At one time Venerable Udāyī was staying near Kāmaṇḍā in the brahmin Todeyya’s mango grove. Then a boy who was a pupil of the brahmin lady of the Verahaccāni clan went up to Udāyī and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. Udāyī educated, encouraged, fired up, and inspired that young student with a Dhamma talk.
Then that young student went to the brahmin lady of the Verahaccāni clan and said to her, “Please, madam, you should know this. The ascetic Udāyī teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.”
“Then, young student, invite him in my name for tomorrow’s meal.” “Yes, madam,” he replied. He went to Udāyī and said, “Would Worthy Udāyī please accept an offering of tomorrow’s meal from my tutor’s wife, the brahmin lady of the Verahaccāni clan?”
Udāyī consented with silence. Then when the night had passed, Udāyī robed up in the morning and, taking his bowl and robe, went to the brahmin lady’s home, and sat down on the seat spread out. Then the brahmin lady served and satisfied Udāyī with her own hands with delicious fresh and cooked foods.
When Udāyī had eaten and washed his hand and bowl, she put on a pair of slippers, sat on a high seat, covered her head, and said to him, “Ascetic, preach the Dhamma.” “There will be an occasion for that, sister,” he replied, then rose from his seat and left. For a second time that young student went to Venerable Udāyī …
She said to him, “You keep praising the ascetic Udāyī like this. But when I asked him to preach the Dhamma he just said that there would be an occasion for that, and then he got up and left.”
“Madam, that’s because you put on a pair of slippers, sat on a high seat, and covered your head before inviting him to teach. For the good sirs respect the teaching.” “Then, young student, invite him in my name for tomorrow’s meal.”
PL
“Tathā hi pana tvaṁ, bhoti, pādukā ārohitvā ucce āsane nisīditvā sīsaṁ oguṇṭhitvā etadavoca: ‘bhaṇa, samaṇa, dhamman’ti. Dhammagaruno hi te bhavanto dhammagāravā”ti. “Tena hi tvaṁ, māṇavaka, mama vacanena samaṇaṁ udāyiṁ nimantehi svātanāya bhattenā”ti.
When Udāyī had eaten and washed his hand and bowl, she took off her slippers, sat on a low seat, uncovered her head, and said to him, “Sir, when what exists do the perfected ones assert that there is pleasure and pain? When what doesn’t exist do the perfected ones not declare that there is pleasure and pain?” “Sister, when there’s an eye, the perfected ones assert that there is pleasure and pain. When there’s no eye, the perfected ones don’t declare that there is pleasure and pain.
PL
Atha kho verahaccānigottā brāhmaṇī āyasmantaṁ udāyiṁ bhuttāviṁ onītapattapāṇiṁ pādukā orohitvā nīce āsane nisīditvā sīsaṁ vivaritvā āyasmantaṁ udāyiṁ etadavoca: “kismiṁ nu kho, bhante, sati arahanto sukhadukkhaṁ paññapenti, kismiṁ asati arahanto sukhadukkhaṁ na paññapentī”ti? “Cakkhusmiṁ kho, bhagini, sati arahanto sukhadukkhaṁ paññapenti, cakkhusmiṁ asati arahanto sukhadukkhaṁ na paññapenti …pe…
EN
When there’s an ear … nose … tongue … body … mind, the perfected ones assert that there is pleasure and pain. When there’s no mind, the perfected ones don’t declare that there is pleasure and pain.” When he said this, the brahmin lady said to Udāyī, “Excellent, sir! Excellent!
PL
jivhāya sati arahanto sukhadukkhaṁ paññapenti, jivhāya asati arahanto sukhadukkhaṁ na paññapenti …pe…. Manasmiṁ sati arahanto sukhadukkhaṁ paññapenti, manasmiṁ asati arahanto sukhadukkhaṁ na paññapentī”ti. Evaṁ vutte, verahaccānigottā brāhmaṇī āyasmantaṁ udāyiṁ etadavoca: “abhikkantaṁ, bhante, abhikkantaṁ, bhante.
EN
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Udāyī has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.
At one time Venerable Udāyī was staying near Kāmaṇḍā in the brahmin Todeyya’s mango grove. Then a boy who was a pupil of the brahmin lady of the Verahaccāni clan went up to Udāyī and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. Udāyī educated, encouraged, fired up, and inspired that young student with a Dhamma talk.
Then that young student went to the brahmin lady of the Verahaccāni clan and said to her, “Please, madam, you should know this. The ascetic Udāyī teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.”
“Then, young student, invite him in my name for tomorrow’s meal.” “Yes, madam,” he replied. He went to Udāyī and said, “Would Worthy Udāyī please accept an offering of tomorrow’s meal from my tutor’s wife, the brahmin lady of the Verahaccāni clan?”
Udāyī consented with silence. Then when the night had passed, Udāyī robed up in the morning and, taking his bowl and robe, went to the brahmin lady’s home, and sat down on the seat spread out. Then the brahmin lady served and satisfied Udāyī with her own hands with delicious fresh and cooked foods.
When Udāyī had eaten and washed his hand and bowl, she put on a pair of slippers, sat on a high seat, covered her head, and said to him, “Ascetic, preach the Dhamma.” “There will be an occasion for that, sister,” he replied, then rose from his seat and left. For a second time that young student went to Venerable Udāyī …
She said to him, “You keep praising the ascetic Udāyī like this. But when I asked him to preach the Dhamma he just said that there would be an occasion for that, and then he got up and left.”
“Madam, that’s because you put on a pair of slippers, sat on a high seat, and covered your head before inviting him to teach. For the good sirs respect the teaching.” “Then, young student, invite him in my name for tomorrow’s meal.”
PL
“Tathā hi pana tvaṁ, bhoti, pādukā ārohitvā ucce āsane nisīditvā sīsaṁ oguṇṭhitvā etadavoca: ‘bhaṇa, samaṇa, dhamman’ti. Dhammagaruno hi te bhavanto dhammagāravā”ti. “Tena hi tvaṁ, māṇavaka, mama vacanena samaṇaṁ udāyiṁ nimantehi svātanāya bhattenā”ti.
When Udāyī had eaten and washed his hand and bowl, she took off her slippers, sat on a low seat, uncovered her head, and said to him, “Sir, when what exists do the perfected ones assert that there is pleasure and pain? When what doesn’t exist do the perfected ones not declare that there is pleasure and pain?” “Sister, when there’s an eye, the perfected ones assert that there is pleasure and pain. When there’s no eye, the perfected ones don’t declare that there is pleasure and pain.
PL
Atha kho verahaccānigottā brāhmaṇī āyasmantaṁ udāyiṁ bhuttāviṁ onītapattapāṇiṁ pādukā orohitvā nīce āsane nisīditvā sīsaṁ vivaritvā āyasmantaṁ udāyiṁ etadavoca: “kismiṁ nu kho, bhante, sati arahanto sukhadukkhaṁ paññapenti, kismiṁ asati arahanto sukhadukkhaṁ na paññapentī”ti? “Cakkhusmiṁ kho, bhagini, sati arahanto sukhadukkhaṁ paññapenti, cakkhusmiṁ asati arahanto sukhadukkhaṁ na paññapenti …pe…
EN
When there’s an ear … nose … tongue … body … mind, the perfected ones assert that there is pleasure and pain. When there’s no mind, the perfected ones don’t declare that there is pleasure and pain.” When he said this, the brahmin lady said to Udāyī, “Excellent, sir! Excellent!
PL
jivhāya sati arahanto sukhadukkhaṁ paññapenti, jivhāya asati arahanto sukhadukkhaṁ na paññapenti …pe…. Manasmiṁ sati arahanto sukhadukkhaṁ paññapenti, manasmiṁ asati arahanto sukhadukkhaṁ na paññapentī”ti. Evaṁ vutte, verahaccānigottā brāhmaṇī āyasmantaṁ udāyiṁ etadavoca: “abhikkantaṁ, bhante, abhikkantaṁ, bhante.
EN
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Udāyī has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.
Sutraya