The Udāna, or, The solemn utterances of the Buddah

Front matter

ASIA

CORNELL

UNIVERSITY

Preface

The Pali Version of this small collection of stories and sentences has not, I understand, been translated into English before. Several passages, however, occur in the Cullavagga, Mahavagga and Maha Parinibbana Suttas and have been translated in the "Sacred Books of the East." ,

I publish this translation, not with any pretensions to proficiency in Pali, but as a tribute of love to the memory of the noble Gotama, who, to use the striking language of Dr. Oldenberg, stands forth as the most prominent of the world's physicians that traversed India in monastic garb, — the Exalted, the Holy, the highly Illuminated One, who came into the world to show to gods and men the way out of this sorrowful prison-house of being, into the freedom of everlasting rest.

D. M. S.

Introduction

The following brief summary of some points essential to . a right understanding of Buddhism may prove of use to those who are not familiar with the Sacred Books of the Buddhists which have been made accessible to the Western world by translation.

1. Gotama arrived at three conclusions, sometimes called The Three the Three Characteristics which are applicable to inanimate as well as to animate nature :

(I) That all the constituents of being are transitory. (IT) That all the constituents of being are misery. (Ill) That all the elements of being are lacking in an Ego. ■^ 3. The only ideal worth striving after is the ideal of 9, The only ideal. perfect life, here and now. in this present world, in Saintship. And this ideal is to be reached by emancipation from Desire.

3. Salvation or Deliverance comes not by belief in the Salvation. miraculous or by so-called supernatural agencies, but by knowledge and the keeping of the Precepts. Man must be awake, strenuous, ardent.

The meditative life of the recluse is no more effective

' "Buddha made a stupendoas and astonishing effort to sever the growth of philosophic and religious thought from Aristoteleian suhstantialism or animism" (Manual of Buddhist Psychological Ethics). Caroline Rhys Davids.

VI INTRODUCTION.

than the ordinary life of the wordiy man, unless it is exclusively devoted to the attainment of Enlightenment. "To commit no evil, to do good,"

"To purify the heart, this is the teaching of the Perfect One" is one of the most solemn texts in use by Buddhists. Nirvana. 4. Nirvaua is one of a large number of epithets used as names for the Buddhist ideal of life. It implies the "going out" in the heart of Lust, lUwill, and Dulness or Stupidity.

A First Cause. 5. Buddhism nowhere expressly denies an Infinite First Cause. Its position in this connection is adumbrated by the saying: "If thou knowest the Uncreate, thou hast found Deliverance."

Psychology. 6. The trend of Buddhist Psychology may be inferred from the following passages;

"All that we are is the result of what we have thought." "In this little fathom-long mortal frame with its thinkings and its notions, I declare, is the world." The Four Un- 7. The "Pour UntMnkables" concerning which Gotama

thinkalles. -,,-•■,,•

deprecated speculation are:

(I) The origin of matter.

(II) The abnormal powers acquired by suppression

of the molecular activities of the brain.

(III) The omniscience of the Enlightened One.

(IV) The operation of Karma.

Existence 8. Speculations as to existence or non-existence after death ■ and all discussion as to ultimate soul-problems, starting from predicates of material form, were pronouncedvain and unprofitable, because "they do not conduce to progress in holiness, because they do not contribute to peace and enlightenment. What contributes to peace and enlightenment

INTRODUCTION, the Perfect One has taught his own; the truth of suffering, the truth of the cessation of suffering, the truth of the path that leads to the cessation of suffering."

The only continuity of identity of which we have any Karma. experience is the transition of the effects of the words, deeds and thoughts of an individual (by their embodinient in other sentient beings) to future generations.

This process forms an essential part of the doctrine of Karma and tends to make the general idea of the perpetuation of character without identity of substance appear reasonable. The influences shed by one who has not stamped out desire for existence go, by the action of Karma, to produce in others that 'clinging to existence' which obstructs the way to deliverance from embodiment. '

In the case of the perfected saint, the Arahat, that particular function of Karma which produces this 'clinging to existence' ceases, because he has detached himself from all conditions good and bad. ^ Karma in him has lost its fertilizing power and has become barren. Hence the perfected saint is said to be reborn no more-.

9. In the ancient pictorial representations by Buddhist Evolution. artists of the cyclic or evolutionary theory of existence, the ape is said to stand for that period of evolution when ru-

1 "According to Buddhist belief there is no propagation of species. Life in indivisible; hence the child is no relation to its parents, as the wandering individual finds its family through its own inherent Karma." (L. A. Waddell. J. R. A. S. April 94)

2 "And, ye Brethren, learn by the parable of the raft ye must put away good conditions, let alone bad." With reference to this saying of the Buddha, Mrs. Rhys Davids remarks in the Preface to her Manual of Buddhist Psychological Ethics (P. XCIV); "The good is as a raft bearing one across the stream of danger. It is not easy for us, who have learnt from Plato to call our Absolute the good, andouridealaSuramum Bonum, to sympathize really with this moral standpoint."

VIII INTRODUCTION.

dimentary man is becoming anthropoid, but still an unreasoning automaton. *

The Cosmos. , 10. There is presumptive evidence that the Buddha, in his purview of the Cosmos, included the origination and dissolution of innumerable solar-systems after a Kalpa, or almost an eternity of countless ages.

Hell and 11. These are not localities, but states of woe and states

Meaven. „ , ,.

01 bliss.

8, Drummond Place, D. M. S.

Edinburgh.

CHAPTER I. "The Enlightenment."

1. Thus have I heard. On a certain occasion the Exalted One, soon after the attainment of Buddhahood, dwelt at Uruvela, on the banks of the stream Neranjara, at the foot of the tree of Enlightenment. At that time the Exalted One, after remaining in a sitting posture for seven days, experienced the joy of Emancipation.

When the seven days had come to a close, the Exalted One arose from the state of trance and in the first watch of the night, thoroughly thought out the chain of cause and effect, in direct order, thus; "If there is this (state), another (state) arises, by the arising of this (state), a (state) is produced, that is to say:

"From Ignorance ' spring Conformations, from Conformations springs Consciousness, from Consciousness spring Mind

' "Ignorance may be said to be a primary cause only when it is made the starting point of a discourse concerning the round of rebirth." (Visuddhi Magga. Chap. XVII).

The Buddha's teaching in respect of continuity of identity and the future condition after death is frequently expressed in terms of Brahraanical metempsychosis and eschatology. Buddhism, however, only entertains the notion of re-incarnation in the sense of a transference of influences from one individual to another; and the various conditions of punishment and reward in another world, so often alluded to in the Pitakas, must be divested of the significance attached to thern by the Brahman community, to be properly understood. For instance, rebirth in one of the and Material Form, from Mind and Material Porm, the six Organs of Sense, from the six Organs of Sense, Contact, from Contact, Sensations, from Sensations, Desire, from Desire, Attachment, from Attachment, Being,' from Being, Birth, from Birth spring Decay, Death, Sorrow, Lamentation, Pain, Grief and Despair. Thus the whole mass of suffering originates". And the Exalted One in this connection, on that occasion, breathed forth this solemn utterance:

"When the conditions of existence dawn upon the

strenuous meditative Brahmana, ^ When he understands the nature of cause and effect, Then all doubts depart."

2. Thus have I heard. On a certain occasion the Exalted One, soon after the attainment of Buddhahood, dwelt at Uruvela on the banks of the stream Neranjara, at the foot of the tree of Enlightenment. At that time the Exalted One, after remaining in a sitting posture for seven days, experienced the joy of Emancipation.

When the seven days had come to a close, the Exalted one arose from the state of trance, and in the middle watch of the night thoroughly thought out the chain of

many heavens, may be compared to the influences of the philosopher Bruno, -which, in his time, had, as it were, no room to move, but which now live and move and have their being in the minds of a multitude of admirers. Thus, Bruno is reborn in a spacious and happy heaven of appreciation. A study of Buddhistic philosophy makes it abundantly clear that such was the meaning in the mind of the Buddha when he made use of pictorial expressions, familiar to the people, to convey to them his doctrine of the non-existence of a soul, as a permanent and immortal entity capable of migration. ("Vide also p. 28. note 1).

' Married life.

2 The Buddha adopted the appellation 'Brahmana' into his own system, using it to designate one who has obtained final sanctiflcation.

"The Enlightenment." 3

cause and effect, in indirect order, thus : " If there is not this (state), another (state) does not arise, by the non-arising of this (state), a (state) is not produced, that is to say;

By the destruction of Ignorance, Conformations are destroyed, by the destruction of Conformations, Consciousness is destroyed, by the destruction of Consciousness, Mind and Material Form are destroyed, by the destruction of Mind and Material Form, the six Organs of Sense are destroyed, by the destruction of the six Organs of Sense, Contact is destroyed, by the destruction of Contact, Sensations are destroyed, by the destruction of Sensations, Desire is destroyed, by the destruction of Desire, Attachment is destroyed, by the destruction of Attachment, Being is destroyed, by the destruction of Being, Birth is destroyed, and by the destruction of Birth, Decay, Death, Sorrow, Lamentation, Pain, Grief and Despair are destroyed. Thus the whole mass of suffering is brought to an end.

And the Exalted One, in this connection, on that occasion breathed forth this solemn utterance:

''When the conditions of Existence dawn upon the

strenuous, meditative Brahmana, When he understands the destruction of the causes, Then all doubts depart."

3. Thus have I heard. On a certain occasion the Exalted One, soon after the attainment of Buddhahood, dwelt at Uruvela on the banks of the stream Neranjara, at the foot of the tree of Enlightenment. At that time the Exalted One, after remaining in a sitting posture for seven days, experienced the bliss of Emancipation.

When the seven days had come to a close, the Exalted

One arose from the state of trance and in the last watch of the night thoroughly thought out the chain of cause and effect in both the direct and indirect orders. [Repetition of formulae. Transli]. Now by the complete destruction of Ignorance, there is cessation of Conformations. And the Exalted One in this connection, on that occasion, breathed forth this solemn utterance:

"When the conditions of existence dawn upon the

strenuous, meditative Brahmana, He stands, scattering the hosts of the Tempter, as

the Sun, diffusing its rays through space."

4. Thus have I heard. On a certain occasion the Exalted One, soon after the attainment of Buddhahood, dwelt at Uruvela on the banks of the Neranjara stream, at the foot of the 'Goat-herd's' Banyan tree. At that time, the Exalted One, after remaining in a sitting posture for seven days, experienced the bliss of Emancipation. And the Exalted One at the end ot the seventh day arose from the state of trance.

Now a certain Brahmana of haughty disposition went to where the Blessed One was and drawing near he saluted the Blessed One and after exchanging with him the compliments of friendship and civility, he stationed himself respectfully on one side and while thus standing he said to the Blessed One; "What, Lord Gotama, is the standard of excellence for a Brahmana, and what is the nature of the works he should perform?

And the Blessed One in this connection, on that occasion, breathed forth this solemn utterance:

"The Enlightenment." 5

"He who has put away evil, who is humble, free from impurity, self restrained, versed in knowledge, leading a holy life,

That man may be truly called a Brahmana.

For him there are no desires anywhere in the world."

5. Thus have I heard. On a certain occasion, the Blessed One dwelt at Savatthi in the Jetavana, the garden of Anatha-pindika. At that time the venerable brethren Sariputta, Mahamogallana, Mahakassapa, Mahakaccayana, Mahakotthita, Mahakappina, Mahacunda, Anuruddha, Revata, Devadatta, and Ananda drew near to the Blessed One. And the Blessed One beheld from afar the venerable brethren approaching and when he saw them he called to his disciples and said; "Behold, O Bhikkhus, these venerable Brahmanas approaching, behold, O Bhikkhus these venerable Brahmanas drawing nigh."

When these words had been spoken a certain Bhikkhu, by birth a Brahmana, said to the Blessed One: "What is the standard of conduct required of a Brahmana and what is the nature of the works he should perform?"

And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:

"Those who walk ever mindful, who have put away evil, who have destroyed the fetters, the wise ones. These verily in this world are Brahmanas."

6. Thus have I heard. On a certain occasion the Blessed One dwelt at Rajagaha in the Bambu Grove, in Kalandika-nivapa. At that time the venerable Mahakassapa abode in the Pipphali cave and was stricken with a sore disease.

g The Udana.

Subsequently the venerable Mahakassapa recovered from the disease and when he was restored to health, this thought occurred to him : "What if I were to enter Rajagaba in quest of alms?" Now at that time there were some 500 Devas in attendance upon the venerable Mahakassapa, who were zealously engaged in procuring alms for him. And the venerable Mahakassapa, dismissing the 500 Devas, robed himself in the forenoon and taking with him his alms bowl and tunic, entered Rajagaha for alms and went to the slums, the streets of the poor and the alleys where the weavers resided.

And the Blessed One beheld the venerable Mahakassapa wandering about in Rajagaha for alms, in the slums, in the streets of the poor and the alleys where the weavers resided.

And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:

"He who cherishes the forsaken and the unknown,

who has subdued himself.

Who stands firm in the truth, who has destroyed

evil, and put away sin, That man I call a Brahmana."

7. Thus have 1 heard. On a certain occasion the Blessed One dwelt at Patali, at the Ajakalapaka monastery, in the cell of the Yakkha, ' Ajakalapaka. Now at that time the Blessed One was sitting in the open air, the darkness of the night was profound, and from a cloud there fell, one by one, drops of rain. And the Yakkha, Ajakalapaka, desirous of causing terror, trembling, and horripilation to the Blessed

' A demon of human shape, hostile to man. Some are harmless, and several were converted to Buddhism.

"The Enlightenment." 7

One, approached the Blessed One, and when he had arrived quite close to him, he uttered three piercing shrieks, crying out, "This, O Samana, is thy evil spirit." And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:

"When the Brahmana, in knowledge, has passed

beyond the conditions of existence, Him neither goblin nor fiend can terrify."

8. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anathapindika. At that time the venerable Sangamaji had arrived at Savatthi to see the Blessed One.

Now the old wife of the venerable Sangamaji heard that her lord, Sangamaji, had arrived at Savatthi, so taking her child with her, she went to the Jetavana.

At that time the venerable Sangamaji was sitting at the foot of a certain tree, enjoying a noonday rest. And the old wife went to where the venerable Sangamaji was, and drawing near to him,. said, "This, O Samana,^ is thy little son, cherish thou him."

When she had thus spoken, the venerable Sangamaji remained silent. A second and a third time she said: "This, O Samana, is thy little son, cherish thou him." When she had thus spoken, the venerable Sangamaji remained silent. Then the old wife, depositing the child in the presence of the venerable Sangamaji, took her departure, saying: "This, O Samana, is thy son, cherish thou him." And the venerable Sangamaji neither looked at the child nor spoke to him. Then the old wife with the assent of the venerable Sanga-

• A term applied to Buddhist ascetics.

maji withdrew for a short distance, and when she saw that the venerable Sangaraaji neither looked at the child nor spoke to him, this thought occurred to her, "This Samana cares not for his son", and turning away, she took her son and departed.

And the Blessed One, with divine vision, clear and surpassing that of men, beheld this discomfiture of the old wife of the venerable Sangamaji.

And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:

"He neither rejoices at his arrival, nor grieves at

his departure: This- Sangamaji, freed from attachment, him I call

a Brahmana."

9. Thus have I heard. On a certain occasion the Blessed One dwelt at Gayasisa, near Gaya. At that time near the Gaya there was a large concourse of ascetics, with matted hair, who, in the icy winter nights, and in the early morning cold were emerging from and plunging into the water near Gaya, anointing each other, and sacrificing with fire — thinking by such means to obtain purification.

And the Blessed One beheld these ascetics, with matted hair, emerging from and plunging into the water near Gaya, anointing each other, and sacrificing with fire, thinking by such means to obtain purification.

And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:

" Purification cometh not by water, though the people bathe ever so long;

"The Enlightenment." g

In whom truth and religion abide, that man is pure, he is a Brahmana."

10. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anathapindika. At that time Bahiya Daraciriya abode at Supparika, on the seashore. He was respected, held in reverence, honoured and esteemed. He was also a recipient of the requisites of a monk, namely, robes, alms, bed and medicine in case of sickness. And this thought occurred to Bahiya Daruciriya: "Am T not, indeed, one of those who are Saints in this world, or, at least, one of those who have entered the path on the way to Saintship."

And certain Devas, former blood-relations of Bahiya Daraciriya, who were compassionate and interested in his welfare, perceived with their own minds the thought that occurred to Bahiya Daruciriya. They went to where he was, and drawing near to him, said; "You, O Bahiya are neither a Saint, nor have you entered the path which leads to Saintship. The course which you pursue is not such that thereby you will become a Saint, or enter the path which leads to Saintship. But there are, in these days, both in this world and the world of gods, saints and those who have entered the path which leads to Saintship. There is, O Bahiya, in the north country, a city called Savatthi. There, at this very time, dwells the Exalted One, that Saint, the Supreme Buddha: and that Blessed One, that Saint, teaches the doctrine of Saintship." And Bahiya incited by these Devas departed from Supparika and in the course of one night reached Savatthi, where the Exalted One dwelt, in the Jetavana, the garden of Anathapindika.

XO The Udana.

At that time a great number of mendicants were taking exercise in the open air. And Bahiya went to where the mendicants were and drawing near said to them : " Where tarries now, Reverend Sirs, the Exalted One, that Saint, the Supreme Buddha? I am longing to see the Exalted One, that Saint, the Supreme Buddha."

"The Exalted One, O Bahiya, has entered the inner courts to receive alms."

And Bahiya, trembling with agitation and departing from the Jetavana beheld the Exalted One going on his rounds for alms in Savatthi — the Lord, gracious, beautiful to behold, with senses stilled and mind restrained, as one who has attained the supreme calm of self conquest, subdued and guarded. And when he beheld him, he went to where the Exalted One was and drawing near, he bowed his head in salutation at the feet of the Exalted One and said: "Teach me, O Exalted One, the doctrine; O happy One, teach me the doctrine, so that throughout the length of my days it may conduce to my happiness and welfare," When these words had been spoken the Blessed One said to Bahiya ; "The time is ill-chosen, I have entered the city for alms."

A second time Bahiya Daruciriya said to the Blessed One : " It is hard. Sire, to know to which of us death will first come; whether to the Blessed One or to me; teach me the doctrine, O, Blessed One; O, Happy One, teach me the doctrine, so that throughout the length of my days, it may be for my welfare and happiness."

A second time the Blessed One said to Bahiya: "The time is ill-chosen, 1 have entered the city for alms."

[Bahiya addresses the Blessed One a third time, as above.

'■The Enlightenment." |J

"Thus, O Bahiya, you should learn; of the seen, only a little is seen, of the heard only a little is heard, of the thought only a little is thought, of the known only a little is known; so, O Bahiya, it should be learnt: in as much as of the seen only a little is seen etc., [Text here corrupt and commentary deficient. Translator]; that is the end of suffering."

And the heart of Bahiya, by the concise exposition of the Doctrine by the Blessed One, was freed from 'attachment' and the Sins. And when the Blessed One had thus concisely admonished Bahiya, he took his departure. Now it came to pass that soon after the departure of the Blessed One, Bahiya was thrown down by a wild calf and killed. And when the Blessed One had gone his rounds for alms and finished his meal for the day, he left the city accompanied by a large retinue of Bhikkhus ^ and beheld Bahiya Daruciriya lying dead. And he called the Bhikkhus to him and said; "Take, O Bhikkhus, the body of Bahiya, place it on a bed, bear it away and cremate it, and afterwards erect a mound over the remains — for this, O Bhikkhus, is a fellow-saint who has died."

"So be it. Sire", said the Bhikkhus in assent to the Blessed One. And they took the body of Bahiya, placed it on a bed, bore it away and cremated it and afterwards erected a mound over the remains.

And they went to where the Blessed One was and drawing near they saluted the Blessed One and sat down respectfully on one side and while thus sitting these Bhik-

' Bhikkhu, Lit: 'one who receives alms'. Memhers of the Buddhist-Order of monks are not permitted to heg. They receive only what is freely given. They are supported by the people, as exemplars and teachers of the faith.

khus said to the Blessed One ; "The body of Bahiya, Sire, has been cremated and the mound erected; whither has he gone and what will be his future state?"

"A wise man, O Bhikkhus, was Bahiya; he practised the lesser duties for the attainment of the highest state, he vexed me with no questions concerning the Doctrine. Bahiya Daruciriya, O Bhikkhus, has ceased to exist."

And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance : —

"Where water, earth, heat, air no footing find. There burns not any light, nor shines the Sun, The Moon sheds not her radiant beams.

The home of Darkness is not there.

When in deep silent hours of thought The holy sage to Truth attains.

Then is he free from joy and pain, From Form and Formless worlds released."

CHAPTER II. Mucllinda

1. Thus have I heard. On a certain occasion, subsequent to his attainment of Buddhahood, the Blessed One dwelt at Uruvela, on the banks of the stream Neranjara at the foot of the Mucilinda tree.

At that time, the Blessed One, having sat in an attitude of meditation for seven days, experienced the bliss of Emancipation.

'Now it came pass that a great cloud appeared, out of season, and for seven days rain fell, cold winds blew and darkness prevailed. And the Serpent King, Mucilinda, came forth from his hidden realm and winding his coils seven times around the body of the Blessed One, he formed with his serpent's hood a great canopy above the head of the Buddha, and he uttered these words to himself; "may no coldness touch the Blessed One, nor any heat, may no gadflies or gnats, or winds, or sunheat distress the Blessed One."

And the Blessed One, at the close of the seventh day arose from that state of trance and Mucilinda, the Serpent King, seeing that the sky was clear and cloudless, loosed his coils from around the body of the Blessed One and concealing his own nature, took upon him the form of a youth and stood before the Blessed One with folded hands.

worshipping him. And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance :

"How sweet the solitude of the peaceful, of him who has heard and perceived the Truth!

Happy to be without malice! restraintful towards all beings!

Happy are the passion-free! Happy he who overcomes Desire!

To have removed the notion 'I am', that is the supreme joy!"

3. Thus have 1 heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anathapindika.

At that time a great number of Bhikkhus, when they had gone their rounds and finished the midday repast, assembled and fell into their places in the State room of the monastery. And a dispute arose to this effect; "Which, O Brothers, of the two Kings, the King Magadha Seniya Bimbasara or the King Pasenadi Kosala, is the wealthiest, the possessor of the largest property, of treasure and chariots, which is the strongest, the most powerful, the most mighty?" Such were the dispute and contention which occupied these Bhikkhus at this time.

And the Blessed One, at even tide, arose from his solitary communings and went to the State room of the monastery and when he arrived there, he sat down on the appointed seat and while thus sitting, he called the Bhikkhus to him and said; "on what subject, O Bhikkhus, have dispute and contention arisen amongst you assembled and congregated here?"

Just now, Sire, when we had gone our rounds and finished the midday repast we assembled and fell into our places in the State room of the monastery and a dispute arose to this effect; [as above. Translator].

That, Sire, was the. subject of dispute and contention among us, when the Blessed One arrived.

"It is not fitting, O Bhikkhus, for such as you, scions of noble families, who for the sake of the faith, have abandoned your homes for the homeless state, to engage in such disputes. When you assemble, O Bhikkhus, one of these two is obligatory, religious discourse or a noble silence."

And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:

"Whatever of sensual pleasure there may be on earth, or in the kingdom of the gods,

It is not worth a sixteenth part of the joy which springs from the destruction of Desire."

3. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anathapindika.

At that time a number of youths, somewhere between Savatthi and the Jetavana, were attacking a snake with sticks. And the Blessed One, robing himself in the forenoon and taking with him his almsbowl and tunic, entered Savatthi to receive alms. And the Blessed One saw these youths, somewhere between Savatthi and the Jetavana, attacking a snake with sticks.

And the Blessed One, in this connection, on that occasion breathed forth this solemn utterance:

"He who seeking his own pleasure, does injury to

the living.

For such a one there is no happiness hereafter. But he who seeking his own pleasure, injures not

the living, For such a one there is happiness hereafter."

4. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anathapindika. At that time the Blessed One was respected, reverenced, held in awe and esteemed. He was a recipient of the requisites of a monk, such as robes, alms, bed and medicine in case of sickness. The Brotherhood also was respected, reverenced, honoured, held in awe and esteemed, and received the requisites of monks such as robes, alms, bed and medicine in case of sickness.