Theravadan

Other Translations: Deutsch , Italiano , ру́сский язы́к , Srpski

From: Pali, Bhikkhus Nyanamoli & Khantipalo , Bhikkhu Sujato

Majjhima Nikāya 85 Middle Discourses 85

Bodhirājakumārasutta With Prince Bodhi

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

ekaṁ samayaṁ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. On one occasion the Blessed One was staying in the country of the Bhaggas at Suṃsumāragira in the Bhesakalā Grove, the Deer Park.At one time the Buddha was staying in the land of the Bhaggas at Crocodile’s Bellow, in the deer park at Bhesakaḷā’s Wood.

Tena kho pana samayena bodhissa rājakumārassa kokanado nāma pāsādo acirakārito hoti anajjhāvuṭṭho samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Now on that occasion a palace named Kokanada had recently been built for Prince Bodhi, and it had not been inhabited by monk or divine or any human being at all.Now at that time a new stilt longhouse named Pink Lotus had recently been constructed for Prince Bodhi. It had not yet been occupied by an ascetic or brahmin or any human at all.

Atha kho bodhi rājakumāro sañjikāputtaṁ māṇavaṁ āmantesi: Then Prince Bodhi addressed the divine caste student Sañjikāputta thus: Then Prince Bodhi addressed the student Sañjikāputta,

“ehi tvaṁ, samma sañjikāputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vanda, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: ‘Come, my dear Sañjikāputta. Go to the Blessed One and pay homage in my name with your head at his feet, and ask whether he is free from affliction, free from ailment, and is healthy, strong and living in comfort, “Please, dear Sañjikāputta, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.

‘bodhi, bhante, rājakumāro bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti.

Evañca vadehi: (saying:) And then ask him whether he

‘adhivāsetu kira, bhante, bhagavā bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’”ti. “Venerable sir, let the Blessed One with the Sangha of bhikkhus accept tomorrow’s meal from Prince Bodhi.”’would accept tomorrow’s meal from me together with the mendicant Saṅgha.”

“Evaṁ, bho”ti kho sañjikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. ‘Yes sir,’ Sañjikāputta replied and he went to the Blessed One and exchanged greetings with him, “Yes, worthy sir,” Sañjikāputta replied. He did as Prince Bodhi asked, and

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sañjikāputto māṇavo bhagavantaṁ etadavoca: and when the courteous and amiable talk was finished, he sat down at one side. When he had done so, he said:

“bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati. ‘Master Gotama, Prince Bodhi pays homage with his head at the Blessed One’s feet and asks whether he is free from affliction, free from ailment, and is healthy, strong and living in comfort,

Evañca vadeti: and he says thus:

‘adhivāsetu kira bhavaṁ gotamo bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’”ti. “Let the Blessed One with the Sangha of bhikkhus accept tomorrow’s meal from Prince Bodhi!”’

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

Atha kho sañjikāputto māṇavo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā yena bodhi rājakumāro tenupasaṅkami; upasaṅkamitvā bodhiṁ rājakumāraṁ etadavoca: Then, knowing that the Blessed One had accepted, Sañjikāputta rose from his seat and went to Prince Bodhi, and he told him: Then, knowing that the Buddha had consented, Sañjikāputta rose from his seat, went to Prince Bodhi, and said,

“avocumha bhoto vacanena taṁ bhavantaṁ gotamaṁ: ‘We told that Blessed One on your behalf, sir: “I gave your message to the worthy Gotama,

‘bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati. “Master Gotama, Prince Bodhi pays homage with his head at the Blessed One’s feet and asks whether he is free from affliction, free from ailment, and is healthy, strong and living in comfort,

Evañca vadeti—and he says thus:

adhivāsetu kira bhavaṁ gotamo bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’ti. ‘Let the Blessed One with the Sangha of bhikkhus accept tomorrow’s meal from Prince Bodhi!’”

Adhivuṭṭhañca pana samaṇena gotamenā”ti. It has been accepted by the monk Gotama.’and he accepted.”

Atha kho bodhi rājakumāro tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā, kokanadañca pāsādaṁ odātehi dussehi santharāpetvā yāva pacchimasopānakaḷevarā, sañjikāputtaṁ māṇavaṁ āmantesi: Then, when the night was ended, Prince Bodhi had good food of various kinds prepared in his own house, and he had the Kokanada Palace spread with white cloth to the last step of the stair. Then he addressed the divine-caste student Sañjikāputta: And when the night had passed Prince Bodhi had delicious fresh and cooked foods prepared in his own home. He also had the Pink Lotus longhouse spread with white cloth down to the last step of the staircase. Then he said to Sañjikāputta,

“ehi tvaṁ, samma sañjikāputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā bhagavato kālaṁ ārocehi: ‘Come, my dear Sañjikāputta. Go the Blessed One and announce that it is time thus: “Please, dear Sañjikāputta, go to the Buddha, and announce the time, saying,

‘kālo, bhante, niṭṭhitaṁ bhattan’”ti. “It is time, venerable sir, the meal is ready.”’‘Sir, it’s time. The meal is ready.’”

“Evaṁ, bho”ti kho sañjikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato kālaṁ ārocesi: ‘Yes, sir,’ Sañjikāputta replied, and he went to the Blessed One and announced that it was time thus: “Yes, worthy sir,” Sañjikāputta replied, and he did as he was asked.

“kālo, bho gotama, niṭṭhitaṁ bhattan”ti. ‘It is time, Master Gotama, the meal is ready.’

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena bodhissa rājakumārassa nivesanaṁ tenupasaṅkami. Then, it being morning, the Blessed One dressed, and taking his bowl and (outer) robe, he went to Prince Bodhi’s house.Then the Buddha robed up in the morning and, taking his bowl and robe, went to Prince Bodhi’s home.

Tena kho pana samayena bodhi rājakumāro bahidvārakoṭṭhake ṭhito hoti bhagavantaṁ āgamayamāno. Now on that occasion Prince Bodhi was standing in the outer porch waiting for the Blessed One. Now at that time Prince Bodhi was standing outside the gates waiting for the Buddha.

Addasā kho bodhi rājakumāro bhagavantaṁ dūratova āgacchantaṁ. He saw the Blessed One coming in the distance. Seeing the Buddha coming off in the distance,

Disvāna paccuggantvā bhagavantaṁ abhivādetvā purakkhatvā yena kokanado pāsādo tenupasaṅkami. As soon as he saw him, he went out to meet him and paid homage to him; and then, allowing the Blessed One to precede him, they proceeded to the Kokanada Palace. he went out to greet him. After bowing and inviting the Buddha to go first, he approached the Pink Lotus longhouse.

Atha kho bhagavā pacchimaṁ sopānakaḷevaraṁ nissāya aṭṭhāsi. But the Blessed One stopped at the lowest step of the stair. But the Buddha stopped by the last step of the staircase.

Atha kho bodhi rājakumāro bhagavantaṁ etadavoca: Prince Bodhi said to him: Then Prince Bodhi said to him,

“abhiruhatu, bhante, bhagavā dussāni, abhiruhatu sugato dussāni; ‘Venerable sir, let the Blessed One step on the cloth, let the Sublime One step on the cloth, “Sir, let the Blessed One ascend on the cloth! Let the Holy One ascend on the cloth!

yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti. that it may be long for my welfare and happiness.’It will be for my lasting welfare and happiness.”

Evaṁ vutte, bhagavā tuṇhī ahosi. When this was said the Blessed One was silent.But when he said this, the Buddha kept silent.

Dutiyampi kho …pe… A second time Prince Bodhi said to him: ‘Venerable sir … for my welfare and happiness.’ And a second time the Blessed One was silent.For a second time …

tatiyampi kho bodhi rājakumāro bhagavantaṁ etadavoca: A third time Prince Bodhi said to him: and a third time, Prince Bodhi said to him,

yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti. that it may be long for my welfare and happiness.’It will be for my lasting welfare and happiness.”

Atha kho bhagavā āyasmantaṁ ānandaṁ apalokesi. The Blessed One looked at the venerable Ānanda. Then the Buddha glanced at Venerable Ānanda.

Atha kho āyasmā ānando bodhiṁ rājakumāraṁ etadavoca: The venerable Ānanda said to Prince Bodhi: So Ānanda said to Prince Bodhi,

“saṁharatu, rājakumāra, dussāni; ‘Prince, let the cloth be removed. “Fold up the cloth, Prince.

na bhagavā celapaṭikaṁ akkamissati. The Blessed One will not step on a strip of cloth: The Buddha will not step upon white cloth.

Pacchimaṁ janataṁ tathāgato anukampatī”ti. the Tathāgata has regard for the coming generation.’The Realized One has sympathy for future generations.”

Atha kho bodhi rājakumāro dussāni saṁharāpetvā uparikokanadapāsāde āsanāni paññapesi. So Prince Bodhi had the cloth removed, and he had seats prepared in the upper apartments of the Kokanada Palace. So Prince Bodhi had the cloth folded up and the seats spread out upstairs in the longhouse.

Atha kho bhagavā kokanadaṁ pāsādaṁ abhiruhitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. The Blessed One went up to the Kokanada Palace and sat down on the seats prepared together with the Sangha of bhikkhus.Then the Buddha ascended the longhouse and sat on the seats spread out together with the Saṅgha of mendicants.

Atha kho bodhi rājakumāro buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Then with his own hands Prince Bodhi served and satisfied the Sangha of bhikkhus headed by the Buddha with various kinds of good food. Then Prince Bodhi served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods.

Atha kho bodhi rājakumāro bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. When the Blessed One had eaten and no longer had the bowl in his hand, Prince Bodhi took a low seat and sat down at one side. When the Buddha had eaten and washed his hand and bowl, Prince Bodhi took a low seat, sat to one side,

Ekamantaṁ nisinno kho bodhi rājakumāro bhagavantaṁ etadavoca: When he had done so, he said to the Blessed One: and said to him,

“mayhaṁ kho, bhante, evaṁ hoti: ‘Venerable sir, we have thought thus: “Sir, this is what I think:

‘na kho sukhena sukhaṁ adhigantabbaṁ, dukkhena kho sukhaṁ adhigantabban’”ti. “Pleasure is not to be reached through pleasure; pleasure is to be reached through pain.”’‘Pleasure is not gained through pleasure; pleasure is gained through pain.’”

“Mayhampi kho, rājakumāra, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: ‘I too, Prince, before my Enlightenment while I was still only an unenlightened Bodhisatta, thought thus: “Prince, before my awakening—when I was still unawakened but intent on awakening—I too thought,

‘na kho sukhena sukhaṁ adhigantabbaṁ, dukkhena kho sukhaṁ adhigantabban’ti. “Pleasure is not to be reached through pleasure; pleasure is to be reached through pain.”‘Pleasure is not gained through pleasure; pleasure is gained through pain.’

So kho ahaṁ, rājakumāra, aparena samayena daharova samāno susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ. 11-. ‘Later, Prince while still young 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, rājakumāra, 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, rājakumāra, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. I soon learnt the Dhamma. I quickly memorized that teaching.

So kho ahaṁ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti 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, rājakumāra, 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 that 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, rājakumāra, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: ‘Then I went to Āḷāra 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, rājakumāra, 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, rājakumāra, etadahosi: ‘I (considered:) Then it occurred to me,

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

na kho āḷārasseva kālāmassa atthi vīriyaṁ …pe… Not only Āḷāra Kālāma has energy; I too have energy. energy,

sati … Not only Āḷāra Kālāma has mindfulness; I too have mindfulness. mindfulness,

samādhi … Not only Āḷāra Kālāma has concentration; I too have concentration. immersion,

paññā, mayhampatthi paññā. Not only Āḷāra 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, rājakumāra, 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, rājakumāra, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: Then I went to Āḷāra 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 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 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, rājakumāra, āḷāro kālāmo ācariyo me samāno attano antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi. ‘Thus Āḷāra 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, rājakumāra, 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, rājakumāra, 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, rājakumāra, kiṅkusalagavesī 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 want 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, rājakumāra, udako rāmaputto maṁ etadavoca: ‘When this was said, Uddaka Rāmaputta replied: Uddaka 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, rājakumāra, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. I soon learned the Dhamma. I quickly memorized that teaching.

So kho ahaṁ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti 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, rājakumāra, 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, rājakumāra, 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, rājakumāra, 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, rājakumāra, 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 …pe… Not only Rāma has energy; I too have energy. energy,

sati … Not only Rāma has mindfulness; I too have mindfulness. mindfulness,

samādhi … Not only Rāma has concentration; I too have concentration. immersion,

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 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 Rāma said he had realized with his own insight?’

Atha khvāhaṁ, rājakumāra, 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; Rama 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, rājakumāra, 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, rājakumāra, 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, rājakumāra, 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, rājakumāra, kiṅkusalagavesī 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, rājakumāra, 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, rājakumāra, tattheva nisīdiṁ: And I sat down there (thinking:) So I sat down right there, thinking,

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

Apissu maṁ, rājakumāra, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā. 15-17. ‘Now three similes occurred to me spontaneously, never heard before. And then these three similes, which were neither supernaturally inspired, nor learned before in the past, occurred to me.

Seyyathāpi, rājakumāra, allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ. ‘Suppose there were a wet, sappy piece of wood lying in water, Suppose there was a green, sappy log, and it was lying in water.

Atha puriso āgaccheyya uttarāraṇiṁ ādāya: and a man came with an upper firestick, thinking: Then a person comes along with a drill-stick, thinking

‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. “I shall light a fire, I shall produce heat”; to light a fire and produce heat.

Taṁ kiṁ maññasi, rājakumāra, how do you conceive this, Prince, What do you think, Prince?

api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti? would the man light a fire and produce heat by taking the upper firestick and rubbing with it the wet, sappy piece of wood lying in water?’ By drilling the stick against that green, sappy log lying in water, could they light a fire and produce heat?”

“No hidaṁ, bhante. ‘No, Master Gotama. “No, sir.

Taṁ kissa hetu? Why not? Why is that?

Aduñhi, bhante, allaṁ kaṭṭhaṁ sasnehaṁ tañca pana udake nikkhittaṁ, Because it is a wet, sappy piece of wood, and besides, it is lying in water. Because it’s a green, sappy log, and it’s lying in the water.

yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. So the man would reap weariness and disappointment.’ That person will eventually get weary and frustrated.”

“Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho. ‘So, Prince, while a monk or divine lives still bodily and mentally not withdrawn from sensual desires, and while his lust, affection, thirst and fever for sensual desires are not quite abandoned and quieted within him, “In the same way, there are ascetics and brahmins who don’t live withdrawn in body and mind from sensual pleasures. They haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings due to exertion, they are incapable of knowledge and vision, of supreme awakening.

Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. even if the good monk or divine feels painful, racking, piercing feelings due to striving, he is incapable of knowledge and vision and the supreme enlightenment,

No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. and even if the good monk or divine does not feel painful, racking, piercing feelings due to striving, he is incapable of knowledge and vision and the supreme enlightenment.

Ayaṁ kho maṁ, rājakumāra, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā. This was the first simile that occurred to me spontaneously, never heard before. This was the first example that occurred to me.

Aparāpi kho maṁ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Again, Then a second example occurred to me.

Seyyathāpi, rājakumāra, allaṁ kaṭṭhaṁ sasnehaṁ ārakā udakā thale nikkhittaṁ. suppose there were a wet, sappy piece of wood lying on dry land far from water, Suppose there was a green, sappy log, and it was lying on dry land far from the water.

Atha puriso āgaccheyya uttarāraṇiṁ ādāya: and a man came with an upper firestick, thinking:Then a person comes along with a drill-stick, thinking

‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. “I shall light a fire, I shall produce heat”;to light a fire and produce heat.

Taṁ kiṁ maññasi, rājakumāra, how do you conceive this, Prince,What do you think, Prince?

api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ ārakā udakā thale nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti? would the man light a fire and produce heat by taking the upper firestick and rubbing with it the wet, sappy piece of wood lying on dry land far from water? ‘By drilling the stick against that green, sappy log on dry land far from water, could they light a fire and produce heat?”

“No hidaṁ, bhante. ‘No, Master Gotama.“No, sir.

Taṁ kissa hetu? Why not?Why is that?

Aduñhi, bhante, allaṁ kaṭṭhaṁ sasnehaṁ kiñcāpi ārakā udakā thale nikkhittaṁ, Because it is a wet, sappy piece of wood, though it is lying on dry land far from water.Because it’s still a green, sappy log, despite the fact that it’s lying on dry land far from water.

yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. So the man would reap weariness and disappointment.’That person will eventually get weary and frustrated.”

“Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho. ‘So, Prince, while a monk or divine lives still only bodily withdrawn from sensual desires, and while his lust, affection, passion, thirst and fever for sensual desires are not quite abandoned and quieted within him,“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. But they haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings due to exertion, they are incapable of knowledge and vision, of supreme awakening.

Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. then even if the good monk or divine feels painful, racking, piercing feelings due to striving, he is incapable of knowledge and vision and the supreme enlightenment.

No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. And even if the good monk or divine does not feel painful, racking, piercing feelings due to striving, he is incapable of knowledge and vision and the supreme enlightenment.

Ayaṁ kho maṁ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. This was the second simile that occurred to me spontaneously, never heard before.This was the second example that occurred to me.

Aparāpi kho maṁ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. ‘Again,Then a third example occurred to me.

Seyyathāpi, rājakumāra, sukkhaṁ kaṭṭhaṁ koḷāpaṁ ārakā udakā thale nikkhittaṁ. suppose there were a dry sapless piece of wood lying on dry land far from water,Suppose there was a dried up, withered log, and it was lying on dry land far from the water.

Atha puriso āgaccheyya uttarāraṇiṁ ādāya: and man came with an upper firestick, thinking:Then a person comes along with a drill-stick, thinking

‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. “I shall light a fire, I shall produce heat”;to light a fire and produce heat.

Taṁ kiṁ maññasi, rājakumāra, how do you conceive this, Prince,What do you think, Prince?

api nu so puriso amuṁ sukkhaṁ kaṭṭhaṁ koḷāpaṁ ārakā udakā thale nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti? would the man light a fire and produce heat by rubbing with it the dry, sapless piece of wood lying on dry land far from water? ‘By drilling the stick against that dried up, withered log on dry land far from water, could they light a fire and produce heat?”

“Evaṁ, bhante. ‘Yes, Master Gotama.“Yes, sir.

Taṁ kissa hetu? Why so?Why is that?

Aduñhi, bhante, sukkhaṁ kaṭṭhaṁ koḷāpaṁ, tañca pana ārakā udakā thale nikkhittan”ti. Because it is a dry, sapless piece of wood, and besides, it is lying on dry land far from water!’Because it’s a dried up, withered log, and it’s lying on dry land far from water.”

“Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ suppahīno hoti suppaṭippassaddho. ‘So, Prince, while a monk or divine lives both bodily and mentally withdrawn from sense-desires, and while his lust, affection, passion, thirst and fever, for sensual desires are quite abandoned and quieted within him,“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. And they have internally given up and stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings due to exertion, they are capable of knowledge and vision, of supreme awakening.

Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. then, even if the good monk or divine feels painful, racking, piercing feelings due to striving, he is capable of knowledge and vision and the supreme enlightenment,

No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. and even if the good monk or divine does not feel painful, racking, piercing feelings due to striving, he is capable of knowledge and vision and the supreme enlightenment.

Ayaṁ kho maṁ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. This was the third simile that occurred to me spontaneously, never heard before.This was the third example that occurred to me.

Imā kho maṁ, rājakumāra, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā. These were the three similes that occurred to me spontaneously, never heard before.These are the three similes, which were neither supernaturally inspired, nor learned before in the past, that occurred to me.

Tassa mayhaṁ, rājakumāra, etadahosi: ‘I thought:Then it occurred to me,

‘yannūnāhaṁ dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇheyyaṁ abhinippīḷeyyaṁ abhisantāpeyyan’ti. “Suppose, with my teeth clenched and my tongue pressed against the roof of my mouth, I beat down, constrain and crush mind with mind?”‘Why don’t I, with teeth clenched and tongue pressed against the roof of my mouth, squeeze, squash, and scorch mind with mind?’

So kho ahaṁ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi. So, with my teeth clenched and my tongue pressed against the roof of my mouth, I beat down, constrained and crushed mind with mind.So that’s what I did,

Tassa mayhaṁ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. While I did so, sweat ran from my armpits.until sweat ran from my armpits.

Seyyathāpi, rājakumāra, balavā puriso dubbalataraṁ purisaṁ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya; Just as a strong man might seize a weaker by the head or shoulders and beat him down, constrain and crush him, It was like when a strong man grabs a weaker man by the head or throat or shoulder and squeezes, squashes, and crushes them.

evameva kho me, rājakumāra, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. so too, while with my teeth clenched and my tongue pressed against the roof of my mouth, I beat down, constrained and crushed mind with mind, sweat ran from my armpits. In the same way, with teeth clenched and tongue pressed against the roof of my mouth, I squeezed, squashed, and crushed mind with mind until sweat ran from my armpits.

Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. But although tireless energy was aroused in me and unremitting mind-fulness was establised, yet my body was overwrought and uncalm be-cause I was exhausted by the painful endeavour. But such painful feel-ing as arose in me did not invade my mind and remain.My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.

Tassa mayhaṁ, rājakumāra, etadahosi: ‘I thought: Then it occurred to me,

‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. “Suppose I practise the meditation without breathing?” ‘Why don’t I practice the breathless absorption?’

So kho ahaṁ, rājakumāra, mukhato ca nāsato ca assāsapassāse uparundhiṁ. So I stopped the in-breaths and out-breaths in my mouth and nose. So I cut off my breathing through my mouth and nose.

Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. While I did so, there was a loud sound of winds coming from my ear holes. But then winds came out my ears making a loud noise,

Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti; Just as there is a loud sound when a smith’s bellows are blown, like the puffing of a blacksmith’s bellows.

evameva kho me, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. so too, while I stopped the in-breaths and out-breaths in my nose and ears, there was a loud sound of winds coming from my ear holes.

Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. ‘But although tireless energy was aroused in me and unremitting mindfulness was established, yet my body was overwrought and uncalm because I was exhausted by the painful endeavour. But such painful feeling as arose in me did not invade my mind and remain.My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.

Tassa mayhaṁ, rājakumāra, etadahosi: ‘I thought: Then it occurred to me,

‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. “Suppose I practise further the meditation without breath-ing?” ‘Why don’t I keep practicing the breathless absorption?’

So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. So I stopped the in-breaths and out-breaths in my mouth, nose and ears. So I cut off my breathing through my mouth and nose and ears.

Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. While I did so, violent winds harried my head. But then severe winds ground my head,

Seyyathāpi, rājakumāra, balavā puriso tiṇhena sikharena muddhani abhimattheyya; Just as if a strong man were splitting my head open with a sharp sword, like a strong man was drilling into my head with a sharp point.

evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. so too, while I stopped the in-breaths and the out-breaths in my mouth, nose and ears, violent winds harried my head.

Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. ‘But although tireless energy was aroused in me and unremitting mindfulness was established, yet my body was overwrought and uncalm because I was exhausted by the painful endeavour. But such painful feeling as arose in me did not invade my mind and remain.My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.

Tassa mayhaṁ, rājakumāra, etadahosi: ‘I thought: Then it occurred to me,

‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. “Suppose I practise further the meditation without breath-ing?” ‘Why don’t I keep practicing the breathless absorption?’

Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. While I did so, there were a violent pains in my head. But then I got a severe headache,

Seyyathāpi, rājakumāra, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya; Just as if a strong man were tightening a tough leather strap round my head as a headband, like a strong man was tightening a strong leather strap around my head.

evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. so too, while I stopped the in-breaths and out-breaths in my mouth, nose and ears, there were violent pains in my head.

Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. ‘But although tireless energy was aroused in me and unremitting mindfulness was established, yet my body was overwrought and uncalm because I was exhausted by the painful endeavour. But such painful feeling as arose in me did not invade my mind and remain.My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.

Tassa mayhaṁ, rājakumāra, etadahosi: ‘I thought: Then it occurred to me,

‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. “Suppose I practise further the meditation without breathing?” ‘Why don’t I keep practicing the breathless absorption?’

Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṁ parikantanti. While I did so, violent winds carved up my belly. But then severe winds carved up my belly,

Seyyathāpi, rājakumāra, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; Just as a clever butcher or his apprentice carves up an ox’s belly with a sharp knife, like a deft butcher or their apprentice was slicing my belly open with a sharp meat cleaver.

evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā, vātā kucchiṁ parikantanti. so too, while I stopped the in-breaths and out-breaths in my mouth, nose and ears, violent winds carved up my belly.

Tassa mayhaṁ, rājakumāra, etadahosi: ‘I thought:Then it occurred to me,

‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. “Suppose I practise further the meditation without breathing?”‘Why don’t I keep practicing the breathless absorption?’

So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. So I stopped the in-breaths and out-breaths in my mouth, nose and ears.So I cut off my breathing through my mouth and nose and ears.

Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti. While I did so, there was violent burning in my body.But then there was a severe burning in my body,

Seyyathāpi, rājakumāra, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; Just as if two strong men had seized a weaker by both arms and were roasting him over a pit of hot coals,like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals.

evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti. so too, while I stopped the in-breaths and out-breaths in mouth, nose and ears, there was a violent burning in my body.

Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. ‘But although tireless energy was aroused in me and unremitting mindfulness was established, yet my body was overwrought and uncalm because I was exhausted by the painful endeavour. But such painful feeling as arose in me did not invade my mind and remain.My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.

Apissu maṁ, rājakumāra, devatā disvā evamāhaṁsu: ‘Now when gods saw me, they said:Then some deities saw me and said,

‘kālaṅkato samaṇo gotamo’ti. “The monk Gotama is dead.”‘The ascetic Gotama is dead.’

Ekaccā devatā evamāhaṁsu: Other gods said:Others said,

‘na kālaṅkato samaṇo gotamo, api ca kālaṁ karotī’ti. “The monk Gotama is not dead, he is dying.”‘He’s not dead, but he’s dying.’

Ekaccā devatā evamāhaṁsu: Other gods said:Others said,

‘na kālaṅkato samaṇo gotamo, nāpi kālaṁ karoti. Arahaṁ samaṇo gotamo. Vihāro tveva so arahato evarūpo hotī’ti. “The monk Gotama is neither dead nor dying; he is an Arahant, for such is the way of Arahants.”’‘He’s not dead or dying. The ascetic Gotama is a perfected one, for that is how the perfected ones live.’

Tassa mayhaṁ, rājakumāra, etadahosi: ‘I thought:Then it occurred to me,

‘yannūnāhaṁ sabbaso āhārupacchedāya paṭipajjeyyan’ti. “Suppose I entirely cut off food?”‘Why don’t I practice completely cutting off food?’

Atha kho maṁ, rājakumāra, devatā upasaṅkamitvā etadavocuṁ: Then gods came to me and said:But deities came to me and said,

‘mā kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajji. “Good sir, do not entirely cut off food.‘Good fellow, don’t practice totally cutting off food.

Sace kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṁ dibbaṁ ojaṁ lomakūpehi ajjhohāressāma, tāya tvaṁ yāpessasī’ti. If you do so, we shall inject heavenly food into your pores and you will live on that.”If you do, we’ll infuse heavenly nectar into your pores and you will live on that.’

Tassa mayhaṁ, rājakumāra, etadahosi: I thought:Then it occurred to me,

‘ahañceva kho pana sabbaso ajajjitaṁ paṭijāneyyaṁ. Imā ca me devatā dibbaṁ ojaṁ lomakūpehi ajjhohāreyyuṁ, tāya cāhaṁ yāpeyyaṁ, taṁ mamassa musā’ti. “If I claim to be completely fasting and these gods inject heavenly food into my pores and I live on that, then I shall be lying.”‘If I claim to be completely fasting while these deities are infusing heavenly nectar in my pores, that would be a lie on my part.’

So kho ahaṁ, rājakumāra, tā devatā paccācikkhāmi. ‘Halan’ti vadāmi. I dismissed those gods, saying: “There is no need.”So I refused those deities, saying, ‘There’s no need.’

Tassa mayhaṁ, rājakumāra, etadahosi: ‘I thought:Then it occurred to me,

‘yannūnāhaṁ thokaṁ thokaṁ āhāraṁ āhāreyyaṁ pasataṁ pasataṁ, yadi vā muggayūsaṁ yadi vā kulatthayūsaṁ yadi vā kaḷāyayūsaṁ yadi vā hareṇukayūsan’ti. “Suppose I take very little food, say, a handful each time, whether it is bean soup or lentil soup or vetch soup or pea soup?”‘Why don’t I just take a little bit of food each time, a handful of broth made from mung beans, horse gram, chickpeas, or green gram?’

So kho ahaṁ, rājakumāra, thokaṁ thokaṁ āhāraṁ āhāresiṁ pasataṁ pasataṁ, yadi vā muggayūsaṁ yadi vā kulatthayūsaṁ yadi vā kaḷāyayūsaṁ yadi vā hareṇukayūsaṁ. While I did so,So that’s what I did,

Tassa mayhaṁ, rājakumāra, thokaṁ thokaṁ āhāraṁ āhārayato pasataṁ pasataṁ, yadi vā muggayūsaṁ yadi vā kulatthayūsaṁ yadi vā kaḷāyayūsaṁ yadi vā hareṇukayūsaṁ, adhimattakasimānaṁ patto kāyo hoti. my body reached a state of extreme emaciation.until my body became severely emaciated.

Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Because of eating so little my limbs became like the jointed segments of vine stems or bamboo stems.Due to eating so little, my major and minor limbs became like the joints of an eighty-year-old or a dying man,

Seyyathāpi nāma oṭṭhapadaṁ; evamevassu me ānisadaṁ hoti tāyevappāhāratāya. Because of eating so little my backside became like a camel’s hoof.my bottom became like a camel’s hoof,

Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya. Because of eating so little the projections on my spine stood forth like corded beads.my vertebrae stuck out like beads on a string,

Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Because of eating so little my ribs jutted out as gaunt as the crazy rafters of an old roofless barn.and my ribs were as gaunt as the broken-down rafters on an old barn.

Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Because of eating so little the gleam of my eyes sunk far down in their sockets looked like the gleam of water sunk far down in a deep well. Due to eating so little, the gleam of my eyes sank deep in their sockets, like the gleam of water sunk deep down a well.

Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya. Because of eating so little my scalp shrivelled and withered as a green gourd shrivels and withers in the wind and sun. Due to eating so little, my scalp shriveled and withered like a green bitter-gourd in the wind and sun.

So kho ahaṁ, rājakumāra, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhāmi. Yāvassu me, rājakumāra, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya. Because of eating so little, if I touched my belly skin, I encountered my backbone too; if I touched my backbone I encountered my belly skin too. Due to eating so little, the skin of my belly stuck to my backbone, so that when I tried to rub the skin of my belly I grabbed my backbone, and when I tried to rub my backbone I rubbed the skin of my belly.

So kho ahaṁ, rājakumāra, ‘vaccaṁ vā muttaṁ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. Because of eating so little, if I made water or evacuated my bowels, I fell over on my face there. Due to eating so little, when I tried to urinate or defecate I fell face down right there.

So kho ahaṁ, rājakumāra, imameva kāyaṁ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṁ, rājakumāra, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya. Because of eating so little, if I tried to ease my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell away from my body as I rubbed.Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out.

Apissu maṁ, rājakumāra, manussā disvā evamāhaṁsu: ‘kāḷo samaṇo gotamo’ti, Now when human beings saw me, they said: “The monk Gotama is a black man.” Then some people saw me and said, ‘The ascetic Gotama is black.’

ekacce manussā evamāhaṁsu: ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti. Other human beings said: “The monk Gotama is not a black man, he is a brown man.” Some said, ‘He’s not black, he’s brown.’

Ekacce manussā evamāhaṁsu: ‘na kāḷo samaṇo gotamo, napi sāmo, maṅguracchavi samaṇo gotamo’ti. Other human beings said: “The monk Gotama is neither a black nor a brown man, he is a fair-skinned man.” Some said, ‘He’s neither black nor brown. The ascetic Gotama has dingy skin.’

Yāvassu me, rājakumāra, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya. So much had the clear, bright colour of my skin deteriorated through eating so little.That’s how far the pure, bright complexion of my skin had been ruined by taking so little food.

Tassa mayhaṁ, rājakumāra, etadahosi: I thought: Then it occurred to me,

‘ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṁsu, etāvaparamaṁ nayito bhiyyo. “Whenever a monk or divine in the past has felt painful, racking, piercing feeling due to striving, it can equal this but not exceed it. ‘Whatever ascetics and brahmins have experienced painful, sharp, severe, acute feelings due to exertion—whether in the past, future, or present—this is as far as it goes, no-one has done more than this.

Yepi hi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṁ nayito bhiyyo. And whenever a monk or divine in the future will feel painful, racking, piercing feeling due to striving, it can equal this but not exceed it.

Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṁ nayito bhiyyo. And whenever a monk or divine at present feels painful, racking, piercing feeling due to striving, it can equal this but not exceed it.

Na kho panāhaṁ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṁ; But by this gruelling penance I have attained no distinction higher than the human state (dhamma) worthy of a Noble One’s knowledge and vision. But I have not achieved any superhuman distinction in knowledge and vision worthy of the noble ones by this severe, grueling work.

siyā nu kho añño maggo bodhāyā’ti. Might there be another way to enlightenment?”Could there be another path to awakening?’

Tassa mayhaṁ, rājakumāra, etadahosi: I thought: Then it occurred to me,

‘abhijānāmi kho panāhaṁ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharitā; “While my Sakyan father was busy, while I was sitting in the cool shade of a rose-apple tree quite secluded from sensual desires, secluded from unprofitable dhammas, I had direct knowledge of entering upon and abiding in the first jhāna, which is accompanied by initial and sustained application with happiness and (bodily) pleasure born of seclusion. ‘I recall sitting in the cool shade of a black plum tree while my father the Sakyan was off working. Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

siyā nu kho eso maggo bodhāyā’ti. Might that be the way to Enlightenment?” Could that be the path to awakening?’

Tassa mayhaṁ, rājakumāra, satānusāri viññāṇaṁ ahosi: Then, following on that memory, came the recognition: Stemming from that memory came the understanding:

‘eseva maggo bodhāyā’ti. “This is the way to enlightenment.”’‘That is the path to awakening!’

Tassa mayhaṁ, rājakumāra, etadahosi: ‘I thought: Then it occurred to me,

‘kiṁ nu kho ahaṁ tassa sukhassa bhāyāmi yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti? “Why am I afraid of that pleasure? It is pleasure that has nothing to do with sensual desires and unprofitable dhammas.” ‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities?’

Tassa mayhaṁ, rājakumāra, etadahosi: ‘I thought: Then it occurred to me,

‘na kho ahaṁ tassa sukhassa bhāyāmi yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti. “I am not afraid of that pleasure, since it has nothing to do with sensual desires and unprofitable dhammas.”’‘I’m not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities.’

Tassa mayhaṁ, rājakumāra, etadahosi: ‘I thought: Then it occurred to me,

‘na kho taṁ sukaraṁ sukhaṁ adhigantuṁ evaṁ adhimattakasimānaṁ pattakāyena. Yannūnāhaṁ oḷārikaṁ āhāraṁ āhāreyyaṁ odanakummāsan’ti. “It is not possible to attain that pleasure with a body so excessively emaciated. Suppose I ate some solid food—some boiled rice and bread?” ‘I can’t achieve that pleasure with a body so severely emaciated. Why don’t I eat some solid food, some rice and porridge?’

So kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ. And I ate some solid food—some boiled rice and bread. So I ate some solid food.

Tena kho pana maṁ, rājakumāra, samayena pañcavaggiyā bhikkhū paccupaṭṭhitā honti: But at that time five bhikkhus were waiting upon me, thinking: Now at that time the group of five mendicants were attending on me, thinking,

‘yaṁ kho samaṇo gotamo dhammaṁ adhigamissati taṁ no ārocessatī’ti. “If the monk Gotama achieves something he will tell us. ‘The ascetic Gotama will tell us of any truth that he realizes.’

Yato kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṁsu: As soon as I ate the boiled rice and bread the five bhikkhus were disgusted and left me (thinking:)But when I ate some solid food, they left disappointed in me, saying,

‘bāhulliko samaṇo gotamo padhānavibbhanto, āvatto bāhullāyā’ti. “The monk Gotama has turned self-indulgent, he has given up the endeavour and reverted to luxury.”’‘The ascetic Gotama has become indulgent; he has strayed from the struggle and returned to indulgence.’

So kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāretvā balaṁ gahetvā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja vihāsiṁ. ‘Now when I had eaten solid food and regained strength, then quite secluded from sensual desires, secluded from unprofitable dhammas, I entered upon and abode in the first jhāna which is accompanied by initial and sustained application with happiness and (bodily) pleasure born of seclusion.After eating solid food and gathering my strength, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption …

Vitakkavicārānaṁ vūpasamā … dutiyaṁ jhānaṁ … ‘With the stilling of initial application and sustained application … second jhāna …second absorption …

tatiyaṁ jhānaṁ … ‘With the fading as well of happiness … third jhāna …third absorption …

catutthaṁ jhānaṁ upasampajja vihāsiṁ. ‘With the abandoning of (bodily) pleasure and pain … fourth jhāna.fourth absorption.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ. ‘When my concentrated mind was thus purified, clear, unblemished, rid of imperfection, and had become malleable, wieldy, steady, and attained to imperturbability, I directed my mind to the knowledge of recollection of past life,When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives.

So anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. that is to say, one birth, two births, three births … five births, ten births … fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of (world) contraction, many aeons of (world) expansion, many aeons of (world) contraction and expansion: There I was so named, of such a race, with such (qualities of) appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I appeared elsewhere; and there too I was so-named, of such a race, with such (qualities of) appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there I appeared here. Thus with details and particulars I recollected my manifold past life.I recollected many past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. And so I recollected my many kinds of past lives, with features and details.

Ayaṁ kho me, rājakumāra, rattiyā paṭhame yāme paṭhamā This was the first true knowledge attained by me in the first watch of the night.This was the first knowledge, which I achieved in the first watch of the night.

vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno—yathā taṁ appamattassa ātāpino pahitattassa viharato. Ignorance was banished and true knowledge arose; darkness was banished and light arose, as (happens) in one who abides diligent, ardent and self-controlled.Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ. ‘When my concentrated mind was thus purified, clear, unblemished, rid of imperfection, and had become malleable, wieldy, steady, and attained to imperturbability, I directed my mind to the passing-away and reappearance of beings.When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings.

So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi …pe… ‘With the heavenly eyesight which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, well-behaved and ill-behaved; I understood how beings pass on according to their kammas, thus: “These worthy beings who are ill-conducted in body, speech and mind, revilers of Noble Ones, wrong in their views, giving effect to wrong view in their kammas (actions), have, on the dissolution of the body, after death, appeared in a bad destination, in perdition, even in hell; but these worthy beings, who are well-conducted in body, speech and mind, not revilers of Noble Ones, right in their views, giving effect to right view in their kammas (actions), have, on the dissolution of the body, after death, appeared in a good destination, even in the heavenly world.” Thus with heavenly eyesight which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, well-behaved and ill-behaved; I understood how beings pass on according to their kammas.”With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings pass on according to their deeds.

ayaṁ kho me, rājakumāra, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno—yathā taṁ appamattassa ātāpino pahitattassa viharato. ‘This was the second true knowledge attained by me in the second watch of the night. Ignorance was banished and true knowledge arose; darkness was banished and light arose, as (happens) in one who dwells diligent, ardent and self-controlled.This was the second knowledge, which I achieved in the middle watch of the night. Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ. ‘When my concentrated mind was thus purified, clear, unblemished, rid of imperfection, and had become malleable, wieldy, steady, and attained to imperturbability, I directed my mind to the knowledge of exhaustion of taints.When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements.

So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ; I had direct knowledge as it actually was: “This is suffering”; I had direct knowledge thus: “This is the origin of suffering”; I had direct knowledge thus: “This is the cessation of suffering”; I had direct knowledge thus: “This is the way leading to the cessation of suffering”;I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’

‘ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ …pe… ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ. I had direct knowledge thus: “These are taints”; I had direct knowledge thus: “This is the origin of taints”; I had direct knowledge thus: “This is the cessation of taints”; I had direct knowledge thus: “This is the way leading to the cessation of taints.”’I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements.’

Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha. When I knew thus, the mind was liberated from the taints of sensual desire, from the taints of being and from the taints of ignorance. Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.

Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi. When liberated there came the knowledge “It is liberated”. I had direct knowledge “It is liberated”. When it was freed, I knew it was freed.

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ. I had direct knowledge thus: “Birth is exhausted, the life divine has been lived out, what can be done is done. There is no more of this to come.”’ I understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.’

Ayaṁ kho me, rājakumāra, rattiyā pacchime yāme tatiyā ‘This was the third true knowledge attained by me in the third watch of the night. This was the third knowledge, which I achieved in the last watch of the night.

vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno—yathā taṁ appamattassa ātāpino pahitattassa viharato. Ignorance was banished and true knowledge arose; darkness was banished and light arose, as (happens) in one who dwells diligent, ardent and self-controlled. Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.

Tassa mayhaṁ, rājakumāra, etadahosi: ‘It occurred to me, Prince, Then it occurred to me,

‘adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. the 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—idappaccayatāpaṭiccasamuppādo. 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, rājakumāra, 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, > That even I found hard to reach; ‘I’ve struggled hard to realize this,

halaṁ dāni pakāsituṁ; > Enough, nor teach the Dhamma there’s no need to reveal it now!

Rāgadosaparetehi, > By those who live in lust and hate. Those mired in greed and hate

nāyaṁ dhammo susambudho. For it will never be perceivedcan’t really understand this teaching.

Paṭisotagāmiṁ nipuṇaṁ, What goes against the stream, is subtle,It goes against the stream, subtle,

gambhīraṁ duddasaṁ aṇuṁ; Deep, and hard to see, abstruse.deep, obscure, and very fine.

Rāgarattā na dakkhanti, Men dyed in lust, and whom a cloudThose besotted by greed cannot see,

tamokhandhena āvuṭā’ti. Of darkness laps, will never seefor they’re cloaked in a mass of darkness.’

Itiha me, rājakumāra, 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, rājakumāra, 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, rājakumāra, 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, rājakumāra, 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 assavanatāya 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, rājakumāra, 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,Fling open the door to freedom from death!

Suṇantu dhammaṁ vimalenānubuddhaṁ. let them hear 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 aroundyou can see the people all around.

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

Pāsādamāruyha samantacakkhu. Survey, O sorrowless, 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-bringer,Rise, 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 khvāhaṁ, rājakumāra, 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, rājakumāra, 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 udakā 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, rājakumāra; 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 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.In the same way, I saw sentient beings with little dust in their eyes, and some with much dust in their eyes.

Atha khvāhaṁ, rājakumāra, 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, rājakumāra, 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, rājakumāra, etadahosi: 49. ‘I (considered) thus: Then it occurred to me,

‘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 the teaching?’

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

‘ayaṁ kho āḷāro kālāmo paṇḍito viyatto medhāvī dīgharattaṁ apparajakkhajātiko. “Ālāra 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 Ālāra 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, rājakumāra, devatā upasaṅkamitvā etadavoca: ‘Then gods approached me and said: But a deity came to me and said,

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

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

‘mahājāniyo kho āḷāro kālāmo. “Ālāra 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, rājakumāra, etadahosi: ‘I (considered) thus: Then it occurred to me,

‘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 understand this Dhamma?”Who will quickly understand the teaching?’

Tassa mayhaṁ, rājakumāra, 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, rājakumāra, 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 arose 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, rājakumāra, etadahosi: I (considered) thus: Then it occurred to me,

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

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

‘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 understand this Dhamma?”Who will quickly understand the teaching?’

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

‘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 khvāhaṁ, rājakumāra, 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, rājakumāra, 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, rājakumāra, 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, rājakumāra, 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 all unsullied in the midst of all things.

Sabbañjaho taṇhākkhaye vimutto, By craving’s ceasing freed. And this do I owe I’ve given up all, freed in 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 like I have no tutor.

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

Sadevakasmiṁ lokasmiṁ, With all its gods, because I have In 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, rājakumāra, 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, rājakumāra, 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, rājakumāra, pañcavaggiyā bhikkhū dūratova 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 so 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, rājakumāra, pañcavaggiye bhikkhū 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, rājakumāra, 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, rājakumāra, 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 fallen into indulgence?’

Evaṁ vutte, ahaṁ, rājakumāra, 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 fallen into indulgence.

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.’

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

Arahaṁ, bhikkhave, tathāgato sammāsambuddho. A Tathāgata is an Arahant and Fully Enlightened.

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.

Tatiyampi kho, rājakumāra, 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,

Evaṁ vutte, ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ: .55 ‘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 speak like this before ?” ’‘Mendicants, have you ever known me to speak like this before?’

‘No hetaṁ, bhante’. ‘ “No, venerable sir.” ’‘No, sir.’

‘Arahaṁ, bhikkhave, tathāgato sammāsambuddho. ‘ “Bhikkhus, 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.’

Asakkhiṁ kho ahaṁ, rājakumāra, 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, rājakumāra, 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, rājakumāra, 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, rājakumāra, pañcavaggiyā bhikkhū mayā evaṁ ovadiyamānā evaṁ anusāsiyamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihariṁsū”ti. ‘Then the bhikkhus of the group of five, being thus advised and instructed by me, not long after, by realization themselves with direct knowledge here and now entered upon and abode in that supreme goal of the life divine for the sake of which clansmen rightly go forth from the home life into homelessness.’As the group of five mendicants were being advised and instructed by me like this, they soon realized the supreme culmination of the spiritual path in this very life. They lived having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.”

Evaṁ vutte, bodhi rājakumāro bhagavantaṁ etadavoca: When this was said, Prince Bodhi said to the Blessed One: When he had spoken, Prince Bodhi said to the Buddha,

“kīva cirena nu kho, bhante, bhikkhu tathāgataṁ vināyakaṁ labhamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyā”ti? ‘Venerable sir, when a bhikkhu finds a Tathāgata to discipline him, how long is it before, by realization himself with direct knowledge here and now he enters upon and abides in that supreme goal of the life divine for the sake of which clansmen rightly go forth from the home life into homelessness?’“Sir, when a mendicant has the Realized One as trainer, how long would it take for them to realize the supreme culmination of the spiritual path in this very life?”

“Tena hi, rājakumāra, taṁyevettha paṭipucchissāmi. Yathā te khameyya, tathā naṁ byākareyyāsi. ‘As to that, Prince, I shall ask you a question in return. Answer it as you choose. “Well then, prince, I’ll ask you about this in return, and you can answer as you like.

Taṁ kiṁ maññasi, rājakumāra, How do you conceive this, Prince, What do you think, prince?

kusalo tvaṁ hatthārūḷhe aṅkusagayhe sippe”ti? are you skilled in the art of wielding a goad while riding an elephant?’Are you skilled in the art of wielding a hooked goad while riding an elephant?”

“Evaṁ, bhante, kusalo ahaṁ hatthārūḷhe aṅkusagayhe sippe”ti. ‘Yes, venerable sir, I am.’“Yes, sir.”

“Taṁ kiṁ maññasi, rājakumāra, ‘How do you conceive this, Prince? “What do you think, prince?

idha puriso āgaccheyya: Suppose a man came here (thinking:) Suppose a man were to come along thinking,

‘bodhi rājakumāro hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ jānāti; “Prince Bodhi knows the art of wielding a goad while riding an elephant; ‘Prince Bodhi knows the art of wielding a hooked goad while riding an elephant.

tassāhaṁ santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkhissāmī’ti. I shall train in that art under him,” I’ll train in that art under him.’

So cassa assaddho; and he had no faith If he’s faithless,

yāvatakaṁ saddhena pattabbaṁ taṁ na sampāpuṇeyya. and did not achieve what is achievable by faith, he wouldn’t achieve what he could with faith.

So cassa bahvābādho; and he was unhealthy If he’s unhealthy,

yāvatakaṁ appābādhena pattabbaṁ taṁ na sampāpuṇeyya. and did not achieve what is achievable by health, he wouldn’t achieve what he could with good health.

So cassa saṭho māyāvī; and he was fraudulent and deceitful If he’s devious or deceitful,

yāvatakaṁ asaṭhena amāyāvinā pattabbaṁ taṁ na sampāpuṇeyya. and did not achieve what is achievable by honesty and sincerity, he wouldn’t achieve what he could with honesty and integrity.

So cassa kusīto; and he was idle If he’s lazy,

yāvatakaṁ āraddhavīriyena pattabbaṁ taṁ na sampāpuṇeyya. and did not achieve what is achievable by energy, he wouldn’t achieve what he could with energy.

So cassa duppañño; and he had no understanding If he’s stupid,

yāvatakaṁ paññavatā pattabbaṁ taṁ na sampāpuṇeyya. and did not achieve what is achievable by understanding—he wouldn’t achieve what he could with wisdom.

Taṁ kiṁ maññasi, rājakumāra, how do you conceive this, Prince, What do you think, prince?

api nu so puriso tava santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyyā”ti? would that man train under you in the art of wielding a goad while riding an elephant?’Could that man still train under you in the art of wielding a hooked goad while riding an elephant?”

“Ekamekenāpi, bhante, aṅgena samannāgato so puriso na mama santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyya, ko pana vādo pañcahaṅgehī”ti. ‘Venerable sir, even if he had one of those deficiencies, he would not. So what of the five?’“Sir, if he had even a single one of these factors he couldn’t train under me, let alone all five.”

“Taṁ kiṁ maññasi, rājakumāra, ‘How do you conceive this, Prince? “What do you think, prince?

idha puriso āgaccheyya: Suppose a man came here (thinking:) Suppose a man were to come along thinking,

tassāhaṁ santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkhissāmī’ti. I shall train in that art under him,” I’ll train in that art under him.’

So cassa saddho; and he had faith If he’s faithful,

yāvatakaṁ saddhena pattabbaṁ taṁ sampāpuṇeyya. and achieved what is achievable by faith, he’d achieve what he could with faith.

So cassa appābādho; and he was healthy If he’s healthy,

yāvatakaṁ appābādhena pattabbaṁ taṁ sampāpuṇeyya. and achieved what is achievable by health, he’d achieve what he could with good health.

So cassa asaṭho amāyāvī; and he was honest and sincere If he’s honest and has integrity,

yāvatakaṁ asaṭhena amāyāvinā pattabbaṁ taṁ sampāpuṇeyya. and achieved what is achievable by honesty and sincerity, he’d achieve what he could with honesty and integrity.

So cassa āraddhavīriyo; and he was energetic If he’s energetic,

yāvatakaṁ āraddhavīriyena pattabbaṁ taṁ sampāpuṇeyya. and achieved what is achievable by energy, he’d achieve what he could with energy.

So cassa paññavā; and he had understanding If he’s wise,

yāvatakaṁ paññavatā pattabbaṁ taṁ sampāpuṇeyya. and achieved what is achievable by understanding—he’d achieve what he could with wisdom.

Taṁ kiṁ maññasi, rājakumāra, how do you conceive this, Prince, What do you think, prince?

“Ekamekenāpi, bhante, aṅgena samannāgato so puriso mama santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyya, ko pana vādo pañcahaṅgehī”ti. ‘Venerable sir, even if he had one of those qualities, he would. So what of the five?’“Sir, if he had even a single one of these factors he could train under me, let alone all five.”

“Evameva kho, rājakumāra, pañcimāni padhāniyaṅgāni. ‘So too, Prince, there are these five factors of endeavour. “In the same way, prince, there are these five factors that support meditation.

Katamāni pañca? What five? What five?

Idha, rājakumāra, bhikkhu saddho hoti; saddahati tathāgatassa bodhiṁ: ‘1. Here a bhikkhu has faith, he places his faith in a Tathāgata’s Enlightenment thus: It’s when a noble disciple has faith in the Realized One’s awakening:

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti; “That Blessed One is such since he is Arahant and Fully Enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of men to be trained, teacher of gods and men, enlightened, blessed.” ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya; ‘2. He has little affliction and little ailment, possessing a good digestion that is neither too cool nor too warm but medium and able to bear (the strain of) endeavour. They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.

asaṭho hoti amāyāvī yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu; ‘3. He is without deceit or fraud, and to his teacher and his companions in the life divine he shows himself as he actually is. They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.

āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; ‘4. He is energetic in abandoning unprofitable dhammas and in undertaking profitable dhammas, steadfast, launching (his effort) with firmness, and unrelenting where profitable dhammas are concerned. They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.

paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. ‘5. He has understanding, possesses understanding of arising and disappearance that is noble, penetrative and leads to the complete exhaustion of suffering. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

Imāni kho, rājakumāra, pañca padhāniyaṅgāni. ‘These are the five factors of endeavour. These are the five factors that support meditation.

Imehi, rājakumāra, pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—‘When a bhikkhu who possesses these five factors of endeavour finds a Tathāgata to discipline him, he might dwell When a mendicant with these five factors that support meditation has the Realized One as trainer, they could

yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya satta vassāni. seven years before, by realization himself with direct knowledge, he here and now entered upon and dwelt in that supreme goal of the life divine for the sake of which clansmen rightly go forth from the home life into homelessness. realize the supreme culmination of the spiritual path in seven years.

Tiṭṭhantu, rājakumāra, satta vassāni. ‘Let alone seven years, Let alone seven years,

Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—when a bhikkhu possessed of these five factors of endeavour finds … they could

pañca vassāni … ‘Let alone six years … five years …

cattāri vassāni … ‘Let alone five years … four years …

tīṇi vassāni … ‘Let alone four years … three years …

dve vassāni … ‘Let alone three years … two years…

ekaṁ vassaṁ. ‘Let alone two years … one year … or as little as one year.

Tiṭṭhatu, rājakumāra, ekaṁ vassaṁ. ‘Let alone one year … Let alone one year,

Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—when a mendicant with these five factors that support meditation has the Realized One as trainer, they could

Tiṭṭhantu, rājakumāra, satta māsāni.

Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—

yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—

brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya cha māsāni …

pañca māsāni …

cattāri māsāni …

tīṇi māsāni …

dve māsāni …

ekaṁ māsaṁ … ‘Let alone two months … one month …

aḍḍhamāsaṁ.

Tiṭṭhatu, rājakumāra, aḍḍhamāso. ‘Let alone one month … half month …

Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—

yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—

brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya satta rattindivāni.

Tiṭṭhantu, rājakumāra, satta rattindivāni. ‘Let alone half a month … seven days and nights …

Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—

yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—

brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya cha rattindivāni …

pañca rattindivāni …

cattāri rattindivāni …

tīṇi rattindivāni …

dve rattindivāni …

ekaṁ rattindivaṁ. or as little as one day.

Tiṭṭhatu, rājakumāra, eko rattindivo. ‘Let alone one day and night, Let alone one day,

Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno sāyamanusiṭṭho pāto visesaṁ adhigamissati, pātamanusiṭṭho sāyaṁ visesaṁ adhigamissatī”ti. when a bhikkhu possessed of these five factors of endeavour finds a Tathāgata to discipline him, then being instructed in the evening, he might arrive at distinction in the morning; being instructed in the morning, he might arrive at distinction in the evening.’when a mendicant with these five factors that support meditation has the Realized One as trainer, they could be instructed at dusk and achieve distinction at daybreak, or be instructed at daybreak and achieve distinction at dusk.”

Evaṁ vutte, bodhi rājakumāro bhagavantaṁ etadavoca: When this was said, Prince Bodhi said to the Blessed One: When he had spoken, Prince Bodhi said to the Buddha,

“aho buddho, aho dhammo, aho dhammassa svākkhātatā. ‘Oh the Buddha! Oh the Dhamma! Oh the well-proclaimedness of the Dhamma, “Oh, the Buddha! Oh, the teaching! Oh, how well explained is the teaching!

Yatra hi nāma sāyamanusiṭṭho pāto visesaṁ adhigamissati, pātamanusiṭṭho sāyaṁ visesaṁ adhigamissatī”ti. that one instructed in the evening might arrive at distinction in the morning, and one instructed in the morning might arrive at distinction in the evening!’For someone could be instructed at dusk and achieve distinction at daybreak, or be instructed at daybreak and achieve distinction at dusk.”

Evaṁ vutte, sañjikāputto māṇavo bodhiṁ rājakumāraṁ etadavoca: When this was said, the divine-caste student Sañjikāputta said to Prince Bodhi: When he said this, Sañjikāputta said to Prince Bodhi,

“evameva panāyaṁ bhavaṁ bodhi: ‘“Master Bodhi says: “Though the worthy Bodhi speaks like this,

‘aho buddho, aho dhammo, aho dhammassa svākkhātatā’ti ca vadeti; “Oh the Buddha! Oh the Dhamma! Oh the well-proclaimedness of the Dhamma !”

atha ca pana na taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchati dhammañca bhikkhusaṅghañcā”ti. but not “I go to Master Gotama for refuge and to the Dhamma and to the Sangha of bhikkhus”.’you don’t go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.”

“Mā hevaṁ, samma sañjikāputta, avaca; mā hevaṁ, samma sañjikāputta, avaca. ‘Do not say that, my dear Sañjikāputta; do not say that. “Don’t say that, dear Sañjikāputta, don’t say that!

Sammukhā metaṁ, samma sañjikāputta, ayyāya sutaṁ, sammukhā paṭiggahitaṁ”. I heard and learnt this from the lady (my mother’s) lips: I have heard and learned this in the presence of my lady mother.

“Ekamidaṁ, samma sañjikāputta, samayaṁ bhagavā kosambiyaṁ viharati ghositārāme. There was an occasion when the Blessed One was living at Kosambi in Ghosita’s Park. This one time the Buddha was staying near Kosambī in Ghosita’s monastery.

Atha kho me ayyā kucchimatī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho me ayyā bhagavantaṁ etadavoca: Then the lady (my mother) who was pregnant went to the Blessed One and after paying homage to him, she sat down at one side. When she had done so, she said to the Blessed One: Then my pregnant lady mother went up to the Buddha, bowed, sat down to one side, and said to him,

‘yo me ayaṁ, bhante, kucchigato kumārako vā kumārikā vā so bhagavantaṁ saraṇaṁ gacchati dhammañca bhikkhusaṅghañca. “Venerable sir, the prince or princess in my womb, whichever it may be, goes to the Blessed One for refuge and to the Dhamma and to the Sangha of bhikkhus. ‘Sir, the prince or princess in my womb goes for refuge to the Buddha, the teaching, and the mendicant Saṅgha.

Upāsakaṁ taṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan’ti. Let the Blessed One remember (the child) as a follower who has gone to him for refuge for life”. From this day forth, may the Buddha remember them as a lay follower who has gone for refuge for life.’

Ekamidaṁ, samma sañjikāputta, samayaṁ bhagavā idheva bhaggesu viharati susumāragire bhesakaḷāvane migadāye. There was (also) an occasion when the Blessed One was living here too in the country of the Bhaggas at Sumsumāragira in the Bhesakalā Grove, the Deer Park. Another time the Buddha was staying here in the land of the Bhaggas at Crocodile’s Bellow, in the deer park at Bhesakaḷā’s Wood.

Atha kho maṁ dhāti aṅkena haritvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho maṁ dhāti bhagavantaṁ etadavoca: Then my nurse, carrying me at her hip, went to the Blessed One, and after paying homage to him, she stood at one side. When she had done so, she said to him: Then my nursemaid, carrying me on her hip, went to the Buddha, bowed, stood to one side, and said to him,

‘ayaṁ, bhante, bodhi rājakumāro bhagavantaṁ saraṇaṁ gacchati dhammañca bhikkhusaṅghañca. “Venerable sir, this Prince Bodhi goes to the Blessed One for refuge and to the Dhamma and to the Sangha of bhikkhus. ‘Sir, this Prince Bodhi goes for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.

Upāsakaṁ taṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan’ti. Let the Blessed One remember him as a follower who has gone to him for refuge for life”. From this day forth, may the Buddha remember him as a lay follower who has gone for refuge for life.’

Esāhaṁ, samma sañjikāputta, tatiyakampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Now, my dear Sañjikāputta, for the third time I go to the Blessed One for refuge and to the Dhamma and to the Sangha of bhikkhus. Now for a third time I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.

Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. Let the Blessed One remember me as a follower who has gone to him for refuge for life.’From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

Bodhirājakumārasuttaṁ niṭṭhitaṁ pañcamaṁ.

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