Uraga Sutta

Exploring the Dhamma, as understood from the perspective of the ancient Pali commentaries.
Post Reply
User avatar
Ben
Posts: 18438
Joined: Wed Dec 31, 2008 12:49 am
Location: kanamaluka

Uraga Sutta

Post by Ben »

Hi all

While packing today, I discovered an old Wheel Publication of The Worn Out Skin by Nyaniponika Thera. I love the publication for the directness and sense of samvega that is conveyed by the verses but also for Venerable's gentle expression and sublime insights. I thought I would share with you the Uraga Sutta and perhaps in subesquent nights I might be able to add some of Venerable's observations. I hope it will prove a source of inspiration and reflection.
Kind regards

Ben
The Serpent

He who can curb his wrath
as soon as it arises,
as a timely antidote will check
snake's venom that so quickly spreads
- such a monk gives up the here and the beyond,
just as a serpent sheds its worn out skin

He who entirely cuts off his lust
as entering a pond one uproots lotus plants.
- such a monk gives up the here and the beyond,
just as a serpent sheds its worn out skin

He who entirely cuts off his craving
by drying up its fierce and rapid flow,
- such a monk gives up the here and the beyond,
just as a serpent sheds its worn out skin

He who entirely blots out conceit
as the wind demolishes a fragile bamboo bridge,
- such a monk gives up the here and the beyond,
just as a serpent sheds its worn out skin

He who does not find core or substance
in any of the realms of being,
like flowers which are vainly sought
in fig trees that bear none,
- such a monk gives up the here and the beyond,
just as a serpent sheds its worn out skin

He who bears no grudges in his heart,
transcending all this "thus" and "otherwise"
- such a monk gives up the here and the beyond,
just as a serpent sheds its worn out skin

He who has burned out his evil thoughts,
entirely cut them off within his heart,
- such a monk gives up the here and the beyond,
just as a serpent sheds its worn out skin

He who neither goes too far nor lags behind,
entirely transcending the diffuseness of the world,
- such a monk gives up the here and the beyond,
just as a serpent sheds its worn out skin

He who neither goes too far nor lags behind
and knows about the world: "This is all unreal',
- such a monk gives up the here and the beyond,
just as a serpent sheds its worn out skin

He who neither goes too far nor lags behind,
greedless he knows, "This is all unreal',
- such a monk gives up the here and the beyond,
just as a serpent sheds its worn out skin

He who neither goes too far nor lags behind,
lust-free he knows: "This is all unreal",
- such a monk gives up the here and the beyond,
just as a serpent sheds its worn out skin

He who neither goes too far nor lags behind,
hate-free he knows: "This is all unreal",
- such a monk gives up the here and the beyond,
just as a serpent sheds its worn out skin

He who neither goes too far nor lags behind,
delusion-free he knows: "this is all unreal,"
- such a monk gives up the here and the beyond,
just as a serpent sheds its worn out skin

He who has no dormant tendancies whatever,
whose unwholesome roots have been expunged,
- such a monk gives up the here and the beyond,
just as a serpent sheds its worn out skin

States born of anxiety he harbours none
which may condition his return to earth,
- such a monk gives up the here and the beyond,
just as a serpent sheds its worn out skin

States born of attachment he harbours none
which cause his bondage to existence
- such a monk gives up the here and the beyond,
just as a serpent sheds its worn out skin

He who has the five hindrances discarded,
doubt-free and serene, and free of inner barbs,
- such a monk gives up the here and the beyond,
just as a serpent sheds its worn out skin
“No lists of things to be done. The day providential to itself. The hour. There is no later. This is later. All things of grace and beauty such that one holds them to one's heart have a common provenance in pain. Their birth in grief and ashes.”
- Cormac McCarthy, The Road

Learn this from the waters:
in mountain clefts and chasms,
loud gush the streamlets,
but great rivers flow silently.
- Sutta Nipata 3.725

Compassionate Hands Foundation (Buddhist aid in Myanmar) • Buddhist Global ReliefUNHCR

e: [email protected]..
User avatar
retrofuturist
Posts: 27858
Joined: Tue Dec 30, 2008 9:52 pm
Location: Melbourne, Australia
Contact:

Re: Uraga Sutta

Post by retrofuturist »

Greetings Ben,

I love these "how and why" suttas on renunciation, addressing the dangers of samsara and the means of escape. I find them really calming, illuminating and conducive to maintaining the seven factors of enlightenment (as much as is reasonably possible) during daily life.

No need to type out Nyanaponika Thera's thoughts... they're now online courtesy of BPS.

The Worn-out Skin - Reflections on the Uraga Sutta by Nyanaponika Thera
http://www.bps.lk/wheels_library/wh_241_242.html" onclick="window.open(this.href);return false;

Thanks for sharing.

Metta,
Retro. :)
"Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things."
zamis
Posts: 81
Joined: Sat Jan 03, 2009 12:18 pm
Location: Florida

Re: Uraga Sutta

Post by zamis »

Foraging though ATI, I came across the commentary by Nyanaponika Thera a couple of days ago. Having befriended many snakes, I was taken aback with the use of the term "disgust". Biologically speaking humidity has everything to do with a proper shedding. When the humidity is low, the shed is hard to take off and hence the constant rubbing. The snake rubs and rubs, as a person might scratch and scratch his or her dry skin. Correct the humidity for a person or a snake and the situation resolves itself. The heightened activity of the snake can hardly be described as disgust. If anything it would be a state of anxiety.
"Therefore Ananda, live with yourself as an island, yourself as a refuge, there is no other Refuge. With the Teaching as an island, the Teaching as a refuge, there is no other Refuge." (DN 16)
User avatar
retrofuturist
Posts: 27858
Joined: Tue Dec 30, 2008 9:52 pm
Location: Melbourne, Australia
Contact:

Re: Uraga Sutta

Post by retrofuturist »

Greetings,

I'm curious... are verses of this nature generally attributed to the Buddha, a certain bhikkhu, or is their authorship anonymous?

Metta,
Retro. :)
"Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things."
User avatar
Dhammanando
Posts: 6512
Joined: Tue Dec 30, 2008 10:44 pm
Location: Mae Wang Huai Rin, Li District, Lamphun

Re: Uraga Sutta

Post by Dhammanando »

Hi Retro,
retrofuturist wrote:I'm curious... are verses of this nature generally attributed to the Buddha, a certain bhikkhu, or is their authorship anonymous?
They are all deemed to be the 'Buddha-word' in the sense that "Whatsoever is well-spoken, all that is the speech of the Blessed One," (Uttaravipatti Sutta). But which person actually spoke each verse varies from sutta to sutta. Usually it's the Buddha; in the Khaggavisana Sutta it's paccekabuddhas remembered by the Buddha; in the Turaga Sutta it's partly the Buddha and partly a mind-created body of his. And of course in the Thera- and Therīgāthā it's the Buddha's arahant monk and nun disciples, though their verses too are reckoned as the Buddha-word.

Best wishes,
Dhammanando Bhikkhu
Yena yena hi maññanti,
tato taṃ hoti aññathā.


In whatever way they conceive it,
It turns out otherwise.
(Sn. 588)
User avatar
Ben
Posts: 18438
Joined: Wed Dec 31, 2008 12:49 am
Location: kanamaluka

Re: Uraga Sutta

Post by Ben »

Hi Ajahn

I found this curious...
Dhammanando wrote:the Thera- and Therīgāthā it's the Buddha's arahant monk and nun disciples, though their verses too are reckoned as the Buddha-word.
Could you please explain how the words of another can be considered Buddhavacana?
Many thanks

Ben
“No lists of things to be done. The day providential to itself. The hour. There is no later. This is later. All things of grace and beauty such that one holds them to one's heart have a common provenance in pain. Their birth in grief and ashes.”
- Cormac McCarthy, The Road

Learn this from the waters:
in mountain clefts and chasms,
loud gush the streamlets,
but great rivers flow silently.
- Sutta Nipata 3.725

Compassionate Hands Foundation (Buddhist aid in Myanmar) • Buddhist Global ReliefUNHCR

e: [email protected]..
User avatar
jcsuperstar
Posts: 1915
Joined: Wed Dec 31, 2008 5:15 am
Location: alaska
Contact:

Re: Uraga Sutta

Post by jcsuperstar »

i think this covers that
They are all deemed to be the 'Buddha-word' in the sense that "Whatsoever is well-spoken, all that is the speech of the Blessed One," (Uttaravipatti Sutta).
สัพเพ สัตตา สุขีตา โหนตุ

the mountain may be heavy in and of itself, but if you're not trying to carry it it's not heavy to you- Ajaan Suwat
User avatar
Dhammanando
Posts: 6512
Joined: Tue Dec 30, 2008 10:44 pm
Location: Mae Wang Huai Rin, Li District, Lamphun

Re: Uraga Sutta

Post by Dhammanando »

Hi Ben,
Ben wrote:Could you please explain how the words of another can be considered Buddhavacana?
In the Uttaravipatti Sutta (AN. iv. 161-6. Not available from ATI) Ven. Uttara, an arahant, delivers a brief talk on Dhamma to a group of bhikkhus. The talk is overheard by Vessavana, the guardian deva of the northern quarter, who then reports it to Sakka, chief of the Heaven of the Thirty-three. Sakka has never heard a talk like it before, so he wants to check whether it should be accepted as genuine Dhamma. He then pays Uttara a visit and asks him whether the teaching he gave was the word of the Blessed One or something he’d improvised himself. Uttara replies:
  • yaṃ kiñci subhāsitaṃ sabbaṃ taṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa.

    “Whatsoever is well-spoken, all that is the speech of the Blessed One, the Arahant and Perfectly Awakened One.”
Sakka then visits the Buddha who confirms this.

So, the verses of the Theragāthā and Therīgāthā, having been spoken by arahants, and vetted and approved by the arahants of the First Council, must be taken as having been well-spoken and so have honorary status as buddhavacana.

Best wishes,
Dhammanando Bhikkhu
Yena yena hi maññanti,
tato taṃ hoti aññathā.


In whatever way they conceive it,
It turns out otherwise.
(Sn. 588)
User avatar
retrofuturist
Posts: 27858
Joined: Tue Dec 30, 2008 9:52 pm
Location: Melbourne, Australia
Contact:

Re: Uraga Sutta

Post by retrofuturist »

Greetings bhante,

Thank you for that interesting information.

Do we know then, specifically regarding the Uraga Sutta, who is said to have composed it?

Metta,
Retro. :)
"Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things."
User avatar
Dhammanando
Posts: 6512
Joined: Tue Dec 30, 2008 10:44 pm
Location: Mae Wang Huai Rin, Li District, Lamphun

Re: Uraga Sutta

Post by Dhammanando »

retrofuturist wrote:Do we know then, specifically regarding the Uraga Sutta, who is said to have composed it?
According to the commentary all the verses were spoken by the Buddha, but not all at once. Rather, each verse was prompted by some incident or other like the verses of the Dhammapada. The first verse, for example, was spoken to a tree devatā whose home had been cut down by some bhikkhus, but who had resisted the temptation to kill them. This story is reported in the Vinaya Pitaka's origin story for the rule against damaging plants.

I don't know if there's any report of who decided to combine the verses into a single sutta, but it seems a pretty logical thing to do since each verse ends in the same refrain.

Best wishes,
Dhammanando Bhikkhu
Yena yena hi maññanti,
tato taṃ hoti aññathā.


In whatever way they conceive it,
It turns out otherwise.
(Sn. 588)
User avatar
gavesako
Posts: 1794
Joined: Sun Jan 04, 2009 5:16 pm

Re: Uraga Sutta

Post by gavesako »

Dhammanando wrote: So, the verses of the Theragāthā and Therīgāthā, having been spoken by arahants, and vetted and approved by the arahants of the First Council, must be taken as having been well-spoken and so have honorary status as buddhavacana.
There are even some verses and some Suttas which (according to the commentary or internal evidence) have been added after the First Council, and are still regarded as authoritavive by the tradition.
Bhikkhu Gavesako
Kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno... (MN 26)

Access to Insight - Theravada texts
Ancient Buddhist Texts - Translations and history of Pali texts
Dhammatalks.org - Sutta translations
Post Reply