Appendix: More Udànas
(Note that the texts in this section have been gathered from the Burmese edition of the text as published on the Chaññha Saïgàyana CDROM, version 3)
We can look first at the
udànas that may be described as exalted utterances, which are of a similar kind to most of the ones we are dealing with in the Udàna collection.First we have an
udàna uttered by the Buddha to Màgandiya, which served as a heading for a further exposition (MN.75):Atha kho Bhagavà tàyaü velàyaü imaü udànaü udànesi:
ßârogyaparamà làbhà, nibbànaü paramaü sukhaü,
Aññhaïgiko ca maggànaü, khemaü amatagàminanû-ti.
Perhaps the most famous
udàna which was not uttered by the Buddha himself is the one attributed to Aïgulimàla after attaining arahantship (MN.86; Th 871-886):Atha kho àyasmà Aïgulimàlo rahogato pañisallãno vimuttisukhaü pañisaüvedi, tàyaü velàyaü imaü udànaü udànesi:
ßYo pubbeva pamajjitvà, pacchà so nappamajjati,
Somaü lokaü pabhàseti, abbhà mutto va candimà.
Yassa pàpaü kataü kammaü, kusalena pidhãyati.
Somaü lokaü pabhàseti, abbhà mutto va candimà.
Yo have daharo bhikkhu, yu¤jati Buddhasàsane,
Somaü lokaü pabhàseti, abbhà mutto va candimà.
Disà hi me Dhammakathaü suõantu,
Disà hi me yu¤jantu Buddhasàsane,
Disà hi me te manujà bhajantu,
Ye Dhammamevàdapayanti santo.
Disà hi me khantivàdànaü, avirodhappasaüsinaü,
Suõantu Dhammaü kàlena, ta¤-ca anuvidhãyantu.
Na hi jàtu so mamaü hiüse, a¤¤aü và pana ki¤ci naü.
Pappuyya paramaü santiü, rakkheyya tasathàvare.
Udaka¤-hi nayanti nettikà,
Usukàrà namayanti tejanaü.
Dàruü namayanti tacchakà,
Attànaü damayanti paõóità.
Daõóeneke damayanti, aïkusehi kasàhi ca,
Adaõóena asatthena, ahaü dantomhi tàdinà.
Ahiüsako ti me nàmaü, hiüsakassa pure sato,
Ajjàhaü saccanàmomhi, na naü hiüsàmi ki¤ci naü.
Coro ahaü pure àsiü, Aïgulimàlo ti vissuto,
Vuyhamàno mahoghena, Buddhaü saraõam-àgamaü.
Lohitapàõi pure àsiü, Aïgulimàlo ti vissuto,
Saraõagamanaü passa, bhavanetti samåhatà.
Tàdisaü kammaü katvàna, bahuü duggatigàminaü,
Phuññho kammavipàkena, aõaõo bhu¤jàmi bhojanaü.
Pamàdam-anuyu¤janti, bàlà dummedhino janà,
Appamàda¤-ca medhàvã, dhanaü seññhaü va rakkhati.
Mà pamàdam-anuyu¤jetha, mà kàmarati santhavaü,
Appamatto hi jhàyanto, pappoti vipulaü sukhaü.
Svàgataü nàpagataü, na-y-idaü dummantitaü mama,
Saüvibhattesu dhammesu, yaü seññhaü tad-upàgamaü.
Svàgataü nàpagataü, na-y-idaü dummantitaü mama,
Tisso vijjà anuppattà, kataü Buddhassa sàsananû-ti.
Next we have a number of
devatàs praising giving, which is followed by the Buddha's reply (which is not called an udàna in this discourse) (Devatàsaüyutta SN 1.33, Sàdhusuttaü), the first line uttered by the devatàs is really an exclamation, and so this discourse bridges the two types of udàna:Sàvatthi-àràme. Atha kho sambahulà Satullapakàyikà devatàyo abhikkantàya rattiyà abhikkantavaõõà kevalakappaü Jetavanaü obhàsetvà yena Bhagavà tenupasaïkamiüsu, upasaïkamitvà Bhagavantaü abhivàdetvà ekamantaü aññhaüsu.
Ekamantaü ñhità kho ekà devatà Bhagavato santike imaü udànaü udànesi:
ßSàdhu kho, màrisa, dànaü.
Maccherà ca pamàdà ca, evaü dànaü na dãyati,
Pu¤¤aü àkaïkhamànena, deyyaü hoti vijànatàû ti.
Atha kho aparà devatà Bhagavato santike imaü udànaü udànesi:
ßSàdhu kho, màrisa, dànaü; api ca appasmim-pi sàhu dànaü.
Appasmeke pavecchanti, bahuneke na dicchare;
Appasmà dakkhiõà dinnà, sahassena samaü mitàû ti.
Atha kho aparà devatà Bhagavato santike imaü udànaü udànesi:
ßSàdhu kho, màrisa, dànaü; appasmim-pi sàhu dànaü, api ca saddhàya pi sàhu dànaü.
Dàna¤-ca yuddha¤-ca samànam-àhu,
Appà pi santà bahuke jinanti,
Appam-pi ce saddahano dadàti,
Teneva so hoti sukhã paratthàû ti.
Atha kho aparà devatà Bhagavato santike imaü udànaü udànesi:
ßSàdhu kho, màrisa, dànaü; appasmim-pi sàhu dànaü, saddhàya pi sàhu dànaü, api ca dhammaladdhassa pi sàhu dànaü.
Yo dhammaladdhassa dadàti dànaü,
Uññhànaviriyàdhigatassa jantu;
Atikkamma so Vetaraõiü Yamassa,
Dibbàni ñhànàni upeti maccoû ti.
Atha kho aparà devatà Bhagavato santike imaü udànaü udànesi:
ßSàdhu kho, màrisa, dànaü, appasmim-pi sàhu dànaü, saddhàya pi sàhu dànaü, dhammaladdhassa pi sàhu dànaü, api ca viceyyadànam-pi sàhu.
Viceyyadànaü sugatappasatthaü,
Ye dakkhiõeyyà idha jãvaloke,
Etesu dinnàni mahapphalàni,
Bãjàni vuttàni yathà sukhetteû ti.
Atha kho aparà devatà Bhagavato santike imaü udànaü udànesi:
ßSàdhu kho, màrisa, dànaü, appasmim-pi sàhu dànaü, saddhàya pi sàhu dànaü, dhammaladdhassa pi sàhu dànaü, viceyyadànam-pi sàhu, api ca pàõesu pi sàdhu saüyamo.
Yo pàõabhåtàni aheñhayaü caraü,
Paråpavàdà na karoti pàpaü,
Bhãruü pasaüsanti na hi tattha såraü,
Bhayà hi santo na karoti pàpanû-ti.
Atha kho aparà devatà Bhagavantaü etad-avoca: ßKassa nu kho, Bhagavà, subhàsitanû-ti?
ßSabbàsaü vo subhàsitaü pariyàyena, api ca mamàpi suõàtha:
Addhà hi dànaü bahudhà pasatthaü,
Dànà ca kho dhammapadaü va seyyo,
Pubbe ca te pubbatare ca santo,
Nibbànam-evajjhagamuü sapa¤¤àû ti.
In illustration of the exclamatory group we may cite the following passages, beginning with the same group of
devatàs who, on another occassion approached the Buddha, after his foot had been cut by a stone, and uttered the following exclamations (Devatàsaüyutta SN 1.38):Atha kho sattasatà Satullapakàyikà devatàyo abhikkantàya rattiyà abhikkantavaõõà kevalakappaü Maddakucchiü obhàsetvà yena Bhagavà tenupasaïkamiüsu, upasaïkamitvà Bhagavantaü abhivàdetvà ekamantaü aññhaüsu.
Ekamantaü ñhità kho ekà devatà Bhagavato santike imaü udànaü udànesi:
ßNàgo vata bho samaõo Gotamo; nàgavatà ca samuppannà sàrãrikà vedanà dukkhà tibbà kharà kañukà asàtà amanàpà sato sampajàno adhivàseti aviha¤¤amànoû ti.
Atha kho aparà devatà Bhagavato santike imaü udànaü udànesi:
ßSãho vata bho samaõo Gotamo; sãhavatà ca samuppannà sàrãrikà vedanà dukkhà tibbà kharà kañukà asàtà amanàpà sato sampajàno adhivàseti aviha¤¤amànoû ti.
Atha kho aparà devatà Bhagavato santike imaü udànaü udànesi:
ßâjànãyo vata bho samaõo Gotamo; àjànãyavatà ca samuppannà sàrãrikà vedanà dukkhà tibbà kharà kañukà asàtà amanàpà sato sampajàno adhivàseti aviha¤¤amànoû ti.
Atha kho aparà devatà Bhagavato santike imaü udànaü udànesi:
ßNisabho vata bho samaõo Gotamo; nisabhavatà ca samuppannà sàrãrikà vedanà dukkhà tibbà kharà kañukà asàtà amanàpà sato sampajàno adhivàseti aviha¤¤amànoû ti.
Atha kho aparà devatà Bhagavato santike imaü udànaü udànesi:
ßDhorayho vata bho samaõo Gotamo; dhorayhavatà ca samuppannà sàrãrikà vedanà dukkhà tibbà kharà kañukà asàtà amanàpà sato sampajàno adhivàseti aviha¤¤amànoû ti.
Atha kho aparà devatà Bhagavato santike imaü udànaü udànesi:
ßDanto vata bho samaõo Gotamo; dantavatà ca samuppannà sàrãrikà vedanà dukkhà tibbà kharà kañukà asàtà amanàpà sato sampajàno adhivàseti aviha¤¤amànoû ti.
Atha kho aparà devatà Bhagavato santike imaü udànaü udànesi:
ßPassa samàdhiü subhàvitaü citta¤-ca suvimuttaü, na càbhinataü na càpanataü na ca sasaïkhàraniggayhavàritagataü. Yo evaråpaü purisanàgaü purisasãhaü purisa-àjànãyaü purisanisabhaü purisadhorayhaü purisadantaü atikkamitabbaü ma¤¤eyya kim-a¤¤atra adassanàû ti.
These
udànas are followed by verses, but they are not described as udànas.In the Saïgãtisutta of Dãghanikàya, Ven. Sàriputta attributes the following exclamation to the
âbhassarà devas, in a list of 3 happy rebirths (DN.33, Saïgãtisutta):Santàvuso, sattà sukhena abhisannà parisannà paripårà paripphuñà, te kadàci karahaci udànaü udànenti: ßAho sukhaü, aho sukhanû-ti, seyyathàpi devà âbhassarà.
Ven. Bhaddiya, who in the Udàna collection is reported to have made a similar utterance himself (see Ud. 2.10), also knew about this exclamation of the
âbhassarà devas, which he called the greatest of things that are heard:Atthàvuso âbhassarà nàma devà sukhena abhisannà parisannà, te kadàci karahaci udànaü udànenti: ßAho sukhaü, aho sukhanû-ti! Yo taü saddaü suõàti, idaü savanànaü aggaü.
There are a number of famous Kings who are reported in the discourses as having made similar utterances on various occasions.
First there is the story of the legendary King Okkàka, who uttered the following
udàna after hearing how his elder brothers were living in the Himàlayas after he had banished them from the Kingdom. This utterance gives a folk etymology for the name Sakka (DN.3, Ambaññhasutta):Atha kho ... Ràjà Okkàko udànaü udànesi: ßSakyà vata bho kumàrà, paramasakyà vata bho kumàràû ti. Tad-agge kho pana ... Sakyà pa¤¤àyanti so ca nesaü pubbapuriso.
Next we have King Ajàtasattu on a full moon night, at the beginning of Sàma¤¤aphalasutta (DN.2):
Atha kho Ràjà Màgadho Ajàtasattu Vedehiputto tad-ahuposathe udànaü udànesi: ßRamaõãyà vata bho dosinà ratti, abhiråpà vata bho dosinà ratti, dassanãyà vata bho dosinà ratti, pàsàdikà vata bho dosinà ratti, lakkha¤¤à vata bho dosinà ratti. Kaü nu khvajja samaõaü và bràhmaõaü và payirupàseyyàma, yaü no payirupàsato cittaü pasãdeyyà?û ti
A little later in the same discourse, the same King, upon meeting the Buddha, surrounded by the monks, who were sitting quietly around him, uttered the following aspiration for his son Udayabhadda (DN.2):
Ekamantaü ñhito kho Ràjà Màgadho Ajàtasattu Vedehiputto tuõhãbhåtaü tuõhãbhåtaü bhikkhusaïghaü anuviloketvà rahadam-iva vippasannaü udànaü udànesi: ßIminà me upasamena Udayabhaddo kumàro samannàgato hotu, yenetarahi upasamena bhikkhusaïgho samannàgatoû ti.
King Mahàsuddassana, after understanding he became so powerful through giving, self-control, and abstinence, uttered the following exclamation (DN.17, Mahàsuddassanasutta):
Atha kho ... Ràjà Mahàsudassano yena Mahàviyåhaü kåñàgàraü tenupasaïkami, upasaïkamitvà Mahàviyåhassa kåñàgàrassa dvàre ñhito udànaü udànesi: ßTiññha kàmavitakka, tiññha byàpàdavitakka, tiññha vihiüsà vitakka. Ettàvatà kàmavitakka, ettàvatà byàpàdavitakka, ettàvatà vihiüsàvitakkàû ti.
The Kosalan King Pasenadi has another
udàna attributed to him, which he made after being advised by the Buddha on his eating habits (Kosalasaüyutta SN 3.13):Atha kho Ràjà Pasenadi Kosalo aparena samayena susallikhitagatto pàõinà gattàni anumajjanto tàyaü velàyaü imaü udànaü udànesi: ßUbhayena vata maü so Bhagavà atthena anukampi, diññhadhammikena ceva atthena samparàyikena càû ti.
Perhaps the simplest
udàna in this group is the praise exclamation. Another exclamation is attributed to King Pasenadi of Kosala after hearing a report of a Dhamma exposition from his queen Mallikà (MN.87, Piyajàtikasuttaü):Atha kho Ràjà Pasenadi Kosalo uññhàyàsanà ekaüsaü uttaràsaïgaü karitvà yena Bhagavà tena¤jaliü paõàmetvà tikkhattuü udànaü udànesi: ßNamo tassa Bhagavato Arahato Sammàsambuddhassa, namo tassa Bhagavato Arahato Sammàsambuddhassa, namo tassa Bhagavato Arahato Sammàsambuddhassàû ti.
In Sakkapa¤hasutta (DN.21), the king of the gods Sakka, after attaining
sotàpatti utters the same formulaic praise of the Buddha:Atha kho Sakko devànam-indo pàõinà pathaviü paràmasitvà tikkhattuü udànaü udànesi: ßNamo tassa Bhagavato Arahato Sammàsambuddhassàû ti.
The young
bràhmaõã Dhana¤jànã was want to utter the same excalamtion after stumbling, as we can see from two discourses, the first is from Majjhimanikàya (MN.100 Saïgàravasuttaü):Atha kho Dhana¤jànã bràhmaõã upakkhalitvà tikkhattuü udànaü udànesi: ßNamo tassa Bhagavato Arahato Sammàsambuddhassa, namo tassa Bhagavato Arahato Sammàsambuddhassa, namo tassa Bhagavato Arahato Sammàsambuddhassàû ti.
and on another ocassion, recorded in Saüyuttanikàya (Bràhmaõasaüyutta SN 6.1):
Tena kho pana samayena a¤¤atarassa Bhàradvàjagottassa bràhmaõassa Dhana¤jànã nàma bràhmaõã abhippasannà hoti Buddhe ca Dhamme ca Saïghe ca. Atha kho Dhana¤jànã bràhmaõã Bhàradvàjagottassa bràhmaõassa bhattaü upasaüharanti upakkhalitvà tikkhattuü udànaü udànesi: ßNamo tassa Bhagavato Arahato Sammàsambuddhassa, namo tassa Bhagavato Arahato Sammàsambuddhassa, namo tassa Bhagavato Arahato Sammàsambuddhassàû ti.
Bràhmaõas
were also want to give vent to the same praise in different situations, with additional reflections to follow. We may cite first âràmadaõóa who uttered the following after hearing a Dhamma teaching from Mahàkaccàyana, which finished by extolling the qualities of the Buddha (AN. II.iv.6):Evaü vutte âràmadaõóo bràhmaõo uññhàyàsanà ekaüsaü uttaràsaïgaü karitvà dakkhiõaü Jàõumaõóalaü pathaviyaü nihantvà, yena Bhagavà tena¤jaliü paõàmetvà tikkhattuü udànaü udànesi: ßNamo tassa Bhagavato Arahato Sammàsambuddhassa, namo tassa Bhagavato Arahato Sammàsambuddhassa, namo tassa Bhagavato Arahato Sammàsambuddhassa.
Yo hi so Bhagavà ima¤-ceva kàmaràgàbhinivesavinibandhapaligedhapariyuññhànajjhosànaü samatikkanto, ima¤-ca diññhiràgàbhinivesavinibandhapaligedhapariyuññhànajjhosànaü samatikkantoû ti.
Next the
bràhmaõa Kàraõapàëã, after hearing about the qualities of the Buddha from another bràhmaõa Piïgiyàni, which is followed by the going-for-refuge formula for a lay follower, which occurs many times in the discourses (AN. V.xx.4):Evaü vutte Kàraõapàlã bràhmaõo uññhàyàsanà ekaüsaü uttaràsaïgaü karitvà, dakkhiõaü Jàõumaõóalaü pathaviyaü nihantvà, yena Bhagavà tena¤jaliü paõàmetvà tikkhattuü udànaü udànesi: ßNamo tassa Bhagavato Arahato Sammàsambuddhassa, namo tassa Bhagavato Arahato Sammàsambuddhassa, namo tassa Bhagavato Arahato Sammàsambuddhassà ti.
Abhikkantaü bho Piïgiyàni! Abhikkantaü bho Piïgiyàni! Seyyathàpi bho Piïgiyàni, nikkujjitaü và ukkujjeyya pañicchannaü và vivareyya, måëhassa và maggaü àcikkheyya andhakàre và telapajjotaü dhàreyya, cakkhumanto råpàni dakkhantã ti; evam-evaü bhotà Piïgiyàninà anekapariyàyena Dhammo pakàsito. Esàhaü bho Piïgiyàni taü bhavantaü Gotamaü saraõaü gacchàmi, Dhamma¤-ca bhikkhusaïgha¤-ca. Upàsakaü maü bhavaü Piïgiyànã dhàretu, ajjatagge pàõupetaü saraõaü gatanû-ti.
The
bràhmaõa Brahmàyu, is also reported as making the same praise, together with an aspiration to meet the Buddha, after hearing that he bore the 32 Marks of a Great Man (mahàpurisalakkhaõaü) from his student Uttara (Brahmàyusuttaü, MN.91):Evaü vutte, Brahmàyu bràhmaõo uññhàyàsanà ekaüsaü uttaràsaïgaü karitvà, yena Bhagavà tena¤jaliü paõàmetvà tikkhattuü udànaü udàneti: ßNamo tassa Bhagavato Arahato Sammàsambuddhassa, namo tassa Bhagavato Arahato Sammàsambuddhassa, namo tassa Bhagavato Arahato Sammàsambuddhassà ti.
Appeva nàma mayaü kadàci karahaci tena bhotà Gotamena samàgaccheyyàma, appeva nàma siyà kocid-eva kathàsallàpoû ti!
Another
bràhmaõà Jàõussoõi, after hearing about the qualities of the Buddha, first praised him in the formula previously cited and then made a similar aspiration (Cåëahatthipadopamasuttaü, MN.27):Evaü vutte, Jàõussoõi bràhmaõo sabbasetà vaëavàbhirathà orohitvà ekaüsaü uttaràsaïgaü karitvà, yena Bhagavà tena¤jaliü paõàmetvà tikkhattuü udànaü udànesi: ßNamo tassa Bhagavato Arahato Sammàsambuddhassa, namo tassa Bhagavato Arahato Sammàsambuddhassa, namo tassa Bhagavato Arahato Sammàsambuddhassa.
Appeva nàma mayam-pi kadàci karahaci tena bhotà Gotamena saddhiü samàgaccheyyàma, appeva nàma siyà kocid-eva kathàsallàpoû ti!
On another occasion the same
bràhmaõa uttered an exclamatory udàna after hearing a short report of a Dhamma exposition by the young bràhmaõa Subha, this time without the praise formula (MN.99, Subhasuttaü):Evaü vutte, Jàõussoõi bràhmaõo sabbasetà vaëavàbhirathà orohitvà ekaüsaü uttaràsaïgaü karitvà, yena Bhagavà tena¤jaliü paõàmetvà udànaü udànesi: ßLàbhà Ra¤¤o Pasenadissa Kosalassa, suladdhalàbhà Ra¤¤o Pasenadissa Kosalassa yassa vijite Tathàgato viharati Arahaü Sammàsambuddhoû ti.
The
bràhmaõa priest to Brahmadatta, King of Kàsi, is also reported as having uttered an exclamation after seeing the queen of Kosala approaching (Kosambakakkhandhaka, Kosambakavivàdakathà):Atha kho, bhikkhave, Dãghãtissa Kosalara¤¤o Mahesã yena Brahmadattassa Kàsira¤¤o purohito bràhmaõo tenupasaïkami. Addasà kho, bhikkhave, Brahmadattassa Kàsira¤¤o purohito bràhmaõo Dãghãtissa Kosalara¤¤o Mahesiü dårato va àgacchantiü, disvàna uññhàyàsanà ekaüsaü uttaràsaïgaü karitvà, yena Dãghãtissa Kosalara¤¤o Mahesã tena¤jaliü paõàmetvà tikkhattuü udànaü udànesi: ßKosalaràjà vata bho kucchigato, Kosalaràjà vata bho kucchigatoû ti.
As another in this group of
udànas we can cite the words of the wanderer Vekhanassa to the Buddha, which were used to open a discussion on the subject of the highest beauty (MN.80, Vekhanassasutta):Ekamantaü ñhito kho Vekhanaso paribbàjako Bhagavato santike udànaü udànesi: ßAyaü paramo vaõõo, ayaü paramo vaõõoû ti.
The Licchavi Mahànàma, after a group of Licchavis out hunting had abandoned their hunt to sit near the Buddha, uttered the following exclamation (AN.V.vi.8):
Tena kho pana samayena Mahànàmo Licchavi Mahàvane jaïghàvihàraü anucaïkamamàno addasa te Licchavikumàrake tuõhãbhåte tuõhãbhåte pa¤jalike Bhagavantaü payirupàsante; disvà yena Bhagavà tenupasaïkami, upasaïkamitvà Bhagavantaü abhivàdetvà ekamantaü nisãdi. Ekamantaü nisinno kho Mahànàmo Licchavi udànaü udànesi: ßBhavissanti Vajjã, bhavissanti Vajjãû ti!
The young man of good family Yasa, after seeing the state of his dishevelled dancing girls as they slept, expressed his distress (Vinaya Mahàvagga, Pabbajàkathà):
Disvànassa àdãnavo pàtur-ahosi, nibbidàya cittaü saõñhàsi. Atha kho Yaso kulaputto udànaü udànesi: ßUpaddutaü vata bho, upassaññhaü vata bhoû ti.
On a couple of occasions the Auspicious One is also reported as having made similar exclamatory
udànas. The first is before giving an exposition on the subject of becoming (Khandhasaüyutta SN.55):Sàvatthinidànaü. Tatra kho Bhagavà udànaü udànesi: ßNo cassaü, no ca me siyà, nàbhavissa, na me bhavissatã ti, evaü adhimuccamàno bhikkhu chindeyya orambhàgiyàni saüyojanànãû ti.
The Buddha also uttered what is probably the most famous of these exclamatory utterances, after Ven. Koõóa¤¤a had attained
sotàpatti after hearing the 1st discourse (Vinaya Mahàvagga, Pa¤cavaggiyakathà; Saccasaüyutta 56.11) (for a full translation of this discourse, see Dhammacakkappavattanasuttaü elsewhere on this website):Atha kho Bhagavà imaü udànaü udànesi: ßA¤¤àsi vata bho Koõóa¤¤o, a¤¤àsi vata bho Koõóa¤¤oû ti! Iti hidaü àyasmato Koõóa¤¤assa `A¤¤àsi Koõóa¤¤o' tveva nàmaü ahosã ti.
Given the fact that this
udàna obviously does close a very important episode in the life of the Buddha, and that the collection seems to have been partly organized around the life story of the Buddha, as we have suggested in the Introduction, it is perhaps odd that it didn't find it's way into the Udàna collection itself, perhaps because the redactors themselves understood the difference between the exclamatory and exalted type of udàna.
Twice the Bodhisatta is reported as having made the
Aho sukham! exclamatory udàna, the first time after he became an ascetic in his life as Temiya (Ja. 538); and again when he became an ascetic in his life as Vessantara (Ja. 547).The exalted utterances in the Jàtaka are far more numerous than the exclamations, which perhaps reflects a development in the Medieval period where the exalted utterance in verse was perhaps felt to be the true
udàna.From the Bodhisatta's lives we can quote the following
udànas. First in his life as King Sãlava, in praise of effort (Ja. 51):Sãlavaràjà pi kho alaïkatapañiyatto setacchattassa heññhà sarabhapàdake ka¤canapallaïke nisinno attano sampattiü oloketvà: ßAya¤-ca evaråpà sampatti amaccasahassassa ca jãvitapañilàbho mayi vãriyaü akaronte na ki¤ci abhavissa, viriyabalena panàhaü naññha¤-ca imaü yasaü pañilabhiü, amaccasahassassa ca jãvitadànaü adàsiü, àsacchedaü vata akatvà viriyameva kattabbaü. Kataviriyassa hi phalaü nàma evaü samijjhatãû ti cintetvà udànavasena imaü gàtham-àha:
âsãsetheva puriso, na nibbindeyya paõóito;
Passàmi vohaü attànaü, yathà icchiü tathà ahå ti.
In a life as a rich merchant, having escaped from robbers, the Bodhisatta uttered the following
udàna (Ja. 103):Yattha verã nivisati, na vase tattha paõóito,
Ekarattaü dirattaü và, dukkhaü vasati veriså ti.
Having followed the advice of some Paccekabuddhas, and avoided the wiles of some
yakkhinãs, he once attained to a Kingdom, and seeing his glory uttered the following udàna (Ja. 132):Bodhisatto taü attano siriso bhaggaü olokayamàno va cintesi: ßSacàhaü tàsaü yakkhinãnaü abhisaïkhataü dibbaråpaü olokessaü, jãvitakkhayaü patto abhavissaü, imaü siriso bhaggaü na olokessaü. Paccekabuddhànaü pana ovàde ñhitabhàvena idaü mayà sampattanû-ti. Eva¤-ca pana cintetvà udànaü udànento imaü gàtham-àha:
Kusalåpadese dhitiyà daëhàya ca,
Anivattitattà bhayabhãrutàya ca,
Na rakkhasãnaü vasamàgamimhase,
Sa sotthibhàvo mahatà bhayena me ti.
After having been born as a quail, and escaped from the clutches of his enemy the falcon, he uttered the following
udàna (Ja. 169):Sohaü nayena sampanno, pettike gocare rato,
Apetasattu modàmi, sampassaü attham-attano ti.
The Bodhisatta once made the determination to go forth and live the life of an ascetic, even though his wife had just given birth for the second time. On that occasion he uttered the following
udàna (Ja. 201):So tattha vasanto: ßEvaråpam-pi nàma me ducchindaniyaü puttadàrabandhanaü kilesabandhanaü chinditanû-ti udànaü udànento imà gàthà avoca:
Na taü daëhaü bandhanam-àhu dhãrà,
Yadàyasaü dàrujapabbaja¤-ca,
Sàrattarattà maõikuõóalesu,
Puttesu dàresu ca yà apekkhà.
Etaü daëhaü bandhanam-àhu dhãrà,
Ohàrinaü sãthilaü duppamu¤caü,
Etam-pi chetvàna vajanti dhãrà,
Anapekkhino kàmasukhaü pahàyà ti.
In his life as Guttila the Bodhisatta was taken to heaven on the orders of Sakka, the lord of the gods, and there he saw how the good were rewarded for their good deeds, and determined to emulate them he uttered this exalted utterance (Ja. 243):
Svàgataü vata me ajja, suppabhàtaü suhuññhitaü,
Yaü addasàmi devatàyo, accharàkàmavaõõiyo.
Imàsàhaü Dhammaü sutvà, kàhàmi kusalaü bahuü,
Dànena samacariyàya, saüyamena damena ca,
Svàhaü tattha gamissàmi, yattha gantvà na socare ti.
Having recovered from sickness, gone to the Himalayas, and attained the deep knowledges (
abhi¤¤à) and absorptions (jhàna), in a life as an anonymous bràhmaõa, he uttered the following udàna (Ja. 293):Phuññhassa me a¤¤atarena byàdhinà,
Rogena bàëhaü dukhitassa ruppato,
Parisussati khippam-idaü kaëevaraü,
Pupphaü yathà paüsuni àtape kataü.
Aja¤¤aü ja¤¤asaïkhàtaü, asuciü sucisammataü,
Nànàkuõapaparipåraü, ja¤¤aråpaü apassato.
Dhiratthumaü àturaü påtikàyaü,
Jegucchiyaü assuciü byàdhidhammaü,
Yatthappamattà adhimucchità pajà,
Hàpenti maggaü sugatåpapattiyà ti.
In his life as Aóóhamàsakaràjà, the Bodhisatta was tempted to kill the good King Udaya who ruled with him, but overcame the evil thought and having confessed to the other his prior intention, he spoke the following
udàna (Ja. 421):Addasaü kàma te målaü, saïkappà kàma jàyasi,
Na taü saïkappayissàmi, evaü kàma na hehisã ti.
The following verse, ascribed to the Bodhisatta in a life as a unnamed King, is later called an
udàna by his Queen, and is unusual in that it is said to have been uttered while in absorption (jhàna) (Ja. 459):Tato paññhàya Ràjà vatthukàmesu viratto anapekkho hutvà nànaggarasabhojanaü bhu¤jitvà, itthiyo anàlapitvà anoloketvà virattacitto uññhàya sirigabbhaü pavisitvà, nisinno setabhittiyaü kasiõaparikammaü katvà jhànaü nibbattesi. So jhànappatto kàme garahanto:
Dhiratthu subahå kàme, duggandhe bahukaõñake,
Ye ahaü pañisevanto, nàlabhiü tàdisaü sukhan-ti.
In his life as the prince Temiya he spoke the following
udànas in the discussion he had with his charioteer Sunanda, after revealing that he was not in fact deaf and dumb as he had pretended to be (Ja. 538):Evaü Mahàsattassa attano guõe kathentassa pãti uppajji, tato pãtivegena udànaü udànento àha:
Api ataramànànaü, phalàsàva samijjhati,
Vipakkabrahmacariyosmi, evaü jànàhi sàrathi.
Api ataramànànaü, sammad-attho vipaccati,
Vipakkabrahmacariyosmi, nikkhanto akutobhayo ti.
The following
udàna was spoken by the Bodhisatta, shortly after being invested as King in his life as King Mahàjanaka (Ja. 539):Atha Mahàsatto setacchattassa heññhà ràjàsane nisinno va Sakkasirisadisaü mahantaü sirivilàsaü oloketvà, attano mahàsamudde katavàyàmaü anussari. Tassa: Viriyaü nàma kattabbayuttakaü, sacàhaü mahàsamudde viriyaü nàkarissaü, na imaü sampattiü alabhissan-ti taü vàyàmaü anussarantassa pãti uppajji. So pãtivegena udànaü udànento àha:
âsãsetheva puriso, na nibbindeyya paõóito,
Passàmi vohaü attànaü, yathà icchiü tathà ahu.
âsãsetheva puriso, na nibbindeyya paõóito,
Passàmi vohaü attànaü, udakà thalam-ubbhataü.
Vàyam-etheva puriso, na nibbindeyya paõóito,
Passàmi vohaü attànaü, yathà icchiü tathà ahu.
Vàyam-etheva puriso, na nibbindeyya paõóito,
Passàmi vohaü attànaü, udakà thalam-ubbhataü.
Dukkhåpanãto pi naro sapa¤¤o,
âsaü na chindeyya sukhàgamàya,
Bahå hi phassà ahità hità ca,
Avitakkità maccum-upabbajanti.
Acintitam-pi bhavati, cintitam-pi vinassati,
Na hi cintàmayà bhogà, itthiyà purisassa và ti.
A little later in the same Jàtaka, King Mahàjanaka having renounced the world, lived like an ascetic in his palace, remembering the virtues of the Paccekabuddhas who lived in his Royal garden, and uttered the following
udàna in praise of their virtues:Sukhakàmà rahosãlà, vadhabandhà upàratà,
Kassa nu ajja àràme, daharà vuddhà ca acchare.
Atikkantavanathà dhãrà, namo tesaü mahesinaü,
Ye ussukamhi lokamhi, viharanti manussukà.
Te chetvà maccuno jàlaü, tataü màyàvino daëhaü,
Chinnàlayattà gacchanti, ko tesaü gatim-àpaye ti.
In the Jàtaka Avidårenidànakathà (278/9) it is stated that the Buddha's first utterance after attaining Sambodhi were the following gàthàs, which are ascribed to all those who become Buddhas:
Evaü aparimàõena sirivibhavena påjiyamàno mahàpuriso anekappakàresu acchariyadhammesu pàtubhåtesu sabba¤¤uta¤¤àõaü pañivijjhitvà sabbabuddhànaü avijahitaü udànaü udànesi:
Anekajàtisaüsàraü, sandhàvissaü anibbisaü,
Gahakàraü gavesanto, dukkhà jàti punappunaü.
Gahakàraka diññhosi, puna gehaü na kàhasi,
Sabbà te phàsukà bhaggà, gahakåñaü visaïkhataü,
Visaïkhàragataü cittaü, taõhànaü khayam-ajjhagà.