English
Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One. Minor Collection Udāna Pāḷi 1. The Bodhi Chapter 1. The First Bodhi Discourse 1. Thus have I heard – at one time the Blessed One was dwelling in Uruvelā, on the bank of the Nerañjarā River, at the foot of the Bodhi tree, having just attained perfect enlightenment. At that time, the Blessed One was seated for seven days in one posture, experiencing the bliss of liberation. Then, after the lapse of those seven days, the Blessed One arose from that concentration and, during the first watch of the night, he carefully attended to dependent origination in direct order – “When this exists, that comes to be; with the arising of this, that arises, namely – with ignorance as condition, volitional formations; with volitional formations as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, becoming; with becoming as condition, birth; with birth as condition, old age and death, sorrow, lamentation, pain, displeasure, and despair come to be. Thus is the origin of this whole mass of suffering.” Then, the Blessed One, having understood this meaning, on that occasion uttered this inspired utterance – “When the phenomena appear, To the ardent, meditating brahmin; Then all his doubts vanish, When he understands phenomena with their cause.” The First. 2. The Second Bodhi Discourse 2. Thus have I heard – at one time the Blessed One was dwelling in Uruvelā, on the bank of the Nerañjarā River, at the foot of the Bodhi tree, having just attained perfect enlightenment. At that time, the Blessed One was seated for seven days in one posture, experiencing the bliss of liberation. Then, after the lapse of those seven days, the Blessed One arose from that concentration and, during the middle watch of the night, he carefully attended to dependent origination in reverse order – “When this does not exist, that does not come to be; with the cessation of this, that ceases.” ceases, namely – with the cessation of ignorance, volitional formations cease; with the cessation of volitional formations, consciousness ceases; with the cessation of consciousness, name-and-form ceases; with the cessation of name-and-form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, aging and death, sorrow, lamentation, pain, displeasure, and despair cease. Thus there is the cessation of this entire mass of suffering. Then the Blessed One, having understood this meaning, on that occasion uttered this inspired utterance: When truly the states become manifest, to the ardent, meditating brahmin; then all his doubts vanish, when he discerns the destruction of conditions. The second. 3. The Third Discourse on Awakening 3. Thus have I heard: At one time the Blessed One was dwelling at Uruvelā, on the bank of the Nerañjarā River, at the foot of the Bodhi tree, having just attained full enlightenment. At that time the Blessed One was sitting for seven days in one posture, experiencing the bliss of liberation. Then, at the end of those seven days, the Blessed One arose from that concentration and, in the last watch of the night, carefully attended to dependent origination in forward and reverse order: When this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation of this, that ceases. Namely: with ignorance as condition, volitional formations; with volitional formations as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, becoming; with becoming as condition, birth; with birth as condition, aging and death, sorrow, lamentation, pain, displeasure, and despair come into being. Thus there is the arising of this entire mass of suffering. But with the complete fading away and cessation of ignorance, volitional formations cease; s With the cessation of formations, consciousness ceases; with the cessation of consciousness, name-and-form ceases; with the cessation of name-and-form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, old age and death, sorrow, lamentation, pain, displeasure, and despair cease. Thus is the cessation of this entire mass of suffering. Then, the Blessed One, understanding this matter, uttered on that occasion this inspired utterance: When truly the phenomena become manifest To the ardent, meditating brahmin, He stands dispelling Māra's host, Like the sun illuminating the sky. 4. The Huṃhuṅka Sutta Thus have I heard. On one occasion the Blessed One was dwelling at Uruvelā, on the bank of the Nerañjarā River, at the Ajapāla Banyan Tree, having just attained full enlightenment. At that time, the Blessed One had been sitting for seven days in one posture, experiencing the bliss of liberation. Then, after the lapse of those seven days, the Blessed One arose from that concentration. Then a certain brahmin of the "Huṃhuṅka" type approached the Blessed One. Having approached, he exchanged greetings with the Blessed One. Having concluded the courteous and amiable talk, he stood to one side. Standing to one side, that brahmin said to the Blessed One: "To what extent, good Gotama, is one a brahmin, and what are the qualities that make one a brahmin?" Then, the Blessed One, understanding this matter, uttered on that occasion this inspired utterance: That brahmin who has banished evil qualities, Who is free from "huṃhuṅka," without stain, self-controlled, One who has reached the end of the Vedas, who has lived the holy life, He may rightly speak the word "brahmin" by the Dhamma, One who has no swelling pride anywhere in the world. 5. The Discourse on Brahmins Thus have I heard: At one time the Blessed One was staying at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park. Now at that time, the venerable Sāriputta, the venerable Mahāmoggallāna, the venerable Mahākassapa, the venerable Mahākaccāna, the venerable Mahākoṭṭhika, the venerable Mahākappina, the venerable Mahācunda, the venerable Anuruddha, the venerable Revata, and the venerable Nanda approached the Blessed One. The Blessed One saw those venerable ones approaching from afar. Having seen them, he addressed the bhikkhus: “These brahmins are coming, bhikkhus; these brahmins are coming, bhikkhus.” When this was said, a certain bhikkhu of brahmin birth said to the Blessed One: “To what extent, venerable sir, is one a brahmin? And what are the qualities that make one a brahmin?” Then, the Blessed One, understanding this matter, on that occasion uttered this inspired utterance: “Having cast out evil qualities, those who always live mindfully, whose fetters are destroyed, they are the Buddhas, they are indeed the brahmins in the world.” The Fifth. 6. The Discourse on Mahākassapa Thus have I heard: At one time the Blessed One was staying at Rājagaha, in the Bamboo Grove, the Squirrels’ Feeding Ground. Now at that time, the venerable Mahākassapa was staying in Pippali Cave, afflicted, suffering, gravely ill. Then, after some time, the venerable Mahākassapa recovered from that illness. Then, having recovered from that illness, it occurred to the venerable Mahākassapa: “Let me now enter Rājagaha for alms.” Now at that time, five hundred deities were eager for the venerable Mahākassapa to receive alms food. Then, the venerable Mahākassapa, having refused those five hundred deities, pu Having dressed in the morning, taking his bowl and robe, he entered Rājagaha for alms— to the street of the poor, the street of the wretched, the street of the weavers. The Blessed One saw Venerable Mahākassapa wandering for alms in Rājagaha, to the street of the poor, the street of the wretched, the street of the weavers. Then, knowing this matter, the Blessed One uttered this inspired utterance on that occasion: “One who is not supported by others, one who is known, tamed, established in the essence; with defilements destroyed, who has vomited out faults— him I call a brahmin.” The Sixth. 7. The Ajakalāpaka Sutta 7. Thus have I heard: On one occasion the Blessed One was dwelling in Pāvā, at the Ajakalāpaka shrine, the abode of the Ajakalāpaka yakkha. Now on that occasion the Blessed One was sitting in the open air in the deep darkness of night; and the sky was drizzling a little. Then the Ajakalāpaka yakkha, desiring to arouse fear, terror, and goosebumps in the Blessed One, approached the Blessed One; having approached, not far from the Blessed One, he made a “akkulo pakkulo” sound three times— “This, ascetic, is a goblin!” Then, knowing this matter, the Blessed One uttered this inspired utterance on that occasion: “When a brahmin is one who has gone beyond in his own qualities; then he overcomes this goblin and the pakkula.” The Seventh. 8. The Saṅgāmaji Sutta 8. Thus have I heard: On one occasion the Blessed One was dwelling in Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now on that occasion Venerable Saṅgāmaji