Ud 4.5–5.4

Ud 4.5 · A Bull Elephant

Ud 4.5 · Nāgasutta

So I have heard. At one time the Buddha was staying near Kosambī in Ghosita’s monastery. Now at that time Buddha lived crowded by monks, nuns, laymen, and laywomen; by rulers and their chief ministers, and monastics of other religions and their disciples. Crowded, he lived in suffering and discomfort. Then he thought, “These days I live crowded by monks, nuns, laymen, and laywomen; by rulers and their chief ministers, and monastics of other religions and their disciples. Crowded, I live in suffering and discomfort. Why don’t I live alone, withdrawn from the group?”

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme. Tena kho pana samayena bhagavā ākiṇṇo viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi. Ākiṇṇo dukkhaṁ na phāsu viharati. Atha kho bhagavato etadahosi: “ahaṁ kho etarahi ākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi. Ākiṇṇo dukkhaṁ na phāsu viharāmi. Yannūnāhaṁ eko gaṇasmā vūpakaṭṭho vihareyyan”ti.

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kosambī for alms. After the meal, on his return from almsround, he set his lodgings in order himself. Taking his bowl and robe, without informing his supporters or taking leave of the mendicant Saṅgha, he set out to go wandering alone toward Pārileyyaka, with no companion. When he eventually arrived, he stayed in a protected forest grove, at the foot of a sacred sal tree.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kosambiṁ piṇḍāya pāvisi. Kosambiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhākaṁ anapaloketvā bhikkhusaṅghaṁ eko adutiyo yena pālileyyakaṁ tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena pālileyyakaṁ tadavasari. Tatra sudaṁ bhagavā pālileyyake viharati rakkhitavanasaṇḍe bhaddasālamūle.

A certain bull elephant was also living crowded by other males, females, younglings, and cubs. He ate the grass they’d trampled, and they ate the broken branches he dragged down. He drank muddy water, and after his bath the female elephants bumped into him. Crowded, he lived in suffering and discomfort. Then he thought, “These days I live crowded by other males, females, younglings, and cubs. I eat the grass they’ve trampled, and they eat the broken branches I’ve dragged down. I drink muddy water, and after my bath the female elephants bump into me. Crowded, I live in suffering and discomfort. Why don’t I live alone, withdrawn from the herd?”

Aññataropi kho hatthināgo ākiṇṇo viharati hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi. Chinnaggāni ceva tiṇāni khādati, obhaggobhaggañcassa sākhābhaṅgaṁ khādanti, āvilāni ca pānīyāni pivati, ogāhā cassa uttiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo gacchanti. Ākiṇṇo dukkhaṁ na phāsu viharati. Atha kho tassa hatthināgassa etadahosi: “ahaṁ kho etarahi ākiṇṇo viharāmi hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṁ khādanti, āvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo gacchanti, ākiṇṇo dukkhaṁ na phāsu viharāmi. Yannūnāhaṁ eko gaṇasmā vūpakaṭṭho vihareyyan”ti.

So he left the herd and went to Pārileyyaka, where he approached the Buddha in the protected forest grove at the foot of a sacred sal tree. There he attended on the Buddha, clearing the vegetation from the place where the Buddha stayed, and using his trunk to set out water for drinking and washing.

Atha kho so hatthināgo yūthā apakkamma yena pālileyyakaṁ rakkhitavanasaṇḍo bhaddasālamūlaṁ yena bhagavā tenupasaṅkami. Tatra sudaṁ so hatthināgo yasmiṁ padese bhagavā viharati taṁ padesaṁ appaharitaṁ karoti, soṇḍāya ca bhagavato pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti.

Then as the Buddha was in private retreat this thought came to his mind, “Formerly I lived crowded by monks, nuns, laymen, and laywomen; by rulers and their chief ministers, and monastics of other religions and their disciples. Crowded, I live in suffering and discomfort. But now I live uncrowded by monks, nuns, laymen, and laywomen; by rulers and their chief ministers, and monastics of other religions and their disciples. Being uncrowded, I live in happiness and comfort.”

Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “ahaṁ kho pubbe ākiṇṇo vihāsiṁ bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi, ākiṇṇo dukkhaṁ na phāsu vihāsiṁ. Somhi etarahi anākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi, anākiṇṇo sukhaṁ phāsu viharāmī”ti.

And to the bull elephant also this thought came to mind, “Formerly I lived crowded by other males, females, younglings, and cubs. I ate the grass they’d trampled, and they ate the broken branches I’d dragged down. I drank muddy water, and after my bath the female elephants bumped into me. Crowded, I lived in suffering and discomfort. But now I live uncrowded by other males, females, younglings, and cubs. I eat untrampled grass, and other elephants don’t eat the broken branches I have dragged down. I don’t drink muddy water, and the female elephants don’t bump into me after my bath. Being uncrowded, I live in happiness and comfort.”

Tassapi kho hatthināgassa evaṁ cetaso parivitakko udapādi: “ahaṁ kho pubbe ākiṇṇo vihāsiṁ hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādiṁ, obhaggobhaggañca me sākhābhaṅgaṁ khādiṁsu, āvilāni ca pānīyāni apāyiṁ, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo agamaṁsu, ākiṇṇo dukkhaṁ na phāsu vihāsiṁ. Somhi etarahi anākiṇṇo viharāmi hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, acchinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṁ na khādanti, anāvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa hatthiniyo na kāyaṁ upanighaṁsantiyo gacchanti, anākiṇṇo sukhaṁ phāsu viharāmī”ti.

Then, understanding his own seclusion and knowing that elephant’s train of thought, on that occasion the Buddha expressed this heartfelt sentiment:

Atha kho bhagavā attano ca pavivekaṁ viditvā tassa ca hatthināgassa cetasā cetoparivitakkamaññāya tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“The giant elephant,with tusks like draft-poles,agrees heart to heart with the spiritual giant,since each finds joy in the woods alone.”

“Etaṁ nāgassa nāgena,īsādantassa hatthino;Sameti cittaṁ cittena,yadeko ramatī mano”ti.

Ud 4.6 · The Alms-Gatherer

Ud 4.6 · Piṇḍolasutta

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 Bhāradvāja the Alms-Gatherer was sitting not far from the Buddha, cross-legged, with his body straight. He was one who lived in the wilderness, ate only almsfood, wore rag robes, and owned just three robes. He was of few wishes, content, secluded, aloof, and energetic, an advocate of austerities, dedicated to the higher mind.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā piṇḍolabhāradvājo bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya āraññiko piṇḍapātiko paṁsukūliko tecīvariko appiccho santuṭṭho pavivitto asaṁsaṭṭho āraddhavīriyo dhutavādo adhicittamanuyutto.

The Buddha saw him meditating there.

Addasā kho bhagavā āyasmantaṁ piṇḍolabhāradvājaṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya āraññikaṁ piṇḍapātikaṁ paṁsukūlikaṁ tecīvarikaṁ appicchaṁ santuṭṭhaṁ pavivittaṁ asaṁsaṭṭhaṁ āraddhavīriyaṁ dhutavādaṁ adhicittamanuyuttaṁ.

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

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“Not speaking ill nor doing harm;restraint in the monastic code;moderation in eating;staying in remote lodgings;commitment to the higher mind—this is the instruction of the Buddhas.”

“Anūpavādo anūpaghāto,Pātimokkhe ca saṁvaro;Mattaññutā ca bhattasmiṁ,Pantañca sayanāsanaṁ;Adhicitte ca āyogo,Etaṁ buddhāna sāsanan”ti.

Ud 4.7 · With Sāriputta

Ud 4.7 · 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, with his body straight. He was of few wishes, content, secluded, aloof, energetic, dedicated to the higher mind.

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 appiccho santuṭṭho pavivitto asaṁsaṭṭho āraddhavīriyo adhicittamanuyutto.

The Buddha saw him meditating there.

Addasā kho bhagavā āyasmantaṁ sāriputtaṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya appicchaṁ santuṭṭhaṁ pavivittaṁ asaṁsaṭṭhaṁ āraddhavīriyaṁ adhicittamanuyuttaṁ.

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

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“A sage of higher consciousness, diligent,training in the ways of sagacity:there are no sorrows for the unaffected,calm and ever mindful.”

“Adhicetaso appamajjato,Munino monapathesu sikkhato;Sokā na bhavanti tādino,Upasantassa sadā satīmato”ti.

Ud 4.8 · With Sundarī

Ud 4.8 · Sundarīsutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the Buddha was honored, respected, revered, venerated, and esteemed. And he received robes, almsfood, lodgings, and medicines and supplies for the sick. And the mendicant Saṅgha was also honored, respected, revered, venerated, and esteemed. And they received robes, almsfood, lodgings, and medicines and supplies for the sick. But the wanderers who followed other religions were not honored, respected, revered, venerated, and esteemed. And they didn’t receive robes, almsfood, lodgings, and medicines and supplies for the sick.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. Bhikkhusaṅghopi sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. Aññatitthiyā pana paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā na lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ.

Then those wanderers who followed other religions, unable to bear the esteem of the mendicant Saṅgha, approached the female wanderer Sundarī and said, “Sister, are you able to do something for the welfare of your kin?” “What can I do, masters? How can I help? I’d even give my life for the welfare of my kin.”

Atha kho te aññatitthiyā paribbājakā bhagavato sakkāraṁ asahamānā bhikkhusaṅghassa ca yena sundarī paribbājikā tenupasaṅkamiṁsu; upasaṅkamitvā sundariṁ paribbājikaṁ etadavocuṁ: “ussahasi tvaṁ, bhagini, ñātīnaṁ atthaṁ kātun”ti? “Kyāhaṁ, ayyā, karomi? Kiṁ mayā na sakkā kātuṁ? Jīvitampi me pariccattaṁ ñātīnaṁ atthāyā”ti.

“Well then, sister, frequently visit Jeta’s Grove.” “Yes, masters,” she replied, and did as they asked.

“Tena hi, bhagini, abhikkhaṇaṁ jetavanaṁ gacchāhī”ti. “Evaṁ, ayyā”ti kho sundarī paribbājikā tesaṁ aññatitthiyānaṁ paribbājakānaṁ paṭissutvā abhikkhaṇaṁ jetavanaṁ agamāsi.

When those wanderers knew that Sundarī had been clearly seen by many people frequently visiting Jeta’s Grove, they killed her and dumped her in the ditch around Jeta’s Grove. Then they went to see King Pasenadi of Kosala and said to him, “Great king, we cannot find the female wanderer Sundarī.” “But where do you suspect she is?” “At Jeta’s Grove, Great King.” “Well then, search Jeta’s Grove.”

Yadā te aññiṁsu aññatitthiyā paribbājakā: “vodiṭṭhā kho sundarī paribbājikā bahujanena abhikkhaṇaṁ jetavanaṁ gacchantī”ti. Atha naṁ jīvitā voropetvā tattheva jetavanassa parikhākūpe nikkhipitvā yena rājā pasenadi kosalo tenupasaṅkamiṁsu; upasaṅkamitvā rājānaṁ pasenadiṁ kosalaṁ etadavocuṁ: “yā sā, mahārāja, sundarī paribbājikā; sā no na dissatī”ti. “Kattha pana tumhe āsaṅkathā”ti? “Jetavane, mahārājā”ti. “Tena hi jetavanaṁ vicinathā”ti.

So the wanderers searched Jeta’s Grove. They pulled her body up from the ditch where they had dumped it, and lifted it on a bier. Having entered Sāvatthī, they went from street to street and from square to square, complaining to people:

Atha kho te aññatitthiyā paribbājakā jetavanaṁ vicinitvā yathānikkhittaṁ parikhākūpā uddharitvā mañcakaṁ āropetvā sāvatthiṁ pavesetvā rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā manusse ujjhāpesuṁ:

“See the deed of the ascetics who follow the Sakyan! Shameless are these ascetics who follow the Sakyan, immoral and wicked. They are liars and unchaste. Sure, they claim to be of principled and moral conduct, to be chaste, truthful, ethical, and of good character. But they have no asceticism, no spirituality. Asceticism and spirituality are lost to them! Where is their asceticism, where their spirituality? They have abandoned asceticism and spirituality! How on earth can a man, having done a man’s business, kill a woman!”

“Passathāyyā samaṇānaṁ sakyaputtiyānaṁ kammaṁ. Alajjino ime samaṇā sakyaputtiyā dussīlā pāpadhammā musāvādino abrahmacārino. Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti. Natthi imesaṁ sāmaññaṁ, natthi imesaṁ brahmaññaṁ. Naṭṭhaṁ imesaṁ sāmaññaṁ, naṭṭhaṁ imesaṁ brahmaññaṁ. Kuto imesaṁ sāmaññaṁ, kuto imesaṁ brahmaññaṁ? Apagatā ime sāmaññā, apagatā ime brahmaññā. Kathañhi nāma puriso purisakiccaṁ karitvā itthiṁ jīvitā voropessatī”ti.

Then at that time when the people of Sāvatthī saw the mendicants they abused and insulted them with rude, harsh words:

Tena kho pana samayena sāvatthiyaṁ manussā bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosanti vihesanti:

“Shameless are these ascetics who follow the Sakyan, immoral, wicked. They are liars and unchaste. Sure, they claim to be of principled and moral conduct, to be chaste, truthful, ethical, and of good character. But they have no asceticism, no spirituality. Asceticism and spirituality are lost to them! Where is their asceticism, where their spirituality? They have abandoned asceticism and spirituality! How on earth can a man, having done a man’s business, kill a woman!”

“Alajjino ime samaṇā sakyaputtiyā dussīlā pāpadhammā musāvādino abrahmacārino. Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti. Natthi imesaṁ sāmaññaṁ, natthi imesaṁ brahmaññaṁ. Naṭṭhaṁ imesaṁ sāmaññaṁ, naṭṭhaṁ imesaṁ brahmaññaṁ. Kuto imesaṁ sāmaññaṁ, kuto imesaṁ brahmaññaṁ? Apagatā ime sāmaññā, apagatā ime brahmaññā. Kathañhi nāma puriso purisakiccaṁ karitvā itthiṁ jīvitā voropessatī”ti.

Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms. Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him what was happening.

Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisiṁsu. Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:

“That rumor, mendicants, won’t last long. It will only be seven days, then it will vanish. So you may respond to those critics with this verse:

“Neso, bhikkhave, saddo ciraṁ bhavissati sattāhameva bhavissati. Sattāhassa accayena antaradhāyissati. Tena hi, bhikkhave, ye manussā bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosanti vihesanti, te tumhe imāya gāthāya paṭicodetha:

A liar goes to hell,as does one who denies what they did.Both are equal in the hereafter,those men of base deeds.”

‘Abhūtavādī nirayaṁ upeti,Yo vāpi katvā na karomi cāha;Ubhopi te pecca samā bhavanti,Nihīnakammā manujā paratthā’”ti.

The mendicants memorized that verse in the Buddha’s presence, then used it to respond to those critics.

Atha kho te bhikkhū bhagavato santike imaṁ gāthaṁ pariyāpuṇitvā ye manussā bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosanti vihesanti te imāya gāthāya paṭicodenti:

People thought, “These ascetics who follow the Sakyan didn’t do it, it was not done by them, they swear it.” That rumor didn’t last long. It was seven days, then it vanished.

Manussānaṁ etadahosi: “akārakā ime samaṇā sakyaputtiyā, nayimehi kataṁ, sapantime samaṇā sakyaputtiyā”ti. Neva so saddo ciraṁ ahosi. Sattāhameva ahosi. Sattāhassa accayena antaradhāyi.

Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him,

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavato etadavocuṁ:

“It’s incredible, sir, it’s amazing! How well said this was by the Buddha: ‘That rumor, mendicants, won’t last long. It will only be seven days, then it will vanish.’ That rumor has vanished, sir.”

“Acchariyaṁ, bhante, abbhutaṁ, bhante. Yāva subhāsitañcidaṁ, bhante, bhagavatā: ‘neso, bhikkhave, saddo ciraṁ bhavissati. Sattāhameva bhavissati. Sattāhassa accayena antaradhāyissatī’ti. Antarahito so, bhante, saddo”ti.

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

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“People out of control stab with words,like they stab a tusker in battle with darts.When they hear a harsh word spoken,a mendicant should endure with no anger in heart.”

“Tudanti vācāya janā asaññatā,Sarehi saṅgāmagataṁva kuñjaraṁ;Sutvāna vākyaṁ pharusaṁ udīritaṁ,Adhivāsaye bhikkhu aduṭṭhacitto”ti.

Ud 4.9 · With Upasena

Ud 4.9 · Upasenasutta

So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Then as Venerable Upasena son of Vaṅgantā was in private retreat this thought came to his mind: “I’m so fortunate, so very fortunate! My Teacher is the Blessed One, perfected, a fully awakened Buddha. Well explained is the teaching and training in which I have gone forth from the lay life to homelessness. My spiritual companions are ethical and of good character. I have fulfilled the precepts. My mind is unified and serene. I am a perfected one who has ended the defilements. I am of great might and power. My life has been good, and my death will be good.”

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho āyasmato upasenassa vaṅgantaputtassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “lābhā vata me, suladdhaṁ vata me, satthā ca me bhagavā arahaṁ sammāsambuddho; svākkhāte camhi dhammavinaye agārasmā anagāriyaṁ pabbajito; sabrahmacārino ca me sīlavanto kalyāṇadhammā; sīlesu camhi paripūrakārī; susamāhito camhi ekaggacitto; arahā camhi khīṇāsavo; mahiddhiko camhi mahānubhāvo. Bhaddakaṁ me jīvitaṁ, bhaddakaṁ maraṇan”ti.

Then, knowing that Venerable Upasena’s train of thought, on that occasion the Buddha expressed this heartfelt sentiment:

Atha kho bhagavā āyasmato upasenassa vaṅgantaputtassa cetasā cetoparivitakkamaññāya tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“One who has no guilt in life,nor grief at facing death:that attentive one who has seen the truth,grieves not among the grieving.

“Yaṁ jīvitaṁ na tapati,maraṇante na socati;Sa ve diṭṭhapado dhīro,sokamajjhe na socati.

For the mendicant with peaceful mind,who has cut off craving for continued existence,transmigration through births is finished,there’ll be no more future lives for them.”

Ucchinnabhavataṇhassa,santacittassa bhikkhuno;Vikkhīṇo jātisaṁsāro,natthi tassa punabbhavo”ti.

Ud 4.10 · The Peacefulness of Sāriputta

Ud 4.10 · Sāriputtaupasamasutta

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, with his body straight, reviewing his own peacefulness.

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 attano upasamaṁ paccavekkhamāno.

The Buddha saw him meditating there.

Addasā kho bhagavā āyasmantaṁ sāriputtaṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya attano upasamaṁ paccavekkhamānaṁ.

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

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“With mind at peace, so full of peace,for a mendicant who has cut the cord,transmigration through births is finished:they’re freed from Māra’s bonds.”

“Upasantasantacittassa,netticchinnassa bhikkhuno;Vikkhīṇo jātisaṁsāro,mutto so mārabandhanā”ti.

Ud 5.1 · Who is More Dear?

Ud 5.1 · Piyatarasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time King Pasenadi of Kosala was upstairs in the royal longhouse together with Queen Mallikā. Then King Pasenadi addressed Queen Mallikā, “Mallikā, is there anyone more dear to you than yourself?”

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena rājā pasenadi kosalo mallikāya deviyā saddhiṁ uparipāsādavaragato hoti. Atha kho rājā pasenadi kosalo mallikaṁ deviṁ etadavoca: “atthi nu kho te, mallike, kocañño attanā piyataro”ti?

“No, Great King, there isn’t. But is there anyone more dear to you than yourself?” “For me also, Mallikā, there’s no one.”

“Natthi kho me, mahārāja, kocañño attanā piyataro. Tuyhaṁ pana, mahārāja, atthañño koci attanā piyataro”ti? “Mayhampi kho, mallike, natthañño koci attanā piyataro”ti.

Then King Pasenadi of Kosala came downstairs from the stilt longhouse, went to the Buddha, bowed, sat down to one side, and told him what had happened.

Atha kho rājā pasenadi kosalo pāsādā orohitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca:

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

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“Having explored every quarter with the mind,one finds no one dearer than oneself.Likewise for others, each holds themselves dear;so one who desires self-knowledge <j>would harm no other.”

“Sabbā disā anuparigamma cetasā,Nevajjhagā piyataramattanā kvaci;Evaṁ piyo puthu attā paresaṁ,Tasmā na hiṁse paramattakāmo”ti.

Ud 5.2 · Short-lived

Ud 5.2 · Appāyukasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then in the late afternoon, Venerable Ānanda came out of retreat and went to the Buddha. He bowed, sat down to one side, and said to him: “It’s incredible, sir, it’s amazing! How short-lived was the Blessed One’s mother! For seven days after the Blessed One was born, his mother passed away and was reborn in the host of joyful gods.”

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ānando sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: “acchariyaṁ, bhante, abbhutaṁ, bhante. Yāva appāyukā hi, bhante, bhagavato mātā ahosi, sattāhajāte bhagavati bhagavato mātā kālamakāsi, tusitaṁ kāyaṁ upapajjī”ti.

“That’s so true, Ānanda! For the mothers of beings intent of awakening are short-lived. Seven days after the beings intent on awakening are born, their mothers pass away and are reborn in the host of joyful gods.”

“Evametaṁ, ānanda, appāyukā hi, ānanda, bodhisattamātaro honti. Sattāhajātesu bodhisattesu bodhisattamātaro kālaṁ karonti, tusitaṁ kāyaṁ upapajjantī”ti.

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

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“Whether born or to be born,all depart, leaving the body behind.The skillful, understanding that all is lost,would keenly practice the spiritual life.”

“Ye keci bhūtā bhavissanti ye vāpi,Sabbe gamissanti pahāya dehaṁ;Taṁ sabbajāniṁ kusalo viditvā,Ātāpiyo brahmacariyaṁ careyyā”ti.

Ud 5.3 · With Suppabuddha the Leper

Ud 5.3 · Suppabuddhakuṭṭhisutta

So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. At that time in Rājagaha there was a leper called Suppabuddha. He was a poor person, destitute, and pitiful. Now, at that time the Buddha was teaching Dhamma, surrounded by a large assembly.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena rājagahe suppabuddho nāma kuṭṭhī ahosi— manussadaliddo, manussakapaṇo, manussavarāko. Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṁ desento nisinno hoti.

Suppabuddha saw the crowd seated off in the distance and thought, “Surely some fresh and cooked foods will be distributed there. Why don’t I approach the crowd? Hopefully I’ll get something to eat.”

Addasā kho suppabuddho kuṭṭhī taṁ mahājanakāyaṁ dūratova sannipatitaṁ. Disvānassa etadahosi: “nissaṁsayaṁ kho ettha kiñci khādanīyaṁ vā bhojanīyaṁ vā bhājīyati. Yannūnāhaṁ yena so mahājanakāyo tenupasaṅkameyyaṁ. Appeva nāmettha kiñci khādanīyaṁ vā bhojanīyaṁ vā labheyyan”ti.

So he approached the crowd where he saw the Buddha teaching Dhamma, surrounded by a large assembly. When he saw this he thought, “There’s no food being distributed here. The ascetic Gotama is teaching Dhamma in an assembly. Why don’t I also listen to the teaching?” Right there he sat down to one side, thinking, “I also will listen to the teaching.”

Atha kho suppabuddho kuṭṭhī yena so mahājanakāyo tenupasaṅkami. Addasā kho suppabuddho kuṭṭhī bhagavantaṁ mahatiyā parisāya parivutaṁ dhammaṁ desentaṁ nisinnaṁ. Disvānassa etadahosi: “na kho ettha kiñci khādanīyaṁ vā bhojanīyaṁ vā bhājīyati. Samaṇo ayaṁ gotamo parisati dhammaṁ deseti. Yannūnāhampi dhammaṁ suṇeyyan”ti. Tattheva ekamantaṁ nisīdi: “ahampi dhammaṁ sossāmī”ti.

Then the Buddha focused on encompassing the minds of everyone in the assembly, thinking, “Who here is capable of understanding the teaching?” He saw Suppabuddha sitting in the assembly, and thought, “He is capable of understanding the teaching.” He gave a step by step talk especially for Suppabuddha on giving, ethical conduct, and heaven. He revealed the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. When the Buddha knew that Suppabuddha’s mind was ready, pliable, rid of hindrances, elated, and confident he revealed the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in Suppabuddha: “Everything that is liable to arise is liable to cease.”

Atha kho bhagavā sabbāvantaṁ parisaṁ cetasā ceto paricca manasākāsi “ko nu kho idha bhabbo dhammaṁ viññātun”ti? Addasā kho bhagavā suppabuddhaṁ kuṭṭhiṁ tassaṁ parisāyaṁ nisinnaṁ. Disvānassa etadahosi: “ayaṁ kho idha bhabbo dhammaṁ viññātun”ti. Suppabuddhaṁ kuṭṭhiṁ ārabbha anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ sīlakathaṁ saggakathaṁ; kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ; nekkhamme ānisaṁsaṁ pakāsesi. Yadā bhagavā aññāsi suppabuddhaṁ kuṭṭhiṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi— dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evamevaṁ suppabuddhassa kuṭṭhissa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.

Then Suppabuddha saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He rose from his seat and went to the Buddha, bowed, sat down to one side, and said:

Atha kho suppabuddho kuṭṭhī diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthu sāsane uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho suppabuddho kuṭṭhī bhagavantaṁ etadavoca:

“Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

“Abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

After Suppabuddha had been educated, encouraged, fired up, and inspired with a Dhamma talk by the Buddha, he got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. But soon after Suppabuddha had left, a cow with a baby calf charged at him and took his life.

Atha kho suppabuddho kuṭṭhī bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavatā bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho acirapakkantaṁ suppabuddhaṁ kuṭṭhiṁ gāvī taruṇavacchā adhipatitvā jīvitā voropesi.

Then several mendicants went up to the Buddha, bowed, sat down to one side, and said, “The leper named Suppabuddha, after being educated, encouraged, fired up, and inspired with a Dhamma talk by the Buddha, has passed away. Where has he been reborn in his next life?”

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “yo so, bhante, suppabuddho nāma kuṭṭhī bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito, so kālaṅkato. Tassa kā gati, ko abhisamparāyo”ti?

“Mendicants, Suppabuddha was astute. He practiced in line with the teaching, and did not trouble me about the teachings. With the ending of three fetters, Suppabuddha is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

“Paṇḍito, bhikkhave, suppabuddho kuṭṭhī; paccapādi dhammassānudhammaṁ; na ca maṁ dhammādhikaraṇaṁ vihesesi. Suppabuddho, bhikkhave, kuṭṭhī tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.

When he said this, one of the mendicants said to the Buddha, “What is the cause, sir, what is the reason why Suppabuddha became a leper, a poor person, destitute, and pitiful?”

Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “ko nu kho, bhante, hetu, ko paccayo yena suppabuddho kuṭṭhī ahosi— manussadaliddo, manussakapaṇo, manussavarāko”ti?

“Once upon a time, mendicants, Suppabuddha used to be a financier’s son right here in Rājagaha. On his way to visit a park, he saw Tagarasikhī, an independent Buddha, entering the city for alms. When he saw this he thought, “Who is this leper wandering about with his leper’s robe?” Before leaving, he spat on the ground and turned his left side to Tagarasikhī. As a result of that deed he burned in hell for many years, for many hundreds, many thousands, many hundreds of thousands of years. And as a residual result of that same deed, he became a leper right here in Rājagaha, a poor person, destitute and pitiful. But owing to faith in the teaching and training proclaimed by the Realized One, he undertook ethics, learning, generosity, and wisdom. After undertaking these things, when his body broke up, after death, he was reborn in a good place, a heavenly realm, in the company of the gods of the thirty-three. There he outshines the other gods in beauty and glory.”

“Bhūtapubbaṁ, bhikkhave, suppabuddho kuṭṭhī imasmiṁyeva rājagahe seṭṭhiputto ahosi. So uyyānabhūmiṁ niyyanto addasa tagarasikhiṁ paccekabuddhaṁ nagaraṁ piṇḍāya pavisantaṁ. Disvānassa etadahosi: ‘kvāyaṁ kuṭṭhī kuṭṭhicīvarena vicaratī’ti? Niṭṭhubhitvā apasabyato karitvā pakkāmi. So tassa kammassa vipākena bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccittha. Tasseva kammassa vipākāvasesena imasmiṁyeva rājagahe kuṭṭhī ahosi manussadaliddo, manussakapaṇo, manussavarāko. So tathāgatappaveditaṁ dhammavinayaṁ āgamma saddhaṁ samādiyi sīlaṁ samādiyi sutaṁ samādiyi cāgaṁ samādiyi paññaṁ samādiyi. So tathāgatappaveditaṁ dhammavinayaṁ āgamma saddhaṁ samādiyitvā sīlaṁ samādiyitvā sutaṁ samādiyitvā cāgaṁ samādiyitvā paññaṁ samādiyitvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapanno devānaṁ tāvatiṁsānaṁ sahabyataṁ. So tattha aññe deve atirocati vaṇṇena ceva yasasā cā”ti.

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 clear-eyed man would avoid rough paths,so long as strength is found;an astute person in the living world,would shun bad deeds.”

“Cakkhumā visamānīva,vijjamāne parakkame;Paṇḍito jīvalokasmiṁ,pāpāni parivajjaye”ti.

Ud 5.4 · The Boys

Ud 5.4 · Kumārakasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, between Sāvatthī and the Jeta Grove, several boys were tormenting some fish.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā kumārakā antarā ca sāvatthiṁ antarā ca jetavanaṁ macchake bādhenti.

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. He saw the boys tormenting the fish. He went to them and said, “Boys, do you fear pain? Do you dislike pain?” “Yes, sir,” they replied. “We dislike pain.”

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Addasā kho bhagavā te sambahule kumārake antarā ca sāvatthiṁ antarā ca jetavanaṁ macchake bādhente. Disvāna yena te kumārakā tenupasaṅkami; upasaṅkamitvā te kumārake etadavoca: “bhāyatha vo, tumhe kumārakā, dukkhassa, appiyaṁ vo dukkhan”ti? “Evaṁ, bhante, bhāyāma mayaṁ, bhante, dukkhassa, appiyaṁ no dukkhan”ti.

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

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“If you fear pain,if you dislike pain,don’t do bad deedseither openly or in secret.

“Sace bhāyatha dukkhassa,sace vo dukkhamappiyaṁ;Mākattha pāpakaṁ kammaṁ,āvi vā yadi vā raho.

If you should do a bad deed,now or in the future,you won’t be freed from suffering,though you fly away and flee.”

Sace ca pāpakaṁ kammaṁ,karissatha karotha vā;Na vo dukkhā pamutyatthi,upeccapi palāyatan”ti.