Udàna Home Page    Udàna 3: Nandavaggo

ekaü samayaü Bhagavà Uruvelàyaü viharati,
at one time the Auspicious One was dwelling near Uruvelà,

najjà Nera¤jaràya tãre Mucalindamåle pañhamàbhisambuddho.
on the bank of the river Nera¤jara, at the root of the Mucalinda (tree), in the first (period) after attaining Awakening.

Tena kho pana samayena Bhagavà
Then at that time the Auspicious One

sattàhaü ekapallaïkena nisinno hoti vimuttisukhapañisaüvedã.
was sitting in one cross-legged posture for seven days experiencing the happiness of freedom.

Tena kho pana samayena mahà akàlamegho udapàdi,
Then at that time a great cloud arose out of season,

sattàhavaddalikà sãtavàtaduddinã. ¹
(bringing) seven days of rainy weather, cold winds, and overcast days.

Atha kho Mucalindo Nàgaràjà sakabhavanà nikkhamitvà,
Then the Nàga King Mucalinda, after leaving his domicile,

Bhagavato kàyaü sattakkhattuü bhogehi parikkhipitvà,
and surrounding the Auspicious One's body seven times with his coils,

upari muddhani mahantaü phaõaü vihacca aññhàsi:
stood with his great hood stretched out above his head, (thinking):

ßMà Bhagavantaü sãtaü, mà Bhagavantaü uõhaü,
ßMay the Auspicious One not be cold, may the Auspicious One not be hot,

mà Bhagavantaü óaüsamakasavàtàtapasiriüsapasamphassoû ti. ²

Atha kho Bhagavà tassa sattàhassa accayena,
Then with the passing of those seven days, the Auspicious One

tamhà samàdhimhà vuññhàsi.
arose from that concentration.

Atha kho Mucalindo Nàgaràjà,
Then the Nàga King Mucalinda,

viddhaü vigatavalàhakaü devaü viditvà,
having understood that the sky was now clear without a cloud,

Bhagavato kàyà bhoge viniveñhetvà,
having unravelled his coils from the Auspicious One's body,

sakavaõõaü pañisaüharitvà, màõavakavaõõaü abhinimminitvà,
and after withdrawing his own form, and creating the appearance of a young bràhmaõa,

Bhagavato purato aññhàsi, pa¤jaliko Bhagavantaü namassamàno. ³
stood in front of the Auspicious One, revering the Auspicious One with raised hands.

Atha kho Bhagavà, etam-atthaü viditvà,
Then the Auspicious One, having understood the significance of it,

tàyaü velàyaü imaü udànaü udànesi:
on that occasion uttered this exalted utterance:

ekaü samayaü Bhagavà Sàvatthiyaü viharati,
at one time the Auspicious One was dwelling near Sàvatthã,

Jetavane Anàthapiõóikassa àràme.
at Anàthapiõóika's monastery in Jeta's Wood.

Tena kho pana samayena sambahulànaü bhikkhånaü,
Then at that time, amongst many monks,

pacchàbhattaü piõóapàtapañikkantànaü,
after returning from the alms-round after the meal,

upaññhànasàlàyaü sannisinnànaü sannipatitànaü, ⁵
assembling together, and sitting in the attendance hall,

ayam-antaràkathà udapàdi:
this conversation arose:

ßKo nu kho àvuso imesaü dvinnaü ràjånaü
ßNow, venerable friends, which of these two kings has

mahaddhanataro và mahàbhogataro và,
the greater wealth, the greater riches,

mahàkosataro và mahàvijitataro và, ⁶

mahàvàhanataro và mahabbalataro và, ⁷
the greater vehicle, the greater strength,

mahiddhikataro và mahànubhàvataro và -
the greater power, the greater majesty -

Ràjà và Màgadho Seniyo Bimbisàro, Ràjà và Pasenadi Kosalo?û ti.
the Magadhan King Seniya Bimbisàra, or the Kosalan King Pasenadi?û

Aya¤-carahi tesaü bhikkhånaü antaràkathà hoti vippakatà.
Now this conversation amongst those monks was left unfinished.

Atha kho Bhagavà sàyanhasamayaü pañisallànà vuññhito,
Then the Auspicious One, having risen from seclusion in the evening time,

yenupaññhànasàlà tenupasaïkami,
went to the assembly hall,

upasaïkamitvà, pa¤¤atte àsane nisãdi.
and after going, he sat down on the prepared seat.

Nisajja kho Bhagavà bhikkhå àmantesi:
Having sat down the Auspicious One addressed the monks, (saying):

ßKàyanuttha bhikkhave etarahi kathàya sannisinnà sannipatità,
ßWhat was the talk about, monks, that those who have assembled together and were sitting here at present (were having),

kà ca pana vo antaràkathà vippakatà?û ti.
and what was the conversation that you left unfinished?û

ßIdha bhante amhàkaü pacchàbhattaü piõóapàtapañikkantànaü,
ßHere, reverend Sir, after returning from the alms-round after the meal,

upaññhànasàlàyaü sannisinnànaü sannipatitànaü,
assembling together, and sitting in the attendance hall,

ayam-antaràkathà udapàdi:
this conversation arose:

ßKo nu kho àvuso imesaü dvinnaü ràjånaü
ßNow, venerable friends, which of these two kings has

mahaddhanataro và mahàbhogataro và,
the greater wealth, the greater riches,

mahàkosataro và mahàvijitataro và,
the greater treasury, the greater realm,

mahàvàhanataro và mahabbalataro và,
the greater vehicles, the greater strength,

mahiddhikataro và mahànubhàvataro và -
the greater power, the greater majesty -

Ràjà và Màgadho Seniyo Bimbisàro, Ràjà và Pasenadi Kosalo?û ti.
the Magadhan King Seniya Bimbisàra, or the Kosalan King Pasenadi?û

Ayaü kho no bhante antaràkathà vippakatà,
This was the conversation, reverend Sir, that we left unfinished,

atha kho Bhagavà anuppattoû ti.
then the Auspicious One arrived.û

ßNakhvetaü bhikkhave tumhàkaü patiråpaü
ßThis is certainly not suitable, monks, for you

kulaputtànaü saddhà agàrasmà anagàriyaü pabbajitànaü,
sons of good family who through faith have gone forth from the home to homelessness,

yaü tumhe evaråpiü kathaü katheyyàtha.
that you should talk such talk.

Sannipatitànaü vo bhikkhave dvayaü karaõãyaü:
When you have assembled together, monks, there are two things that ought to be done:

Dhammã và kathà, ariyo và tuõhãbhàvoû ti.
talk about the Dhamma, or maintain noble silence.û

Atha kho Bhagavà, etam-atthaü viditvà,
Then the Auspicious One, having understood the significance of it,

tàyaü velàyaü imaü udànaü udànesi:
on that occasion uttered this exalted utterance:

ekaü samayaü Bhagavà Sàvatthiyaü viharati,
at one time the Auspicious One was dwelling near Sàvatthã,

Jetavane Anàthapiõóikassa àràme.
at Anàthapiõóika's monastery in Jeta's Wood.

Tena kho pana samayena sambahulà kumàrakà
Then at that time many young boys

antarà ca Sàvatthiü antarà ca Jetavanaü ahiü daõóena hananti.
who were between Sàvatthã and Jeta's Wood were attacking a snake with a stick.

Atha kho Bhagavà, pubbanhasamayaü nivàsetvà,
Then the Auspicious One, having dressed in the morning time,

pattacãvaram-àdàya, Sàvatthiü piõóàya pàvisi. ⁹
after picking up his bowl and robe, was entering Sàvatthã for alms.

Addasà kho Bhagavà sambahule kumàrake
The Auspicious One saw that many young boys

antarà ca Sàvatthiü antarà ca Jetavanaü ahiü daõóena hanante.
who were between Sàvatthã and Jeta's Wood were attacking a snake with a stick.

Atha kho Bhagavà, etam-atthaü viditvà,
Then the Auspicious One, having understood the significance of it,

tàyaü velàyaü imaü udànaü udànesi:
on that occasion uttered this exalted utterance:

ekaü samayaü Bhagavà Sàvatthiyaü viharati,
at one time the Auspicious One was dwelling near Sàvatthã,

Jetavane Anàthapiõóikassa àràme.
at Anàthapiõóika's monastery in Jeta's Wood.

Tena kho pana samayena Bhagavà
Then at that time the Auspicious One

sakkato hoti garukato mànito påjito apacito, làbhã
was venerated, respected, revered, honoured, esteemed, and in receipt of

cãvarapiõóapàtasenàsanagilànappaccayabhesajjaparikkhàrànaü;
robes, almsfood, dwellings, and medicinal requisites to help when sick;

Bhikkhusaïgho pi sakkato hoti garukato mànito påjito apacito, làbhã
also the Community of monks were venerated, respected, revered, honoured, esteemed, and in receipt of

cãvarapiõóapàtasenàsanagilànappaccayabhesajjaparikkhàrànaü.
robes, almsfood, dwellings, and medicinal requisites to help when sick.

A¤¤atitthiyà pana paribbàjakà
But wanderers from other sects

asakkatà honti agarukatà amànità apåjità anapacità, na làbhino
were not venerated, not respected, not revered, not honoured, not esteemed, nor were they in receipt of

cãvarapiõóapàtasenàsanagilànappaccayabhesajjaparikkhàrànaü.
robes, almsfood, dwellings, and medicinal requisites to help when sick.

Atha kho te a¤¤atitthiyà paribbàjakà,
Then those wanderers from other sects,

Bhagavato sakkàraü asahamànà Bhikkhusaïghassa ca,
being unable to bear the veneration of the Auspicious One and the Community of monks,

gàme ca ara¤¤e ca bhikkhå disvà,
after seeing the monks in the village or the wilderness,

asabbhàhi pharusàhi vàcàhi akkosanti paribhàsanti rosenti vihesenti.
scolded, abused, annoyed, and troubled them with vulgar and rough words.

Atha kho sambahulà bhikkhå yena Bhagavà tenupasaïkamiüsu,
Then many monks went to the Auspicious One,

upasaïkamitvà Bhagavantaü abhivàdetvà, ekamantaü nisãdiüsu.
and after going and worshipping the Auspicious One, they sat down on one side.

Ekamantaü nisinnà kho te bhikkhå Bhagavantaü etad-avocuü:
While sat on one side those monks said this to the Auspicious One:

ßEtarahi bhante Bhagavà sakkato garukato mànito påjito apacito, làbhã
ßAt present, reverend Sir, the Auspicious One is venerated, respected, revered, honoured, esteemed, and in receipt of

cãvarapiõóapàtasenàsanagilànappaccayabhesajjaparikkhàrànaü;
robes, almsfood, dwellings, and medicinal requisites to help when sick;

Bhikkhusaïgho pi sakkato garukato mànito påjito apacito, làbhã
also the Community of monks are venerated, respected, revered, honoured, esteemed, and in receipt of

cãvarapiõóapàtasenàsanagilànappaccayabhesajjaparikkhàrànaü.
robes, almsfood, dwellings, and medicinal requisites to help when sick.

A¤¤atitthiyà pana paribbàjakà
But wanderers from other sects

asakkatà agarukatà amànità apåjità anapacità, na làbhino
are not venerated, not respected, not revered, not honoured, not esteemed, nor are they in receipt of

cãvarapiõóapàtasenàsanagilànappaccayabhesajjaparikkhàrànaü.
robes, almsfood, dwellings, and medicinal requisites to help when sick.

Atha kho te bhante a¤¤atitthiyà paribbàjakà,
Then those wanderers from other sects, reverend Sir,

Bhagavato sakkàraü asahamànà Bhikkhusaïghassa ca,
being unable to bear the veneration of the Auspicious One and the Community of monks,

gàme ca ara¤¤e ca bhikkhå disvà,
after seeing the monks in the village or the wilderness,

asabbhàhi pharusàhi vàcàhi akkosanti paribhàsanti rosenti vihesentãû ti.
scold, abuse, annoy, and trouble them with vulgar and rough words.û

Atha kho Bhagavà, etam-atthaü viditvà,
Then the Auspicious One, having understood the significance of it,

tàyaü velàyaü imaü udànaü udànesi:
on that occasion uttered this exalted utterance:

ekaü samayaü Bhagavà Sàvatthiyaü viharati,
at one time the Auspicious One was dwelling near Sàvatthã,

Jetavane Anàthapiõóikassa àràme.
at Anàthapiõóika's monastery in Jeta's Wood.

Tena kho pana samayena a¤¤ataro Icchànaïgalako upàsako
Then at that time a certain lay follower from Icchànaïgala

Sàvatthiü anuppatto hoti kenacid-eva karaõãyena.
had arrived at Sàvatthã with some business or other.

Atha kho so upàsako Sàvatthiyaü taü karaõãyaü tãretvà,
Then that lay follower, having concluded that business in Sàvatthã,

yena Bhagavà tenupasaïkami,
went to the Auspicious One,

upasaïkamitvà Bhagavantaü abhivàdetvà, ekamantaü nisãdi.
and after going and worshipping the Auspicious One, he sat down on one side.

Ekamantaü nisinnaü kho taü upàsakaü Bhagavà etad-avoca:
While sat on one side the Auspicious One said this to that lay follower:

ßCirassaü kho tvaü upàsakaü imaü pariyàyam-akàsi,
ßAt long last, lay follower, you have made arrangements,

yadidaü idhàgamanàyàû ti.
so to say, for coming here.û

ßCirapañikàhaü bhante Bhagavantaü dassanàya upasaïkamitukàmo,
ßFor a long time, reverend Sir, I have desired to come to see the Auspicious One,

api càhaü kehici kehici ¹⁴ kiccakaraõãyehi vyàvaño,
but I have been engaged with some sort of duty and business or another,

evàhaü nàsakkhiü Bhagavantaü dassanàya upasaïkamitunû-ti. ¹⁵
and I have thus been unable to come to see the Auspicious One.û

Atha kho Bhagavà, etam-atthaü viditvà,
Then the Auspicious One, having understood the significance of it,

tàyaü velàyaü imaü udànaü udànesi:
on that occasion uttered this exalted utterance:

ekaü samayaü Bhagavà Sàvatthiyaü viharati,
at one time the Auspicious One was dwelling near Sàvatthã,

Jetavane Anàthapiõóikassa àràme.
at Anàthapiõóika's monastery in Jeta's Wood.

Tena kho pana samayena a¤¤atarassa paribbàjakassa
Then at that time a certain wanderer's

daharà màõavikà pajàpatã hoti gabbhinã upavija¤¤à. ¹⁸
young bràhmaõa wife, was pregnant and about to give birth.

Atha kho sà paribbàjikà taü paribbàjakaü etad-avoca:
Then that female wanderer said this to that wanderer:

ßGaccha tvaü bràhmaõa telaü àhàra, yaü me vijàtàya bhavissatãû ti.
ßPlease go, bràhmaõa, and bring oil, which can be (used) for my delivery.û

Evaü vutte, so paribbàjako taü paribbàjikaü etad-avoca:
When that was said that wanderer said this to that female wanderer:

ßKuto panàhaü bhoti telaü àharàmã?û ti.
ßBut from where, dear lady, can I bring oil?û

Dutiyam-pi kho sà paribbàjikà taü paribbàjikaü etad-avoca:
Then for a second time that female wanderer said this to that wanderer:

ßGaccha tvaü bràhmaõa telaü àhara, yaü me vijàtàya bhavissatãû ti.
ßPlease go, bràhmaõa, and bring oil, which can be (used) for my delivery.û

Dutiyam-pi kho so paribbàjako taü paribbàjikaü etad-avoca:
For a second time that wanderer said this to that female wanderer:

ßKuto panàhaü hoti telaü àharàmã?û ti.
ßBut from where, dear lady, can I bring oil?û

Tatiyam-pi kho sà paribbàjikà taü paribbàjakaü etad-avoca:
Then for a third time that female wanderer said this to that wanderer:

ßGaccha tvaü bràhmaõa telaü àhara, yaü me vijàtàya bhavissatãû ti.
ßPlease go, bràhmaõa, and bring oil, which can be (used) for my delivery.û

Tena kho pana samayena ra¤¤o Pasenadissa Kosalassa koññhàgàre
Then at that time at the Kosalan King Pasenadi's storehouse

samaõassa và bràhmaõassa và sappissa và telassa và yàvad-atthaü
to an ascetic or bràhmaõa as much ghee or oil as was necessary

pàtuü diyyati no nãharituü.
was being given to drink, but not to carry away.

Atha kho tassa paribbàjakassa etad-ahosi:
Then it occured to that wanderer:

ßRa¤¤o kho pana Pasenadissa Kosalassa koññhàgàre
ßAt the Kosalan King Pasenadi's storehouse

samaõassa và bràhmaõassa và sappissa và telassa và yàvad-atthaü
to an ascetic or bràhmaõa as much ghee or oil as is necessary

pàtuü diyyati no nãharituü.
is being given to drink, but not to carry away.

Yannånàhaü ra¤¤o Pasenadissa Kosalassa koññhàgàraü gantvà,
Well now, after going to the Kosalan King Pasenadi's storehouse,

telassa yàvad-atthaü pivitvà, gharaü àgantvà,
and drinking as much of the oil as is necessary, and returning to the house,

uggiritvàna dadeyyaü, yaü imissà vijàtàya bhavissatãû ti.
after throwing it up, I could give it (to her), and that can be (used) for her delivery.û

Atha kho so paribbàjako
Then that wanderer

ra¤¤o Pasenadissa Kosalassa koññhàgàraü gantvà,
after going to the Kosalan King Pasenadi's storehouse,

telassa yàvad-atthaü pivitvà, gharaü àgantvà,
and drinking as much of the oil as was necessary, and returning to the house,

neva sakkoti uddhaü kàtuü na pana adho,
was not able to get it up nor down,

so dukkhàhi tibbàhi kharàhi kañukàhi vedanàhi phuññho,
and he was affected by painful, sharp, harsh, and bitter feelings,

àvaññati parivaññati.
and he rolled around forwards and backwards.

Atha kho Bhagavà, pubbanhasamayaü nivàsetvà,
Then the Auspicious One, having dressed in the morning time,

pattacãvaram-àdàya, Sàvatthiü piõóàya pàvisi.
after picking up his bowl and robe, was entering Sàvatthã for alms.

Addasà kho Bhagavà taü paribbàjakaü
The Auspicious One saw that wanderer

dukkhàhi tibbàhi kharàhi kañukàhi vedanàhi phuññhaü,
affected by painful, sharp, harsh, and bitter feelings,

àvaññamànaü parivaññamànaü.
and rolling around forwards and backwards.

Atha kho Bhagavà, etam-atthaü viditvà,
Then the Auspicious One, having understood the significance of it,

tàyaü velàyaü imaü udànaü udànesi:
on that occasion uttered this exalted utterance:

ekaü samayaü Bhagavà Sàvatthiyaü viharati,
at one time the Auspicious One was dwelling near Sàvatthã,

Jetavane Anàthapiõóikassa àràme.
at Anàthapiõóika's monastery in Jeta's Wood.

Tena kho pana samayena a¤¤atarassa upàsakassa
Then at that time a certain lay follower's

ekaputtako piyo manàpo kàlaïkato hoti.
only son, who was beloved and dear, had died.

Atha kho sambahulà upàsakà allavatthà allakesà, ¹⁹
Then many lay followers, with wet clothes and hair,

divàdivassa yena Bhagavà tenupasaïkamiüsu,
in the middle of the day went to the Auspicious One,

upasaïkamitvà Bhagavantaü abhivàdetvà, ekamantaü nisãdiüsu.
and after going and worshipping the Auspicious One, they sat down on one side.

Ekamantaü nisinne kho te upàsake Bhagavà etad-avoca:
While sat on one side the Auspicious One said this to those lay followers:

ßKinnu kho tumhe upàsakà, allavatthà allakesà,
ßNow why are you lay followers, with wet clothes and hair,

idhåpasaïkantà divàdivassà?û ti.
coming here in the middle of the day?û

Evaü vutte, so upàsako Bhagavantaü etad-avoca:
When that was said, that lay follower said this to the Auspicious One:

ßMayhaü kho bhante ekaputtakosi piyo manàpo kàlaïkato.
ßMy only son, who was beloved and dear, reverend Sir, has died.

Tena mayaü allavatthà allakesà idhåpasaïkantà divàdivassàû ti.
That is why we, with wet clothes and hair, are coming here in the middle of the day.û

Atha kho Bhagavà, etam-atthaü viditvà,
Then the Auspicious One, having understood the significance of it,

tàyaü velàyaü imaü udànaü udànesi:
on that occasion uttered this exalted utterance:

ekaü samayaü Bhagavà Kuõóiyàyaü viharati Kuõóadhànavane.
at one time the Auspicious One was dwelling near Kuõóiya, at Kuõóadhàna Wood.

Tena kho pana samayena Suppavàsà Koliyadhãtà ²²
Then at that time the Koliyan lady Suppavàsà

sattavassàni gabbhaü dhàreti, sattàhaü måëhagabbhà. ²³
bore a foetus for seven years, and for seven days she could not be delivered.

Sà dukkhàhi tibbàhi kharàhi kañukàhi vedanàhi phuññhà,
While she was affected by painful, sharp, harsh, and bitter feelings,

tãhi vitakkehi adhivàseti: ßSammàsambuddho vata so Bhagavà,
she consented to three thoughts: ßFor sure the Auspicious One is a Perfect Sambuddha,

yo imassa evaråpassa dukkhassa pahànàya dhammaü deseti;
who teaches the Dhamma for the giving up of suffering such as this;

supañipanno vata tassa Bhagavato sàvakasaïgho,
for sure the Auspicious One's Community of disciples are good in their practice,

yo imassa evaråpassa dukkhassa pahànàya pañipanno.
who practice for the giving up of suffering such as this;

susukhaü vata taü Nibbànaü,
it is sure that Emancipation is truly happy,

yatthidaü evaråpaü dukkhaü na saüvijjatãû ti
where suffering such as this is not found.û

Atha kho Suppavàsà Koliyadhãtà sàmikaü àmantesi:
Then the Koliyan lady Suppavàsà addressed her husband, (saying):

ßEhi tvaü Ayyaputta yena Bhagavà tenupasaïkama,
ßCome, Master, you must go to the Auspicious One,

upasaïkamitvà, mama vacanena ²⁴ Bhagavato pàde sirasà vandàhi,
and after going, in my name you should worship the Auspicious One's feet with your head,

appàbàdhaü appàtaïkaü lahuññhànaü balaü phàsuvihàraü puccha: ²⁵
and ask (if he is) free from affliction, free from sickness, in good health, strong, and living comfortably, (and say):

`Suppavàsà bhante Koliyadhãtà Bhagavato pàde sirasà vandati,
`The Koliyan lady Suppavàsà, reverend Sir, worships the Auspicious One's feet with her head,

appàbàdhaü appàtaïkaü,
 and asks (if you are) free from affliction, free from sickness,

lahuññhànaü balaü phàsuvihàraü pucchatã?' ti.
in good health, strong, and living comfortably?'

Eva¤-ca vadehi: `Suppavàsà bhante Koliyadhãtà,
And please say this: `The Koliyan lady Suppavàsà, reverend Sir,

sattavassàni gabbhaü dhàreti, sattàhaü måëhagabbhà.
has born a foetus for seven years, and for seven days she cannot be delivered.

Sà dukkhàhi tibbàhi kharàhi kañukàhi vedanàhi phuññhà,
While she is affected by painful, sharp, harsh, and bitter feelings,

tãhi vitakkehi adhivàseti: ßSammàsambuddho vata so Bhagavà,
she consents to three thoughts: ßFor sure the Auspicious One is a Perfect Sambuddha,

yo imassa evaråpassa dukkhassa pahànàya dhammaü deseti;
who teaches the Dhamma for the giving up of suffering such as this;

supañipanno vata tassa Bhagavato sàvakasaïgho,
for sure the Auspicious One's Community of disciples are good in their practice,

yo imassa evaråpassa dukkhassa pahànàya pañipanno;
who practice for the giving up of suffering such as this;

susukhaü vata taü Nibbànaü,
it is sure that Emancipation is truly happy,

yatthidaü evaråpaü dukkhaü na saüvijjatãû ' û ti.
where suffering such as this is not found.û ' û

ßParamanû-ti kho so Koliyaputto,
ß(That is) the best thingû said the Koliyan gentleman,

Suppavàsàya Koliyadhãtàya pañissuõitvà,
and after replying to Suppavàsà the Koliyan lady,

yena Bhagavà tenupasaïkami,
he went to the Auspicious One,

upasaïkamitvà Bhagavantaü abhivàdetvà, ekamantaü nisãdi.
and after going and worshipping the Auspicious One, he sat down on one side.

Ekamantaü nisinno kho so Koliyaputto Bhagavantaü etad-avoca:
While sat on one side that Koliyan gentleman said this to the Auspicious One:

ßSuppavàsà bhante Koliyadhãtà Bhagavato pàde sirasà vandati,
ßThe Koliyan lady Suppavàsà, reverend Sir, worships the Auspicious One's feet with her head,

appàbàdhaü appàtaïkaü,
 and asks (if you are) free from affliction, free from sickness,

lahuññhànaü balaü phàsuvihàraü pucchatã? ti.
in good health, strong, and living comfortably?

Eva¤-ca vadeti: `Suppavàsà bhante Koliyadhãtà,
And she says this: `The Koliyan lady Suppavàsà, reverend Sir,

sattavassàni gabbhaü dhàreti, sattàhaü måëhagabbhà.
has born a foetus for seven years, and for seven days she cannot be delivered.

Sà dukkhàhi tibbàhi kharàhi kañukàhi vedanàhi phuññhà,
While she is affected by painful, sharp, harsh, and bitter feelings,

tãhi vitakkehi adhivàseti: ßSammàsambuddho vata so Bhagavà,
she consents to three thoughts: ßFor sure the Auspicious One is a Perfect Sambuddha,

yo imassa evaråpassa dukkhassa pahànàya dhammaü deseti;
who teaches the Dhamma for the giving up of suffering such as this;

supañipanno vata tassa Bhagavato sàvakasaïgho,
for sure the Auspicious One's Community of disciples are good in their practice,

yo imassa evaråpassa dukkhassa pahànàya pañipanno;
who practice for the giving up of suffering such as this;

Susukhaü vata taü Nibbànaü,
it is sure that Emancipation is truly happy,

yatthidaü evaråpaü dukkhaü na saüvijjatãû ' û ti.
where suffering such as this is not found.û ' û

ßSukhinã hotu Suppavàsà Koliyadhãtà arogà,
ßMay the Koliyan lady Suppavàsà be happy and healthy,

arogaü puttaü vijàyatåû ti.
and may she give birth to a healthy son.û

Saha vacanà ca pana Bhagavato Suppavàsà Koliyadhãtà
With this word of the Auspicious One, the Koliyan lady Suppavàsà

sukhinã arogà, arogaü puttaü vijàyi.
became happy and healthy, and gave birth to a healthy son.

ßEvaü bhante,û ti kho so Koliyaputto,
ßYes, reverend Sirû said the Koliyan gentleman,

Bhagavato bhàsitaü abhinanditvà anumoditvà,
and after greatly rejoicing and gladly receiving this word of the Auspicious One,

uññhàyàsanà, Bhagavantaü abhivàdetvà padakkhiõaü katvà,
rising from his seat, worshipping and circumambulating the Auspicious One,

sakaü gharaü paccàyàsi. ²⁶
he returned to his own home.

Addasà kho Koliyaputto Suppavàsaü Koliyadhãtaraü sukhiniü arogaü,
The Koliyan gentleman saw that the Koliyan lady Suppavàsà was happy and healthy,

arogaü puttaü vijàtaü. Disvànassa etad-ahosi:
and had given birth to a healthy son. Having seen (that), it occured to him:

ßAcchariyaü vata bho, abbhåtaü vata bho,
ßSurely it is wonderful, friend, surely it is marvellous, friend,

Tathàgatassa mahiddhikatà mahànubhàvatà,
the Realised One's great power and great majesty,

yatra hi nàmàyaü Suppavàsà Koliyadhãtà,
in as much as this Koliyan lady Suppavàsà,

saha vacanà ca pana Bhagavato,
with this word of the Auspicious One,

sukhinã arogà, arogaü puttaü vijàyissatãû ti,
became happy and healthy, and gave birth to a healthy sonû,

attamano pamudito pãtisomanassajàto ahosi.
and he was elated, gladdened, overjoyed and very happy.

Atha kho Suppavàsà Koliyadhãtà sàmikaü àmantesi:
Then the Koliyan lady Suppavàsà addressed her husband, (saying):

ßEhi tvaü Ayyaputta yena Bhagavà tenupasaïkama,
ßCome, Master, you must go to the Auspicious One,

upasaïkamitvà, mama vacanena Bhagavato pàde sirasà vandàhi:
and after going, in my name you should worship the Auspicious One's feet with your head, (and say):

`Suppavàsà bhante Koliyadhãtà Bhagavato pàde sirasà vandatã' ti.
`The Koliyan lady Suppavàsà, reverend Sir, worships the Auspicious One's feet with her head.'

Eva¤-ca vadehi: `Suppavàsà bhante Koliyadhãtà,
And please say this: `The Koliyan lady Suppavàsà, reverend Sir,

sattavassàni gabbhaü dhàresi, sattàhaü måëhagabbhà,
bore a foetus for seven years, and for seven days she could not be delivered,

sà etarahi sukhinã arogà, arogaü puttaü vijàtà.
but now she is happy and healthy, and has born a healthy son.

Sà sattàhaü Buddhapamukhaü Bhikkhusaïghaü bhattena nimanteti.
For seven days she invites the Community of monks, with the Buddha at its head, for a meal.

Adhivàsetu kira bhante Bhagavà Suppavàsàya Koliyadhãtàya
 Please consent, reverend Sir, to seven meals from the Koliyan lady Suppavàsà

sattabhattàni saddhiü Bhikkhusaïghenà' û ti.
(for) the Auspicious One together with the Sangha of monks.' û

ßParamanû-ti kho so Koliyaputto Suppavàsàya Koliyadhãtàya pañissuõitvà,
ß(That is) the best thingû, said the Koliyan gentleman, and after replying to Suppavàsà the Koliyan lady,

yena Bhagavà tenupasaïkami,
he went to the Auspicious One,

upasaïkamitvà Bhagavantaü abhivàdetvà, ekamantaü nisãdi.
and after going and worshipping the Auspicious One, he sat down on one side.

Ekamantaü nisinno kho so Koliyaputto Bhagavantaü etad-avoca:
While sat on one side the Koliyan gentleman said this to the Auspicious One:

ßSuppavàsà bhante Koliyadhãtà Bhagavato pàde sirasà vandati.
ßThe Koliyan lady Suppavàsà, reverend Sir, worships the Auspicious One's feet with her head.

Eva¤-ca vadeti: `Suppavàsà bhante Koliyadhãtà,
And she says this: `The Koliyan lady Suppavàsà, reverend Sir,

sattavassàni gabbhaü dhàresi, sattàhaü måëhagabbhà,
bore a foetus for seven years, and for seven days she could not be delivered,

sà etarahi sukhinã arogà, arogaü puttaü vijàtà.
but now she is happy and healthy, and has born a healthy son.

Sà sattàhaü buddhapamukhaü Bhikkhusaïghaü bhattena nimanteti.
For seven days she invites the Community of monks, with the Buddha at its head, for a meal.

Adhivàsetu kira bhante Bhagavà Suppavàsàya Koliyadhãtàya
 Please consent, reverend Sir, to seven meals from the Koliyan lady Suppavàsà

sattabhattàni saddhiü Bhikkhusaïghenà' û ti.
(for) the Auspicious One together with the Sangha of monks.' û

Tena kho pana samayena a¤¤atarena upàsakena
Then at that time a certain lay follower

Buddhapamukho Bhikkhusaïgho svàtanàya bhattena nimantito hoti.
had invited the Community of monks with the Buddha at its head to a meal on the morrow.

So ca upàsako àyasmato Mahàmoggallànassa upaññhàko ²⁷ hoti.
Now that lay follower was venerable Mahàmoggallàna's supporter.

Atha kho Bhagavà àyasmantaü Mahàmoggallànaü àmantesi:
Then the Auspicious One addressed venerable Mahàmoggallàna, (saying):

ßEhi tvaü Moggallàna yena so upàsako tenupasaïkameyyàsi,
ß Come, Moggallàna, you must go to that lay follower,

upasaïkamitvà, taü upàsakaü evaü vadehi:
and after going, please say this to that lay follower:

`Suppavàsà àvuso Koliyadhãtà
`Friend, the Koliyan lady Suppavàsà

sattavassàni gabbhaü dhàresi, sattàhaü måëhagabbhà,
bore a foetus for seven years, and for seven days she could not be delivered,

sà etarahi sukhinã arogà, arogaü puttaü vijàtà. ²⁸
but now she is happy and healthy, and has born a healthy son.

Sà sattàhaü buddhapamukhaü Bhikkhusaïghaü bhattena nimanteti,
For seven days she has invited the Community of monks, with the Buddha at its head, for a meal,

karotu Suppavàsà Koliyadhãtà sattabhattàni.'
please let the Koliyan lady Suppavàsà make her seven meals.'

Pacchà so karissati - tuyheso upaññhàko û ti. ²⁹
Afterwards he can make (his) - he is your supporter. û

ßEvaü bhante,û ti kho àyasmà Mahàmoggallàno, Bhagavato pañissuõitvà,
ßYes, reverend Sir,û said venerable Mahàmoggallàna, and after replying to the Auspicious One,

yena so upàsako tenupasaïkami,
he went to that lay follower,

upasaïkamitvà, taü upàsakaü etad-avoca:
and after going, he said this to that lay follower:

ßSuppavàsà àvuso Koliyadhãtà
ßFriend, the Koliyan lady Suppavàsà

sattavassàni gabbhaü dhàresi, sattàhaü måëhagabbhà,
bore a foetus for seven years, and for seven days she could not be delivered,

sà etarahi sukhinã arogà, arogaü puttaü vijàtà.
but now she is happy and healthy, and has born a healthy son.

Sattàhaü buddhapamukhaü Bhikkhusaïghaü bhattena nimanteti.
For seven days she has invited the Community of monks, with the Buddha at its head, for a meal.

Karotu Suppavàsà Koliyadhãtà sattabhattàni, pacchà tvaü karissasãû ti.
Let the Koliyan lady Suppavàsà make her seven meals, and afterwards you can make (yours).û

ßSace me bhante ayyo Mahàmoggallàno
ßIf, reverend Sir, master Mahàmoggallàna

tiõõaü dhammànaü pàñibhogo - bhogàna¤-ca jãvitassa ca saddhàya ca -
is my surety for three things - for wealth, for life, and for faith -

karotu Suppavàsà Koliyadhãtà sattabhattàni,
the Koliyan lady Suppavàsà may make her seven meals,

pacchà ahaü karissàmãû ti.
and afterwards I will make (mine).û

ßDvinnaü kho te ahaü àvuso dhammànaü pàñibhogo -
ßFor two things, friend, I am your surety -

bhogàna¤-ca jãvitassa ca - saddhàya pana tvaü yeva pàñibhogoû ti.
for wealth and for life - but for faith you are the surety.û

ßSace me bhante ayyo Mahàmoggallàno
ßIf, reverend Sir, master Mahàmoggallàna

dvinnaü dhammànaü pàñibhogo - bhogàna¤-ca jãvitassa ca -
is my surety for two things - for wealth and for life -

karotu Suppavàsà Koliyadhãtà sattabhattàni,
the Koliyan lady Suppavàsà may make her seven meals,

pacchà ahaü karissàmãû ti.
and afterwards I will make (mine).û

Atha kho àyasmà Mahàmoggallàno, taü upàsakaü sa¤¤àpetvà, ³⁰
Then venerable Mahàmoggallàna, after conciliating that lay follower,

yena Bhagavà tenupasaïkami,
went to the Auspicious One,

upasaïkamitvà, Bhagavantaü etad-avoca:
and after going, he said this to the Auspicious One:

ßSa¤¤atto bhante so upàsako mayà,
ßThat lay follower has been conciliated by me, reverend Sir,

karotu Suppavàsà Koliyadhãtà sattabhattàni, pacchà so karissatãû ti.
let the Koliyan lady Suppavàsà make her seven meals, and afterwards he can make (his).û

Atha kho Suppavàsà Koliyadhãtà
Then the Koliyan lady Suppavàsà

sattàhaü Buddhapamukhaü Bhikkhusaïghaü
 for seven days with her own hand served and satisfied the Community of monks

paõãtena khàdanãyena bhojanãyena sahatthà santappesi, sampavàresi.
with the Buddha at its head with excellent comestibles and edibles.

Ta¤-ca dàrakaü Bhagavantaü vandàpesi, sabba¤-ca Bhikkhusaïghaü.
Then she made the boy worship the Buddha, and the whole Community of monks.

Atha kho àyasmà Sàriputto taü dàrakaü etad-avoca:
Then venerable Sàriputta said this to that boy:

ßKacci te dàraka khamanãyaü? Kacci yàpanãyaü?
ßCan you bear up, boy? Can you carry on?

Kacci na ki¤ci dukkhan?û-ti.
Do you have any pain?û

ßKuto me bhante Sàriputta khamanãyaü? Kuto yàpanãyaü?
ßHow, reverend Sir, can I bear up? How can I carry on?

Sattavassàni me lohitakumbhiyaü vutthànãû ti.
For seven years I have been living in a bloodbath.û

Atha kho Suppavàsà Koliyadhãtà:
Then (it occured) to the Koliyan lady Suppavàsà:

ßPutto me Dhammasenàpatinà saddhiü mantetãû ti,
ßMy son is consulting with the general of the Dhamma,û

attamanà pamudità pãtisomanassajàtà ahosi.
and she was elated, gladdened, overjoyed and very happy.

Atha kho Bhagavà Suppavàsaü Koliyadhãtaraü
 Then the Auspicious One after seeing that the Koliyan lady Suppavàsà

attamanaü pamuditaü pãtisomanassajàtaü disvà,
was elated, gladdened, overjoyed and very happy,

Suppavàsaü Koliyadhãtaraü etad-avoca:
said this to the Koliyan lady Suppavàsà:

ßIccheyyàsi tvaü Suppavàse, a¤¤am-pi evaråpaü puttan?û-ti
ßSuppavàsà, do you long for another son such as this?û

ßIccheyyàmahaü Bhagavà a¤¤àni pi evaråpàni satta puttànãû ti.
ßAuspicious One, I long for another seven sons such as this.û

Atha kho Bhagavà, etam-atthaü viditvà,
Then the Auspicious One, having understood the significance of it,

tàyaü velàyaü imaü udànaü udànesi:
on that occasion uttered this exalted utterance:

ekaü samayaü Bhagavà Sàvatthiyaü viharati,
at one time the Auspicious One was dwelling near Sàvatthã,

Pubbàràme Migàramàtupàsàde.
at the Eastern Monastery in Migàra's mother's mansion.

Tena kho pana samayena Visàkhàya Migàramàtuyà
Then at that time Migàra's mother Visàkhà

kocid-eva attho ra¤¤e Pasenadimhi Kosale pañibaddho hoti,
was bound up in some matter or other with the Kosalan King Pasenadi,

taü Ràjà Pasenadi Kosalo na yathàdhippàyaü tãreti.
(but) the Kosalan King Pasenadi did not conclude it according to (her) desire.

Atha kho Visàkhà Migàramàtà divàdivassa
Then Migàra's mother Visàkhà in the middle of the day

yena Bhagavà tenupasaïkami,
went to the Auspicious One,

upasaïkamitvà Bhagavantaü abhivàdetvà, ekamantaü nisãdi.
and after going and worshipping the Auspicious One, she sat down on one side.

Ekamantaü nisinnaü kho
While sat on one side

Visàkhaü Migàramàtaraü Bhagavà etad-avoca:
the Auspicious One said this to Migàra's mother Visàkhà:

ßHanda kuto nu tvaü Visàkhe àgacchasi divàdivassà?û ti.
ßWell now, Visàkhà, where have you come from in the middle of the day?û

ßIdha me bhante kocid-eva attho
 ßHere, reverend Sir, I am bound up

ra¤¤e Pasenadimhi Kosale pañibaddho hoti,
in some affair or other with the Kosalan King Pasenadi,

taü Ràjà Pasenadi Kosalo na yathàdhippàyaü tãretãû ti.
(but) the Kosalan King Pasenadi does not conclude it according to (my) desire.

Atha kho Bhagavà, etam-atthaü viditvà,
Then the Auspicious One, having understood the significance of it,

tàyaü velàyaü imaü udànaü udànesi:
on that occasion uttered this exalted utterance:

ekaü samayaü Bhagavà Anupiyàyaü viharati Ambavane.
at one time the Auspicious One was dwelling near Anupiyà, in the Mango Wood.

Tena kho pana samayena àyasmà Bhaddiyo Kàëigodhàya putto,
Then at that time venerable Bhaddiya, Kàëigodhà's son,

ara¤¤agato pi rukkhamålagato pi su¤¤àgàragato pi,
having gone to the wilderness, to the root of a tree, to an empty place,

abhikkhaõaü udànaü udàneti: ßAho sukhaü! Aho sukhan!û-ti ³¹
was frequently uttering this exclamation: ßAh, happiness! Ah, happiness!û

Assosuü kho sambahulà bhikkhu
Many monks, heard that

àyasmato Bhaddiyassa Kàëigodhàya puttassa,
when venerable Bhaddiya, Kàëigodhà's son,

ara¤¤agatassa pi rukkhamålagatassa pi su¤¤àgàragatassa pi,
had gone to the wilderness, to the root of a tree, to an empty place,

abhikkhaõaü udànaü udànentassa: ³² ßAho sukhaü! Aho sukhan!û-ti
was frequently uttering this exclamation: ßAh, happiness! Ah, happiness!û

Sutvàna, nesaü etad-ahosi:
And after hearing (this), it occured to them:

ßNissaüsayaü kho àvuso àyasmà Bhaddiyo Kàëigodhàya putto,
ßUndoubtedly, friends, venerable Bhaddiya, Kàëigodhà's son,

anabhirato brahmacariyaü carati, ³³
has no great delight living the spiritual life,

yaüsa pubbe agàriyabhåtassa rajjasukhaü so tam-anussaramàno,
and remembering the royal happiness he had formerly in the home life,

ara¤¤agato pi rukkhamålagato pi su¤¤àgàragato pi,
having gone to the wilderness, to the root of a tree, to an empty place,

abhikkhaõaü udànaü udàneti: `Aho sukhaü! Aho sukhan' û-ti.
he is frequently uttering this exclamation: `Ah, happiness! Ah, happiness!' û

Atha kho sambahulà bhikkhå yena Bhagavà tenupasaïkamiüsu,
Then many monks went to the Auspicious One,

upasaïkamitvà Bhagavantaü abhivàdetvà, ekamantaü nisãdiüsu.
and after going and worshipping the Auspicious One, they sat down on one side.

Ekamantaü nisinnà kho te bhikkhå Bhagavantaü etad-avocuü:
While sat on one side, those monks said this to the Auspicious One:

ßâyasmà bhante Bhaddiyo Kàëigodhàya putto,
ßVenerable Bhaddiya, reverend Sir, Kàëigodhà's son,

ara¤¤agato pi rukkhamålagato pi su¤¤àgàragato pi,
having gone to the wilderness, to the root of a tree, to an empty place,

abhikkhaõaü udànaü udàneti: `Aho sukhaü! Aho sukhan!'-ti.
is frequently uttering this exclamation: `Ah, happiness! Ah, happiness!'

Nissaüsayaü kho bhante àyasmà Bhaddiyo Kàëigodhàya putto,
Undoubtedly, reverend Sir, venerable Bhaddiya, Kàëigodhà's son,

anabhirato brahmacariyaü carati,
has no great delight living the spiritual life,

yaüsa pubbe agàriyabhåtassa rajjasukhaü so tam-anussaramàno,
and remembering the royal happiness he had formerly in the home life,

ara¤¤agato pi rukkhamålagato pi su¤¤àgàragato pi,
having gone to the wilderness, to the root of a tree, to an empty place,

abhikkhaõaü udànaü udàneti: `Aho sukhaü! Aho sukhan' û-ti.
he is frequently uttering this exclamation: `Ah, happiness! Ah, happiness!' û

Atha kho Bhagavà a¤¤ataraü bhikkhuü àmantesi:
Then the Auspicious One addressed a certain monk, (saying):

ßEhi tvaü bhikkhu mama vacanena Bhaddiyaü bhikkhuü àmantehi:
ßPlease go, monk, and with my word address the monk Bhaddiya, (saying):

`Satthà taü àvuso Bhaddiya àmantetã' û ti.
`The Teacher, friend Bhaddiya, calls you.' û

ßEvaü bhante,û ti kho so bhikkhu, Bhagavato pañissutvà,
ßYes, reverend Sir,û said that monk, and after replying to the Auspicious One,

yenàyasmà Bhaddiyo Kàëigodhàya putto tenupasaïkami,
he went to venerable Bhaddiya, Kàëigodhà's son,

upasaïkamitvà, àyasmantaü Bhaddiyaü Kàëigodhàya puttaü etad-avoca:
and after going, he said this to venerable Bhaddiya, Kàëigodhà's son:

ßSatthà taü àvuso Bhaddiya àmantetãû ti.
ßThe Teacher, friend Bhaddiya, calls you.û

ßEvam-àvuso,û ti kho àyasmà Bhaddiyo Kàëigodhàya putto,
ßYes, friend,û said venerable Bhaddiya, Kàëigodhà's son,

tassa bhikkhuno pañissutvà, yena Bhagavà tenupasaïkami,
and after replying to that monk, he went to the Auspicious One,

upasaïkamitvà Bhagavantaü abhivàdetvà, ekamantaü nisãdi.
after going and worshipping the Auspicious One, he sat down on one side.

Ekamantaü nisinnaü kho àyasmantaü Bhaddiyaü Kàëigodhàya puttaü
 While sat on one side the Auspicious One said this

Bhagavà etad-avoca: ßSaccaü kira tvaü Bhaddiya, ³⁴
to venerable Bhaddiya, Kàëigodhà's son,: ßIs it true, as it seems, Bhaddiya, that you,

ara¤¤agato pi rukkhamålagato pi su¤¤àgàragato pi,
having gone to the wilderness, to the root of a tree, to an empty place,

abhikkhaõaü udànaü udànesi: `Aho sukhaü! Aho sukhan!'-ti?û
frequently uttered this exclamation: `Ah, happiness! Ah, happiness!' ?û

ßEvaü bhante,û ti. ßKiü pana tvaü Bhaddiya atthavasaü sampassamàno,
ßYes, reverend Sir.û: ßBut, Bhaddiya, seeing what reason did you,

ara¤¤agato pi rukkhamålagato pi su¤¤àgàragato pi,
having gone to the wilderness, to the root of a tree, to an empty place,

abhikkhaõaü udànaü udànesi: `Aho sukhaü! Aho sukhan'-ti?û
frequently utter this exclamation: `Ah, happiness! Ah, happiness!' ?û

ßPubbe me bhante agàriyabhåtassa rajjaü kàrentassa, ³⁵
ßFormerly, Reverend Sir, while I was in the home life ruling the country,

anto pi antepure rakkhà susaüvihità ahosi,
the inside of the inner quarters was well appointed with guards,

bahi pi antepure rakkhà susaüvihità ahosi,
and the outside of the inner quarters was well appointed with guards,

anto pi nagare rakkhà susaüvihità ahosi,
and inside the city it was well appointed with guards,

bahi pi nagare rakkhà susaüvihità ahosi,
and outside the city it was well appointed with guards,

anto pi janapade rakkhà susaüvihità ahosi,
and inside the country it was well appointed with guards,

bahi pi janapade rakkhà susaüvihità ahosi.
and outside the country it was well appointed with guards.

So kho ahaü bhante evaü rakkhitagopito santo,
Although, reverend Sir, I was being guarded and protected in this way,

bhãto ubbiggo ussaïkã utràsã vihàsiü.
I lived fearful, anxious, distrustful, and afraid.

Etarahi kho panàhaü bhante,
But at present, reverend Sir,

ara¤¤agato pi rukkhamålagato pi su¤¤àgàragato pi,
having gone to the wilderness, to the root of a tree, to an empty place,

eko abhãto anubbiggo anussaïkã anutràsã,
 I live solitary, fearless, unanxious, trusting, unafraid,

appossukko pannalomo paradavutto ³⁶ migabhåtena cetasà viharàmi.
unconcerned, not horrified, quite secure, with a mind that has become (confident) like a (free)-born animal.

Idaü kho ahaü bhante atthavasaü sampassamàno,
It is seeing this reason, reverend Sir, that I,

ara¤¤agato pi rukkhamålagato pi su¤¤àgàragato pi,
having gone to the wilderness, to the root of a tree, to an empty place,

abhikkhaõaü udànaü udànemi: `Aho sukhaü aho sukhan' û-ti.
am frequently uttering this exclamation: `Ah, happiness! Ah, happiness!' û

Atha kho Bhagavà, etam-atthaü viditvà,
Then the Auspicious One, having understood the significance of it,

tàyaü velàyaü imaü udànaü udànesi:
on that occasion uttered this exalted utterance:

1 Abhidh 50: duddinaü meghacchannàhe.

2 Mà is normally constructed with the aorist in these sentences, here ahosi must be understood.

3 Notice the verbal complexity of this sentence, with no fewer than four absolutives, followed by a finite aorist, and a present participle.

4 This syllable is metrically disruptive, and we have to count vina- as resolution at the 7^th to correct the metre. Note that it has been excluded from the Udànavarga (30-19), which reads: asmimànasya vinaya.

5 The genitive as used in the last four words gives a semi-absolute sense in this construction; see Syntax Æ203.

6 Masefield takes the alternative meaning of vijita, and translates as greater conquest, which doesn't really fit here.

7 Ireland: (the greater) army; Masefield: of greater strength; the commentary allows both interpretations: mahantaü senàbala¤-ceva thàmabala¤-ca, etassà ti mahabbalo.

8 Clearly diviyaü modifies sukhaü (parallel to the modification of sukhaü by kàma in line a; so Masefield's translation: `...whatever this heavenliness, (this) happiness - ...' only serves to confuse the sense.

9 We can note here that the aorist in Pàëi also covers the past continuous tense, so Masefield's note to this passage, to the effect that there is a difficulty in the meaning because the Teacher had already entered Sàvatthã, is inappropriate.

10 Masefield's translation here: He who injures with a stick creatures desiring happiness seeking his own happiness... (punctuation thus) is unnecessarily ambiguous, and obscures the sense.

11 This is the ablative of cause, see Syntax (Æ122).

12 Phassà is of course derived from the verb phusanti, so a more literal translation might be: contacts contact one..., (as Masefield, in fact, translates), but it seems to me to be unidiomatic in English.

13 Masefield manages to obscure the sense again here, translating: due to what might contacts contact one lacking that substrate? One who lacks the substrate, of course, would be one who has passed away after attaining arahantship; whereas plainly what is intended here is one who is unaffected by contacts even while still living.

14 -ci = the indefinite particle, together with the repetition of the word, gives distributive sense.

15 Notice that the true infinitive here (upasaïkamituü) is used in conjunction with the infinitive-like dative (dassanàya).

16 Saki¤canaü, one who has something, is regularly given ethical sense in the commentaries (beginning with Niddesa), as meaning one who has some defilement. UdA: ràgàdiki¤canànaü àmisaki¤canàna¤ca atthitàya saki¤canaü.

17 -råpo here gives abstract sense to the noun.

Ireland and Masefield both translate jano here as a collective (Ireland: people; Masefield: folk), but for concinnity it seems we must take it as referring to the individual (i.e. the one who has something).

18 I cannot see why Masefield (The Udàna), translates this line as `a young female brahmin who was still a child'.

Ireland omits to translate the sub-clause, gabbhinã hoti upavija¤¤à.

19 Both Ireland and Masefield translate: with wet clothes and (wet) hair, though the point is that they have put on clean clothes, after a ritual washing.

20 Ireland's translation here, taking piya and assàda as a dvanda and omitting råpa, is less than satisfactory: Devas and most men are truly fettered by what they hold as dear and pleasant.

21 Maccuno àmisaü qualifies piyaråpaü (not aghamålaü, as Masefield's translation indicates), but to fit the metre comes after the concluding phrase.

22 dhãtà (lit: daughter) is pleonastic here and has to be interpreted metaphorically or left untranslated. A similar situation arises even more frequently with putta (lit: son) cf. Ayyaputta below, and, PED, s.v putta.

23 Literally: [the child] was lost in the womb.

24 mama vacanena is an idiom, literally meaning: with my word, and in translated as such elsewhere; but in these situations the corresponding idiom in English is: in my name.

25 Masefield: Suppavàsà...salutes with her head at the Lord's feet and asks for freedom from affliction, freedom from impediment, lightness of body, strength and moving about in comfort, which makes it sound like a request, rather than an example of greeting (sammodana), which is what is intended. cf. Ven. Mahàkaccàna's instruction to Ven. Soõa in 5-6 below.

26 This sentence provides a good example of how absolutives (pubbakiriya) are piled up one on top of the other, before the appearance of the finite verb. There are first 5 absolutives: abhinanditvà anumoditvà, uññhày', abhivàdetvà, & katvà before the finite aorist: paccàyàsi.

27 Upaññhàka is normally used for an attendant in Pàëi (e.g. venerable ânanda was the Auspicious One's main attendant), but it can also mean a supporter. It is necessary to examine the context to determine which usage is being employed.

28 Ireland omits to translate this phrase giving the reason for Suppavàsà's request.

29 Ireland: your supporter can give his afterwards, which does not follow the grammer of the sentence. Masefield prefers the reading tvaü karissasã ti, and joins the first part of this sentence to the preceding one.

30 Ireland, here and below, misses the causal nature of the verb and translates: having obtained the consent of that lay follower...&...that lay follower has consented.

31 sukhaü here is the so-called nominative of exclamation, see Syntax Æ28.

32 This whole report is a genitive absolute, giving the sense of when... or while...

33 Another example of the cognate accusative, this time with the cognate in compound. Note that in this case it is possible to use the same construction in translation, though it is difficult elsewhere, as English normally avoids such close repetition.

34 Masefield includes the epithet: the son of Kàëigodhà in his translation here, by mistake.

35 Another genitive absolute construction. Ireland: formerly...when I was a householder and enjoyed the bliss of royalty, apparently reading rajjasukhaü, which does not appear in the text.

36 Masefield follows the commentary and takes the reading paradattavutto here, and translates: living off that given by others, though the meaning it is quite out of place in this sequence.

37 Long -à- in the middle of bhavàbhavatà is a case of rhythmical lengthening, and the word should be parsed bhava + bhavatà, not bhava + abhavatà, as Masefield translates: becoming and non-becoming.