Ud 2.8–3.5

Ud 2.8 · Suppavāsā

Ud 2.8 · Suppavāsāsutta

So I have heard. At one time the Buddha was staying near Kuṇḍiyā in the Kuṇḍadhāna Grove. Now at that time Suppavāsā the Koliyan had been pregnant for seven years, and in obstructed labor for seven days. While suffering painful, sharp, severe, acute feelings, three thoughts helped her endure: “Oh! The Blessed One is indeed a fully awakened Buddha, who teaches the Dhamma for giving up suffering such as this. Oh! The Saṅgha of the Buddha’s disciples is indeed practicing well, who practice for giving up suffering such as this. Oh! Extinguishment is so very blissful, where such suffering as this is not found.”

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kuṇḍikāyaṁ viharati kuṇḍadhānavane. Tena kho pana samayena suppavāsā koliyadhītā satta vassāni gabbhaṁ dhāreti. Sattāhaṁ mūḷhagabbhā sā dukkhāhi tibbāhi kharāhi kaṭukāhi vedanāhi phuṭṭhā tīhi vitakkehi adhivāseti: “sammāsambuddho vata so bhagavā yo imassa evarūpassa dukkhassa pahānāya dhammaṁ deseti; suppaṭipanno vata tassa bhagavato sāvakasaṅgho yo imassa evarūpassa dukkhassa pahānāya paṭipanno; susukhaṁ vata taṁ nibbānaṁ yatthidaṁ evarūpaṁ dukkhaṁ na saṁvijjatī”ti.

Then Suppavāsā addressed her husband, “Please, master, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. And then say: ‘Suppavāsā the Koliyan has been pregnant for seven years, and in obstructed labor for seven days. While suffering painful, sharp, severe, acute feelings, three thoughts help her endure: “Oh! The Blessed One is indeed a fully awakened Buddha, who teaches the Dhamma for giving up suffering such as this. Oh! The Saṅgha of the Buddha’s disciples is indeed practicing well, who practice for giving up suffering such as this. Oh! Extinguishment is so very blissful, where such suffering as this is not found.”’”

Atha kho suppavāsā koliyadhītā sāmikaṁ āmantesi: “ehi tvaṁ, ayyaputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi; appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: ‘suppavāsā, bhante, koliyadhītā bhagavato pāde sirasā vandati; appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti. Evañca vadehi: ‘suppavāsā, bhante, koliyadhītā satta vassāni gabbhaṁ dhāreti. Sattāhaṁ mūḷhagabbhā sā dukkhāhi tibbāhi kharāhi kaṭukāhi vedanāhi phuṭṭhā tīhi vitakkehi adhivāseti— sammāsambuddho vata so bhagavā yo imassa evarūpassa dukkhassa pahānāya dhammaṁ deseti; suppaṭipanno vata tassa bhagavato sāvakasaṅgho yo imassa evarūpassa dukkhassa pahānāya paṭipanno; susukhaṁ vata taṁ nibbānaṁ yatthidaṁ evarūpaṁ dukkhaṁ na saṁvijjatī’”ti.

“Excellent idea,” he replied. He went to the Buddha and told him of his wife’s struggles. The Buddha said:

“Paraman”ti kho so koliyaputto suppavāsāya koliyadhītāya paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho koliyaputto bhagavantaṁ etadavoca: “suppavāsā, bhante, koliyadhītā bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati; evañca vadeti: ‘suppavāsā, bhante, koliyadhītā satta vassāni gabbhaṁ dhāreti. Sattāhaṁ mūḷhagabbhā sā dukkhāhi tibbāhi kharāhi kaṭukāhi vedanāhi phuṭṭhā tīhi vitakkehi adhivāseti— sammāsambuddho vata so bhagavā yo imassa evarūpassa dukkhassa pahānāya dhammaṁ deseti; suppaṭipanno vata tassa bhagavato sāvakasaṅgho yo imassa evarūpassa dukkhassa pahānāya paṭipanno; susukhaṁ vata nibbānaṁ yatthidaṁ evarūpaṁ dukkhaṁ na saṁvijjatī’”ti.

“May Suppavāsā the Koliyan be happy and healthy! May she give birth to a healthy child!” As soon as he spoke, Suppavāsā, happy and healthy, gave birth to a healthy child.

“Sukhinī hotu suppavāsā koliyadhītā; arogā arogaṁ puttaṁ vijāyatū”ti. Saha vacanā ca pana bhagavato suppavāsā koliyadhītā sukhinī arogā arogaṁ puttaṁ vijāyi.

Saying “Yes, sir,” the Koliyan gentleman approved and agreed with what the Buddha said. He got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right. Then he returned to his own house. He saw that his wife, happy and healthy, had given birth to a healthy child, and thought, “Oh lord, how incredible, how amazing! The Realized One has such psychic power and might! For as soon as he spoke, Suppavāsā, happy and healthy, gave birth to a healthy child.” He became uplifted and overjoyed, full of rapture and happiness.

“Evaṁ, bhante”ti kho so koliyaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena sakaṁ gharaṁ tena paccāyāsi. Addasā kho so koliyaputto suppavāsaṁ koliyadhītaraṁ sukhiniṁ arogaṁ arogaṁ puttaṁ vijātaṁ. Disvānassa etadahosi: “acchariyaṁ vata bho, abbhutaṁ vata bho, tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāmāyaṁ suppavāsā koliyadhītā saha vacanā ca pana bhagavato sukhinī arogā arogaṁ puttaṁ vijāyissatī”ti. Attamano pamudito pītisomanassajāto ahosi.

Then Suppavāsā addressed her husband, “Please, master, go to the Buddha, and in my name bow with your head to his feet. And then say, ‘Suppavāsā the Koliyan, who was pregnant for seven years, and in obstructed labor for seven days, is now happy and healthy and has given birth to a healthy child. She invites the mendicant Saṅgha headed by the Buddha to a meal for seven days. Sir, would the Buddha please accept seven meals from Suppavāsā?’”

Atha kho suppavāsā koliyadhītā sāmikaṁ āmantesi: “ehi tvaṁ, ayyaputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi: ‘suppavāsā, bhante, koliyadhītā bhagavato pāde sirasā vandatī’ti; evañca vadehi: ‘suppavāsā, bhante, koliyadhītā satta vassāni gabbhaṁ dhāreti. Sattāhaṁ mūḷhagabbhā sā etarahi sukhinī arogā arogaṁ puttaṁ vijātā. Sā sattāhaṁ buddhappamukhaṁ bhikkhusaṅghaṁ bhattena nimanteti. Adhivāsetu kira, bhante, bhagavā suppavāsāya koliyadhītāya satta bhattāni saddhiṁ bhikkhusaṅghenā’”ti.

“Excellent idea,” he replied. He went to the Buddha, told him the good news, and conveyed his wife’s invitation.

“Paraman”ti kho so koliyaputto suppavāsāya koliyadhītāya paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so koliyaputto bhagavantaṁ etadavoca:

Now at that time a certain lay follower had already invited the Saṅgha of monks headed by the Buddha for the meal on the following day. That lay follower was Venerable Mahāmoggallāna’s supporter. Then the Buddha addressed Venerable Mahāmoggallāna, “Please, Moggallāna, go to that lay follower and say to him, ‘Suppavāsā the Koliyan, who was pregnant for seven years, and in obstructed labor for seven days, is now happy and healthy and has given birth to a healthy child. She invites the mendicant Saṅgha headed by the Buddha to a meal for seven days. Let Suppavāsā make seven meals, afterwards you can make yours.’ He is your supporter.”

Tena kho pana samayena aññatarena upāsakena buddhappamukho bhikkhusaṅgho svātanāya bhattena nimantito hoti. So ca upāsako āyasmato mahāmoggallānassa upaṭṭhāko hoti. Atha kho bhagavā āyasmantaṁ mahāmoggallānaṁ āmantesi: “ehi tvaṁ, moggallāna, yena so upāsako tenupasaṅkama; upasaṅkamitvā taṁ upāsakaṁ evaṁ vadehi: ‘suppavāsā, āvuso, koliyadhītā satta vassāni gabbhaṁ dhāresi. Sattāhaṁ mūḷhagabbhā sā etarahi sukhinī arogā arogaṁ puttaṁ vijātā. Sā sattāhaṁ buddhappamukhaṁ bhikkhusaṅghaṁ bhattena nimanteti. Karotu suppavāsā koliyadhītā satta bhattāni, pacchā tvaṁ karissasī’ti. Tuyheso upaṭṭhāko”ti.

“Yes, sir,” replied Mahāmoggallāna. He went to that lay follower and conveyed the Buddha’s request.

“Evaṁ, bhante”ti kho āyasmā mahāmoggallāno bhagavato paṭissutvā yena so upāsako tenupasaṅkami; upasaṅkamitvā taṁ upāsakaṁ etadavoca: “suppavāsā, āvuso, koliyadhītā satta vassāni gabbhaṁ dhāreti. Sattāhaṁ mūḷhagabbhā sā etarahi sukhinī arogā arogaṁ puttaṁ vijātā. Sā sattāhaṁ buddhappamukhaṁ bhikkhusaṅghaṁ bhattena nimanteti. Karotu suppavāsā koliyadhītā satta bhattāni, pacchā tvaṁ karissasī”ti.

“If, sir, Master Mahāmoggallāna can guarantee me three things— wealth, life, and faith— then let Suppavāsā make seven meals, afterwards I shall make mine.” “I can guarantee you two things— wealth and life. But as for faith, you alone are the guarantor.”

“Sace me, bhante, ayyo mahāmoggallāno tiṇṇaṁ dhammānaṁ pāṭibhogo— bhogānañca jīvitassa ca saddhāya ca, karotu suppavāsā koliyadhītā satta bhattāni, pacchāhaṁ karissāmī”ti. “Dvinnaṁ kho te ahaṁ, āvuso, dhammānaṁ pāṭibhogo— bhogānañca jīvitassa ca. Saddhāya pana tvaṁyeva pāṭibhogo”ti.

“If, sir Master Mahāmoggallāna can guarantee me two things— wealth and life— then let Suppavāsā make seven meals, afterwards I shall make mine.”

“Sace me, bhante, ayyo mahāmoggallāno dvinnaṁ dhammānaṁ pāṭibhogo— bhogānañca jīvitassa ca, karotu suppavāsā koliyadhītā satta bhattāni, pacchāhaṁ karissāmī”ti.

Having persuaded that lay follower, Mahāmoggallāna went to the Buddha and said, “I’ve persuaded the lay follower. Let Suppavāsā make seven meals, afterwards he shall make his.”

Atha kho āyasmā mahāmoggallāno taṁ upāsakaṁ saññāpetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “saññatto, bhante, so upāsako mayā; karotu suppavāsā koliyadhītā satta bhattāni, pacchā so karissatī”ti.

For seven days Suppavāsā served and satisfied the mendicant Saṅgha headed by the Buddha with her own hands with delicious fresh and cooked foods. And she made her little boy bow to the Buddha and the mendicant Saṅgha.

Atha kho suppavāsā koliyadhītā sattāhaṁ buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, tañca dārakaṁ bhagavantaṁ vandāpesi sabbañca bhikkhusaṅghaṁ.

Then Sāriputta said to the boy, “I hope you’re keeping well, little boy, I hope you’re all right. I hope you are not in pain.” “How could I be keeping well? How could I be getting by? For seven years I lived in a pot of blood.”

Atha kho āyasmā sāriputto taṁ dārakaṁ etadavoca: “kacci te, dāraka, khamanīyaṁ, kacci yāpanīyaṁ, kacci na kiñci dukkhan”ti? “Kuto me, bhante sāriputta, khamanīyaṁ, kuto yāpanīyaṁ. Satta me vassāni lohitakumbhiyaṁ vutthānī”ti.

Then Suppavāsā, thinking, “My child is conversing with the General of the Dhamma!” was uplifted and overjoyed, full of rapture and happiness. Knowing this, the Buddha said to her, “Would you like to have another child like this?” “Sir, I would like to have seven more children like this!”

Atha kho suppavāsā koliyadhītā: “putto me dhammasenāpatinā saddhiṁ mantetī”ti attamanā pamuditā pītisomanassajātā ahosi. Atha kho bhagavā suppavāsaṁ koliyadhītaraṁ attamanaṁ pamuditaṁ pītisomanassajātaṁ viditvā suppavāsaṁ koliyadhītaraṁ etadavoca: “iccheyyāsi tvaṁ, suppavāse, aññampi evarūpaṁ puttan”ti? “Iccheyyāmahaṁ, bhagavā, aññānipi evarūpāni satta puttānī”ti.

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“Pain in the guise of pleasure,the disliked in the guise of the liked,suffering in the guise of happiness,overpower the negligent.”

“Asātaṁ sātarūpena,piyarūpena appiyaṁ;Dukkhaṁ sukhassa rūpena,pamattamativattatī”ti.

Ud 2.9 · With Visākhā

Ud 2.9 · Visākhāsutta

So I have heard. At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. Now at that time Visākhā was caught up in some business with King Pasenadi. But the king’s settlement did not meet her expectations.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena visākhāya migāramātuyā kocideva attho raññe pasenadimhi kosale paṭibaddho hoti. Taṁ rājā pasenadi kosalo na yathādhippāyaṁ tīreti.

Then, in the middle of the day, she went to the Buddha, bowed, and sat down. The Buddha said to her: “So, Visākhā, where are you coming from in the middle of the day?” “Sir, I am caught up in some business with King Pasenadi. But the king’s settlement did not meet my expectations.”

Atha kho visākhā migāramātā divā divassa yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho visākhaṁ migāramātaraṁ bhagavā etadavoca: “handa kuto nu tvaṁ, visākhe, āgacchasi divā divassā”ti? “Idha me, bhante, kocideva attho raññe pasenadimhi kosale paṭibaddho; taṁ rājā pasenadi kosalo na yathādhippāyaṁ tīretī”ti.

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“All under another’s control is suffering,all under one’s own authority is pleasing;what’s shared is stressful for both parties,for yokes are hard to escape.”

“Sabbaṁ paravasaṁ dukkhaṁ,sabbaṁ issariyaṁ sukhaṁ;Sādhāraṇe vihaññanti,yogā hi duratikkamā”ti.

Ud 2.10 · With Bhaddiya

Ud 2.10 · Bhaddiyasutta

So I have heard. At one time the Buddha was staying near Anupiya in a mango grove. Now at that time, Venerable Bhaddiya son of Kāḷīgodhā, even in the wilderness, at the foot of a tree, or in an empty dwelling, frequently expressed this heartfelt sentiment: “Oh, what bliss! Oh, what bliss!”

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā anupiyāyaṁ viharati ambavane. Tena kho pana samayena āyasmā bhaddiyo kāḷīgodhāya putto araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi: “aho sukhaṁ, aho sukhan”ti.

Several mendicants heard him and thought, “Without a doubt, Venerable Bhaddiya leads the spiritual life dissatisfied. It’s when recalling the pleasures of royalty he formerly enjoyed as a layperson that, even in the wilderness, at the foot of a tree, or in an empty dwelling, he frequently expresses this heartfelt sentiment: ‘Oh, what bliss! Oh, what bliss!’”

Assosuṁ kho sambahulā bhikkhū āyasmato bhaddiyassa kāḷīgodhāya puttassa araññagatassapi rukkhamūlagatassapi suññāgāragatassapi abhikkhaṇaṁ udānaṁ udānentassa: “aho sukhaṁ, aho sukhan”ti. Sutvāna nesaṁ etadahosi: “nissaṁsayaṁ kho, āvuso, āyasmā bhaddiyo kāḷīgodhāya putto anabhirato brahmacariyaṁ carati, yaṁsa pubbe agāriyabhūtassa rajjasukhaṁ, so tamanussaramāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi: ‘aho sukhaṁ, aho sukhan’”ti.

Then those mendicants went up to the Buddha, bowed, sat down to one side, and told him what was happening.

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “āyasmā, bhante, bhaddiyo kāḷīgodhāya putto araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi: ‘aho sukhaṁ, aho sukhan’ti. Nissaṁsayaṁ kho, bhante, āyasmā bhaddiyo kāḷīgodhāya putto anabhirato brahmacariyaṁ carati. Yaṁsa pubbe agāriyabhūtassa rajjasukhaṁ, so tamanussaramāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi: ‘aho sukhaṁ, aho sukhan’”ti.

So the Buddha addressed one of the monks, “Please, monk, in my name tell the mendicant Bhaddiya that the Teacher summons him.”

Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: “ehi tvaṁ, bhikkhu, mama vacanena bhaddiyaṁ bhikkhuṁ āmantehi: ‘satthā taṁ, āvuso bhaddiya, āmantetī’”ti.

“Yes, sir,” that monk replied. He went to Bhaddiya and said to him, “Reverend Bhaddiya, the Teacher summons you.” “Yes, reverend,” Bhaddiya replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā bhaddiyo kāḷīgodhāya putto tenupasaṅkami; upasaṅkamitvā bhaddiyaṁ kāḷīgodhāya puttaṁ etadavoca: “satthā taṁ, āvuso bhaddiya, āmantetī”ti. “Evamāvuso”ti kho āyasmā bhaddiyo kāḷīgodhāya putto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ bhaddiyaṁ kāḷīgodhāya puttaṁ bhagavā etadavoca:

“Is it really true, Bhaddiya, that even in the wilderness, at the foot of a tree, or in an empty dwelling, you frequently express this heartfelt sentiment: ‘Oh, what bliss! Oh, what bliss!’?” “Yes, sir.”

“Saccaṁ kira tvaṁ, bhaddiya, araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi: ‘aho sukhaṁ, aho sukhan’”ti. “Evaṁ, bhante”ti.

“But why do you say this?” “Formerly, as a layperson ruling the land, my guard was well organized within and without the royal compound, within and without the city, and within and without the country. But although I was guarded and defended in this way, I remained fearful, scared, suspicious, and nervous. But these days, even when alone in the wilderness, at the foot of a tree, or in an empty dwelling, I’m not fearful, scared, suspicious, or nervous. I live relaxed, unruffled, surviving on charity, my heart free as a wild deer. It is for this reason that, even in the wilderness, at the foot of a tree, or in an empty dwelling, I frequently expressed this heartfelt sentiment: ‘Oh, what bliss! Oh, what bliss!’”

“Kiṁ pana tvaṁ, bhaddiya, atthavasaṁ sampassamāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi: ‘aho sukhaṁ, aho sukhan’”ti. “Pubbe me, bhante, agāriyabhūtassa rajjaṁ kārentassa antopi antepure rakkhā susaṁvihitā ahosi, bahipi antepure rakkhā susaṁvihitā ahosi, antopi nagare rakkhā susaṁvihitā ahosi, bahipi nagare rakkhā susaṁvihitā ahosi, antopi janapade rakkhā susaṁvihitā ahosi, bahipi janapade rakkhā susaṁvihitā ahosi. So kho ahaṁ, bhante, evaṁ rakkhito gopito santo bhīto ubbiggo ussaṅkī utrāsī vihāsiṁ. Etarahi kho panāhaṁ, bhante, araññagatopi rukkhamūlagatopi suññāgāragatopi eko abhīto anubbiggo anussaṅkī anutrāsī appossukko pannalomo paradattavutto, migabhūtena cetasā viharāmi. Imaṁ kho ahaṁ, bhante, atthavasaṁ sampassamāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesiṁ: ‘aho sukhaṁ, aho sukhan’”ti.

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“They who hide no anger within,passed beyond any kind of existence;happy, free from fear and sorrow—even the gods can’t see them.”

“Yassantarato na santi kopā,Itibhavābhavatañca vītivatto;Taṁ vigatabhayaṁ sukhiṁ asokaṁ,Devā nānubhavanti dassanāyā”ti.

Ud 3.1 · Born of the Fruits of Deeds

Ud 3.1 · Kammavipākajasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now, at that time a certain mendicant was sitting not far from the Buddha, cross-legged, with his body straight. As a result of past deeds, he suffered painful, sharp, severe, and acute feelings, which he endured unbothered, with mindfulness and awareness.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññataro bhikkhu bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya purāṇakammavipākajaṁ dukkhaṁ tibbaṁ kharaṁ kaṭukaṁ vedanaṁ adhivāsento sato sampajāno avihaññamāno.

The Buddha saw him meditating and enduring that pain.

Addasā kho bhagavā taṁ bhikkhuṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya purāṇakammavipākajaṁ dukkhaṁ tibbaṁ kharaṁ kaṭukaṁ vedanaṁ adhivāsentaṁ sataṁ sampajānaṁ avihaññamānaṁ.

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“A mendicant who has left all deeds behind,shaking off the dust of past deeds,unselfish, steady, unaffected,has no need to complain.”

“Sabbakammajahassa bhikkhuno,Dhunamānassa pure kataṁ rajaṁ;Amamassa ṭhitassa tādino,Attho natthi janaṁ lapetave”ti.

Ud 3.2 · With Nanda

Ud 3.2 · Nandasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Nanda, the Buddha’s brother and maternal cousin, informed several mendicants: “I lead the spiritual life dissatisfied. I am unable to keep up the spiritual life. I shall resign the training and return to a lesser life.”

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā nando bhagavato bhātā mātucchāputto sambahulānaṁ bhikkhūnaṁ evamāroceti: “anabhirato ahaṁ, āvuso, brahmacariyaṁ carāmi; na sakkomi brahmacariyaṁ sandhāretuṁ, sikkhaṁ paccakkhāya hīnāyāvattissāmī”ti.

Then a mendicant went up to the Buddha, bowed, sat down to one side, and told him what was happening.

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “āyasmā, bhante, nando bhagavato bhātā mātucchāputto sambahulānaṁ bhikkhūnaṁ evamāroceti: ‘anabhirato ahaṁ, āvuso, brahmacariyaṁ carāmi, na sakkomi brahmacariyaṁ sandhāretuṁ, sikkhaṁ paccakkhāya hīnāyāvattissāmī’”ti.

So the Buddha addressed one of the monks, “Please, monk, in my name tell the mendicant Nanda that the Teacher summons him.” “Yes, sir,” that monk replied. He went to Nanda and said to him, “Reverend Nanda, the Teacher summons you.”

Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: “ehi tvaṁ, bhikkhu, mama vacanena nandaṁ bhikkhuṁ āmantehi: ‘satthā taṁ, āvuso nanda, āmantetī’”ti. “Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā nando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ nandaṁ etadavoca: “satthā taṁ, āvuso nanda, āmantetī”ti.

“Yes, reverend,” Nanda replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Evamāvuso”ti kho āyasmā nando tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ nandaṁ bhagavā etadavoca:

“Is it really true, Nanda, that you informed several mendicants that you are unable to keep up the spiritual life; that you shall resign the training and return to a lesser life?” “Yes, sir,” he replied.

“Saccaṁ kira tvaṁ, nanda, sambahulānaṁ bhikkhūnaṁ evamārocesi: ‘anabhirato ahaṁ, āvuso, brahmacariyaṁ carāmi, na sakkomi brahmacariyaṁ sandhāretuṁ, sikkhaṁ paccakkhāya hīnāyāvattissāmī’”ti? “Evaṁ, bhante”ti.

“But why are you so dissatisfied with the spiritual life?” “As I left my house, sir, the finest lady of the Sakyan land, her hair half-combed, glanced at me and said, ‘Hurry back, master.’ Recalling that, I am dissatisfied and shall resign the training.”

“Kissa pana tvaṁ, nanda, anabhirato brahmacariyaṁ carasi, na sakkosi brahmacariyaṁ sandhāretuṁ, sikkhaṁ paccakkhāya hīnāyāvattissasī”ti? “Sākiyānī maṁ, bhante, janapadakalyāṇī gharā nikkhamantassa upaḍḍhullikhitehi kesehi apaloketvā maṁ etadavoca: ‘tuvaṭaṁ kho, ayyaputta, āgaccheyyāsī’ti. So kho ahaṁ, bhante, tamanussaramāno anabhirato brahmacariyaṁ carāmi, na sakkomi brahmacariyaṁ sandhāretuṁ, sikkhaṁ paccakkhāya hīnāyāvattissāmī”ti.

Then the Buddha took Nanda by the arm and, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared among the gods of the thirty-three.

Atha kho bhagavā āyasmantaṁ nandaṁ bāhāyaṁ gahetvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—jetavane antarahito devesu tāvatiṁsesu pāturahosi.

Now at that time five hundred dove-footed nymphs had come to attend to Sakka, the lord of gods. Then the Buddha said to Nanda, “Nanda, do you see these five hundred dove-footed nymphs?” “Yes, sir,” he replied.

Tena kho pana samayena pañcamattāni accharāsatāni sakkassa devānamindassa upaṭṭhānaṁ āgatāni honti kakuṭapādāni. Atha kho bhagavā āyasmantaṁ nandaṁ āmantesi: “passasi no tvaṁ, nanda, imāni pañca accharāsatāni kakuṭapādānī”ti? “Evaṁ, bhante”ti.

“What do you think, Nanda? Who is more attractive, good-looking, and lovely—the finest lady of the Sakyan land, or these five hundred dove-footed nymphs?” “Compared to these five hundred dove-footed nymphs, the finest lady of the Sakyan land is like a deformed monkey with its ears and nose cut off. She doesn’t count, there’s no comparison, she’s not worth a fraction. These five hundred dove-footed nymphs are far more attractive, good-looking, and lovely.”

“Taṁ kiṁ maññasi, nanda, katamā nu kho abhirūpatarā vā dassanīyatarā vā pāsādikatarā vā, sākiyānī vā janapadakalyāṇī, imāni vā pañca accharāsatāni kakuṭapādānī”ti? “Seyyathāpi, bhante, paluṭṭhamakkaṭī kaṇṇanāsacchinnā; evamevaṁ kho, bhante, sākiyānī janapadakalyāṇī imesaṁ pañcannaṁ accharāsatānaṁ upanidhāya saṅkhyampi nopeti kalabhāgampi nopeti upanidhimpi nopeti. Atha kho imāni pañca accharāsatāni abhirūpatarāni ceva dassanīyatarāni ca pāsādikatarāni cā”ti.

“Rejoice, Nanda, rejoice! I guarantee you five hundred dove-footed nymphs.” “If, sir, you guarantee me five hundred dove-footed nymphs, I shall happily lead the spiritual life under the Buddha.”

“Abhirama, nanda, abhirama, nanda. Ahaṁ te pāṭibhogo pañcannaṁ accharāsatānaṁ paṭilābhāya kakuṭapādānan”ti. “Sace me, bhante, bhagavā pāṭibhogo pañcannaṁ accharāsatānaṁ paṭilābhāya kakuṭapādānaṁ, abhiramissāmahaṁ, bhante, bhagavati brahmacariye”ti.

Then the Buddha took Nanda by the arm and, as easily as a strong person would extend or contract their arm, vanished from the gods of the thirty-three and reappeared at Jeta’s Grove.

Atha kho bhagavā āyasmantaṁ nandaṁ bāhāyaṁ gahetvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—devesu tāvatiṁsesu antarahito jetavane pāturahosi.

The mendicants heard, “It seems Venerable Nanda—who is both the Buddha’s half-brother and maternal cousin—leads the spiritual life for the sake of nymphs. And it seems that the Buddha guaranteed him five hundred dove-footed nymphs.”

Assosuṁ kho bhikkhū: “āyasmā kira nando bhagavato bhātā mātucchāputto accharānaṁ hetu brahmacariyaṁ carati; bhagavā kirassa pāṭibhogo pañcannaṁ accharāsatānaṁ paṭilābhāya kakuṭapādānan”ti.

Monks who were his friends accused him of being a hireling and a lackey, “It seems Nanda is a hireling, it seems he is a lackey: he leads the spiritual life for the sake of nymphs. And it seems that the Buddha guaranteed him five hundred dove-footed nymphs.”

Atha kho āyasmato nandassa sahāyakā bhikkhū āyasmantaṁ nandaṁ bhatakavādena ca upakkitakavādena ca samudācaranti: “bhatako kirāyasmā nando upakkitako kirāyasmā nando accharānaṁ hetu brahmacariyaṁ carati; bhagavā kirassa pāṭibhogo pañcannaṁ accharāsatānaṁ paṭilābhāya kakuṭapādānan”ti.

Then Nanda—embarrassed, ashamed, and disgusted at being called a hireling and a lackey—living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” Venerable Nanda became one of the perfected.

Atha kho āyasmā nando sahāyakānaṁ bhikkhūnaṁ bhatakavādena ca upakkitakavādena ca aṭṭīyamāno harāyamāno jigucchamāno eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro kho panāyasmā nando arahataṁ ahosi.

Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him: “Sir, Venerable Nanda—who is both the Buddha’s half-brother and maternal cousin—has realized the undefiled freedom of heart and freedom by wisdom. He lives having realized it with his own insight in this very life due to the ending of defilements.” And the knowledge also came to the Buddha: “Nanda has realized the undefiled freedom of heart and freedom by wisdom. He lives having realized it with his own insight in this very life due to the ending of defilements.”

Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā bhagavantaṁ etadavoca: “āyasmā, bhante, nando bhagavato bhātā mātucchāputto āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti. Bhagavatopi kho ñāṇaṁ udapādi: “nando āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.

Then, when the night had passed, Nanda went to the Buddha, bowed, sat down to one side, and said to him, “Worthy sir, you guaranteed me five hundred dove-footed nymphs. I release you from that promise.” “Nanda, I encompassed your mind and knew that you had realized the undefiled freedom of heart and freedom by wisdom. And deities also told me about this. As soon as your mind was freed from defilements by not grasping, I was released from that promise.”

Atha kho āyasmā nando tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā nando bhagavantaṁ etadavoca: “yaṁ me, bhante, bhagavā pāṭibhogo pañcannaṁ accharāsatānaṁ paṭilābhāya kakuṭapādānaṁ, muñcāmahaṁ, bhante, bhagavantaṁ etasmā paṭissavā”ti. “Mayāpi kho tvaṁ, nanda, cetasā ceto paricca vidito: ‘nando āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’ti. Devatāpi me etamatthaṁ ārocesi: ‘āyasmā, bhante, nando bhagavato bhātā mātucchāputto āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’ti. Yadeva kho te, nanda, anupādāya āsavehi cittaṁ vimuttaṁ, athāhaṁ mutto etasmā paṭissavā”ti.

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“The mendicant who has crossed over the bog,who has crushed the thorn of sensuality,who has reached the end of delusion,trembles not at pleasure and pain.”

“Yassa nittiṇṇo paṅko,Maddito kāmakaṇḍako;Mohakkhayaṁ anuppatto,Sukhadukkhesu na vedhatī sa bhikkhū”ti.

Ud 3.3 · With Yasoja

Ud 3.3 · Yasojasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time five hundred mendicants headed by Yasoja arrived at Sāvatthī to see the Buddha. At that, those visiting mendicants, while exchanging pleasantries with the resident mendicants, preparing their lodgings, and putting away their bowls and robes, made a colossal racket.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena yasojappamukhāni pañcamattāni bhikkhusatāni sāvatthiṁ anuppattāni honti bhagavantaṁ dassanāya. Tedha kho āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṁ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā ahesuṁ.

Then the Buddha said to Venerable Ānanda, “Ānanda, who’s making that colossal racket? You’d think it was fishermen hauling in a catch!” “Sir, those five hundred mendicants headed by Yasoja have arrived at Sāvatthī to see the Buddha. It’s those visiting mendicants who, while exchanging pleasantries with the resident mendicants, preparing their lodgings, and putting away their bowls and robes, made a colossal racket.” “Well then, Ānanda, in my name tell those mendicants that the Teacher summons them.”

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “ke panete, ānanda, uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope”ti? “Etāni, bhante, yasojappamukhāni pañcamattāni bhikkhusatāni sāvatthiṁ anuppattāni bhagavantaṁ dassanāya. Tete āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṁ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā”ti. “Tenahānanda, mama vacanena te bhikkhū āmantehi: ‘satthā āyasmante āmantetī’”ti.

“Yes, sir,” Ānanda replied. He went to those mendicants and said, “Venerables, the Teacher summons you.” “Yes, reverend,” replied those mendicants. Then they rose from their seats and went to the Buddha, bowed, and sat down to one side. The Buddha said to them,

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: “satthā āyasmante āmantetī”ti. “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paṭissutvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca:

“Mendicants, what’s with that colossal racket? You’d think it was fishermen hauling in a catch!” When he said this, Venerable Yasoja said to the Buddha, “Sir, these five hundred mendicants have arrived at Sāvatthī to see the Buddha. It’s these visiting mendicants who, while exchanging pleasantries with the resident mendicants, preparing their lodgings, and putting away their bowls and robes, made a colossal racket.” “Go away, mendicants, I dismiss you. You are not to stay in my presence.”

“Kiṁ nu tumhe, bhikkhave, uccāsaddā mahāsaddā, kevaṭṭā maññe macchavilope”ti? Evaṁ vutte, āyasmā yasojo bhagavantaṁ etadavoca: “imāni, bhante, pañcamattāni bhikkhusatāni sāvatthiṁ anuppattāni bhagavantaṁ dassanāya. Teme āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṁ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā”ti. “Gacchatha, bhikkhave, paṇāmemi vo; na vo mama santike vatthabban”ti.

“Yes, sir,” replied those mendicants. They got up from their seats, bowed and respectfully circled the Buddha, keeping him on their right. They set their lodgings in order and left, taking their bowls and robes. Traveling stage by stage in the land of the Vajjis, they arrived at the Vaggumudā River. They built leaf huts near the riverbank and there they entered the rainy season.

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā senāsanaṁ saṁsāmetvā pattacīvaramādāya yena vajjī tena cārikaṁ pakkamiṁsu. Vajjīsu anupubbena cārikaṁ caramānā yena vaggumudā nadī tenupasaṅkamiṁsu; upasaṅkamitvā vaggumudāya nadiyā tīre paṇṇakuṭiyo karitvā vassaṁ upagacchiṁsu.

Then Venerable Yasoja, having entered the rainy season, addressed the mendicants: “Out of sympathy, reverends, the Buddha dismissed us, wanting what’s best for us. Come, let us live in such a way that the Buddha would be pleased with us.” “Yes, reverend,” they replied. Then those mendicants, living alone, withdrawn, diligent, keen, and resolute, all realized the three knowledges in that same rainy season.

Atha kho āyasmā yasojo vassūpagato bhikkhū āmantesi: “bhagavatā mayaṁ, āvuso, paṇāmitā atthakāmena hitesinā, anukampakena anukampaṁ upādāya. Handa mayaṁ, āvuso, tathā vihāraṁ kappema yathā no viharataṁ bhagavā attamano assā”ti. “Evamāvuso”ti kho te bhikkhū āyasmato yasojassa paccassosuṁ. Atha kho te bhikkhū vūpakaṭṭhā appamattā ātāpino pahitattā viharantā tenevantaravassena sabbeva tisso vijjā sacchākaṁsu.

When the Buddha had stayed in Sāvatthī as long as he pleased, he set out for Vesālī. Traveling stage by stage, he arrived at Vesālī, where he stayed in the hall with the peaked roof.

Atha kho bhagavā sāvatthiyaṁ yathābhirantaṁ viharitvā yena vesālī tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena vesālī tadavasari. Tatra sudaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.

Then, having applied his mind to comprehending the minds of the mendicants staying on the bank of the Vaggumudā River, the Buddha said to Venerable Ānanda, “A light, it appears to me, has arisen in this quarter, Ānanda; a brightness has arisen. I’m not put off at the thought of going to where the mendicants are staying on the bank of the Vaggumudā River. Send a message to those mendicants: ‘Venerables, the Teacher summons you. He wants to see you.’”

Atha kho bhagavā vaggumudātīriyānaṁ bhikkhūnaṁ cetasā ceto paricca manasi karitvā āyasmantaṁ ānandaṁ āmantesi: “ālokajātā viya me, ānanda, esā disā, obhāsajātā viya me, ānanda, esā disā; yassaṁ disāyaṁ vaggumudātīriyā bhikkhū viharanti gantuṁ appaṭikūlāsi me manasi kātuṁ. Pahiṇeyyāsi tvaṁ, ānanda, vaggumudātīriyānaṁ bhikkhūnaṁ santike dūtaṁ: ‘satthā āyasmante āmanteti, satthā āyasmantānaṁ dassanakāmo’”ti.

“Yes, sir,” Ānanda replied. He went to one of the mendicants and said, “Please, Reverend, go to the mendicants staying on the bank of the Vaggumudā River and say to them, ‘Venerables, the Teacher summons you. He wants to see you.’”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yena aññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ etadavoca: “ehi tvaṁ, āvuso, yena vaggumudātīriyā bhikkhū tenupasaṅkama; upasaṅkamitvā vaggumudātīriye bhikkhū evaṁ vadehi: ‘satthā āyasmante āmanteti, satthā āyasmantānaṁ dassanakāmo’”ti.

“Yes, reverend,” replied that mendicant. Then, as easily as a strong person would extend or contract their arm, he vanished from the Great Wood, in the hall with the peaked roof, and reappeared in front of those mendicants on the bank of the Vaggumudā River. Then he said to those mendicants, “Venerables, the Teacher summons you. He wants to see you.”

“Evamāvuso”ti kho so bhikkhu āyasmato ānandassa paṭissutvā— seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—mahāvane kūṭāgārasālāyaṁ antarahito vaggumudāya nadiyā tīre tesaṁ bhikkhūnaṁ purato pāturahosi. Atha kho so bhikkhu vaggumudātīriye bhikkhū etadavoca: “satthā āyasmante āmanteti, satthā āyasmantānaṁ dassanakāmo”ti.

“Yes, reverend,” replied those mendicants. They set their lodgings in order and took their bowls and robes. Then, as easily as a strong person would extend or contract their arm, they vanished from the bank of the Vaggumudā River, and reappeared in the presence of the Buddha in the Great Wood, in the hall with the peaked roof. But at that time the Buddha was sitting immersed in imperturbable meditation. Then those mendicants thought, “What kind of meditation is the Buddha practicing right now?” They thought, “He is practicing the imperturbable meditation.” They all sat in imperturbable meditation.

“Evamāvuso”ti kho te bhikkhū tassa bhikkhuno paṭissutvā senāsanaṁ saṁsāmetvā pattacīvaramādāya— seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—vaggumudāya nadiyā tīre antarahitā mahāvane kūṭāgārasālāyaṁ bhagavato sammukhe pāturahesuṁ. Tena kho pana samayena bhagavā āneñjena samādhinā nisinno hoti. Atha kho tesaṁ bhikkhūnaṁ etadahosi: “katamena nu kho bhagavā vihārena etarahi viharatī”ti? Atha kho tesaṁ bhikkhūnaṁ etadahosi: “āneñjena kho bhagavā vihārena etarahi viharatī”ti. Sabbeva āneñjasamādhinā nisīdiṁsu.

And then, as the night was getting late, in the first watch of the night, Venerable Ānanda rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha and said, “Sir, the night is getting late. It is the first watch of the night, and the visiting mendicants have been sitting long. Sir, please greet the visiting mendicants.” But the Buddha kept silent.

Atha kho āyasmā ānando abhikkantāya rattiyā, nikkhante paṭhame yāme, uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: “abhikkantā, bhante, ratti; nikkhanto paṭhamo yāmo; ciranisinnā āgantukā bhikkhū; paṭisammodatu, bhante, bhagavā āgantukehi bhikkhūhī”ti. Evaṁ vutte, bhagavā tuṇhī ahosi.

For a second time, as the night was getting late, in the middle watch of the night, Ānanda rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha and said, “Sir, the night is getting late. It is the second watch of the night, and the visiting mendicants have been sitting long. Sir, please greet the visiting mendicants.” But for a second time the Buddha kept silent.

Dutiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante majjhime yāme, uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: “abhikkantā, bhante, ratti; nikkhanto majjhimo yāmo; ciranisinnā āgantukā bhikkhū; paṭisammodatu, bhante, bhagavā āgantukehi bhikkhūhī”ti. Dutiyampi kho bhagavā tuṇhī ahosi.

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 rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha and said, “Sir, the night is getting late. It is the last watch of the night; dawn stirs, bringing joy to the night, and the visiting mendicants have been sitting long. Sir, please greet the visiting mendicants.”

Tatiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante pacchime yāme, uddhaste aruṇe, nandimukhiyā rattiyā uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: “abhikkantā, bhante, ratti; nikkhanto pacchimo yāmo; uddhasto aruṇo; nandimukhī ratti; ciranisinnā āgantukā bhikkhū; paṭisammodatu, bhante, bhagavā, āgantukehi bhikkhūhī”ti.

Then the Buddha emerged from that immersion and addressed Ānanda, “If you’d known, Ānanda, you wouldn’t have said so much. Both I and these five hundred mendicants have been sitting in imperturbable meditation.”

Atha kho bhagavā tamhā samādhimhā vuṭṭhahitvā āyasmantaṁ ānandaṁ āmantesi: “sace kho tvaṁ, ānanda, jāneyyāsi ettakampi te nappaṭibhāseyya. Ahañca, ānanda, imāni ca pañca bhikkhusatāni sabbeva āneñjasamādhinā nisīdimhā”ti.

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“A mendicant who has beaten <j>the thorn of sensuality—and abuse, killing, and caging—steady as a mountain, imperturbable,trembles not at pleasure and pain.”

“Yassa jito kāmakaṇḍako,Akkoso ca vadho ca bandhanañca;Pabbatova so ṭhito anejo,Sukhadukkhesu na vedhatī sa bhikkhū”ti.

Ud 3.4 · With Sāriputta

Ud 3.4 · Sāriputtasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Sāriputta was sitting not far from the Buddha, cross-legged, his body set straight, and mindfulness brought to the present. The Buddha saw him meditating there.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā sāriputto bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. Addasā kho bhagavā āyasmantaṁ sāriputtaṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“As a rocky mountainis unwavering and well grounded,so when delusion ends,a monk, like a mountain, doesn’t tremble.”

“Yathāpi pabbato selo,acalo suppatiṭṭhito;Evaṁ mohakkhayā bhikkhu,pabbatova na vedhatī”ti.

Ud 3.5 · With Mahāmoggallāna

Ud 3.5 · Mahāmoggallānasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Mahāmoggallāna was sitting not far from the Buddha, cross-legged, with his body straight and mindfulness of the body well-established in himself. The Buddha saw him meditating there.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā mahāmoggallāno bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya kāyagatāya satiyā ajjhattaṁ sūpaṭṭhitāya. Addasā kho bhagavā āyasmantaṁ mahāmoggallānaṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya kāyagatāya satiyā ajjhattaṁ sūpaṭṭhitāya.

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“With mindfulness of the body established,restrained in the six fields of contact,a mendicant always immersed in samādhiwould know extinguishment in themselves.”

“Sati kāyagatā upaṭṭhitā,Chasu phassāyatanesu saṁvuto;Satataṁ bhikkhu samāhito,Jaññā nibbānamattano”ti.