Udāna 5.1 Heartfelt Sayings 5.1 Piyatarasutta Who Is More Dear? Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tena kho pana samayena rājā pasenadi kosalo mallikāya deviyā saddhiṁ uparipāsādavaragato hoti. Now at that time King Pasenadi of Kosala was upstairs in the royal longhouse together with Queen Mallikā. Atha kho rājā pasenadi kosalo mallikaṁ deviṁ etadavoca: Then King Pasenadi addressed Queen Mallikā, “atthi nu kho te, mallike, kocañño attanā piyataro”ti? “Mallikā, is there anyone more dear to you than yourself?” “Natthi kho me, mahārāja, kocañño attanā piyataro. “No, great king, there isn’t. Tuyhaṁ pana, mahārāja, atthañño koci attanā piyataro”ti? But is there anyone more dear to you than yourself?” “Mayhampi kho, mallike, natthañño koci attanā piyataro”ti. “For me also, Mallikā, there’s no-one.” Atha kho rājā pasenadi kosalo pāsādā orohitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: Then King Pasenadi of Kosala came downstairs from the stilt longhouse, went to the Buddha, bowed, sat down to one side, and told him what had happened. “Idhāhaṁ, bhante, mallikāya deviyā saddhiṁ uparipāsādavaragato mallikaṁ deviṁ etadavocaṁ:
‘atthi nu kho te, mallike, kocañño attanā piyataro’ti?
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment: “Sabbā disā anuparigamma cetasā, “Having explored every quarter with the mind, Nevajjhagā piyataramattanā kvaci;
Evaṁ piyo puthu attā paresaṁ, Likewise for others, each holds themselves dear; Tasmā na hiṁse paramattakāmo”ti. so one who loves themselves would harm no other.” " Paṭhamaṁ. "
Udāna 5.2 Heartfelt Sayings 5.2 Appāyukasutta Short-lived Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Atha kho āyasmā ānando sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: Then in the late afternoon, Venerable Ānanda came out of retreat and went to the Buddha. He bowed, sat down to one side, and said to him: paṭisallānā → patisallāṇā (bj) “acchariyaṁ, bhante, abbhutaṁ, bhante. “It’s incredible, sir, it’s amazing! Yāva appāyukā hi, bhante, bhagavato mātā ahosi, sattāhajāte bhagavati bhagavato mātā kālamakāsi, tusitaṁ kāyaṁ upapajjī”ti. How short-lived was the Blessed One’s mother! For seven days after the Blessed One was born, his mother passed away and was reborn in the host of Joyful Gods.” “Evametaṁ, ānanda, appāyukā hi, ānanda, bodhisattamātaro honti. “That’s so true, Ānanda! For the mothers of beings intent of awakening are short-lived. Evametaṁ, ānanda → evametaṁ ānanda evametaṁ ānanda (sya-all) " Sattāhajātesu bodhisattesu bodhisattamātaro kālaṁ karonti, tusitaṁ kāyaṁ upapajjantī”ti. Seven days after the beings intent on awakening are born, their mothers pass away and are reborn in the host of Joyful Gods.” Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment: “Ye keci bhūtā bhavissanti ye vāpi, “Whether born or to be born, Sabbe gamissanti pahāya dehaṁ; all depart, leaving the body behind. Taṁ sabbajāniṁ kusalo viditvā, The skillful, understanding that all is lost, Ātāpiyo brahmacariyaṁ careyyā”ti. would keenly practice the spiritual life.” " Dutiyaṁ. "
Udāna 5.3 Heartfelt Sayings 5.3 Suppabuddhakuṭṭhisutta With Suppabuddha the Leper Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Tena kho pana samayena rājagahe suppabuddho nāma kuṭṭhī ahosi— At that time in Rājagaha there was a leper called Suppabuddha. manussadaliddo, manussakapaṇo, manussavarāko. He was poor, destitute, and pitiful. Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṁ desento nisinno hoti. Now, at that time the Buddha was teaching Dhamma, surrounded by a large assembly. Addasā kho suppabuddho kuṭṭhī taṁ mahājanakāyaṁ dūratova sannipatitaṁ. Suppabuddha saw the crowd seated off in the distance Disvānassa etadahosi: and thought, “nissaṁsayaṁ kho ettha kiñci khādanīyaṁ vā bhojanīyaṁ vā bhājīyati. “Surely some fresh and cooked foods will be distributed there. bhājīyati → bhājīyissati (bj); bhājiyati (sya-all, pts-vp-pli1) Yannūnāhaṁ yena so mahājanakāyo tenupasaṅkameyyaṁ. Why don’t I approach the crowd? Appeva nāmettha kiñci khādanīyaṁ vā bhojanīyaṁ vā labheyyan”ti. Hopefully I’ll get something to eat.” Atha kho suppabuddho kuṭṭhī yena so mahājanakāyo tenupasaṅkami. So he approached the crowd Addasā kho suppabuddho kuṭṭhī bhagavantaṁ mahatiyā parisāya parivutaṁ dhammaṁ desentaṁ nisinnaṁ. where he saw the Buddha teaching Dhamma, surrounded by a large assembly. Disvānassa etadahosi: When he saw this he thought, “na kho ettha kiñci khādanīyaṁ vā bhojanīyaṁ vā bhājīyati. “There’s no food being distributed here. Samaṇo ayaṁ gotamo parisati dhammaṁ deseti. The ascetic Gotama is teaching Dhamma in an assembly. Yannūnāhampi dhammaṁ suṇeyyan”ti. Why don’t I also listen to the teaching?” Tattheva ekamantaṁ nisīdi: Right there he sat down to one side, thinking, “ahampi dhammaṁ sossāmī”ti. “I also will listen to the teaching.” Atha kho bhagavā sabbāvantaṁ parisaṁ cetasā ceto paricca manasākāsi Then the Buddha focused on comprehending the minds of everyone in the assembly, thinking, “ko nu kho idha bhabbo dhammaṁ viññātun”ti? “Who here is capable of understanding the teaching?” Addasā kho bhagavā suppabuddhaṁ kuṭṭhiṁ tassaṁ parisāyaṁ nisinnaṁ. He saw Suppabuddha sitting in the assembly, Disvānassa etadahosi: and thought, “ayaṁ kho idha bhabbo dhammaṁ viññātun”ti. “He is capable of understanding the teaching.” Suppabuddhaṁ kuṭṭhiṁ ārabbha anupubbiṁ kathaṁ kathesi, seyyathidaṁ— He gave a step by step talk especially for Suppabuddha anupubbiṁ kathaṁ → ānupubbīkathaṁ (bj); anupubbīkathaṁ (si); anupubbikathaṁ (sya-all, pts-vp-pli1, mr) dānakathaṁ sīlakathaṁ saggakathaṁ; kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ; nekkhamme ānisaṁsaṁ pakāsesi. on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. nekkhamme → nekkhamme ca (bj, sya-all); nikkhame ca (pts-vp-pli1) Yadā bhagavā aññāsi suppabuddhaṁ kuṭṭhiṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi— When the Buddha knew that Suppabuddha’s mind was ready, supple, without hindrances, elated, and confident, he revealed the teaching unique to the Buddhas: dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ. suffering, its origin, its cessation, and the path. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; Just as a clean cloth rid of stains would properly absorb dye, evamevaṁ suppabuddhassa kuṭṭhissa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: in that very seat the stainless, immaculate vision of the Dhamma in Suppabuddha: “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti. “Everything that has a beginning has an end.” Atha kho suppabuddho kuṭṭhī diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthu sāsane uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho suppabuddho kuṭṭhī bhagavantaṁ etadavoca: Then Suppabuddha saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He rose from his seat and went to the Buddha, bowed, sat down to one side, and said: “Abhikkantaṁ, bhante, abhikkantaṁ, bhante. “Excellent, sir! Excellent! Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. telapajjotaṁ → telappajjotaṁ (sya1ed, sya2ed) Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” Atha kho suppabuddho kuṭṭhī bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavatā bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. After Suppabuddha had been educated, encouraged, fired up, and inspired with a Dhamma talk by the Buddha, he got up from his seat, bowed, and respectfully circled the Buddha before leaving. Atha kho acirapakkantaṁ suppabuddhaṁ kuṭṭhiṁ gāvī taruṇavacchā adhipatitvā jīvitā voropesi. But soon after Suppabuddha had left, a cow with a baby calf charged at him and took his life. acirapakkantaṁ suppabuddhaṁ kuṭṭhiṁ → atha kho suppabuddhaṁ kuṭṭhiṁ acirapakkantaṁ (bj); atha kho suppabuddhaṁ acirapakkantaṁ (si); atha kho suppabuddhaṁ (pts-vp-pli1) Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Then several mendicants went up to the Buddha, bowed, sat down to one side, and said, Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:
“yo so, bhante, suppabuddho nāma kuṭṭhī bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito, so kālaṅkato. “The leper called Suppabuddha, after being educated, encouraged, fired up, and inspired with a Dhamma talk by the Buddha, has passed away. Tassa kā gati, ko abhisamparāyo”ti? Where has he been reborn in his next life?” “Paṇḍito, bhikkhave, suppabuddho kuṭṭhī; paccapādi dhammassānudhammaṁ; na ca maṁ dhammādhikaraṇaṁ vihesesi. “Mendicants, Suppabuddha was astute. He practiced in line with the teachings, and did not trouble me about the teachings. Suppabuddho, bhikkhave, kuṭṭhī tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti. With the ending of three fetters, Suppabuddha is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.” Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: When he said this, one of the mendicants said to the Buddha, “ko nu kho, bhante, hetu, ko paccayo yena suppabuddho kuṭṭhī ahosi— “What is the cause, sir, what is the reason why Suppabuddha became a leper, manussadaliddo, manussakapaṇo, manussavarāko”ti? poor, destitute, and pitiful?” “Bhūtapubbaṁ, bhikkhave, suppabuddho kuṭṭhī imasmiṁyeva rājagahe seṭṭhiputto ahosi. “Once upon a time, mendicants, Suppabuddha used to be a financier’s son right here in Rājagaha. So uyyānabhūmiṁ niyyanto addasa tagarasikhiṁ paccekabuddhaṁ nagaraṁ piṇḍāya pavisantaṁ. On his way to visit a park, he saw Tagarasikhī, an independent Buddha, entering the city for alms. tagarasikhiṁ → taggarasikhiṁ (mr) Disvānassa etadahosi: When he saw this he thought, ‘kvāyaṁ kuṭṭhī kuṭṭhicīvarena vicaratī’ti? “Who is this leper wandering about with his leper’s robe?” Niṭṭhubhitvā apasabyato karitvā pakkāmi. Before leaving, he spat on the ground and turned his left side to Tagarasikhī. apasabyato → apabyāmato (sya-all); apasavyaṁ (pts-vp-pli1) " So tassa kammassa vipākena bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccittha. As a result of that deed he burned in hell for many years, for many hundreds, many thousands, many hundreds of thousands of years. Tasseva kammassa vipākāvasesena imasmiṁyeva rājagahe kuṭṭhī ahosi manussadaliddo, manussakapaṇo, manussavarāko. And as a residual result of that same deed, he became a leper right here in Rājagaha, poor, destitute and pitiful. So tathāgatappaveditaṁ dhammavinayaṁ āgamma saddhaṁ samādiyi sīlaṁ samādiyi sutaṁ samādiyi cāgaṁ samādiyi paññaṁ samādiyi. But owing to faith in the teaching and training proclaimed by the Realized One, he undertook ethics, learning, generosity, and wisdom. So tathāgatappaveditaṁ dhammavinayaṁ āgamma saddhaṁ samādiyitvā sīlaṁ samādiyitvā sutaṁ samādiyitvā cāgaṁ samādiyitvā paññaṁ samādiyitvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapanno devānaṁ tāvatiṁsānaṁ sahabyataṁ. After undertaking these things, when his body broke up, after death, he was reborn in a good place, a heavenly realm, in the company of the gods of the Thirty-Three. So tattha aññe deve atirocati vaṇṇena ceva yasasā cā”ti. There he outshines the other gods in beauty and glory.” Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment: “Cakkhumā visamānīva, “As a clear-eyed man would avoid rough paths, vijjamāne parakkame; so long as strength is found; Paṇḍito jīvalokasmiṁ, an astute person in the living world, pāpāni parivajjaye”ti. would shun bad deeds.” " Tatiyaṁ. "
Udāna 5.4 Heartfelt Sayings 5.4 Kumārakasutta The Boys Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tena kho pana samayena sambahulā kumārakā antarā ca sāvatthiṁ antarā ca jetavanaṁ macchake bādhenti. Now at that time, between Sāvatthī and the Jeta Grove, several boys were tormenting some fish. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Addasā kho bhagavā te sambahule kumārake antarā ca sāvatthiṁ antarā ca jetavanaṁ macchake bādhente. He saw the boys tormenting the fish. Disvāna yena te kumārakā tenupasaṅkami; upasaṅkamitvā te kumārake etadavoca: He went to them and said, “bhāyatha vo, tumhe kumārakā, dukkhassa, appiyaṁ vo dukkhan”ti? “Boys, do you fear pain? Do you dislike pain?” “Evaṁ, bhante, bhāyāma mayaṁ, bhante, dukkhassa, appiyaṁ no dukkhan”ti. “Yes, sir,” they replied. “We dislike pain.” Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment: “Sace bhāyatha dukkhassa, “If you fear pain, sace vo dukkhamappiyaṁ; if you dislike pain, Mākattha pāpakaṁ kammaṁ, don’t do bad deeds āvi vā yadi vā raho. either openly or in secret. Sace ca pāpakaṁ kammaṁ, If you should do a bad deed, karissatha karotha vā; now or in the future, Na vo dukkhā pamutyatthi, you won’t be freed from suffering, upeccapi palāyatan”ti. though you fly away and flee.” "upeccapi → upeccāpi (sya-all, pts-vp-pli1 pv19:18 [Dhanapālaseṭṭhipetavatthu]); upaccapi (mr); uppaccapi (?) " Catutthaṁ. "
Udāna 5.5 Heartfelt Sayings 5.5 Uposathasutta Sabbath Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother. ayaṁ → ayampi (sabbattha) Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṅghaparivuto nisinno hoti. Now, at that time it was the sabbath, and the Buddha was sitting surrounded by the Saṅgha of monks. Atha kho āyasmā ānando abhikkantāya rattiyā, nikkhante paṭhame yāme, uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: And then, as the night was getting late, in the first watch of the night, Venerable Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said, uttarāsaṅgaṁ → cīvaraṁ (sabbattha) “abhikkantā, bhante, ratti; nikkhanto paṭhamo yāmo; ciranisinno bhikkhusaṅgho; “Sir, the night is getting late. It is the first watch of the night, and the Saṅgha of monks has been sitting long. uddisatu, bhante, bhagavā bhikkhūnaṁ pātimokkhan”ti. Please, sir, may the Buddha recite the monastic code to the monks.” Evaṁ vutte, bhagavā tuṇhī ahosi. But when he said this, the Buddha kept silent. Evaṁ vutte → atha kho (sabbattha) Dutiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante majjhime yāme, uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: For a second time, as the night was getting late, in the middle watch of the night, Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said, “abhikkantā, bhante, ratti; nikkhanto majjhimo yāmo; ciranisinno bhikkhusaṅgho; “Sir, the night is getting late. It is the first watch of the night, and the Saṅgha of monks has been sitting long. uddisatu, bhante, bhagavā bhikkhūnaṁ pātimokkhan”ti. Please, sir, may the Buddha recite the monastic code to the monks.” Dutiyampi kho bhagavā tuṇhī ahosi. But for a second time the Buddha kept silent. Tatiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante pacchime yāme, uddhaste aruṇe, nandimukhiyā rattiyā uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: For a third time, as the night was getting late, in the last watch of the night, as dawn stirred, bringing joy to the night, Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said, “abhikkantā, bhante, ratti; nikkhanto pacchimo yāmo; uddhasto aruṇo; nandimukhī ratti; ciranisinno bhikkhusaṅgho; “Sir, the night is getting late. It is the last watch of the night and dawn stirs, bringing joy to the night. uddisatu, bhante, bhagavā bhikkhūnaṁ pātimokkhan”ti. Please, sir, may the Buddha recite the monastic code to the monks.” “Aparisuddhā, ānanda, parisā”ti. “Ānanda, the assembly is not pure.” Atha kho āyasmato mahāmoggallānassa etadahosi: Then Venerable Mahāmoggallāna thought, “kaṁ nu kho bhagavā puggalaṁ sandhāya evamāha: “Who is the Buddha talking about?” ‘aparisuddhā, ānanda, parisā’”ti?
Atha kho āyasmā mahāmoggallāno sabbāvantaṁ bhikkhusaṅghaṁ cetasā ceto paricca manasākāsi. Then he focused on comprehending the minds of everyone in the Saṅgha. Addasā kho āyasmā mahāmoggallāno taṁ puggalaṁ dussīlaṁ pāpadhammaṁ asuciṁ saṅkassarasamācāraṁ paṭicchannakammantaṁ assamaṇaṁ samaṇapaṭiññaṁ abrahmacāriṁ brahmacāripaṭiññaṁ antopūtiṁ avassutaṁ kasambujātaṁ majjhe bhikkhusaṅghassa nisinnaṁ. He saw that unethical person, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved, sitting in the middle of the Saṅgha. Disvāna uṭṭhāyāsanā yena so puggalo tenupasaṅkami; upasaṅkamitvā taṁ puggalaṁ etadavoca: When he saw him he got up from his seat, went up to him and said, “uṭṭhehi, āvuso, diṭṭhosi bhagavatā; “Get up, reverend. The Buddha has seen you. natthi te bhikkhūhi saddhiṁ saṁvāso”ti. You can’t live in communion with the monks.” Evaṁ vutte, so puggalo tuṇhī ahosi. But when he said this, that person kept silent. Dutiyampi kho āyasmā mahāmoggallāno taṁ puggalaṁ etadavoca: For a second time and a third time, “uṭṭhehi, āvuso, diṭṭhosi bhagavatā; he asked that monk to leave. natthi te bhikkhūhi saddhiṁ saṁvāso”ti.
Dutiyampi kho …pe…
tatiyampi kho so puggalo tuṇhī ahosi. But for a third time that person kept silent. Atha kho āyasmā mahāmoggallāno taṁ puggalaṁ bāhāyaṁ gahetvā bahidvārakoṭṭhakā nikkhāmetvā sūcighaṭikaṁ datvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: Then Venerable Mahāmoggallāna took that person by the arm, ejected him out the gate, and bolted the door. Then he went up to the Buddha, and said to him, “nikkhāmito, bhante, so puggalo mayā. “I have ejected that person. Parisuddhā parisā. The assembly is pure. Uddisatu, bhante, bhagavā bhikkhūnaṁ pātimokkhan”ti. Please, sir, may the Buddha recite the monastic code to the monks.” “Acchariyaṁ, moggallāna, abbhutaṁ, moggallāna. “It’s incredible, Moggallāna, it’s amazing, Yāva bāhāgahaṇāpi nāma so moghapuriso āgamessatī”ti. how that silly man waited to be taken by the arm!” Atha kho bhagavā bhikkhū āmantesi: Then the Buddha said to the monks, “na dānāhaṁ, bhikkhave, ito paraṁ uposathaṁ karissāmi, pātimokkhaṁ uddisissāmi. “From this day forth, monks, I will not perform the sabbath or recite the monastic code. na dānāhaṁ, bhikkhave, ito paraṁ → na dānāhaṁ bhikkhave ajjatagge (an8.20:1 [20. Uposathasutta]) Tumheva dāni, bhikkhave, ito paraṁ uposathaṁ kareyyātha, pātimokkhaṁ uddiseyyātha. Now you should perform the sabbath and recite the monastic code. Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ tathāgato aparisuddhāya parisāya uposathaṁ kareyya, pātimokkhaṁ uddiseyya. It’s impossible, monks, it can’t happen that a Realized One could recite the monastic code in an impure assembly. Aṭṭhime, bhikkhave, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramanti. Seeing these eight incredible and amazing things the titans love the ocean. Katame aṭṭha? What eight? Mahāsamuddo, bhikkhave, anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto. The ocean gradually slants, slopes, and inclines, with no abrupt precipice. Yampi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro na āyatakeneva papāto; Yampi → yaṁ (bj, sya-all, mr) ayaṁ, bhikkhave, mahāsamudde paṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti. This is the first thing the titans love about the ocean. Puna caparaṁ, bhikkhave, mahāsamuddo ṭhitadhammo velaṁ nātivattati. Furthermore, the ocean is consistent and doesn’t overflow its boundaries. Yampi, bhikkhave, mahāsamuddo ṭhitadhammo velaṁ nātivattati;
ayaṁ, bhikkhave, mahāsamudde dutiyo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti. This is the second thing the titans love about the ocean. Puna caparaṁ, bhikkhave, mahāsamuddo na matena kuṇapena saṁvasati. Yaṁ hoti mahāsamudde mataṁ kuṇapaṁ taṁ khippameva tīraṁ vāheti, thalaṁ ussāreti. Furthermore, the ocean doesn’t accommodate a carcass, but quickly carries it to the shore and strands it on the beach. khippameva → khippaññeva (bj); khippaṁyeva (pts-vp-pli1, mr) Yampi, bhikkhave, mahāsamuddo na matena kuṇapena saṁvasati, yaṁ hoti mahāsamudde mataṁ kuṇapaṁ taṁ khippameva tīraṁ vāheti thalaṁ ussāreti;
ayaṁ, bhikkhave, mahāsamudde tatiyo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti. This is the third thing the titans love about the ocean. Puna caparaṁ, bhikkhave, yā kāci mahānadiyo, seyyathidaṁ—gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṁ patvā jahanti purimāni nāmagottāni; ‘mahāsamuddo’tveva saṅkhaṁ gacchanti. Furthermore, when they reach the ocean, all the great rivers—that is, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—lose their names and clans and are simply considered ‘the ocean’. patvā → pattā (sya-all, pts-vp-pli1, mr) Yampi, bhikkhave, yā kāci mahānadiyo, seyyathidaṁ—gaṅgā yamunā aciravatī sarabhū mahī tā mahāsamuddaṁ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’tveva saṅkhaṁ gacchanti;
ayaṁ, bhikkhave, mahāsamudde catuttho acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti. This is the fourth thing the titans love about the ocean. Puna caparaṁ, bhikkhave, yā ca loke savantiyo mahāsamuddaṁ appenti, yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṁ vā pūrattaṁ vā paññāyati. Furthermore, for all the world’s streams that reach it, and the rain that falls from the sky, the ocean never empties or fills up. Yampi, bhikkhave, yā ca loke savantiyo mahāsamuddaṁ appenti, yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṁ vā pūrattaṁ vā paññāyati;
ayaṁ, bhikkhave, mahāsamudde pañcamo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti. This is the fifth thing the titans love about the ocean. Puna caparaṁ, bhikkhave, mahāsamuddo ekaraso loṇaraso. Furthermore, the ocean has just one taste, the taste of salt. Yampi, bhikkhave, mahāsamuddo ekaraso loṇaraso;
ayaṁ, bhikkhave, mahāsamudde chaṭṭho acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti. This is the sixth thing the titans love about the ocean. Puna caparaṁ, bhikkhave, mahāsamuddo bahuratano anekaratano. Tatrimāni ratanāni, seyyathidaṁ—muttā maṇi veḷuriyo saṅkho silā pavāḷaṁ rajataṁ jātarūpaṁ lohitaṅgo masāragallaṁ. Furthermore, the ocean is full of many kinds of treasures, such as pearls, gems, beryl, conch, quartz, coral, silver, gold, rubies, and emeralds. lohitaṅgo → lohitaṅko (bj, pts-vp-pli1); lohitako (?) Yampi, bhikkhave, mahāsamuddo bahuratano anekaratano, tatrimāni ratanāni, seyyathidaṁ—muttā maṇi veḷuriyo saṅkho silā pavāḷaṁ rajataṁ jātarūpaṁ lohitaṅgo masāragallaṁ;
ayaṁ, bhikkhave, mahāsamudde sattamo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti. This is the seventh thing the titans love about the ocean. Puna caparaṁ, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso. Tatrime bhūtā—timi timiṅgalo timitimiṅgalo asurā nāgā gandhabbā. Santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā. Furthermore, many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, titans, dragons, and centaurs. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long. timi timiṅgalo timitimiṅgalo → timi timiṅgalo timirapiṅgalo (bj, pts-vp-pli1 an8.19:1 [19. Pahārādasutta]) Yampi, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso, tatrime bhūtā—timi timiṅgalo timitimiṅgalo asurā nāgā gandhabbā, santi mahāsamudde yojanasatikāpi attabhāvā dviyojanasatikāpi attabhāvā …pe… pañcayojanasatikāpi attabhāvā;
ayaṁ, bhikkhave, mahāsamudde aṭṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti. This is the eighth thing the titans love about the ocean. Ime kho, bhikkhave, aṭṭha mahāsamudde acchariyā abbhutā dhammā ye disvā disvā asurā mahāsamudde abhiramanti. Seeing these eight incredible and amazing things the titans love the ocean. Evamevaṁ kho, bhikkhave, imasmiṁ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. In the same way, seeing eight incredible and amazing things, mendicants, the mendicants love this teaching and training. Katame aṭṭha? What eight? Seyyathāpi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto; The ocean gradually slants, slopes, and inclines, with no abrupt precipice. evamevaṁ kho, bhikkhave, imasmiṁ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho. In the same way in this teaching and training the penetration to enlightenment comes from gradual training, progress, and practice, not abruptly. Yampi, bhikkhave, imasmiṁ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho;
ayaṁ, bhikkhave, imasmiṁ dhammavinaye paṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. This is the first thing the mendicants love about this teaching and training. Seyyathāpi, bhikkhave, mahāsamuddo ṭhitadhammo velaṁ nātivattati; The ocean is consistent and doesn’t overflow its boundaries. evamevaṁ kho, bhikkhave, yaṁ mayā sāvakānaṁ sikkhāpadaṁ paññattaṁ taṁ mama sāvakā jīvitahetupi nātikkamanti. In the same way, when a training rule is laid down for my disciples they wouldn’t break it even for the sake of their own life. Yampi, bhikkhave, mayā sāvakānaṁ sikkhāpadaṁ paññattaṁ taṁ mama sāvakā jīvitahetupi nātikkamanti;
ayaṁ, bhikkhave, imasmiṁ dhammavinaye dutiyo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. This is the second thing the mendicants love about this teaching and training. Seyyathāpi, bhikkhave, mahāsamuddo na matena kuṇapena saṁvasati; yaṁ hoti mahāsamudde mataṁ kuṇapaṁ taṁ khippameva tīraṁ vāheti, thalaṁ ussāreti; The ocean doesn’t accommodate a carcass, but quickly carries it to the shore and strands it on the beach. evamevaṁ kho, bhikkhave, yo so puggalo dussīlo pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṁvasati; atha kho naṁ khippameva sannipatitvā ukkhipati. Kiñcāpi so hoti majjhe bhikkhusaṅghassa nisinno, atha kho so ārakāva saṅghamhā, saṅgho ca tena. In the same way, the Saṅgha doesn’t accommodate a person who is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved. But they quickly gather and expel them. Even if such a person is sitting in the middle of the Saṅgha, they’re far from the Saṅgha, and the Saṅgha is far from them. Yampi, bhikkhave, yo so puggalo dussīlo pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṁvasati; khippameva naṁ sannipatitvā ukkhipati. Kiñcāpi so hoti majjhe bhikkhusaṅghassa nisinno, atha kho so ārakāva saṅghamhā, saṅgho ca tena;
ayaṁ, bhikkhave, imasmiṁ dhammavinaye tatiyo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. This is the third thing the mendicants love about this teaching and training. Seyyathāpi, bhikkhave, yā kāci mahānadiyo, seyyathidaṁ—gaṅgā yamunā aciravatī sarabhū mahī tā mahāsamuddaṁ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’tveva saṅkhaṁ gacchanti; Furthermore, when they reach the ocean, all the great rivers—that is, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—lose their names and clans and are simply considered ‘the ocean’. evamevaṁ kho, bhikkhave, cattāro vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā te tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā jahanti purimāni nāmagottāni, ‘samaṇā sakyaputtiyā’tveva saṅkhaṁ gacchanti. In the same way, when they go forth from the lay life to homelessness, all four castes—aristocrats, brahmins, peasants, and menials—lose their former names and clans and are simply considered ‘Sakyan ascetics’. pabbajitvā → pabbajitā (si) Yampi, bhikkhave, cattāro vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā te tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā jahanti purimāni nāmagottāni, ‘samaṇā sakyaputtiyā’tveva saṅkhaṁ gacchanti;
ayaṁ, bhikkhave, imasmiṁ dhammavinaye catuttho acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. This is the fourth thing the mendicants love about this teaching and training. Seyyathāpi, bhikkhave, yā ca loke savantiyo mahāsamuddaṁ appenti, yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṁ vā pūrattaṁ vā paññāyati; For all the world’s streams that reach it, and the rain that falls from the sky, the ocean never empties or fills up. evamevaṁ kho, bhikkhave, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṁ vā pūrattaṁ vā paññāyati. In the same way, though several mendicants become fully extinguished in the element of extinguishment with nothing left over, the element of extinguishment never empties or fills up. Yampi, bhikkhave, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṁ vā pūrattaṁ vā paññāyati;
ayaṁ, bhikkhave, imasmiṁ dhammavinaye pañcamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. This is the fifth thing the mendicants love about this teaching and training. Seyyathāpi, bhikkhave, mahāsamuddo ekaraso loṇaraso; The ocean has just one taste, the taste of salt. evamevaṁ kho, bhikkhave, ayaṁ dhammavinayo ekaraso vimuttiraso. In the same way, this teaching and training has one taste, the taste of freedom. Yampi, bhikkhave, ayaṁ dhammavinayo ekaraso vimuttiraso;
ayaṁ, bhikkhave, imasmiṁ dhammavinaye chaṭṭho acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. This is the sixth thing the mendicants love about this teaching and training. Seyyathāpi, bhikkhave, mahāsamuddo bahuratano anekaratano, tatrimāni ratanāni, seyyathidaṁ—muttā maṇi veḷuriyo saṅkho silā pavāḷaṁ rajataṁ jātarūpaṁ lohitaṅgo masāragallaṁ; The ocean is full of many kinds of treasures, such as pearls, gems, beryl, conch, quartz, coral, silver, gold, rubies, and emeralds. evamevaṁ kho, bhikkhave, ayaṁ dhammavinayo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. In the same way, this teaching and training is full of many kinds of treasures, such as the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. Yampi, bhikkhave, ayaṁ dhammavinayo bahuratano anekaratano, tatrimāni ratanāni, seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo;
ayaṁ, bhikkhave, imasmiṁ dhammavinaye sattamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. This is the seventh thing the mendicants love about this teaching and training. Seyyathāpi, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso, tatrime bhūtā—timi timiṅgalo timitimiṅgalo asurā nāgā gandhabbā, santi mahāsamudde yojanasatikāpi attabhāvā dviyojanasatikāpi attabhāvā tiyojanasatikāpi attabhāvā catuyojanasatikāpi attabhāvā pañcayojanasatikāpi attabhāvā; Many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, titans, dragons, and centaurs. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long. evamevaṁ kho, bhikkhave, ayaṁ dhammavinayo mahataṁ bhūtānaṁ āvāso;tatrime bhūtā—sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno, arahā, arahattāya paṭipanno. In the same way, great beings live in this teaching and training, and these are those beings. The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection. paṭipanno, arahā, arahattāya → arahattaphalasacchikiriyāya (bj) " Yampi, bhikkhave, ayaṁ dhammavinayo mahataṁ bhūtānaṁ āvāso, tatrime bhūtā—sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno, arahā, arahattāya paṭipanno;
ayaṁ, bhikkhave, imasmiṁ dhammavinaye aṭṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. This is the eighth thing the mendicants love about this teaching and training. Ime kho, bhikkhave, imasmiṁ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramantī”ti. Seeing these eight incredible and amazing things, the mendicants love this teaching and training.” Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment: “Channamativassati, “The rain saturates things that are covered up; vivaṭaṁ nātivassati; it doesn’t saturate things that are open. Tasmā channaṁ vivaretha, Therefore you should open up a covered thing, evaṁ taṁ nātivassatī”ti. so the rain will not saturate it.” " Pañcamaṁ. "
Udāna 5.6 Heartfelt Sayings 5.6 Soṇasutta With Soṇa Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tena kho pana samayena āyasmā mahākaccāno avantīsu viharati kuraraghare pavatte pabbate. Now at that time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain. kuraraghare → kururaghare (sya-all); kulaghare (mr) Tena kho pana samayena soṇo upāsako kuṭikaṇṇo āyasmato mahākaccānassa upaṭṭhāko hoti. And the layman Soṇa of the Sharp Ears was Mahākaccāna’s attendant. Atha kho soṇassa upāsakassa kuṭikaṇṇassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: Then as Soṇa was in private retreat this thought came to his mind, “yathā yathā kho ayyo mahākaccāno dhammaṁ deseti nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. “As I understand Venerable Mahākaccāna’s teachings, it’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan”ti. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?” Atha kho soṇo upāsako kuṭikaṇṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ abhivādetvā ekamantaṁ nisīdi. Then Soṇa went up to Mahākaccāna, bowed, sat down to one side, and told him what he was thinking. Then he said, Ekamantaṁ nisinno kho soṇo upāsako kuṭikaṇṇo āyasmantaṁ mahākaccānaṁ etadavoca:
Pabbājetu maṁ, bhante, ayyo mahākaccāno”ti. “May Venerable Mahākaccāna please give me the going forth!” Evaṁ vutte, āyasmā mahākaccāno soṇaṁ upāsakaṁ kuṭikaṇṇaṁ etadavoca: When this was said, Mahākaccāna said to him, “dukkaraṁ kho, soṇa, yāvajīvaṁ ekabhattaṁ ekaseyyaṁ brahmacariyaṁ. “It’s hard to lead the spiritual life as long as you live, eating in one part of the day and sleeping alone. Iṅgha tvaṁ, soṇa, tattheva āgārikabhūto samāno buddhānaṁ sāsanaṁ anuyuñja kālayuttaṁ ekabhattaṁ ekaseyyaṁ brahmacariyan”ti. Come now, Soṇa, while remaining a layperson just as you are, devote yourself to the instructions of the Buddhas, leading the spiritual life at suitable times, eating in one part of the day and sleeping alone.” Atha kho soṇassa upāsakassa kuṭikaṇṇassa yo ahosi pabbajjābhisaṅkhāro so paṭipassambhi. Then Soṇa’s aspiration to go forth died down. Dutiyampi kho …pe… For a second time, while in private retreat the thought came to Soṇa that he should go forth, but the outcome was the same. dutiyampi kho āyasmā mahākaccāno soṇaṁ upāsakaṁ kuṭikaṇṇaṁ etadavoca:
Dutiyampi kho soṇassa upāsakassa kuṭikaṇṇassa yo ahosi pabbajjābhisaṅkhāro so paṭipassambhi.
Tatiyampi kho soṇassa upāsakassa kuṭikaṇṇassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: For a third time, as Soṇa was in private retreat this thought came to his mind, “yathā yathā kho ayyo mahākaccāno dhammaṁ deseti nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. “As I understand Venerable Mahākaccāna’s teachings, it’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan”ti. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?” Tatiyampi kho soṇo upāsako kuṭikaṇṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ abhivādetvā ekamantaṁ nisīdi. For a third time, Soṇa went up to Mahākaccāna, bowed, sat down to one side, and told him what he was thinking. Then he said, Ekamantaṁ nisinno kho soṇo upāsako kuṭikaṇṇo āyasmantaṁ mahākaccānaṁ etadavoca:
Pabbājetu maṁ, bhante, ayyo mahākaccāno”ti. “May Venerable Mahākaccāna please give me the going forth!” Atha kho āyasmā mahākaccāno soṇaṁ upāsakaṁ kuṭikaṇṇaṁ pabbājesi. Then Mahākaccāna gave Soṇa the going forth. Tena kho pana samayena avantidakkhiṇāpatho appabhikkhuko hoti. Now at that time the southern region, including Avanti, was short of monks. Atha kho āyasmā mahākaccāno tiṇṇaṁ vassānaṁ accayena kicchena kasirena tato tato dasavaggaṁ bhikkhusaṅghaṁ sannipātetvā āyasmantaṁ soṇaṁ upasampādesi. It took three years and much struggle and difficulty before Venerable Mahākaccāyana was able to assemble from here and there a Sangha consisting of ten monks and give Venerable Soṇa the full ordination. Atha kho āyasmato soṇassa vassaṁvuṭṭhassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: Then as Venerable Soṇa was in private retreat this thought came to his mind, vassaṁvuṭṭhassa → vassaṁ vutthassa (bj, pts-vp-pli1); vassaṁ vuṭṭhassa (sya-all, km) “na kho me so bhagavā sammukhā diṭṭho, api ca sutoyeva me: “I have not personally seen the Buddha. I have only heard reports that ‘so bhagavā īdiso ca īdiso cā’ti. that Blessed One is like this or like that. Sace maṁ upajjhāyo anujāneyya, gaccheyyāhaṁ taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhan”ti. If my mentor allows, I should go to see that Blessed One, the perfected one, the fully awakened Buddha.” Atha kho āyasmā soṇo sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ abhivādetvā ekamantaṁ nisīdi. Then in the late afternoon, Soṇa came out of retreat, went up to Mahākaccāna, bowed, sat down to one side, and told him what he was thinking. Then Mahākaccāna said, Ekamantaṁ nisinno kho āyasmā soṇo āyasmantaṁ mahākaccānaṁ etadavoca:
(…) (…) → sace maṁ upajjhāyo anujānātīti) (pli-tv-kd5:50 [Cammakkhandhaka/ Soṇakuṭikaṇṇavatthu]) “Sādhu sādhu, soṇa; “Good, good, Soṇa! gaccha tvaṁ, soṇa, taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ. Go to see the Blessed One, the perfected one, the fully awakened Buddha. sammāsambuddhaṁ → samāsambuddhanti (sabbattha) Dakkhissasi tvaṁ, soṇa, taṁ bhagavantaṁ pāsādikaṁ pasādanīyaṁ santindriyaṁ santamānasaṁ uttamadamathasamathamanuppattaṁ dantaṁ guttaṁ yatindriyaṁ nāgaṁ. You will see that Blessed One who is impressive and inspiring, with peaceful faculties and mind, attained to the highest self-control and serenity, like an elephant with tamed, guarded, and controlled faculties. Disvāna mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: On seeing him, in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably, saying, phāsuvihāraṁ → phāsuvihārañca (bj) ‘upajjhāyo me, bhante, āyasmā mahākaccāno bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’”ti. ‘Sir, my mentor Venerable Mahākaccāna bows with his head to your feet. He asks if you are healthy and well, nimble, strong, and living comfortably.’” phāsuvihāraṁ → phāsuvihārañca (bj) “Evaṁ, bhante”ti kho āyasmā soṇo āyasmato mahākaccānassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṁ mahākaccānaṁ abhivādetvā padakkhiṇaṁ katvā senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sāvatthi tena cārikaṁ pakkāmi. Saying, “Yes, sir,” Soṇa welcomed and agreed with Mahākaccāna’s words. He got up from his seat, bowed, and respectfully circled Mahākaccāna, keeping him on his right. Then he set his lodgings in order and, taking his bowl and robe, set out for Sāvatthī. Anupubbena cārikaṁ caramāno yena sāvatthi jetavanaṁ anāthapiṇḍikassa ārāmo, yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Eventually he came to Sāvatthī and Jeta’s Grove. He went up to the Buddha, bowed, and sat down to one side. Ekamantaṁ nisinno kho āyasmā soṇo bhagavantaṁ etadavoca: Soṇa said to the Buddha, “upajjhāyo me, bhante, āyasmā mahākaccāno bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī”ti. “Sir, my mentor Venerable Mahākaccāna bows with his head to your feet. He asks if you are healthy and well, nimble, strong, and living comfortably.” phāsuvihāraṁ → phāsuvihārañca (bj) “Kacci, bhikkhu, khamanīyaṁ, kacci yāpanīyaṁ, kaccisi appakilamathena addhānaṁ āgato, na ca piṇḍakena kilantosī”ti? “I hope you’re keeping well, mendicant; I hope you’re all right. And I hope you have arrived from your journey unwearied, having had no trouble getting almsfood.” “Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā, appakilamathena cāhaṁ, bhante, addhānaṁ āgato, na ca piṇḍakena kilantomhī”ti. “I’m keeping well, sir; I’m all right. And I have arrived from my journey unwearied, having had no trouble getting almsfood.” Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: Then the Buddha said to Venerable Ānanda, “imassānanda, āgantukassa bhikkhuno senāsanaṁ paññāpehī”ti. “Prepare lodgings for this visiting mendicant.” Atha kho āyasmato ānandassa etadahosi: Then Venerable Ānanda thought, “yassa kho maṁ bhagavā āṇāpeti: “When the Buddha orders me ‘imassānanda, āgantukassa bhikkhuno senāsanaṁ paññāpehī’ti, icchati bhagavā tena bhikkhunā saddhiṁ ekavihāre vatthuṁ, icchati bhagavā āyasmatā soṇena saddhiṁ ekavihāre vatthun”ti. to prepare lodgings for a specific mendicant, he wishes to stay in the same dwelling with that mendicant. The Buddha wishes to stay together with Venerable Soṇa.” Yasmiṁ vihāre bhagavā viharati, tasmiṁ vihāre āyasmato soṇassa senāsanaṁ paññāpesi. He prepared lodgings for Soṇa in the same dwelling where the Buddha was staying. Atha kho bhagavā bahudeva rattiṁ abbhokāse nisajjāya vītināmetvā pāde pakkhāletvā vihāraṁ pāvisi. The Buddha spent much of the night sitting meditation in the open. Then he got up from his seat, washed his feet and entered the dwelling. Āyasmāpi kho soṇo bahudeva rattiṁ abbhokāse nisajjāya vītināmetvā pāde pakkhāletvā vihāraṁ pāvisi. Venerable Soṇa did the same. Atha kho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya āyasmantaṁ soṇaṁ ajjhesi: Then the Buddha rose at the crack of dawn and addressed Soṇa, “paṭibhātu taṁ, bhikkhu, dhammo bhāsitun”ti. “Speak some Dhamma, mendicant, as you feel inspired.” “Evaṁ, bhante”ti kho āyasmā soṇo bhagavato paṭissutvā soḷasa aṭṭhakavaggikāni sabbāneva sarena abhaṇi. “Yes, sir,” replied Soṇa. He intoned all sixteen discourses in the Chapter of the Eights. Atha kho bhagavā āyasmato soṇassa sarabhaññapariyosāne abbhanumodi: When Soṇa finished his intoning, the Buddha applauded, saying, “sādhu sādhu, bhikkhu, suggahitāni te, bhikkhu, soḷasa aṭṭhakavaggikāni sumanasikatāni sūpadhāritāni, kalyāṇiyāsi vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā. “Good, good, mendicant! You have learned the sixteen discourses of the Chapter of the Eights well, you have applied the mind and remembered it well. You are a good speaker, with a polished, clear, and articulate voice that expresses the meaning. kalyāṇiyāsi → kalyāṇiyā ca (mr); kalyāṇiyā cāsi (?) Kati vassosi tvaṁ, bhikkhū”ti? How many rains have you been ordained, mendicant?” “Ekavasso ahaṁ, bhagavā”ti. “I have one rains, Blessed One.” “Kissa pana tvaṁ, bhikkhu, evaṁ ciraṁ akāsī”ti? “But why did it take you so long to make it?” “Ciraṁ diṭṭho me, bhante, kāmesu ādīnavo; “Sir, I have long seen the drawbacks of sensual pleasures, Ciraṁ diṭṭho → ciradiṭṭho (bj) " api ca sambādho gharāvāso bahukicco bahukaraṇīyo”ti. yet living in a house is cramped, with many duties and much to do.” Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment: “Disvā ādīnavaṁ loke, “Seeing the danger of the world, ñatvā dhammaṁ nirūpadhiṁ; I understood the truth without attachments. Ariyo na ramatī pāpe, The Noble One does not delight in evil, pāpe na ramatī sucī”ti. the Pure One does not delight in evil.” " Chaṭṭhaṁ. "
Udāna 5.7 Heartfelt Sayings 5.7 Kaṅkhārevatasutta With Revata the Doubter Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tena kho pana samayena āyasmā kaṅkhārevato bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya attano kaṅkhāvitaraṇavisuddhiṁ paccavekkhamāno. Now at that time Venerable Revata the Doubter was sitting not far from the Buddha, cross-legged, with his body straight, reviewing his own purification through overcoming doubt. Addasā kho bhagavā āyasmantaṁ kaṅkhārevataṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya attano kaṅkhāvitaraṇavisuddhiṁ paccavekkhamānaṁ. The Buddha saw him meditating there. Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment: “Yā kāci kaṅkhā idha vā huraṁ vā, “Any doubts about this world or the world beyond, Sakavediyā vā paravediyā vā; about one’s own experiences or those of another: Ye jhāyino tā pajahanti sabbā, those who meditate give them all up, Ātāpino brahmacariyaṁ carantā”ti. keenly practicing the spiritual life.” " Sattamaṁ. "
Udāna 5.8 Heartfelt Sayings 5.8 Saṅghabhedasutta Schism in the Saṅgha Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Tena kho pana samayena āyasmā ānando tadahuposathe pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi. Now at that time Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms. Addasā kho devadatto āyasmantaṁ ānandaṁ rājagahe piṇḍāya carantaṁ. Devadatta saw him wandering for alms, Disvāna yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca: so he went up to him and said, “ajjatagge dānāhaṁ, āvuso ānanda, aññatreva bhagavatā aññatra bhikkhusaṅghā uposathaṁ karissāmi saṅghakammāni cā”ti. “From this day forth, Reverend Ānanda, I shall perform the sabbath and legal proceedings of the Saṅgha apart from the Buddha and the Saṅgha of mendicants.” Atha kho āyasmā ānando rājagahe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Then Ānanda wandered for alms in Rājagaha. After the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: and told him what had just happened, adding: “Idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisiṁ.
Ajja, bhante, devadatto saṅghaṁ bhindissati, uposathañca karissati saṅghakammāni cā”ti. “Today, sir, Devadatta will split the Saṅgha. He will perform the sabbath and legal proceedings of the Saṅgha.” Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment: “Sukaraṁ sādhunā sādhu, “It’s easy for the good to do good, Sādhu pāpena dukkaraṁ; and hard for the good to do bad. Sādhu pāpena dukkaraṁ → sādhuṁ pāpena dukkaraṁ (mr) " Pāpaṁ pāpena sukaraṁ, It’s easy for the bad to do bad, Pāpamariyehi dukkaran”ti. but for the noble ones, bad is hard to do.” " Aṭṭhamaṁ. "
Udāna 5.9 Heartfelt Sayings 5.9 Sadhāyamānasutta Teasing Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā kosalesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants. Tena kho pana samayena sambahulā māṇavakā bhagavato avidūre sadhāyamānarūpā atikkamanti. Now at that time several students were passing by not far from the Buddha in a teasing manner. sadhāyamānarūpā → saddhāyamānarūpā (bj); vadhāyamānarūpā (si, Ma-aka); saddāyamānarūpā (sya-all, pts-vp-pli1 aṭṭhakathāyaṁ pāṭhantaraṁ); padhāyamānarūpā (mr) " Addasā kho bhagavā sambahule māṇavake avidūre sadhāyamānarūpe atikkante. The Buddha saw them. Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment: “Parimuṭṭhā paṇḍitābhāsā, “Dolts pretending to be astute, vācāgocarabhāṇino; they talk, their words right out of bounds. Yāvicchanti mukhāyāmaṁ, They blab at will, their mouths agape, yena nītā na taṁ vidū”ti. and no-one knows what leads them on.” " Navamaṁ. "
Udāna 5.10 Heartfelt Sayings 5.10 Cūḷapanthakasutta With Cūḷapanthaka Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tena kho pana samayena āyasmā cūḷapanthako bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. Now at that time Venerable Cūḷapanthaka was sitting not far from the Buddha, cross-legged, his body set straight, and mindfulness established in front of him. cūḷapanthako → cullapanthako (bj); cūlapanthako (pts-vp-pli1) Addasā kho bhagavā āyasmantaṁ cūḷapanthakaṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. The Buddha saw him meditating there. Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment: “Ṭhitena kāyena ṭhitena cetasā, “Steady in body, steady in mind, Tiṭṭhaṁ nisinno uda vā sayāno; standing, sitting or lying down: Etaṁ satiṁ bhikkhu adhiṭṭhahāno, a mendicant focusing on this mindfulness Etaṁ → evaṁ (mr) Labhetha pubbāpariyaṁ visesaṁ; gains an ever higher distinction. Laddhāna pubbāpariyaṁ visesaṁ, And when they have done so, Adassanaṁ maccurājassa gacche”ti. they vanish from the King of Death.” " Dasamaṁ.