Theravadan

Other Translations: Deutsch , Italiano , ру́сский язы́к , Srpski , ไทย

From: Pali, Bhikkhus Nyanamoli & Khantipalo , Bhikkhu Sujato

Majjhima Nikāya 26 Middle Discourses 26

Pāsarāsisutta The Noble Quest

Evaṁ me sutaṁ—Thus I heard:So I have heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapindika’s Park.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Then when it was morning, the Blessed One dressed, and taking his bowl and (outer) robe, he went into Sāvatthī for alms.Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.

Atha kho sambahulā bhikkhū yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavocuṁ: Then many bhikkhus went to the venerable Ānanda and said to him:Then several mendicants went up to Venerable Ānanda and said to him,

“cirassutā no, āvuso ānanda, bhagavato sammukhā dhammī kathā. ‘Friend Ānanda, it is long since we heard a talk on the Dhamma from the Blessed One’s own lips.“Reverend, it’s been a long time since we’ve heard a Dhamma talk from the Buddha.

Sādhu mayaṁ, āvuso ānanda, labheyyāma bhagavato sammukhā dhammiṁ kathaṁ savanāyā”ti. It would be good if we could do so, friend Ānanda.’It would be good if we got to hear a Dhamma talk from the Buddha.”

“Tena hāyasmanto yena rammakassa brāhmaṇassa assamo tenupasaṅkamatha; ‘Then let the venerable ones go to Rammaka the divine’s retreat;“Well then, reverends, go to the brahmin Rammaka’s hermitage.

appeva nāma labheyyātha bhagavato sammukhā dhammiṁ kathaṁ savanāyā”ti. perhaps you will hear a talk on the Dhamma from the Blessed One’s own lips.’Hopefully you’ll get to hear a Dhamma talk from the Buddha.”

“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṁ. ‘Even so, friend,’ they replied.“Yes, reverend,” they replied.

Atha kho bhagavā sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi: Now when the Blessed One had wandered for alms in Sāvatthī and had returned from his alms-round after his meal, he addressed the venerable Ānanda:Then, after the meal, on his return from almsround, the Buddha addressed Ānanda,

“āyāmānanda, yena pubbārāmo migāramātupāsādo tenupasaṅkamissāma divāvihārāyā”ti. ‘Ānanda let us go to the Eastern Park, to the Palace of Migāra’s mother, for the day’s abiding.’“Come, Ānanda, let’s go to the stilt longhouse of Migāra’s mother in the Eastern Monastery for the day’s meditation.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. ‘Even so, venerable sir,’ the venerable Ānanda replied.“Yes, sir,” Ānanda replied.

Atha kho bhagavā āyasmatā ānandena saddhiṁ yena pubbārāmo migāramātupāsādo tenupasaṅkami divāvihārāya. Then the Blessed One went with the venerable Ānanda to the Eastern Park, the Palace of Migāra’s mother, for the day’s abiding.So the Buddha went with Ānanda to the Eastern Monastery for the day’s meditation.

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito āyasmantaṁ ānandaṁ āmantesi: Now when it was evening, the Blessed One rose from meditation, and he addressed the venerable Ānanda:In the late afternoon the Buddha came out of retreat and addressed Ānanda,

“āyāmānanda, yena pubbakoṭṭhako tenupasaṅkamissāma gattāni parisiñcitun”ti. ‘Ānanda, let us go to the Eastern bathing place and bathe our limbs.’“Come, Ānanda, let’s go to the eastern gate to bathe.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. ‘Even so, venerable sir,’ the venerable Ānanda replied.“Yes, sir,” Ānanda replied.

Atha kho bhagavā āyasmatā ānandena saddhiṁ yena pubbakoṭṭhako tenupasaṅkami gattāni parisiñcituṁ. Then the Blessed One went with the venerable Ānanda to the Eastern bathing place to bathe his limbs.So the Buddha went with Ānanda to the eastern gate to bathe.

Pubbakoṭṭhake gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno. When he had done so, he came up out of the water and stood in one robe drying his limbs.When he had bathed and emerged from the water he stood in one robe drying his limbs.

Atha kho āyasmā ānando bhagavantaṁ etadavoca: Then venerable Ānanda said:Then Ānanda said to the Buddha,

“ayaṁ, bhante, rammakassa brāhmaṇassa assamo avidūre. ‘Venerable sir, Rammaka the divine’s retreat is nearby.“Sir, the hermitage of the brahmin Rammaka is nearby.

Ramaṇīyo, bhante, rammakassa brāhmaṇassa assamo; That retreat is agreeableIt’s so delightful,

pāsādiko, bhante, rammakassa brāhmaṇassa assamo. and delightful.so lovely.

Sādhu, bhante, bhagavā yena rammakassa brāhmaṇassa assamo tenupasaṅkamatu anukampaṁ upādāyā”ti. Venerable sir, it would be good if the Blessed One went there out of pity.’Please visit it out of sympathy.”

Adhivāsesi bhagavā tuṇhībhāvena. The Blessed One consented in silence.The Buddha consented with silence.

Atha kho bhagavā yena rammakassa brāhmaṇassa assamo tenupasaṅkami. Then the Blessed One went to Rammaka the divine’s retreat.He went to the brahmin Rammaka’s hermitage.

Tena kho pana samayena sambahulā bhikkhū rammakassa brāhmaṇassa assame dhammiyā kathāya sannisinnā honti. Now on that occasion many bhikkhus had gathered together there to discuss the Dhamma.Now at that time several mendicants were sitting together in the hermitage talking about the teaching.

Atha kho bhagavā bahidvārakoṭṭhake aṭṭhāsi kathāpariyosānaṁ āgamayamāno. The Blessed One stood outside the door waiting for the end of their discussion.The Buddha stood outside the door waiting for the talk to end.

Atha kho bhagavā kathāpariyosānaṁ viditvā ukkāsitvā aggaḷaṁ ākoṭesi. When he knew that it was finished, he coughed and knocked.When he knew the talk had ended he cleared his throat and knocked on the door-panel.

Vivariṁsu kho te bhikkhū bhagavato dvāraṁ. The bhikkhus opened the door for him.The mendicants opened the door for the Buddha,

Atha kho bhagavā rammakassa brāhmaṇassa assamaṁ pavisitvā paññatte āsane nisīdi. Then he went inside and sat down on a seat made ready.and he entered the hermitage, where he sat down on the seat spread out

Nisajja kho bhagavā bhikkhū āmantesi: When he had done so he addressed the bhikkhus thus:and addressed the mendicants:

“kāya nuttha, bhikkhave, etarahi kathāya sannisinnā? Kā ca pana vo antarākathā vippakatā”ti? ‘Bhikkhus, for what discussion are you gathered here now? And what was your discussion meanwhile, which was left unfinished?’“Mendicants, what were you sitting talking about just now? What conversation was left unfinished?”

“Bhagavantameva kho no, bhante, ārabbha dhammī kathā vippakatā, atha bhagavā anuppatto”ti. ‘Venerable sir, our discussion which was left unfinished was about the Dhamma and it was about the Blessed One himself. Then the Blessed One arrived.’“Sir, our unfinished discussion on the teaching was about the Buddha himself when the Buddha arrived.”

“Sādhu, bhikkhave. ‘Good, bhikkhus.“Good, mendicants!

Etaṁ kho, bhikkhave, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhā agārasmā anagāriyaṁ pabbajitānaṁ yaṁ tumhe dhammiyā kathāya sannisīdeyyātha. It becomes you that as clansmen who have gone forth from the home life into homelessness out of faith, you gather for discussion of the Dhamma.It’s appropriate for gentlemen like you, who have gone forth out of faith from the lay life to homelessness, to sit together and talk about the teaching.

Sannipatitānaṁ vo, bhikkhave, dvayaṁ karaṇīyaṁ—When you are gathered together there are two alternatives:When you’re sitting together you should do one of two things:

dhammī vā kathā, ariyo vā tuṇhībhāvo. discussion of the Dhamma or the Noble Ones’ silence.discuss the teachings or keep noble silence.

Dvemā, bhikkhave, pariyesanā—‘Bhikkhus, there are these two kinds of search:Mendicants, there are these two quests:

ariyā ca pariyesanā, anariyā ca pariyesanā. the noble search and the ignoble search.the noble quest and the ignoble quest.

Katamā ca, bhikkhave, anariyā pariyesanā? And what is the ignoble search?And what is the ignoble quest?

Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhammaṁyeva pariyesati, attanā jarādhammo samāno jarādhammaṁyeva pariyesati, attanā byādhidhammo samāno byādhidhammaṁyeva pariyesati, attanā maraṇadhammo samāno maraṇadhammaṁyeva pariyesati, attanā sokadhammo samāno sokadhammaṁyeva pariyesati, attanā saṅkilesadhammo samāno saṅkilesadhammaṁyeva pariyesati. Here someone, himself subject to the birth, ageing, ailment, death, sorrow and defilement, seeks what is also subject to birth, ageing, ailment, death, sorrow and defilement.It’s when someone who is themselves liable to be reborn seeks what is also liable to be reborn. Themselves liable to grow old, fall sick, die, sorrow, and become corrupted, they seek what is also liable to these things.

Kiñca, bhikkhave, jātidhammaṁ vadetha? ‘And what may be said to be subject to birth?And what should be described as liable to be reborn?

Puttabhariyaṁ, bhikkhave, jātidhammaṁ, dāsidāsaṁ jātidhammaṁ, ajeḷakaṁ jātidhammaṁ, kukkuṭasūkaraṁ jātidhammaṁ, hatthigavāssavaḷavaṁ jātidhammaṁ, jātarūparajataṁ jātidhammaṁ. Wife and children are subject to birth, and so are bondswomen and bondsmen, goats and sheep, fowls and pigs, elephants, cattle, horses and mares, gold and silver.Partners and children, male and female bondservants, goats and sheep, chickens and pigs, elephants and cattle, and gold and currency are liable to be reborn.

Jātidhammā hete, bhikkhave, upadhayo. These essentials of existence are subject to birth;These attachments are liable to be reborn.

Etthāyaṁ gathito mucchito ajjhāpanno attanā jātidhammo samāno jātidhammaṁyeva pariyesati. and one who is entangled with these and unwarily committed to them is one who, being himself subject to birth, seeks what is also subject to birth.Someone who is tied, infatuated, and attached to such things, themselves liable to being reborn, seeks what is also liable to be reborn.

Kiñca, bhikkhave, jarādhammaṁ vadetha? ‘And what may be said to be subject to ageing?And what should be described as liable to grow old?

Puttabhariyaṁ, bhikkhave, jarādhammaṁ, dāsidāsaṁ jarādhammaṁ, ajeḷakaṁ jarādhammaṁ, kukkuṭasūkaraṁ jarādhammaṁ, hatthigavāssavaḷavaṁ jarādhammaṁ, jātarūparajataṁ jarādhammaṁ. Wife and children are subject to ageing and so are … gold and silver.Partners and children, male and female bondservants, goats and sheep, chickens and pigs, elephants and cattle, and gold and currency are liable to grow old.

Jarādhammā hete, bhikkhave, upadhayo. These essentials of existence are subject to ageing;These attachments are liable to grow old.

Etthāyaṁ gathito mucchito ajjhāpanno attanā jarādhammo samāno jarādhammaṁyeva pariyesati. and one who is entangled with these and unwarily committed to them is one who, being himself subject to ageing, seeks what is also subject to ageing.Someone who is tied, infatuated, and attached to such things, themselves liable to grow old, seeks what is also liable to grow old.

Kiñca, bhikkhave, byādhidhammaṁ vadetha? ‘And what may be said to be subject to ailment?And what should be described as liable to fall sick?

Puttabhariyaṁ, bhikkhave, byādhidhammaṁ, dāsidāsaṁ byādhidhammaṁ, ajeḷakaṁ byādhidhammaṁ, kukkuṭasūkaraṁ byādhidhammaṁ, hatthigavāssavaḷavaṁ byādhidhammaṁ. Wife and children are subject to ailment and so are … gold and silver.Partners and children, male and female bondservants, goats and sheep, chickens and pigs, and elephants and cattle are liable to fall sick.

Byādhidhammā hete, bhikkhave, upadhayo. These essentials of existence are subject to ailment …These attachments are liable to fall sick.

Etthāyaṁ gathito mucchito ajjhāpanno attanā byādhidhammo samāno byādhidhammaṁyeva pariyesati. seeks what is also subject to ailment.Someone who is tied, infatuated, and attached to such things, themselves liable to falling sick, seeks what is also liable to fall sick.

Kiñca, bhikkhave, maraṇadhammaṁ vadetha? ‘And what may be said to be subject to death?And what should be described as liable to die?

Puttabhariyaṁ, bhikkhave, maraṇadhammaṁ, dāsidāsaṁ maraṇadhammaṁ, ajeḷakaṁ maraṇadhammaṁ, kukkuṭasūkaraṁ maraṇadhammaṁ, hatthigavāssavaḷavaṁ maraṇadhammaṁ. Wife and children are subject to death and so are … gold and silverPartners and children, male and female bondservants, goats and sheep, chickens and pigs, and elephants and cattle are liable to die.

Maraṇadhammā hete, bhikkhave, upadhayo. These essentials of existence are subject to death …These attachments are liable to die.

Etthāyaṁ gathito mucchito ajjhāpanno attanā maraṇadhammo samāno maraṇadhammaṁyeva pariyesati. seeks what is also subject to death.Someone who is tied, infatuated, and attached to such things, themselves liable to die, seeks what is also liable to die.

Kiñca, bhikkhave, sokadhammaṁ vadetha? ‘And what may be said to be subject to sorrow?And what should be described as liable to sorrow?

Puttabhariyaṁ, bhikkhave, sokadhammaṁ, dāsidāsaṁ sokadhammaṁ, ajeḷakaṁ sokadhammaṁ, kukkuṭasūkaraṁ sokadhammaṁ, hatthigavāssavaḷavaṁ sokadhammaṁ. Wife and children are subject to sorrow and so are … gold and silver.Partners and children, male and female bondservants, goats and sheep, chickens and pigs, and elephants and cattle are liable to sorrow.

Sokadhammā hete, bhikkhave, upadhayo. These essentials of existence are subject to sorrow …These attachments are liable to sorrow.

Etthāyaṁ gathito mucchito ajjhāpanno attanā sokadhammo samāno sokadhammaṁyeva pariyesati. seeks what is also subject to sorrow.Someone who is tied, infatuated, and attached to such things, themselves liable to sorrow, seeks what is also liable to sorrow.

Kiñca, bhikkhave, saṅkilesadhammaṁ vadetha? ‘And what may be said to be subject to defilement?And what should be described as liable to corruption?

Puttabhariyaṁ, bhikkhave, saṅkilesadhammaṁ, dāsidāsaṁ saṅkilesadhammaṁ, ajeḷakaṁ saṅkilesadhammaṁ, kukkuṭasūkaraṁ saṅkilesadhammaṁ, hatthigavāssavaḷavaṁ saṅkilesadhammaṁ, jātarūparajataṁ saṅkilesadhammaṁ. Wife and children are subject to defilement and so are bondswomen and bondsmen, goats and sheep, fowls and pigs, elephants, cattle, horses and mares, gold and silver.Partners and children, male and female bondservants, goats and sheep, chickens and pigs, elephants and cattle, and gold and currency are liable to corruption.

Saṅkilesadhammā hete, bhikkhave, upadhayo. These essentials of existence are subject to defilement,These attachments are liable to corruption.

Etthāyaṁ gathito mucchito ajjhāpanno attanā saṅkilesadhammo samāno saṅkilesadhammaṁyeva pariyesati. and one who is entangled with these and unwarily committed to them is one who being himself subject to defilement, seeks what is also subject to defilement.Someone who is tied, infatuated, and attached to such things, themselves liable to corruption, seeks what is also liable to corruption.

Ayaṁ, bhikkhave, anariyā pariyesanā. This is the ignoble search.This is the ignoble quest.

Katamā ca, bhikkhave, ariyā pariyesanā? ‘And what is the noble search?And what is the noble quest?

Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati. Here someone, himself subject to birth, ageing, ailment, death, sorrow and defilement, and knowing the danger in these dhammas, seeks the unborn, unageing, unailing, deathless, sorrowless, undefiled, supreme surcease of bondage, which is Nibbāna.It’s when someone who is themselves liable to be reborn, understanding the drawbacks in being liable to be reborn, seeks that which is free of rebirth, the supreme sanctuary from the yoke, extinguishment. Themselves liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, they seek that which is free of old age, sickness, death, sorrow, and corruption, the supreme sanctuary from the yoke, extinguishment.

Ayaṁ, bhikkhave, ariyā pariyesanā. This is the noble search.This is the noble quest.

Ahampi sudaṁ, bhikkhave, pubbeva sambodhā anabhisambuddho bodhisattova samāno attanā jātidhammo samāno jātidhammaṁyeva pariyesāmi, attanā jarādhammo samāno jarādhammaṁyeva pariyesāmi, attanā byādhidhammo samāno byādhidhammaṁyeva pariyesāmi, attanā maraṇadhammo samāno maraṇadhammaṁyeva pariyesāmi, attanā sokadhammo samāno sokadhammaṁyeva pariyesāmi, attanā saṅkilesadhammo samāno saṅkilesadhammaṁyeva pariyesāmi. ‘Bhikkhus, before my enlightenment, while I was still only an unenlightened Bodhisatta, I too, being myself subject to birth, ageing, ailment, death, sorrow and defilement, sought what was also subject to birth, ageing, ailment, death, sorrow and defilement.Mendicants, before my awakening—when I was still unawakened but intent on awakening—I too, being liable to be reborn, sought what is also liable to be reborn. Myself liable to grow old, fall sick, die, sorrow, and become corrupted, I sought what is also liable to these things.

Tassa mayhaṁ, bhikkhave, etadahosi: ‘I (considered) thus:Then it occurred to me:

‘kiṁ nu kho ahaṁ attanā jātidhammo samāno jātidhammaṁyeva pariyesāmi, attanā jarādhammo samāno …pe… byādhidhammo samāno … maraṇadhammo samāno … sokadhammo samāno … attanā saṅkilesadhammo samāno saṅkilesadhammaṁyeva pariyesāmi? “Why, being myself subject to birth, ageing, ailment, death, sorrow and defilement, do I seek what is also subject to birth, ageing, ailment, death, sorrow and defilement?‘Why do I, being liable to be reborn, grow old, fall sick, sorrow, die, and become corrupted, seek things that have the same nature?

Yannūnāhaṁ attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyan’ti. Suppose that, myself being subject to these dhammas, knowing the danger in these dhammas, I seek the unborn, unageing, unailing, deathless, sorrowless, undefiled, supreme surcease of bondage, which is Nibbāna?”’Why don’t I seek that which is free of rebirth, old age, sickness, death, sorrow, and corruption, the supreme sanctuary from the yoke, extinguishment?’

So kho ahaṁ, bhikkhave, aparena samayena daharova samāno susukāḷakeso, bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ. ‘Later, while still a boy, a black-haired youth endowed with the blessing of youth, in the first phase of life, I shaved off my hair and beard—though my mother and father wished otherwise and grieved with tearful faces—I put on the yellow cloth and went forth from the house life into homelessness.Some time later, while still with pristine black hair, blessed with youth, in the prime of life—though my mother and father wished otherwise, weeping with tearful faces—I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.

So evaṁ pabbajito samāno kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṁ. upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: ‘Having gone forth in search of what is profitable, seeking the supreme state of sublime peace, I went to Āḷāra Kālāma and I said to him:Once I had gone forth I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Āḷāra Kālāma and said to him,

‘icchāmahaṁ, āvuso kālāma, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti. “Friend Kālāma, I want to lead the life divine in this Dhamma and Discipline.”’‘Reverend Kālāma, I wish to lead the spiritual life in this teaching and training.’

Evaṁ vutte, bhikkhave, āḷāro kālāmo maṁ etadavoca: ‘When this was said, Āḷāra Kālāma replied:Āḷāra Kālāma replied,

‘viharatāyasmā; “The venerable one may stay here.‘Stay, venerable.

tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti. This Dhamma is such that in no long time a wise man can enter upon and abide in it, himself realizing through direct knowledge his own teacher’s doctrine.”This teaching is such that a sensible person can soon realize their own denomination with their own insight and live having achieved it.’

So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. ‘I soon learnt the Dhamma.I quickly memorized that teaching.

So kho ahaṁ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi ahañceva aññe ca. I claimed that as far as mere lip-reciting and rehearsal of his teachings went I could speak with knowledge and assurance, and that I knew and saw—and there were others that did likewise.As far as lip-recital and verbal repetition went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others.

Tassa mayhaṁ, bhikkhave, etadahosi: ‘I (considered):Then it occurred to me,

‘na kho āḷāro kālāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti; “It is not through mere faith alone the Āḷāra Kālāma declares his Dhamma; (he does so) because he enters upon and abides in it, himself realizing it through direct knowledge.‘It is not solely by mere faith that Āḷāra Kālāma declares: “I realize this teaching with my own insight, and live having achieved it.”

addhā āḷāro kālāmo imaṁ dhammaṁ jānaṁ passaṁ viharatī’ti. Certainly Āḷāra Kālāma abides in this Dhamma knowing and seeing.”’Surely he meditates knowing and seeing this teaching.’

Atha khvāhaṁ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: ‘Then I went to Ālāra Kālāma, and I said to him:So I approached Āḷāra Kālāma and said to him,

‘kittāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? “Friend Kālāma, in what way do you declare to have entered upon this Dhamma, yourself realizing it through direct knowledge?”’‘Reverend Kālāma, to what extent do you say you’ve realized this teaching with your own insight?’

Evaṁ vutte, bhikkhave, āḷāro kālāmo ākiñcaññāyatanaṁ pavedesi. ‘When this was said, he declared the base consisting of nothingness.When I said this, he declared the dimension of nothingness.

Tassa mayhaṁ, bhikkhave, etadahosi: ‘I (considered):Then it occurred to me,

‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā; “Not only Ālāra Kālāma has faith; I too have faith.‘It’s not just Āḷāra Kālāma who has faith,

na kho āḷārasseva kālāmassa atthi vīriyaṁ, mayhampatthi vīriyaṁ; Not only Ālāra Kālāma has energy; I too have energy.energy,

na kho āḷārasseva kālāmassa atthi sati, mayhampatthi sati; Not only Ālāra Kālāma has mindfulness; I too have mindfulness.mindfulness,

na kho āḷārasseva kālāmassa atthi samādhi, mayhampatthi samādhi; Not only Ālāra Kālāma has concentration; I too have concentration.immersion,

na kho āḷārasseva kālāmassa atthi paññā, mayhampatthi paññā. Not only Ālāra Kālāma has understanding; I too have understanding.and wisdom; I too have these things.

Yannūnāhaṁ yaṁ dhammaṁ āḷāro kālāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti, tassa dhammassa sacchikiriyāya padaheyyan’ti. Suppose I exercise control in order to realize the Dhamma that he declares to have entered upon, himself realizing it through direct knowledge?”’Why don’t I make an effort to realize the same teaching that Āḷāra Kālāma says he has realized with his own insight?’

So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ. ‘I soon entered upon and abode in that Dhamma, myself realizing it through direct knowledge.I quickly realized that teaching with my own insight, and lived having achieved it.

Atha khvāhaṁ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: Then I went to Ālāra Kālāma, and I said to him:So I approached Āḷāra Kālāma and said to him,

‘Ettāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti? “Friend Kālāma, is it in this way that you declare to have entered upon this Dhamma, yourself realizing it through direct knowledge?”’‘Reverend Kālāma, is it up to this point that you realized this teaching with your own insight, and declare having achieved it?’

‘Ettāvatā kho ahaṁ, āvuso, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemī’ti. ”It is in this way, friend, that I declare to have entered upon this Dhamma, myself realizing it through direct knowledge.”’‘I have, reverend.’

‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti. ”Friend, I too in this way enter upon and abide in this Dhamma, myself realizing it through direct knowledge.”’‘I too, reverend, have realized this teaching with my own insight up to this point, and live having achieved it.’

‘Lābhā no, āvuso, suladdhaṁ no, āvuso, ”It is gain for us, friend, it is great gain for us‘We are fortunate, reverend, so very fortunate

ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma. that we have such a venerable one as our companion in the life divine.to see a venerable such as yourself as one of our spiritual companions!

Iti yāhaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi. So the Dhamma that I declare to have entered upon, myself realizing it through direct knowledge, that Dhamma you enter upon and abide in, yourself realizing it through direct knowledge.So the teaching that I’ve realized with my own insight, and declare having achieved it, you’ve realized with your own insight, and dwell having achieved it.

Yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi tamahaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi. And the Dhamma that you enter upon and abide in, yourself realizing it through direct knowledge, that Dhamma I declare to have entered upon, myself realizing it through direct knowledge.The teaching that you’ve realized with your own insight, and dwell having achieved it, I’ve realized with my own insight, and declare having achieved it.

Iti yāhaṁ dhammaṁ jānāmi taṁ tvaṁ dhammaṁ jānāsi, yaṁ tvaṁ dhammaṁ jānāsi tamahaṁ dhammaṁ jānāmi. So you know the Dhamma that I know; I know the Dhamma that you know.So the teaching that I know, you know, and the teaching that you know, I know.

Iti yādiso ahaṁ tādiso tuvaṁ, yādiso tuvaṁ tādiso ahaṁ. As I am, so you are; as you are, so am I.I am like you and you are like me.

Ehi dāni, āvuso, ubhova santā imaṁ gaṇaṁ pariharāmā’ti. Come, friend, let us now lead this community together.”’Come now, reverend! We should both lead this community together.’

Iti kho, bhikkhave, āḷāro kālāmo ācariyo me samāno attano antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi. ‘Thus Ālāra Kālāma, my Teacher, placed me, his pupil, on an equal footing with himself, and awarded me the highest honour.’And that is how my tutor Āḷāra Kālāma placed me, his pupil, on the same position as him, and honored me with high praise.

Tassa mayhaṁ, bhikkhave, etadahosi: ‘I (considered):Then it occurred to me,

‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. “This Dhamma does not lead to dispassion, to fading of lust, to cessation, to peace, to direct knowledge, to full enlightenment, to Nibbāna, but only to the base consisting of nothingness.”’‘This teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the dimension of nothingness.’

So kho ahaṁ, bhikkhave, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ. ‘I was not satisfied with that Dhamma. I left it and went away.Realizing that this teaching was inadequate, I left disappointed.

So kho ahaṁ, bhikkhave, kiṁ kusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: ‘Still in search of what is profitable, seeking the supreme state of sublime peace, I went to Uddaka Rāmaputta, and I said to him:I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Uddaka son of Rāma and said to him,

‘icchāmahaṁ, āvuso, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti. “Friend, I went to lead the life divine in this Dhamma and Discipline.”‘Reverend, I wish to lead the spiritual life in this teaching and training.’

Evaṁ vutte, bhikkhave, udako rāmaputto maṁ etadavoca: ‘When this was said, Uddaka Rāmaputta replied:Uddaka replied,

‘viharatāyasmā; “The venerable one may stay here.‘Stay, venerable.

So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. ‘I soon learned the Dhamma.I quickly memorized that teaching.

So kho ahaṁ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi ahañceva aññe ca. I claimed that as far as mere lip-reciting and rehearsal of his teaching went I could speak with knowledge and assurance, and that I knew and saw—and there were others who did likewise.As far as lip-recital and verbal repetition went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others.

Tassa mayhaṁ, bhikkhave, etadahosi: ‘I (considered):Then it occurred to me,

‘na kho rāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi; “It is not through mere faith alone that Rāma declares his Dhamma, but (he does so) because he enters upon and abides in it, himself realizing it through direct knowledge.‘It is not solely by mere faith that Rāma declared: “I realize this teaching with my own insight, and live having achieved it.”

addhā rāmo imaṁ dhammaṁ jānaṁ passaṁ vihāsī’ti. Certainly Rāma abides in this Dhamma knowing and seeing.”Surely he meditated knowing and seeing this teaching.’

Atha khvāhaṁ, bhikkhave, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: ‘Then I went to Uddaka Rāmaputta, and I said to him:So I approached Uddaka son of Rāma and said to him,

‘kittāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? “Friend Rāma, in what way do you declare to have entered upon this Dhamma, yourself realizing it through direct knowledge?”‘Reverend, to what extent did Rāma say he’d realized this teaching with his own insight?’

Evaṁ vutte, bhikkhave, udako rāmaputto nevasaññānāsaññāyatanaṁ pavedesi. ‘When this was said, he declared the base consisting of neither-perception-nor-non-perception.When I said this, Uddaka son of Rāma declared the dimension of neither perception nor non-perception.

Tassa mayhaṁ, bhikkhave, etadahosi: ‘I (considered):Then it occurred to me,

‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā; “Not only Rāma has faith; I too have faith.‘It’s not just Rāma who had faith,

na kho rāmasseva ahosi vīriyaṁ, mayhampatthi vīriyaṁ; Not only Rāma has energy; I too have energy.energy,

na kho rāmasseva ahosi sati, mayhampatthi sati; Not only Rāma has mindfulness; I too have mindfulness.mindfulness,

na kho rāmasseva ahosi samādhi, mayhampatthi samādhi, Not only Rāma has concentration; I too have concentration.immersion,

na kho rāmasseva ahosi paññā, mayhampatthi paññā. Not only Rāma has understanding; I too have understanding.and wisdom; I too have these things.

Yannūnāhaṁ yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi, tassa dhammassa sacchikiriyāya padaheyyan’ti. Suppose I exercise control in order to realize the Dhamma that he declares to have entered upon, himself realizing it through direct knowledge?”Why don’t I make an effort to realize the same teaching that Rāma said he had realized with his own insight?’

Atha khvāhaṁ, bhikkhave, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: Then I went to Uddaka Rāmaputta and I said to him:So I approached Uddaka son of Rāma and said to him,

‘Ettāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti? “Friend Rāma, is it in this way that you declare to have entered upon the Dhamma, yourself realizing it through direct knowledge?”‘Reverend, had Rāma realized this teaching with his own insight up to this point, and declared having achieved it?’

‘Ettāvatā kho, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti. ”It is in this way, friend, that Rāma declares to have entered upon the Dhamma, himself realizing it through direct knowledge.”‘He had, reverend.’

‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti. “Friend, I too in this way enter upon and abide in this Dhamma, myself realizing it through direct knowledge.”‘I too have realized this teaching with my own insight up to this point, and live having achieved it.’

‘Lābhā no, āvuso, suladdhaṁ no, āvuso, ”It is gain for us, friend, it is great gain for us,‘We are fortunate, reverend, so very fortunate

ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma. that we have such a venerable one for our companion in the life divine.to see a venerable such as yourself as one of our spiritual companions!

Iti yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi, taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi. So the Dhamma that Rāma declares to have entered upon, himself realizing it through direct knowledge, that Dhamma you enter upon and abide in, yourself realizing it through direct knowledge.So the teaching that Rāma had realized with his own insight, and declared having achieved it, you’ve realized with your own insight, and dwell having achieved it.

Yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi, taṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi. And the Dhamma that you enter upon and abide in, yourself realizing it through direct knowledge, that Dhamma Rāma declares to have entered upon, himself realizing it through direct knowledge.The teaching that you’ve realized with your own insight, and dwell having achieved it, Rāma had realized with his own insight, and declared having achieved it.

Iti yaṁ dhammaṁ rāmo abhiññāsi taṁ tvaṁ dhammaṁ jānāsi, yaṁ tvaṁ dhammaṁ jānāsi, taṁ dhammaṁ rāmo abhiññāsi. So you know that Dhamma that Rāma knows; Rāma knows the Dhamma that you know.So the teaching that Rāma directly knew, you know, and the teaching you know, Rāma directly knew.

Iti yādiso rāmo ahosi tādiso tuvaṁ, yādiso tuvaṁ tādiso rāmo ahosi. As Rāma is, so you are; as you are, so Rāma is.Rāma was like you and you are like Rāma.

Ehi dāni, āvuso, tuvaṁ imaṁ gaṇaṁ pariharā’ti. Come, friend, do you now lead this community.”Come now, reverend! You should lead this community.’

Iti kho, bhikkhave, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi. ‘Thus Uddaka Rāmaputta, my companion in the life divine, placed me in the Teacher’s place and accorded me the highest honour.And that is how my spiritual companion Uddaka son of Rāma placed me in the position of a tutor and honored me with high praise.

Tassa mayhaṁ, bhikkhave, etadahosi: ‘I (considered):Then it occurred to me,

‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. “This Dhamma does not lead to dispassion, to fading of lust, to cessation, to peace, to direct knowledge, to full enlightenment, to Nibbāna; but only to the base consisting of neither-perception-nor-non-perception.”‘This teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the dimension of neither perception nor non-perception.’

So kho ahaṁ, bhikkhave, kiṁ kusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno magadhesu anupubbena cārikaṁ caramāno yena uruvelā senānigamo tadavasariṁ. ‘Still in search of what is profitable, seeking the supreme state of sublime peace, I wandered by stages through the Magadhan country, till at length I arrived at Senānigama near Uruvelā.I set out to discover what is skillful, seeking the supreme state of sublime peace. Traveling stage by stage in the Magadhan lands, I arrived at the town of Senā in Uruvelā.

Tatthaddasaṁ ramaṇīyaṁ bhūmibhāgaṁ, pāsādikañca vanasaṇḍaṁ, nadiñca sandantiṁ setakaṁ supatitthaṁ ramaṇīyaṁ, samantā ca gocaragāmaṁ. There I saw an agreeable piece of ground, a delightful grove, a clear-flowing river with pleasant smooth banks, and nearby a village as alms resort.There I saw a delightful park, a lovely grove with a flowing river that was clean and charming, with smooth banks. And nearby was a village to resort to for alms.

Tassa mayhaṁ, bhikkhave, etadahosi: I (considered):Then it occurred to me,

‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo. “There is this agreeable piece of ground, this delightful grove, this clear-flowing river with pleasant smooth banks, and nearby a village for alms resort.‘This park is truly delightful, a lovely grove with a flowing river that’s clean and charming, with smooth banks. And nearby there’s a village to resort to for alms.

Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāyā’ti. This will serve for the endeavour of a clansman who seeks endeavour.”This is good enough for striving for a gentleman wanting to strive.’

So kho ahaṁ, bhikkhave, tattheva nisīdiṁ—And I sat down there (thinking):So I sat down right there, thinking,

alamidaṁ padhānāyāti. “This will serve for endeavour.”‘This is good enough for striving.’

So kho ahaṁ, bhikkhave, attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ. ‘Being myself subject to birth, ageing, ailment, death, sorrow and defilement, knowing the danger in these dhammas, seeking the unborn, unageing, deathless, sorrowless, undefiled supreme surcease of bondage, which is Nibbāna, I attained the unborn, unageing, unailing, deathless, sorrowless, undefiled supreme surcease of bondage, which is Nibbāna.And so, being myself liable to be reborn, understanding the drawbacks in being liable to be reborn, I sought that which is free of rebirth, the supreme sanctuary from the yoke, extinguishment—and I found it. Being myself liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, I sought that which is free of old age, sickness, death, sorrow, and corruption, the supreme sanctuary from the yoke, extinguishment—and I found it.

Ñāṇañca pana me dassanaṁ udapādi: ‘The knowledge and vision arose in me:Knowledge and vision arose in me:

‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti. “My deliverance is unassailable. This my last birth. There is now no renewal of being.”’‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’

Tassa mayhaṁ, bhikkhave, etadahosi: ‘I (considered):Then it occurred to me,

‘adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. “This Dhamma that I have attained is profound, hard to see and hard to discover. It is (the most) peaceful and superior (goal of all), unattainable by (mere) ratiocination, subtle, and for the wise to experience.‘This principle I have discovered is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute.

Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā. But this generation loves something to rely on, delights in something to rely on, is glad of something to rely on.But people like clinging, they love it and enjoy it.

Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ—idappaccayatā paṭiccasamuppādo. It is hard for such a generation to see this truth, namely, specific conditionality, dependent origination.It’s hard for them to see this topic; that is, specific conditionality, dependent origination.

Idampi kho ṭhānaṁ duddasaṁ yadidaṁ—sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. And it is hard to see this truth, namely, the stilling of all formations, relinquishing of all essentials of existence, exhaustion of craving, fading of lust, cessation, Nibbāna.It’s also hard for them to see this topic; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.

Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ, so mamassa kilamatho, sā mamassa vihesā’ti. And if I taught the Dhamma, others would not understand me, and that would be weariness and a bother for me.”And if I were to teach this principle, others might not understand me, which would be wearying and troublesome for me.’

Apissu maṁ, bhikkhave, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā: ‘In fact, there came to me spontaneously these stanzas never heard before:And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to me:

‘Kicchena me adhigataṁ, Enough, nor teach the Dhamma‘I’ve struggled hard to realize this,

halaṁ dāni pakāsituṁ; That even I found hard to reach;there’s no need to reveal it now!

Rāgadosaparetehi, For it will never be perceivedThose mired in greed and hate

nāyaṁ dhammo susambudho. By those who live in lust and hate.can’t really understand this teaching.

Paṭisotagāmiṁ nipuṇaṁ, Men dyed in lust, and whom a cloudIt goes against the stream, subtle,

gambhīraṁ duddasaṁ aṇuṁ; Of darkness laps, will never seedeep, obscure, and very fine.

Rāgarattā na dakkhanti, What goes against the stream, is subtle,Those besotted by greed cannot see,

tamokhandhena āvuṭā’ti. Deep, and hard to see, abstruse.for they’re cloaked in a mass of darkness.’

Itiha me, bhikkhave, paṭisañcikkhato appossukkatāya cittaṁ namati, no dhammadesanāya. ‘Considering thus, my mind favoured inaction instead of teaching the Dhamma.So, as I reflected like this, my mind inclined to remaining passive, not to teaching the Dhamma.

Atha kho, bhikkhave, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi: ‘Then the (Brahmā) Divinity Sahampati knew in mind the thought in my mind, and he (considered):Then the divinity Sahampati, knowing my train of thought, thought,

‘nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṁ namati, no dhammadesanāyā’ti. “The world will be lost, the world will be utterly lost, since the mind of the Tathāgata, Arahant and Fully Enlightened One, favours inaction instead of teaching the Dhamma.”‘Oh lord! The world will be lost, the world will perish! For the mind of the Realized One, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.’

Atha kho, bhikkhave, brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito mama purato pāturahosi. ‘Then just as soon as a strong man might extend his flexed arm or flex his extended arm, the Divinity Sahampati vanished in the world of the Divinity and appeared before me.Then, as easily as a strong person would extend or contract their arm, the divinity Sahampati vanished from the realm of divinity and reappeared in front of me.

Atha kho, bhikkhave, brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yenāhaṁ tenañjaliṁ paṇāmetvā maṁ etadavoca: Then he arranged his upper robe on one shoulder and raising his hands palms together towards me, he said:He arranged his robe over one shoulder, raised his cupped palms toward me, and said,

‘desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ. “Venerable sir, let the Blessed One teach the Dhamma.‘Sir, let the Blessed One teach the Dhamma! Let the Holy One teach the Dhamma!

Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti. There are beings with little dust in their eyes who are wasting through not hearing the Dhamma.There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching.

Bhavissanti dhammassa aññātāro’ti. Some of them will gain final knowledge of the Dhamma.”There will be those who understand the teaching!’

Idamavoca, bhikkhave, brahmā sahampati. ‘The Divinity Sahampati spoke thus,That is what the divinity Sahampati said.

Idaṁ vatvā athāparaṁ etadavoca: and having done so, he said further:Then he went on to say:

‘Pāturahosi magadhesu pubbe, In Magadha till now have Dhammas been‘Among the Magadhans there appeared in the past

Dhammo asuddho samalehi cintito; Unpurified, thought out by those still stained.an impure teaching thought up by the stained.

Apāpuretaṁ amatassa dvāraṁ, Open the Deathless gateway, let them hearFling open the door to freedom from death!

Suṇantu dhammaṁ vimalenānubuddhaṁ. The Dhamma the Immaculate has found;Let them hear the teaching the immaculate one discovered.

Sele yathā pabbatamuddhaniṭṭhito, Who stands upon a solid pile of rock,Standing high on a rocky mountain,

Yathāpi passe janataṁ samantato; And, just as one sees all the folk around,you can see the people all around.

Tathūpamaṁ dhammamayaṁ sumedha, Survey, O sorrowless,In just the same way, All-seer, so intelligent,

Pāsādamāruyha samantacakkhu; all-seeing sage,having ascended the Temple of Truth,

Sokāvatiṇṇaṁ janatamapetasoko, This human breed engulfed in sorrowingrid of sorrow, look upon the people

Avekkhassu jātijarābhibhūtaṁ. That Birth has at its mercy, and Old Age.swamped with sorrow, overcome by rebirth and old age.

Uṭṭhehi vīra vijitasaṅgāma, Arise victorious Hero, Knowledge-bringerRise, hero! Victor in battle, caravan leader,

Satthavāha aṇaṇa vicara loke; Free from all debt, and wander in the world.wander the world free of debt.

Desassu bhagavā dhammaṁ, Proclaim the Dhamma; there are some,Let the Blessed One teach the Dhamma!

Aññātāro bhavissantī’ti. O Blessed One, will understand.”’There will be those who understand!’

Atha kho ahaṁ, bhikkhave, brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesiṁ. ‘Then I listened to the Divinity’s pleading. Out of compassion for beings I surveyed the world with the eye of a Buddha.Then, understanding the Divinity’s invitation, I surveyed the world with the eye of a Buddha, because of my compassion for sentient beings.

Addasaṁ kho ahaṁ, bhikkhave, buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. Surveying the world with the eye of a Buddha, I saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and hard to teach, and some that dwelt seeing fear in blame and in the other world.And I saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not.

Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni samodakaṁ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakaṁ accuggamma ṭhitāni anupalittāni udakena; Just as in a pond of blue or red or white lotuses, some lotuses that are born and grow in the water thrive immersed in the water without rising out of it, and some other lotuses that are born and grow in water rest on the water’s surface, and some other lotuses that are born and grow in the water rise out of the water and stand clear, unwetted by it,It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. Some of them sprout and grow in the water reaching the water’s surface. And some of them sprout and grow in the water but rise up above the water and stand with no water clinging to them.

evameva kho ahaṁ, bhikkhave, buddhacakkhunā lokaṁ volokento addasaṁ satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. so too, surveying the world … and some that dwelt seeing fear in blame and in the other world.In the same way, I saw sentient beings with little dust in their eyes, and some with much dust in their eyes.

Atha khvāhaṁ, bhikkhave, brahmānaṁ sahampatiṁ gāthāya paccabhāsiṁ: ‘Then I replied to the Divinity Sahampati in stanzas:Then I replied in verse to the divinity Sahampati:

‘Apārutā tesaṁ amatassa dvārā, Open for them are the Deathless’ doors,‘Flung open are the doors to freedom from death!

Ye sotavanto pamuñcantu saddhaṁ; Let those that hear now show their faith,Let those with ears to hear commit to faith.

Vihiṁsasaññī paguṇaṁ na bhāsiṁ, Seeing the bother I spoke not for menThinking it would be troublesome, Divinity, I did not teach

Dhammaṁ paṇītaṁ manujesu brahme’ti. Dhamma subtle and sublime, Divinity.the sophisticated, sublime Dhamma among mankind.’

Atha kho, bhikkhave, brahmā sahampati ‘katāvakāso khomhi bhagavatā dhammadesanāyā’ti maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi. ‘Then the Divinity Sahampati (thought): “I have made it possible for the Dhamma to be taught by the Blessed One.” And after paying homage to me, keeping me on the right, the Divinity departed.Then the divinity Sahampati, knowing that his request for me to teach the Dhamma had been granted, bowed and respectfully circled me, keeping me on his right, before vanishing right there.

Tassa mayhaṁ, bhikkhave, etadahosi: ‘I (considered) thus:Then I thought,

‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ; “To whom should I first teach the Dhamma?‘Who should I teach first of all?

ko imaṁ dhammaṁ khippameva ājānissatī’ti? Who will soon understand this Dhamma?”Who will quickly understand this teaching?’

Tassa mayhaṁ, bhikkhave, etadahosi: ‘I (considered) thus:Then it occurred to me,

‘ayaṁ kho āḷāro kālāmo paṇḍito viyatto medhāvī dīgharattaṁ apparajakkhajātiko. “Āḷāra Kālāma is wise, learned and discerning. He has long had little dust in his eyes.‘That Āḷāra Kālāma is astute, competent, intelligent, and has long had little dust in his eyes.

Yannūnāhaṁ āḷārassa kālāmassa paṭhamaṁ dhammaṁ deseyyaṁ. Suppose I taught the Dhamma first to Āḷāra Kālāma?Why don’t I teach him first of all?

So imaṁ dhammaṁ khippameva ājānissatī’ti. He will soon understand it.”’He’ll quickly understand the teaching.’

Atha kho maṁ, bhikkhave, devatā upasaṅkamitvā etadavoca: ‘Then gods approached me and said:But a deity came to me and said,

‘sattāhakālaṅkato, bhante, āḷāro kālāmo’ti. “Venerable sir, Āḷāra Kālāma died seven days ago.”‘Sir, Āḷāra Kālāma passed away seven days ago.’

Ñāṇañca pana me dassanaṁ udapādi: And the knowledge and vision arose in me:And knowledge and vision arose in me,

‘sattāhakālaṅkato āḷāro kālāmo’ti. “Āḷāra Kālāma died seven days ago.”‘Āḷāra Kālāma passed away seven days ago.’

Tassa mayhaṁ, bhikkhave, etadahosi: I (considered) thus:I thought,

‘mahājāniyo kho āḷāro kālāmo. “Āḷāra Kālāma’s loss is a great one.‘This is a great loss for Āḷāra Kālāma.

Sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā’ti. If he had heard this Dhamma, he would soon have understood it.”If he had heard the teaching, he would have understood it quickly.’

Tassa mayhaṁ, bhikkhave, etadahosi: ‘I (considered) thus:Then I thought,

‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ; “To whom should I first teach the Dhamma?‘Who should I teach first of all?

ko imaṁ dhammaṁ khippameva ājānissatī’ti? Who will soon understand this Dhamma?”Who will quickly understand this teaching?’

Tassa mayhaṁ, bhikkhave, etadahosi: ‘I (considered) thus:Then it occurred to me,

‘ayaṁ kho udako rāmaputto paṇḍito viyatto medhāvī dīgharattaṁ apparajakkhajātiko. “Uddaka Rāmaputta is wise, learned and discerning. He has long had little dust in his eyes.‘That Uddaka son of Rāma is astute, competent, intelligent, and has long had little dust in his eyes.

Yannūnāhaṁ udakassa rāmaputtassa paṭhamaṁ dhammaṁ deseyyaṁ. Suppose I taught the Dhamma first to Uddaka Rāmaputta?Why don’t I teach him first of all?

So imaṁ dhammaṁ khippameva ājānissatī’ti. He will soon understand it.”’He’ll quickly understand the teaching.’

Atha kho maṁ, bhikkhave, devatā upasaṅkamitvā etadavoca: ‘Then gods approached me and said:But a deity came to me and said,

‘abhidosakālaṅkato, bhante, udako rāmaputto’ti. “Venerable sir, Uddaka Rāmaputta died last night.”‘Sir, Uddaka son of Rāma passed away just last night.’

Ñāṇañca pana me dassanaṁ udapādi: And the knowledge and vision in me:And knowledge and vision arose in me,

‘abhidosakālaṅkato udako rāmaputto’ti. “Uddaka Rāmaputta died last night.”‘Uddaka son of Rāma passed away just last night.’

Tassa mayhaṁ, bhikkhave, etadahosi: I (considered) thus:I thought,

‘mahājāniyo kho udako rāmaputto. “Uddaka Rāmaputta’s loss is a great one.‘This is a great loss for Uddaka.

Tassa mayhaṁ, bhikkhave, etadahosi: ‘I (considered) thus:Then I thought,

‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ; “To whom should I first teach the Dhamma?‘Who should I teach first of all?

ko imaṁ dhammaṁ khippameva ājānissatī’ti? Who will soon understand this Dhamma?”Who will quickly understand this teaching?’

Tassa mayhaṁ, bhikkhave, etadahosi: ‘I (considered) thus:Then it occurred to me,

‘bahukārā kho me pañcavaggiyā bhikkhū, ye maṁ padhānapahitattaṁ upaṭṭhahiṁsu. “The bhikkhus of the group of five, who attended me while I was engaged in the struggle for control were very helpful.‘The group of five mendicants were very helpful to me. They looked after me during my time of resolute striving.

Yannūnāhaṁ pañcavaggiyānaṁ bhikkhūnaṁ paṭhamaṁ dhammaṁ deseyyan’ti. Suppose I taught the Dhamma first to them?”’Why don’t I teach them first of all?’

Tassa mayhaṁ, bhikkhave, etadahosi: ‘I (considered) thus:Then I thought,

‘kahaṁ nu kho etarahi pañcavaggiyā bhikkhū viharantī’ti? “Where are the bhikkhus of the group of five living now?”‘Where are the group of five mendicants staying these days?’

Addasaṁ kho ahaṁ, bhikkhave, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṁ viharante isipatane migadāye. And with the heavenly eyesight, which is purified and surpasses the human, I saw that they were living at Benares in the Deer Park at Isipatana.With clairvoyance that is purified and superhuman I saw that the group of five mendicants were staying near Varanasi in the deer park at Isipatana.

Atha khvāhaṁ, bhikkhave, uruvelāyaṁ yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkamiṁ. ‘Then when I had stayed at Uruvela as long as I chose, I set out to go by stages to Benares.So, when I had stayed in Uruvelā as long as I pleased, I set out for Varanasi.

Addasā kho maṁ, bhikkhave, upako ājīvako antarā ca gayaṁ antarā ca bodhiṁ addhānamaggappaṭipannaṁ. Between Gayā and the Place of Enlightenment the monk Upaka saw me on the road.While I was traveling along the road between Gayā and Bodhgaya, the Ājīvaka ascetic Upaka saw me

Disvāna maṁ etadavoca: Seeing me, he said:and said,

‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto. “Friend, the colour of your skin is pure and bright.‘Reverend, your faculties are so very clear, and your complexion is pure and bright.

Kaṁsi tvaṁ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṁ dhammaṁ rocesī’ti? Under whom have you gone forth, friend? Or who is your Teacher? Or whose Dhamma do you confess?”In whose name have you gone forth, reverend? Who is your Teacher? Whose teaching do you believe in?’

Evaṁ vutte, ahaṁ, bhikkhave, upakaṁ ājīvakaṁ gāthāhi ajjhabhāsiṁ: ‘When this was said, I replied to the monk Upaka in stanzas:I replied to Upaka in verse:

‘Sabbābhibhū sabbavidūhamasmi, Transcender of all being, All-knower am I,‘I am the vanquisher of all, the knower of all,

Sabbesu dhammesu anūpalitto; Unsullied in all dhammas, renouncing them allunsullied in the midst of all things.

Sabbañjaho taṇhākkhaye vimutto, By craving’s ceasing freed. And this do I oweI’ve given up all, freed through the ending of craving.

Sayaṁ abhiññāya kamuddiseyyaṁ. To my own wit, to whom should I concede it?Since I know for myself, whose follower should I be?

Na me ācariyo atthi, I have no Teacher, and my likeI have no tutor.

sadiso me na vijjati; Exists nowhere in all the worldThere is no one like me.

Sadevakasmiṁ lokasmiṁ, With all its gods, because I haveIn the world with its gods,

natthi me paṭipuggalo. No person for my counterpart.I have no rival.

Ahañhi arahā loke, I am the Teacher in the worldFor in this world, I am the perfected one;

ahaṁ satthā anuttaro; Without a peer, an Arahant tooI am the supreme Teacher.

Ekomhi sammāsambuddho, And I alone am Full enlightenedI alone am fully awakened,

sītibhūtosmi nibbuto. Quenched, whose fires are quite extinct.cooled, quenched.

Dhammacakkaṁ pavattetuṁ, I go to Kāsi’s city nowI am going to the city of Kāsi

Gacchāmi kāsinaṁ puraṁ; To set in motion the Dhamma’s Wheel:to roll forth the Wheel of Dhamma.

Andhībhūtasmiṁ lokasmiṁ, In a world that’s blind-becomeIn this world that is so blind,

Āhañchaṁ amatadundubhin’ti. I go to beat the Deathless Drum.I’ll beat the drum of freedom from death!’

‘Yathā kho tvaṁ, āvuso, paṭijānāsi, arahasi anantajino’ti. ‘“By your claims, friend, you ought to be a Victor Universal.”‘According to what you claim, reverend, you ought to be the Infinite Victor.’

‘Mādisā ve jinā honti, “The Victors like me, Upaka,‘The victors are those who, like me,

ye pattā āsavakkhayaṁ; Are these won to exhaustion of taints.have reached the ending of defilements.

Jitā me pāpakā dhammā, I vanquished all evil dhammas:I have conquered bad qualities, Upaka—

tasmāhamupaka jino’ti. For that I am a Victor.that’s why I’m a victor.’

Evaṁ vutte, bhikkhave, upako ājīvako ‘hupeyyapāvuso’ti vatvā sīsaṁ okampetvā ummaggaṁ gahetvā pakkāmi. ‘When this was said, the monk Upaka said: “May it be so, friend.” Shaking his head, he took a by-path and departed.When I had spoken, Upaka said: ‘If you say so, reverend.’ Shaking his head, he took a wrong turn and left.

Atha khvāhaṁ, bhikkhave, anupubbena cārikaṁ caramāno yena bārāṇasī isipatanaṁ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṁ. ‘Then wandering by stages, I came at length to Benares, to the Deer Park at Isipatana, where the bhikkhus of the group of five were.Traveling stage by stage, I arrived at Varanasi, and went to see the group of five mendicants in the deer park at Isipatana.

Addasaṁsu kho maṁ, bhikkhave, pañcavaggiyā bhikkhū dūrato āgacchantaṁ. ‘They saw me coming at a distance,The group of five mendicants saw me coming off in the distance

Disvāna aññamaññaṁ saṇṭhapesuṁ: and they agreed among themselves thus:and stopped each other, saying,

‘ayaṁ kho, āvuso, samaṇo gotamo āgacchati bāhulliko padhānavibbhanto āvatto bāhullāya. “Friends, here comes the monk Gotama who turned self-indulgent, shirked control and reverted to luxury.‘Here comes the ascetic Gotama. He’s so indulgent; he strayed from the struggle and returned to indulgence.

So neva abhivādetabbo, na paccuṭṭhātabbo; nāssa pattacīvaraṁ paṭiggahetabbaṁ. We ought not to pay homage to him or rise up for him or receive his bowl and robe.We shouldn’t bow to him or rise for him or receive his bowl and robe.

Api ca kho āsanaṁ ṭhapetabbaṁ, sace ākaṅkhissati nisīdissatī’ti. But a seat can be prepared for him. If he likes, he will sit down.”But we can set out a seat; he can sit if he likes.’

Yathā yathā kho ahaṁ, bhikkhave, upasaṅkamiṁ tathā tathā pañcavaggiyā bhikkhū nāsakkhiṁsu sakāya katikāya saṇṭhātuṁ. ‘However, as soon as I approached, they found themselves unable to keep their pact.Yet as I drew closer, the group of five mendicants were unable to stop themselves per their own agreement.

Appekacce maṁ paccuggantvā pattacīvaraṁ paṭiggahesuṁ, appekacce āsanaṁ paññapesuṁ, appekacce pādodakaṁ upaṭṭhapesuṁ. One came to meet me and took my bowl and (outer) robe; another prepared a seat; and another got water ready for my feet;Some came out to greet me and receive my bowl and robe, some spread out a seat, while others set out water for washing my feet.

Api ca kho maṁ nāmena ca āvusovādena ca samudācaranti. and they addressed me by name as “friend”.But they still addressed me by name and as ‘reverend’.

Evaṁ vutte, ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ: ‘When this was said, I told them:So I said to them,

‘mā, bhikkhave, tathāgataṁ nāmena ca āvusovādena ca samudācaratha. “Bhikkhus, do not address a Tathāgata by name as ‘friend’.‘Mendicants, don’t address me by name and as “reverend”.

Arahaṁ, bhikkhave, tathāgato sammāsambuddho. A Tathāgata is an Arahant and Fully Enlightened.The Realized One is perfected, a fully awakened Buddha.

Odahatha, bhikkhave, sotaṁ, amatamadhigataṁ, ahamanusāsāmi, ahaṁ dhammaṁ desemi. Listen, bhikkhus, the Deathless has been attained. I shall instruct you; I shall teach you the Dhamma.Listen up, mendicants: I have achieved freedom from death! I shall instruct you, I will teach you the Dhamma.

Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. By practising as you are instructed, you will, by realization yourselves here and now through direct knowledge enter upon and abide in that supreme goal of the life divine on account of which clansmen rightly go forth from the home life into homelessness.”By practicing as instructed you will soon realize the supreme culmination of the spiritual path in this very life. You will live having achieved with your own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’

Evaṁ vutte, bhikkhave, pañcavaggiyā bhikkhū maṁ etadavocuṁ: ‘When this was said, the bhikkhus of the group of five answered me thus:But they said to me,

‘tāyapi kho tvaṁ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṁ, kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti? “Friend Gotama, with the behaviour the way, and the difficult feats, which you practised you achieved no distinction worthy of a Noble One’s knowledge and vision higher than the human state (dhamma). Since you have now turned self-indulgent, shirked control and reverted to luxury, how will you have achieved any such distinction?”‘Reverend Gotama, even by that conduct, that practice, that grueling work you did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones. How could you have achieved such a state now that you’ve become indulgent, strayed from the struggle and returned to indulgence?’

Evaṁ vutte, ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ: ‘When this was said, I told them:So I said to them,

‘na, bhikkhave, tathāgato bāhulliko, na padhānavibbhanto, na āvatto bāhullāya. “A Tathāgata is not one who has turned self-indulgent, nor has he shirked control and reverted to luxury.‘The Realized One has not become indulgent, strayed from the struggle and returned to indulgence.

Arahaṁ, bhikkhave, tathāgato sammāsambuddho. A Tathāgata is an Arahant and Fully Enlightened.The Realized One is perfected, a fully awakened Buddha.

Dutiyampi kho, bhikkhave, pañcavaggiyā bhikkhū maṁ etadavocuṁ: ‘A second time the bhikkhus of the group of five said to me:But for a second time they said to me,

Dutiyampi kho ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ: ‘A second time I told them:So for a second time I said to them,

‘na, bhikkhave, tathāgato bāhulliko …pe… “A Tathāgata is not one who has turned self-indulgent …‘The Realized One has not become indulgent …’

upasampajja viharissathā’ti. from the home life into homelessness.”

Tatiyampi kho, bhikkhave, pañcavaggiyā bhikkhū maṁ etadavocuṁ: ‘A third time the bhikkhus of the group of five said to me:But for a third time they said to me,

‘tāyapi kho tvaṁ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṁ, kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti? “Friend Gotama … how will you have achieved any such distinction?”‘Reverend Gotama, even by that conduct, that practice, that grueling work you did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones. How could you have achieved such a state now that you’ve become indulgent, strayed from the struggle and returned to indulgence?’

Evaṁ vutte, ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ: ‘When this was said I asked them:So I said to them,

‘abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṁ pabhāvitametan’ti? “Bhikkhus, have you ever known me to speak like this before?”’‘Mendicants, have you ever known me to speak like this before?’

‘No hetaṁ, bhante’. “No, venerable sir.”‘No sir, we have not.’

‘Arahaṁ, bhikkhave, tathāgato sammāsambuddho. “Bhikkhus, a Tathāgata is an Arahant and Fully Enlightened.‘The Realized One is perfected, a fully awakened Buddha.

Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. By practising as you are instructed, you will, by realization yourselves here and now through direct knowledge enter upon and abide in that supreme goal of the life divine on account of which clansmen rightly go forth from the home life into homelessness.”’By practicing as instructed you will soon realize the supreme culmination of the spiritual path in this very life. You will live having achieved with your own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’

Asakkhiṁ kho ahaṁ, bhikkhave, pañcavaggiye bhikkhū saññāpetuṁ. ‘I was able to convince the bhikkhus of the group of five.I was able to persuade the group of five mendicants.

Dvepi sudaṁ, bhikkhave, bhikkhū ovadāmi, tayo bhikkhū piṇḍāya caranti. Sometimes I instructed two bhikkhus while three went for alms;Then sometimes I advised two mendicants, while the other three went for alms.

Yaṁ tayo bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema. and we six lived upon what the three brought back from their alms-round.Then those three would feed all six of us with what they brought back.

Tayopi sudaṁ, bhikkhave, bhikkhū ovadāmi, dve bhikkhū piṇḍāya caranti. Sometimes I instructed three bhikkhus while two went for alms:Sometimes I advised three mendicants, while the other two went for alms.

Yaṁ dve bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema. and we six lived upon what the two brought back from their alms-round.Then those two would feed all six of us with what they brought back.

Atha kho, bhikkhave, pañcavaggiyā bhikkhū mayā evaṁ ovadiyamānā evaṁ anusāsiyamānā attanā jātidhammā samānā jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu, attanā jarādhammā samānā jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu, attanā byādhidhammā samānā …pe… attanā maraṇadhammā samānā … attanā sokadhammā samānā … attanā saṅkilesadhammā samānā saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu. ‘Then the bhikkhus of the group of five, thus taught and instructed by me, being themselves subject to birth, ageing, ailment, death, sorrow and defilement, knowing the danger in these dhammas, seeking the unborn, unageing, unailing, deathless, sorrowless, undefiled supreme surcease of bondage which is Nibbāna, attained to the unborn, unageing, unailing, deathless, sorrowless, undefiled supreme surcease of bondage which is Nibbāna.As the group of five mendicants were being advised and instructed by me like this, being themselves liable to be reborn, understanding the drawbacks in being liable to be reborn, they sought that which is free of rebirth, the supreme sanctuary from the yoke, extinguishment—and they found it. Being themselves liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, they sought that which is free of old age, sickness, death, sorrow, and corruption, the supreme sanctuary from the yoke, extinguishment—and they found it.

Ñāṇañca pana nesaṁ dassanaṁ udapādi: ‘The knowledge and vision arose in them:Knowledge and vision arose in them:

‘akuppā no vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti. “My deliverance is unassailable. This is my last birth. There is now no renewal of being.” ‘ “‘Our freedom is unshakable; this is our last rebirth; now there’ll be no more future lives.’

Pañcime, bhikkhave, kāmaguṇā. ‘Bhikkhus, there are these five cords of sensual desire.Mendicants, there are these five kinds of sensual stimulation.

Katame pañca? What are the five?What five?

Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, Forms cognizable by the eye that are wished-for, desired, agreeable and likeable, connected with sensual desire and provocative of lust.Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.

sotaviññeyyā saddā …pe… Sounds cognizable by the ear …Sounds known by the ear …

ghānaviññeyyā gandhā … Odours cognizable by the nose …Smells known by the nose …

jivhāviññeyyā rasā … Flavours cognizable by the tongue …Tastes known by the tongue …

kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tangibles cognizable by the body … provocative of lust.Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.

Ime kho, bhikkhave, pañca kāmaguṇā. These are the five cords of sensual desire.These are the five kinds of sensual stimulation.

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā: ‘When any monks and divines are entangled with and unwarily committed to these five cords of sensual desire and cultivate them with no vision of the danger in them and no understanding of the escape from them, it may be understood of them thus:There are ascetics and brahmins who enjoy these five kinds of sensual stimulation tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. You should understand that they

‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’. “They are bound for disaster, bound for ruin, to be done with as he likes by the Evil One.”have met with calamity and disaster, and the Wicked One can do with them what he wants.

Seyyathāpi, bhikkhave, āraññako mago baddho pāsarāsiṁ adhisayeyya. ‘Suppose a forest deer were tied to, and lay down on, a mass of snares,Suppose a deer in the wilderness was lying caught on a pile of snares.

So evamassa veditabbo: it might be understood of him thus:You’d know that it

‘anayamāpanno byasanamāpanno yathākāmakaraṇīyo luddassa. “He is bound for disaster, bound for ruin, to be done with as he likes by the hunter”,has met with calamity and disaster, and the hunter can do with them what he wants.

Āgacchante ca pana ludde yena kāmaṁ na pakkamissatī’ti. …And when the hunter comes, it cannot flee where it wants.

Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā: so too when any monks and divines …In the same way, there are ascetics and brahmins who enjoy these five kinds of sensual stimulation tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. You should understand that they

‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’. “… to be done with as he likes by the Evil One.”have met with calamity and disaster, and the Wicked One can do with them what he wants.

Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā: ‘When any monks and divines are not entangled with nor unwarily committed to these five cords of sensual desire and do not cultivate them, having vision of the danger in them and understanding the escape from them, it may be understood of them thus:There are ascetics and brahmins who enjoy these five kinds of sensual stimulation without being tied, infatuated, or attached, seeing the drawbacks, and understanding the escape. You should understand that they

‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’. “They are not bound for disaster, not bound for ruin, not to be done with as he likes by the Evil One.”haven’t met with calamity and disaster, and the Wicked One cannot do what he wants with them.

Seyyathāpi, bhikkhave, āraññako mago abaddho pāsarāsiṁ adhisayeyya. ‘Suppose a forest deer were not tied to but lay down on a mass of snares,Suppose a deer in the wilderness was lying on a pile of snares without being caught.

So evamassa veditabbo: it might be understood of him thus.You’d know that it

‘na anayamāpanno na byasanamāpanno na yathākāmakaraṇīyo luddassa. “He is not bound for disaster, not bound for ruin, not to be done with as he likes by the hunter”,hasn’t met with calamity and disaster, and the hunter cannot do what he wants with them.

Āgacchante ca pana ludde yena kāmaṁ pakkamissatī’ti. …And when the hunter comes, it can flee where it wants.

Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā: so too when any monks and divines …In the same way, there are ascetics and brahmins who enjoy these five kinds of sensual stimulation without being tied, infatuated, or attached, seeing the drawbacks, and understanding the escape. You should understand that they

‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’. “… not to be done with as he likes by the Evil One.”’haven’t met with calamity and disaster, and the Wicked One cannot do what he wants with them.

Seyyathāpi, bhikkhave, āraññako mago araññe pavane caramāno vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṁ kappeti. ‘Suppose a forest deer is wandering in the forest wilds, he walks without fear, stands without fear, sits without fear, lies down without fear.Suppose there was a wild deer wandering in the forest that walked, stood, sat, and laid down in confidence.

Taṁ kissa hetu? Why is that?Why is that?

Anāpāthagato, bhikkhave, luddassa. Because he is out of the hunter’s sight—Because it’s out of the hunter’s range.

Evameva kho, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. so too, quite secluded from sensual desires, secluded from unprofitable dhammas, a bhikkhu enters upon and abides in the first jhāna which is accompanied by initial and sustained application, with happiness and bliss born of seclusion.In the same way, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato. And this bhikkhu is said to have blindfolded Māra, to have become invisible to the Evil One by depriving Māra’s eye of its opportunity.This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see.

Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. ‘Again, with the stilling of initial and sustained application … second jhāna … born of concentration.Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

Ayaṁ vuccati, bhikkhave …pe… pāpimato. And this bhikkhu is said to have blindfolded Māra, to have become invisible to the Evil One by depriving Māra’s eye of its opportunity.This is called a mendicant who has blinded Māra …

Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. ‘Again, with the fading as well of happiness … third jhāna … “He has a pleasant abiding who has equanimity and is mindful.”Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

Ayaṁ vuccati, bhikkhave …pe… pāpimato. And this bhikkhu is said to have blindfolded Māra … depriving Māra’s eye of its opportunity.This is called a mendicant who has blinded Māra …

Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. ‘Again, with the abandoning of (bodily) pleasure and pain … fourth jhāna … and has purity of mindfulness due to equanimity.Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

Ayaṁ vuccati, bhikkhave …pe… pāpimato. And this bhikkhu is said to have blindfolded Māra … depriving Māra’s eye of its opportunity.This is called a mendicant who has blinded Māra …

Puna caparaṁ, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. ‘Again, with the complete surmounting of perceptions of form, with the disappearance of the perceptions of resistance, with not giving attention to perceptions of difference, (aware that) “space is infinite”, a bhikkhu enters upon and abides in the base consisting of the infinity of space.Furthermore, a mendicant, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.

Ayaṁ vuccati, bhikkhave …pe… pāpimato. And this bhikkhu is said to have blindfolded Māra … depriving Māra’s eye of its opportunity.This is called a mendicant who has blinded Māra …

Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. ‘Again, by completely surmounting the base consisting of the infinity of space, (aware that) “consciousness is infinite”, a bhikkhu enters upon and abides in the base consisting of the infinity of consciousness.Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.

Ayaṁ vuccati, bhikkhave …pe… pāpimato. And this bhikkhu is said to have blindfolded Māra … depriving Māra’s eye of its opportunity.This is called a mendicant who has blinded Māra …

Puna caparaṁ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. ‘Again, by completely surmounting the base consisting of the infinity of consciousness, (aware that) “there is nothing”, a bhikkhu enters upon and abides in the base consisting of nothingness.Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.

Ayaṁ vuccati, bhikkhave …pe… pāpimato. And this bhikkhu is said to have blindfolded Māra … depriving Māra’s eye of its opportunity.This is called a mendicant who has blinded Māra …

Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. ‘Again, by completely surmounting the base consisting of nothingness a bhikkhu enters upon and abides in the base consisting of neither-perception-nor-non-perception.Furthermore, a mendicant, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.

Ayaṁ vuccati, bhikkhave …pe… pāpimato. And this bhikkhu is said to have blindfolded Māra … depriving Māra’s eye of its opportunity.This is called a mendicant who has blinded Māra …

Puna caparaṁ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. ‘Again, by completely surmounting the base consisting of neither-perception-nor-non-perception a bhikkhu enters upon and abides in the cessation of perception and feeling. And his taints are exhausted by his seeing with understanding.Furthermore, a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.

Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato. And this bhikkhu is said to have blindfolded Māra, to have become invisible to the Evil One by depriving Māra’s eye of its opportunity,This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see.

Tiṇṇo loke visattikaṁ vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṁ kappeti. and to have crossed beyond attachment to the world.’ ‘He walks without fear, stands without fear, sits without fear, lies down without fear.They’ve crossed over clinging to the world. And they walk, stand, sit, and lie down in confidence.

Taṁ kissa hetu? Why is that?Why is that?

Anāpāthagato, bhikkhave, pāpimato”ti. He is out of the Evil One’s sight.’Because they’re out of the Wicked One’s range.”

Idamavoca bhagavā. That is what the Blessed One said.That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. The bhikkhus were satisfied, and they delighted in the Blessed One’s words.Satisfied, the mendicants approved what the Buddha said.

Pāsarāsisuttaṁ niṭṭhitaṁ chaṭṭhaṁ.

Previous Next