Dīgha Nikāya 14

Translators: sujato

Long Discourses 14

Mahāpadānasutta

The Great Discourse on Traces Left Behind

1. Pubbenivāsapaṭisaṁyuttakathā
1. On Past Lives

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme karerikuṭikāyaṁ.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery, in the hut by the kareri tree.

Atha kho sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ karerimaṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ pubbenivāsapaṭisaṁyuttā dhammī kathā udapādi:
Then after the meal, on return from almsround, several mendicants sat together in the pavilion by the kareri tree and this Dhamma talk on the subject of past lives came up among them,

“itipi pubbenivāso, itipi pubbenivāso”ti.
“So it was in a past life; such it was in a past life.”

Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya tesaṁ bhikkhūnaṁ imaṁ kathāsallāpaṁ.
With clairaudience that is purified and superhuman, the Buddha heard that discussion among the mendicants.

Atha kho bhagavā uṭṭhāyāsanā yena karerimaṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi, nisajja kho bhagavā bhikkhū āmantesi:
So he got up from his seat and went to the pavilion, where he sat on the seat spread out and addressed the mendicants,

“kāya nuttha, bhikkhave, etarahi kathāya sannisinnā; kā ca pana vo antarākathā vippakatā”ti?
“Mendicants, what were you sitting talking about just now? What conversation was left unfinished?”

Evaṁ vutte, te bhikkhū bhagavantaṁ etadavocuṁ:
The mendicants told him what had happened, adding,

“idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ karerimaṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ pubbenivāsapaṭisaṁyuttā dhammī kathā udapādi:

‘itipi pubbenivāso itipi pubbenivāso’ti.

Ayaṁ kho no, bhante, antarākathā vippakatā. Atha bhagavā anuppatto”ti.
“This is the conversation that was unfinished when the Buddha arrived.”

“Iccheyyātha no tumhe, bhikkhave, pubbenivāsapaṭisaṁyuttaṁ dhammiṁ kathaṁ sotun”ti?
“Would you like to hear a Dhamma talk on the subject of past lives?”

“Etassa, bhagavā, kālo; etassa, sugata, kālo;
“Now is the time, Blessed One! Now is the time, Holy One!

yaṁ bhagavā pubbenivāsapaṭisaṁyuttaṁ dhammiṁ kathaṁ kareyya, bhagavato sutvā bhikkhū dhāressantī”ti.
Let the Buddha give a Dhamma talk on the subject of past lives. The mendicants will listen and remember it.”

“Tena hi, bhikkhave, suṇātha sādhukaṁ manasi karotha bhāsissāmī”ti.
“Well then, mendicants, listen and apply your mind well, I will speak.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
“Yes, sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:

“Ito so, bhikkhave, ekanavutikappe yaṁ vipassī bhagavā arahaṁ sammāsambuddho loke udapādi.
“Ninety-one eons ago, the Buddha Vipassī arose in the world, perfected and fully awakened.

Ito so, bhikkhave, ekatiṁse kappe yaṁ sikhī bhagavā arahaṁ sammāsambuddho loke udapādi.
Thirty-one eons ago, the Buddha Sikhī arose in the world, perfected and fully awakened.

Tasmiññeva kho, bhikkhave, ekatiṁse kappe vessabhū bhagavā arahaṁ sammāsambuddho loke udapādi.
In the same thirty-first eon, the Buddha Vessabhū arose in the world, perfected and fully awakened.

Imasmiññeva kho, bhikkhave, bhaddakappe kakusandho bhagavā arahaṁ sammāsambuddho loke udapādi.
In the present fortunate eon, the Buddhas Kakusandha,

Imasmiññeva kho, bhikkhave, bhaddakappe koṇāgamano bhagavā arahaṁ sammāsambuddho loke udapādi.
Koṇāgamana,

Imasmiññeva kho, bhikkhave, bhaddakappe kassapo bhagavā arahaṁ sammāsambuddho loke udapādi.
and Kassapa arose in the world, perfected and fully awakened.

Imasmiññeva kho, bhikkhave, bhaddakappe ahaṁ etarahi arahaṁ sammāsambuddho loke uppanno.
And in the present fortunate eon, I have arisen in the world, perfected and fully awakened.

Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi.
The Buddhas Vipassī,

Sikhī, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi.
Sikhī,

Vessabhū, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi.
and Vessabhū were born as aristocrats into aristocrat families.

Kakusandho, bhikkhave, bhagavā arahaṁ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi.
The Buddhas Kakusandha,

Koṇāgamano, bhikkhave, bhagavā arahaṁ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi.
Koṇāgamana,

Kassapo, bhikkhave, bhagavā arahaṁ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi.
and Kassapa were born as brahmins into brahmin families.

Ahaṁ, bhikkhave, etarahi arahaṁ sammāsambuddho khattiyo jātiyā ahosiṁ, khattiyakule uppanno.
I was born as an aristocrat into an aristocrat family.

Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi.
Koṇḍañña was the clan of Vipassī,

Sikhī, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi.
Sikhī,

Vessabhū, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi.
and Vessabhū.

Kakusandho, bhikkhave, bhagavā arahaṁ sammāsambuddho kassapo gottena ahosi.
Kassapa was the clan of Kakusandha,

Koṇāgamano, bhikkhave, bhagavā arahaṁ sammāsambuddho kassapo gottena ahosi.
Koṇāgamana,

Kassapo, bhikkhave, bhagavā arahaṁ sammāsambuddho kassapo gottena ahosi.
and Kassapa.

Ahaṁ, bhikkhave, etarahi arahaṁ sammāsambuddho gotamo gottena ahosiṁ.
Gotama is my clan.

Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṁ ahosi.
For Vipassī, the life-span was 80,000 years.

Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa sattativassasahassāni āyuppamāṇaṁ ahosi.
For Sikhī, the life-span was 70,000 years.

Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa saṭṭhivassasahassāni āyuppamāṇaṁ ahosi.
For Vessabhū, the life-span was 60,000 years.

Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa cattālīsavassasahassāni āyuppamāṇaṁ ahosi.
For Kakusandha, the life-span was 40,000 years.

Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa tiṁsavassasahassāni āyuppamāṇaṁ ahosi.
For Koṇāgamana, the life-span was 30,000 years.

Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa vīsativassasahassāni āyuppamāṇaṁ ahosi.
For Kassapa, the life-span was 20,000 years.

Mayhaṁ, bhikkhave, etarahi appakaṁ āyuppamāṇaṁ parittaṁ lahukaṁ; yo ciraṁ jīvati, so vassasataṁ appaṁ vā bhiyyo.
For me at this time the life-span is short, brief, and fleeting. A long-lived person lives for a century or a little more.

Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho pāṭaliyā mūle abhisambuddho.
Vipassī was awakened at the root of a patala tree.

Sikhī, bhikkhave, bhagavā arahaṁ sammāsambuddho puṇḍarīkassa mūle abhisambuddho.
Sikhī was awakened at the root of a white-mango tree.

Vessabhū, bhikkhave, bhagavā arahaṁ sammāsambuddho sālassa mūle abhisambuddho.
Vessabhū was awakened at the root of a sal tree.

Kakusandho, bhikkhave, bhagavā arahaṁ sammāsambuddho sirīsassa mūle abhisambuddho.
Kakusandha was awakened at the root of a sirisa tree.

Koṇāgamano, bhikkhave, bhagavā arahaṁ sammāsambuddho udumbarassa mūle abhisambuddho.
Koṇāgamana was awakened at the root of a cluster fig tree.

Kassapo, bhikkhave, bhagavā arahaṁ sammāsambuddho nigrodhassa mūle abhisambuddho.
Kassapa was awakened at the root of a banyan tree.

Ahaṁ, bhikkhave, etarahi arahaṁ sammāsambuddho assatthassa mūle abhisambuddho.
I was awakened at the root of a peepal tree.

Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa khaṇḍatissaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ.
Vipassī had a fine pair of chief disciples named Khaṇḍa and Tissa.

Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa abhibhūsambhavaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ.
Sikhī had a fine pair of chief disciples named Abhibhū and Sambhava.

Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa soṇuttaraṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ.
Vessabhū had a fine pair of chief disciples named Soṇa and Uttara.

Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa vidhurasañjīvaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ.
Kakusandha had a fine pair of chief disciples named Vidhura and Sañjīva.

Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa bhiyyosuttaraṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ.
Koṇāgamana had a fine pair of chief disciples named Bhiyyosa and Uttara.

Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa tissabhāradvājaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ.
Kassapa had a fine pair of chief disciples named Tissa and Bhāradvāja.

Mayhaṁ, bhikkhave, etarahi sāriputtamoggallānaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ.
I have a fine pair of chief disciples named Sāriputta and Moggallāna.

Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. Eko sāvakānaṁ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi bhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ.
Vipassī had three gatherings of disciples—one of 6,800,000, one of 100,000, and one of 80,000—all of them mendicants who had ended their defilements.

Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. Eko sāvakānaṁ sannipāto ahosi bhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni, eko sāvakānaṁ sannipāto ahosi sattatibhikkhusahassāni. Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ.
Sikhī had three gatherings of disciples—one of 100,000, one of 80,000, and one of 70,000—all of them mendicants who had ended their defilements.

Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. Eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni, eko sāvakānaṁ sannipāto ahosi sattatibhikkhusahassāni, eko sāvakānaṁ sannipāto ahosi saṭṭhibhikkhusahassāni. Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ.
Vessabhū had three gatherings of disciples—one of 80,000, one of 70,000, and one of 60,000—all of them mendicants who had ended their defilements.

Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa eko sāvakānaṁ sannipāto ahosi cattālīsabhikkhusahassāni. Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ.
Kakusandha had one gathering of disciples—40,000 mendicants who had ended their defilements.

Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa eko sāvakānaṁ sannipāto ahosi tiṁsabhikkhusahassāni. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ.
Koṇāgamana had one gathering of disciples—30,000 mendicants who had ended their defilements.

Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa eko sāvakānaṁ sannipāto ahosi vīsatibhikkhusahassāni. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ.
Kassapa had one gathering of disciples—20,000 mendicants who had ended their defilements.

Mayhaṁ, bhikkhave, etarahi eko sāvakānaṁ sannipāto ahosi aḍḍhateḷasāni bhikkhusatāni. Mayhaṁ, bhikkhave, ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ.
I have had one gathering of disciples—1,250 mendicants who had ended their defilements.

Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.
Vipassī had as chief attendant a mendicant named Asoka.

Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa khemaṅkaro nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.
Sikhī had as chief attendant a mendicant named Khemaṅkara.

Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa upasanto nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.
Vessabhū had as chief attendant a mendicant named Upasanta.

Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa buddhijo nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.
Kakusandha had as chief attendant a mendicant named Buddhija.

Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa sotthijo nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.
Koṇāgamana had as chief attendant a mendicant named Sotthija.

Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa sabbamitto nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.
Kassapa had as chief attendant a mendicant named Sabbamitta.

Mayhaṁ, bhikkhave, etarahi ānando nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.
I have as chief attendant a mendicant named Ānanda.

Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi.
Vipassī’s father was King Bandhumā,

Bandhumatī nāma devī mātā ahosi janetti.
his birth mother was Queen Bandhumatī,

Bandhumassa rañño bandhumatī nāma nagaraṁ rājadhānī ahosi.
and their capital city was named Bandhumatī.

Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa aruṇo nāma rājā pitā ahosi.
Sikhī’s father was King Aruṇa,

Pabhāvatī nāma devī mātā ahosi janetti.
his birth mother was Queen Pabhāvatī,

Aruṇassa rañño aruṇavatī nāma nagaraṁ rājadhānī ahosi.
and their capital city was named Aruṇavatī.

Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa suppatito nāma rājā pitā ahosi.
Vessabhū’s father was King Suppatita,

Vassavatī nāma devī mātā ahosi janetti.
his birth mother was Queen Vassavatī,

Suppatitassa rañño anomaṁ nāma nagaraṁ rājadhānī ahosi.
and their capital city was named Anoma.

Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa aggidatto nāma brāhmaṇo pitā ahosi.
Kakusandha’s father was the brahmin Aggidatta,

Visākhā nāma brāhmaṇī mātā ahosi janetti.
and his birth mother was the brahmin lady Visākhā.

Tena kho pana, bhikkhave, samayena khemo nāma rājā ahosi.
At that time the king was Khema,

Khemassa rañño khemavatī nāma nagaraṁ rājadhānī ahosi.
whose capital city was named Khemavatī.

Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa yaññadatto nāma brāhmaṇo pitā ahosi.
Koṇāgamana’s father was the brahmin Yaññadatta,

Uttarā nāma brāhmaṇī mātā ahosi janetti.
and his birth mother was the brahmin lady Uttarā.

Tena kho pana, bhikkhave, samayena sobho nāma rājā ahosi.
At that time the king was Sobha,

Sobhassa rañño sobhavatī nāma nagaraṁ rājadhānī ahosi.
whose capital city was named Sobhavatī.

Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa brahmadatto nāma brāhmaṇo pitā ahosi.
Kassapa’s father was the brahmin Brahmadatta,

Dhanavatī nāma brāhmaṇī mātā ahosi janetti.
and his birth mother was the brahmin lady Dhanavatī.

Tena kho pana, bhikkhave, samayena kikī nāma rājā ahosi.
At that time the king was Kikī,

Kikissa rañño bārāṇasī nāma nagaraṁ rājadhānī ahosi.
whose capital city was named Varanasi.

Mayhaṁ, bhikkhave, etarahi suddhodano nāma rājā pitā ahosi.
In this life, my father was King Suddhodana,

Māyā nāma devī mātā ahosi janetti.
my birth mother was Queen Māyā,

Kapilavatthu nāma nagaraṁ rājadhānī ahosī”ti.
and our capital city was Kapilavatthu.”

Idamavoca bhagavā.
That is what the Buddha said.

Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.
When he had spoken, the Holy One got up from his seat and entered his dwelling.

Atha kho tesaṁ bhikkhūnaṁ acirapakkantassa bhagavato ayamantarākathā udapādi:
Soon after the Buddha left, those mendicants discussed among themselves:

“acchariyaṁ, āvuso, abbhutaṁ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā.
“It’s incredible, reverends, it’s amazing! The Realized One has such psychic power and might!

Yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarissati, nāmatopi anussarissati, gottatopi anussarissati, āyuppamāṇatopi anussarissati, sāvakayugatopi anussarissati, sāvakasannipātatopi anussarissati:
For he is able to recollect the birth, names, clans, life-span, chief disciples, and gatherings of disciples of the Buddhas of the past who have become fully quenched, cut off proliferation, cut off the track, finished off the cycle, and transcended all suffering.

‘evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’”ti.
He knows their birth, names, clans, conduct, qualities, wisdom, meditation, and freedom.

“Kiṁ nu kho, āvuso, tathāgatasseva nu kho esā dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: ‘evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’ti,
Is it because the Realized One has clearly comprehended the principle of the teachings that he can recollect all these things?

udāhu devatā tathāgatassa etamatthaṁ ārocesuṁ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: ‘evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’”ti.
Or did deities tell him?”

Ayañca hidaṁ tesaṁ bhikkhūnaṁ antarākathā vippakatā hoti.
But this conversation among those mendicants was left unfinished.

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena karerimaṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then in the late afternoon, the Buddha came out of retreat and went to the pavilion by the kareri tree, where he sat on the seat spread out

Nisajja kho bhagavā bhikkhū āmantesi:
and addressed the mendicants,

Evaṁ vutte, te bhikkhū bhagavantaṁ etadavocuṁ:
The mendicants told him what had happened, adding,

“idha, bhante, amhākaṁ acirapakkantassa bhagavato ayaṁ antarākathā udapādi:

‘acchariyaṁ, āvuso, abbhutaṁ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā.

“evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī”ti.

Kiṁ nu kho, āvuso, tathāgatasseva nu kho esā dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati:

“evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī”ti.

Udāhu devatā tathāgatassa etamatthaṁ ārocesuṁ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati:

“evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī”’ti?

Ayaṁ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.
“This was our conversation that was unfinished when the Buddha arrived.”

“Tathāgatassevesā, bhikkhave, dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati:
“It is because the Realized One has clearly comprehended the principle of the teachings that he can recollect all these things.

‘evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’ti.

Devatāpi tathāgatassa etamatthaṁ ārocesuṁ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati:
And the deities also told me.

‘evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’ti.

Iccheyyātha no tumhe, bhikkhave, bhiyyoso mattāya pubbenivāsapaṭisaṁyuttaṁ dhammiṁ kathaṁ sotun”ti?
Would you like to hear a further Dhamma talk on the subject of past lives?”

“Etassa, bhagavā, kālo; etassa, sugata, kālo;
“Now is the time, Blessed One! Now is the time, Holy One!

yaṁ bhagavā bhiyyoso mattāya pubbenivāsapaṭisaṁyuttaṁ dhammiṁ kathaṁ kareyya, bhagavato sutvā bhikkhū dhāressantī”ti.
Let the Buddha give a further Dhamma talk on the subject of past lives. The mendicants will listen and remember it.”

“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Well then, mendicants, listen and apply your mind well, I will speak.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
“Yes, sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:

“Ito so, bhikkhave, ekanavutikappe yaṁ vipassī bhagavā arahaṁ sammāsambuddho loke udapādi.
“Ninety-one eons ago, the Buddha Vipassī arose in the world, perfected and fully awakened.

Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi.
He was born as an aristocrat into an aristocrat family.

Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi.
His clan was Koṇḍañña.

Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṁ ahosi.
He lived for 80,000 years.

Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho pāṭaliyā mūle abhisambuddho.
He was awakened at the root of a patala tree.

Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa khaṇḍatissaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ.
He had a fine pair of chief disciples named Khaṇḍa and Tissa.

Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ.
He had three gatherings of disciples—

Eko sāvakānaṁ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi bhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni.
one of 6,800,000, one of 100,000, and one of 80,000—

Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ.
all of them mendicants who had ended their defilements.

Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.
He had as chief attendant a mendicant named Asoka.

Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi.
His father was King Bandhumā,

Bandhumatī nāma devī mātā ahosi janetti.
his birth mother was Queen Bandhumatī,

Bandhumassa rañño bandhumatī nāma nagaraṁ rājadhānī ahosi.
and their capital city was named Bandhumatī.

2. Bodhisattadhammatā
2. What’s Normal For One Intent on Awakening

Atha kho, bhikkhave, vipassī bodhisatto tusitā kāyā cavitvā sato sampajāno mātukucchiṁ okkami.
When Vipassī, the being intent on awakening, passed away from the host of joyful gods, he was conceived in his mother’s womb, mindful and aware.

Ayamettha dhammatā.
This is normal in such a case.

Dhammatā esā, bhikkhave, yadā bodhisatto tusitā kāyā cavitvā mātukucchiṁ okkamati.
It’s normal that, when the being intent on awakening passes away from the host of joyful gods, he is conceived in his mother’s womb.

Atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ.
And then—in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods.

Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā, yatthapime candimasūriyā evaṁmahiddhikā evaṁmahānubhāvā ābhāya nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ.
Even in the boundless void of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods.

Yepi tattha sattā upapannā, tepi tenobhāsena aññamaññaṁ sañjānanti: ‘aññepi kira, bho, santi sattā idhūpapannā’ti.
And the sentient beings reborn there recognize each other by that light: ‘So, it seems other sentient beings have been reborn here!’

Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati. Appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ.
And this ten-thousandfold galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods.

Ayamettha dhammatā.
This is normal in such a case.

Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, cattāro naṁ devaputtā catuddisaṁ rakkhāya upagacchanti: ‘mā naṁ bodhisattaṁ vā bodhisattamātaraṁ vā manusso vā amanusso vā koci vā viheṭhesī’ti.
It’s normal that, when the being intent on awakening is conceived in his mother’s belly, four gods approach to guard the four quarters, so that no human or non-human or anyone at all shall harm the being intent on awakening or his mother.

Ayamettha dhammatā.
This is normal in such a case.

Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, pakatiyā sīlavatī bodhisattamātā hoti, viratā pāṇātipātā, viratā adinnādānā, viratā kāmesumicchācārā, viratā musāvādā, viratā surāmerayamajjappamādaṭṭhānā.
It’s normal that, when the being intent on awakening is conceived in his mother’s belly, she becomes naturally ethical. She refrains from killing living creatures, stealing, sexual misconduct, lying, and beer, wine, and liquor intoxicants.

Ayamettha dhammatā.
This is normal in such a case.

Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu purisesu mānasaṁ uppajjati kāmaguṇūpasaṁhitaṁ, anatikkamanīyā ca bodhisattamātā hoti kenaci purisena rattacittena.
It’s normal that, when the being intent on awakening is conceived in his mother’s belly, she no longer feels sexual desire for men, and she cannot be violated by a man of lustful intent.

Ayamettha dhammatā.
This is normal in such a case.

Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, lābhinī bodhisattamātā hoti pañcannaṁ kāmaguṇānaṁ. Sā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāreti.
It’s normal that, when the being intent on awakening is conceived in his mother’s belly, she obtains the five kinds of sensual stimulation and amuses herself, supplied and provided with them.

Ayamettha dhammatā.
This is normal in such a case.

Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati. Sukhinī bodhisattamātā hoti akilantakāyā, bodhisattañca bodhisattamātā tirokucchigataṁ passati sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.
It’s normal that, when the being intent on awakening is conceived in his mother’s belly, no afflictions beset her. She’s happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, whole in his major and minor limbs, not deficient in any faculty.

Seyyathāpi, bhikkhave, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā.
Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it was strung with a thread of blue, yellow, red, white, or golden brown.

Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya: ‘ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā’ti.
And someone with clear eyes were to take it in their hand and examine it: ‘This beryl gem is naturally beautiful, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it’s strung with a thread of blue, yellow, red, white, or golden brown.’

Evameva kho, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati, sukhinī bodhisattamātā hoti akilantakāyā, bodhisattañca bodhisattamātā tirokucchigataṁ passati sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.
In the same way, when the being intent on awakening is conceived in his mother’s belly, no afflictions beset her. She’s happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, whole in his major and minor limbs, not deficient in any faculty.

Ayamettha dhammatā.
This is normal in such a case.

Dhammatā esā, bhikkhave, sattāhajāte bodhisatte bodhisattamātā kālaṁ karoti tusitaṁ kāyaṁ upapajjati.
It’s normal that, seven days after the being intent on awakening is born, his mother passes away and is reborn in the host of joyful gods.

Ayamettha dhammatā.
This is normal in such a case.

Dhammatā esā, bhikkhave, yathā aññā itthikā nava vā dasa vā māse gabbhaṁ kucchinā pariharitvā vijāyanti, na hevaṁ bodhisattaṁ bodhisattamātā vijāyati. Daseva māsāni bodhisattaṁ bodhisattamātā kucchinā pariharitvā vijāyati.
It’s normal that, while other women carry the infant in the womb for nine or ten months before giving birth, not so the mother of the being intent on awakening. She gives birth after exactly ten months.

Ayamettha dhammatā.
This is normal in such a case.

Dhammatā esā, bhikkhave, yathā aññā itthikā nisinnā vā nipannā vā vijāyanti, na hevaṁ bodhisattaṁ bodhisattamātā vijāyati. Ṭhitāva bodhisattaṁ bodhisattamātā vijāyati.
It’s normal that, while other women give birth while sitting or lying down, not so the mother of the being intent on awakening. She only gives birth standing up.

Ayamettha dhammatā.
This is normal in such a case.

Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, devā paṭhamaṁ paṭiggaṇhanti, pacchā manussā.
It’s normal that, when the being intent on awakening emerges from his mother’s womb, gods receive him first, then humans.

Ayamettha dhammatā.
This is normal in such a case.

Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, appattova bodhisatto pathaviṁ hoti, cattāro naṁ devaputtā paṭiggahetvā mātu purato ṭhapenti: ‘attamanā, devi, hohi; mahesakkho te putto uppanno’ti.
It’s normal that, when the being intent on awakening emerges from his mother’s womb, before he reaches the ground, four gods receive him and place him before his mother, saying: ‘Rejoice, O Queen! An illustrious son is born to you.’

Ayamettha dhammatā.
This is normal in such a case.

Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado.
It’s normal that, when the being intent on awakening emerges from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean.

Seyyathāpi, bhikkhave, maṇiratanaṁ kāsike vatthe nikkhittaṁ neva maṇiratanaṁ kāsikaṁ vatthaṁ makkheti, nāpi kāsikaṁ vatthaṁ maṇiratanaṁ makkheti.
Suppose a jewel-treasure was placed on a cloth from Kāsi. The jewel would not soil the cloth, nor would the cloth soil the jewel.

Taṁ kissa hetu?
Why is that?

Ubhinnaṁ suddhattā.
Because of the cleanliness of them both.

Evameva kho, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito, udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado.
In the same way, when the being intent on awakening emerges from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean.

Ayamettha dhammatā.
This is normal in such a case.

Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, dve udakassa dhārā antalikkhā pātubhavanti—ekā sītassa ekā uṇhassa yena bodhisattassa udakakiccaṁ karonti mātu ca.
It’s normal that, when the being intent on awakening emerges from his mother’s womb, two showers of water appear from the sky, one cool, one warm, for bathing the being intent on awakening and his mother.

Ayamettha dhammatā.
This is normal in such a case.

Dhammatā esā, bhikkhave, sampatijāto bodhisatto samehi pādehi patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati setamhi chatte anudhāriyamāne, sabbā ca disā anuviloketi, āsabhiṁ vācaṁ bhāsati ‘aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa, ayamantimā jāti, natthi dāni punabbhavo’ti.
It’s normal that, as soon as he’s born, the being intent on awakening stands firm with his own feet on the ground. Facing north, he takes seven strides with a white parasol held above him, surveys all quarters, and makes this dramatic proclamation: ‘I am the foremost in the world! I am the eldest in the world! I am the first in the world! This is my last rebirth; now there’ll be no more future lives.’

Ayamettha dhammatā.
This is normal in such a case.

Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati, atikkammeva devānaṁ devānubhāvaṁ.
It’s normal that, when the being intent on awakening emerges from his mother’s womb, then—in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods.

Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ.
And this ten-thousandfold galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods.

Ayamettha dhammatā.
This is normal in such a case.

3. Dvattiṁsamahāpurisalakkhaṇā
3. The Thirty-Two Marks of a Great Man

Jāte kho pana, bhikkhave, vipassimhi kumāre bandhumato rañño paṭivedesuṁ:
When Prince Vipassī was born, they announced it to King Bandhumā,

‘putto te, deva, jāto, taṁ devo passatū’ti.
‘Sire, your son is born! Let your majesty examine him!’

Addasā kho, bhikkhave, bandhumā rājā vipassiṁ kumāraṁ, disvā nemitte brāhmaṇe āmantāpetvā etadavoca:
When the king had examined the prince, he had the brahmin soothsayers summoned and said to them,

‘passantu bhonto nemittā brāhmaṇā kumāran’ti.
‘Gentlemen, please examine the prince.’

Addasaṁsu kho, bhikkhave, nemittā brāhmaṇā vipassiṁ kumāraṁ, disvā bandhumantaṁ rājānaṁ etadavocuṁ:
When they had examined him they said to the king,

‘attamano, deva, hohi, mahesakkho te putto uppanno, lābhā te, mahārāja, suladdhaṁ te, mahārāja, yassa te kule evarūpo putto uppanno.
‘Rejoice, O King! An illustrious son is born to you. You are fortunate, so very fortunate, to have a son such as this born in this family!

Ayañhi, deva, kumāro dvattiṁsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā.
For the prince has the thirty-two marks of a great man. A great man who possesses these has only two possible destinies, no other.

Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.
If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures.

Tassimāni sattaratanāni bhavanti.
He has the following seven treasures:

Seyyathidaṁ—cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ.
the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure.

Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā.
He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies.

So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati.
After conquering this land girt by sea, he reigns by principle, without rod or sword.

Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭacchado.
But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world.

Katamehi cāyaṁ, deva, kumāro dvattiṁsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā.
And what are the marks which he possesses?

Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.

Tassimāni sattaratanāni bhavanti.

Seyyathidaṁ—cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ.

Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā.

So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati.

Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭacchado. Ayañhi, deva, kumāro suppatiṭṭhitapādo. Yaṁ pāyaṁ, deva, kumāro suppatiṭṭhitapādo. Idampissa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati.
He has well-planted feet.

Imassa, deva, kumārassa heṭṭhā pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni. Yampi imassa, deva, kumārassa heṭṭhā pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni, idampissa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati.
On the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail.

Ayañhi, deva, kumāro āyatapaṇhī …pe…
He has stretched heels.

Ayañhi, deva, kumāro dīghaṅgulī …pe…
He has long fingers.

Ayañhi, deva, kumāro mudutalunahatthapādo …pe…
His hands and feet are tender.

Ayañhi, deva kumāro jālahatthapādo …pe…
He has serried hands and feet.

Ayañhi, deva, kumāro ussaṅkhapādo …pe…
The tops of his feet are arched.

Ayañhi, deva, kumāro eṇijaṅgho …pe…
His calves are like those of an antelope.

Ayañhi, deva, kumāro ṭhitakova anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati …pe…
When standing upright and not bending over, the palms of both hands touch the knees.

Ayañhi, deva, kumāro kosohitavatthaguyho …pe…
His private parts are covered in a foreskin.

Ayañhi, deva, kumāro suvaṇṇavaṇṇo kañcanasannibhattaco …pe…
He is golden colored; his skin shines like lustrous gold.

Ayañhi, deva, kumāro sukhumacchavī; sukhumattā chaviyā rajojallaṁ kāye na upalimpati …pe…
He has delicate skin, so delicate that dust and dirt don’t stick to his body.

Ayañhi, deva, kumāro ekekalomo; ekekāni lomāni lomakūpesu jātāni …pe…
His hairs grow one per pore.

Ayañhi, deva, kumāro uddhaggalomo; uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni dakkhiṇāvaṭṭakajātāni …pe…
His hairs stand up; they’re blue-black and curl clockwise.

Ayañhi, deva, kumāro brahmujugatto …pe…
His body is tall and straight-limbed.

Ayañhi, deva, kumāro sattussado …pe…
He has bulging muscles in seven places.

Ayañhi, deva, kumāro sīhapubbaddhakāyo …pe…
His chest is like that of a lion.

Ayañhi, deva, kumāro citantaraṁso …pe…
He is filled out between the shoulders.

Ayañhi, deva, kumāro nigrodhaparimaṇḍalo yāvatakvassa kāyo tāvatakvassa byāmo, yāvatakvassa byāmo, tāvatakvassa kāyo …pe…
He has the proportional circumference of a banyan tree: the span of his arms equals the height of his body.

Ayañhi, deva, kumāro samavaṭṭakkhandho …pe…
His torso is cylindrical.

Ayañhi, deva, kumāro rasaggasaggī …pe…
He has ridged taste buds.

Ayañhi, deva, kumāro sīhahanu …pe…
His jaw is like that of a lion.

Ayañhi, deva, kumāro cattālīsadanto …pe…
He has forty teeth.

Ayañhi, deva, kumāro samadanto …pe…
His teeth are even.

Ayañhi, deva, kumāro aviraḷadanto …pe…
His teeth have no gaps.

Ayañhi, deva, kumāro susukkadāṭho …pe…
His teeth are perfectly white.

Ayañhi, deva, kumāro pahūtajivho …pe…
He has a large tongue.

Ayañhi, deva, kumāro brahmassaro karavīkabhāṇī …pe…
He has the voice of the Divinity, like a cuckoo’s call.

Ayañhi, deva, kumāro abhinīlanetto …pe…
His eyes are indigo.

Ayañhi, deva, kumāro gopakhumo …pe…
He has eyelashes like a cow’s.

Imassa, deva, kumārassa uṇṇā bhamukantare jātā odātā mudutūlasannibhā. Yampi imassa, deva, kumārassa uṇṇā bhamukantare jātā odātā mudutūlasannibhā, idampimassa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati.
Between his eyebrows there grows a tuft, soft and white like cotton-wool.

Ayañhi, deva, kumāro uṇhīsasīso. Yaṁ pāyaṁ, deva, kumāro uṇhīsasīso, idampissa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati.
The crown of his head is like a turban.

Imehi kho ayaṁ, deva, kumāro dvattiṁsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā.
These are the thirty-two marks of a great man that the prince has. A great man who possesses these has only two possible destinies, no other.

Tassimāni sattaratanāni bhavanti.

Seyyathidaṁ—cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ.

Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā.

So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati.

Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭacchado’ti.
But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world.’

4. Vipassīsamaññā
4. How He Came to be Known as Vipassī

Atha kho, bhikkhave, bandhumā rājā nemitte brāhmaṇe ahatehi vatthehi acchādāpetvā sabbakāmehi santappesi.
Then King Bandhumā had the brahmin soothsayers dressed in unworn clothes and satisfied all their needs.

Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa dhātiyo upaṭṭhāpesi.
Then the king appointed nursemaids for Prince Vipassī.

Aññā khīraṁ pāyenti, aññā nhāpenti, aññā dhārenti, aññā aṅkena pariharanti.
Some suckled him, some bathed him, some held him, and some carried him on their hip.

Jātassa kho pana, bhikkhave, vipassissa kumārassa setacchattaṁ dhārayittha divā ceva rattiñca:
From when he was born, a white parasol was held over him night and day, with the thought,

‘mā naṁ sītaṁ vā uṇhaṁ vā tiṇaṁ vā rajo vā ussāvo vā bādhayitthā’ti.
‘Don’t let cold, heat, grass, dust, or damp bother him.’

Jāto kho pana, bhikkhave, vipassī kumāro bahuno janassa piyo ahosi manāpo.
He was dear and beloved by many people,

Seyyathāpi, bhikkhave, uppalaṁ vā padumaṁ vā puṇḍarīkaṁ vā bahuno janassa piyaṁ manāpaṁ;
like a blue water lily, or a pink or white lotus.

evameva kho, bhikkhave, vipassī kumāro bahuno janassa piyo ahosi manāpo.

Svāssudaṁ aṅkeneva aṅkaṁ parihariyati.
He was always passed from hip to hip.

Jāto kho pana, bhikkhave, vipassī kumāro mañjussaro ca ahosi vaggussaro ca madhurassaro ca pemaniyassaro ca.
From when he was born, his voice was charming, graceful, sweet, and lovely.

Seyyathāpi, bhikkhave, himavante pabbate karavīkā nāma sakuṇajāti mañjussarā ca vaggussarā ca madhurassarā ca pemaniyassarā ca;
It was as sweet as the song of a cuckoo-bird found in the Himalayas.

evameva kho, bhikkhave, vipassī kumāro mañjussaro ca ahosi vaggussaro ca madhurassaro ca pemaniyassaro ca.

Jātassa kho pana, bhikkhave, vipassissa kumārassa kammavipākajaṁ dibbacakkhu pāturahosi yena sudaṁ samantā yojanaṁ passati divā ceva rattiñca.
From when he was born, Prince Vipassī had the power of clairvoyance which manifested as a result of past deeds, by which he could see for a league all around both by day and by night.

Jāto kho pana, bhikkhave, vipassī kumāro animisanto pekkhati seyyathāpi devā tāvatiṁsā.
And he was unblinkingly watchful, like the gods of the thirty-three.

‘Animisanto kumāro pekkhatī’ti kho, bhikkhave, vipassissa kumārassa ‘vipassī vipassī’ tveva samaññā udapādi.
And because it was said that he was unblinkingly watchful, he came to be known as ‘Vipassī’.

Atha kho, bhikkhave, bandhumā rājā atthakaraṇe nisinno vipassiṁ kumāraṁ aṅke nisīdāpetvā atthe anusāsati.
Then while King Bandhumā was sitting in judgment, he’d sit Prince Vipassī in his lap and explain the case to him.

Tatra sudaṁ, bhikkhave, vipassī kumāro pituaṅke nisinno viceyya viceyya atthe panāyati ñāyena.
And sitting there in his father’s lap, Vipassī would thoroughly consider the case and draw a conclusion using a logical procedure.

Viceyya viceyya kumāro atthe panāyati ñāyenāti kho, bhikkhave, vipassissa kumārassa bhiyyoso mattāya ‘vipassī vipassī’ tveva samaññā udapādi.
So this was all the more reason for him to be known as ‘Vipassī’.

Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa tayo pāsāde kārāpesi, ekaṁ vassikaṁ ekaṁ hemantikaṁ ekaṁ gimhikaṁ;
Then King Bandhumā had three stilt longhouses built for him—one for the winter, one for the summer, and one for the rainy season,

pañca kāmaguṇāni upaṭṭhāpesi.
and provided him with the five kinds of sensual stimulation.

Tatra sudaṁ, bhikkhave, vipassī kumāro vassike pāsāde cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṁ orohatīti.
Prince Vipassī stayed in a stilt longhouse without coming downstairs for the four months of the rainy season, where he was entertained by musicians—none of them men.

Paṭhamabhāṇavāro.
The first recitation section.

5. Jiṇṇapurisa
5. The Old Man

Atha kho, bhikkhave, vipassī kumāro bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena sārathiṁ āmantesi:
Then, after many thousand years had passed, Prince Vipassī addressed his charioteer,

‘yojehi, samma sārathi, bhaddāni bhaddāni yānāni uyyānabhūmiṁ gacchāma subhūmidassanāyā’ti.
‘My dear charioteer, harness the finest chariots. We will go to a park and see the scenery.’

‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā vipassissa kumārassa paṭivedesi:
‘Yes, sir,’ replied the charioteer. He harnessed the chariots and informed the prince,

‘yuttāni kho te, deva, bhaddāni bhaddāni yānāni,
‘Sire, the finest chariots are harnessed.

yassadāni kālaṁ maññasī’ti.
Please go at your convenience.’

Atha kho, bhikkhave, vipassī kumāro bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi uyyānabhūmiṁ niyyāsi.
Then Prince Vipassī mounted a fine carriage and, along with other fine carriages, set out for the park.

Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto purisaṁ jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantaṁ āturaṁ gatayobbanaṁ.
Along the way he saw an elderly man, bent double, crooked, leaning on a staff, trembling as he walked, ailing, past his prime.

Disvā sārathiṁ āmantesi:
He addressed his charioteer,

‘ayaṁ pana, samma sārathi, puriso kiṅkato?
‘My dear charioteer, what has that man done?

Kesāpissa na yathā aññesaṁ, kāyopissa na yathā aññesan’ti.
For his hair and his body are unlike those of other men.’

‘Eso kho, deva, jiṇṇo nāmā’ti.
‘That, Your Majesty, is called an old man.’

‘Kiṁ paneso, samma sārathi, jiṇṇo nāmā’ti?
‘But why is he called an old man?’

‘Eso kho, deva, jiṇṇo nāma. Na dāni tena ciraṁ jīvitabbaṁ bhavissatī’ti.
‘He’s called an old man because now he has not long to live.’

‘Kiṁ pana, samma sārathi, ahampi jarādhammo, jaraṁ anatīto’ti?
‘But my dear charioteer, am I liable to grow old? Am I not exempt from old age?’

‘Tvañca, deva, mayañcamha sabbe jarādhammā, jaraṁ anatītā’ti.
‘Everyone is liable to grow old, Your Majesty, including you. No-one is exempt from old age.’

‘Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā. Itova antepuraṁ paccaniyyāhī’ti.
‘Well then, my dear charioteer, that’s enough of the park for today. Let’s return to the royal compound.’

‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsi.
‘Yes, Your Majesty,’ replied the charioteer and did so.

Tatra sudaṁ, bhikkhave, vipassī kumāro antepuraṁ gato dukkhī dummano pajjhāyati:
Back at the royal compound, the prince brooded, miserable and sad:

‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissatī’ti.
‘Curse this thing called rebirth, since old age will come to anyone who’s born.’

Atha kho, bhikkhave, bandhumā rājā sārathiṁ āmantāpetvā etadavoca:
Then King Bandhumā summoned the charioteer and said,

‘kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha? Kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī’ti?
‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’

‘Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī’ti.
‘No, Your Majesty, the prince didn’t enjoy himself at the park.’

‘Kiṁ pana, samma sārathi, addasa kumāro uyyānabhūmiṁ niyyanto’ti?
‘But what did he see on the way to the park?’

‘Addasā kho, deva, kumāro uyyānabhūmiṁ niyyanto purisaṁ jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantaṁ āturaṁ gatayobbanaṁ.
And the charioteer told the king about seeing the old man and the prince’s reaction.

Disvā maṁ etadavoca:

“ayaṁ pana, samma sārathi, puriso kiṅkato, kesāpissa na yathā aññesaṁ, kāyopissa na yathā aññesan”ti?

“Eso kho, deva, jiṇṇo nāmā”ti.

“Kiṁ paneso, samma sārathi, jiṇṇo nāmā”ti?

“Eso kho, deva, jiṇṇo nāma na dāni tena ciraṁ jīvitabbaṁ bhavissatī”ti.

“Kiṁ pana, samma sārathi, ahampi jarādhammo, jaraṁ anatīto”ti?

“Tvañca, deva, mayañcamha sabbe jarādhammā, jaraṁ anatītā”ti.

“Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī”ti.

“Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ.

So kho, deva, kumāro antepuraṁ gato dukkhī dummano pajjhāyati:

“dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissatī”’ti.

6. Byādhitapurisa
6. The Sick Man

Atha kho, bhikkhave, bandhumassa rañño etadahosi:
Then King Bandhumā thought,

‘Mā heva kho vipassī kumāro na rajjaṁ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṁ pabbaji, mā heva nemittānaṁ brāhmaṇānaṁ saccaṁ assa vacanan’ti.
‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’

Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyoso mattāya pañca kāmaguṇāni upaṭṭhāpesi:
To this end he provided the prince with even more of the five kinds of sensual stimulation,

‘yathā vipassī kumāro rajjaṁ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṁ pabbajeyya, yathā nemittānaṁ brāhmaṇānaṁ micchā assa vacanan’ti.

Tatra sudaṁ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.
with which the prince amused himself.

Atha kho, bhikkhave, vipassī kumāro bahūnaṁ vassānaṁ …pe…
Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to the park once more.

Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto purisaṁ ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ sake muttakarīse palipannaṁ semānaṁ aññehi vuṭṭhāpiyamānaṁ aññehi saṁvesiyamānaṁ.
Along the way he saw a man who was sick, suffering, gravely ill, collapsed in his own urine and feces, being picked up by some and put down by others.

Disvā sārathiṁ āmantesi:
He addressed his charioteer,

‘ayaṁ pana, samma sārathi, puriso kiṅkato?
‘My dear charioteer, what has that man done?

Akkhīnipissa na yathā aññesaṁ, saropissa na yathā aññesan’ti?
For his eyes and his voice are unlike those of other men.’

‘Eso kho, deva, byādhito nāmā’ti.
‘That, Your Majesty, is called a sick man.’

‘Kiṁ paneso, samma sārathi, byādhito nāmā’ti?
‘But why is he called a sick man?’

‘Eso kho, deva, byādhito nāma appeva nāma tamhā ābādhā vuṭṭhaheyyā’ti.
‘He’s called a sick man; hopefully he will recover from that illness.’

‘Kiṁ pana, samma sārathi, ahampi byādhidhammo, byādhiṁ anatīto’ti?
‘But my dear charioteer, am I liable to fall sick? Am I not exempt from sickness?’

‘Tvañca, deva, mayañcamha sabbe byādhidhammā, byādhiṁ anatītā’ti.
‘Everyone is liable to fall sick, Your Majesty, including you. No-one is exempt from sickness.’

‘Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī’ti.
‘Well then, my dear charioteer, that’s enough of the park for today. Let’s return to the royal compound.’

‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsi.
‘Yes, Your Majesty,’ replied the charioteer and did so.

Tatra sudaṁ, bhikkhave, vipassī kumāro antepuraṁ gato dukkhī dummano pajjhāyati:
Back at the royal compound, the prince brooded, miserable and sad:

‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissatī’ti.
‘Curse this thing called rebirth, since old age and sickness will come to anyone who’s born.’

Atha kho, bhikkhave, bandhumā rājā sārathiṁ āmantāpetvā etadavoca:
Then King Bandhumā summoned the charioteer and said,

‘kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha, kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī’ti?
‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’

‘Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī’ti.
‘No, Your Majesty, the prince didn’t enjoy himself at the park.’

‘Kiṁ pana, samma sārathi, addasa kumāro uyyānabhūmiṁ niyyanto’ti?
‘But what did he see on the way to the park?’

‘Addasā kho, deva, kumāro uyyānabhūmiṁ niyyanto purisaṁ ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ sake muttakarīse palipannaṁ semānaṁ aññehi vuṭṭhāpiyamānaṁ aññehi saṁvesiyamānaṁ.
And the charioteer told the king about seeing the sick man and the prince’s reaction.

Disvā maṁ etadavoca:

“ayaṁ pana, samma sārathi, puriso kiṅkato, akkhīnipissa na yathā aññesaṁ, saropissa na yathā aññesan”ti?

“Eso kho, deva, byādhito nāmā”ti.

“Kiṁ paneso, samma sārathi, byādhito nāmā”ti?

“Eso kho, deva, byādhito nāma appeva nāma tamhā ābādhā vuṭṭhaheyyā”ti.

“Kiṁ pana, samma sārathi, ahampi byādhidhammo, byādhiṁ anatīto”ti?

“Tvañca, deva, mayañcamha sabbe byādhidhammā, byādhiṁ anatītā”ti.

“Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī”ti.

“Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ.

So kho, deva, kumāro antepuraṁ gato dukkhī dummano pajjhāyati:

“dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissatī”’ti.

7. Kālaṅkatapurisa
7. The Dead Man

Atha kho, bhikkhave, bandhumassa rañño etadahosi:
Then King Bandhumā thought,

‘mā heva kho vipassī kumāro na rajjaṁ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṁ pabbaji, mā heva nemittānaṁ brāhmaṇānaṁ saccaṁ assa vacanan’ti.
‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’

‘yathā vipassī kumāro rajjaṁ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṁ pabbajeyya, yathā nemittānaṁ brāhmaṇānaṁ micchā assa vacanan’ti.

Tatra sudaṁ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.
with which the prince amused himself.

Atha kho, bhikkhave, vipassī kumāro bahūnaṁ vassānaṁ …pe…
Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to the park once more.

Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto mahājanakāyaṁ sannipatitaṁ nānārattānañca dussānaṁ vilātaṁ kayiramānaṁ.
Along the way he saw a large crowd gathered making a bier out of garments of different colors.

Disvā sārathiṁ āmantesi:
He addressed his charioteer,

‘kiṁ nu kho so, samma sārathi, mahājanakāyo sannipatito nānārattānañca dussānaṁ vilātaṁ kayiratī’ti?
‘My dear charioteer, why is that crowd making a bier?’

‘Eso kho, deva, kālaṅkato nāmā’ti.
‘That, Your Majesty, is for someone who’s departed.’

‘Tena hi, samma sārathi, yena so kālaṅkato tena rathaṁ pesehī’ti.
‘Well then, drive the chariot up to the departed.’

‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā yena so kālaṅkato tena rathaṁ pesesi.
‘Yes, Your Majesty,’ replied the charioteer, and did so.

Addasā kho, bhikkhave, vipassī kumāro petaṁ kālaṅkataṁ, disvā sārathiṁ āmantesi:
When the prince saw the corpse of the departed, he addressed the charioteer,

‘kiṁ panāyaṁ, samma sārathi, kālaṅkato nāmā’ti?
‘But why is he called departed?’

‘Eso kho, deva, kālaṅkato nāma. Na dāni taṁ dakkhanti mātā vā pitā vā aññe vā ñātisālohitā, sopi na dakkhissati mātaraṁ vā pitaraṁ vā aññe vā ñātisālohite’ti.
‘He’s called departed because now his mother and father, his relatives and kin shall see him no more, and he shall never again see them.’

‘Kiṁ pana, samma sārathi, ahampi maraṇadhammo maraṇaṁ anatīto;
‘But my dear charioteer, am I liable to die? Am I not exempt from death?

mampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā;
Will the king and queen and my other relatives and kin see me no more?

ahampi na dakkhissāmi devaṁ vā deviṁ vā aññe vā ñātisālohite’ti?
And shall I never again see them?’

‘Tvañca, deva, mayañcamha sabbe maraṇadhammā maraṇaṁ anatītā;
‘Everyone is liable to die, Your Majesty, including you. No-one is exempt from death.

tampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā;
The king and queen and your other relatives and kin shall see you no more,

tvampi na dakkhissasi devaṁ vā deviṁ vā aññe vā ñātisālohite’ti.
and you shall never again see them.’

‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsi.
‘Yes, Your Majesty,’ replied the charioteer and did so.

Tatra sudaṁ, bhikkhave, vipassī kumāro antepuraṁ gato dukkhī dummano pajjhāyati:
Back at the royal compound, the prince brooded, miserable and sad:

‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissati, maraṇaṁ paññāyissatī’ti.
‘Curse this thing called rebirth, since old age, sickness, and death will come to anyone who’s born.’

Atha kho, bhikkhave, bandhumā rājā sārathiṁ āmantāpetvā etadavoca:
Then King Bandhumā summoned the charioteer and said,

‘Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī’ti.
‘No, Your Majesty, the prince didn’t enjoy himself at the park.’

‘Kiṁ pana, samma sārathi, addasa kumāro uyyānabhūmiṁ niyyanto’ti?
‘But what did he see on the way to the park?’

‘Addasā kho, deva, kumāro uyyānabhūmiṁ niyyanto mahājanakāyaṁ sannipatitaṁ nānārattānañca dussānaṁ vilātaṁ kayiramānaṁ.
And the charioteer told the king about seeing the dead man and the prince’s reaction.

Disvā maṁ etadavoca:

“kiṁ nu kho so, samma sārathi, mahājanakāyo sannipatito nānārattānañca dussānaṁ vilātaṁ kayiratī”ti?

“Eso kho, deva, kālaṅkato nāmā”ti.

“Tena hi, samma sārathi, yena so kālaṅkato tena rathaṁ pesehī”ti.

“Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā yena so kālaṅkato tena rathaṁ pesesiṁ.

Addasā kho, deva, kumāro petaṁ kālaṅkataṁ, disvā maṁ etadavoca:

“kiṁ panāyaṁ, samma sārathi, kālaṅkato nāmā”ti?

“Eso kho, deva, kālaṅkato nāma.

Na dāni taṁ dakkhanti mātā vā pitā vā aññe vā ñātisālohitā, sopi na dakkhissati mātaraṁ vā pitaraṁ vā aññe vā ñātisālohite”ti.

“Kiṁ pana, samma sārathi, ahampi maraṇadhammo maraṇaṁ anatīto;

mampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā;

ahampi na dakkhissāmi devaṁ vā deviṁ vā aññe vā ñātisālohite”ti?

“Tvañca, deva, mayañcamha sabbe maraṇadhammā maraṇaṁ anatītā;

tampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā, tvampi na dakkhissasi devaṁ vā deviṁ vā aññe vā ñātisālohite”ti.

“Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī”ti.

“Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ.

So kho, deva, kumāro antepuraṁ gato dukkhī dummano pajjhāyati:

“dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissati, maraṇaṁ paññāyissatī”’ti.

8. Pabbajita
8. The Renunciate

Atha kho, bhikkhave, bandhumassa rañño etadahosi:
Then King Bandhumā thought,

‘yathā vipassī kumāro rajjaṁ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṁ pabbajeyya, yathā nemittānaṁ brāhmaṇānaṁ micchā assa vacanan’ti.

Tatra sudaṁ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.
with which the prince amused himself.

‘yojehi, samma sārathi, bhaddāni bhaddāni yānāni, uyyānabhūmiṁ gacchāma subhūmidassanāyā’ti.

‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā vipassissa kumārassa paṭivedesi:

‘yuttāni kho te, deva, bhaddāni bhaddāni yānāni,

yassadāni kālaṁ maññasī’ti.

Atha kho, bhikkhave, vipassī kumāro bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi uyyānabhūmiṁ niyyāsi.

Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto purisaṁ bhaṇḍuṁ pabbajitaṁ kāsāyavasanaṁ.
Along the way he saw a man, a renunciate with shaven head, wearing an ocher robe.

Disvā sārathiṁ āmantesi:
He addressed his charioteer,

‘ayaṁ pana, samma sārathi, puriso kiṅkato?
‘My dear charioteer, what has that man done?

Sīsampissa na yathā aññesaṁ, vatthānipissa na yathā aññesan’ti?
For his head and his clothes are unlike those of other men.’

‘Eso kho, deva, pabbajito nāmā’ti.
‘That, Your Majesty, is called a renunciate.’

‘Kiṁ paneso, samma sārathi, pabbajito nāmā’ti?
‘But why is he called a renunciate?’

‘Eso kho, deva, pabbajito nāma sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṁsā sādhu bhūtānukampā’ti.
‘He is called a renunciate because he celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and sympathy for living creatures.’

‘Sādhu kho so, samma sārathi, pabbajito nāma, sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṁsā sādhu bhūtānukampā.
‘Then I celebrate the one called a renunciate, who celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and sympathy for living creatures!

Tena hi, samma sārathi, yena so pabbajito tena rathaṁ pesehī’ti.
Well then, drive the chariot up to that renunciate.’

‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā yena so pabbajito tena rathaṁ pesesi.
‘Yes, Your Majesty,’ replied the charioteer, and did so.

Atha kho, bhikkhave, vipassī kumāro taṁ pabbajitaṁ etadavoca:
Then Prince Vipassī said to that renunciate,

‘tvaṁ pana, samma, kiṅkato,
‘My good man, what have you done?

sīsampi te na yathā aññesaṁ, vatthānipi te na yathā aññesan’ti?
For your head and your clothes are unlike those of other men.’

‘Ahaṁ kho, deva, pabbajito nāmā’ti.
‘Sire, I am what is called a renunciate.’

‘Kiṁ pana tvaṁ, samma, pabbajito nāmā’ti?
‘But why are you called a renunciate?’

‘Ahaṁ kho, deva, pabbajito nāma, sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṁsā sādhu bhūtānukampā’ti.
‘I am called a renunciate because I celebrate principled and fair conduct, skillful actions, good deeds, harmlessness, and sympathy for living creatures.’

‘Sādhu kho tvaṁ, samma, pabbajito nāma sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṁsā sādhu bhūtānukampā’ti.
‘Then I celebrate the one called a renunciate, who celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and sympathy for living creatures!’

9. Bodhisattapabbajjā
9. The Going Forth

Atha kho, bhikkhave, vipassī kumāro sārathiṁ āmantesi:
Then the prince addressed the charioteer,

‘tena hi, samma sārathi, rathaṁ ādāya itova antepuraṁ paccaniyyāhi.
‘Well then, my dear charioteer, take the chariot and return to the royal compound.

Ahaṁ pana idheva kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissāmī’ti.
I shall shave off my hair and beard right here, dress in ocher robes, and go forth from the lay life to homelessness.’

‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā rathaṁ ādāya tatova antepuraṁ paccaniyyāsi.
‘Yes, Your Majesty,’ replied the charioteer and did so.

Vipassī pana kumāro tattheva kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji.
Then Prince Vipassī shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.

10. Mahājanakāyaanupabbajjā
10. A Great Crowd Goes Forth

Assosi kho, bhikkhave, bandhumatiyā rājadhāniyā mahājanakāyo caturāsītipāṇasahassāni:
A large crowd of 84,000 people in the capital of Bandhumatī heard

‘vipassī kira kumāro kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito’ti.
that Vipassī had gone forth.

Sutvāna tesaṁ etadahosi:
It occurred to them,

‘na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha vipassī kumāro kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito.
‘This must be no ordinary teaching and training, no ordinary going forth in which Prince Vipassī has gone forth.

Vipassīpi nāma kumāro kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissati, kimaṅgaṁ pana mayan’ti.
If even the prince goes forth, why don’t we do the same?’

Atha kho, so bhikkhave, mahājanakāyo caturāsītipāṇasahassāni kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā vipassiṁ bodhisattaṁ agārasmā anagāriyaṁ pabbajitaṁ anupabbajiṁsu.
Then that great crowd of 84,000 people shaved off their hair and beard, dressed in ocher robes, and followed the one intent on awakening, Vipassī, by going forth from the lay life to homelessness.

Tāya sudaṁ, bhikkhave, parisāya parivuto vipassī bodhisatto gāmanigamajanapadarājadhānīsu cārikaṁ carati.
Escorted by that assembly, Vipassī wandered on tour among the villages, towns, and capital cities.

Atha kho, bhikkhave, vipassissa bodhisattassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:
Then as he was in private retreat this thought came to his mind,

‘na kho metaṁ patirūpaṁ yohaṁ ākiṇṇo viharāmi, yannūnāhaṁ eko gaṇamhā vūpakaṭṭho vihareyyan’ti.
‘It’s not appropriate for me to live in a crowd. Why don’t I live alone, withdrawn from the group?’

Atha kho, bhikkhave, vipassī bodhisatto aparena samayena eko gaṇamhā vūpakaṭṭho vihāsi, aññeneva tāni caturāsītipabbajitasahassāni agamaṁsu, aññena maggena vipassī bodhisatto.
After some time he withdrew from the group to live alone. The 84,000 went one way, but Vipassī went another.

11. Bodhisattaabhinivesa
11. Vipassī’s Reflections

Atha kho, bhikkhave, vipassissa bodhisattassa vāsūpagatassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:
Then as Vipassī, the one intent on awakening, was in private retreat in his dwelling, this thought came to his mind,

‘kicchaṁ vatāyaṁ loko āpanno, jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca, atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa,
‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn, yet it doesn’t understand how to escape from this suffering, from old age and death.

kudāssu nāma imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā’ti?
Oh, when will an escape be found from this suffering, from old age and death?’