Majjhima Nikāya 26

Translators: sujato

Middle Discourses 26

Pāsarāsisutta

The Noble Quest

Evaṁ me sutaṁ—
So I have heard.

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

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.

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

“cirassutā no, āvuso ānanda, bhagavato sammukhā dhammī kathā.
“Reverend, it’s been a long time since we’ve heard a Dhamma talk from the Buddha.

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

“Tena hāyasmanto yena rammakassa brāhmaṇassa assamo tenupasaṅkamatha;
“Well then, reverends, go to the brahmin Rammaka’s hermitage.

appeva nāma labheyyātha bhagavato sammukhā dhammiṁ kathaṁ savanāyā”ti.
Hopefully you’ll get to hear a Dhamma talk from the Buddha.”

“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṁ.
“Yes, reverend,” they replied.

Atha kho bhagavā sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi:
Then, after the meal, on his return from almsround, the Buddha addressed Ānanda,

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

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
“Yes, sir,” Ānanda replied.

Atha kho bhagavā āyasmatā ānandena saddhiṁ yena pubbārāmo migāramātupāsādo tenupasaṅkami divāvihārāya.
So the Buddha went with Ānanda to the Eastern Monastery.

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito āyasmantaṁ ānandaṁ āmantesi:
In the late afternoon the Buddha came out of retreat and addressed Ānanda,

“āyāmānanda, yena pubbakoṭṭhako tenupasaṅkamissāma gattāni parisiñcitun”ti.
“Come, Ānanda, let’s go to the eastern gate to bathe.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
“Yes, sir,” Ānanda replied.

Atha kho bhagavā āyasmatā ānandena saddhiṁ yena pubbakoṭṭhako tenupasaṅkami gattāni parisiñcituṁ.
So the Buddha went with Ānanda to the eastern gate to bathe.

Pubbakoṭṭhake gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno.
When he had bathed and emerged from the water he stood in one robe drying himself.

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

“ayaṁ, bhante, rammakassa brāhmaṇassa assamo avidūre.
“Sir, the hermitage of the brahmin Rammaka is nearby.

Ramaṇīyo, bhante, rammakassa brāhmaṇassa assamo;
It’s so delightful,

pāsādiko, bhante, rammakassa brāhmaṇassa assamo.
so lovely.

Sādhu, bhante, bhagavā yena rammakassa brāhmaṇassa assamo tenupasaṅkamatu anukampaṁ upādāyā”ti.
Please visit it out of compassion.”

Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented with silence.

Atha kho bhagavā yena rammakassa brāhmaṇassa assamo tenupasaṅkami.
He went to the brahmin Rammaka’s hermitage.

Tena kho pana samayena sambahulā bhikkhū rammakassa brāhmaṇassa assame dhammiyā kathāya sannisinnā honti.
Now at that time several mendicants were sitting together in the hermitage talking about the teaching.

Atha kho bhagavā bahidvārakoṭṭhake aṭṭhāsi kathāpariyosānaṁ āgamayamāno.
The Buddha stood outside the door waiting for the talk to end.

Atha kho bhagavā kathāpariyosānaṁ viditvā ukkāsitvā aggaḷaṁ ākoṭesi.
When he knew the talk had ended he cleared his throat and knocked with the latch.

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

Atha kho bhagavā rammakassa brāhmaṇassa assamaṁ pavisitvā paññatte āsane nisīdi.
and he entered the hermitage, where he sat on the seat spread out

Nisajja kho bhagavā bhikkhū āmantesi:
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?”

“Bhagavantameva kho no, bhante, ārabbha dhammī kathā vippakatā, atha bhagavā anuppatto”ti.
“Sir, our unfinished discussion on the teaching was about the Buddha himself when the Buddha arrived.”

“Sādhu, bhikkhave.
“Good, mendicants!

Etaṁ kho, bhikkhave, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhā agārasmā anagāriyaṁ pabbajitānaṁ yaṁ tumhe dhammiyā kathāya sannisīdeyyātha.
It’s appropriate for gentlemen like you, who have gone forth in faith from the lay life to homelessness, to sit together and talk about the teaching.

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

dhammī vā kathā, ariyo vā tuṇhībhāvo.
discuss the teachings or keep noble silence.

Dvemā, bhikkhave, pariyesanā—
Mendicants, there are these two quests:

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

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

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

Kiñca, bhikkhave, jātidhammaṁ vadetha?
And what should be described as liable to be reborn?

Puttabhariyaṁ, bhikkhave, jātidhammaṁ, dāsidāsaṁ jātidhammaṁ, ajeḷakaṁ jātidhammaṁ, kukkuṭasūkaraṁ jātidhammaṁ, hatthigavāssavaḷavaṁ jātidhammaṁ, jātarūparajataṁ jātidhammaṁ.
Partners and children, male and female bondservants, goats and sheep, chickens and pigs, elephants and cattle, and gold and money are liable to be reborn.

Jātidhammā hete, bhikkhave, upadhayo.
These attachments are liable to be reborn.

Etthāyaṁ gathito mucchito ajjhāpanno attanā jātidhammo samāno jātidhammaṁyeva pariyesati.
Someone who is tied, infatuated, and attached to such things, themselves liable to being reborn, seeks what is also liable to be reborn.

Kiñca, bhikkhave, jarādhammaṁ vadetha?
And what should be described as liable to grow old?

Puttabhariyaṁ, bhikkhave, jarādhammaṁ, dāsidāsaṁ jarādhammaṁ, ajeḷakaṁ jarādhammaṁ, kukkuṭasūkaraṁ jarādhammaṁ, hatthigavāssavaḷavaṁ jarādhammaṁ, jātarūparajataṁ jarādhammaṁ.
Partners and children, male and female bondservants, goats and sheep, chickens and pigs, elephants and cattle, and gold and money are liable to grow old.

Jarādhammā hete, bhikkhave, upadhayo.
These attachments are liable to grow old.

Etthāyaṁ gathito mucchito ajjhāpanno attanā jarādhammo samāno jarādhammaṁyeva pariyesati.
Someone who is tied, infatuated, and attached to such things, themselves liable to grow old, seeks what is also liable to grow old.

Kiñca, bhikkhave, byādhidhammaṁ vadetha?
And what should be described as liable to fall sick?

Puttabhariyaṁ, bhikkhave, byādhidhammaṁ, dāsidāsaṁ byādhidhammaṁ, ajeḷakaṁ byādhidhammaṁ, kukkuṭasūkaraṁ byādhidhammaṁ, hatthigavāssavaḷavaṁ byādhidhammaṁ.
Partners and children, male and female bondservants, goats and sheep, chickens and pigs, and elephants and cattle are liable to fall sick.

Byādhidhammā hete, bhikkhave, upadhayo.
These attachments are liable to fall sick.

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

Kiñca, bhikkhave, maraṇadhammaṁ vadetha?
And what should be described as liable to die?

Puttabhariyaṁ, bhikkhave, maraṇadhammaṁ, dāsidāsaṁ maraṇadhammaṁ, ajeḷakaṁ maraṇadhammaṁ, kukkuṭasūkaraṁ maraṇadhammaṁ, hatthigavāssavaḷavaṁ maraṇadhammaṁ.
Partners and children, male and female bondservants, goats and sheep, chickens and pigs, and elephants and cattle are liable to die.

Maraṇadhammā hete, bhikkhave, upadhayo.
These attachments are liable to die.

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

Kiñca, bhikkhave, sokadhammaṁ vadetha?
And what should be described as liable to sorrow?

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

Sokadhammā hete, bhikkhave, upadhayo.
These attachments are liable to sorrow.

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

Kiñca, bhikkhave, saṅkilesadhammaṁ vadetha?
And what should be described as liable to corruption?

Puttabhariyaṁ, bhikkhave, saṅkilesadhammaṁ, dāsidāsaṁ saṅkilesadhammaṁ, ajeḷakaṁ saṅkilesadhammaṁ, kukkuṭasūkaraṁ saṅkilesadhammaṁ, hatthigavāssavaḷavaṁ saṅkilesadhammaṁ, jātarūparajataṁ saṅkilesadhammaṁ.
Partners and children, male and female bondservants, goats and sheep, chickens and pigs, elephants and cattle, and gold and money are liable to corruption.

Saṅkilesadhammā hete, bhikkhave, upadhayo.
These attachments are liable to corruption.

Etthāyaṁ gathito mucchito ajjhāpanno attanā saṅkilesadhammo samāno saṅkilesadhammaṁyeva pariyesati.
Someone who is tied, infatuated, and attached to such things, themselves liable to corruption, seeks what is also liable to corruption.

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

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

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

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

Ahampi sudaṁ, bhikkhave, pubbeva sambodhā anabhisambuddho bodhisattova samāno attanā jātidhammo samāno jātidhammaṁyeva pariyesāmi, attanā jarādhammo samāno jarādhammaṁyeva pariyesāmi, attanā byādhidhammo samāno byādhidhammaṁyeva pariyesāmi, attanā maraṇadhammo samāno maraṇadhammaṁyeva pariyesāmi, attanā sokadhammo samāno sokadhammaṁyeva pariyesāmi, attanā saṅkilesadhammo samāno saṅkilesadhammaṁyeva pariyesāmi.
Mendicants, before my awakening—when I was still unawakened but intent on awakening—I too, being liable to be reborn, sought what is also liable to be reborn. Myself liable to grow old, fall sick, die, sorrow, and become corrupted, I sought what is also liable to these things.

Tassa mayhaṁ, bhikkhave, etadahosi:
Then it occurred to me:

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

Yannūnāhaṁ attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyan’ti.
Why don’t I seek that which is free of rebirth, old age, sickness, death, sorrow, and corruption, the supreme sanctuary from the yoke, extinguishment?’

So kho ahaṁ, bhikkhave, aparena samayena daharova samāno susukāḷakeso, bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ.
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:
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.
‘Reverend Kālāma, I wish to lead the spiritual life in this teaching and training.’

Evaṁ vutte, bhikkhave, āḷāro kālāmo maṁ etadavoca:
Āḷāra Kālāma replied,

‘viharatāyasmā;
‘Stay, venerable.

tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti.
This teaching is such that a sensible person can soon realize their own tradition with their own insight and live having achieved it.’

So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.
I quickly memorized that teaching.

So kho ahaṁ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi ahañceva aññe ca.
As far as lip-recital and oral recitation went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others.

Tassa mayhaṁ, bhikkhave, etadahosi:
Then it occurred to me,

‘na kho āḷāro kālāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti;
‘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.
Surely he meditates knowing and seeing this teaching.’

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

‘kittāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti?
‘Reverend Kālāma, to what extent do you say you’ve realized this teaching with your own insight?’

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

Tassa mayhaṁ, bhikkhave, etadahosi:
Then it occurred to me,

‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā;
‘It’s not just Āḷāra Kālāma who has faith,

na kho āḷārasseva kālāmassa atthi vīriyaṁ, mayhampatthi vīriyaṁ;
energy,

na kho āḷārasseva kālāmassa atthi sati, mayhampatthi sati;
mindfulness,

na kho āḷārasseva kālāmassa atthi samādhi, mayhampatthi samādhi;
immersion,

na kho āḷārasseva kālāmassa atthi paññā, mayhampatthi paññā.
and wisdom; I too have these things.

Yannūnāhaṁ yaṁ dhammaṁ āḷāro kālāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti, tassa dhammassa sacchikiriyāya padaheyyan’ti.
Why don’t I make an effort to realize the same teaching that Āḷāra Kālāma says he has realized with his own insight?’

So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.
I quickly realized that teaching with my own insight, and lived having achieved it.

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

‘Ettāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti?
‘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.
‘I have, reverend.’

‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti.
‘I too, reverend, have realized this teaching with my own insight up to this point, and live having achieved it.’

‘Lābhā no, āvuso, suladdhaṁ no, āvuso,
‘We are fortunate, reverend, so very fortunate

ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma.
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 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.
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 the teaching that I know, you know, and the teaching that you know, I know.

Iti yādiso ahaṁ tādiso tuvaṁ, yādiso tuvaṁ tādiso ahaṁ.
I am like you and you are like me.

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

Iti kho, bhikkhave, āḷāro kālāmo ācariyo me samāno attano antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.
And that is how my teacher Āḷāra Kālāma placed me, his student, on the same position as him, and honored me with lofty praise.

Tassa mayhaṁ, bhikkhave, etadahosi:
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 teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the dimension of nothingness.’

So kho ahaṁ, bhikkhave, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.
Realizing that this teaching was inadequate, I left disappointed.

So kho ahaṁ, bhikkhave, kiṁ kusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:
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.
‘Reverend, I wish to lead the spiritual life in this teaching and training.’

Evaṁ vutte, bhikkhave, udako rāmaputto maṁ etadavoca:
Uddaka replied,

‘viharatāyasmā;
‘Stay, venerable.

So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.
I quickly memorized that teaching.

Tassa mayhaṁ, bhikkhave, etadahosi:
Then it occurred to me,

‘na kho rāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi;
‘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.
Surely he meditated knowing and seeing this teaching.’

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

‘kittāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti?
‘Reverend, to what extent did Rāma say he’d realized this teaching with his own insight?’

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

Tassa mayhaṁ, bhikkhave, etadahosi:
Then it occurred to me,

‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā;
‘It’s not just Rāma who had faith,

na kho rāmasseva ahosi vīriyaṁ, mayhampatthi vīriyaṁ;
energy,

na kho rāmasseva ahosi sati, mayhampatthi sati;
mindfulness,

na kho rāmasseva ahosi samādhi, mayhampatthi samādhi,
immersion,

na kho rāmasseva ahosi paññā, mayhampatthi paññā.
and wisdom; I too have these things.

Yannūnāhaṁ yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi, tassa dhammassa sacchikiriyāya padaheyyan’ti.
Why don’t I make an effort to realize the same teaching that Rāma said he had realized with his own insight?’

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

‘Ettāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti?
‘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.
‘He had, reverend.’

‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti.
‘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,
‘We are fortunate, reverend, so very fortunate

ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma.
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 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.
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 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.
Rāma was like you and you are like Rāma.

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

Iti kho, bhikkhave, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.
And that is how my spiritual companion Uddaka son of Rāma placed me in the position of a teacher and honored me with lofty praise.

Tassa mayhaṁ, bhikkhave, etadahosi:
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 teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the dimension of neither perception nor non-perception.’

So kho ahaṁ, bhikkhave, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.
Realizing that this teaching was inadequate, I left disappointed.

So kho ahaṁ, bhikkhave, kiṁ kusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno magadhesu anupubbena cārikaṁ caramāno yena uruvelā senānigamo tadavasariṁ.
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 Senānigama in Uruvelā.

Tatthaddasaṁ ramaṇīyaṁ bhūmibhāgaṁ, pāsādikañca vanasaṇḍaṁ, nadiñca sandantiṁ setakaṁ supatitthaṁ ramaṇīyaṁ, samantā ca gocaragāmaṁ.
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 for alms.

Tassa mayhaṁ, bhikkhave, etadahosi:
Then it occurred to me,

‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo.
‘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 go for alms.

Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāyā’ti.
This is good enough for striving for a gentleman wanting to strive.’

So kho ahaṁ, bhikkhave, tattheva nisīdiṁ—
So I sat down right there, thinking,

alamidaṁ padhānāyāti.
‘This is good enough for striving.’

So kho ahaṁ, bhikkhave, attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ.
And so, being myself liable to be reborn, understanding the drawbacks in being liable to be reborn, I sought that which is free of rebirth, the supreme sanctuary from the yoke, extinguishment—and I found it. Being myself liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, I sought that which is free of old age, sickness, death, sorrow, and corruption, the supreme sanctuary from the yoke, extinguishment—and I found it.

Ñāṇañca pana me dassanaṁ udapādi:
Knowledge and vision arose in me:

‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti.
‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’

Tassa mayhaṁ, bhikkhave, etadahosi:
Then it occurred to me,

‘adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.
‘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 people like clinging, they love it and enjoy it.

Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ—idappaccayatā paṭiccasamuppādo.
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.
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 were to teach the Dhamma, others might not understand me, which would be wearying and troublesome for me.’

Apissu maṁ, bhikkhave, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā:
And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to me:

‘Kicchena me adhigataṁ,
‘I’ve struggled hard to realize this,

halaṁ dāni pakāsituṁ;
enough with trying to explain it!

Rāgadosaparetehi,
Those mired in greed and hate

nāyaṁ dhammo susambudho.
can’t really understand this teaching.

Paṭisotagāmiṁ nipuṇaṁ,
It goes against the stream, subtle,

gambhīraṁ duddasaṁ aṇuṁ;
deep, obscure, and very fine.

Rāgarattā na dakkhanti,
Those besotted by greed cannot see,

tamokhandhena āvuṭā’ti.
for they’re shrouded in a mass of darkness.’

Itiha me, bhikkhave, paṭisañcikkhato appossukkatāya cittaṁ namati, no dhammadesanāya.
So, as I reflected like this, my mind inclined to remaining passive, not to teaching the Dhamma.

Atha kho, bhikkhave, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi:
Then Brahmā 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.
‘Alas! The world will be lost, the world will perish! For the mind of the Realized One, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.’

Atha kho, bhikkhave, brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito mama purato pāturahosi.
Then, as easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha.

Atha kho, bhikkhave, brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yenāhaṁ tenañjaliṁ paṇāmetvā maṁ etadavoca:
He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said,

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

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

Bhavissanti dhammassa aññātāro’ti.
There will be those who understand the teaching!’

Idamavoca, bhikkhave, brahmā sahampati.
That’s what Brahmā Sahampati said.

Idaṁ vatvā athāparaṁ etadavoca:
Then he went on to say:

‘Pāturahosi magadhesu pubbe,
‘Among the Magadhans there appeared in the past

Dhammo asuddho samalehi cintito;
an impure teaching thought up by those still stained.

Apāpuretaṁ amatassa dvāraṁ,
Fling open the door to freedom from death!

Suṇantu dhammaṁ vimalenānubuddhaṁ.
Let them hear the teaching <j>the immaculate one discovered.

Sele yathā pabbatamuddhaniṭṭhito,
Standing high on a rocky mountain,

Yathāpi passe janataṁ samantato;
you can see the people all around.

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

Pāsādamāruyha samantacakkhu;
having ascended the Temple of Truth,

Sokāvatiṇṇaṁ janatamapetasoko,
rid of sorrow, look upon the people

Avekkhassu jātijarābhibhūtaṁ.
swamped with sorrow, <j>oppressed by rebirth and old age.

Uṭṭhehi vīra vijitasaṅgāma,
Rise, hero! Victor in battle, leader of the caravan,

Satthavāha aṇaṇa vicara loke;
wander the world free of debt.

Desassu bhagavā dhammaṁ,
Let the Blessed One teach the Dhamma!

Aññātāro bhavissantī’ti.
There will be those who understand!’

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

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

Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni samodakaṁ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakaṁ accuggamma ṭhitāni anupalittāni udakena;
It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. Some of them sprout and grow in the water reaching the water’s surface. And some of them sprout and grow in the water but rise up above the water and stand with no water clinging to them.

evameva kho ahaṁ, bhikkhave, buddhacakkhunā lokaṁ volokento addasaṁ satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.
In the same way, I saw sentient beings with little dust in their eyes, and some with much dust in their eyes.

Atha khvāhaṁ, bhikkhave, brahmānaṁ sahampatiṁ gāthāya paccabhāsiṁ:
Then I replied in verse to Brahmā Sahampati:

‘Apārutā tesaṁ amatassa dvārā,
‘Flung open are the doors to freedom from death!

Ye sotavanto pamuñcantu saddhaṁ;
Let those with ears to hear commit to faith.

Vihiṁsasaññī paguṇaṁ na bhāsiṁ,
Thinking it would be troublesome, Brahmā, <j>I did not teach

Dhammaṁ paṇītaṁ manujesu brahme’ti.
the sophisticated, sublime Dhamma among humans.’

Atha kho, bhikkhave, brahmā sahampati ‘katāvakāso khomhi bhagavatā dhammadesanāyā’ti maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi.
Then Brahmā Sahampati, knowing that his request for me to teach the Dhamma had been granted, bowed and respectfully circled me, keeping me on his right, before vanishing right there.

Tassa mayhaṁ, bhikkhave, etadahosi:
Then I thought,

‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ;
‘Who should I teach first of all?

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

Tassa mayhaṁ, bhikkhave, etadahosi:
Then it occurred to me,

‘ayaṁ kho āḷāro kālāmo paṇḍito viyatto medhāvī dīgharattaṁ apparajakkhajātiko.
‘That Āḷāra Kālāma is astute, competent, clever, and has long had little dust in his eyes.

Yannūnāhaṁ āḷārassa kālāmassa paṭhamaṁ dhammaṁ deseyyaṁ.
Why don’t I teach him first of all?

So imaṁ dhammaṁ khippameva ājānissatī’ti.
He’ll quickly understand the teaching.’

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

‘sattāhakālaṅkato, bhante, āḷāro kālāmo’ti.
‘Sir, Āḷāra Kālāma passed away seven days ago.’

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

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

Tassa mayhaṁ, bhikkhave, etadahosi:
I thought,

‘mahājāniyo kho āḷāro kālāmo.
‘This is a great loss for Āḷāra Kālāma.

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

Tassa mayhaṁ, bhikkhave, etadahosi:
Then I thought,

‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ;
‘Who should I teach first of all?

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

Tassa mayhaṁ, bhikkhave, etadahosi:
Then it occurred to me,

‘ayaṁ kho udako rāmaputto paṇḍito viyatto medhāvī dīgharattaṁ apparajakkhajātiko.
‘That Uddaka son of Rāma is astute, competent, clever, and has long had little dust in his eyes.

Yannūnāhaṁ udakassa rāmaputtassa paṭhamaṁ dhammaṁ deseyyaṁ.
Why don’t I teach him first of all?

So imaṁ dhammaṁ khippameva ājānissatī’ti.
He’ll quickly understand the teaching.’

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

‘abhidosakālaṅkato, bhante, udako rāmaputto’ti.
‘Sir, Uddaka son of Rāma passed away just last night.’

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

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

Tassa mayhaṁ, bhikkhave, etadahosi:
I thought,

‘mahājāniyo kho udako rāmaputto.
‘This is a great loss for Uddaka.

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

Tassa mayhaṁ, bhikkhave, etadahosi:
Then I thought,

‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ;
‘Who should I teach first of all?

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

Tassa mayhaṁ, bhikkhave, etadahosi:
Then it occurred to me,

‘bahukārā kho me pañcavaggiyā bhikkhū, ye maṁ padhānapahitattaṁ upaṭṭhahiṁsu.
‘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.
Why don’t I teach them first of all?’

Tassa mayhaṁ, bhikkhave, etadahosi:
Then I thought,

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

Addasaṁ kho ahaṁ, bhikkhave, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṁ viharante isipatane migadāye.
With clairvoyance that is purified and superhuman I saw that the group of five mendicants were staying near Varanasi, in the deer park at Isipatana.

Atha khvāhaṁ, bhikkhave, uruvelāyaṁ yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkamiṁ.
So, when I had stayed in Uruvelā as long as I pleased, I set out for Varanasi.

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

Disvāna maṁ etadavoca:
and said,

‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto.
‘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?
In whose name have you gone forth, reverend? Who is your Teacher? Whose teaching do you believe in?’

Evaṁ vutte, ahaṁ, bhikkhave, upakaṁ ājīvakaṁ gāthāhi ajjhabhāsiṁ:
I replied to Upaka in verse:

‘Sabbābhibhū sabbavidūhamasmi,
‘I am the champion, the knower of all,

Sabbesu dhammesu anūpalitto;
unsullied in the midst of all things.

Sabbañjaho taṇhākkhaye vimutto,
I’ve given up all, freed through the ending of craving.

Sayaṁ abhiññāya kamuddiseyyaṁ.
Since I know for myself, whose follower should I be?

Na me ācariyo atthi,
I have no teacher.

sadiso me na vijjati;
There is no-one like me.

Sadevakasmiṁ lokasmiṁ,
In the world with its gods,

natthi me paṭipuggalo.
I have no rival.

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

ahaṁ satthā anuttaro;
I am the supreme Teacher.

Ekomhi sammāsambuddho,
I alone am fully awakened,

sītibhūtosmi nibbuto.
cooled, extinguished.

Dhammacakkaṁ pavattetuṁ,
I am going to the city of Kāsi

Gacchāmi kāsinaṁ puraṁ;
to roll forth the Wheel of Dhamma.

Andhībhūtasmiṁ lokasmiṁ,
In this world that is so blind,

Āhañchaṁ amatadundubhin’ti.
I’ll beat the drum of freedom from death!’

‘Yathā kho tvaṁ, āvuso, paṭijānāsi, arahasi anantajino’ti.
‘According to what you claim, reverend, you ought to be the Infinite Victor.’

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

ye pattā āsavakkhayaṁ;
have reached the ending of defilements.

Jitā me pāpakā dhammā,
I have conquered bad qualities, Upaka—

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

Evaṁ vutte, bhikkhave, upako ājīvako ‘hupeyyapāvuso’ti vatvā sīsaṁ okampetvā ummaggaṁ gahetvā pakkāmi.
When I had spoken, Upaka said: ‘If you say so, reverend.’ Shaking his head, he took a wrong turn and left.

Atha khvāhaṁ, bhikkhave, anupubbena cārikaṁ caramāno yena bārāṇasī isipatanaṁ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṁ.
Traveling stage by stage, I arrived at Varanasi, and went to see the group of five mendicants in the deer park at Isipatana.

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

Disvāna aññamaññaṁ saṇṭhapesuṁ:
and stopped each other, saying,

‘ayaṁ kho, āvuso, samaṇo gotamo āgacchati bāhulliko padhānavibbhanto āvatto bāhullāya.
‘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 shouldn’t bow to him or rise for him or receive his bowl and robe.

Api ca kho āsanaṁ ṭhapetabbaṁ, sace ākaṅkhissati nisīdissatī’ti.
But we can set out a seat; he can sit if he likes.’

Yathā yathā kho ahaṁ, bhikkhave, upasaṅkamiṁ tathā tathā pañcavaggiyā bhikkhū nāsakkhiṁsu sakāya katikāya saṇṭhātuṁ.
Yet as I drew closer, the group of five mendicants were unable to stop themselves as they had agreed.

Appekacce maṁ paccuggantvā pattacīvaraṁ paṭiggahesuṁ, appekacce āsanaṁ paññapesuṁ, appekacce pādodakaṁ upaṭṭhapesuṁ.
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.
But they still addressed me by name and as ‘reverend’.

Evaṁ vutte, ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ:
So I said to them,

‘mā, bhikkhave, tathāgataṁ nāmena ca āvusovādena ca samudācaratha.
‘Mendicants, don’t address me by name and as ‘reverend’.

Arahaṁ, bhikkhave, tathāgato sammāsambuddho.
The Realized One is perfected, a fully awakened Buddha.

Odahatha, bhikkhave, sotaṁ, amatamadhigataṁ, ahamanusāsāmi, ahaṁ dhammaṁ desemi.
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 practicing as instructed you will soon realize the supreme end of the spiritual path in this very life. You will live having achieved with your own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’

Evaṁ vutte, bhikkhave, pañcavaggiyā bhikkhū maṁ etadavocuṁ:
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?
‘Reverend Gotama, even by that conduct, that practice, that grueling work you did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones. How could you have achieved such a state now that you’ve become indulgent, strayed from the struggle and returned to indulgence?’

Evaṁ vutte, ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ:
So I said to them,

‘na, bhikkhave, tathāgato bāhulliko, na padhānavibbhanto, na āvatto bāhullāya.
‘The Realized One has not become indulgent, strayed from the struggle and returned to indulgence.

Arahaṁ, bhikkhave, tathāgato sammāsambuddho.
The Realized One is perfected, a fully awakened Buddha.

Dutiyampi kho, bhikkhave, pañcavaggiyā bhikkhū maṁ etadavocuṁ:
But for a second time they said to me,

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

‘na, bhikkhave, tathāgato bāhulliko …pe…
‘The Realized One has not become indulgent …’

upasampajja viharissathā’ti.

Tatiyampi kho, bhikkhave, pañcavaggiyā bhikkhū maṁ etadavocuṁ:
But for a third time they said to me,

Evaṁ vutte, ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ:
So I said to them,

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

‘No hetaṁ, bhante’.
‘No sir, we have not.’

‘Arahaṁ, bhikkhave, tathāgato sammāsambuddho.
‘The Realized One is perfected, a fully awakened Buddha.

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

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

Yaṁ tayo bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema.
Then those three would feed all six of us with what they brought back.

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

Yaṁ dve bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema.
Then those two would feed all six of us with what they brought back.

Atha kho, bhikkhave, pañcavaggiyā bhikkhū mayā evaṁ ovadiyamānā evaṁ anusāsiyamānā attanā jātidhammā samānā jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu, attanā jarādhammā samānā jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu, attanā byādhidhammā samānā …pe… attanā maraṇadhammā samānā … attanā sokadhammā samānā … attanā saṅkilesadhammā samānā saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu.
As the group of five mendicants were being advised and instructed by me like this, being themselves liable to be reborn, understanding the drawbacks in being liable to be reborn, they sought that which is free of rebirth, the supreme sanctuary from the yoke, extinguishment—and they found it. Being themselves liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, they sought that which is free of old age, sickness, death, sorrow, and corruption, the supreme sanctuary from the yoke, extinguishment—and they found it.

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

‘akuppā no vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti.
‘Our freedom is unshakable; this is our last rebirth; now there are no more future lives.’

Pañcime, bhikkhave, kāmaguṇā.
Mendicants, there are these five kinds of sensual stimulation.

Katame pañca?
What five?

Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,
Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.

sotaviññeyyā saddā …pe…
Sounds known by the ear …

ghānaviññeyyā gandhā …
Smells known by the nose …

jivhāviññeyyā rasā …
Tastes known by the tongue …

kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā.
Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.

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

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā:
There are ascetics and brahmins who enjoy these five kinds of sensual stimulation tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. You should understand that they

‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’.
have met with calamity and disaster, and the Wicked One can do with them what he wants.

Seyyathāpi, bhikkhave, āraññako mago baddho pāsarāsiṁ adhisayeyya.
Suppose a deer in the wilderness was lying caught on a pile of snares.

So evamassa veditabbo:
You’d know that it

‘anayamāpanno byasanamāpanno yathākāmakaraṇīyo luddassa.
has met with calamity and disaster, and the hunter can do with them what he wants.

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

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

‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’.
have met with calamity and disaster, and the Wicked One can do with them what he wants.

Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā:
There are ascetics and brahmins who enjoy these five kinds of sensual stimulation without being tied, infatuated, or attached, seeing the drawbacks, and understanding the escape. You should understand that they

‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’.
haven’t met with calamity and disaster, and the Wicked One cannot do what he wants with them.

Seyyathāpi, bhikkhave, āraññako mago abaddho pāsarāsiṁ adhisayeyya.
Suppose a deer in the wilderness was lying on a pile of snares without being caught.

So evamassa veditabbo:
You’d know that it

‘na anayamāpanno na byasanamāpanno na yathākāmakaraṇīyo luddassa.
hasn’t met with calamity and disaster, and the hunter cannot do what he wants with them.

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

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

‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’.
haven’t met with calamity and disaster, and the Wicked One cannot do what he wants with them.

Seyyathāpi, bhikkhave, āraññako mago araññe pavane caramāno vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṁ kappeti.
Suppose there was a wild deer wandering in the forest that walked, stood, sat, and laid down in confidence.

Taṁ kissa hetu?
Why is that?

Anāpāthagato, bhikkhave, luddassa.
Because it’s out of the hunter’s range.

Evameva kho, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
In the same way, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato.
This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see.

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

Ayaṁ vuccati, bhikkhave …pe… pāpimato.
This is called a mendicant who has blinded Māra …

Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.
Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

Ayaṁ vuccati, bhikkhave …pe… pāpimato.
This is called a mendicant who has blinded Māra …

Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

Ayaṁ vuccati, bhikkhave …pe… pāpimato.
This is called a mendicant who has blinded Māra …

Puna caparaṁ, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.
Furthermore, a mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.

Ayaṁ vuccati, bhikkhave …pe… pāpimato.
This is called a mendicant who has blinded Māra …

Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.

Ayaṁ vuccati, bhikkhave …pe… pāpimato.
This is called a mendicant who has blinded Māra …

Puna caparaṁ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.

Ayaṁ vuccati, bhikkhave …pe… pāpimato.
This is called a mendicant who has blinded Māra …

Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.
Furthermore, a mendicant, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.

Ayaṁ vuccati, bhikkhave …pe… pāpimato.
This is called a mendicant who has blinded Māra …

Puna caparaṁ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.
Furthermore, a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.

Tiṇṇo loke visattikaṁ vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṁ kappeti.
They’ve crossed over clinging to the world. And they walk, stand, sit, and lie down in confidence.

Taṁ kissa hetu?
Why is that?

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

Idamavoca bhagavā.
That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the mendicants approved what the Buddha said.

Pāsarāsisuttaṁ niṭṭhitaṁ chaṭṭhaṁ.