Sacred and Related Texts :: Muccalindavagga / The Chapter About Muccalinda

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Udana
Muccalindavagga — The Chapter About Muccalinda

Translated by Thanissaro Bhikkhu

Sutta

1. Muccalinda 2. Kings 3. The Stick 4. Veneration 5. Lay Follower 6. Pregnant Woman
7. Only Son 8. Suppavāsā 9. Visākhā 10. Bhaddiya Kāḷigodha

2 : 1	Muccalinda (Muccalinda Sutta)
Shortly after the Buddha’s awakening, a nāga protects him from a storm

UD 2:1

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 Muccalinda tree, newly awakened. And on that occasion he sat for seven days in one session, sensitive to the bliss of release.

And on that occasion a great, out-of-season storm-cloud rose up, with seven days of rainy weather, cold winds, & intense darkness. Then Muccalinda the nāga king – leaving his dwelling place and encircling the Blessed One’s body seven times with his coils – stood with his great hood spread over the Blessed One, (thinking,) “Don’t let the Blessed One be disturbed by cold. Don’t let the Blessed One be disturbed by heat. Don’t let the Blessed One be disturbed by the touch of flies, mosquitoes, wind, sun, & creeping things.”

Then, with the passing of seven days, the Blessed One emerged from that concentration. Muccalinda the nāga king, realizing that the sky had cleared and was free of clouds, unraveled his coils from the body of the Blessed One, dropped his own appearance and, assuming the appearance of a young man, stood in front of the Blessed One with hands before his heart, paying homage.

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

Blissful is solitude
for one who’s content,
who has heard the Dhamma,
who sees.
Blissful is non-affliction
with regard for the world,
restraint for living beings.
Blissful is dispassion
with regard for the world,
the overcoming of sensuality.
But the subduing of the conceit “I am”[1]–
That is truly
the ultimate bliss.

1.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, z6:6, 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.

2 : 2	Kings (Rājā Sutta)
When monks have gathered, they shouldn’t spend their time gossiping about kings

UD 2:2

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 a large number of monks, after the meal, on returning from their alms round, were sitting gathered together in the assembly hall when this discussion arose: “Friends, which of these two kings has greater wealth, greater possessions, the greater treasury, the larger realm, the greater stock of riding animals, the greater army, greater power, greater might: King Seniya Bimbisāra of Magadha or King Pasenadi of Kosala?” And this discussion came to no conclusion.

Then the Blessed One, emerging from his seclusion in the late afternoon, went to the assembly hall and, on arrival, sat down on a seat laid out. Seated, he addressed the monks: “For what topic are you sitting together here? And what was the discussion that came to no conclusion?”

“Just now, lord, after the meal, on returning from our alms round, we were sitting gathered here at the assembly hall when this discussion arose: ‘Friends, which of these two kings has greater wealth, greater possessions, the greater treasury, the larger realm, the greater stock of riding animals, the greater army, greater power, greater might: King Seniya Bimbisāra of Magadha or King Pasenadi of Kosala?’ This was the discussion that had come to no conclusion when the Blessed One arrived.”

“It isn’t proper, monks, that sons of good families, on having gone forth out of faith from home to the homeless life, should talk on such a topic. When you have gathered you have two duties: either Dhamma-talk or noble silence.”[1]

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

Any sensual bliss in the world,
any heavenly bliss,
isn’t worth one sixteenth-sixteenth
of the bliss of the ending of craving.

1.SN 21:1 equates noble silence with the second jhāna. This apparently relates to the fact that directed thought and evaluation, which MN 44 identifies as verbal fabrications, are abandoned when going from the first jhāna into the second.

2 : 3	The Stick (Daṇḍa Sutta)
A lesson to young boys: If you don’t want to suffer from pain, don’t inflict pain on other beings

UD 2:3

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, a large number of boys on the road between Sāvatthī & Jeta’s Grove were hitting a snake with a stick. Then early in the morning the Blessed One adjusted his under robe and–carrying his bowl & robes – went into Sāvatthī for alms. He saw the large number of boys on the road between Sāvatthī & Jeta’s Grove hitting the snake with a stick.

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

Whoever hits with a stick
beings desiring ease,
when he himself is looking for ease,
will meet with no ease after death.
Whoever doesn’t hit with a stick
beings desiring ease,
when he himself is looking for ease,
will meet with ease after death.[1]

1.These verses are identical with Dhp 131—132.

2 : 4	Veneration (Sakkāra Sutta)
On how to deal with abusive language

UD 2:4

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 worshipped, revered, honored, venerated, and given homage – a recipient of robes, alms food, lodgings, & medicinal requisites for the sick. The community of monks was also worshipped, revered, honored, venerated, and given homage – a recipient of robes, alms food, lodgings, & medicinal requisites for the sick. But the wanderers of other sects were not worshipped, revered, honored, venerated, or given homage; nor were they recipients of robes, alms food, lodgings, or medicinal requisites for the sick. So the wanderers of other sects, unable to stand the veneration given to the Blessed One and the community of monks, on seeing monks in village or wilderness, would insult, revile, irritate, & harass them with discourteous, abusive language.

Then a large number of monks 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, “At present the Blessed One is worshipped, revered, honored, venerated, and given homage–a recipient of robes, alms food, lodgings, & medicinal requisites for the sick. The community of monks is also worshipped, revered, honored, venerated, and given homage–a recipient of robes, alms food, lodgings, & medicinal requisites for the sick. But the wanderers of other sects are not worshipped, revered, honored, venerated, or given homage; nor are they recipients of robes, alms food, lodgings, or medicinal requisites for the sick. So the wanderers of other sects, unable to stand the veneration given to the Blessed One and the community of monks, on seeing monks in village or wilderness, insult, revile, irritate, & harass them with discourteous, abusive language.”

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

When in contact with pleasure or pain
in village or wilderness,
don’t take it as yours or as others’.
Contacts make contact
dependent on a sense of acquisition.
Where there’s no sense of acquisition,
contacts would make contact.
with what?

See also: Dhp 200, 221, 396, 421

2 : 6	The Pregnant Woman (Gabbhinin Sutta)
More drawbacks of having

UD 2:6

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 young wife of a certain wanderer was pregnant and on the verge of delivery. So she said to the wanderer, “Go, brahman, get some oil for my delivery.”

When this was said, the wanderer said to her, “But where can I get any oil?”

A second time, she said to him, “Go, brahman, get some oil for my delivery.”

A second time, he said to her, “But where can I get any oil?”

A third time, she said to him, “Go, brahman get some oil for my delivery.”

Now on that occasion at the storehouse of King Pasenadi Kosala contemplatives & brahmans were being given as much oil or ghee as they needed to drink, but not to take away. So the thought occurred to the wanderer, “At present at the storehouse of King Pasenadi Kosala contemplatives & brahmans are being given as much oil or ghee as they need to drink, but not to take away. Suppose, having gone there, I were to drink as much oil as I need and, on returning home, vomiting it up, were to give it to use at this delivery?”

So, having gone to the storehouse of King Pasenadi Kosala, he drank as much oil as he needed but, on returning home, was unable to bring it up or pass it down. So he rolled back & forth, suffering from fierce pains, sharp & severe. Then early in the morning the Blessed One adjusted his under robe and – carrying his bowl & robes – went into Sāvatthī for alms. He saw the wanderer rolling back & forth, suffering from fierce pains, sharp & severe.

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

How blissful it is, for one who has nothing.
Attainers-of-wisdom
are people with nothing.
See him suffering, one who has something,
a person bound in mind
with people.

2 : 7	The Only Son (Ekaputta Sutta)
The sorrow that comes from having those who are dear

UD 2:7

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 dear and beloved only son of a certain lay follower had died. So a large number of lay followers – their clothes wet, their 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 they were sitting there the Blessed One said to them: “Why have you come here – your clothes wet, your hair wet – in the middle of the day?”

When this was said, the lay follower said to the Blessed One, “My dear and beloved only son, lord, has died. This is why we have come here – our clothes wet, our hair wet – in the middle of the day.”

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

Tied down by the allure
of what seems dear,[1]
hosts of devas, most human beings,
worn out with misery,
fall under the sway
of the King of Death.
But those who, day & night,
heedfully abandon
what seems dear,
dig up misery
by the root–
Death’s bait
so hard
to overcome.

1.Following the reading, piyarūpassāda-gaddhitāse in the Thai, Burmese, and BJT editions. The Sri Lankan edition available from the Journal of Buddhist Ethics has, piyarūpa-sātarūpa-gaddhitā ye: “Those tied down by what seems dear & what seems agreeable”; the PTS edition, piyarūpāsāta-gaddhitā ve: “Truly tied down by what seems dear & what is disagreeable.” The parallel passage in the Udānavarga (5.10) has, priyarūpa-sāta-grathitā: “Tied down by what seems dear and is agreeable.”

See also: MN 87, SN 42:11, Ud 2:8, Ud 8:8

2 : 8	Suppavāsā (Suppavāsā Sutta)
After a long and difficult pregnancy, Suppavāsā invites the Buddha and the Sangha for a meal

UD 2:8

I have heard that on one occasion the Blessed One was staying near Kuṇḍiya in the Kuṇḍiṭṭhāna forest. And on that occasion Suppavāsā the Koliyan-daughter had been seven years pregnant and seven days in difficult labor. She–touched by fierce, sharp pains – endured them with three thoughts: “How rightly self-awakened is the Blessed One who, abandoning this sort of suffering, teaches the Dhamma! How well-practiced is the community of the Blessed One’s disciples who practice, abandoning this sort of suffering! How truly blissful is unbinding, where this sort of pain is not found!”

Then Suppavāsā said to her husband, “Come, young master. Go to the Blessed One and, on arrival, showing reverence with your head to his feet in my name, ask whether he is free from illness & affliction, is carefree, strong, & living in comfort, saying: ‘Suppavāsā the Koliyan-daughter, lord, shows reverence with her head to your feet and asks whether you are free from illness & affliction, are carefree, strong, & living in comfort.’ And say this: ‘Suppavāsā has been seven years pregnant and seven days in difficult labor. She – touched by fierce, sharp pains – endures them with three thoughts: “How rightly self-awakened is the Blessed One who, abandoning this sort of suffering, teaches the Dhamma! How well-practiced is the community of the Blessed One’s disciples who practice, abandoning this sort of suffering! How truly blissful is unbinding, where this sort of pain is not found!”’”

Responding, “Excellent!” to Suppavāsā the Koliyan-daughter, the Koliyan-son went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there he said to the Blessed One, “Suppavāsā the Koliyan-daughter, lord, shows reverence with her head to your feet and asks whether you are free from illness & affliction, are carefree, strong, & living in comfort. And she says this: ‘Suppavāsā has been seven years pregnant and seven days in difficult labor. She – touched by fierce, sharp pains – endures them with three thoughts: “How rightly self-awakened is the Blessed One who, abandoning this sort of suffering, teaches the Dhamma! How well-practiced is the community of the Blessed One’s disciples who practice, abandoning this sort of suffering! How truly blissful is unbinding, where this sort of pain is not found!”

[The Blessed One said:] “May Suppavāsā the Koliyan-daughter be well & free from disease. And may she deliver a son free from disease.” And at the same time as the Blessed One’s statement, Suppavāsā the Koliyan-daughter – well & free from disease – delivered a son free from disease.

Saying, “Very well, lord,” the Koliyan-son, delighting in & approving of the Blessed One’s words, got up from his seat, bowed down to the Blessed One and–circling him to the right–returned to his home. He saw that Suppavāsā the Koliyan-daughter – well & free from disease – had delivered a son free from disease. On seeing this, the thought occurred to him, “How amazing! How astounding! – the Tathāgata’s great power, great might, in that, at the same time as the Blessed One’s statement, Suppavāsā the Koliyan-daughter – well & free from disease – would deliver a son free from disease!” Gratified, he was joyful, rapturous, & happy.

Then Suppavāsā said to her husband, “Come, young master. Go to the Blessed One and, on arrival, showing reverence with your head to his feet in my name, saying: ‘Suppavāsā the Koliyan-daughter, lord, shows reverence with her head to your feet.’ And say this: ‘Suppavāsā, who was seven years pregnant and seven days in difficult labor, has now – well & free from disease – delivered a son free from disease. She invites the community of monks, with the Buddha at its head, for seven days of meals. May the Blessed One acquiesce to Suppavāsā’s seven meals, together with the community of monks.’”

Responding, “Excellent!” to Suppavāsā the Koliyan-daughter, the Koliyan-son went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there he said to the Blessed One, “Suppavāsā the Koliyan-daughter, lord, shows reverence with her head to your feet. And she says this: ‘Suppavāsā, who was seven years pregnant and seven days in difficult labor, has now – well & free from disease – delivered a son free from disease. She invites the community of monks, with the Buddha at its head, for seven days of meals. May the Blessed One acquiesce to Suppavāsā’s seven meals, together with the community of monks.’”

Now at that time a certain lay follower had invited the community of monks, with the Buddha at its head, for the next day’s meal. That lay follower was a supporter of Ven. Mahā Moggallāna. So the Blessed One addressed Ven. Mahā Moggallāna, “Come, Moggallāna. Go to the lay follower and, on arrival, say to him, ‘Suppavāsā the Koliyan-daughter, who was seven years pregnant and seven days in difficult labor, has now – well & free from disease – delivered a son free from disease. She has invited the community of monks, with the Buddha at its head, for seven days of meals. Let Suppavāsā do seven meals. Afterward, you will do yours.’ He’s your supporter.”

Responding, “As you say, lord,” to the Blessed One, Ven. Moggallāna went to the lay follower and, on arrival, said to him, “Suppavāsā the Koliyan-daughter, who was seven years pregnant and seven days in difficult labor, has now – well & free from disease – delivered a son free from disease. She has invited the community of monks, with the Buddha at its head, for seven days of meals. Let Suppavāsā do seven meals; afterward, you will do yours.”

“Venerable sir, if Ven. Moggallāna will be my guarantor for three things–(my) wealth, life, & faith – then let Suppavāsā do seven meals; afterward, I will do mine.”

“For two things, friend, will I be your guarantor: your wealth & life. Only you are the guarantor of your faith.”

“Venerable sir, if Ven. Moggallāna will be my guarantor for two things – (my) wealth & life – then let Suppavāsā do seven meals; afterward, I will do mine.”

Then Ven. Moggallāna, having conciliated the lay follower, went to the Blessed One and, on arrival, said, “The lay follower, lord, has been conciliated. Let Suppavāsā do seven meals; afterward, he will do his.”

So for seven days Suppavāsā the Koliyan-daughter with her own hand served & satisfied the community of monks, with the Buddha at its head, with exquisite staple & non-staple food. And she had the child show reverence to the Blessed One and the community of monks. Then Ven. Sāriputta said to the child, “I trust, child, that things are bearable for you. I trust that things are comfortable for you. I trust that there’s no pain.”

“From where, Ven. Sāriputta, would things be bearable for me? From where would they be comfortable for me living seven years in a belly of blood?”[1]

Then Suppavāsā – (thinking,) “My son is conversing with the Dhamma General!” – was gratified, joyful, rapturous, & happy.

The Blessed One, knowing that Suppavāsā was gratified, joyful, rapturous, & happy, said to her, “Suppavāsā, would you like to have another son like this?”

“Lord Blessed One[2], I would like to have seven more sons like this!”

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

The disagreeable
in the guise of the agreeable,
the unlovable
in the guise of the lovable,
pain in the guise of bliss,
overcome
one who is heedless.

1.Reading lohita-kucchiyā with the Thai edition. The Commentary favors the reading, lohita-kumbhiyā, in a pot of blood. The Commentary states that Suppavāsā’s son later became the famous arahant, Sīvalin, whom the Buddha declared to be foremost among his disciples in receiving gifts.

2.Reading bhante Bhagavā with the Thai edition. This extreme way of addressing the Buddha also occurs in Ud 8:7. The Sri Lankan and Burmese editions here read simply Bhagavā.

2 : 9	Visākhā (Visākhā Sutta)
The drawbacks of having to do business with kings

UD 2:9

I have heard that on one occasion the Blessed One was staying near Sāvatthī at the Eastern Monastery, the palace of Migāra’s mother.1 And on that occasion, Visākhā, Migāra’s mother, had some dealings with King Pasenadi Kosala that he did not settle as she had wished. So in the middle of the day she went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As she was sitting there the Blessed One said to her, “Well now, Visākhā, where are you coming from in the middle of the day?”

“Just now, lord, I had some dealings with King Pasenadi Kosala that he did not settle as I had wished.”

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

All subjection to others
is painful.
All independence
is bliss.
What is held in common
brings suffering,
for duties are hard
to overcome.

1.According to the Commentary, Visākhā was actually Migāra’s daughter, but because she introduced him to the Dhamma, she gained the epithet of being his mother.

2 : 10	Bhaddiya Kāḷigodha (Kāḷigodha Sutta)
A former king, now monk, exclaims over the bliss of solitude

UD 2:10

I have heard that on one occasion the Blessed One was staying near Anupiyā in the Mango Grove. And on that occasion, Ven. Bhaddiya, Kāḷigodhā’s son, on going to the wilderness, to the root of a tree, or to an empty dwelling, would repeatedly exclaim, “What bliss! What bliss!”

A large number of monks heard Ven. Bhaddiya, Kāḷigodhā’s son, on going to the wilderness, to the root of a tree, or to an empty dwelling, repeatedly exclaim, “What bliss! What bliss!” and on hearing him, the thought occurred to them, “There’s no doubt but that Ven. Bhaddiya, Kāḷigodhā’s son, doesn’t enjoy leading the holy life, for when he was a householder he knew the bliss of kingship, so that now, on recollecting that when going to the wilderness, to the root of a tree, or to an empty dwelling, he is repeatedly exclaiming, ‘What bliss! What bliss!’”

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 told him, “Ven. Bhaddiya, Kāḷigodhā’s son, lord, on going to the wilderness, to the root of a tree, or to an empty dwelling, repeatedly exclaims, ‘What bliss! What bliss!’ There’s no doubt but that Ven. Bhaddiya doesn’t enjoy leading the holy life, for when he was a householder he knew the bliss of kingship, so that now, on recollecting that when going to the wilderness, to the root of a tree, or to an empty dwelling, he is repeatedly exclaiming, ‘What bliss! What bliss!’”

Then the Blessed One told a certain monk, “Come, monk. In my name, call Bhaddiya, saying, ‘The Teacher calls you, friend Bhaddiya.’”

Responding, “As you say, lord,” to the Blessed One, the monk went to Ven. Bhaddiya, Kāḷigodhā’s son, and on arrival he said to him, “The Teacher calls you, friend Bhaddiya.”

Responding, “As you say, my friend,” to the monk, Ven. Bhaddiya, Kāḷigodhā’s son, 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 said to him, “Is it true, Bhaddiya that – on going to the wilderness, to the root of a tree, or to an empty dwelling – you repeatedly exclaim, ‘What bliss! What bliss!’?”

“Yes, lord.”

“What compelling reason do you have in mind that–when going to the wilderness, to the root of a tree, or to an empty dwelling – you repeatedly exclaim, ‘What bliss! What bliss!’?”

“Before, when I has a householder, maintaining the bliss of kingship,[1] lord, I had guards posted within and without the royal apartments, within and without the city, within and without the countryside. But even though I was thus guarded, thus protected, I dwelled in fear – agitated, distrustful, & afraid. But now, on going alone to the wilderness, to the root of a tree, or to an empty dwelling, I dwell without fear, unagitated, confident, & unafraid – unconcerned, unruffled, living on the gifts of others, with my mind like a wild deer. This is the compelling reason I have in mind that–when going to the wilderness, to the root of a tree, or to an empty dwelling–I repeatedly exclaim, ‘What bliss! What bliss!’”

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

From whose heart
there is no provocation,
& for whom becoming & non-becoming
are overcome,
he –
beyond fear,
blissful,
with no grief –
is one the devas can’t see.

1.Reading rajja-sukhaṁ with the Thai and PTS editions. The Sri Lankan and Burmese editions have rajjaṁ: “kingship.”

See also: SN 1:10; AN 3:35; AN 11:10; Thag 1:14; Thag 1:41; Thag 1:49; Thag 18

2 : 5	The Lay Follower (Upāsaka Sutta)
The drawbacks of having