Khuddaka
Nikaya
---o0o---
Udana
Exclamations
---o0o---
Udana VI.2
Jatila Sutta
Ascetics
Translated from the Pali by Thanissaro Bhikkhu.
I have heard that on one occasion the Blessed One was staying in Savatthi
at the Eastern Monastery, the palace of Migara's
mother. Now at that time the Blessed One, 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.
---o0o---
Udana VI.3
Ahu Sutta
It Was
Translated from the Pali by Thanissaro Bhikkhu.
I have heard that on one occasion the Blessed One was staying near Savatthi,
in Jeta's Grove, Anathapindika's monastery. Now at that
time 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.
---o0o---
Udana VI.4
Tittha Sutta
Various Sectarians (1)
Translated from the Pali by Thanissaro Bhikkhu.
I have heard that on one occasion the Blessed One was staying near Savatthi,
in Jeta's Grove, Anathapindika's monastery. Now at that
time 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.
---o0o---
Udana VI.4
Tittha Sutta
Various Sectarians (1)
Translated from the Pali by John D. Ireland.
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 ploughshare.' Those blind people who had been
shown the trunk replied, 'An elephant, your majesty, is just like a plough
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.
---o0o---
Udana VI.5
Tittha Sutta
Various Sectarians (2)
Translated from the Pali by Thanissaro Bhikkhu.
I have heard that on one occasion the Blessed One was staying near Savatthi,
in Jeta's Grove, Anathapindika's monastery. Now at that
time 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.
---o0o---
Udana VI.6
Tittha Sutta
Various Sectarians (3)
Translated from the Pali by Thanissaro Bhikkhu.
I have heard that on one occasion the Blessed One was staying near Savatthi,
in Jeta's Grove, Anathapindika's monastery. Now at that
time 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.
---o0o---
Udana VI.7
Subhuti Sutta
About Subhuti
Translated from the Pali by Thanissaro Bhikkhu.
I have heard that on one occasion the Blessed One was staying near
Savatthi in Jeta's Grove, Anathapindika's monastery. Now at that time Ven.
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,
does not go
to rebirth.
---o0o---
Udana VI.8
Ganika Sutta
The Courtesan
Translated from the Pali by Thanissaro Bhikkhu.
I have heard that on one occasion the Blessed One was staying in Rajagaha
at the Bamboo Grove, the Squirrels' Sanctuary. Now at that time 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.
---o0o---
Udana VI.9
Adhipataka Sutta
Insects
Translated from the Pali by Thanissaro Bhikkhu.
I have heard that on one occasion the Blessed One was staying near Savatthi,
in Jeta's Grove, Anathapindika's monastery. Now 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.
