{"collection":"Buddhism","html_url":"https://unchartedknowledge.5gfusion.net/browse/bud/uda/ud1.htm","path":"bud/uda/ud1.htm","source_url":"https://sacred-texts.com/bud/uda/ud1.htm","text":"Note: Unless otherwise indicated, these suttas were translated from the Pali by Thanissaro Bhikkhu.\nWhen this is, that is.\nFrom the arising of this comes the arising of that.\nIn other words:\nFrom ignorance as a requisite condition come fabrications.\nFrom fabrications as a requisite condition comes consciousness.\nFrom consciousness as a requisite condition comes name-and-form.\nFrom name-and-form as a requisite condition come the six sense media.\nFrom the six sense media as a requisite condition comes contact.\nFrom contact as a requisite condition comes feeling.\nFrom feeling as a requisite condition comes craving.\nFrom craving as a requisite condition comes clinging/sustenance.\nFrom clinging/sustenance as a requisite condition comes becoming.\nFrom becoming as a requisite condition comes birth.\nFrom birth as a requisite condition, then old age and death, sorrow, lamentation, pain, distress, and despair come into play. Such is the origination of this entire mass of stress and suffering.\nAs phenomena grow clear\nto the brahmin -- ardent, absorbed --\nhis doubts all vanish\nwhen he discerns what has a cause.\nWhen this isn't, that isn't.\nFrom the cessation of this comes the cessation of that.\nIn other words:\nFrom the cessation of ignorance comes the cessation of fabrications.\nFrom the cessation of fabrications comes the cessation of consciousness.\nFrom the cessation of consciousness comes the cessation of name-and-form.\nFrom the cessation of name-and-form comes the cessation of the six sense media.\nFrom the cessation of the six sense media comes the cessation of contact.\nFrom the cessation of contact comes the cessation of feeling.\nFrom the cessation of feeling comes the cessation of craving.\nFrom the cessation of craving comes the cessation of clinging/sustenance.\nFrom the cessation of clinging/sustenance comes the cessation of becoming.\nFrom the cessation of becoming comes the cessation of birth.\nFrom the cessation of birth, then old age and death, sorrow, lamentation, pain, distress, and despair all cease. Such is the cessation of this entire mass of stress and suffering.\nAs phenomena grow clear\nto the brahmin -- ardent, absorbed --\nhis doubts all vanish\nwhen he penetrates the ending\nof requisite conditions.\nWhen this is, that is.\nFrom the arising of this comes the arising of that.\nWhen this isn't, that isn't.\nFrom the cessation of this comes the cessation of that.\nIn other words:\nFrom ignorance as a requisite condition come fabrications.\nFrom fabrications as a requisite condition comes consciousness.\nFrom consciousness as a requisite condition comes name-and-form.\nFrom name-and-form as a requisite condition come the six sense media.\nFrom the six sense media as a requisite condition comes contact.\nFrom contact as a requisite condition comes feeling.\nFrom feeling as a requisite condition comes craving.\nFrom craving as a requisite condition comes clinging/sustenance.\nFrom clinging/sustenance as a requisite condition comes becoming.\nFrom becoming as a requisite condition comes birth.\nFrom birth as a requisite condition, then old age and death, sorrow, lamentation, pain, distress, and despair come into play.\nSuch is the origination of this entire mass of stress and suffering.\nNow from the remainderless fading and cessation of that very ignorance comes the cessation of fabrications. From the cessation of fabrications comes the cessation of consciousness.\nFrom the cessation of consciousness comes the cessation of name-and-form.\nFrom the cessation of name-and-form comes the cessation of the six sense media.\nFrom the cessation of the six sense media comes the cessation of contact.\nFrom the cessation of contact comes the cessation of feeling.\nFrom the cessation of feeling comes the cessation of craving.\nFrom the cessation of craving comes the cessation of clinging/sustenance.\nFrom the cessation of clinging/sustenance comes the cessation of becoming.\nFrom the cessation of becoming comes the cessation of birth.\nFrom the cessation of birth, then old age and death, sorrow, lamentation, pain, distress, and despair all cease.\nSuch is the cessation of this entire mass of stress and suffering.\nAs phenomena grow clear\nto the brahmin -- ardent, absorbed --\nhe stands, routing the troops of Mara,\nlike the sun that illumines\nthe sky.\nNow at that time 500 devatas were eager for the chance to give alms to Ven. Maha Kassapa. But Ven. Maha Kassapa, ignoring those 500 devatas, early in the morning put on his robes and, carrying his bowl and outer robe, went into Rajagaha for alms along the streets of the poor, the streets of the indigent, the streets of the weavers. The Blessed One saw that Ven. Maha Kassapa had gone into Rajagaha for alms along the streets of the poor, the streets of the indigent, the streets of the weavers.\nThen, on realizing the significance of that, the Blessed One on that occasion exclaimed:\nMaintaining no others,\nunknown,\ntrained, established\nin what is essential,\neffluents* ended,\nanger disgorged:\nHe's what I call\na brahmin.\nThen a devata who had once been a blood relative of Bahiya of the Bark-cloth -- compassionate, desiring his welfare, knowing with her own awareness the line of thinking that had arisen in his awareness -- went to where he was staying and on arrival said to him: \"You, Bahiya, are neither an arahant nor have you entered the path of arahantship. You don't even have the practice whereby you would become an arahant or enter the path of arahantship.\"\n\"But who, living in this world with its devas, is an arahant or has entered the path to arahantship?\"\n\"Bahiya, there is a city in the northern country named Savatthi. The Blessed One -- an arahant, rightly self-awakened -- is living there now. He is truly an arahant and he teaches the Dhamma that leads to arahantship. \"\nThen Bahiya, deeply chastened by the devata, left Supparaka right then and, in the space of one day and night, went all the way to where the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. At that time, a large number of monks were doing walking meditation in the open air. He went to them and, on arrival, said, \"Where, venerable sirs, is the Blessed One staying -- the arahant, right self-awakened? We want to see him.\"\n\"He has gone into the town for alms.\"\nThen Bahiya, hurriedly leaving Jeta's Grove and entering Savatthi, saw the Blessed One going for alms in Savatthi -- calm, calming, his senses at peace, his mind at peace, tranquil and poised in the ultimate sense, accomplished, trained, guarded, his senses restrained, a Great One (naga). Seeing him, he approached the Blessed One and, on reaching him, threw himself down, with his head at the Blessed One's feet, and said, \"Teach me the Dhamma, O Blessed One! Teach me the Dhamma, O One-Well-Gone, that will be for my long-term welfare and bliss.\"\nWhen this was said, the Blessed One said to him: \"This is not the time, Bahiya. We have entered the town for alms.\"\nA second time, Bahiya said to the Blessed One: \"But it is hard to know for sure what dangers there may be for the Blessed One's life, or what dangers there may be for mine. Teach me the Dhamma, O Blessed One! Teach me the Dhamma, O One-Well-Gone, that will be for my long-term welfare and bliss.\"\nA second time, the Blessed One said to him: \"This is not the time, Bahiya. We have entered the town for alms.\"\nA third time, Bahiya said to the Blessed One: \"But it is hard to know for sure what dangers there may be for the Blessed One's life, or what dangers there may be for mine. Teach me the Dhamma, O Blessed One! Teach me the Dhamma, O One-Well-Gone, that will be for my long-term welfare and bliss.\"\n\"Then, Bahiya, you should train yourself thus: In reference to the seen, there will be only the seen. In reference to the heard, only the heard. In reference to the sensed, only the sensed. In reference to the cognized, only the cognized. That is how your should train yourself. When for you there will be only the seen in reference to the seen, only the heard in reference to the heard, only the sensed in reference to the sensed, only the cognized in reference to the cognized, then, Bahiya, you will not be 'thereby.' When you are not thereby, you will not be 'therein.' When you are not therein, you will be neither 'here' nor 'there' nor between the two. This, just this, is the end of stress.\"\nThrough hearing this brief explanation of the Dhamma from the Blessed One, the mind of Bahiya of the Bark-cloth right then and there was released from the effluents through lack of clinging/sustenance. Having exhorted Bahiya of the Bark-cloth with this brief explanation of the Dhamma, the Blessed One left.\nNow, not long after the Blessed One's departure, Bahiya -- attacked by a cow with a calf -- lost his life. Then the Blessed One, having gone for alms in Savatthi, after the meal, returning from his alms round with a large number of monks, saw that Bahiya had died. On seeing him, he said to the monks, \"Take Bahiya's body and, placing it on a litter and carrying it away, cremate it and build him a memorial. Your companion in the holy life has died.\"\n\"As you say, lord,\" the monks replied. After placing Bahiya's body on a litter, carrying it off, cremating it, and building him a memorial, they went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they said to him, \"Bahiya's body has been cremated, lord, and his memorial has been built. What is his destination? What is his future state?\"\n\"Monks, Bahiya of the Bark-cloth was wise. He practiced the Dhamma in accordance with the Dhamma and did not pester me with issues related to the Dhamma. Bahiya of the Bark-cloth, monks, is totally unbound.\"\nWhere water, earth, fire, & wind have no footing:\nThere the stars do not shine,\nthe sun is not visible,\nthe moon does not appear,\ndarkness is not found.\nAnd when a sage,\na brahmin through sagacity,\nhas known [this] for himself,\nthen from form & formless,\nfrom bliss & pain,\nhe is freed.","title":"Udana I","type":"page"}