I mahākhandhako The Great Khandhaka

to the brahman—ardent, in jhāna—

his doubts all vanish

when he discerns

a phenomenon with its cause.” [Ud 1:1]

to the brahman—ardent, in jhāna—

his doubts all vanish

when he penetrates the ending

of requisite conditions.” [Ud 1:2]

to the brahman—ardent, in jhāna—

he stands,

routing Māra’s army,

as the sun,

illumining the sky.” [Ud 1:3]

The Discussion of the Bodhi (Tree) is finished.

who has banished evil qualities,1

—not overbearing,

not stained,

his mind controlled—

gone to the end of wisdom,2

the holy life completed:

speak the holy teaching.

He has no swelling of pride3

anywhere in the world.” [Ud 1:4]

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

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

3. See Sn 4:10 and Sn 4:14.

The Discussion of the Goatherd’s Banyan Tree is finished.

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.

with regard for the world,

the overcoming of sensuality.

But the subduing of the conceit “I am”

That is truly

the ultimate bliss.”

The Discussion of the Mucalinda (Tree) is finished.

1. dvevācikā: As the third member of the triple gem, the Noble Saṅgha, had not yet arisen, they went for refuge in the Buddha and Dhamma.

The Discussion of the Rājāyatana (Tree) is finished.

what

only with difficulty

I reached.

This Dhamma is not easily realized

by those overcome

with aversion & passion.

deep,

hard to see,

going against the flow—

those delighting in passion,

cloaked in the mass of darkness,

won’t see.”

there appeared among the Magadhans

an impure Dhamma

devised by the stained.

Let them hear the Dhamma

realized by the Stainless One!

might see people

all around below,

ascend the palace

fashioned of the Dhamma.

submerged in sorrow,

oppressed by birth & aging.

O Caravan-leader, wander without debt in the world.

There will be those who will understand.”1

1. In the Thai and JBE recension, the request only occurs once; in the Burmese and PTS, three times.

When that was said, the Blessed One said to Brahmā Sahampati, “To me, Brahmā, this thought occurred, ‘This Dhamma that I have attained is deep …’

“As I reflected thus, Brahmā, my mind inclined to dwelling at ease, not to teaching the Dhamma.”

A second time, Brahmā Sahampati said to the Blessed One, “Lord, let the Blessed One teach the Dhamma! …”

A second time, the Blessed One said to Brahmā Sahampati, “Brahmā, this thought occurred to me, ‘This Dhamma that I have attained is deep …’

“As I reflected thus, Brahmā, my mind inclined to dwelling at ease, not to teaching the Dhamma.”

A third time, Brahmā Sahampati said to the Blessed One, “Lord, let the Blessed One teach the Dhamma! …

Teach the Dhamma, O Blessed One:

There will be those who will understand.”

Let those with ears

unleash their conviction.

I did not tell people the refined,

sublime Dhamma.”

The Discussion of the Brahmā’s Request is finished.

all-knowing am I,

with regard to all things,

unadhering.

released in the ending of craving:

having fully known on my own,

to whom should I point as my teacher? [Dhp 353]

and one like me can’t be found.

In the world with its devas,

I have no counterpart.

I, the unexcelled teacher.

I, alone, am rightly self-awakened.

Cooled am I, unbound.

I go to the city of the Kasis.

In a world become blind,

I beat the drum of the Deathless.”

who have reached fermentations’ end.

I’ve conquered evil qualities,

and so, Upaka, I’m a conqueror.”

The first recitation section (is finished).

(The section on) Yasa’s Going-forth is finished.

“May the Blessed One remember us as lay followers who have gone for refuge from this day forward, for life.”

“Come, monks.” Said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.”

Such was the venerable ones’ Acceptance.

Then the Blessed One taught and admonished the monks with talk on the Dhamma.

Being taught and admonished by the Blessed One with talk on the Dhamma, their minds were, through lack of clinging/sustenance, released from effluents.

The Four Householder Friends’ Going-forth is finished.

“Come, monks.” Said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.”

Such was the venerable ones’ Acceptance.

Then the Blessed One taught and admonished the monks with talk on the Dhamma.

Then, being taught and admonished by the Blessed One with talk on the Dhamma, their minds were, through lack of clinging/sustenance, released from effluents.”

human and divine.

You’re bound by a great bond—

Contemplative, you’re not freed from me.”

whether human or divine.

I’m freed from the great bond—

You’re struck down, End-maker.”

that travels in the air—

I will bind you with it.

Contemplative, you’re not freed from me.”

tactile sensations that delight the mind—

My desire there is gone.

You’re struck down, End-maker.”

The Discussion of Acceptance by Three Goings-for-refuge is finished.

1. This is a command.

human and divine.

You’re bound by Māra’s bond—

Contemplative, you’re not freed from me.”

whether human or divine.

I’m freed from Māra’s bond—

You’re struck down, End-maker.”

“Bhaddavaggiyas”: They say that they were princes/sons of chiefs, auspicious in physical appearance and in mind, and that they traveled around bound together (metaphorically) in a group. That’s why they were called “Bhaddavaggiyas”.

1. This is an example of the Buddha using the concept of self as a strategy [Dhp 160, AN 3:40]. By encouraging the Auspicious Group to search for the self, he is not implying the existence of a self in a metaphysical sense.

The story of the Auspicious Group of Friends is finished.

The second recitation section (is finished).

said to the coiled-hair ascetic Uruvelakassapa,

“If it’s not a burden, Kassapa,

I’ll stay a day in your fire-refuge [or: fire-hall].”

but desiring your comfort, I forbid it.

A fierce nāga king is there,

powerful, with poisonous fangs,

terrifyingly poisonous.

I don’t want him to harass you.”

Come now, Kassapa, allow me the fire-hall.”

fearless—beyond fear—he entered.

the nāga-snake, disgruntled,

emitted smoke.

With a joyous mind, a confident mind,

the nāga1 among men

also emitted smoke.

1. Here meaning ‘great being’

the nāga-snake blazed up like an inferno.

the nāga of a man

blazed up right there as well.

the fire-hall was burning,

flaming and blazing.

“That fine-looking great contemplative,

is being harassed by the nāga!”

they said.

the nāga-snake’s flames were no more.

of the Powerful One remained.

crimson, yellow,

and the color of quartz,

Many-colored were the flames.

he showed the nāga snake to the brahman.

“This is your nāga, Kassapa,

his fire by fire consumed.”

First marvel.

Second marvel.

Third marvel.

Fourth Marvel.

Fifth Marvel.

1. Terminalia arjuna, according to Margaret Cone, A Dictionary of Pāḷi.

1. The Indian subcontinent.

1. There is a different word, ‘pacināti’ for picking things from a tree. Given that the Buddha later formulated a rule against damaging plants, including picking fruit, ‘gahetvā’ here may mean picking up fallen fruit.

1. ME and PTS here read arahasi in place of āharasi, yielding “you alone are worthy of it.”

1. The “Eight In-between” days is a period in February, regarded in northern India as the coldest part of the year.

‘Eight In-between’: ‘four at the end of the month of Māgha, four at the beginning of the month of Phagguṇa’ thus eight days in between the two.

1. A hill outside of the town of Gayā, said to be shaped like an elephant (gayā, a variant of gaja: ‘elephant’). It’s current name is ‘Brahmayoni’.

The Fire explanation is finished.

The third recitation section, on the Marvels at Uruvelā, is finished.

while living at Uruvelā,

has the teacher of ascetics,

abandoned the fire?

Why has your fire oblation been abandoned?”

Sensuality and women—sacrifices promise these.

I no longer delight in oblations or sacrifices.”

The meaning of the second verse: Sacrifices promise these sensual pleasures of form, etc., and women. Having known of all of these various kinds of sensual pleasures, starting with forms, that “In regard to the acquisition of aggregates, they are stained,” and because these various kinds of oblations and sacrifices speak of just what is stained, I no longer delight in oblations or sacrifices. “I don’t enjoy oblations or sacrifices.” That’s the meaning.

in forms, sounds, or flavors.

what is your mind’s delight? Explain it to me, Kassapa.”

without acquisitions,

having nothing,

unattached in sensuality and becoming,

leading to nothing else,

I no longer delight in oblations or sacrifices.”

with the tamed—

with the former coiled hair ascetics!

The Thoroughly Released One,

with the thoroughly released!

The Blessed One entered Rājagaha.

with the released—

with the former coiled hair ascetics!

The Thoroughly Released One,

with the thoroughly released!

The color of golden ginger,

The Blessed One entered Rājagaha.

with those who have crossed over—

with the former coiled hair ascetics!

The Thoroughly Released One,

with the thoroughly released!

The color of golden ginger,

The Blessed One entered Rājagaha.

with the peaceful ones—

with the former coiled hair ascetics!

The Thoroughly Released One,

with the thoroughly released!

The color of golden ginger,

The Blessed One entered Rājagaha.

ten powers—

knower of ten Dhammas,

possessing ten—

surrounded by ten hundreds,

the Blessed One entered Rājagaha.”

everywhere tamed,

that pure, matchless individual,

worthy, well-gone in the world—

his attendant am I.”

1. This refers to the custom of pouring water from a ceremonial vessel while making a gift.

“The path (is) found by those who seek it”: This is an adverb modifying following-behind. Here it is said, “What if I were to follow behind this monk? Why? Because of this following-behind, the path is discovered by those who seek it; the path is known and reached.” That’s the meaning. Or “By us, who are seeking, (thinking) ‘Because death exists, there must be the Deathless,’ thus ‘It really exists.’ Unbinding has been found: I have been going after it, searching for it.” Here this meaning may also be seen.

“Found by those who seek it”: “Because death exists, there must be the Deathless”: In connection with this inference, “’It exists’: Unbinding has been reached. What if I, going after it, searching for it, were to follow behind this monk?”

but tell me just the gist.

What use is a lot of verbosity?”

their cause

& their cessation.

Such is the teaching of the Tathāgata,

the Great Contemplative.”

“Just this Dhamma,

even if just this much,

and you experienced

the sorrowless state—

unseen, neglected,

for many ten-thousands of eons.”

“Just this Dhamma, even if just this much,” The meaning is: “Even if there is nothing higher than this, there is just this much, this measure of the fruit of stream-entry to be attained, still this is the Dhamma.” “You experienced the sorrowless state,” The meaning is: “That which we are searching for, wandering after: You penetrated that sorrowless state. It has been attained by you.”

but tell me just the gist.

The gist is what I want.

What use is a lot of verbosity?’

their cause

& their cessation.

Such is the teaching of the Tathāgata,

the Great Contemplative.’”

Just this Dhamma,

even if just this much,

and you experienced

the sorrowless state—

unseen, neglected,

for many ten-thousands of eons.

unsurpassed in the destruction of acquisitions,

Then the Teacher said of them:

Kolita and Upatissa:

most auspicious pair of disciples.”

to the mountain pasture of Magadha,

Having led away all of Sañjaya’s,

who will he lead away now?”

to the mountain pasture of Magadha,

Having led away all of Sañjaya’s,

who will he lead away now?’

do lead

with the true Dhamma.

For those who know,

who lead by the Dhamma,

what’s the jealousy?’” [SN 4.25]

“The great contemplative has come,

to the mountain pasture of Magadha,

Having led away all of Sañjaya’s,

who will he lead away now?”

do lead

with the true Dhamma.

For those who know,

who lead by the Dhamma,

what’s the jealousy?”

(The section on) Sāriputta and Moggallāna’s Going-forth is finished.

The fourth recitation section is finished.

“Having gotten up early, having taken off his sandals”: If—for the purpose of doing walking meditation or keeping his washed feet clean—his sandals are fastened and on his feet, then: having gotten up early, having removed them.

“He should provide tooth wood”: “Long, medium, and short”: Having offered three (lengths) of tooth wood, then whichever one he takes for three days, starting from the fourth day, he should provide just that same kind. If he is not particular—he takes now this and now that—provide him with whatever kind is available.

“He should provide water for washing the face/rinsing the mouth.”: Having offered cold and warm water, then whichever one he uses for three days, starting from the fourth day, he should provide just that same kind of water for washing the face/rinsing the mouth. If he is not particular—he takes now this and now that—provide him with whatever kind is available. If he uses both kinds, both kinds should be provided. Aside from the place he is washing his face/rinsing his mouth, (the student) should sweep, starting from the restroom. When the senior monk has gone into the restroom, the surrounding area [courtyard] should be swept, that way the surrounding area won’t be empty. Only when the senior monk comes out of the restroom, should (the student) lay out his seat.

“Dirty”: Strewn with any sort of dust/trash. But if there is no other dust/trash, but there are splashes of water, he should rub it with his hand.

1. This is one of the few passages showing that the practice of having spare robes was already current when the Canon was being compiled.

1. In other words, aligning them and putting them together. The two robes stay together just from the friction of the cloth, and are not fastened together. The word for the double-layer outer robe, saṅghāṭi, comes from the verb saṅghaṭeti: ‘joins together’. As a singular, it refers to the two permanently joined layers of the outer robe, but here, in the plural, it refers to the upper and outer robes that are put together temporarily.

“Making a lining”: Putting the two robes together. Having put them together, (the student) should give him the two joined robes. For with all robes, they are called “saṅghāṭi” because of their joined-ness. Thus it is said, “(The student) should give him the two joined robes.”

“(The student) should not walk too far behind him, nor too close”: Here, if with one or two steps, one could catch up to the preceptor who has turned around and is looking (back/for the student), it should be known that “To this extent one is walking not too far behind him, nor too close.

“(The student) should receive the contents of his bowl.” The meaning is: If the bowl—when the preceptor, going for alms, has received conjey or food—is warm or heavy, (the student) should give him his own bowl and take that bowl.

“(The student) should not interrupt the preceptor when he is speaking”: Whether among the houses or elsewhere, when his words are unfinished, another topic shouldn’t be raised. Starting from here, wherever there is a prohibition made about something that is not to be done, it should be understood to be an offense of wrong doing in each case, for this is the nature of the khandhakas.

“It should be understood to be an offense of wrong doing in all cases.” Explaining the meaning, it is said, “In cases like this, even one who is sick doesn’t avoid an offense.” And for one who is not sick who, out of disrespect, doesn’t perform the other duties toward a preceptor that have been discussed, in breaking the duty there is an offense of wrong doing in each case. Thus it will be said, “A student who is not sick, even if he has sixty Rains, should perform all of the duties toward his preceptor. For one not doing them out of disrespect, in breaking the duty, there is (an offense of) wrong doing1. And in the sections on what is not to be done, even for one who is sick, performing those actions that are prohibited is likewise (an offense of) wrong doing.”

“If he is bordering on an offense, one should stop him”: He is saying something near to the offenses such as (having a lay person recite) Dhamma line by line (Pc 4) or (addressing) lewd (words to a woman) (Sg 3). “One should stop him.” One should hold him back by asking something like, “Venerable sir, is something like this allowable to say? Is it not an offense? But one should not, (thinking,) “I will hold him back,” say, “Elder, don’t say that.”

“Returning ahead”: If the village is near or if there is a sick monk at the residence, (the student) should return first from the village. If the village is far and there is no one returning with the preceptor, (the student) should set out from the village with him. Then, having wrapped the bowl with the robe, he should return ahead, starting from (somewhere) along the road. Thus, returning first, he should perform all the duties, such as laying out the seat.

“Keeping the edges four fingerbreadths apart”: Making the corners (on one side) stick out the amount of four fingerbreadths, he should fold up the robes like that. For what reason? (Thinking,) “May it not become creased in the middle.” If (the corners) were made even, then when folded up it would have a crease in the middle. Being creased constantly, it would become weak. That is said to be the purpose of the prohibition. So in whatever way it is not creased tomorrow in the place it is creased today, in that way he should—day by day—making the corners come out, fold them up.

“He should place the waistband in the fold”: Having folded the waistband, he should put it in the fold of the robe and set it aside.

“If there is almsfood”: Here he either comes back, having eaten in the village, among the houses, or on the way back, or he didn’t get alms and has no almsfood, or has gained food that he didn’t eat in the village. Therefore it is said, “if there is almsfood,” etc. And if he doesn’t have any, and wants to eat, then (the student) should give him water and even offer him the alms (the student) received himself.

“He should ask if he wants drinking water.” As he is eating, (the student) should ask him about drinking water three times, “May drinking water be brought, venerable sir?” If there is enough time (before noon), he should eat his own meal when (the preceptor) is finished. If the time is approaching (noon), he should set out drinking water in the preceptor’s presence and then eat his own meal.

“On bare ground”: The meaning is, “He shouldn’t set the bowl on dusty, gravelly ground without anything at all spread out, such as a piece of mat of some kind.” But if it’s treated with blackening [i.e. polished] or cemented with lime, and free of dust or clay, it is allowable to set it on that sort of ground. It is also allowable to set it on clean sand. On dirt, dust, or gravel it’s not allowable. But there, having put down leaves or a stand, he may put it away there.

“With the edges away from him and the fold toward him”: Here, reaching the hand under the robe-bamboo, etc., then with the hand facing toward him, gently putting it there: that’s the meaning of what was said. But if he took the ends and put it over the robe-bamboo, etc. by the fold, the fold would scrape against the wall. So it shouldn’t be done that way.

“He should knead the powder (for bathing)”: Moistening the bathing powder, he should make it into balls.

“He should lay it to one side”: To one side, in a place without soot/smoke.

Services in the sauna means all duties, beginning with (adding) charcoal (to the fire), and providing him with clay and hot water.

“A service, even in the water”: All duties, beginning with rubbing his limbs.

“Ask him if he wants drinking water.” He will be thirsty because of the scorching heat in the sauna. So he should ask him.

“If he is able to”: If he can—he’s not overcome by any sickness. Because a student who is not sick, even if he has sixty Rains, should perform all of the duties toward his preceptor. For one not doing them out of disrespect, in breaking the duty, there is (an offense of) wrong doing. And in the sections on what is not to be done, even for one who is sick, performing those actions that are prohibited is likewise (an offense of) wrong doing.”

“Without scraping it”: without scraping it against the floor. “Door and frame”: without touching the door and the frame it is attached to.

“Areas of the window frames and the corners”: The meaning is “The window portion, corner portion, inner and outer sides of the window panels, and the four corners of the chamber should be wiped.”

“He should lay it out as it was laid out.” However it was laid out before, that’s how he should lay it out. It’s for this purpose that the previous duty is laid down: “Having taken note of where the ground-covering was laid out, he should take it out and lay it to one side.” But if it was originally laid out unthinkingly, in any old way, then he should lay it out, separating it from the wall by a distance of two or three fingerbreadths all around. If it’s a reed mat, and too large, he should cut it, fold back the edges and bind them, and then lay it out. If he doesn’t know how to fold back the edges and bind it, he shouldn’t cut it.

1. Usually a fixed opinion with regard to a question not worth asking—see (MN 72).

“He shouldn’t leave while the drips have not stopped.” As long as even a little bit of dye-water is dripping, he shouldn’t leave.

“Without having taken the preceptor’s leave, the student should not give an alms bowl to anyone,” etc.: All of this discussion concerns individuals on bad terms with the preceptor.

“Without having taken the preceptor’s leave, he shouldn’t enter a village”: Wanting to enter, for alms or some other business, he should take leave and then enter. If the preceptor, getting up early, wants to go far away for alms and says, “Let the young ones enter for alms.” then he may go. If he goes without saying (anything), and going to the preceptor’s courtyard [surrounding area], if he doesn’t see the preceptor, it is allowable to enter the village. If, entering the village, he sees him, then it is allowable to take his leave starting from the spot that he sees him.

“he shouldn’t go to a cemetery”: He shouldn’t go either to stay or to look. “He shouldn’t leave for a faraway place.” In this case, if he wants to leave, he should explain his business (there) and ask up to the third time. If (the preceptor) allows it, that is good. If he doesn’t allow it, and staying in dependence on him, one’s recitation, interrogation, or meditation is not succeeding, the preceptor is inexperienced and incompetent, and doesn’t let him go just out of a desire to have (the student) stay in his presence, then when he is forbidden in this sort of way, it is allowable to go. [BMC]

“He should stay (with him) until he recovers.” He should stay until the recovery from the sickness. Ne shouldn’t go anywhere. If there is another attendant monk, then searching for medicine and giving it to him in his hand [i.e., directly], saying, “Venerable sir, he will tend (to you).” he may go.

The Discussion of Duties Toward a Preceptor is finished.

“If the preceptor has a bowl”: if he has an extra bowl. This is the pattern everywhere.

“Requisite”: another requisite of a contemplative. Making an effort, here, means a method of searching, in accordance with the Dhamma, so that it arises. After this, the duties, starting from providing tooth wood up to pouring water into the rinsing pot, should only be done for a student who is sick. But he should perform (the duties of) allaying dissatisfaction (with the holy life), etc. even when (the student) is not sick.

1. Usually a fixed opinion with regard to a question not worth asking—see (MN 72).

The Discussion of Duties Toward a Student is finished.