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Udana
Pataligamiyavagga / The Chapter About Patali Village
Translated by Thanissaro Bhikkhu
Sutta
1.   Unbinding (1) 2.   Unbinding (2) 3.   Unbinding (3) 4.   Unbinding (4) 5.   Cunda 6.   Pāṭali Village
7.   A Fork in the Path 8.   Visākhā 9.   Dabba (1) 10.   Dabba (2)
8 : 1 Unbinding (1) (Nibbāna Sutta)
The nature of unbinding
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 the Blessed One was instructing, urging, rousing, & encouraging the monks with Dhamma-talk concerned with unbinding. The monks – receptive, attentive, focusing their entire awareness, lending ear – listened to the Dhamma.
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
There is that dimension, monks, where there is neither earth, nor water, nor fire, nor wind; neither dimension of the infinitude of space, nor dimension of the infinitude of consciousness, nor dimension of nothingness, nor dimension of neither perception nor non-perception; neither this world, nor the next world, nor sun, nor moon. And there, I say, there is neither coming, nor going, nor staying; neither passing away nor arising: unestablished,[1] unevolving, without support [mental object].[2] This, just this, is the end of stress.
1.On unestablished consciousness, see SN 22:87 and the discussion in The Paradox of Becoming, chapter 7.
2.See SN 22:53.
See also: DN 11; MN 49; SN 35:117
8 : 2 Unbinding (2) (Nibbāna Sutta)
On seeing unbinding
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 the Blessed One was instructing, urging, rousing, & encouraging the monks with Dhamma-talk concerned with unbinding. The monks–receptive, attentive, focusing their entire awareness, lending ear – listened to the Dhamma.
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
It’s hard to see the unaffected,
for the truth is not easily seen.
Craving is pierced
in one who knows;
for one who sees,
there is nothing.[1]
1.This last phrase can also be translated, “One who sees has nothing.”
8 : 3 Unbinding (3) (Nibbāna Sutta)
The existence of an unfabricated dimension allows for the escape from fabrication
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 the Blessed One was instructing, urging, rousing, & encouraging the monks with Dhamma-talk concerned with unbinding. The monks – receptive, attentive, focusing their entire awareness, lending ear – listened to the Dhamma.
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
There is, monks, an unborn1]–unbecome–unmade–unfabricated. If there were not that unborn–unbecome–unmade–unfabricated, there would not be the case that escape from the born–become–made–fabricated would be discerned. But precisely because there is an unborn–unbecome–unmade–unfabricated, escape from the born–become–made–fabricated is discerned.2]
1.Some scholars have argued that the term “unborn” cannot be used to distinguish unbinding from transmigration, as there are discourses (such as SN 15:3) stating that transmigration itself has no beginning point, implying that it too is unborn. Thus they argue that in this passage the term ajātaṁ, although a past participle, should be translated as, “without birth.” However, this argument is based on two questionable premises. First, it assumes that unbinding is here being contrasted with transmigration, even though the passage simply contrasts it with the fabricated. Secondly, even assuming that the phrase “the born – the become,” etc., is a reference to transmigration, the scholars’ argument is based on a misreading of SN 15:3. There, transmigration is said to have an “inconceivable” or “undiscoverable” beginning point. This is very different from saying that it is unborn. If transmigration were unborn, it would be unfabricated (see AN 3:47), which is obviously not the case. Thus, in translating this term to describe unbinding, I have maintained the straight grammatical reading, “unborn.”
2.Iti 43 gives this exclamation as the synopsis of a Dhamma talk, followed by this verse:
The born, become, produced,
made, fabricated, impermanent,
fabricated of aging & death,
a nest of illnesses, perishing,
come-into-being through nourishment
and the guide [that is craving] –
is unfit for delight.
The escape from that
is
calm, permanent,
a sphere beyond conjecture,
unborn, unproduced,
the sorrowless, stainless state,
the cessation of stressful qualities,
stilling-of-fabrications bliss.
8 : 4 Unbinding (4) (Nibbāna Sutta)
Unbinding as independence
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 the Blessed One was instructing, urging, rousing, & encouraging the monks with Dhamma-talk concerned with unbinding. The monks – receptive, attentive, focusing their entire awareness, lending ear – listened to the Dhamma.
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
One who is dependent has wavering. One who is independent has no wavering. There being no wavering, there is calm. There being calm, there is no yearning. There being no yearning, there is no coming or going. There being no coming or going, there is no passing away or arising. There being no passing away or arising, there is neither a here nor a there nor a between-the-two. This, just this, is the end of stress.[1]
1.In MN 144 and SN 35:87, Ven. Cunda quotes this passage as a teaching of the Buddha and tells Ven. Channa to keep it firmly in mind.
See also: MN 140; SN 22:53
8 : 5 Cunda (Cunda Sutta)
The Buddha’s last meal
I have heard that on one occasion, while the Blessed One was wandering among the Mallans with a large community of monks, he arrived at Pāvā. There he stayed near Pāvā in the mango grove of Cunda the silversmith.
Cunda the silversmith heard, “The Blessed One, they say, while wandering among the Mallans with a large community of monks and reaching Pāvā, is staying near Pāvā in my mango grove.”
So Cunda went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, the Blessed One instructed, urged, roused, & encouraged him with Dhamma-talk. Then Cunda – instructed, urged, roused, & encouraged by the Blessed One’s Dhamma-talk–said to him, “Lord, may the Blessed One acquiesce to my meal tomorrow, together with the community of monks.”
The Blessed One acquiesced with silence.
Then Cunda, understanding the Blessed One’s acquiescence, got up from his seat, bowed down to the Blessed One, and left, circling him to the right. Then, at the end of the night, after having exquisite staple & non-staple food – including a large amount of pig-delicacy[1] – prepared in his own home, he announced the time to the Blessed One: “It’s time, lord. The meal is ready.”
Then the Blessed One, early in the morning, adjusted his under robe and – carrying his bowl & robes – went together with the community of monks to Cunda’s home. On arrival, he sat down on the seat laid out. Seated, he said to Cunda, “Cunda, serve me with the pig-delicacy you have had prepared, and the community of monks with the other staple & non-staple food you have had prepared.”
Responding, “As you say, lord,” to the Blessed One, Cunda served the Blessed One with the pig-delicacy he had had prepared, and the community of monks with the other staple & non-staple food he had had prepared. Then the Blessed One said to him, “Cunda, bury the remaining pig-delicacy in a pit. I don’t see anyone in the world – together with its devas, Māras, & Brahmas, with its people with their contemplatives & brahmans, their royalty & commonfolk – in whom, when it was ingested, it would go to a healthy change, aside from the Tathāgata.”
Responding, “As you say, lord,” to the Blessed One, Cunda buried the remaining pig-delicacy in a pit, went to the Blessed One and, on arrival, after bowing down to him, sat to one side. As he was sitting there, the Blessed One – after instructing, urging, rousing, & encouraging him with Dhamma-talk – got up from his seat and left.
Then in the Blessed One, after he had eaten Cunda’s meal, there arose a severe illness accompanied with (the passing of) blood, with intense pains & deadly. But the Blessed One endured it – mindful, alert, & not struck down by it.
Then he addressed Ven. Ānanda, “Ānanda, we will go to Kusinarā.”
“As you say, lord,” Ven. Ānanda responded to the Blessed One.
I have heard that,
on eating Cunda the silversmith’s meal,
the enlightened one was touched by illness –
fierce, deadly.
After he had eaten the pig-delicacy,
a fierce sickness arose in the Teacher.
After being purged of it,
the Blessed One said,
“To the city of Kusinarā
I will go.”[2]
Then the Blessed One, going down from the road, went to a certain tree and, on arrival, said to Ven. Ānanda, “Ānanda, please arrange my outer robe folded in four. I am tired. I will sit down.”
Responding, “As you say, lord,” to the Blessed One, Ven. Ānanda arranged the outer robe folded in four. The Blessed One sat down on the seat laid out.
Seated, he said to Ven. Ānanda, “Ānanda, please fetch me some water. I am thirsty. I will drink.”
When this was said, Ven. Ānanda said to the Blessed One, “Lord, just now 500 carts have passed through. The meager river – cut by the wheels – flows turbid & disturbed. But the Kukuṭa river is not far away, with pristine water, pleasing water, cool water, pellucid water,[3] with restful banks, refreshing. There the Blessed One will drink potable water and cool his limbs.”
A second time, the Blessed One said to Ven. Ānanda, “Ānanda, please fetch me some water. I am thirsty. I will drink.”
A second time, Ven. Ānanda said to the Blessed One, “Lord, just now 500 carts have passed through. The meager water – cut by the wheels – flows turbid & disturbed. But the Kukuṭa River is not far away, with pristine water, pleasing water, cool water, pellucid water, with restful banks, refreshing. There the Blessed One will drink potable water and cool his limbs.”
A third time, the Blessed One said to Ven. Ānanda, “Ānanda, please fetch me some water. I am thirsty. I will drink.”
Responding, “As you say, lord,” to the Blessed One, Ven. Ānanda – taking a bowl – went to the river. And the meager river that, cut by the wheels, had been flowing turbid & disturbed, on his approach flowed pristine, clear, & undisturbed. The thought occurred to him, “How amazing! How astounding! – the great power & great might of the Tathāgata!–in that this meager river that, cut by the wheels, was flowing turbid & disturbed, on my approach flowed pristine, clear, & undisturbed!” Fetching water with the bowl, he went to the Blessed One and on arrival said, “How amazing! How astounding! – the great power & great might of the Tathāgata! – in that this meager river that, cut by the wheels, was flowing turbid & disturbed, on my approach flowed pristine, clear, & undisturbed! Drink the water, O Blessed One! Drink the water, O One-Well-Gone!”
Then the Blessed One drank the water.[4]
Then the Blessed One, together with the community of monks, went to the Kukuṭa River and, after arriving at the Kukuṭa River, going down, bathing, drinking, & coming back out, went to a mango grove. On arrival, the Blessed One said to Ven. Cundaka, “Cundaka, please arrange my outer robe folded in four. I am tired. I will lie down.”
Responding, “As you say, lord,” to the Blessed One, Ven. Cundaka arranged the outer robe folded in four. The Blessed One, lying on his right side, took up the lion’s posture, placing one foot on top of the other – mindful, alert, and attending to the perception of getting up. Ven. Cundaka sat in front of him.
The awakened one,
–having gone to the little Kukuṭa river
with its pristine, pleasing water, clear–
the Teacher, seeming very tired,
the Tathāgata, unequalled in the world
went down, bathed, drank, & came out.
Honored, surrounded,
in the midst of the group of monks,
the Blessed One, Teacher,
proceeding here in the Dhamma,
the great seer,
went to the mango grove.
He addressed the monk named Cundaka,
“Spread it out, folded in four
for me to lie down.”
Ordered by the One of developed mind,
Cundaka quickly set it out, folded in four.
The Teacher lay down, seeming very tired,
and Cundaka sat down there before him.
Then the Blessed One addressed Ven. Ānanda, “Ānanda, if anyone tries to incite remorse in Cunda the silversmith, saying, ‘It’s no gain for you, friend Cunda, it’s ill-done by you, that the Tathāgata, having eaten your last alms, was totally unbound,’ then Cunda’s remorse should be allayed (in this way): ‘It’s a gain for you, friend Cunda, it’s well-done by you, that the Tathāgata, having eaten your last alms, was totally unbound. Face to face with the Blessed One have I heard it, face to face have I learned it, “These two alms are equal to each other in fruit, equal to each other in result, of much greater fruit & reward than any other alms. Which two? The alms that, after having eaten it, the Tathāgata awakens to the unexcelled right self-awakening. And the alms that, after having eaten it, the Tathāgata is unbound by means of the unbinding property with no fuel remaining.[5] These are the two alms that are equal to each other in fruit, equal to each other in result, of much greater fruit & reward than any other alms. Venerable[6] Cunda the silversmith has accumulated kamma that leads to long life. Venerable Cunda the silversmith has accumulated kamma that leads to beauty. Venerable Cunda the silversmith has accumulated kamma that leads to happiness. Venerable Cunda the silversmith has accumulated kamma that leads to heaven. Venerable Cunda the silversmith has accumulated kamma that leads to rank. Venerable Cunda the silversmith has accumulated kamma that leads to sovereignty.”’ In this way, Ānanda, Cunda the silversmith’s remorse should be allayed.”
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
For a person giving,
merit increases.
For one self-restraining,
no animosity is amassed.
One who is skillful
leaves evil behind
and
– from the ending of
passion,
aversion,
delusion –
is totally unbound.
1.The Commentary notes a wide range of opinions on what “pig-delicacy” means. The opinion given in the Mahā Aṭṭhakathā – the primary source for the Commentary we now have – is that pig-delicacy is tender pork. Other opinions include soft bamboo shoots or mushrooms that pigs like to nibble on, or a special elixir. Given that India has long had a history of giving fanciful names to its foods and elixirs, it’s hard to say for sure what the Buddha ate for his last meal.
2.This style of narrative – in which prose passages alternate with verses retelling parts of what was narrated in the prose – is called a campū. This sutta is one of the few instances of this type of narrative in the Pali Canon. Another is the Kuṇāla Jātaka (J 5:416-456). There are also some Vedic examples of this form in the Brāhmaṇas, texts that apparently dated from around the same time as the Pali Canon. When the incidents portrayed in this sutta were included in DN 16, these alternating narrative verses were included. Aside from the Buddha’s conversation with Pukkusa the Mallan (see note 4), these are the only incidents that DN 16 narrates in this style. This suggests that perhaps the version of the narrative given here was composed first as a separate piece and then later was incorporated into DN 16.
3.Ven. Ānanda’s description of the water is alliterative in the Pali: sātodakā sītodakā setodakā.
4.At this point in the narrative, DN 16 inserts the account of the Buddha’s encounter with Pukkusa the Mallan. There’s no way of knowing which version of the events is earlier, as the focus of this sutta is not on telling everything that happened to the Buddha on his final day, but on recounting all the events related to Cunda’s meal.
5.Unbinding as experienced by an arahant at death. The image is of a fire so thoroughly out that the embers are totally cold. This is distinguished from the unbinding property with fuel remaining – unbinding as experienced in this lifetime – which is like a fire that has gone out but whose embers are still glowing. See Iti 44, Thag 15:2, and the discussion in The Mind Like Fire Unbound, chapter 1.
6.Āyasmant: This is a term of respect usually reserved for senior monks. The Buddha’s using it here was probably meant to emphasize the point that Cunda’s gift of the Buddha’s last meal should be treated as a very honorable thing.
See also: AN 10:176; Sn 1:5
8 : 6 Pāṭali Village (Pāṭaligāma Sutta)
The rewards of virtue and of dedicating merit to the devas
I have heard that on one occasion, while the Blessed One was wandering among the Magadhans with a large community of monks, he arrived at Pāṭali Village. The lay followers of Pāṭali Village heard, “The Blessed One, they say, while wandering among the Magadhans with a large community of monks, has reached Pāṭali Village.” So they went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they said to him, “Lord, may the Blessed One acquiesce to (the use of) the rest-house hall.”
The Blessed One acquiesced with silence. Sensing his acquiescence, the lay followers of Pāṭali Village got up from their seats, bowed down to him, circled him to the right, and then went to the rest-house hall. On arrival, they spread it all over with felt rugs, arranged seats, set out a water vessel, and raised an oil lamp. Then they went to the Blessed One and, on arrival, having bowed down, stood to one side. As they were standing there they said to him, “Lord, the rest-house hall has been covered all over with felt rugs, seats have been arranged, a water vessel has been set out, and an oil lamp raised. May the Blessed One do what you think it is now time to do.”
So the Blessed One, adjusting his under robe and – carrying his bowl & robes[1] – went together with a community of monks to the rest-house hall. On arrival he washed his feet, entered the hall, and sat with his back to the central post, facing east. The community of monks washed their feet, entered the hall, and sat with their backs to the western wall, facing east, ranged around the Blessed One.
The lay followers of Pāṭali Village washed their feet, entered the hall, and sat with their backs to the eastern wall, facing west, ranged around the Blessed One.
Then the Blessed One addressed the lay followers of Pāṭali Village, “Householders, there are these five drawbacks coming from an unvirtuous person’s failure in virtue. Which five?
“There is the case where an unvirtuous person, by reason of heedlessness, undergoes the loss/confiscation of great wealth. This is the first drawback coming from an unvirtuous person’s failure in virtue.
“Furthermore, the bad reputation of the unvirtuous person, failing in virtue, gets spread about. This is the second drawback coming from an unvirtuous person’s failure in virtue.
“Furthermore, whatever assembly the unvirtuous person, failing in virtue, approaches – whether of noble warriors, brahmans, householders, or contemplatives – he/she does so without confidence & abashed. This is the third drawback coming from an unvirtuous person’s failure in virtue.
“Furthermore, the unvirtuous person, failing in virtue, dies confused. This is the fourth drawback coming from an unvirtuous person’s failure in virtue.
“Furthermore, the unvirtuous person, failing in virtue – on the break-up of the body, after death – reappears in a plane of deprivation, a bad destination, a lower realm, a hell. This is the fifth drawback coming from an unvirtuous person’s failure in virtue.
“These, householders, are the five drawbacks coming from an unvirtuous person’s failure in virtue.
“Householders, there are these five rewards coming from a virtuous person’s consummation in virtue. Which five?
“There is the case where a virtuous person, by reason of heedfulness, acquires a great mass of wealth. This is the first reward coming from a virtuous person’s consummation in virtue.
“Furthermore, the fine reputation of the virtuous person, consummate in virtue, gets spread about. This is the second reward coming from a virtuous person’s consummation in virtue.
“Furthermore, whatever assembly the virtuous person, consummate in virtue, approaches – whether of noble warriors, brahmans, householders, or contemplatives – he/she does so with confidence & unabashed. This is the third reward coming from a virtuous person’s consummation in virtue.
“Furthermore, the virtuous person, consummate in virtue, dies unconfused. This is the fourth reward coming from a virtuous person’s consummation in virtue.
“Furthermore, the virtuous person, consummate in virtue – on the break-up of the body, after death – reappears in a good destination, a heavenly world. This is the fifth reward coming from a virtuous person’s consummation in virtue.
“These, householders, are the five rewards coming from a virtuous person’s consummation in virtue.”
Then the Blessed One – having instructed, urged, roused, & encouraged the lay followers of Pāṭali Village for a large part the night with Dhamma-talk – dismissed them, saying, “The night is far gone, householders. Do what you think it is now time to do.”
So the lay followers of Pāṭali Village, delighting in & approving of the Blessed One’s words, got up from their seats, bowed down to him, and left, circling him to the right. Then the Blessed One, not long after they had left, entered an empty building.
Now, on that occasion, Sunīdha & Vassakāra, the chief ministers of Magadha, were building a city at Pāṭali Village to preempt the Vajjians. And on that occasion many devas by the thousands were occupying sites in Pāṭali Village. In the area where devas of great influence occupied sites, there the minds of the king’s royal ministers of great influence were inclined to build their homes. In the area where devas of middling influence occupied sites, there the minds of the king’s royal ministers of middling influence were inclined to build their homes. In the area where devas of low influence occupied sites, there the minds of the king’s royal ministers of low influence were inclined to build their homes.
The Blessed One, with the divine eye – purified and surpassing the human – saw many devas by the thousands occupying sites in Pāṭali Village. In the area where devas of great influence occupied sites, there the minds of the king’s royal ministers of great influence were inclined to build their homes. In the area where devas of middling influence occupied sites, there the minds of the king’s royal ministers of middling influence were inclined to build their homes. In the area where devas of low influence occupied sites, there the minds of the king’s royal ministers of low influence were inclined to build their homes.
Then, getting up in the last watch of the night, the Blessed One addressed Ven. Ānanda, “Ānanda, who is building a city at Pāṭali Village?”
“Sunīdha & Vassakāra, the chief ministers of Magadha, lord, are building a city at Pāṭali Village to preempt the Vajjians.”
“Ānanda, it’s as if they had consulted the Devas of the Thirty-three: That’s how Sunīdha & Vassakāra, the chief ministers of Magadha, are building a city at Pāṭali Village to preempt the Vajjians.
“Just now, Ānanda – with the divine eye – purified and surpassing the human – I saw many devas by the thousands occupying sites in Pāṭali Village. In the area where devas of great influence occupy sites, there the minds of the king’s royal ministers of great influence are inclined to build their homes. In the area where devas of middling influence occupy sites, there the minds of the king’s royal ministers of middling influence are inclined to build their homes. In the area where devas of low influence occupy sites, there the minds of the king’s royal ministers of low influence are inclined to build their homes.
“Ānanda, as far as the sphere of the Ariyans extends, as far as merchants’ roads extend, this will be the supreme city: Pāṭaliputta,[2] where the seedpods of the Pāṭali plant break open. There will be three dangers for Pāṭaliputta: from fire, from water, and from the breaking of alliances.”
Then Sunīdha & Vassakāra, the chief ministers of Magadha, went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, they stood to one side. As they were standing there, they said to him, “May Master Gotama acquiesce to our meal today, together with the community of monks.” The Blessed One acquiesced with silence.
Then Sunīdha & Vassakāra, the chief ministers of Magadha, understanding the Blessed One’s acquiescence, went to their rest-house. On arrival, after having exquisite staple & non-staple food prepared in their rest-house, they announced the time to the Blessed One: “It’s time, Master Gotama. The meal is ready.”
Then the Blessed One, early in the morning, adjusted his under robe and – carrying his bowl & robes – went together with the community of monks to the rest-house of Sunīdha & Vassakāra, the chief ministers of Magadha. On arrival, he sat down on the seat laid out. Sunīdha & Vassakāra, with their own hands, served & satisfied the community of monks, with the Buddha at its head, with exquisite staple & non-staple food. Then, when the Blessed One had finished his meal and rinsed his bowl & hands, Sunīdha & Vassakāra, taking a low seat, sat to one side. As they were sitting there, the Blessed One gave his approval with these verses:
In whatever place
a wise person makes his dwelling,
– there providing food
for the virtuous,
the restrained,
leaders of the holy life –
he should dedicate that offering
to the devas there.
They, receiving honor, will honor him;
being respected, will show him respect.
As a result, they will feel sympathy for him,
like that of a mother for her child, her son.
A person with whom the devas sympathize
always meets with auspicious things.
Then the Blessed One, having given his approval to Sunīdha & Vassakāra with these verses, got up from his seat and left. And on that occasion, Sunīdha & Vassakāra followed right after the Blessed One, (thinking,) “By whichever gate Gotama the contemplative departs today, that will be called the Gotama Gate. And by whichever ford he crosses over the Ganges River, that will be called the Gotama Ford.”
So the gate by which the Blessed One departed was called the Gotama Gate. Then he went to the Ganges River. Now on that occasion the Ganges River was full up to the banks, so that a crow could drink from it. Some people were searching for boats, some were searching for floats, some were binding rafts in hopes of going from this shore to the other. So the Blessed One – just as a strong man might extend his flexed arm or flex his extended arm – disappeared from the near bank of the Ganges River and reappeared on the far bank together with the community of monks. He saw that some people were searching for boats, some were searching for floats, some were binding rafts in hopes of going from this shore to the other.
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
Those
who cross the foaming flood,
having made a bridge, avoiding the swamps
– while people are binding rafts –
have already crossed
: the wise.
1.The translation here follows the Burmese and Sri Lankan editions of the text. The PTS and Thai editions state that the Buddha went to the rest-house hall in the morning–which, given the events that follow, doesn’t seem right, for he would have spent the entire day teaching the lay followers of Pāṭali Village. The Burmese and Sri Lankan editions of the account of these events given in DN 16 state explicitly that the Buddha went to the rest-house hall in the late afternoon, which seems more reasonable. The PTS edition of that passage doesn’t state the time of day, while the Thai edition states that he went in the morning.
2.Pāṭaliputta later became the capital of King Asoka’s empire. The “breaking open of the seed-pods (pūṭa-bhedana)” is a wordplay on the last part of the city’s name.
Archaeological evidence from what may have been part of Asoka’s palace in Pāṭaliputta shows burnt wooden posts buried in mud – perhaps a sign that the palace burned and then was buried in a flood.
See also: MN 108; AN 4:183
8 : 7 A Fork in the Path (Dvidhapatha Sutta)
One of the Buddha’s attendants disobeys him
I have heard that on one occasion the Blessed One was journeying along a road in the Kosalan country with Ven. Nāgasamāla as his junior companion. Ven. Nāgasamāla, while going along the road, saw a fork in the path. On seeing it, he said to the Blessed One, “That, lord Blessed One,[1] is the route. We go that way.” When this was said, the Blessed One said, “This, Nāgasamāla, is the route. We go this way.”
A second time… A third time, Ven. Nāgasamāla said to the Blessed One, “That, lord Blessed One, is the route. We go that way.” And for a third time, the Blessed One said, “This, Nāgasamāla, is the route. We go this way.”
Then Ven. Nāgasamāla, placing the Blessed One’s bowl & robes right there on the ground, left, saying, “This, lord Blessed One, is the bowl & robes.”
Then as Ven. Nāgasamāla was going along that route, thieves – jumping out in the middle of the road – pummeled him with their fists & feet, broke his bowl, and ripped his outer robe to shreds.
So Ven. Nāgasamāla–with his bowl broken, his outer robe ripped to shreds – went to the Blessed One and, on arrival, bowed down to him and sat to one side. As he was sitting there he said to the Blessed One, “Just now, lord, as I was going along that route, thieves jumped out in the middle of the road, pummeled me with their fists & feet, broke my bowl, and ripped my outer robe to shreds.”
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
When traveling together,
mixed together
with a person who doesn’t know,
an attainer-of-wisdom,
on realizing that the person is evil,
abandons him
as a milk-feeding[2] heron,
a bog.
1.Throughout the first part of this story, Ven. Nāgasamāla refers to the Buddha with this exaggerated form of address. Perhaps the compilers meant this as a linguistic hint of how inappropriate an attendant he was for the Buddha. (Suppavāsā uses it in Ud 2:8, but there it is appropriate as she is overcome with joy.) At the point in the present narrative where Ven. Nāgasamāla puts the Buddha’s bowl and robes on the ground, the Sri Lankan and Burmese editions correct his statement to the more appropriate: “This, lord, is the Blessed One’s bowl & robes.” However, to be in keeping with his normal way of addressing the Buddha, and to stress the rudeness of the gesture, I felt it better to keep the sentence as it is in the Thai edition. Only after Ven. Nāgasamāla is chastened by his experience with the thieves does he revert to the using the simpler and more standard address: “lord.”
2.Milk-feeding = khīrapaka. This is a poetic way of saying “young and unweaned”–the “milk” here being the regurgitated food with which the mother heron feeds her young. Also – in the conventions of Indian literature – the reference to milk suggests that the heron is white. The Commentary has a fanciful way of explaining this term, saying that it refers to a special type of heron so sensitive that, when fed milk mixed with water, it drinks just the milk.
8 : 8 Visākhā (Visākhā Sutta)
Lady Visākhā wishes for many grandchildren
I have heard that on one occasion the Blessed One was staying near Sāvatthī at the Eastern Monastery, the palace of Migāra’s mother. And on that occasion a dear and beloved grandson of Visākhā, Migāra’s mother, had died. So Visākhā, Migāra’s mother–her clothes wet, her hair wet–went to the Blessed One in the middle of the day and, on arrival, having bowed down to him, sat to one side. As she was sitting there the Blessed One said to her: “Why have you come here, Visākhā – your clothes wet, your hair wet – in the middle of the day?”
When this was said, she said to the Blessed One, “My dear and beloved grandson has died. This is why I have come here – my clothes wet, my hair wet – in the middle of the day.”
“Visākhā, would you like to have as many children & grandchildren as there are people in Sāvatthī?”
“Yes, lord, I would like to have as many children & grandchildren as there are people in Sāvatthī.”
“But how many people in Sāvatthī die in the course of a day?”
“Sometimes ten people die in Sāvatthī in the course of a day, sometimes nine… eight… seven… six… five… four… three… two… Sometimes one person dies in Sāvatthī in the course of a day. Sāvatthī is never free from people dying.”
“So what do you think, Visākhā? Would you ever be free of wet clothes & wet hair?”
“No, lord. Enough of my having so many children & grandchildren.”
“Visākhā, those who have a hundred dear ones have a hundred sufferings. Those who have ninety dear ones have ninety sufferings. Those who have eighty… seventy… sixty… fifty… forty… thirty… twenty… ten… nine… eight… seven… six… five… four… three… two… Those who have one dear one have one suffering. Those who have no dear ones have no sufferings. They are free from sorrow, free from stain, free from lamentation, I tell you.”
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
The sorrows, lamentations,
the many kinds of suffering in the world,
exist dependent on something dear.
They don’t exist
when there’s nothing dear.
And thus blissful & sorrowless
are those for whom nothing
in the world is anywhere dear.
So one who aspires
to the stainless & sorrowless
shouldn’t make anything
dear
in the world
anywhere.
See also: MN 87; Thig 3:5; Thig 6:1
8 : 9 Dabba (1) (Dabba Sutta)
Ven. Dabba Mallaputta performs a miracle on his death
I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Ven. Dabba Mallaputta went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “Now is the time for my total unbinding, O One-Well-Gone!”
“Then do, Dabba, what you think it is now time to do.”
Then Ven. Dabba Mallaputta, rising from his seat, bowed down to the Blessed One and, circling him on the right, rose up into the air and sat cross-legged in the sky, in space. Entering & emerging from the fire property, he was totally unbound. Now, when Dabba Mallaputta rose up into the air and, sitting cross-legged in the sky, in space, entered & emerged from the fire property and was totally unbound, his body burned and was consumed so that neither ashes nor soot could be discerned. Just as when ghee or oil is burned and consumed, neither ashes nor soot can be discerned, in the same way, when Dabba Mallaputta rose up into the air and, sitting cross-legged in the sky, in space, entered & emerged from the fire property and was totally unbound, his body burned and was consumed so that neither ashes nor soot could be discerned.
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
The body broke up,
perception ceased,
feelings went cold[1]
– all – [2]
fabrications were stilled,
consciousness
has come to an end.
1.Following the reading vedanā sītibhaviṁsu from the Burmese and Sri Lankan editions. In support of this reading, see MN 140 and Iti 44. The Thai edition reads, vedanā-pīti-dahaṁsu: feeling & rapture were burned away.
2.The word “all” here functions as a lamp, modifying both “feelings” and “fabrications.” See Ud 1:3, note 1.
See also: DN 11
8 : 10 Dabba (2) (Dabba Sutta)
There’s no destination to describe for those rightly released
I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. There he addressed the monks, “Monks!”
“Yes, lord,” the monks responded to him.
The Blessed One said, “When Dabba Mallaputta rose up into the air and, sitting cross-legged in the sky, in space, entered & emerged from the fire property and was totally unbound, his body burned and was consumed so that neither ashes nor soot could be discerned. Just as when ghee or oil is burned and consumed, neither ashes nor soot can be discerned, in the same way, when Dabba Mallaputta rose up into the air and, sitting cross-legged in the sky, in space, entered & emerged from the fire property and was totally unbound, his body burned and was consumed so that neither ashes nor soot could be discerned.”
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
Just as the destination of a glowing fire
struck with a [blacksmith’s] iron hammer,
gradually growing calm,
isn’t known:[1]
Even so, there’s no destination to describe
for those rightly released
–having crossed over the flood
of sensuality’s bond –
for those who’ve attained
unwavering bliss.
1.For a discussion of the ancient Buddhist view of what happened to an extinguished fire, see The Mind Like Fire Unbound, Chapters 1 and 2.
See also: MN 72; SN 6:15; SN 22:86; AN 4:173; Thig 5:10
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