Sacred and Related Texts :: Awakening — The Chapter About Awakening

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Udana
Awakening — The Chapter About Awakening

Translated by Thanissaro Bhikkhu

Sutta

1. Awakening (1) 2. Awakening (2) 3. Awakening (3) 4. Overbearing 5. Brahmans 6. Mahā Kassapa
7. Aja 8. Saṅgāmaji 9. Ascetics 10. Bāhiya

1 : 1	Awakening (1) (Bodhi Sutta (1))
The Buddha, soon after awakening, contemplates this/that conditionality and dependent co-arising

UD 1:1

I have heard that on one occasion, the Blessed One was staying at Uruvelā on the bank of the Nerañjarā River at the root of the Bodhi tree – the tree of awakening – newly awakened. And on that occasion he sat at the root of the Bodhi tree for seven days in one session, sensitive to the bliss of release. Then, with the passing of seven days, after emerging from that concentration, in the first watch of the night, he gave close attention to dependent co-arising in forward order,[1] thus:

When this is, that is.
From the arising of this comes the arising of that.
In other words:
From ignorance as a requisite condition come fabrications.
From fabrications as a requisite condition comes consciousness.
From consciousness as a requisite condition comes name-&-form.
From name-&-form as a requisite condition come the six sense media.
From the six sense media as a requisite condition comes contact.
From contact as a requisite condition comes feeling.
From feeling as a requisite condition comes craving.
From craving as a requisite condition comes clinging/sustenance.[2]
From clinging/sustenance as a requisite condition comes becoming.
From becoming as a requisite condition comes birth.
From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, and despair come into play. Such is the origination of this entire mass of suffering & stress.[3]

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

As phenomena grow clear
to the brahman–ardent, in jhāna –
his doubts all vanish
when he discerns
a phenomenon with its cause.

1.In the parallel passage at Mv.I.1.2, the Buddha gives attention to dependent co-arising in both forward and reverse order.

2.This hybrid word–clinging/sustenance – is a translation of the Pali term upādāna. Upādāna has a hybrid meaning because it is used to cover two sides of a physical process metaphorically applied to the mind: the act of clinging whereby a fire takes sustenance from a piece of fuel, together with the sustenance offered by the fuel. On the level of the mind, upādāna denotes both the act of clinging and the object clung to, which together give sustenance to the process of becoming and its attendant factors leading to suffering and stress. For more on this image and its implications for the practice, see The Mind Like Fire Unbound.

3.Notice that dependent co-arising (paṭicca samuppāda) is expressed in terms of processes – of events and actions – without reference to a framework containing those processes. In other words, it doesn’t mention the existence or non-existence of agents doing the actions, or of a framework in time and space in which these processes happen. Thus it makes possible a way of understanding the causes of suffering and stress without reference to the existence or non-existence of an “I” or an “other” responsible for those events. Instead, the events are viewed simply as events in the context of the process – a way of viewing that makes it possible to abandon clinging for any of these events, so as to bring suffering to an end. Even the idea of an “I” or an “other” is seen simply as part of the process (under the factors of fabrication and the sub-factor of attention under “name” in name-and-form). This is what makes possible the abandoning of any attachment to the conceit “I am,” as mentioned in Ud 2:1, 4:1, 6:6, and 7:1. In this way, the treatment of dependent co-arising in the first three udānas, while terse, actually sets the stage for understanding some of the more paradoxical teachings that appear later in the collection.

For a discussion of dependent co-arising in general, see The Shape of Suffering. For further discussion of its role in framing and abandoning thoughts of “I am,” see Skill in Questions, chapters 3 and 8.

1 : 2	Awakening (2) (Bodhi Sutta (2))
The Buddha, soon after awakening, contemplates this/that conditionality and dependent co-arising

UD 1:2

I have heard that on one occasion, the Blessed One was staying at Uruvelā on the bank of the Nerañjarā River at the root of the Bodhi tree – the tree of awakening – newly awakened. And on that occasion he sat at the root of the Bodhi tree for seven days in one session, sensitive to the bliss of release. Then, with the passing of seven days, after emerging from that concentration, in the second watch of the night, he gave close attention to dependent co-arising in reverse order,[1] thus:

When this isn’t, that isn’t.
From the cessation of this comes the cessation of that.
In other words:
From the cessation of ignorance comes the cessation of fabrications.
From the cessation of fabrications comes the cessation of consciousness.
From the cessation of consciousness comes the cessation of name-&-form.
From the cessation of name-&-form comes the cessation of the six sense media.
From the cessation of the six sense media comes the cessation of contact.
From the cessation of contact comes the cessation of feeling.
From the cessation of feeling comes the cessation of craving.
From the cessation of craving comes the cessation of clinging/sustenance.
From the cessation of clinging/sustenance comes the cessation of becoming.
From the cessation of becoming comes the cessation of birth.
From the cessation of birth, then aging-&-death, sorrow, lamentation, pain, distress, and despair all cease. Such is the cessation of this entire mass of suffering & stress.

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

As phenomena grow clear
to the brahman–ardent, in jhāna –
his doubts all vanish
when he penetrates the ending
of requisite conditions.

1.In the parallel passage at Mv.I.1.4, the Buddha gives attention to dependent co-arising in both forward and reverse order.

1 : 3	Awakening (3) (Bodhi Sutta (3))
The Buddha, soon after awakening, contemplates this/that conditionality and dependent co-arising

UD 1:3

I have heard that on one occasion, the Blessed One was staying at Uruvelā on the bank of the Nerañjarā River at the root of the Bodhi tree – the tree of awakening – newly awakened. And on that occasion he sat at the root of the Bodhi tree for seven days in one session, sensitive to the bliss of release. Then, with the passing of seven days, after emerging from that concentration, in the third watch of the night, he gave close attention to dependent co-arising in forward and reverse order, thus:

When this is, that is.
From the arising of this comes the arising of that.
When this isn’t, that isn’t.
From the cessation of this comes the cessation of that.
In other words:
From ignorance as a requisite condition come fabrications.
From fabrications as a requisite condition comes consciousness.
From consciousness as a requisite condition comes name-&-form.
From name-&-form as a requisite condition come the six sense media.
From the six sense media as a requisite condition comes contact.
From contact as a requisite condition comes feeling.
From feeling as a requisite condition comes craving.
From craving as a requisite condition comes clinging/sustenance.
From clinging/sustenance as a requisite condition comes becoming.
From becoming as a requisite condition comes birth.
From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, and despair come into play. Such is the origination of this entire mass of suffering & stress.

Now from the remainderless fading and cessation of that very ignorance comes the cessation of fabrications. From the cessation of fabrications comes the cessation of consciousness. From the cessation of consciousness comes the cessation of name-&-form. From the cessation of name-&-form comes the cessation of the six sense media. From the cessation of the six sense media comes the cessation of contact. From the cessation of contact comes the cessation of feeling. From the cessation of feeling comes the cessation of craving. From the cessation of craving comes the cessation of clinging/ sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging-&-death, sorrow, lamentation, pain, distress, and despair all cease. Such is the cessation of this entire mass of suffering & stress.

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

As phenomena grow clear
to the brahman – ardent, in jhāna –
he stands,
routing Māra’s army,
as the sun,
illumining the sky.[1]

1.This verse is an example of a “lamp” – a poetic figure in which one word, such as an adjective or a verb, functions in two or more different clauses or sentences. The name of the figure comes from the image of the different clauses or sentences “radiating” from the one word. In this case the lamp-word is “stands.” For other examples of lamps, see Ud 5:3 and Ud 8:9.

1 : 4	(Huhuṅka Sutta) :: Overbearing
A truly excellent person doesn’t display pride

UD 1:4

I have heard that on one occasion, the Blessed One was staying at Uruvelā on the bank of the Nerañjarā River at the root of the Bodhi tree – the tree of awakening – newly awakened. And on that occasion he sat at the root of the Bodhi tree for seven days in one session, sensitive to the bliss of release. At the end of seven days, he emerged from that concentration.

Then a certain overbearing brahman went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he stood to one side. As he was standing there, he said to the Blessed One, “To what extent, Master Gotama, is one a brahman? And which are the qualities that make one a brahman?”

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

Any brahman
who has banished evil qualities,[1]
– not overbearing,
not stained,
his mind controlled –
gone to the end of wisdom,[2]
the holy life completed:[3]
Rightly would that brahman
speak the holy teaching.
He has no swelling of pride[4]
anywhere in the world.

1.This line contains a wordplay on the words brāhmaṇa and bāhita (banished)–the same wordplay used in Dhp 388 and Ud 1:5.

2.This line plays with the term vedanta, which can mean “end of wisdom,” “end of the Vedas,” or “supplement to the Vedas.” In the latter two cases, it would be a term referring to a brahman-by-birth who has studied all the Vedas and their supplements, but the Buddha is obviously giving this term a different meaning here.

3.Here and two lines down, the word “holy” translates brahma.

4.See Sn 4:10 and Sn 4:14.

1 : 5	(Brāhmaṇa Sutta) :: Brahmans
The Buddha redefines the term “brahman” to mean anyone, regardless of birth, who is awakened

UD 1:5

I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion Ven. Sāriputta, Ven. Mahā Moggalāna, Ven. Mahā Kassapa, Ven. Mahā Kaccāna, Ven. Mahā Koṭṭhita, Ven. Mahā Kappina, Ven. Mahā Cunda, Ven. Anuruddha, Ven. Revata, and Ven. Nanda[1] went to the Blessed One. The Blessed One saw them coming from afar and, on seeing them, addressed the monks, “Monks, those are brahmans who are coming. Monks, those are brahmans who are coming.”

When this was said, a certain monk who was a brahman by birth said to the Blessed One, “To what extent, lord, is one a brahman? And which are the qualities that make one a brahman?”

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

Having banished evil qualities,[2]
those who go about ever mindful,
awakened, their fetters ended:
They, in the world,
are truly brahmans.

1.This translation follows the Thai and Burmese versions of this passage. The Sri Lankan version replaces Ven. Nanda in this list with Ven. Ānanda; the PTS version replaces him with Ven. Devadatta and Ven. Ānanda. These latter two readings would appear to be mistaken, as the Buddha in this sutta defines “brahman” as one whose fetters are ended–i.e., an arahant – whereas Ven. Ānanda became an arahant only after the Buddha’s passing; Devadatta, after having caused a split in the Saṅgha toward the end of the Buddha’s life, fell into hell.

2.This line contains a wordplay on the words brāhmaṇa and bāhita (banished)–the same wordplay used in Dhp 388 and Ud 1:4.

1 : 6	(Kassapa Sutta) :: Mahā Kassapa
Ven. Mahā Kassapa chooses to go for alms among the poor rather than among the devas

UD 1:6

I have heard that on one occasion the Blessed One was staying near Rājagaha at the Bamboo Forest, the Squirrels’ Sanctuary. And on that occasion Ven. Mahā Kassapa was staying at the Pipphali Cave, afflicted, in pain, & seriously ill. Then, at a later time, he recovered from his illness. When he had recovered from the illness, the thought occurred to him: “What if I were to go into Rājagaha for alms?”

Now on that occasion 500 devatās were in a state of eagerness for the chance to give alms to Ven. Mahā Kassapa. But Ven. Mahā Kassapa, turning down those 500 devatās, early in the morning adjusted his under robe[1] and – carrying his bowl & robes – went into Rājagaha for alms along the streets of the poor, the streets of the indigent, the streets of the weavers. The Blessed One saw that Ven. Mahā Kassapa had gone into Rājagaha for alms along the streets of the poor, the streets of the indigent, the streets of the weavers.

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

Supporting no others,
unknown,[2]
tamed, established
in what is essential,
effluents ended,
anger disgorged:
He’s what I call
a brahman.

1.According to the protocols given in Cv.VIII, a monk leaving a monastery in the wilderness with the purpose of going for alms would wear just his under robe, while carrying his upper and outer robes folded over his shoulder or upper back. On approaching an inhabited area he would stop and make sure that his under robe was neatly arranged: covering the area from above his navel to below his knees, and hanging down evenly in front and behind. Then he would put on his upper and outer robe, arranged so that the upper robe was a lining for the outer robe. If he was wearing sandals, he would take them off and place them in a small cloth bag. Only then would he enter the inhabited area for alms.

2.There is an alliterative play of words here on anañña (no others) and aññāta (unknown).

1 : 7	(Aja Sutta) :: Aja ::
An awakened person has gone beyond fear

UD 1:7

I have heard that on one occasion the Blessed One was staying near Pāva at the Ajakalāpaka [Herd-of-Goats] shrine, the dwelling of the Ajakalāpaka spirit. And on that occasion, in the pitch-black darkness of the night, the Blessed One was sitting in the open air, and the rain was falling in scattered drops.

Then the Ajakalāpaka spirit – wanting to cause fear, terror, & horripilation in the Blessed One – went to him and, on arrival, not far from him, three times made a commotion & pandemonium: “Commotion & pandemonium! Commotion & pandemonium! Commotion & pandemonium! – That’s a goblin for you, contemplative!”

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

When,
with regard to his own qualities,[1]
a brahman is one
who has gone beyond,
he transcends this goblin
and his pandemonium.

1.Dhammas. This is apparently a reference to skillful and unskillful mental qualities–which would mean that this sutta sides with the passages in the Canon categorizing unbinding not as a dhamma, but as the transcending of all dhammas. (The suttas in general are inconsistent on this point. Iti 90, among others, states clearly that unbinding counts as a dhamma. AN 10:58, on the other hand, calls unbinding the ending of all dhammas. Sn 5:6 calls the attainment of the goal the transcending of all dhammas, just as Sn 4:6 and Sn 4:10 state that the arahant has transcended dispassion, said to be the highest dhamma. MN 22, in the famous simile of the raft, states that all dhammas are abandoned at the end of the path.)

1 : 8	(Saṅgāmaji Sutta) :: Saṅgāmaji
A monk’s former wife tries to use their child to lure him back into the lay life

UD 1:8

I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion Ven. Saṅgāmaji had arrived in Sāvatthī to see the Blessed One. His former wife heard, “Master Saṅgāmaji, they say, has arrived in Sāvatthī.” Taking her small child, she went to Jeta’s Grove. On that occasion Ven. Saṅgāmaji was sitting at the root of a tree for the day’s abiding. His former wife went to him and, on arrival, said to him, “Look after me, contemplative – (a woman) with a little son.” When this was said, Ven. Saṅgāmaji remained silent. A second time… A third time, his former wife said to him, “Look after me, contemplative – (a woman) with a little son.” A third time, Ven. Saṅgāmaji remained silent.

Then his former wife, taking the baby and leaving him in front of Ven. Saṅgāmaji, went away, saying, “That’s your son, contemplative. Look after him.”

Then Ven. Saṅgāmaji neither looked at the child nor spoke to him. His wife, after going not far away, was looking back and saw Ven. Saṅgāmaji neither looking at the child nor speaking to him. On seeing this, the thought occurred to her, “The contemplative doesn’t even care about his son.” Returning from there and taking the child, she left.

The Blessed One – with his divine eye, purified and surpassing the human – saw Ven. Saṅgāmaji’s former wife misbehaving in that way.

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

At her coming,
he didn’t delight;
at her leaving,
he didn’t grieve.
A victor in battle, freed from the tie:[1]
He’s what I call
a brahman.

1.This line is a double wordplay on Saṅgāmaji’s name. Literally, it means a victor in battle – a compound of saṅgāma (battle) and -ji (victor) – but the Buddha also extracts from the first member of the compound the word saṅgā, which means “from the tie.” Strictly speaking, saṅgāma and saṅgā are not related to each other. The ability to engage in wordplay using unrelated words like this was considered a sign of intelligence and wit.

See also: Dhp 345—346

1 : 9	(Jaṭila Sutta) :: Ascetics
The mind is cleansed and purified, not by ablutions, but by truth and rectitude

UD 1:9

I have heard that on one occasion the Blessed One was staying near Gayā at Gayā Head. And on that occasion, many ascetics – on the cold winter nights of the “Between-the-Eights,”[1] when the snow was falling in Gayā – jumped up in the water, jumped down in the water, did a jumping-up-&-down in the water, poured (water over themselves), and performed the fire sacrifice, (thinking,) “Through this there is purity.”

The Blessed One saw those many ascetics – on the cold winter nights of the “Between-the-Eights,” when the snow was falling in Gayā – jumping up in the water, jumping down in the water, doing a jumping-up-&-down in the water, pouring (water over themselves), and performing the fire sacrifice, (thinking,) “Through this there is purity.”

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

Not by water is one clean,
though many people are bathing here.
Whoever has truth
& rectitude:
He’s a clean one;
he, a brahman.[2]

1.The “Eights” are the waning half-moon days (each on the eighth day of the waning cycle) after three of the full moons in the cold season. These are the dates of brahmanical ceremonies for making merit for the dead. The period between the first and last of these dates – the “Between-the-Eights” – is regarded in northern India as the coldest part of the year. See AN 3:35.

2.The last half of this verse is identical with the last half of Dhp 393.

1 : 10	(Bāhiya Sutta) :: Bāhiya
The ascetic Bāhiya becomes an arahant after receiving a brief teaching about adding nothing to sensory experience

UD 1:10

I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion Bāhiya of the Bark-cloth was living in Suppāraka by the seashore. He was worshipped, revered, honored, venerated, and given homage – a recipient of robes, alms food, lodgings, & medicinal requisites for the sick. Then, when he was alone in seclusion, this line of thinking appeared to his awareness: “Now, of those who in this world are arahants or have entered the path of arahantship, am I one?”

Then a devatā who had once been a blood relative of Bāhiya of the Bark-cloth – compassionate, desiring his welfare, knowing with her own awareness the line of thinking that had arisen in his awareness – went to him and on arrival said to him, “You, Bāhiya, are neither an arahant nor have you entered the path of arahantship. You don’t even have the practice whereby you would become an arahant or enter the path of arahantship.”

“Then who, in this world with its devas, are arahants or have entered the path to arahantship?”

“Bāhiya, there is a city in the northern country named Sāvatthī. There the Blessed One – an arahant, rightly self-awakened – is living now. He truly is an arahant and teaches the Dhamma leading to arahantship.”

Then Bāhiya, deeply chastened by the devatā, left Suppāraka right then and, in the space of one night,[1] went all the way to where the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. Now on that occasion, a large number of monks were doing walking meditation in the open air. He went to them and, on arrival, said, “Where, venerable sirs, is the Blessed One – the arahant, rightly self-awakened – now staying? We want to see that Blessed One – the arahant, rightly self-awakened.”

“The Blessed One has gone into town for alms.”

Then Bāhiya, hurriedly leaving Jeta’s Grove and entering Sāvatthī, saw the Blessed One going for alms in Sāvatthī – serene & inspiring serene confidence, calming, his senses at peace, his mind at peace, having attained the utmost tranquility & poise, tamed, guarded, his senses restrained, a Great One (nāga). Seeing him, he approached the Blessed One and, on reaching him, threw himself down, with his head at the Blessed One’s feet, and said, “Teach me the Dhamma, O Blessed One! Teach me the Dhamma, O One-Well-Gone, that will be for my long-term welfare & bliss.”

When this was said, the Blessed One said to him, “This is not the time, Bāhiya. We have entered the town for alms.”

A second time, Bāhiya said to the Blessed One, “But it is hard to know for sure what dangers there may be for the Blessed One’s life, or what dangers there may be for mine. Teach me the Dhamma, O Blessed One! Teach me the Dhamma, O One-Well-Gone, that will be for my long-term welfare & bliss.”

A second time, the Blessed One said to him, “This is not the time, Bāhiya. We have entered the town for alms.”

A third time, Bāhiya said to the Blessed One, “But it is hard to know for sure what dangers there may be for the Blessed One’s life, or what dangers there may be for mine. Teach me the Dhamma, O Blessed One! Teach me the Dhamma, O One-Well-Gone, that will be for my long-term welfare & bliss.”

“Then, Bāhiya, you should train yourself thus: In reference to the seen, there will be only the seen. In reference to the heard, only the heard. In reference to the sensed, only the sensed. In reference to the cognized, only the cognized. That is how you should train yourself. When for you there will be only the seen in reference to the seen, only the heard in reference to the heard, only the sensed in reference to the sensed, only the cognized in reference to the cognized, then, Bāhiya, there is no you in connection with that. When there is no you in connection with that, there is no you there. When there is no you there, you are neither here nor yonder nor between the two. This, just this, is the end of stress.”[2]

Through hearing this brief explanation of the Dhamma from the Blessed One, the mind of Bāhiya of the Bark-cloth right then and there was released from effluents through lack of clinging/sustenance. Having exhorted Bāhiya of the Bark-cloth with this brief explanation of the Dhamma, the Blessed One left.

Now, not long after the Blessed One’s departure, Bāhiya was attacked & killed by a cow with a young calf. Then the Blessed One, having gone for alms in Sāvatthī, after the meal, returning from his alms round with a large number of monks, saw that Bāhiya had died. On seeing him, he said to the monks, “Take Bāhiya’s body, monks, and, placing it on a litter and carrying it away, cremate it and build him a memorial. Your companion in the holy life has died.”

Responding, “As you say, lord,” to the Blessed One, the monks–placing Bāhiya’s body on a litter, carrying it away, cremating it, and building him a memorial – went to the Blessed One. On arrival, having bowed down to him, sat to one side. As they were sitting there, they said to him, “Bāhiya’s body has been cremated, lord, and his memorial has been built. What is his destination? What is his future state?”

“Monks, Bāhiya of the Bark-cloth was wise. He practiced the Dhamma in accordance with the Dhamma and did not pester me with issues related to the Dhamma. Bāhiya of the Bark-cloth, monks, is totally unbound.”

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

Where water, earth,
fire, & wind
have no footing:
There the stars don’t shine,
the sun isn’t visible.
There the moon doesn’t appear.
There darkness is not found.
And when a sage,
a brahman through sagacity,
has realized [this] for himself,
then from form & formless,
from bliss & pain,
he is freed.

1.Eka-ratti-parivāsena: This phrase can also mean, “taking one-night sojourns” (i.e., resting no more than one night in any one spot); or “with a one-night sojourn.” The Commentary prefers the meaning used in the translation, noting that the distance between Suppāraka and Sāvatthī amounts to 120 leagues, or approximately 1,200 miles. In its version of Bāhiya’s story, Bāhiya had no meditative attainments at all, and so the miraculous speed of his journey had to be attributed either to the power of the deva or the power of the Buddha. However, he may actually have had strong powers of concentration with some attendant psychic powers of his own.

2.For a discussion of these instructions, see the article, “Food for Awakening: The Role of Appropriate Attention.”