Ud 3.6–4.4

Ud 3.6 · With Pilindavaccha

Ud 3.6 · Pilindavacchasutta

So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Now at that time Venerable Pilindavaccha addressed the mendicants as “lowlifes”. Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, Venerable Pilindavaccha addresses the mendicants as ‘lowlifes’.”

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā pilindavaccho bhikkhū vasalavādena samudācarati. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “āyasmā, bhante, pilindavaccho bhikkhū vasalavādena samudācaratī”ti.

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

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

“Yes, reverend,” Pilindavaccha replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Is it really true, Vaccha, that you addressed the mendicants as ‘lowlifes’?” “Yes, sir,” he replied.

“Evamāvuso”ti kho āyasmā pilindavaccho tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ pilindavacchaṁ bhagavā etadavoca: “saccaṁ kira tvaṁ, vaccha, bhikkhū vasalavādena samudācarasī”ti? “Evaṁ, bhante”ti.

Then, having applied his mind to Pilindavaccha’s past lives, the Buddha said to the mendicants, “Mendicants, don’t complain about the mendicant Vaccha. He doesn’t address the mendicants as ‘lowlifes’ out of hate. For five hundred lives without interruption he was reborn in a brahmin family. For a long time, he has addressed people as ‘lowlife’. That’s why he addresses the mendicants as ‘lowlifes’.”

Atha kho bhagavā āyasmato pilindavacchassa pubbenivāsaṁ manasi karitvā bhikkhū āmantesi: “mā kho tumhe, bhikkhave, vacchassa bhikkhuno ujjhāyittha. Na, bhikkhave, vaccho dosantaro bhikkhū vasalavādena samudācarati. Vacchassa, bhikkhave, bhikkhuno pañca jātisatāni abbokiṇṇāni brāhmaṇakule paccājātāni. So tassa vasalavādo dīgharattaṁ samudāciṇṇo. Tenāyaṁ vaccho bhikkhū vasalavādena samudācaratī”ti.

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

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“In whom dwells no deceit or conceit,rid of greed, unselfish, <j>with no need for hope,with anger cast aside, quenched:they are a brahmin, an ascetic, a mendicant.”

“Yamhi na māyā vasatī na māno,Yo vītalobho amamo nirāso;Paṇunnakodho abhinibbutatto,So brāhmaṇo so samaṇo sa bhikkhū”ti.

Ud 3.7 · Sakka’s Heartfelt Saying

Ud 3.7 · Sakkudānasutta

So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Now at that time Venerable Mahākassapa was staying in the Pipphali cave. Having entered a certain state of immersion, he sat cross-legged for seven days without moving. When seven days had passed, Mahākassapa emerged from that state of immersion. It occurred to him, “Why not enter Rājagaha for almsfood?”

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā mahākassapo pippaliguhāyaṁ viharati, sattāhaṁ ekapallaṅkena nisinno hoti aññataraṁ samādhiṁ samāpajjitvā. Atha kho āyasmā mahākassapo tassa sattāhassa accayena tamhā samādhimhā vuṭṭhāsi. Atha kho āyasmato mahākassapassa tamhā samādhimhā vuṭṭhitassa etadahosi: “yannūnāhaṁ rājagahaṁ piṇḍāya paviseyyan”ti.

Now at that time five hundred deities were ready and eager for the chance to offer alms to Mahākassapa. But Mahākasspa turned down those deities. In the morning, he robed up, took his bowl and robe, and entered Rājagaha for alms.

Tena kho pana samayena pañcamattāni devatāsatāni ussukkaṁ āpannāni honti āyasmato mahākassapassa piṇḍapātapaṭilābhāya. Atha kho āyasmā mahākassapo tāni pañcamattāni devatāsatāni paṭikkhipitvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi.

Now at that time Sakka, lord of gods, wished to give alms to Mahākassapa. Having manifested in the appearance of an embroiderer, he wove the thread. The titan maiden Sujā spun it onto the spindle. Then, as Mahākassapa wandered indiscriminately for almsfood in Rājagaha, he approached Sakka’s house. Seeing Mahākassapa coming off in the distance, Sakka came out of his house, greeted him, and took the bowl from his hand. He re-entered the house and filled the bowl with rice from the pot. That almsfood had many tasty soups and sauces. Then it occurred to Mahākassapa, “Now, what being is this who has such psychic power?” It occurred to him, “This is Sakka, lord of gods.” Knowing this, he said to Sakka, “This is your doing, Kosiya; don’t do such a thing again.” “But Honorable Kassapa, we too need merit! We too ought to make merit.”

Tena kho pana samayena sakko devānamindo āyasmato mahākassapassa piṇḍapātaṁ dātukāmo hoti. Pesakāravaṇṇaṁ abhinimminitvā tantaṁ vināti. Sujā asurakaññā tasaraṁ pūreti. Atha kho āyasmā mahākassapo rājagahe sapadānaṁ piṇḍāya caramāno yena sakkassa devānamindassa nivesanaṁ tenupasaṅkami. Addasā kho sakko devānamindo āyasmantaṁ mahākassapaṁ dūratova āgacchantaṁ. Disvāna gharā nikkhamitvā paccuggantvā hatthato pattaṁ gahetvā gharaṁ pavisitvā ghaṭiyā odanaṁ uddharitvā pattaṁ pūretvā āyasmato mahākassapassa adāsi. So ahosi piṇḍapāto anekasūpo anekabyañjano anekarasabyañjano. Atha kho āyasmato mahākassapassa etadahosi: “ko nu kho ayaṁ satto yassāyaṁ evarūpo iddhānubhāvo”ti? Atha kho āyasmato mahākassapassa etadahosi: “sakko kho ayaṁ devānamindo”ti. Iti viditvā sakkaṁ devānamindaṁ etadavoca: “kataṁ kho te idaṁ, kosiya; mā punapi evarūpamakāsī”ti. “Amhākampi, bhante kassapa, puññena attho; amhākampi puññena karaṇīyan”ti.

Then Sakka bowed and respectfully circled Mahākassapa, keeping him on his right. Then he rose into the air and, sitting cross-legged in midair, expressed this heartfelt sentiment three times: “Oh the gift, the best gift is well established in Kassapa! Oh the gift, the best gift is well established in Kassapa! Oh the gift, the best gift is well established in Kassapa!” With clairaudience that is purified and superhuman, the Buddha heard Sakka express this heartfelt sentiment while sitting in the sky.

Atha kho sakko devānamindo āyasmantaṁ mahākassapaṁ abhivādetvā padakkhiṇaṁ katvā vehāsaṁ abbhuggantvā ākāse antalikkhe tikkhattuṁ udānaṁ udānesi: “aho dānaṁ paramadānaṁ kassape suppatiṭṭhitaṁ. Aho dānaṁ paramadānaṁ kassape suppatiṭṭhitaṁ. Aho dānaṁ paramadānaṁ kassape suppatiṭṭhitan”ti. Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya sakkassa devānamindassa vehāsaṁ abbhuggantvā ākāse antalikkhe tikkhattuṁ udānaṁ udānentassa: “aho dānaṁ paramadānaṁ kassape suppatiṭṭhitaṁ. Aho dānaṁ paramadānaṁ kassape suppatiṭṭhitaṁ. Aho dānaṁ paramadānaṁ kassape suppatiṭṭhitan”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 relies on alms,self-supported, providing for no other;the unaffected one is envied by even the gods,calm and ever mindful.”

“Piṇḍapātikassa bhikkhuno,Attabharassa anaññaposino;Devā pihayanti tādino,Upasantassa sadā satīmato”ti.

Ud 3.8 · One Who Eats Only Almsfood

Ud 3.8 · Piṇḍapātikasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, after the meal, on return from almsround, several mendicants sat together in the pavilion by the kareri tree and this discussion came up among them:

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ karerimaṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:

“Reverends, when a mendicant who eats only almsfood is wandering for alms, from time to time they get to see pleasing sights, hear pleasing sounds, smell pleasing odors, taste pleasing flavors, and encounter pleasing touches. They wander for alms being honored, respected, revered, venerated, and esteemed. Come, we too should eat only almsfood. From time to time we too will get to see pleasing sights, hear pleasing sounds, smell pleasing odors, taste pleasing flavors, and encounter pleasing touches. We too shall wander for alms being honored, respected, revered, venerated, and esteemed.” At that point the conversation among those mendicants was left unfinished.

“Piṇḍapātiko, āvuso, bhikkhu piṇḍāya caranto labhati kālena kālaṁ manāpike cakkhunā rūpe passituṁ, labhati kālena kālaṁ manāpike sotena sadde sotuṁ, labhati kālena kālaṁ manāpike ghānena gandhe ghāyituṁ, labhati kālena kālaṁ manāpike jivhāya rase sāyituṁ, labhati kālena kālaṁ manāpike kāyena phoṭṭhabbe phusituṁ. Piṇḍapātiko, āvuso, bhikkhu sakkato garukato mānito pūjito apacito piṇḍāya carati. Handāvuso, mayampi piṇḍapātikā homa. Mayampi lacchāma kālena kālaṁ manāpike cakkhunā rūpe passituṁ, mayampi lacchāma kālena kālaṁ manāpike sotena sadde sotuṁ, mayampi lacchāma kālena kālaṁ manāpike ghānena gandhe ghāyituṁ, mayampi lacchāma kālena kālaṁ manāpike jivhāya rase sāyituṁ, mayampi lacchāma kālena kālaṁ manāpike kāyena phoṭṭhabbe phusituṁ; mayampi sakkatā garukatā mānitā pūjitā apacitā piṇḍāya carissāmā”ti. Ayañcarahi tesaṁ bhikkhūnaṁ antarākathā hoti vippakatā.

Then in the late afternoon, the Buddha came out of retreat and went to the pavilion by the kareri tree, where he sat down on the seat spread out and addressed the mendicants: “Mendicants, what were you sitting talking about just now? What conversation was left unfinished?”

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena karerimaṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?

So the mendicants told him what they had been talking about. The Buddha said,

“Idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ karerimaṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:

“Mendicants, it is not appropriate for you gentlemen who have gone forth out of faith from the lay life to homelessness to talk about such things. When you’re sitting together you should do one of two things: discuss the teachings or keep noble silence.”

“Na khvetaṁ, bhikkhave, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhā agārasmā anagāriyaṁ pabbajitānaṁ yaṁ tumhe evarūpiṁ kathaṁ katheyyātha. Sannipatitānaṁ vo, bhikkhave, dvayaṁ karaṇīyaṁ— dhammī vā kathā ariyo vā tuṇhībhāvo”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 relies on alms,self-supported, providing for no other;the unaffected one is envied by even the gods,but not if they’re after popularity and reputation.”

“Piṇḍapātikassa bhikkhuno,Attabharassa anaññaposino;Devā pihayanti tādino,No ce saddasilokanissito”ti.

Ud 3.9 · Professions

Ud 3.9 · Sippasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, after the meal, on return from almsround, several mendicants sat together in the pavilion and this discussion came up among them: “Who knows a craft? Who is studying which craft? Which is the best craft?”

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: “ko nu kho, āvuso, sippaṁ jānāti? Ko kiṁ sippaṁ sikkhi? Kataraṁ sippaṁ sippānaṁ aggan”ti?

In answer, some said that elephant-craft is the best of crafts. Others said that the best craft is horse-craft, or chariot-craft, or archery, or swordsmanship, or arithmetic, or accounting, or calculating, or writing, or poetry, or cosmology, or geomancy. At that point the conversation among those mendicants was left unfinished.

Tatthekacce evamāhaṁsu: “hatthisippaṁ sippānaṁ aggan”ti. Ekacce evamāhaṁsu: “assasippaṁ sippānaṁ aggan”ti. Ekacce evamāhaṁsu: “rathasippaṁ sippānaṁ aggan”ti. Ekacce evamāhaṁsu: “dhanusippaṁ sippānaṁ aggan”ti. Ekacce evamāhaṁsu: “tharusippaṁ sippānaṁ aggan”ti. Ekacce evamāhaṁsu: “muddāsippaṁ sippānaṁ aggan”ti. Ekacce evamāhaṁsu: “gaṇanāsippaṁ sippānaṁ aggan”ti. Ekacce evamāhaṁsu: “saṅkhānasippaṁ sippānaṁ aggan”ti. Ekacce evamāhaṁsu: “lekhāsippaṁ sippānaṁ aggan”ti. Ekacce evamāhaṁsu: “kāveyyasippaṁ sippānaṁ aggan”ti. Ekacce evamāhaṁsu: “lokāyatasippaṁ sippānaṁ aggan”ti. Ekacce evamāhaṁsu: “khattavijjāsippaṁ sippānaṁ aggan”ti. Ayañcarahi tesaṁ bhikkhūnaṁ antarākathā hoti vippakatā.

Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out, and addressed the mendicants: “Mendicants, what were you sitting talking about just now? What conversation was left unfinished?”

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena maṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?

So the mendicants told him what they had been talking about when the Buddha arrived. The Buddha said,

“Idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ maṇḍalamāḷe sannisinnānaṁ ayamantarākathā udapādi: ‘ko nu kho, āvuso, sippaṁ jānāti? Ko kiṁ sippaṁ sikkhi? Kataraṁ sippaṁ sippānaṁ aggan’ti?

“Mendicants, it is not appropriate for you gentlemen who have gone forth out of faith from the lay life to homelessness to talk about such things. When you’re sitting together you should do one of two things: discuss the teachings or keep noble silence.”

“Na khvetaṁ, bhikkhave, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhā agārasmā anagāriyaṁ pabbajitānaṁ yaṁ tumhe evarūpiṁ kathaṁ katheyyātha. Sannipatitānaṁ vo, bhikkhave, dvayaṁ karaṇīyaṁ— dhammī vā kathā ariyo vā tuṇhībhāvo”ti.

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

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“Living without a craft, light, wanting what is best,with senses controlled, everywhere free;a migrant with no bastion, unselfish, <j>with no need for hope,having given up conceit, wandering alone: <j>that is a mendicant.”

“Asippajīvī lahu atthakāmo,Yatindriyo sabbadhi vippamutto;Anokasārī amamo nirāso,Hitvā mānaṁ ekacaro sa bhikkhū”ti.

Ud 3.10 · The World

Ud 3.10 · Lokasutta

So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the tree of awakening on the bank of the Nerañjarā River. There the Buddha sat cross-legged for seven days without moving, experiencing the bliss of freedom.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho. Tena kho pana samayena bhagavā sattāhaṁ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṁvedī.

When seven days had passed, the Buddha emerged from that state of immersion and surveyed the world with the eye of a Buddha. He saw sentient beings tormented with many torments, and burning with many fevers born of greed, hate, and delusion.

Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā buddhacakkhunā lokaṁ volokesi. Addasā kho bhagavā buddhacakkhunā volokento satte anekehi santāpehi santappamāne, anekehi ca pariḷāhehi pariḍayhamāne— rāgajehipi, dosajehipi, mohajehipi.

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

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“This world, born in torment,overcome by contact, speaks of disease as the self.For however you imagine it,it turns out to be something else.

“Ayaṁ loko santāpajāto,Phassapareto rogaṁ vadati attato;Yena yena hi maññati,Tato taṁ hoti aññathā.

The world is attached to continued existence, <j>overcome by continued existence,taking pleasure only in continued existence, <j>yet it becomes something else.What it enjoys, that is the fear;what it fears, that is the suffering.But this spiritual life is ledin order to give up continued existence.

Aññathābhāvī bhavasatto loko,Bhavapareto bhavamevābhinandati;Yadabhinandati taṁ bhayaṁ,Yassa bhāyati taṁ dukkhaṁ;Bhavavippahānāya kho,Panidaṁ brahmacariyaṁ vussati.

Of the ascetics and brahmins who say that through continued existence one is freed from continued existence, none are themselves freed from continued existence, I say. Of the ascetics and brahmins who say that through nonexistence one escapes from existence, none have themselves escaped from existence, I say.

‘Ye hi keci samaṇā vā brāhmaṇā vā bhavena bhavassa vippamokkhamāhaṁsu, sabbe te avippamuttā bhavasmā’ti vadāmi. ‘Ye vā pana keci samaṇā vā brāhmaṇā vā vibhavena bhavassa nissaraṇamāhaṁsu, sabbe te anissaṭā bhavasmā’ti vadāmi.

For this suffering originates dependent on all attachment. With the ending of all grasping there is no origination of suffering. Just look at this world! Mired in many ways by ignorance, beings in love with being are not released from continued existence. Whatever states of continued existence there are—everywhere, all over—all are impermanent, suffering, and perishable.

Upadhiñhi paṭicca dukkhamidaṁ sambhoti, sabbupādānakkhayā natthi dukkhassa sambhavo. Lokamimaṁ passa; puthū avijjāya paretā bhūtā bhūtaratā aparimuttā; ye hi keci bhavā sabbadhi sabbatthatāya sabbe te bhavā aniccā dukkhā vipariṇāmadhammāti.

One who sees truly like this,with right wisdom,gives up craving for continued existence,while not looking forward to nonexistence.Extinguishment comes <j>from the ending of all cravings;fading away and cessation no residue left behind.

Evametaṁ yathābhūtaṁ,Sammappaññāya passato;Bhavataṇhā pahīyati,Vibhavaṁ nābhinandati;Sabbaso taṇhānaṁ khayā,Asesavirāganirodho nibbānaṁ.

There is no further existencefor that mendicant extinguished by not grasping.Victorious in battle, such a one has defeated Māra;they’ve gone beyond all states of existence.”

Tassa nibbutassa bhikkhuno,Anupādā punabbhavo na hoti;Abhibhūto māro vijitasaṅgāmo,Upaccagā sabbabhavāni tādī”ti.

Ud 4.1 · With Meghiya

Ud 4.1 · Meghiyasutta

So I have heard. At one time the Buddha was staying near Cālikā, on the Cālikā mountain. Now, at that time Venerable Meghiya was the Buddha’s attendant. Then Venerable Meghiya went up to the Buddha, bowed, stood to one side, and said to him, “Sir, I’d like to enter Jantu village for alms.” “Please, Meghiya, go at your convenience.”

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā cālikāyaṁ viharati cālike pabbate. Tena kho pana samayena āyasmā meghiyo bhagavato upaṭṭhāko hoti. Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho āyasmā meghiyo bhagavantaṁ etadavoca: “icchāmahaṁ, bhante, jantugāmaṁ piṇḍāya pavisitun”ti. “Yassadāni tvaṁ, meghiya, kālaṁ maññasī”ti.

Then Meghiya robed up in the morning and, taking his bowl and robe, entered Jantu village for alms. After the meal, on his return from almsround in Jantu village, he went to the shore of Kimikālā River. As he was going for a walk along the shore of the river he saw a lovely and delightful mango grove. Seeing this, it occurred to him, “Oh, this mango grove is lovely and delightful! This is good enough for striving for a gentleman wanting to strive. If the Buddha allows me, I’ll come back to this mango grove to meditate.”

Atha kho āyasmā meghiyo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya jantugāmaṁ piṇḍāya pāvisi. Jantugāme piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṁ tenupasaṅkami. Addasā kho āyasmā meghiyo kimikāḷāya nadiyā tīre jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno ambavanaṁ pāsādikaṁ manuññaṁ ramaṇīyaṁ. Disvānassa etadahosi: “pāsādikaṁ vatidaṁ ambavanaṁ manuññaṁ ramaṇīyaṁ. Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāya. Sace maṁ bhagavā anujāneyya, āgaccheyyāhaṁ imaṁ ambavanaṁ padhānāyā”ti.

Then Venerable Meghiya went up to the Buddha, bowed, sat down to one side, and told him what had happened, adding,

Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā meghiyo bhagavantaṁ etadavoca:

“If the Buddha allows me, I’ll go back to that mango grove to meditate.”

“Idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya jantugāmaṁ piṇḍāya pāvisiṁ. Jantugāme piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṁ tenupasaṅkamiṁ. Addasaṁ kho ahaṁ, bhante, kimikāḷāya nadiyā tīre jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno ambavanaṁ pāsādikaṁ manuññaṁ ramaṇīyaṁ. Disvāna me etadahosi: ‘pāsādikaṁ vatidaṁ ambavanaṁ manuññaṁ ramaṇīyaṁ. Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāya. Sace maṁ bhagavā anujāneyya, āgaccheyyāhaṁ imaṁ ambavanaṁ padhānāyā’ti. Sace maṁ, bhante, bhagavā anujānāti, gaccheyyāhaṁ taṁ ambavanaṁ padhānāyā”ti.

When he had spoken, the Buddha said to him, “We’re alone, Meghiya. Wait until another mendicant comes.”

Evaṁ vutte, bhagavā āyasmantaṁ meghiyaṁ etadavoca: “āgamehi tāva, meghiya, ekakamhi tāva, yāva aññopi koci bhikkhu āgacchatī”ti.

For a second time Meghiya said to the Buddha, “Sir, the Buddha has nothing more to do, and nothing that needs improvement. But I have. If you allow me, I’ll go back to that mango grove to meditate.” For a second time the Buddha said, “We’re alone, Meghiya. Wait until another mendicant comes.”

Dutiyampi kho āyasmā meghiyo bhagavantaṁ etadavoca: “bhagavato, bhante, natthi kiñci uttari karaṇīyaṁ, natthi katassa vā paticayo. Mayhaṁ kho pana, bhante, atthi uttari karaṇīyaṁ, atthi katassa paticayo. Sace maṁ bhagavā anujānāti, gaccheyyāhaṁ taṁ ambavanaṁ padhānāyā”ti. Dutiyampi kho bhagavā āyasmantaṁ meghiyaṁ etadavoca: “āgamehi tāva, meghiya, ekakamhi tāva, yāva aññopi koci bhikkhu āgacchatī”ti.

For a third time Meghiya said to the Buddha, “Sir, the Buddha has nothing more to do, and nothing that needs improvement. But I have. If you allow me, I’ll go back to that mango grove to meditate.” “Meghiya, since you speak of striving in meditation, what can I say? Please, Meghiya, go at your convenience.”

Tatiyampi kho āyasmā meghiyo bhagavantaṁ etadavoca: “bhagavato, bhante, natthi kiñci uttari karaṇīyaṁ, natthi katassa vā paticayo. Mayhaṁ kho pana, bhante, atthi uttari karaṇīyaṁ, atthi katassa paticayo. Sace maṁ bhagavā anujānāti, gaccheyyāhaṁ taṁ ambavanaṁ padhānāyā”ti. “Padhānanti kho, meghiya, vadamānaṁ kinti vadeyyāma? Yassadāni tvaṁ, meghiya, kālaṁ maññasī”ti.

Then Meghiya got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right. Then he went to that mango grove, and, having plunged deep into it, sat at the root of a certain tree for the day’s meditation. But while Meghiya was meditating in that mango grove he was beset mostly by three kinds of bad, unskillful thoughts, namely, sensual, malicious, and cruel thoughts.

Atha kho āyasmā meghiyo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena taṁ ambavanaṁ tenupasaṅkami; upasaṅkamitvā taṁ ambavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Atha kho āyasmato meghiyassa tasmiṁ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṁ— kāmavitakko, byāpādavitakko, vihiṁsāvitakko.

Then he thought, “Oh lord, how incredible, how amazing! I’ve gone forth out of faith from the lay life to homelessness, but I’m still harassed by these three kinds of bad, unskillful thoughts: sensual, malicious, and cruel thoughts.”

Atha kho āyasmato meghiyassa etadahosi: “acchariyaṁ vata bho, abbhutaṁ vata bho. Saddhāya ca vatamhā agārasmā anagāriyaṁ pabbajitā. Atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā, seyyathidaṁ— kāmavitakkena, byāpādavitakkena, vihiṁsāvitakkena”.

Then in the late afternoon, Venerable Meghiya came out of retreat and went to the Buddha. He bowed, sat down to one side, and told the Buddha what had happened.

Atha kho āyasmā meghiyo sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā meghiyo bhagavantaṁ etadavoca: “idha mayhaṁ, bhante, tasmiṁ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṁ— kāmavitakko, byāpādavitakko, vihiṁsāvitakko. Tassa mayhaṁ, bhante, etadahosi: ‘acchariyaṁ vata bho, abbhutaṁ vata bho. Saddhāya ca vatamhā agārasmā anagāriyaṁ pabbajitā. Atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā, seyyathidaṁ— kāmavitakkena, byāpādavitakkena, vihiṁsāvitakkena’”.

“Meghiya, when the heart’s release is not ripe, five things help it ripen. What five?

“Aparipakkāya, meghiya, cetovimuttiyā pañca dhammā paripākāya saṁvattanti. Katame pañca?

Firstly, a mendicant has good friends, companions, and associates. This is the first thing …

Idha, meghiya, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Aparipakkāya, meghiya, cetovimuttiyā ayaṁ paṭhamo dhammo paripākāya saṁvattati.

Furthermore, a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. This is the second thing …

Puna caparaṁ, meghiya, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Aparipakkāya, meghiya, cetovimuttiyā ayaṁ dutiyo dhammo paripākāya saṁvattati.

Furthermore, a mendicant gets to take part in talk about self-effacement that helps open the heart and leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. This is the third thing …

Puna caparaṁ, meghiya, bhikkhu yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, seyyathidaṁ—appicchakathā, santuṭṭhikathā, pavivekakathā, asaṁsaggakathā, vīriyārambhakathā, sīlakathā, samādhikathā, paññākathā, vimuttikathā, vimuttiñāṇadassanakathā; evarūpāya kathāya nikāmalābhī hoti akicchalābhī akasiralābhī. Aparipākāya, meghiya, cetovimuttiyā ayaṁ tatiyo dhammo paripākāya saṁvattati.

Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This is the fourth thing …

Puna caparaṁ, meghiya, bhikkhu āraddhavīriyo viharati, akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Aparipakkāya, meghiya, cetovimuttiyā ayaṁ catuttho dhammo paripākāya saṁvattati.

Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is the fifth thing that, when the heart’s release is not ripe, helps it ripen. These are the five things that, when the heart’s release is not ripe, help it ripen.

Puna caparaṁ, meghiya, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Aparipakkāya, meghiya, cetovimuttiyā ayaṁ pañcamo dhammo paripākāya saṁvattati. Aparipakkāya, meghiya, cetovimuttiyā ime pañca dhammā paripākāya saṁvattanti.

A mendicant with good friends, companions, and associates can expect to be ethical …

Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa yaṁ sīlavā bhavissati, pātimokkhasaṁvarasaṁvuto viharissati, ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhissati sikkhāpadesu.

A mendicant with good friends, companions, and associates can expect to take part in talk about self-effacement that helps open the heart …

Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa yaṁ yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, seyyathidaṁ—appicchakathā, santuṭṭhikathā, pavivekakathā, asaṁsaggakathā, vīriyārambhakathā, sīlakathā, samādhikathā, paññākathā, vimuttikathā, vimuttiñāṇadassanakathā; evarūpāya kathāya nikāmalābhī bhavissati akicchalābhī akasiralābhī.

A mendicant with good friends, companions, and associates can expect to be energetic …

Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa yaṁ āraddhavīriyo viharissati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.

A mendicant with good friends, companions, and associates can expect to be wise …

Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa yaṁ paññavā bhavissati, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.

But then, a mendicant grounded on these five things should develop four further things. They should develop the perception of ugliness to give up greed, love to give up hate, mindfulness of breathing to cut off thinking, and perception of impermanence to uproot the conceit ‘I am’. When you perceive impermanence, the perception of not-self becomes stabilized. Perceiving not-self, you uproot the conceit ‘I am’ and attain extinguishment in this very life.”

Tena ca pana, meghiya, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā— asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya. Aniccasaññino hi, meghiya, anattasaññā saṇṭhāti, anattasaññī asmimānasamugghātaṁ pāpuṇāti diṭṭheva dhamme nibbānan”ti.

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

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“Lesser thoughts and subtle thoughtsarise, springing up in the mind.Not understanding these thoughts,one with mind astray runs from one thing to the next.

“Khuddā vitakkā sukhumā vitakkā,Anugatā manaso uppilāvā;Ete avidvā manaso vitakke,Hurā huraṁ dhāvati bhantacitto.

Having understood these thoughtsthat arise, springing up in the mind,an awakened one—keen, restrained, and mindful—has given them up without remainder.”

Ete ca vidvā manaso vitakke,Ātāpiyo saṁvaratī satīmā;Anugate manaso uppilāve,Asesamete pajahāsi buddho”ti.

Ud 4.2 · Restless

Ud 4.2 · Uddhatasutta

So I have heard. At one time the Buddha was staying in the sal forest of the Mallas at Upavattana near Kusinārā. Now at that time several mendicants were staying not far from the Buddha in a wilderness hut. They were haughty, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kusinārāyaṁ viharati upavattane mallānaṁ sālavane. Tena kho pana samayena sambahulā bhikkhū bhagavato avidūre araññakuṭikāyaṁ viharanti uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā vibbhantacittā pākatindriyā.

The Buddha saw those mendicants staying nearby.

Addasā kho bhagavā te sambahule bhikkhū avidūre araññakuṭikāyaṁ viharante uddhate unnaḷe capale mukhare vikiṇṇavāce muṭṭhassatino asampajāne asamāhite vibbhantacitte pākatindriye.

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

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“Unguarded in body,ruined by wrong view,overcome with dullness and drowsiness,you fall under Māra’s sway.

“Arakkhitena kāyena,micchādiṭṭhihatena ca;Thinamiddhābhibhūtena,vasaṁ mārassa gacchati.

That’s why you should guard the mind,with right thoughts your habitat,and right view at the fore.Having understood rise and fall,a mendicant who has overcome <j>dullness and drowsinesswould abandon all bad destinies.”

Tasmā rakkhitacittassa,sammāsaṅkappagocaro;Sammādiṭṭhipurekkhāro,ñatvāna udayabbayaṁ;Thinamiddhābhibhū bhikkhu,sabbā duggatiyo jahe”ti.

Ud 4.3 · The Cowherd

Ud 4.3 · Gopālakasutta

So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants. And then the Buddha left the road, went to the root of a certain tree, and sat down on the seat spread out.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosalesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ. Atha kho bhagavā maggā okkamma yena aññataraṁ rukkhamūlaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.

Then a certain cowherd went up to the Buddha, bowed, and sat down to one side. The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk.

Atha kho aññataro gopālako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho taṁ gopālakaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.

Then the cowherd said to the Buddha, “Sir, would the Buddha, together with the mendicant Saṅgha, please accept tomorrow’s meal from me?” The Buddha consented with silence. Then, knowing that the Buddha had consented, the cowherd rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

Atha kho so gopālako bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca: “adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho so gopālako bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

And when the night had passed the cowherd had plenty of thick milk-rice prepared in his own home, with fresh ghee. Then he had the Buddha informed of the time, saying, “Sir, it’s time. The meal is ready.”

Atha kho so gopālako tassā rattiyā accayena sake nivesane pahūtaṁ appodakapāyāsaṁ paṭiyādāpetvā navañca sappiṁ bhagavato kālaṁ ārocesi: “kālo, bhante, niṭṭhitaṁ bhattan”ti.

The Buddha robed up, took his bowl and robe and, together with the Saṅgha of monks, went to the house of that cowherd, where he sat down on the prepared seat in the dining hall. Then the cowherd served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with a thick milk-rice and fresh ghee. When the Buddha had eaten and washed his hand and bowl, the cowherd took a low seat and sat to one side. The Buddha then educated, encouraged, fired up, and inspired him with a teaching, after which he got up and left. But soon after the Buddha had left, the cowherd was killed by a certain man in the gap between village perimeters.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena tassa gopālakassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho so gopālako buddhappamukhaṁ bhikkhusaṅghaṁ appodakapāyāsena navena ca sappinā sahatthā santappesi sampavāresi. Atha kho so gopālako bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho taṁ gopālakaṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi. Atha kho acirapakkantassa bhagavato taṁ gopālakaṁ aññataro puriso sīmantarikāya jīvitā voropesi.

Then several mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened.

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “yena, bhante, gopālakena ajja buddhappamukho bhikkhusaṅgho appodakapāyāsena navena ca sappinā sahatthā santappito sampavārito so kira, bhante, gopālako aññatarena purisena sīmantarikāya jīvitā voropito”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 wrongly directed mindwould do you more harmthan a hater to the hated,or an enemy to their foe.”

“Diso disaṁ yaṁ taṁ kayirā,verī vā pana verinaṁ;Micchāpaṇihitaṁ cittaṁ,pāpiyo naṁ tato kare”ti.

Ud 4.4 · The Spirit’s Blow

Ud 4.4 · Yakkhapahārasutta

So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. At that time the venerables Sāriputta and Moggallāna were staying near the pigeons’ alcove. Now at that time Venerable Sāriputta was sitting outdoors in the moonlight, his head freshly shaven, having entered a certain state of immersion.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā ca sāriputto āyasmā ca mahāmoggallāno kapotakandarāyaṁ viharanti. Tena kho pana samayena āyasmā sāriputto juṇhāya rattiyā navoropitehi kesehi abbhokāse nisinno hoti aññataraṁ samādhiṁ samāpajjitvā.

Now at that time two native spirits who were friends were on their way from the north to the south on some business. They saw Sāriputta meditating there. One of the spirits said to the other, “I feel inspired, my dear, to give this ascetic a blow on the head!” The other spirit replied, “Enough, my dear, don’t hit the ascetic! That is an eminent ascetic, powerful and mighty!”

Tena kho pana samayena dve yakkhā sahāyakā uttarāya disāya dakkhiṇaṁ disaṁ gacchanti kenacideva karaṇīyena. Addasaṁsu kho te yakkhā āyasmantaṁ sāriputtaṁ juṇhāya rattiyā navoropitehi kesehi abbhokāse nisinnaṁ. Disvāna eko yakkho dutiyaṁ yakkhaṁ etadavoca: “paṭibhāti maṁ, samma, imassa samaṇassa sīse pahāraṁ dātun”ti. Evaṁ vutte, so yakkho taṁ yakkhaṁ etadavoca: “alaṁ, samma, mā samaṇaṁ āsādesi. Uḷāro so, samma, samaṇo mahiddhiko mahānubhāvo”ti.

For a second time the first spirit said to the other, “I feel inspired to give this ascetic a blow on the head!” For a second time, the other spirit replied, “Enough, don’t hit the ascetic! That is an eminent ascetic, powerful and mighty!” For a third time the first spirit said to the other, “I feel inspired to give this ascetic a blow on the head!” For a third time, the other spirit replied, “Enough, don’t hit the ascetic! That is an eminent ascetic, powerful and mighty!”

Dutiyampi kho so yakkho taṁ yakkhaṁ etadavoca: “paṭibhāti maṁ, samma, imassa samaṇassa sīse pahāraṁ dātun”ti. Dutiyampi kho so yakkho taṁ yakkhaṁ etadavoca: “alaṁ, samma, mā samaṇaṁ āsādesi. Uḷāro so, samma, samaṇo mahiddhiko mahānubhāvo”ti. Tatiyampi kho so yakkho taṁ yakkhaṁ etadavoca: “paṭibhāti maṁ, samma, imassa samaṇassa sīse pahāraṁ dātun”ti. Tatiyampi kho so yakkho taṁ yakkhaṁ etadavoca: “alaṁ, samma, mā samaṇaṁ āsādesi. Uḷāro so, samma, samaṇo mahiddhiko mahānubhāvo”ti.

Ignoring his friend, the first spirit struck Sāriputta. The blow was so strong it would have felled a bull elephant seven or seven and a half cubits tall, or split apart a great mountain peak. But then the spirit, crying out, “I burn, I burn!” fell into the Great Hell right there.

Atha kho so yakkho taṁ yakkhaṁ anādiyitvā āyasmato sāriputtattherassa sīse pahāraṁ adāsi. Tāva mahā pahāro ahosi, api tena pahārena sattaratanaṁ vā aḍḍhaṭṭhamaratanaṁ vā nāgaṁ osādeyya, mahantaṁ vā pabbatakūṭaṁ padāleyya. Atha ca pana so yakkho “ḍayhāmi ḍayhāmī”ti vatvā tattheva mahānirayaṁ apatāsi.

With clairvoyance that is purified and superhuman, Venerable Moggallāna saw that spirit striking Venerable Sāriputta. He approached him and said, “I hope you’re keeping well, reverend, I hope you’re all right. I hope you are not in pain.” “I am keeping well, Reverend Moggallāna; but my head does hurt a little.”

Addasā kho āyasmā mahāmoggallāno dibbena cakkhunā visuddhena atikkantamānusakena tena yakkhena āyasmato sāriputtattherassa sīse pahāraṁ dīyamānaṁ. Disvā yena āyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca: “kacci te, āvuso, khamanīyaṁ, kacci yāpanīyaṁ, kacci na kiñci dukkhan”ti? “Khamanīyaṁ me, āvuso moggallāna, yāpanīyaṁ me, āvuso moggallāna; api ca me sīsaṁ thokaṁ dukkhan”ti.

“It’s incredible, Reverend Sāriputta, it’s amazing! How mighty and powerful is Venerable Sāriputta! Just now, a native spirit struck you on the head. The blow was so strong it would have felled a bull elephant seven or seven and a half cubits tall, or split apart a great mountain peak. Yet you say, ‘I am keeping well, Reverend Moggallāna; but my head does hurt a little.’”

“Acchariyaṁ, āvuso sāriputta, abbhutaṁ, āvuso sāriputta. Yāva mahiddhiko āyasmā sāriputto mahānubhāvo. Idha te, āvuso sāriputta, aññataro yakkho sīse pahāraṁ adāsi. Tāva mahā pahāro ahosi, api tena pahārena sattaratanaṁ vā aḍḍhaṭṭhamaratanaṁ vā nāgaṁ osādeyya, mahantaṁ vā pabbatakūṭaṁ padāleyya, atha ca panāyasmā sāriputto evamāha: ‘khamanīyaṁ me, āvuso moggallāna, yāpanīyaṁ me, āvuso moggallāna; api ca me sīsaṁ thokaṁ dukkhan’”ti.

“It’s incredible, Reverend Moggallāna, it’s amazing! How mighty and powerful is Venerable Moggallāna, in that he can even see a native spirit! Whereas I can’t even see a mud-goblin right now.”

“Acchariyaṁ, āvuso moggallāna, abbhutaṁ, āvuso moggallāna. Yāva mahiddhiko āyasmā mahāmoggallāno mahānubhāvo yatra hi nāma yakkhampi passissati. Mayaṁ panetarahi paṁsupisācakampi na passāmā”ti.

With clairaudience that is purified and superhuman, the Buddha heard that discussion between those two spiritual giants.

Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya tesaṁ ubhinnaṁ mahānāgānaṁ imaṁ evarūpaṁ kathāsallāpaṁ.

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

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“One whose mind is like a rock,steady, never shaking,free of desire for desirable things,not getting annoyed when things are annoying:from where will suffering strike onewhose mind is developed like this?”

“Yassa selūpamaṁ cittaṁ,ṭhitaṁ nānupakampati;Virattaṁ rajanīyesu,kopaneyye na kuppati;Yassevaṁ bhāvitaṁ cittaṁ,kuto taṁ dukkhamessatī”ti.