4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸ → KN‍ → Ud → SP-FLUENT edition     🔝



KN Ud

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Started with B. Sujato‍ translation 2022, april.
Gradually transforming into SP-FLUENT translation style using STED terms from lucid24.org.

Bodhi Vagga 1

KN Ud 1.1 Paṭhamabodhi: Upon Awakening (1st)
Udāna 1.1
 Heartfelt Sayings 1.1
Paṭhamabodhisutta
 Upon Awakening (1st)
Evaṁ me sutaṁ—
 So I have heard.
ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati
 At one time, when he was first awakened,
najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho.
 the Buddha was staying near Uruvelā at the root of the tree of awakening on the bank of the Nerañjarā River.
Tena kho pana samayena bhagavā sattāhaṁ ekapallaṅkena nisinno hoti
 There the Buddha sat cross-legged for seven days without moving,
vimutti­sukha­paṭi­saṁ­ve­dī.
 experiencing the pleasure of freedom.
Atha kho bhagavā tassa sattāhassa accayena
 When seven days had passed,
tamhā samādhimhā vuṭṭhahitvā
 the Buddha emerged from that state of undistractible-lucidity.
rattiyā paṭhamaṁ yāmaṁ
 In the first part of the night,
paṭiccasamuppādaṁ anulomaṁ sādhukaṁ manasākāsi:
 he reflected on dependent origination in forward order:
“Iti imasmiṁ sati idaṁ hoti,
 “When this exists, that is;
imassuppādā idaṁ uppajjati,
 due to the arising of this, that arises.
yadidaṁ—
 That is:
avijjāpaccayā saṅkhārā,
 Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṁ,
 co-doings are a condition for consciousness.
viññāṇapaccayā nāmarūpaṁ,
 Consciousness is a condition for name and form.
nāmarūpapaccayā saḷāyatanaṁ,
 Name and form are conditions for the six sense fields.
saḷāyatanapaccayā phasso,
 The six sense fields are conditions for contact.
phassapaccayā vedanā,
 Contact is a condition for feeling.
vedanāpaccayā taṇhā,
 Feeling is a condition for craving.
taṇhāpaccayā upādānaṁ,
 Craving is a condition for grasping.
upādānapaccayā bhavo,
 Grasping is a condition for continued existence.
bhavapaccayā jāti,
 Continued existence is a condition for rebirth.
jātipaccayā jarāmaraṇaṁ soka­parideva­dukkha­domanassu­pā­yāsā sambhavanti.
 Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
Evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.
 That is how this entire mass of suffering originates.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Yadā have pātubhavanti dhammā,
 “When things become clear
Ātāpino jhāyato brāhmaṇassa;
 to the ardent, meditating brahmin,
Athassa kaṅkhā vapayanti sabbā,
 his doubts are dispelled,
Yato pajānāti sahetudhamman”ti.
 since he understands each thing and its cause.”
Paṭhamaṁ.

KN Ud 1.2 Dutiyabodhi: Upon Awakening (2nd)
Udāna 1.2
 Heartfelt Sayings 1.2
Dutiyabodhisutta
 Upon Awakening (2nd)
Evaṁ me sutaṁ—
 So I have heard.
ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya
 At one time, when he was first awakened, the Buddha was staying near Uruvelā
tīre bodhirukkhamūle paṭhamābhisambuddho.
 at the root of the tree of awakening on the bank of the Nerañjarā River.
Tena kho pana samayena bhagavā sattāhaṁ ekapallaṅkena nisinno hoti
 There the Buddha sat cross-legged for seven days without moving,
vimutti­sukha­paṭi­saṁ­ve­dī.
 experiencing the pleasure of freedom.
Atha kho bhagavā tassa sattāhassa accayena
 When seven days had passed,
tamhā samādhimhā vuṭṭhahitvā
 the Buddha emerged from that state of undistractible-lucidity.
rattiyā majjhimaṁ yāmaṁ
 In the second part of the night,
paṭiccasamuppādaṁ paṭilomaṁ sādhukaṁ manasākāsi:
 he reflected on dependent origination in reverse order:
“Iti imasmiṁ asati idaṁ na hoti,
 “When this doesn’t exist, that is not;
imassa nirodhā idaṁ nirujjhati,
 due to the cessation of this, that ceases.
yadidaṁ—
 That is:
avijjānirodhā saṅkhāranirodho,
 When ignorance ceases, co-doings cease.
saṅkhāranirodhā viññāṇanirodho,
 When co-doings cease, consciousness ceases.
viññāṇanirodhā nāmarūpanirodho,
 When consciousness ceases, name and form cease.
nāmarūpanirodhā saḷāyatananirodho,
 When name and form cease, the six sense fields cease.
saḷāyatananirodhā phassanirodho,
 When the six sense fields cease, contact ceases.
phassanirodhā vedanānirodho,
 When contact ceases, feeling ceases.
vedanānirodhā taṇhānirodho,
 When feeling ceases, craving ceases.
taṇhānirodhā upādānanirodho,
 When craving ceases, grasping ceases.
upādānanirodhā bhavanirodho,
 When grasping ceases, continued existence ceases.
bhavanirodhā jātinirodho,
 When continued existence ceases, rebirth ceases.
jātinirodhā jarāmaraṇaṁ soka­parideva­dukkha­domanassu­pā­yāsā nirujjhanti.
 When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
 That is how this entire mass of suffering ceases.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Yadā have pātubhavanti dhammā,
 “When things become clear
Ātāpino jhāyato brāhmaṇassa;
 to the ardent, meditating brahmin,
Athassa kaṅkhā vapayanti sabbā,
 his doubts are dispelled,
Yato khayaṁ paccayānaṁ avedī”ti.
 since he’s known the end of conditions.”
Dutiyaṁ.

KN Ud 1.3 Tatiyabodhi: Upon Awakening (3rd)
Udāna 1.3
 Heartfelt Sayings 1.3
Tatiyabodhisutta
 Upon Awakening (3rd)
Evaṁ me sutaṁ—
 So I have heard.
ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya
 At one time, when he was first awakened, the Buddha was staying near
tīre bodhirukkhamūle paṭhamābhisambuddho.
 Uruvelā at the root of the tree of awakening on the bank of the Nerañjarā River.
Tena kho pana samayena bhagavā sattāhaṁ ekapallaṅkena nisinno hoti
 There the Buddha sat cross-legged for seven days without moving,
vimutti­sukha­paṭi­saṁ­ve­dī.
 experiencing the pleasure of freedom.
Atha kho bhagavā tassa sattāhassa accayena
 When seven days had passed,
tamhā samādhimhā vuṭṭhahitvā
 the Buddha emerged from that state of undistractible-lucidity.
rattiyā pacchimaṁ yāmaṁ
 In the last part of the night,
paṭiccasamuppādaṁ anulomapaṭilomaṁ sādhukaṁ manasākāsi:
 he reflected on dependent origination in forward and reverse order:
“Iti imasmiṁ sati idaṁ hoti,
 “When this exists, that is;
imassuppādā idaṁ uppajjati,
 due to the arising of this, that arises.
imasmiṁ asati idaṁ na hoti,
 When this doesn’t exist, that is not;
imassa nirodhā idaṁ nirujjhati;
 due to the cessation of this, that ceases.
yadidaṁ—
 That is:
avijjāpaccayā saṅkhārā,
 Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṁ,
 co-doings are a condition for consciousness.
viññāṇapaccayā nāmarūpaṁ,
 Consciousness is a condition for name and form.
nāmarūpapaccayā saḷāyatanaṁ,
 Name and form are conditions for the six sense fields.
saḷāyatanapaccayā phasso,
 The six sense fields are conditions for contact.
phassapaccayā vedanā,
 Contact is a condition for feeling.
vedanāpaccayā taṇhā,
 Feeling is a condition for craving.
taṇhāpaccayā upādānaṁ,
 Craving is a condition for grasping.
upādānapaccayā bhavo,
 Grasping is a condition for continued existence.
bhavapaccayā jāti,
 Continued existence is a condition for rebirth.
jātipaccayā jarāmaraṇaṁ soka­parideva­dukkha­domanassu­pā­yāsā sambhavanti.
 Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
 That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho,
 When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā viññāṇanirodho,
 When co-doings cease, consciousness ceases.
viññāṇanirodhā nāmarūpanirodho,
 When consciousness ceases, name and form cease.
nāmarūpanirodhā saḷāyatananirodho,
 When name and form cease, the six sense fields cease.
saḷāyatananirodhā phassanirodho,
 When the six sense fields cease, contact ceases.
phassanirodhā vedanānirodho,
 When contact ceases, feeling ceases.
vedanānirodhā taṇhānirodho,
 When feeling ceases, craving ceases.
taṇhānirodhā upādānanirodho,
 When craving ceases, grasping ceases.
upādānanirodhā bhavanirodho,
 When grasping ceases, continued existence ceases.
bhavanirodhā jātinirodho,
 When continued existence ceases, rebirth ceases.
jātinirodhā jarāmaraṇaṁ soka­parideva­dukkha­domanassu­pā­yāsā nirujjhanti.
 When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
 That is how this entire mass of suffering ceases.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Yadā have pātubhavanti dhammā,
 “When things become clear
Ātāpino jhāyato brāhmaṇassa;
 to the ardent, meditating brahmin,
Vidhūpayaṁ tiṭṭhati mārasenaṁ,
 he remains, scattering Māra’s army,
Sūriyova obhāsa­ya­manta­lik­kha­n”­ti­.
 as the sun lights up the sky.”
Tatiyaṁ.

KN Ud 1.4 Huṁhuṅka: Whiny
Udāna 1.4
 Heartfelt Sayings 1.4
Huṁhuṅkasutta
 Whiny
Evaṁ me sutaṁ—
 So I have heard.
ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya
 At one time, when he was first awakened, the Buddha was staying near Uruvelā
tīre ajapālanigrodhe paṭhamābhisambuddho.
 at the goatherd’s banyan tree on the bank of the Nerañjarā River.
Tena kho pana samayena bhagavā sattāhaṁ ekapallaṅkena nisinno hoti
 There the Buddha sat cross-legged for seven days without moving,
vimutti­sukha­paṭi­saṁ­ve­dī.
 experiencing the pleasure of freedom.
Atha kho bhagavā tassa sattāhassa accayena
 When seven days had passed,
tamhā samādhimhā vuṭṭhāsi.
 the Buddha emerged from that state of undistractible-lucidity.
Atha kho aññataro huṁhuṅkajātiko brāhmaṇo yena bhagavā tenupasaṅkami;
 Then a certain brahmin of the whiny sort went up to the Buddha
upasaṅkamitvā bhagavatā saddhiṁ sammodi.
 and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho so brāhmaṇo bhagavantaṁ etadavoca:
 When the greetings and polite conversation were over, he stood to one side, and said,
“kittāvatā nu kho, bho gotama, brāhmaṇo hoti,
 “Master Gotama, how do you define a brahmin?
katame ca pana brāhmaṇakaraṇā dhammā”ti?
 And what are the things that make one a brahmin?”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Yo brāhmaṇo bāhitapāpadhammo,
 “A brahmin who has banished bad qualities,
Nihuṁhuṅko nikkasāvo yatatto; Variant: Nihuṁhuṅko → nihuhuṅko (bj, sya-all, km, pts-vp-pli1)
 —not whiny, not stained, but self-controlled,
Vedantagū vūsitabrahmacariyo,
 a complete knowledge master who has completed the spiritual journey—
Dhammena so brahmavādaṁ vadeyya;
 may rightly proclaim the brahmin doctrine,
Yassussadā natthi kuhiñci loke”ti.
 not proud of anything in the world.”
Catutthaṁ.

KN Ud 1.5 Brāhmaṇa: The Brahmin
Udāna 1.5
 Heartfelt Sayings 1.5
Brāhmaṇasutta
 The Brahmin
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā ca sāriputto āyasmā ca mahāmoggallāno āyasmā ca mahākassapo āyasmā ca mahākaccāno āyasmā ca mahākoṭṭhiko āyasmā ca mahākappino āyasmā ca mahācundo āyasmā ca anuruddho āyasmā ca revato āyasmā ca nando yena bhagavā tenupasaṅkamiṁsu. Variant: mahākaccāno → mahākaccāyano (bj, pts-vp-pli1, mr) | nando → ānando (bj, pts-vp-pli1)
 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time a number of senior monks approached the Buddha—Venerables Sāriputta, Mahāmoggallāna, Mahākassapa, Mahākaccāna, Mahākoṭṭhita, Mahākappina, Mahācunda, Anuruddha, Revata, and Nanda.
Addasā kho bhagavā te āyasmante dūratova āgacchante; disvāna bhikkhū āmantesi: “ete, bhikkhave, brāhmaṇā āgacchanti; Variant: ve → teva (si)ete, bhikkhave, brāhmaṇā āgacchantī”ti. Evaṁ vutte, aññataro brāhmaṇajātiko bhikkhu bhagavantaṁ etadavoca: “kittāvatā nu kho, bhante, brāhmaṇo hoti, katame ca pana brāhmaṇakaraṇā dhammā”ti?
 The Buddha saw them coming off in the distance, and addressed the monks: “These, monks, are brahmins coming! These are brahmins coming!” When he said this, a certain monk of the brahmin caste asked the Buddha, “Sir, how do you define a brahmin? And what are the things that make one a brahmin?”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Bāhitvā pāpake dhamme,
 “Having banished bad qualities,
ye caranti sadā satā;
 those who live always mindful [of the Dharma],
Khīṇasaṁyojanā buddhā,
 with fetters ended, awakened,
te ve lokasmi brāhmaṇā”ti.
 they are the world’s true brahmins.”
Pañcamaṁ.

KN Ud 1.6 Mahākassapa: With Mahākassapa
Udāna 1.6
 Heartfelt Sayings 1.6
Mahākassapasutta
 With Mahākassapa
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā mahākassapo pippaliguhāyaṁ viharati ābādhiko dukkhito bāḷhagilāno. Variant: pippaliguhāyaṁ → pipphaliguhāyaṁ (bj, sya-all, pts-vp-pli1); simbaliguhāyaṁ (mr) | ābādhiko → ābādhiko hoti (sya-all, pts-vp-pli1)Atha kho āyasmā mahākassapo aparena samayena tamhā ābādhā vuṭṭhāsi. Atha kho āyasmato mahākassapassa tamhā ābādhā vuṭṭhitassa etadahosi: “yannūnāhaṁ rājagahaṁ piṇḍāya paviseyyan”ti.
 So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Now at that time Venerable Mahākassapa was staying in the Pipphali cave, and he was sick, suffering, gravely ill. Then after some time he recovered from that illness. It occurred to him, “Why not enter Rājagaha for almsfood?”
Tena kho pana samayena pañcamattāni devatāsatāni ussukkaṁ āpannāni honti āyasmato mahākassapassa piṇḍapāta­paṭilābhā­ya­. Atha kho āyasmā mahākassapo tāni pañcamattāni devatāsatāni paṭikkhipitvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi— yena daliddavisikhā kapaṇavisikhā pesakāravisikhā. Addasā kho bhagavā āyasmantaṁ mahākassapaṁ rājagahe piṇḍāya carantaṁ yena daliddavisikhā kapaṇavisikhā pesakāravisikhā.
 Now at that time five hundred deities were ready and eager for the chance to offer alms to Mahākassapa. But Mahākasspa refused those deities. In the morning, he robed up, took his bowl and robe, and entered Rājagaha for alms. He went to the streets of the poor, the destitute, and the weavers. The Buddha saw him wandering for alms in the streets of the poor, the destitute, and the weavers.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Anaññaposimaññātaṁ,
 “The stranger, providing for no other,
dantaṁ sāre patiṭṭhitaṁ;
 tamed, grounded in the essence,
Khīṇāsavaṁ vantadosaṁ,
 with defilements ended and flaws purged:
tamahaṁ brūmi brāhmaṇan”ti.
 that’s who I call a brahmin.”
Chaṭṭhaṁ.

KN Ud 1.7 Ajakalāpaka: At Ajakalāpaka
Udāna 1.7
 Heartfelt Sayings 1.7
Ajakalāpakasutta
 At Ajakalāpaka
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā pāvāyaṁ viharati ajakalāpake cetiye, ajakalāpakassa yakkhassa bhavane. Variant: pāvāyaṁ → pāṭaliyaṁ (pts-vp-pli1)Tena kho pana samayena bhagavā rattan­dha­­kāra­ti­mi­s­āyaṁ abbhokāse nisinno hoti; devo ca ekamekaṁ phusāyati. Atha kho ajakalāpako yakkho bhagavato bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato avidūre tikkhattuṁ “akkulo pakkulo”ti akkulapakkulikaṁ akāsi: “eso te, samaṇa, pisāco”ti.
 So I have heard. At one time the Buddha was staying in Pāvā at the Ajakalāpaka tree shrine, the haunt of the native spirit Ajakalāpaka. Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down. Then Ajakalāpaka, wanting to make the Buddha feel fear, terror, and goosebumps, approached him, and while not far away yelled three times, “Grr! Arrgh!” Then he added, “Now that’s a goblin for you, ascetic!”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Yadā sakesu dhammesu,
 “When a brahmin has got over
pāragū hoti brāhmaṇo;
 their own issues,
Atha etaṁ pisācañca,
 they transcend this goblin
pakku­lañcā­ti­vatta­tī­”­ti­.
 and his grunts.”
Sattamaṁ.

KN Ud 1.8 Saṅgāmaji: With Saṅgāmaji
Udāna 1.8
 Heartfelt Sayings 1.8
Saṅgāmajisutta
 With Saṅgāmaji
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā saṅgāmaji sāvatthiṁ anuppatto hoti bhagavantaṁ dassanāya. Assosi kho āyasmato saṅgāmajissa purāṇadutiyikā: “ayyo kira saṅgāmaji sāvatthiṁ anuppatto”ti. Sā dārakaṁ ādāya jetavanaṁ agamāsi.
 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time around Venerable Saṅgāmaji had arrived at Sāvatthī to see the Buddha. His former wife heard that he had arrived, and went to the Jetavana, taking their boy.
Tena kho pana samayena āyasmā saṅgāmaji aññatarasmiṁ rukkhamūle divāvihāraṁ nisinno hoti. Atha kho āyasmato saṅgāmajissa purāṇadutiyikā yenāyasmā saṅgāmaji tenupasaṅkami; upasaṅkamitvā āyasmantaṁ saṅgāmajiṁ etadavoca: “khuddaputtañhi, samaṇa, posa man”ti. Variant: khuddaputtañhi → khuddaputtāmhi (bj); khuddaputt'mhi (pts-vp-pli1)Evaṁ vutte, āyasmā saṅgāmaji tuṇhī ahosi.
 Now at that time Venerable Saṅgāmaji was sitting at the root of a tree for the day’s meditation. Then his former wife went up to him and said, “I have a little child, ascetic, so please provide for me.” When she said this, Saṅgāmaji kept silent.
Dutiyampi kho āyasmato saṅgāmajissa purāṇadutiyikā āyasmantaṁ saṅgāmajiṁ etadavoca: “khuddaputtañhi, samaṇa, posa man”ti. Dutiyampi kho āyasmā saṅgāmaji tuṇhī ahosi.
 For a second time she said, “I have a little child, ascetic, so please provide for me.” For a second time, Saṅgāmaji kept silent.
Tatiyampi kho āyasmato saṅgāmajissa purāṇadutiyikā āyasmantaṁ saṅgāmajiṁ etadavoca: “khuddaputtañhi, samaṇa, posa man”ti. Tatiyampi kho āyasmā saṅgāmaji tuṇhī ahosi.
 For a third time she said, “I have a little child, ascetic, so please provide for me.” For a third time, Saṅgāmaji kept silent.
Atha kho āyasmato saṅgāmajissa purāṇadutiyikā taṁ dārakaṁ āyasmato saṅgāmajissa purato nikkhipitvā pakkāmi: Variant: pakkāmi → pakkami (mr)“eso te, samaṇa, putto; posa nan”ti. Variant: eso → esa (bj, mr)
 Then she put down the boy in front of Saṅgāmaji, saying, “This is your child, ascetic. Provide for him.”
Atha kho āyasmā saṅgāmaji taṁ dārakaṁ neva olokesi nāpi ālapi. Atha kho āyasmato saṅgāmajissa purāṇadutiyikā avidūraṁ gantvā apalokentī addasa āyasmantaṁ saṅgāmajiṁ taṁ dārakaṁ neva olokentaṁ nāpi ālapantaṁ, disvānassā etadahosi: Variant: avidūraṁ → avidūre (sya-all, pts-vp-pli1)“na cāyaṁ samaṇo puttenapi atthiko”ti. Tato paṭinivattitvā dārakaṁ ādāya pakkāmi. Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena āyasmato saṅgāmajissa purāṇadutiyikāya evarūpaṁ vippakāraṁ.
 But Saṅgāmaji neither looked at the boy nor spoke to him. Then his former wife went a little distance away. Looking back, she saw Saṅgāmaji ignoring the boy, and thought, “This ascetic doesn’t even want his child.” She returned to pick up the boy, then left. With clairvoyance that is purified and superhuman, the Buddha saw how Saṅgāmaji’s went back for the child.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Āyantiṁ nābhinandati,
 “When she came he was not glad,
pakkamantiṁ na socati;
 when she left he did not grieve.
Saṅgā saṅgāmajiṁ muttaṁ,
 Victorious in battle, freed from chains,
tamahaṁ brūmi brāhmaṇan”ti.
 that’s who I call a brahmin.”
Aṭṭhamaṁ.

KN Ud 1.9 Jaṭila: Dreadlocked Ascetics
Udāna 1.9
 Heartfelt Sayings 1.9
Jaṭilasutta
 Dreadlocked Ascetics
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā gayāyaṁ viharati gayāsīse. Tena kho pana samayena sambahulā jaṭilā sītāsu hemantikāsu rattīsu antaraṭṭhake himapātasamaye gayāyaṁ ummujjantipi nimujjantipi, ummujjanimujjampi karonti osiñcantipi, aggimpi juhanti: “iminā suddhī”ti.
 So I have heard. At one time the Buddha was staying near Gayā on Gayā Head. Now at that time—during the cold spell when the snow falls in the dead of winter—many dreadlocked ascetics plunged in and out of the Gayā river. Plunging and showering, they served the sacred flame, thinking: ‘Through this there is purity.’”
Addasā kho bhagavā te sambahule jaṭile sītāsu hemantikāsu rattīsu antaraṭṭhake himapātasamaye gayāyaṁ ummujjantepi nimujjantepi ummujjanimujjampi karonte osiñcantepi aggimpi juhante: Variant: ummujjanimujjampi karonte → ummujjanimujjaṁ karontepi (bj, pts-vp-pli1, mr); ummujjanimmujjampi karonte (sya-all)“iminā suddhī”ti.
 The Buddha saw them plunging in and out.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Na udakena sucī hoti,
 “Purity doesn’t come from water,
bahvettha nhāyatī jano; Variant: nhāyatī → nhāyati (bj)
 no matter how many people bathe there.
Yamhi saccañca dhammo ca,
 One who has truth and dharma,
so sucī so ca brāhmaṇo”ti.
 they are pure, they are brahmins.”
Navamaṁ.

KN Ud 1.10 Bāhiya: With Bāhiya
Udāna 1.10
 Heartfelt Sayings 1.10
Bāhiyasutta
 With Bāhiya
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Variant: assa → assasi (sya-all, mr)Tena kho pana samayena bāhiyo dārucīriyo suppārake paṭivasati samuddatīre sakkato garukato mānito pūjito apacito lābhī cīvara­piṇḍapāta­senāsana­gilāna­paccaya­bhesajja­parikkhārā­na­ṁ. Variant: ke → ko (bj); kho ke (pts-vp-pli1) | samāpannā → samāpanno (bj)Atha kho bāhiyassa dārucīriyassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “ye kho keci loke arahanto vā arahattamaggaṁ vā samāpannā, ahaṁ tesaṁ aññataro”ti.
 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Bāhiya of the Bark Cloth was residing by Suppāraka on the ocean shore, where he was honored, respected, revered, venerated, and esteemed. And he received robes, almsfood, lodgings, and medicines and supplies for the sick. Then as he was in private retreat this thought came to his mind, “I am one of those in the world who are perfected or on the path to perfection.”
Atha kho bāhiyassa dārucīriyassa purāṇasālohitā devatā anukampikā atthakāmā bāhiyassa dārucīriyassa cetasā ceto­pari­vi­ta­k­kama­ñ­ñāya yena bāhiyo dārucīriyo tenupasaṅkami; upasaṅkamitvā bāhiyaṁ dārucīriyaṁ etadavoca: “neva kho tvaṁ, bāhiya, arahā, nāpi arahattamaggaṁ vā samāpanno. Sāpi te paṭipadā natthi yāya tvaṁ arahā vā assa arahattamaggaṁ vā samāpanno”ti.
 Then a deity who was a former relative of Bāhiya, having compassion and wanting what’s best for him, approached him and said: “Bāhiya, you’re not a perfected one, nor on the path to perfection. You don’t have the practice by which you might become a perfected one or one on the path to perfection.”
“Atha ke carahi sadevake loke arahanto vā arahattamaggaṁ vā samāpannā”ti? “Atthi, bāhiya, uttaresu janapadesu sāvatthī nāma nagaraṁ. Tattha so bhagavā etarahi viharati arahaṁ sammāsambuddho. So hi, bāhiya, bhagavā arahā ceva arahattāya ca dhammaṁ desetī”ti.
 “Then who exactly are those in the world who are perfected or on the path to perfection?” “In the northern lands there is a city called Sāvatthī. There that Blessed One is now staying, the perfected one, the fully awakened Buddha. He is a perfected one and teaches the Dhamma for the sake of perfection.”
Atha kho bāhiyo dārucīriyo tāya devatāya saṁvejito tāvadeva suppārakamhā pakkāmi. Sabbattha ekarattiparivāsena yena sāvatthī jetavanaṁ anāthapiṇḍikassa ārāmo tenupasaṅkami. Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho bāhiyo dārucīriyo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: “kahaṁ nu kho, bhante, etarahi bhagavā viharati arahaṁ sammāsambuddho? Dassanakāmamhā mayaṁ taṁ bhagavantaṁ arahantaṁ sammāsambuddhan”ti. “Antaragharaṁ paviṭṭho kho, bāhiya, bhagavā piṇḍāyā”ti.
 Impelled by that deity, Bāhiya left Suppāraka right away. Sojourning no more than a single night in any place, he made his way to Anāthapiṇḍika’s Monastery in the Jeta Grove at Sāvatthī. At that time several monks were walking rememberfully in the open air. Bāhiya approached them and said, “Sirs, where is the Blessed One at present, the perfected one, the fully awakened Buddha? For I want to see him.” “He has entered an inhabited area for almsfood, Bāhiya.”
Atha kho bāhiyo dārucīriyo taramānarūpo jetavanā nikkhamitvā sāvatthiṁ pavisitvā addasa bhagavantaṁ sāvatthiyaṁ piṇḍāya carantaṁ pāsādikaṁ pasādanīyaṁ santindriyaṁ santamānasaṁ uttama­da­ma­tha­samatha­manu­p­pattaṁ dantaṁ guttaṁ yatindriyaṁ nāgaṁ. Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato pāde sirasā nipatitvā bhagavantaṁ etadavoca: “desetu me, bhante, bhagavā dhammaṁ; desetu sugato dhammaṁ, yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti. Evaṁ vutte, bhagavā bāhiyaṁ dārucīriyaṁ etadavoca: “akālo kho tāva, bāhiya, antaragharaṁ paviṭṭhamhā piṇḍāyā”ti.
 Then Bāhiya rushed out of the Jeta Grove and entered Sāvatthī, where he saw the Buddha walking for alms. He was impressive and inspiring, with peaceful faculties and mind, attained to the highest self-control and serenity, like an elephant with tamed, guarded, and controlled faculties. Bāhiya went up to the Buddha, bowed down with his head at the Buddha’s feet, and said, “Sir, let the Blessed One teach me the Dhamma! Let the Holy One teach me the Dhamma! That would be for my lasting welfare and happiness.” The Buddha said this: “It’s not the time, Bāhiya, so long as I have entered an inhabited area for almsfood.”
Dutiyampi kho bāhiyo dārucīriyo bhagavantaṁ etadavoca: “dujjānaṁ kho panetaṁ, bhante, bhagavato vā jīvitantarāyānaṁ, mayhaṁ vā jīvitantarāyānaṁ. Desetu me, bhante, bhagavā dhammaṁ; desetu sugato dhammaṁ, yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti. Dutiyampi kho bhagavā bāhiyaṁ dārucīriyaṁ etadavoca: “akālo kho tāva, bāhiya, antaragharaṁ paviṭṭhamhā piṇḍāyā”ti.
 For a second time, Bāhiya said, “But you never know, sir, when life is at risk, either the Buddha’s or my own. Let the Blessed One teach me the Dhamma! Let the Holy One teach me the Dhamma! That would be for my lasting welfare and happiness.” For a second time, the Buddha said, “It’s not the time, Bāhiya, so long as I have entered an inhabited area for almsfood.”
Tatiyampi kho bāhiyo dārucīriyo bhagavantaṁ etadavoca: “dujjānaṁ kho panetaṁ, bhante, bhagavato vā jīvitantarāyānaṁ, mayhaṁ vā jīvitantarāyānaṁ. Desetu me, bhante, bhagavā dhammaṁ; desetu sugato dhammaṁ, yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti.
 For a third time, Bāhiya said, “But you never know, sir, when life is at risk, either the Buddha’s or my own. Let the Blessed One teach me the Dhamma! Let the Holy One teach me the Dhamma! That would be for my lasting welfare and happiness.”
“Tasmātiha te, bāhiya, evaṁ sikkhitabbaṁ: ‘diṭṭhe diṭṭhamattaṁ bhavissati, sute sutamattaṁ bhavissati, mute mutamattaṁ bhavissati, viññāte viññātamattaṁ bhavissatī’ti. Evañhi te, bāhiya, sikkhitabbaṁ. Yato kho te, bāhiya, diṭṭhe diṭṭhamattaṁ bhavissati, sute sutamattaṁ bhavissati, mute mutamattaṁ bhavissati, viññāte viññātamattaṁ bhavissati, tato tvaṁ, bāhiya, na tena; yato tvaṁ, bāhiya, na tena tato tvaṁ, bāhiya, na tattha; yato tvaṁ, bāhiya, na tattha, tato tvaṁ, bāhiya, nevidha na huraṁ na ubhayamantarena. Esevanto dukkhassā”ti.
 “In that case, Bāhiya, you should train like this: ‘In the seen will be merely the seen; in the heard will be merely the heard; in the thought will be merely the thought; in the known will be merely the known.’ That’s how you should train. When you have trained in this way, you won’t be ‘by that’. When you’re not ‘in that’, you won’t be in this world or the world beyond or between the two. Just this is the end of suffering.”
Atha kho bāhiyassa dārucīriyassa bhagavato imāya saṅkhittāya dhammadesanāya tāvadeva anupādāya āsavehi cittaṁ vimucci.
 Then, due to this brief Dhamma teaching of the Buddha, Bāhiya’s mind was right away freed from defilements by not grasping.
Atha kho bhagavā bāhiyaṁ dārucīriyaṁ iminā saṅkhittena ovādena ovaditvā pakkāmi. Atha kho acirapakkantassa bhagavato bāhiyaṁ dārucīriyaṁ gāvī taruṇavacchā adhipatitvā jīvitā voropesi. Variant: adhipatitvā → adhipātetvā (bj, sya-all, pts-vp-pli1); adhipātitvā (mr)
 And when the Buddha had given Bāhiya this brief advice he left. But soon after the Buddha had left, a cow with a baby calf charged at Bāhiya and took his life.
Atha kho bhagavā sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto sambahulehi bhikkhūhi saddhiṁ nagaramhā nikkhamitvā addasa bāhiyaṁ dārucīriyaṁ kālaṅkataṁ; Variant: kālaṅkataṁ → kālakataṁ (bj, sya-all, km)disvāna bhikkhū āmantesi: “gaṇhatha, bhikkhave, bāhiyassa dārucīriyassa sarīrakaṁ; mañcakaṁ āropetvā nīharitvā jhāpetha; thūpañcassa karotha. Sabrahmacārī vo, bhikkhave, kālaṅkato”ti.
 Then the Buddha wandered for alms in Sāvatthī. After the meal, on his return from almsround, he departed the city together with several monks and saw that Bāhiya had passed away. He said to the monks, “monks, pick up Bāhiya’s corpse. Having lifted it onto a cot and carried it, cremate it and build a monument. monks, one of your spiritual companions has passed away.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā bāhiyassa dārucīriyassa sarīrakaṁ mañcakaṁ āropetvā nīharitvā jhāpetvā thūpañcassa katvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “daḍḍhaṁ, bhante, bāhiyassa dārucīriyassa sarīraṁ, thūpo cassa kato. Tassa kā gati, ko abhisamparāyo”ti? “Paṇḍito, bhikkhave, bāhiyo dārucīriyo paccapādi dhammassānudhammaṁ; na ca maṁ dhammādhikaraṇaṁ vihesesi. Parinibbuto, bhikkhave, bāhiyo dārucīriyo”ti.
 “Yes, sir,” replied those monks. They did as the Buddha asked, then returned to the Buddha and said, “Sir, Bāhiya’s corpse has been cremated and a monument built for him. Where has he been reborn in his next life?” “monks, Bāhiya was astute. He practiced in line with the Dharmas, and did not trouble me about the Dharmas. Bāhiya of the Bark Cloth has become fully nirvana'd.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Yattha āpo ca pathavī,
 “Where water and earth,
tejo vāyo na gādhati;
 fire and air find no footing:
Na tattha sukkā jotanti,
 there no star does shine,
ādicco nappakāsati;
 nor does the sun shed its light;
Na tattha candimā bhāti,
 there the moon glows not,
tamo tattha na vijjati.
 yet no darkness is found.
Yadā ca attanāvedi, Variant: attanāvedi → … vedī (bj); … vedhī (mr)
 And when a sage, a brahmin, finds understanding
muni monena brāhmaṇo;
 through their own sagacity,
Atha rūpā arūpā ca,
 then from forms and formless,
sukhadukkhā pamuccatī”ti.
 from pleasure and pain they are released.”
Dasamaṁ.
 end of tenth sutta.
Ayampi udāno vutto bhagavatā iti me sutanti.
 this utterance was spoken by the Buddha thus I heard.
Bodhivaggo paṭhamo.
 end of first chapter

(oral tradition checksum bookkeeping)
Tassuddānaṁ
Tayo bodhī ca huṁhuṅko, Variant: Tayo bodhī ca huṁhuṅko → tayo ca bodhi nigrodho (sabbattha)
brāhmaṇā kassapena ca; Variant: brāhmaṇā → te therā (bj, sya-all, pts-vp-pli1); thero (mr)
Aja saṅgāma jaṭilā, Variant: Aja → pāvāya (bj, sya-all); pāṭalī (pts-vp-pli1); pāvā (mr)
bāhiyenāti te dasāti.

Mucalinda Vagga 2

KN Ud 2.1 Mucalinda: With Mucalinda
Udāna 2.1
 Heartfelt Sayings 2.1
Mucalindasutta
 With Mucalinda
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre mucalindamūle paṭhamābhisambuddho. Variant: mucalindamūle → muccalindamūle (sya-all) | ti → … siriṁsapa … (bj, sya-all, km, pts-vp-pli1)Tena kho pana samayena bhagavā sattāhaṁ ekapallaṅkena nisinno hoti vimutti­sukha­paṭi­saṁ­ve­dī.
 So I have heard. At one time, when he was first awakened, the Buddha was staying near Uruvelā at the root of the Mucalinda tree on the bank of the Nerañjarā River. There the Buddha sat cross-legged for seven days without moving, experiencing the pleasure of freedom.
Tena kho pana samayena mahā akālamegho udapādi sattāhavaddalikā sītavātaduddinī. Atha kho mucalindo nāgarājā sakabhavanā nikkhamitvā bhagavato kāyaṁ sattakkhattuṁ bhogehi parikkhipitvā uparimuddhani mahantaṁ phaṇaṁ vihacca aṭṭhāsi: “mā bhagavantaṁ sītaṁ, mā bhagavantaṁ uṇhaṁ, mā bhagavantaṁ ḍaṁsa­makasa­vātā­ta­pasa­r­īsa­pasa­m­phasso­”­ti­.
 Just then a great storm blew up out of season, bringing seven days of rain, cold winds, and clouds. Mucalinda, the dragon king, came out from his abode, encircled the Buddha’s body with seven coils and spread his large hood over his head, thinking, “May the Buddha not be hot or cold, nor be bothered by flies, mosquitoes, wind, sun, or reptiles.”
Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhāsi. Atha kho mucalindo nāgarājā viddhaṁ vigatavalāhakaṁ devaṁ viditvā bhagavato kāyā bhoge viniveṭhetvā sakavaṇṇaṁ paṭisaṁharitvā māṇavakavaṇṇaṁ abhinimminitvā bhagavato purato aṭṭhāsi pañjaliko bhagavantaṁ namassamāno.
 When seven days had passed, the Buddha emerged from that state of undistractible-lucidity. When he knew the sky was clear, Mucalinda unwrapped his coils from the Buddha’s body. Hiding his own form, he manifested in the form of a brahmin youth. He stood in front of the Buddha, venerating him with joined palms.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Sukho viveko tuṭṭhassa,
 “Seclusion is happiness for the contented
sutadhammassa passato;
 who see The Dharma they have learned.
Abyāpajjaṁ sukhaṁ loke,
 Kindness for the world is happiness
pāṇabhūtesu saṁyamo.
 for one who’d not harm a living creature.
Sukhā virāgatā loke,
 Dispassion for the world is happiness
kāmānaṁ samatikkamo;
 for one who has gone beyond sensual pleasures.
Asmimānassa yo vinayo,
 But dispelling the conceit ʻI am’
etaṁ ve paramaṁ sukhan”ti.
 is truly the ultimate happiness.”
Paṭhamaṁ.

KN Ud 2.2 Rāja: Kings
Udāna 2.2
 Heartfelt Sayings 2.2
Rājasutta
 Kings
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapāta­paṭi­k­ka­n­tā­naṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: “ko nu kho, āvuso, imesaṁ dvinnaṁ rājūnaṁ mahaddhanataro vā mahābhogataro vā mahākosataro vā mahāvijitataro vā mahāvāhanataro vā mahabbalataro vā mahiddhikataro vā mahānubhāvataro vā rājā vā māgadho seniyo bimbisāro, rājā vā pasenadi kosalo”ti? Ayañcarahi tesaṁ bhikkhūnaṁ antarākathā hoti vippakatā.
 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, after the meal, on return from almsround, several monks sat together in the assembly hall and this discussion came up among them: “Which of these two kings has greater wealth, riches, treasury, dominion, vehicles, forces, might, and power: King Seniya Bimbisāra of Māgadha or King Pasenadi of Kosala?” At that point the conversation among those monks was left unfinished.
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā, kā ca pana vo antarākathā vippakatā”ti?
 Then in the late afternoon, the Buddha came out of retreat, went to the assembly hall, sat down on the seat spread out, and addressed the monks: “monks, what were you sitting talking about just now? What conversation was left unfinished?”
“Idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapāta­paṭi­k­ka­n­tā­naṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: ‘ko nu kho, āvuso, imesaṁ dvinnaṁ rājūnaṁ mahaddhanataro vā mahābhogataro vā mahākosataro vā mahāvijitataro vā mahāvāhanataro vā mahabbalataro vā mahiddhikataro vā mahānubhāvataro vā rājā vā māgadho seniyo bimbisāro, rājā vā pasenadi kosalo’ti? Ayaṁ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.
 So the monks told him what they had been talking about when the Buddha arrived. The Buddha said,
“Na khvetaṁ, bhikkhave, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhā agārasmā anagāriyaṁ pabbajitānaṁ yaṁ tumhe evarūpiṁ kathaṁ katheyyātha. Sannipatitānaṁ vo, bhikkhave, dvayaṁ karaṇīyaṁ— dhammī vā kathā ariyo vā tuṇhībhāvo”ti.
 “monks, it is not appropriate for you gentlemen who have gone forth in faith from the lay life to homelessness to talk about such things. When you’re sitting together you should do one of two things: discuss the Dharmas or keep noble silence.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Yañca kāmasukhaṁ loke,
 “Neither the pleasures of the senses,
yañcidaṁ diviyaṁ sukhaṁ;
 nor even divine happiness,
Taṇha­k­khaya­sukha­s­sete­,
 is worth even a sixteenth part
kalaṁ nāgghanti soḷasin”ti.
 of the happiness of craving’s end.”
Dutiyaṁ.

KN Ud 2.3 Daṇḍa: A Stick
Udāna 2.3
 Heartfelt Sayings 2.3
Daṇḍasutta
 A Stick
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā kumārakā antarā ca sāvatthiṁ antarā ca jetavanaṁ ahiṁ daṇḍena hananti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Addasā kho bhagavā sambahule kumārake antarā ca sāvatthiṁ antarā ca jetavanaṁ ahiṁ daṇḍena hanante.
 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, between Sāvatthī and the Jeta Grove, several boys were hitting a snake with a stick. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. He saw the boys hitting the snake.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Sukhakāmāni bhūtāni,
 “Creatures love happiness,
yo daṇḍena vihiṁsati;
 so if you hurt them with a stick
Attano sukhamesāno,
 in search of your own happiness,
pecca so na labhate sukhaṁ.
 after death you’ll find no happiness.
Sukhakāmāni bhūtāni,
 Creatures love happiness,
yo daṇḍena na hiṁsati;
 so if you don’t hurt them with a stick
Attano sukhamesāno,
 in search of your own happiness,
pecca so labhate sukhan”ti.
 after death you will find happiness.”
Tatiyaṁ.

KN Ud 2.4 Sakkāra: Esteem
Udāna 2.4
 Heartfelt Sayings 2.4
Sakkārasutta
 Esteem
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito, lābhī cīvara­piṇḍapāta­senāsana­gilāna­paccaya­bhesajja­parikkhārā­na­ṁ. Bhikkhusaṅghopi sakkato hoti garukato mānito pūjito apacito, lābhī cīvara­piṇḍapāta­senāsana­gilāna­paccaya­bhesajja­parikkhārā­na­ṁ. Aññatitthiyā pana paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā, na lābhino cīvara­piṇḍapāta­senāsana­gilāna­paccaya­bhesajja­parikkhārā­na­ṁ. Variant: anapacitā → na apacitā (sya-all, pts-vp-pli1)Atha kho te aññatitthiyā paribbājakā bhagavato sakkāraṁ asahamānā bhikkhusaṅghassa ca, gāme ca araññe ca bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosenti vihesenti.
 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the Buddha was honored, respected, revered, venerated, and esteemed. And he received robes, almsfood, lodgings, and medicines and supplies for the sick. And the monk Saṅgha was also honored, respected, revered, venerated, and esteemed. And they received robes, almsfood, lodgings, and medicines and supplies for the sick. But the wanderers who followed other paths were not honored, respected, esteemed, revered, and venerated. And they didn’t receive robes, almsfood, lodgings, and medicines and supplies for the sick. Then those wanderers who followed other paths, unable to bear the esteem of the monk Sangha, abused, attacked, harassed, and troubled the monks in the village and the wilderness.
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “etarahi, bhante, bhagavā sakkato garukato mānito pūjito apacito, lābhī cīvara­piṇḍapāta­senāsana­gilāna­paccaya­bhesajja­parikkhārā­na­ṁ. Bhikkhusaṅghopi sakkato garukato mānito pūjito apacito, lābhī cīvara­piṇḍapāta­senāsana­gilāna­paccaya­bhesajja­parikkhārā­na­ṁ. Aññatitthiyā pana paribbājakā asakkatā agarukatā amānitā apūjitā anapacitā, na lābhino cīvara­piṇḍapāta­senāsana­gilāna­paccaya­bhesajja­parikkhārā­na­ṁ. Atha kho te, bhante, aññatitthiyā paribbājakā bhagavato sakkāraṁ asahamānā bhikkhusaṅghassa ca, gāme ca araññe ca bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosenti vihesantī”ti.
 Then several monks went up to the Buddha, bowed, sat down to one side, and told him what had happened.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Gāme araññe sukhadukkhaphuṭṭho,
 “When struck by pleasure and pain in the village or wilderness,
Nevattato no parato dahetha;
 regard it not as self or other.
Phusanti phassā upadhiṁ paṭicca,
 Contacts strike because of attachment;
Nirūpadhiṁ kena phuseyyu phassā”ti.
 how would contacts strike one free of attachment?”
Catutthaṁ.

KN Ud 2.5 Upāsaka: A Lay Follower
Udāna 2.5
 Heartfelt Sayings 2.5
Upāsakasutta
 A Lay Follower
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññataro icchānaṅgalako upāsako sāvatthiṁ anuppatto hoti kenacideva karaṇīyena. Atha kho so upāsako sāvatthiyaṁ taṁ karaṇīyaṁ tīretvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho taṁ upāsakaṁ bhagavā etadavoca: “cirassaṁ kho tvaṁ, upāsaka, imaṁ pariyāyamakāsi yadidaṁ idhāgamanāyā”ti.
 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time a certain lay follower from Icchānaṅgalaka arrived at Sāvatthī on some business. Having concluded his business in Sāvatthī he went to see the Buddha, bowed, and sat down to one side. The Buddha said this to him: “It’s been a long time, lay follower, since you took the opportunity to come here.”
“Cirapaṭikāhaṁ, bhante, bhagavantaṁ dassanāya upasaṅkamitukāmo, api cāhaṁ kehici kehici kiccakaraṇīyehi byāvaṭo. Evāhaṁ nāsakkhiṁ bhagavantaṁ dassanāya upasaṅkamitun”ti.
 “For a long time I’ve wanted to come and see the Buddha, but I wasn’t able, being prevented by my many duties and responsibilities.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Sukhaṁ vata tassa na hoti kiñci,
 “One who has nothing is happy indeed,
Saṅkhātadhammassa bahussutassa;
 a learned person who has assessed The Dharma.
Sakiñcanaṁ passa vihaññamānaṁ,
 See how troubled are those with attachments,
Jano janasmiṁ paṭibandharūpo”ti.
 a person bound tight to people.”
Pañcamaṁ.

KN Ud 2.6 Gabbhinī: The Pregnant Woman
Udāna 2.6
 Heartfelt Sayings 2.6
Gabbhinīsutta
 The Pregnant Woman
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññatarassa paribbājakassa daharamāṇavikā pajāpati hoti gabbhinī upavijaññā. Atha kho sā paribbājikā taṁ paribbājakaṁ etadavoca: “gaccha tvaṁ, brāhmaṇa, telaṁ āhara, yaṁ me vijātāya bhavissatī”ti.
 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time a certain wanderer had a young brahmin wife who was pregnant and about to give birth. She said to him, “Go, brahmin, bring oil for my delivery.”
Evaṁ vutte, so paribbājako taṁ paribbājikaṁ etadavoca: “kuto panāhaṁ, bhoti, telaṁ āharāmī”ti? Variant: bhoti → bhotiyā (sya-all, pts-vp-pli1, mr)Dutiyampi kho sā paribbājikā taṁ paribbājakaṁ etadavoca: “gaccha tvaṁ, brāhmaṇa, telaṁ āhara, yaṁ me vijātāya bhavissatī”ti. Dutiyampi kho so paribbājako taṁ paribbājikaṁ etadavoca: “kuto panāhaṁ, bhoti, telaṁ āharāmī”ti? Tatiyampi kho sā paribbājikā taṁ paribbājakaṁ etadavoca: “gaccha tvaṁ, brāhmaṇa, telaṁ āhara, yaṁ me vijātāya bhavissatī”ti.
 The wanderer said, “But where, my dear, can I get oil?” For a second time, she said, ‘Go, brahmin, bring oil for my delivery.’ For a second time, the wanderer said, “But where, my dear, can I get oil?” For a third time, she said, ‘Go, brahmin, bring oil for my delivery.’
Tena kho pana samayena rañño pasenadissa kosalassa koṭṭhāgāre samaṇassa vā brāhmaṇassa vā sappissa vā telassa vā yāvadatthaṁ pātuṁ dīyati, no nīharituṁ. Variant: dīyati → diyyati (bj, mr)
 Now at that time ghee and oil were being given away to any ascetic or brahmin at the storehouse of King Pasenadi of Kosala. But it was only to drink there, not to take away.
Atha kho tassa paribbājakassa etadahosi: “rañño kho pana pasenadissa kosalassa koṭṭhāgāre samaṇassa vā brāhmaṇassa vā sappissa vā telassa vā yāvadatthaṁ pātuṁ dīyati, no nīharituṁ. Yannūnāhaṁ rañño pasenadissa kosalassa koṭṭhāgāraṁ gantvā telassa yāvadatthaṁ pivitvā gharaṁ āgantvā ucchadditvāna dadeyyaṁ, yaṁ imissā vijātāya bhavissatī”ti. Variant: ucchadditvāna → uggiritvāna (bj, sya-all, pts-vp-pli1); ucchaditvā (sya-a); ucchaḍḍitvāna (mr)
 Knowing this, the wanderer thought, “Why don’t I go to the king’s storehouse, drink as much oil as I can, then come home and throw it up so it can be used for the delivery?”
Atha kho so paribbājako rañño pasenadissa kosalassa koṭṭhāgāraṁ gantvā telassa yāvadatthaṁ pivitvā gharaṁ āgantvā neva sakkoti uddhaṁ kātuṁ, na pana adho. So dukkhāhi tibbāhi kharāhi kaṭukāhi vedanāhi phuṭṭho āvaṭṭati parivaṭṭati. Variant: tibbāhi → tippāhi (sya-all)
 Then he did just that. But when he got home he was unable to either bring it up or pass it out. He rolled to and fro, suffering painful, sharp, severe, acute feelings.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Addasā kho bhagavā taṁ paribbājakaṁ dukkhāhi tibbāhi kharāhi kaṭukāhi vedanāhi phuṭṭhaṁ āvaṭṭamānaṁ parivaṭṭamānaṁ.
 Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. He saw the wanderer in agony.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Sukhino vata ye akiñcanā,
 “Oh! How happy are those with nothing!
Vedaguno hi janā akiñcanā;
 Hence knowledge masters are people with nothing.
Sakiñcanaṁ passa vihaññamānaṁ,
 See how troubled are those with attachments,
Jano janasmiṁ paṭibandhacitto”ti. Variant: paṭibandhacitto → paṭibaddhacitto (bj, sya-all); paṭibandharūpo (?)
 a person bound tight to people.”
Chaṭṭhaṁ.

KN Ud 2.7 Ekaputtaka: An Only Son
Udāna 2.7
 Heartfelt Sayings 2.7
Ekaputtakasutta
 An Only Son
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññatarassa upāsakassa ekaputtako piyo manāpo kālaṅkato hoti.
 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time a certain lay follower’s dear and beloved only child passed away.
Atha kho sambahulā upāsakā allavatthā allakesā divā divassa yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te upāsake bhagavā etadavoca: “kiṁ nu kho tumhe, upāsakā, allavatthā allakesā idhūpasaṅkamantā divā divassā”ti?
 Then in the middle of the day several lay followers with wet clothes and hair went up to the Buddha, bowed, and sat down to one side. The Buddha said to them: “Why, lay followers, have you come here in the middle of the day with wet clothes and hair?”
Evaṁ vutte, so upāsako bhagavantaṁ etadavoca: “mayhaṁ kho, bhante, ekaputtako piyo manāpo kālaṅkato. Tena mayaṁ allavatthā allakesā idhūpasaṅkamantā divā divassā”ti.
 The lay follower replied, “Sir, my dear and beloved only child has passed away. That’s why we came here in the middle of the day with wet clothes and hair.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“­Piya­rūpas­s­āda­ga­dhitā­se, Variant: Piyarūpassādagadhitāse → piyarūpassādagathitāse (bj); piyarūpassādagaddhitāse (sya-all); piyarūpāsātagathitāse (pts-vp-pli1)
 “Hosts of gods and most human beings are bound
Devakāyā puthu manussā ca;
 to what seems dear and pleasant.
Aghāvino parijunnā,
 Miserable and exhausted,
Maccurājassa vasaṁ gacchanti.
 they fall under the sway of the King of Death.
Ye ve divā ca ratto ca,
 The diligent, who day and night
Appamattā jahanti piyarūpaṁ;
 leave behind what seems pleasant,
Te ve khaṇanti aghamūlaṁ,
 dig out the root of misery—
Maccuno āmisaṁ durativattan”ti.
 Death’s bait so hard to escape.”
Sattamaṁ.

KN Ud 2.8 Suppavāsā: Suppavāsā
Udāna 2.8
 Heartfelt Sayings 2.8
Suppavāsāsutta
 Suppavāsā
Evaṁ me sutaṁ—
 So I have heard.
ekaṁ samayaṁ bhagavā kuṇḍikāyaṁ viharati kuṇḍadhānavane.
 At one time the Buddha was staying near Kuṇḍiyā in the Kuṇḍadhāna Grove.
Tena kho pana samayena suppavāsā koliyadhītā satta vassāni gabbhaṁ dhāreti.
 Now at that time Suppavāsā the Koliyan had been pregnant for seven years, and in difficult labor for seven days.
Sattāhaṁ mūḷhagabbhā sā dukkhāhi tibbāhi kharāhi kaṭukāhi vedanāhi phuṭṭhā tīhi vitakkehi adhivāseti:
 While suffering painful, sharp, severe, acute feelings, three thoughts helped her endure:
“sammāsambuddho vata so bhagavā yo imassa evarūpassa dukkhassa pahānāya dhammaṁ deseti;
 “Oh! The Blessed One is indeed a fully awakened Buddha, who teaches the Dhamma for giving up suffering such as this.
suppaṭipanno vata tassa bhagavato sāvakasaṅgho yo imassa evarūpassa dukkhassa pahānāya paṭipanno;
 Oh! The Saṅgha of the Buddha’s disciples is indeed practicing well, who practice for giving up suffering such as this.
susukhaṁ vata taṁ nibbānaṁ yatthidaṁ evarūpaṁ dukkhaṁ na saṁvijjatī”ti.
 Oh! nirvana is so very pleasureful, where such suffering as this is not found.”
Atha kho suppavāsā koliyadhītā sāmikaṁ āmantesi:
 Then Suppavāsā addressed her husband,
“ehi tvaṁ, ayyaputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi; appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: ‘suppavāsā, bhante, koliyadhītā bhagavato pāde sirasā vandati; appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti.
 “Please, master, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.
Evañca vadehi:
 And then say:
‘suppavāsā, bhante, koliyadhītā satta vassāni gabbhaṁ dhāreti. Sattāhaṁ mūḷhagabbhā sā dukkhāhi tibbāhi kharāhi kaṭukāhi vedanāhi phuṭṭhā tīhi vitakkehi adhivāseti— sammāsambuddho vata so bhagavā yo imassa evarūpassa dukkhassa pahānāya dhammaṁ deseti; suppaṭipanno vata tassa bhagavato sāvakasaṅgho yo imassa evarūpassa dukkhassa pahānāya paṭipanno; susukhaṁ vata taṁ nibbānaṁ yatthidaṁ evarūpaṁ dukkhaṁ na saṁvijjatī’”ti.
 ‘Suppavāsā the Koliyan has been pregnant for seven years, and in difficult labor for seven days. While suffering painful, sharp, severe, acute feelings, three thoughts help her endure: “Oh! The Blessed One is indeed a fully awakened Buddha, who teaches the Dhamma for giving up suffering such as this. Oh! The Saṅgha of the Buddha’s disciples is indeed practicing well, who practice for giving up suffering such as this. Oh! nirvana is so very pleasureful, where such suffering as this is not found.”’”
“Paraman”ti kho so koliyaputto suppavāsāya koliyadhītāya paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho koliyaputto bhagavantaṁ etadavoca: “suppavāsā, bhante, koliyadhītā bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati; evañca vadeti: ‘suppavāsā, bhante, koliyadhītā satta vassāni gabbhaṁ dhāreti. Sattāhaṁ mūḷhagabbhā sā dukkhāhi tibbāhi kharāhi kaṭukāhi vedanāhi phuṭṭhā tīhi vitakkehi adhivāseti— sammāsambuddho vata so bhagavā yo imassa evarūpassa dukkhassa pahānāya dhammaṁ deseti; suppaṭipanno vata tassa bhagavato sāvakasaṅgho yo imassa evarūpassa dukkhassa pahānāya paṭipanno; susukhaṁ vata nibbānaṁ yatthidaṁ evarūpaṁ dukkhaṁ na saṁvijjatī’”ti.
 “Excellent idea,” he replied. He went to the Buddha and told him of his wife’s struggles. The Buddha said,
“Sukhinī hotu suppavāsā koliyadhītā; arogā arogaṁ puttaṁ vijāyatū”ti. Saha vacanā ca pana bhagavato suppavāsā koliyadhītā sukhinī arogā arogaṁ puttaṁ vijāyi.
 “May Suppavāsā the Koliyan be happy and healthy! May she give birth to a healthy child!” As soon as he spoke, Suppavāsā, happy and healthy, gave birth to a healthy child.
“Evaṁ, bhante”ti kho so koliyaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena sakaṁ gharaṁ tena paccāyāsi. Addasā kho so koliyaputto suppavāsaṁ koliyadhītaraṁ sukhiniṁ arogaṁ arogaṁ puttaṁ vijātaṁ. Disvānassa etadahosi: “acchariyaṁ vata bho, abbhutaṁ vata bho, tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāmāyaṁ suppavāsā koliyadhītā saha vacanā ca pana bhagavato sukhinī arogā arogaṁ puttaṁ vijāyissatī”ti. Attamano pamudito pītisomanassajāto ahosi.
 Saying “Yes, sir,” the Koliyan gentleman approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he returned to his own house. He saw that his wife, happy and healthy, had given birth to a healthy child, and thought, “It’s incredible, it’s amazing! The Realized One has such psychic power and might! For as soon as he spoke, Suppavāsā, happy and healthy, gave birth to a healthy child.” He became uplifted and overjoyed, full of rapture and happiness.
Atha kho suppavāsā koliyadhītā sāmikaṁ āmantesi: “ehi tvaṁ, ayyaputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi: ‘suppavāsā, bhante, koliyadhītā bhagavato pāde sirasā vandatī’ti; evañca vadehi: ‘suppavāsā, bhante, koliyadhītā satta vassāni gabbhaṁ dhāreti. Sattāhaṁ mūḷhagabbhā sā etarahi sukhinī arogā arogaṁ puttaṁ vijātā. Sā sattāhaṁ buddhappamukhaṁ bhikkhusaṅghaṁ bhattena nimanteti. Adhivāsetu kira, bhante, bhagavā suppavāsāya koliyadhītāya satta bhattāni saddhiṁ bhikkhusaṅghenā’”ti.
 Then Suppavāsā addressed her husband, “Please, master, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. And then say, ‘Suppavāsā the Koliyan, who was pregnant for seven years, and in difficult labor for seven days, is now happy and healthy and has given birth to a healthy child. She invites the monk Saṅgha headed by the Buddha to a meal for seven days. Sir, may the Buddha please accept seven meals from Suppavāsā.’”
“Paraman”ti kho so koliyaputto suppavāsāya koliyadhītāya paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so koliyaputto bhagavantaṁ etadavoca:
 “Excellent idea,” he replied. He went to the Buddha, told him the good news, and conveyed his wife’s invitation.
“Suppavāsā, bhante, koliyadhītā bhagavato pāde sirasā vandati; evañca vadeti: ‘suppavāsā, bhante, koliyadhītā satta vassāni gabbhaṁ dhāreti. Sattāhaṁ mūḷhagabbhā sā etarahi sukhinī arogā arogaṁ puttaṁ vijātā. Sā sattāhaṁ buddhappamukhaṁ bhikkhusaṅghaṁ bhattena nimanteti. Adhivāsetu kira, bhante, bhagavā suppavāsāya koliyadhītāya satta bhattāni saddhiṁ bhikkhusaṅghenā’”ti.
 ...
Tena kho pana samayena aññatarena upāsakena buddhappamukho bhikkhusaṅgho svātanāya bhattena nimantito hoti. So ca upāsako āyasmato mahāmoggallānassa upaṭṭhāko hoti. Variant: mahāmoggallānassa → mahāmoggalānassa (mr)Atha kho bhagavā āyasmantaṁ mahāmoggallānaṁ āmantesi: “ehi tvaṁ, moggallāna, yena so upāsako tenupasaṅkama; upasaṅkamitvā taṁ upāsakaṁ evaṁ vadehi: ‘suppavāsā, āvuso, koliyadhītā satta vassāni gabbhaṁ dhāresi. Sattāhaṁ mūḷhagabbhā sā etarahi sukhinī arogā arogaṁ puttaṁ vijātā. Sā sattāhaṁ buddhappamukhaṁ bhikkhusaṅghaṁ bhattena nimanteti. Karotu suppavāsā koliyadhītā satta bhattāni, pacchā tvaṁ karissasī’ti. Variant: pacchā tvaṁ karissasī’ti → pacchā so karissati (sya-all, pts-vp-pli1); karissasīti saññāpehi (mr)Tuyheso upaṭṭhāko”ti.
 Now at that time a certain lay follower had already invited the Sangha of monks headed by the Buddha for the meal on the following day. That lay follower was Venerable Mahāmoggallāna’s supporter. Then the Buddha addressed Venerable Mahāmoggallāna, “Please, Moggallāna, go to the that lay follower and say to him, ‘Suppavāsā the Koliyan, who was pregnant for seven years, and in difficult labor for seven days, is now happy and healthy and has given birth to a healthy child. She invites the monk Saṅgha headed by the Buddha to a meal for seven days. Let Suppavāvā make seven meals, afterwards you can make yours.’ He is your supporter.”
“Evaṁ, bhante”ti kho āyasmā mahāmoggallāno bhagavato paṭissutvā yena so upāsako tenupasaṅkami; upasaṅkamitvā taṁ upāsakaṁ etadavoca: “suppavāsā, āvuso, koliyadhītā satta vassāni gabbhaṁ dhāreti. Sattāhaṁ mūḷhagabbhā sā etarahi sukhinī arogā arogaṁ puttaṁ vijātā. Sā sattāhaṁ buddhappamukhaṁ bhikkhusaṅghaṁ bhattena nimanteti. Karotu suppavāsā koliyadhītā satta bhattāni, pacchā tvaṁ karissasī”ti.
 “Yes, sir,” replied Mahāmoggallāna. He went to that lay follower and conveyed the Buddha’s request.
“Sace me, bhante, ayyo mahāmoggallāno tiṇṇaṁ dhammānaṁ pāṭibhogo— bhogānañca jīvitassa ca saddhāya ca, karotu suppavāsā koliyadhītā satta bhattāni, pacchāhaṁ karissāmī”ti. “Dvinnaṁ kho te ahaṁ, āvuso, dhammānaṁ pāṭibhogo— Variant: Dvinnaṁ kho te ahaṁ → dvinnaṁ kho tesaṁ (pts-vp-pli1); dvinnaṁ kho nesaṁ (mr)bhogānañca jīvitassa ca. Saddhāya pana tvaṁyeva pāṭibhogo”ti.
 “If, sir, Venerable Mahāmoggallāna can guarantee me three things—wealth, life, and faith—then let Suppavāvā make seven meals, afterwards I shall make mine.” “I can guarantee you two things—wealth and life. But as for faith, you alone are the guarantor.”
“Sace me, bhante, ayyo mahāmoggallāno dvinnaṁ dhammānaṁ pāṭibhogo— bhogānañca jīvitassa ca, karotu suppavāsā koliyadhītā satta bhattāni, pacchāhaṁ karissāmī”ti.
 “If, sir Venerable Mahāmoggallāna can guarantee me two things—wealth and life—then let Suppavāvā make seven meals, afterwards I shall make mine.”
Atha kho āyasmā mahāmoggallāno taṁ upāsakaṁ saññāpetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “saññatto, bhante, so upāsako mayā; Variant: saññatto → saññāto (sya-all)karotu suppavāsā koliyadhītā satta bhattāni, pacchā so karissatī”ti.
 Having persuaded that lay follower, Mahāmoggallāna went to the Buddha and said, “I’ve persuaded the lay follower. Let Suppavāvā make seven meals, afterwards he shall make his.”
Atha kho suppavāsā koliyadhītā sattāhaṁ buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, tañca dārakaṁ bhagavantaṁ vandāpesi sabbañca bhikkhusaṅghaṁ.
 For seven days Suppavāsā served and satisfied the Buddha with her own hands with a variety of delicious foods. And she made her little boy bow to the Buddha and the monk Sangha.
Atha kho āyasmā sāriputto taṁ dārakaṁ etadavoca: “kacci te, dāraka, khamanīyaṁ, kacci yāpanīyaṁ, kacci na kiñci dukkhan”ti? “Kuto me, bhante sāriputta, khamanīyaṁ, kuto yāpanīyaṁ. Satta me vassāni lohitakumbhiyaṁ vutthānī”ti.
 Then Sāriputta said to the boy, “I hope you’re keeping well, little boy; I hope you’re alright. I hope that you are not in pain.” “How could I be keeping well? How could I be alright? For seven years I lived in a pot of blood.”
Atha kho suppavāsā koliyadhītā: “putto me dhammasenāpatinā saddhiṁ mantetī”ti attamanā pamuditā pītisomanassajātā ahosi. Atha kho bhagavā suppavāsaṁ koliyadhītaraṁ attamanaṁ pamuditaṁ pītisomanassajātaṁ viditvā suppavāsaṁ koliyadhītaraṁ etadavoca: Variant: viditvā → disvā (bj)“iccheyyāsi tvaṁ, suppavāse, aññampi evarūpaṁ puttan”ti? “Iccheyyāmahaṁ, bhagavā, aññānipi evarūpāni satta puttānī”ti.
 Then Suppavāsā, thinking, “My child is conversing with the General of the Dhamma!” was uplifted and overjoyed, full of rapture and happiness. Knowing this, the Buddha said to her, “Would you like to have another child like this?” “Sir, I would like to have seven more children like this!”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Asātaṁ sātarūpena,
 “Pain in the guise of pleasure,
piyarūpena appiyaṁ;
 the disliked in the guise of the liked,
Dukkhaṁ sukhassa rūpena,
 suffering in the guise of happiness,
pamatta­mati­vatta­tī­”­ti­.
 overpower the negligent.”
Aṭṭhamaṁ.

KN Ud 2.9 Visākhā: With Visākhā
Udāna 2.9
 Heartfelt Sayings 2.9
Visākhāsutta
 With Visākhā
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena visākhāya migāramātuyā kocideva attho raññe pasenadimhi kosale paṭibaddho hoti. Variant: paṭibaddho → paṭibandho (pts-vp-pli1, mr)Taṁ rājā pasenadi kosalo na yathādhippāyaṁ tīreti.
 So I have heard. At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother. Now at that time Visākhā was caught up in some business with King Pasenadi. But the king’s settlement did not meet her expectations.
Atha kho visākhā migāramātā divā divassa yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Variant: migāramātā divā divassa → divādivasseva (sya-all); divādivase yeva (pts-vp-pli1); divā divassayeva (mr)Ekamantaṁ nisinnaṁ kho visākhaṁ migāramātaraṁ bhagavā etadavoca: “handa kuto nu tvaṁ, visākhe, āgacchasi divā divassā”ti? “Idha me, bhante, kocideva attho raññe pasenadimhi kosale paṭibaddho; taṁ rājā pasenadi kosalo na yathādhippāyaṁ tīretī”ti.
 Then, in the middle of the day, she went to the Buddha, bowed, and sat down. The Buddha said to her: “So, Visākhā, where are you coming from in the middle of the day?” “Sir, I am caught up in some business with King Pasenadi. But the king’s settlement did not meet my expectations.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Sabbaṁ paravasaṁ dukkhaṁ,
 “All under another’s control is suffering,
sabbaṁ issariyaṁ sukhaṁ;
 all under one’s own authority is pleasing;
Sādhāraṇe vihaññanti,
 what’s shared is stressful for both parties,
yogā hi duratikkamā”ti.
 for bonds are hard to escape.”
Navamaṁ.

KN Ud 2.10 Bhaddiya: With Bhaddiya
Udāna 2.10
 Heartfelt Sayings 2.10
Bhaddiyasutta
 With Bhaddiya
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā anupiyāyaṁ viharati ambavane. Tena kho pana samayena āyasmā bhaddiyo kāḷīgodhāya putto araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi: Variant: pana → km pana (sya-all, pts-vp-pli1)“aho sukhaṁ, aho sukhan”ti.
 So I have heard. At one time the Buddha was staying near Anupiya in a mango grove. Now at that time, Venerable Bhaddiya the son of Kāḷīgodhā, even in the wilderness, at the foot of a tree, or in an empty dwelling, frequently expressed this heartfelt sentiment: “Oh, what pleasure! Oh, what pleasure!”
Assosuṁ kho sambahulā bhikkhū āyasmato bhaddiyassa kāḷīgodhāya puttassa araññagatassapi rukkhamūlagatassapi suññāgāragatassapi abhikkhaṇaṁ udānaṁ udānentassa: “aho sukhaṁ, aho sukhan”ti. Sutvāna nesaṁ etadahosi: “nissaṁsayaṁ kho, āvuso, āyasmā bhaddiyo kāḷīgodhāya putto anabhirato brahmacariyaṁ carati, yaṁsa pubbe agāriyabhūtassa rajjasukhaṁ, so tamanussaramāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi: Variant: agāriyabhūtassa → agārikabhūtassa (sya-all, pts-vp-pli1)‘aho sukhaṁ, aho sukhan’”ti.
 Several monks heard him and thought, “Without a doubt, Venerable Bhaddiya leads the spiritual life dissatisfied. It’s when recalling the pleasures of royalty he formerly enjoyed as a lay person that, even in the wilderness, at the foot of a tree, or in an empty dwelling, he frequently expresses this heartfelt sentiment: ‘Oh, what pleasure! Oh, what pleasure!’
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “āyasmā, bhante, bhaddiyo kāḷīgodhāya putto araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi: ‘aho sukhaṁ, aho sukhan’ti. Nissaṁsayaṁ kho, bhante, āyasmā bhaddiyo kāḷīgodhāya putto anabhirato brahmacariyaṁ carati. Yaṁsa pubbe agāriyabhūtassa rajjasukhaṁ, so tamanussaramāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi: ‘aho sukhaṁ, aho sukhan’”ti.
 Then those monks went up to the Buddha, bowed, sat down to one side, and told him what was happening.
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: “ehi tvaṁ, bhikkhu, mama vacanena bhaddiyaṁ bhikkhuṁ āmantehi: ‘satthā taṁ, āvuso bhaddiya, āmantetī’”ti.
 So the Buddha addressed a certain monk, “Please, monk, in my name tell the monk Bhaddiya that the teacher summons him.”
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā bhaddiyo kāḷīgodhāya putto tenupasaṅkami; upasaṅkamitvā bhaddiyaṁ kāḷīgodhāya puttaṁ etadavoca: “satthā taṁ, āvuso bhaddiya, āmantetī”ti. “Evamāvuso”ti kho āyasmā bhaddiyo kāḷīgodhāya putto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ bhaddiyaṁ kāḷīgodhāya puttaṁ bhagavā etadavoca:
 “Yes, sir,” that monk replied. He went to Bhaddiya and said to him, “Reverend Bhaddiya, the teacher summons you.” “Yes, reverend,” Bhaddiya replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Saccaṁ kira tvaṁ, bhaddiya, araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi: ‘aho sukhaṁ, aho sukhan’”ti. “Evaṁ, bhante”ti.
 “Is it really true, Bhaddiya, that even in the wilderness, at the foot of a tree, or in an empty dwelling, you frequently express this heartfelt sentiment: ‘Oh, what pleasure! Oh, what pleasure!’” “Yes, sir.”
“Kiṁ pana tvaṁ, bhaddiya, atthavasaṁ sampassamāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesi: ‘aho sukhaṁ, aho sukhan’”ti. “Pubbe me, bhante, agāriyabhūtassa rajjaṁ kārentassa antopi antepure rakkhā susaṁvihitā ahosi, bahipi antepure rakkhā susaṁvihitā ahosi, antopi nagare rakkhā susaṁvihitā ahosi, bahipi nagare rakkhā susaṁvihitā ahosi, antopi janapade rakkhā susaṁvihitā ahosi, bahipi janapade rakkhā susaṁvihitā ahosi. So kho ahaṁ, bhante, evaṁ rakkhito gopito santo bhīto ubbiggo ussaṅkī utrāsī vihāsiṁ. Etarahi kho panāhaṁ, bhante, araññagatopi rukkhamūlagatopi suññāgāragatopi eko abhīto anubbiggo anussaṅkī anutrāsī appossukko pannalomo paradattavutto, migabhūtena cetasā viharāmi. Variant: eko → ekako (sya-all, pts-vp-pli1) | paradattavutto → paradavutto (si, sya-all, pts-vp-pli1)Imaṁ kho ahaṁ, bhante, atthavasaṁ sampassamāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṁ udānaṁ udānesiṁ: Variant: Imaṁ → idaṁ (bj, mr) | udānesiṁ → udānemi (bj, mr)‘aho sukhaṁ, aho sukhan’”ti.
 “But why do you say this?” “Formerly, as a lay person ruling the land, my guard was well organized within and without the royal compound, within and without the city, and within and without the country. But although I was guarded and defended in this way, I remained fearful, scared, suspicious, and nervous. But these days, even when alone in the wilderness, at the foot of a tree, or in an empty dwelling, I’m not fearful, scared, suspicious, or nervous. I live relaxed, unruffled, surviving on charity, my heart free as a wild deer. It is for this reason that, even in the wilderness, at the foot of a tree, or in an empty dwelling, I frequently expressed this heartfelt sentiment: ‘Oh, what pleasure! Oh, what pleasure!’”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Yassantarato na santi kopā,
 “They who hide no anger within,
Itibhavābhavatañca vītivatto;
 gone beyond any kind of existence;
Taṁ vigatabhayaṁ sukhiṁ asokaṁ,
 happy, free from fear and sorrow—
Devā nānubhavanti dassanāyā”ti.
 even the gods can’t see them.”
Dasamaṁ.
Mucalindavaggo dutiyo.

(oral tradition checksum bookkeeping)
Tassuddānaṁ
Mucalindo rājā daṇḍena,
sakkāro upāsakena ca;
Gabbhinī ekaputto ca,
suppavāsā visākhā ca;
Kāḷīgodhāya bhaddiyoti.

Nanda Vagga 3

KN Ud 3.1 Kammavipākaja: Born of the Fruits of deeds
Udāna 3.1
 Heartfelt Sayings 3.1
Kammavipākajasutta
 Born of the Fruits of deeds
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññataro bhikkhu bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya purāṇakammavipākajaṁ dukkhaṁ tibbaṁ kharaṁ kaṭukaṁ vedanaṁ adhivāsento sato sampajāno avihaññamāno.
 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now, at that time a certain monk was sitting not far from the Buddha cross-legged, with his body straight. As a result of past deeds, he suffered painful, sharp, severe, and acute feelings, which he endured unperturbed, with remembering and awareness.
Addasā kho bhagavā taṁ bhikkhuṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya purāṇakammavipākajaṁ dukkhaṁ tibbaṁ kharaṁ kaṭukaṁ vedanaṁ adhivāsentaṁ sataṁ sampajānaṁ avihaññamānaṁ.
 The Buddha saw him meditating and enduring that pain.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Sabbakammajahassa bhikkhuno,
 “A monk who has left all deeds behind,
Dhunamānassa pure kataṁ rajaṁ;
 shaking off the dust of past deeds,
Amamassa ṭhitassa tādino,
 unselfish, steady, poised,
Attho natthi janaṁ lapetave”ti.
 has no need to complain.”
Paṭhamaṁ.

KN Ud 3.2 Nanda: With Nanda
Udāna 3.2
 Heartfelt Sayings 3.2
Nandasutta
 With Nanda
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā nando bhagavato bhātā mātucchāputto sambahulānaṁ bhikkhūnaṁ evamāroceti: “anabhirato ahaṁ, āvuso, brahmacariyaṁ carāmi; na sakkomi brahmacariyaṁ sandhāretuṁ, sikkhaṁ paccakkhāya hīnāyāvattissāmī”ti.
 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Nanda, the Buddha’s brother and maternal cousin, informed several monks: “I lead the spiritual life dissatisfied. I am unable to keep up the spiritual life. I shall resign the training and return to a lesser life.”
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “āyasmā, bhante, nando bhagavato bhātā mātucchāputto sambahulānaṁ bhikkhūnaṁ evamāroceti: ‘anabhirato ahaṁ, āvuso, brahmacariyaṁ carāmi, na sakkomi brahmacariyaṁ sandhāretuṁ, sikkhaṁ paccakkhāya hīnā­yāva­t­ti­s­sāmī­’”­ti­.
 Then a monk went up to the Buddha, bowed, sat down to one side, and told him what was happening.
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: “ehi tvaṁ, bhikkhu, mama vacanena nandaṁ bhikkhuṁ āmantehi: ‘satthā taṁ, āvuso nanda, āmantetī’”ti. “Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā nando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ nandaṁ etadavoca: “satthā taṁ, āvuso nanda, āmantetī”ti.
 So the Buddha addressed a certain monk, “Please, monk, in my name tell the monk Nanda that the teacher summons him.” “Yes, sir,” that monk replied. He went to Nanda and said to him, “Reverend Nanda, the teacher summons you.”
“Evamāvuso”ti kho āyasmā nando tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ nandaṁ bhagavā etadavoca:
 “Yes, reverend,” Nanda replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Saccaṁ kira tvaṁ, nanda, sambahulānaṁ bhikkhūnaṁ evamārocesi: ‘anabhirato ahaṁ, āvuso, brahmacariyaṁ carāmi, na sakkomi brahmacariyaṁ sandhāretuṁ, sikkhaṁ paccakkhāya hīnā­yāva­t­ti­s­sāmī­’”­ti­? “Evaṁ, bhante”ti.
 “Is it really true, Nanda, that you informed several monks that you are unable to keep up the spiritual life; that you shall resign the training and return to a lesser life?” “Yes, sir,” he replied.
“Kissa pana tvaṁ, nanda, anabhirato brahmacariyaṁ carasi, na sakkosi brahmacariyaṁ sandhāretuṁ, sikkhaṁ paccakkhāya hīnāyāvattissasī”ti? “Sākiyānī maṁ, bhante, janapadakalyāṇī gharā nikkhamantassa upaḍḍhullikhitehi kesehi apaloketvā maṁ etadavoca: Variant: maṁ → mama (sya-all) | nikkhamantassa → nikkhamantaṁ (pts-vp-pli1 aṭṭhakathāyaṁ pāṭhantaraṁ)‘tuvaṭaṁ kho, ayyaputta, āgaccheyyāsī’ti. So kho ahaṁ, bhante, tamanussaramāno anabhirato brahmacariyaṁ carāmi, na sakkomi brahmacariyaṁ sandhāretuṁ, sikkhaṁ paccakkhāya hīnāyāvattissāmī”ti.
 “But why are you so dissatisfied with the spiritual life?” “As I left my house, sir, the finest lady of the Sakyan land, her hair half-combed, glanced at me and said, ‘Hurry back, master.’ Recalling that, I am dissatisfied and shall resign the training.”
Atha kho bhagavā āyasmantaṁ nandaṁ bāhāyaṁ gahetvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—jetavane antarahito devesu tāvatiṁsesu pāturahosi. Variant: samiñjitaṁ → sammiñjitaṁ (bj, sya-all, km, pts-vp-pli1) | samiñjeyya → sammiñjeyya (bj, sya-all, km, pts-vp-pli1)
 Then the Buddha took Nanda by the arm and, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared among the gods of the Thirty-Three.
Tena kho pana samayena pañcamattāni accharāsatāni sakkassa devānamindassa upaṭṭhānaṁ āgatāni honti kakuṭapādāni. Atha kho bhagavā āyasmantaṁ nandaṁ āmantesi: “passasi no tvaṁ, nanda, imāni pañca accharāsatāni kakuṭapādānī”ti? “Evaṁ, bhante”ti.
 Now at that time five hundred dove-footed nymphs had come to attend to Sakka, the lord of gods. Then the Buddha said to Nanda, “Nanda, do you see these five hundred dove-footed nymphs?” “Yes, sir,” he replied.
“Taṁ kiṁ maññasi, nanda, katamā nu kho abhirūpatarā vā dassanīyatarā vā pāsādikatarā vā, sākiyānī vā janapadakalyāṇī, imāni vā pañca accharāsatāni kakuṭapādānī”ti? “Seyyathāpi, bhante, paluṭṭhamakkaṭī kaṇṇanāsacchinnā; evamevaṁ kho, bhante, sākiyānī janapadakalyāṇī imesaṁ pañcannaṁ accharāsatānaṁ upanidhāya saṅkhyampi nopeti kalabhāgampi nopeti upanidhimpi nopeti. Variant: saṅkhyampi → saṅkhampi (bj) | nopeti kalabhāgampi nopeti upanidhimpi nopeti → na upeti, kalampi na upeti, kalabhāgampi na upeti, upanidhimpi na upeti (si), na upeti, kalabhāgampi na upeti, upanidhimpi na upeti (sya-all, pts1ed)Atha kho imāni pañca accharāsatāni abhirūpatarāni ceva dassanīyatarāni ca pāsādikatarāni cā”ti.
 “What do you think, Nanda? Who is more attractive, good-looking, and lovely—the finest lady of the Sakyan land, or these five hundred dove-footed nymphs?” “Compared to these five hundred dove-footed nymphs, the finest lady of the Sakyan land is like a deformed monkey with its ears and nose cut off. She doesn’t count, there’s no comparison, she’s not worth a fraction. These five hundred dove-footed nymphs are far more attractive, good-looking, and lovely.”
“Abhirama, nanda, abhirama, nanda. Ahaṁ te pāṭibhogo pañcannaṁ accharāsatānaṁ paṭilābhāya kakuṭapādānan”ti. “Sace me, bhante, bhagavā pāṭibhogo pañcannaṁ accharāsatānaṁ paṭilābhāya kakuṭapādānaṁ, abhiramissāmahaṁ, bhante, bhagavati brahmacariye”ti. Variant: bhagavati brahmacariye”ti → bhagavā brahmacariyeti (sya-all, pts-vp-pli1); bhagavā brahmacariyanti (mr)
 “Rejoice, Nanda, rejoice! I guarantee you five hundred dove-footed nymphs.” “If, sir, you guarantee me five hundred dove-footed nymphs, I shall happily lead the spiritual life under the Buddha.”
Atha kho bhagavā āyasmantaṁ nandaṁ bāhāyaṁ gahetvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—devesu tāvatiṁsesu antarahito jetavane pāturahosi.
 Then the Buddha took Nanda by the arm and, as easily as a strong person would extend or contract their arm, vanished from the gods of the Thirty-Three and reappeared at Jeta’s Grove.
Assosuṁ kho bhikkhū: “āyasmā kira nando bhagavato bhātā mātucchāputto accharānaṁ hetu brahmacariyaṁ carati; bhagavā kirassa pāṭibhogo pañcannaṁ accharāsatānaṁ paṭilābhāya kakuṭapādānan”ti.
 The monks heard, “It seems Venerable Nanda—who is both the Buddha’s half-brother and maternal cousin—leads the spiritual life for the sake of nymphs. And it seems that the Buddha guaranteed him five hundred dove-footed nymphs.”
Atha kho āyasmato nandassa sahāyakā bhikkhū āyasmantaṁ nandaṁ bhatakavādena ca upakkitakavādena ca samudācaranti: “bhatako kirāyasmā nando upakkitako kirāyasmā nando accharānaṁ hetu brahmacariyaṁ carati; bhagavā kirassa pāṭibhogo pañcannaṁ accharāsatānaṁ paṭilābhāya kakuṭapādānan”ti.
 Monks who were his friends accused him of being a hireling and a lackey, “It seems Nanda is a hireling, it seems he is a lackey: he leads the spiritual life for the sake of nymphs. And it seems that the Buddha guaranteed him five hundred dove-footed nymphs.”
Atha kho āyasmā nando sahāyakānaṁ bhikkhūnaṁ bhatakavādena ca upakkitakavādena ca aṭṭīyamāno harāyamāno jigucchamāno eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto naci­rasse­va­—­ya­s­satthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tada­nu­t­tara­ṁ—brah­ma­cariya­pariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro kho panāyasmā nando arahataṁ ahosi.
 Then Nanda—horrified, repelled, and disgusted at being called a hireling and a lackey—living alone, withdrawn, diligent, ardent, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” Venerable Nanda became one of the perfected.
Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā bhagavantaṁ etadavoca: “āyasmā, bhante, nando bhagavato bhātā mātucchāputto āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti. Bhagavatopi kho ñāṇaṁ udapādi: “nando āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.
 Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him: “Sir, Venerable Nanda—who is both the Buddha’s half-brother and maternal cousin—has realized the undefiled freedom of heart and freedom by wisdom in this very life. He lives having realized it with his own insight due to the ending of defilements.” And the knowledge also came to the Buddha: “Nanda has realized the undefiled freedom of heart and freedom by wisdom in this very life. He lives having realized it with his own insight due to the ending of defilements.”
Atha kho āyasmā nando tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā nando bhagavantaṁ etadavoca: “yaṁ me, bhante, bhagavā pāṭibhogo pañcannaṁ accharāsatānaṁ paṭilābhāya kakuṭapādānaṁ, muñcāmahaṁ, bhante, bhagavantaṁ etasmā paṭissavā”ti. “Mayāpi kho tvaṁ, nanda, cetasā ceto paricca vidito: Variant: kho tvaṁ, nanda → kho te nanda (bj, sya-all, pts-vp-pli1); kho nanda (mr)‘nando āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’ti. Devatāpi me etamatthaṁ ārocesi: ‘āyasmā, bhante, nando bhagavato bhātā mātucchāputto āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’ti. Yadeva kho te, nanda, anupādāya āsavehi cittaṁ vimuttaṁ, athāhaṁ mutto etasmā paṭissavā”ti.
 Then, when the night had passed, Nanda went to the Buddha, bowed, sat down to one side, and said to him, “Sir, you guaranteed me five hundred dove-footed nymphs. I release you from that promise.” “Nanda, I comprehended your mind and knew that you had realized the undefiled freedom of heart and freedom by wisdom. And deities also told me about this. As soon as your mind was freed from defilements by not grasping, I was released from that promise.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Yassa nittiṇṇo paṅko,
 “The monk who has crossed over the bog,
Maddito kāmakaṇḍako; Variant: kāmakaṇḍako → kāmakaṇṭako (bj, sya-all, pts-vp-pli1)
 who has crushed the thorns of sensuality,
Mohakkhayaṁ anuppatto,
 who has reached the end of delusion,
Sukhadukkhesu na vedhatī sa bhikkhū”ti.
 trembles not at pleasure and pain.”
Dutiyaṁ.

KN Ud 3.3 Yasoja: With Yasoja
Udāna 3.3
 Heartfelt Sayings 3.3
Yasojasutta
 With Yasoja
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena yasojappamukhāni pañcamattāni bhikkhusatāni sāvatthiṁ anuppattāni honti bhagavantaṁ dassanāya. Tedha kho āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṁ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā ahesuṁ. Variant: uccāsaddā mahāsaddā → uccāsaddamahāsaddā (mr)
 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time around five hundred monks headed by Yasoja arrived at Sāvatthī to see the Buddha. At that, those visiting monks, while exchanging pleasantries with the resident monks, preparing their lodgings, and putting away their bowls and robes, made a dreadful racket.
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “ke panete, ānanda, uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope”ti? “Etāni, bhante, yasojappamukhāni pañcamattāni bhikkhusatāni sāvatthiṁ anuppattāni bhagavantaṁ dassanāya. Tete āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṁ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā”ti. “Tenahānanda, mama vacanena te bhikkhū āmantehi: ‘satthā āyasmante āmantetī’”ti.
 Then the Buddha said to Venerable Ānanda, “Ānanda, who’s making that dreadful racket? You’d think it was fishermen hauling in a catch!” “Sir, those five hundred monks headed by Yasoja have arrived at Sāvatthī to see the Buddha. It’s those visiting monks who, while exchanging pleasantries with the resident monks, preparing their lodgings, and putting away their bowls and robes, made a dreadful racket.” “Well then, Ānanda, in my name tell those monks that the teacher summons them.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: “satthā āyasmante āmantetī”ti. “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paṭissutvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca:
 “Yes, sir,” Ānanda replied. He went to those monks and said, “Venerables, the teacher summons you.” “Yes, reverend,” replied those monks. Then they rose from their seats and went to the Buddha, bowed, and sat down to one side. The Buddha said to them,
“Kiṁ nu tumhe, bhikkhave, uccāsaddā mahāsaddā, kevaṭṭā maññe macchavilope”ti? Evaṁ vutte, āyasmā yasojo bhagavantaṁ etadavoca: “imāni, bhante, pañcamattāni bhikkhusatāni sāvatthiṁ anuppattāni bhagavantaṁ dassanāya. Teme āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṁ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā”ti. “Gacchatha, bhikkhave, paṇāmemi vo; na vo mama santike vatthabban”ti. Variant: paṇāmemi vo → vo panāmemi (bj); vo paṇāmemi (sya-all, pts-vp-pli1)
 “monks, what’s with that dreadful racket? You’d think it was fishermen hauling in a catch!” When he said this, Venerable Yasoja said to the Buddha, “Sir, these five hundred monks headed by Yasoja have arrived at Sāvatthī to see the Buddha. It’s these visiting monks who, while exchanging pleasantries with the resident monks, preparing their lodgings, and putting away their bowls and robes, made a dreadful racket.” “Go away, monks, I dismiss you. You are not to stay in my presence.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā senāsanaṁ saṁsāmetvā pattacīvaramādāya yena vajjī tena cārikaṁ pakkamiṁsu. Variant: saṁsāmetvā → paṭisāmetvā (sya-all, pts-vp-pli1)Vajjīsu anupubbena cārikaṁ caramānā yena vaggumudā nadī tenupasaṅkamiṁsu; upasaṅkamitvā vaggumudāya nadiyā tīre paṇṇakuṭiyo karitvā vassaṁ upagacchiṁsu.
 “Yes, sir,” replied those monks. They got up from their seats, bowed, and respectfully circled the Buddha, keeping him on their right. They set their lodgings in order and left, taking their bowls and robes. Traveling stage by stage in the land of the Vajjīs, they arrived at the Vaggumudā River. They built leaf huts near the riverbank and there they entered the rainy season.
Atha kho āyasmā yasojo vassūpagato bhikkhū āmantesi: Variant: vassūpagato → vassupagato (pts-vp-pli1); vassūpagate (mr)“bhagavatā mayaṁ, āvuso, paṇāmitā atthakāmena hitesinā, anukampakena anukampaṁ upādāya. Handa mayaṁ, āvuso, tathā vihāraṁ kappema yathā no viharataṁ bhagavā attamano assā”ti. “Evamāvuso”ti kho te bhikkhū āyasmato yasojassa paccassosuṁ. Atha kho te bhikkhū vūpakaṭṭhā appamattā ātāpino pahitattā viharantā tenevantaravassena sabbeva tisso vijjā sacchākaṁsu.
 Then Venerable Yasoja, having entered the rainy season, addressed the monks: “Out of compassion, reverends, the Buddha dismissed us, wanting what’s best for us. Come, let us live in such a way that the Buddha would be pleased with us.” “Yes, reverend,” they replied. Then those monks, living alone, withdrawn, diligent, ardent, and resolute, all realized the three knowledges in that same rainy season.
Atha kho bhagavā sāvatthiyaṁ yathābhirantaṁ viharitvā yena vesālī tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena vesālī tadavasari. Tatra sudaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
 When the Buddha had stayed in Sāvatthī as long as he wished, he set out for Vesālī. Traveling stage by stage, he arrived at Vesālī, where he stayed in the hall with the peaked roof.
Atha kho bhagavā vaggumudātīriyānaṁ bhikkhūnaṁ cetasā ceto paricca manasi karitvā āyasmantaṁ ānandaṁ āmantesi: “ālokajātā viya me, ānanda, esā disā, obhāsajātā viya me, ānanda, esā disā; yassaṁ disāyaṁ vaggumudātīriyā bhikkhū viharanti gantuṁ appaṭikūlāsi me manasi kātuṁ. Variant: disāyaṁ → yāyaṁ (mr)Pahiṇeyyāsi tvaṁ, ānanda, vaggumudātīriyānaṁ bhikkhūnaṁ santike dūtaṁ: ‘satthā āyasmante āmanteti, satthā āyasmantānaṁ dassanakāmo’”ti.
 Then, having applied his mind to comprehending the minds of the monks staying on the bank of the river Vaggumudā, the Buddha said to Venerable Ānanda, “A light, it appears to me, has arisen in this quarter, Ānanda; a brightness has arisen. I’m not put off at the thought of going to where the monks are staying on the bank of the river Vaggumudā. Send a message to those monks: “Venerables, the teacher summons you.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yena aññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ etadavoca: “ehi tvaṁ, āvuso, yena vaggumudātīriyā bhikkhū tenupasaṅkama; upasaṅkamitvā vaggumudātīriye bhikkhū evaṁ vadehi: ‘satthā āyasmante āmanteti, satthā āyasmantānaṁ dassanakāmo’”ti.
 “Yes, sir,” Ānanda replied. He went to one of monks and said, “Please, Reverend, go to the staying on the bank of the river Vaggumudā and say to them, “Venerables, the teacher summons you. He wants to see you.”
“Evamāvuso”ti kho so bhikkhu āyasmato ānandassa paṭissutvā— seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—mahāvane kūṭāgārasālāyaṁ antarahito vaggumudāya nadiyā tīre tesaṁ bhikkhūnaṁ purato pāturahosi. Atha kho so bhikkhu vaggumudātīriye bhikkhū etadavoca: “satthā āyasmante āmanteti, satthā āyasmantānaṁ dassanakāmo”ti.
 “Yes, reverend,” replied those monks. Then, as easily as a strong person would extend or contract their arm, he vanished from the Great Wood, in the hall with the peaked roof, and reappeared in front of those monks on the bank of the river Vaggumudā. Then he said to those monks, “Venerables, the teacher summons you. He wants to see you.”
“Evamāvuso”ti kho te bhikkhū tassa bhikkhuno paṭissutvā senāsanaṁ saṁsāmetvā pattacīvaramādāya— seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—vaggumudāya nadiyā tīre antarahitā mahāvane kūṭāgārasālāyaṁ bhagavato sammukhe pāturahesuṁ. Tena kho pana samayena bhagavā āneñjena samādhinā nisinno hoti. Atha kho tesaṁ bhikkhūnaṁ etadahosi: “katamena nu kho bhagavā vihārena etarahi viharatī”ti? Atha kho tesaṁ bhikkhūnaṁ etadahosi: “āneñjena kho bhagavā vihārena etarahi viharatī”ti. Sabbeva āneñjasamādhinā nisīdiṁsu.
 “Yes, reverend,” replied those monks. They set their lodgings in order and took their bowls and robes. Then, as easily as a strong person would extend or contract their arm, they vanished from the bank of the river Vaggumudā, and reappeared in the presence of the Buddha in the Great Wood, in the hall with the peaked roof. But at that time the Buddha was sitting undistractified-&-lucidified in imperturbable meditation. Then those monks thought, “What kind of meditation is the Buddha practicing right now?” They thought, “He is practicing the imperturbable meditation.” They all sat in imperturbable meditation.
Atha kho āyasmā ānando abhikkantāya rattiyā, nikkhante paṭhame yāme, uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: Variant: uttarāsaṅgaṁ → cīvaraṁ (bj, pts-vp-pli1)“abhikkantā, bhante, ratti; nikkhanto paṭhamo yāmo; ciranisinnā āgantukā bhikkhū; paṭisammodatu, bhante, bhagavā āgantukehi bhikkhūhī”ti. Evaṁ vutte, bhagavā tuṇhī ahosi.
 And then, as the night was getting late, in the first watch of the night, Venerable Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said, “Sir, the night is getting late. It is the first watch of the night, and the visiting monks have been sitting long. Sir, please greet the visiting monks.” But the Buddha kept silent.
Dutiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante majjhime yāme, uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: “abhikkantā, bhante, ratti; nikkhanto majjhimo yāmo; ciranisinnā āgantukā bhikkhū; paṭisammodatu, bhante, bhagavā āgantukehi bhikkhūhī”ti. Dutiyampi kho bhagavā tuṇhī ahosi.
 For a second time, as the night was getting late, in the middle watch of the night, Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said, “Sir, the night is getting late. It is the second watch of the night, and the visiting monks have been sitting long. Sir, please greet the visiting monks.” But for a second time the Buddha kept silent.
Tatiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante pacchime yāme, uddhaste aruṇe, nandimukhiyā rattiyā uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: “abhikkantā, bhante, ratti; nikkhanto pacchimo yāmo; uddhasto aruṇo; nandimukhī ratti; ciranisinnā āgantukā bhikkhū; paṭisammodatu, bhante, bhagavā, āgantukehi bhikkhūhī”ti.
 For a third time, as the night was getting late, in the last watch of the night, Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said, “Sir, the night is getting late. It is the last watch of the night; dawn stirs, bringing joy to the night, and the visiting monks have been sitting long. Sir, please greet the visiting monks.”
Atha kho bhagavā tamhā samādhimhā vuṭṭhahitvā āyasmantaṁ ānandaṁ āmantesi: “sace kho tvaṁ, ānanda, jāneyyāsi ettakampi te nappaṭibhāseyya. Variant: nappaṭibhāseyya → na paṭibhāseyya (sya-all, pts-vp-pli1); nappaṭibhāyeyya (an10.96:1 [96. Kokanudasutta]); nappaṭibheyya (?)Ahañca, ānanda, imāni ca pañca bhikkhusatāni sabbeva āneñjasamādhinā nisīdimhā”ti.
 Then the Buddha emerged from that undistractible-lucidity and addressed Ānanda, “If you’d known, Ānanda, you wouldn’t have said so much. Both I and these five hundred monks have been sitting in imperturbable meditation.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Yassa jito kāmakaṇḍako,
 “A monk who has beaten the thorns of sensuality—
Akkoso ca vadho ca bandhanañca;
 and abuse, killing, and caging—
Pabbatova so ṭhito anejo, Variant: Pabbatova → pabbato viya (bj, sya-all, pts-vp-pli1)
 steady as a mountain, imperturbable,
Sukhadukkhesu na vedhatī sa bhikkhū”ti.
 trembles not at pleasure and pain.”
Tatiyaṁ.

KN Ud 3.4 Sāriputta: With Sāriputta
Udāna 3.4
 Heartfelt Sayings 3.4
Sāriputtasutta
 With Sāriputta
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā sāriputto bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. Addasā kho bhagavā āyasmantaṁ sāriputtaṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Sāriputta was sitting not far from the Buddha cross-legged, with his body straight, and remembering established right there. The Buddha saw him meditating there.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Yathāpi pabbato selo,
 “As a rocky mountain
acalo suppatiṭṭhito;
 is unwavering and well grounded,
Evaṁ mohakkhayā bhikkhu,
 so when delusion ends,
pabbatova na vedhatī”ti.
 a monk, like a mountain, doesn’t tremble.”
Catutthaṁ.

KN Ud 3.5 Mahāmoggallāna: With Mahāmoggallāna
Udāna 3.5
 Heartfelt Sayings 3.5
Mahāmoggallānasutta
 With Mahāmoggallāna
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā mahāmoggallāno bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya kāyagatāya satiyā ajjhattaṁ sūpaṭṭhitāya. Addasā kho bhagavā āyasmantaṁ mahāmoggallānaṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya kāyagatāya satiyā ajjhattaṁ sūpaṭṭhitāya.
 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Mahāmoggallāna was sitting not far from the Buddha cross-legged, with his body straight and remembering of the body well-established in himself. The Buddha saw him meditating there.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Sati kāyagatā upaṭṭhitā,
 “With remembering of the body established,
Chasu phassāyatanesu saṁvuto;
 restrained in the six fields of contact,
Satataṁ bhikkhu samāhito,
 a monk always undistractified-&-lucidified in samādhi
Jaññā nibbānamattano”ti.
 would know nirvanaing in themselves.”
Pañcamaṁ.

KN Ud 3.6 Pilindavaccha: With Pilindavaccha
Udāna 3.6
 Heartfelt Sayings 3.6
Pilindavacchasutta
 With Pilindavaccha
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā pilindavaccho bhikkhū vasalavādena samudācarati. Variant: pilindavaccho → pilindivaccha (bj)Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “āyasmā, bhante, pilindavaccho bhikkhū vasalavādena samudācaratī”ti.
 So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Now at that time Venerable Pilindavaccha addressed the monks as “lowlifes”. Then several monks went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, Venerable Pilindavaccha addresses the monks as ‘lowlifes’.”
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: “ehi tvaṁ, bhikkhu, mama vacanena pilindavacchaṁ bhikkhuṁ āmantehi: Variant: pilindavaccha → vaccha (sya-all)‘satthā taṁ, āvuso pilindavaccha, āmantetī’”ti. “Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā pilindavaccho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ pilindavacchaṁ etadavoca: “satthā taṁ, āvuso pilindavaccha, āmantetī”ti.
 So the Buddha addressed a certain monk, “Please, monk, in my name tell the monk Pilindavaccha that the Teacher summons him.” “Yes, sir,” that monk replied. He went to Pilindavaccha and said to him, “Reverend Pilindavaccha, the teacher summons you.”
“Evamāvuso”ti kho āyasmā pilindavaccho tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ pilindavacchaṁ bhagavā etadavoca: “saccaṁ kira tvaṁ, vaccha, bhikkhū vasalavādena samudācarasī”ti? “Evaṁ, bhante”ti.
 “Yes, reverend,” Pilindavaccha replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Is it really true, Vaccha, that you addressed the monks as ‘lowlifes’?” “Yes, sir,” he replied.
Atha kho bhagavā āyasmato pilindavacchassa pubbenivāsaṁ manasi karitvā bhikkhū āmantesi: “mā kho tumhe, bhikkhave, vacchassa bhikkhuno ujjhāyittha. Na, bhikkhave, vaccho dosantaro bhikkhū vasalavādena samudācarati. Vacchassa, bhikkhave, bhikkhuno pañca jātisatāni abbokiṇṇāni brāhmaṇakule paccājātāni. So tassa vasalavādo dīgharattaṁ samudāciṇṇo. Variant: samudāciṇṇo → ajjhāciṇṇo (sya-all, pts-vp-pli1, mr aṭṭhakathāyaṁ pāṭhantaraṁ)Tenāyaṁ vaccho bhikkhū vasalavādena samudācaratī”ti.
 Then, having applied his mind to Pilindavaccha’s past lives, the Buddha said to the monks, “monks, don’t complain about the monk Vaccha. He doesn’t addresses the monks as ‘lowlifes’ out of hate. For five hundred lives without interruption he was reborn in a brahmin family. For a long time, he has addressed people as ‘lowlife’. That’s why he addresses the monks as ‘lowlifes’.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Yamhi na māyā vasatī na māno,
 “In whom dwells no deceit or conceit,
Yo vītalobho amamo nirāso;
 rid of greed, unselfish, with no need for hope,
Paṇunnakodho abhinibbutatto, Variant: Paṇunnakodho → panunnakodho (bj); panuṇṇakodho (sya-all, csp1ed pe1:80 [Ariyasaccappakāsanapaṭhamabhūmi])
 with anger eliminated, nirvanaed:
So brāhmaṇo so samaṇo sa bhikkhū”ti.
 they are a brahmin, an ascetic, a monk.”
Chaṭṭhaṁ.

KN Ud 3.7 Sakkudāna: Sakka’s Heartfelt Saying
Udāna 3.7
 Heartfelt Sayings 3.7
Sakkudānasutta
 Sakka’s Heartfelt Saying
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā mahākassapo pippaliguhāyaṁ viharati, sattāhaṁ ekapallaṅkena nisinno hoti aññataraṁ samādhiṁ samāpajjitvā. Variant: hoti aññataraṁ → nisinno aññataraṁ (sya-all, mr) | mā → māssu (bj)Atha kho āyasmā mahākassapo tassa sattāhassa accayena tamhā samādhimhā vuṭṭhāsi. Atha kho āyasmato mahākassapassa tamhā samādhimhā vuṭṭhitassa etadahosi: “yannūnāhaṁ rājagahaṁ piṇḍāya paviseyyan”ti.
 So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Now at that time Venerable Mahākassapa was staying in the Pipphali cave. Having entered a certain state of undistractible-lucidity, he sat cross-legged for seven days without moving. When seven days had passed, Mahākassapa emerged from that state of undistractible-lucidity. It occurred to him, “Why not enter Rājagaha for almsfood?”
Tena kho pana samayena pañcamattāni devatāsatāni ussukkaṁ āpannāni honti āyasmato mahākassapassa piṇḍapāta­paṭilābhā­ya­. Atha kho āyasmā mahākassapo tāni pañcamattāni devatāsatāni paṭikkhipitvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi.
 Now at that time five hundred deities were ready and eager for the chance to offer alms to Mahākassapa. But Mahākasspa refused those deities. In the morning, he robed up, took his bowl and robe, and entered Rājagaha for alms.
Pesakāravaṇṇaṁ abhinimminitvā tantaṁ vināti. Sujā asurakaññā tasaraṁ pūreti. Atha kho āyasmā mahākassapo rājagahe sapadānaṁ piṇḍāya caramāno yena sakkassa devānamindassa nivesanaṁ tenupasaṅkami. Variant: Sujā → sujātā (sya-all, pts-vp-pli1, mr)Addasā kho sakko devānamindo āyasmantaṁ mahākassapaṁ dūratova āgacchantaṁ. Disvāna gharā nikkhamitvā paccuggantvā hatthato pattaṁ gahetvā gharaṁ pavisitvā ghaṭiyā odanaṁ uddharitvā pattaṁ pūretvā āyasmato mahākassapassa adāsi. So ahosi piṇḍapāto anekasūpo anekabyañjano anekarasabyañjano. Variant: pavisitvā → pavisetvā (mr)Atha kho āyasmato mahākassapassa etadahosi: Variant: anekarasabyañjano → anekasūparasabyañjano (bj, pts-vp-pli1)“ko nu kho ayaṁ satto yassāyaṁ evarūpo iddhānubhāvo”ti? Atha kho āyasmato mahākassapassa etadahosi: “sakko kho ayaṁ devānamindo”ti. Iti viditvā sakkaṁ devānamindaṁ etadavoca: “kataṁ kho te idaṁ, kosiya; mā punapi evarūpamakāsī”ti. “Amhākampi, bhante kassapa, puññena attho; amhākampi puññena karaṇīyan”ti.
 Having manifested in the appearance of a weaver, he worked the loom while the demon maiden Sujā fed the shuttle. Then, as Mahākassapa wandered indiscriminately for almsfood in Rājagaha, he approached Sakka’s house. Seeing Mahākassapa coming off in the distance, Sakka came out of his house, greeted him, and took the bowl from his hand. He re-entered the house and filled the bowl with rice from the pot. That almsfood had many tasty soups and sauces. Then it occurred to Mahākassapa, “Now, what being is this who has such psychic power?” It occurred to him, “This is Sakka, lord of Gods.” Knowing this, he said to Sakka, “This is your doing, Kosiya; don’t do such a thing again.” “But sir, Kassapa, we too need merit! We too ought make merit.”
Atha kho sakko devānamindo āyasmantaṁ mahākassapaṁ abhivādetvā padakkhiṇaṁ katvā vehāsaṁ abbhuggantvā ākāse antalikkhe tikkhattuṁ udānaṁ udānesi: “aho dānaṁ paramadānaṁ kassape suppatiṭṭhitaṁ. Variant: paramadānaṁ → paramaṁ dānaṁ (pts-vp-pli1, mr)Aho dānaṁ paramadānaṁ kassape suppatiṭṭhitaṁ. Aho dānaṁ paramadānaṁ kassape suppatiṭṭhitan”ti. Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya sakkassa devānamindassa vehāsaṁ abbhuggantvā ākāse antalikkhe tikkhattuṁ udānaṁ udānentassa: “aho dānaṁ paramadānaṁ kassape suppatiṭṭhitaṁ. Aho dānaṁ paramadānaṁ kassape suppatiṭṭhitaṁ. Aho dānaṁ paramadānaṁ kassape suppatiṭṭhitan”ti.
 Then Sakka bowed and respectfully circled Mahākassapa, keeping him on his right. Then he rose into the air and, sitting cross-legged in the sky, expressed this heartfelt sentiment three times: “Oh the gift, the best gift is well established in Kassapa! Oh the gift, the best gift is well established in Kassapa! Oh the gift, the best gift is well established in Kassapa!” With clairaudience that is purified and superhuman, the Buddha heard Sakka express this heartfelt sentiment while sitting in the sky.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Piṇḍapātikassa bhikkhuno,
 “A monk who relies on alms,
Attabharassa anaññaposino;
 self-supported, providing for no other;
Devā pihayanti tādino,
 the poised one is envied by even the gods,
Upasantassa sadā satīmato”ti.
 calm and ever mindful [of the Dharma].”
Sattamaṁ.

KN Ud 3.8 Piṇḍapātika: One Who Eats Only Almsfood
Udāna 3.8
 Heartfelt Sayings 3.8
Piṇḍapātikasutta
 One Who Eats Only Almsfood
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapāta­paṭi­k­ka­n­tā­naṁ karerimaṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:
 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, after the meal, on return from almsround, several monks sat together in the in the pavilion by the kari tree and this discussion came up among them:
“Piṇḍapātiko, āvuso, bhikkhu piṇḍāya caranto labhati kālena kālaṁ manāpike cakkhunā rūpe passituṁ, labhati kālena kālaṁ manāpike sotena sadde sotuṁ, labhati kālena kālaṁ manāpike ghānena gandhe ghāyituṁ, labhati kālena kālaṁ manāpike jivhāya rase sāyituṁ, labhati kālena kālaṁ manāpike kāyena phoṭṭhabbe phusituṁ. Piṇḍapātiko, āvuso, bhikkhu sakkato garukato mānito pūjito apacito piṇḍāya carati. Handāvuso, mayampi piṇḍapātikā homa. Mayampi lacchāma kālena kālaṁ manāpike cakkhunā rūpe passituṁ, mayampi lacchāma kālena kālaṁ manāpike sotena sadde sotuṁ, mayampi lacchāma kālena kālaṁ manāpike ghānena gandhe ghāyituṁ, mayampi lacchāma kālena kālaṁ manāpike jivhāya rase sāyituṁ, mayampi lacchāma kālena kālaṁ manāpike kāyena phoṭṭhabbe phusituṁ; mayampi sakkatā garukatā mānitā pūjitā apacitā piṇḍāya carissāmā”ti. Ayañcarahi tesaṁ bhikkhūnaṁ antarākathā hoti vippakatā.
 “Reverends, when a monk who eats only almsfood is wandering for alms, from time to time they get to see pleasing sights, hear pleasing sounds, smell pleasing smells, taste pleasing tastes, and encounter pleasing touches. They wander for alms being honored, respected, revered, venerated, and esteemed. Come, we too should eat only almsfood. From time to time we too will get to see pleasing sights, hear pleasing sounds, smell pleasing smells, taste pleasing tastes, and encounter pleasing touches. We too shall wander for alms being honored, respected, revered, venerated, and esteemed.” At that point the conversation among those monks was left unfinished.
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena karerimaṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?
 Then in the late afternoon, the Buddha came out of retreat and went to the pavilion by the kari tree, where he sat on the seat spread out and addressed the monks: “monks, what were you sitting talking about just now? What conversation was unfinished?”
“Idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapāta­paṭi­k­ka­n­tā­naṁ karerimaṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:
 So the monks told him what they had been talking about. The Buddha said,
‘Piṇḍapātiko, āvuso, bhikkhu piṇḍāya caranto labhati kālena kālaṁ manāpike cakkhunā rūpe passituṁ, labhati kālena kālaṁ manāpike sotena sadde sotuṁ, labhati kālena kālaṁ manāpike ghānena gandhe ghāyituṁ, labhati kālena kālaṁ manāpike jivhāya rase sāyituṁ, labhati kālena kālaṁ manāpike kāyena phoṭṭhabbe phusituṁ. Piṇḍapātiko, āvuso, bhikkhu sakkato garukato mānito pūjito apacito piṇḍāya carati. Handāvuso, mayampi piṇḍapātikā homa. Mayampi lacchāma kālena kālaṁ manāpike cakkhunā rūpe passituṁ …pe… kāyena phoṭṭhabbe phusituṁ. Mayampi sakkatā garukatā mānitā pūjitā apacitā piṇḍāya carissāmā’ti. Ayaṁ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.
 ...
“Na khvetaṁ, bhikkhave, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhā agārasmā anagāriyaṁ pabbajitānaṁ yaṁ tumhe evarūpiṁ kathaṁ katheyyātha. Sannipatitānaṁ vo, bhikkhave, dvayaṁ karaṇīyaṁ— dhammī vā kathā ariyo vā tuṇhībhāvo”ti.
 “monks, it is not appropriate for you gentlemen who have gone forth in faith from the lay life to homelessness to talk about such things. When you’re sitting together you should do one of two things: discuss the Dharmas or keep noble silence.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Piṇḍapātikassa bhikkhuno,
 “A monk who relies on alms,
Attabharassa anaññaposino;
 self-supported, providing for no other;
Devā pihayanti tādino,
 the poised one is envied by even the gods,
No ce sadda­siloka­nissito­”­ti­.
 but not if they’re after popularity and reputation.”
Aṭṭhamaṁ.

KN Ud 3.9 Sippa: Professions
Udāna 3.9
 Heartfelt Sayings 3.9
Sippasutta
 Professions
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapāta­paṭi­k­ka­n­tā­naṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: “ko nu kho, āvuso, sippaṁ jānāti? Ko kiṁ sippaṁ sikkhi? Kataraṁ sippaṁ sippānaṁ aggan”ti?
 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, after the meal, on return from almsround, several monks sat together in the pavilion and this discussion came up among them: “Who knows a craft? Who is studying which craft? Which is the best craft?”
Tatthekacce evamāhaṁsu: “hatthisippaṁ sippānaṁ aggan”ti. Ekacce evamāhaṁsu: “assasippaṁ sippānaṁ aggan”ti. Ekacce evamāhaṁsu: “rathasippaṁ sippānaṁ aggan”ti. Ekacce evamāhaṁsu: “dhanusippaṁ sippānaṁ aggan”ti. Ekacce evamāhaṁsu: “tharusippaṁ sippānaṁ aggan”ti. Ekacce evamāhaṁsu: “muddāsippaṁ sippānaṁ aggan”ti. Ekacce evamāhaṁsu: “gaṇanāsippaṁ sippānaṁ aggan”ti. Ekacce evamāhaṁsu: “saṅkhānasippaṁ sippānaṁ aggan”ti. Ekacce evamāhaṁsu: “lekhāsippaṁ sippānaṁ aggan”ti. Ekacce evamāhaṁsu: “kāveyyasippaṁ sippānaṁ aggan”ti. Variant: kāveyyasippaṁ → kābyasippaṁ (cck, sya1ed)Ekacce evamāhaṁsu: “lokāyatasippaṁ sippānaṁ aggan”ti. Ekacce evamāhaṁsu: “khattavijjāsippaṁ sippānaṁ aggan”ti. Variant: khattavijjāsippaṁ → khettavijjāsippaṁ (si, sya-all, pts-vp-pli1)Ayañcarahi tesaṁ bhikkhūnaṁ antarākathā hoti vippakatā.
 In answer, some said that elephant-craft is the best of crafts. Others said that the best craft is horse-craft, or chariot-craft, or archery, or swordsmanship, or computing, or accounting, or calculating, or writing, or poetry, or cosmology, or geomancy. At that point the conversation among those monks was left unfinished.
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena maṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?
 Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out, and addressed the monks: “monks, what were you sitting talking about just now? What conversation was unfinished?”
“Idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapāta­paṭi­k­ka­n­tā­naṁ maṇḍalamāḷe sannisinnānaṁ ayamantarākathā udapādi: ‘ko nu kho, āvuso, sippaṁ jānāti? Ko kiṁ sippaṁ sikkhi? Kataraṁ sippaṁ sippānaṁ aggan’ti?
 So the monks told him what they had been talking about when the Buddha arrived. The Buddha said,
Tatthekacce evamāhaṁsu: ‘hatthisippaṁ sippānaṁ aggan’ti. Ekacce evamāhaṁsu: ‘assasippaṁ sippānaṁ aggan’ti. Ekacce evamāhaṁsu: ‘rathasippaṁ sippānaṁ aggan’ti. Ekacce evamāhaṁsu: ‘dhanusippaṁ sippānaṁ aggan’ti. Ekacce evamāhaṁsu: ‘tharusippaṁ sippānaṁ aggan’ti. Ekacce evamāhaṁsu: ‘muddāsippaṁ sippānaṁ aggan’ti. Ekacce evamāhaṁsu: ‘gaṇanāsippaṁ sippānaṁ aggan’ti. Ekacce evamāhaṁsu: ‘saṅkhānasippaṁ sippānaṁ aggan’ti. Ekacce evamāhaṁsu: ‘lekhāsippaṁ sippānaṁ aggan’ti. Ekacce evamāhaṁsu: ‘kāveyyasippaṁ sippānaṁ aggan’ti. Ekacce evamāhaṁsu: ‘lokāyatasippaṁ sippānaṁ aggan’ti. Ekacce evamāhaṁsu: ‘khattavijjāsippaṁ sippānaṁ aggan’ti. Ayaṁ kho no, bhante, antarākathā hoti vippakatā, atha bhagavā anuppatto”ti.
 ...
“Na khvetaṁ, bhikkhave, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhā agārasmā anagāriyaṁ pabbajitānaṁ yaṁ tumhe evarūpiṁ kathaṁ katheyyātha. Sannipatitānaṁ vo, bhikkhave, dvayaṁ karaṇīyaṁ— dhammī vā kathā ariyo vā tuṇhībhāvo”ti.
 “monks, it is not appropriate for you gentlemen who have gone forth in faith from the lay life to homelessness to talk about such things. When you’re sitting together you should do one of two things: discuss the Dharmas or keep noble silence.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Asippajīvī lahu atthakāmo,
 “Living without a craft, light, desiring the good,
Yatindriyo sabbadhi vippamutto;
 with senses controlled, everywhere free;
Anokasārī amamo nirāso,
 a migrant with no shelter, unselfish, with no need for hope,
Hitvā mānaṁ ekacaro sa bhikkhū”ti.
 having given up conceit, wandering alone: that is a monk.”
Navamaṁ.

KN Ud 3.10 Loka: The World
Udāna 3.10
 Heartfelt Sayings 3.10
Lokasutta
 The World
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho. Tena kho pana samayena bhagavā sattāhaṁ ekapallaṅkena nisinno hoti vimutti­sukha­paṭi­saṁ­ve­dī.
 So I have heard. At one time, when he was first awakened, the Buddha was staying near Uruvelā at the root of the tree of awakening on the bank of the Nerañjarā River. There the Buddha sat cross-legged for seven days without moving, experiencing the pleasure of freedom.
Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā buddhacakkhunā lokaṁ volokesi. Addasā kho bhagavā buddhacakkhunā volokento satte anekehi santāpehi santappamāne, anekehi ca pariḷāhehi pariḍayhamāne— rāgajehipi, dosajehipi, mohajehipi. Variant: mohajehipi → mohajehipīti (sabbattha)
 When seven days had passed, the Buddha emerged from that state of undistractible-lucidity and surveyed the world with the eye of a Buddha. He saw sentient beings tormented with many torments, and burning with many fevers born of greed, hate, and delusion.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Ayaṁ loko santāpajāto,
 “This world, born in torment,
Phassapareto rogaṁ vadati attato;
 overcome by contact, speaks of disease as the self.
Yena yena hi maññati, Variant: yena hi maññati → yena hi maññati (sya-all); yena yena hi maññanti (ne6:288 [Sāsanapaṭṭhāna]; pe2:15 [Sāsanapaṭṭhānadutiyabhūmi])
 For whatever it thinks it is,
Tato taṁ hoti aññathā.
 it turns out to be something else.
Aññathābhāvī bhavasatto loko,
 The world is attached to continued existence, overcome by continued existence,
Bhavapareto bhavamevābhinandati;
 taking pleasure only in continued existence, yet it becomes something else.
Yadabhinandati taṁ bhayaṁ,
 What it enjoys, that is the fear;
Yassa bhāyati taṁ dukkhaṁ;
 what it fears, that is the suffering.
Bhavavippahānāya kho,
 But this spiritual life is led
Panidaṁ brahmacariyaṁ vussati.
 in order to give up continued existence.

(not verse)
‘Ye hi keci samaṇā vā brāhmaṇā vā bhavena bhavassa vippamokkhamāhaṁsu, sabbe te avippamuttā bhavasmā’ti vadāmi. ‘Ye vā pana keci samaṇā vā brāhmaṇā vā vibhavena bhavassa nissaraṇamāhaṁsu, sabbe te anissaṭā bhavasmā’ti vadāmi.
 Of the ascetics and brahmins who say that through continued existence one is freed from continued existence, none are themselves freed from continued existence, I say. Of the ascetics and brahmins who say that through annihilation of existence one escapes from continued existence, none have themselves escaped from continued existence, I say.
Upadhiñhi paṭicca dukkhamidaṁ sambhoti, sabbupādānakkhayā natthi dukkhassa sambhavo. Variant: Upadhiñhi → upadhiṁ (bj); upadhīhi (si, pts-vp-pli1); sabbupadhiṁ hi (sya-all)Lokamimaṁ passa; puthū avijjāya paretā bhūtā bhūtaratā aparimuttā; Variant: aparimuttā → bhavā aparimuttā (bj); vā aparimuttā (sya-all)ye hi keci bhavā sabbadhi sabbatthatāya sabbe te bhavā aniccā dukkhā vipariṇāmadhammāti.
 For this suffering originates dependent on all attachment. With the ending of all grasping there is no origination of suffering. Just look at this world! Mired in all sorts of ignorance, beings in love with being are not released from continued existence. Whatever states of continued existence there are—everywhere, all over—all are impermanent, suffering, and perishable.

(verse)
Evametaṁ yathābhūtaṁ,
 In this way one seeing with right wisdom
Sammappaññāya passato;
 in accord with truth,
Bhavataṇhā pahīyati,
 gives up craving for continued existence,
Vibhavaṁ nābhinandati;
 while not look forward to ending existence.
Sabbaso taṇhānaṁ khayā,
 nirvana comes from the ending of all cravings;
Asesavirāganirodho nibbānaṁ.
 fading away and cessation with nothing left over.
Tassa nibbutassa bhikkhuno,
 There is no further existence
Anupādā punabbhavo na hoti; Variant: Anupādā → anupādānā (bj)
 for that monk nirvana'd without grasping.
Abhibhūto māro vijitasaṅgāmo,
 Victorious in battle, such a one has defeated Māra;
Upaccagā sabbabhavāni tādī”ti.
 they’ve gone beyond all states of existence.”
Dasamaṁ.
Nandavaggo tatiyo.

(oral tradition checksum bookkeeping)
Tassuddānaṁ
Kammaṁ nando yasojo ca,
sāriputto ca kolito;
Pilindo kassapo piṇḍo, Variant: Pilindo → pilindi (bj)
sippaṁ lokena te dasāti.

Meghiya Vagga 4

KN Ud 4.1 Meghiya: With Meghiya
Udāna 4.1
 Heartfelt Sayings 4.1
Meghiyasutta
 With Meghiya
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā cālikāyaṁ viharati cālike pabbate. Tena kho pana samayena āyasmā meghiyo bhagavato upaṭṭhāko hoti. Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho āyasmā meghiyo bhagavantaṁ etadavoca: “icchāmahaṁ, bhante, jantugāmaṁ piṇḍāya pavisitun”ti. “Yassadāni tvaṁ, meghiya, kālaṁ maññasī”ti.
 So I have heard. At one time the Buddha was staying near Cālikā, on the Cālikā mountain. Now, at that time Venerable Meghiya was the Buddha’s attendant. Then Venerable Meghiya went up to the Buddha, bowed, stood to one side, and said to him, “Sir, I’d like to enter Jantu village for alms.” “Please, Meghiya, go at your convenience.”
Atha kho āyasmā meghiyo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya jantugāmaṁ piṇḍāya pāvisi. Jantugāme piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṁ tenupasaṅkami. Addasā kho āyasmā meghiyo kimikāḷāya nadiyā tīre jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno ambavanaṁ pāsādikaṁ manuññaṁ ramaṇīyaṁ. Variant: jaṅghāvihāraṁ → jaṅghavihāraṁ (pts-vp-pli1, mr) | anuvicaramāno → anuvicaramāno addasā kho (bj, sya-all, pts-vp-pli1); anuvicaramāno addasa (mr) | manuññaṁ → idaṁ padaṁ videsapotthakesu natthi, an9.3:1 [3. Meghiyasutta]Disvānassa etadahosi: “pāsādikaṁ vatidaṁ ambavanaṁ manuññaṁ ramaṇīyaṁ. Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāya. Sace maṁ bhagavā anujāneyya, āgaccheyyāhaṁ imaṁ ambavanaṁ padhānāyā”ti.
 Then Meghiya robed up in the morning and, taking his bowl and robe, entered Jantu village for alms. After the meal, on his return from almsround in Jantu village, he went to the shore of Kimikālā river. As he was going for a walk along the shore of the river he saw a lovely and delightful mango grove. When he saw this he thought, “Oh, this mango grove is lovely and delightful! It’s truly good enough for meditation for a kinsman who wants to meditate. If the Buddha allows me, I’ll come back to this mango grove to meditate.”
Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā meghiyo bhagavantaṁ etadavoca:
 Then Venerable Meghiya went up to the Buddha, bowed, sat down to one side, and told him what had happened, adding,
“Idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya jantugāmaṁ piṇḍāya pāvisiṁ. Jantugāme piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṁ tenupasaṅkamiṁ. Addasaṁ kho ahaṁ, bhante, kimikāḷāya nadiyā tīre jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno ambavanaṁ pāsādikaṁ manuññaṁ ramaṇīyaṁ. Variant: anuvicaramāno → anuvicaramāno addasaṁ (sabbattha)Disvāna me etadahosi: ‘pāsādikaṁ vatidaṁ ambavanaṁ manuññaṁ ramaṇīyaṁ. Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāya. Sace maṁ bhagavā anujāneyya, āgaccheyyāhaṁ imaṁ ambavanaṁ padhānāyā’ti. Sace maṁ, bhante, bhagavā anujānāti, gaccheyyāhaṁ taṁ ambavanaṁ padhānāyā”ti. Variant: anujānāti → anujāneyya (an9.3:1 [3. Meghiyasutta])
 “If the Buddha allows me, I’ll go back to that mango grove to meditate.”
Evaṁ vutte, bhagavā āyasmantaṁ meghiyaṁ etadavoca: “āgamehi tāva, meghiya, ekakamhi tāva, yāva aññopi koci bhikkhu āgacchatī”ti. Variant: ekakamhi → ekakamhā (bj, pts-vp-pli1); ekakomhi (sya-all) | tāva, yāva aññopi koci → yāva añño koci (si)
 When he had spoken, the Buddha said to him, “We’re alone, Meghiya. Wait until another monk comes.”
Dutiyampi kho āyasmā meghiyo bhagavantaṁ etadavoca: “bhagavato, bhante, natthi kiñci uttari karaṇīyaṁ, natthi katassa vā paticayo. Variant: uttari → uttariṁ (si, sya-all, km, pts-vp-pli1)Mayhaṁ kho pana, bhante, atthi uttari karaṇīyaṁ, atthi katassa paticayo. Sace maṁ bhagavā anujānāti, gaccheyyāhaṁ taṁ ambavanaṁ padhānāyā”ti. Dutiyampi kho bhagavā āyasmantaṁ meghiyaṁ etadavoca: “āgamehi tāva, meghiya, ekakamhi tāva, yāva aññopi koci bhikkhu āgacchatī”ti.
 For a second time Meghiya said to the Buddha, “Sir, the Buddha has nothing more to do, and nothing that needs improvement. But I have. If you allow me, I’ll go back to that mango grove to meditate.” For a second time the Buddha said, “We’re alone, Meghiya. Wait until another monk comes.”
Tatiyampi kho āyasmā meghiyo bhagavantaṁ etadavoca: “bhagavato, bhante, natthi kiñci uttari karaṇīyaṁ, natthi katassa vā paticayo. Mayhaṁ kho pana, bhante, atthi uttari karaṇīyaṁ, atthi katassa paticayo. Sace maṁ bhagavā anujānāti, gaccheyyāhaṁ taṁ ambavanaṁ padhānāyā”ti. “Padhānanti kho, meghiya, vadamānaṁ kinti vadeyyāma? Yassadāni tvaṁ, meghiya, kālaṁ maññasī”ti.
 For a third time Meghiya said to the Buddha, “Sir, the Buddha has nothing more to do, and nothing that needs improvement. But I have. If you allow me, I’ll go back to that mango grove to meditate.” “Meghiya, since you speak of meditation, what can I say? Please, Meghiya, go at your convenience.”
Atha kho āyasmā meghiyo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena taṁ ambavanaṁ tenupasaṅkami; upasaṅkamitvā taṁ ambavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Variant: ajjhogāhetvā → ajjhogahetvā (bj, sya-all, pts-vp-pli1)Atha kho āyasmato meghiyassa tasmiṁ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṁ— kāmavitakko, byāpādavitakko, vihiṁsāvitakko. Variant: vihiṁsāvitakko → vihiṁsāvitakkoti (bj, pts-vp-pli1, mr)
 Then Meghiya got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went to that mango grove, and, having plunged deep into it, sat at the root of a certain tree for the day’s meditation. But while Meghiya was meditating in that mango grove he was beset mostly by three kinds of bad, unskillful thoughts, namely, sensual, malicious, and cruel thoughts.
Atha kho āyasmato meghiyassa etadahosi: “acchariyaṁ vata bho, abbhutaṁ vata bho. Saddhāya ca vatamhā agārasmā anagāriyaṁ pabbajitā. Atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā, seyyathidaṁ— kāmavitakkena, byāpādavitakkena, vihiṁsāvitakkena”.
 Then he thought, “It’s incredible, it’s amazing! I’ve gone forth from the lay life to homelessness out of faith, but I’m still harassed by these three kinds of bad, unskillful thoughts: sensual, malicious, and cruel thoughts.”
Atha kho āyasmā meghiyo sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā meghiyo bhagavantaṁ etadavoca: “idha mayhaṁ, bhante, tasmiṁ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṁ— kāmavitakko, byāpādavitakko, vihiṁsāvitakko. Tassa mayhaṁ, bhante, etadahosi: ‘acchariyaṁ vata bho, abbhutaṁ vata bho. Saddhāya ca vatamhā agārasmā anagāriyaṁ pabbajitā. Atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā, seyyathidaṁ— kāmavitakkena, byāpādavitakkena, vihiṁsāvitakkena’”.
 Then in the late afternoon, Venerable Meghiya came out of retreat and went to the Buddha. He bowed, sat down to one side, and told the Buddha what had happened.
“Aparipakkāya, meghiya, cetovimuttiyā pañca dhammā paripākāya saṁvattanti. Katame pañca?
 “Meghiya, when the heart’s release is not ripe, five things help it ripen. What five?
Idha, meghiya, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Aparipakkāya, meghiya, cetovimuttiyā ayaṁ paṭhamo dhammo paripākāya saṁvattati.
 Firstly, a monk has good friends, companions, and associates. This is the first thing …
Puna caparaṁ, meghiya, bhikkhu sīlavā hoti, pāti­mokkha­saṁ­vara­saṁ­vuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Aparipakkāya, meghiya, cetovimuttiyā ayaṁ dutiyo dhammo paripākāya saṁvattati.
 Furthermore, a monk is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. This is the second thing …
Puna caparaṁ, meghiya, bhikkhu yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, seyya­thi­daṁ—­appi­c­cha­kathā­, santuṭṭhikathā, pavivekakathā, asaṁsaggakathā, vīriyārambhakathā, sīlakathā, samādhikathā, paññākathā, vimuttikathā, vimutti­ñāṇa­dassana­kathā­; evarūpāya kathāya nikāmalābhī hoti akicchalābhī akasiralābhī. Aparipākāya, meghiya, cetovimuttiyā ayaṁ tatiyo dhammo paripākāya saṁvattati.
 Furthermore, a monk gets to take part in talk about self-effacement that helps open the heart and leads solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom.’ This is the third thing …
Puna caparaṁ, meghiya, bhikkhu āraddhavīriyo viharati, akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Variant: upasampadāya → uppādāya (sya-all)Aparipakkāya, meghiya, cetovimuttiyā ayaṁ catuttho dhammo paripākāya saṁvattati.
 Furthermore, a monk lives with energy roused up for giving up unskillful Dharmas and embracing skillful Dharmas. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas. This is the fourth thing …
Puna caparaṁ, meghiya, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkha­k­khaya­gāmi­ni­yā­. Aparipakkāya, meghiya, cetovimuttiyā ayaṁ pañcamo dhammo paripākāya saṁvattati. Aparipakkāya, meghiya, cetovimuttiyā ime pañca dhammā paripākāya saṁvattanti.
 Furthermore, a monk is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is the fifth thing that, when the heart’s release is not ripe, helps it ripen. These are the five things that, when the heart’s release is not ripe, help it ripen.
Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa yaṁ sīlavā bhavissati, pāti­mokkha­saṁ­vara­saṁ­vuto viharissati, ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhissati sikkhāpadesu.
 A monk with good friends, companions, and associates can expect to be ethical …
Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa yaṁ yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, seyya­thi­daṁ—­appi­c­cha­kathā­, santuṭṭhikathā, pavivekakathā, asaṁsaggakathā, vīriyārambhakathā, sīlakathā, samādhikathā, paññākathā, vimuttikathā, vimutti­ñāṇa­dassana­kathā­; evarūpāya kathāya nikāmalābhī bhavissati akicchalābhī akasiralābhī.
 A monk with good friends, companions, and associates can expect to take part in talk about self-effacement that helps open the heart …
Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa yaṁ āraddhavīriyo viharissati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
 A monk with good friends, companions, and associates can expect to be energetic …
Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa yaṁ paññavā bhavissati, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkha­k­khaya­gāmi­ni­yā­.
 A monk with good friends, companions, and associates can expect to be wise …
Tena ca pana, meghiya, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā— asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmi­mānasa­mu­g­ghātā­ya­. Aniccasaññino hi, meghiya, anattasaññā saṇṭhāti, anattasaññī asmimānasamugghātaṁ pāpuṇāti diṭṭheva dhamme nibbānan”ti.
 But then, a monk grounded on these five things should develop four further things. They should develop the perception of ugliness to give up greed, love to give up hate, remembering of breathing to cut off thinking, and perception of impermanence to uproot the conceit ‘I am’. When you perceive impermanence, the perception of not-self becomes stabilized. Perceiving not-self, you uproot the conceit ‘I am’ and attain nirvana in this very life.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Khuddā vitakkā sukhumā vitakkā,
 “With thoughts whether low or fine,
Anugatā manaso uppilāvā; Variant: Anugatā → anuggatā (bj, mr aṭṭhakathāyaṁ pāṭhantaraṁ) | uppilāvā → ubbilāpā (si, sya-all, pts-vp-pli1)
 excitement in the mind arises.
Ete avidvā manaso vitakke,
 Not understanding these thoughts in the mind,
Hurā huraṁ dhāvati bhantacitto.
 one with mind astray runs all over the place.
Ete ca vidvā manaso vitakke,
 Having understood these thoughts in the mind,
Ātāpiyo saṁvaratī satīmā;
 an awakened one—ardent, restrained, and mindful [of the Dharma]—
Anugate manaso uppilāve,
 has given up them all;
Asesamete pajahāsi buddho”ti.
 excitement in the mind no longer arises.”
Paṭhamaṁ.

KN Ud 4.2 Uddhata: Restless
Udāna 4.2
 Heartfelt Sayings 4.2
Uddhatasutta
 Restless
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kusinārāyaṁ viharati upavattane mallānaṁ sālavane. Tena kho pana samayena sambahulā bhikkhū bhagavato avidūre araññakuṭikāyaṁ viharanti uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā vibbhantacittā pākatindriyā.
 So I have heard. At one time the Buddha was staying in the sal forest of the Mallas at Upavattana near Kusinārā. Now at that time several monks were staying not far from the Buddha in a wilderness hut. They were restless, insolent, fickle, scurrilous, loose-tongued, unmindful [of the Dharma], lacking lucid-discerning and undistractible-lucidity, with straying minds and undisciplined faculties.
Addasā kho bhagavā te sambahule bhikkhū avidūre araññakuṭikāyaṁ viharante uddhate unnaḷe capale mukhare vikiṇṇavāce muṭṭhassatino asampajāne asamāhite vibbhantacitte pākatindriye.
 The Buddha saw those monks staying nearby.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Arakkhitena kāyena, Variant: kāyena → cittena (ne4:392 [Vibhaṅga/ Desanāhārasampāta])
 “Unguarded in body,
micchādiṭṭhihatena ca; Variant: micchādiṭṭhihatena → micchādiṭṭhigatena (bahūsu)
 ruined by wrong view,
Thina­middhā­bhi­bhūte­na­, Variant: Thinamiddhābhibhūtena → thīnamiddhābhibhūtena (bj, sya-all, km, pts-vp-pli1)
 overcome with dullness and drowsiness,
vasaṁ mārassa gacchati.
 you fall under Māra’s sway.
Tasmā rakkhitacittassa,
 That’s why you should guard the mind,
sammāsaṅkappagocaro;
 with right thoughts your pasture,
Sammādiṭṭhi­pure­k­khāro­,
 and right view at the fore.
ñatvāna udayabbayaṁ;
 Having understood rise and fall,
Thinamiddhābhibhū bhikkhu,
 a monk who has overcome dullness and drowsiness
sabbā duggatiyo jahe”ti.
 would cast off all bad destinies.”
Dutiyaṁ.

KN Ud 4.3 Gopālaka: The Cowherd
Udāna 4.3
 Heartfelt Sayings 4.3
Gopālakasutta
 The Cowherd
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosalesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ. Atha kho bhagavā maggā okkamma yena aññataraṁ rukkhamūlaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
 So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks. And then the Buddha left the road, went to the root of a certain tree, and sat down on the seat spread out.
Atha kho aññataro gopālako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho taṁ gopālakaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Variant: samādapesi → samādāpesi (?)
 Then a certain cowherd went up to the Buddha, bowed, and sat down to one side. The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk.
Atha kho so gopālako bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca: Variant: samādapito → samādāpito (?)“adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho so gopālako bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
 Then the cowherd said to the Buddha, “Sir, may the Buddha together with the monk Saṅgha please accept tomorrow’s meal from me.” The Buddha consented in silence. The cowherd got up from his seat, circumambulated the Buddha with his right side toward him, and left.
Atha kho so gopālako tassā rattiyā accayena sake nivesane pahūtaṁ appodakapāyāsaṁ paṭiyādāpetvā navañca sappiṁ bhagavato kālaṁ ārocesi: “kālo, bhante, niṭṭhitaṁ bhattan”ti.
 And when the night had passed the cowherd had plenty of thick milk-rice prepared in his own home, with fresh ghee. Then he had the Buddha informed of the time, saying, “Sir, it’s time. The meal is ready.”
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena tassa gopālakassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho so gopālako buddhappamukhaṁ bhikkhusaṅghaṁ appodakapāyāsena navena ca sappinā sahatthā santappesi sampavāresi. Variant: appodakapāyāsena → appodakapāyāsena ca (sya-all, pts-vp-pli1)Atha kho so gopālako bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho taṁ gopālakaṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi. Atha kho acirapakkantassa bhagavato taṁ gopālakaṁ aññataro puriso sīmantarikāya jīvitā voropesi.
 The Buddha robed up, took his bowl and robe and, together with the Sangha of monks, went to the house of that cowherd, where he sat down on the prepared seat in the dining hall. Then the cowherd served and satisfied the monk Saṅgha headed by the Buddha with his own hands with a thick milk-rice and fresh ghee. When the Buddha had eaten and washed his hand and bowl, the cowherd took a low seat and sat to one side. The Buddha then instructed, inspired, and gladdened him with a teaching, after which he got up and left. But soon after the Buddha had left, the cowherd was killed by a certain man in the gap between village borders.
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “yena, bhante, gopālakena ajja buddhappamukho bhikkhusaṅgho appodakapāyāsena navena ca sappinā sahatthā santappito sampavārito so kira, bhante, gopālako aññatarena purisena sīmantarikāya jīvitā voropito”ti.
 Then several monks went up to the Buddha, bowed, sat down to one side, and told him what had happened.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Diso disaṁ yaṁ taṁ kayirā,
 “A wrongly directed mind
verī vā pana verinaṁ;
 would do you more harm
Micchāpaṇihitaṁ cittaṁ,
 than a hater to the hated,
pāpiyo naṁ tato kare”ti.
 or an enemy to their foe.”
Tatiyaṁ.

KN Ud 4.4 Yakkhapahāra: The Spirit’s Blow
Udāna 4.4
 Heartfelt Sayings 4.4
Yakkhapahārasutta
 The Spirit’s Blow
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā ca sāriputto āyasmā ca mahāmoggallāno kapotakandarāyaṁ viharanti. Tena kho pana samayena āyasmā sāriputto juṇhāya rattiyā navoropitehi kesehi abbhokāse nisinno hoti aññataraṁ samādhiṁ samāpajjitvā.
 So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. At that time Venerables Sāriputta and Moggallāna were staying near the pigeons’ alcove. Now at that time Venerable Sāriputta was sitting outdoors in the moonlight, his head freshly shaven, having entered a certain state of undistractible-lucidity.
Tena kho pana samayena dve yakkhā sahāyakā uttarāya disāya dakkhiṇaṁ disaṁ gacchanti kenacideva karaṇīyena. Addasaṁsu kho te yakkhā āyasmantaṁ sāriputtaṁ juṇhāya rattiyā navoropitehi kesehi abbhokāse nisinnaṁ. Disvāna eko yakkho dutiyaṁ yakkhaṁ etadavoca: “paṭibhāti maṁ, samma, imassa samaṇassa sīse pahāraṁ dātun”ti. Evaṁ vutte, so yakkho taṁ yakkhaṁ etadavoca: “alaṁ, samma, mā samaṇaṁ āsādesi. Uḷāro so, samma, samaṇo mahiddhiko mahānubhāvo”ti.
 Now at that time two native spirits who were friends were on their way from the north to the south on some business. They saw Sāriputta meditating there. One of the spirits said to the other, “I feel inspired, friend, to give this ascetic a blow on the head!” The other spirit replied, “Enough, friend, don’t hit the ascetic! That is an eminent ascetic, powerful and mighty!”
Dutiyampi kho so yakkho taṁ yakkhaṁ etadavoca: “paṭibhāti maṁ, samma, imassa samaṇassa sīse pahāraṁ dātun”ti. Dutiyampi kho so yakkho taṁ yakkhaṁ etadavoca: “alaṁ, samma, mā samaṇaṁ āsādesi. Uḷāro so, samma, samaṇo mahiddhiko mahānubhāvo”ti. Tatiyampi kho so yakkho taṁ yakkhaṁ etadavoca: “paṭibhāti maṁ, samma, imassa samaṇassa sīse pahāraṁ dātun”ti. Tatiyampi kho so yakkho taṁ yakkhaṁ etadavoca: “alaṁ, samma, mā samaṇaṁ āsādesi. Uḷāro so, samma, samaṇo mahiddhiko mahānubhāvo”ti.
 For a second time the first spirit said to the other, “I feel inspired, friend, to give this ascetic a blow on the head!” For a second time, the other spirit replied, “Enough, friend, don’t hit the ascetic! That is an eminent ascetic, powerful and mighty!” For a third time the first spirit said to the other, “I feel inspired, friend, to give this ascetic a blow on the head!” For a third time, the other spirit replied, “Enough, friend, don’t hit the ascetic! That is an eminent ascetic, powerful and mighty!”
Atha kho so yakkho taṁ yakkhaṁ anādiyitvā āyasmato sāriputtattherassa sīse pahāraṁ adāsi. Tāva mahā pahāro ahosi, api tena pahārena sattaratanaṁ vā aḍḍhaṭṭhamaratanaṁ vā nāgaṁ osādeyya, mahantaṁ vā pabbatakūṭaṁ padāleyya. Atha ca pana so yakkho “ḍayhāmi ḍayhāmī”ti vatvā tattheva mahānirayaṁ apatāsi. Variant: apatāsi → avatthāsi (bj); avaṭṭhāsi (pts-vp-pli1)
 Ignoring his friend, the first spirit struck Sāriputta. The blow was so strong it would have felled a bull elephant seven or seven and a half cubits tall, or split apart a great mountain peak. But then the spirit, crying out, “I burn, I burn!” fell into the Great Hell right there.
Addasā kho āyasmā mahāmoggallāno dibbena cakkhunā visuddhena atikkantamānusakena tena yakkhena āyasmato sāriputtattherassa sīse pahāraṁ dīyamānaṁ. Disvā yena āyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca: “kacci te, āvuso, khamanīyaṁ, kacci yāpanīyaṁ, kacci na kiñci dukkhan”ti? “Khamanīyaṁ me, āvuso moggallāna, yāpanīyaṁ me, āvuso moggallāna; api ca me sīsaṁ thokaṁ dukkhan”ti.
 With clairvoyance that is purified and superhuman, Venerable Moggallāna saw that spirit striking Venerable Sāriputta. He approached him and said, “I hope you’re keeping well, reverend; I hope you’re alright. I hope that you are not in pain.” “I am alright, Reverend Moggallāna; but my head does hurt a little.”
“Acchariyaṁ, āvuso sāriputta, abbhutaṁ, āvuso sāriputta. Yāva mahiddhiko āyasmā sāriputto mahānubhāvo. Variant: Yāva → yaṁ tvaṁ (bj, pts-vp-pli1, mr); yaṁ (sya-all)Idha te, āvuso sāriputta, aññataro yakkho sīse pahāraṁ adāsi. Tāva mahā pahāro ahosi, api tena pahārena sattaratanaṁ vā aḍḍhaṭṭhamaratanaṁ vā nāgaṁ osādeyya, mahantaṁ vā pabbatakūṭaṁ padāleyya, atha ca panāyasmā sāriputto evamāha: ‘khamanīyaṁ me, āvuso moggallāna, yāpanīyaṁ me, āvuso moggallāna; api ca me sīsaṁ thokaṁ dukkhan’”ti.
 “It’s incredible, Reverend Sāriputta, it’s amazing! How mighty and powerful is Venerable Sāriputta! Just now, a native spirit struck you on the head. The blow was so strong it would have felled a bull elephant seven or seven and a half cubits tall, or split apart a great mountain peak. Yet you say, ‘I am alright, Reverend Moggallāna; but my head does hurt a little.’”
“Acchariyaṁ, āvuso moggallāna, abbhutaṁ, āvuso moggallāna. Yāva mahiddhiko āyasmā mahāmoggallāno mahānubhāvo yatra hi nāma yakkhampi passissati. Variant: Yāva → yaṁ (sya-all)Mayaṁ panetarahi paṁsupisācakampi na passāmā”ti.
 “It’s incredible, Reverend Moggallāna, it’s amazing! How mighty and powerful is Venerable Moggallāna, in that he can even see a native spirit! Whereas I can’t even see a mud-goblin right now.”
Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya tesaṁ ubhinnaṁ mahānāgānaṁ imaṁ evarūpaṁ kathāsallāpaṁ.
 With clairaudience that is purified and superhuman, the Buddha heard that discussion between those two spiritual giants.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Yassa selūpamaṁ cittaṁ,
 “One whose mind is like a rock,
ṭhitaṁ nānupakampati;
 steady, never trembling,
Virattaṁ rajanīyesu,
 free of desire for desirable things,
kopaneyye na kuppati;
 not getting annoyed when things are annoying:
Yassevaṁ bhāvitaṁ cittaṁ,
 from where will suffering strike one
kuto taṁ dukkhamessatī”ti.
 whose mind is developed like this?”
Catutthaṁ.

KN Ud 4.5 Nāga: A Bull Elephant
Udāna 4.5
 Heartfelt Sayings 4.5
Nāgasutta
 A Bull Elephant
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme. Tena kho pana samayena bhagavā ākiṇṇo viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi. Ākiṇṇo dukkhaṁ na phāsu viharati. Atha kho bhagavato etadahosi: “ahaṁ kho etarahi ākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi. Ākiṇṇo dukkhaṁ na phāsu viharāmi. Yannūnāhaṁ eko gaṇasmā vūpakaṭṭho vihareyyan”ti.
 So I have heard. At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery. Now at that time Buddha lived crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and teachers of other paths and their disciples. Crowded, he lived in suffering and discomfort. Then he thought, “These days I live crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and teachers of other paths and their disciples. Crowded, I live in suffering and discomfort. Why don’t I live alone, withdrawn from the group?”
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kosambiṁ piṇḍāya pāvisi. Kosambiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhākaṁ anapaloketvā bhikkhusaṅghaṁ eko adutiyo yena pālileyyakaṁ tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena pālileyyakaṁ tadavasari. Tatra sudaṁ bhagavā pālileyyake viharati rakkhitavanasaṇḍe bhaddasālamūle. Variant: Tatra sudaṁ → upasaṅkamitvā tatra sudaṁ (sya-all, pts-vp-pli1, mr)
 Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kosambi for alms. After the meal, on his return from almsround, he set his lodgings in order himself. Taking his bowl and robe, without informing his attendants or taking leave of the monk Saṅgha, he set out to go wandering alone towards Pārileyya, with no companion. When he eventually arrived, he stayed in a protected forest grove, at the foot of an auspicious sal tree.
Aññataropi kho hatthināgo ākiṇṇo viharati hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi. Chinnaggāni ceva tiṇāni khādati, obhaggobhaggañcassa sākhābhaṅgaṁ khādanti, āvilāni ca pānīyāni pivati, ogāhā cassa uttiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo gacchanti. Ākiṇṇo dukkhaṁ na phāsu viharati. Atha kho tassa hatthināgassa etadahosi: “ahaṁ kho etarahi ākiṇṇo viharāmi hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṁ khādanti, āvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo gacchanti, ākiṇṇo dukkhaṁ na phāsu viharāmi. Yannūnāhaṁ eko gaṇasmā vūpakaṭṭho vihareyyan”ti.
 A certain bull elephant was also living crowded by live crowded by other males, females, younglings, and cubs. He ate the grass they’d trampled, and they ate the broken branches he dragged down. He drank muddy water, and after his bath the female elephants bumped into him. Crowded, he lived in suffering and discomfort. Then he thought, “These days I live crowded by other males, females, younglings, and cubs. I eat the grass they’ve trampled, and they eat the broken branches I’ve dragged down. I drink muddy water, and after my bath the female elephants bump into me. Crowded, I live in suffering and discomfort. Why don’t I live alone, withdrawn from the herd?”
Atha kho so hatthināgo yūthā apakkamma yena pālileyyakaṁ rakkhitavanasaṇḍo bhaddasālamūlaṁ yena bhagavā tenupasaṅkami. Tatra sudaṁ so hatthināgo yasmiṁ padese bhagavā viharati taṁ padesaṁ appaharitaṁ karoti, soṇḍāya ca bhagavato pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti. Variant: appaharitaṁ karoti, soṇḍāya ca → appaharitañca karoti, soṇḍāya (si, cck, pts1ed), apaharitañca karoti, soṇḍāya (sya1ed, sya2ed) | upaṭṭhāpeti → upaṭṭhapeti (bj, sya-all, km); paṭṭhapeti (pts-vp-pli1)
 So he left the herd and went to Pārileyya, where he approached the Buddha in the protected forest grove at the foot of an auspicious sal tree. There he attended on the Buddha, clearing the vegetation from the place where the Buddha stayed, and using his trunk to set out water for drinking and washing.
Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “ahaṁ kho pubbe ākiṇṇo vihāsiṁ bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi, ākiṇṇo dukkhaṁ na phāsu vihāsiṁ. Somhi etarahi anākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi, anākiṇṇo sukhaṁ phāsu viharāmī”ti.
 Then as the Buddha was in private retreat this thought came to his mind, “Formerly I lived crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and teachers of other paths and their disciples. Crowded, I live in suffering and discomfort. But now I live uncrowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and teachers of other paths and their disciples. Being uncrowded, I live in happiness and comfort.”
Tassapi kho hatthināgassa evaṁ cetaso parivitakko udapādi: “ahaṁ kho pubbe ākiṇṇo vihāsiṁ hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādiṁ, obhaggobhaggañca me sākhābhaṅgaṁ khādiṁsu, āvilāni ca pānīyāni apāyiṁ, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo agamaṁsu, ākiṇṇo dukkhaṁ na phāsu vihāsiṁ. Somhi etarahi anākiṇṇo viharāmi hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, acchinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṁ na khādanti, anāvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa hatthiniyo na kāyaṁ upanighaṁsantiyo gacchanti, anākiṇṇo sukhaṁ phāsu viharāmī”ti.
 And to the bull elephant also this thought came to mind, “Formerly I lived crowded by other males, females, younglings, and cubs. I ate the grass they’d trampled, and they ate the broken branches I’d dragged down. I drank muddy water, and after my bath the female elephants bumped into me. Crowded, I lived in suffering and discomfort. But now I live uncrowded by other males, females, younglings, and cubs. I eat untrampled grass, and other elephants don’t eat the broken branches I have dragged down. I don’t drink muddy water, and the female elephants don’t bump into me after my bath. Being uncrowded, I live in happiness and comfort.”
Atha kho bhagavā attano ca pavivekaṁ viditvā tassa ca hatthināgassa cetasā ceto­pari­vi­ta­k­kama­ñ­ñāya tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, understanding his own seclusion and knowing what that elephant was thinking, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Etaṁ nāgassa nāgena, Variant: Etaṁ → evaṁ (mr)
 “The giant elephant,
īsādantassa hatthino;
 with tusks like chariot-poles,
Sameti cittaṁ cittena,
 agrees heart to heart with the spiritual giant,
yadeko ramatī mano”ti.
 since each finds joy in the woods alone.”
Pañcamaṁ.

KN Ud 4.6 Piṇḍola: With Piṇḍola
Udāna 4.6
 Heartfelt Sayings 4.6
Piṇḍolasutta
 With Piṇḍola
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā piṇḍolabhāradvājo bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya āraññiko piṇḍapātiko paṁsukūliko tecīvariko appiccho santuṭṭho pavivitto asaṁsaṭṭho āraddhavīriyo dhutavādo adhicittamanuyutto. Variant: āraddhavīriyo → āraddhaviriyo (bj, sya-all, km, pts-vp-pli1)
 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Piṇḍola Bhāradvāja was sitting not far from the Buddha cross-legged, with his body straight. He was one who lived in the wilderness, ate only almsfood, wore rag robes, and owned just three robes. He was of few wishes, content, secluded, aloof, and energetic, an advocate of austerities, dedicated to the higher mind.
Addasā kho bhagavā āyasmantaṁ piṇḍolabhāradvājaṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya āraññikaṁ piṇḍapātikaṁ paṁsukūlikaṁ tecīvarikaṁ appicchaṁ santuṭṭhaṁ pavivittaṁ asaṁsaṭṭhaṁ āraddhavīriyaṁ dhutavādaṁ adhicittamanuyuttaṁ.
 The Buddha saw him meditating there.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Anūpavādo anūpaghāto, Variant: Anūpavādo anūpaghāto → anupavādo anupaghāto (sya-all, pts-vp-pli1, mr)
 “Not speaking ill nor doing harm;
Pātimokkhe ca saṁvaro;
 restraint in the monastic code;
Mattaññutā ca bhattasmiṁ,
 moderation in eating;
Pantañca sayanāsanaṁ;
 staying in remote lodgings;
Adhicitte ca āyogo,
 commitment to the higher mind—
Etaṁ buddhāna sāsanan”ti.
 this is the instruction of the Buddhas.”
Chaṭṭhaṁ.

KN Ud 4.7 Sāriputta: With Sāriputta
Udāna 4.7
 Heartfelt Sayings 4.7
Sāriputtasutta
 With Sāriputta
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā sāriputto bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya appiccho santuṭṭho pavivitto asaṁsaṭṭho āraddhavīriyo adhicittamanuyutto.
 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Sāriputta was sitting not far from the Buddha cross-legged, with his body straight. He was of few wishes, content, secluded, aloof, energetic, dedicated to the higher mind.
Addasā kho bhagavā āyasmantaṁ sāriputtaṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya appicchaṁ santuṭṭhaṁ pavivittaṁ asaṁsaṭṭhaṁ āraddhavīriyaṁ adhicittamanuyuttaṁ.
 The Buddha saw him meditating there.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Adhicetaso appamajjato,
 “A sage of higher consciousness, diligent,
Munino monapathesu sikkhato;
 training in the ways of sagacity:
Sokā na bhavanti tādino,
 there are no sorrows for one thus poised,
Upasantassa sadā satīmato”ti.
 calm and ever mindful [of the Dharma].”
Sattamaṁ.

KN Ud 4.8 Sundarī: With Sundarī
Udāna 4.8
 Heartfelt Sayings 4.8
Sundarīsutta
 With Sundarī
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvara­piṇḍapāta­senāsana­gilāna­paccaya­bhesajja­parikkhārā­na­ṁ. Variant: apacito → ud2.4:1 [Sakkārasutta]; mi5.2.5:1 [Buddhalābhantarāyapañha]Bhikkhusaṅghopi sakkato hoti garukato mānito pūjito apacito lābhī cīvara­piṇḍapāta­senāsana­gilāna­paccaya­bhesajja­parikkhārā­na­ṁ. Aññatitthiyā pana paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā na lābhino cīvara­piṇḍapāta­senāsana­gilāna­paccaya­bhesajja­parikkhārā­na­ṁ.
 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the Buddha was honored, respected, revered, venerated, and esteemed. And he received robes, almsfood, lodgings, and medicines and supplies for the sick. And the monk Saṅgha was also honored, respected, revered, venerated, and esteemed. And they received robes, almsfood, lodgings, and medicines and supplies for the sick. But the wanderers who followed other paths were not honored, respected, esteemed, revered, and venerated. And they didn’t receive robes, almsfood, lodgings, and medicines and supplies for the sick.
Atha kho te aññatitthiyā paribbājakā bhagavato sakkāraṁ asahamānā bhikkhusaṅghassa ca yena sundarī paribbājikā tenupasaṅkamiṁsu; upasaṅkamitvā sundariṁ paribbājikaṁ etadavocuṁ: “ussahasi tvaṁ, bhagini, ñātīnaṁ atthaṁ kātun”ti? “Kyāhaṁ, ayyā, karomi? Kiṁ mayā na sakkā kātuṁ? Variant: mayā na sakkā → kiṁ mayā sakkā (sya-all, pts-vp-pli1)Jīvitampi me pariccattaṁ ñātīnaṁ atthāyā”ti.
 Then those wanderers who followed other paths, unable to bear the esteem of the monk Sangha, approached the female wanderer Sundarī and said, “Sister, are you able to do something for the welfare of your kin?” “What can I do, venerables? How can I help? I’d even give my life for the welfare of my kin.”
“Tena hi, bhagini, abhikkhaṇaṁ jetavanaṁ gacchāhī”ti. “Evaṁ, ayyā”ti kho sundarī paribbājikā tesaṁ aññatitthiyānaṁ paribbājakānaṁ paṭissutvā abhikkhaṇaṁ jetavanaṁ agamāsi.
 “Well then, sister, frequently visit Jeta’s Grove.” “Yes, venerables,” she replied, and did as they asked.
Yadā te aññiṁsu aññatitthiyā paribbājakā: “vodiṭṭhā kho sundarī paribbājikā bahujanena abhikkhaṇaṁ jetavanaṁ gacchantī”ti. Variant: gacchantī”ti → gacchatīti (bj, sya-all, km); āgacchatīti (pts-vp-pli1)Atha naṁ jīvitā voropetvā tattheva jetavanassa parikhākūpe nikkhipitvā yena rājā pasenadi kosalo tenupasaṅkamiṁsu; upasaṅkamitvā rājānaṁ pasenadiṁ kosalaṁ etadavocuṁ: Variant: nikkhipitvā → nikhaṇitvā (bj, pts-vp-pli1); nikkhaṇitvā (sya-all)“yā sā, mahārāja, sundarī paribbājikā; sā no na dissatī”ti. “Kattha pana tumhe āsaṅkathā”ti? “Jetavane, mahārājā”ti. “Tena hi jetavanaṁ vicinathā”ti.
 When those wanderers knew that Sundarī had been clearly seen by many people frequently visiting Jeta’s Grove, they killed her and dumped her in the ditch around Jeta’s Grove. Then they went to see King Pasenadi of Kosala and said to him, “Great king, we cannot find the female wanderer Sundarī.” “But where do you suspect she is?” “At Jeta’s Grove, great king.” “Well then, search Jeta’s Grove.”
Atha kho te aññatitthiyā paribbājakā jetavanaṁ vicinitvā yathānikkhittaṁ parikhākūpā uddharitvā mañcakaṁ āropetvā sāvatthiṁ pavesetvā rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā manusse ujjhāpesuṁ:
 So the wanderers searched Jeta’s Grove. They pulled her body up from the ditch where they had dumped it, and lifted it on a bier. Having entered Sāvatthī, they went from street to street, from square to square, complaining to people:
“Passathāyyā samaṇānaṁ sakyaputtiyānaṁ kammaṁ. Alajjino ime samaṇā sakyaputtiyā dussīlā pāpadhammā musāvādino abrahmacārino. Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti. Natthi imesaṁ sāmaññaṁ, natthi imesaṁ brahmaññaṁ. Naṭṭhaṁ imesaṁ sāmaññaṁ, naṭṭhaṁ imesaṁ brahmaññaṁ. Kuto imesaṁ sāmaññaṁ, kuto imesaṁ brahmaññaṁ? Apagatā ime sāmaññā, apagatā ime brahmaññā. Kathañhi nāma puriso purisakiccaṁ karitvā itthiṁ jīvitā voropessatī”ti.
 “See the deed of the Sakyan ascetics! Shameless are these Sakyan ascetics, immoral and wicked. They are liars and fake celibates. Sure, they claim to be of Dharmic and moral conduct, to be celibate, truthful, ethical, and of good character. But they have no asceticism, no spirituality. Asceticism and spirituality are lost to them! Where is their asceticism, where their spirituality? They have abandoned asceticism and spirituality! How on earth can a man, having done a man’s business, kill a woman!”
Tena kho pana samayena sāvatthiyaṁ manussā bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosanti vihesanti:
 Then at that time when the people of Sāvatthī saw the monks they abused and insulted them with rude, harsh words:
“Alajjino ime samaṇā sakyaputtiyā dussīlā pāpadhammā musāvādino abrahmacārino. Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti. Natthi imesaṁ sāmaññaṁ, natthi imesaṁ brahmaññaṁ. Naṭṭhaṁ imesaṁ sāmaññaṁ, naṭṭhaṁ imesaṁ brahmaññaṁ. Kuto imesaṁ sāmaññaṁ, kuto imesaṁ brahmaññaṁ? Apagatā ime sāmaññā, apagatā ime brahmaññā. Kathañhi nāma puriso purisakiccaṁ karitvā itthiṁ jīvitā voropessatī”ti.
 “Shameless are these Sakyan ascetics, immoral, wicked, liars, and fake celibates. Sure, they claim to be of Dharmic and moral conduct, to be celibate, truthful, ethical, and of good character. But they have no asceticism, no spirituality. Asceticism and spirituality are lost to them! Where is their asceticism, where their spirituality? They have abandoned asceticism and spirituality! How on earth can a man, having done a man’s business, kill a woman!”
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:
 Then several monks 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.
“Etarahi, bhante, sāvatthiyaṁ manussā bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosanti vihesanti: ‘alajjino ime samaṇā sakyaputtiyā dussīlā pāpadhammā musāvādino abrahmacārino. Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti. Natthi imesaṁ sāmaññaṁ, natthi imesaṁ brahmaññaṁ. Naṭṭhaṁ imesaṁ sāmaññaṁ, naṭṭhaṁ imesaṁ brahmaññaṁ. Kuto imesaṁ sāmaññaṁ, kuto imesaṁ brahmaññaṁ? Apagatā ime sāmaññā, apagatā ime brahmaññā. Kathañhi nāma puriso purisakiccaṁ karitvā itthiṁ jīvitā voropessatī’”ti.
 ...
“Neso, bhikkhave, saddo ciraṁ bhavissati sattāhameva bhavissati. Sattāhassa accayena antaradhāyissati. Tena hi, bhikkhave, ye manussā bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosanti vihesanti, te tumhe imāya gāthāya paṭicodetha:
 “That rumor, monks, won’t last long. It will only be seven days, then it will vanish. So you may respond to those critics with this verse.”

(verse)
‘Abhūtavādī nirayaṁ upeti,
 “A liar goes to hell,
Yo vāpi katvā na karomi cāha;
 as does one who denies what they did.
Ubhopi te pecca samā bhavanti,
 Both are equal in the hereafter,
Nihīnakammā manujā paratthā’”ti.
 those men of base deeds.”
Atha kho te bhikkhū bhagavato santike imaṁ gāthaṁ pariyāpuṇitvā ye manussā bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosanti vihesanti te imāya gāthāya paṭicodenti:
 The monks memorized that verse in the Buddha’s presence, then used it to respond to those critics.
“Abhūtavādī nirayaṁ upeti,
 ...
Yo vāpi katvā na karomi cāha;
 ...
Ubhopi te pecca samā bhavanti,
 ...
Nihīnakammā manujā paratthā”ti.
 ...
Manussānaṁ etadahosi: “akārakā ime samaṇā sakyaputtiyā, nayimehi kataṁ, sapantime samaṇā sakyaputtiyā”ti. Neva so saddo ciraṁ ahosi. Sattāhameva ahosi. Sattāhassa accayena antaradhāyi.
 People thought, “These Sakyan ascetics didn’t do it, it was not done by them, they swear it.” That rumor didn’t last long. It was seven days, then it vanished.
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavato etadavocuṁ:
 Then several monks went up to the Buddha, bowed, sat down to one side, and said to him,
“Acchariyaṁ, bhante, abbhutaṁ, bhante. Yāva subhāsitañcidaṁ, bhante, bhagavatā: ‘neso, bhikkhave, saddo ciraṁ bhavissati. Sattāhameva bhavissati. Sattāhassa accayena antaradhāyissatī’ti. Antarahito so, bhante, saddo”ti.
 “It’s incredible, sir, it’s amazing! How well said this was by the Buddha: ‘That rumor, monks, won’t last long. It will only be seven days, then it will vanish.’ That rumor has vanished, sir.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Tudanti vācāya janā asaññatā,
 “People out of control stab with words,
Sarehi saṅgāmagataṁva kuñjaraṁ;
 like they stab a tusker in battle with darts.
Sutvāna vākyaṁ pharusaṁ udīritaṁ,
 When they hear a harsh word spoken,
Adhivāsaye bhikkhu aduṭṭhacitto”ti.
 a monk should endure with no anger in heart.”
Aṭṭhamaṁ.

KN Ud 4.9 Upasena: With Upasena
Udāna 4.9
 Heartfelt Sayings 4.9
Upasenasutta
 With Upasena
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho āyasmato upasenassa vaṅgantaputtassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “lābhā vata me, suladdhaṁ vata me, satthā ca me bhagavā arahaṁ sammāsambuddho; svākkhāte camhi dhammavinaye agārasmā anagāriyaṁ pabbajito; sabrahmacārino ca me sīlavanto kalyāṇadhammā; sīlesu camhi paripūrakārī; susamāhito camhi ekaggacitto; arahā camhi khīṇāsavo; mahiddhiko camhi mahānubhāvo. Bhaddakaṁ me jīvitaṁ, bhaddakaṁ maraṇan”ti.
 So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Then as Venerable Upasena Vaṅgantaputta was in private retreat this thought came to his mind: “I’m so fortunate, so very fortunate! My Teacher is the Blessed One, perfected, a fully awakened Buddha. Well explained is The Dharma and training in which I have gone forth from the lay life to homelessness. My spiritual companions are ethical and of good character. I have fulfilled the precepts. My mind is unified and serene. I am a perfected one who has ended the defilements. I am of great might and power. My life has been good, and my death will be good.”
Atha kho bhagavā āyasmato upasenassa vaṅgantaputtassa cetasā ceto­pari­vi­ta­k­kama­ñ­ñāya tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing what that Venerable Upasena was thinking, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Yaṁ jīvitaṁ na tapati,
 “One who has no guilt in life,
maraṇante na socati;
 nor grief at facing death:
Sa ve diṭṭhapado dhīro,
 that wise one who has seen the truth,
sokamajjhe na socati.
 grieves not among the grieving.
Ucchinna­bhavataṇhas­sa,
 For the monk with peaceful mind,
santacittassa bhikkhuno;
 who has cut off craving for continued existence,
Vikkhīṇo jātisaṁsāro,
 Transmigration through births is finished,
natthi tassa punabbhavo”ti.
 there are no future lives for them.”
Navamaṁ.

KN Ud 4.10 Sāri­putta­upasama­: The Peacefulness of Sāriputta
Udāna 4.10
 Heartfelt Sayings 4.10
Sāri­putta­upasama­sutta
 The Peacefulness of Sāriputta
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā sāriputto bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya attano upasamaṁ paccavekkhamāno.
 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Sāriputta was sitting not far from the Buddha cross-legged, with his body straight, reviewing his own peacefulness.
Addasā kho bhagavā āyasmantaṁ sāriputtaṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya attano upasamaṁ paccavekkhamānaṁ.
 The Buddha saw him meditating there.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“­Upasanta­santa­cittas­sa,
 “With mind at peace, so full of peace,
netticchinnassa bhikkhuno;
 for a monk who has cut the cord,
Vikkhīṇo jātisaṁsāro,
 transmigration through births is finished:
mutto so mārabandhanā”ti.
 they’re freed from Māra’s bonds.”
Dasamaṁ.
Meghiyavaggo catuttho.

(oral tradition checksum bookkeeping)
Tassuddānaṁ
Meghiyo uddhatā gopālo, Variant: Meghiyo uddhatā gopālo → meghiyaṁ uddhataṁ gopālaṁ (bj)
yakkho nāgena pañcamaṁ; Variant: yakkho → juṇhaṁ (bj, mr); juṇhā (si, sya-all, pts-vp-pli1)
Piṇḍolo sāriputto ca,
sundarī bhavati aṭṭhamaṁ;
Upaseno vaṅgantaputto,
sāriputto ca te dasāti.

Sona-therassa Vagga 5

KN Ud 5.1 Piyatara: Who Is More Dear?
Udāna 5.1
 Heartfelt Sayings 5.1
Piyatarasutta
 Who Is More Dear?
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena rājā pasenadi kosalo mallikāya deviyā saddhiṁ uparipāsādavaragato hoti. Atha kho rājā pasenadi kosalo mallikaṁ deviṁ etadavoca: “atthi nu kho te, mallike, kocañño attanā piyataro”ti?
 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time King Pasenadi of Kosala was upstairs in the royal longhouse together with Queen Mallikā. Then King Pasenadi addressed Queen Mallikā, “Mallikā, is there anyone more dear to you than yourself?”
“Natthi kho me, mahārāja, kocañño attanā piyataro. Tuyhaṁ pana, mahārāja, atthañño koci attanā piyataro”ti? “Mayhampi kho, mallike, natthañño koci attanā piyataro”ti.
 “No, great king, there isn’t. But is there anyone more dear to you than yourself?” “For me also, Mallikā, there’s no-one.”
Atha kho rājā pasenadi kosalo pāsādā orohitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca:
 Then King Pasenadi of Kosala came downstairs from the stilt longhouse, went to the Buddha, bowed, sat down to one side, and told him what had happened.
“Idhāhaṁ, bhante, mallikāya deviyā saddhiṁ uparipāsādavaragato mallikaṁ deviṁ etadavocaṁ: ‘atthi nu kho te, mallike, kocañño attanā piyataro’ti? Evaṁ vutte, mallikā devī maṁ etadavoca: ‘natthi kho me, mahārāja, kocañño attanā piyataro. Tuyhaṁ pana, mahārāja, atthañño koci attanā piyataro’ti? Evaṁ vutte, ahaṁ, bhante, mallikaṁ deviṁ etadavocaṁ: ‘mayhampi kho, mallike, natthañño koci attanā piyataro’”ti.
 ...
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Sabbā disā anuparigamma cetasā,
 “Having explored every quarter with the mind,
Nevajjhagā piyataramattanā kvaci;
 {you find no one dearer than yourself.}
Evaṁ piyo puthu attā paresaṁ,
 Likewise for others, each holds themselves dear;
Tasmā na hiṁse paramattakāmo”ti.
 so one who loves themselves would harm no other.”
Paṭhamaṁ.

KN Ud 5.2 Appāyuka: Short-lived
Udāna 5.2
 Heartfelt Sayings 5.2
Appāyukasutta
 Short-lived
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ānando sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: Variant: paṭisallānā → patisallāṇā (bj)“acchariyaṁ, bhante, abbhutaṁ, bhante. Yāva appāyukā hi, bhante, bhagavato mātā ahosi, sattāhajāte bhagavati bhagavato mātā kālamakāsi, tusitaṁ kāyaṁ upapajjī”ti.
 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then in the late afternoon, Venerable Ānanda came out of retreat and went to the Buddha. He bowed, sat down to one side, and said to him: “It’s incredible, sir, it’s amazing! How short-lived was the Blessed One’s mother! For seven days after the Blessed One was born, his mother passed away and was reborn in the host of Joyful Gods.”
“Evametaṁ, ānanda, appāyukā hi, ānanda, bodhisattamātaro honti. Variant: Evametaṁ, ānanda → evametaṁ ānanda evametaṁ ānanda (sya-all)Sattāhajātesu bodhisattesu bodhisattamātaro kālaṁ karonti, tusitaṁ kāyaṁ upapajjantī”ti.
 “That’s so true, Ānanda! For the mothers of beings intent of awakening are short-lived. Seven days after the beings intent on awakening are born, their mothers pass away and are reborn in the host of Joyful Gods.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Ye keci bhūtā bhavissanti ye vāpi,
 “Whether born or to be born,
Sabbe gamissanti pahāya dehaṁ;
 all depart, leaving the body behind.
Taṁ sabbajāniṁ kusalo viditvā,
 The skillful, understanding that all is lost,
Ātāpiyo brahmacariyaṁ careyyā”ti.
 would ardently practice the spiritual life.”
Dutiyaṁ.

KN Ud 5.3 Suppa­buddha­kuṭṭhi­: With Suppabuddha the Leper
Udāna 5.3
 Heartfelt Sayings 5.3
Suppa­buddha­kuṭṭhi­sutta
 With Suppabuddha the Leper
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena rājagahe suppabuddho nāma kuṭṭhī ahosi— manussadaliddo, manussakapaṇo, manussavarāko. Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṁ desento nisinno hoti.
 So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. At that time in Rājagaha there was a leper called Suppabuddha. He was poor, destitute, and pitiful. Now, at that time the Buddha was teaching Dhamma, surrounded by a large assembly.
Addasā kho suppabuddho kuṭṭhī taṁ mahājanakāyaṁ dūratova sannipatitaṁ. Disvānassa etadahosi: “nissaṁsayaṁ kho ettha kiñci khādanīyaṁ vā bhojanīyaṁ vā bhājīyati. Variant: bhājīyati → bhājīyissati (bj); bhājiyati (sya-all, pts-vp-pli1)Yannūnāhaṁ yena so mahājanakāyo tenupasaṅkameyyaṁ. Appeva nāmettha kiñci khādanīyaṁ vā bhojanīyaṁ vā labheyyan”ti.
 Suppabuddha saw the crowd seated off in the distance and thought, “Surely some variety of foods will be distributed there. Why don’t I approach the crowd? Hopefully I’ll get something to eat.”
Atha kho suppabuddho kuṭṭhī yena so mahājanakāyo tenupasaṅkami. Addasā kho suppabuddho kuṭṭhī bhagavantaṁ mahatiyā parisāya parivutaṁ dhammaṁ desentaṁ nisinnaṁ. Disvānassa etadahosi: “na kho ettha kiñci khādanīyaṁ vā bhojanīyaṁ vā bhājīyati. Samaṇo ayaṁ gotamo parisati dhammaṁ deseti. Yannūnāhampi dhammaṁ suṇeyyan”ti. Tattheva ekamantaṁ nisīdi: “ahampi dhammaṁ sossāmī”ti.
 So he approached the crowd where he saw the Buddha teaching Dhamma, surrounded by a large assembly. When he saw this he thought, “There’s no food being distributed here. The ascetic Gotama is teaching Dhamma in an assembly. Why don’t I also listen to The Dharma?” Right there he sat down to one side, thinking, “I also will listen to The Dharma.”
Atha kho bhagavā sabbāvantaṁ parisaṁ cetasā ceto paricca manasākāsi “ko nu kho idha bhabbo dhammaṁ viññātun”ti? Addasā kho bhagavā suppabuddhaṁ kuṭṭhiṁ tassaṁ parisāyaṁ nisinnaṁ. Disvānassa etadahosi: “ayaṁ kho idha bhabbo dhammaṁ viññātun”ti. Variant: anupubbiṁ kathaṁ → ānupubbīkathaṁ (bj); anupubbīkathaṁ (si); anupubbikathaṁ (sya-all, pts-vp-pli1, mr)Suppabuddhaṁ kuṭṭhiṁ ārabbha anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ sīlakathaṁ saggakathaṁ; kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ; nekkhamme ānisaṁsaṁ pakāsesi. Yadā bhagavā aññāsi suppabuddhaṁ kuṭṭhiṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi— Variant: nekkhamme → nekkhamme ca (bj, sya-all); nikkhame ca (pts-vp-pli1)dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evamevaṁ suppabuddhassa kuṭṭhissa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
 Then the Buddha focused on comprehending the minds of everyone in the Saṅgha, thinking, “Who here is capable of understanding The Dharma?” He saw Suppabuddha sitting in the assembly, and thought, “He is capable of understanding The Dharma.” He gave a step by step talk especially for Suppabuddha on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. When the Buddha knew that Suppabuddha’s mind was ready, supple, without hindrances, elated, and confident, he revealed The Dharma unique to the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma in Suppabuddha: “Everything that has a beginning has an end.”
Atha kho suppabuddho kuṭṭhī diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthu sāsane uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho suppabuddho kuṭṭhī bhagavantaṁ etadavoca:
 Then Suppabuddha saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He rose from his seat and went to the Buddha, bowed, sat down to one side, and said:
“Abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Variant: telapajjotaṁ → telappajjotaṁ (sya1ed, sya2ed)Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
 “Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, the Buddha has made The Dharma clear in many ways. I go for refuge to the Buddha, to The Dharma, and to the monk Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
Atha kho suppabuddho kuṭṭhī bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavatā bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho acirapakkantaṁ suppabuddhaṁ kuṭṭhiṁ gāvī taruṇavacchā adhipatitvā jīvitā voropesi. Variant: acirapakkantaṁ suppabuddhaṁ kuṭṭhiṁ → atha kho suppabuddhaṁ kuṭṭhiṁ acirapakkantaṁ (bj); atha kho suppabuddhaṁ acirapakkantaṁ (si); atha kho suppabuddhaṁ (pts-vp-pli1)
 After Suppabuddha had been educated, encouraged, fired up, and inspired with a Dhamma talk by the Buddha, he got up from his seat, bowed, and respectfully circled the Buddha before leaving. But soon after Suppabuddha had left, a cow with a baby calf charged at him and took his life.
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “yo so, bhante, suppabuddho nāma kuṭṭhī bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito, so kālaṅkato. Tassa kā gati, ko abhisamparāyo”ti?
 Then several monks went up to the Buddha, bowed, sat down to one side, and said, “The leper called Suppabuddha, after being educated, encouraged, fired up, and inspired with a Dhamma talk by the Buddha, has passed away. Where has he been reborn in his next life?”
“Paṇḍito, bhikkhave, suppabuddho kuṭṭhī; paccapādi dhammassānudhammaṁ; na ca maṁ dhammādhikaraṇaṁ vihesesi. Suppabuddho, bhikkhave, kuṭṭhī tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.
 “monks, Suppabuddha was astute. He practiced in line with the Dharmas, and did not trouble me about the Dharmas. With the ending of three fetters, Suppabuddha is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “ko nu kho, bhante, hetu, ko paccayo yena suppabuddho kuṭṭhī ahosi— manussadaliddo, manussakapaṇo, manussavarāko”ti?
 When he said this, one of the monks said to the Buddha, “What is the cause, sir, what is the reason why Suppabuddha became a leper, poor, destitute, and pitiful?”
“Bhūtapubbaṁ, bhikkhave, suppabuddho kuṭṭhī imasmiṁyeva rājagahe seṭṭhiputto ahosi. So uyyānabhūmiṁ niyyanto addasa tagarasikhiṁ paccekabuddhaṁ nagaraṁ piṇḍāya pavisantaṁ. Variant: tagarasikhiṁ → taggarasikhiṁ (mr)Disvānassa etadahosi: ‘kvāyaṁ kuṭṭhī kuṭṭhicīvarena vicaratī’ti? Niṭṭhubhitvā apasabyato karitvā pakkāmi. Variant: apasabyato → apabyāmato (sya-all); apasavyaṁ (pts-vp-pli1)So tassa kammassa vipākena bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccittha. Tasseva kammassa vipākāvasesena imasmiṁyeva rājagahe kuṭṭhī ahosi manussadaliddo, manussakapaṇo, manussavarāko. So tathāgatappaveditaṁ dhammavinayaṁ āgamma saddhaṁ samādiyi sīlaṁ samādiyi sutaṁ samādiyi cāgaṁ samādiyi paññaṁ samādiyi. So tathāgatappaveditaṁ dhammavinayaṁ āgamma saddhaṁ samādiyitvā sīlaṁ samādiyitvā sutaṁ samādiyitvā cāgaṁ samādiyitvā paññaṁ samādiyitvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapanno devānaṁ tāvatiṁsānaṁ sahabyataṁ. So tattha aññe deve atirocati vaṇṇena ceva yasasā cā”ti.
 “Once upon a time, monks, Suppabuddha used to be a financier’s son right here in Rājagaha. On his way to visit a park, he saw Tagarasikhi, a Buddha awakened for themselves, entering the city for alms. When he saw this he thought, “Who is this leper wandering about with his leper’s robe?” Before leaving, he spat on the ground and turned his left side to Tagarasikhi. As a result of that deed he burned in hell for many years, for many hundreds, many thousands, many hundreds of thousands of years. And as a residual result of that same deed, he became a leper right here in Rājagaha, poor, destitute and pitiful. But owing to faith in The Dharma and training proclaimed by the Realized One, he undertook ethics, learning, generosity, and wisdom. After undertaking these things, when his body broke up, after death, he was reborn in a good place, a heavenly realm, in the company of the gods of the Thirty-Three. There he outshines the other gods in beauty and glory.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Cakkhumā visamānīva,
 “As a well-sighted man would avoid rough paths,
vijjamāne parakkame;
 so long as strength is found;
Paṇḍito jīvalokasmiṁ,
 an astute person in the living world,
pāpāni parivajjaye”ti.
 would shun bad deeds.”
Tatiyaṁ.

KN Ud 5.4 Kumāraka: The Boys
Udāna 5.4
 Heartfelt Sayings 5.4
Kumārakasutta
 The Boys
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā kumārakā antarā ca sāvatthiṁ antarā ca jetavanaṁ macchake bādhenti.
 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, between Sāvatthī and the Jeta Grove, several boys were tormenting some fish.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Addasā kho bhagavā te sambahule kumārake antarā ca sāvatthiṁ antarā ca jetavanaṁ macchake bādhente. Disvāna yena te kumārakā tenupasaṅkami; upasaṅkamitvā te kumārake etadavoca: “bhāyatha vo, tumhe kumārakā, dukkhassa, appiyaṁ vo dukkhan”ti? “Evaṁ, bhante, bhāyāma mayaṁ, bhante, dukkhassa, appiyaṁ no dukkhan”ti.
 Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. He saw the boys tormenting the fish. He went to them and said, “Boys, do you fear pain? Do you dislike pain?” “Yes, sir,” they replied. “We dislike pain.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Sace bhāyatha dukkhassa,
 “If you fear pain,
sace vo dukkhamappiyaṁ;
 If you dislike pain,
Mākattha pāpakaṁ kammaṁ,
 don’t do bad deeds
āvi vā yadi vā raho.
 either openly or in secret.
Sace ca pāpakaṁ kammaṁ,
 If you should do a bad deed,
karissatha karotha vā;
 now or in the future,
Na vo dukkhā pamutyatthi,
 you won’t be freed from suffering,
upeccapi palāyatan”ti.
 though you fly away and flee.”
Catutthaṁ.

KN Ud 5.5 Uposatha: Sabbath
Udāna 5.5
 Heartfelt Sayings 5.5
Uposathasutta
 Sabbath
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. Variant: ayaṁ → ayampi (sabbattha)Tena kho pana samayena bhagavā tadahuposathe bhikkhu­saṅgha­pari­vuto nisinno hoti.
 So I have heard. At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother. Now, at that time it was the sabbath, and the Buddha was sitting surrounded by the Saṅgha of monks.
Atha kho āyasmā ānando abhikkantāya rattiyā, nikkhante paṭhame yāme, uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: Variant: uttarāsaṅgaṁ → cīvaraṁ (sabbattha)“abhikkantā, bhante, ratti; nikkhanto paṭhamo yāmo; ciranisinno bhikkhusaṅgho; uddisatu, bhante, bhagavā bhikkhūnaṁ pātimokkhan”ti. Evaṁ vutte, bhagavā tuṇhī ahosi. Variant: Evaṁ vutte → atha kho (sabbattha)
 And then, as the night was getting late, in the first watch of the night, Venerable Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said, “Sir, the night is getting late. It is the first watch of the night, and the Saṅgha has been sitting long. Please, sir, may the Buddha recite the monastic code to the monks.” But when he said this, the Buddha kept silent.
Dutiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante majjhime yāme, uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: “abhikkantā, bhante, ratti; nikkhanto majjhimo yāmo; ciranisinno bhikkhusaṅgho; uddisatu, bhante, bhagavā bhikkhūnaṁ pātimokkhan”ti. Dutiyampi kho bhagavā tuṇhī ahosi.
 For a second time, as the night was getting late, in the middle watch of the night, Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said, “Sir, the night is getting late. It is the first watch of the night, and the Saṅgha has been sitting long. Please, sir, may the Buddha recite the monastic code to the monks.” But for a second time the Buddha kept silent.
Tatiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante pacchime yāme, uddhaste aruṇe, nandimukhiyā rattiyā uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: “abhikkantā, bhante, ratti; nikkhanto pacchimo yāmo; uddhasto aruṇo; nandimukhī ratti; ciranisinno bhikkhusaṅgho; uddisatu, bhante, bhagavā bhikkhūnaṁ pātimokkhan”ti. “Aparisuddhā, ānanda, parisā”ti.
 For a third time, as the night was getting late, in the last watch of the night, Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said, “Sir, the night is getting late. It is the first watch of the night, and the Saṅgha has been sitting long. Please, sir, may the Buddha recite the monastic code to the monks.” “Ānanda, the assembly is not pure.”
Atha kho āyasmato mahāmoggallānassa etadahosi: “kaṁ nu kho bhagavā puggalaṁ sandhāya evamāha: ‘aparisuddhā, ānanda, parisā’”ti? Atha kho āyasmā mahāmoggallāno sabbāvantaṁ bhikkhusaṅghaṁ cetasā ceto paricca manasākāsi. Addasā kho āyasmā mahāmoggallāno taṁ puggalaṁ dussīlaṁ pāpadhammaṁ asuciṁ saṅkassarasamācāraṁ paṭicchannakammantaṁ assamaṇaṁ samaṇapaṭiññaṁ abrahmacāriṁ brahmacāripaṭiññaṁ antopūtiṁ avassutaṁ kasambujātaṁ majjhe bhikkhusaṅghassa nisinnaṁ. Disvāna uṭṭhāyāsanā yena so puggalo tenupasaṅkami; upasaṅkamitvā taṁ puggalaṁ etadavoca: “uṭṭhehi, āvuso, diṭṭhosi bhagavatā; natthi te bhikkhūhi saddhiṁ saṁvāso”ti. Evaṁ vutte, so puggalo tuṇhī ahosi.
 Then Venerable Mahāmoggallāna thought, “Who is the Buddha talking about?” Then he focused on comprehending the minds of everyone in the Saṅgha. He saw that unethical person, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved, sitting in the middle of the Saṅgha. When he saw him he got up from his seat, went up to him and said, “Get up, reverend. The Buddha has seen you. You can’t live in communion with the monks.” But when he said this, that person kept silent.
Dutiyampi kho āyasmā mahāmoggallāno taṁ puggalaṁ etadavoca: “uṭṭhehi, āvuso, diṭṭhosi bhagavatā; natthi te bhikkhūhi saddhiṁ saṁvāso”ti. Dutiyampi kho …pe… tatiyampi kho so puggalo tuṇhī ahosi.
 For a second time and a third time, he asked that monk to leave. But for a third time that person kept silent.
Atha kho āyasmā mahāmoggallāno taṁ puggalaṁ bāhāyaṁ gahetvā bahidvārakoṭṭhakā nikkhāmetvā sūcighaṭikaṁ datvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “nikkhāmito, bhante, so puggalo mayā. Parisuddhā parisā. Uddisatu, bhante, bhagavā bhikkhūnaṁ pātimokkhan”ti. “Acchariyaṁ, moggallāna, abbhutaṁ, moggallāna. Yāva bāhāgahaṇāpi nāma so moghapuriso āgamessatī”ti.
 Then Venerable Mahāmoggallāna took that person by the arm, ejected him out the gate, and bolted the door. Then he went up to the Buddha, and said to him, “I have ejected that person. The assembly is pure. Please, sir, may the Buddha recite the monastic code to the monks.” “It’s incredible, Moggallāna, it’s amazing, how that silly man waited to be taken by the arm!”
Atha kho bhagavā bhikkhū āmantesi: “na dānāhaṁ, bhikkhave, ito paraṁ uposathaṁ karissāmi, pātimokkhaṁ uddisissāmi. Variant: na dānāhaṁ, bhikkhave, ito paraṁ → na dānāhaṁ bhikkhave ajjatagge (an8.20:1 [20. Uposathasutta])Tumheva dāni, bhikkhave, ito paraṁ uposathaṁ kareyyātha, pātimokkhaṁ uddiseyyātha. Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ tathāgato aparisuddhāya parisāya uposathaṁ kareyya, pātimokkhaṁ uddiseyya.
 Then the Buddha said to the monks, “From this day forth, monks, I will not perform the sabbath or recite the monastic code. Now you should perform the sabbath and recite the monastic code. It’s impossible, monks, it can’t happen that a Realized One could recite the monastic code in an impure assembly.
Aṭṭhime, bhikkhave, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramanti. Katame aṭṭha?
 Seeing these eight incredible and amazing things the demons love the ocean. What eight?
Mahāsamuddo, bhikkhave, anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto. Yampi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro na āyatakeneva papāto; Variant: Yampi → yaṁ (bj, sya-all, mr)ayaṁ, bhikkhave, mahāsamudde paṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.
 The ocean gradually slants, slopes, and inclines, with no abrupt precipice. This is the first thing the demons love about the ocean.
Puna caparaṁ, bhikkhave, mahāsamuddo ṭhitadhammo velaṁ nātivattati. Yampi, bhikkhave, mahāsamuddo ṭhitadhammo velaṁ nātivattati; ayaṁ, bhikkhave, mahāsamudde dutiyo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.
 Furthermore, the ocean is consistent and doesn’t overflow its boundaries. This is the second thing the demons love about the ocean.
Puna caparaṁ, bhikkhave, mahāsamuddo na matena kuṇapena saṁvasati. Yaṁ hoti mahāsamudde mataṁ kuṇapaṁ taṁ khippameva tīraṁ vāheti, thalaṁ ussāreti. Variant: khippameva → khippaññeva (bj); khippaṁyeva (pts-vp-pli1, mr)Yampi, bhikkhave, mahāsamuddo na matena kuṇapena saṁvasati, yaṁ hoti mahāsamudde mataṁ kuṇapaṁ taṁ khippameva tīraṁ vāheti thalaṁ ussāreti; ayaṁ, bhikkhave, mahāsamudde tatiyo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.
 Furthermore, the ocean doesn’t accommodate a corpse, but quickly carries it to the shore and strands it on the beach. This is the third thing the demons love about the ocean.
Puna caparaṁ, bhikkhave, yā kāci mahānadiyo, seyyathidaṁ—gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṁ patvā jahanti purimāni nāmagottāni; ‘mahāsamuddo’tveva saṅkhaṁ gacchanti. Variant: patvā → pattā (sya-all, pts-vp-pli1, mr)Yampi, bhikkhave, yā kāci mahānadiyo, seyyathidaṁ—gaṅgā yamunā aciravatī sarabhū mahī tā mahāsamuddaṁ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’tveva saṅkhaṁ gacchanti; ayaṁ, bhikkhave, mahāsamudde catuttho acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.
 Furthermore, when they reach the ocean, all the great rivers—that is, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—lose their names and clans and are simply considered ‘the ocean’. This is the fourth thing the demons love about the ocean.
Puna caparaṁ, bhikkhave, yā ca loke savantiyo mahāsamuddaṁ appenti, yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṁ vā pūrattaṁ vā paññāyati. Yampi, bhikkhave, yā ca loke savantiyo mahāsamuddaṁ appenti, yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṁ vā pūrattaṁ vā paññāyati; ayaṁ, bhikkhave, mahāsamudde pañcamo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.
 Furthermore, for all the world’s streams that reach it, and the rain that falls from the sky, the ocean never empties or fills up. This is the fifth thing the demons love about the ocean.
Puna caparaṁ, bhikkhave, mahāsamuddo ekaraso loṇaraso. Yampi, bhikkhave, mahāsamuddo ekaraso loṇaraso; ayaṁ, bhikkhave, mahāsamudde chaṭṭho acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.
 Furthermore, the ocean has just one taste, the taste of salt. This is the sixth thing the demons love about the ocean.
Puna caparaṁ, bhikkhave, mahāsamuddo bahuratano anekaratano. Tatrimāni ratanāni, seyyathidaṁ—muttā maṇi veḷuriyo saṅkho silā pavāḷaṁ rajataṁ jātarūpaṁ lohitaṅgo masāragallaṁ. Variant: lohitaṅgo → lohitaṅko (bj, pts-vp-pli1); lohitako (?)Yampi, bhikkhave, mahāsamuddo bahuratano anekaratano, tatrimāni ratanāni, seyyathidaṁ—muttā maṇi veḷuriyo saṅkho silā pavāḷaṁ rajataṁ jātarūpaṁ lohitaṅgo masāragallaṁ; ayaṁ, bhikkhave, mahāsamudde sattamo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.
 Furthermore, the ocean is full of many kinds of treasures, such as pearls, gems, beryl, conch, quartz, coral, silver, gold, rubies, and emeralds. This is the seventh thing the demons love about the ocean.
Puna caparaṁ, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso. Tatrime bhūtā—timi timiṅgalo timitimiṅgalo asurā nāgā gandhabbā. Santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā. Variant: timi timiṅgalo timitimiṅgalo → timi timiṅgalo timirapiṅgalo (bj, pts-vp-pli1 an8.19:1 [19. Pahārādasutta])Yampi, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso, tatrime bhūtā—timi timiṅgalo timitimiṅgalo asurā nāgā gandhabbā, santi mahāsamudde yojanasatikāpi attabhāvā dviyojanasatikāpi attabhāvā …pe… pañcayojanasatikāpi attabhāvā; ayaṁ, bhikkhave, mahāsamudde aṭṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti. Ime kho, bhikkhave, aṭṭha mahāsamudde acchariyā abbhutā dhammā ye disvā disvā asurā mahāsamudde abhiramanti.
 Furthermore, many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and fairies. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long. This is the eighth thing the demons love about the ocean. Seeing these eight incredible and amazing things the demons love the ocean.
Evamevaṁ kho, bhikkhave, imasmiṁ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. Katame aṭṭha?
 In the same way, seeing eight incredible and amazing things, monks, the monks love this Dharma and training. What eight?
Seyyathāpi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto; evamevaṁ kho, bhikkhave, imasmiṁ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho. Yampi, bhikkhave, imasmiṁ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho; ayaṁ, bhikkhave, imasmiṁ dhammavinaye paṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.
 The ocean gradually slants, slopes, and inclines, with no abrupt precipice. In the same way in this Dharma and training the penetration to enlightenment comes from gradual training, progress, and practice, not abruptly. This is the first thing the monks love about this Dharma and training.
Seyyathāpi, bhikkhave, mahāsamuddo ṭhitadhammo velaṁ nātivattati; evamevaṁ kho, bhikkhave, yaṁ mayā sāvakānaṁ sikkhāpadaṁ paññattaṁ taṁ mama sāvakā jīvitahetupi nātikkamanti. Yampi, bhikkhave, mayā sāvakānaṁ sikkhāpadaṁ paññattaṁ taṁ mama sāvakā jīvitahetupi nātikkamanti; ayaṁ, bhikkhave, imasmiṁ dhammavinaye dutiyo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.
 The ocean is consistent and doesn’t overflow its boundaries. In the same way, when a training rule is laid down for my disciples they wouldn’t break it even for the sake of their own life. This is the second thing the monks love about this Dharma and training.
Seyyathāpi, bhikkhave, mahāsamuddo na matena kuṇapena saṁvasati; yaṁ hoti mahāsamudde mataṁ kuṇapaṁ taṁ khippameva tīraṁ vāheti, thalaṁ ussāreti; evamevaṁ kho, bhikkhave, yo so puggalo dussīlo pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṁvasati; atha kho naṁ khippameva sannipatitvā ukkhipati. Kiñcāpi so hoti majjhe bhikkhusaṅghassa nisinno, atha kho so ārakāva saṅghamhā, saṅgho ca tena. Yampi, bhikkhave, yo so puggalo dussīlo pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṁvasati; khippameva naṁ sannipatitvā ukkhipati. Kiñcāpi so hoti majjhe bhikkhusaṅghassa nisinno, atha kho so ārakāva saṅghamhā, saṅgho ca tena; ayaṁ, bhikkhave, imasmiṁ dhammavinaye tatiyo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.
 The ocean doesn’t accommodate a corpse, but quickly carries it to the shore and strands it on the beach. In the same way, the Saṅgha doesn’t accommodate a person who is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved. But they quickly gather and expel them. Even if such a person is sitting in the middle of the Saṅgha, they’re far from the Saṅgha, and the Saṅgha is far from them. This is the third thing the monks love about this Dharma and training.
Seyyathāpi, bhikkhave, yā kāci mahānadiyo, seyyathidaṁ—gaṅgā yamunā aciravatī sarabhū mahī tā mahāsamuddaṁ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’tveva saṅkhaṁ gacchanti; evamevaṁ kho, bhikkhave, cattāro vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā te tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā jahanti purimāni nāmagottāni, ‘samaṇā sakyaputtiyā’tveva saṅkhaṁ gacchanti. Variant: pabbajitvā → pabbajitā (si)Yampi, bhikkhave, cattāro vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā te tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā jahanti purimāni nāmagottāni, ‘samaṇā sakyaputtiyā’tveva saṅkhaṁ gacchanti; ayaṁ, bhikkhave, imasmiṁ dhammavinaye catuttho acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.
 Furthermore, when they reach the ocean, all the great rivers—that is, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—lose their names and clans and are simply considered ‘the ocean’. In the same way, when they go forth from the lay life to homelessness, all four castes—aristocrats, brahmins, merchants, and workers—lose their former names and clans and are simply considered ‘Sakyan ascetics’. This is the fourth thing the monks love about this Dharma and training.
Seyyathāpi, bhikkhave, yā ca loke savantiyo mahāsamuddaṁ appenti, yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṁ vā pūrattaṁ vā paññāyati; evamevaṁ kho, bhikkhave, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṁ vā pūrattaṁ vā paññāyati. Yampi, bhikkhave, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṁ vā pūrattaṁ vā paññāyati; ayaṁ, bhikkhave, imasmiṁ dhammavinaye pañcamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.
 For all the world’s streams that reach it, and the rain that falls from the sky, the ocean never empties or fills up. In the same way, though several monks become fully nirvana'd through the natural dharma of nirvana, without anything left over, the natural dharma of nirvana never empties or fills up. This is the fifth thing the monks love about this Dharma and training.
Seyyathāpi, bhikkhave, mahāsamuddo ekaraso loṇaraso; evamevaṁ kho, bhikkhave, ayaṁ dhammavinayo ekaraso vimuttiraso. Yampi, bhikkhave, ayaṁ dhammavinayo ekaraso vimuttiraso; ayaṁ, bhikkhave, imasmiṁ dhammavinaye chaṭṭho acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.
 The ocean has just one taste, the taste of salt. In the same way, this Dharma and training has one taste, the taste of freedom. This is the sixth thing the monks love about this Dharma and training.
Seyyathāpi, bhikkhave, mahāsamuddo bahuratano anekaratano, tatrimāni ratanāni, seyyathidaṁ—muttā maṇi veḷuriyo saṅkho silā pavāḷaṁ rajataṁ jātarūpaṁ lohitaṅgo masāragallaṁ; evamevaṁ kho, bhikkhave, ayaṁ dhammavinayo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. Yampi, bhikkhave, ayaṁ dhammavinayo bahuratano anekaratano, tatrimāni ratanāni, seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo; ayaṁ, bhikkhave, imasmiṁ dhammavinaye sattamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.
 The ocean is full of many kinds of treasures, such as pearls, gems, beryl, conch, quartz, coral, silver, gold, rubies, and emeralds. In the same way, this Dharma and training is full of many kinds of treasures, such as the four kinds of remembering meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. This is the seventh thing the monks love about this Dharma and training.
Seyyathāpi, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso, tatrime bhūtā—timi timiṅgalo timitimiṅgalo asurā nāgā gandhabbā, santi mahāsamudde yojanasatikāpi attabhāvā dviyojanasatikāpi attabhāvā tiyojanasatikāpi attabhāvā catuyojanasatikāpi attabhāvā pañcayojanasatikāpi attabhāvā; evamevaṁ kho, bhikkhave, ayaṁ dhammavinayo mahataṁ bhūtānaṁ āvāso;tatrime bhūtā—sotāpanno, sotā­patti­phala­s­acchi­kiriyāya paṭipanno, sakadāgāmī, saka­d­āgāmi­phala­s­acchi­kiriyāya paṭipanno, anāgāmī, anāgā­mi­phala­s­acchi­kiriyāya paṭipanno, arahā, arahattāya paṭipanno. Variant: paṭipanno, arahā, arahattāya → arahattaphalasacchikiriyāya (bj)Yampi, bhikkhave, ayaṁ dhammavinayo mahataṁ bhūtānaṁ āvāso, tatrime bhūtā—sotāpanno, sotā­patti­phala­s­acchi­kiriyāya paṭipanno, sakadāgāmī, saka­d­āgāmi­phala­s­acchi­kiriyāya paṭipanno, anāgāmī, anāgā­mi­phala­s­acchi­kiriyāya paṭipanno, arahā, arahattāya paṭipanno; ayaṁ, bhikkhave, imasmiṁ dhammavinaye aṭṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. Ime kho, bhikkhave, imasmiṁ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramantī”ti.
 Many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and fairies. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long. In the same way, great beings live in this Dharma and training, and these are those beings. The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection. This is the eighth thing the monks love about this Dharma and training. Seeing these eight incredible and amazing things, the monks love this Dharma and training.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Channamativassati,
 “The rain saturates things that are covered up;
vivaṭaṁ nātivassati;
 it doesn’t saturate things that are open.
Tasmā channaṁ vivaretha,
 Therefore you should open up a covered thing,
evaṁ taṁ nātivassatī”ti.
 so the rain will not saturate it.”
Pañcamaṁ.

KN Ud 5.6 Soṇa: With Soṇa
Udāna 5.6
 Heartfelt Sayings 5.6
Soṇasutta
 With Soṇa
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā mahākaccāno avantīsu viharati kuraraghare pavatte pabbate. Variant: kuraraghare → kururaghare (sya-all); kulaghare (mr)Tena kho pana samayena soṇo upāsako kuṭikaṇṇo āyasmato mahākaccānassa upaṭṭhāko hoti.
 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain. And the layman Soṇa of the pointy ears was Mahākaccānas attendant.
Atha kho soṇassa upāsakassa kuṭikaṇṇassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “yathā yathā kho ayyo mahākaccāno dhammaṁ deseti nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan”ti.
 Then as Soṇa was in private retreat this thought came to his mind, “As I understand Venerable Mahākaccāna’s Dharmas, it’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?”
Atha kho soṇo upāsako kuṭikaṇṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho soṇo upāsako kuṭikaṇṇo āyasmantaṁ mahākaccānaṁ etadavoca:
 Then Soṇa went up to Mahākaccāna, bowed, sat down to one side, and told him what he was thinking. Then he said,
“Idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘yathā yathā kho ayyo mahākaccāno dhammaṁ deseti nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. Pabbājetu maṁ, bhante, ayyo mahākaccāno”ti.
 “May Venerable Mahākaccāna please give me the going forth!”
Evaṁ vutte, āyasmā mahākaccāno soṇaṁ upāsakaṁ kuṭikaṇṇaṁ etadavoca: “dukkaraṁ kho, soṇa, yāvajīvaṁ ekabhattaṁ ekaseyyaṁ brahmacariyaṁ. Iṅgha tvaṁ, soṇa, tattheva āgārikabhūto samāno buddhānaṁ sāsanaṁ anuyuñja kālayuttaṁ ekabhattaṁ ekaseyyaṁ brahmacariyan”ti. Atha kho soṇassa upāsakassa kuṭikaṇṇassa yo ahosi pabbajjābhisaṅkhāro so paṭipassambhi.
 When this was said, Mahākaccāna said to him, “It’s hard to lead the spiritual life as long as you live, eating in one part of the day and sleeping alone.
Dutiyampi kho …pe… dutiyampi kho āyasmā mahākaccāno soṇaṁ upāsakaṁ kuṭikaṇṇaṁ etadavoca: “dukkaraṁ kho, soṇa, yāvajīvaṁ ekabhattaṁ ekaseyyaṁ brahmacariyaṁ. Iṅgha tvaṁ, soṇa, tattheva āgārikabhūto samāno buddhānaṁ sāsanaṁ anuyuñja kālayuttaṁ ekabhattaṁ ekaseyyaṁ brahmacariyan”ti. Dutiyampi kho soṇassa upāsakassa kuṭikaṇṇassa yo ahosi pabbajjābhisaṅkhāro so paṭipassambhi.
 {4/7/2022 reported error to Sujato that this sutta is missing most of the translation}
Tatiyampi kho soṇassa upāsakassa kuṭikaṇṇassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “yathā yathā kho ayyo mahākaccāno dhammaṁ deseti nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan”ti. Tatiyampi kho soṇo upāsako kuṭikaṇṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho soṇo upāsako kuṭikaṇṇo āyasmantaṁ mahākaccānaṁ etadavoca:
“Idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘yathā yathā kho ayyo mahākaccāno dhammaṁ deseti nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. Pabbājetu maṁ, bhante, ayyo mahākaccāno”ti.
Atha kho āyasmā mahākaccāno soṇaṁ upāsakaṁ kuṭikaṇṇaṁ pabbājesi. Tena kho pana samayena avantidakkhiṇāpatho appabhikkhuko hoti. Atha kho āyasmā mahākaccāno tiṇṇaṁ vassānaṁ accayena kicchena kasirena tato tato dasavaggaṁ bhikkhusaṅghaṁ sannipātetvā āyasmantaṁ soṇaṁ upasampādesi.
Atha kho āyasmato soṇassa vassaṁvuṭṭhassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: Variant: vassaṁvuṭṭhassa → vassaṁ vutthassa (bj, pts-vp-pli1); vassaṁ vuṭṭhassa (sya-all, km)“na kho me so bhagavā sammukhā diṭṭho, api ca sutoyeva me: ‘so bhagavā īdiso ca īdiso cā’ti. Sace maṁ upajjhāyo anujāneyya, gaccheyyāhaṁ taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhan”ti.
Atha kho āyasmā soṇo sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā soṇo āyasmantaṁ mahākaccānaṁ etadavoca:
“Idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘na kho me so bhagavā sammukhā diṭṭho, api ca sutoyeva me— so bhagavā īdiso ca īdiso cā’ti. Sace maṁ upajjhāyo anujāneyya, gaccheyyāhaṁ taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhan”ti. (…) Variant: (…) → sace maṁ upajjhāyo anujānātīti) (pli-tv-kd5:50 [Cammakkhandhaka/ Soṇakuṭikaṇṇavatthu])
“Sādhu sādhu, soṇa; gaccha tvaṁ, soṇa, taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ. Variant: sammāsambuddhaṁ → samāsambuddhanti (sabbattha)Dakkhissasi tvaṁ, soṇa, taṁ bhagavantaṁ pāsādikaṁ pasādanīyaṁ santindriyaṁ santamānasaṁ uttama­da­ma­tha­samatha­manu­p­pattaṁ dantaṁ guttaṁ yatindriyaṁ nāgaṁ. Disvāna mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: Variant: phāsuvihāraṁ → phāsuvihārañca (bj)‘upajjhāyo me, bhante, āyasmā mahākaccāno bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’”ti. Variant: phāsuvihāraṁ → phāsuvihārañca (bj)
“Evaṁ, bhante”ti kho āyasmā soṇo āyasmato mahākaccānassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṁ mahākaccānaṁ abhivādetvā padakkhiṇaṁ katvā senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sāvatthi tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena sāvatthi jetavanaṁ anāthapiṇḍikassa ārāmo, yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā soṇo bhagavantaṁ etadavoca: “upajjhāyo me, bhante, āyasmā mahākaccāno bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī”ti. Variant: phāsuvihāraṁ → phāsuvihārañca (bj)
“Kacci, bhikkhu, khamanīyaṁ, kacci yāpanīyaṁ, kaccisi appakilamathena addhānaṁ āgato, na ca piṇḍakena kilantosī”ti? “Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā, appakilamathena cāhaṁ, bhante, addhānaṁ āgato, na ca piṇḍakena kilantomhī”ti.
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “imassānanda, āgantukassa bhikkhuno senāsanaṁ paññāpehī”ti. Atha kho āyasmato ānandassa etadahosi: “yassa kho maṁ bhagavā āṇāpeti: ‘imassānanda, āgantukassa bhikkhuno senāsanaṁ paññāpehī’ti, icchati bhagavā tena bhikkhunā saddhiṁ ekavihāre vatthuṁ, icchati bhagavā āyasmatā soṇena saddhiṁ ekavihāre vatthun”ti. Yasmiṁ vihāre bhagavā viharati, tasmiṁ vihāre āyasmato soṇassa senāsanaṁ paññāpesi.
Atha kho bhagavā bahudeva rattiṁ abbhokāse nisajjāya vītināmetvā pāde pakkhāletvā vihāraṁ pāvisi. Āyasmāpi kho soṇo bahudeva rattiṁ abbhokāse nisajjāya vītināmetvā pāde pakkhāletvā vihāraṁ pāvisi. Atha kho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya āyasmantaṁ soṇaṁ ajjhesi: “paṭibhātu taṁ, bhikkhu, dhammo bhāsitun”ti.
“Evaṁ, bhante”ti kho āyasmā soṇo bhagavato paṭissutvā soḷasa aṭṭhakavaggikāni sabbāneva sarena abhaṇi. Atha kho bhagavā āyasmato soṇassa sarabhaññapariyosāne abbhanumodi: “sādhu sādhu, bhikkhu, suggahitāni te, bhikkhu, soḷasa aṭṭhakavaggikāni sumanasikatāni sūpadhāritāni, kalyāṇiyāsi vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā. Variant: kalyāṇiyāsi → kalyāṇiyā ca (mr); kalyāṇiyā cāsi (?)Kati vassosi tvaṁ, bhikkhū”ti? “Ekavasso ahaṁ, bhagavā”ti. “Kissa pana tvaṁ, bhikkhu, evaṁ ciraṁ akāsī”ti? “Ciraṁ diṭṭho me, bhante, kāmesu ādīnavo; Variant: Ciraṁ diṭṭho → ciradiṭṭho (bj)api ca sambādho gharāvāso bahukicco bahukaraṇīyo”ti.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Disvā ādīnavaṁ loke,
 ...
ñatvā dhammaṁ nirūpadhiṁ;
Ariyo na ramatī pāpe,
pāpe na ramatī sucī”ti.
 ...
Chaṭṭhaṁ.

KN Ud 5.7 Kaṅkhārevata: With Revata the Doubter
Udāna 5.7
 Heartfelt Sayings 5.7
Kaṅkhārevatasutta
 With Revata the Doubter
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā kaṅkhārevato bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya attano kaṅkhā­vitaraṇa­visud­dhi­ṁ paccavekkhamāno.
 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Revata the Doubter was sitting not far from the Buddha cross-legged, with his body straight, reviewing his own purification through overcoming doubt.
Addasā kho bhagavā āyasmantaṁ kaṅkhārevataṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya attano kaṅkhā­vitaraṇa­visud­dhi­ṁ paccavekkhamānaṁ.
 The Buddha saw him meditating there.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Yā kāci kaṅkhā idha vā huraṁ vā,
 “Any doubts about this world or the world beyond,
Sakavediyā vā paravediyā vā;
 about one’s own experiences or those of another:
Ye jhāyino tā pajahanti sabbā,
 those who meditate give them all up,
Ātāpino brahmacariyaṁ carantā”ti.
 ardently practicing the spiritual life.”
Sattamaṁ.

KN Ud 5.8 Saṅghabheda: Schism in the Saṅgha
Udāna 5.8
 Heartfelt Sayings 5.8
Saṅghabhedasutta
 Schism in the Saṅgha
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā ānando tadahuposathe pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi.
 So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Now at that time Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms.
Addasā kho devadatto āyasmantaṁ ānandaṁ rājagahe piṇḍāya carantaṁ. Disvāna yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca: “ajjatagge dānāhaṁ, āvuso ānanda, aññatreva bhagavatā aññatra bhikkhusaṅghā uposathaṁ karissāmi saṅghakammāni cā”ti.
 Devadatta saw him wandering for alms, so he went up to him and said, “From this day forth, Reverend Ānanda, I shall perform the sabbath and legal proceedings of the Saṅgha apart from the Buddha and the Saṅgha of monks.”
Atha kho āyasmā ānando rājagahe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
 Then Ānanda wandered for alms in Rājagaha. After the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, and told him what had just happened, adding:
“Idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisiṁ. Addasā kho maṁ, bhante, devadatto rājagahe piṇḍāya carantaṁ. Disvāna yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ etadavoca: ‘ajjatagge dānāhaṁ, āvuso ānanda, aññatreva bhagavatā aññatra bhikkhusaṅghā uposathaṁ karissāmi saṅghakammāni cā’ti. Ajja, bhante, devadatto saṅghaṁ bhindissati, uposathañca karissati saṅghakammāni cā”ti.
 “Today, sir, Devadatta will split the Saṅgha. He will perform the sabbath and legal proceedings of the Saṅgha.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Sukaraṁ sādhunā sādhu,
 “It’s easy for the good to do good,
Sādhu pāpena dukkaraṁ; Variant: Sādhu pāpena dukkaraṁ → sādhuṁ pāpena dukkaraṁ (mr)
 and hard for the good to do bad.
Pāpaṁ pāpena sukaraṁ,
 It’s easy for the bad to do bad,
Pāpamariyehi dukkaran”ti.
 but for the noble ones, bad is hard to do.”
Aṭṭhamaṁ.

KN Ud 5.9 Sadhāyamāna: Teasing
Udāna 5.9
 Heartfelt Sayings 5.9
Sadhāyamānasutta
 Teasing
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosalesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ. Tena kho pana samayena sambahulā māṇavakā bhagavato avidūre sadhāyamānarūpā atikkamanti. Variant: sadhāyamānarūpā → saddhāyamānarūpā (bj); vadhāyamānarūpā (si, Ma-aka); saddāyamānarūpā (sya-all, pts-vp-pli1 aṭṭhakathāyaṁ pāṭhantaraṁ); padhāyamānarūpā (mr)Addasā kho bhagavā sambahule māṇavake avidūre sadhāyamānarūpe atikkante.
 So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks. Now at that time several students were passing by not far from the Buddha in a teasing manner. The Buddha saw them.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Parimuṭṭhā paṇḍitābhāsā,
 “Dolts pretending to be astute,
vācāgocarabhāṇino;
 they talk, their words right out of bounds.
Yāvicchanti mukhāyāmaṁ,
 They blab at will, their mouths agape,
yena nītā na taṁ vidū”ti.
 and no-one knows what leads them on.”
Navamaṁ.

KN Ud 5.10 Cūḷapanthaka: With Cūḷapanthaka
Udāna 5.10
 Heartfelt Sayings 5.10
Cūḷapanthakasutta
 With Cūḷapanthaka
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā cūḷapanthako bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. Variant: cūḷapanthako → cullapanthako (bj); cūlapanthako (pts-vp-pli1)
 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Cūḷapanthaka was sitting not far from the Buddha cross-legged, with his body straight, and remembering established right there.
Addasā kho bhagavā āyasmantaṁ cūḷapanthakaṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
 The Buddha saw him meditating there.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Ṭhitena kāyena ṭhitena cetasā,
 “Steady in body, steady in mind,
Tiṭṭhaṁ nisinno uda vā sayāno;
 standing, sitting or lying down:
Etaṁ satiṁ bhikkhu adhiṭṭhahāno, Variant: Etaṁ → evaṁ (mr)
 a monk focusing on this remembering
Labhetha pubbāpariyaṁ visesaṁ;
 gains an ever higher distinction.
Laddhāna pubbāpariyaṁ visesaṁ,
 And when they have done so,
Adassanaṁ maccurājassa gacche”ti.
 they vanish from the King of Death.”
Dasamaṁ.
Soṇavaggo pañcamo.

(oral tradition checksum bookkeeping)
Tassuddānaṁ
Piyo appāyukā kuṭṭhī,
kumārakā uposatho;
Soṇo ca revato bhedo,
sadhāya panthakena cāti. Variant: sadhāya → saddhāya (bj); saddāyamānā (pts-vp-pli1)

Jaccandha Vagga 6

KN Ud 6.1 Āyusaṅkhā­ros­sajja­na­: Surrendering the Life Force
Udāna 6.1
 Heartfelt Sayings 6.1
Āyusaṅkhā­ros­sajja­na­sutta
 Surrendering the Life Force
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. Variant: Yena cāpālaṁ cetiyaṁ → pāvālapāvālacetiyaṁ (sya-all)
 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, 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:
 “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 on the seat spread out. When he was seated he said to Venerable Ānanda:
“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. Variant: (…) → (ānanda) (mr)Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā”ti.
 “Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Sattamba, Bahuputta, 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 on for the eon or what’s left of the eon. 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 on for the eon or what’s left of the eon.”
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:
 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 eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra. For a second time … and for a third time, the Buddha said to Ānanda:
“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.
 “Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Sattamba, Bahuputta, 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 on for the eon or what’s left of the eon. 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 on for the eon or what’s left of the eon.”
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.
 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 eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.
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.
 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 māro pāpimā, acirapakkante āyasmante ānande, yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho māro pāpimā bhagavantaṁ etadavoca:
 And then, not long after Ānanda had left, Māra the Wicked went up to the Buddha, stood to one side, and said to him:
“Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato. Variant: Parinibbātu dāni → parinibbātu (bj)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. Variant: visāradā → visāradā yogakkhemā (bj); visāradappattā yogakkhemakāmā (sya-all); visāradappattā yogakkhemā (pts-vp-pli1, mr); visāradā pattayogakkhemā (an8.70:1 [70. Bhūmicālasutta])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. Variant: Etarahi kho pana, bhante → santi kho pana bhante etarahi (bj, pts-vp-pli1 sn51.10:1 [10. Cetiyasutta])Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato.
 “May the Blessed One now become fully nirvana'd! May the Holy One now become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd. Sir, you once made this statement: ‘Wicked One, I will not become fully nirvana'd until I have monk disciples who are competent, educated, assured, learned, have memorized the Dharmas, and practice in line with the Dharmas. Not until they practice properly, living in line with The Dharma. Not until they’ve learned their teacher’s doctrine, 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 become fully nirvana'd! May the Holy One now become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.
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. Variant: pana, bhante → tayidaṁ bhante (sn51.10:1 [10. Cetiyasutta])Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato.
 Sir, you once made this statement: ‘Wicked One, I will not become fully nirvana'd until I have nun disciples who are competent, educated, assured, learned …’ … Today you do have such nun 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 will not become fully nirvana'd until I have layman disciples who are competent, educated, assured, learned …’ Today you do have such layman disciples.
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.
 ‘Wicked One, I will not become fully nirvana'd until I have laywoman disciples who are competent, educated, assured, learned …’ Today you do have such laywoman disciples. May the Blessed One now become fully nirvana'd! May the Holy One now become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.
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.
 Sir, you once made this statement: ‘Not until my spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’ Today your spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans. May the Blessed One now become fully nirvana'd! May the Holy One now become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.
Evaṁ vutte, bhagavā māraṁ pāpimantaṁ etadavoca: “appossukko tvaṁ, pāpima, hohi. Na ciraṁ tathāgatassa parinibbānaṁ bhavissati. Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī”ti.
 When this was said, the Buddha said to Māra, “Relax, Wicked One. The final nirvana of the Realized One will be soon. Three months from now the Realized One will finally be nirvana'd.”
Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṁ ossaji. Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṁsanako lomahaṁso, devadundubhiyo ca phaliṁsu. Variant: devadundubhiyo → devadudrabhiyo (mr)
 So at the Cāpāla tree shrine the Buddha, mindful [of the Dharma] 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 etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Tulamatulañca sambhavaṁ,
 “Weighing up the incomparable against an extension of life,
Bhavasa­ṅ­khāra­ma­vassaji muni;
 the sage surrendered the life force.
Ajjhattarato samāhito,
 Happy inside, serene,
Abhindi kavaca­mi­vatta­sambhava­n”­ti­.
 he burst out of this self-made chain like a suit of armor.”
Paṭhamaṁ.

KN Ud 6.2 Sattajaṭila: Seven Matted-Hair Ascetics
Udāna 6.2
 Heartfelt Sayings 6.2
Sattajaṭilasutta
 Seven Matted-Hair Ascetics
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito bahidvārakoṭṭhake nisinno hoti. Variant: kho → ye ca kho (bj); ye ca te (sya-all); ye nu ke ci kho (pts-vp-pli1); ye te (sn3.11:1 [11. Sattajaṭilasutta]); ye nu kho keci (?)Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
 So I have heard. At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother. 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.
Tena kho pana samayena satta ca jaṭilā, satta ca nigaṇṭhā, satta ca acelakā, satta ca ekasāṭakā, satta ca paribbājakā, parūḷha­kaccha­nakha­lomā khārivividhamādāya bhagavato avidūre atikkamanti. Variant: khārivividhamādāya → khārīvividhamādāya (sya-all); khārīvidhamādāya (mr dn3:46 [Ambaṭṭhasutta/5. Catuapāyamukha])
 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 stuff with shoulder-poles.
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: Variant: pathaviyaṁ → paṭhaviyaṁ (bj, sya-all, pts-vp-pli1)“rājāhaṁ, bhante, pasenadi kosalo; rājāhaṁ, bhante, pasenadi kosalo; rājāhaṁ, bhante, pasenadi kosalo”ti.
 King Pasenadi saw them passing by. He got up from his seat, arranged his robe over one shoulder, knelt with his right knee on the ground, 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!”
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. Variant: tesaṁ → etesaṁ (sya-all, pts-vp-pli1) | aññatare”ti → aññatarāti (bj, mr); aññataroti (sya-all, pts-vp-pli1)
 Then, soon after those ascetics had left, King Pasenadi went up to the Buddha, bowed, sat down to one side, and said to him, Seated to one side, King Pasenadi said to the Buddha, “Sir, are they among those in the world who are perfected ones or who are 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.
 “Great king, as a layman enjoying sensual pleasures, living at home with your children, using sandalwood imported from Kāsi, wearing garlands, perfumes, and makeup, and accepting gold and money, it’s hard for you to know who is perfected or on the path to perfection.
Saṁvāsena kho, mahārāja, sīlaṁ veditabbaṁ. Tañca kho dīghena addhunā na ittaraṁ, manasikarotā no amanasikarotā, paññavatā no duppaññena. Variant: na ittaraṁ → na ittarena (bj, sya-all)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.
 You can get to know a person’s ethics by living with them. But only after a long time, not casually; only when paying attention, 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 paying attention, not when inattentive; and only by the wise, not the witless.”
“Acchariyaṁ, bhante, abbhutaṁ, bhante. Yāva subhāsitañcidaṁ, bhante, bhagavatā: Variant: subhāsitañcidaṁ → subhāsitamidaṁ (sn3.11:1 [11. Sattajaṭilasutta])‘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.
 “It’s incredible, sir, it’s amazing, how well said this was by the Buddha. …
“Ete, bhante, mama purisā corā ocarakā janapadaṁ ocaritvā gacchanti. Variant: corā → carā (sn3.11:1 [11. Sattajaṭilasutta]) | gacchanti → āgacchanti (bj, sya-all, pts-vp-pli1)Tehi paṭhamaṁ ociṇṇaṁ ahaṁ pacchā osārissāmi. Variant: osārissāmi → otarissāmi (bj, sya-all); oyāyissāmi (bj-a, sya-a); osāpayissāmi (pts-vp-pli1 sn3.11:1 [11. Sattajaṭilasutta])Idāni te, bhante, taṁ rajojallaṁ pavāhetvā sunhātā suvilittā kappitakesamassū odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgibhūtā paricāressantī”ti. Variant: paricāressantī”ti → paricāriyanti (sya-all); paricārissantīti (pts-vp-pli1)
 Sir, these are my spies, my undercover agents returning after spying on the country. First they go undercover, then I have them report to me. And now—when they have washed 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.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Na vāyameyya sabbattha,
 “Don’t strive in every situation,
nāññassa puriso siyā;
 don’t become another’s man.
Nāññaṁ nissāya jīveyya,
 Don’t live depending on another,
dhammena na vaṇiṁ care”ti. Variant: vaṇiṁ → vaṇī (sya-all); vāṇijjaṁ (pts-vp-pli1); vāṇijaṁ (mr)
 and don’t trade in The Dharma.”
Dutiyaṁ.

KN Ud 6.3 Paccavekkhaṇa: The Buddha’s Reviewing
Udāna 6.3
 Heartfelt Sayings 6.3
Paccavekkhaṇasutta
 The Buddha’s Reviewing
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.
 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 Dharmas, and the many skillful Dharmas he had fully developed.
Atha kho bhagavā attano aneke pāpake akusale dhamme pahīne viditvā aneke ca kusale dhamme bhāvanāpāripūriṁ gate tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: Variant: attano aneke pāpake akusale dhamme pahīne viditvā aneke ca kusale dhamme bhāvanāpāripūriṁ gate → etamatthaṁ viditvā (si, mr), … bhāvanāya pāripūrigate (sya-all), … bhāvanāya pāripūrikate (pts1ed)
 Then, knowing the many bad, unskillful Dharmas that he had given up and the many skillful Dharmas he had fully developed, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Ahu pubbe tadā nāhu,
 “What was before then was not;
nāhu pubbe tadā ahu;
 what before was not then was.
Na cāhu na ca bhavissati,
 It never was, nor will it be,
na cetarahi vijjatī”ti.
 nor is it found today.”
Tatiyaṁ.

KN Ud 6.4 Paṭhama­nā­nā­ti­t­thi­ya­: Followers of Other Paths (1st)
Udāna 6.4
 Heartfelt Sayings 6.4
Paṭhama­nā­nā­ti­t­thi­ya­sutta
 Followers of Other Paths (1st)
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā nānā­ti­t­thi­ya­samaṇa­brāhmaṇa­parib­bājakā sāvatthiyaṁ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭ­ṭhi­­nissaya­nissitā­.
 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 paths were residing in Sāvatthī, holding different views and opinions, relying on different views.
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sassato loko, idameva saccaṁ moghamaññan”ti.
 There were some ascetics and brahmins who had this doctrine and view: “The cosmos is eternal. This is the only truth, other ideas are silly.”
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “asassato 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.”
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “antavā loko, idameva saccaṁ moghamaññan”ti.
 “The world is finite.”
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “anantavā loko, idameva saccaṁ moghamaññan”ti.
 “The world is infinite.”
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññan”ti.
 “The soul and the body are the same thing.”
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññan”ti.
 “The soul and the body are different things.”
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti.
 “A Realized One exists after death.”
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti.
 “A Realized One doesn’t exist after death.”
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti.
 “A Realized One both exists and doesn’t exist after death.”
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti.
 “A Realized One neither exists nor doesn’t exist after death.”
Te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: “ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo”ti.
 They were arguing, quarreling, and disputing, continually wounding each other with barbed words: “Such is Truth, such is not Truth! Such is not Truth, such is Truth!”
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:
 Then several monks 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,
“Idha, bhante, sambahulā nānā­ti­t­thi­ya­samaṇa­brāhmaṇa­parib­bājakā sāvatthiyaṁ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭ­ṭhi­­nissaya­nissitā­—
 and told him what was happening...
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 Buddha said:
“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.
 “The wanderers who follow other paths 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 arguing, quarreling, and disputing, continually wounding each other with barbed words.
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—
 Once upon a time, monks, right here in Sāvatthī there was a certain king. Then the king addressed a man, ‘Please, mister, 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, my man, show them an elephant.’ ‘Yes, Your Majesty,’ that man replied. He did as the king asked.
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: Variant: satthiṁ → piṭṭhiṁ (sya-all, pts-vp-pli1)‘ediso, jaccandhā, hatthī’ti. Ekaccānaṁ jaccandhānaṁ hatthissa naṅguṭṭhaṁ dassesi: ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṁ jaccandhānaṁ hatthissa vāladhiṁ dassesi: ‘ediso, jaccandhā, hatthī’ti.
 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.’
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 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 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?
 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?’
Yehi, bhikkhave, jaccandhehi hatthissa sīsaṁ diṭṭhaṁ ahosi, te evamāhaṁsu: ‘ediso, deva, hatthī seyyathāpi kumbho’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 kaṇṇo diṭṭho ahosi, te evamāhaṁsu: ‘ediso, deva, hatthī seyyathāpi suppo’ti.
 Those who had been shown the ear said, ‘An elephant is like a winnowing fan.’
Yehi, bhikkhave, jaccandhehi hatthissa danto diṭṭho ahosi, te evamāhaṁsu: ‘ediso, deva, hatthī seyyathāpi khīlo’ti.
 Those who had been shown the tusk said, ‘An elephant is like a ploughshare.’
Yehi, bhikkhave, jaccandhehi hatthissa soṇḍo diṭṭho ahosi, te evamāhaṁsu: ‘ediso, deva, hatthī seyyathāpi naṅgalīsā’ti.
 Those who had been shown the trunk said, ‘An elephant is like a plough-pole.’
Yehi, bhikkhave, jaccandhehi hatthissa kāyo diṭṭho ahosi, te evamāhaṁsu: ‘ediso, deva, hatthī seyyathāpi koṭṭho’ti.
 Those who had been shown the flank said, ‘An elephant is like a storehouse.’
Yehi, bhikkhave, jaccandhehi hatthissa pādo diṭṭho ahosi, te evamāhaṁsu: ‘ediso, deva, hatthī seyyathāpi thūṇo’ti.
 Those who had been shown the leg said, ‘An elephant is like a pillar.’
Yehi, bhikkhave, jaccandhehi hatthissa satthi diṭṭho ahosi, te evamāhaṁsu: Variant: satthi diṭṭho → satthi diṭṭhā (bj); piṭṭhiṁ diṭṭhā (si); piṭṭhi diṭṭhā (sya-all); piṭṭhī diṭṭhā (pts-vp-pli1)‘ediso, deva, hatthī seyyathāpi udukkhalo’ti.
 Those who had been shown the thigh said, ‘An elephant is like a mortar.’
Yehi, bhikkhave, jaccandhehi hatthissa naṅguṭṭhaṁ diṭṭhaṁ ahosi, te evamāhaṁsu: ‘ediso, deva, hatthī seyyathāpi musalo’ti.
 Those who had been shown the tail said, ‘An elephant is like a pestle.’
Yehi, bhikkhave, jaccandhehi hatthissa vāladhi diṭṭho ahosi, te evamāhaṁsu: ‘ediso, deva, hatthī seyyathāpi sammajjanī’ti.
 Those who had been shown the tip of the tail said, ‘An elephant is like a broom.’
Te ‘ediso hatthī, nediso hatthī; nediso hatthī, ediso hatthī’ti aññamaññaṁ muṭṭhīhi saṁsumbhiṁsu. Variant: saṁsumbhiṁsu → saṅkhubiṁsu (bj); saṁyujjhiṁsu (si); saṁyujjiṁsu (sya-all)Tena ca pana, bhikkhave, so rājā attamano ahosi.
 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.
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.
 In the same way, monks, the wanderers who follow other paths 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 arguing, quarreling, and disputing, continually wounding each other with barbed words. ‘Such is Truth, such is not! Such is not Truth, such is!’”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Imesu kira sajjanti,
 “Some ascetics and brahmins, it seems,
eke samaṇabrāhmaṇā;
 cling to these things.
Viggayha naṁ vivadanti,
 Arguing, they quarrel,
janā ekaṅgadassino”ti.
 the folk who see just one part.”
Catutthaṁ.

KN Ud 6.5 Dutiya­nā­nā­ti­t­thi­ya­: Followers of Other Paths (2nd)
Udāna 6.5
 Heartfelt Sayings 6.5
Dutiya­nā­nā­ti­t­thi­ya­sutta
 Followers of Other Paths (2nd)
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā nānā­ti­t­thi­ya­samaṇa­brāhmaṇa­parib­bājakā sāvatthiyaṁ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭ­ṭhi­­nissaya­nissitā­.
 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 paths were residing in Sāvatthī, holding different views and opinions, relying on different views.
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sassato attā ca loko ca, idameva saccaṁ moghamaññan”ti.
 There were some ascetics and brahmins who had this doctrine and view: “The self and the cosmos are eternal. This is the only truth, other ideas are silly.”
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “asassato 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.”
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sassato ca asassato ca attā ca loko ca, idameva saccaṁ moghamaññan”ti. Variant: sassato ca asassato ca → sassato asassato (bj, pts-vp-pli1)
 “The self and the cosmos are both eternal and not eternal.”
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “neva sassato nāsassato attā ca loko ca, idameva saccaṁ moghamaññan”ti.
 “The self and the cosmos are neither eternal nor not eternal.”
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sayaṅkato attā ca loko ca, idameva saccaṁ moghamaññan”ti.
 “The self and the cosmos are made by oneself.”
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “paraṅkato attā ca loko ca, idameva saccaṁ moghamaññan”ti.
 “The self and the cosmos are made by another.”
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sayaṅkato ca paraṅkato ca attā ca loko ca, idameva saccaṁ moghamaññan”ti. Variant: sayaṅkato ca paraṅkato ca → sayaṅkato paraṅkato (bj)
 “The self and the cosmos are made by both oneself and another.”
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca, idameva saccaṁ moghamaññan”ti. Variant: asayaṅkāro aparaṅkāro → asayaṅkāro ca aparaṅkāro ca (sya-all, pts-vp-pli1)
 “The self and the cosmos have arisen by chance, not made by oneself or another.”
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sassataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.
 “Pleasure and pain are 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 not eternal, and the self and the cosmos.”
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sassatañca asassatañca sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti. Variant: sassatañca asassatañca → sassataṁ asassataṁ (bj)
 “Pleasure and pain are both eternal and 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 neither eternal nor not eternal, 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 oneself, 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 another, and the self and the cosmos.”
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sayaṅkatañca paraṅkatañca sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti. Variant: sayaṅkatañca paraṅkatañca → sayaṅkataṁ paraṅkataṁ (bj)
 “Pleasure and pain are made by both oneself and another, and the self and the cosmos.”
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.
 “Pleasure and pain have arisen by chance, not made by oneself or another, and the self and the cosmos.”
Te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: “ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo”ti.
 They were arguing, quarreling, and disputing, continually wounding each other with barbed words: ‘Such is Truth, such is not Truth! Such is not Truth, such is Truth!”
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:
 Then several monks 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,
“Idha, bhante, sambahulā nānā­ti­t­thi­ya­samaṇa­brāhmaṇa­parib­bājakā sāvatthiyaṁ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭ­ṭhi­­nissaya­nissitā­.
 and told him what was happening.
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.
 ( Ṭhānissaro Bhikkhu‍ translation of missing line from B. Sujato‍: “Monks, the wanderers of other sects are blind & eyeless. They don’t know what is beneficial and what is harmful. They don’t know what is the Dhamma and what is non-Dhamma. Not knowing what is beneficial and what is harmful, not knowing what is Dhamma and what is non-Dhamma, they keep on arguing, quarreling, & disputing, wounding one another with weapons of the mouth, saying, ‘The Dhamma is like this, it’s not like that. The Dhamma’s not like that, it’s like this.’” )
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Imesu kira sajjanti,
 “Some ascetics and brahmins, it seems,
eke samaṇabrāhmaṇā;
 cling to these things.
Antarāva visīdanti,
 They flounder in mid-stream,
appatvāva tamogadhan”ti.
 without reaching a firm footing.”
Pañcamaṁ.

KN Ud 6.6 Tatiya­nā­nā­ti­t­thi­ya­: Followers of Other Paths (3rd)
Udāna 6.6
 Heartfelt Sayings 6.6
Tatiya­nā­nā­ti­t­thi­ya­sutta
 Followers of Other Paths (3rd)
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā nānā­ti­t­thi­ya­samaṇa­brāhmaṇa­parib­bājakā sāvatthiyaṁ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭ­ṭhi­­nissaya­nissitā­.
 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 paths were residing in Sāvatthī, holding different views and opinions, relying on different views.
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sassato attā ca loko ca, idameva saccaṁ moghamaññan”ti.
 There were some ascetics and brahmins who had this doctrine and view: “The self and the cosmos are eternal. This is the only truth, other ideas are silly.”
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “asassato 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.”
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sassato ca asassato ca attā ca loko ca, idameva saccaṁ moghamaññan”ti.
 “The self and the cosmos are both eternal and not eternal.”
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “neva sassato nāsassato attā ca loko ca, idameva saccaṁ moghamaññan”ti.
 “The self and the cosmos are neither eternal nor not eternal.”
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sayaṅkato attā ca loko ca, idameva saccaṁ moghamaññan”ti.
 “The self and the cosmos are made by oneself.”
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “paraṅkato attā ca loko ca, idameva saccaṁ moghamaññan”ti.
 “The self and the cosmos are made by another.”
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sayaṅkato ca paraṅkato ca attā ca loko ca, idameva saccaṁ moghamaññan”ti.
 “The self and the cosmos are made by both oneself and another.”
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca, idameva saccaṁ moghamaññan”ti.
 “The self and the cosmos have arisen by chance, not made by oneself or another.”
Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sassataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.
 “Pleasure and pain are 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 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 both eternal and 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 neither eternal nor not eternal, 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 oneself, 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 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 are made by both oneself and another, and the self and the cosmos.”
Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.
 “Pleasure and pain have arisen by chance, not made by oneself or another, and the self and the cosmos.”
Te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: “ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo”ti.
 They were arguing, quarreling, and disputing, continually wounding each other with barbed words: ‘Such is Truth, such is not! Such is not Truth, such is Truth!”
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:
 Then several monks 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,
“Idha, bhante, sambahulā nānā­ti­t­thi­ya­samaṇa­brāhmaṇa­parib­bājakā sāvatthiyaṁ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭ­ṭhi­­nissaya­nissitā­.
 and told him what was happening.
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. 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.
 ( Ṭhānissaro Bhikkhu‍ translation of missing line from B. Sujato‍: “Monks, the wanderers of other sects are blind & eyeless. They don’t know what is beneficial and what is harmful. They don’t know what is the Dhamma and what is non-Dhamma. Not knowing what is beneficial and what is harmful, not knowing what is Dhamma and what is non-Dhamma, they keep on arguing, quarreling, & disputing, wounding one another with weapons of the mouth, saying, ‘The Dhamma is like this, it’s not like that. The Dhamma’s not like that, it’s like this.’” )
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Ahaṅkārapasutāyaṁ pajā,
 “Folk are fixated on the I-maker,
Paraṅkārūpasaṁhitā;
 which is tied up with the other-maker.
Etadeke nābbhaññaṁsu,
 There are some who do not realize this,
Na naṁ sallanti addasuṁ.
 they do not see the dart.
Etañca sallaṁ paṭikacca passato,
 But when they see this dart,
Ahaṁ karomīti na tassa hoti;
 they do not think, ‘I make it’,
Paro karotīti na tassa hoti.
 nor ‘another makes it’.
Mānupetā ayaṁ pajā,
 These folk are caught up in conceit,
Mānaganthā mānavinibaddhā; Variant: mānavinibaddhā → mānavinibandhā (bj); mānavinibbaddhā (sya-all)
 tied by conceit, schackled by conceit.
Diṭṭhīsu sārambhakathā,
 Vehemently defending their views,
Saṁsāraṁ nātivattatī”ti.
 they don’t escape transmigration.”
Chaṭṭhaṁ.

KN Ud 6.7 Subhūti: With Subhūti
Udāna 6.7
 Heartfelt Sayings 6.7
Subhūtisutta
 With Subhūti
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā subhūti bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya avitakkaṁ samādhiṁ samāpajjitvā.
 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Sāriputta was sitting not far from the Buddha cross-legged, with his body straight, having attained the undistractible-lucidity free of directing-thought.
Addasā kho bhagavā āyasmantaṁ subhūtiṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya avitakkaṁ samādhiṁ samāpannaṁ.
 The Buddha saw him meditating there.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Yassa vitakkā vidhūpitā,
 “In whom linguistic thoughts are cleared away,
Ajjhattaṁ suvikappitā asesā;
 internally clipped off entirely,
Taṁ saṅgamaticca arūpasaññī,
 perceiving the formless, beyond attachments,
Catuyogātigato na jātu metī”ti.
having overcome the four yokes, they are not born again.”
Sattamaṁ.

KN Ud 6.8 Gaṇikā: The Courtesan
Udāna 6.8
 Heartfelt Sayings 6.8
Gaṇikāsutta
 The Courtesan
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena rājagahe dve pūgā aññatarissā gaṇikāya sārattā honti paṭibaddhacittā; bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti. Te tattha maraṇampi nigacchanti maraṇamattampi dukkhaṁ.
 So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Now at that time two gangs were both hopelessly in love with a certain courtesan. Quarreling, arguing, and disputing, they attacked each other with fists, stones, rods, and swords, resulting in death and deadly pain.
Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisiṁsu. Rājagahe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:
 Then several monks robed up in the morning and, taking their bowls and robes, entered Rājagaha for alms. Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side,
“Idha, bhante, rājagahe dve pūgā aññatarissā gaṇikāya sārattā paṭibaddhacittā; bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti. Te tattha maraṇampi nigacchanti maraṇamattampi dukkhan”ti.
 and told him what was happening.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(?? verse)
“Yañca pattaṁ yañca pattabbaṁ, ubhayametaṁ rajānukiṇṇaṁ, āturassānusikkhato. Ye ca sikkhāsārā sīlabbataṁ jīvitaṁ brahmacariyaṁ upaṭṭhānasārā, ayameko anto. Ye ca evaṁvādino: ‘natthi kāmesu doso’ti, ayaṁ dutiyo anto. Iccete ubho antā kaṭasivaḍḍhanā, kaṭasiyo diṭṭhiṁ vaḍḍhenti. Etete ubho ante anabhiññāya olīyanti eke, atidhāvanti eke. Ye ca kho te abhiññāya tatra ca nāhesuṁ, tena ca nāmaññiṁsu, vaṭṭaṁ tesaṁ natthi paññāpanāyā”ti.
 “What has been attained and what is to be attained are both strewn over with dust for that one training while still sick. Those for whom the training is the essence, or precepts and observances, celibacy, and service as the essence: this is one extreme. Those who say, ‘There’s nothing wrong with sensual pleasures’: this is the second extreme. Thus these two extremes swell the charnel grounds, while the charnel grounds swell wrong view. Not realizing these two extremes, some get stuck and some overreach. Those who realize these things, who were not found there, who did not conceive by that, there is no cycle of rebirths to be found.”
Aṭṭhamaṁ.

KN Ud 6.9 Upātidhāvanti: Hastening By
Udāna 6.9
 Heartfelt Sayings 6.9
Upātidhāvantisutta
 Hastening By
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā rattan­dha­­kāra­ti­mi­s­āyaṁ abbhokāse nisinno hoti telappadīpesu jhāyamānesu.
 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 meditating in the open during the dark of night, while oil lamps were burning.
Tena kho pana samayena sambahulā adhipātakā tesu telappadīpesu āpātaparipātaṁ anayaṁ āpajjanti, byasanaṁ āpajjanti, anayabyasanaṁ āpajjanti.
 And many moths were falling down and crashing down into the lamps, coming to grief and ruin.
Addasā kho bhagavā te sambahule adhipātake tesu telappadīpesu āpātaparipātaṁ anayaṁ āpajjante, byasanaṁ āpajjante, anayabyasanaṁ āpajjante.
 The Buddha saw the moths coming to grief.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Upātidhāvanti na sāramenti,
 “Hastening by, they miss the essence,
Navaṁ navaṁ bandhanaṁ brūhayanti;
 sprouting ever more new bonds.
Patanti pajjota­mi­vā­dhi­­pāta­kā­,
 Like moths falling in the flame,
Diṭṭhe sute itiheke niviṭṭhā”ti.
 some have become fixed in what is seen or heard.”
Navamaṁ.

KN Ud 6.10 Uppajjanti: Arising
Udāna 6.10
 Heartfelt Sayings 6.10
Uppajjantisutta
 Arising
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“Yāvakīvañca, bhante, tathāgatā loke nuppajjanti arahanto sammāsambuddhā tāva aññatitthiyā paribbājakā sakkatā honti garukatā mānitā pūjitā apacitā lābhino cīvara­piṇḍapāta­senāsana­gilāna­paccaya­bhesajja­parikkhārā­na­ṁ. Yato ca kho, bhante, tathāgatā loke uppajjanti arahanto sammāsambuddhā atha aññatitthiyā paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā na lābhino cīvara­piṇḍapāta­senāsana­gilāna­paccaya­bhesajja­parikkhārā­na­ṁ. Bhagavāyeva dāni, bhante, sakkato hoti garukato mānito pūjito apacito lābhī cīvara­piṇḍapāta­senāsana­gilāna­paccaya­bhesajja­parikkhārā­na­ṁ, bhikkhusaṅgho cā”ti. Variant: Bhagavāyeva dāni → bhagavācevadāni (sya-all)
 “Sir, so long as the Realized Ones, the perfected ones, the fully awakened Buddhas do not arise in the world, the wanderers who follow other paths are honored, respected, esteemed, revered, and venerated. And they receive robes, almsfood, lodgings, and medicines and supplies for the sick. But when the Realized Ones do arise in the world, the wanderers who follow other paths are no longer honored, respected, esteemed, revered, and venerated. And they do not receive robes, almsfood, lodgings, and medicines and supplies for the sick. Now only the Buddha is honored, respected, revered, venerated, and esteemed. And he receives robes, almsfood, lodgings, and medicines and supplies for the sick.”
“Evametaṁ, ānanda, yāvakīvañca, ānanda, tathāgatā loke nuppajjanti arahanto sammāsambuddhā tāva aññatitthiyā paribbājakā sakkatā honti garukatā mānitā pūjitā apacitā lābhino cīvara­piṇḍapāta­senāsana­gilāna­paccaya­bhesajja­parikkhārā­na­ṁ. Yato ca kho, ānanda, tathāgatā loke uppajjanti arahanto sammāsambuddhā atha aññatitthiyā paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā na lābhino cīvara­piṇḍapāta­senāsana­gilāna­paccaya­bhesajja­parikkhārā­na­ṁ. Tathāgatova dāni sakkato hoti garukato mānito pūjito apacito lābhī cīvara­piṇḍapāta­senāsana­gilāna­paccaya­bhesajja­parikkhārā­na­ṁ, bhikkhusaṅgho cā”ti. Variant: Tathāgatova dāni → tathāgatocevadāni (sya-all)
 “That’s so true, Ānanda. So long as the Realized Ones do not arise in the world, the wanderers who follow other paths are honored, respected, esteemed, revered, and venerated. And they receive robes, almsfood, lodgings, and medicines and supplies for the sick. But when the Realized Ones do arise in the world, the wanderers who follow other paths are no longer honored in this way. Now only the Realized One is honored, respected, revered, venerated, and esteemed. And he receives robes, almsfood, lodgings, and medicines and supplies for the sick. And so does the monk Saṅgha.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Obhāsati tāva so kimi,
 “The glow-worm shines so long
Yāva na unnamate pabhaṅkaro;
 as the beacon of the sun does not rise.
Sa verocanamhi uggate, Variant: Sa → idaṁ padaṁ bj, sya-all, pts-vp-pli1 potthakesu
 But when the sun has come up,
Hatappabho hoti na cāpi bhāsati.
 that light is erased and shines no more.
Evaṁ obhāsitameva takkikānaṁ, Variant: takkikānaṁ → titthiyānaṁ (sya-all, pts-vp-pli1)
 So too the reasoners shine bright
Yāva sammāsambuddhā loke nuppajjanti;
 so long as the Buddhas don’t arise in the world.
Na takkikā sujjhanti na cāpi sāvakā,
 The reasoners are not purified, nor are their disciples.
Duddiṭṭhī na dukkhā pamuccare”ti.
 Having bad views, they are not freed from suffering.”
Dasamaṁ.

(oral tradition checksum bookkeeping)
Tassuddānaṁ
Āyujaṭilavekkhaṇā,
tayo titthiyā subhūti;
Gaṇikā upāti navamo,
uppajjanti ca te dasāti.
Jaccandhavaggo chaṭṭho.

Cūla Vagga 7

KN Ud 7.1 Paṭhama­la­kuṇ­ḍa­ka­bhad­di­ya­: Bhaddiya the Dwarf (1st)
Udāna 7.1
 Heartfelt Sayings 7.l
Paṭhama­la­kuṇ­ḍa­ka­bhad­di­ya­sutta
 Bhaddiya the Dwarf (1st)
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā sāriputto āyasmantaṁ lakuṇḍakabhaddiyaṁ anekapariyāyena dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. Variant: samādapeti → samādāpeti (?)
 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Sāriputta was educating, encouraging, firing up, and inspiring Venerable Bhaddiya the Dwarf with a Dhamma talk.
Atha kho āyasmato lakuṇḍakabhaddiyassa āyasmatā sāriputtena anekapariyāyena dhammiyā kathāya sandassiyamānassa samādapiyamānassa samuttejiyamānassa sampahaṁsiyamānassa anupādāya āsavehi cittaṁ vimucci.
 Then after being taught like this Bhaddiya’s mind was freed from defilements by not grasping.
Addasā kho bhagavā āyasmantaṁ lakuṇḍakabhaddiyaṁ āyasmatā sāriputtena anekapariyāyena dhammiyā kathāya sandassiyamānaṁ samādapiyamānaṁ samuttejiyamānaṁ sampahaṁsiyamānaṁ anupādāya āsavehi cittaṁ vimuttaṁ. Variant: vimuttaṁ → cittaṁ vimuñcamānaṁ (bj); vimuttacittaṁ (?)
 The Buddha saw what had happened.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Uddhaṁ adho sabbadhi vippamutto,
 “Above, below, everywhere free,
Ayaṁhamasmīti anānupassī; Variant: Ayaṁhamasmīti → ayamahamasmīti (bj, cck, sya1ed, pts-vp-pli1); ayamhamasmīti (sya2ed)
 not contemplating ‘I am this’.
Evaṁ vimutto udatāri oghaṁ,
 Freed like this, he has crossed the flood
Atiṇṇapubbaṁ apunabbhavāyā”ti.
 not crossed before, so as to not be reborn.”
Paṭhamaṁ.

KN Ud 7.2 Dutiya­la­kuṇ­ḍa­ka­bhad­di­ya­: Bhaddiya the Dwarf (2nd)
Udāna 7.2
 Heartfelt Sayings 7.2
Dutiya­la­kuṇ­ḍa­ka­bhad­di­ya­sutta
 Bhaddiya the Dwarf (2nd)
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā sāriputto āyasmantaṁ lakuṇḍakabhaddiyaṁ sekhaṁ maññamāno bhiyyoso mattāya anekapariyāyena dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. Variant: sekhaṁ → sekkhaṁ (bj); sekkhoti (sya-all); sekhoti (pts-vp-pli1)
 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Sāriputta was educating, encouraging, firing up, and inspiring Venerable Bhaddiya the Dwarf with even more Dhamma talk, thinking that he was still a trainee.
Addasā kho bhagavā āyasmantaṁ sāriputtaṁ āyasmantaṁ lakuṇḍakabhaddiyaṁ sekhaṁ maññamānaṁ bhiyyoso mattāya anekapariyāyena dhammiyā kathāya sandassentaṁ samādapentaṁ samuttejentaṁ sampahaṁsentaṁ.
 The Buddha saw what was happening.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Acchecchi vaṭṭaṁ byagā nirāsaṁ, Variant: Acchecchi → acchejji (si); acchijji (si, sya-all); achijji (mr)
 “They’ve cut the cycle, gone to the wishless;
Visukkhā saritā na sandati;
 the streams are dried, they flow no more.
Chinnaṁ vaṭṭaṁ na vattati,
 Cut, the cycle no longer turns.
Esevanto dukkhassā”ti.
 Just this is the end of suffering.”
Dutiyaṁ.

KN Ud 7.3 Paṭhamasatta: Clinging (1st)
Udāna 7.3
 Heartfelt Sayings 7.3
Paṭhamasattasutta
 Clinging (1st)
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sāvatthiyā manussā yebhuyyena kāmesu ativelaṁ sattā (…) rattā giddhā gathitā mucchitā ajjhosannā sammattakajātā kāmesu viharanti. Variant: (…) → (honti) (sya-all, pts-vp-pli1) | gathitā → gadhitā (sya-all, pts-vp-pli1, csp1ed) | ajjhosannā → ajjhopannā (bj, sya-all, pts-vp-pli1, csp1ed)
 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time most of the people in Sāvatthī overly clung to sensual pleasures. Lustful, greedy, tied, infatuated, they lived completely addicted to sensual pleasures.
Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiyaṁ piṇḍāya pāvisiṁsu. Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “idha, bhante, sāvatthiyā manussā yebhuyyena kāmesu ativelaṁ sattā rattā giddhā gathitā mucchitā ajjhosannā sammattakajātā kāmesu viharantī”ti.
 Then several monks 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 bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Kāmesu sattā kāmasaṅgasattā,
 “Clinging to sensual pleasures, to the chains of the senses,
Saṁyojane vajjamapassamānā;
 blind to the faults of the fetters;
Na hi jātu saṁyojanasaṅgasattā,
 for sure, clinging to the fetters’ chains
Oghaṁ tareyyuṁ vipulaṁ mahantan”ti.
 they cannot cross the flood so vast.”
Tatiyaṁ.

KN Ud 7.4 Dutiyasatta: Clinging (2nd)
Udāna 7.4
 Heartfelt Sayings 7.4
Dutiyasattasutta
 Clinging (2nd)
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sāvatthiyā manussā yebhuyyena kāmesu sattā (…) rattā giddhā gathitā mucchitā ajjhosannā andhīkatā sammattakajātā kāmesu viharanti. Variant: (…) → (honti) (sya-all, pts-vp-pli1)
 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time most of the people in Sāvatthī clung to sensual pleasures. Lustful, greedy, tied, infatuated, attached, and blinded, they lived completely addicted to sensual pleasures.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Addasā kho bhagavā sāvatthiyā te manusse yebhuyyena kāmesu satte ratte giddhe gathite mucchite ajjhopanne andhīkate sammattakajāte kāmesu viharante.
 Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. He saw how attached the people were.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Kāmandhā jālasañchannā,
 “Blinded by sensual pleasures, wrapped in a net,
Taṇhāchadanachāditā;
 they are smothered over by craving;
Pamattabandhunā baddhā,
 bound by the Kinsman of the Negligent,
Macchāva kumināmukhe;
 like a fish caught in a funnel-net trap.
Jarāmaraṇamanventi,
 They proceed to old age and death,
Vaccho khīrapakova mātaran”ti.
 like a calf suckling its mother.”
Catutthaṁ.

KN Ud 7.5 Apar­ala­kuṇ­ḍa­ka­bhad­di­ya­: Another Discourse with Bhaddiya the Dwarf
Udāna 7.5
 Heartfelt Sayings 7.5
Apar­ala­kuṇ­ḍa­ka­bhad­di­ya­sutta
 Another Discourse with Bhaddiya the Dwarf
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā lakuṇḍakabhaddiyo sambahulānaṁ bhikkhūnaṁ piṭṭhito piṭṭhito yena bhagavā tenupasaṅkami.
 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Venerable Bhaddiya the Dwarf, closely following several monks, approached the Buddha.
Addasā kho bhagavā āyasmantaṁ lakuṇḍakabhaddiyaṁ dūratova sambahulānaṁ bhikkhūnaṁ piṭṭhito piṭṭhito āgacchantaṁ dubbaṇṇaṁ duddasikaṁ okoṭimakaṁ yebhuyyena bhikkhūnaṁ paribhūtarūpaṁ. Disvāna bhikkhū āmantesi:
 The Buddha saw Venerable Bhaddiya coming off in the distance—ugly, unsightly, deformed, and despised by most of the monks. The Buddha addressed the monks:
“Passatha no tumhe, bhikkhave, etaṁ bhikkhuṁ dūratova sambahulānaṁ bhikkhūnaṁ piṭṭhito piṭṭhito āgacchantaṁ dubbaṇṇaṁ duddasikaṁ okoṭimakaṁ yebhuyyena bhikkhūnaṁ paribhūtarūpan”ti? “Evaṁ, bhante”ti.
 “monks, do you see this monk coming—ugly, unsightly, deformed, and despised by most of the monks?” “Yes, sir.”
“Eso, bhikkhave, bhikkhu mahiddhiko mahānubhāvo. Na ca sā samāpatti sulabharūpā yā tena bhikkhunā asamāpannapubbā. Yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tada­nu­t­tara­ṁ—brah­ma­cariya­pariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti. Variant: Yassa catthāya → yassatthāya (bj, mr)
 “That monk is very mighty and powerful. It’s not easy to find an attainment that he has not already attained. And he has realized the supreme end of the spiritual path in this very life. He lives having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Nelaṅgo setapacchādo,
 ‘With flawless wheel and white canopy,
ekāro vattatī ratho;
 the one-spoke chariot rolls on.
Anīghaṁ passa āyantaṁ,
 See it come, untroubled,
chinnasotaṁ abandhanan”ti.
 {missing line: one whose stream is cut,
free from bonds.}
Pañcamaṁ.

KN Ud 7.6 Taṇhāsaṅkhaya: The Ending of Craving
Udāna 7.6
 Heartfelt Sayings 7.6
Taṇhāsaṅkhayasutta
 The Ending of Craving
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā aññāsikoṇḍañño bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya taṇhā­saṅkhaya­vimuttiṁ paccavekkhamāno. Variant: aññāsikoṇḍañño → aññātakoṇḍañño (sabbattha)
 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Koṇḍañña Who Understood was sitting not far from the Buddha cross-legged, with his body straight, reviewing the freedom through the ending of craving.
Addasā kho bhagavā āyasmantaṁ aññāsikoṇḍaññaṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya taṇhā­saṅkhaya­vimuttiṁ paccavekkhamānaṁ.
 The Buddha saw him meditating there.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Yassa mūlaṁ chamā natthi,
 “There is no root or ground or leaves for them,
paṇṇā natthi kuto latā;
 so where would creepers sprout from?
Taṁ dhīraṁ bandhanā muttaṁ,
 That wise one is released from bonds:
ko taṁ ninditumarahati;
 who is worthy to criticize them?
Devāpi naṁ pasaṁsanti,
 Even the gods praise them,
brahmunāpi pasaṁsito”ti.
 and by Brahmā, too, they’re praised.”
Chaṭṭhaṁ.

KN Ud 7.7 Papañcakhaya: The Ending of Proliferation
Udāna 7.7
 Heartfelt Sayings 7.7
Papañcakhayasutta
 The Ending of Proliferation
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā attano papañca­saññā­saṅkhā­pahānaṁ paccavekkhamāno nisinno hoti.
 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 the concepts of identity that emerge from the proliferation of perceptions.
Atha kho bhagavā attano papañca­saññā­saṅkhā­pahānaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, understanding his own giving up of the concepts of identity that emerge from the proliferation of perceptions, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Yassa papañcā ṭhiti ca natthi,
 “There is no proliferation remaining in them,
Sandānaṁ palighañca vītivatto;
 the reins and bar are escaped;
Taṁ nittaṇhaṁ muniṁ carantaṁ,
 the sage who lives without craving
Nāvajānāti sadevakopi loko”ti.
 is never scorned by the world with its gods.”
Sattamaṁ.

KN Ud 7.8 Kaccāna: Kaccāna
Udāna 7.8
 Heartfelt Sayings 7.8
Kaccānasutta
 Kaccāna
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā mahākaccāno bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya kāyagatāya satiyā ajjhattaṁ parimukhaṁ sūpaṭṭhitāya.
 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Mahākaccāna was sitting not far from the Buddha cross-legged, with his body straight and remembering of the body well-established in himself.
Addasā kho bhagavā āyasmantaṁ mahākaccānaṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya kāyagatāya satiyā ajjhattaṁ parimukhaṁ sūpaṭṭhitāya.
 The Buddha saw him meditating there.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Yassa siyā sabbadā sati,
 “Their remembering would always
Satataṁ kāyagatā upaṭṭhitā;
 be established in the body, constant:
No cassa no ca me siyā,
 ‘It might not be, and it might not be mine,
Na bhavissati na ca me bhavissati;
 It will not be, and it will not be mine.’
Anupubbavihāri tattha so,
 Meditating stage by stage on that,
Kāleneva tare visattikan”ti.
 in time they’d cross over clinging.”
Aṭṭhamaṁ.

KN Ud 7.9 Udapāna: The Well
Udāna 7.9
 Heartfelt Sayings 7.9
Udapānasutta
 The Well
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena thūṇaṁ nāma mallānaṁ brāhmaṇagāmo tadavasari. Variant: thūṇaṁ → thūnaṁ (bj, sya-all, pts-vp-pli1)Assosuṁ kho thūṇeyyakā brāhmaṇagahapatikā: “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ thūṇaṁ anuppatto”ti. (…) Udapānaṁ tiṇassa ca bhusassa ca yāva mukhato pūresuṁ: Variant: (…) → (atha kho te thūṇeyyakā brāhmaṇagahapatikā) (?)“mā te muṇḍakā samaṇakā pānīyaṁ apaṁsū”ti.
 So I have heard. At one time the Buddha was wandering in the land of the Mallas together with a large Saṅgha of monks when he arrived at a brahmin town of the Mallas named Thūṇa. The brahmins and householders of Thūṇa heard: “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—while wandering in the land of the Mallas has arrived at Thūṇa, together with a large Saṅgha of monks.” They filled the well with grass and chaff right to the top, thinking, “Don’t let these shavelings, these fake ascetics drink the water.”
Atha kho bhagavā maggā okkamma yena rukkhamūlaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “iṅgha me tvaṁ, ānanda, etamhā udapānā pānīyaṁ āharā”ti.
 And then the Buddha left the road, went to the root of a tree, and sat down on the seat spread out. When he was seated he said to Venerable Ānanda: “Please, Ānanda, fetch me some water from that well.”
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: “idāni so, bhante, udapāno thūṇeyyakehi brāhmaṇagahapatikehi tiṇassa ca bhusassa ca yāva mukhato pūrito: ‘mā te muṇḍakā samaṇakā pānīyaṁ apaṁsū’”ti.
 When he said this, Venerable Ānanda said to the Buddha, “Just now, sir, the brahimns and householders of Thūṇa filled the well with grass and chaff right to the top, thinking, ‘Don’t let these shavelings, these fake ascetics drink the water.’
Dutiyampi kho …pe… tatiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “iṅgha me tvaṁ, ānanda, etamhā udapānā pānīyaṁ āharā”ti. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā pattaṁ gahetvā yena so udapāno tenupasaṅkami. Atha kho so udapāno āyasmante ānande upasaṅkamante sabbaṁ taṁ tiṇañca bhusañca mukhato ovamitvā acchassa udakassa anāvilassa vippasannassa yāva mukhato pūrito vissandanto maññe aṭṭhāsi. Variant: vissandanto → visandanto (sya-all); vissando (mr)
 For a second time, and for a third time, the Buddha said to Ānanda: “Please, Ānanda, fetch me some water from that well.” “Yes, sir,” replied Ānanda. Taking his bowl he went to the well. As he approached the well, all the grass and chaff erupted out of the well-mouth. The water stood transparent, unclouded, and clear right up to the top, seeming to overflow.
Atha kho āyasmato ānandassa etadahosi: “acchariyaṁ vata bho, abbhutaṁ vata bho, tathāgatassa mahiddhikatā mahānubhāvatā. Ayañhi so udapāno mayi upasaṅkamante sabbaṁ taṁ tiṇañca bhusañca mukhato ovamitvā acchassa udakassa anāvilassa vippasannassa yāva mukhato pūrito vissandanto maññe ṭhito”ti. Pattena pānīyaṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “acchariyaṁ, bhante, abbhutaṁ, bhante, tathāgatassa mahiddhikatā mahānubhāvatā. Ayañhi so, bhante, udapāno mayi upasaṅkamante sabbaṁ taṁ tiṇañca bhusañca mukhato ovamitvā acchassa udakassa anāvilassa vippasannassa yāva mukhato pūrito vissandanto maññe aṭṭhāsi. Pivatu bhagavā pānīyaṁ, pivatu sugato pānīyan”ti.
 Then Venerable Ānanda thought, “It’s incredible, it’s amazing! The Realized One has such psychic power and might! For when I approached this well, all the grass and chaff erupted out of the well-mouth. The water stood transparent, unclouded, and clear right up to the top, seeming to overflow.” 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 when I approached that well, all the grass and chaff erupted out of the well-mouth. The water stood transparent, unclouded, and clear right up to the top, seeming to overflow. Drink the water, Blessed One! Drink the water, Holy One!”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Kiṁ kayirā udapānena,
 “What difference would a well make
Āpā ce sabbadā siyuṁ;
 if water is there all the time?
Taṇhāya mūlato chetvā,
 Having cut off craving at the root,
Kissa pariyesanaṁ care”ti.
 who would go out on a quest?”
Navamaṁ.

KN Ud 7.10 Utena: King Udena
Udāna 7.10
 Heartfelt Sayings 7.10
Utenasutta
 King Udena
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme. Tena kho pana samayena rañño utenassa uyyānagatassa antepuraṁ daḍḍhaṁ hoti, pañca ca itthisatāni kālaṅkatāni honti sāmāvatīpamukhāni. Variant: utenassa → udenassa (bj, sya-all, pts-vp-pli1) | pañca ca itthisatāni → pañca itthisatāni (bj, sya-all, pts-vp-pli1)
 So I have heard. At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery. Now at that time, while King Udena was visiting a park, his royal compound burned down. Five hundred women died, with Queen Sāmāvatī at their head.
Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kosambiṁ piṇḍāya pāvisiṁsu. Kosambiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “idha, bhante, rañño utenassa uyyānagatassa antepuraṁ daḍḍhaṁ, pañca ca itthisatāni kālaṅkatāni sāmāvatīpamukhāni. Tāsaṁ, bhante, upāsikānaṁ kā gati ko abhisamparāyo”ti?
 Then several monks robed up in the morning and, taking their bowls and robes, entered Kosambi 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 had happened. They asked the Buddha, “Sir, where have those laywomen been reborn in the next life?”
“Santettha, bhikkhave, upāsikāyo sotāpannā, santi sakadāgāminiyo, santi anāgāminiyo. Sabbā tā, bhikkhave, upāsikāyo anipphalā kālaṅkatā”ti.
 “Among those laywomen there were stream-enterers, once-returners, and non-returners. None of those laywomen died without some fruit of the practice.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Mohasambandhano loko,
 “The world is caught up in delusion,
bhabbarūpova dissati;
 but is looked on as making sense.
Upadhibandhano bālo,
 The fool caught up in attachment
tamasā parivārito;
 is surrounded by darkness.
Sassatoriva khāyati,
 It seems as if eternal,
passato natthi kiñcanan”ti.
 but for one who sees, there is nothing.”
Dasamaṁ.

(oral tradition checksum bookkeeping)
Tassuddānaṁ
Dve bhaddiyā dve ca sattā,
lakuṇḍako taṇhākkhayo;
Papañcakhayo ca kaccāno,
udapānañca utenoti.
Cūḷavaggo sattamo.

Pāṭaligāmiya Vagga 8

KN Ud 8.1 Paṭhama­-nib­bā­na­-paṭi­saṁyutta­: About Nirvana (1st)
Evaṁ me sutaṁ—
 So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
 At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena bhagavā bhikkhū nibbā­na­paṭi­saṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.
 Now at that time the Buddha was educating, encouraging, firing up, and inspiring the monks with a Dhamma talk about nirvana.
Tedha bhikkhū aṭṭhiṁ katvā manasi katvā
And those monks were paying heed to the Dharma, paying attention,
sabbaṁ cetaso samannāharitvā ohitasotā dhammaṁ suṇanti.
 engaging wholeheartedly, and lending an ear.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:
(udāna = utterance)
“Atthi, bhikkhave, tadāyatanaṁ, yattha
 “There is, monks, that dimension where there is
neva pathavī,
 (1)  no earth,
na āpo,
 (2) no water,
na tejo,
 (3) no fire,
na vāyo,
 (4) no wind;
na ākāsānañcāyatanaṁ,
 (5) no dimension of infinite space,
na viññāṇañcāyatanaṁ,
 (6) no dimension of infinite consciousness,
na ākiñcaññāyatanaṁ,
 (7) no dimension of nothingness,
na nevasañ­ñā­nāsa­ñ­ñāya­tana­ṁ,
 (8) no dimension of neither perception nor non-perception;
nāyaṁ loko,
 (9) no this world,
na paraloko,
 (10) no other world,
na ubho candimasūriyā.
 (11) no moon or sun.
(compare with AN 11.7)
Tatrāpāhaṁ, bhikkhave,
 There, monks,
neva āgatiṁ vadāmi,
 I say there is no coming
na gatiṁ,
 or going
na ṭhitiṁ,
 or remaining
na cutiṁ,
 or passing away
na upapattiṁ;
 or reappearing.
appatiṭṭhaṁ,
 It is not established,
appavattaṁ,
 does not proceed,
anārammaṇamevetaṁ.
 and has no support.
Esevanto dukkhassā”ti.
 Just this is the end of suffering.”
(end of sutta⏹️)

KN Ud 8.2 Dutiya­-nib­bā­na­-paṭi­saṁyutta­: About Nirvana (2nd)
Evaṁ me sutaṁ—
 So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
 At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena bhagavā bhikkhū nibbā­na­paṭi­saṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.
 Now at that time the Buddha was educating, encouraging, firing up, and inspiring the monks with a Dhamma talk about nirvana.
Tedha bhikkhū aṭṭhiṁ katvā manasi katvā
And those monks were paying heed to the Dharma, paying attention,
sabbaṁ cetaso samannāharitvā ohitasotā dhammaṁ suṇanti.
 engaging wholeheartedly, and lending an ear.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Duddasaṁ anataṁ nāma,
 “It’s hard to see what they call the ‘uninclined’,
na hi saccaṁ sudassanaṁ;
 for the truth is not easy to see.
Paṭividdhā taṇhā jānato,
 For one who has penetrated craving,
passato natthi kiñcanan”ti.
 who knows and sees, there is nothing.”
Dutiyaṁ.
(end of sutta⏹️)

KN Ud 8.3 Tatiya­-nib­bā­na­-paṭi­saṁyutta­: About Nirvana (3rd)
Evaṁ me sutaṁ—
 So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
 At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena bhagavā bhikkhū nibbā­na­paṭi­saṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.
 Now at that time the Buddha was educating, encouraging, firing up, and inspiring the monks with a Dhamma talk about nirvana.
Tedha bhikkhū aṭṭhiṁ katvā manasi katvā
And those monks were paying heed to the Dharma, paying attention,
sabbaṁ cetaso samannāharitvā ohitasotā dhammaṁ suṇanti.
 engaging wholeheartedly, and lending an ear.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:
(udāna = utterance)
“Atthi, bhikkhave, ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ.
 “There is, monks, an unborn, unproduced, unmade, and unconditioned.
No cetaṁ, bhikkhave, abhavissa ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ,
 If there were no unborn, unproduced, unmade, and unconditioned,
nayidha jātassa bhūtassa katassa saṅkhatassa nissaraṇaṁ paññāyetha.
 then you would find no escape here from the born, produced, made, and conditioned.
Yasmā ca kho, bhikkhave, atthi ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ,
 But since there is an unborn, unproduced, unmade, and unconditioned,
tasmā jātassa bhūtassa katassa saṅkhatassa nissaraṇaṁ paññāyatī”ti.
 an escape is found from the born, produced, made, and conditioned.”
(end of sutta⏹️)

KN Ud 8.4 Catuttha­-nib­bā­na­-paṭi­saṁyutta­: About Nirvana (4th)
Evaṁ me sutaṁ—
 So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
 At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena bhagavā bhikkhū nibbā­na­paṭi­saṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.
 Now at that time the Buddha was educating, encouraging, firing up, and inspiring the monks with a Dhamma talk about nirvana.
Tedha bhikkhū aṭṭhiṁ katvā manasi katvā
And those monks were paying heed to the Dharma, paying attention,
sabbaṁ cetaso samannāharitvā ohitasotā dhammaṁ suṇanti.
 engaging wholeheartedly, and lending an ear.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:
(udāna = utterance)
“Nissitassa calitaṁ,
 “For the dependent there is agitation.
anissitassa calitaṁ natthi.
 For the independent there’s no agitation.
Calite asati passaddhi,
 When there’s no agitation there is pacification.
passaddhiyā sati nati na hoti.
 When there is pacification there’s no inclination.
Natiyā asati āgatigati na hoti.
 When there’s no inclination, there’s no coming and going.
Āgatigatiyā asati cutūpapāto na hoti.
 When there’s no coming and going, there’s no passing away and reappearing.
Cutūpapāte asati nevidha na huraṁ na ubhayamantarena.
 When there’s no passing away and reappearing there’s no this world or world beyond or between the two.
Esevanto dukkhassā”ti.
 Just this is the end of suffering.”
(end of sutta⏹️)

KN Ud 8.5 Cunda: With Cunda
Udāna 8.5
 Heartfelt Sayings 8.5
Cundasutta
 With Cunda
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena pāvā tadavasari. Tatra sudaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane.
 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.
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.
 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, may the Buddha together with the monk Saṅgha please accept tomorrow’s meal from me.” The Buddha consented in silence.
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.
 Then, knowing that the Buddha had consented, Cunda got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. And when the night had passed Cunda had a variety of delicious 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.”
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.
 Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Cunda together with the monk Saṅgha, where he sat 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 monk Saṅgha with the other foods.” “Yes, sir,” replied Cunda, and did as he was asked.
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. Variant: aññatra tathāgatassā”ti → aññatra tathāgatenāti (bj)“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.
 Then the Buddha addressed Cunda, “Cunda, any pork on the turn that’s left over, you should bury it in a pond. I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who could properly digest it except for 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 got up from his seat and left.
Atha kho bhagavato cundassa kammāraputtassa bhattaṁ bhuttāvissa kharo ābādho uppajji. Lohitapakkhandikā pabāḷhā vedanā vattanti māraṇantikā. Variant: pabāḷhā → bāḷhā (bj, sya-all, pts-vp-pli1)Tatra sudaṁ bhagavā sato sampajāno adhivāsesi avihaññamāno.
 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 unperturbed, with remembering and lucid-discerning.
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “āyāmānanda, yena kusinārā tenu­pasa­ṅ­kami­s­sāmā­”­ti­. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
 Then the Buddha said to Venerable Ānanda, “Come, Ānanda, let’s go to Kusinārā.” “Yes, sir,” Ānanda replied.

(verse)
Cundassa bhattaṁ bhuñjitvā,
 I’ve heard that after eating
kammārassāti me sutaṁ;
 the meal of Cunda the smith,
Ābādhaṁ samphusī dhīro,
 the wise one fell severely ill,
pabāḷhaṁ māraṇantikaṁ.
 with pains, close to death.
Bhuttassa ca sūkaramaddavena,
 A severe sickness struck the Teacher
Byādhippabāḷho udapādi satthuno;
 who had eaten the pork on the turn.
Viriccamāno bhagavā avoca, Variant: Viriccamāno → virecamāno (dn16:173 [Mahāparinibbānasutta/23. Kammāraputtacundavatthu]); viriñcamāno (?)
 While still purging the Buddha said:
“Gacchāmahaṁ kusināraṁ nagaran”ti.
 “I’ll go to the citadel of Kusinārā.”
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.
 Then the Buddha left the road and went to the root of a certain tree, where he addressed Ānanda, “Please, 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 on the seat spread out, and said to Venerable Ānanda, “Please, Ānanda, fetch me some water. I am thirsty and will drink.”
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. Variant: kukudhā → kakutthā (bj); kukuṭā (sya-all); kukuṭṭhā (pts-vp-pli1); kakuṭṭhā (csp1ed); kakudhā (dn16:176 [Mahāparinibbānasutta/24. Pānīyāharaṇa])Ettha bhagavā pānīyañca pivissati gattāni ca sītīkarissatī”ti. Variant: sītīkarissatī”ti → sītiṁ karissatīti (bj); sītaṁ karissatīti (sya-all, pts-vp-pli1, mr)
 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.”
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.
 For a second time, and a third time, the Buddha said to Ānanda, “Please, 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.
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.
 Then Venerable Ānanda thought, “It’s incredible, 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.” 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!”
Atha kho bhagavā pānīyaṁ apāyi. Variant: apāyi → apāsi (bj, sya-all, pts-vp-pli1)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.
 So the Buddha drank the water. Then the Buddha together with a large Saṅgha of monks 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, “Please, Cundaka, fold my outer robe in four and spread it out for me. I am tired and will lie down.”
“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.
 “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 [of the Dharma] and aware, and focused on the time of getting up. But Cundaka sat down right there in front of the Buddha.

(verse)
Gantvāna buddho nadikaṁ kukudhaṁ,
 Having gone to Kakutthā Creek,
Acchodakaṁ sātudakaṁ vippasannaṁ; Variant: sātudakaṁ → sātodakaṁ (sabbattha)
 whose water was transparent, sweet, and clear,
Ogāhi satthā sukilantarūpo,
 the Teacher, being tired, plunged in,
Tathāgato appaṭimodha loke.
 the Realized One, without compare in the world.
Nhatvā ca pivitvā cudatāri satthā,
 And after bathing and drinking the Teacher emerged.
Purakkhato bhikkhugaṇassa majjhe;
 Before the group of monks, in the middle, the Buddha,
Satthā pavattā bhagavā idha dhamme,
 the Teacher who rolled forth the present dispensation,
Upāgami ambavanaṁ mahesi;
 the great hermit went to the mango grove.
Āmantayi cundakaṁ nāma bhikkhuṁ,
 He addressed the monk named Cundaka:
“Catugguṇaṁ santhara me nipajjaṁ”.
 “Spread out my folded robe so I can lie down.”
So codito bhāvitattena cundo,
 The evolved one urged Cunda,
Catugguṇaṁ santhari khippameva;
 who quickly spread the folded robe.
Nipajji satthā sukilantarūpo,
 The Teacher lay down so tired,
Cundopi tattha pamukhe nisīdīti.
 while Cunda sat there before him.
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—
 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, friend Cunda, it’s your misfortune, in that the Realized One became fully nirvana'd after eating his last almsmeal from you.’ You should get rid of remorse in Cunda the smith like this:
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.
 ‘You’re fortunate, friend Cunda, you’re so very fortunate, in that the Realized One became fully nirvana'd 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 understands the supreme perfect awakening; and the almsmeal after eating which he becomes fully nirvana'd through the natural dharma of nirvana, without anything left over. These two almsmeal offerings have identical fruit and result, and are more fruitful and beneficial than other almsmeal offerings.
‘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.
 You’ve accumulated a deed that leads to long life, beauty, happiness, fame, heaven, and sovereignty.’ You should dispel remorse in Cunda the smith like this.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Dadato puññaṁ pavaḍḍhati,
 “A giver’s merit grows;
Saṁyamato veraṁ na cīyati;
 enmity doesn’t build up when you have self-control.
Kusalo ca jahāti pāpakaṁ,
 A skillful person gives up bad things—
Rāgadosamohakkhayā sanibbuto”ti.
 with the end of greed, hate, and delusion, they’re nirvana'd.”
Pañcamaṁ.
(end of sutta⏹️)

KN Ud 8.6 Pāṭaligāmiya: The Layfolk of Pāṭali Village
Udāna 8.6
 Heartfelt Sayings 8.6
Pāṭaligāmiyasutta
 The Layfolk of Pāṭali Village
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena pāṭaligāmo tadavasari. Assosuṁ kho pāṭaligāmiyā upāsakā: Variant: pāṭaligāmiyā → pāṭaligāmikā (dn16:56 [Mahāparinibbānasutta/5. Dussīlaādīnava]) | kho → ko nu kho (sabbattha) | māpentī”ti → māpetīti (sabbattha)“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.
 So I have heard. At one time the Buddha was wandering in the land of the Magadhans together with a large Saṅgha of monks 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 in silence.
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. Variant: sabbasantharisanthataṁ → sabbasanthariṁ santhataṁ (sya-all, pts-vp-pli1) | udakamaṇiko patiṭṭhāpito → udakamaṇikaṁ patiṭṭhāpitaṁ (sya-all)Yassadāni, bhante, bhagavā kālaṁ maññatī”ti.
 Then, knowing that the Buddha had consented, the lay followers of Pāṭali Village got up from their seat, 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 a 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.”
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:
 In the morning, the Buddha robed up and, taking his bowl and robe, went to the guest house together with the Saṅgha of monks. Having washed his feet he entered the guest house and sat against the central column facing east. The Saṅgha of monks 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:
“Pañcime, gahapatayo, ādīnavā dussīlassa sīlavipattiyā. Katame pañca? Idha, gahapatayo, dussīlo sīlavipanno pamādādhikaraṇaṁ mahatiṁ bhogajāniṁ nigacchati. Ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā.
 “Householders, there are these five drawbacks for an unethical person because of their failure in ethics. What five? Firstly, an unethical person loses substantial wealth on account of negligence. This is the first drawback.
Puna caparaṁ, gahapatayo, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati. Ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā.
 Furthermore, an unethical person gets a bad reputation. This is the second drawback.
Puna caparaṁ, gahapatayo, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ, yadi brāhmaṇaparisaṁ, yadi gahapatiparisaṁ, yadi samaṇa­parisa­ṁ—a­visā­rado upasaṅkamati maṅkubhūto. Ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā.
 Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third drawback.
Puna caparaṁ, gahapatayo, dussīlo sīlavipanno sammūḷho kālaṁ karoti. Ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā.
 Furthermore, an unethical person feels lost when they die. This is the fourth drawback.
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.
 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.
Pañcime, gahapatayo, ānisaṁsā sīlavato sīlasampadāya. Katame pañca? Idha, gahapatayo, sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati. Ayaṁ paṭhamo ānisaṁso sīlavato sīlasampadāya.
 There are these five benefits for an ethical person because of their accomplishment in ethics. What five? Firstly, an ethical person gains substantial wealth on account of diligence. This is the first benefit.
Puna caparaṁ, gahapatayo, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati. Ayaṁ dutiyo ānisaṁso sīlavato sīlasampadāya.
 Furthermore, an ethical person gets a good reputation. This is the second benefit.
Puna caparaṁ, gahapatayo, sīlavā sīlasampanno yaññadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ, yadi brāhmaṇaparisaṁ, yadi gahapatiparisaṁ, yadi samaṇa­parisa­ṁ—­visā­rado upasaṅkamati amaṅkubhūto. Ayaṁ tatiyo ānisaṁso sīlavato sīlasampadāya.
 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.
Puna caparaṁ, gahapatayo, sīlavā sīlasampanno asammūḷho kālaṁ karoti. Ayaṁ catuttho ānisaṁso sīlavato sīlasampadāya.
 Furthermore, an ethical person dies not feeling lost. This is the fourth benefit.
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.
 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.”
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.
 The Buddha spent most of the night educating, encouraging, firing up, and inspiring the lay followers of Pāṭali Village with a Dhamma talk. Then he dismissed them, “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.
Tena kho pana samayena sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya. Variant: sunidhavassakārā → sunīdhavassakārā (bj, sya-all, pts-vp-pli1)Tena kho pana samayena sambahulā devatāyo sahassasahasseva pāṭaligāme vatthūni pariggaṇhanti. Variant: sahassasahasseva → sahasseva (sya-all, mr); sahassasseva (pts-vp-pli1)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.
 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 ministers inclined to build houses at sites possessed by illustrious deities. Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities. Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities.
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:
 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,
“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.
 “Ānanda, who is building a citadel at Pāṭali Village?” “Sir, the Magadhan 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 ministers inclined to build houses at sites possessed by illustrious deities. Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities. Lesser rulers or royal 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.”
Atha kho sunidhavassakārā magadhamahāmattā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhaṁsu. Variant: sāraṇīyaṁ → sārāṇīyaṁ (bj, sya-all, km, pts-vp-pli1)Ekamantaṁ ṭhitā kho sunidhavassakārā magadhamahāmattā bhagavantaṁ etadavocuṁ: “adhivāsetu no bhavaṁ gotamo ajjatanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena.
 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 Master Gotama together with the monk Saṅgha please accept today’s meal from me?”
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.
 Then, knowing that the Buddha had consented, they went to their own guest house, where they had a variety of delicious foods prepared. Then they had the Buddha informed of the time, saying, “Itʼs time, Master Gotama, the meal is ready.”
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.
 Then the Buddha robed up in the morning and, taking his bowl and robe, went to their guest house together with the monk Saṅgha, where he sat on the seat spread out. Then Sunidha and Vassakāra served and satisfied the monk Saṅgha headed by the Buddha with their own hands with a variety of delicious foods.
Atha kho sunidhavassakārā magadhamahāmattā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho sunidhavassakāre magadhamahāmatte bhagavā imāhi gāthāhi anumodi:
 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:

(verse)
“Yasmiṁ padese kappeti,
 “In the place he makes his dwelling,
vāsaṁ paṇḍitajātiyo;
 having fed the astute
Sīlavantettha bhojetvā,
 and the virtuous here,
saññate brahmacārayo. Variant: brahmacārayo → brahmacārino (sya-all); brahmacariye (pts-vp-pli1, mr)
 the restrained spiritual practitioners,
Yā tattha devatā āsuṁ,
 he should dedicate an offering
tāsaṁ dakkhiṇamādise;
 to the deities there.
Tā pūjitā pūjayanti,
 Venerated, they venerate him;
mānitā mānayanti naṁ.
 honored, they honor him.
Tato naṁ anukampanti,
 After that they have compassion for him,
mātā puttaṁva orasaṁ;
 like a mother for the child at her breast.
Devatānukampito poso,
 A man beloved of the deities
sadā bhadrāni passatī”ti.
 always sees nice things.”
Atha kho bhagavā sunidhavassakārānaṁ magadhamahāmattānaṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.
 When the Buddha had expressed his appreciation to Sunidha and Vassakāra with these verses, he got up from his seat and left.
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.
 Sunidha and Vassakāra followed behind the Buddha, thinking, “The gate through which the ascetic Gotama departs today shall be named the Gotama Gate. The ford at which he crosses the Ganges River shall be named the Gotama Ford.”
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. Variant: orimatīre → orimatīrā (sya-all, pts-vp-pli1)
 Then the gate through which the Buddha departed 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 monk Saṅgha, vanished from the near shore and landed on the far shore.
Addasā kho bhagavā te manusse appekacce nāvaṁ pariyesante, appekacce uḷumpaṁ pariyesante, appekacce kullaṁ bandhante apārā pāraṁ gantukāme.
 He saw all those people wanting to cross over.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Ye taranti aṇṇavaṁ saraṁ,
 “Those who cross a deluge or stream
Setuṁ katvāna visajja pallalāni;
 have built a bridge and left the marshes behind.
Kullañhi jano pabandhati, Variant: pabandhati → bandhati (sya-all, pts-vp-pli1)
 While some people are still tying a raft,
Tiṇṇā medhāvino janā”ti. Variant: Tiṇṇā → nitiṇṇā (mr)
 intelligent people have crossed over.”
(end of sutta⏹️)
Chaṭṭhaṁ.

KN Ud 8.7 Dvidhāpatha: A Fork in the Road
Udāna 8.7
 Heartfelt Sayings 8.7
Dvidhāpathasutta
 A Fork in the Road
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosalesu addhāna­magga­p­paṭipanno hoti āyasmatā nāgasamālena pacchāsamaṇena. Variant: addhānamaggappaṭipanno → addhānamaggapaṭipanno (bj, sya-all, csp1ed, csp2ed)Addasā kho āyasmā nāgasamālo antarāmagge dvidhāpathaṁ. Variant: dvidhāpathaṁ → dvedhāpathaṁ (bj)Disvāna bhagavantaṁ etadavoca: “ayaṁ, bhante, bhagavā pantho; iminā gacchāmā”ti. Evaṁ vutte, bhagavā āyasmantaṁ nāgasamālaṁ etadavoca: “ayaṁ, nāgasamāla, pantho; iminā gacchāmā”ti.
 So I have heard. At one time the Buddha was traveling along the road between 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.”
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.
 For a second time, and 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.”
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.
 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.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Saddhiṁ caramekato vasaṁ,
 “Walkaing together, dwelling as one,
Misso aññajanena vedagū;
 the knowledge master mixes with foolish folk.
Vidvā pajahāti pāpakaṁ,
 Knowing this, they give up wickedness,
Koñco khīrapakova ninnagan”ti.
 like a milk-drinking heron the water.”
Sattamaṁ.

KN Ud 8.8 Visākhā: With Visākhā
Udāna 8.8
 Heartfelt Sayings 8.8
Visākhāsutta
 With Visākhā
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:
 So I have heard. At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother. 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,
“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? Variant: yāvatikā → yāvatakā (?) | tāvatike → tāvatake (?)“Iccheyyāhaṁ, bhagavā, yāvatikā sāvatthiyā manussā tāvatike putte ca nattāro cā”ti. Variant: Iccheyyāhaṁ, bhagavā → iccheyyāhaṁ bhante bhagavā (sya-all)
 “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 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.”
“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.
 “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.”
“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.
 “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.”
“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;
 “Those who have a hundred loved ones, Visākhā, have a hundred sufferings. Those who have a ninety loved ones, or eighty, seventy, sixty, fifty, forty, thirty, twenty, ten, nine, eight, seven, six, five, four, three, two,
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Ye keci sokā paridevitā vā,
 “All the sorrows and lamentations
Dukkhā va lokasmimanekarūpā; Variant: Dukkhā va → dukkhā ca (sabbattha; csp1ed)
 and the countless forms of suffering in the world
Piyaṁ paṭiccappabhavanti ete,
 occur because of those that we love;
Piye asante na bhavanti ete.
 without loved ones they do not occur.
Tasmā hi te sukhino vītasokā,
 That’s why those who have no loved ones at all in the world
Yesaṁ piyaṁ natthi kuhiñci loke;
 are happy and free of grief.
Tasmā asokaṁ virajaṁ patthayāno,
 So aspiring to the sorrowless and stainless,
Piyaṁ na kayirātha kuhiñci loke”ti.
 have no loved ones in the world at all.”
Aṭṭhamaṁ.

KN Ud 8.9 Paṭhamadabba: With Dabba (1st)
Udāna 8.9
 Heartfelt Sayings 8.9
Paṭhamadabbasutta
 With Dabba (1st)
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.
 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 nirvana.” “Please, Dabba, do as you see fit.”
Atha kho āyasmā dabbo mallaputto uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā tejodhātuṁ samāpajjitvā vuṭṭhahitvā parinibbāyi.
 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 the sky, entered and withdrew from the fire element before becoming fully nirvana'd.
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.
 Then when he became fully nirvana'd while sitting in the sky, 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.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Abhedi kāyo nirodhi saññā,
 “The body is broken up, perception has ceased,
Vedanā sītibhaviṁsu sabbā;
 all feelings have become cool;
Vūpasamiṁsu saṅkhārā,
 co-doings are stilled,
Viññāṇaṁ atthamāgamā”ti.
 and consciousness come to an end.”
Navamaṁ.

KN Ud 8.10 Dutiyadabba: Dabba (2nd)
Udāna 8.10
 Heartfelt Sayings 8.10
Dutiyadabbasutta
 Dabba (2nd)
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:
 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 monks, “monks!” “Venerable sir,” they replied. The Buddha said this:
“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.
 “monks, when Dabba the Mallian rose into the air and, sitting cross-legged in the sky, entered and withdrew from the fire element before becoming fully nirvana'd, 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 the sky, entered and withdrew from the fire element before becoming fully nirvana'd, his body burning and combusting left neither ashes nor soot to be found.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
 Then, knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

(verse)
“Ayoghanahatasseva,
 “When an iron bar is struck
jalato jātavedaso;
by heat and flame
Anupubbūpasantassa,
 the heat gradually dissipates,
yathā na ñāyate gati.
 and where it has gone no-one knows.
Evaṁ sammāvimuttānaṁ,
 In the same way for the rightly released,
kāma­bandho­ghatā­ri­na­ṁ;
 who have crossed the flood of sensual bonds,
Paññāpetuṁ gati natthi,
 and attained unshakable happiness,
pattānaṁ acalaṁ sukhan”ti.
 where they have gone cannot be found.”
Dasamaṁ.
 (end of sutta)
Pāṭaligāmiya-vaggo aṭṭhamo.
 (end of chapter)

(oral tradition checksum bookkeeping)
Tassuddānaṁ
Nibbānā caturo vuttā,
cundo pāṭaligāmiyā;
Dvidhāpatho visākhā ca,
dabbena saha te dasāti.
Udāne vaggānamuddānaṁ
Vaggamidaṁ paṭhamaṁ varabodhi,
Vaggamidaṁ dutiyaṁ mucalindo;
Nandakavaggavaro tatiyo tu,
Meghiyavaggavaro ca catuttho.
Pañca­ma­vagga­vara­n­ti­dha soṇo,
Chaṭṭha­ma­vagga­vara­nti jaccandho; Variant: Chaṭṭhamavaggavaranti → chaṭṭhamavaggavaraṁ (bj, mr) | jaccandho → tu tamandho (mr)
Sattamavaggavaranti ca cūḷo,
Pāṭali­gāmi­ya­maṭṭha­ma­vaggo­. Variant: Pāṭaligāmiyamaṭṭhamavaggo → pāṭaligāmavaraṭṭhamavaggo (bj, mr); pāṭaligāmiyavaraṭṭhamavaggo (sya-all, km, pts-vp-pli1)
Asītima­nū­na­kasu­t­ta­varaṁ­,
Vaggamidaṭṭhakaṁ suvibhattaṁ;
Dassitaṁ cakkhumatā vimalena,
Addhā hi taṁ udānamitīdamāhu. Variant: Addhā hi taṁ udānamitīdamāhu → addhā tamudānamitīdamāhu (bj); saddhā hi taṁ udānantidamāhu (sya-all, km, pts-vp-pli1); atthāyetaṁ udānamitimāhu (mr)
UDĀNAPĀḶI NIṬṬHITĀ.
 THE HEARTFELT SAYINGS ARE FINISHED.


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