ud.5.5 Udana

The Discourse about the Observance

Thus I heard: At one time the Gracious One was dwelling near Sāvatthī, at the Eastern Monastery in Migāra’s mother’s mansion. Then at that time the Gracious One was sitting surrounded by the Community of monks on the Observance Day.

Then venerable Ānanda, when the night had passed, when the first watch of the night had gone, after rising from his seat, arranging his robe on one shoulder, and raising his hands in respectful salutation, said this to the Gracious One: “The night has passed, reverend Sir, the first watch of the night has gone, for a long time the Community of monks has been sitting, may the Gracious One recite the Pātimokkha for the monks.”

When that was said, the Gracious One was silent.

For a second time venerable Ānanda, when the night had passed, when the middle watch of the night had gone, after rising from his seat, arranging his robe on one shoulder, and raising his hands in respectful salutation, said this to the Gracious One: “The night has passed, reverend Sir, the middle watch of the night has gone, for a long time the Community of monks has been sitting, may the Gracious One recite the Pātimokkha for the monks.”

For a second time the Gracious One was silent.

For a third time venerable Ānanda, when the night had passed, when the last watch of the night had gone, when dawn had risen, when the night had a joyful appearance, after rising from his seat, arranging his robe on one shoulder, and raising his hands in respectful salutation, said this to the Gracious One: “The night has passed, reverend Sir, the last watch of the night has gone, dawn has risen, the night has a joyful appearance, for a long time the Community of monks has been sitting, may the Gracious One recite the Pātimokkha for the monks.”

“The assembly is not completely pure, Ānanda.”

Then it occurred to venerable Mahāmoggallāna: “With regard to which person did the Gracious One say this: ‘The assembly is not completely pure, Ānanda’? ” Then venerable Mahāmoggallāna applied his mind and encompassed fully the whole of that Community of monks with his mind. Venerable Mahāmoggallāna saw that person who was lacking in virtue, of bad character, of impure and doubtful conduct, who covered up his deeds, who was not an ascetic, though making it known he was an ascetic, who was not living the spiritual life, though making it known he was living the spiritual life, who was filthy inside, polluted, and gone rotten, sat in the middle of the Community of monks.

Having seen him, after rising from his seat he went to that person, and after going, he said this to that person: “Get up, friend, you have been seen by the Gracious One, there is no longer communion for you with the monks.”

Then that person was silent.

For a second time venerable Mahāmoggallāna said this to that person: “Get up, friend, you have been seen by the Gracious One, there is no longer communion for you with the monks.”

For a second time that person was silent.

For a third time venerable Mahāmoggallāna said this to that person: “Get up, friend, you have been seen by the Gracious One, there is no longer communion for you with the monks.”

For a third time that person was silent.

Then venerable Mahāmoggallāna, having taken that person by the arm, having expelled him outside the doorway, and drawn the lock, went to the Gracious One, and after going, he said this to the Gracious One: “I have expelled that person, reverend Sir, the assembly is now completely pure, may the Gracious One, venerable Sir, recite the Pātimokkha for the monks.”

“It is wonderful, Moggallāna, it is marvellous, Moggallāna, how that foolish person waited until he was grabbed by the arm.”

Then the Gracious One addressed the monks: “From now onwards, monks, I will not hold the Observance, or recite the Pātimokkha. From now onwards, monks, you must hold the Observance, and recite the Pātimokkha. This is impossible, monks, it is not permitted, that the Realised One should hold the Observance in an assembly that is not completely pure, and should recite the Pātimokkha.

“There are these eight wonderful and marvellous things about the great ocean, monks, which, having seen and considered, the Asuras delight in the great ocean. Which eight?

“The great ocean, monks, gradually inclines, gradually slopes, gradually slants, certainly does not have an abrupt falling away. That the great ocean, monks, gradually inclines, gradually slopes, gradually slants, certainly does not have an abrupt falling away, monks, is the first wonderful and marvellous thing about the great ocean, which, having seen and considered, the Asuras delight in the great ocean.

“Furthermore, monks, the great ocean is a steady thing, which doesn’t transgress the shoreline. That the great ocean, monks, is a stable thing, which doesn’t transgress the shoreline, monks, is the second wonderful and marvellous thing about the great ocean, which, having seen and considered, the Asuras delight in the great ocean.

“Furthermore, monks, the great ocean does not endure a dead corpse, and when there is a dead corpse in the great ocean it quickly carries it to the bank, throws it up on dry ground. That the great ocean, monks, does not endure a dead corpse, and when there is a dead corpse in the great ocean it quickly carries it to the bank, throws it up on dry ground, monks, is the third wonderful and marvellous thing about the great ocean, which, having seen and considered, the Asuras delight in the great ocean.

“Furthermore, monks, whatever great rivers there are, that is to say: The Gaṅgā, the Yamunā, the Aciravatī, the Sarabhū, and the Mahī, having arrived at the great ocean, they give up their former lineages and names, and are then designated as the great ocean. That, monks, whatever great rivers there are, that is to say:

“The Gaṅgā, the Yamunā, the Aciravatī, the Sarabhū, and the Mahī, having arrived at the great ocean, give up their former lineages and names, and are then designated as the great ocean, monks, is the fourth wonderful and marvellous thing about the great ocean, which, having seen and considered, the Asuras delight in the great ocean.

“Furthermore, monks, the streams in the world flow into the great ocean, and showers fall from the sky, but it is not known that there is a depletion or filling of the great ocean by that. That, monks, the streams in the world flow into the great ocean, and showers fall from the sky, but it is not known that there is a depletion or filling of the great ocean by that, monks, is the fifth wonderful and marvellous thing about the great ocean, which, having seen and considered, the Asuras delight in the great ocean.

“Furthermore, monks, the great ocean has one taste, the taste of salt. That, monks, the great ocean has one taste, the taste of salt, monks, is the sixth wonderful and marvellous thing about the great ocean, which, having seen and considered, the Asuras delight in the great ocean.

“Furthermore, monks, the great ocean has many precious things, countless precious things, and therein are these precious things, that is to say: pearls, crystals, lapis lazuli, mother-of-pearl, quartz, coral, silver, gold, ruby, and cat’s eyes. That, monks, the great ocean has many precious things, countless precious things, and therein are these precious things, that is to say: pearls, crystals, lapis lazuli, mother-of-pearl, quartz, coral, silver, gold, ruby, and cat’s eyes, monks, is the seventh wonderful and marvellous thing about the great ocean, which, having seen and considered, the Asuras delight in the great ocean.

“Furthermore, monks, the great ocean is a dwelling place for great beings, and therein are these beings: Timis, Timiṅgalas, Timirapiṅgalas, Asuras, Nāgas, Gandhabbas, and there are in the great ocean individuals of a hundred leagues, and individuals of two hundred leagues, and individuals of three hundred leagues, and individuals of four hundred leagues, and individuals of five hundred leagues. That, monks, the great ocean is a dwelling place for great beings, and therein are these beings: Timis, Timiṅgalas, Timirapiṅgalas, Asuras, Nāgas, Gandhabbas, and there are in the great ocean individuals of a hundred leagues, and individuals of two hundred leagues, and individuals of three hundred leagues, and individuals of four hundred leagues, and individuals of five hundred leagues, monks, is the eighth wonderful and marvellous thing about the great ocean, which, having seen and considered, the Asuras delight in the great ocean.

“These are these eight wonderful and marvellous things about the great ocean, which, having seen and considered, the Asuras delight in the great ocean.

“In the same way, monks, there are eight wonderful and marvellous things about this Dhamma and Discipline, which, having seen and considered, the monks delight in this Dhamma and Discipline. Which eight?

“Just as the great ocean, monks, gradually inclines, gradually slopes, gradually slants, certainly does not fall away abruptly, so, monks, in this Dhamma and Discipline there is a gradual training, a gradual performance, a gradual practice, it certainly does not have an abrupt penetration of knowledge. That, monks, in this Dhamma and Discipline there is a gradual training, a gradual performance, a gradual practice, and it certainly does not have an abrupt penetration of knowledge, is the first wonderful and marvellous thing, monks, about this Dhamma and Discipline, which, having seen and considered, the monks delight in this Dhamma and Discipline.

“Just as, monks, the great ocean is a steady thing, which doesn’t transgress the shoreline, so, monks, those training rules which are laid down by me for my disciples, my disciples do not transgress even for the sake of life. That, monks, those training rules which are laid down by me for my disciples, my disciples do not transgress even for the sake of life, is the second wonderful and marvellous thing, monks, about this Dhamma and Discipline, which, having seen and considered, the monks delight in this Dhamma and Discipline.

“Just as, monks, the great ocean does not endure a dead corpse, and when there is a dead corpse in the great ocean it quickly carries it to the bank, throws it up on dry ground, so, monks, that person who is lacking in virtue, of bad character, of impure and doubtful conduct, who covers up his deeds, who is not an ascetic, though making it known he is an ascetic, who is not living the spiritual life, though making it known he is living the spiritual life, who is filthy inside, polluted, and gone rotten, the Community does not endure that person, but quickly having assembled together, suspend him, and whoever was sitting in the midst of the Community of monks is then far from the Community, and the Community from him. That, monks, that person who is lacking in virtue, of bad character, of impure and doubtful conduct, who covers up his deeds, who is not an ascetic, though making it known he is an ascetic, who is not living the spiritual life, though making it known he is living the spiritual life, who is filthy inside, polluted, and gone rotten, the Community does not endure that person, but quickly having assembled together, suspend him, and whoever was sitting in the midst of the Community of monks, is then far from the Community, and the Community from him, is the third wonderful and marvellous thing, monks, about this Dhamma and Discipline, which, having seen and considered, the monks delight in this Dhamma and Discipline.

“Just as, monks, whatever great rivers there are, that is to say: The Gaṅgā, the Yamunā, the Aciravatī, the Sarabhū, and the Mahī, having arrived at the great ocean, give up their former lineages and names, and are then designated as the great ocean, so, monks, there are these four classes: Khattiyas, Brāhmaṇas, Vessas, and Suddas, who, having gone forth from the home to homelessness in the Dhamma and Discipline taught by the Realised One, give up their former lineages and names, and are then designated as Sakyan ascetics. That, monks, there are these four classes: Khattiyas, Brāhmaṇas, Vessas, and Suddas, who, having gone forth from the home to homelessness in the Dhamma and Discipline taught by the Realised One, give up their former lineages and names, and are then designated as Sakyan ascetics, is the fourth wonderful and marvellous thing, monks, about this Dhamma and Discipline, which, having seen and considered, the monks delight in this Dhamma and Discipline.

“Just as, monks, the streams in the world flow into the great ocean, and showers fall from the sky, but it is not known that there is a depletion or filling of the great ocean by that, so, monks, even if many monks, are completely emancipated in the Emancipation-element which has no basis for attachment remaining, it is not known that the Emancipation-element is either depleted or filled by that. That, monks, even if many monks, are completely emancipated in the Emancipation-element which has no basis for attachment remaining, it is not known that the Emancipation-element is either depleted or filled by that, is the fifth wonderful and marvellous thing, monks, about this Dhamma and Discipline, which, having seen and considered, the monks delight in this Dhamma and Discipline.

“Just as, monks, the great ocean has one taste, the taste of salt, so, monks, this Dhamma and Discipline has one taste, the taste of freedom. That, monks, this Dhamma and Discipline has one taste, the taste of freedom, is the sixth wonderful and marvellous thing, monks, about this Dhamma and Discipline, which, having seen and considered, the monks delight in this Dhamma and Discipline.

“Just as, monks, the great ocean has many precious things, countless precious things, and therein are these precious things, that is to say: pearls, crystals, lapis lazuli, mother-of-pearl, quartz, coral, silver, gold, ruby, and cat’s eye, so, monks, this Dhamma and Discipline has many precious things, countless precious things, and therein are these precious things, that is to say: the four ways of attending to mindfulness, the four right efforts, the four paths to power, the five faculties, the five strengths, the seven factors of Awakening, the eight-fold noble path. That, monks, this Dhamma and Discipline has many precious things, countless precious things, and therein are these precious things, that is to say: the four ways of attending to mindfulness, the four right efforts, the four paths to power, the five faculties, the five strengths, the seven factors of Awakening, the eight-fold noble path, is the seventh wonderful and marvellous thing, monks, about this Dhamma and Discipline, which, having seen and considered, the monks delight in this Dhamma and Discipline.

“Just as, monks, the great ocean, is a dwelling place for great beings and therein are these beings: Timis, Timiṅgalas, Timirapiṅgalas, Asuras, Nāgas, Gandhabbas, and there are in the great ocean individuals of a hundred leagues, and individuals of two hundred leagues, and individuals of three hundred leagues, and individuals of four hundred leagues, and individuals of five hundred leagues, so, monks, this Dhamma and Discipline is a dwelling place for great beings, and therein are these beings: the stream-enterer, and he who is practising for the direct realisation of the fruit of stream-entry, the once-returner, and he who is practising for the direct realisation of the fruit of once-returning, the non-returner, and he who is practising for the direct realisation of the fruit of non-returning, the Worthy One, and he who is practising for the direct realisation of the fruit of Worthiness. That, monks, this Dhamma and Discipline is a dwelling place for great beings, and therein are these beings: the stream-enterer, and he who is practising for the direct realisation of the fruit of stream-entry, the once-returner, and he who is practising for the direct realisation of the fruit of once-returning, the non-returner, and he who is practising for the direct realisation of the fruit of non-returning, the Worthy One, and he who is practising for the direct realisation of the fruit of Worthiness, is the eighth wonderful and marvellous thing, monks, about this Dhamma and Discipline, which, having seen and considered, the monks delight in this Dhamma and Discipline.

“These are the eight wonderful and marvellous things about this Dhamma and Discipline, which, having seen and considered, the monks delight in this Dhamma and Discipline.”

Then the Gracious One, having understood the significance of it, on that occasion uttered this exalted utterance:

“On what is covered defilement pours down, on what is open it does not pour down,
Therefore what is covered open up, so that it does not pour down on you.”

- Translator: Bhikkhu Ānandajoti

- Editor: Bhikkhu Sujato

Sabbath

So I have heard.
At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
Now, at that time it was the sabbath, and the Buddha was sitting surrounded by the Saṅgha of monks.
And then, as the night was getting late, in the first watch of the night, Venerable Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said,
“Sir, the night is getting late. It is the first watch of the night, and the Saṅgha has been sitting long.
Please, sir, may the Buddha recite the monastic code to the mendicants.”
But when he said this, the Buddha kept silent.
For a second time, as the night was getting late, in the middle watch of the night, Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said,
“Sir, the night is getting late. It is the first watch of the night, and the Saṅgha has been sitting long.
Please, sir, may the Buddha recite the monastic code to the mendicants.”
But for a second time the Buddha kept silent.
For a third time, as the night was getting late, in the last watch of the night, as dawn stirred, bringing joy to the night, Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said,
“Sir, the night is getting late. It is the last watch of the night and dawn stirs, bringing joy to the night.
Please, sir, may the Buddha recite the monastic code to the mendicants.”
“Ānanda, the assembly is not pure.”
Then Venerable Mahāmoggallāna thought,
“Who is the Buddha talking about?”
Then he focused on comprehending the minds of everyone in the Saṅgha.
He saw that unethical person, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved, sitting in the middle of the Saṅgha.
When he saw him he got up from his seat, went up to him and said,
“Get up, reverend. The Buddha has seen you.
You can’t live in communion with the mendicants.”
But when he said this, that person kept silent.
For a second time and a third time,
he asked that monk to leave.
But for a third time that person kept silent.
Then Venerable Mahāmoggallāna took that person by the arm, ejected him out the gate, and bolted the door. Then he went up to the Buddha, and said to him,
“I have ejected that person.
The assembly is pure.
Please, sir, may the Buddha recite the monastic code to the mendicants.”
“It’s incredible, Moggallāna, it’s amazing,
how that silly man waited to be taken by the arm!”
Then the Buddha said to the mendicants,
“From this day forth, mendicants, I will not perform the sabbath or recite the monastic code.
Now you should perform the sabbath and recite the monastic code.
It’s impossible, mendicants, it can’t happen that a Realized One could recite the monastic code in an impure assembly.
Seeing these eight incredible and amazing things the demons love the ocean.
What eight?
The ocean gradually slants, slopes, and inclines, with no abrupt precipice.
This is the first thing the demons love about the ocean.
Furthermore, the ocean is consistent and doesn’t overflow its boundaries.
This is the second thing the demons love about the ocean.
Furthermore, the ocean doesn’t accommodate a corpse, but quickly carries it to the shore and strands it on the beach.
This is the third thing the demons love about the ocean.
Furthermore, when they reach the ocean, all the great rivers—that is, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—lose their names and clans and are simply considered ‘the ocean’.
This is the fourth thing the demons love about the ocean.
Furthermore, for all the world’s streams that reach it, and the rain that falls from the sky, the ocean never empties or fills up.
This is the fifth thing the demons love about the ocean.
Furthermore, the ocean has just one taste, the taste of salt.
This is the sixth thing the demons love about the ocean.
Furthermore, the ocean is full of many kinds of treasures, such as pearls, gems, beryl, conch, quartz, coral, silver, gold, rubies, and emeralds.
This is the seventh thing the demons love about the ocean.
Furthermore, many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and fairies. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long.
This is the eighth thing the demons love about the ocean.
Seeing these eight incredible and amazing things the demons love the ocean.
In the same way, seeing eight incredible and amazing things, mendicants, the mendicants love this teaching and training.
What eight?
The ocean gradually slants, slopes, and inclines, with no abrupt precipice.
In the same way in this teaching and training the penetration to enlightenment comes from gradual training, progress, and practice, not abruptly.
This is the first thing the mendicants love about this teaching and training.
The ocean is consistent and doesn’t overflow its boundaries.
In the same way, when a training rule is laid down for my disciples they wouldn’t break it even for the sake of their own life.
This is the second thing the mendicants love about this teaching and training.
The ocean doesn’t accommodate a corpse, but quickly carries it to the shore and strands it on the beach.
In the same way, the Saṅgha doesn’t accommodate a person who is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved. But they quickly gather and expel them. Even if such a person is sitting in the middle of the Saṅgha, they’re far from the Saṅgha, and the Saṅgha is far from them.
This is the third thing the mendicants love about this teaching and training.
Furthermore, when they reach the ocean, all the great rivers—that is, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—lose their names and clans and are simply considered ‘the ocean’.
In the same way, when they go forth from the lay life to homelessness, all four castes—aristocrats, brahmins, merchants, and workers—lose their former names and clans and are simply considered ‘Sakyan ascetics’.
This is the fourth thing the mendicants love about this teaching and training.
For all the world’s streams that reach it, and the rain that falls from the sky, the ocean never empties or fills up.
In the same way, though several mendicants become fully extinguished through the element of extinguishment with nothing left over, the element of extinguishment never empties or fills up.
This is the fifth thing the mendicants love about this teaching and training.
The ocean has just one taste, the taste of salt.
In the same way, this teaching and training has one taste, the taste of freedom.
This is the sixth thing the mendicants love about this teaching and training.
The ocean is full of many kinds of treasures, such as pearls, gems, beryl, conch, quartz, coral, silver, gold, rubies, and emeralds.
In the same way, this teaching and training is full of many kinds of treasures, such as the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.
This is the seventh thing the mendicants love about this teaching and training.
Many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and fairies. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long.
In the same way, great beings live in this teaching and training, and these are those beings. The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection.
This is the eighth thing the mendicants love about this teaching and training.
Seeing these eight incredible and amazing things, the mendicants love this teaching and training.”
Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
“The rain saturates things that are covered up;
it doesn’t saturate things that are open.
Therefore you should open up a covered thing,
so the rain will not saturate it.”