He saw the wanderer rolling back and forth, suffering from pains that were piercing, racking, and agonizing,
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
How blissful it is, for one who has nothing.
Those who are expert
are people with nothing.
See how they suffer, those who have something,
people bound in mind
with people.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud2-06.html

Ud 2.7

Udana II.7
Ekaputta Sutta
The Only Son
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time the dear and beloved only son of a certain lay follower had died. So a large number of lay followers -- their clothes wet, their hair wet -- went to the Blessed One in the middle of the day and, on arrival, having bowed down to him, sat to one side. As they were sitting there the Blessed One said to them: "Why have you come here -- your clothes wet, your hair wet -- in the middle of the day?"
When this was said, the lay follower said to the Blessed One, "My dear and beloved only son has died. This is why we have come here -- our clothes wet, our hair wet -- in the middle of the day."
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
Tied down by what's dear & alluring,
heavenly beings, most people,
worn out with misery,
fall under the sway of the King of Death.
But those who, day & night,
heedfully abandon what's dear,
dig up misery
by the root --
Death's bait
so hard
to overcome.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud2-07.html

Ud 2.9

Udana II.9
Visakha Sutta
To Visakha
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying in Savatthi at the Eastern Monastery, the palace of Migara's mother. Now at that time, Visakha, Migara's mother, had some dealings with King Pasenadi Kosala that he did not settle as she had wished. So in the middle of the day she went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As she was sitting there the Blessed One said to her, "Well now, Visakha, where are you coming from in the middle of the day?"
"Just now, lord, I had some dealings with King Pasenadi Kosala that he did not settle as I had wished.
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
All subjection to others
is painful.
All independence
is bliss.
What is held in common
brings suffering,
for duties are hardto overcome.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud2-09.html

Ud 2.10

Udana II.10
Bhaddiya Kaligodha Sutta
About Bhaddiya Kaligodha
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying at Anupiya in the Mango Orchard. Now at that time, Ven. Bhaddiya Kaligodha, on going to a forest, to the foot of a tree, or to an empty dwelling, would repeatedly exclaim, "What bliss! What bliss!" A large number of monks heard Ven. Bhaddiya Kaligodha, on going to a forest, to the foot of a tree, or to an empty dwelling, repeatedly exclaim, "What bliss! What bliss!" and on hearing him, the thought occurred to them, "There's no doubt but that Ven. Bhaddiya Kaligodha doesn't enjoy leading the holy life, for when he was a householder he knew the bliss of kingship, so that now, on recollecting that, he is repeatedly exclaiming, 'What bliss! What bliss!'" They went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they told him: "Ven. Bhaddiya Kaligodha, lord, on going to a forest, to the foot of a tree, or to an empty dwelling, repeatedly exclaims, 'What bliss! What bliss!' There's no doubt but that Ven. Bhaddiya Kaligodha doesn't enjoy leading the holy life, for when he was a householder he knew the bliss of kingship, so that now, on recollecting that, he is repeatedly exclaiming, 'What bliss! What bliss!'"
Then the Blessed One told a certain monk, "Come, monk. In my name, call Bhaddiya, saying, 'The Teacher calls you, my friend.'"
"As you say, lord," the monk answered and, having gone to Ven. Bhaddiya, on arrival he said, "The Teacher calls you, my friend."
"As you say, my friend," Ven. Bhaddiya replied. Then he went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, the Blessed One said to him, "Is it true, Bhaddiya that, on going to a forest, to the foot of a tree, or to an empty dwelling, you repeatedly exclaim, 'What bliss! What bliss!'?"
"Yes, lord."
"What meaning do you have in mind that you repeatedly exclaim, 'What bliss! What bliss!'?"
"Before, when I was a householder, maintaining the bliss of kingship, I had guards posted within and without the royal apartments, within and without the city, within and without the countryside. But even though I was thus guarded, thus protected, I dwelled in fear -- agitated, distrustful, and afraid. But now, on going alone to a forest, to the foot of a tree, or to an empty dwelling, I dwell without fear, unagitated, confident, and unafraid -- unconcerned, unruffled, my wants satisfied, with my mind like a wild deer. This is the meaning I have in mind that I repeatedly exclaim, 'What bliss! What bliss!'"
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
In whom there exists
no provocation,
& for whom becoming & non-becoming
are overcome,
he is one -- beyond fear,
blissful,
without grief,
whom the devas can't see.
See also: SN 10.8; AN 3.35; Sn i.2
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud2-10.html

Ud 2.10a

Udana II.10
Bhaddiya Kaligodha Sutta
Bhaddiya
Translated from the Pali by John D. Ireland.
For free distribution only.

From The Udana: Inspired Utterances of the Buddha, translated from the Pali by John D. Ireland (Kandy: Buddhist Publication Society, 1997). Copyright ©1997 Buddhist Publication Society. Used with permission.
Thus have I heard. At one time the Lord was staying at Anupiya in the Mango Orchard. At that time the Venerable Bhaddiya, Kaligodha's son, on going into the forest to the foot of a tree or to an empty place, constantly uttered, "Ah, what bliss! Ah, what bliss!"
A number of bhikkhus heard the Venerable Bhaddiya... constantly uttering, "Ah, what bliss! Ah, what bliss!" and the thought came to them: "No doubt, friend, the Venerable Bhaddiya, Kaligodha's son, is dissatisfied with leading the holy life, since formerly when he was a householder he enjoyed the bliss of royalty. And when recollecting that, on going into the forest... he utters, 'Ah, what bliss! Ah, what bliss!'"
Then a number of bhikkhus approached the Lord, prostrated themselves, sat down to one side, and reported this to the Lord.
Then the Lord addressed a certain bhikkhu: "Come, bhikkhu, in my name tell the bhikkhu Bhaddiya, 'The Teacher calls you, friend Bhaddiya.'"
"Very well, revered sir," the bhikkhu replied and approaching the Venerable Bhaddiya, Kaligodha's son, he said, "The Teacher calls you, friend Bhaddiya."
"Very well, friend," the Venerable Bhaddiya replied, and approaching the Lord he prostrated himself and sat down to one side. The Lord then said to him: "Is it true, Bhaddiya, that on going into the forest... you utter, 'Ah, what bliss! Ah, what bliss!'?"
"Yes, revered sir."
"But, Bhaddiya, what do you see that prompts you to do so?"
"Formerly, revered sir, when I was a householder and enjoyed the bliss of royalty, inside and outside my inner apartments guards were appointed; inside and outside the city guards were appointed; inside and outside the district guards were appointed. But, revered sir, although I was thus guarded and protected, I lived fearful, agitated, distrustful, and afraid. But now, revered sir, on going alone into the forest, to the foot of a tree or to an empty place, I am fearless, unagitated, confident, and unafraid. I live unconcerned, unruffled, my needs satisfied, with a mind become like a deer's. Seeing this, revered sir, prompts me, on going to the forest... to utter constantly, 'Ah, what bliss! Ah, what bliss!'"
Then, on realizing its significance, the Lord uttered on that occasion this inspired utterance:
In whom exist no inner stirrings,
Having passed beyond being this or that,
Free from fear, blissful and sorrowless,
The devas are not capable of seeing him.
Revised: Mon 10 September 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud2-10a.html

Ud 3.1

Udana III.1
Kamma Sutta
Action
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time a certain monk was sitting not far from the Blessed One, his legs crossed, his body held erect, enduring sharp, piercing, racking pains that were the result of old kamma -- mindful, alert, without suffering. The Blessed One saw him sitting not far away, his legs crossed, his body held erect, enduring sharp, piercing, racking pains that were the result of old kamma -- mindful, alert, without suffering.
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
For the monk who has left
all kamma
behind,
shaking off the dust of the past,
steady, without longing,
Such*:
there's no point in telling
anyone else. (*tadi)
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud3-01.html

Ud 3.1a

Udana III.1
Kamma Sutta
Former Action
Translated from the Pali by John D. Ireland.
For free distribution only.

From The Udana: Inspired Utterances of the Buddha, translated from the Pali by John D. Ireland (Kandy: Buddhist Publication Society, 1997). Copyright ©1997 Buddhist Publication Society. Used with permission.
Thus have I heard. At one time the Lord was staying near Savatthi in the Jeta Wood at Anathapindika's monastery. On that occasion a certain bhikkhu was sitting cross-legged not far from the Lord, holding his body erect, mindful and clearly comprehending, enduring without complaint feelings that were painful, acute, sharp and severe, the ripening of former action.
The Lord saw that bhikkhu sitting cross-legged not far away... enduring without complaint feelings that were painful, acute, sharp and severe, the ripening of former action.
Then, on realizing its significance, the Lord uttered on that occasion this inspired utterance:
A bhikkhu who has left behind all action,
Shaking off the dust of former deeds.
The stable one, unselfish, steady,
Has no need to address people.
Revised: Mon 10 September 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud3-01a.html

Ud 3.2

Udana III.2
Nanda Sutta
About Nanda
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time Ven. Nanda -- the Blessed One's brother, son of his maternal aunt -- told a large number of monks, "I don't enjoy leading the holy life, my friends. I can't endure the holy life. Giving up the training, I will return to the common life."
Then a certain monk went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he told the Blessed One: "Lord, Ven. Nanda -- the Blessed One's brother, son of his maternal aunt -- has told a large number of monks, 'I don't enjoy leading the holy life, my friends. I can't endure the holy life. Giving up the training, I will return to the common life.'"
Then the Blessed One told a certain monk, "Come, monk. In my name, call Nanda, saying, 'The Teacher calls you, my friend.'"
"As you say, lord," the monk answered and, having gone to Ven. Nanda, on arrival he said, "The Teacher calls you, my friend."
"As you say, my friend," Ven. Nanda replied. Then he went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, the Blessed One said to him, "Is it true, Nanda, that you have told a large number of monks, 'I don't enjoy leading the holy life, my friends. I can't endure the holy life. Giving up the training, I will return to the common life.'?"
"Yes, lord."
"But why, Nanda, don't you enjoy leading the holy life?"
"Lord, as I was leaving home, a Sakyan girl -- the envy of the countryside -- glanced up at me, with her hair half-combed, and said, 'Hurry back, master.' Recollecting that, I don't enjoy leading the holy life. I can't endure the holy life. Giving up the training, I will return to the common life."
Then, taking Ven. Nanda by the arm -- as a strong man might flex his extended arm or extend his flexed arm -- the Blessed One disappeared from Jeta's Grove and reappeared among the devas of the Tavatimsa Heaven. Now at that time about 500 dove-footed nymphs had come to wait upon Sakka, the ruler of the devas. And the Blessed One said to Ven. Nanda, "Nanda, do you see those 500 dove-footed nymphs?"
"Yes, lord."
"What do you think, Nanda: Which is lovelier, better looking, more charming -- the Sakyan girl, the envy of the countryside, or these 500 dove-footed nymphs?"
"Lord, compared to these 500 dove-footed nymphs, the Sakyan girl, the envy of the countryside, is like a cauterized monkey with its ears and nose cut off. She doesn't count. She's not even a small fraction. There's no comparison. The 500 dove-footed nymphs are lovelier, better looking, more charming."
"Then take joy, Nanda. Take joy! I am your guarantee for getting 500 dove-footed nymphs."
"If the Blessed One is my guarantee for getting 500 dove-footed nymphs, I will enjoy leading the holy life under the Blessed One."
Then, taking Ven. Nanda by the arm -- as a strong man might flex his extended arm or extend his flexed arm -- the Blessed One disappeared from among the devas of the Tavatimsa Heaven and reappeared in Jeta's Grove. The monks heard, "They say that Ven. Nanda -- the Blessed One's brother, son of his maternal aunt -- is leading the holy life for the sake of nymphs. They say that the Blessed One is his guarantee for getting 500 dove-footed nymphs."
Then the monks who were friends of Ven. Nanda went around addressing him as they would a hired hand and a dealer: "Our friend Nanda, they say, is a hired hand. Our friend Nanda, they say, is a dealer. He's leading the holy life for the sake of nymphs. The Blessed One is his guarantee for getting 500 dove-footed nymphs."
Then Ven. Nanda -- humiliated, ashamed, and disgusted that the monks who were his friends were addressing him as they would a hired hand and a dealer -- went to dwell alone, secluded, heedful, ardent, and resolute. He in no long time entered and remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing and realizing it for himself in the here and now. He knew: "Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world." And thus Ven. Nanda became another one of the arahants.
Then a certain devata, in the far extreme of the night, her extreme radiance lighting up the entirety of Jeta's Grove, approached the Blessed One. On arrival, having bowed down to him, she stood to one side. As she was standing there, she said to the Blessed One: "Lord, Ven. Nanda -- the Blessed One's brother, son of his maternal aunt -- through the ending of the effluents, has entered and remains in the effluent-free release of awareness and release of discernment, knowing and realizing it for himself in the here and now." And within the Blessed One, the knowledge arose: "Nanda, through the ending of the effluents, has entered and remains in the effluent-free release of awareness and release of discernment, knowing and realizing it for himself in the here and now."
Then, when the night had passed, Ven. Nanda went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One: "Lord, about the Blessed One's being my guarantee for getting 500 dove-footed nymphs, I hereby release the Blessed One from that promise."
"Nanda, having comprehended your awareness with my own awareness, I realized that 'Nanda, through the ending of the effluents, has entered and remains in the effluent-free release of awareness and release of discernment, knowing and realizing it for himself in the here and now.' And a devata informed me that 'Ven. Nanda, through the ending of the effluents, has entered and remains in the effluent-free release of awareness and release of discernment, knowing and realizing it for himself in the here and now.' When your mind, through lack of clinging, was released from the effluents, I was thereby released from that promise."
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
One who has
crossed over the mire,
crushed the thorn of sensuality,
reached the ending of delusion,
is a monk undisturbedby bliss & pain.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud3-02.html

Ud 3.2a

Udana III.2
Nanda Sutta
Nanda
Translated from the Pali by John D. Ireland.
For free distribution only.

From The Udana: Inspired Utterances of the Buddha, translated from the Pali by John D. Ireland (Kandy: Buddhist Publication Society, 1997). Copyright ©1997 Buddhist Publication Society. Used with permission.

Thus have I heard. At one time the Lord was staying near Savatthi in the Jeta Wood at Anathapindika's monastery. On that occasion the Venerable Nanda, the Lord's (half-) brother, the son of his maternal aunt, informed a number of bhikkhus thus: "I am discontented with leading the holy life, friends. I am unable to endure the holy life. I will give up the training and return to the low life."
Then a certain bhikkhu approached the Lord, prostrated himself, sat down to one side, and said: "The Venerable Nanda, revered sir, the Lord's (half-) brother, the son of his maternal aunt, informed a number of bhikkhus thus: 'I am discontented with leading the holy life... I will give up the training and return to the low life.'"
Then the Lord addressed a certain bhikkhu: "Come, bhikkhu, in my name tell the bhikkhu Nanda, 'The Teacher calls you, friend Nanda.'"
"Very well, revered sir," that bhikkhu replied, and approaching the Venerable Nanda, he said, "The Teacher calls you, friend Nanda."
"Very well friend," the Venerable Nanda replied, and approaching the Lord he prostrated himself and sat down to one side. The Lord then said to him: "Is it true, Nanda, that you informed a number of bhikkhus thus: 'I am discontented with leading the holy life... I will return to the low life'?"
"Yes, revered sir."
"But why, Nanda, are you discontented with leading the holy life?"
"On departing from home, revered sir, a Sakyan girl, the loveliest in the land, with her hair half-combed, looked up at me and said, 'May you return soon, master.' Recollecting that, revered sir, I am discontented with leading the holy life... I am unable to endure the holy life. I will give up the training and return to the low life."
Then the Lord took the Venerable Nanda by the arm, and just as a strong man might extend his flexed arm or flex his extended arm, even so did they vanish from the Jeta Wood and appear among the devas of the Tavatimsa heaven. Now on that occasion about five hundred pink-footed nymphs had come to minister to Sakka, ruler of the devas. And the Lord said to the Venerable Nanda, "Do you see those five hundred pink-footed nymphs?"
"Yes, revered sir."
"What do you think, Nanda, who is more beautiful, more fair to behold, and more alluring -- that Sakyan girl, the loveliest in the land, or these five hundred pink-footed nymphs?"
"Revered sir, compared to these five hundred pink-footed nymphs, that Sakyan girl, the loveliest in the land, is like a mutilated she-monkey that has had its ears and nose chopped off. She does not count; she is not worth a fraction compared to them; there is no comparison. These five hundred nymphs are far more beautiful, more fair to behold, and more alluring."
"Rejoice, Nanda, rejoice, Nanda! I guarantee that you will obtain five hundred pink-footed nymphs."
"If, revered sir, the Lord guarantees that I will obtain five hundred pink-footed nymphs, I shall be content in living the holy life under the Lord."
Then the Lord took the Venerable Nanda by the arm... even so did they vanish from among the devas of the Tavatimsa heaven and appear in the Jeta Wood.
The bhikkhus heard: "It is said that the Venerable Nanda, the Lord's (half-) brother, the son of his maternal aunt, is living the holy life for the sake of nymphs. It is said that the Lord has guaranteed that he will obtain five hundred pink-footed nymphs."
Then the bhikkhu-friends of the Venerable Nanda went about calling him "hireling" and "menial," saying: "The Venerable Nanda is a hireling! The Venerable Nanda is a menial! He is living the holy life for the sake of nymphs! It is said that the Lord has guaranteed that he will obtain five hundred pink-footed nymphs!"
Then the Venerable Nanda was humiliated, ashamed, and dismayed by his friends calling him "hireling" and "menial." Living alone, secluded, diligent, ardent, and resolute, he soon realized even here and now through his own direct knowledge that unequalled goal of the holy life for the sake of which sons of good family rightly go forth from home to the homeless state, and entering into it he abode in it. And he knew: "Finished is birth, lived is the holy life, done is what had to be done, there is no more of this state." And the Venerable Nanda became one of the arahats.
Then, when the night was far advanced, a certain devata of surpassing beauty, illuminating the whole Jeta Wood, approached the Lord, prostrated himself and stood to one side. Standing there that devata said to the Lord: "The Venerable Nanda, revered sir, the Lord's (half-) brother, the son of his maternal aunt, by the ending of the taints has realized here and now through his own direct knowledge the taintless mind-deliverance and wisdom-deliverance, and entering into it, he abides in it."
The knowledge also arose in the Lord: "Nanda, by the ending of the taints, has realized here and now the taintless mind-deliverance and wisdom-deliverance, and entering into it, he abides in it."
When that night had ended the Venerable Nanda approached the Lord, prostrated himself, sat down to one side, and said to the Lord: "Revered sir, as to the Lord's guarantee that I will obtain five hundred pink-footed nymphs, I release the Lord from that promise."
"But, Nanda, comprehending your mind with my mind, I knew: 'Nanda has realized here and now the taintless mind-deliverance and wisdom-deliverance.' Also, a devata told me: 'The Venerable Nanda, revered sir, has realized here and now the taintless mind-deliverance and wisdom-deliverance.' When, Nanda, your mind was released from the taints without grasping, I was then released from that promise."
Then, on realizing its significance, the Lord uttered on that occasion this inspired utterance:
That bhikkhu who has crossed the mire,
Crushed the thorn of sensual desire,
And reached the destruction of delusion
Is not perturbed by pleasures and pains.
Revised: Mon 10 September 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud3-02a.html

Ud 3.3

Udana III.3
Yasoja Sutta
About Yasoja
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. Now at that time approximately 500 monks, headed by Ven. Yasoja, had arrived in Savatthi to see the Blessed One. As these visiting monks were exchanging greetings with the resident monks, setting their lodgings in order, and putting away their robes & bowls, they made a loud racket, a great racket. Then the Blessed One said to Ven. Ananda, "Ananda, what is that loud racket, that great racket, like fishermen with a catch of fish?"
"Lord, those are approximately 500 monks, headed by Ven. Yasoja, who have arrived in Savatthi to see the Blessed One. As these visiting monks are exchanging greetings with the resident monks, setting their lodgings in order, and putting away their robes & bowls, they are making a loud racket, a great racket."
"In that case, Ananda, tell those monks in my name, 'The Teacher calls you, friends.'"
Responding, "As you say, lord," Ven. Ananda went to the monks and said, "The Teacher calls you, friends."
"As you say, friend," the monks responded to Ven. Ananda and then went to the Blessed One. On arrival they bowed down to him and sat to one side. As they were sitting there, the Blessed One said to them, "Monks, why were you making that loud racket, that great racket, like fishermen with a catch of fish?"
When this was said, Ven. Yasoja said to the Blessed One, "Lord, these 500 monks have arrived in Savatthi to see the Blessed One. As they were exchanging greetings with the resident monks, setting their lodgings in order, and putting away their robes & bowls, they made a loud racket, a great racket."
"Go away, monks. I dismiss you. You are not to stay in my vicinity."
Responding, "As you say, lord," the monks got up from their seats, bowed down to the Blessed One, circumambulated him -- keeping him to their right -- and left. Putting their lodgings in order and taking their robes & bowls, they went wandering among the Vajjians. After wandering by stages among the Vajjians, they came to the River Vaggamuda. There on the banks of the River Vaggamuda they made leaf-huts and entered the Rains Retreat.
Then Ven. Yasoja addressed the monks as they entered the Rains Retreat: "Friends, the Blessed One dismissed us, wishing for our benefit, seeking our well-being, being sympathetic, and acting out of sympathy. Let's live in such a way that the Blessed One will be gratified by our way of living."
"As you say, friend," the monks responded to Ven. Yasoja. And so, living secluded, ardent, & resolute, every one of them realized the Three Knowledges [remembrance of past lives, knowledge of the arising & passing away of living beings, and knowledge of the ending of mental fermentations] in the course of that very Rains Retreat.
Then the Blessed One, having stayed as long as he liked in Savatthi, went wandering in the direction of Vesali. After wandering by stages, he arrived in Vesali and stayed there in the Peaked Roof Pavilion in the Great Wood. Then, encompassing with his awareness the awareness of the monks staying on the banks of the River Vaggamuda, he said to Ven. Ananda, "This direction seems bright to me, Ananda. This direction seems dazzling to me. It's not at all repugnant for me to go & pay attention to where the monks on the banks of the River Vaggamuda are staying. Send a messenger into their presence to say, 'The Teacher calls you, friends. The Teacher wants to see you.'"
Responding, "As you say, lord," Ven. Ananda went to a certain monk and said, "Come now, friend. Go to the monks on the banks of the River Vaggamuda and say to them, 'The Teacher calls you, friends. The Teacher wants to see you.'"
"As you say, friend," the monk responded to Ven. Ananda. Then -- just as a strong man might extend his flexed arm or flex his extended arm -- he disappeared from the Peaked Roof Pavilion in the Great Wood and appeared in front of the monks on the bank of the River Vaggamuda. Then he said to them, "The Teacher calls you, friends. The Teacher wants to see you."
"As you say, friend," the monks responded to him. Putting their lodgings in order and taking their robes & bowls, they disappeared from the bank of the River Vaggamuda -- just as a strong man might extend his flexed arm or flex his extended arm -- and appeared in the presence of the Blessed One in the Peaked Roof Pavilion in the Great Wood.
Now, at that time the Blessed One was sitting in imperturbable concentration [either in the fourth jhana, the dimension of the infinitude of space or the dimension of the infinitude of consciousness]. The thought occurred to the monks, "Now, in what mental dwelling is the Blessed One now residing?" Then they realized, "He is residing in the imperturbable dwelling." So they all sat in imperturbable concentration.
Then Ven. Ananda -- when the night was far advanced, at the end of the first watch -- arose from his seat, arranged his robe over one shoulder, stood facing the Blessed One with his hands placed palm-to-palm over his heart, and said to him: "The night, lord, is far advanced. The first watch has ended. The visiting monks have been sitting here a long time. May the Blessed One greet them." When this was said, the Blessed One remained silent.
Then a second time, when the night was far advanced, at the end of the second watch, Ven. Ananda arose from his seat, arranged his robe over one shoulder, stood facing the Blessed One with his hands placed palm-to-palm over his heart, and said to him: "The night, lord, is far advanced. The second watch has ended. The visiting monks have been sitting here a long time. May the Blessed One greet them." When this was said, the Blessed One remained silent.
Then a third time, when the night was far advanced, at the end of the third watch, as dawn was approaching and the face of the night was beaming, Ven. Ananda arose from his seat, arranged his robe over one shoulder, stood facing the Blessed One with his hands placed palm-to-palm over his heart, and said to him: "The night, lord, is far advanced. The third watch has ended. Dawn is approaching and the face of the night is beaming. The visiting monks have been sitting here a long time. May the Blessed One greet them."
Then the Blessed One, emerging from his imperturbable concentration, said to Ven. Ananda, "Ananda, if you had known, you would not have spoken like that. I, along with all 500 of these monks, have been sitting in imperturbable concentration."
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
In whom they're defeated --
the thorn of sensuality,
insult,
assault,
& imprisonment:
like a mountain, he stands unperturbed,
undisturbed by pleasures or pains
: a monk.
See also: Thag III.8.
Revised: Sun 14 October 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud3-03.html

Ud 3.4

Udana III.4
Sariputta Sutta
About Sariputta
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time Ven. Sariputta was sitting not far from the Blessed One, his legs crossed, his body held erect, having mindfulness established to the fore. The Blessed One saw Ven. Sariputta sitting not far away, his legs crossed, his body held erect, having mindfulness established to the fore.
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
Just as a mountain of rock,
is unwavering, well-settled,
so the monk whose delusion is ended,
like a mountain, is undisturbed.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud3-04.html

Ud 3.5

Udana III.5
Kolita Sutta
About Kolita (Maha Moggallana)
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time Ven. Maha Moggallana was sitting not far from the Blessed One, his legs crossed, his body held erect, having mindfulness immersed in the body well established within. The Blessed One saw Ven. Maha Moggallana sitting not far away, his legs crossed, his body held erect, having mindfulness immersed in the body well established within.
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
With mindfulness immersed in the body
well established, restrained
with regard to the six media of contact --
always centered, the monk
can know Unbinding* for himself. (*nibbana)
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud3-05.html

Ud 3.7

Udana III.7
Kassapa Sutta
Kassapa

For free distribution only.

I have heard that on one occasion the Blessed One was staying in Rajagaha at the Bamboo Grove, the Squirrels' Sanctuary. Now at that time Ven. Maha Kassapa was staying at the Pipphali Cave, sitting for seven days in a single position, having attained a certain level of concentration. Then, with the passage of seven days, he emerged from that concentration. On emerging from it, the thought occurred to him: "What if I were to go into Rajagaha for alms?"
Now at that time 500 devatas were eager for the chance to give alms to Ven. Maha Kassapa. But Ven. Maha Kassapa, turning down those 500 devatas, early in the morning put on his robes and, carrying his bowl and outer robe, went into Rajagaha for alms.
Now at that time Sakka, the king of the devas, wanted to give alms to Ven. Maha Kassapa. So, disguising himself as a weaver, he was working a loom, while Sujata, an asura-maiden, filled the shuttle. Then, as Ven. Maha Kassapa was going on an uninterrupted round for alms in Rajagaha, he arrived at Sakka's home. Sakka saw him coming from afar and, on seeing him, came out of house to meet him. Taking the bowl from his hand, he entered the house, took cooked rice from the pot, filled the bowl, and gave it back to Ven. Maha Kassapa. And that gift of alms included many kinds of curry, many kinds of sauces.
The thought occurred to Ven. Maha Kassapa, "Now, who is this being with such supranormal power & might?" Then the thought occurred to him, "This is Sakka, king of the devas, isn't it?" On realizing this, he said to Sakka, "Is this your doing, Kosiya?[1] Don't ever do anything like this again."
"We, too, need merit, Ven. Kassapa. We, too, have use for merit."
Then, bowing down to Ven. Maha Kassapa and circumambulating him three times, Sakka rose up into the air and, while up in the sky, exclaimed three times:
"O the alms, the foremost alms, well-established in Kassapa!"
"O the alms, the foremost alms, well-established in Kassapa!"
"O the alms, the foremost alms, well-established in Kassapa!"
The Blessed One heard this with his divine hearing-property, surpassing that of the human. On realizing the significance of that, he on that occasion exclaimed:
The monk going for alms,
supporting himself and no other:
The devas adore one who is Such,
calmed & ever mindful.
--------------------------------------------------------------------------------
Note
1. Kosiya -- "Owl" -- is Sakka's clan name.
--------------------------------------------------------------------------------
Revised: Wed 14 August 2002
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud3-07.html

Ud 3.8

Udana III.8
Pinda Sutta
Alms

For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. Now at that time a large number of monks, after the meal, on returning from their alms round, had gathered at the kareri-tree pavilion when this discussion arose: "Friends, an alms-collecting monk,[1] while going for alms, periodically sees agreeable sights via the eye. He periodically hears agreeable sounds via the ear ... smells agreeable aromas via the nose ... tastes agreeable flavors via the tongue ... touches agreeable tactile sensations via the body. An alms-collecting monk, while going for alms, is honored, respected, revered, venerated, and given homage.
"So, friends, let's become alms-collecting monks. Then we, too, while going for alms, will periodically get to see agreeable sights via the eye ... to hear agreeable sounds via the ear ... to smell agreeable aromas via the nose ... to taste agreeable flavors via the tongue ... to touch agreeable tactile sensations via the body. We, too, while going for alms, will be honored, respected, revered, venerated, and given homage." And this discussion came to no conclusion.
Then the Blessed One, emerging from his seclusion in the late afternoon, went to the kareri-tree pavilion and, on arrival, sat down on a seat made ready. As he sat down there, he addressed the monks: "For what topic are you gathered together here? And what was the discussion that came to no conclusion?"
"Just now, lord, after the meal, on returning from our alms round, we gathered here at the kareri-tree pavilion when this discussion arose: [They repeat what had been said.] "
"It isn't right, monks, that sons of good families, on having gone forth out of faith from home to the homeless life, should talk on such a topic. When you have gathered you have two duties: either Dhamma-talk or noble silence."[2]
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
The monk going for alms,
supporting himself and no other:
The devas adore one such as this --
if he's not relying
on fame & praise.
--------------------------------------------------------------------------------
Notes
1. A monk who makes a steady practice of eating only the food received while going for alms.
2. Noble silence = the levels of jhana beginning with the second.
--------------------------------------------------------------------------------
Revised: Wed 14 August 2002
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud3-08.html

Ud 3.10

Udana III.10
Loka Sutta
(Surveying) the World
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion, when the Blessed One was newly Awakened -- staying at Uruvela by the banks of the Nerañjara River in the shade of the Bodhi tree, the tree of Awakening -- he sat in the shade of the Bodhi tree for seven days in one session, sensitive to the bliss of release. At the end of seven days, after emerging from that concentration, he surveyed the world with the eye of an Awakened One. As he did so, he saw living beings burning with the many fevers and aflame with the many fires born of passion, aversion, and delusion. Then, on realizing the significance of that, he on that occasion exclaimed:
This world is burning.
Afflicted by contact,
it calls disease a "self."
By whatever it construes [things],
that's always otherwise.
Becoming otherwise,
the world is
held by becoming
afflicted by becoming
and yet delights
in that very becoming.
Where there's delight,
there is fear.
What one fears
is stressful.
This holy life is lived
for the abandoning of becoming.
Whatever priests or contemplatives say that liberation from becoming is by means of becoming, all of them are not released from becoming, I say.
And whatever priests or contemplatives say that escape from becoming is by means of non-becoming, all of them have not escaped from becoming, I say.
This stress comes into play
in dependence on all acquisitions.
With the ending of all clinging/sustenance,
there's no stress coming into play.
Look at this world:
Beings, afflicted with thick ignorance,
are unreleased
from delight in what has come to be.
All levels of becoming,
anywhere,
in any way,
are inconstant, stressful, subject to change.
Seeing this -- as it's actually present -- with right discernment,
one abandons craving for becoming,
without delighting in non-becoming.
From the total ending of craving
comes fading & cessation without remainder:
Unbinding.
For the monk unbound,
through lack of clinging/sustenance,
there's no further becoming.
He has vanquished Mara,
won the battle.
Having gone beyond all levels of being,
he's Such.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud3-10.html

Ud 4.1

Udana IV.1
Meghiya Sutta
About Meghiya
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying among the Calikans, at Calika Mountain. At that time Ven. Meghiya was his attendant. Then Ven. Meghiya went to the Blessed One and, on arrival, having bowed down to him, stood to one side. As he was standing there he said to the Blessed One, "I would like to go into Jantu Village for alms."
"Then do, Meghiya, what you think it is now time to do."
Then in the early morning, Ven. Meghiya, having put on his robes and carrying his bowl and outer robe, went into Jantu Village for alms. Having gone for alms in Jantu Village, after the meal, returning from his alms round, he went to the banks of the Kimikala River. As he was walking along the banks of the river to exercise his legs, he saw a pleasing, charming mango grove. Seeing it, the thought occurred to him: "How pleasing and charming is this mango grove! It's an ideal place for a young man of good family intent on exertion to exert himself in meditation. If the Blessed One gives me permission, I would like to exert myself in meditation in this mango grove."
So Ven. Meghiya went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, "Just now, in the early morning, having put on my robes and carrying my bowl and outer robe, I went into Jantu Village for alms. Having gone for alms in Jantu Village, after the meal, returning from my alms round, I went to the banks of the Kimikala River. As I was walking along the banks of the river to exercise my legs, I saw a pleasing, charming mango grove. Seeing it, the thought occurred to me: 'How pleasing and charming is this mango grove! It's an ideal place for a young man of good family intent on exertion to exert himself in meditation. If the Blessed One gives me permission, I would like to exert myself in meditation in this mango grove.' If the Blessed One gives me permission, I would like to go to the mango grove to exert myself in meditation."
When this was said, the Blessed One responded to Ven. Meghiya, "As long as I am still alone, stay here until another monk comes."
A second time, Ven. Meghiya said to the Blessed One, "Lord, the Blessed One has nothing further to do, and nothing further to add to what he has done. I, however, have something further to do, and something further to add to what I have done. If the Blessed One gives me permission, I would like to go to the mango grove to exert myself in meditation."
A second time, the Blessed One responded to Ven. Meghiya, "As long as I am still alone, stay here until another monk comes."
A third time, Ven. Meghiya said to the Blessed One, "Lord, the Blessed One has nothing further to do, and nothing further to add to what he has done. I, however, have something further to do, and something further to add to what I have done. If the Blessed One gives me permission, I would like to go to the mango grove to exert myself in meditation."
"As you are talking about exertion, Meghiya, what can I say? Do what you think it is now time to do."
Then Ven. Meghiya, rising from his seat, bowing down to the Blessed One and circling him to the right, went to the mango grove. On arrival, having gone deep into the grove, he sat down at the foot of a certain tree for the day's abiding.
Now while Ven. Meghiya was staying in the mango grove, he was for the most part assailed by three kinds of unskillful thoughts: sensual thoughts, thoughts of ill will, and thoughts of doing harm. The thought occurred to him: "How amazing! How awesome! Even though it was through faith that I went forth from home to the homeless life, still I am overpowered by these three kinds of unskillful thoughts: sensual thoughts, thoughts of ill will, and thoughts of doing harm." Emerging from his seclusion in the late afternoon, he went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, "Just now, while I was staying in the mango grove, I was for the most part assailed by three kinds of unskillful thoughts: sensual thoughts, thoughts of ill will, and thoughts of doing harm. The thought occurred to me: 'How amazing! How awesome! Even though it was through faith that I went forth from home to the homeless life, still I am overpowered by these three kinds of unskillful thoughts: sensual thoughts, thoughts of ill will, and thoughts of doing harm.'"
"Meghiya, in one whose release of awareness is still immature, five qualities bring it to maturity. Which five?
"There is the case where a monk has admirable people as friends, companions, and colleagues. In one whose release of awareness is still immature, this is the first quality that brings it to maturity.
"Furthermore, the monk is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior and sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. In one whose release of awareness is still immature, this is the second quality that brings it to maturity.
"Furthermore, he gets to hear at will, easily and without difficulty, talk that is truly sobering and conducive to the opening of awareness, i.e., talk on having few wants, on contentment, on seclusion, on non-entanglement, on arousing persistence, on virtue, on concentration, on discernment, on release, and on the knowledge and vision of release. In one whose release of awareness is still immature, this is the third quality that brings it to maturity.
"Furthermore, he keeps his persistence aroused for abandoning unskillful [mental] qualities and for taking on skillful qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful qualities. In one whose release of awareness is still immature, this is the fourth quality that brings it to maturity.
"Furthermore, he is discerning, endowed with the discernment of arising and passing away -- noble, penetrating, leading to the right ending of stress. In one whose release of awareness is still immature, this is the fifth quality that brings it to maturity.
"Meghiya, when a monk has admirable people as friends, companions, and colleagues, it is to be expected that he will be virtuous, will dwell restrained in accordance with the Patimokkha, consummate in his behavior and sphere of activity, and will train himself, having undertaken the training rules, seeing danger in the slightest faults.
"When a monk has admirable people as friends, companions, and colleagues, it is to be expected that he will get to hear at will, easily and without difficulty, talk that is truly sobering and conducive to the opening of awareness, i.e., talk on having few wants, on contentment, on seclusion, on non-entanglement, on arousing persistence, on virtue, on concentration, on discernment, on release, and on the knowledge and vision of release.
"When a monk has admirable people as friends, companions, and colleagues, it is to be expected that he will keep his persistence aroused for abandoning unskillful qualities, and for taking on skillful qualities -- steadfast, solid in his effort, not shirking his duties with regard to skillful qualities.
"When a monk has admirable people as friends, companions, and colleagues, it is to be expected that he will be discerning, endowed with discernment of arising and passing away -- noble, penetrating, leading to the right ending of stress.
"And furthermore, when the monk is established in these five qualities, there are four additional qualities he should develop: He should develop [contemplation of] the unattractive so as to abandon lust. He should develop good will so as to abandon ill will. He should develop mindfulness of in-and-out breathing so as to cut off distractive thinking. He should develop the perception of inconstancy so as to uproot the conceit, 'I am.' For a monk perceiving inconstancy, the perception of not-self is made firm. One perceiving not-self attains the uprooting of the conceit, 'I am' -- Unbinding in the here and now."
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
Little thoughts, subtle thoughts,
when followed, stir up the heart.
Not comprehending the thoughts of the heart,
one runs here & there,
the mind out of control.
But comprehending the thoughts of the heart,
one who is ardent, mindful,
restrains them.
When, followed, they stir up the heart,
one who is awakened
lets them go without trace.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud4-01.html

Ud 4.1a

Udana IV.1
Meghiya Sutta
Meghiya
Translated from the Pali by John D. Ireland.
For free distribution only.

From The Udana: Inspired Utterances of the Buddha, translated from the Pali by John D. Ireland (Kandy: Buddhist Publication Society, 1997). Copyright ©1997 Buddhist Publication Society. Used with permission.
Thus have I heard. At one time the Lord was staying at Calika on Calika Hill. At that time the Venerable Meghiya was the Lord's attendant. Then the Venerable Meghiya approached the Lord, prostrated himself, stood to one side, and said: "I wish to go into Jantu village for almsfood, revered sir."
"Do now, Meghiya, what you think it is time to do."
Then the Venerable Meghiya, having put on his robe in the forenoon and taken his bowl and outer cloak, entered Jantu village for almsfood. Having walked in Jantu village for almsfood, after the meal, on returning from collecting almsfood, he approached the bank of the river Kimikala. As he was walking and wandering up and down beside the river for exercise, he saw a pleasant and charming mango grove. On seeing it he thought: "This mango grove is very pleasant and charming. It is eminently suitable for the endeavor (in meditation) of a young man of good family who is intent on the endeavor. If the Lord were to give me permission, I would come and endeavor in this mango grove."
Then the Venerable Meghiya approached the Lord, prostrated himself, sat down to one side, and said: "Revered sir, having put on my robe in the forenoon... I approached the bank of the river Kimikala and saw a pleasant and charming mango grove. On seeing it I thought: 'This mango grove is very pleasant and charming. It is eminently suitable for the endeavor (in meditation) of a young man of good family who is intent on the endeavor. If the Lord were to give me permission, I would come and endeavor in this mango grove.' If, revered sir, the Lord gives me permission, I would go to that mango grove to endeavor (in meditation)."
When this was said the Lord replied to the Venerable Meghiya: "As we are alone, Meghiya, wait a while until some other bhikkhu comes."
A second time the Venerable Meghiya said to the Lord: "Revered sir, the Lord has nothing further that should be done and nothing to add to what has been done. But for me, revered sir, there is something further that should be done and something to add to what has been done. If, revered sir, the Lord gives me permission, I would go to that mango grove to endeavor (in meditation)."
A second time the Lord replied to the Venerable Meghiya: "As we are alone, Meghiya, wait a while until some other bhikkhu comes."
A third time the Venerable Meghiya said to the Lord: "Revered sir, the Lord has nothing further that should be done... I would go to that mango grove to endeavor (in meditation)."
"As you are talking of endeavoring, Meghiya, what can I say? Do now, Meghiya, what you think it is time to do."
Then the Venerable Meghiya rose from his seat, prostrated himself before the Lord, and keeping his right side towards him, went to that mango grove. On entering that mango grove he sat down at the foot of a certain tree for the rest period during the middle of the day.
Now while the Venerable Meghiya was staying in that mango grove, there kept occurring to him three bad, unwholesome kinds of thoughts: sensual thought, malevolent thought, and cruel thought. The Venerable Meghiya then reflected: "It is indeed strange! It is indeed remarkable! Although I have gone forth out of faith from home to the homeless state, yet I am overwhelmed by these three bad, unwholesome kinds of thoughts: sensual thought, malevolent thought, and cruel thought."
Then the Venerable Meghiya, on emerging from seclusion in the late afternoon, approached the Lord, prostrated himself, sat down to one side, and said: "Revered sir, while I was staying in that mango grove there kept occurring to me three bad, unwholesome kinds of thoughts... and I thought: 'It is indeed strange!... I am overwhelmed by these three bad, unwholesome kinds of thoughts: sensual thought, malevolent thought, and cruel thought.'"
"When mind-deliverance is as yet immature, Meghiya, five things lead to its maturity. What five?
"Here, Meghiya, a bhikkhu has good friends, good associates, good companions. When mind-deliverance is as yet immature, Meghiya, this is the first thing that leads to its maturity.
"Furthermore, Meghiya, a bhikkhu is virtuous, he lives restrained by the restraint of the Patimokkha, endowed with conduct and resort; seeing danger in the smallest faults, he trains in the training rules he has accepted. When mind-deliverance is as yet immature, Meghiya, this is the second thing that leads to its maturity.
"Furthermore, Meghiya, a bhikkhu obtains at will, with no trouble or difficulty, talk that is effacing, a help in opening up the mind, and which conduces to complete turning away, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbana -- that is, talk about fewness of wishes, talk about contentment, talk about seclusion, talk about being non-gregarious, talk about putting forth energy, talk about virtue, talk about concentration, talk about wisdom, talk about deliverance, talk about the knowledge and vision of deliverance. When mind-deliverance is as yet immature, Meghiya, this is the third thing that leads to its maturity.
"Furthermore, Meghiya, a bhikkhu lives with energy instigated for the abandoning of unwholesome states and the acquiring of wholesome states; he is vigorous, energetic, and persevering with regard to wholesome states. When mind-deliverance is as yet immature, Meghiya, this is the fourth thing that leads to its maturity.
"Furthermore, Meghiya, a bhikkhu is wise, endowed with the noble ones' penetrative understanding of rise and disappearance leading to the complete ending of suffering. When mind-deliverance is as yet immature, Meghiya, this is the fifth thing that leads to its maturity. When mind-deliverance is as yet immature, Meghiya, these five things lead to its maturity.
"It is to be expected of a bhikkhu who has good friends, good associates, good companions, that he will be virtuous, that he will live restrained by the restraint of the Patimokkha, endowed with conduct and resort, and that seeing danger in the smallest faults, he will train in the training rules he has accepted. It is to be expected of a bhikkhu who has good friends... that he will obtain at will, with no trouble or difficulty, talk that is effacing, a help in opening up the mind... talk about the knowledge and vision of deliverance. It is to be expected of a bhikkhu who has good friends... that he will live with energy instigated... vigorous, energetic, and persevering with regard to wholesome states. It is to be expected of a bhikkhu who has good friends... that he will be wise, endowed with the noble ones' penetrative understanding of rise and disappearance leading to the complete ending of suffering.
"A bhikkhu, Meghiya, who is established in these five things should also cultivate four additional things: foulness should be cultivated for overcoming lust; lovingkindness should be cultivated for overcoming malevolence; respiration-mindfulness should be cultivated for cutting off (discursive) thinking; the perception of impermanence should be cultivated for the removal of the conceit 'I am.' For when one perceives impermanence, Meghiya, the perception of not-self is established. When one perceives not-self one reaches the removal of the conceit 'I am,' which is called Nibbana here and now."
Then, on realizing its significance, the Lord uttered on that occasion this inspired utterance:
Trivial thoughts, subtle thoughts,
Mental jerkings that follow one along:
Not understanding these mental thoughts,
One runs back and forth with wandering mind.
But having known these mental thoughts,
The ardent and mindful one restrains them.
An awakened one has entirely abandoned them,
These mental jerkings that follow one along.
Revised: Mon 10 September 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud4-01a.html

Ud 4.3

Udana IV.3
Gopala Sutta
The Cowherd
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was wandering among the Kosalans with a large community of monks. Then he came down from the road, went to a certain tree, and on arrival sat down on a seat made ready. A certain cowherd then went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, the Blessed One, instructed, urged, roused, & encouraged him with a talk on Dhamma. The cowherd -- instructed, urged, roused, & encouraged by the Blessed One's talk on Dhamma -- said to him: "Lord, may the Blessed One, together with the community of monks, acquiesce to my offer of tomorrow's meal."
The Blessed One acquiesced with silence.
Then the cowherd, understanding the Blessed One's acquiescence, got up from his seat, bowed down to the Blessed One, circumambulated him, and left.
Then, after the night had passed, the cowherd -- having prepared in his own home a great deal of thick milk-rice porridge & fresh ghee -- announced the time of the meal to the Blessed One: "It is time, lord. The meal is ready."
So the Blessed One early in the morning put on his robes and, carrying his bowl and outer robe, went together with the community of monks to the cowherd's home. On arrival, he sat down on a seat made ready. The cowherd, with his own hand, served & satisfied the community of monks headed by the Blessed One with thick milk-rice porridge & fresh ghee. Then, when the Blessed One had eaten and had removed his hand from his bowl, the cowherd took a lower seat and sat down to one side. As he was sitting there, the Blessed One, instructed, urged, roused, & encouraged him with a talk on Dhamma, then got up from his seat & left.
Now, not long after the Blessed One's departure, the cowherd was killed by a certain man between the boundaries of two villages. A large number of monks then went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they told him: "The cowherd who today served & satisfied the community of monks headed by the Blessed One with thick milk-rice porridge & fresh ghee, has been killed, it is said, by a certain man between the boundaries of two villages."
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
Whatever an enemy
might do to an enemy,
or a foe
to a foe,
the ill-directed mind
can do to you
even worse.
[Note: This verse also appears at Dhp 42]
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud4-03.html

Ud 4.4

Udana IV.4
Juñha Sutta
Moonlit
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying in Rajagaha at the Bamboo Grove, the Squirrels' Sanctuary. Now at that time Ven. Sariputta and Ven. Maha Moggallana were staying in Pigeon Cave. Then, on a moonlit night, Ven. Sariputta -- his head newly shaven -- was sitting in the open air, having attained a certain level of concentration.
It so happened that two yakkhas who were companions were flying from north to south on some business or other. They saw Ven. Sariputta -- his head newly shaven -- sitting in the open air. Seeing him, the first yakkha said to the second, "I'm inspired to give this contemplative a blow on the head."
When this was said, the second yakkha said to the first, "Enough of that, my good friend. Don't lay a hand on the contemplative. He's an outstanding contemplative, of great power and great might."
A second time, the first yakkha said to the second, "I'm inspired to give this contemplative a blow on the head."
A second time, the second yakkha said to the first, "Enough of that, my good friend. Don't lay a hand on the contemplative. He's an outstanding contemplative, of great power and great might."
A third time, the first yakkha said to the second, "I'm inspired to give this contemplative a blow on the head."
A third time, the second yakkha said to the first, "Enough of that, my good friend. Don't lay a hand on the contemplative. He's an outstanding contemplative, of great power and great might."
Then the first yakkha, ignoring the second yakkha, gave Ven. Sariputta a blow on the head. And with that blow he might have knocked over an elephant seven or eight cubits tall, or split a rocky crag. But right there the yakkha -- yelling, "I'm burning!" -- fell into the Great Hell.
Now, Ven. Moggallana -- with his divine eye, pure and surpassing the human -- saw the yakkha give Ven. Sariputta a blow on the head. Seeing this, he went to Ven. Sariputta and, on arrival, said to him, "I hope you are well, friend Sariputta. I hope you are comfortable. I hope you are feeling no pain."
"I am well, friend Moggallana. I am comfortable. But I do have a slight headache."
"How amazing, friend Sariputta! How awesome! How great your power and might! Just now a yakkha gave you a blow on the head. So great was that blow that he might have knocked over an elephant seven or eight cubits tall, or split a rocky crag. But all you say is this: 'I am well, friend Moggallana. I am comfortable. But I do have a slight headache'!"
"How amazing, friend Moggallana! How awesome! How great your power and might! Where you saw a yakkha just now, I didn't even see a dust devil!"
The Blessed One -- with his divine ear, pure and surpassing the human -- heard those two great beings speak in praise of one another in this way. Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
Whose mind is like rock,
steady,
unmoved,
dispassionate for things that spark passion,
unangered by things that spark anger:
When one's mind is developed like this,
from where can there come
suffering & stress?
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud4-04.html

Ud 4.5

Udana IV.5
Naga Sutta
The Bull Elephant
Translated from the Pali by John D. Ireland.
For free distribution only.

From The Udana: Inspired Utterances of the Buddha, translated from the Pali by John D. Ireland (Kandy: Buddhist Publication Society, 1997). Copyright ©1997 Buddhist Publication Society. Used with permission.
Thus have I heard. At one time the Lord was staying near Kosambi at the Ghosita monastery. At that time the Lord was living hemmed in by bhikkhus and bhikkhunis, by male and female lay followers, by kings and royal ministers, by sectarian teachers and their disciples, and he lived in discomfort and not at ease. Then the Lord thought: "At present I am living hemmed in by bhikkhus and bhikkhunis... by sectarian teachers and their disciples, and I live in discomfort and not at ease. Suppose I were to live alone, secluded from the crowd?"
Then the Lord, having put on his robe in the forenoon and taken his bowl and outer cloak, entered Kosambi for almsfood. Having walked for almsfood in Kosambi and returned after the meal, he set his lodging in order by himself, took his bowl and cloak, and without informing his attendant or taking leave of the Order of bhikkhus, he set off alone, without a companion, for Parileyyaka. Walking on tour by stages, he arrived at Parileyyaka and stayed near Parileyyaka in a protected forest at the foot of an auspicious sal-tree.
Now a certain bull elephant was living hemmed in by elephants and she-elephants, by elephant calves and sucklings; he ate grass with the tips pulled off and they ate the branches he had broken down. He drank muddied water and on going down and coming out of the water he was jostled by she-elephants; and he lived in discomfort and not at ease. Then that bull elephant thought: "At present I am living hemmed in by elephants and she-elephants, by elephant calves and sucklings; I eat grass with the tips pulled off and they eat the branches which I break down. I drink muddied water and on going down and coming out of the water I am jostled by she-elephants; and I live in discomfort and not at ease. Suppose I were to live alone, secluded from the crowd?"
So that bull elephant left the herd and went to Parileyyaka, to the protected forest, and approached the Lord at the foot of the auspicious sal-tree. On reaching the place where the Lord was staying that bull elephant kept the place free of grass and brought water with his trunk for the Lord's use.
Then, while the Lord was in solitude and seclusion, this thought arose in his mind: "Formerly I was living hemmed in by bhikkhus and bhikkhunis... and I was living in discomfort and not at ease. But now I live not hemmed in by bhikkhus and bhikkhunis... in comfort and at ease." And also this thought arose in that bull elephant's mind: "Formerly I was living hemmed in by elephants and she-elephants... and I was living in discomfort and not at ease, but now I live not hemmed in by elephants and she-elephants... I eat unbroken grass and (others) do not eat the branches which I break down. I drink clear water and on going down and coming out of the water I am not jostled by she-elephants, and I live in comfort and at ease."
Then the Lord, on observing his own solitude, understood with his mind the thought in the mind of that bull elephant, and uttered on that occasion this inspired utterance:
This unites mind with mind,
The perfected one and the bull elephant
With tusks as long as chariot-poles:
That each delights in being alone in the forest.
Revised: Mon 10 September 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud4-05.html

Ud 4.6

Udana IV.6
Pindola Sutta
About Pindola
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time Ven. Pindola Bharadvaja was sitting not far from the Blessed One, his legs crossed, his body held erect -- a forest dweller, an alms-goer, a rag-robe wearer, an owner of only one set of three robes, a man of few wishes, content, solitary, unentangled, his persistence aroused, an advocate of the ascetic practices, devoted to the heightened mind. The Blessed One saw Ven. Pindola Bharadvaja sitting not far away, his legs crossed, his body held erect -- a forest dweller, an alms-goer, a rag-robe wearer, an owner of only one set of three robes, a man of few wishes, content, solitary, unentangled, his persistence aroused, an advocate of the ascetic practices, devoted to the heightened mind.
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
Not reviling, not injuring,
restraint in line with the Patimokkha,
moderation in food,
dwelling in seclusion,
devotion to the heightened mind:
this is the teaching
of the Awakened Ones.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud4-06.html

Ud 4.7

Udana IV.7
Sariputta Sutta
About Sariputta
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time Ven. Sariputta was sitting not far from the Blessed One -- his legs crossed, his body held erect -- a man of few wishes, content, solitary, unentangled, his persistence aroused, devoted to the heightened mind. The Blessed One saw Ven. Sariputta sitting not far away -- his legs crossed, his body held erect -- a man of few wishes, content, solitary, unentangled, his persistence aroused, devoted to the heightened mind.
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
Exalted in mind & heedful,
the sage trained in sagacity's ways:
He has no sorrows, one who is Such,
calmed & ever mindful.
See also: Ud 4.10.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud4-07.html

Ud 4.9

Udana IV.9
Upasena Vangataputta Sutta
About Upasena Vangataputta
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying in Rajagaha at the Bamboo Grove, the Squirrels' Sanctuary. Now at that time, when Ven. Upasena Vangantaputta was alone in seclusion, this line of thinking arose in his awareness: "What a gain, what a true gain it is for me that my teacher is the Blessed One, worthy and a fully self-awakened; that I have gone forth from home to the homeless life in a well-taught Dhamma and discipline; that my companions in the holy life are virtuous and endowed with admirable qualities; that I have achieved culmination in terms of the precepts; that my mind is unified and well-concentrated; that I am an arahant, with effluents ended; that I have great power and great might. Fortunate has been my life; fortunate will be my death."
Then the Blessed One, comprehending with his awareness the line of thinking that had arisen in Ven. Upasena Vangantaputta's awareness, on that occasion exclaimed:
He feels no regret at what life has been,
he feels no sorrow at death,
if -- a wise one -- he has seen that state.
He feels no sorrowin the midst of sorrow.
For one who has destroyed
craving for becoming
-- the monk of peaceful mind --
birth & the wandering on
are totally ended.
There is no further becoming.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud4-09.html

Ud 4.10

Udana IV.10
Sariputta Sutta
About Sariputta (2)
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time Ven. Sariputta was sitting not far from the Blessed One -- his legs crossed, his body held erect -- reflecting on the peace within himself. The Blessed One saw Ven. Sariputta sitting not far away -- his legs crossed, his body held erect -- reflecting on the peace within himself
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
For the monk whose mind is
peaceful, at peace,
whose cord to becoming is cut,
birth & the wandering on
are totally ended.
Freed is he
from Mara's bonds.
See also: Ud 4.7.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud4-10.html

Ud 5.1

Udana V.1
Raja Sutta
The King
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time King Pasenadi Kosala was together with Queen Mallika in the upper palace. Then he said to her, "Is there anyone more dear to you than yourself?"
"No, your majesty," she answered. "There is no one more dear to me than myself. And what about you, your majesty? Is there anyone more dear to you than yourself?"
"No, Mallika. There is no one more dear to me than myself."
Then the king, descending from the palace, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One: "Just now I was together with Queen Mallika in the upper palace. I said to her, 'Is there anyone more dear to you than yourself?'
"'No, your majesty,' she answered. 'There is no one more dear to me than myself. And what about you, your majesty? Is there anyone more dear to you than yourself?'
"'No, Mallika. There is no one more dear to me than myself.'"
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
Searching all directions
with one's awareness,
one finds no one dearer
than oneself.
In the same way, others
are fiercely dear to themselves.
So one should not hurt others
if one loves oneself.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud5-01.html

Ud 5.2

Udana V.2
Appayuka Sutta
Short-lived
Translated from the Pali by Thanissaro Bhikkhu.For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. Then Ven. Ananda, emerging from his seclusion in the late afternoon, went to the Blessed One. On arrival, having bowed down to him, he sat to one side. As he was sitting there he said to the Blessed One, "It's amazing, sir. It's astounding -- how short-lived the Blessed One's mother was. Seven days after the Blessed One's birth she died and arose among the Tusita (deva-) group."
"That's the way it is, Ananda. That's the way it is, for the mothers of bodhisattas are short-lived. Seven days after the bodhisattas' birth, the bodhisattas' mothers pass away and arise among the Tusita (deva-) group."
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
Those who have come to be,
those who will come:
all
will go, leaving the body behind.
The skillful person,
realizing the loss of all,
should live the holy life
ardently.
Revised: Wed 14 August 2002
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud5-02.html

Ud 5.3

Udana V.3
Kutthi Sutta
The Leper
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying in Rajagaha at the Bamboo Grove, the Squirrels' Sanctuary. Now at that time in Rajagaha there was a leper named Suppabuddha, a poor, miserable wretch of a person. And at that time the Blessed One was sitting surrounded by a large assembly, teaching the Dhamma. Suppabuddha the leper saw the large gathering of people from afar and thought to himself, "Without a doubt, someone must be distributing staple or non-staple food over there. Why don't I go over to that large group of people, and maybe I'll get some staple or non-staple food." So he went over to the large group of people. Then he saw the Blessed One sitting surrounded by a large assembly, teaching the Dhamma. On seeing this, he realized, "There's no one distributing staple or non-staple food over here. That's Gotama the contemplative, sitting surrounded by a large assembly, teaching the Dhamma. Why don't I listen to the Dhamma?" So he sat down to one side right there, [thinking,] "I, too, will listen to the Dhamma."
Then the Blessed One, having encompassed the awareness of the entire assembly with his awareness, asked himself, "Now who here is capable of understanding the Dhamma?" He saw Suppabuddha the leper sitting in the assembly, and on seeing him the thought occurred to him, "This person here is capable of understanding the Dhamma." So, aiming at Suppabuddha the leper, he gave a step-by-step talk, i.e., a talk on generosity, on virtue, on heaven; he declared the drawbacks, degradation, & corruption of sensual passions, and the rewards of renunciation. Then when he saw that Suppabuddha the leper's mind was ready, malleable, free from hindrances, elated, & bright, he then gave the Dhamma-talk peculiar to Awakened Ones, i.e., stress, origination, cessation, & path. And just as a clean cloth, free of stains, would properly absorb a dye, in the same way, as Suppabuddha the leper was sitting in that very seat, the dustless, stainless Dhamma eye arose within him, "Whatever is subject to origination is all subject to cessation."
Having seen the Dhamma, reached the Dhamma, known the Dhamma, having plunged entirely into the Dhamma, having crossed over & beyond doubt, having had no more perplexity, having gained fearlessness & independence from others with regard to the Teacher's message, he rose up from his seat and went to the Blessed One. On arrival, having bowed down to the Blessed One, he sat to one side. As he was sitting there he said to the Blessed One: "Magnificent, venerable sir! Magnificent! Just as if the Blessed One were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or were to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One -- through many lines of reasoning -- made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, and to the Community of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life."
Then Suppabuddha the leper, having been instructed, urged, roused, & encouraged by the Blessed One's Dhamma talk, delighting & approving of the Blessed One's words, got up from his seat, bowed down to the Blessed One, circumambulated him -- keeping him to his right -- and left. Not long after his departure he was attacked & killed by a cow with a young calf.
Then a large number of monks approached the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they said to the Blessed One, "Lord, the leper named Suppabuddha, whom the Blessed One instructed, urged, roused, & encouraged with a Dhamma talk, has died. What is his destination? What is his future state?"
"Monks, Suppabuddha the leper was wise. He practiced the Dhamma in accordance with the Dhamma and did not pester me with issues related to the Dhamma. With the destruction of the first three fetters, he is a stream-winner, not subject to states of deprivation, headed for self-awakening for sure."
When this was said, one of the monks said to the Blessed One, "Lord, what was the cause, what was the reason, why Suppabuddha the leper was such a poor, miserable wretch of a person?"
"Once, monks, in this very Rajagaha, Suppabuddha the leper was the son of a rich money-lender. While being escorted to a pleasure park, he saw Tagarasikhi the Private Buddha going for alms in the city. On seeing him, he thought, 'Who is this leper prowling about?' Spitting and disrespectfully turning his left side to Tagarasikhi the Private Buddha, he left. As a result of that deed he boiled in hell for many years, many hundreds of years, many thousands of years, many hundreds of thousands of years. And then as a result of that deed he became a poor, miserable wretch of a person in this very Rajagaha. But on encountering the Dhamma & Discipline made known by the Tathagata, he acquired conviction, virtue, learning, relinquishment, & discernment. Having acquired conviction, virtue, learning, relinquishment, & discernment on encountering the Dhamma & Discipline made known by the Tathagata, now -- on the break-up of the body, after death -- he has reappeared in a good destination, the heavenly world, in company with the devas of the heaven of the Thirty-three. There he outshines the other devas both in beauty & in glory."
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
A person with good eyes,
encountering
a treacherous, uneven place,
would try hard to avoid it.
A wise person, in the world of life,should avoid
evil deeds.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud5-03.html

Ud 5.4

Udana V.4
Kumaraka Sutta
The Boys
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time, a large number of boys on the road between Savatthi and Jeta's Grove were catching fish. Then early in the morning the Blessed One, having put on his robes and carrying his bowl and outer robe, went into Savatthi for alms. He saw the large number of boys on the road between Savatthi and Jeta's Grove catching fish. Seeing them, he went up to them and, on arrival, said to them: "Boys, do you fear pain? Do you dislike pain?"
"Yes, lord, we fear pain. We dislike pain."
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
If you fear pain,
if you dislike pain,
don't do an evil deed
in open or secret.
If you're doing or will do
an evil deed,
you won't escape pain:
it will catch you
even as you run away.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud5-04.html

Ud 5.5

Udana V.5
Uposatha Sutta
The Observance
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying in Savatthi at the Eastern Monastery, the palace of Migara's mother. Now at that time, the Blessed One -- it being the observance day -- was sitting surrounded by the community of monks. Then Ven. Ananda -- when the night was far advanced, at the end of the first watch -- arose from his seat, arranged his robe over one shoulder, stood facing the Blessed One with his hands placed palm-to-palm over his heart, and said to him: "The night, venerable sir, is far advanced. The first watch has ended. The community of monks has been sitting here long. Let the Blessed One recite the Patimokkha to them." When this was said, the Blessed One remained silent.
Then a second time, when the night was far advanced, at the end of the second watch, Ven. Ananda arose from his seat, arranged his robe over one shoulder, stood facing the Blessed One with his hands placed palm-to-palm over his heart, and said to him: "The night, venerable sir, is far advanced. The second watch has ended. The community of monks has been sitting here long. Let the Blessed One recite the Patimokkha to them." When this was said, the Blessed One remained silent.
Then a third time, when the night was far advanced, at the end of the third watch, as dawn was approaching and the face of the night was beaming, Ven. Ananda arose from his seat, arranged his robe over one shoulder, stood facing the Blessed One with his hands placed palm-to-palm over his heart, and said to him: "The night, venerable sir, is far advanced. The third watch has ended. Dawn is approaching and the face of the night is beaming. The community of monks has been sitting here long. Let the Blessed One recite the Patimokkha to the community of monks."
"Ananda, the gathering isn't pure."
Then the thought occurred to Ven. Maha Moggallana: "In reference to which individual did the Blessed One just now say, 'Ananda, the gathering isn't pure'?" So he directed his mind, encompassing with his awareness the awareness of the entire community of monks. He saw that individual -- unprincipled, evil, unclean and suspect in his undertakings, hidden in his actions, not a contemplative though claiming to be one, not leading the holy life though claiming to do so, inwardly rotten, oozing with desire, filthy by nature -- sitting in the midst of the community of monks. On seeing him, he got up, went over to that individual, and on reaching him said, "Get up, my friend. You have been seen by the Blessed One. You have no communion with the community of monks." Then the individual remained silent. A second time... A third time, Ven. Maha Moggallana said, "Get up, my friend. You have been seen by the Blessed One. You have no communion with the community of monks." And for a third time the individual remained silent.
Then Ven. Maha Moggallana, grabbing that individual by the arm, having expelled him through the outside door of the porch and locking the bolt, approached the Blessed One and on arrival said, "I have expelled that individual, venerable sir. The gathering is now pure. Let the Blessed One recite the Patimokkha to the community of monks."
"Isn't it amazing, Moggallana. Isn't it astounding, how that individual waited until he was grabbed by the arm." Then the Blessed One addressed the monks: "From now on I will no longer perform the observance or recite the Patimokkha. You alone, monks, will perform the observance and recite the Patimokkha. It is impossible, it cannot happen, that a Tathagata would perform the observance or recite the Patimokkha with an impure gathering.
"Monks, there are these eight amazing and astounding facts about the ocean that, as they see them again and again, have the Asuras greatly pleased with the ocean. Which eight?
"[1] The ocean has a gradual shelf, a gradual slope, a gradual inclination, with a sudden drop-off only after a long stretch. The fact that the ocean has a gradual shelf, a gradual slope, a gradual inclination, with a sudden drop-off only after a long stretch: This is the first amazing and astounding fact about the ocean that, as they see it again and again, has the Asuras greatly pleased with the ocean.
"[2] And furthermore, the ocean is stable and does not overstep its tideline... This is the second amazing and astounding fact about the ocean that, as they see it again and again, has the Asuras pleased with the ocean.
"[3] And furthermore, the ocean does not tolerate a dead body. Any dead body in the ocean gets washed to the shore and thrown up on dry land... This is the third amazing and astounding fact about the ocean that, as they see it again and again, has the Asuras greatly pleased with the ocean.
"[4] And furthermore, whatever great rivers there are -- such as the Ganges, the Yamuna, the Aciravati, the Sarabhu, the Mahi -- on reaching the ocean, give up their former names and are classed simply as "ocean"... This is the fourth amazing and astounding fact about the ocean that, as they see it again and again, has the Asuras greatly pleased with the ocean.
"[5] And furthermore, though the rivers of the world pour into the ocean, and rain falls from the sky, no swelling or diminishing in the ocean for that reason can be discerned... This is the fifth amazing and astounding fact about the ocean that, as they see it again and again, has the Asuras greatly pleased with the ocean.
"[6] And furthermore, the ocean has a single taste: that of salt... This is the sixth amazing and astounding fact about the ocean that, as they see it again and again, has the Asuras greatly pleased with the ocean.
"[7] And furthermore, the ocean has these many treasures of various kinds: pearls, sapphires, lapis lazuli, shells, quartz, coral, silver, gold, rubies, and cat's eyes... This is the seventh amazing and astounding fact about the ocean that, as they see it again and again, has the Asuras greatly pleased with the ocean.
"[8] And furthermore, the ocean is the abode of such mighty beings as whales, whale-eaters, and whale-eater-eaters; asuras, nagas, and gandhabbas. There are in the ocean beings one hundred leagues long, two hundred... three hundred... four hundred... five hundred leagues long. The fact that the ocean is the abode of such mighty beings as whales, whale-eaters, and whale-eater-eaters; asuras, nagas, and gandhabbas; and there are in the ocean beings one hundred leagues long, two hundred... three hundred... four hundred... five hundred leagues long: This is the eighth amazing and astounding fact about the ocean that, as they see it again and again, has the Asuras greatly pleased with the ocean.
"These are the eight amazing and astounding facts about the ocean that, as they see them again and again, have the Asuras greatly pleased with the ocean.
"In the same way, monks, there are eight amazing and astounding facts about this Doctrine and Discipline that, as they see them again and again, have the monks greatly pleased with the Doctrine and Discipline. Which eight?
"[1] Just as the ocean has a gradual shelf, a gradual slope, a gradual inclination, with a sudden drop-off only after a long stretch, in the same way this Doctrine and Discipline has a gradual training, a gradual performance, a gradual progression, with a penetration to gnosis only after a long stretch. The fact that this Doctrine and Discipline has a gradual training, a gradual performance, a gradual progression, with a penetration to gnosis only after a long stretch: This is the first amazing and astounding fact about this Doctrine and Discipline that, as they see it again and again, has the monks greatly pleased with the Doctrine and Discipline.
"[2] And furthermore, just as the ocean is stable and does not overstep its tideline, in the same way my disciples do not -- even for the sake of their lives -- overstep the training rules I have formulated for them... This is the second amazing and astounding fact about this Doctrine and Discipline that, as they see it again and again, has the monks greatly pleased with the Doctrine and Discipline.
"[3] And furthermore, just as the ocean does not tolerate a dead body -- any dead body in the ocean getting washed to the shore and thrown up on dry land -- in the same way, if an individual is unprincipled, evil, unclean and suspect in his undertakings, hidden in his actions -- not a contemplative though claiming to be one, not leading the holy life though claiming to do so, inwardly rotten, oozing with desire, filthy by nature -- the community has no communion with him. Holding an immediate meeting, they banish him from the community. Even though he may be sitting in the midst of the community, he is far from the community, and the community far from him... This is the third amazing and astounding fact about this Doctrine and Discipline that, as they see it again and again, has the monks greatly pleased with the Doctrine and Discipline.
"[4] And furthermore, just as whatever great rivers there are -- such as the Ganges, the Yamuna, the Aciravati, the Sarabhu, the Mahi -- on reaching the ocean, give up their former names and are classed simply as "ocean"; in the same way, when members of the four castes -- noble warriors, priests, merchants, and workers -- go forth from home to the homeless life in the Doctrine and Discipline declared by the Tathagata, they give up their former names and clans and are classed simply as "contemplatives, sons of the Sakyan"... This is the fourth amazing and astounding fact about this Doctrine and Discipline that, as they see it again and again, has the monks greatly pleased with the Doctrine and Discipline.
"[5] And furthermore, just as the rivers of the world pour into the ocean, and rain falls from the sky, but no swelling or diminishing in the ocean for that reason can be discerned; in the same way, although many monks are totally unbound into the property of Unbinding with no fuel remaining, no swelling or diminishing in the property of Unbinding for that reason can be discerned... This is the fifth amazing and astounding fact about this Doctrine and Discipline that, as they see it again and again, has the monks greatly pleased with the Doctrine and Discipline.
"[6] And furthermore, just as the ocean has a single taste -- that of salt -- in the same way, this Doctrine and Discipline has a single taste: that of release... This is the sixth amazing and astounding fact about this Doctrine and Discipline that, as they see it again and again, has the monks greatly pleased with the Doctrine and Discipline.
"[7] And furthermore, just as the ocean has these many treasures of various kinds -- pearls, sapphires, lapis lazuli, shells, quartz, coral, silver, gold, rubies, and cat's eyes -- in the same way, this Doctrine and Discipline has these many treasures of various kinds: the four frames of reference, the four right exertions, the four bases of power, the five faculties, the five strengths, the seven factors of Awakening, the noble eightfold path... This is the seventh amazing and astounding fact about this Doctrine and Discipline that, as they see it again and again, has the monks greatly pleased with the Doctrine and Discipline.
"[8] And furthermore, just as the ocean is the abode of such mighty beings as whales, whale-eaters, and whale-eater-eaters; asuras, nagas, and gandhabbas, and there are in the ocean beings one hundred leagues long, two hundred... three hundred... four hundred... five hundred leagues long; in the same way, this Doctrine and Discipline is the abode of such mighty beings as stream-winners and those practicing to realize the fruit of stream-entry; once-returners and those practicing to realize the fruit of once-returning; non-returners and those practicing to realize the fruit of non-returning; Arahants and those practicing for Arahantship. The fact that this Doctrine and Discipline is the abode of such mighty beings as stream-winners and those practicing to realize the fruit of stream-entry; once-returners and those practicing to realize the fruit of once-returning; non-returners and those practicing to realize the fruit of non-returning; Arahants and those practicing for Arahantship: This is the eighth amazing and astounding fact about this Doctrine and Discipline that, as they see it again and again, has the monks greatly pleased with the Doctrine and Discipline.
"These are the eight amazing and astounding facts about this Doctrine and Discipline that, as they see them again and again, have the monks greatly pleased with the Doctrine and Discipline."
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
The rain soddens what's covered,
& doesn't sodden what's exposed.
So open up what's covered up,
so that it won't get soddened by the rain.
Revised: Mon 10 September 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud5-05.html

Ud 5.5a

Udana V.5
Uposatha Sutta
The Observance Day
Translated from the Pali by John D. Ireland.
For free distribution only.

From The Udana: Inspired Utterances of the Buddha, translated from the Pali by John D. Ireland (Kandy: Buddhist Publication Society, 1997). Copyright ©1997 Buddhist Publication Society. Used with permission.
Thus have I heard. At one time the Lord was staying near Savatthi in the Eastern Park at Migara's mother's mansion. On that occasion the Lord was sitting surrounded by the Order of bhikkhus, as it was the day of the Uposatha observance. Then, when the night was far advanced and the first watch had ended, the Venerable Ananda arose from his seat, arranged his robe over one shoulder, raised his folded hands, and said to the Lord: "The night is far advanced, revered sir, the first watch has ended and the bhikkhus have been sitting for a long time. Revered sir, let the Lord recite the Patimokkha to the bhikkhus." When this was said the Lord remained silent.
When the night was (still further) advanced and the middle watch had ended, a second time the Venerable Ananda arose from his seat... and said to the Lord: "The night is far advanced, revered sir, the middle watch has ended and the bhikkhus have been sitting for a long time. Revered sir, let the Lord recite the Patimokkha to the bhikkhus." A second time the Lord remained silent.
When the night was (yet further) advanced and the last watch had ended, as dawn was approaching and the night was drawing to a close, a third time the Venerable Ananda arose from his seat... and said to the Lord: "The night is far advanced, revered sir, the last watch has ended; dawn is approaching and the night is drawing to a close and the bhikkhus have been sitting for a long time. Revered sir, let the Lord recite the Patimokka to the bhikkhus."
"The gathering is not pure, Ananda."
Then the Venerable Mahamoggallana thought: "Concerning which person has the Lord said, 'The gathering is not pure, Ananda'?" And the Venerable Mahamoggallana, comprehending the minds of the whole Order of bhikkhus with his own mind, saw that person sitting in the midst of the Order of bhikkhus -- immoral, wicked, of impure and suspect behavior, secretive in his acts, no recluse though pretending to be one, not practicing the holy life though pretending to do so, rotten within, lustful and corrupt. On seeing him he arose from his seat, approached that person, and said: "Get up, friend. You are seen by the Lord. You cannot live in communion with the bhikkhus." But that person remained silent.
A second time and a third time the Venerable Mahamoggallana told that person to get up, and a second time and a third time that person remained silent. Then the Venerable Mahamoggllana took that person by the arm, pulled him outside the gate, and bolted it. Then he approached the Lord and said: "Revered sir, I have ejected that person. The assembly is quite pure. Revered sir, let the Lord recite the Patimokkha to the bhikkhus."
"It is strange, Moggallana, it is remarkable, Moggallana, how that stupid person should have waited until he was taken by the arm."
Then the Lord addressed the bhikkhus: "From now on, bhikkhus, I shall not participate in the Uposatha observance or recite the Patimokkha. From now on you yourselves should participate in the Uposatha observance and recite the Patimokkha. It is impossible, bhikkhus, it cannot happen, that the Tathagata should participate in the Uposatha observance and recite the Patimokkha with a gathering that is not pure.
"Bhikkhus, there are these eight wonderful and marvellous qualities of the great ocean, seeing which the asuras delight in the great ocean. What are the eight?
(1) "The great ocean, bhikkhus, gradually shelves, slopes, and inclines, and there is no sudden precipice. Since the great ocean gradually shelves... this is the first wonderful and marvellous quality of the great ocean, seeing which the asuras delight in the great ocean.
(2) "Furthermore, the great ocean is stable and does not exceed the limits of the tide-line. This is the second wonderful and marvellous quality of the great ocean...
(3) "Furthermore, the great ocean does not tolerate a dead body; for when there is a dead body in the great ocean, it soon conveys it to the shore and casts it up on dry land. This is the third wonderful and marvellous quality of the great ocean...
(4) "Furthermore, whatever great rivers there are -- the Ganges, the Yamuna, the Aciravati, the Sarabhu, and the Mahi -- on reaching the great ocean lose their former names and identities and are just called 'the great ocean.' This is the fourth wonderful and marvellous quality of the great ocean...
(5) "Furthermore, although the rivers of the world flow into the great ocean and showers of rain fall from the sky, no lessening or filling up of the great ocean is evident. This is the fifth wonderful and marvellous quality of the great ocean...
(6) "Furthermore, the great ocean has one taste, the taste of salt. This is the sixth wonderful and marvellous quality of the great ocean...
(7) "Furthermore, the great ocean contains many precious substances, various precious substances, such as these: pearl, crystal, beryl, conch, quartz, coral, silver, gold, ruby, and cat's eye. This is the seventh wonderful and marvellous quality of the great ocean...
(8) "Furthermore, the great ocean is the abode of mighty creatures, of such creatures as these: the timi, timingala, timirapingala, asuras, nagas, and gandhabbas.. There exist in the great ocean beings a hundred yojanas in size, beings two hundred, three hundred, four hundred, and five hundred yojanas in size. This is the eighth wonderful and marvellous quality of the great ocean...
"These, bhikkhus, are the eight wonderful and marvellous qualities of the great ocean, seeing which the asuras delight in the great ocean.
"Similarly, bhikkhus, there are eight wonderful and marvellous qualities in this Dhamma and Discipline, seeing which bhikkhus delight in this Dhamma and Discipline. What are the eight?
(1) "Just as the great ocean gradually shelves, slopes, and inclines, and there is no sudden precipice, so also in this Dhamma and Discipline there is a gradual training, a gradual course, a gradual progression, and there is no sudden penetration to final knowledge. Since, in this Dhamma and Discipline there is a gradual training,... this is the first wonderful and marvellous quality in this Dhamma and Discipline, seeing which bhikkhus delight in this Dhamma and Discipline.
(2) "Just as the great ocean is stable and does not exceed the limits of the tide-line, so also my disciples do not transgress a training rule laid down by me for disciples even for the sake of their lives. This is the second wonderful and marvellous quality in this Dhamma and Discipline...
(3) "Just as the great ocean does not tolerate a dead body... and casts it up on dry land, so also whatsoever person is immoral, wicked, of impure and suspect behavior, secretive in his acts, no recluse though pretending to be one, not practicing the holy life though pretending to do so, rotten within, lustful and corrupt, the Order does not associate with him, but when it has met together soon throws him out. Even though he may be sitting in the midst of the Order of bhikkhus, yet he is far from the Order and the Order is far from him. This is the third wonderful and marvellous quality in this Dhamma and Discipline...
(4) "Just as whatever great rivers there are... on reaching the great ocean lose their former names and identities and are just called 'the great ocean,' so also (those of) the four castes -- nobles, brahmans, merchants, and workers -- having gone forth from home to the homeless state in the Dhamma and Discipline made known by the Tathagata, abandon their former names and identities and are just called 'recluses, the followers of the Sakyan son.' This is the fourth wonderful and marvellous quality in this Dhamma and Discipline...
(5) "Just as, although the rivers of the world flow into the great ocean and showers of rain fall from the sky, no lessening or filling up of the great ocean is evident, so also, although many bhikkhus attain final Nibbana in the Nibbana-element with no residue left, no lessening or filling up of the Nibbana-element is evident. This is the fifth wonderful and marvellous quality in this Dhamma and Discipline...
(6) "Just as the great ocean has one taste, the taste of salt, so also this Dhamma and Discipline has one taste, the taste of liberation. This is the sixth wonderful and marvellous quality in this Dhamma and Discipline...
(7) "Just as the great ocean contains many precious substances, various precious substances... so also this Dhamma and Discipline contains many precious things, various precious things, such as these: the four foundations of mindfulness, the four right endeavors, the four bases for successful accomplishment, the five faculties, the five powers, the seven enlightenment factors, and the Noble Eightfold Path. This is the seventh wonderful and marvellous quality in this Dhamma and Discipline...
(8) "Just as the great ocean is the abode of mighty creatures... so also this Dhamma and Discipline is the abode of mighty creatures, such as these: the stream-enterer and the one who is on the way to realizing the fruit of stream-entry, the once-returner and the one who is on the way to realizing the fruit of once-returning, the non-returner and the one who is on the way to realizing the fruit of non-returning, the arahat and the one who is on the way to arahatship. This is the eighth wonderful and marvellous quality in this Dhamma and Discipline.
"These, bhikkhus, are the eight wonderful and marvellous qualities in this Dhamma and Discipline, seeing which bhikkhus delight in this Dhamma and Discipline."
Then, on realizing its significance, the Lord uttered on that occasion this inspired utterance:
Rain soddens what is covered up,
It does not sodden what is open.
Therefore uncover what is covered
That the rain will not sodden it.
Revised: Sun 16 September 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud5-05a.html

Ud 5.6

Udana V.6
Sona Sutta
About Sona
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. Now at that time Ven. MahaKaccana was living among the people of Avanti on Pavatta Mountain near the Osprey Habitat. And at that time the lay follower Sona Kotikanna was Ven. MahaKaccana's supporter. Then as Sona Kotikanna was alone in seclusion, this train of thought arose to his awareness: "According to the Dhamma Master MahaKaccana teaches, it's not easy living at home to practice the celibate life totally perfect, totally pure, like a polished shell. What if I were to shave off my hair & beard, put on the ochre robes, and go forth from the household life into homelessness?"
So he went to Ven. MahaKaccana and on arrival, having bowed down to Ven. MahaKaccana, sat to one side. As he was sitting there he said to Ven. MahaKaccana, "Just now, venerable sir, as I was alone in seclusion, this train of thought arose to my awareness: 'According to the Dhamma Master MahaKaccana teaches, it's not easy living at home to practice the celibate life totally perfect, totally pure, like a polished shell. What if I were to shave off my hair & beard, put on the ochre robes, and go forth from the household life into homelessness?' Give me the going-forth, Master MahaKaccana!"
When this was said, Ven. MahaKaccana said to Sona Kotikanna, "It's hard, Sona, the life-long, one-meal-a-day, sleeping-alone celibate life. Please, right there as you are a householder, devote yourself to the message of the Awakened Ones and to the proper-time [i.e., uposatha day] one-meal-a-day, sleeping-alone celibate life." And so Sona Kotikanna's idea of going-forth subsided.
Then a second time as Sona Kotikanna was alone in seclusion, this train of thought arose to his awareness: "According to the Dhamma Master MahaKaccana teaches, it's not easy living at home to practice the celibate life totally perfect, totally pure, like a polished shell. What if I were to shave off my hair & beard, put on the ochre robes, and go forth from the household life into homelessness?"
So he went to Ven. MahaKaccana and on arrival, having bowed down to Ven. MahaKaccana, sat to one side. As he was sitting there he said to Ven. MahaKaccana, "Just now, venerable sir, as I was alone in seclusion, this train of thought arose to my awareness: 'According to the Dhamma Master MahaKaccana teaches, it's not easy living at home to practice the celibate life totally perfect, totally pure, like a polished shell. What if I were to shave off my hair & beard, put on the ochre robes, and go forth from the household life into homelessness?' Give me the going-forth, Master MahaKaccana!"
When this was said, Ven. MahaKaccana said to Sona Kotikanna, "It's hard, Sona, the life-long, one-meal-a-day, sleeping-alone celibate life. Please, right there as you are a householder, devote yourself to the message of the Awakened Ones and to the proper-time [i.e., uposatha day] one-meal-a-day, sleeping-alone celibate life." And so Sona Kotikanna's idea of going-forth subsided a second time.
Then a third time as Sona Kotikanna was alone in seclusion, this train of thought arose to his awareness: "According to the Dhamma Master MahaKaccana teaches, it's not easy living at home to practice the celibate life totally perfect, totally pure, like a polished shell. What if I were to shave off my hair & beard, put on the ochre robes, and go forth from the household life into homelessness?"
So he went to Ven. MahaKaccana and on arrival, having bowed down to Ven. MahaKaccana, sat to one side. As he was sitting there he said to Ven. MahaKaccana, "Just now, venerable sir, as I was alone in seclusion, this train of thought arose to my awareness: 'According to the Dhamma Master MahaKaccana teaches, it's not easy living at home to practice the celibate life totally perfect, totally pure, like a polished shell. What if I were to shave off my hair & beard, put on the ochre robes, and go forth from the household life into homelessness?' Give me the going-forth, Master MahaKaccana!"
So Ven. MahaKaccana gave Sona Kotikanna the going-forth.
Now at that time the southern country of Avanti was short of monks. So only after three years -- having gathered from here & there with hardship & difficulty a quorum-of-ten community of monks [1] -- did Ven. MahaKaccana give full admission to Ven. Sona. Then, after having completed the Rains retreat, as he was alone in seclusion, this train of thought arose to Ven. Sona's awareness: "I haven't seen the Blessed One face-to-face. I have simply heard that he is like this and like that. If my preceptor would give me permission, I would go to see the Blessed One, the Worthy One, the Rightly Self-awakened One."
So, leaving seclusion in the late afternoon, he went to Ven. MahaKaccana and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to Ven. MahaKaccana, "Just now, venerable sir, as I was alone in seclusion, this train of thought arose to my awareness: 'I haven't seen the Blessed One face-to-face. I have simply heard that he is like this and like that. If my preceptor would give me permission, I would go to see the Blessed One, the Worthy One, the Rightly Self-awakened One.'"
"Good, good, Sona. Go, Sona, to see the Blessed One the Worthy One, the Rightly Self-awakened One. You will see the Blessed One who is serene & inspires serene confidence, whose senses are calmed, who has attained the utmost tranquillity & poise, a Great One (naga) who is controlled, tamed, restrained in his senses. On seeing him, showing reverence with your head to his feet in my name, ask whether he is free from illness & affliction, is carefree, strong, & living in comfort, [saying: 'My preceptor, lord, shows reverence with his head to your feet and asks whether you are free from illness & affliction, are carefree, strong, & living in comfort.'"] [2]
"As you say, venerable sir," replied Ven. Sona. Delighting in and approving of Ven. MahaKaccana's words, he got up from his seat, bowed down to Ven. MahaKaccana, circumambulated him, set his lodging in order, and taking his bowl & robes set off wandering toward Savatthi. Wandering by stages, he arrived at Savatthi, Jeta's Grove, Anathapindika's monastery. He went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there, he said to the Blessed One, "Lord, my preceptor, Ven. MahaKaccana, shows reverence with his head to the Blessed One's feet and asks whether the Blessed One is free from illness & affliction, is carefree, strong, & living in comfort."
"Are you well, monk? Are you in good health? Have you come along the road with only a little fatigue? And are you not tired of alms-food?"
"I am well, Blessed One. I am in good health, Blessed One. I have come along the road, lord, with only a little fatigue and I am not tired of alms-food."
Then the Blessed One addressed Ven. Ananda, [saying,] "Ananda, prepare bedding for this visiting monk."
Then the thought occurred to Ven. Ananda, "When the Blessed One orders me, 'Ananda, prepare bedding for this visiting monk,' he wants to stay in the same dwelling with that monk. The Blessed One wants to stay in the same dwelling with Ven. Sona." So he prepared bedding for Ven. Sona in the dwelling in which the Blessed One was staying. Then the Blessed One, having spent much of the night sitting in the open air, washed his feet and entered the dwelling. Likewise, Ven. Sona, having spent much of the night sitting in the open air, washed his feet and entered the dwelling. Then, getting up toward the end of the night, the Blessed One invited Ven. MahaSona, [3] [saying,] "Monk, I would like you to recite the Dhamma."
Responding, "As you say, lord," Ven. Sona chanted all sixteen parts of the Atthakavagga. The Blessed One, at the conclusion of Ven. Sona's chanting, was highly pleased [and said], "Good, good, monk. You have learned the Attakavagga [verses] well, have considered them well, have borne them well in mind. You have a fine delivery, clear & faultless, that makes the meaning intelligible. How many Rains [in the monkhood] do you have?"
"I have one Rains, lord."
"But why did you take so long [to ordain]?"
"For a long time, lord, I have seen the drawbacks in sensual passions, but the household life is crowded with many duties, many things to be done."
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
Seeing the drawbacks of the world,
knowing the state without acquisitions,
a noble one doesn't delight in evil,
in evil
a pure one doesn't delight.
Notes
1. Originally, a quorum of at least ten monks was required to ordain a new monk. In the version of this story given in the Vinaya (Mv.V.13.1-13), Ven. MahaKaccana sends requests to the Buddha via Ven. Sona that some of the Vinaya rules be relaxed outside of the middle Ganges valley, one of them being that the quorum required for ordination be reduced. As a result, the Buddha amended the relevant rule, stating that the quorum of ten was needed only within the middle Ganges valley, and that outside of the middle Ganges valley a quorum of five would be sufficient to ordain a new monk, provided that at least one of the five be knowledgeable in the Vinaya.
2. The passage in brackets is in the PTS edition, but not in the Thai edition.
3. This is the only point in the sutta where Ven. Sona has the prefix "Great" (Maha) added to his name.
Revised: Sun 20 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud5-06.html

Ud 5.7

Udana V.7
Revata Sutta
About Revata
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time Ven. Revata the Doubter was sitting not far from the Blessed One, his legs crossed, his body held erect, reflecting on [his] purification through the overcoming of doubt. The Blessed One saw Ven. Revata the Doubter sitting not far away, his legs crossed, his body held erect, reflecting on [his] purification through the overcoming of doubt.
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
Any doubts,
about here or the world beyond,
about what is experienced
by/because of others,
by/because of oneself,
are abandoned -- all --
by the person in jhana,
ardent,
living the holy life.
See also: Theragatha I.3 (Kankharevata = Revata the Doubter).
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud5-07.html

Ud 5.9

Udana V.9
Saddayamana Sutta
Uproar
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was wandering among the Kosalans with a large community of monks. Now at that time, a large number of youths were making an uproar not far from the Blessed One. The Blessed One saw the large number of youths making an uproar not far away.
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
False pundits, deluded,
saying nothing but words,
speaking as much as they like:
What leads them on
they don't know.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud5-09.html

Ud 5.10

Udana V.10
Panthaka Sutta
About Cula Panthaka
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time Ven. Cula Panthaka was sitting not far from the Blessed One, his legs crossed, his body held erect, with mindfulness established to the fore. The Blessed One saw Ven. Cula Panthaka sitting not far away, his legs crossed, his body held erect, with mindfulness established to the fore.
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
With steady body,
with steady awareness,
whether standing, sitting, or lying down,
a monk determined on mindfulness
gains one distinction
after another.
Having gained one distinction
after another,
he goes where the King of Death
can't see.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud5-10.html

Ud 6.2

Udana VI.2
Jatila Sutta
Ascetics
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying in Savatthi at the Eastern Monastery, the palace of Migara's mother. Now at that time the Blessed One, having emerged from his seclusion in the late afternoon, was sitting outside the doorway. Then King Pasenadi Kosala went to the Blessed One and, on arrival, having bowed down to him, sat to one side. Then seven coiled-hair ascetics, seven Jain ascetics, seven naked ascetics, seven one-cloth ascetics, and seven wanderers -- their nails grown long, their body-hair grown long -- walked past not far from the Blessed One. King Pasenadi Kosala saw the seven coiled-hair ascetics, seven Jain ascetics, seven naked ascetics, seven one-cloth ascetics, and seven wanderers -- their nails grown long, their body-hair grown long -- walking past not far from the Blessed One. On seeing them, he arranged his upper robe over one shoulder, knelt down with his right knee on the ground, saluted the ascetics with his hands before his heart, and announced his name to them three times: "I am the king, venerable sirs, Pasenadi Kosala. I am the king, venerable sirs, Pasenadi Kosala. I am the king, venerable sirs, Pasenadi Kosala." Then not long after the ascetics had passed, he returned to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, "Of those in the world who are arahants or on the path to arahantship, are these among them?"
"Your majesty, as a layman enjoying sensual pleasures; living crowded with wives and children; using Kasi fabrics and sandalwood; wearing garlands, scents, and creams; handling gold and silver, it is hard for you to know whether these are arahants or on the path to arahantship.
"It is through living together that a person's virtue may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.
"It is through dealing with a person that his purity may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.
"It is through adversity that a person's endurance may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.
"It is through discussion that a person's discernment may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning."
"How amazing, lord! How awesome! How well that was put by the Blessed One! 'Your majesty, as a layman enjoying sensual pleasures; living crowded with wives and children; using Kasi fabrics and sandalwood; wearing garlands, scents, and creams; handling gold and silver, it is hard for you to know whether these are arahants or on the path to arahantship.
"'It is through living together that a person's virtue may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.
"'It is through dealing with a person that his purity may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.
"'It is through adversity that a person's endurance may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.
"'It is through discussion that a person's discernment may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.'
"These men, lord, are my spies, my scouts, returning after going out through the countryside. They go out first, and then I go. Now, when they have scrubbed off the dirt and mud, are well-bathed and well-perfumed, have trimmed their hair and beards, and have put on white clothes, they will go about endowed and provided with the five cords of sensuality."
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
One should not make an effort everywhere.
One should not be another's hireling.
One should not live dependent on another.
One should not make the Dhamma a trade.
Note: For another presentation of the same topic, see AN 4.192.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud6-02.html

Ud 6.3

Udana VI.3
Ahu Sutta
It Was
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time the Blessed One sat reflecting on the various evil, unskillful qualities that had been abandoned [in him] and on the various skillful qualities that had gone to the culmination of their development. Then as he realized the various evil, unskillful qualities that had been abandoned [in him] and the various skillful qualities that had gone to the culmination of their development, he on that occasion exclaimed:
Before, it was, then it wasn't.
Before, it wasn't, then it was.
It wasn't, it won't be,
and now isn't to be found.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud6-03.html

Ud 6.4

Udana VI.4
Tittha Sutta
Various Sectarians (1)
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time there were many priests, contemplatives, and wanderers of various sects living around Savatthi with differing views, differing opinions, differing beliefs, dependent for support on their differing views. Some of the priests and contemplatives held this view, this doctrine: "The cosmos is eternal. Only this is true; anything otherwise is worthless."
Some of the priests and contemplatives held this view, this doctrine: "The cosmos is not eternal"... "The cosmos is finite"... "The cosmos is infinite"... "The soul and the body are the same"... "The soul is one thing and the body another"... "After death a Tathagata exists"... "After death a Tathagata does not exist"... "After death a Tathagata both does and does not exist"... "After death a Tathagata neither does nor does not exist. Only this is true; anything otherwise is worthless."
And they lived arguing, quarreling, and disputing, wounding one another with weapons of the mouth, saying, "The Dhamma is like this, it's not like that. The Dhamma's not like that, it's like this."
Then in the early morning, a large number of monks, having put on their robes and carrying their bowls and outer robes, went into Savatthi for alms. Having gone for alms in Savatthi, after the meal, returning from their alms round, they went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they said to the Blessed One: "Lord, there are many priests, contemplatives, and wanderers of various sects living around Savatthi with differing views, differing opinions, differing beliefs, dependent for support on their differing views... and they live arguing, quarreling, and disputing, wounding one another with weapons of the mouth, saying, 'The Dhamma is like this, it's not like that. The Dhamma's not like that, it's like this.'"
"Monks, the wanderers of other sects are blind and eyeless. They don't know what is beneficial and what is harmful. They don't know what is the Dhamma and what is non-Dhamma. Not knowing what is beneficial and what is harmful, not knowing what is Dhamma and what is non-Dhamma, they live arguing, quarreling, and disputing, wounding one another with weapons of the mouth, saying, 'The Dhamma is like this, it's not like that. The Dhamma's not like that, it's like this.'
"Once, in this same Savatthi, there was a certain king who said to a certain man, 'Gather together all the people in Savatthi who have been blind from birth.'"
"'As you say, your majesty,' the man replied and, rounding up all the people in Savatthi who had been blind from birth, he went to the king and on arrival said, 'Your majesty, the people in Savatthi who have been blind from birth have been gathered together.'
"'Very well then, show the blind people an elephant.'
"'As you say, your majesty,' the man replied and he showed the blind people an elephant. To some of the blind people he showed the head of the elephant, saying, 'This, blind people, is what an elephant is like.' To some of them he showed an ear of the elephant, saying, 'This, blind people, is what an elephant is like.' To some of them he showed a tusk... the trunk... the body... a foot... the hindquarters... the tail... the tuft at the end of the tail, saying, 'This, blind people, is what an elephant is like.'
"Then, having shown the blind people the elephant, the man went to the king and on arrival said, 'Your majesty, the blind people have seen the elephant. May your majesty do what you think it is now time to do.'
"Then the king went to the blind people and on arrival asked them, 'Blind people, have you seen the elephant?'
"'Yes, your majesty. We have seen the elephant.'
"'Now tell me, blind people, what the elephant is like.'
"The blind people who had been shown the head of the elephant replied, 'The elephant, your majesty, is just like a water jar.'
"Those who had been shown the ear of the elephant replied, 'The elephant, your majesty, is just like a winnowing basket.'
"Those who had been shown the tusk of the elephant replied, 'The elephant, your majesty, is just like an iron rod.'
"Those who had been shown the trunk of the elephant replied, 'The elephant, your majesty, is just like the pole of a plow.'
"Those who had been shown the body of the elephant replied, 'The elephant, your majesty, is just like a granary.'
"Those who had been shown the foot of the elephant replied, 'The elephant, your majesty, is just like a post.'
"Those who had been shown the hindquarters of the elephant replied, 'The elephant, your majesty, is just like a mortar.'
"Those who had been shown the tail of the elephant replied, 'The elephant, your majesty, is just like a pestle.'
"Those who had been shown the tuft at the end of the tail of the elephant replied, 'The elephant, your majesty, is just like a broom.'
"Saying, 'The elephant is like this, it's not like that. The elephant's not like that, it's like this,' they struck one another with their fists. That gratified the king.
"In the same way, monks, the wanderers of other sects are blind and eyeless. They don't know what is beneficial and what is harmful. They don't know what is the Dhamma and what is non-Dhamma. Not knowing what is beneficial and what is harmful, not knowing what is Dhamma and what is non-Dhamma, they live arguing, quarreling, and disputing, wounding one another with weapons of the mouth, saying, 'The Dhamma is like this, it's not like that. The Dhamma's not like that, it's like this.'"
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
Some of these so-called
priests & contemplatives
are attached.
They quarrel & fight --
people seeing one side.
See also: Ud 6.5; Ud 6.6.
Revised: Mon 10 September 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud6-04.html

Ud 6.4a

Udana VI.4
Tittha Sutta
Various Sectarians (1)
Translated from the Pali by John D. Ireland.
For free distribution only.

From The Udana: Inspired Utterances of the Buddha, translated from the Pali by John D. Ireland (Kandy: Buddhist Publication Society, 1997). Copyright ©1997 Buddhist Publication Society. Used with permission.
Thus have I heard. At one time the Lord was staying near Savatthi in the Jeta Wood at Anathapindika's monastery. At that time there were a number of recluses and brahmans, wanderers of various sects, living around Savatthi. And they were of various views, of various beliefs, of various opinions, and they relied for their support on their various views. There were some recluses and brahmans who asserted and held this view: "The world is eternal; only this is true, any other (view) is false." There were some recluses and brahmans who asserted: "The world is not eternal; only this is true, any other (view) is false." There were some who asserted: "The world is finite... The world is infinite... The life-principle and the body are the same... The life-principle and the body are different... The Tathagata exists beyond death... The Tathagata does not exist beyond death... The Tathagata both exists and does not exist beyond death; The Tathagata neither exists nor does not exist beyond death; only this is true, any other (view) is false." And they lived quarrelsome, disputatious, and wrangling, wounding each other with verbal darts, saying: "Dhamma is like this, Dhamma is not like that! Dhamma is not like this, Dhamma is like that!"
Then a number of bhikkhus, having put on their robes in the forenoon and taken their bowls and outer cloaks, entered Savatthi for almsfood. Having walked in Savatthi for almsfood and returned after the meal, they approached the Lord, prostrated themselves, sat down to one side, and said to the Lord: "At present, revered sir, there are a number of recluses and brahmans, wanderers of various sects, living around Savatthi. And they are of various views... saying: 'Dhamma is like this!... Dhamma is like that!'"
"The wanderers of other sects, bhikkhus, are blind, unseeing. They do not know what is beneficial, they do not know what is harmful. They do not know what is Dhamma, they do not know what is not Dhamma. Not knowing what is beneficial and what is harmful, not knowing what is Dhamma and what is not Dhamma, they are quarrelsome... saying: 'Dhamma is like this!... Dhamma is like that!'
"Formerly, bhikkhus, there was a certain king in this very Savatthi. And that king addressed a man: 'Come now, my good man, bring together all those persons in Savatthi who have been blind from birth.'
"'Yes, your majesty,' that man replied, and after detaining all the blind people in Savatthi, he approached the king and said, 'All the blind people in Savatthi have been brought together, your majesty.'
"'Now, my man, show the blind people an elephant.'
"'Very well, your majesty,' the man replied to the king, and he presented an elephant to the blind people, saying, 'This, blind people, is an elephant.'
"To some of the blind people he presented the head of the elephant, saying, 'This is an elephant.' To some he presented an ear of the elephant, saying, 'This is an elephant.' To some he presented a tusk... the trunk... the body... the foot... the hindquarters... the tail... the tuft at the end of the tail, saying, 'This is an elephant.'
"Then, bhikkhus, the man, having shown the elephant to the blind people, went to the king and said, 'The blind people have been shown the elephant, your majesty. Do now what you think is suitable.' Then the king approached those blind people and said, 'Have you been shown the elephant?'
"'Yes, your majesty, we have been shown the elephant.'
"'Tell me, blind people, what is an elephant like?'
"Those blind people who had been shown the head of the elephant replied, 'An elephant, your majesty, is just like a water jar.' Those blind people who had been shown the ear of the elephant replied. "An elephant, your majesty, is just like a winnowing basket.' Those blind people who had been shown the tusk of the elephant replied, 'An elephant, your majesty, is just like a plowshare.' Those blind people who had been shown the trunk replied, 'An elephant, your majesty, is just like a plow pole.' Those blind people who had been shown the body replied, 'An elephant, your majesty, is just like a storeroom.' Those blind people who had been shown the foot replied, 'An elephant, your majesty, is just like a post.' Those blind people who had been shown the hindquarters replied, 'An elephant, your majesty, is just like a mortar.' Those blind people who had been shown the tail replied, 'An elephant, your majesty, is just like a pestle.' Those blind people who had been shown the tuft at the end of the tail replied, 'An elephant, your majesty, is just like a broom.'
"Saying 'An elephant is like this, an elephant is not like that! An elephant is not like this, an elephant is like that!' they fought each other with their fists. And the king was delighted (with the spectacle).
"Even so, bhikkhus, are those wanderers of various sects blind, unseeing... saying, "Dhamma is like this!... Dhamma is like that!'"
Then, on realizing its significance, the Lord uttered on that occasion this inspired utterance:
Some recluses and brahmans, so called,
Are deeply attached to their own views;
People who only see one side of things
Engage in quarrels and disputes.
Revised: Fri 21 September 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud6-04a.html

Ud 6.5

Udana VI.5
Tittha Sutta
Various Sectarians (2)
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time there were many priests, contemplatives, and wanderers of various sects living around Savatthi with differing views, differing opinions, differing beliefs, dependent for support on their differing views. Some of the priests and contemplatives held this view, this doctrine: "The self and the cosmos are eternal. Only this is true; anything otherwise is worthless."
Some of the priests and contemplatives held this view, this doctrine: "The self and the cosmos are not eternal"... "The self and the cosmos are both eternal and not eternal"... "The self and the cosmos are neither eternal nor not eternal"...
"The self and the cosmos are self-produced"... "The self and the cosmos are produced by another"... "The self and the cosmos are both self-produced and produced by another"... "The self and the cosmos are neither self-produced nor produced by another, but are spontaneously arisen"
"Bliss and pain, the self and the cosmos are self-produced"... "produced by another"... "both self-produced and produced by another"... "Bliss and pain, the self and the cosmos are neither self-produced nor produced by another, but are spontaneously arisen. Only this is true; anything otherwise is worthless."
And they lived arguing, quarreling, and disputing, wounding one another with weapons of the mouth, saying, "The Dhamma is like this, it's not like that. The Dhamma's not like that, it's like this."
Then in the early morning, a large number of monks, having put on their robes and carrying their bowls and outer robes, went into Savatthi for alms. Having gone for alms in Savatthi, after the meal, returning from their alms round, they went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they said to the Blessed One: "Lord, there are many priests, contemplatives, and wanderers of various sects living around Savatthi with differing views, differing opinions, differing beliefs, dependent for support on their differing views... and they live arguing, quarreling, and disputing, wounding one another with weapons of the mouth, saying, 'The Dhamma is like this, it's not like that. The Dhamma's not like that, it's like this.'"
"Monks, the wanderers of other sects are blind and eyeless. They don't know what is beneficial and what is harmful. They don't know what is the Dhamma and what is non-Dhamma. Not knowing what is beneficial and what is harmful, not knowing what is Dhamma and what is non-Dhamma, they live arguing, quarreling, and disputing, wounding one another with weapons of the mouth, saying, 'The Dhamma is like this, it's not like that. The Dhamma's not like that, it's like this.'"
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
Some of these so-called
priests & contemplatives
are attached.
They sink in mid-stream,
falling into the plunge of darkness.
See also: Ud 6.4; Ud 6.6.
Revised: Tue 18 September 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud6-05.html

Ud 6.6

Udana VI.6
Tittha Sutta
Various Sectarians (3)
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time there were many priests, contemplatives, and wanderers of various sects living around Savatthi with differing views, differing opinions, differing beliefs, dependent for support on their differing views. Some of the priests and contemplatives held this view, this doctrine: "The self and the cosmos are eternal. Only this is true; anything otherwise is worthless."
Some of the priests and contemplatives held this view, this doctrine: "The self and the cosmos are not eternal"... "The self and the cosmos are both eternal and not eternal"... "The self and the cosmos are neither eternal nor not eternal"...
"The self and the cosmos are self-produced"... "The self and the cosmos are produced by another"... "The self and the cosmos are both self-produced and produced by another"... "The self and the cosmos are neither self-produced nor produced by another, but are spontaneously arisen"
"Bliss and pain, the self and the cosmos are self-produced"... "produced by another"... "both self-produced and produced by another"... "Bliss and pain, the self and the cosmos are neither self-produced nor produced by another, but are spontaneously arisen. Only this is true; anything otherwise is worthless."
And they lived arguing, quarreling, and disputing, wounding one another with weapons of the mouth, saying, "The Dhamma is like this, it's not like that. The Dhamma's not like that, it's like this."
Then in the early morning, a large number of monks, having put on their robes and carrying their bowls and outer robes, went into Savatthi for alms. Having gone for alms in Savatthi, after the meal, returning from their alms round, they went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they said to the Blessed One: "Lord, there are many priests, contemplatives, and wanderers of various sects living around Savatthi with differing views, differing opinions, differing beliefs, dependent for support on their differing views... and they live arguing, quarreling, and disputing, wounding one another with weapons of the mouth, saying, 'The Dhamma is like this, it's not like that. The Dhamma's not like that, it's like this.'"
"Monks, the wanderers of other sects are blind and eyeless. They don't know what is beneficial and what is harmful. They don't know what is the Dhamma and what is non-Dhamma. Not knowing what is beneficial and what is harmful, not knowing what is Dhamma and what is non-Dhamma, they live arguing, quarreling, and disputing, wounding one another with weapons of the mouth, saying, 'The Dhamma is like this, it's not like that. The Dhamma's not like that, it's like this.'"
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
People are intent on the idea of
"made by me"
and attached to the idea of
"made by another."
Some do not realize this,
nor do they see it as a thorn.
But to one who sees,
having extracted this thorn,
[the thought] "I am doing," doesn't occur;
"Another is doing," doesn't occur.
This human race is
possessed by conceit
bound by conceit,
tied down by conceit.
Speaking hurtfully because of their views
they don't go beyond
transmigration -- the wandering on.
See also: Ud 6.4; Ud 6.5.
Revised: Tue 18 September 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud6-06.html

Ud 6.7

Udana VI.7
Subhuti Sutta
About Subhuti
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. Now at that time Ven. Subhuti was sitting not far from the Blessed One, his legs crossed, his body held erect, centered in a concentration free from directed thought. The Blessed One saw Ven. Subhuti sitting not far away, his legs crossed, his body held erect, centered in a concentration free from directed thought.
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
Whose thoughts are vaporized,
well-dealt-with within,
without trace --
going beyond that tie,
one who perceives the formless,
overcoming four yokes, 1
does not go
to rebirth.
Note
1 . See AN 4.10.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud6-07.html

Ud 6.8

Udana VI.8
Ganika Sutta
The Courtesan
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying in Rajagaha at the Bamboo Grove, the Squirrels' Sanctuary. Now at that time two factions in Rajagaha were in love with a certain courtesan, their minds enthralled. Arguing, quarreling, and disputing, they attacked one another with fists, attacked one another with clods of dirt, attacked one another with sticks, attacked one another with knives, so that they fell into death or death-like pain.
Then in the early morning, a large number of monks, having put on their robes and carrying their bowls and outer robes, went into Savatthi for alms. Having gone for alms in Savatthi, after the meal, returning from their alms round, they went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they said to the Blessed One: "At present, two factions in Rajagaha are in love with a certain courtesan, their minds enthralled. Arguing, quarreling, and disputing, they attack one another with fists, attack one another with clods of dirt, attack one another with sticks, attack one another with knives, so that they fall into death or death-like pain."
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
What's been attained, what's to be attained,
are both defiled by one who trains
in line with the afflicted.
Those for whom precepts & practices
are the essence of the training,
for whom celibacy is the essence of service:
this is one extreme.
Those who say, "There's no harm in sensual desires":
this is the second extreme.
Both of these extremes cause the growth of cemeteries,
and cemeteries cause views to grow.
Not directly knowing these two extremes,
some fall short,
some run too far.
But those who directly know them,
don't exist there,
don't conceive things
through them.
And for these people,
there's no whirling through the cycle
to be described.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud6-08.html

Ud 6.9

Udana VI.9
Adhipataka Sutta
Insects
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Now on that occasion the Blessed One was sitting out in the open in the pitch black of the night, while oil lamps were burning. Many flying insects were meeting their downfall and misfortune in those oil lamps. The Blessed One saw those flying insects meeting their downfall and misfortune in those oil lamps.
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
Rushing headlong, missing what's essential,
bringing on one new bond
after another,
like insects falling into the flame,
some are intent only on what's seen & heard.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud6-09.html

Ud 7.1

Udana VII.1
Bhaddiya Sutta
About Bhaddiya the Dwarf (1)
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. At that time Ven. Sariputta was with a variety of approaches instructing, urging, rousing, and encouraging Ven. Bhaddiya the Dwarf with Dhamma-talk. As Ven. Bhaddiya the Dwarf was, with a variety of approaches, being instructed, urged, roused, and encouraged by Ven. Sariputta with Dhamma-talk, his mind, through lack of clinging/sustenance, was released from the effluents.
The Blessed One saw that as Ven. Bhaddiya the Dwarf was, with a variety of approaches, being instructed, urged, roused, and encouraged by Ven. Sariputta with Dhamma-talk, his mind, through lack of clinging/sustenance, was released from the effluents.
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
Above, below, everywhere released,
he does not focus on 'I am this.'
Thus released, he crosses the flood
not crossed before,
for the sake of no further becoming.
See also: Ud 7.2.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud7-01.html

Ud 7.2

Udana VII.2
Bhaddiya Sutta
About Bhaddiya the Dwarf (2)
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. At that time Ven. Sariputta was with a variety of approaches instructing, urging, rousing, and encouraging Ven. Bhaddiya the Dwarf with Dhamma-talk to an even greater extent, as he thought that Bhaddiya was still just a learner.
The Blessed One saw that Ven. Sariputta was with a variety of approaches instructing, urging, rousing, and encouraging Ven. Bhaddiya the Dwarf with Dhamma-talk to an even greater extent, as he thought that Bhaddiya was still just a learner.
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
He has broken the cycle,
attained freedom from desire.
The dried-up stream
no longer flows.
The cycle, broken,
no longer turns.
This, just this,
is the end of stress.
See also: Ud 7.1.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud7-02.html

Ud 7.3

Udana VII.3
Kamesu Satta Sutta
Attached to Sensual Pleasures (1)
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time, most of the people in Savatthi were excessively attached to sensual pleasures. They lived delighting in, addicted to, infatuated with, fastened to, absorbed in sensual pleasures. Then in the early morning, a large number of monks, having put on their robes and carrying their bowls and outer robes, went into Savatthi for alms. Having gone for alms in Savatthi, after the meal, returning from their alms round, they went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they said to the Blessed One: "Most of the people in Savatthi are excessively attached to sensual pleasures. They live delighting in, addicted to, infatuated with, fastened to, absorbed in sensual pleasures."
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
Clinging to sense pleasures, to sensual ties,
seeing no blame in the fetter,
never will those tied up in the fetter
cross over the flood so great & wide.
See also: Ud 7.4.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud7-03.html

Ud 7.4

Udana VII.4
Kamesu Satta Sutta
Attached to Sensual Pleasures (2)
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time, most of the people in Savatthi were excessively attached to sensual pleasures. They lived delighting in, addicted to, infatuated with, fastened to, absorbed in sensual pleasures. Then early in the morning the Blessed One, having put on his robes and carrying his bowl and outer robe, went into Savatthi for alms. He saw that most of the people in Savatthi were excessively attached to sensual pleasures, that they live delighting in, addicted to, infatuated with, fastened to, absorbed in sensual pleasures.
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
Blinded by sensuality
covered by the net,
veiled with the veil of craving,
bound by the bond of heedlessness,
like fish in the mouth of a trap,
they go to aging & death,
like a suckling calf to its mother.
See also: Ud 7.3.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud7-04.html

Ud 7.6

Udana VII.6
Tanhakhaya Sutta
The Ending of Craving
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time Ven. Añña Kondañña was sitting not far from the Blessed One, his legs crossed, his body held erect, reflecting on [his] release through the total ending of craving. The Blessed One saw Ven. Añña Kondañña sitting not far away, his legs crossed, his body held erect, reflecting on [his] release through the total ending of craving.
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
For someone with no root, no soil,
no leaves -- how creepers?
Who's fit to blame him,
the enlightened one freed
from bonds.
Even devas praise him.
Even by Brahma he's praised.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud7-06.html

Ud 7.9

Udana VII.9
Udapana Sutta
The Well
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was wandering among the Mallans, together with a large community of monks, and came to a brahman village of the Mallans name Thuna. The brahman householders of Thuna heard that "Gotama the Sakyan contemplative, gone forth from the Sakyan clan, is wandering among the Mallans together with a large community of monks, and has arrived at Thuna." So they filled the well all the way to the brim with grass and chaff, [thinking], "Don't let these shaven-headed contemplatives draw drinking water."
Then the Blessed One came down from the road, went to a certain tree, and on arrival sat down on a seat made ready. As he sat down, he said to Ven. Ananda: "Come, Ananda, get me some drinking water from that well."
When this was said, Ven. Ananda replied, "Just now the brahman householders of Thuna filled that well all the way to the brim with grass and chaff, [thinking], 'Don't let these shaven-headed contemplatives draw drinking water.'"
A second time, the Blessed One said to Ven. Ananda: "Come, Ananda, get me some drinking water from that well."
A second time, Ven. Ananda replied, "Just now the brahman householders of Thuna filled that well all the way to the brim with grass and chaff, [thinking], 'Don't let these shaven-headed contemplatives draw drinking water.'"
A third time, the Blessed One said to Ven. Ananda: "Come, Ananda, get me some drinking water from that well."
"As you say, lord," Ven. Ananda replied and, taking a bowl, went to the well. As he was approaching the well, it expelled all the grass and chaff from its mouth and stood filled to the brim -- streaming, as it were -- with clear, clean, radiant water. The thought occurred to Ven. Ananda, "Isn't it amazing! Isn't it awesome! How great the Tathagata's power! How great his might! While I was approaching the well, it expelled all the grass and chaff from its mouth and stood filled to the brim -- streaming, as it were -- with clear, clean, radiant water."
Taking drinking water in his bowl, he went to the Blessed One and on arrival said, "How amazing, lord! How awesome! How great the Tathagata's power! How great his might! While I was approaching the well, it expelled all the grass and chaff from its mouth and stood filled to the brim -- streaming, as it were -- with clear, clean, radiant water. Drink this water, O Blessed One! Drink this water, O One-Well-Gone!"
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
What's the need for a well
if water is everywhere?
Having cut craving
by the root,
One would go about searching for what?
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud7-09.html

Ud 7.9a

Udana VII.9
Udapana Sutta
The Well
Translated from the Pali by John D. Ireland.
For free distribution only.

From The Udana: Inspired Utterances of the Buddha, translated from the Pali by John D. Ireland (Kandy: Buddhist Publication Society, 1997). Copyright ©1997 Buddhist Publication Society. Used with permission.
Thus have I heard. At one time the Lord was journeying among the Mallas together with a large Order of bhikkhus and came to the brahman village of the Mallas called Thuna. The brahman householders who lived in Thuna heard: "The recluse Gotama, the Sakyan son who went forth from the Sakya clan, has been journeying among the Mallas together with a large Order of bhikkhus and has arrived at Thuna." They then filled the well to the brim with grass and chaff, thinking, "Don't let those shaven-headed recluses get water to drink."
Then the Lord stepped off the road, and going up to the foot of a certain tree, sat down on a seat prepared for him. Sitting there the Lord addressed the Venerable Ananda: "Come, Ananda, fetch me some water from that well."
Thereupon the Venerable Ananda said to the Lord: "Just now, revered sir, the brahman householders living in Thuna filled the well to the brim with grass and chaff, thinking, 'Don't let those shaven-headed recluses get water to drink.'"
Then a second time the Lord addressed the Venerable Ananda: "Come, Ananda, fetch me some water..." And a second time the Venerable Ananda said to the Lord: "Just now, revered sir, the brahman householders filled the well to the brim with grass and chaff..."
Then for a third time the Lord addressed the Venerable Ananda: "Come, Ananda, fetch me some water from that well."
"Yes, revered sir," the Venerable Ananda replied, and taking a bowl he went to the well. Now as the Venerable Ananda was approaching it, the well threw up all its grass and chaff from its mouth and stood filled to the brim with pure, clean, clear water, as if it were overflowing. Then the Venerable Ananda thought: "It is indeed wonderful, it is indeed marvellous, the great supernormal potency and power of the Tathagata! As I was approaching this well, it threw up all that grass and chaff from its mouth and now stands filled to the brim with pure, clean, clear water, as if it were overflowing." And taking some water in the bowl he approached the Lord and said: "It is indeed wonderful, it is indeed marvellous, the great supernormal potency and power of the Tathagata! This well... now stands filled to the brim with pure, clean, clear water, as if it were overflowing. Drink the water, Lord. Drink the water, Sugata."
Then, on realizing its significance, the Lord uttered on that occasion this inspired utterance:
What use is there for a well
If there is water everywhere?
When craving's root is severed
What should one go about seeking?
Revised: Mon 10 September 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud7-09a.html

Ud 7.10

Udana VII.10
Udena Sutta
About King Udena
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying in Kosambi at Ghosita's monastery. Now at that time the inner quarters of King Udena's royal park had burned down, and 500 women, headed by Samavati, had died.
Then in the early morning, a large number of monks, having put on their robes and carrying their bowls & outer robes, went into Kosambi for alms. Having gone for alms in Kosambi, after the meal, returning from their alms round, they went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they said to the Blessed One: "Lord, the inner quarters of King Udena's royal park have burned down, and 500 women, headed by Samavati, have died. What is the destination of those female lay followers? What is their future course?"
"Monks, among those female lay followers are stream-winners, once-returners, & non-returners. In no case was the death of any of those female lay followers without [noble] fruit."
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
Bound round with delusion, the world
only appears to be competent.
Bound with acquisitions, foolish,
surrounded by darkness,
it seems eternal,
but for one who sees,
there is nothing.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud7-10.html

Ud 8.1

Udana VIII.1
Nibbana Sutta
Total Unbinding (1)
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time the Blessed One was instructing urging, rousing, and encouraging the monks with Dhamma-talk concerned with Unbinding. The monks -- receptive, attentive, focusing their entire awareness, lending ear -- listened to the Dhamma.
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

There is that dimension where there is neither earth, nor water, nor fire, nor wind; neither dimension of the infinitude of space, nor dimension of the infinitude of consciousness, nor dimension of nothingness, nor dimension of neither perception nor non-perception; neither this world, nor the next world, nor sun, nor moon. And there, I say, there is neither coming, nor going, nor staying; neither passing away nor arising: unestablished, unevolving, without support (mental object).[1] This, just this, is the end of stress.

Note
1. See SN 22.53.
See also: Ud 8.2; Ud 8.3; Ud 8.4.
Revised: Sun 14 October 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud8-01.html

Ud 8.1a

Udana VIII.1
Nibbana Sutta
Parinibbana (1)
Translated from the Pali by John D. Ireland.
For free distribution only.

From The Udana: Inspired Utterances of the Buddha, translated from the Pali by John D. Ireland (Kandy: Buddhist Publication Society, 1997). Copyright ©1997 Buddhist Publication Society. Used with permission.
Thus have I heard. At one time the Lord was staying near Savatthi in the Jeta Wood at Anathapindika's monastery. On that occasion the Lord was instructing, rousing, inspiring, and gladdening the bhikkhus with a Dhamma talk connected with Nibbana, and those bhikkhus, being receptive and attentive and concentrating the whole mind, were intent on listening to Dhamma.
Then, on realizing its significance, the Lord uttered on that occasion this inspired utterance:

There is, bhikkhus, that base where there is no earth, no water, no fire, no air; no base consisting of the infinity of space, no base consisting of the infinity of consciousness, no base consisting of nothingness, no base consisting of neither-perception-nor-non-perception; neither this world nor another world nor both; neither sun nor moon. Here, bhikkhus, I say there is no coming, no going, no staying, no deceasing, no uprising. Not fixed, not movable, it has no support. Just this is the end of suffering.

See also: Ud 8.2; Ud 8.3; Ud 8.4.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud8-01a.html

Ud 8.2

Udana VIII.2
Nibbana Sutta
Total Unbinding (2)
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time the Blessed One was instructing urging, rousing, and encouraging the monks with Dhamma-talk concerned with Unbinding. The monks -- receptive, attentive, focusing their entire awareness, lending ear -- listened to the Dhamma.
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
It's hard to see the unaffected,
for the truth isn't easily seen.
Craving is pierced
in one who knows;
For one who sees,
there is nothing.
See also: Ud 8.1; Ud 8.3; Ud 8.4.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud8-02.html

Ud 8.2a

Udana VIII.2
Nibbana Sutta
Parinibbana (2)
Translated from the Pali by John D. Ireland.
For free distribution only.

From The Udana: Inspired Utterances of the Buddha, translated from the Pali by John D. Ireland (Kandy: Buddhist Publication Society, 1997). Copyright ©1997 Buddhist Publication Society. Used with permission.
Thus have I heard. At one time the Lord was staying near Savatthi in the Jeta Wood at Anathapindika's monastery. On that occasion the Lord was instructing... the bhikkhus with a Dhamma talk connected with Nibbana, and those bhikkhus... were intent on listening to Dhamma.
Then, on realizing its significance, the Lord uttered on that occasion this inspired utterance:
The uninclined is hard to see,
The truth is not easy to see;
Craving is penetrated by one who knows,
For one who sees there is nothing.
See also: Ud 8.1; Ud 8.3; Ud 8.4.
Revised: Mon 10 September 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud8-02a.html

Ud 8.3

Udana VIII.3
Nibbana Sutta
Total Unbinding (3)
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time the Blessed One was instructing urging, rousing, and encouraging the monks with Dhamma-talk concerned with Unbinding. The monks -- receptive, attentive, focusing their entire awareness, lending ear -- listened to the Dhamma.
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

There is, monks, an unborn -- unbecome -- unmade -- unfabricated. If there were not that unborn -- unbecome -- unmade -- unfabricated, there would not be the case that emancipation from the born -- become -- made -- fabricated would be discerned. But precisely because there is an unborn -- unbecome -- unmade -- unfabricated, emancipation from the born -- become -- made -- fabricated is discerned.

See also: Ud 8.1; Ud 8.2; Ud 8.4.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud8-03.html

Ud 8.3a

Udana VIII.3
Nibbana Sutta
Parinibbana (3)
Translated from the Pali by John D. Ireland.
For free distribution only.

From The Udana: Inspired Utterances of the Buddha, translated from the Pali by John D. Ireland (Kandy: Buddhist Publication Society, 1997). Copyright ©1997 Buddhist Publication Society. Used with permission.
Thus have I heard. At one time the Lord was staying near Savatthi in the Jeta Wood at Anathapindika's monastery. On that occasion the Lord was instructing... the bhikkhus with a Dhamma talk connected with Nibbana, and those bhikkhus... were intent on listening to Dhamma.
Then, on realizing its significance, the Lord uttered on that occasion this inspired utterance:

There is, bhikkhus, a not-born, a not-brought-to-being, a not-made, a not-conditioned. If, bhikkhus, there were no not-born, not-brought-to-being, not-made, not-conditioned, no escape would be discerned from what is born, brought-to-being, made, conditioned. But since there is a not-born, a not-brought-to-being, a not-made, a not-conditioned, therefore an escape is discerned from what is born, brought-to-being, made, conditioned.

See also: Ud 8.1; Ud 8.2; Ud 8.4.
Revised: Mon 10 September 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud8-03a.html

Ud 8.4

Udana VIII.4
Nibbana Sutta
Total Unbinding (4)
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time the Blessed One was instructing urging, rousing, and encouraging the monks with Dhamma-talk concerned with Unbinding. The monks -- receptive, attentive, focusing their entire awareness, lending ear -- listened to the Dhamma.
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
One who is dependent has wavering.
One who is independent has no wavering.
There being no wavering, there is calm.
There being calm, there is no desire.
There being no desire, there is no coming or going.
There being no coming or going, there is no passing away or arising.
There being no passing away or arising, there is neither a here nor a there nor a between-the-two.
This, just this, is the end of stress.
See also: Ud 8.1; Ud 8.2; Ud 8.3.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud8-04.html

Ud 8.4a

Udana VIII.4
Nibbana Sutta
Parinibbana (4)
Translated from the Pali by John D. Ireland.
For free distribution only.

From The Udana: Inspired Utterances of the Buddha, translated from the Pali by John D. Ireland (Kandy: Buddhist Publication Society, 1997). Copyright ©1997 Buddhist Publication Society. Used with permission.
Thus have I heard. At one time the Lord was staying near Savatthi in the Jeta Wood at Anathapindika's monastery. On that occasion the Lord was instructing... the bhikkhus with a Dhamma talk connected with Nibbana, and those bhikkhus... were intent on listening to Dhamma.
Then, on realizing its significance, the Lord uttered on that occasion this inspired utterance:

For the supported there is instability, for the unsupported there is no instability; when there is no instability there is serenity; when there is serenity there is no inclination: when there is no inclination there is no coming-and-going; when there is no coming-and-going there is no decease-and-uprising; when there is no decease-and-uprising there is neither "here" nor "beyond" nor "in between the two." Just this is the end of suffering.

See also: Ud 8.1; Ud 8.2; Ud 8.3.
Revised: Mon 10 September 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud8-04a.html

Ud 8.8

Udana VIII.8
Visakha Sutta
To Visakha
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying in Savatthi at the Eastern Monastery, the palace of Migara's mother. Now at that time a dear and beloved grandson of Visakha, Migara's mother, had died. So Visakha, Migara's mother -- her clothes wet, her hair wet -- went to the Blessed One in the middle of the day and, on arrival, having bowed down to him, sat to one side. As she was sitting there the Blessed One said to her: "Why have you come here, Visakha -- your clothes wet, your hair wet -- in the middle of the day?"
When this was said, she said to the Blessed One, "My dear and beloved grandson has died. This is why I have come here -- my clothes wet, my hair wet -- in the middle of the day."
"Visakha, would you like to have as many children and grandchildren as there are people in Savatthi?"
"Yes, lord, I would like to have as many children and grandchildren as there are people in Savatthi."
"But how many people in Savatthi die in the course of a day?"
"Sometimes ten people die in Savatthi in the course of a day, sometimes nine... eight... seven... six... five... four... three... two... Sometimes one person dies in Savatthi in the course of a day. Savatthi is never free from people dying."
"So what do you think, Visakha: Would you ever be free from wet clothes and wet hair?"
"No, lord. Enough of my having as many children and grandchildren as there are people in Savatthi."
"Visakha, those who have a hundred dear ones have a hundred sufferings. Those who have ninety dear ones have ninety sufferings. Those who have eighty... seventy... sixty... fifty... forty... thirty... twenty... ten... nine... eight... seven... six... five... four... three... two... Those who have one dear one have one suffering. For those with no dear ones, there are no sufferings. They are free from sorrow, free from stain, free from lamentation, I tell you."
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
The sorrows, lamentations,
the many kinds of suffering in the world,
exist dependent on something dear.
They don't exist
when there's nothing dear.
And thus blissful & sorrowless
are those for whom nothing
in the world is dear anywhere.
So one who aspiresto be stainless & sorrowless
shouldn't make anything
in the world dear
anywhere.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud8-08.html

Ud 8.9

Udana VIII.9
Dabba Sutta
About Dabba Mallaputta (1)
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Then Ven. Dabba Mallaputta went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: "Now is the time for my total Unbinding, O One-Well-Gone!"
"Then do, Dabba, what you think it is now time to do."
Then Ven. Dabba Mallaputta, rising from his seat, bowed down to the Blessed One and, circling him on the right, rose up into the air and sat cross-legged in the sky, in space. Entering the fire property and emerging from it, he was totally unbound. Now, when Dabba Mallaputta rose up into the air and, sitting cross-legged in the sky, in space, entered the fire property and then emerged from it and was totally unbound, his body burned and was consumed so that neither ashes nor soot could be discerned. Just as when ghee or oil is burned and consumed, neither ashes nor soot can be discerned, in the same way, when Dabba Mallaputta rose up into the air and, sitting cross-legged in the sky, in space, entered the fire property and then emerged from it and was totally unbound, his body burned and was consumed so that neither ashes nor soot could be discerned.
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
The body disintegrated,
perception ceased,
pain & rapture were entirely consumed,
fabrications were stilled:
consciousness has come to its end.
See also: Ud 8.10.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud8-09.html

Ud 8.10

Udana VIII.10
Dabba Sutta
About Dabba Mallaputta (2)
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. There he addressed the monks, "Monks!"
"Yes, lord," the monks replied.
The Blessed One said, "When Dabba Mallaputta rose up into the air and, sitting cross-legged in the sky, in space, entered the fire property and then emerged from it and was totally unbound, his body burned and was consumed so that neither ashes nor soot could be discerned. Just as when ghee or oil is burned and consumed, neither ashes nor soot can be discerned, in the same way, when Dabba Mallaputta rose up into the air and, sitting cross-legged in the sky, in space, entered the fire property and then emerged from it and was totally unbound, his body burned and was consumed so that neither ashes nor soot could be discerned."
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
Just as the destination of a glowing fire
struck with a [blacksmith's] iron hammer,
gradually growing calm,
is not known:
Even so, there's no destination to describe
for those who are rightly released
-- having crossed over the flood
of sensuality's bond --
for those who have attained
unwavering bliss.
See also: Ud 8.9.
Revised: Wed 16 May 2001
http://www.accesstoinsight.org/canon/sutta/khuddaka/udana/ud8-10.html