---
title: "Heartfelt Sayings · Udāna"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
section: 8 of 8
url: https://scriptura.si/works/pali-udana/8/
cite: "The Buddha, tr. Bhikkhu Sujato, Heartfelt Sayings · Udāna, section 8. Scriptura (scriptura.si), https://scriptura.si/works/pali-udana/8/"
---

# Heartfelt Sayings · Udāna

*The Buddha, tr. Bhikkhu Sujato*

Eighty short stories that end in an inspired saying of the Buddha, with the blind men and the elephant.

> Pali: the Mahāsaṅgīti Tipiṭaka (Buddha Jayanti edition, 2500), from SuttaCentral’s bilara-data, dedicated to the public domain (CC0).

> English: Bhikkhu Sujato, from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). Notes are not included.

> Rows follow the segment numbers the two texts share, gathered into paragraphs; verse keeps its lines.

## 8. Ud 8.5–8.10

Source: https://scriptura.si/works/pali-udana/8/ · cite a paragraph as https://scriptura.si/works/pali-udana/8/#p-N

[¶0] Ud 8.5 · With Cunda

> Pali: Ud 8.5 · Cundasutta

[¶1] So I have heard. At one time the Buddha was wandering in the land of the Mallas together with a large Saṅgha when he arrived at Pāvā. There he stayed in Cunda the smith’s mango grove.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena pāvā tadavasari. Tatra sudaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane.

[¶2] Cunda heard that the Buddha had arrived and was staying in his mango grove. Then he went to the Buddha, bowed, and sat down to one side. The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk. Then Cunda 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.

> Pali: Assosi kho cundo kammāraputto: “bhagavā kira mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pāvaṁ anuppatto pāvāyaṁ viharati mayhaṁ ambavane”ti. Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho cundo kammāraputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca: “adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

[¶3] Then, knowing that the Buddha had consented, Cunda rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. And when the night had passed Cunda had delicious fresh and cooked foods prepared in his own home, and plenty of pork on the turn. Then he had the Buddha informed of the time, saying, “Sir, it’s time. The meal is ready.”

> Pali: Atha kho cundo kammāraputto bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho cundo kammāraputto tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā pahūtañca sūkaramaddavaṁ bhagavato kālaṁ ārocāpesi: “kālo, bhante, niṭṭhitaṁ bhattan”ti.

[¶4] Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Cunda together with the mendicant Saṅgha, where he sat down on the seat spread out and addressed Cunda, “Cunda, please serve me with the pork on the turn that you’ve prepared. And serve the mendicant Saṅgha with the other foods.” “Yes, sir,” replied Cunda, and did as he was asked.

> Pali: Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena cundassa kammāraputtassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā cundaṁ kammāraputtaṁ āmantesi: “yaṁ te, cunda, sūkaramaddavaṁ paṭiyattaṁ tena maṁ parivisa, yaṁ panaññaṁ khādanīyaṁ bhojanīyaṁ paṭiyattaṁ tena bhikkhusaṅghaṁ parivisā”ti. “Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṁ ahosi sūkaramaddavaṁ paṭiyattaṁ tena bhagavantaṁ parivisi; yaṁ panaññaṁ khādanīyaṁ bhojanīyaṁ paṭiyattaṁ tena bhikkhusaṅghaṁ parivisi.

[¶5] Then the Buddha addressed Cunda, “Cunda, any pork on the turn that’s left over, you should bury it in a pit. I don’t see anyone in this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—who could properly digest it except the Realized One.” “Yes, sir,” replied Cunda. He did as he was asked, then came back to the Buddha, bowed, and sat down to one side. Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he rose from his seat and left.

> Pali: Atha kho bhagavā cundaṁ kammāraputtaṁ āmantesi: “yaṁ te, cunda, sūkaramaddavaṁ avasiṭṭhaṁ taṁ sobbhe nikhaṇāhi. Nāhaṁ taṁ, cunda, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yassa taṁ paribhuttaṁ sammā pariṇāmaṁ gaccheyya aññatra tathāgatassā”ti. “Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṁ ahosi sūkaramaddavaṁ avasiṭṭhaṁ taṁ sobbhe nikhaṇitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

[¶6] After the Buddha had eaten Cunda’s meal, he fell severely ill with bloody dysentery, struck by dreadful pains, close to death. But he endured unbothered, with mindfulness and situational awareness.

> Pali: Atha kho bhagavato cundassa kammāraputtassa bhattaṁ bhuttāvissa kharo ābādho uppajji. Lohitapakkhandikā pabāḷhā vedanā vattanti māraṇantikā. Tatra sudaṁ bhagavā sato sampajāno adhivāsesi avihaññamāno.

[¶7] Then the Buddha said to Venerable Ānanda, “Come, Ānanda, let’s go to Kusinārā.” “Yes, sir,” Ānanda replied.

> Pali: Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “āyāmānanda, yena kusinārā tenupasaṅkamissāmā”ti. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.

[¶8] I’ve heard that after eating
the meal of Cunda the smith,
the attentive one fell severely ill,
with pains, close to death.

> Pali: Cundassa bhattaṁ bhuñjitvā,
kammārassāti me sutaṁ;
Ābādhaṁ samphusī dhīro,
pabāḷhaṁ māraṇantikaṁ.

[¶9] A severe sickness struck the Teacher
who had eaten the pork on the turn.
While still purging the Buddha said:
“I’ll go to the citadel of Kusinārā.”

> Pali: Bhuttassa ca sūkaramaddavena,
Byādhippabāḷho udapādi satthuno;
Viriccamāno bhagavā avoca,
“Gacchāmahaṁ kusināraṁ nagaran”ti.

[¶10] Then the Buddha left the road and went to the root of a certain tree, where he addressed Ānanda, “Go on then, Ānanda, fold my outer robe in four and spread it out for me. I am tired and will sit down.” “Yes, sir,” replied Ānanda, and did as he was asked. The Buddha sat down on the seat spread out, and said to Venerable Ānanda, “Go on then, Ānanda, fetch me some water. I am thirsty and will drink.”

> Pali: Atha kho bhagavā maggā okkamma yena aññataraṁ rukkhamūlaṁ tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ āmantesi: “iṅgha me tvaṁ, ānanda, catugguṇaṁ saṅghāṭiṁ paññāpehi; kilantosmi, ānanda, nisīdissāmī”ti. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā catugguṇaṁ saṅghāṭiṁ paññāpesi. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “iṅgha me tvaṁ, ānanda, pānīyaṁ āhara; pipāsitosmi, ānanda, pivissāmī”ti.

[¶11] When he said this, Venerable Ānanda said to the Buddha, “Sir, just now around five hundred carts have passed by. The shallow water has been churned up by their wheels, and it flows cloudy and murky. The Kakutthā River is not far away, with clear, sweet, cool water, clean, with smooth banks, delightful. There the Buddha can drink and cool his limbs.”

> Pali: Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: “idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni. Taṁ cakkacchinnaṁ udakaṁ parittaṁ luḷitaṁ āvilaṁ sandati. Ayaṁ, bhante, kukudhā nadī avidūre acchodakā sātodakā sītodakā setodakā supatitthā ramaṇīyā. Ettha bhagavā pānīyañca pivissati gattāni ca sītīkarissatī”ti.

[¶12] For a second time … For a third time, the Buddha said to Ānanda, “Go on then, Ānanda, fetch me some water. I am thirsty and will drink.” “Yes, sir,” replied Ānanda. Taking his bowl he went to the river. Now, though the shallow water in that river had been churned up by wheels, and flowed cloudy and murky, when Ānanda approached it flowed transparent, clear, and unclouded.

> Pali: Dutiyampi kho …pe… tatiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “iṅgha me tvaṁ, ānanda, pānīyaṁ āhara; pipāsitosmi, ānanda, pivissāmī”ti. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā pattaṁ gahetvā yena sā nadī tenupasaṅkami. Atha kho sā nadī cakkacchinnā parittā luḷitā āvilā sandamānā āyasmante ānande upasaṅkamante acchā vippasannā anāvilā sandati.

[¶13] Then Venerable Ānanda thought, “Oh lord, how incredible, how amazing! The Realized One has such psychic power and might! For though the shallow water in that river had been churned up by wheels, and flowed cloudy and murky, when I approached it flowed transparent, clear, and unclouded.” Gathering a bowl of drinking water he went back to the Buddha, and said to him, “It’s incredible, sir, it’s amazing! The Realized One has such psychic power and might! For though the shallow water in that river had been churned up by wheels, and flowed cloudy and murky, when I approached it flowed transparent, clear, and unclouded. Drink the water, Blessed One! Drink the water, Holy One!”

> Pali: Atha kho āyasmato ānandassa etadahosi: “acchariyaṁ vata bho, abbhutaṁ vata bho, tathāgatassa mahiddhikatā mahānubhāvatā. Ayañhi sā nadī cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandatī”ti. Pattena pānīyaṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “acchariyaṁ, bhante, abbhutaṁ, bhante, tathāgatassa mahiddhikatā mahānubhāvatā. Ayañhi sā, bhante, nadī cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandati. Pivatu bhagavā pānīyaṁ, pivatu sugato pānīyan”ti.

[¶14] So the Buddha drank the water. Then the Buddha together with a large Saṅgha of mendicants went to the Kakutthā River. He plunged into the river and bathed and drank. And when he had emerged, he went to the mango grove, where he addressed Venerable Cundaka, “Go on then, Cundaka, fold my outer robe in four and spread it out for me. I am tired and will lie down.”

> Pali: Atha kho bhagavā pānīyaṁ apāyi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena kukudhā nadī tenupasaṅkami; upasaṅkamitvā kukudhaṁ nadiṁ ajjhogāhetvā nhatvā ca pivitvā ca paccuttaritvā yena ambavanaṁ tenupasaṅkami. Upasaṅkamitvā āyasmantaṁ cundakaṁ āmantesi: “iṅgha me tvaṁ, cundaka, catugguṇaṁ saṅghāṭiṁ paññāpehi; kilantosmi, cundaka, nipajjissāmī”ti.

[¶15] “Yes, sir,” replied Cundaka, and did as he was asked. And then the Buddha laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. But Cundaka sat down right there in front of the Buddha.

> Pali: “Evaṁ, bhante”ti kho āyasmā cundako bhagavato paṭissutvā catugguṇaṁ saṅghāṭiṁ paññāpesi. Atha kho bhagavā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasi karitvā. Āyasmā pana cundako tattheva bhagavato purato nisīdi.

[¶16] Having gone to Kakutthā Creek,
whose water was transparent, sweet, and clear,
the Teacher, being tired, plunged in,
the Realized One, without compare in the world.

> Pali: Gantvāna buddho nadikaṁ kukudhaṁ,
Acchodakaṁ sātudakaṁ vippasannaṁ;
Ogāhi satthā sukilantarūpo,
Tathāgato appaṭimodha loke.

[¶17] And after bathing and drinking the Teacher emerged.
Before the group of mendicants, in the middle, <j>the Buddha,
the Teacher who rolled forth <j>the present dispensation,
the great seer went to the mango grove.
He addressed the mendicant named Cundaka:
“Spread out my folded robe so I can lie down.”

> Pali: Nhatvā ca pivitvā cudatāri satthā,
Purakkhato bhikkhugaṇassa majjhe;
Satthā pavattā bhagavā idha dhamme,
Upāgami ambavanaṁ mahesi;
Āmantayi cundakaṁ nāma bhikkhuṁ,
“Catugguṇaṁ santhara me nipajjaṁ”.

[¶18] The evolved one urged Cunda,
who quickly spread the folded robe.
The Teacher lay down so tired,
while Cunda sat there before him.

> Pali: So codito bhāvitattena cundo,
Catugguṇaṁ santhari khippameva;
Nipajji satthā sukilantarūpo,
Cundopi tattha pamukhe nisīdīti.

[¶19] Then the Buddha said to Venerable Ānanda, “Now it may happen, Ānanda, that others may give rise to some regret for Cunda the smith: ‘It’s your loss, respectable Cunda, it’s your misfortune, in that the Realized One was fully quenched after eating his last almsmeal from you.’ You should dispel remorse in Cunda the smith like this:

> Pali: Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “siyā kho panānanda, cundassa kammāraputtassa koci vippaṭisāraṁ upadaheyya: ‘tassa te, āvuso cunda, alābhā, tassa te dulladdhaṁ yassa te tathāgato pacchimaṁ piṇḍapātaṁ bhuñjitvā parinibbuto’ti. Cundassānanda, kammāraputtassa evaṁ vippaṭisāro paṭivinodetabbo—

[¶20] ‘You’re fortunate, respectable Cunda, you’re so very fortunate, in that the Realized One was fully quenched after eating his last almsmeal from you. I have heard and learned this in the presence of the Buddha. There are two almsmeal offerings that have identical fruit and result, and are more fruitful and beneficial than other almsmeal offerings. What two? The almsmeal after eating which a Realized One awakens to the supreme perfect awakening; and the almsmeal after eating which he becomes fully extinguished in the element of extinguishment with no residue. These two almsmeal offerings have identical fruit and result, and are more fruitful and beneficial than other almsmeal offerings.

> Pali: Tassa te, āvuso cunda, lābhā, tassa te suladdhaṁ yassa te tathāgato pacchimaṁ piṇḍapātaṁ paribhuñjitvā parinibbuto. Sammukhā metaṁ, āvuso cunda, bhagavato sutaṁ, sammukhā paṭiggahitaṁ— dveme piṇḍapātā samasamaphalā samasamavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṁsatarā ca. Katame dve? Yañca piṇḍapātaṁ paribhuñjitvā tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca piṇḍapātaṁ paribhuñjitvā anupādisesāya nibbānadhātuyā parinibbāyati. Ime dve piṇḍapātā samasamaphalā samasamavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṁsatarā ca.

[¶21] You’ve accumulated a deed that leads to long life, beauty, happiness, glory, heaven, and sovereignty.’ You should dispel remorse in Cunda the smith like this.”

> Pali: ‘Āyusaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, vaṇṇasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, sukhasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, saggasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, yasasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, ādhipateyyasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitan’ti. Cundassānanda, kammāraputtassa evaṁ vippaṭisāro paṭivinodetabbo”ti.

[¶22] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

[¶23] “A giver’s merit grows;
enmity doesn’t build up when you have self-control.
A skillful person gives up bad things—
with the end of greed, hate, and delusion, <j>they’re quenched.”

> Pali: “Dadato puññaṁ pavaḍḍhati,
Saṁyamato veraṁ na cīyati;
Kusalo ca jahāti pāpakaṁ,
Rāgadosamohakkhayā sanibbuto”ti.

[¶24] > Pali: Pañcamaṁ.

[¶25] Ud 8.6 · The Layfolk of Pāṭali Village

> Pali: Ud 8.6 · Pāṭaligāmiyasutta

[¶26] So I have heard. At one time the Buddha was wandering in the land of the Magadhans together with a large Saṅgha of mendicants when he arrived at the village of Pāṭali. The lay followers of Pāṭali Village heard that he had arrived. So they went to see him, bowed, sat down to one side, and said to him, “Sir, please consent to come to our guest house.” The Buddha consented with silence.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena pāṭaligāmo tadavasari. Assosuṁ kho pāṭaligāmiyā upāsakā: “bhagavā kira magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pāṭaligāmaṁ anuppatto”ti. Atha kho pāṭaligāmiyā upāsakā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho pāṭaligāmiyā upāsakā bhagavantaṁ etadavocuṁ: “adhivāsetu no, bhante, bhagavā āvasathāgāran”ti. Adhivāsesi bhagavā tuṇhībhāvena.

[¶27] Then, knowing that the Buddha had consented, the lay followers of Pāṭali Village rose from their seats, bowed and respectfully circled the Buddha, keeping him on their right. Then they went to the guest house, where they spread carpets all over, prepared seats, set up a water jar, and placed an oil lamp. Then they went back to the Buddha, bowed, stood to one side, and told him of their preparations, saying: “Please, sir, come at your convenience.”

> Pali: Atha kho pāṭaligāmiyā upāsakā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yenāvasathāgāraṁ tenupasaṅkamiṁsu; upasaṅkamitvā sabbasanthariṁ āvasathāgāraṁ santharitvā āsanāni paññāpetvā udakamaṇikaṁ patiṭṭhāpetvā telappadīpaṁ āropetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho pāṭaligāmiyā upāsakā bhagavantaṁ etadavocuṁ: “sabbasantharisanthataṁ, bhante, āvasathāgāraṁ; āsanāni paññattāni; udakamaṇiko patiṭṭhāpito telappadīpo āropito. Yassadāni, bhante, bhagavā kālaṁ maññatī”ti.

[¶28] In the morning, the Buddha robed up and, taking his bowl and robe, went to the guest house together with the Saṅgha of mendicants. Having washed his feet, he entered the guest house and sat against the central column facing east. The Saṅgha of mendicants also washed their feet, entered the guest house, and sat against the west wall facing east, with the Buddha right in front of them. The lay followers of Pāṭali Village also washed their feet, entered the guest house, and sat against the east wall facing west, with the Buddha right in front of them. Then the Buddha addressed them:

> Pali: Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena āvasathāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā āvasathāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi. Bhikkhusaṅghopi kho pāde pakkhāletvā āvasathāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi bhagavantaṁyeva purakkhatvā. Pāṭaligāmiyāpi kho upāsakā pāde pakkhāletvā āvasathāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu bhagavantaṁyeva purakkhatvā. Atha kho bhagavā pāṭaligāmiye upāsake āmantesi:

[¶29] “Householders, there are these five drawbacks for an unethical person because of their failure in ethics. What five? Firstly, an unethical person loses great wealth on account of negligence. This is the first drawback.

> Pali: “Pañcime, gahapatayo, ādīnavā dussīlassa sīlavipattiyā. Katame pañca? Idha, gahapatayo, dussīlo sīlavipanno pamādādhikaraṇaṁ mahatiṁ bhogajāniṁ nigacchati. Ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā.

[¶30] Furthermore, an unethical person gets a bad reputation. This is the second drawback.

> Pali: Puna caparaṁ, gahapatayo, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati. Ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā.

[¶31] Furthermore, an unethical person enters any kind of assembly unconfident and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third drawback.

> Pali: Puna caparaṁ, gahapatayo, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ, yadi brāhmaṇaparisaṁ, yadi gahapatiparisaṁ, yadi samaṇaparisaṁ—avisārado upasaṅkamati maṅkubhūto. Ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā.

[¶32] Furthermore, an unethical person feels lost when they die. This is the fourth drawback.

> Pali: Puna caparaṁ, gahapatayo, dussīlo sīlavipanno sammūḷho kālaṁ karoti. Ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā.

[¶33] Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell. This is the fifth drawback. These are the five drawbacks for an unethical person because of their failure in ethics.

> Pali: Puna caparaṁ, gahapatayo, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā. Ime kho, gahapatayo, pañca ādīnavā dussīlassa sīlavipattiyā.

[¶34] There are these five benefits for an ethical person because of their accomplishment in ethics. What five? Firstly, an ethical person gains great wealth on account of diligence. This is the first benefit.

> Pali: Pañcime, gahapatayo, ānisaṁsā sīlavato sīlasampadāya. Katame pañca? Idha, gahapatayo, sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati. Ayaṁ paṭhamo ānisaṁso sīlavato sīlasampadāya.

[¶35] Furthermore, an ethical person gets a good reputation. This is the second benefit.

> Pali: Puna caparaṁ, gahapatayo, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati. Ayaṁ dutiyo ānisaṁso sīlavato sīlasampadāya.

[¶36] Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third benefit.

> Pali: Puna caparaṁ, gahapatayo, sīlavā sīlasampanno yaññadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ, yadi brāhmaṇaparisaṁ, yadi gahapatiparisaṁ, yadi samaṇaparisaṁ—visārado upasaṅkamati amaṅkubhūto. Ayaṁ tatiyo ānisaṁso sīlavato sīlasampadāya.

[¶37] Furthermore, an ethical person dies not feeling lost. This is the fourth benefit.

> Pali: Puna caparaṁ, gahapatayo, sīlavā sīlasampanno asammūḷho kālaṁ karoti. Ayaṁ catuttho ānisaṁso sīlavato sīlasampadāya.

[¶38] Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm. This is the fifth benefit. These are the five benefits for an ethical person because of their accomplishment in ethics.”

> Pali: Puna caparaṁ, gahapatayo, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Ayaṁ pañcamo ānisaṁso sīlavato sīlasampadāya. Ime kho, gahapatayo, pañca ānisaṁsā sīlavato sīlasampadāyā”ti.

[¶39] The Buddha spent much of the night educating, encouraging, firing up, and inspiring the lay followers of Pāṭali Village with a Dhamma talk. Then he sent them off, “The night is getting late, householders. Please go at your convenience.” And then the lay followers of Pāṭali Village approved and agreed with what the Buddha said. They got up from their seat, bowed and respectfully circled the Buddha, keeping him on their right, before leaving. Soon after they left the Buddha entered a private cubicle.

> Pali: Atha kho bhagavā pāṭaligāmiye upāsake bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi: “abhikkantā kho, gahapatayo, ratti; yassadāni tumhe kālaṁ maññathā”ti Atha kho pāṭaligāmiyā upāsakā bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu. Atha kho bhagavā acirapakkantesu pāṭaligāmiyesu upāsakesu suññāgāraṁ pāvisi.

[¶40] Now at that time the Magadhan ministers Sunidha and Vassakāra were building a citadel at Pāṭali Village to keep the Vajjis out. At that time thousands of deities were taking possession of building sites in Pāṭali Village. Illustrious rulers or royal chief ministers inclined to build houses at sites possessed by illustrious deities. Middling rulers or royal chief ministers inclined to build houses at sites possessed by middling deities. Lesser rulers or royal chief ministers inclined to build houses at sites possessed by lesser deities.

> Pali: Tena kho pana samayena sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya. Tena kho pana samayena sambahulā devatāyo sahassasahasseva pāṭaligāme vatthūni pariggaṇhanti. Yasmiṁ padese mahesakkhā devatā vatthūni pariggaṇhanti mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.

[¶41] With clairvoyance that is purified and superhuman, the Buddha saw those deities taking possession of building sites in Pāṭali Village, and the people building houses in accord with the station of the deities. The Buddha rose at the crack of dawn and addressed Ānanda,

> Pali: Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena tā devatāyo sahassasahasseva pāṭaligāme vatthūni pariggaṇhantiyo. Yasmiṁ padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Atha kho bhagavā tassā rattiyā paccūsasamaye paccuṭṭhāya āyasmantaṁ ānandaṁ āmantesi:

[¶42] “Ānanda, who is building a citadel at Pāṭali Village?” “Sir, the Magadhan chief ministers Sunidha and Vassakāra are building a citadel to keep the Vajjis out.” “It’s as if they were building the citadel in consultation with the gods of the thirty-three. With clairvoyance that is purified and superhuman, I saw those deities taking possession of building sites. Illustrious rulers or royal chief ministers inclined to build houses at sites possessed by illustrious deities. Middling rulers or royal chief ministers inclined to build houses at sites possessed by middling deities. Lesser rulers or royal chief ministers inclined to build houses at sites possessed by lesser deities. As far as the civilized region extends, as far as the trading zone extends, this will be the chief city: the Pāṭaliputta trade center. But Pāṭaliputta will face three threats: from fire, flood, and dissension.”

> Pali: “Ke nu kho, ānanda, pāṭaligāme nagaraṁ māpentī”ti. “Sunidhavassakārā, bhante, magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāyā”ti. “Seyyathāpi, ānanda, devehi tāvatiṁsehi saddhiṁ mantetvā; evamevaṁ kho, ānanda, sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya. Idhāhaṁ, ānanda, addasaṁ dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo sahassasahasseva pāṭaligāme vatthūni pariggaṇhantiyo. Yasmiṁ padese mahesakkhā devatā vatthūni pariggaṇhanti mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yāvatā, ānanda, ariyaṁ āyatanaṁ yāvatā vaṇippatho idaṁ agganagaraṁ bhavissati pāṭaliputtaṁ puṭabhedanaṁ. Pāṭaliputtassa kho, ānanda, tayo antarāyā bhavissanti— aggito vā udakato vā mithubhedato vā”ti.

[¶43] Then the Magadhan ministers Sunidha and Vassakāra approached the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, they stood to one side and said, “Would Worthy Gotama together with the mendicant Saṅgha please accept today’s meal from me?”

> Pali: Atha kho sunidhavassakārā magadhamahāmattā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho sunidhavassakārā magadhamahāmattā bhagavantaṁ etadavocuṁ: “adhivāsetu no bhavaṁ gotamo ajjatanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

[¶44] Then, knowing that the Buddha had consented, they went to their own guest house, where they had delicious fresh and cooked foods prepared. Then they had the Buddha informed of the time, saying, “It’s time, worthy Gotama, the meal is ready.”

> Pali: Atha kho sunidhavassakārā magadhamahāmattā bhagavato adhivāsanaṁ viditvā yena sako āvasatho tenupasaṅkamiṁsu; upasaṅkamitvā sake āvasathe paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocesuṁ: “kālo, bho gotama, niṭṭhitaṁ bhattan”ti.

[¶45] Then the Buddha robed up in the morning and, taking his bowl and robe, went to their guest house together with the mendicant Saṅgha, where he sat down on the seat spread out. Then Sunidha and Vassakāra served and satisfied the mendicant Saṅgha headed by the Buddha with their own hands with delicious fresh and cooked foods.

> Pali: Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena sunidhavassakārānaṁ magadhamahāmattānaṁ āvasatho tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho sunidhavassakārā magadhamahāmattā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesuṁ sampavāresuṁ.

[¶46] When the Buddha had eaten and washed his hand and bowl, Sunidha and Vassakāra took a low seat and sat to one side. The Buddha expressed his appreciation with these verses:

> Pali: Atha kho sunidhavassakārā magadhamahāmattā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho sunidhavassakāre magadhamahāmatte bhagavā imāhi gāthāhi anumodi:

[¶47] “In the place he makes his dwelling,
having fed the astute
and the virtuous here,
the restrained spiritual practitioners,

> Pali: “Yasmiṁ padese kappeti,
vāsaṁ paṇḍitajātiyo;
Sīlavantettha bhojetvā,
saññate brahmacārayo.

[¶48] he should dedicate an offering
to the deities there.
Venerated, they venerate him;
honored, they honor him.

> Pali: Yā tattha devatā āsuṁ,
tāsaṁ dakkhiṇamādise;
Tā pūjitā pūjayanti,
mānitā mānayanti naṁ.

[¶49] After that they have sympathy for him,
like a mother for the child at her breast.
A man beloved of the deities
always sees nice things.”

> Pali: Tato naṁ anukampanti,
mātā puttaṁva orasaṁ;
Devatānukampito poso,
sadā bhadrāni passatī”ti.

[¶50] When the Buddha had expressed his appreciation to Sunidha and Vassakāra with these verses, he rose from his seat and left.

> Pali: Atha kho bhagavā sunidhavassakārānaṁ magadhamahāmattānaṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.

[¶51] Sunidha and Vassakāra followed behind the Buddha, thinking, “The gate through which the ascetic Gotama exits today shall be named the Gotama Gate. The ford at which he crosses the Ganges River shall be named the Gotama Ford.”

> Pali: Tena kho pana samayena sunidhavassakārā magadhamahāmattā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti: “yenajja samaṇo gotamo dvārena nikkhamissati taṁ gotamadvāraṁ nāma bhavissati. Yena titthena gaṅgaṁ nadiṁ tarissati taṁ gotamatitthaṁ nāma bhavissatī”ti.

[¶52] Then the gate through which the Buddha exited was named the Gotama Gate. Then the Buddha came to the Ganges River. Now at that time the Ganges was full to the brim so a crow could drink from it. Wanting to cross from the near to the far shore, some people were seeking a boat, some a dinghy, while some were tying up a raft. But, as easily as a strong person would extend or contract their arm, the Buddha, together with the mendicant Saṅgha, vanished from the near shore and landed on the far shore.

> Pali: Atha kho bhagavā yena dvārena nikkhami taṁ gotamadvāraṁ nāma ahosi. Atha kho bhagavā yena gaṅgā nadī tenupasaṅkami. Tena kho pana samayena gaṅgā nadī pūrā hoti samatittikā kākapeyyā. Appekacce manussā nāvaṁ pariyesanti, appekacce uḷumpaṁ pariyesanti, appekacce kullaṁ bandhanti apārā pāraṁ gantukāmā. Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—gaṅgāya nadiyā orimatīre antarahito pārimatīre paccuṭṭhāsi saddhiṁ bhikkhusaṅghena.

[¶53] He saw all those humans wanting to cross over.

> Pali: Addasā kho bhagavā te manusse appekacce nāvaṁ pariyesante, appekacce uḷumpaṁ pariyesante, appekacce kullaṁ bandhante apārā pāraṁ gantukāme.

[¶54] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

[¶55] “Those who cross a deluge or stream
have built a bridge and left the marshes behind.
While some people are still tying a raft,
intelligent people have crossed over.”

> Pali: “Ye taranti aṇṇavaṁ saraṁ,
Setuṁ katvāna visajja pallalāni;
Kullañhi jano pabandhati,
Tiṇṇā medhāvino janā”ti.

[¶56] > Pali: Chaṭṭhaṁ.

[¶57] Ud 8.7 · A Fork in the Road

> Pali: Ud 8.7 · Dvidhāpathasutta

[¶58] So I have heard. At one time the Buddha was traveling along a road in the Kosalan lands with Venerable Nāgasamāla as his second monk. Nāgasamāla saw a fork in the road and said to the Buddha, “Sir, this is the road, let us go this way.” But when he said this the Buddha responded, “Nāgasamāla, this is the road, let us go this way.”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosalesu addhānamaggappaṭipanno hoti āyasmatā nāgasamālena pacchāsamaṇena. Addasā kho āyasmā nāgasamālo antarāmagge dvidhāpathaṁ. Disvāna bhagavantaṁ etadavoca: “ayaṁ, bhante, bhagavā pantho; iminā gacchāmā”ti. Evaṁ vutte, bhagavā āyasmantaṁ nāgasamālaṁ etadavoca: “ayaṁ, nāgasamāla, pantho; iminā gacchāmā”ti.

[¶59] For a second time … For a third time Nāgasamāla said to the Buddha, “Sir, this is the road, let us go this way.” And for a third time the Buddha responded, “Nāgasamāla, this is the road, let us go this way.” Then Nāgasamāla put the Buddha’s bowl and robes down on the ground right there and left, saying, “Sir, here are your bowl and robes.”

> Pali: Dutiyampi kho …pe… tatiyampi kho āyasmā nāgasamālo bhagavantaṁ etadavoca: “ayaṁ, bhante, bhagavā pantho; iminā gacchāmā”ti. Tatiyampi kho bhagavā āyasmantaṁ nāgasamālaṁ etadavoca: “ayaṁ, nāgasamāla, pantho; iminā gacchāmā”ti. Atha kho āyasmā nāgasamālo bhagavato pattacīvaraṁ tattheva chamāyaṁ nikkhipitvā pakkāmi: “idaṁ, bhante, bhagavato pattacīvaran”ti.

[¶60] Then as Nāgasamāla was going down that road, he was set upon by bandits who struck him with fists and feet, broke his bowl, and tore up his outer robe. Then Nāgasamāla—with his bowl broken and his outer robe torn—went to the Buddha and told him what had happened.

> Pali: Atha kho āyasmato nāgasamālassa tena panthena gacchantassa antarāmagge corā nikkhamitvā hatthehi ca pādehi ca ākoṭesuṁ pattañca bhindiṁsu saṅghāṭiñca vipphālesuṁ. Atha kho āyasmā nāgasamālo bhinnena pattena vipphālitāya saṅghāṭiyā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā nāgasamālo bhagavantaṁ etadavoca: “idha mayhaṁ, bhante, tena panthena gacchantassa antarāmagge corā nikkhamitvā hatthehi ca pādehi ca ākoṭesuṁ, pattañca bhindiṁsu, saṅghāṭiñca vipphālesun”ti.

[¶61] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

[¶62] “Walking together, dwelling as one,
the knowledge master mixes with foolish folk.
Knowing this, they give up wickedness,
like a milk-drinking heron the water.”

> Pali: “Saddhiṁ caramekato vasaṁ,
Misso aññajanena vedagū;
Vidvā pajahāti pāpakaṁ,
Koñco khīrapakova ninnagan”ti.

[¶63] > Pali: Sattamaṁ.

[¶64] Ud 8.8 · With Visākhā

> Pali: Ud 8.8 · Visākhāsutta

[¶65] So I have heard. At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. Now at that time the dear and beloved granddaughter of Visākhā, Migāra’s mother, had just passed away. Then, in the middle of the day, Visākhā with wet clothes and hair went to the Buddha, bowed, and sat down. The Buddha said to her,

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena visākhāya migāramātuyā nattā kālaṅkatā hoti piyā manāpā. Atha kho visākhā migāramātā allavatthā allakesā divā divassa yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho visākhaṁ migāramātaraṁ bhagavā etadavoca:

[¶66] “So, Visākhā, where are you coming from in the middle of the day with wet clothes and hair?” “Sir, my beloved granddaughter has just passed away. That’s why I came here in the middle of the day with wet clothes and hair.” “Visākhā, would you like as many children and grandchildren as there are people in the whole of Sāvatthī?” “I would, sir.”

> Pali: “Handa kuto nu tvaṁ, visākhe, āgacchasi allavatthā allakesā idhūpasaṅkantā divā divassā”ti? “Nattā me, bhante, piyā manāpā kālaṅkatā. Tenāhaṁ allavatthā allakesā idhūpasaṅkantā divā divassā”ti. “Iccheyyāsi tvaṁ, visākhe, yāvatikā sāvatthiyā manussā tāvatike putte ca nattāro cā”ti? “Iccheyyāhaṁ, bhagavā, yāvatikā sāvatthiyā manussā tāvatike putte ca nattāro cā”ti.

[¶67] “But Visākhā, how many people pass away each day in Sāvatthī?” “Every day, sir, there are ten people passing away in Sāvatthī. Or else there are nine, eight, seven, six, five, four, three, two, or at least one person who passes away every day in Sāvatthī. Sāvatthī is never without someone passing away.”

> Pali: “Kīvabahukā pana, visākhe, sāvatthiyā manussā devasikaṁ kālaṁ karontī”ti? “Dasapi, bhante, sāvatthiyā manussā devasikaṁ kālaṁ karonti; navapi, bhante … aṭṭhapi, bhante … sattapi, bhante … chapi, bhante … pañcapi, bhante … cattāropi, bhante … tīṇipi, bhante … dvepi, bhante, sāvatthiyā manussā devasikaṁ kālaṁ karonti. Ekopi, bhante, sāvatthiyā manusso devasikaṁ kālaṁ karoti. Avivittā, bhante, sāvatthi manussehi kālaṁ karontehī”ti.

[¶68] “What do you think, Visākhā? Would there ever be a time when your clothes and hair were not wet?” “No, sir. Enough, sir, with so many children and grandchildren.”

> Pali: “Taṁ kiṁ maññasi, visākhe, api nu tvaṁ kadāci karahaci anallavatthā vā bhaveyyāsi anallakesā vā”ti? “No hetaṁ, bhante. Alaṁ me, bhante, tāva bahukehi puttehi ca nattārehi cā”ti.

[¶69] “Those who have a hundred loved ones, Visākhā, have a hundred sufferings. Those who have ninety loved ones, or eighty, seventy, sixty, fifty, forty, thirty, twenty, ten, nine, eight, seven, six, five, four, three, two, or one loved one have one suffering. Those who have no loved ones have no suffering. They are free of sorrow, stains, and anguish I say.”

> Pali: “Yesaṁ kho, visākhe, sataṁ piyāni, sataṁ tesaṁ dukkhāni; yesaṁ navuti piyāni, navuti tesaṁ dukkhāni; yesaṁ asīti piyāni, asīti tesaṁ dukkhāni; yesaṁ sattati piyāni, sattati tesaṁ dukkhāni; yesaṁ saṭṭhi piyāni, saṭṭhi tesaṁ dukkhāni; yesaṁ paññāsaṁ piyāni, paññāsaṁ tesaṁ dukkhāni; yesaṁ cattārīsaṁ piyāni, cattārīsaṁ tesaṁ dukkhāni, yesaṁ tiṁsaṁ piyāni, tiṁsaṁ tesaṁ dukkhāni; yesaṁ vīsati piyāni, vīsati tesaṁ dukkhāni, yesaṁ dasa piyāni, dasa tesaṁ dukkhāni; yesaṁ nava piyāni, nava tesaṁ dukkhāni; yesaṁ aṭṭha piyāni, aṭṭha tesaṁ dukkhāni; yesaṁ satta piyāni, satta tesaṁ dukkhāni; yesaṁ cha piyāni, cha tesaṁ dukkhāni; yesaṁ pañca piyāni, pañca tesaṁ dukkhāni; yesaṁ cattāri piyāni, cattāri tesaṁ dukkhāni; yesaṁ tīṇi piyāni, tīṇi tesaṁ dukkhāni; yesaṁ dve piyāni, dve tesaṁ dukkhāni; yesaṁ ekaṁ piyaṁ, ekaṁ tesaṁ dukkhaṁ; yesaṁ natthi piyaṁ, natthi tesaṁ dukkhaṁ, asokā te virajā anupāyāsāti vadāmī”ti.

[¶70] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

[¶71] “All the sorrows and lamentations
and the countless forms of suffering in the world
occur because of those that we love;
without loved ones they do not occur.

> Pali: “Ye keci sokā paridevitā vā,
Dukkhā va lokasmimanekarūpā;
Piyaṁ paṭiccappabhavanti ete,
Piye asante na bhavanti ete.

[¶72] That’s why those who have no loved ones <j>at all in the world
are happy and free of grief.
So aspiring to the sorrowless and stainless,
have no loved ones in the world at all.”

> Pali: Tasmā hi te sukhino vītasokā,
Yesaṁ piyaṁ natthi kuhiñci loke;
Tasmā asokaṁ virajaṁ patthayāno,
Piyaṁ na kayirātha kuhiñci loke”ti.

[¶73] > Pali: Aṭṭhamaṁ.

[¶74] Ud 8.9 · With Dabba (1st)

> Pali: Ud 8.9 · Paṭhamadabbasutta

[¶75] So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Then Venerable Dabba the Mallian went up to the Buddha, bowed, sat down to one side, and said to him: “Holy One, it is the time for my full extinguishment.” “Please, Dabba, do as you see fit.”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho āyasmā dabbo mallaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā dabbo mallaputto bhagavantaṁ etadavoca: “parinibbānakālo me dāni, sugatā”ti. “Yassadāni tvaṁ, dabba, kālaṁ maññasī”ti.

[¶76] Then Dabba rose from his seat, bowed and respectfully circled the Buddha, keeping him on his right. Then he rose into the air and, sitting cross-legged in midair, entered and withdrew from the fire element before becoming fully extinguished.

> Pali: Atha kho āyasmā dabbo mallaputto uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā tejodhātuṁ samāpajjitvā vuṭṭhahitvā parinibbāyi.

[¶77] Then when he was fully quenched while sitting cross-legged in midair, his body burning and combusting left neither ashes nor soot to be found. It’s like when ghee or oil blaze and burn, and neither ashes nor soot are found.

> Pali: Atha kho āyasmato dabbassa mallaputtassa vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā tejodhātuṁ samāpajjitvā vuṭṭhahitvā parinibbutassa sarīrassa jhāyamānassa ḍayhamānassa neva chārikā paññāyittha na masi. Seyyathāpi nāma sappissa vā telassa vā jhāyamānassa ḍayhamānassa neva chārikā paññāyati na masi; evamevaṁ āyasmato dabbassa mallaputtassa vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā tejodhātuṁ samāpajjitvā vuṭṭhahitvā parinibbutassa sarīrassa jhāyamānassa ḍayhamānassa neva chārikā paññāyittha na masīti.

[¶78] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

[¶79] “The body is broken up, perception has ceased,
all feelings have become cool;
choices are stilled,
and consciousness come to an end.”

> Pali: “Abhedi kāyo nirodhi saññā,
Vedanā sītibhaviṁsu sabbā;
Vūpasamiṁsu saṅkhārā,
Viññāṇaṁ atthamāgamā”ti.

[¶80] > Pali: Navamaṁ.

[¶81] Ud 8.10 · Dabba (2nd)

> Pali: Ud 8.10 · Dutiyadabbasutta

[¶82] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶83] “Mendicants, when Dabba the Mallian rose into the air and, sitting cross-legged in midair, entered and withdrew from the fire element before becoming fully quenched, his body burning and combusting left neither ashes nor soot to be found. It’s like when ghee or oil blaze and burn, and neither ashes nor soot are found. In the same way, when Dabba the Mallian rose into the air and, sitting cross-legged in midair, entered and withdrew from the fire element before becoming fully quenched, his body burning and combusting left neither ashes nor soot to be found.”

> Pali: “Dabbassa, bhikkhave, mallaputtassa vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā tejodhātuṁ samāpajjitvā vuṭṭhahitvā parinibbutassa sarīrassa jhāyamānassa ḍayhamānassa neva chārikā paññāyittha na masi. Seyyathāpi nāma sappissa vā telassa vā jhāyamānassa ḍayhamānassa neva chārikā paññāyati na masi; evamevaṁ kho, bhikkhave, dabbassa mallaputtassa vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā tejodhātuṁ samāpajjitvā vuṭṭhahitvā parinibbutassa sarīrassa jhāyamānassa ḍayhamānassa neva chārikā paññāyittha na masī”ti.

[¶84] Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

[¶85] “Just as the glow of iron struck
by a hammer in the fire of Jātaveda
gradually dissipates,
its destiny unknown;

> Pali: “Ayoghanahatasseva,
jalato jātavedaso;
Anupubbūpasantassa,
yathā na ñāyate gati.

[¶86] in the same way, for the rightly released,
who have crossed the flood of sensual bonds,
there is no destination to describe—
they have found unshakable happiness.”

> Pali: Evaṁ sammāvimuttānaṁ,
kāmabandhoghatārinaṁ;
Paññāpetuṁ gati natthi,
pattānaṁ acalaṁ sukhan”ti.

[¶87] > Pali: Dasamaṁ.

[¶88] > Pali: Pāṭaligāmiyavaggo aṭṭhamo.

[¶89] > Pali: Tassuddānaṁ

[¶90] > Pali: Nibbānā caturo vuttā,
cundo pāṭaligāmiyā;
Dvidhāpatho visākhā ca,
dabbena saha te dasāti.

[¶91] > Pali: Udāne vaggānamuddānaṁ

[¶92] > Pali: Vaggamidaṁ paṭhamaṁ varabodhi,
Vaggamidaṁ dutiyaṁ mucalindo;
Nandakavaggavaro tatiyo tu,
Meghiyavaggavaro ca catuttho.

[¶93] > Pali: Pañcamavaggavarantidha soṇo,
Chaṭṭhamavaggavaranti jaccandho;
Sattamavaggavaranti ca cūḷo,
Pāṭaligāmiyamaṭṭhamavaggo.

[¶94] > Pali: Asītimanūnakasuttavaraṁ,
Vaggamidaṭṭhakaṁ suvibhattaṁ;
Dassitaṁ cakkhumatā vimalena,
Addhā hi taṁ udānamitīdamāhu.

[¶95] The Heartfelt Sayings are finished.

> Pali: Udānapāḷi niṭṭhitā.