Upon Awakening (1st)

ud1.1:1 So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the tree of awakening on the bank of the Nerañjarā River. There the Buddha sat cross-legged for seven days without moving, experiencing the bliss of freedom. When seven days had passed, the Buddha emerged from that state of immersion. In the first part of the night, he carefully applied the mind to dependent origination, going with the grain:

ud1.1:2 “So, when this exists, this comes to be; due to the arising of this, this arises. That is: Ignorance is a requirement for choices. Choices are a requirement for consciousness. Consciousness is a requirement for name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for birth. Birth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.”

ud1.1:3 Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

ud1.1:4 “When things become clear to the keen, meditating brahmin, his doubts are dispelled, since he understands each thing and its cause.”

Upon Awakening (2nd)

ud1.2:1 So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the tree of awakening on the bank of the Nerañjarā River. There the Buddha sat cross-legged for seven days without moving, experiencing the bliss of freedom. When seven days had passed, the Buddha emerged from that state of immersion. In the second part of the night, he carefully applied the mind to dependent origination, going against the grain:

ud1.2:2 “So, when this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases. That is: When ignorance ceases, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, birth ceases. When birth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.”

ud1.2:3 Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

ud1.2:4 “When things become clear to the keen, meditating brahmin, his doubts are dispelled, since he’s known the end of conditions.”

Upon Awakening (3rd)

ud1.3:1 So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the tree of awakening on the bank of the Nerañjarā River. There the Buddha sat cross-legged for seven days without moving, experiencing the bliss of freedom. When seven days had passed, the Buddha emerged from that state of immersion. In the last watch, he carefully applied the mind to dependent origination, going both with and against the grain:

ud1.3:2 “So, when this exists, this comes to be; due to the arising of this, this arises. When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases. That is: Ignorance is a requirement for choices. Choices are a requirement for consciousness. Consciousness is a requirement for name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for birth. Birth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

ud1.3:3 When ignorance fades away and ceases no residue left behind, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, birth ceases. When birth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.”

ud1.3:4 Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

ud1.3:5 “When things become clear to the keen, meditating brahmin, he remains, scattering Satan’s army, as the sun lights up the sky.”

The Mystic Syllable Huṁ

ud1.4:1 So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River. There the Buddha sat cross-legged for seven days without moving, experiencing the bliss of freedom. When seven days had passed, the Buddha emerged from that state of immersion.

ud1.4:2 Then a certain brahmin, one of those who murmured the mystic syllable <i lang='pi' translate='no'>huṁ</i>, <i lang='pi' translate='no'>huṁ</i>, went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he stood to one side and said, “Worthy Gotama, how do you define a brahmin? And what are the things that make one a brahmin?”

ud1.4:3 Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

ud1.4:4 “Any brahmin who has banished bad qualities— not murmuring the mystic syllable <i lang='pi' translate='no'>huṁ</i>, <j>unstained, self-controlled, a complete knowledge master <j>who has completed the spiritual journey— they may legitimately proclaim the divine doctrine; who have no pretensions about anything in the world.”

The Brahmin

ud1.5:1 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time a number of senior monks approached the Buddha—the venerables Sāriputta, Mahāmoggallāna, Mahākassapa, Mahākaccāna, Mahākoṭṭhita, Mahākappina, Mahācunda, Anuruddha, Revata, and Nanda.

ud1.5:2 The Buddha saw them coming off in the distance, and addressed the mendicants: “These, mendicants, are brahmins coming! These are brahmins coming!” When he said this, a certain mendicant who was brahmin by birth asked the Buddha, “Sir, how do you define a brahmin? And what are the things that make one a brahmin?”

ud1.5:3 Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

ud1.5:4 “Having banished bad qualities, those who live always mindful, with fetters ended, awakened, they are the world’s true brahmins.”

With Mahākassapa

ud1.6:1 So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Now at that time Venerable Mahākassapa was staying in the Pipphali cave, and he was sick, suffering, gravely ill. Then after some time he recovered from that illness. It occurred to him, “Why not enter Rājagaha for almsfood?”

ud1.6:2 Now at that time five hundred angels were ready and eager for the chance to offer alms to Mahākassapa. But Mahākasspa turned down those angels. In the morning, he robed up, took his bowl and robe, and entered Rājagaha for alms. He went to the street markets of the poor, the destitute, and the embroiderers. The Buddha saw him wandering for alms in the street markets of the poor, the destitute, and the embroiderers.

ud1.6:3 Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

ud1.6:4 “The stranger, providing for no other, tamed, consolidated in the core, with defilements ended and flaws purged: that’s who I declare a brahmin.”

At Ajakalāpaka

ud1.7:1 So I have heard. At one time the Buddha was staying in Pāvā at the Ajakalāpaka site, the haunt of the native spirit Ajakalāpaka. Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down. Then Ajakalāpaka, wanting to make the Buddha feel fear, terror, and goosebumps, approached him, and while not far away yelled three times, “Havoc and heck!” Then he added, “Now that’s a goblin for you, ascetic!”

ud1.7:2 Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

ud1.7:3 “When a brahmin gets over their own issues, they transcend this goblin and his havoc.”

With Saṅgāmaji

ud1.8:1 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Saṅgāmaji had arrived at Sāvatthī to see the Buddha. His former wife heard that he had arrived, and went to the Jetavana, taking their boy.

ud1.8:2 Now at that time Venerable Saṅgāmaji was sitting at the root of a tree for the day’s meditation. Then his former wife went up to him and said, “Ascetic, please raise this little boy.” When she said this, Saṅgāmaji kept silent.

ud1.8:3 For a second time she said, “Ascetic, please raise this little boy.” For a second time, Saṅgāmaji kept silent.

ud1.8:4 For a third time she said, “Ascetic, please raise this little boy.” For a third time, Saṅgāmaji kept silent.

ud1.8:5 Then she put down the boy in front of Saṅgāmaji, saying, “This is your child, ascetic. Please raise him.”

ud1.8:6 But Saṅgāmaji neither looked at the boy nor spoke to him. Then his former wife went a little distance away. Looking back, she saw Saṅgāmaji ignoring the boy, and thought, “This ascetic doesn’t even want his child.” She returned to pick up the boy, then left. With clairvoyance that is purified and superhuman, the Buddha saw how Saṅgāmaji’s former wife went back for the child.

ud1.8:7 Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

ud1.8:8 “When she came he was not glad, when she left he did not grieve. Victorious in battle, freed from chains, that’s who I declare a brahmin.”

Matted Hair Ascetics

ud1.9:1 So I have heard. At one time the Buddha was staying near Gayā on Gayā Head. Now at that time—during the cold spell when the snow falls in the January winter—many matted hair ascetics plunged in and out of the Gayā river. Plunging and showering, they served the sacred flame, thinking: “Through this there is purity.”

ud1.9:2 The Buddha saw them plunging in and out.

ud1.9:3 Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

ud1.9:4 “Purity doesn’t come from water, no matter how many people bathe there. One who has truth and principle, they are pure, they are brahmins.”

With Bāhiya

ud1.10:1 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Bāhiya of the Bark Cloth was residing by Suppāraka on the ocean shore, where he was honored, respected, revered, venerated, and esteemed. And he received robes, almsfood, lodgings, and medicines and supplies for the sick. Then as he was in private retreat this thought came to his mind, “I am one of those in the world who are perfected or on the path to perfection.”

ud1.10:2 Then an angel, having sympathy for Bāhiya and wanting what’s best for him, approached him and said: “Bāhiya, you’re not a perfected one, nor on the path to perfection. You don’t have the practice by which you might become a perfected one or one on the path to perfection.”

ud1.10:3 “So who then are those in the world who are perfected or on the path to perfection?” “In the northern lands there is a city named Sāvatthī. There that Blessed One is now staying, the perfected one, the fully awakened Buddha. He is a perfected one and teaches the Dhamma for the sake of perfection.”

ud1.10:4 Impelled by that angel, Bāhiya left Suppāraka right away. Sojourning no more than a single night in any place, he made his way to Anāthapiṇḍika’s monastery in the Jeta Grove at Sāvatthī. At that time several mendicants were walking mindfully in the open air. Bāhiya approached them and said, “Sirs, where is the Blessed One at present, the perfected one, the fully awakened Buddha? For I want to see him.” “He has entered an inhabited area for almsfood, Bāhiya.”

ud1.10:5 Then Bāhiya rushed out of the Jeta Grove and entered Sāvatthī, where he saw the Buddha walking for alms. He was impressive and inspiring, with peaceful faculties and heart, attained to the highest self-control and serenity, like an elephant with tamed, guarded, and controlled faculties. Bāhiya went up to the Buddha, bowed down with his head to the Buddha’s feet, and said, “Sir, let the Blessed One teach me the Dhamma! Let the Holy One teach me the Dhamma! That would be for my lasting welfare and happiness.” The Buddha said this: “It’s not the time, Bāhiya, so long as I have entered an inhabited area for almsfood.”

ud1.10:6 For a second time, Bāhiya said, “But you never know, sir, when life is at risk, either the Buddha’s or my own. Let the Blessed One teach me the Dhamma! Let the Holy One teach me the Dhamma! That would be for my lasting welfare and happiness.” For a second time, the Buddha said, “It’s not the time, Bāhiya, so long as I have entered an inhabited area for almsfood.”

ud1.10:7 For a third time, Bāhiya said, “But you never know, sir, when life is at risk, either the Buddha’s or my own. Let the Blessed One teach me the Dhamma! Let the Holy One teach me the Dhamma! That would be for my lasting welfare and happiness.”

ud1.10:8 “In that case, Bāhiya, you should train like this: ‘In the seen will be merely the seen; in the heard will be merely the heard; in the thought will be merely the thought; in the known will be merely the known.’ That’s how you should train. When you have trained in this way, you won’t be ‘by that’. When you’re not ‘by that’, you won’t be ‘in that’. When you’re not ‘in that’, you won’t be in this life or the next or between the two. Just this is the end of suffering.”

ud1.10:9 Then, due to this brief Dhamma teaching of the Buddha, Bāhiya’s mind was right away freed from defilements by not grasping.

ud1.10:10 And when the Buddha had given Bāhiya this brief advice he left. But soon after the Buddha had left, a cow with a baby calf charged at Bāhiya and took his life.

ud1.10:11 Then the Buddha wandered for alms in Sāvatthī. After the meal, on his return from almsround, he exited the city together with several mendicants and saw that Bāhiya had passed away. He said to the monks, “Mendicants, pick up Bāhiya’s corpse. Having lifted it onto a cot and carried it, cremate it and build a monument. Mendicants, one of your spiritual companions has passed away.”

ud1.10:12 “Yes, sir,” replied those mendicants. They did as the Buddha asked, then returned to the Buddha and said, “Sir, Bāhiya’s corpse has been cremated and a monument built for him. Where has he gone in the next life?” “Mendicants, Bāhiya was astute. He practiced in line with the teaching, and did not trouble me about the teachings. Bāhiya of the Bark Cloth has become fully quenched.”

ud1.10:13 Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

ud1.10:14 “Where water and earth, fire and air have no footing— there no star does shine, nor does the sun shed its light; there the moon glows not, yet no darkness is found.

ud1.10:15 And when a sage, a brahmin, finds understanding through their own sagacity, then, from forms and formless, from pleasure and pain they are released.”

ud1.10:16 This too is a heartfelt saying that was spoken by the Blessed One: that is what I heard.