1On one occasion the Venerable Udayī was living at Kamaṇḍa in the brahmin Todeyya's Mango Grove. Then a brahmin youth, a student of the brahmin lady of the Verahaccani clan, approached the Venerable Udayī and greeted him. When they had concluded their greetings and cordial talk, he sat down to one side, and the Venerable Udayī instructed, exhorted, inspired, and gladdened him with a Dhamma talk. Having been instructed, exhorted, inspired, and gladdened by the Dhamma talk, the brahmin youth rose from his seat, approached the brahmin lady of the Verahaccani clan, and said to her: "See now, madam, you should know that the ascetic Udayī teaches a Dhamma that is good in the beginning, good in the middle, and good in the end, sn.iv.122 with the right meaning and phrasing; he reveals a holy life that is perfectly complete and pure."

2"In that case, young man, invite the ascetic Udayī in my name for tomorrow's meal."

"Yes, madam," the youth replied. Then he went to the Venerable Udayī and said to him: "Let Master Udayī consent to accept tomorrow's meal from our revered teacher, [n.134] Amhākaṃ ācariyabhariyāya. This might have been taken to mean "our teacher's wife" (a widow), but CPD, s.v. ācariyabhariyā, says with reference to this text: "dealing with a female teacher, the meaning becomes: our mistress the teacher." Above, the youth was described as a student (antevāsī) of this brahmin lady. Waldschmidt has published a Skt version of this sutta (see Bibliography). the brahmin lady of the Verahaccani clan."

The Venerable Udayī consented by silence. Then, when the night had passed, in the morning the Venerable Udayī dressed, took his bowl and outer robe, and went to the residence of the brahmin lady of the Verahaccani clan. There he sat down in the appointed seat. Then, with her own hands, the brahmin lady served and satisfied the Venerable Udayī with various kinds of delicious food. When the Venerable Udayī had finished eating and had put away his bowl, [n.135] Be and Se read onītapattapāṇiṁ, but Ee has oṇitapattapāṇiṁ here and oṇītapattapāniṃ just below; at SN41.2–4, where the nominative plural occurs, all three read onītapattapāṇino (See n. 290) though vv.11. oṇīta- and even oṇitta- are found. Norman, who discusses the expression at length (GD, pp. 257–58, and Collected Papers explains the construction here as an accusative absolute. He maintains that the form of the compound requires that the initial past participle should apply to both the hand and the bowl and suggests that onīta- is from Skt ava-nī, "to put or bring (into water).") Thus in his view the compound means "having put hands and bowl into water" in order to wash them. At an alms offering, however, the Buddhist monk does not immerse his bowl in water; rather, when the meal is finished, water is poured into his empty bowl, and he uses his soiled right hand to clean the bowl, so that bowl and hand are washed simultaneously. Further, Norman seems to have overlooked the phrase bhagavantaṃ dhotahatthaṃ onītapattapāṇiṃ (at Vin I 221,20, 245,35, 249,4), where the washing of the hand is already covered by dhotahatthaṁ. Therefore I accept the usual commentarial gloss: onītapattapāṇin ti patta-to onītapāṇiṃ apanītahatthan ti vuttaṃ hoti, "one with hand removed from the bowl," or more idiomatically, "one who has put away (or aside) the bowl."
The commentaries make mention of the interesting v.l. oṇitta- (at Sv I 277,18), glossed āmisāpanayanena sucikata (at Sv-pṭ I 405,9–10). Oṇitta (or onitta) probably corresponds to Skt avanikta; see MW, s.v. ava-nij and PED, s.v. oṇojana, oṇojeti. The meaning would then be "one who has washed bowl and hand." the brahmin lady put on her sandals, sat down on a high seat, covered her head, and told him: "Preach the Dhamma, ascetic." Having said, "There will be an occasion for that, sister," he rose from his seat and departed. [n.136] For a bhikkhu to teach the Dhamma to one wearing sandals who is not ill is a violation of the Vinaya rule Sekhiya 61; to teach to one sitting on a high seat, a violation of Sekhiya 69; to teach to one with the head covered, a violation of Sekhiya 67. All such actions indicate disrespect on the part of the listener.

3A second time that brahmin youth approached the Venerable Udayī … as above down to: … "See now, madam, you should know that the ascetic Udayī teaches a Dhamma that is good in the beginning, good in the middle, sn.iv.123 and good in the end, with the right meaning and phrasing; he reveals a holy life that is perfectly complete and pure."

4"In such a way, young man, you keep on praising the ascetic Udayī, but when I told him, ‘Preach the Dhamma, ascetic,’ he said, ‘There will be an occasion for that, sister,’ and he rose from his seat and departed."

"That, madam, was because you put on your sandals, sat down on a high seat, covered your head, and told him: ‘Preach the Dhamma, ascetic.’ For these worthies respect and revere the Dhamma."

"In that case, young man, invite the ascetic Udayī in my name for tomorrow's meal."

"Yes, madam," he replied. Then he went to the Venerable Udayī … all as above …

5When the Venerable Udayī had finished eating and had put away his bowl, the brahmin lady removed her sandals, sat down on a low seat, uncovered her head, and said to him: "Venerable sir, what do the arahants maintain must exist for there to be pleasure and pain? And what is it that the arahants maintain must cease to exist for there to be no pleasure and pain?"

6"Sister, the arahants maintain that when the eye exists there is pleasure and pain, and when the eye does not exist there is no pleasure and pain. sn.iv.124 The arahants maintain that when the ear exists there is pleasure and pain, and when the ear does not exist there is no pleasure and pain … . The arahants maintain that when the mind exists there is pleasure and pain, and when the mind does not exist there is no pleasure and pain."

7When this was said, the brahmin lady of the Verahaccani clan said to the Venerable Udayī: "Magnificent, venerable sir! Magnificent, venerable sir! The Dhamma has been made clear in many ways by Master Udayī … as in §127 … From today let Master Udayī remember me as a lay follower who has gone for refuge for life."

1Ekaṁ samayaṁ āyasmā udāyī kāmaṇḍāyaṁ vihārati todeyyassa brāhmaṇassa ambavane. Atha kho verahaccānigottāya brāhmaṇiyā antevāsī māṇavako yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmatā udāyinā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho taṁ māṇavakaṁ āyasmā udāyī dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho so māṇavako āyasmatā udāyinā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā yena verahaccānigottā brāhmaṇī tenupasaṅkami; upasaṅkamitvā verahaccānigottaṁ brāhmaṇiṁ etadavoca: "yagghe, bhoti, jāneyyāsi. Samaṇo udāyī dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ, sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetī"ti.

2"Tena hi tvaṁ, māṇavaka, mama vacanena samaṇaṁ udāyiṁ nimantehi svātanāya bhattenā"ti.

"Evaṁ, bhotī"ti kho so māṇavako verahaccānigottāya brāhmaṇiyā paṭissutvā yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṁ udāyiṁ etadavoca: "adhivāsetu kira, bhavaṁ udāyī amhākaṁ acariyabhariyāya verahaccānigottāya brāhmaṇiyā svātanāya bhattan"ti.

Adhivāsesi kho āyasmā udāyī tuṇhībhāvena. Atha kho āyasmā udāyī tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena verahaccānigottāya brāhmaṇiyā nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho verahaccānigottā brāhmaṇī āyasmantaṁ udāyiṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho verahaccānigottā brāhmaṇī āyasmantaṁ udāyiṁ bhuttāviṁ onītapattapāṇiṁ pādukā ārohitvā ucce āsane nisīditvā sīsaṁ oguṇṭhitvā āyasmantaṁ udāyiṁ etadavoca: "bhaṇa, samaṇa, dhamman"ti. "Bhavissati, bhagini, samayo"ti vatvā uṭṭhāyāsanā pakkami.

3Dutiyampi kho so māṇavako yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmatā udāyinā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho taṁ māṇavakaṁ āyasmā udāyī dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Dutiyampi kho so māṇavako āyasmatā udāyinā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā yena verahaccānigottā brāhmaṇī tenupasaṅkami; upasaṅkamitvā verahaccānigottaṁ brāhmaṇiṁ etadavoca: "yagghe, bhoti, jāneyyāsi. Samaṇo udāyī dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ, sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetī"ti.

4"Evamevaṁ pana tvaṁ, māṇavaka, samaṇassa udāyissa vaṇṇaṁ bhāsasi. Samaṇo panudāyī ‘bhaṇa, samaṇa, dhamman’ti vutto samāno ‘bhavissati, bhagini, samayo’ti vatvā uṭṭhāyāsanā pakkanto"ti.

"Tathā hi pana tvaṁ, bhoti, pādukā ārohitvā ucce āsane nisīditvā sīsaṁ oguṇṭhitvā etadavoca: ‘bhaṇa, samaṇa, dhamman’ti. Dhammagaruno hi te bhavanto dhammagāravā"ti.

"Tena hi tvaṁ, māṇavaka, mama vacanena samaṇaṁ udāyiṁ nimantehi svātanāya bhattenā"ti.

"Evaṁ, bhotī"ti kho so māṇavako verahaccānigottāya brāhmaṇiyā paṭissutvā yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṁ udāyiṁ etadavoca: "adhivāsetu kira bhavaṁ udāyī amhākaṁ acariyabhariyāya verahaccānigottāya brāhmaṇiyā svātanāya bhattan"ti. Adhivāsesi kho āyasmā udāyī tuṇhībhāvena.

5Atha kho āyasmā udāyī tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena verahaccānigottāya brāhmaṇiyā nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho verahaccānigottā brāhmaṇī āyasmantaṁ udāyiṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho verahaccānigottā brāhmaṇī āyasmantaṁ udāyiṁ bhuttāviṁ onītapattapāṇiṁ pādukā orohitvā nīce āsane nisīditvā sīsaṁ vivaritvā āyasmantaṁ udāyiṁ etadavoca: "kismiṁ nu kho, bhante, sati arahanto sukhadukkhaṁ paññapenti, kismiṁ asati arahanto sukhadukkhaṁ na paññapentī"ti?

6"Cakkhusmiṁ kho, bhagini, sati arahanto sukhadukkhaṁ paññapenti, cakkhusmiṁ asati arahanto sukhadukkhaṁ na paññapenti … pe … jivhāya sati arahanto sukhadukkhaṁ paññapenti, jivhāya asati arahanto sukhadukkhaṁ na paññapenti … pe … . Manasmiṁ sati arahanto sukhadukkhaṁ paññapenti, manasmiṁ asati arahanto sukhadukkhaṁ na paññapentī"ti.

7Evaṁ vutte, verahaccānigottā brāhmaṇī āyasmantaṁ udāyiṁ etadavoca: "Abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ ayyena udāyinā anekapariyāyena dhammo pakāsito. Esāhaṁ, ayya udāyi, taṁ bhagavantaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsikaṁ maṁ ayyo udāyī dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan"ti.

Dasamaṁ.
Gahapativaggo tatiyo.