About Extinguishment (1st)

ud8.1:1 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about extinguishment. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening.

ud8.1:2 Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

ud8.1:3 “There is, mendicants, that dimension where there is no earth, no water, no fire, no wind; no dimension of infinite space, no dimension of infinite consciousness, no dimension of nothingness, no dimension of neither perception nor non-perception; no this world, no other world, no moon or sun. There, mendicants, I say there is no coming or going or remaining or passing away. It is not established, does not proceed, and has no support. Just this is the end of suffering.”

About Extinguishment (2nd)

ud8.2:1 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about extinguishment. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening.

ud8.2:2 Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

ud8.2:3 “It’s hard to see what they call the ‘uninclined’, for the truth is not easy to see. For one who has penetrated craving, who knows and sees, there is nothing.”

About Extinguishment (3rd)

ud8.3:1 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about extinguishment. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening.

ud8.3:2 Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

ud8.3:3 “There is, mendicants, freedom from what has been produced, made, and conditioned. If there were no freedom from what has been produced, made, and conditioned, then you would find no escape here from what has been produced, made, and conditioned. But since there is freedom from what has been produced, made, and conditioned, an escape is found from what has been produced, made, and conditioned.”

About Extinguishment (4th)

ud8.4:1 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about extinguishment. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening.

ud8.4:2 Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

ud8.4:3 “For the dependent there is quivering. For the independent there’s no quivering. When there’s no quivering there is tranquility. When there is tranquility there’s no inclination. When there’s no inclination, there’s no coming and going. Just this is the end of suffering.”

With Cunda

ud8.5:1 So I have heard. At one time the Buddha was wandering in the land of the Mallas together with a large Saṅgha when he arrived at Pāvā. There he stayed in Cunda the smith’s mango grove.

ud8.5:2 Cunda heard that the Buddha had arrived and was staying in his mango grove. Then he went to the Buddha, bowed, and sat down to one side. The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk. Then Cunda said to the Buddha, “Sir, would the Buddha, together with the mendicant Saṅgha, please accept tomorrow’s meal from me?” The Buddha consented with silence.

ud8.5:3 Then, knowing that the Buddha had consented, Cunda rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. And when the night had passed Cunda had delicious fresh and cooked foods prepared in his own home, and plenty of pork on the turn. Then he had the Buddha informed of the time, saying, “Sir, it’s time. The meal is ready.”

ud8.5:4 Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Cunda together with the mendicant Saṅgha, where he sat down on the seat spread out and addressed Cunda, “Cunda, please serve me with the pork on the turn that you’ve prepared. And serve the mendicant Saṅgha with the other foods.” “Yes, sir,” replied Cunda, and did as he was asked.

ud8.5:5 Then the Buddha addressed Cunda, “Cunda, any pork on the turn that’s left over, you should bury it in a pit. I don’t see anyone in this world—with its angels, Satans, and exalted beings, this population with its ascetics and brahmins, its angels and humans—who could properly digest it except the Realized One.” “Yes, sir,” replied Cunda. He did as he was asked, then came back to the Buddha, bowed, and sat down to one side. Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he rose from his seat and left.

ud8.5:6 After the Buddha had eaten Cunda’s meal, he fell severely ill with bloody dysentery, struck by dreadful pains, close to death. But he endured unbothered, with mindfulness and situational awareness.

ud8.5:7 Then the Buddha said to Venerable Ānanda, “Come, Ānanda, let’s go to Kusinārā.” “Yes, sir,” Ānanda replied.

ud8.5:8 I’ve heard that after eating the meal of Cunda the smith, the attentive one fell severely ill, with pains, close to death.

ud8.5:9 A severe sickness struck the Teacher who had eaten the pork on the turn. While still purging the Buddha said: “I’ll go to the citadel of Kusinārā.”

ud8.5:10 Then the Buddha left the road and went to the root of a certain tree, where he addressed Ānanda, “Go on then, Ānanda, fold my outer robe in four and spread it out for me. I am tired and will sit down.” “Yes, sir,” replied Ānanda, and did as he was asked. The Buddha sat down on the seat spread out, and said to Venerable Ānanda, “Go on then, Ānanda, fetch me some water. I am thirsty and will drink.”

ud8.5:11 When he said this, Venerable Ānanda said to the Buddha, “Sir, just now around five hundred carts have passed by. The shallow water has been churned up by their wheels, and it flows cloudy and murky. The Kakutthā River is not far away, with clear, sweet, cool water, clean, with smooth banks, delightful. There the Buddha can drink and cool his limbs.”

ud8.5:12 For a second time … For a third time, the Buddha said to Ānanda, “Go on then, Ānanda, fetch me some water. I am thirsty and will drink.” “Yes, sir,” replied Ānanda. Taking his bowl he went to the river. Now, though the shallow water in that river had been churned up by wheels, and flowed cloudy and murky, when Ānanda approached it flowed transparent, clear, and unclouded.

ud8.5:13 Then Venerable Ānanda thought, “Oh lord, how incredible, how amazing! The Realized One has such psychic power and might! For though the shallow water in that river had been churned up by wheels, and flowed cloudy and murky, when I approached it flowed transparent, clear, and unclouded.” Gathering a bowl of drinking water he went back to the Buddha, and said to him, “It’s incredible, sir, it’s amazing! The Realized One has such psychic power and might! For though the shallow water in that river had been churned up by wheels, and flowed cloudy and murky, when I approached it flowed transparent, clear, and unclouded. Drink the water, Blessed One! Drink the water, Holy One!”

ud8.5:14 So the Buddha drank the water. Then the Buddha together with a large Saṅgha of mendicants went to the Kakutthā River. He plunged into the river and bathed and drank. And when he had emerged, he went to the mango grove, where he addressed Venerable Cundaka, “Go on then, Cundaka, fold my outer robe in four and spread it out for me. I am tired and will lie down.”

ud8.5:15 “Yes, sir,” replied Cundaka, and did as he was asked. And then the Buddha laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. But Cundaka sat down right there in front of the Buddha.

ud8.5:16 Having gone to Kakutthā Creek, whose water was transparent, sweet, and clear, the Teacher, being tired, plunged in, the Realized One, without compare in the world.

ud8.5:17 And after bathing and drinking the Teacher emerged. Before the group of mendicants, in the middle, <j>the Buddha, the Teacher who rolled forth <j>the present dispensation, the great seer went to the mango grove. He addressed the mendicant named Cundaka: “Spread out my folded robe so I can lie down.”

ud8.5:18 The evolved one urged Cunda, who quickly spread the folded robe. The Teacher lay down so tired, while Cunda sat there before him.

ud8.5:19 Then the Buddha said to Venerable Ānanda, “Now it may happen, Ānanda, that others may give rise to some regret for Cunda the smith: ‘It’s your loss, respectable Cunda, it’s your misfortune, in that the Realized One was fully quenched after eating his last almsmeal from you.’ You should dispel remorse in Cunda the smith like this:

ud8.5:20 ‘You’re fortunate, respectable Cunda, you’re so very fortunate, in that the Realized One was fully quenched after eating his last almsmeal from you. I have heard and learned this in the presence of the Buddha. There are two almsmeal offerings that have identical fruit and result, and are more fruitful and beneficial than other almsmeal offerings. What two? The almsmeal after eating which a Realized One awakens to the supreme perfect awakening; and the almsmeal after eating which he becomes fully extinguished in the element of extinguishment with no residue. These two almsmeal offerings have identical fruit and result, and are more fruitful and beneficial than other almsmeal offerings.

ud8.5:21 You’ve accumulated a deed that leads to long life, beauty, happiness, glory, the Garden, and sovereignty.’ You should dispel remorse in Cunda the smith like this.”

ud8.5:22 Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

ud8.5:23 “A giver’s merit grows; enmity doesn’t build up when you have self-control. A skillful person gives up bad things— with the end of greed, hate, and delusion, <j>they’re quenched.”

The Layfolk of Pāṭali Village

ud8.6:1 So I have heard. At one time the Buddha was wandering in the land of the Magadhans together with a large Saṅgha of mendicants when he arrived at the village of Pāṭali. The lay followers of Pāṭali Village heard that he had arrived. So they went to see him, bowed, sat down to one side, and said to him, “Sir, please consent to come to our guest house.” The Buddha consented with silence.

ud8.6:2 Then, knowing that the Buddha had consented, the lay followers of Pāṭali Village rose from their seats, bowed and respectfully circled the Buddha, keeping him on their right. Then they went to the guest house, where they spread carpets all over, prepared seats, set up a water jar, and placed an oil lamp. Then they went back to the Buddha, bowed, stood to one side, and told him of their preparations, saying: “Please, sir, come at your convenience.”

ud8.6:3 In the morning, the Buddha robed up and, taking his bowl and robe, went to the guest house together with the Saṅgha of mendicants. Having washed his feet, he entered the guest house and sat against the central column facing east. The Saṅgha of mendicants also washed their feet, entered the guest house, and sat against the west wall facing east, with the Buddha right in front of them. The lay followers of Pāṭali Village also washed their feet, entered the guest house, and sat against the east wall facing west, with the Buddha right in front of them. Then the Buddha addressed them:

ud8.6:4 “Householders, there are these five drawbacks for an unethical person because of their failure in ethics. What five? Firstly, an unethical person loses great wealth on account of negligence. This is the first drawback.

ud8.6:5 Furthermore, an unethical person gets a bad reputation. This is the second drawback.

ud8.6:6 Furthermore, an unethical person enters any kind of assembly unconfident and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third drawback.

ud8.6:7 Furthermore, an unethical person feels lost when they die. This is the fourth drawback.

ud8.6:8 Furthermore, an unethical person, when their body breaks up, after death, is cast into a place of loss, a bad place, the underworld, hell. This is the fifth drawback. These are the five drawbacks for an unethical person because of their failure in ethics.

ud8.6:9 There are these five benefits for an ethical person because of their accomplishment in ethics. What five? Firstly, an ethical person gains great wealth on account of diligence. This is the first benefit.

ud8.6:10 Furthermore, an ethical person gets a good reputation. This is the second benefit.

ud8.6:11 Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third benefit.

ud8.6:12 Furthermore, an ethical person dies not feeling lost. This is the fourth benefit.

ud8.6:13 Furthermore, when an ethical person’s body breaks up, after death, they enter a good place, a heavenly realm. This is the fifth benefit. These are the five benefits for an ethical person because of their accomplishment in ethics.”

ud8.6:14 The Buddha spent much of the night educating, encouraging, firing up, and inspiring the lay followers of Pāṭali Village with a Dhamma talk. Then he sent them off, “The night is getting late, householders. Please go at your convenience.” And then the lay followers of Pāṭali Village approved and agreed with what the Buddha said. They got up from their seat, bowed and respectfully circled the Buddha, keeping him on their right, before leaving. Soon after they left the Buddha entered a private cubicle.

ud8.6:15 Now at that time the Magadhan ministers Sunidha and Vassakāra were building a citadel at Pāṭali Village to keep the Vajjis out. At that time thousands of spirits were taking possession of building sites in Pāṭali Village. Illustrious rulers or royal chief ministers inclined to build houses at sites possessed by illustrious spirits. Middling rulers or royal chief ministers inclined to build houses at sites possessed by middling spirits. Lesser rulers or royal chief ministers inclined to build houses at sites possessed by lesser spirits.

ud8.6:16 With clairvoyance that is purified and superhuman, the Buddha saw those spirits taking possession of building sites in Pāṭali Village, and the people building houses in accord with the station of the spirits. The Buddha rose at the crack of dawn and addressed Ānanda,

ud8.6:17 “Ānanda, who is building a citadel at Pāṭali Village?” “Sir, the Magadhan chief ministers Sunidha and Vassakāra are building a citadel to keep the Vajjis out.” “It’s as if they were building the citadel in consultation with the angels of the thirty-three. With clairvoyance that is purified and superhuman, I saw those spirits taking possession of building sites. Illustrious rulers or royal chief ministers inclined to build houses at sites possessed by illustrious spirits. Middling rulers or royal chief ministers inclined to build houses at sites possessed by middling spirits. Lesser rulers or royal chief ministers inclined to build houses at sites possessed by lesser spirits. As far as the civilized region extends, as far as the trading zone extends, this will be the chief city: the Pāṭaliputta trade center. But Pāṭaliputta will face three threats: from fire, flood, and dissension.”

ud8.6:18 Then the Magadhan ministers Sunidha and Vassakāra approached the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, they stood to one side and said, “Would Worthy Gotama together with the mendicant Saṅgha please accept today’s meal from me?”

ud8.6:19 Then, knowing that the Buddha had consented, they went to their own guest house, where they had delicious fresh and cooked foods prepared. Then they had the Buddha informed of the time, saying, “It’s time, worthy Gotama, the meal is ready.”

ud8.6:20 Then the Buddha robed up in the morning and, taking his bowl and robe, went to their guest house together with the mendicant Saṅgha, where he sat down on the seat spread out. Then Sunidha and Vassakāra served and satisfied the mendicant Saṅgha headed by the Buddha with their own hands with delicious fresh and cooked foods.

ud8.6:21 When the Buddha had eaten and washed his hand and bowl, Sunidha and Vassakāra took a low seat and sat to one side. The Buddha expressed his appreciation with these verses:

ud8.6:22 “In the place he makes his dwelling, having fed the astute and the virtuous here, the restrained spiritual practitioners,

ud8.6:23 he should dedicate an offering for God’s sake there. Honored, they honor him; honored, they honor him.

ud8.6:24 After that they have sympathy for him, like a mother for the child at her breast. A man beloved of the angels always sees nice things.”

ud8.6:25 When the Buddha had expressed his appreciation to Sunidha and Vassakāra with these verses, he rose from his seat and left.

ud8.6:26 Sunidha and Vassakāra followed behind the Buddha, thinking, “The gate through which the ascetic Gotama exits today shall be named the Gotama Gate. The ford at which he crosses the Ganges River shall be named the Gotama Ford.”

ud8.6:27 Then the gate through which the Buddha exited was named the Gotama Gate. Then the Buddha came to the Ganges River. Now at that time the Ganges was full to the brim so a crow could drink from it. Wanting to cross from the near to the far shore, some people were seeking a boat, some a dinghy, while some were tying up a raft. But, as easily as a strong person would extend or contract their arm, the Buddha, together with the mendicant Saṅgha, vanished from the near shore and landed on the far shore.

ud8.6:28 He saw all those humans wanting to cross over.

ud8.6:29 Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

ud8.6:30 “Those who cross a deluge or stream have built a bridge and left the marshes behind. While some people are still tying a raft, intelligent people have crossed over.”

A Fork in the Road

ud8.7:1 So I have heard. At one time the Buddha was traveling along a road in the Kosalan lands with Venerable Nāgasamāla as his second monk. Nāgasamāla saw a fork in the road and said to the Buddha, “Sir, this is the road, let us go this way.” But when he said this the Buddha responded, “Nāgasamāla, this is the road, let us go this way.”

ud8.7:2 For a second time … For a third time Nāgasamāla said to the Buddha, “Sir, this is the road, let us go this way.” And for a third time the Buddha responded, “Nāgasamāla, this is the road, let us go this way.” Then Nāgasamāla put the Buddha’s bowl and robes down on the ground right there and left, saying, “Sir, here are your bowl and robes.”

ud8.7:3 Then as Nāgasamāla was going down that road, he was set upon by bandits who struck him with fists and feet, broke his bowl, and tore up his outer robe. Then Nāgasamāla—with his bowl broken and his outer robe torn—went to the Buddha and told him what had happened.

ud8.7:4 Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

ud8.7:5 “Walking together, dwelling as one, the knowledge master mixes with foolish folk. Knowing this, they give up wickedness, like a milk-drinking heron the water.”

With Visākhā

ud8.8:1 So I have heard. At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. Now at that time the dear and beloved granddaughter of Visākhā, Migāra’s mother, had just passed away. Then, in the middle of the day, Visākhā with wet clothes and hair went to the Buddha, bowed, and sat down. The Buddha said to her,

ud8.8:2 “So, Visākhā, where are you coming from in the middle of the day with wet clothes and hair?” “Sir, my beloved granddaughter has just passed away. That’s why I came here in the middle of the day with wet clothes and hair.” “Visākhā, would you like as many children and grandchildren as there are people in the whole of Sāvatthī?” “I would, sir.”

ud8.8:3 “But Visākhā, how many people pass away each day in Sāvatthī?” “Every day, sir, there are ten people passing away in Sāvatthī. Or else there are nine, eight, seven, six, five, four, three, two, or at least one person who passes away every day in Sāvatthī. Sāvatthī is never without someone passing away.”

ud8.8:4 “What do you think, Visākhā? Would there ever be a time when your clothes and hair were not wet?” “No, sir. Enough, sir, with so many children and grandchildren.”

ud8.8:5 “Those who have a hundred loved ones, Visākhā, have a hundred sufferings. Those who have ninety loved ones, or eighty, seventy, sixty, fifty, forty, thirty, twenty, ten, nine, eight, seven, six, five, four, three, two, or one loved one have one suffering. Those who have no loved ones have no suffering. They are free of sorrow, stains, and anguish I say.”

ud8.8:6 Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

ud8.8:7 “All the sorrows and lamentations and the countless forms of suffering in the world occur because of those that we love; without loved ones they do not occur.

ud8.8:8 That’s why those who have no loved ones <j>at all in the world are happy and free of grief. So aspiring to the sorrowless and stainless, have no loved ones in the world at all.”

With Dabba (1st)

ud8.9:1 So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Then Venerable Dabba the Mallian went up to the Buddha, bowed, sat down to one side, and said to him: “Holy One, it is the time for my full extinguishment.” “Please, Dabba, do as you see fit.”

ud8.9:2 Then Dabba rose from his seat, bowed and respectfully circled the Buddha, keeping him on his right. Then he rose into the air and, sitting cross-legged in midair, entered and withdrew from the fire element before becoming fully extinguished.

ud8.9:3 Then when he was fully quenched while sitting cross-legged in midair, his body burning and combusting left neither ashes nor soot to be found. It’s like when ghee or oil blaze and burn, and neither ashes nor soot are found.

ud8.9:4 Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

ud8.9:5 “The body is broken up, perception has ceased, all feelings have become cool; choices are stilled, and consciousness come to an end.”

Dabba (2nd)

ud8.10:1 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

ud8.10:2 “Mendicants, when Dabba the Mallian rose into the air and, sitting cross-legged in midair, entered and withdrew from the fire element before becoming fully quenched, his body burning and combusting left neither ashes nor soot to be found. It’s like when ghee or oil blaze and burn, and neither ashes nor soot are found. In the same way, when Dabba the Mallian rose into the air and, sitting cross-legged in midair, entered and withdrew from the fire element before becoming fully quenched, his body burning and combusting left neither ashes nor soot to be found.”

ud8.10:3 Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

ud8.10:4 “Just as the glow of iron struck by a hammer in the fire of Jātaveda gradually dissipates, its destiny unknown;

ud8.10:5 in the same way, for the rightly released, who have crossed the flood of sensual bonds, there is no destination to describe— they have found unshakable happiness.”

ud8.10:9 The Heartfelt Sayings are finished.