Ud 6.1 · Surrendering the Life Force
Ud 6.1 · Āyusaṅkhārossajjanasutta
So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. Then, after the meal, on his return from almsround, he addressed Venerable Ānanda: “Ānanda, get your sitting cloth. Let’s go to the Cāpāla Shrine for the day’s meditation.”
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi. Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi: “gaṇhāhi, ānanda, nisīdanaṁ. Yena cāpālaṁ cetiyaṁ tenupasaṅkamissāma divāvihārāyā”ti.
“Yes, sir,” replied Ānanda. Taking his sitting cloth he followed behind the Buddha. Then the Buddha went up to the Cāpāla Shrine, where he sat down on the seat spread out. When he was seated he said to Venerable Ānanda:
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṁ ādāya bhagavantaṁ piṭṭhito piṭṭhito anubandhi. Atha kho bhagavā yena cāpālaṁ cetiyaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Shrines are all lovely. Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.”
“Ramaṇīyā, ānanda, vesālī; ramaṇīyaṁ udenaṁ cetiyaṁ; ramaṇīyaṁ gotamakaṁ cetiyaṁ; ramaṇīyaṁ sattambaṁ cetiyaṁ; ramaṇīyaṁ bahuputtaṁ cetiyaṁ; ramaṇīyaṁ sārandadaṁ cetiyaṁ; ramaṇīyaṁ cāpālaṁ cetiyaṁ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno (…) kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā”ti.
But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign. He didn’t beg the Buddha, “Sir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra. For a second time … For a third time, the Buddha said to Ānanda:
Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne, oḷārike obhāse kayiramāne, nāsakkhi paṭivijjhituṁ; na bhagavantaṁ yāci: “tiṭṭhatu, bhante, bhagavā kappaṁ; tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṁ mārena pariyuṭṭhitacitto. Dutiyampi kho …pe… tatiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Shrines are all lovely. Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.”
“Ramaṇīyā, ānanda, vesālī; ramaṇīyaṁ udenaṁ cetiyaṁ; ramaṇīyaṁ gotamakaṁ cetiyaṁ; ramaṇīyaṁ sattambaṁ cetiyaṁ; ramaṇīyaṁ bahuputtaṁ cetiyaṁ; ramaṇīyaṁ sārandadaṁ cetiyaṁ; ramaṇīyaṁ cāpālaṁ cetiyaṁ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā”ti.
But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign. He didn’t beg the Buddha, “Sir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.
Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne, oḷārike obhāse kayiramāne, nāsakkhi paṭivijjhituṁ; na bhagavantaṁ yāci: “tiṭṭhatu, bhante, bhagavā kappaṁ; tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṁ mārena pariyuṭṭhitacitto.
Then the Buddha said to Venerable Ānanda, “Go now, Ānanda, at your convenience.” “Yes, sir,” replied Ānanda. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before sitting at the root of a tree close by.
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “gaccha tvaṁ, ānanda, yassadāni kālaṁ maññasī”ti. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā avidūre aññatarasmiṁ rukkhamūle nisīdi.
And then, not long after Ānanda had left, Māra the Wicked went up to the Buddha, stood to one side, and said to him:
Atha kho māro pāpimā, acirapakkante āyasmante ānande, yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho māro pāpimā bhagavantaṁ etadavoca:
“May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha. Sir, you once made this statement: ‘Wicked One, I shall not be fully extinguished until I have monk disciples who are competent, educated, assured, learned, have memorized the teachings, and practice in line with the principle of the teaching. Not until they practice properly, living in line with the teaching. Not until they’ve learned their own denomination, and explain, teach, assert, establish, disclose, analyze, and make it clear. Not until they can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.’ Today you do have such monk disciples. May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.
“Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti. Etarahi kho pana, bhante, bhikkhū bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti. Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato.
Sir, you once made this statement: ‘Wicked One, I shall not be fully extinguished until I have nun disciples who are competent, educated, self-assured, learned …’ … Today you do have such nun disciples.
Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti. Etarahi kho pana, bhante, bhikkhuniyo bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti. Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato.
‘Wicked One, I shall not be fully extinguished until I have layman disciples who are competent, educated, self-assured, learned …’ Today you do have such layman disciples.
Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me upāsakā na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti. Etarahi kho pana, bhante, upāsakā bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti. Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato.
‘Wicked One, I shall not be fully extinguished until I have laywoman disciples who are competent, educated, self-assured, learned …’ Today you do have such laywoman disciples. May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.
Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti. Etarahi kho pana, bhante, upāsikā bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti. Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato.
Sir, you once made this statement: ‘I shall not be fully extinguished until my spiritual path is successful and prosperous, extensive, popular, widespread, and fully revealed among gods and humans.’ Today your spiritual path is successful and prosperous, extensive, popular, widespread, and fully revealed among gods and humans. May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.”
Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me idaṁ brahmacariyaṁ na iddhañceva bhavissati phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitan’ti. Etarahi kho pana, bhante, bhagavato brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitaṁ. Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato”ti.
When this was said, the Buddha said to Māra, “Relax, Wicked One. The full extinguishment of the Realized One will be soon. Three months from now the Realized One will be fully extinguished.”
Evaṁ vutte, bhagavā māraṁ pāpimantaṁ etadavoca: “appossukko tvaṁ, pāpima, hohi. Na ciraṁ tathāgatassa parinibbānaṁ bhavissati. Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī”ti.
So at the Cāpāla Shrine the Buddha, mindful and aware, surrendered the life force. When he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky.
Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṁ ossaji. Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṁsanako lomahaṁso, devadundubhiyo ca phaliṁsu.
Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
“Comparing the incomparable <j>with the creation of prolonged life,the sage surrendered the life force.Happy inside, serene,he shattered self-creation like a suit of armor.”
“Tulamatulañca sambhavaṁ,Bhavasaṅkhāramavassaji muni;Ajjhattarato samāhito,Abhindi kavacamivattasambhavan”ti.
Paṭhamaṁ.
Ud 6.2 · Seven Matted-Hair Ascetics
Ud 6.2 · Sattajaṭilasutta
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. Then in the late afternoon, the Buddha came out of retreat and sat outside the gate. Then King Pasenadi of Kosala went up to the Buddha, bowed, and sat down to one side.
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito bahidvārakoṭṭhake nisinno hoti. Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Now at that time seven matted-hair ascetics, seven Jain ascetics, seven naked ascetics, seven one-cloth ascetics, and seven wanderers passed by not far from the Buddha. Their armpits and bodies were hairy, and their nails were long; and they carried their pack with shoulder-poles.
Tena kho pana samayena satta ca jaṭilā, satta ca nigaṇṭhā, satta ca acelakā, satta ca ekasāṭakā, satta ca paribbājakā, parūḷhakacchanakhalomā khārivividhamādāya bhagavato avidūre atikkamanti.
King Pasenadi saw them passing by. He got up from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward those various ascetics, and pronounced his name three times: “Sirs, I am Pasenadi, king of Kosala! I am Pasenadi, king of Kosala! I am Pasenadi, king of Kosala!”
Addasā kho rājā pasenadi kosalo te satta ca jaṭile, satta ca nigaṇṭhe, satta ca acelake, satta ca ekasāṭake, satta ca paribbājake, parūḷhakacchanakhalome khārivividhamādāya bhagavato avidūre atikkamante. Disvāna uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇajāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena te satta ca jaṭilā, satta ca nigaṇṭhā, satta ca acelakā, satta ca ekasāṭakā, satta ca paribbājakā, tenañjaliṁ paṇāmetvā tikkhattuṁ nāmaṁ sāvesi: “rājāhaṁ, bhante, pasenadi kosalo; rājāhaṁ, bhante, pasenadi kosalo; rājāhaṁ, bhante, pasenadi kosalo”ti.
Then, not long after those ascetics had left, King Pasenadi went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, these are among those in the world who are perfected or who are on the path to perfection!”
Atha kho rājā pasenadi kosalo acirapakkantesu tesu sattasu ca jaṭilesu, sattasu ca nigaṇṭhesu, sattasu ca acelakesu, sattasu ca ekasāṭakesu, sattasu ca paribbājakesu, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “ye kho, bhante, loke arahanto vā arahattamaggaṁ vā samāpannā ete tesaṁ aññatare”ti.
“Great king, as a layman enjoying sensual pleasures, living at home with your children, using sandalwood imported from Kāsi, wearing garlands, fragrance, and makeup, and accepting gold and currency, it’s hard for you to know who is perfected or on the path to perfection.
“Dujjānaṁ kho etaṁ, mahārāja, tayā gihinā kāmabhoginā puttasambādhasayanaṁ ajjhāvasantena kāsikacandanaṁ paccanubhontena mālāgandhavilepanaṁ dhārayantena jātarūparajataṁ sādiyantena—ime vā arahanto, ime vā arahattamaggaṁ samāpannāti.
You can get to know a person’s ethics by living with them. But only after a long time, not casually; only when attentive, not when inattentive; and only by the wise, not the witless. You can get to know a person’s purity by dealing with them. … You can get to know a person’s resilience in times of trouble. … You can get to know a person’s wisdom by discussion. But only after a long time, not casually; only when attentive, not when inattentive; and only by the wise, not the witless.”
Saṁvāsena kho, mahārāja, sīlaṁ veditabbaṁ. Tañca kho dīghena addhunā na ittaraṁ, manasikarotā no amanasikarotā, paññavatā no duppaññena. Saṁvohārena kho, mahārāja, soceyyaṁ veditabbaṁ. Tañca kho dīghena addhunā na ittaraṁ, manasikarotā no amanasikarotā, paññavatā no duppaññena. Āpadāsu kho, mahārāja, thāmo veditabbo. So ca kho dīghena addhunā na ittaraṁ, manasikarotā no amanasikarotā, paññavatā no duppaññena. Sākacchāya kho, mahārāja, paññā veditabbā. Sā ca kho dīghena addhunā na ittaraṁ, manasikarotā no amanasikarotā, paññavatā no duppaññenā”ti.
“It’s incredible, sir, it’s amazing, how well said this was by the Buddha. …
“Acchariyaṁ, bhante, abbhutaṁ, bhante. Yāva subhāsitañcidaṁ, bhante, bhagavatā: ‘dujjānaṁ kho etaṁ, mahārāja, tayā gihinā puttasambādhasayanaṁ ajjhāvasantena kāsikacandanaṁ paccanubhontena mālāgandhavilepanaṁ dhārayantena jātarūparajataṁ sādiyantena—ime vā arahanto, ime vā arahattamaggaṁ samāpannāti. Saṁvāsena kho, mahārāja, sīlaṁ veditabbaṁ …pe… sākacchāya kho, mahārāja, paññā veditabbā. Sā ca kho dīghena addhunā na ittaraṁ, manasikarotā no amanasikarotā, paññavatā no duppaññenā’”ti.
Sir, these are my spies, my undercover agents returning after spying on the country. I shall later make use of what they first spied out. Now—when they have rinsed off the dust and dirt, and are nicely bathed and anointed, with hair and beard dressed, and dressed in white—they will amuse themselves, supplied and provided with the five kinds of sensual stimulation.”
“Ete, bhante, mama purisā corā ocarakā janapadaṁ ocaritvā gacchanti. Tehi paṭhamaṁ ociṇṇaṁ ahaṁ pacchā osārissāmi. Idāni te, bhante, taṁ rajojallaṁ pavāhetvā sunhātā suvilittā kappitakesamassū odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgibhūtā paricāressantī”ti.
Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
“Don’t strive in every situation,don’t become another’s man.Don’t live depending on another,and don’t use the teaching to make money.”
“Na vāyameyya sabbattha,nāññassa puriso siyā;Nāññaṁ nissāya jīveyya,dhammena na vaṇiṁ care”ti.
Dutiyaṁ.
Ud 6.3 · The Buddha’s Reviewing
Ud 6.3 · Paccavekkhaṇasutta
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 sitting reviewing his own giving up of many bad, unskillful qualities, and the many skillful qualities he had fully developed.
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā attano aneke pāpake akusale dhamme pahīne paccavekkhamāno nisinno hoti, aneke ca kusale dhamme bhāvanāpāripūriṁ gate.
Then, knowing the many bad, unskillful qualities that he had given up and the many skillful qualities he had fully developed, on that occasion the Buddha expressed this heartfelt sentiment:
Atha kho bhagavā attano aneke pāpake akusale dhamme pahīne viditvā aneke ca kusale dhamme bhāvanāpāripūriṁ gate tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
“What was before then was not;what before was not then was.It never was, nor will it be,nor is it found today.”
“Ahu pubbe tadā nāhu,nāhu pubbe tadā ahu;Na cāhu na ca bhavissati,na cetarahi vijjatī”ti.
Tatiyaṁ.
Ud 6.4 · Followers of Various Other Religions (1st)
Ud 6.4 · Paṭhamanānātitthiyasutta
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time several ascetics, brahmins, and wanderers who followed various other religions were residing in Sāvatthī, holding different views, beliefs, and opinions, relying on different views.
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṁ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā.
There were some ascetics and brahmins who had this doctrine and view: “The cosmos is eternal. This is the only truth, anything else is futile.”
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sassato loko, idameva saccaṁ moghamaññan”ti.
Others held views such as the following, each regarding their own view as true and others as silly. “The cosmos is not eternal.”
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “asassato loko, idameva saccaṁ moghamaññan”ti.
“The cosmos is finite.”
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “antavā loko, idameva saccaṁ moghamaññan”ti.
“The cosmos is infinite.”
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “anantavā loko, idameva saccaṁ moghamaññan”ti.
“The soul and the body are one and the same.”
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññan”ti.
“The soul is one thing, the body another.”
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññan”ti.
“A realized one still exists after death.”
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti.
“A realized one no longer exists after death.”
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti.
“A realized one both still exists and no longer exists after death.”
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti.
“A realized one neither still exists nor no longer exists after death.”
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti.
They were fighting, quarreling, and disputing, continually wounding each other with barbed words: “Such is Truth, such is not Truth! Such is not Truth, such is Truth!”
Te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: “ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo”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. The Buddha said:
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:
“Idha, bhante, sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṁ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā—
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘sassato loko, idameva saccaṁ moghamaññan’ti …pe… te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: ‘ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo’”ti.
“The wanderers of other religions are blind and sightless. They don’t understand what is beneficial or what is not beneficial, nor what is the truth and what is not the truth. That’s why they are fighting, quarreling, and disputing, continually wounding each other with barbed words.
“Aññatitthiyā, bhikkhave, paribbājakā andhā acakkhukā; atthaṁ na jānanti, anatthaṁ na jānanti, dhammaṁ na jānanti, adhammaṁ na jānanti. Te atthaṁ ajānantā anatthaṁ ajānantā dhammaṁ ajānantā adhammaṁ ajānantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: ‘ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo’ti.
Once upon a time, mendicants, right here in Sāvatthī there was a certain king. Then the king addressed a man, ‘Please, my man, gather all those blind from birth throughout Sāvatthī and bring them together in one place.’ ‘Yes, Your Majesty,’ that man replied. He did as the king asked, then said to him, ‘Your Majesty, the blind people throughout Sāvatthī have been gathered.’ ‘Well then, lad, show them an elephant.’ ‘Yes, Your Majesty,’ that man replied. He did as the king asked.
Bhūtapubbaṁ, bhikkhave, imissāyeva sāvatthiyā aññataro rājā ahosi. Atha kho, bhikkhave, so rājā aññataraṁ purisaṁ āmantesi: ‘ehi tvaṁ, ambho purisa, yāvatakā sāvatthiyā jaccandhā te sabbe ekajjhaṁ sannipātehī’ti. ‘Evaṁ, devā’ti kho, bhikkhave, so puriso tassa rañño paṭissutvā yāvatakā sāvatthiyā jaccandhā te sabbe gahetvā yena so rājā tenupasaṅkami; upasaṅkamitvā taṁ rājānaṁ etadavoca: ‘sannipātitā kho te, deva, yāvatakā sāvatthiyā jaccandhā’ti. ‘Tena hi, bhaṇe, jaccandhānaṁ hatthiṁ dassehī’ti. ‘Evaṁ, devā’ti kho, bhikkhave, so puriso tassa rañño paṭissutvā jaccandhānaṁ hatthiṁ dassesi—
To some of the blind people he showed the elephant’s head, saying, ‘Here is the elephant.’ To some of them he showed the elephant’s ear, saying, ‘Here is the elephant.’ To some of them he showed the elephant’s tusk, saying, ‘Here is the elephant.’ To some of them he showed the elephant’s trunk, saying, ‘Here is the elephant.’ To some of them he showed the elephant’s flank, saying, ‘Here is the elephant.’ To some of them he showed the elephant’s leg, saying, ‘Here is the elephant.’ To some of them he showed the elephant’s thigh, saying, ‘Here is the elephant.’ To some of them he showed the elephant’s tail, saying, ‘Here is the elephant.’ To some of them he showed the tip of the elephant’s tail, saying, ‘Here is the elephant.’
Ekaccānaṁ jaccandhānaṁ hatthissa sīsaṁ dassesi: ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṁ jaccandhānaṁ hatthissa kaṇṇaṁ dassesi: ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṁ jaccandhānaṁ hatthissa dantaṁ dassesi: ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṁ jaccandhānaṁ hatthissa soṇḍaṁ dassesi: ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṁ jaccandhānaṁ hatthissa kāyaṁ dassesi: ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṁ jaccandhānaṁ hatthissa pādaṁ dassesi: ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṁ jaccandhānaṁ hatthissa satthiṁ dassesi: ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṁ jaccandhānaṁ hatthissa naṅguṭṭhaṁ dassesi: ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṁ jaccandhānaṁ hatthissa vāladhiṁ dassesi: ‘ediso, jaccandhā, hatthī’ti.
Then he approached the king and said, ‘Your Majesty, the blind people have been shown the elephant. Please go at your convenience.’
Atha kho, bhikkhave, so puriso jaccandhānaṁ hatthiṁ dassetvā yena so rājā tenupasaṅkami; upasaṅkamitvā taṁ rājānaṁ etadavoca: ‘diṭṭho kho tehi, deva, jaccandhehi hatthī; yassadāni kālaṁ maññasī’ti.
Then the king went up to the blind people and said, ‘Have you seen the elephant?’ ‘Yes, Your Majesty, we have been shown the elephant.’ ‘Then tell us, what kind of thing is an elephant?’
Atha kho, bhikkhave, so rājā yena te jaccandhā tenupasaṅkami; upasaṅkamitvā te jaccandhe etadavoca: ‘diṭṭho vo, jaccandhā, hatthī’ti? ‘Evaṁ, deva, diṭṭho no hatthī’ti. ‘Vadetha, jaccandhā, kīdiso hatthī’ti?
The blind people who had been shown the elephant’s head said, ‘Your Majesty, an elephant is like a pot.’
Yehi, bhikkhave, jaccandhehi hatthissa sīsaṁ diṭṭhaṁ ahosi, te evamāhaṁsu: ‘ediso, deva, hatthī seyyathāpi kumbho’ti.
Those who had been shown the ear said, ‘An elephant is like a winnowing fan.’
Yehi, bhikkhave, jaccandhehi hatthissa kaṇṇo diṭṭho ahosi, te evamāhaṁsu: ‘ediso, deva, hatthī seyyathāpi suppo’ti.
Those who had been shown the tusk said, ‘An elephant is like a ploughshare.’
Yehi, bhikkhave, jaccandhehi hatthissa danto diṭṭho ahosi, te evamāhaṁsu: ‘ediso, deva, hatthī seyyathāpi khīlo’ti.
Those who had been shown the trunk said, ‘An elephant is like a draft-pole.’
Yehi, bhikkhave, jaccandhehi hatthissa soṇḍo diṭṭho ahosi, te evamāhaṁsu: ‘ediso, deva, hatthī seyyathāpi naṅgalīsā’ti.
Those who had been shown the flank said, ‘An elephant is like a storehouse.’
Yehi, bhikkhave, jaccandhehi hatthissa kāyo diṭṭho ahosi, te evamāhaṁsu: ‘ediso, deva, hatthī seyyathāpi koṭṭho’ti.
Those who had been shown the leg said, ‘An elephant is like a pillar.’
Yehi, bhikkhave, jaccandhehi hatthissa pādo diṭṭho ahosi, te evamāhaṁsu: ‘ediso, deva, hatthī seyyathāpi thūṇo’ti.
Those who had been shown the thigh said, ‘An elephant is like a mortar.’
Yehi, bhikkhave, jaccandhehi hatthissa satthi diṭṭho ahosi, te evamāhaṁsu: ‘ediso, deva, hatthī seyyathāpi udukkhalo’ti.
Those who had been shown the tail said, ‘An elephant is like a pestle.’
Yehi, bhikkhave, jaccandhehi hatthissa naṅguṭṭhaṁ diṭṭhaṁ ahosi, te evamāhaṁsu: ‘ediso, deva, hatthī seyyathāpi musalo’ti.
Those who had been shown the tip of the tail said, ‘An elephant is like a broom.’
Yehi, bhikkhave, jaccandhehi hatthissa vāladhi diṭṭho ahosi, te evamāhaṁsu: ‘ediso, deva, hatthī seyyathāpi sammajjanī’ti.
Saying, ‘Such is an elephant, not such! Such is not an elephant, such is!’ they punched each other with their fists. At that, the king was pleased.
Te ‘ediso hatthī, nediso hatthī; nediso hatthī, ediso hatthī’ti aññamaññaṁ muṭṭhīhi saṁsumbhiṁsu. Tena ca pana, bhikkhave, so rājā attamano ahosi.
In the same way, mendicants, the wanderers of other religions are blind and sightless. They don’t understand what is beneficial or what is not beneficial, nor what is the truth and what is not the truth. That’s why they are fighting, quarreling, and disputing, continually wounding each other with barbed words. ‘Such is Truth, such is not! Such is not Truth, such is!’”
Evamevaṁ kho, bhikkhave, aññatitthiyā paribbājakā andhā acakkhukā. Te atthaṁ na jānanti anatthaṁ na jānanti, dhammaṁ na jānanti adhammaṁ na jānanti. Te atthaṁ ajānantā anatthaṁ ajānantā, dhammaṁ ajānantā adhammaṁ ajānantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: ‘ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo’”ti.
Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
“Some ascetics and brahmins, it seems,cling to these things.Arguing, they dispute,the folk who see just one part.”
“Imesu kira sajjanti,eke samaṇabrāhmaṇā;Viggayha naṁ vivadanti,janā ekaṅgadassino”ti.
Catutthaṁ.
Ud 6.5 · Followers of Various Other Religions (2nd)
Ud 6.5 · Dutiyanānātitthiyasutta
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time several ascetics, brahmins, and wanderers who followed various other religions were residing in Sāvatthī, holding different views, beliefs, and opinions, relying on different views.
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṁ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā.
There were some ascetics and brahmins who had this doctrine and view: “The self and the cosmos are eternal. This is the only truth, anything else is futile.”
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sassato attā ca loko ca, idameva saccaṁ moghamaññan”ti.
Others held views such as the following, each regarding their own view as true and others as silly. “The self and the cosmos are not eternal.”
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “asassato attā ca loko ca, idameva saccaṁ moghamaññan”ti.
“The self and the cosmos are both eternal and not eternal.”
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sassato ca asassato ca attā ca loko ca, idameva saccaṁ moghamaññan”ti.
“The self and the cosmos are neither eternal nor not eternal.”
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “neva sassato nāsassato attā ca loko ca, idameva saccaṁ moghamaññan”ti.
“The self and the cosmos are made by oneself.”
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sayaṅkato attā ca loko ca, idameva saccaṁ moghamaññan”ti.
“The self and the cosmos are made by another.”
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “paraṅkato attā ca loko ca, idameva saccaṁ moghamaññan”ti.
“The self and the cosmos are made by both oneself and another.”
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sayaṅkato ca paraṅkato ca attā ca loko ca, idameva saccaṁ moghamaññan”ti.
“The self and the cosmos have arisen anomalously, not made by oneself or another.”
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca, idameva saccaṁ moghamaññan”ti.
“Pleasure and pain are eternal, and the self and the cosmos.”
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sassataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.
“Pleasure and pain are not eternal, and the self and the cosmos.”
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “asassataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.
“Pleasure and pain are both eternal and not eternal, and the self and the cosmos.”
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sassatañca asassatañca sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.
“Pleasure and pain are neither eternal nor not eternal, and the self and the cosmos.”
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “neva sassataṁ nāsassataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.
“Pleasure and pain are made by oneself, and the self and the cosmos.”
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sayaṅkataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.
“Pleasure and pain are made by another, and the self and the cosmos.”
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “paraṅkataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.
“Pleasure and pain are made by both oneself and another, and the self and the cosmos.”
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sayaṅkatañca paraṅkatañca sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.
“Pleasure and pain have arisen anomalously, not made by oneself or another, and the self and the cosmos.”
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.
They were fighting, quarreling, and disputing, continually wounding each other with barbed words: “Such is Truth, such is not Truth! Such is not Truth, such is Truth!”
Te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: “ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo”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:
“Idha, bhante, sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṁ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā.
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti …pe… te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: ‘ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo’”ti.
“Aññatitthiyā, bhikkhave, paribbājakā andhā acakkhukā; atthaṁ na jānanti anatthaṁ na jānanti, dhammaṁ na jānanti adhammaṁ na jānanti. Te atthaṁ ajānantā anatthaṁ ajānantā, dhammaṁ ajānantā adhammaṁ ajānantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: ‘ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo’”ti.
Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
“Some ascetics and brahmins, it seems,cling to these things.They founder in mid-stream,without reaching that objective.”
“Imesu kira sajjanti,eke samaṇabrāhmaṇā;Antarāva visīdanti,appatvāva tamogadhan”ti.
Pañcamaṁ.