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Nandavagga / The Chapter About Nanda
Translated by Thanissaro Bhikkhu
Sutta
| 3 : 1 |
Kamma (Kamma Sutta) |
| A monk meditates in pain engendered by past kamma but without being struck down by it |
UD 3:1
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 certain monk was sitting not far from the Blessed One, his legs crossed, his body held erect, enduring fierce pains, sharp & severe, that were the result of old kamma–mindful, alert, without suffering. The Blessed One saw him sitting not far away, his legs crossed, his body held erect, enduring fierce pains, sharp & severe, that were the result of old kamma–mindful, alert, and not struck down by them.
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
For the monk who has left
all
kamma
behind,
shaking off the dust of the past,
steady, unpossessive,
Such:[
1]
There’s no point in telling
anyone else.
| 3 : 2 |
Nanda (Nanda Sutta) |
| The Buddha makes a deal with his step-brother: Stay a monk, and you’ll be rewarded with nymphs in the next life |
UD 3:2
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 Ven. Nanda – the Blessed One’s brother, son of his maternal aunt – announced to a large number of monks: “I don’t enjoy leading the holy life, my friends. I can’t keep up the holy life. Giving up the training, I will return to the common life.”
Then a certain monk went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he told the Blessed One: “Lord, Ven. Nanda – the Blessed One’s brother, son of his maternal aunt – has announced to a large number of monks: ‘I don’t enjoy leading the holy life, my friends. I can’t keep up the holy life. Giving up the training, I will return to the common life.’”
Then the Blessed One told a certain monk, “Come, monk. In my name, call Nanda, saying, ‘The Teacher calls you, friend Nanda.’”
Responding, “As you say, lord,” to the Blessed One, the monk went to Ven. Nanda, on arrival he said, “The Teacher calls you, friend Nanda.”
Responding, “As you say, my friend,” to the monk, Ven. Nanda 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, Nanda, that you have announced to a large number of monks: ‘I don’t enjoy leading the holy life, my friends. I can’t keep up the holy life. Giving up the training, I will return to the common life’?”
“Yes, lord.”
“But why, Nanda, don’t you enjoy leading the holy life? Why can’t you keep up the holy life? Why, giving up the training, will you return to the common life?”
“Lord, as I was leaving home, a Sakyan girl – the envy of the countryside – glanced up at me, with her hair half-combed, and said, ‘Hurry back, master.’ Recollecting that, I don’t enjoy leading the holy life. I can’t keep up the holy life. Giving up the training, I will return to the common life.”
Then, taking Ven. Nanda by the arm – as a strong man might flex his extended arm or extend his flexed arm – the Blessed One disappeared from Jeta’s Grove and reappeared among the Devas of the Heaven of the Thirty-three [Tāvatiṁsa]. Now on that occasion about 500 dove-footed nymphs had come to wait upon Sakka, the ruler of the devas. The Blessed One said to Ven. Nanda, “Nanda, do you see these 500 dove-footed nymphs?”
“Yes, lord.”
“What do you think, Nanda? Which is lovelier, better looking, more charming: the Sakyan girl, the envy of the countryside, or these 500 dove-footed nymphs?”
“Lord, compared to these 500 dove-footed nymphs, the Sakyan girl, the envy of the countryside, is like a cauterized monkey with its ears & nose cut off. She doesn’t count. She’s not even a small fraction. There’s no comparison. The 500 dove-footed nymphs are lovelier, better looking, more charming.”
“Then take joy, Nanda. Take joy! I am your guarantor for getting 500 dove-footed nymphs.”
“If the Blessed One is my guarantor for getting 500 dove-footed nymphs, I will enjoy leading the holy life under the Blessed One.”
Then, taking Ven. Nanda by the arm – as a strong man might flex his extended arm or extend his flexed arm – the Blessed One disappeared from among the Devas of the Heaven of the Thirty-three and reappeared at Jeta’s Grove. The monks heard, “They say that Ven. Nanda – the Blessed One’s brother, son of his maternal aunt – is leading the holy life for the sake of nymphs. They say that the Blessed One is his guarantor for getting 500 dove-footed nymphs.”,
Then the monks who were companions of Ven.
Nanda went around addressing him as they would a hired hand & a person who had been bought: “Venerable
Nanda, they say, has been hired. Venerable
Nanda, they say, has been bought.[
1] He’s leading the holy life for the sake of nymphs. The Blessed One is his guarantor for getting 500 dove-footed nymphs.”
Then Ven. Nanda – humiliated, ashamed, & disgusted that the monks who were his companions were addressing him as they would a hired hand & a person who had been bought–went to dwell alone, secluded, heedful, ardent, & resolute. He in no long time entered & remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself right in the here-&-now. He knew, “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” And thus Ven. Nanda became another one of the arahants.
Then a certain devatā, in the far extreme of the night, her extreme radiance lighting up the entirety of Jeta’s Grove, approached the Blessed One. On arrival, having bowed down to him, she stood to one side. As she was standing there, she said to the Blessed One, “Lord, Ven. Nanda – the Blessed One’s brother, son of his maternal aunt – through the ending of the effluents, has entered & remains in the effluent-free awareness-release & discernment-release, directly knowing & realizing them for himself right in the here-&-now.” And within the Blessed One, the knowledge arose: “Nanda, through the ending of the effluents, has entered & remains in the effluent-free awareness-release & discernment-release, directly knowing & realizing them for himself right in the here-&-now.”
Then, when the night had passed, Ven. Nanda 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, “Lord, about the Blessed One’s being my guarantor for getting 500 dove-footed nymphs: I hereby release the Blessed One from that promise.”
“Nanda, having comprehended your awareness with my own awareness, I realized that ‘Nanda, through the ending of the effluents, has entered & remains in the effluent-free awareness-release & discernment-release, directly knowing & realizing them for himself right in the here-&-now.’ And a devatā informed me that ‘Ven. Nanda, through the ending of the effluents, has entered & remains in the effluent-free awareness-release & discernment-release, directly knowing & realizing them for himself right in the here-&-now.’ When your mind, through lack of clinging, was released from the effluents, I was thereby released from that promise.”
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
In whom
the mire of sensuality is crossed over,[
2]
the thorn of sensuality crushed,
the ending of delusion reached:
He doesn’t quiver
from pleasures & pains
: a monk.
| 3 : 3 |
Yasoja (Yasoja Sutta) |
| A group of monks, rebuked by the Buddha, take it as an encouragement to reach awakening |
UD 3:3
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 approximately 500 monks, headed by Ven. Yasoja, had arrived in Sāvatthī to see the Blessed One. As these visiting monks were exchanging greetings with the resident monks, setting their lodgings in order, and putting away their robes & bowls, they made a loud racket, a great racket. Then the Blessed One said to Ven. Ānanda, “Ānanda, what is that loud racket, that great racket like fishermen with a catch of fish?”
“Lord, those are approximately 500 monks, headed by Ven. Yasoja, who have arrived in Sāvatthī to see the Blessed One. As these visiting monks are exchanging greetings with the resident monks, setting their lodgings in order, and putting away their robes & bowls, they are making a loud racket, a great racket.”
“In that case, Ānanda, tell those monks in my name, ‘The Teacher calls you, friends.’”
Responding, “As you say, lord,” to the Blessed One, Ven. Ānanda went to the monks and said, “The Teacher calls you, friends.”
Responding, “As you say, friend,” to Ven. Ānanda, the monks went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, the Blessed One said to them, “Monks, why were you making that loud racket, that great racket, like fishermen with a catch of fish?”
When this was said, Ven. Yasoja said to the Blessed One, “Lord, these 500 monks have arrived in Sāvatthī to see the Blessed One. As they were exchanging greetings with the resident monks, setting their lodgings in order, and putting away their robes & bowls, they made a loud racket, a great racket.”
“Go away, monks. I dismiss you. You are not to stay in my vicinity.”
Responding, “As you say, lord,” to the Blessed One, the monks got up from their seats, bowed down to the Blessed One, and left, circling him to the right. Setting their lodgings in order and taking their robes & bowls, they went wandering among the Vajjians. After wandering by stages among the Vajjians, they came to the River Vaggamudā. There on the bank of the River Vaggamudā they made leaf-huts and entered the Rains Retreat.
Then Ven. Yasoja addressed the monks as they entered the Rains Retreat: “Friends, the Blessed One dismissed us, wishing for our benefit, seeking our wellbeing, being sympathetic, and acting out of sympathy. Let’s live in such a way that the Blessed One will be gratified by our way of living.”
“As you say, friend,” the monks responded to Ven. Yasoja. And so, living secluded, ardent, & resolute, every one of them realized the Three Knowledges [remembrance of past lives, knowledge of the arising & passing away of living beings, and knowledge of the ending of mental effluents] in the course of that very Rains Retreat.
Then the Blessed One, having stayed as long as he liked in Sāvatthī, went wandering in the direction of Vesālī. After wandering by stages, he arrived in Vesālī and stayed there in the Gabled Pavilion in the Great Forest. Then, encompassing with his awareness the awareness of the monks staying on the bank of the River Vaggamudā, he said to Ven. Ānanda, “This direction seems bright to me, Ānanda. This direction seems dazzling to me. It’s not at all repugnant for me to go & pay attention to where the monks on the bank of the River Vaggamudā are staying. Send a messenger into their presence to say, ‘The Teacher calls you, friends. The Teacher wants to see you.’”
Responding, “As you say, lord,” to the Blessed One, Ven. Ānanda went to a certain monk and said, “Come now, friend. Go to the monks on the bank of the River Vaggamudā and say to them, ‘The Teacher calls you, friends. The Teacher wants to see you.’”
Responding, “As you say, friend,” to Ven. Ānanda, the monk – just as a strong man might extend his flexed arm or flex his extended arm – disappeared from the Gabled Pavilion in the Great Forest and appeared in front of the monks on the bank of the River Vaggamudā. Then he said to them, “The Teacher calls you, friends. The Teacher wants to see you.”
Responding, “As you say, friend,” to the monk, the monks set their lodgings in order and, taking their robes & bowls, disappeared from the bank of the River Vaggamudā – just as a strong man might extend his flexed arm or flex his extended arm – and appeared in the presence of the Blessed One in the Gabled Pavilion in the Great Forest.
Now, at that time the Blessed One was sitting in imperturbable concentration [either in the fourth jhāna, the dimension of the infinitude of space, or the dimension of the infinitude of consciousness]. The thought occurred to the monks, “Now, in which mental dwelling is the Blessed One now residing?” Then they realized, “He is residing in the imperturbable dwelling.” So they all sat in imperturbable concentration.
Then Ven. Ānanda – when the night was far advanced, at the end of the first watch – got up from his seat, arranged his robe over one shoulder, stood facing the Blessed One, paying homage with his hands placed palm-to-palm over his heart, and said to him, “The night, lord, is far advanced. The first watch has ended. The visiting monks have been sitting here a long time. May the Blessed One greet them.” When this was said, the Blessed One remained silent.
Then a second time, when the night was far advanced, at the end of the middle watch, Ven. Ānanda got up from his seat, arranged his robe over one shoulder, stood facing the Blessed One, paying homage to him with his hands placed palm-to-palm over his heart, and said to him, “The night, lord, is far advanced. The middle watch has ended. The visiting monks have been sitting here a long time. May the Blessed One greet them.” When this was said, the Blessed One remained silent.
Then a third time, when the night was far advanced, at the end of the last watch, as dawn was approaching and the face of the night was beaming, Ven. Ānanda got up from his seat, arranged his robe over one shoulder, stood facing the Blessed One, paying homage to him with his hands placed palm-to-palm over his heart, and said to him, “The night, lord, is far advanced. The last watch has ended. Dawn is approaching and the face of the night is beaming. The visiting monks have been sitting here a long time. May the Blessed One greet them.”
Then the Blessed One, emerging from his imperturbable concentration, said to Ven.
Ānanda, “
Ānanda, if you had known, not even that much would have occurred to you (to say).[
1] I, along with all 500 of these monks, have been sitting in imperturbable concentration.”
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
In whom they’re defeated–
the thorn of sensuality,
insult,
assault
& imprisonment:
Like a mountain standing unperturbed,
he doesn’t quiver
from pleasures & pains
: a monk.
| 3 : 4 |
Sāriputta (Sāriputta Sutta) |
| Ven. Sāriputta meditates, his mind as solid as rock |
UD 3:4
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 Ven. Sāriputta was sitting not far from the Blessed One, his legs crossed, his body held erect, having set mindfulness to the fore. The Blessed One saw Ven. Sāriputta sitting not far away, his legs crossed, his body held erect, having set mindfulness to the fore.
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
As a mountain of rock
is unwavering, well-settled,
so a monk whose delusion is ended
doesn’t quiver–
just like a mountain.[
1]
| 3 : 5 |
Mahā Moggallāna (Kolita Sutta) |
| Ven. Mahā Moggallāna meditates |
UD 3:5
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. Mahā Moggallāna was sitting not far from the Blessed One, his legs crossed, his body held erect, having mindfulness immersed in the body well-established within. The Blessed One saw Ven. Mahā Moggallāna sitting not far away, his legs crossed, his body held erect, having mindfulness immersed in the body well-established within.
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
With mindfulness immersed in the body
well-established, restrained
with regard to the six contact-media–
continually centered,
a monk
can know
unbinding for himself.
| 3 : 6 |
Pilinda (Pilinda Sutta) |
| Some old habits die hard |
UD 3:6
I have heard that on one occasion the Blessed One was staying near Rājagaha at the Bamboo Forest, the Squirrels’ refuge. Now at on that occasion Ven. Pilindavaccha went around addressing the monks as if they were outcastes.
So a large number of monks went to the Blessed One and, on arrival, bowed down to him and sat to one side. As they were sitting there they said to him, “Lord, Ven. Pilindavaccha goes around addressing the monks as if they were outcastes.”
Then the Blessed One told a certain monk, “Come, monk. In my name, call Pilindavaccha, saying, ‘The Teacher calls you, friend Vaccha.’”
Responding, “As you say, lord,” to the Blessed One, the monk went to Ven. Pilindavaccha and on arrival said to him, “The Teacher calls you, friend Vaccha.”
Responding, “As you say, my friend,” to the monk, Ven. Pilindavaccha 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, Pilindavaccha, that you go around addressing the monks as if they were outcastes?”
“Yes, lord.”
Then the Blessed One, having directed attention to Ven. Pilindavaccha’s previous lives, said to the monks, “Don’t take offense at the monk Vaccha. It’s not out of inner hatred that he goes around addressing the monks as if they were outcastes. For 500 consecutive lifetimes the monk Vaccha has been born in brahman families. For a long time he has been accustomed to addressing people as outcastes. That’s why he goes around addressing the monks as if they were outcastes.”
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
In whom there’s no deceit
or conceit,
his greed ended,
unpossessive, free from longing,
his anger dispelled,
his mind unbound:[
1]
He’s a contemplative.
He’s a
brahman
: a monk.
| 3 : 7 |
Mahā Kassapa (Kassapa Sutta) |
| A deva-king disguises himself to give alms to Ven. Mahā Kassapa |
UD 3:7
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, sitting for seven days in a single session, having attained a certain level of concentration. Then, with the passing of seven days, he emerged from that concentration. To him, emerging from that concentration, the thought occurred: “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 and – carrying his bowl & robes – went into Rājagaha for alms.
Now on that occasion
Sakka, the
deva-king, wanted to give alms to Ven.
Mahā Kassapa. So, assuming the appearance of a weaver, he was working a loom, while
Sujātā, an
asura-maiden, filled the shuttle. Then, as Ven.
Mahā Kassapa was going on an almsround that bypassed no donors[
1] in
Rājagaha, he arrived at
Sakka’s home.
Sakka saw him coming from afar and, on seeing him, came out of house to meet him. Taking the bowl from his hand, entered the house, took cooked rice from the pot, filled the bowl, and gave it back to Ven.
Mahā Kassapa. And that gift of alms included many kinds of curry, many kinds of sauces.
The thought occurred to Ven.
Mahā Kassapa, “Now, who is this being with such power & might as this?” Then the thought occurred to him, “This is
Sakka, the
deva-king, isn’t it?” On realizing this, he said to
Sakka, “Is this your doing,
Kosiya?[
2] Don’t ever do anything like this again.”,
“We, too, need merit, Ven. Kassapa. We, too, have use for merit.”.
Then, bowing down to Ven. Mahā Kassapa and circling him to the right, Sakka rose up into the air and, while up in the sky, exclaimed three times:
“O the alms, the foremost alms, well-established in Kassapa!”
“O the alms, the foremost alms, well-established in Kassapa!”
“O the alms, the foremost alms, well-established in Kassapa!”
The Blessed One–with his divine hearing-property, surpassing that of the human – heard Sakka the deva-king, while up in the sky, exclaiming three times:
“O the alms, the foremost alms, well-established in Kassapa!”
“O the alms, the foremost alms, well-established in Kassapa!”
“O the alms, the foremost alms, well-established in Kassapa!”
On realizing the significance of that, the Blessed One on that occasion exclaimed:
The monk going for alms,
supporting himself and no other:
The devas adore one who is Such,
calmed & ever mindful.
| 3 : 8 |
Alms (Piṇḍa Sutta) |
| The Buddha rebukes monks who are chatting about the agreeable things that one can encounter on almsround |
UD 3:8
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 a large number of monks, after the meal, on returning from their alms round, were sitting gathered together at the
kareri-tree pavilion when this discussion arose: “Friends, an alms-collecting monk,[
1] while going for alms, periodically sees agreeable sights via the eye. He periodically hears agreeable sounds via the ear… smells agreeable aromas via the nose… tastes agreeable flavors via the tongue… touches agreeable tactile sensations via the body. An alms-collecting monk, while going for alms, is honored, respected, revered, venerated, and given homage.
“So, friends, let’s become alms-collecting monks. Then we, too, while going for alms, will periodically get to see agreeable sights via the eye… to hear agreeable sounds via the ear… to smell agreeable aromas via the nose… to taste agreeable flavors via the tongue… to touch agreeable tactile sensations via the body. We, too, while going for alms, will be honored, respected, revered, venerated, and given homage.” And this discussion came to no conclusion.
Then the Blessed One, emerging from his seclusion in the late afternoon, went to the kareri-tree pavilion 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 together here at the
kareri-tree pavilion when this discussion arose: [They repeat what had been said.[
1]”
“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.”[
2]
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
The monk going for alms,
supporting himself and no other:
The devas adore one who is Such
if he’s not intent
on fame & praise.
| 3 : 9 |
Crafts (Sippa Sutta) |
| More lessons in what monks should and shouldn’t talk about |
UD 3:9
I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time a large number of monks, after the meal, on returning from their alms round, were sitting gathered together at a pavilion when this discussion arose: “Who, friends, knows a craft? Who’s studying which craft? Which is the supreme among crafts?”
With regard to that, some said, “The elephant-craft is the supreme craft among crafts.” Some said, “The horse-craft is the supreme craft among crafts” … “The chariot-craft…” … “Archery…” … “Swordsmanship…” … “Signaling1…” … “Calculating…” … “Accounting…” … “Writing…” … “Literary composition…” … “Cosmology…” Some said, “Geomancy is the supreme craft among crafts.” And this discussion came to no conclusion.
Then the Blessed One, emerging from his seclusion in the late afternoon, went to the pavilion and, on arrival, sat down on a seat laid out. As he was sitting there, 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 together here at the pavilion when this discussion arose: [They repeat what had been said.[
1]”
“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.”
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
Supporting himself
without a craft–
light, desiring the goal–
his faculties controlled,
released everywhere;
living in no home,
unpossessive,
free from longing,
having slain Māra,
going alone
: a monk.
| 3 : 10 |
Surveying the World (Loka Sutta) |
| Shortly after awakening, the Buddha contemplates becoming |
UD 3:10
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, he surveyed the world with the eye of an Awakened One. As he did so, he saw living beings burning with the many fevers and aflame with the many fires born of passion, aversion, & delusion.
Then, on realizing the significance of that, he on that occasion exclaimed:
This world is burning.
Afflicted by contact,
it calls disease a ‘self.’
By whatever means it supposes [anything],
it becomes otherwise than that.[
1]
Becoming otherwise,
the world is
attached to becoming,
afflicted by becoming,
and yet delights
in that very becoming.
Where there’s delight,
there is fear.
What one fears
is stressful.
This holy life is lived
for the abandoning of becoming.
Whatever contemplatives or brahmans say that liberation from becoming is by means of becoming, all of them are not released from becoming, I say.
And whatever contemplatives or brahmans say that escape from becoming is by means of non-becoming, all of them have not escaped from becoming, I say.
For this stress comes into play
in dependence on every acquisition.[
2]
With the ending of every clinging/sustenance,
there’s no stress coming into play.
Look at this world:
Beings, afflicted with thick ignorance,
are unreleased
from passion for what has come to be.
All levels of becoming,
anywhere,
in any way,
are inconstant, stressful, subject to change.
Seeing this – as it’s come to be –
with right discernment,
one abandons craving for becoming
and doesn’t delight in non-becoming.[
3]
From the total ending of craving
comes fading & cessation without remainder:
unbinding.
For the monk unbound
through lack of clinging/sustenance,
there’s no further becoming.
He has conquered
Māra,
won the battle,
having gone beyond becomings
: Such.