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Ud›na: Exclamations A TRANSLATION WITH AN INTRODUCTION & NOTES BY ≥HfiNISSARO BHIKKHU (GEOFFREY DeGRAFF) 2 Copyright © ≥h›nissaro Bhikkhu 2012 This book may be copied or reprinted for free distribution without permission from the publisher. Otherwise all rights reserved. 3 Contents Acknowledgements — 6 Introduction — 8 Meaning in the Ud›na On Reading the Ud›na UDfiNA : EXCLAMATIONS 1 : Awakening — 26 1:1 Awakening (1) (Bodhi Sutta) 1:2 Awakening (2) (Bodhi Sutta) 1:3 Awakening (3) (Bodhi Sutta) 1:4 Overbearing (Huhuºka Sutta) 1:5 Brahmans (Br›hma˚a Sutta) 1:6 Mah› Kassapa (Kassapa Sutta) 1:7 Aja (Aja Sutta) 1:8 Saºg›maji (Saºg›maji Sutta) 1:9 Ascetics (Ja˛ila Sutta) 1:10 B›hiya (B›hiya Sutta) 2 : Muccalinda — 37 2:1 Muccalinda (Muccalinda Sutta) 2:2 Kings (R›j› Sutta) 2:3 The Stick (Da˚˜a Sutta) 2:4 Veneration (Sakk›ra Sutta) 2:5 The Lay Follower (Up›saka Sutta) 2:6 The Pregnant Woman (Gabbhinin Sutta) 2:7 The Only Son (Ekaputta Sutta) 2:8 Suppav›s› (Suppav›s› Sutta) 2:9 Vis›kh› (Vis›kh› Sutta) 2:10 Bhaddiya K›˘igodha (K›˘igodha Sutta) 3 : Nanda — 47 3:1 Kamma (Kamma Sutta) 3:2 Nanda (Nanda Sutta) 3:3 Yasoja (Yasoja Sutta) 3:4 S›riputta (S›riputta Sutta) 3:5 Mah› Moggall›na (Kolita Sutta) 3:6 Pilinda (Pilinda Sutta) 4 3:7 Mah› Kassapa (Kassapa Sutta) 3:8 Alms (Pi˚˜a Sutta) 3:9 Crafts (Sippa Sutta) 3:10 Surveying the World (Loka Sutta) 4 : Meghiya — 60 4:1 Meghiya (Meghiya Sutta) 4:2 High-strung (Uddhata Sutta) 4:3 The Cowherd (Gop›la Sutta) 4:4 Moonlit (Juñha Sutta) 4:5 The Bull Elephant (N›ga Sutta) 4:6 Pi˚˜ola (Pi˚˜ola Sutta) 4:7 S›riputta (S›riputta Sutta) 4:8 Sundarı (Sundarı Sutta) 4:9 Upasena Vaºgantaputta (Upasena Vaºgantaputta Sutta) 4:10 S›riputta (S›riputta Sutta) 5 : So˚a the Elder — 74 5:1 The King (R›jan Sutta) 5:2 Short-lived (App›yuka Sutta) 5:3 The Leper (Ku˛˛hi Sutta) 5:4 Boys (Kum›ra Sutta) 5:5 Uposatha (Uposatha Sutta) 5:6 So˚a (So˚a Sutta) 5:7 Revata (Revata Sutta) 5:8 finanda (finanda Sutta) 5:9 Jeering (Sadh›yam›na Sutta) 5:10 CÒ˘a Panthaka (Panthaka Sutta) 6 : Blind from Birth — 88 6:1 Relinquishment of the Life Force (fiyusama-osajjana Sutta) 6:2 Seclusion (Pa˛isalla Sutta) 6:3 It Was (Ahu Sutta) 6:4 Sectarians (1) (Tittha Sutta) 6:5 Sectarians (2) (Tittha Sutta) 6:6 Sectarians (3) (Tittha Sutta) 6:7 SubhÒti (SubhÒti Sutta) 6:8 The Courtesan (Ga˚ika Sutta) 6:9 Rushing (Up›ti Sutta) 6:10 They Appear (Uppajjanti Sutta) 7 : The Minor Section — 103 7:1 Bhaddiya (1) (Bhaddiya Sutta) 7:2 Bhaddiya (2) (Bhaddiya Sutta) 5 7:3 Attached to Sensual Pleasures (1) (K›mesu Satta Sutta) 7:4 Attached to Sensual Pleasures (2) (K›mesu Satta Sutta) 7:5 The Dwarf (Laku˚˛ha Sutta) 7:6 The Ending of Craving (Ta˚h›khaya Sutta) 7:7 The Ending of Objectification (Papañcakhaya Sutta) 7:8 Kacc›yana (Kacc›yana Sutta) 7:9 The Well (Udap›na Sutta) 7:10 King Udena (Udena Sutta) 8 : P›˛ali Village — 113 8:1 Unbinding (1) (Nibb›na Sutta) 8:2 Unbinding (2) (Nibb›na Sutta) 8:3 Unbinding (3) (Nibb›na Sutta) 8:4 Unbinding (4) (Nibb›na Sutta) 8:5 Cunda (Cunda Sutta) 8:6 P›˛ali Village (P›˛alig›ma Sutta) 8:7 A Fork in the Path (Dvidhapatha Sutta) 8:8 Vis›kh› (Vis›kh› Sutta) 8:9 Dabba (1) (Dabba Sutta) 8:10 Dabba (2) (Dabba Sutta) Appendices — 127 APPENDIX ONE: On the history of the Ud›na APPENDIX TWO: Exclamations by the Buddha recorded elsewhere in the Canon but not included in the Ud›na APPENDIX THREE: Sutta passages in Saªyutta Nik›ya 3 and 4 that may have originally been composed as ud›nas APPENDIX FOUR: Pre-eminent disciples of the Buddha mentioned in the Ud›na Glossary — 144 Abbreviations — 146 Bibliography — 147 6 Acknowledgements More than a decade ago I began supplying translations from the Pali Canon to what was then a fledgling website, Access to Insight. Among the earliest translations was an anthology of passages from the Ud›na. For quite some time now I have wanted to replace that anthology with a complete translation, both because my early effort contained a number of minor mistakes, and because, as I became more sensitive to the literary dimensions of the Pali Canon, I came to see that the Ud›na is a well-constructed whole, with each part amplifying and amplified by the others. Only a complete translation could do justice to the skill with which the collection was compiled. In October of last year I had the opportunity to revisit the text and to begin work on a complete, more correct translation. With the benefit of computerized versions of the Pali Canon now available, I was able not only to compare various editions of the text, but also to explore more fully other ud›nas and ud›na-like passages in the Pali Canon. Also, I made a more thorough study of the text and the values it expresses, creating the tables used in the Introduction. And I tried to place the text in the context of Indian literary theory, to help get a better sense of the effect at which the compliers may have been aiming. At the same time, because of the recent surge of interest in approaching early Buddhist texts from modern and post-modern perspectives, I felt that it would be worthwhile to consider how beneficial these approaches might be with this particular text. These considerations made their way into the Introduction as well. I hope you find them useful. Just as I was completing the manuscript, I became aware of two works by Ven. finandajoti in this area: a complete translation of the Ud›na and a comparative study of parallels to the Ud›na verses in the Ud›navarga, a text composed in the language called Buddhist Hybrid Sanskrit. Comparing my work with his, I was able to ferret out a few more errors in my translation and to incorporate the results of some of his research into my notes. Thus I am in his debt. However, because the aims and method of his translation differed from mine, I feel that this new translation is not superfluous. The primary foundation for this translation is the Thai edition of the Pali text, printed by Mah›makut R›javidy›laya, Bangkok, 1981. I have also consulted Sri Lankan and Burmese editions available online through the Journal of Buddhist Ethics and the Digital Pali Reader. All of these texts have their flaws, so I have had to make choices among them. In cases where the Thai text contained readings that were obviously wrong, I have chosen readings from one or both of the other sources. In cases where none of the variant readings in the different editions seemed obviously better than the others, I have stuck with the Thai reading even when the other editions were seconded by the Ud›navarga. This is because there already exist English translations based on the Sri Lankan and 7 Burmese editions; I felt that the Thai edition should have its chance to speak to the larger world. Many people have reviewed the manuscript and made valuable suggestions for improvement. In addition to the monks here at the monastery, this includes Michael Barber, Charles Malloy IV, Addie Onsanit, Nathaniel Osgood, Mary Talbot, and Barbara Wright. Any errors that remain in the manuscript, of course, are my own. ≥h›nissaro Bhikkhu (Geoffrey DeGraff) METTA FOREST MONASTERY JANUARY, 2012 8 Introduction MEANING IN THE UDfiNA The term ud›na has two meanings, one denoting a vocal expression, the other a genre of text. As a vocal expression, it can be translated roughly as “exclamation,” and in particular an exclamation that’s spontaneous and inspired. As a genre of text, ud›na means a style of narrative that developed in an effort to commit to memory the Buddha’s inspired exclamations, along with brief accounts of the events that inspired them. Several passages in the Pali Canon (such as AN 7:64 and MN 22) depict the Buddha as mentioning nine genres in which his teachings and events in his life were memorized during his lifetime, ud›nas being among them. Cullavagga XI reports that, shortly after the Buddha’s passing away, a large council of his disciples met to agree on a standardized form in which to remember his teachings, beginning a process that led to the Pali Canon we have today. At present, the Khuddaka Nik›ya (Short Collection) contains as its third text a collection of eighty ud›nas called, simply, Ud›na. (To distinguish between individual ud›nas and the collection as a whole, the standard practice is to capitalize the latter and not the former.) Scholars have questioned whether this collection is related to the ud›nas collected during the Buddha’s lifetime—for a few observations on this question, see Appendix One—but there are no compelling reasons to believe that the relationship is not close. That is why I felt that a complete translation of the Ud›na we currently have would be worthwhile. The role of the Ud›na within the context of the Pali Canon is to focus on the values and principles—“meaning” in the larger sense of the term—that underlie the Buddha’s teachings.
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  • Right Mindfulness

    Right Mindfulness

    2 Right Mindfulness MEMORY & ARDENCY ON THE BUDDHIST PATH ≥HfiNISSARO BHIKKHU (GEOFFREY DeGRAFF) for free distribution 3 Inquiries may be addressed to: The Abbot Metta Forest Monastery PO Box 1409 Valley Center, CA 92082 USA Copyright © ≥h›nissaro Bhikkhu 2012 This book may be copied or reprinted for free distribution without permission from the publisher. Otherwise all rights reserved. 4 “Just as a royal frontier fortress has a gatekeeper—wise, experienced, intelligent—to keep out those he doesn’t know and to let in those he does, for the protection of those within, and to ward off those without; in the same way, a disciple of the noble ones is mindful, endowed with excellent proficiency in mindfulness, remembering & recollecting what was done and said a long time ago. With mindfulness as his gatekeeper, the disciple of the noble ones abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is blameless, and looks after himself with purity.” — AN 7:63 5 Contents Abbreviations Introduction PART ONE Chapter 1: Mindfulness the Gatekeeper Chapter 2: The Lessons of Fabrication Chapter 3: Experience Is Purposeful Chapter 4: The Burden of Bare Attention PART TWO Chapter 5: Mindfulness of Reading Chapter 6: The Structure of Breath Meditation Chapter 7: Fleshing out the Four Tetrads PART THREE Chapter 8: A Slice of Mindfulness Chapter 9: A Structure for Ardency Chapter 10: Why Appendix 1: The fin›p›nasati Sutta Appendix 2: The Mah› Satipa˛˛h›na Sutta Appendix 3: Jh›na & Right Concentration Glossary 6 Abbreviations AN Aºguttara Nik›ya Cv Cullavagga Dhp Dhammapada DN Dıgha Nik›ya Iti Itivuttaka MN Majjhima Nik›ya SN Saªyutta Nik›ya Sn Sutta Nip›ta Thag Therag›th› Thig Therıg›th› Ud Ud›na References to DN, Iti, and MN are to discourse (sutta).