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1. Mahākhandhaka

The great chapter

1. Bodhikathā
1. The account with the Bodhi tree

Namo tassa Bhagavato Arahato Sammāsambuddhassa.
Homage to the Buddha, the Perfected One, the fully Awakened One

Tena samayena buddho bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho.
Soon after his awakening, the Buddha was staying at Uruvelā on the bank of the river Nerañjara at the foot of a Bodhi tree.

Atha kho bhagavā bodhirukkhamūle sattāhaṁ ekapallaṅkena nisīdi vimuttisukhapaṭisaṁvedī.
There the Buddha sat cross-legged for seven days without moving, experiencing the bliss of freedom.

Atha kho bhagavā rattiyā paṭhamaṁ yāmaṁ paṭiccasamuppādaṁ anulomapaṭilomaṁ manasākāsi—
Then, in the first part of the night, the Buddha reflected on dependent origination in forward and reverse order:

“Avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.
“Ignorance is the condition for intentional activities; intentional activities are the condition for consciousness; consciousness is the condition for name and form; name and form are the condition for the six sense spheres; the six sense spheres are the condition for contact; contact is the condition for feeling; feeling is the condition for craving; craving is the condition for grasping; grasping is the condition for existence; existence is the condition for birth; birth is the condition for old age and death, for grief, sorrow, pain, aversion, and distress to come to be.

Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
This is how there is the origin of this whole mass of suffering.

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
But with the complete fading away and end of ignorance comes the end of intentional activities; with the end of intentional activities comes the end of consciousness; with the end of consciousness comes the end of name and form; with the end of name and form comes the end of the six sense spheres; with the end of the six sense spheres comes the end of contact; with the end of contact comes the end of feeling; with the end of feeling comes the end of craving; with the end of craving comes the end of grasping; with the end of grasping comes the end of existence; with the end of existence comes the end of birth; with the end of birth comes the end of old age and death, and the end of sorrow, lamentation, pain, aversion, and distress.

Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
This is how there is the end of this whole mass of suffering.”

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi—
Seeing the significance of this, the Buddha uttered a heartfelt exclamation:

“Yadā have pātubhavanti dhammā,
“When things become clear

Ātāpino jhāyato brāhmaṇassa;
To the energetic brahmin who practices absorption,

Athassa kaṅkhā vapayanti sabbā,
Then all his doubts are dispelled,

Yato pajānāti sahetudhamman”ti.
Since he understands the natural order and its conditions.”

Atha kho bhagavā rattiyā majjhimaṁ yāmaṁ paṭiccasamuppādaṁ anulomapaṭilomaṁ manasākāsi—
In the middle part of the night, the Buddha again reflected on dependent origination in forward and reverse order:

“avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ …pe…
“Ignorance is the condition for intentional activities; intentional activities are the condition for consciousness; consciousness is the condition for name and form …

evametassa kevalassa dukkhakkhandhassa samudayo hoti …pe…
This is how there is the origin of this whole mass of suffering. …

nirodho hotī”ti.
This is how there is the end of this whole mass of suffering.”

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi—
Seeing the significance of this, the Buddha uttered a heartfelt exclamation:

“Yadā have pātubhavanti dhammā,
“When things become clear

Ātāpino jhāyato brāhmaṇassa;
To the energetic brahmin who practices absorption,

Athassa kaṅkhā vapayanti sabbā,
Then all his doubts are dispelled,

Yato khayaṁ paccayānaṁ avedī”ti.
Since he’s understood the end of the conditions.”

Atha kho bhagavā rattiyā pacchimaṁ yāmaṁ paṭiccasamuppādaṁ anulomapaṭilomaṁ manasākāsi—
In the last part of the night, the Buddha again reflected on dependent origination in forward and reverse order:

“avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ …pe…
“Ignorance is the condition for intentional activities; intentional activities are the condition for consciousness; consciousness is the condition for name and form …

evametassa kevalassa dukkhakkhandhassa samudayo hoti …pe…
This is how there is the origin of this whole mass of suffering. …

nirodho hotī”ti.
This is how there is the end of this whole mass of suffering.”

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi—
Seeing the significance of this, the Buddha uttered a heartfelt exclamation:

“Yadā have pātubhavanti dhammā,
“When things become clear

Ātāpino jhāyato brāhmaṇassa;
To the energetic brahmin who practices absorption,

Vidhūpayaṁ tiṭṭhati mārasenaṁ,
He defeats the army of the Lord of Death,

Sūriyova obhāsayamantalikkhan”ti.
Like the sun beaming in the sky.”

Bodhikathā niṭṭhitā.
The account with the Bodhi tree is finished.

2. Ajapālakathā
2. The account with the goatherd’s banyan tree

Atha kho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā bodhirukkhamūlā yena ajapālanigrodho tenupasaṅkami, upasaṅkamitvā ajapālanigrodhamūle sattāhaṁ ekapallaṅkena nisīdi vimuttisukhapaṭisaṁvedī.
After seven days, the Buddha came out from that stillness and went from the Bodhi tree to a goatherd’s banyan tree. There too he sat cross-legged for seven days without moving, experiencing the bliss of freedom.

Atha kho aññataro huṁhuṅkajātiko brāhmaṇo yena bhagavā tenupasaṅkami.
Then a conceited brahmin went up to the Buddha,

Upasaṅkamitvā bhagavatā saddhiṁ sammodi.
exchanged pleasantries with him,

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi.

Ekamantaṁ ṭhito kho so brāhmaṇo bhagavantaṁ etadavoca—
and said,

“kittāvatā nu kho, bho gotama, brāhmaṇo hoti, katame ca pana brāhmaṇakaraṇā dhammā”ti?
“Good Gotama, how is one a brahmin? What are the qualities that make one a brahmin?”

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi—
Seeing the significance of this, the Buddha uttered a heartfelt exclamation:

“Yo brāhmaṇo bāhitapāpadhammo,
“The brahmin who has shut out bad qualities,

Nihuṁhuṅko nikkasāvo yatatto;
Who is humble, free from flaws, and self-controlled,

Vedantagū vusitabrahmacariyo,
Who has reached final knowledge and has fulfilled the spiritual life—

Dhammena so brahmavādaṁ vadeyya;
He may rightly proclaim himself a brahmin,

Yassussadā natthi kuhiñci loke”ti.
Having no conceit about anything in the world.”

Ajapālakathā niṭṭhitā.
The account with the goatherd’s banyan tree is finished.

3. Mucalindakathā
3. The account with the powderpuff tree

Atha kho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā ajapālanigrodhamūlā yena mucalindo tenupasaṅkami, upasaṅkamitvā mucalindamūle sattāhaṁ ekapallaṅkena nisīdi vimuttisukhapaṭisaṁvedī.
After seven days, the Buddha came out from that stillness and went from the goatherd’s banyan tree to a powderpuff tree. There too he sat cross-legged for seven days without moving, experiencing the bliss of freedom.

Tena kho pana samayena mahā akālamegho udapādi, sattāhavaddalikā sītavātaduddinī.
Just then an unseasonal storm was approaching, bringing seven days of rain, cold winds, and clouds.

Atha kho mucalindo nāgarājā sakabhavanā nikkhamitvā bhagavato kāyaṁ sattakkhattuṁ bhogehi parikkhipitvā uparimuddhani mahantaṁ phaṇaṁ karitvā aṭṭhāsi—
Mucalinda, the dragon king, came out from his abode. He encircled the body of the Buddha with seven coils and spread his large hood over his head, thinking,

“mā bhagavantaṁ sītaṁ, mā bhagavantaṁ uṇhaṁ, mā bhagavantaṁ ḍaṁsamakasavātātapasarīsapasamphasso”ti.
“May the Buddha not be hot or cold, nor be bothered by horseflies or mosquitoes, by the wind or the burning sun, or by creeping animals or insects.”

Atha kho mucalindo nāgarājā sattāhassa accayena viddhaṁ vigatavalāhakaṁ devaṁ viditvā bhagavato kāyā bhoge viniveṭhetvā sakavaṇṇaṁ paṭisaṁharitvā māṇavakavaṇṇaṁ abhinimminitvā bhagavato purato aṭṭhāsi pañjaliko bhagavantaṁ namassamāno.
After seven days, when he knew the sky was clear, Mucalinda unraveled his coils from the Buddha’s body and transformed himself into a young brahmin. He then stood in front of the Buddha, raising his joined palms in veneration.

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi—
Seeing the significance of this, the Buddha uttered a heartfelt exclamation:

“Sukho viveko tuṭṭhassa,
“Seclusion is bliss for the contented

sutadhammassa passato;
Who sees the Teaching that they have learned.

Abyāpajjaṁ sukhaṁ loke,
Kindness to the world is happiness,

pāṇabhūtesu saṁyamo.
For one who’s harmless to living beings.

Sukhā virāgatā loke,
Dispassion for the world is happiness,

kāmānaṁ samatikkamo;
For one who overcomes sensuality.

Asmimānassa yo vinayo,
But removing the conceit ‘I am’,

etaṁ ve paramaṁ sukhan”ti.
This, indeed, is the highest bliss.”

Mucalindakathā niṭṭhitā.
The account with the powderpuff tree is finished.

4. Rājāyatanakathā
4. The account with the ape-flower tree

Atha kho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā mucalindamūlā yena rājāyatanaṁ tenupasaṅkami, upasaṅkamitvā rājāyatanamūle sattāhaṁ ekapallaṅkena nisīdi vimuttisukhapaṭisaṁvedī.
After seven days, the Buddha came out from that stillness and went from the powderpuff tree to an ape-flower tree. There too he sat cross-legged for seven days without moving, experiencing the bliss of freedom.

Tena kho pana samayena tapussa bhallikā vāṇijā ukkalā taṁ desaṁ addhānamaggappaṭipannā honti.
Just then the merchants Tapussa and Bhallika were traveling from Ukkalā to that area.

Atha kho tapussabhallikānaṁ vāṇijānaṁ ñātisālohitā devatā tapussabhallike vāṇije etadavoca—
Then a god who was a former relative of theirs said to them,

“ayaṁ, mārisā, bhagavā rājāyatanamūle viharati paṭhamābhisambuddho;
“Sirs, a Buddha who has just attained awakening is staying at the foot of an ape-flower tree.

gacchatha taṁ bhagavantaṁ manthena ca madhupiṇḍikāya ca patimānetha;
Go to that Buddha and offer him baked goods and honey.

taṁ vo bhavissati dīgharattaṁ hitāya sukhāyā”ti.
That will be for your benefit and happiness for a long time.”

Atha kho tapussabhallikā vāṇijā manthañca madhupiṇḍikañca ādāya yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.
And they took baked goods and honey and went to the Buddha. They bowed down

Ekamantaṁ ṭhitā kho tapussabhallikā vāṇijā bhagavantaṁ etadavocuṁ—
and said,

“paṭiggaṇhātu no, bhante, bhagavā manthañca madhupiṇḍikañca, yaṁ amhākaṁ assa dīgharattaṁ hitāya sukhāyā”ti.
“Sir, please accept the baked goods and honey from us. That will be for our benefit and happiness for a long time.”

Atha kho bhagavato etadahosi—
The Buddha thought,

“na kho tathāgatā hatthesu paṭiggaṇhanti.
“Buddhas don’t receive with their hands.

Kimhi nu kho ahaṁ paṭiggaṇheyyaṁ manthañca madhupiṇḍikañcā”ti?
In what should I receive the baked goods and honey?”

Atha kho cattāro mahārājāno bhagavato cetasā cetoparivitakkamaññāya catuddisā cattāro selamaye patte bhagavato upanāmesuṁ—
Then, reading the mind of the Buddha, the four great kings offered him four crystal bowls from the four directions, saying,

“idha, bhante, bhagavā paṭiggaṇhātu manthañca madhupiṇḍikañcā”ti.
“Here, Sir, please receive the baked goods and honey in these.”

Paṭiggahesi bhagavā paccagghe selamaye patte manthañca madhupiṇḍikañca, paṭiggahetvā paribhuñji.
After receiving the baked goods and honey in one of the valuable crystal bowls, the Buddha ate them.

Atha kho tapussabhallikā vāṇijā bhagavantaṁ onītapattapāṇiṁ viditvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocuṁ—
When Tapussa and Bhallika knew that the Buddha had finished his meal, they bowed down with their head at his feet, and said,

“ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca, upāsake no bhagavā dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.
“Sir, we go for refuge to the Buddha and the Teaching. Please accept us as lay followers who have gone for refuge for life.”

Te ca loke paṭhamaṁ upāsakā ahesuṁ dvevācikā.
By means of the double refuge, they became the first lay followers in the world.

Rājāyatanakathā niṭṭhitā.
The account with the ape-flower tree is finished.

5. Brahmayācanakathā
5. The account of the supreme being’s request

Atha kho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā rājāyatanamūlā yena ajapālanigrodho tenupasaṅkami.
After seven days, the Buddha came out from that stillness and went from the ape-flower tree to a goatherd’s banyan tree,

Tatra sudaṁ bhagavā ajapālanigrodhamūle viharati.
and he stayed there.

Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—
Then, while reflecting in private, the Buddha thought this:

“adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.
“I have discovered this profound truth, so hard to see, so hard to comprehend. It’s peaceful and sublime, subtle, beyond the intellect, and knowable only to the wise.

Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā.
But human beings delight in holding on, find pleasure in holding on, rejoice in holding on,

Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ idappaccayatāpaṭiccasamuppādo;
and because of that it’s hard for them to see causal relationships, dependent origination.

idampi kho ṭhānaṁ sududdasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ.
This too is very hard for them to see: the stilling of all intentional activities, the giving up of all ownership, the stopping of craving, fading away, ending, extinguishment.

Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ, so mamassa kilamatho, sā mamassa vihesā”ti.
If I were to teach this truth, others would not understand, and that would be wearying and troublesome for me.”

Apissu bhagavantaṁ imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā—
And spontaneously, these verses never heard before occurred to the Buddha:

“Kicchena me adhigataṁ,
“What I’ve discovered with difficulty,

halaṁ dāni pakāsituṁ;
There’s no point in making it known.

Rāgadosaparetehi,
For those overcome by sensual desire and ill will,

nāyaṁ dhammo susambudho.
This truth is hard to understand.

Paṭisotagāmiṁ nipuṇaṁ,
Those who are excited by sensual desire,

gambhīraṁ duddasaṁ aṇuṁ;
Obstructed by a mass of darkness,

Rāgarattā na dakkhanti,
Won’t see what goes against the stream,

tamokhandhena āvuṭā”ti.
What’s subtle and refined, profound and hard to see.”

Itiha bhagavato paṭisañcikkhato appossukkatāya cittaṁ namati, no dhammadesanāya.
When the Buddha reflected like this, he inclined to inactivity, not to teaching.

Atha kho brahmuno sahampatissa bhagavato cetasā cetoparivitakkamaññāya etadahosi—
Just then the supreme being Sahampati read the mind of the Buddha. He thought,

“nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṁ namati, no dhammadesanāyā”ti.
“The world is lost; it’s perished!—for the Buddha, perfected and fully awakened, inclines to inaction, not to teaching.”

Atha kho brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi.
Then, just as a strong man might bend or stretch his arm, Sahampati disappeared from the world of supreme beings and appeared in front of the Buddha.

Atha kho brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇajāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca—
He arranged his upper robe over one shoulder, placed his right knee on the ground, raised his joined palms, and said,

“desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ.
“Please teach, Sir, please teach!

Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro”ti.
There are beings with little dust in their eyes who are ruined because of not hearing the Teaching. There will be those who understand.”

Idamavoca brahmā sahampati, idaṁ vatvāna athāparaṁ etadavoca—
This is what Sahampati said, and he added:

“Pāturahosi magadhesu pubbe,
“Earlier, among the Magadhans,

Dhammo asuddho samalehi cintito;
An impure teaching appeared, conceived by defiled people.

Apāpuretaṁ amatassa dvāraṁ,
Open this door to the deathless!

Suṇantu dhammaṁ vimalenānubuddhaṁ.
Let them hear the Teaching, discovered by the Pure One.

Sele yathā pabbatamuddhaniṭṭhito,
Just as one standing on a rocky mountain top

Yathāpi passe janataṁ samantato;
Would see the people all around,

Tathūpamaṁ dhammamayaṁ sumedha,
Just so, All-seeing Wise One,

Pāsādamāruyha samantacakkhu;
Ascend the temple of the Truth.

Sokāvatiṇṇaṁ janatamapetasoko,
Being rid of sorrow, look upon the people,

Avekkhassu jātijarābhibhūtaṁ.
Sunk in grief, overcome by birth and old age.

Uṭṭhehi vīra vijitasaṅgāma,
Stand up, Victorious Hero!

Satthavāha aṇaṇa vicara loke;
Leader of travelers, wander the world without obligation.

Desassu bhagavā dhammaṁ,
Sir, proclaim the Teaching;

Aññātāro bhavissantī”ti.
There will be those who understand.”

Evaṁ vutte, bhagavā brahmānaṁ sahampatiṁ etadavoca—
Twice the Buddha repeated to Sahampati what he had thought, and on both occasions Sahampati repeated his request.

“mayhampi kho, brahme, etadahosi—

‘adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.

Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā.

Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ idappaccayatāpaṭiccasamuppādo;

idampi kho ṭhānaṁ sududdasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ.

Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ, so mamassa kilamatho, sā mamassa vihesā’ti.

Apissu maṁ, brahme, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā—

‘Kicchena me adhigataṁ,

halaṁ dāni pakāsituṁ;

Rāgadosaparetehi,

nāyaṁ dhammo susambudho.

Paṭisotagāmiṁ nipuṇaṁ,

gambhīraṁ duddasaṁ aṇuṁ;

Rāgarattā na dakkhanti,

tamokhandhena āvuṭā’ti.

Itiha me, brahme, paṭisañcikkhato appossukkatāya cittaṁ namati no dhammadesanāyā”ti.

Dutiyampi kho brahmā sahampati bhagavantaṁ etadavoca—

“desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ;

santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro”ti.

Idamavoca brahmā sahampati, idaṁ vatvāna athāparaṁ etadavoca—

“Pāturahosi magadhesu pubbe,

Dhammo asuddho samalehi cintito;

Apāpuretaṁ amatassa dvāraṁ,

Suṇantu dhammaṁ vimalenānubuddhaṁ.

Sele yathā pabbatamuddhaniṭṭhito,

Yathāpi passe janataṁ samantato;

Tathūpamaṁ dhammamayaṁ sumedha,

Pāsādamāruyha samantacakkhu;

Sokāvatiṇṇaṁ janatamapetasoko,

Avekkhassu jātijarābhibhūtaṁ.

Uṭṭhehi vīra vijitasaṅgāma,

Satthavāha aṇaṇa vicara loke;

Desassu bhagavā dhammaṁ,

Aññātāro bhavissantī”ti.

Dutiyampi kho bhagavā brahmānaṁ sahampatiṁ etadavoca—

“mayhampi kho, brahme, etadahosi—

‘adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.

Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā.

Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ idappaccayatāpaṭiccasamuppādo;

idampi kho ṭhānaṁ sududdasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ.

Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ, so mamassa kilamatho, sā mamassa vihesā’ti.

Apissu maṁ, brahme, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā—

‘Kicchena me adhigataṁ,

halaṁ dāni pakāsituṁ;

Rāgadosaparetehi,

nāyaṁ dhammo susambudho.

Paṭisotagāmiṁ nipuṇaṁ,

gambhīraṁ duddasaṁ aṇuṁ;

Rāgarattā na dakkhanti,

tamokhandhena āvuṭā’ti.

Itiha me, brahme, paṭisañcikkhato appossukkatāya cittaṁ namati, no dhammadesanāyā”ti.

Tatiyampi kho brahmā sahampati bhagavantaṁ etadavoca—

“desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ.

Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro”ti.

Idamavoca brahmā sahampati, idaṁ vatvāna athāparaṁ etadavoca—

“Pāturahosi magadhesu pubbe,

Dhammo asuddho samalehi cintito;

Apāpuretaṁ amatassa dvāraṁ,

Suṇantu dhammaṁ vimalenānubuddhaṁ.

Sele yathā pabbatamuddhaniṭṭhito,

Yathāpi passe janataṁ samantato;

Tathūpamaṁ dhammamayaṁ sumedha,

Pāsādamāruyha samantacakkhu;

Sokāvatiṇṇaṁ janatamapetasoko,

Avekkhassu jātijarābhibhūtaṁ.

Uṭṭhehi vīra vijitasaṅgāma,

Satthavāha aṇaṇa vicara loke;

Desassu bhagavā dhammaṁ,

Aññātāro bhavissantī”ti.

Atha kho bhagavā brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesi.
The Buddha understood the request of that supreme being. Then, with the eye of a Buddha, he surveyed the world out of compassion for sentient beings.

Addasā kho bhagavā buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.
He saw beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and difficult to teach. He even saw some who regarded the next world as dangerous and to be avoided, while others did not.

Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni anto nimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni samodakaṁ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakaṁ accuggamma ṭhitāni anupalittāni udakena;
It was just like blue, red, and white lotuses, sprouted and grown in a lotus pond: some remain submerged in the water without rising out of it, others reach the surface of the water, while others still rise out of the water without being touched by it.

evamevaṁ bhagavā buddhacakkhunā lokaṁ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante;

disvāna brahmānaṁ sahampatiṁ gāthāya paccabhāsi—
When he had seen this, the Buddha replied to Sahampati in verse:

“Apārutā tesaṁ amatassa dvārā,
“Open to them are the doors to the deathless!

Ye sotavanto pamuñcantu saddhaṁ;
May those who hear release their faith.

Vihiṁsasaññī paguṇaṁ na bhāsiṁ,
Seeing trouble, supreme being,

Dhammaṁ paṇītaṁ manujesu brahme”ti.
I did not speak the sublime and subtle Truth.”

Atha kho brahmā sahampati—
Sahampati thought,

“katāvakāso khomhi bhagavatā dhammadesanāyā”ti bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi.
“The Buddha has consented to teach.” He bowed down, circumambulated the Buddha with his right side toward him, and disappeared right there.

Brahmayācanakathā niṭṭhitā.
The account of the supreme being’s request is finished.

6. Pañcavaggiyakathā
6. The account of the group of five

Atha kho bhagavato etadahosi—
The Buddha thought,

“kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ?
“Who should I teach first?

Ko imaṁ dhammaṁ khippameva ājānissatī”ti?
Who will understand this Teaching quickly?”

Atha kho bhagavato etadahosi—
And it occurred to him,

“ayaṁ kho āḷāro kālāmo paṇḍito byatto medhāvī dīgharattaṁ apparajakkhajātiko;
“Ālāra Kālāma is wise and competent, and has for a long time had little dust in his eyes.

yannūnāhaṁ āḷārassa kālāmassa paṭhamaṁ dhammaṁ deseyyaṁ, so imaṁ dhammaṁ khippameva ājānissatī”ti.
Let me teach him first. He will understand it quickly.”

Atha kho antarahitā devatā bhagavato ārocesi—“sattāhakālaṅkato, bhante, āḷāro kālāmo”ti.
But an invisible god informed the Buddha, “Sir, Ālāra Kālāma died seven days ago,”

Bhagavatopi kho ñāṇaṁ udapādi—“sattāhakālaṅkato āḷāro kālāmo”ti.
and the Buddha also knew this for himself.

Atha kho bhagavato etadahosi—
He thought,

“mahājāniyo kho āḷāro kālāmo;
“Ālāra Kālāma’s loss is great.

sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā”ti.
If he had heard this Teaching, he would have understood it quickly.”

Atha kho bhagavato etadahosi—
Again the Buddha thought,

“kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ?
“Who should I teach first?

Ko imaṁ dhammaṁ khippameva ājānissatī”ti?
Who will understand this Teaching quickly?”

Atha kho bhagavato etadahosi—
And it occurred to him,

“ayaṁ kho udako rāmaputto paṇḍito byatto medhāvī dīgharattaṁ apparajakkhajātiko;
“Udaka Rāmaputta is wise and competent, and has for a long time had little dust in his eyes.

yannūnāhaṁ udakassa rāmaputtassa paṭhamaṁ dhammaṁ deseyyaṁ, so imaṁ dhammaṁ khippameva ājānissatī”ti.
Let me teach him first. He will understand it quickly.”

Atha kho antarahitā devatā bhagavato ārocesi—“abhidosakālaṅkato, bhante, udako rāmaputto”ti.
But an invisible god informed the Buddha, “Sir, Udaka Rāmaputta died last night,”

Bhagavatopi kho ñāṇaṁ udapādi—“abhidosakālaṅkato udako rāmaputto”ti.
and the Buddha also knew this for himself.

Atha kho bhagavato etadahosi—
He thought,

“mahājāniyo kho udako rāmaputto;
“Udaka Rāmaputta’s loss is great.

sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā”ti.
If he had heard this Teaching, he would have understood it quickly.”

Atha kho bhagavato etadahosi—
Once again the Buddha thought,

“kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ?
“Who should I teach first?

Ko imaṁ dhammaṁ khippameva ājānissatī”ti?
Who will understand this Teaching quickly?”

Atha kho bhagavato etadahosi—
And it occurred to him,

“bahukārā kho me pañcavaggiyā bhikkhū, ye maṁ padhānapahitattaṁ upaṭṭhahiṁsu;
“The group of five monks who supported me while I was striving were of great service to me.

yannūnāhaṁ pañcavaggiyānaṁ bhikkhūnaṁ paṭhamaṁ dhammaṁ deseyyan”ti.
Let me teach them first.

Atha kho bhagavato etadahosi—

“kahaṁ nu kho etarahi pañcavaggiyā bhikkhū viharantī”ti?
But where are they staying now?”

Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṁ viharante isipatane migadāye.
With his superhuman and purified clairvoyance, the Buddha saw that the group of five monks were staying near Benares, in the deer park at Isipatana.

Atha kho bhagavā uruvelāyaṁ yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkāmi.
Then, after staying at Uruvelā for as long as he liked, he set out wandering toward Benares.

Addasā kho upako ājīvako bhagavantaṁ antarā ca gayaṁ antarā ca bodhiṁ addhānamaggappaṭipannaṁ, disvāna bhagavantaṁ etadavoca—
The Ājīvaka ascetic Upaka saw the Buddha traveling between Gayā and the place of awakening. He said to the Buddha,

“vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto.
“Sir, your senses are clear and your skin is pure and bright.

Kaṁsi tvaṁ, āvuso, uddissa pabbajito?
In whose name have you gone forth?

Ko vā te satthā?
Who is your teacher

Kassa vā tvaṁ dhammaṁ rocesī”ti?
or whose teaching do you follow?”

Evaṁ vutte, bhagavā upakaṁ ājīvakaṁ gāthāhi ajjhabhāsi—
The Buddha replied to Upaka in verse:

“Sabbābhibhū sabbavidūhamasmi,
“I’m the victor, the knower of all.

Sabbesu dhammesu anūpalitto;
Abandoning all, I’m not soiled by anything.

Sabbañjaho taṇhākkhaye vimutto,
Through my own insight, I’m freed by the ending of craving—

Sayaṁ abhiññāya kamuddiseyyaṁ.
So who should I refer to as a teacher?

Na me ācariyo atthi,
I have no teacher;

sadiso me na vijjati;
No-one like me exists.

Sadevakasmiṁ lokasmiṁ,
In the world with its gods,

natthi me paṭipuggalo.
I have no equal.

Ahañhi arahā loke,
For I’m the Perfected One,

ahaṁ satthā anuttaro;
The supreme teacher.

Ekomhi sammāsambuddho,
I alone am fully awakened;

sītibhūtosmi nibbuto.
I’m cool and extinguished.

Dhammacakkaṁ pavattetuṁ,
I’m going to the city of Kāsi,

Gacchāmi kāsinaṁ puraṁ;
To set rolling the wheel of the Teaching.

Andhībhūtasmiṁ lokasmiṁ,
In this world immersed in darkness,

Āhañchaṁ amatadundubhin”ti.
I’ll beat the drum of the deathless.”

“Yathā kho tvaṁ, āvuso, paṭijānāsi, arahasi anantajino”ti.
“According to your own claim you must be a universal Victor.”

“Mādisā ve jinā honti,
“Indeed, those like me are victors,

ye pattā āsavakkhayaṁ;
Those who have ended the corruptions.

Jitā me pāpakā dhammā,
I have conquered all bad traits—

tasmāhamupaka jino”ti.
Therefore, Upaka, I’m a Victor.”

Evaṁ vutte, upako ājīvako hupeyyapāvusoti vatvā sīsaṁ okampetvā ummaggaṁ gahetvā pakkāmi.
Saying, “May it be so,” Upaka shook his head, chose the wrong path, and left.

Atha kho bhagavā anupubbena cārikaṁ caramāno yena bārāṇasī isipatanaṁ migadāyo, yena pañcavaggiyā bhikkhū tenupasaṅkami.
The Buddha continued wandering toward the deer park at Isipatana near Benares. When he eventually arrived, he went to the group of five monks.

Addasaṁsu kho pañcavaggiyā bhikkhū bhagavantaṁ dūratova āgacchantaṁ;
Seeing him coming,

disvāna aññamaññaṁ katikaṁ saṇṭhapesuṁ—
the group of five made an agreement with one another:

“ayaṁ, āvuso, samaṇo gotamo āgacchati, bāhulliko padhānavibbhanto āvatto bāhullāya.
“Here comes the ascetic Gotama, who has given up his striving and returned to a life of indulgence.

So neva abhivādetabbo, na paccuṭṭhātabbo, nāssa pattacīvaraṁ paṭiggahetabbaṁ;
We shouldn’t bow down to him, stand up for him, or receive his bowl and robe,

api ca kho āsanaṁ ṭhapetabbaṁ, sace so ākaṅkhissati nisīdissatī”ti.
but we should prepare a seat. If he wishes, he may sit down.”

Yathā yathā kho bhagavā pañcavaggiye bhikkhū upasaṅkamati tathā tathā pañcavaggiyā bhikkhū nāsakkhiṁsu sakāya katikāya saṇṭhātuṁ.
But as the Buddha approached, the group of five monks was unable to keep the agreement.

Asaṇṭhahantā bhagavantaṁ paccuggantvā eko bhagavato pattacīvaraṁ paṭiggahesi, eko āsanaṁ paññapesi, eko pādodakaṁ, eko pādapīṭhaṁ, eko pādakaṭhalikaṁ upanikkhipi.
One went to meet him to receive his bowl and robe, another prepared a seat, another set out water for washing the feet, yet another set out a foot stool, and the last one put out a foot scraper.

Nisīdi bhagavā paññatte āsane;
The Buddha sat down on the prepared seat

nisajja kho bhagavā pāde pakkhālesi.
and washed his feet.

Apissu bhagavantaṁ nāmena ca āvusovādena ca samudācaranti.
But they still addressed him by name and as “friend”.

Evaṁ vutte, bhagavā pañcavaggiye bhikkhū etadavoca—
The Buddha said to the group of five monks,

“mā, bhikkhave, tathāgataṁ nāmena ca āvusovādena ca samudācaratha.
“Monks, don’t address the Buddha by name or as ‘friend’.

Arahaṁ, bhikkhave, tathāgato sammāsambuddho, odahatha, bhikkhave, sotaṁ, amatamadhigataṁ, ahamanusāsāmi, ahaṁ dhammaṁ desemi.
Listen, I’m perfected and fully awakened. I have discovered the deathless. I will instruct you and teach you the Truth.

Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—
When you practice as instructed,

yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—
in this very life you will soon realize with your own insight the supreme goal of the spiritual life

brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā”ti.
for which gentlemen rightly go forth into homelessness.”

Evaṁ vutte, pañcavaggiyā bhikkhū bhagavantaṁ etadavocuṁ—
They replied,

“tāyapi kho tvaṁ, āvuso gotama, iriyāya, tāya paṭipadāya, tāya dukkarakārikāya nevajjhagā uttari manussadhammā alamariyañāṇadassanavisesaṁ, kiṁ pana tvaṁ etarahi, bāhulliko padhānavibbhanto āvatto bāhullāya, adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan”ti?
“Friend Gotama, by practicing extreme austerities you didn’t gain any superhuman quality, any distinction in knowledge and vision worthy of noble ones. Since you have given up your striving and returned to a life of indulgence, how could you now have achieved any of this?”

Evaṁ vutte, bhagavā pañcavaggiye bhikkhū etadavoca—
The Buddha said,

“na, bhikkhave, tathāgato bāhulliko, na padhānavibbhanto, na āvatto bāhullāya;
“I haven’t given up striving and returned to a life of indulgence,”

arahaṁ, bhikkhave, tathāgato sammāsambuddho.
and he repeated what he had said before.

Odahatha, bhikkhave, sotaṁ, amatamadhigataṁ ahamanusāsāmi, ahaṁ dhammaṁ desemi.

Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—

yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—

brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā”ti.

Dutiyampi kho pañcavaggiyā bhikkhū bhagavantaṁ etadavocuṁ …pe….
A second time the group of five monks repeated their question

Dutiyampi kho bhagavā pañcavaggiye bhikkhū etadavoca …pe….
and a second time the Buddha repeated his reply.

Tatiyampi kho pañcavaggiyā bhikkhū bhagavantaṁ etadavocuṁ—
A third time they repeated their question, and the Buddha then said, “Have you ever heard me speak like this?”

“tāyapi kho tvaṁ, āvuso gotama, iriyāya, tāya paṭipadāya, tāya dukkarakārikāya nevajjhagā uttari manussadhammā alamariyañāṇadassanavisesaṁ, kiṁ pana tvaṁ etarahi, bāhulliko padhānavibbhanto āvatto bāhullāya, adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan”ti?

Evaṁ vutte bhagavā pañcavaggiye bhikkhū etadavoca—

“abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṁ pabhāvitametan”ti?

“No hetaṁ, bhante”.
“No, Sir.”

“Arahaṁ, bhikkhave, tathāgato sammāsambuddho, odahatha, bhikkhave, sotaṁ, amatamadhigataṁ ahamanusāsāmi, ahaṁ dhammaṁ desemi.
“Then listen. I’m perfected and fully awakened. I have discovered the deathless. I will instruct you and teach you the Truth.

Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—
When you practice as instructed,

yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—
in this very life you will soon realize with your own insight the supreme goal of the spiritual life

brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā”ti.
for which gentlemen rightly go forth into homelessness.”

Asakkhi kho bhagavā pañcavaggiye bhikkhū saññāpetuṁ.
The Buddha was able to persuade the group of five monks.

Atha kho pañcavaggiyā bhikkhū bhagavantaṁ sussūsiṁsu, sotaṁ odahiṁsu, aññā cittaṁ upaṭṭhāpesuṁ.
They then listened to the Buddha, paid careful attention, and applied their minds to understand.

Atha kho bhagavā pañcavaggiye bhikkhū āmantesi—
And the Buddha addressed them:

“Dveme, bhikkhave, antā pabbajitena na sevitabbā.
“There are these two opposites that should not be pursued by one who has gone forth.

Katame dve?

Yo cāyaṁ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, yo cāyaṁ attakilamathānuyogo dukkho anariyo anatthasaṁhito.
One is the devotion to worldly pleasures, which is inferior, crude, common, ignoble, and unbeneficial. The other is the devotion to self-torment, which is painful, ignoble, and unbeneficial.

Ete kho, bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.
By avoiding these opposites, I have awakened to the middle path, which produces vision and knowledge, which leads to peace, insight, awakening, and extinguishment.

Katamā ca sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati?
And what, monks, is that middle path?

Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—
It’s just this noble eightfold path,

sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
that is, right view, right aim, right speech, right action, right livelihood, right effort, right mindfulness, and right stillness.

Ayaṁ kho sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

Idaṁ kho pana, bhikkhave, dukkhaṁ ariyasaccaṁ.
And this is noble truth of suffering:

Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṁ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ.
birth is suffering, old age is suffering, sickness is suffering, death is suffering, association with what is disliked is suffering, separation from what is liked is suffering, not getting what you want is suffering.

Saṅkhittena, pañcupādānakkhandhā dukkhā.
In brief, the five aspects of existence affected by grasping are suffering.

Idaṁ kho pana, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ—
And this is noble truth of the origin of suffering:

yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—
the craving that leads to rebirth, that comes with delight and sensual desire, ever delighting in this and that,

kāmataṇhā, bhavataṇhā, vibhavataṇhā.
that is, craving for worldly pleasures, craving for existence, and craving for non-existence.

Idaṁ kho pana, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ—
And this is noble truth of the end of suffering:

yo tassāyeva taṇhāya asesavirāganirodho, cāgo, paṭinissaggo, mutti, anālayo.
the full fading away and ending of that very craving; giving it up, relinquishing it, releasing it, letting it go.

Idaṁ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ—
And this is noble truth of the path leading to the end of suffering:

ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—
just this noble eightfold path,

sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
that is, right view, right aim, right speech, right action, right livelihood, right effort, right mindfulness, and right stillness.

Idaṁ dukkhaṁ ariyasaccanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
I knew that this is the noble truth of suffering. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.

Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññeyyanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
I knew that this noble truth of suffering should be fully understood. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.

Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññātanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
I knew that this noble truth of suffering had been fully understood. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.

Idaṁ dukkhasamudayaṁ ariyasaccanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
I knew that this is the noble truth of the origin of suffering. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.

Taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahātabbanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
I knew that this noble truth of the origin of suffering should be fully abandoned. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.

Taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahīnanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
I knew that this noble truth of the origin of suffering had been fully abandoned. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.

Idaṁ dukkhanirodhaṁ ariyasaccanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
I knew that this is the noble truth of the end of suffering. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.

Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikātabbanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
I knew that this noble truth of the end of suffering should be fully experienced. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.

Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikatanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
I knew that this noble truth of the end of suffering had been fully experienced. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.

Idaṁ dukkhanirodhagāminī paṭipadā ariyasaccanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
I knew that this is the noble truth of the path leading to the end of suffering. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.

Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvetabbanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
I knew that this noble truth of the path leading to the end of suffering should be fully developed. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.

Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvitanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
I knew that this noble truth of the path leading to the end of suffering had been fully developed. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.

Yāvakīvañca me, bhikkhave, imesu catūsu ariyasaccesu evaṁ tiparivaṭṭaṁ dvādasākāraṁ yathābhūtaṁ ñāṇadassanaṁ na suvisuddhaṁ ahosi, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.
So long as I had not fully purified my knowledge and vision according to reality of these four noble truths with their three stages and twelve characteristics, I didn’t claim the supreme full awakening in this world with its gods, lords of death, and supreme beings, in this society with its monastics and brahmins, its gods and humans.

Yato ca kho me, bhikkhave, imesu catūsu ariyasaccesu evaṁ tiparivaṭṭaṁ dvādasākāraṁ yathābhūtaṁ ñāṇadassanaṁ suvisuddhaṁ ahosi, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.
But when I had fully purified my knowledge and vision according to reality of these four noble truths with their three stages and twelve characteristics, then I did claim the supreme full awakening in this world with its gods, lords of death, and supreme beings, in this society with its monastics and brahmins, its gods and humans.

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

akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo”ti.
‘My freedom is unshakable, this is my last birth, now there is no further rebirth.’”

Idamavoca bhagavā attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṁ abhinandunti.
This is what the Buddha said. The monks from the group of five were pleased and they rejoiced in the Buddha’s exposition.

Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne āyasmato koṇḍaññassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—
And while this exposition was being spoken, Venerable Koṇḍañña experienced the stainless vision of the Truth:

“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
“Anything that has a beginning has an end.”

Pavattite ca pana bhagavatā dhammacakke, bhummā devā saddamanussāvesuṁ—
When the Buddha had set rolling the wheel of the Teaching, the earth gods cried out,

“etaṁ bhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ, appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.
“At Benares, in the deer park at Isipatana, the Buddha has set rolling the supreme wheel of the Teaching. It can’t be stopped by any monastic, brahmin, god, lord of death, supreme being, or anyone in the world.”

Bhummānaṁ devānaṁ saddaṁ sutvā cātumahārājikā devā saddamanussāvesuṁ …pe…
Hearing the earth gods, the gods of the four great kings cried out …

cātumahārājikānaṁ devānaṁ saddaṁ sutvā tāvatiṁsā devā …pe…
Hearing the gods of the four great kings, the gods of the Thirty-three cried out …

yāmā devā …pe…
the Yāma gods …

tusitā devā …pe…
the contented gods …

nimmānaratī devā …pe…
the gods who delight in creation …

paranimmitavasavattī devā …pe…
the gods who control the creations of others …

brahmakāyikā devā saddamanussāvesuṁ—
the gods of the realm of the supreme beings cried out,

“etaṁ bhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.
“At Benares, in the deer park at Isipatana, the Buddha has set rolling the supreme wheel of the Teaching. It can’t be stopped by any monastic, brahmin, god, lord of death, supreme being, or anyone in the world.”

Itiha tena khaṇena, tena layena, tena muhuttena yāva brahmalokā saddo abbhuggacchi.
In that instant the news spread as far as the world of the supreme beings.

Ayañca dasasahassilokadhātu saṅkampi sampakampi sampavedhi;
Ten thousand solar systems shook and trembled.

appamāṇo ca uḷāro obhāso loke pāturahosi, atikkamma devānaṁ devānubhāvaṁ.
And there appeared in the world an immeasurable and glorious radiance, surpassing the splendor of the gods.

Atha kho bhagavā imaṁ udānaṁ udānesi—
Then the Buddha uttered a heartfelt exclamation:

“aññāsi vata bho koṇḍañño, aññāsi vata bho koṇḍañño”ti.
“Koṇḍañña has understood! Indeed, Koṇḍañña has understood!”

Iti hidaṁ āyasmato koṇḍaññassa “aññāsikoṇḍañño” tveva nāmaṁ ahosi.
That’s how Koṇḍañña got the name “Aññāsikoṇḍañña”, “Koṇḍañña who has understood.”

Atha kho āyasmā aññāsikoṇḍañño diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca—
Aññāsikoṇḍañña had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. He then said to the Buddha,

“labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.
“Sir, I wish to receive the going forth in your presence. I wish to receive the full ordination.”

“Ehi bhikkhū”ti bhagavā avoca—
The Buddha replied, “Come, monk.

“svākkhāto dhammo, cara brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti.
The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.”

Sāva tassa āyasmato upasampadā ahosi.
That was the full ordination of that venerable.

Atha kho bhagavā tadavasese bhikkhū dhammiyā kathāya ovadi anusāsi.
The Buddha then instructed and taught the rest of the monks.

Atha kho āyasmato ca vappassa āyasmato ca bhaddiyassa bhagavatā dhammiyā kathāya ovadiyamānānaṁ anusāsiyamānānaṁ virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—
While they were being instructed and taught, Venerable Vappa and Venerable Bhaddiya experienced the stainless vision of the Truth:

“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
“Anything that has a beginning has an end.”

Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ—
They had seen the Truth, had reached, understood, and penetrated it. They had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. They then said to the Buddha,

“labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan”ti.
“Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.”

“Etha bhikkhavo”ti bhagavā avoca—
The Buddha replied, “Come, monks.

“svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti.
The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.”

Sāva tesaṁ āyasmantānaṁ upasampadā ahosi.
That was the full ordination of those venerables.

Atha kho bhagavā tadavasese bhikkhū nīhārabhatto dhammiyā kathāya ovadi anusāsi.
Living on the food brought to him, the Buddha then instructed and taught the remaining monks.

Yaṁ tayo bhikkhū piṇḍāya caritvā āharanti, tena chabbaggo yāpeti.
The six of them lived on the almsfood brought by three.

Atha kho āyasmato ca mahānāmassa āyasmato ca assajissa bhagavatā dhammiyā kathāya ovadiyamānānaṁ anusāsiyamānānaṁ virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—
While they were being instructed and taught, Venerable Mahānāma and Venerable Assaji experienced the stainless vision of the Truth:

“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
“Anything that has a beginning has an end.”

Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ—
They had seen the Truth, had reached, understood, and penetrated it; they had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. They then said to the Buddha,

“labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan”ti.
“Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.”

“Etha bhikkhavo”ti bhagavā avoca—
The Buddha replied, “Come, monks.

“svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti.
The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.”

Sāva tesaṁ āyasmantānaṁ upasampadā ahosi.
That was the full ordination of those venerables.

Atha kho bhagavā pañcavaggiye bhikkhū āmantesi—
Then the Buddha addressed the group of five:

“Rūpaṁ, bhikkhave, anattā.
“Form is not your essence.

Rūpañca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ rūpaṁ ābādhāya saṁvatteyya, labbhetha ca rūpe—
For if form were your essence, it would not lead to suffering, and you could make it

‘evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī’ti.
be like this and not be like that.

Yasmā ca kho, bhikkhave, rūpaṁ anattā, tasmā rūpaṁ ābādhāya saṁvattati, na ca labbhati rūpe—
But because form is not your essence, it leads to suffering, and you can’t make it

‘evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī’ti.
be like this and not be like that.

Vedanā anattā.
Feeling is not your essence.

Vedanā ca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ vedanā ābādhāya saṁvatteyya, labbhetha ca vedanāya—
For if feeling were your essence, it would not lead to suffering, and you could make it

‘evaṁ me vedanā hotu, evaṁ me vedanā mā ahosī’ti.
be like this and not be like that.

Yasmā ca kho, bhikkhave, vedanā anattā, tasmā vedanā ābādhāya saṁvattati, na ca labbhati vedanāya—
But because feeling is not your essence, it leads to suffering, and you can’t make it

‘evaṁ me vedanā hotu, evaṁ me vedanā mā ahosī’ti.
be like this and not be like that.

Saññā anattā.
Perception is not your essence.

Saññā ca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ saññā ābādhāya saṁvatteyya, labbhetha ca saññāya—
For if perception were your essence, it would not lead to suffering, and you could make it

‘evaṁ me saññā hotu, evaṁ me saññā mā ahosī’ti.
be like this and not be like that.

Yasmā ca kho, bhikkhave, saññā anattā, tasmā saññā ābādhāya saṁvattati, na ca labbhati saññāya—
But because perception is not your essence, it leads to suffering, and you can’t make it

‘evaṁ me saññā hotu, evaṁ me saññā mā ahosī’ti.
be like this and not be like that.

Saṅkhārā anattā.
Intentional activities are not your essence.

Saṅkhārā ca hidaṁ, bhikkhave, attā abhavissaṁsu, nayidaṁ saṅkhārā ābādhāya saṁvatteyyuṁ, labbhetha ca saṅkhāresu—
For if intentional activities were your essence, they would not lead to suffering, and you could make them

‘evaṁ me saṅkhārā hontu, evaṁ me saṅkhārā mā ahesun’ti.
be like this and not be like that.

Yasmā ca kho, bhikkhave, saṅkhārā anattā, tasmā saṅkhārā ābādhāya saṁvattanti, na ca labbhati saṅkhāresu—
But because intentional activities are not your essence, they lead to suffering, and you can’t make them

‘evaṁ me saṅkhārā hontu, evaṁ me saṅkhārā mā ahesun’ti.
be like this and not be like that.

Viññāṇaṁ anattā.
Consciousness is not your essence.

Viññāṇañca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ viññāṇaṁ ābādhāya saṁvatteyya, labbhetha ca viññāṇe—
For if consciousness were your essence, it would not lead to suffering, and you could make it

‘evaṁ me viññāṇaṁ hotu, evaṁ me viññāṇaṁ mā ahosī’ti.
be like this and not be like that.

Yasmā ca kho, bhikkhave, viññāṇaṁ anattā, tasmā viññāṇaṁ ābādhāya saṁvattati, na ca labbhati viññāṇe—
But because consciousness is not your essence, it leads to suffering, and you can’t make it

‘evaṁ me viññāṇaṁ hotu, evaṁ me viññāṇaṁ mā ahosī’ti.
be like this and not be like that.

Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?
What do you think, monks: is form permanent or impermanent?”—

“Aniccaṁ, bhante”.
“Impermanent, Sir.”—

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Is what is impermanent suffering or happiness?”—

“Dukkhaṁ, bhante”.
“Suffering.”—

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ—
“And that which is impermanent, suffering, and changeable by nature, is it proper to regard it like this:

etaṁ mama, esohamasmi, eso me attā”ti?
‘This is mine, I am this, this is my essence?’”—

“No hetaṁ, bhante”.
“Definitely not.”

“Vedanā niccā vā aniccā vā”ti?
“What do you think: is feeling permanent or impermanent?”—

“Aniccā, bhante”.
“Impermanent.”—

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Is what is impermanent suffering or happiness?”—

“Dukkhaṁ, bhante”.
“Suffering.”—

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ—
“And that which is impermanent, suffering, and changeable by nature, is it proper to regard it like this:

etaṁ mama, esohamasmi, eso me attā”ti?
‘This is mine, I am this, this is my essence?’”—

“No hetaṁ, bhante”.
“Definitely not.”

“Saññā niccā vā aniccā vā”ti?
“What do you think: is perception permanent or impermanent?”—

“Aniccā, bhante”.
“Impermanent.”—

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Is what is impermanent suffering or happiness?”—

“Dukkhaṁ, bhante”.
“Suffering.”—

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ—
“And that which is impermanent, suffering, and changeable by nature, is it proper to regard it like this:

etaṁ mama, esohamasmi, eso me attā”ti?
‘This is mine, I am this, this is my essence?’”—

“No hetaṁ, bhante”.
“Definitely not.”

“Saṅkhārā niccā vā aniccā vā”ti?
“What do you think: are intentional activities permanent or impermanent?”—

“Aniccā, bhante”.
“Impermanent.”—

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Is what is impermanent suffering or happiness?”—

“Dukkhaṁ, bhante”.
“Suffering.”—

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ—
“And that which is impermanent, suffering, and changeable by nature, is it proper to regard it like this:

etaṁ mama, esohamasmi, eso me attā”ti?
‘This is mine, I am this, this is my essence?’”—

“No hetaṁ, bhante”.
“Definitely not.”

“Viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“What do you think: is consciousness permanent or impermanent?”—

“Aniccaṁ, bhante”.
“Impermanent.”—

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Is what is impermanent suffering or happiness?”—

“Dukkhaṁ, bhante”.
“Suffering.”—

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ—
“And that which is impermanent, suffering, and changeable by nature, is it proper to regard it like this:

etaṁ mama, esohamasmi, eso me attā”ti?
‘This is mine, I am this, this is my essence?’”—

“No hetaṁ, bhante”.
“Definitely not.”

“Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ—
“So, whatever form there is—whether past, present, or future, internal or external, gross or subtle, inferior or superior, far or near—it should all be seen with right wisdom according to reality:

netaṁ mama, nesohamasmi, na meso attāti—
‘This is not mine, I am not this, this is not my essence.’

evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

Yā kāci vedanā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā vedanā—
Whatever feeling there is—whether past, present, or future, internal or external, gross or subtle, inferior or superior, far or near—it should all be seen with right wisdom according to reality:

netaṁ mama, nesohamasmi, na meso attāti—
‘This is not mine, I am not this, this is not my essence.’

evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

Yā kāci saññā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā saññā—
Whatever perception there is—whether past, present, or future, internal or external, gross or subtle, inferior or superior, far or near—it should all be seen with right wisdom according to reality:

netaṁ mama, nesohamasmi, na meso attāti—
‘This is not mine, I am not this, this is not my essence.’

evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

Ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhārā—
Whatever intentional activities there are—whether past, present, or future, internal or external, gross or subtle, inferior or superior, far or near—they should all be seen with right wisdom according to reality:

netaṁ mama, nesohamasmi, na meso attāti—
‘This is not mine, I am not this, this is not my essence.’

evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ—
Whatever consciousness there is—whether past, present, or future, internal or external, gross or subtle, inferior or superior, far or near—it should all be seen with right wisdom according to reality:

netaṁ mama, nesohamasmi, na meso attāti—
‘This is not mine, I am not this, this is not my essence.’

evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati;
A learned noble disciple who sees this is repelled by form, repelled by feeling, repelled by perception, repelled by intentional activities, and repelled by consciousness.

nibbindaṁ virajjati;
Being repelled, they become desireless.

virāgā vimuccati;
Because they are desireless, they are freed.

vimuttasmiṁ vimuttamiti ñāṇaṁ hoti, ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.
When they are freed, they know they are freed. They understand that birth has come to an end, that the spiritual life has been fulfilled, that the job has been done, that there is no further state of existence.”

Idamavoca bhagavā.
This is what the Buddha said.

Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṁ abhinandunti.
The monks from the group of five were pleased and they rejoiced in the Buddha’s exposition.

Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne pañcavaggiyānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsu.
And while this exposition was being spoken to the monks from the group of five, their minds were freed from the corruptions through letting go.

Tena kho pana samayena cha loke arahanto honti.
Then there were six perfected ones in the world.

Pañcavaggiyakathā niṭṭhitā.
The account of the group of five is finished.

Paṭhamabhāṇavāro.
The first section for recitation is finished.

7. Pabbajjākathā
7. The account of the going forth

Tena kho pana samayena bārāṇasiyaṁ yaso nāma kulaputto seṭṭhiputto sukhumālo hoti.
At that time in Benares there was a gentleman called Yasa, the son of a wealthy merchant, who had been brought up in great comfort.

Tassa tayo pāsādā honti—
He had three stilt houses:

eko hemantiko, eko gimhiko, eko vassiko.
one for the winter, one for the summer, and one for the rainy season.

So vassike pāsāde cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṁ orohati.
While Yasa was spending the four months of the rainy season in the rainy-season house, he was attended on by female musicians, and he did not come down from that house.

Atha kho yasassa kulaputtassa pañcahi kāmaguṇehi samappitassa samaṅgībhūtassa paricārayamānassa paṭikacceva niddā okkami, parijanassapi niddā okkami, sabbarattiyo ca telapadīpo jhāyati.
On one occasion, while he was enjoying himself with worldly pleasures, he fell asleep before his attendants. He then woke up first, while the oil lamp was still burning.

Atha kho yaso kulaputto paṭikacceva pabujjhitvā addasa sakaṁ parijanaṁ supantaṁ—
He saw his attendants sleeping:

aññissā kacche vīṇaṁ, aññissā kaṇṭhe mudiṅgaṁ, aññissā kacche āḷambaraṁ, aññaṁ vikesikaṁ, aññaṁ vikkheḷikaṁ, aññā vippalapantiyo, hatthappattaṁ susānaṁ maññe.
one with a lute in her armpit, another with a tabor on her neck, still another with a drum in her armpit; one with hair disheveled, another drooling, still another talking in her sleep. It was like a charnel ground before his very eyes.

Disvānassa ādīnavo pāturahosi, nibbidāya cittaṁ saṇṭhāsi.
When he saw this, the downside became clear, and a feeling of repulsion stayed with him.

Atha kho yaso kulaputto udānaṁ udānesi—
He uttered a heartfelt exclamation:

“upaddutaṁ vata bho, upassaṭṭhaṁ vata bho”ti.
“Oh the oppression! Oh the affliction!”

Atha kho yaso kulaputto suvaṇṇapādukāyo ārohitvā yena nivesanadvāraṁ tenupasaṅkami.
He then put on his golden shoes and went to the entrance door.

Amanussā dvāraṁ vivariṁsu—
Spirits opened the door, thinking,

“mā yasassa kulaputtassa koci antarāyamakāsi agārasmā anagāriyaṁ pabbajjāyā”ti.
“No-one should create any obstacle for Yasa going forth into homelessness.”

Atha kho yaso kulaputto yena nagaradvāraṁ tenupasaṅkami.
He went to the town gate,

Amanussā dvāraṁ vivariṁsu—
and again it was opened by spirits.

“mā yasassa kulaputtassa koci antarāyamakāsi agārasmā anagāriyaṁ pabbajjāyā”ti.

Atha kho yaso kulaputto yena isipatanaṁ migadāyo tenupasaṅkami.
He then went to the deer park at Isipatana.

Tena kho pana samayena bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya ajjhokāse caṅkamati.
Just then, after getting up early in the morning, the Buddha was doing walking meditation outside.

Addasā kho bhagavā yasaṁ kulaputtaṁ dūratova āgacchantaṁ, disvāna caṅkamā orohitvā paññatte āsane nisīdi.
When the Buddha saw Yasa coming, he stepped down from his walking path and sat down on the prepared seat.

Atha kho yaso kulaputto bhagavato avidūre udānaṁ udānesi—
As he was getting close to the Buddha, Yasa uttered the same heartfelt exclamation:

“upaddutaṁ vata bho, upassaṭṭhaṁ vata bho”ti.
“Oh the oppression! Oh the affliction!”

Atha kho bhagavā yasaṁ kulaputtaṁ etadavoca—
The Buddha said,

“idaṁ kho, yasa, anupaddutaṁ, idaṁ anupassaṭṭhaṁ.
“This isn’t oppressive, Yasa, this isn’t afflictive.

Ehi, yasa, nisīda, dhammaṁ te desessāmī”ti.
Come and sit down. I’ll give you a teaching.”

Atha kho yaso kulaputto—
Thinking,

“idaṁ kira anupaddutaṁ, idaṁ anupassaṭṭhan”ti haṭṭho udaggo suvaṇṇapādukāhi orohitvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
“Apparently this isn’t oppressive, apparently it’s not afflictive!” excited and joyful, Yasa removed his shoes, approached the Buddha, bowed, and sat down.

Ekamantaṁ nisinnassa kho yasassa kulaputtassa bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ—
The Buddha then gave Yasa a progressive talk—

dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi.
on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation.

Yadā bhagavā aññāsi yasaṁ kulaputtaṁ kallacittaṁ, muducittaṁ, vinīvaraṇacittaṁ, udaggacittaṁ, pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi—
When the Buddha knew that Yasa’s mind was ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas:

dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ.
suffering, its origin, its end, and the path.

Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya;
Just as a clean and stainless cloth absorbs dye properly,

evameva yasassa kulaputtassa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—
so too, while he was sitting right there, Yasa experienced the stainless vision of the Truth:

“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
“Anything that has a beginning has an end.”

Atha kho yasassa kulaputtassa mātā pāsādaṁ abhiruhitvā yasaṁ kulaputtaṁ apassantī yena seṭṭhi gahapati tenupasaṅkami, upasaṅkamitvā seṭṭhiṁ gahapatiṁ etadavoca—
Soon afterwards Yasa’s mother went up to his stilt house. Not seeing him, she went to her husband and said,

“putto te, gahapati, yaso na dissatī”ti.
“I can’t find your son Yasa.”

Atha kho seṭṭhi gahapati catuddisā assadūte uyyojetvā sāmaṁyeva yena isipatanaṁ migadāyo tenupasaṅkami.
The merchant then dispatched horsemen to the four directions, while he himself went to the deer park at Isipatana.

Addasā kho seṭṭhi gahapati suvaṇṇapādukānaṁ nikkhepaṁ, disvāna taṁyeva anugamāsi.
He saw the imprints of the golden shoes on the ground and he followed along.

Addasā kho bhagavā seṭṭhiṁ gahapatiṁ dūratova āgacchantaṁ, disvāna bhagavato etadahosi—
When the Buddha saw the wealthy merchant coming, he thought,

“yannūnāhaṁ tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhareyyaṁ yathā seṭṭhi gahapati idha nisinno idha nisinnaṁ yasaṁ kulaputtaṁ na passeyyā”ti.
“Why don’t I use my supernormal powers so that the merchant, when he sits down, doesn’t see Yasa seated next to him?”

Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkharesi.
And he did just that.

Atha kho seṭṭhi gahapati yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca—
The merchant approached the Buddha and said,

“api, bhante, bhagavā yasaṁ kulaputtaṁ passeyyā”ti?
“Sir, have you seen Yasa by any chance?”

“Tena hi, gahapati, nisīda, appeva nāma idha nisinno idha nisinnaṁ yasaṁ kulaputtaṁ passeyyāsī”ti.
“Please sit down, householder. Perhaps you’ll get to see Yasa.”

Atha kho seṭṭhi gahapati—
When the merchant heard this,

“idheva kirāhaṁ nisinno idha nisinnaṁ yasaṁ kulaputtaṁ passissāmī”ti haṭṭho udaggo bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
he was elated and joyful. And he bowed and sat down.

Ekamantaṁ nisinnassa kho seṭṭhissa gahapatissa bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ—
The Buddha then gave him a progressive talk—

dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi.
on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation.

Yadā bhagavā aññāsi seṭṭhiṁ gahapatiṁ kallacittaṁ, muducittaṁ, vinīvaraṇacittaṁ, udaggacittaṁ, pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi—
When the Buddha knew that his mind was ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas:

dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ.
suffering, its origin, its end, and the path.

Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya;
And just as a clean and stainless cloth absorbs dye properly,

evameva seṭṭhissa gahapatissa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—
so too, while he was sitting right there, the merchant experienced the stainless vision of the Truth:

“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
“Anything that has a beginning has an end.”

Atha kho seṭṭhi gahapati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca—
He had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. And he said to the Buddha,

“abhikkantaṁ, bhante, abhikkantaṁ, bhante.
“Wonderful, Sir, wonderful!

Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya—
Just as one might set upright what had been overturned, or reveal what was hidden, or show the way to one who was lost, or bring a lamp into the darkness

‘cakkhumanto rūpāni dakkhantī’ti;
so that one with eyes might see what’s there—

evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito.
just so has the Buddha made the Teaching clear in many ways.

Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca.
I go for refuge to the Buddha, the Teaching, and the Sangha of monks.

Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
Please accept me as a lay follower who has gone for refuge for life.”

Sova loke paṭhamaṁ upāsako ahosi tevāciko.
He was the first person in the world to become a lay follower by means of the triple refuge.

Atha kho yasassa kulaputtassa pituno dhamme desiyamāne yathādiṭṭhaṁ yathāviditaṁ bhūmiṁ paccavekkhantassa anupādāya āsavehi cittaṁ vimucci.
While his father was given this teaching, Yasa reviewed what he had already seen and understood, and his mind was freed from the corruptions through letting go.

Atha kho bhagavato etadahosi—
Realizing what had happened,

“yasassa kho kulaputtassa pituno dhamme desiyamāne yathādiṭṭhaṁ yathāviditaṁ bhūmiṁ paccavekkhantassa anupādāya āsavehi cittaṁ vimuttaṁ.

Abhabbo kho yaso kulaputto hīnāyāvattitvā kāme paribhuñjituṁ, seyyathāpi pubbe agārikabhūto;
the Buddha thought, “Yasa is incapable of returning to the lower life to enjoy worldly pleasures as he did while still a householder.

yannūnāhaṁ taṁ iddhābhisaṅkhāraṁ paṭippassambheyyan”ti.
Let me stop using my supernormal powers.”

Atha kho bhagavā taṁ iddhābhisaṅkhāraṁ paṭippassambhesi.
And he did.

Addasā kho seṭṭhi gahapati yasaṁ kulaputtaṁ nisinnaṁ disvāna, yasaṁ kulaputtaṁ etadavoca—
The merchant saw Yasa sitting there and he said to him,

“mātā te, tāta yasa, paridevasokasamāpannā, dehi mātuyā jīvitan”ti.
“Dear Yasa, your mother is grieving and lamenting. Please give her back her life.”

Atha kho yaso kulaputto bhagavantaṁ ullokesi.
Yasa looked to the Buddha,

Atha kho bhagavā seṭṭhiṁ gahapatiṁ etadavoca—
and the Buddha said to the merchant,

“taṁ kiṁ maññasi, gahapati, yassa sekkhena ñāṇena sekkhena dassanena dhammo diṭṭho vidito seyyathāpi tayā, tassa yathādiṭṭhaṁ yathāviditaṁ bhūmiṁ paccavekkhantassa anupādāya āsavehi cittaṁ vimuttaṁ.
“What do you think, householder: suppose the mind of one such as you—who has seen and understood the Truth with the trainee’s knowledge and vision—while he was reviewing what he had already seen and understood, was freed from the corruptions through letting go.

Bhabbo nu kho so, gahapati, hīnāyāvattitvā kāme paribhuñjituṁ seyyathāpi pubbe agārikabhūto”ti?
Would he be able to return to the lower life to enjoy worldly pleasures as he did while still a householder?”

“No hetaṁ, bhante”.
“Definitely not.”

“Yasassa kho, gahapati, kulaputtassa sekkhena ñāṇena sekkhena dassanena dhammo diṭṭho vidito seyyathāpi tayā, tassa yathādiṭṭhaṁ yathāviditaṁ bhūmiṁ paccavekkhantassa anupādāya āsavehi cittaṁ vimuttaṁ.
“But this is what has happened to Yasa.

Abhabbo kho, gahapati, yaso kulaputto hīnāyāvattitvā kāme paribhuñjituṁ seyyathāpi pubbe agārikabhūto”ti.
He is now unable to return to the lower life.”

“Lābhā, bhante, yasassa kulaputtassa, suladdhaṁ, bhante, yasassa kulaputtassa, yathā yasassa kulaputtassa anupādāya āsavehi cittaṁ vimuttaṁ.
“It’s a great gain for Yasa that his mind has been freed from the corruptions through letting go!

Adhivāsetu me, bhante, bhagavā ajjatanāya bhattaṁ yasena kulaputtena pacchāsamaṇenā”ti.
Sir, please accept today’s meal from me with Yasa as your attendant.”

Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented by remaining silent.

Atha kho seṭṭhi gahapati bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Knowing that the Buddha had consented, the merchant got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.

Atha kho yaso kulaputto acirapakkante seṭṭhimhi gahapatimhi bhagavantaṁ etadavoca—
Soon after the merchant had left, Yasa said to the Buddha,

“labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.
“Sir, I wish to receive the going forth in your presence. I wish to receive the full ordination.”

“Ehi bhikkhū”ti bhagavā avoca—
The Buddha said, “Come, monk.

“svākkhāto dhammo, cara brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti.
The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.”

Sāva tassa āyasmato upasampadā ahosi.
That was the full ordination of that venerable.

Tena kho pana samayena satta loke arahanto honti.
Then there were seven perfected ones in the world.

Yasassa pabbajjā niṭṭhitā.
The going forth of Yasa is finished.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āyasmatā yasena pacchāsamaṇena yena seṭṭhissa gahapatissa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi.
The following morning the Buddha robed up, took his bowl and robe, and, with Venerable Yasa as his attendant, went to the house of that merchant where he sat down on the prepared seat.

Atha kho āyasmato yasassa mātā ca purāṇadutiyikā ca yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
Yasa’s mother and ex-wife approached the Buddha, bowed, and sat down.

Tāsaṁ bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ—
The Buddha gave them a progressive talk—

dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi.
on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation.

Yadā tā bhagavā aññāsi kallacittā, muducittā, vinīvaraṇacittā, udaggacittā, pasannacittā, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi—
When the Buddha knew that their minds were ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas:

dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ.
suffering, its origin, its end, and the path.

Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya;
And just as a clean and stainless cloth absorbs dye properly,

evameva tāsaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—
so too, while they were sitting right there, they experienced the stainless vision of the Truth:

“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
“Anything that has a beginning has an end.”

Tā diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ—
They had seen the Truth, had reached, understood, and penetrated it. They had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. And they said to the Buddha,

“abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe…
“Wonderful, Sir, wonderful! …

etā mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma, dhammañca, bhikkhusaṅghañca.
We go for refuge to the Buddha, the Teaching, and the Sangha of monks.

Upāsikāyo no bhagavā dhāretu ajjatagge pāṇupetā saraṇaṁ gatā”ti.
Please accept us as lay followers who have gone for refuge for life.”

Tā ca loke paṭhamaṁ upāsikā ahesuṁ tevācikā.
And they were the first women in the world to become lay followers by means of the triple refuge.

Atha kho āyasmato yasassa mātā ca pitā ca purāṇadutiyikā ca bhagavantañca āyasmantañca yasaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā, bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ, ekamantaṁ nisīdiṁsu.
Yasa’s mother, father, and ex-wife personally served various kinds of fine foods to the Buddha and Yasa. When the Buddha had finished his meal, they sat down.

Atha kho bhagavā āyasmato yasassa mātarañca pitarañca purāṇadutiyikañca dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
The Buddha then instructed, inspired, and gladdened them with a teaching, before getting up from his seat and leaving.

Assosuṁ kho āyasmato yasassa cattāro gihisahāyakā bārāṇasiyaṁ seṭṭhānuseṭṭhīnaṁ kulānaṁ puttā—
Now Yasa had four friends—

vimalo, subāhu, puṇṇaji, gavampati—
Vimala, Subāhu, Puṇṇaji, and Gavampati—

yaso kira kulaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitoti.
who were from the wealthiest merchant families in Benares. When they heard that Yasa had shaved off his hair and beard, put on ocher robes, and gone forth into homelessness,

Sutvāna nesaṁ etadahosi—
they said to one another,

“na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha yaso kulaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito”ti.
“This must be an extraordinary spiritual path, an extraordinary going forth, for Yasa to have done this.”

Te yenāyasmā yaso tenupasaṅkamiṁsu, upasaṅkamitvā āyasmantaṁ yasaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.
And they went to Yasa and bowed down to him.

Atha kho āyasmā yaso te cattāro gihisahāyake ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Yasa then took his four friends to the Buddha. He bowed, sat down,

Ekamantaṁ nisinno kho āyasmā yaso bhagavantaṁ etadavoca—
and said,

“ime me, bhante, cattāro gihisahāyakā bārāṇasiyaṁ seṭṭhānuseṭṭhīnaṁ kulānaṁ puttā—
“Sir, these four friends of mine—

vimalo, subāhu, puṇṇaji, gavampati.
Vimala, Subāhu, Puṇṇaji, and Gavampati—

Ime bhagavā ovadatu anusāsatū”ti.
are from the wealthiest merchant families in Benares. Please instruct them.”

Tesaṁ bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ—
The Buddha gave them a progressive teaching:

dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.
on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation.

Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.
When the Buddha knew that their minds were ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path.

Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya;
And just as a clean and stainless cloth absorbs dye properly,

evameva tesaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—
so too, while they were sitting right there, they experienced the stainless vision of the Truth:

“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
“Anything that has a beginning has an end.”

Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ—
They had seen the Truth, had reached, understood, and penetrated it. They had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. And they said to the Buddha,

“labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan”ti.
“Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.”

“Etha bhikkhavo”ti bhagavā avoca—
The Buddha said, “Come, monks.

“svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti.
The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.”

Sāva tesaṁ āyasmantānaṁ upasampadā ahosi.
That was the full ordination of those venerables.

Atha kho bhagavā te bhikkhū dhammiyā kathāya ovadi anusāsi.
Then, as the Buddha instructed those monks in the Teaching,

Tesaṁ bhagavatā dhammiyā kathāya ovadiyamānānaṁ anusāsiyamānānaṁ anupādāya āsavehi cittāni vimucciṁsu.
their minds were freed from the corruptions through letting go.

Tena kho pana samayena ekādasa loke arahanto honti.
And there were eleven perfected ones in the world.

Catugihisahāyakapabbajjā niṭṭhitā.
The going forth of the four friends is finished.

Assosuṁ kho āyasmato yasassa paññāsamattā gihisahāyakā jānapadā pubbānupubbakānaṁ kulānaṁ puttā—
Fifty of Yasa’s friends from leading families in the countryside also heard

yaso kira kulaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitoti.
that Yasa had shaved off his hair and beard, put on ocher robes, and gone forth into homelessness.

Sutvāna nesaṁ etadahosi—
They too said to one another,

“na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha yaso kulaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito”ti.
“This must be an extraordinary spiritual path, an extraordinary going forth, for Yasa to have done this.”

Te yenāyasmā yaso tenupasaṅkamiṁsu, upasaṅkamitvā āyasmantaṁ yasaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.
And they went to Yasa and bowed down to him.

Atha kho āyasmā yaso te paññāsamatte gihisahāyake ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Yasa then took his fifty friends to the Buddha. He bowed, sat down,

Ekamantaṁ nisinno kho āyasmā yaso bhagavantaṁ etadavoca—
and said,

“ime me, bhante, paññāsamattā gihisahāyakā jānapadā pubbānupubbakānaṁ kulānaṁ puttā.
“Sir, these fifty friends of mine are from leading families in the countryside.

Ime bhagavā ovadatu anusāsatū”ti.
Please instruct them.”

Tesaṁ bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ—
The Buddha then gave them a progressive talk—

dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.
on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation.

Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.
When the Buddha knew that their minds were ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path.

Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya;
And just as a clean and stainless cloth absorbs dye properly,

evameva tesaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—
so too, while they were sitting right there, they experienced the stainless vision of the Truth:

“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
“Anything that has a beginning has an end.”

Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ—
They had seen the Truth, had reached, understood, and penetrated it. They had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. And they said to the Buddha,

“labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan”ti.
“Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.”

“Etha bhikkhavo”ti bhagavā avoca—
The Buddha said, “Come, monks.

“svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti.
The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.”

Sāva tesaṁ āyasmantānaṁ upasampadā ahosi.
That was the full ordination of those venerables.

Atha kho bhagavā te bhikkhū dhammiyā kathāya ovadi anusāsi.
Then, as the Buddha instructed those monks in the Teaching,

Tesaṁ bhagavatā dhammiyā kathāya ovadiyamānānaṁ anusāsiyamānānaṁ anupādāya āsavehi cittāni vimucciṁsu.
their minds were freed from the corruptions through letting go.

Tena kho pana samayena ekasaṭṭhi loke arahanto honti.
And there were sixty-one perfected ones in the world.

Paññāsagihisahāyakapabbajjā niṭṭhitā.
The going forth of the fifty friends is finished.

8. Mārakathā
8. The account of the Lord of Death

Atha kho bhagavā te bhikkhū āmantesi—
Then the Buddha addressed those monks:

“muttāhaṁ, bhikkhave, sabbapāsehi, ye dibbā ye ca mānusā.
“I’m free from all snares, both human and divine.

Tumhepi, bhikkhave, muttā sabbapāsehi, ye dibbā ye ca mānusā.
You, too, are free from all snares, both human and divine.

Caratha, bhikkhave, cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
Go wandering, monks, for the benefit and happiness of humanity, out of compassion for the world, for the good, benefit, happiness of gods and humans.

Mā ekena dve agamittha.
You should each go a different way.

Desetha, bhikkhave, dhammaṁ ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha.
Proclaim the Teaching that is good in the beginning, good in the middle, and good in the end, that has a true goal and is well articulated. Set out the perfectly complete and pure spiritual life.

Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro.
There are beings with little dust in their eyes who are ruined because of not hearing the Teaching. There will be those who understand.

Ahampi, bhikkhave, yena uruvelā senānigamo tenupasaṅkamissāmi dhammadesanāyā”ti.
I too will go to Uruvelā, to Senānigama, to proclaim the Teaching.”

Atha kho māro pāpimā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi—
Then the Lord of Death, the Evil One, went up to the Buddha and spoke to him in verse:

“Baddhosi sabbapāsehi,
“You’re bound by all snares,

ye dibbā ye ca mānusā;
Both human and divine.

Mahābandhanabaddhosi,
You’re bound by the great bond:

na me samaṇa mokkhasī”ti.
You’re not free from me, monastic.”

“Muttāhaṁ sabbapāsehi,
“I’m free from all snares,

Ye dibbā ye ca mānusā;
Both human and divine.

Mahābandhanamuttomhi,
I’m free from the great bond:

Nihato tvamasi antakā”ti.
Terminator, you’re defeated!”

“Antalikkhacaro pāso,
“The snare is ethereal,

yvāyaṁ carati mānaso;
And it comes from the mind.

Tena taṁ bādhayissāmi,
With that I’ll bind you:

na me samaṇa mokkhasī”ti.
You’re not free from me, monastic.”

“Rūpā saddā rasā gandhā,
“Sights, sounds, tastes, smells,

Phoṭṭhabbā ca manoramā;
And tangibles, the mind’s delights—

Ettha me vigato chando,
For these I have no desire:

Nihato tvamasi antakā”ti.
Terminator, you’re defeated!”

Atha kho māro pāpimā—
Then the Lord of Death, the Evil One, thought,

“jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti.
“The Buddha knows me, the Happy One knows me,” and, sad and miserable, he disappeared right there.

Mārakathā niṭṭhitā.
The account of the Lord of Death is finished.

9. Pabbajjūpasampadākathā
9. Discussion of the going forth and the full ordination

Tena kho pana samayena bhikkhū nānādisā nānājanapadā pabbajjāpekkhe ca upasampadāpekkhe ca ānenti—
Soon afterwards, the monks were bringing back, from various regions and countries, people desiring the going forth and the full ordination, thinking,

“bhagavā ne pabbājessati upasampādessatī”ti.
“The Buddha will ordain them.”

Tattha bhikkhū ceva kilamanti pabbajjāpekkhā ca upasampadāpekkhā ca.
The monks became tired, as did those seeking ordination.

Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—
Then, while reflecting in private, the Buddha thought,

“etarahi kho bhikkhū nānādisā nānājanapadā pabbajjāpekkhe ca upasampadāpekkhe ca ānenti—

‘bhagavā ne pabbājessati upasampādessatī’ti.

Tattha bhikkhū ceva kilamanti pabbajjāpekkhā ca upasampadāpekkhā ca.

Yannūnāhaṁ bhikkhūnaṁ anujāneyyaṁ—
“Why don’t I allow the monks

tumheva dāni, bhikkhave, tāsu tāsu disāsu tesu tesu janapadesu pabbājetha upasampādethā”ti.
to give the going forth and the full ordination right there in those various regions and countries?”

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
In the evening, the Buddha came out from seclusion, gave a teaching, and told the monks what he had thought, adding:

“idha mayhaṁ, bhikkhave, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—

etarahi kho bhikkhū nānādisā nānājanapadā pabbajjāpekkhe ca upasampadāpekkhe ca ānenti—

‘bhagavā ne pabbājessati upasampādessatī’ti, Tattha bhikkhū ceva kilamanti pabbajjāpekkhā ca upasampadāpekkhā ca.

Yannūnāhaṁ bhikkhūnaṁ anujāneyyaṁ tumheva dāni, bhikkhave, tāsu tāsu disāsu tesu tesu janapadesu pabbājetha upasampādethāti, Anujānāmi, bhikkhave, tumheva dāni tāsu tāsu disāsu tesu tesu janapadesu pabbājetha upasampādetha.
“I allow you to give the going forth and the full ordination in those various regions and countries.

Evañca pana, bhikkhave, pabbājetabbo upasampādetabbo—
And, monks, it should be done like this.

Paṭhamaṁ kesamassuṁ ohārāpetvā, kāsāyāni vatthāni acchādāpetvā, ekaṁsaṁ uttarāsaṅgaṁ kārāpetvā, bhikkhūnaṁ pāde vandāpetvā, ukkuṭikaṁ nisīdāpetvā, añjaliṁ paggaṇhāpetvā ‘evaṁ vadehī’ti vattabbo—
First the candidate should shave off his hair and beard and put on ocher robes. He should then arrange his upper robe over one shoulder, pay respect at the feet of the monks, squat on his heels, and raise his joined palms. He should then be told to say this:

‘Buddhaṁ saraṇaṁ gacchāmi,
‘I go for refuge to the Buddha,

Dhammaṁ saraṇaṁ gacchāmi,
I go for refuge to the Teaching,

Saṅghaṁ saraṇaṁ gacchāmi.
I go for refuge to the Sangha.

Dutiyampi buddhaṁ saraṇaṁ gacchāmi,
For the second time I go for refuge to the Buddha,

Dutiyampi dhammaṁ saraṇaṁ gacchāmi,
For the second time I go for refuge to the Teaching,

Dutiyampi saṅghaṁ saraṇaṁ gacchāmi.
For the second time I go for refuge to the Sangha.

Tatiyampi buddhaṁ saraṇaṁ gacchāmi,
For the third time I go for refuge to the Buddha,

Tatiyampi dhammaṁ saraṇaṁ gacchāmi,
For the third time I go for refuge to the Teaching,

Tatiyampi saṅghaṁ saraṇaṁ gacchāmī’ti.
For the third time I go for refuge to the Sangha.’

Anujānāmi, bhikkhave, imehi tīhi saraṇagamanehi pabbajjaṁ upasampadan”ti.
You should give the going forth and the full ordination through the taking of the three refuges.”

Tīhi saraṇagamanehi upasampadākathā niṭṭhitā.
The discussion of the full ordination through the taking of the three refuges is finished.

10. Dutiyamārakathā
10. The second account of the Lord of Death

Atha kho bhagavā vassaṁvuṭṭho bhikkhū āmantesi—
When the Buddha had completed the rainy-season residence, he said to the monks,

“mayhaṁ kho, bhikkhave, yoniso manasikārā yoniso sammappadhānā anuttarā vimutti anuppattā, anuttarā vimutti sacchikatā.
“Through wise attention and wise right effort, I have reached the supreme freedom, realized the supreme freedom.

Tumhepi, bhikkhave, yoniso manasikārā yoniso sammappadhānā anuttaraṁ vimuttiṁ anupāpuṇātha, anuttaraṁ vimuttiṁ sacchikarothā”ti.
And you, monks, have done the same.”

Atha kho māro pāpimā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi—
Then the Lord of Death, the Evil One, went up to the Buddha and spoke to him in verse:

“Baddhosi mārapāsehi,
“You’re bound by the snares of the Lord of Death,

ye dibbā ye ca mānusā;
Both human and divine.

Mahābandhanabaddhosi,
You’re bound by the great bond:

na me samaṇa mokkhasī”ti.
You’re not free from me, monastic.”

“Muttāhaṁ mārapāsehi,
“I’m free from the snares of the Lord of Death,

Ye dibbā ye ca mānusā;
Both human and divine.

Mahābandhanamuttomhi,
I’m free from the great bond:

Nihato tvamasi antakā”ti.
Terminator, you’re defeated!”

Atha kho māro pāpimā—
Then the Lord of Death, the Evil One, thought,

“jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyi.
“The Buddha knows me, the Happy One knows me,” and sad and miserable he disappeared right there.

Dutiyamārakathā niṭṭhitā.
The second account of the Lord of Death is finished.

11. Bhaddavaggiyavatthu
11. The account of the fine group of people

Atha kho bhagavā bārāṇasiyaṁ yathābhirantaṁ viharitvā yena uruvelā tena cārikaṁ pakkāmi.
When the Buddha had stayed at Benares for as long as he liked, he set out wandering toward Uruvelā.

Atha kho bhagavā maggā okkamma yena aññataro vanasaṇḍo tenupasaṅkami, upasaṅkamitvā taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle nisīdi.
At a certain point he left the road, entered a forest grove, and sat down at the foot of a tree.

Tena kho pana samayena tiṁsamattā bhaddavaggiyā sahāyakā sapajāpatikā tasmiṁ vanasaṇḍe paricārenti.
Just then a fine group of thirty friends and their wives were enjoying themselves in that forest grove.

Ekassa pajāpati nāhosi;
Because one of them did not have a wife,

tassa atthāya vesī ānītā ahosi.
they had brought him a sex worker.

Atha kho sā vesī tesu pamattesu paricārentesu bhaṇḍaṁ ādāya palāyittha.
While they were all carelessly enjoying themselves, that sex worker took that man’s possessions and ran away.

Atha kho te sahāyakā sahāyakassa veyyāvaccaṁ karontā, taṁ itthiṁ gavesantā, taṁ vanasaṇḍaṁ āhiṇḍantā addasaṁsu bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ.
To help their friend, they all went searching for that woman. And as they walked about that forest grove, they saw the Buddha seated at the foot of a tree.

Disvāna yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ etadavocuṁ—
They approached him and said,

“api, bhante, bhagavā ekaṁ itthiṁ passeyyā”ti?
“Sir, have you seen a woman by any chance?”

“Kiṁ pana vo, kumārā, itthiyā”ti?
“But, young men, why look for a woman?”

“Idha mayaṁ, bhante, tiṁsamattā bhaddavaggiyā sahāyakā sapajāpatikā imasmiṁ vanasaṇḍe paricārimhā.
They told him what had happened.

Ekassa pajāpati nāhosi;

tassa atthāya vesī ānītā ahosi.

Atha kho sā, bhante, vesī amhesu pamattesu paricārentesu bhaṇḍaṁ ādāya palāyittha.

Te mayaṁ, bhante, sahāyakā sahāyakassa veyyāvaccaṁ karontā, taṁ itthiṁ gavesantā, imaṁ vanasaṇḍaṁ āhiṇḍāmā”ti.

“Taṁ kiṁ maññatha vo, kumārā, katamaṁ nu kho tumhākaṁ varaṁ—
“What do you think is better for you:

yaṁ vā tumhe itthiṁ gaveseyyātha, yaṁ vā attānaṁ gaveseyyāthā”ti?
that you search for a woman, or that you search for yourselves?”

“Etadeva, bhante, amhākaṁ varaṁ yaṁ mayaṁ attānaṁ gaveseyyāmā”ti.
“It’s better that we search for ourselves.”

“Tena hi vo, kumārā, nisīdatha, dhammaṁ vo desessāmī”ti.
“Well then, sit down, and I’ll give you a teaching.”

“Evaṁ, bhante”ti kho te bhaddavaggiyā sahāyakā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
Saying, “Yes, Sir,” they bowed to the Buddha and sat down.

Tesaṁ bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ—
The Buddha then gave them a progressive talk—

dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.
on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation.

Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.
When the Buddha knew that their minds were ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path.

Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya;
And just as a clean and stainless cloth absorbs dye properly,

evameva tesaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—
so too, while they were sitting right there, they experienced the stainless vision of the Truth:

“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
“Anything that has a beginning has an end.”

Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ—
They had seen the Truth, had reached, understood, and penetrated it. They had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. And they said to the Buddha,

“labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan”ti.
“Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.”

“Etha bhikkhavo”ti bhagavā avoca—
The Buddha said, “Come, monks.

“svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti.
The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.”

Sāva tesaṁ āyasmantānaṁ upasampadā ahosi.
That was the full ordination of those venerables.

Bhaddavaggiyasahāyakānaṁ vatthu niṭṭhitaṁ.
The account of the fine group of friends is finished.

Dutiyabhāṇavāro.
The second section for recitation is finished.

12. Uruvelapāṭihāriyakathā
12. The account of the wonders at Uruvelā

Atha kho bhagavā anupubbena cārikaṁ caramāno yena uruvelā tadavasari.
The Buddha continued his wandering and eventually arrived at Uruvelā.

Tena kho pana samayena uruvelāyaṁ tayo jaṭilā paṭivasanti—
At that time there were three dreadlocked ascetics living there:

uruvelakassapo, nadīkassapo, gayākassapoti.
Uruvelā Kassapa, Nadī Kassapa, and Gayā Kassapa.

Tesu uruvelakassapo jaṭilo pañcannaṁ jaṭilasatānaṁ nāyako hoti, vināyako aggo pamukho pāmokkho.
Uruvelā Kassapa was the leader and chief of five hundred dreadlocked ascetics,

Nadīkassapo jaṭilo tiṇṇaṁ jaṭilasatānaṁ nāyako hoti, vināyako aggo pamukho pāmokkho.
Nadī Kassapa of three hundred,

Gayākassapo jaṭilo dvinnaṁ jaṭilasatānaṁ nāyako hoti, vināyako aggo pamukho pāmokkho.
and Gayā Kassapa of two hundred.

Atha kho bhagavā yena uruvelakassapassa jaṭilassa assamo tenupasaṅkami, upasaṅkamitvā uruvelakassapaṁ jaṭilaṁ etadavoca—
The Buddha went to the hermitage of Uruvelā Kassapa and said to him,

“sace te, kassapa, agaru, vaseyyāma ekarattaṁ agyāgāre”ti?
“If it’s not inconvenient for you, Kassapa, may I stay for one night in your fire hut?”

“Na kho me, mahāsamaṇa, garu, caṇḍettha nāgarājā iddhimā āsiviso ghoraviso, so taṁ mā viheṭhesī”ti.
“It’s not inconvenient for me, Great Ascetic, but there’s a fierce and highly venomous dragon king with supernormal powers there. I don’t want it to harm you.”

Dutiyampi kho bhagavā uruvelakassapaṁ jaṭilaṁ etadavoca—
The Buddha asked a second and a third time, and on both occasions Uruvelā Kassapa replied as before.

“sace te, kassapa, agaru, vaseyyāma ekarattaṁ agyāgāre”ti?

“Na kho me, mahāsamaṇa, garu, caṇḍettha nāgarājā iddhimā āsiviso ghoraviso, so taṁ mā viheṭhesī”ti.

Tatiyampi kho bhagavā uruvelakassapaṁ jaṭilaṁ etadavoca—

“sace te, kassapa, agaru, vaseyyāma ekarattaṁ agyāgāre”ti?

“Na kho me, mahāsamaṇa, garu, caṇḍettha nāgarājā iddhimā āsiviso ghoraviso, so taṁ mā viheṭhesī”ti.

“Appeva maṁ na viheṭheyya, iṅgha tvaṁ, kassapa, anujānāhi agyāgāran”ti.
The Buddha then said, “Perhaps it won’t harm me. Come on, Kassapa, let me to stay in the fire hut.”

“Vihara, mahāsamaṇa, yathāsukhan”ti.
“Well then, do as you like.”

Atha kho bhagavā agyāgāraṁ pavisitvā tiṇasanthārakaṁ paññapetvā nisīdi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
The Buddha entered the fire hut and prepared a spread of grass. He sat down, crossed his legs, straightened his body, and established mindfulness in front of him.

Addasā kho so nāgo bhagavantaṁ paviṭṭhaṁ, disvāna dummano padhūpāyi.
When the dragon saw that the Buddha had entered, he was displeased and emitted smoke.

Atha kho bhagavato etadahosi—
The Buddha thought,

“yannūnāhaṁ imassa nāgassa anupahacca chaviñca cammañca maṁsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca tejasā tejaṁ pariyādiyeyyan”ti.
“Let me overpower this dragon, using fire against fire, but without harming it in the slightest way.”

Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkharitvā padhūpāyi.
The Buddha then used his supernormal powers so that he, too, emitted smoke.

Atha kho so nāgo makkhaṁ asahamāno pajjali.
The dragon, being unable to contain his rage, emitted flames.

Bhagavāpi tejodhātuṁ samāpajjitvā pajjali.
The Buddha entered the fire element and he, too, emitted flames.

Ubhinnaṁ sajotibhūtānaṁ agyāgāraṁ ādittaṁ viya hoti sampajjalitaṁ sajotibhūtaṁ.
With both of them emitting flames, it was as if the fire hut was ablaze and burning.

Atha kho te jaṭilā agyāgāraṁ parivāretvā evamāhaṁsu—
Those dreadlocked ascetics gathered around the fire hut, saying,

“abhirūpo vata bho mahāsamaṇo nāgena viheṭhiyatī”ti.
“The Great Ascetic is handsome, but the dragon is harming him.”

Atha kho bhagavā tassā rattiyā accayena tassa nāgassa anupahacca chaviñca cammañca maṁsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca tejasā tejaṁ pariyādiyitvā patte pakkhipitvā uruvelakassapassa jaṭilassa dassesi—
The next morning the Buddha had overcome that dragon, using fire against fire, but without harming it in the slightest way. He put it in his almsbowl and showed it to Uruvelā Kassapa:

“ayaṁ te, kassapa, nāgo pariyādinno assa tejasā tejo”ti.
“Here is your dragon, Kassapa, his fire overpowered by fire.”

Atha kho uruvelakassapassa jaṭilassa etadahosi—
Uruvelā Kassapa thought,

“mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma caṇḍassa nāgarājassa iddhimato āsivisassa ghoravisassa tejasā tejaṁ pariyādiyissati, na tveva ca kho arahā yathā ahan”ti.
“The Great Ascetic is powerful and mighty. Using fire against fire, he has overcome that fierce and highly venomous dragon king with its supernormal powers. But he’s not a perfected one like me.”

Nerañjarāyaṁ bhagavā,
At the Nerañjara the Buddha said

Uruvelakassapaṁ jaṭilaṁ avoca;
To the dreadlocked ascetic Uruvelā Kassapa,

“Sace te kassapa agaru,
“If it’s convenient for you, Kassapa,

Viharemu ajjaṇho aggisālamhī”ti.
May I stay for a night in your fire hut?”

“Na kho me mahāsamaṇa garu,
“It’s convenient for me, Great Ascetic,

Phāsukāmova taṁ nivāremi;
But for your own good, I bar you.

Caṇḍettha nāgarājā,
A fierce dragon king is there,

Iddhimā āsiviso ghoraviso;
Highly venomous, with supernormal powers:

So taṁ mā viheṭhesī”ti.
I don’t want it to harm you.”

“Appeva maṁ na viheṭheyya,
“Perhaps it won’t harm me. Come on, Kassapa,

Iṅgha tvaṁ kassapa anujānāhi agyāgāran”ti;
Let me stay in the fire hut.”

Dinnanti naṁ viditvā,
When he knew the answer was “Yes,”

Abhīto pāvisi bhayamatīto.
He entered without fear.

Disvā isiṁ paviṭṭhaṁ,
Seeing the sage who had entered,

Ahināgo dummano padhūpāyi;
The angry dragon emitted smoke.

Sumanamanaso adhimano,
With a mind of good will,

Manussanāgopi tattha padhūpāyi.
The Great Man, too, emitted smoke.

Makkhañca asahamāno,
Unable to contain his rage,

Ahināgo pāvakova pajjali;
The dragon emitted fire.

Tejodhātusukusalo,
Well-skilled in the fire element,

Manussanāgopi tattha pajjali.
The Great Man, too, emitted fire.

Ubhinnaṁ sajotibhūtānaṁ,
With both of them emitting flames,

Agyāgāraṁ ādittaṁ hoti sampajjalitaṁ sajotibhūtaṁ;
The fire hut was glowing and blazing.

Udicchare jaṭilā,
Looking on, the dreadlocked ascetics said,

“Abhirūpo vata bho mahāsamaṇo;
“He’s handsome, the Great Ascetic,

Nāgena viheṭhiyatī”ti bhaṇanti.
But the dragon is harming him.”

Atha tassā rattiyā accayena,
Yet the following morning

Hatā nāgassa acciyo honti;
The dragon’s flames were extinguished,

Iddhimato pana ṭhitā,
While the One with supernormal powers

Anekavaṇṇā acciyo honti.
Had flames of various colors.

Nīlā atha lohitikā,
Blue, red, and magenta,

Mañjiṭṭhā pītakā phalikavaṇṇāyo;
Yellow, and the color of crystal:

Aṅgīrasassa kāye,
Flames of various colors remained

Anekavaṇṇā acciyo honti.
In the body of Aṅgīrasa.

Pattamhi odahitvā,
Putting the dragon in his bowl,

Ahināgaṁ brāhmaṇassa dassesi;
He showed it to the brahmin:

“Ayaṁ te kassapa nāgo,
“Here is your dragon, Kassapa,

Pariyādinno assa tejasā tejo”ti.
His fire overpowered by fire.”

Atha kho uruvelakassapo jaṭilo bhagavato iminā iddhipāṭihāriyena abhippasanno bhagavantaṁ etadavoca—
Because of this wonder of supernormal power, Uruvelā Kassapa gained confidence in the Buddha and said to him,

“idheva, mahāsamaṇa, vihara, ahaṁ te dhuvabhattenā”ti.
“Great Ascetic, please stay right here. I’ll supply you with food.”

Paṭhamaṁ pāṭihāriyaṁ.
The first wonder is finished.

Atha kho bhagavā uruvelakassapassa jaṭilassa assamassa avidūre aññatarasmiṁ vanasaṇḍe vihāsi.
Soon afterwards the Buddha stayed in a forest grove not far from Uruvelā Kassapa’s hermitage.

Atha kho cattāro mahārājāno abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā catuddisā aṭṭhaṁsu seyyathāpi mahantā aggikkhandhā.
Then, when the night was well advanced, the magnificent four great kings approached the Buddha, illuminating the whole forest grove. They bowed down to the Buddha and stood at the four cardinal points, appearing like great bonfires.

Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca—
The next morning Uruvelā Kassapa went to the Buddha and said,

“kālo, mahāsamaṇa, niṭṭhitaṁ bhattaṁ.
“It’s time, Great Ascetic, the meal is ready.

Ke nu kho te, mahāsamaṇa, abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena tvaṁ tenupasaṅkamiṁsu, upasaṅkamitvā taṁ abhivādetvā catuddisā aṭṭhaṁsu seyyathāpi mahantā aggikkhandhā”ti.
And who was it that visited you last night?”

“Ete kho, kassapa, cattāro mahārājāno yenāhaṁ tenupasaṅkamiṁsu dhammassavanāyā”ti.
“That was the four great kings. They came to me to hear the Teaching.”

Atha kho uruvelakassapassa jaṭilassa etadahosi—
Uruvelā Kassapa thought,

“mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma cattāropi mahārājāno upasaṅkamissanti dhammassavanāya, na tveva ca kho arahā yathā ahan”ti.
“The Great Ascetic is powerful and mighty, in that even the four great kings go to him to hear the Teaching. But he’s not a perfected one like me.”

Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi.
The Buddha ate his meal and continued to stay in the same forest grove.

Dutiyaṁ pāṭihāriyaṁ.
The second wonder is finished.

Atha kho sakko devānamindo abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi seyyathāpi mahāaggikkhandho, purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro ca.
Once again when the night was well advanced, Sakka, the magnificent ruler of the gods, approached the Buddha, illuminating the whole forest grove. He bowed down to the Buddha and stood up, appearing just like a great bonfire. But it was more splendid and sublime than the previous ones.

Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca—
The next morning Uruvelā Kassapa went to the Buddha and said,

“kālo, mahāsamaṇa, niṭṭhitaṁ bhattaṁ.
“It’s time, Great Ascetic, the meal is ready.

Ko nu kho so, mahāsamaṇa, abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena tvaṁ tenupasaṅkami, upasaṅkamitvā taṁ abhivādetvā ekamantaṁ aṭṭhāsi seyyathāpi mahāaggikkhandho, purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro cā”ti?
And who was it that visited you last night?”

“Eso kho, kassapa, sakko devānamindo yenāhaṁ tenupasaṅkami dhammassavanāyā”ti.
“That was Sakka, the ruler of the gods. He came to me to hear the Teaching.”

Atha kho uruvelakassapassa jaṭilassa etadahosi—
Uruvelā Kassapa thought,

“mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma sakkopi devānamindo upasaṅkamissati dhammassavanāya, na tveva ca kho arahā yathā ahan”ti.
“The Great Ascetic is powerful and mighty, in that even Sakka, the ruler of gods, goes to him to hear the Teaching. But he’s not a perfected one like me.”

Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi.
The Buddha ate his meal and continued to stay in the same forest grove.

Tatiyaṁ pāṭihāriyaṁ.
The third wonder is finished.

Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi seyyathāpi mahāaggikkhandho, purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro ca.
Once again when the night was well advanced, Sahampati, the magnificent supreme being, approached the Buddha, illuminating the whole forest grove. He bowed down to the Buddha and stood up, appearing just like a great bonfire. But it was even more splendid and sublime than the previous ones.

Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca—
The next morning Uruvelā Kassapa went to the Buddha and said,

“kālo, mahāsamaṇa, niṭṭhitaṁ bhattaṁ.
“It’s time, Great Ascetic, the meal is ready.

Ko nu kho so, mahāsamaṇa, abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena tvaṁ tenupasaṅkami, upasaṅkamitvā taṁ abhivādetvā ekamantaṁ aṭṭhāsi seyyathāpi mahāaggikkhandho, purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro cā”ti?
And who was it that visited you last night?”

“Eso kho, kassapa, brahmā sahampati yenāhaṁ tenupasaṅkami dhammassavanāyā”ti.
“That was Sahampati, the supreme being. He came to me to hear the Teaching.”

Atha kho uruvelakassapassa jaṭilassa etadahosi—
Uruvelā Kassapa thought,

“mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma brahmāpi sahampati upasaṅkamissati dhammassavanāya, na tveva ca kho arahā yathā ahan”ti.
“The Great Ascetic is powerful and mighty, in that even Sahampati, the supreme being, goes to him to hear the Teaching. But he’s not a perfected one like me.”

Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi.
The Buddha ate his meal and continued to stay in the same forest grove.

Catutthaṁ pāṭihāriyaṁ.
The fourth wonder is finished.

Tena kho pana samayena uruvelakassapassa jaṭilassa mahāyañño paccupaṭṭhito hoti, kevalakappā ca aṅgamagadhā pahūtaṁ khādanīyaṁ bhojanīyaṁ ādāya abhikkamitukāmā honti.
At this time Uruvelā Kassapa was holding a great sacrifice, and the whole of Aṅga and Magadha wanted to attend with much food of various kinds.

Atha kho uruvelakassapassa jaṭilassa etadahosi—
Uruvelā Kassapa considered this

“etarahi kho me mahāyañño paccupaṭṭhito, kevalakappā ca aṅgamagadhā pahūtaṁ khādanīyaṁ bhojanīyaṁ ādāya abhikkamissanti.

Sace mahāsamaṇo mahājanakāye iddhipāṭihāriyaṁ karissati, mahāsamaṇassa lābhasakkāro abhivaḍḍhissati, mama lābhasakkāro parihāyissati.
and thought, “If the Great Ascetic performs a wonder of supernormal power for the great crowd, he’ll get more material support and honor, whereas I’ll get less.

Aho nūna mahāsamaṇo svātanāya nāgaccheyyā”ti.
I hope he doesn’t come tomorrow.”

Atha kho bhagavā uruvelakassapassa jaṭilassa cetasā cetoparivitakkamaññāya uttarakuruṁ gantvā tato piṇḍapātaṁ āharitvā anotattadahe paribhuñjitvā tattheva divāvihāraṁ akāsi.
The Buddha read the mind of Uruvelā Kassapa. He then went to Uttarakuru, collected almsfood there, ate it at the Anotatta lake, and stayed there for the day’s meditation.

Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca—
The next morning Uruvelā Kassapa went to the Buddha and said,

“kālo, mahāsamaṇa, niṭṭhitaṁ bhattaṁ.
“It’s time, Great Ascetic, the meal is ready.

Kiṁ nu kho, mahāsamaṇa, hiyyo nāgamāsi?
And why didn’t you come yesterday?

Api ca mayaṁ taṁ sarāma—
We did think of you

kiṁ nu kho mahāsamaṇo nāgacchatīti?

Khādanīyassa ca bhojanīyassa ca te paṭivīso ṭhapito”ti.
and set aside a share of various kinds of food.”

“Nanu te, kassapa, etadahosi—
“But, Kassapa, didn’t you think,

‘etarahi kho me mahāyañño paccupaṭṭhito, kevalakappā ca aṅgamagadhā pahūtaṁ khādanīyaṁ bhojanīyaṁ ādāya abhikkamissanti, sace mahāsamaṇo mahājanakāye iddhipāṭihāriyaṁ karissati, mahāsamaṇassa lābhasakkāro abhivaḍḍhissati, mama lābhasakkāro parihāyissati, aho nūna mahāsamaṇo svātanāya nāgaccheyyā’ti.
‘I hope he doesn’t come tomorrow’?

So kho ahaṁ, kassapa, tava cetasā cetoparivitakkamaññāya uttarakuruṁ gantvā tato piṇḍapātaṁ āharitvā anotattadahe paribhuñjitvā tattheva divāvihāraṁ akāsin”ti.
Because I read your mind, I went to Uttarakuru, collected almsfood there, ate it at the Anotatta lake, and stayed there for the day’s meditation.”

Atha kho uruvelakassapassa jaṭilassa etadahosi—
Uruvelā Kassapa thought,

“mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma cetasāpi cittaṁ pajānissati, na tveva ca kho arahā yathā ahan”ti.
“The Great Ascetic is powerful and mighty, in that he can read the minds of others. But he’s not a perfected one like me.”

Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi.
The Buddha ate his meal and continued to stay in the same forest grove.

Pañcamaṁ pāṭihāriyaṁ.
The fifth wonder is finished.

Tena kho pana samayena bhagavato paṁsukūlaṁ uppannaṁ hoti.
Soon afterwards the Buddha got a rag

Atha kho bhagavato etadahosi—
and he thought,

“kattha nu kho ahaṁ paṁsukūlaṁ dhoveyyan”ti?
“Where can I wash it?”

Atha kho sakko devānamindo bhagavato cetasā cetoparivitakkamaññāya pāṇinā pokkharaṇiṁ khaṇitvā bhagavantaṁ etadavoca—
Reading the Buddha’s mind, Sakka dug a pond with his hand. And he said to the Buddha,

“idha, bhante, bhagavā paṁsukūlaṁ dhovatū”ti.
“Sir, please wash it here.”

Atha kho bhagavato etadahosi—
The Buddha thought,

“kimhi nu kho ahaṁ paṁsukūlaṁ parimaddeyyan”ti?
“Where can I beat it?”

Atha kho sakko devānamindo bhagavato cetasā cetoparivitakkamaññāya mahatiṁ silaṁ upanikkhipi—
Reading the Buddha’s mind once again, Sakka placed a boulder there. And he said to the Buddha,

“idha, bhante, bhagavā paṁsukūlaṁ parimaddatū”ti.
“Sir, please beat it here.”

Atha kho bhagavato etadahosi—
The Buddha thought,

“kimhi nu kho ahaṁ ālambitvā uttareyyan”ti?
“What can I hold onto to get out of this pond?”

Atha kho kakudhe adhivatthā devatā bhagavato cetasā cetoparivitakkamaññāya sākhaṁ onāmesi—
A god living in an arjun tree read the Buddha’s mind. She then bent down a branch and said to the Buddha,

“idha, bhante, bhagavā ālambitvā uttaratū”ti.
“Sir, please come out by holding onto this.”

Atha kho bhagavato etadahosi—
The Buddha thought,

“kimhi nu kho ahaṁ paṁsukūlaṁ vissajjeyyan”ti?
“Where can I dry this rag?”

Atha kho sakko devānamindo bhagavato cetasā cetoparivitakkamaññāya mahatiṁ silaṁ upanikkhipi—
Reading the Buddha’s mind yet again, Sakka placed another boulder there. And he said to the Buddha,

“idha, bhante, bhagavā paṁsukūlaṁ vissajjetū”ti.
“Sir, please dry it here.”

Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca—
The next morning Uruvelā Kassapa went to the Buddha and said,

“kālo, mahāsamaṇa, niṭṭhitaṁ bhattaṁ.
“It’s time, Great Ascetic, the meal is ready.

Kiṁ nu kho, mahāsamaṇa, nāyaṁ pubbe idha pokkharaṇī, sāyaṁ idha pokkharaṇī.
But what’s going on? There was no pond here before, but now there is.

Nayimā silā pubbe upanikkhittā.
These boulders were not here before.

Kenimā silā upanikkhittā?
Who placed them here?

Nayimassa kakudhassa pubbe sākhā onatā, sāyaṁ sākhā onatā”ti.
And this arjun tree didn’t have a bent branch, but now it does.”

“Idha me, kassapa, paṁsukūlaṁ uppannaṁ ahosi.

Tassa mayhaṁ, kassapa, etadahosi—

‘kattha nu kho ahaṁ paṁsukūlaṁ dhoveyyan’ti?

Atha kho, kassapa, sakko devānamindo mama cetasā cetoparivitakkamaññāya pāṇinā pokkharaṇiṁ khaṇitvā maṁ etadavoca—

‘idha, bhante, bhagavā paṁsukūlaṁ dhovatū’ti.

Sāyaṁ, kassapa, amanussena pāṇinā khaṇitā pokkharaṇī.

Tassa mayhaṁ, kassapa, etadahosi—

‘kimhi nu kho ahaṁ paṁsukūlaṁ parimaddeyyan’ti?

Atha kho, kassapa, sakko devānamindo mama cetasā cetoparivitakkamaññāya mahatiṁ silaṁ upanikkhipi—

‘idha, bhante, bhagavā paṁsukūlaṁ parimaddatū’ti.

Sāyaṁ, kassapa, amanussena upanikkhittā silā.

Tassa mayhaṁ, kassapa, etadahosi—

‘kimhi nu kho ahaṁ ālambitvā uttareyyan’ti?

Atha kho, kassapa, kakudhe adhivatthā devatā mama cetasā cetoparivitakkamaññāya sākhaṁ onāmesi—

‘idha, bhante, bhagavā ālambitvā uttaratū’ti.

Svāyaṁ āharahattho kakudho.

Tassa mayhaṁ, kassapa, etadahosi—

‘kimhi nu kho ahaṁ paṁsukūlaṁ vissajjeyyan’ti?

Atha kho, kassapa, sakko devānamindo mama cetasā cetoparivitakkamaññāya mahatiṁ silaṁ upanikkhipi—

‘idha, bhante, bhagavā paṁsukūlaṁ vissajjetū’ti.

Sāyaṁ, kassapa, amanussena upanikkhittā silā”

Atha kho uruvelakassapassa jaṭilassa etadahosi—
When the Buddha told him what had happened, Uruvelā Kassapa thought,

“mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma sakkopi devānamindo veyyāvaccaṁ karissati, na tveva ca kho arahā yathā ahan”ti.
“The Great Ascetic is powerful and mighty, in that even Sakka, the ruler of the gods, performs services for him. But he’s not a perfected one like me.”

Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi.
The Buddha ate his meal and continued to stay in the same forest grove.

Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato kālaṁ ārocesi—
The next morning Uruvelā Kassapa went to the Buddha and said,

“kālo, mahāsamaṇa, niṭṭhitaṁ bhattan”ti.
“It’s time, Great Ascetic, the meal is ready.”

“Gaccha tvaṁ, kassapa, āyāmahan”ti uruvelakassapaṁ jaṭilaṁ uyyojetvā yāya jambuyā “jambudīpo” paññāyati, tato phalaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisīdi.
“You just go ahead, Kassapa, I’ll come.” After dismissing him, he took a fruit from a rose-apple tree—the tree after which the Rose-apple Land of India is named—and then arrived first in the fire hut where he sat down.

Addasā kho uruvelakassapo jaṭilo bhagavantaṁ agyāgāre nisinnaṁ, disvāna bhagavantaṁ etadavoca—
When Uruvelā Kassapa saw the Buddha sitting there, he said to him,

“katamena tvaṁ, mahāsamaṇa, maggena āgato?
“Which path did you take?

Ahaṁ tayā paṭhamataraṁ pakkanto, so tvaṁ paṭhamataraṁ āgantvā agyāgāre nisinno”ti.
I left first, but you’re already here.”

“Idhāhaṁ, kassapa, taṁ uyyojetvā yāya jambuyā ‘jambudīpo’ paññāyati, tato phalaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisinno.
The Buddha told him what he had done and added,

Idaṁ kho, kassapa, jambuphalaṁ vaṇṇasampannaṁ gandhasampannaṁ rasasampannaṁ.
“This rose apple has a good color, and it’s fragrant and delicious, too.

Sace ākaṅkhasi paribhuñjā”ti.
You can have it, if you wish.”

“Alaṁ, mahāsamaṇa, tvaṁyeva taṁ arahasi, tvaṁyeva taṁ paribhuñjāhī”ti.
“There’s no need. You deserve it and you should have it.”

Atha kho uruvelakassapassa jaṭilassa etadahosi—
Uruvelā Kassapa thought,

“mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma maṁ paṭhamataraṁ uyyojetvā yāya jambuyā ‘jambudīpo’ paññāyati, tato phalaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisīdissati, na tveva ca kho arahā yathā ahan”ti.
“The Great Ascetic is powerful and mighty, in that he dismissed me, then took a fruit from a rose-apple tree, and still arrived first in the fire hut. But he’s not a perfected one like me.”

Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi.
The Buddha ate his meal and continued to stay in the same forest grove.

Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato kālaṁ ārocesi—
The next morning Uruvelā Kassapa went to the Buddha and said,

“kālo, mahāsamaṇa, niṭṭhitaṁ bhattan”ti.
“It’s time, Great Ascetic, the meal is ready.”

“Gaccha tvaṁ, kassapa, āyāmahan”ti uruvelakassapaṁ jaṭilaṁ uyyojetvā yāya jambuyā “jambudīpo” paññāyati, tassā avidūre ambo …pe…
“You just go ahead, Kassapa, I’ll come.” After dismissing him, he took a fruit from a mango tree not far from the rose-apple tree …

tassā avidūre āmalakī …pe…
he took a fruit from an emblic myrobalan tree not far from the mango tree …

tassā avidūre harītakī …pe…
he took a fruit from a chebulic myrobalan tree not far from the emblic myrobalan tree …

tāvatiṁsaṁ gantvā pāricchattakapupphaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisīdi.
he went to Tāvatiṁsa heaven, took a flower from an orchid tree, and then arrived first in the fire hut where he sat down.

Addasā kho uruvelakassapo jaṭilo bhagavantaṁ agyāgāre nisinnaṁ, disvāna bhagavantaṁ etadavoca—
When Uruvelā Kassapa saw the Buddha sitting there, he said to him,

“katamena tvaṁ, mahāsamaṇa, maggena āgato?
“Which path did you take?

Ahaṁ tayā paṭhamataraṁ pakkanto, so tvaṁ paṭhamataraṁ āgantvā agyāgāre nisinno”ti.
I left first, but you’re already here.”

“Idhāhaṁ, kassapa, taṁ uyyojetvā tāvatiṁsaṁ gantvā pāricchattakapupphaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisinno.
The Buddha told him what he had done, and added,

Idaṁ kho, kassapa, pāricchattakapupphaṁ vaṇṇasampannaṁ gandhasampannaṁ.
“This orchid tree flower is colorful and fragrant.

Sace ākaṅkhasi gaṇhā”ti.
You can have it, if you wish.”

“Alaṁ, mahāsamaṇa, tvaṁyeva taṁ arahasi, tvaṁyeva taṁ gaṇhā”ti.
“There’s no need. You deserve it and you should have it.”

Atha kho uruvelakassapassa jaṭilassa etadahosi—
Uruvelā Kassapa thought,

“mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma maṁ paṭhamataraṁ uyyojetvā tāvatiṁsaṁ gantvā pāricchattakapupphaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisīdissati, na tveva ca kho arahā yathā ahan”ti.
“The Great Ascetic is powerful and mighty, in that he dismissed me, then went to Tāvatiṁsa heaven, took an orchid tree flower, and still arrived first in the fire hut. But he’s not a perfected one like me.”

Tena kho pana samayena te jaṭilā aggiṁ paricaritukāmā na sakkonti kaṭṭhāni phāletuṁ.
Soon afterwards those dreadlocked ascetics wanted to tend the sacred fire, but were unable to split the logs.

Atha kho tesaṁ jaṭilānaṁ etadahosi—
They thought,

“nissaṁsayaṁ kho mahāsamaṇassa iddhānubhāvo, yathā mayaṁ na sakkoma kaṭṭhāni phāletun”ti.
“This must be because of the supernormal powers of the Great Ascetic.”

Atha kho bhagavā uruvelakassapaṁ jaṭilaṁ etadavoca—
The Buddha said to Uruvelā Kassapa,

“phāliyantu, kassapa, kaṭṭhānī”ti.
“May the logs be split, Kassapa.”

“Phāliyantu, mahāsamaṇā”ti.
“Yes, may they,” he replied.

Sakideva pañca kaṭṭhasatāni phāliyiṁsu.
And five hundred logs were split all at once.

Atha kho uruvelakassapassa jaṭilassa etadahosi—
Uruvelā Kassapa thought,

“mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma kaṭṭhānipi phāliyissanti, na tveva ca kho arahā yathā ahan”ti.
“The Great Ascetic is powerful and mighty, in that he can split logs just like that. But he’s not a perfected one like me.”

Tena kho pana samayena te jaṭilā aggiṁ paricaritukāmā na sakkonti aggiṁ ujjaletuṁ.
Those ascetics still wanted to tend the sacred fire, but were unable to light it.

Atha kho tesaṁ jaṭilānaṁ etadahosi—
They thought,

“nissaṁsayaṁ kho mahāsamaṇassa iddhānubhāvo, yathā mayaṁ na sakkoma aggiṁ ujjaletun”ti.
“This must be because of the supernormal powers of the Great Ascetic.”

Atha kho bhagavā uruvelakassapaṁ jaṭilaṁ etadavoca—
The Buddha said to Uruvelā Kassapa,

“ujjaliyantu, kassapa, aggī”ti.
“May the fires be lit, Kassapa.”

“Ujjaliyantu, mahāsamaṇā”ti.
“Yes, may they,” he replied.

Sakideva pañca aggisatāni ujjaliyiṁsu.
And five hundred fires were lit all at once.

Atha kho uruvelakassapassa jaṭilassa etadahosi—
Uruvelā Kassapa thought,

“mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma aggīpi ujjaliyissanti, na tveva ca kho arahā yathā ahan”ti.
“The Great Ascetic is powerful and mighty, in that he can light fires just like that. But he’s not a perfected one like me.”

Tena kho pana samayena te jaṭilā aggiṁ paricaritvā na sakkonti aggiṁ vijjhāpetuṁ.
When those ascetics had tended the sacred fires, they were unable to extinguish them.

Atha kho tesaṁ jaṭilānaṁ etadahosi—
They thought,

“nissaṁsayaṁ kho mahāsamaṇassa iddhānubhāvo, yathā mayaṁ na sakkoma aggiṁ vijjhāpetun”ti.
“This must be because of the supernormal powers of the Great Ascetic.”

Atha kho bhagavā uruvelakassapaṁ jaṭilaṁ etadavoca—
The Buddha said to Uruvelā Kassapa,

“vijjhāyantu, kassapa, aggī”ti.
“May the fires be extinguished, Kassapa.”

“Vijjhāyantu, mahāsamaṇā”ti.
“Yes, may they,” he replied.

Sakideva pañca aggisatāni vijjhāyiṁsu.
And the five hundred fires were extinguished all at once.

Atha kho uruvelakassapassa jaṭilassa etadahosi—
Uruvelā Kassapa thought,

“mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma aggīpi vijjhāyissanti, na tveva ca kho arahā yathā ahan”ti.
“The Great Ascetic is powerful and mighty, in that he can extinguish fires just like that. But he’s not a perfected one like me.”

Tena kho pana samayena te jaṭilā sītāsu hemantikāsu rattīsu antaraṭṭhakāsu himapātasamaye najjā nerañjarāya ummujjantipi, nimujjantipi, ummujjananimujjanampi karonti.
At that time it was midwinter, with cold days and snow. During this period those ascetics emerged from the Nerañjara river, immersed themselves in it, and repeatedly emerged and immersed themselves.

Atha kho bhagavā pañcamattāni mandāmukhisatāni abhinimmini, yattha te jaṭilā uttaritvā visibbesuṁ.
Then the Buddha manifested five hundred pans with hot coals, where those ascetics could warm themselves after coming out of the water.

Atha kho tesaṁ jaṭilānaṁ etadahosi—
They thought,

“nissaṁsayaṁ kho mahāsamaṇassa iddhānubhāvo, yathayimā mandāmukhiyo nimmitā”ti.
“These were no doubt created by the supernormal powers of the Great Ascetic.”

Atha kho uruvelakassapassa jaṭilassa etadahosi—
Uruvelā Kassapa thought,

“mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma tāva bahū mandāmukhiyopi abhinimminissati, na tveva ca kho arahā yathā ahan”ti.
“The Great Ascetic is powerful and mighty, in that he can manifest so many pans with hot coals. But he’s not a perfected one like me.”

Tena kho pana samayena mahā akālamegho pāvassi, mahā udakavāhako sañjāyi.
Soon afterwards an unseasonal storm poured down, producing a great flood.

Yasmiṁ padese bhagavā viharati, so padeso udakena na otthaṭo hoti.
The spot where the Buddha was staying was inundated.

Atha kho bhagavato etadahosi—
The Buddha thought,

“yannūnāhaṁ samantā udakaṁ ussāretvā majjhe reṇuhatāya bhūmiyā caṅkameyyan”ti.
“Why don’t I drive back the water on all sides and walk on the dry ground in the middle?”

Atha kho bhagavā samantā udakaṁ ussāretvā majjhe reṇuhatāya bhūmiyā caṅkami.
And he did.

Atha kho uruvelakassapo jaṭilo—
Uruvelā Kassapa thought,

“mā heva kho mahāsamaṇo udakena vūḷho ahosī”ti nāvāya sambahulehi jaṭilehi saddhiṁ yasmiṁ padese bhagavā viharati taṁ padesaṁ agamāsi.
“I hope the Great Ascetic hasn’t been swept away by the water.” Together with a number of ascetics he went by boat to where the Buddha was staying.

Addasā kho uruvelakassapo jaṭilo bhagavantaṁ samantā udakaṁ ussāretvā majjhe reṇuhatāya bhūmiyā caṅkamantaṁ, disvāna bhagavantaṁ etadavoca—
He saw that the Buddha had driven back the water on all sides and was walking on dry ground in the middle. And he said to the Buddha,

“idaṁ nu tvaṁ, mahāsamaṇā”ti?
“Is that you, Great Ascetic?”

“Ayamahamasmi, kassapā”ti
“It’s me, Kassapa.”

bhagavā vehāsaṁ abbhuggantvā nāvāya paccuṭṭhāsi.
The Buddha rose up into the air and landed in the boat.

Atha kho uruvelakassapassa jaṭilassa etadahosi—
Uruvelā Kassapa thought,

“mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma udakampi na pavāhissati, na tveva ca kho arahā yathā ahan”ti.
“The Great Ascetic is powerful and mighty, in that he can displace the water. But he’s not a perfected one like me.”

Atha kho bhagavato etadahosi—
Then the Buddha thought,

“cirampi kho imassa moghapurisassa evaṁ bhavissati—
“For a long time this foolish man has thought,

‘mahiddhiko kho mahāsamaṇo mahānubhāvo, na tveva ca kho arahā yathā ahan’ti;
‘The Great Ascetic is powerful and mighty, but he’s not a perfected one like me.’

yannūnāhaṁ imaṁ jaṭilaṁ saṁvejeyyan”ti.
Let me stir him up.”

Atha kho bhagavā uruvelakassapaṁ jaṭilaṁ etadavoca—
And he said to Uruvelā Kassapa,

“neva ca kho tvaṁ, kassapa, arahā, nāpi arahattamaggasamāpanno.
“Kassapa, you’re not a perfected one or on the path to perfection.

Sāpi te paṭipadā natthi, yāya tvaṁ arahā vā assasi, arahattamaggaṁ vā samāpanno”ti.
You don’t have the practice that might make you a perfected one or one on the path to perfection.”

Atha kho uruvelakassapo jaṭilo bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca—
At that Uruvelā Kassapa bowed down with his head at the Buddha’s feet and said,

“labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.
“Sir, I wish to receive the going forth in your presence. I wish to receive the full ordination.”

“Tvaṁ khosi, kassapa, pañcannaṁ jaṭilasatānaṁ nāyako vināyako aggo pamukho pāmokkho.
“Kassapa, you’re the leader and chief of five hundred dreadlocked ascetics.

Tepi tāva apalokehi, yathā te maññissanti tathā te karissantī”ti.
Tell them first, so that they may take appropriate action.”

Atha kho uruvelakassapo jaṭilo yena te jaṭilā tenupasaṅkami, upasaṅkamitvā te jaṭile etadavoca—
Uruvelā Kassapa then went to those ascetics and said,

“icchāmahaṁ, bho, mahāsamaṇe brahmacariyaṁ carituṁ, yathā bhavanto maññanti tathā karontū”ti.
“I wish to practice the spiritual life under the Great Ascetic. Please do whatever you think is appropriate.”

“Cirapaṭikā mayaṁ, bho, mahāsamaṇe abhippasannā, sace bhavaṁ, mahāsamaṇe brahmacariyaṁ carissati, sabbeva mayaṁ mahāsamaṇe brahmacariyaṁ carissāmā”ti.
“Sir, we’ve had confidence in the Great Ascetic for a long time. If you are to practice the spiritual life under him, so will all of us.”

Atha kho te jaṭilā kesamissaṁ jaṭāmissaṁ khārikājamissaṁ aggihutamissaṁ udake pavāhetvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocuṁ—
Then, after letting their hair and dreadlocks, their carrying poles and bundles, and their fire-worship implements be carried away by the water, they went to the Buddha. They bowed down with their heads at his feet and said,

“labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan”ti.
“Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.”

“Etha bhikkhavo”ti bhagavā avoca—
The Buddha said, “Come, monks.

“svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti.
The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.”

Sāva tesaṁ āyasmantānaṁ upasampadā ahosi.
And that was the full ordination of those venerables.

Addasā kho nadīkassapo jaṭilo kesamissaṁ jaṭāmissaṁ khārikājamissaṁ aggihutamissaṁ udake vuyhamāne, disvānassa etadahosi—
Nadī Kassapa saw those things being carried away by the water, and he thought,

“mā heva me bhātuno upasaggo ahosī”ti.
“I hope my brother is okay.”

Jaṭile pāhesi—
He dispatched his ascetics, saying,

“gacchatha me bhātaraṁ jānāthā”ti.
“Go and check on my brother.”

Sāmañca tīhi jaṭilasatehi saddhiṁ yenāyasmā uruvelakassapo tenupasaṅkami, upasaṅkamitvā āyasmantaṁ uruvelakassapaṁ etadavoca—
Together with the three hundred ascetics he then went to Uruvelā Kassapa and said,

“idaṁ nu kho, kassapa, seyyo”ti?
“Is this better, Kassapa?”

“Āmāvuso, idaṁ seyyo”ti.
“Yes, this is better.”

Atha kho te jaṭilā kesamissaṁ jaṭāmissaṁ khārikājamissaṁ aggihutamissaṁ udake pavāhetvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocuṁ—
Then, after letting their hair and dreadlocks, their carrying pole and bundle, and their fire-worship implements be carried away by the water, they went to the Buddha. They bowed down with their head at his feet and said,

“labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan”ti.
“Sir, we wish to receive the going forth in your presence We wish to receive the full ordination.”

“Etha bhikkhavo”ti bhagavā avoca—
The Buddha said, “Come, monks.

“svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti.
The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.”

Sāva tesaṁ āyasmantānaṁ upasampadā ahosi.
And that was the full ordination of those venerables.

Addasā kho gayākassapo jaṭilo kesamissaṁ jaṭāmissaṁ khārikājamissaṁ aggihutamissaṁ udake vuyhamāne, disvānassa etadahosi—
Gayā Kassapa saw those things being carried away by the water, and he thought,

“mā heva me bhātūnaṁ upasaggo ahosī”ti.
“I hope my brothers are okay.”

Jaṭile pāhesi—
He dispatched his ascetics, saying,

“gacchatha me bhātaro jānāthā”ti.
“Go and check on my brothers.”

Sāmañca dvīhi jaṭilasatehi saddhiṁ yenāyasmā uruvelakassapo tenupasaṅkami, upasaṅkamitvā āyasmantaṁ uruvelakassapaṁ etadavoca—
Together with the two hundred ascetics he then went to Uruvelā Kassapa and said,

“idaṁ nu kho, kassapa, seyyo”ti?
“Is this better, Kassapa?”

“Āmāvuso, idaṁ seyyo”ti.
“Yes, this is better.”

Atha kho te jaṭilā kesamissaṁ jaṭāmissaṁ khārikājamissaṁ aggihutamissaṁ udake pavāhetvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocuṁ—
Then, after letting their hair and dreadlocks, their carrying poles and bundles, and their fire-worship implements be carried away by the water, they went to the Buddha. They bowed down with their heads at his feet and said,

“labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan”ti.
“Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.”

“Etha bhikkhavo”ti bhagavā avoca—
The Buddha said, “Come, monks.

“svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti.
The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.”

Sāva tesaṁ āyasmantānaṁ upasampadā ahosi.
And that was the full ordination of those venerables.

Bhagavato adhiṭṭhānena pañca kaṭṭhasatāni na phāliyiṁsu, phāliyiṁsu;
By an act of supernormal determination the Buddha stopped five hundred logs from being split before splitting them;

aggī na ujjaliyiṁsu, ujjaliyiṁsu;
he stopped fires from being lit before lighting them;

na vijjhāyiṁsu, vijjhāyiṁsu;
he stopped them from being extinguished before extinguishing them;

pañcamandāmukhisatāni abhinimmini.
and he manifested five hundred pans with hot coals.

Etena nayena aḍḍhuḍḍhapāṭihāriyasahassāni honti.
In this way, there were three and a half thousand wonders.

Atha kho bhagavā uruvelāyaṁ yathābhirantaṁ viharitvā yena gayāsīsaṁ tena pakkāmi mahatā bhikkhusaṅghena saddhiṁ bhikkhusahassena sabbeheva purāṇajaṭilehi.
After staying at Uruvelā for as long as he liked, the Buddha went to Gayāsīsa together with that large sangha of one thousand monks, all of them previously dreadlocked ascetics,

Tatra sudaṁ bhagavā gayāyaṁ viharati gayāsīse saddhiṁ bhikkhusahassena.
and they stayed there.

Tatra kho bhagavā bhikkhū āmantesi—
Then the Buddha addressed the monks:

“Sabbaṁ, bhikkhave, ādittaṁ.
“Everything is burning.

Kiñca, bhikkhave, sabbaṁ ādittaṁ?
What is that everything that is burning?

Cakkhu ādittaṁ, rūpā ādittā, cakkhuviññāṇaṁ ādittaṁ, cakkhusamphasso āditto, yamidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ādittaṁ.
The eye is burning. Sights are burning. Eye consciousness is burning. Eye contact is burning. Whatever feeling arises because of eye contact—whether pleasant, painful, or neither-pleasant-nor-painful—that too is burning.

Kena ādittaṁ?
Burning with what?

Rāgagginā dosagginā mohagginā ādittaṁ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.
Burning with the fire of sensual desire, the fire of ill will, and the fire of confusion; burning with birth, old age, and death; burning with grief, sorrow, pain, aversion, and distress, I say.

Sotaṁ ādittaṁ, saddā ādittā, sotaviññāṇaṁ ādittaṁ, sotasamphasso āditto, yamidaṁ sotasamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ādittaṁ.
The ear is burning. Sounds are burning. Ear consciousness is burning. Ear contact is burning. Whatever feeling arises because of ear contact—whether pleasant, painful, or neither-pleasant-nor-painful—that too is burning.

Kena ādittaṁ?
Burning with what?

Rāgagginā dosagginā mohagginā ādittaṁ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.
Burning with the fire of sensual desire, the fire of ill will, and the fire of confusion; burning with birth, old age, and death; burning with grief, sorrow, pain, aversion, and distress, I say.

Ghānaṁ ādittaṁ, gandhā ādittā, ghānaviññāṇaṁ ādittaṁ, ghānasamphasso āditto, yamidaṁ ghānasamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ādittaṁ.
The nose is burning. Smells are burning. Nose consciousness is burning. Nose contact is burning. Whatever feeling arises because of nose contact—whether pleasant, painful, or neither-pleasant-nor-painful—that too is burning.

Kena ādittaṁ?
Burning with what?

Rāgagginā dosagginā mohagginā ādittaṁ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.
Burning with the fire of sensual desire, the fire of ill will, and the fire of confusion; burning with birth, old age, and death; burning with grief, sorrow, pain, aversion, and distress, I say.

Jivhā ādittā, rasā ādittā, jivhāviññāṇaṁ ādittaṁ jivhāsamphasso āditto, yamidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ādittaṁ.
The tongue is burning. Tastes are burning. Tongue consciousness is burning. Tongue contact is burning. Whatever feeling arises because of tongue contact—whether pleasant, painful, or neither-pleasant-nor-painful—that too is burning.

Kena ādittaṁ?
Burning with what?

Rāgagginā dosagginā mohagginā ādittaṁ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.
Burning with the fire of sensual desire, the fire of ill will, and the fire of confusion; burning with birth, old age, and death; burning with grief, sorrow, pain, aversion, and distress, I say.

Kāyo āditto, phoṭṭhabbā ādittā, kāyaviññāṇaṁ ādittaṁ kāyasamphasso āditto, yamidaṁ kāyasamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ādittaṁ.
The body is burning. Touches are burning. Body consciousness is burning. Body contact is burning. Whatever feeling arises because of body contact—whether pleasant, painful, or neither-pleasant-nor-painful—that too is burning.

Kena ādittaṁ?
Burning with what?

Rāgagginā dosagginā mohagginā ādittaṁ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.
Burning with the fire of sensual desire, the fire of ill will, and the fire of confusion; burning with birth, old age, and death; burning with grief, sorrow, pain, aversion, and distress, I say.

Mano āditto, dhammā ādittā, manoviññāṇaṁ ādittaṁ manosamphasso āditto, yamidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ādittaṁ.
The mind is burning. Mental phenomena are burning. Mind consciousness is burning. Mind contact is burning. Whatever feeling arises because of mind contact—whether pleasant, painful, or neither-pleasant-nor-painful—that too is burning.

Kena ādittaṁ?
Burning with what?

Rāgagginā dosagginā mohagginā ādittaṁ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.
Burning with the fire of sensual desire, the fire of ill will, and the fire of confusion; burning with birth, old age, and death; burning with grief, sorrow, pain, aversion, and distress, I say.

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, yamidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tasmimpi nibbindati.
When they see this, the learned noble disciple is repelled by the eye, repelled by sights, repelled by eye consciousness, repelled by eye contact, and repelled by whatever pleasant, painful, or neither-pleasant-nor-painful feeling that arises because of eye contact.

Sotasmimpi nibbindati, saddesupi nibbindati …pe…
They are repelled by the ear, repelled by sounds, repelled by ear consciousness, repelled by ear contact, and repelled by whatever pleasant, painful, or neither-pleasant-nor-painful feeling that arises because of ear contact.

ghānasmimpi nibbindati, gandhesupi nibbindati …pe…
They are repelled by the nose, repelled by smells, repelled by nose consciousness, repelled by nose contact, and repelled by whatever pleasant, painful, or neither-pleasant-nor-painful feeling that arises because of nose contact.

jivhāyapi nibbindati, rasesupi nibbindati …pe…
They are repelled by the tongue, repelled by tastes, repelled by tongue consciousness, repelled by tongue contact, and repelled by whatever pleasant, painful, or neither-pleasant-nor-painful feeling that arises because of tongue contact.

kāyasmimpi nibbindati, phoṭṭhabbesupi nibbindati …pe…
They are repelled by the body, repelled by touches, repelled by body consciousness, repelled by body contact, and repelled by whatever pleasant, painful, or neither-pleasant-nor-painful feeling that arises because of body contact.

manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, yamidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati,
They are repelled by the mind, repelled by mental phenomena, repelled by mind consciousness, repelled by mind contact, and repelled by whatever pleasant, painful, or neither-pleasant-nor-painful feeling that arises because of mind contact.

nibbindaṁ virajjati, virāgā vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
Being repelled, they become desireless. Because they are desireless, they are freed. When they are freed, they know they are freed.

Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānātī”ti.
They understand that birth has come to an end, that the spiritual life has been fulfilled, that the job has been done, that there is no further state of existence.”

Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne tassa bhikkhusahassassa anupādāya āsavehi cittāni vimucciṁsu.
And while this exposition was being spoken, the minds of those one thousand monks were freed from the corruptions through letting go.

Ādittapariyāyasuttaṁ niṭṭhitaṁ.
The discourse on burning is finished.

Uruvelapāṭihāriyaṁ tatiyabhāṇavāro niṭṭhito.
The third section for recitation on the wonders at Uruvelā is finished.

13. Bimbisārasamāgamakathā
13. The account of the meeting with Bimbisāra

Atha kho bhagavā gayāsīse yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi, mahatā bhikkhusaṅghena saddhiṁ bhikkhusahassena sabbeheva purāṇajaṭilehi.
After staying at Gayāsīsa for as long as he liked, the Buddha set out wandering toward Rājagaha with that large sangha of one thousand monks, all of them previously dreadlocked ascetics.

Atha kho bhagavā anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari.
When he eventually arrived,

Tatra sudaṁ bhagavā rājagahe viharati laṭṭhivane suppatiṭṭhe cetiye.
he stayed in the cane grove at the Suppatiṭṭha Shrine.

Assosi kho rājā māgadho seniyo bimbisāro—
King Seniya Bimbisāra of Magadha was told:

“samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito rājagahaṁ anuppatto rājagahe viharati laṭṭhivane suppatiṭṭhe cetiye.
“Sir, the ascetic Gotama, the Sakyan, who has gone forth from the Sakyan clan, has arrived at Rājagaha and is staying in the cane grove at the Suppatiṭṭha Shrine.

Taṁ kho pana bhagavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato—
That good Gotama has a fine reputation:

itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.
‘He is a Buddha, perfected and fully awakened, complete in insight and conduct, happy, knower of the world, supreme leader of trainable people, teacher of gods and humans, awakened, a Buddha.

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.
With his own insight he has seen this world with its gods, its lords of death, and its supreme beings, this society with its monastics and brahmins, its gods and humans, and he makes it known to others.

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
He has a Teaching that’s good in the beginning, good in the middle, and good in the end. It has a true goal and is well articulated. He sets out a perfectly complete and pure spiritual life.’

Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
It’s good to see such perfected ones.”

Atha kho rājā māgadho seniyo bimbisāro dvādasanahutehi māgadhikehi brāhmaṇagahapatikehi parivuto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Then, accompanied by one hundred and twenty thousand brahmin householders from Magadha, King Bimbisāra went to the Buddha, bowed, and sat down.

Tepi kho dvādasanahutā māgadhikā brāhmaṇagahapatikā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu, appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu, appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu, appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu, appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu.
Among those brahmins, some bowed to the Buddha and then sat down, some exchanged pleasantries with him and then sat down, some raised their joined palms and then sat down, some announced their name and family and then sat down, and some sat down in silence.

Atha kho tesaṁ dvādasanahutānaṁ māgadhikānaṁ brāhmaṇagahapatikānaṁ etadahosi—
They thought,

“kiṁ nu kho mahāsamaṇo uruvelakassape brahmacariyaṁ carati, udāhu uruvelakassapo mahāsamaṇe brahmacariyaṁ caratī”ti?
“Is the Great Ascetic practicing the spiritual life under Uruvelā Kassapa, or is Uruvelā Kassapa practicing the spiritual life under the Great Ascetic?”

Atha kho bhagavā tesaṁ dvādasanahutānaṁ māgadhikānaṁ brāhmaṇagahapatikānaṁ cetasā cetoparivitakkamaññāya āyasmantaṁ uruvelakassapaṁ gāthāya ajjhabhāsi—
Reading their minds, the Buddha spoke to Venerable Uruvelā Kassapa in verse:

“Kimeva disvā uruvelavāsi,
“The resident of Uruvelā, known as The Emaciated One—

Pahāsi aggiṁ kisakovadāno;
What did he see that he abandoned the fire?

Pucchāmi taṁ kassapa etamatthaṁ,
Kassapa, I ask you this:

Kathaṁ pahīnaṁ tava aggihuttan”ti.
Why did you abandon the fire worship?”

“Rūpe ca sadde ca atho rase ca,
“As a reward for the sacrifice, they promise sense pleasures:

Kāmitthiyo cābhivadanti yaññā;
Sights, sounds, and tastes, and women, too.

Etaṁ malanti upadhīsu ñatvā,
But knowing the stain of ownership,

Tasmā na yiṭṭhe na hute arañjin”ti.
I found no delight in worship and sacrifice.”

“Ettheva te mano na ramittha,
“So your mind didn’t delight there—

(kassapāti bhagavā)

Rūpesu saddesu atho rasesu;
In sights and sounds, and in tastes, too.

Atha ko carahi devamanussaloke,
What then, in the world of gods and humans,

Rato mano kassapa brūhi metan”ti.
Does your mind delight in? Tell me this, Kassapa.”

“Disvā padaṁ santamanūpadhīkaṁ,
“I saw the state of peace that is detached from sense existence,

Akiñcanaṁ kāmabhave asattaṁ;
Where there is nothing and no ownership;

Anaññathābhāvimanaññaneyyaṁ,
It doesn’t change, and can’t be found through another.

Tasmā na yiṭṭhe na hute arañjin”ti.
That’s why I found no delight in worship and sacrifice.”

Atha kho āyasmā uruvelakassapo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca—
Uruvelā Kassapa got up from his seat, arranged his upper robe over one shoulder, bowed down with his head at the Buddha’s feet, and said,

“satthā me, bhante, bhagavā, sāvakohamasmi;
“Sir, you’re my teacher, I’m your disciple;

satthā me, bhante, bhagavā, sāvakohamasmī”ti.
you’re my teacher, I’m your disciple.”

Atha kho tesaṁ dvādasanahutānaṁ māgadhikānaṁ brāhmaṇagahapatikānaṁ etadahosi—
The one hundred and twenty thousand brahmin householders from Magadha thought,

“uruvelakassapo mahāsamaṇe brahmacariyaṁ caratī”ti.
“So Uruvelā Kassapa is practicing the spiritual life under the Great Ascetic.”

Atha kho bhagavā tesaṁ dvādasanahutānaṁ māgadhikānaṁ brāhmaṇagahapatikānaṁ cetasā cetoparivitakkamaññāya anupubbiṁ kathaṁ kathesi, seyyathidaṁ—
Reading their minds, the Buddha gave them a progressive talk—

dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.
on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation.

Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi—
When the Buddha knew that their minds were ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas:

dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ.
suffering, its origin, its end, and the path.

Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya;
And just as a clean and stainless cloth absorbs dye properly,

evameva ekādasanahutānaṁ māgadhikānaṁ brāhmaṇagahapatikānaṁ bimbisārappamukhānaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—
so too, while they were sitting right there, one hundred and ten thousand of those brahmin householders headed by Bimbisāra experienced the stainless vision of the Truth:

“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
“Anything that has a beginning has an end.”

Ekanahutaṁ upāsakattaṁ paṭivedesi.
The remaining ten thousand declared themselves as lay followers.

Atha kho rājā māgadho seniyo bimbisāro diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca—
King Bimbisāra had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. He then said to the Buddha,

“pubbe me, bhante, kumārassa sato pañca assāsakā ahesuṁ, te me etarahi samiddhā.
“Sir, when I was a prince, I had five wishes, and they have now been fulfilled.

Pubbe me, bhante, kumārassa sato etadahosi—
When I was a prince, I thought,

‘aho vata maṁ rajje abhisiñceyyun’ti, ayaṁ kho me, bhante, paṭhamo assāsako ahosi, so me etarahi samiddho.
‘Oh, I wish they would anoint me as the king!’ That was my first wish, which has now been fulfilled.

‘Tassa ca me vijitaṁ arahaṁ sammāsambuddho okkameyyā’ti, ayaṁ kho me, bhante, dutiyo assāsako ahosi, so me etarahi samiddho.
‘May one who is perfected and fully awakened come to my kingdom!’ That was my second wish, which has now been fulfilled.

‘Tañcāhaṁ bhagavantaṁ payirupāseyyan’ti, ayaṁ kho me, bhante, tatiyo assāsako ahosi, so me etarahi samiddho.
‘May I get to visit that Buddha!’ That was my third wish, which has now been fulfilled.

‘So ca me bhagavā dhammaṁ deseyyā’ti, ayaṁ kho me, bhante, catuttho assāsako ahosi, so me etarahi samiddho.
‘May that Buddha give me a teaching!’ That was my fourth wish, which has now been fulfilled.

‘Tassa cāhaṁ bhagavato dhammaṁ ājāneyyan’ti, ayaṁ kho me, bhante, pañcamo assāsako ahosi, so me etarahi samiddho.
‘May I understand the Teaching of that Buddha!’ That was my fifth wish, which has now been fulfilled.

Pubbe me, bhante, kumārassa sato ime pañca assāsakā ahesuṁ, te me etarahi samiddhā.

Abhikkantaṁ, bhante, abhikkantaṁ, bhante.
Wonderful, Sir, wonderful!

Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya—‘cakkhumanto rūpāni dakkhantī’ti;
Just as one might set upright what had been overturned, or reveal what was hidden, or show the way to one who was lost, or bring a lamp into the darkness so that one with eyes might see what’s there—

evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito.
just so has the Buddha made the Teaching clear in many ways.

Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca.
I go for refuge to the Buddha, the Teaching, and the Sangha of monks.

Upāsakaṁ maṁ, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ, adhivāsetu ca me, bhante, bhagavā, svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
Please accept me as a lay follower who has gone for refuge for life. And please accept tomorrow’s meal from me together with the Sangha of monks.”

Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented by remaining silent.

Atha kho rājā māgadho seniyo bimbisāro bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Knowing that the Buddha had consented, the king got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.

Atha kho rājā māgadho seniyo bimbisāro tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—
The following morning King Bimbisāra had various kinds of fine foods prepared. He then had the Buddha informed

“kālo, bhante, niṭṭhitaṁ bhattan”ti.
that the meal was ready.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ pāvisi mahatā bhikkhusaṅghena saddhiṁ bhikkhusahassena sabbeheva purāṇajaṭilehi.
The Buddha robed up, took his bowl and robe, and together with a large sangha of a thousand monks, all previously dreadlocked ascetics, he entered Rājagaha.

Tena kho pana samayena sakko devānamindo māṇavakavaṇṇaṁ abhinimminitvā buddhappamukhassa bhikkhusaṅghassa purato purato gacchati imā gāthāyo gāyamāno—
Just then Sakka, the ruler of the gods, had transformed himself into a young brahmin. He walked in front of the Sangha of monks headed by the Buddha, chanting these verses:

“Danto dantehi saha purāṇajaṭilehi,
“The Tamed One with the tamed ones, previously dreadlocked;

Vippamutto vippamuttehi;
The Liberated One with the liberated ones:

Siṅgīnikkhasavaṇṇo,
Golden in color,

Rājagahaṁ pāvisi bhagavā.
The Buddha entered Rājagaha.

Mutto muttehi saha purāṇajaṭilehi,
The Freed One with the freed ones, previously dreadlocked;

Vippamutto vippamuttehi;
The Liberated One with the liberated ones:

Siṅgīnikkhasavaṇṇo,
Golden in color,

Rājagahaṁ pāvisi bhagavā.
The Buddha entered Rājagaha.

Tiṇṇo tiṇṇehi saha purāṇajaṭilehi,
The One Crossed Over with the ones crossed over, previously dreadlocked;

Vippamutto vippamuttehi;
The Liberated One with the liberated ones:

Siṅgīnikkhasavaṇṇo,
Golden in color,

Rājagahaṁ pāvisi bhagavā.
The Buddha entered Rājagaha.

Santo santehi saha purāṇajaṭilehi,
The Peaceful One with the peaceful ones, previously dreadlocked;

Vippamutto vippamuttehi;
The Liberated One with the liberated ones:

Siṅgīnikkhasavaṇṇo,
Golden in color,

Rājagahaṁ pāvisi bhagavā.
The Buddha entered Rājagaha.

Dasavāso dasabalo,
He has ten abidings and ten powers;

Dasadhammavidū dasabhi cupeto;
He knows ten truths and has ten qualities—

So dasasataparivāro,
With a following of ten times one hundred,

Rājagahaṁ pāvisi bhagavā”ti.
The Buddha entered Rājagaha.”

Manussā sakkaṁ devānamindaṁ passitvā evamāhaṁsu—
People saw Sakka, and they said,

“abhirūpo vatāyaṁ māṇavako, dassanīyo vatāyaṁ māṇavako, pāsādiko vatāyaṁ māṇavako.
“This young brahmin is handsome and graceful.

Kassa nu kho ayaṁ māṇavako”ti?
Who is he?”

Evaṁ vutte, sakko devānamindo te manusse gāthāya ajjhabhāsi—
Sakka replied to them in verse:

“Yo dhīro sabbadhi danto,
“Unwavering and tamed in all respects,

suddho appaṭipuggalo;
Purified, perfected, and without equal;

Arahaṁ sugato loke,
The one in the world who is happy—

tassāhaṁ paricārako”ti.
I’m his servant.”

Atha kho bhagavā yena rañño māgadhassa seniyassa bimbisārassa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.
The Buddha then went to King Bimbisāra’s house where he sat down on the prepared seat, together with the Sangha of monks.

Atha kho rājā māgadho seniyo bimbisāro buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi.
The king personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, the king sat down to one side.

Ekamantaṁ nisinnassa kho rañño māgadhassa seniyassa bimbisārassa etadahosi—
And he thought,

“kattha nu kho bhagavā vihareyya?
“Where will the Buddha stay

Yaṁ assa gāmato neva atidūre na accāsanne, gamanāgamanasampannaṁ, atthikānaṁ atthikānaṁ manussānaṁ abhikkamanīyaṁ, divā appākiṇṇaṁ, rattiṁ appasaddaṁ appanigghosaṁ vijanavātaṁ, manussarāhasseyyakaṁ, paṭisallānasāruppan”ti.
that’s neither too far from habitation nor too close, that has good access roads and is easily accessible for people who seek him, that has few people during the day and is quiet at night, that’s free from chatter and offers solitude, a private resting place suitable for seclusion?”

Atha kho rañño māgadhassa seniyassa bimbisārassa etadahosi—
And it occurred to him,

“idaṁ kho amhākaṁ veḷuvanaṁ uyyānaṁ gāmato neva atidūre na accāsanne gamanāgamanasampannaṁ atthikānaṁ atthikānaṁ manussānaṁ abhikkamanīyaṁ divā appākiṇṇaṁ rattiṁ appasaddaṁ appanigghosaṁ vijanavātaṁ manussarāhasseyyakaṁ paṭisallānasāruppaṁ.
“My Bamboo Grove park has all these qualities.

Yannūnāhaṁ veḷuvanaṁ uyyānaṁ buddhappamukhassa bhikkhusaṅghassa dadeyyan”ti.
Why don’t I give it to the Sangha of monks headed by the Buddha?”

Atha kho rājā māgadho seniyo bimbisāro sovaṇṇamayaṁ bhiṅkāraṁ gahetvā bhagavato oṇojesi—
The king then took hold of a golden ceremonial vessel and dedicated the park to the Buddha, saying,

“etāhaṁ, bhante, veḷuvanaṁ uyyānaṁ buddhappamukhassa bhikkhusaṅghassa dammī”ti.
“I give this park, the Bamboo Grove, to the Sangha of monks headed by the Buddha.”

Paṭiggahesi bhagavā ārāmaṁ.
The Buddha accepted the park.

Atha kho bhagavā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
After instructing, inspiring, and gladdening the king with a teaching, he got up from his seat and left.

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:

“anujānāmi, bhikkhave, ārāman”ti.
“I allow monasteries.”

Bimbisārasamāgamakathā niṭṭhitā.
The account of the meeting with Bimbisāra is finished.

14. Sāriputtamoggallānapabbajjākathā
14. The account of the going forth of Sāriputta and Moggallāna

Tena kho pana samayena sañcayo paribbājako rājagahe paṭivasati mahatiyā paribbājakaparisāya saddhiṁ aḍḍhateyyehi paribbājakasatehi.
At that time the wanderer Sañcaya was staying at Rājagaha with a large group of two hundred and fifty wanderers,

Tena kho pana samayena sāriputtamoggallānā sañcaye paribbājake brahmacariyaṁ caranti.
including Sāriputta and Moggallāna.

Tehi katikā katā hoti—
The two of them had made an agreement

“yo paṭhamaṁ amataṁ adhigacchati, so itarassa ārocetū”ti.
that whoever reached the deathless first would inform the other.

Atha kho āyasmā assaji pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena, okkhittacakkhu iriyāpathasampanno.
Just then, Venerable Assaji robed up in the morning, took his bowl and robe, and entered Rājagaha for almsfood. He was pleasing in his conduct: in going out and coming back, in looking ahead and looking aside, in bending and stretching his arms. His eyes were lowered, and he was perfect in deportment.

Addasā kho sāriputto paribbājako āyasmantaṁ assajiṁ rājagahe piṇḍāya carantaṁ pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena okkhittacakkhuṁ iriyāpathasampannaṁ.
The wanderer Sāriputta observed all this

Disvānassa etadahosi—
and thought,

“ye vata loke arahanto vā arahattamaggaṁ vā samāpannā, ayaṁ tesaṁ bhikkhu aññataro.
“This monk is one of those in the world who are perfected or on the path to perfection.

Yannūnāhaṁ imaṁ bhikkhuṁ upasaṅkamitvā puccheyyaṁ—
Why don’t I go up to him and ask

‘kaṁsi tvaṁ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṁ dhammaṁ rocesī’”ti?
in whose name he has gone forth, and who his teacher is or whose teachings he follows?”

Atha kho sāriputtassa paribbājakassa etadahosi—
But it occurred to him,

“akālo kho imaṁ bhikkhuṁ pucchituṁ, antaragharaṁ paviṭṭho piṇḍāya carati.
“It’s the wrong time to ask him while he’s walking for almsfood among the houses.

Yannūnāhaṁ imaṁ bhikkhuṁ piṭṭhito piṭṭhito anubandheyyaṁ, atthikehi upaññātaṁ maggan”ti.
Let me follow behind him, for one who seeks the path will find it.”

Atha kho āyasmā assaji rājagahe piṇḍāya caritvā piṇḍapātaṁ ādāya paṭikkami.
After walking for alms in Rājagaha, Assaji turned back with his almsfood.

Atha kho sāriputtopi paribbājako yenāyasmā assaji tenupasaṅkami, upasaṅkamitvā āyasmatā assajinā saddhiṁ sammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi.
Sāriputta then went up to him and exchanged pleasantries with him.

Ekamantaṁ ṭhito kho sāriputto paribbājako āyasmantaṁ assajiṁ etadavoca—
And he asked,

“vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto.
“Venerable, your senses are clear and your skin 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? Who is your teacher or whose teaching do you follow?”

“Atthāvuso, mahāsamaṇo sakyaputto sakyakulā pabbajito, tāhaṁ bhagavantaṁ uddissa pabbajito, so ca me bhagavā satthā, tassa cāhaṁ bhagavato dhammaṁ rocemī”ti.
“There’s a great ascetic, a Sakyan who has gone forth from the Sakyan clan. I’ve gone forth in his name, he’s my teacher, and I follow his teaching.”

“Kiṁvādī panāyasmato satthā, kimakkhāyī”ti?
“But what does he teach?”

“Ahaṁ kho, āvuso, navo acirapabbajito, adhunāgato imaṁ dhammavinayaṁ, na tāhaṁ sakkomi vitthārena dhammaṁ desetuṁ, api ca te saṅkhittena atthaṁ vakkhāmī”ti.
“I’ve only recently gone forth; I’m new to this spiritual path. I’m not able to give you the Teaching in full, but I can tell you the meaning in brief.”

Atha kho sāriputto paribbājako āyasmantaṁ assajiṁ etadavoca—
Sāriputta replied,

“hotu, āvuso—
“Yes, please,” and he added:

Appaṁ vā bahuṁ vā bhāsassu,
“Speak little or much,

Atthaṁyeva me brūhi;
But do tell me the meaning.

Attheneva me attho,
I just want the meaning,

Kiṁ kāhasi byañjanaṁ bahun”ti.
For what’s the point of a detailed exposition?”

Atha kho āyasmā assaji sāriputtassa paribbājakassa imaṁ dhammapariyāyaṁ abhāsi—
And Assaji gave this teaching to the wanderer Sāriputta:

“Ye dhammā hetuppabhavā,
“Of causally arisen things,

Tesaṁ hetuṁ tathāgato āha;
The Buddha has declared their cause,

Tesañca yo nirodho,
As well as their ending.

Evaṁvādī mahāsamaṇo”ti.
This is the teaching of the Great Ascetic.”

Atha kho sāriputtassa paribbājakassa imaṁ dhammapariyāyaṁ sutvā virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—
When he had heard this teaching, Sāriputta experienced the stainless vision of the Truth:

“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
“Anything that has a beginning has an end.”

“Eseva dhammo yadi tāvadeva,
“Now this is the truth, even just this much—

Paccabyattha padamasokaṁ;
The sorrowless state that you have penetrated,

Adiṭṭhaṁ abbhatītaṁ,
Unseen and neglected

Bahukehi kappanahutehī”ti.
For innumerable eons.”

Atha kho sāriputto paribbājako yena moggallāno paribbājako tenupasaṅkami.
Then the wanderer Sāriputta went to the wanderer Moggallāna.

Addasā kho moggallāno paribbājako sāriputtaṁ paribbājakaṁ dūratova āgacchantaṁ, disvāna sāriputtaṁ paribbājakaṁ etadavoca—
When Moggallāna saw him coming, he said to Sāriputta,

“vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto.
“Your senses are clear and your skin is pure and bright.

Kacci no tvaṁ, āvuso, amataṁ adhigato”ti?
You haven’t attained the deathless, have you?”

“Āmāvuso, amataṁ adhigato”ti.
“I have.”

“Yathākathaṁ pana tvaṁ, āvuso, amataṁ adhigato”ti?
“But how did it happen?”

“Idhāhaṁ, āvuso, addasaṁ assajiṁ bhikkhuṁ rājagahe piṇḍāya carantaṁ pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena okkhittacakkhuṁ iriyāpathasampannaṁ.
Sāriputta told him everything up to and including the teaching given by Assaji. When he had heard this teaching, Moggallāna experienced the stainless vision of the Truth:

Disvāna me etadahosi—

‘ye vata loke arahanto vā arahattamaggaṁ vā samāpannā, ayaṁ tesaṁ bhikkhu aññataro.

Yannūnāhaṁ imaṁ bhikkhuṁ upasaṅkamitvā puccheyyaṁ—

kaṁsi tvaṁ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṁ dhammaṁ rocesī’ti.

Tassa mayhaṁ, āvuso, etadahosi—

‘akālo kho imaṁ bhikkhuṁ pucchituṁ antaragharaṁ paviṭṭho piṇḍāya carati, yannūnāhaṁ imaṁ bhikkhuṁ piṭṭhito piṭṭhito anubandheyyaṁ atthikehi upaññātaṁ maggan’ti.

Atha kho, āvuso, assaji bhikkhu rājagahe piṇḍāya caritvā piṇḍapātaṁ ādāya paṭikkami.

Atha khvāhaṁ, āvuso, yena assaji bhikkhu tenupasaṅkamiṁ, upasaṅkamitvā assajinā bhikkhunā saddhiṁ sammodiṁ, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsiṁ.

Ekamantaṁ ṭhito kho ahaṁ, āvuso, assajiṁ bhikkhuṁ etadavocaṁ—

‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto.

Kaṁsi tvaṁ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṁ dhammaṁ rocesī’ti?

‘Atthāvuso, mahāsamaṇo sakyaputto sakyakulā pabbajito, tāhaṁ bhagavantaṁ uddissa pabbajito, so ca me bhagavā satthā, tassa cāhaṁ bhagavato dhammaṁ rocemī’ti.

‘Kiṁvādī panāyasmato satthā kimakkhāyī’ti.

‘Ahaṁ kho, āvuso, navo acirapabbajito adhunāgato imaṁ dhammavinayaṁ, na tāhaṁ sakkomi vitthārena dhammaṁ desetuṁ, api ca te saṅkhittena atthaṁ vakkhāmī’ti.

Atha khvāhaṁ, āvuso, assajiṁ bhikkhuṁ etadavocaṁ—

‘hotu, āvuso,

Appaṁ vā bahuṁ vā bhāsassu,

Atthaṁyeva me brūhi;

Attheneva me attho,

Kiṁ kāhasi byañjanaṁ bahun’ti.

Atha kho, āvuso, assaji bhikkhu imaṁ dhammapariyāyaṁ abhāsi—

‘Ye dhammā hetuppabhavā,

Tesaṁ hetuṁ tathāgato āha;

Tesañca yo nirodho,

Evaṁvādī mahāsamaṇo’”ti.

Atha kho moggallānassa paribbājakassa imaṁ dhammapariyāyaṁ sutvā virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—

“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhammanti.
“Anything that has a beginning has an end.”

Eseva dhammo yadi tāvadeva,
“Now this is the truth, even just this much—

Paccabyattha padamasokaṁ;
The sorrowless state that you have penetrated,

Adiṭṭhaṁ abbhatītaṁ,
Unseen and neglected

Bahukehi kappanahutehī”ti.
For innumerable eons.”

Atha kho moggallāno paribbājako sāriputtaṁ paribbājakaṁ etadavoca—
Moggallāna said to Sāriputta,

“gacchāma mayaṁ, āvuso, bhagavato santike, so no bhagavā satthā”ti.
“Let’s go to the Buddha. He’s our teacher.”

“Imāni kho, āvuso, aḍḍhateyyāni paribbājakasatāni amhe nissāya amhe sampassantā idha viharanti, tepi tāva apalokema.
“But these two hundred and fifty wanderers look to us for support. We must tell them first,

Yathā te maññissanti, tathā te karissantī”ti.
so that they may take appropriate action.”

Atha kho sāriputtamoggallānā yena te paribbājakā tenupasaṅkamiṁsu, upasaṅkamitvā te paribbājake etadavocuṁ—
And they went to those wanderers and said,

“gacchāma mayaṁ, āvuso, bhagavato santike, so no bhagavā satthā”ti.
“We’re going over to the Buddha. He’s our teacher.”

“Mayaṁ āyasmante nissāya āyasmante sampassantā idha viharāma, sace āyasmantā mahāsamaṇe brahmacariyaṁ carissanti, sabbeva mayaṁ mahāsamaṇe brahmacariyaṁ carissāmā”ti.
“But we look to you for support. If you are to practice the spiritual life under the Great Ascetic, so will all of us.”

Atha kho sāriputtamoggallānā yena sañcayo paribbājako tenupasaṅkamiṁsu, upasaṅkamitvā sañcayaṁ paribbājakaṁ etadavocuṁ—
Then Sāriputta and Moggallāna went to Sañcaya and said,

“gacchāma mayaṁ, āvuso, bhagavato santike, so no bhagavā satthā”ti.
“We’re going over to the Buddha. He’s our teacher.”

“Alaṁ, āvuso, mā agamittha, sabbeva tayo imaṁ gaṇaṁ pariharissāmā”ti.
“Don’t go! The three of us can look after this community together.”

Dutiyampi kho …pe…
Sāriputta and Moggallāna said the same thing a second time

tatiyampi kho sāriputtamoggallānā sañcayaṁ paribbājakaṁ etadavocuṁ—
and a third time,

“gacchāma mayaṁ, āvuso, bhagavato santike, so no bhagavā satthā”ti.

“Alaṁ, āvuso, mā agamittha, sabbeva tayo imaṁ gaṇaṁ pariharissāmā”ti.
and they got the same reply.

Atha kho sāriputtamoggallānā tāni aḍḍhateyyāni paribbājakasatāni ādāya yena veḷuvanaṁ tenupasaṅkamiṁsu.
They then took those two hundred and fifty wanderers and went to the Bamboo Grove.

Sañcayassa pana paribbājakassa tattheva uṇhaṁ lohitaṁ mukhato uggañchi.
But the wanderer Sañcaya vomited hot blood right there.

Addasā kho bhagavā sāriputtamoggallāne dūratova āgacchante, disvāna bhikkhū āmantesi—
When the Buddha saw Sāriputta and Moggallāna coming, he said to the monks,

“ete, bhikkhave, dve sahāyakā āgacchanti, kolito upatisso ca.
“The two friends Kolita and Upatissa are coming.

Etaṁ me sāvakayugaṁ bhavissati aggaṁ bhaddayugan”ti.
They will become my most eminent disciples, an excellent pair.”

Gambhīre ñāṇavisaye,
They had not even reached the Bamboo Grove,

Anuttare upadhisaṅkhaye;
Yet had a profound range of knowledge,

Vimutte appatte veḷuvanaṁ,
About the supreme end of ownership, about freedom.

Atha ne satthā byākāsi.
And the Teacher said of them:

“Ete dve sahāyakā,
“These two friends are coming,

Āgacchanti kolito upatisso ca;
Kolita and Upatissa.

Etaṁ me sāvakayugaṁ,
They will be an excellent pair,

Bhavissati aggaṁ bhaddayugan”ti.
My most eminent disciples.”

Atha kho sāriputtamoggallānā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocuṁ—
Sāriputta and Moggallāna approached the Buddha, bowed down with their heads at his feet, and said,

“labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan”ti.
“Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.”

“Etha bhikkhavo”ti bhagavā avoca—
The Buddha said, “Come, monks.

“svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti.
The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.”

Sāva tesaṁ āyasmantānaṁ upasampadā ahosi.
That was the full ordination of those venerables.

14.1. Abhiññātānaṁpabbajjā
14.1 The going forth of the well-known

Tena kho pana samayena abhiññātā abhiññātā māgadhikā kulaputtā bhagavati brahmacariyaṁ caranti.
At that time many well-known gentlemen from Magadha were practicing the spiritual life under the Buddha.

Manussā ujjhāyanti khiyyanti vipācenti—
People complained and criticized him,

“aputtakatāya paṭipanno samaṇo gotamo, vedhabyāya paṭipanno samaṇo gotamo, kulupacchedāya paṭipanno samaṇo gotamo, idāni anena jaṭilasahassaṁ pabbājitaṁ, imāni ca aḍḍhateyyāni paribbājakasatāni sañcayāni pabbājitāni.
“The ascetic Gotama is making us childless; he’s making us widows. He’s breaking up good families! A thousand dreadlocked ascetics have now gone forth because of him, and also these two hundred and fifty wanderers who were disciples of Sañcaya.

Ime ca abhiññātā abhiññātā māgadhikā kulaputtā samaṇe gotame brahmacariyaṁ carantī”ti.
All these well-known gentlemen from Magadha are practicing the spiritual life under the ascetic Gotama.”

Apissu bhikkhū disvā imāya gāthāya codenti—
And when they saw monks, they confronted them with this verse:

“Āgato kho mahāsamaṇo,
“The Great Ascetic has arrived

māgadhānaṁ giribbajaṁ;
At Giribbaja in Magadha.

Sabbe sañcaye netvāna,
After leading away all of Sañcaya’s disciples,

kaṁsu dāni nayissatī”ti.
Who will he lead away next?”

Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
The monks heard the complaints of those people

Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe…
and they told the Buddha what had happened. …

“na, bhikkhave, so saddo ciraṁ bhavissati, sattāhameva bhavissati, sattāhassa accayena antaradhāyissati.
“The complaining will soon stop. It will only go on for seven days.

Tena hi, bhikkhave, ye tumhe imāya gāthāya codenti—
Still, when people confront you like this, you can confront them in return with this verse:

‘Āgato kho mahāsamaṇo,

māgadhānaṁ giribbajaṁ;

Sabbe sañcaye netvāna,

kaṁsu dāni nayissatī’ti.

Te tumhe imāya gāthāya paṭicodetha—

‘Nayanti ve mahāvīrā,
‘Indeed, the Great Heroes, the Buddhas,

saddhammena tathāgatā;
Lead by means of a good teaching.

Dhammena nayamānānaṁ,
When you understand this, what indignation can there be

kā usūyā vijānatan’”ti.
Toward those who lead legitimately?’”

Tena kho pana samayena manussā bhikkhū disvā imāya gāthāya codenti—
Soon, when they saw monks, people confronted them with the same verse:

“Āgato kho mahāsamaṇo,
“The Great Ascetic has arrived

māgadhānaṁ giribbajaṁ;
At Giribbaja in Magadha.

Sabbe sañcaye netvāna,
After leading away all of Sañcaya’s disciples,

kaṁsu dāni nayissatī”ti.
Who will he lead away next?”

Bhikkhū te manusse imāya gāthāya paṭicodenti—
And the monks confronted them in return with this verse:

“Nayanti ve mahāvīrā,
“Indeed, the Great Heroes, the Buddhas,

saddhammena tathāgatā;
Lead by means of a good teaching.

Dhammena nayamānānaṁ,
When you understand this, what indignation can there be

kā usūyā vijānatan”ti.
Toward those who lead legitimately?”

Manussā dhammena kira samaṇā sakyaputtiyā nenti no adhammenāti sattāhameva so saddo ahosi, sattāhassa accayena antaradhāyi.
People thought, “So it seems the Sakyan monastics lead legitimately, not illegitimately.” The complaining went on for seven days and then stopped.

Sāriputtamoggallānapabbajjākathā niṭṭhitā.
The account of the going forth of Sāriputta and Moggallāna is finished.

Catutthabhāṇavāro niṭṭhito.
The fourth section for recitation is finished.

15. Upajjhāyavattakathā
15. Discussion of the proper conduct toward the preceptor

Tena kho pana samayena bhikkhū anupajjhāyakā anācariyakā anovadiyamānā ananusāsiyamānā dunnivatthā duppārutā anākappasampannā piṇḍāya caranti;
At that time the monks did not have preceptors or teachers, and as a result they were not being instructed. When walking for almsfood, they were shabbily dressed and improper in appearance.

manussānaṁ bhuñjamānānaṁ uparibhojanepi uttiṭṭhapattaṁ upanāmenti, uparikhādanīyepi uttiṭṭhapattaṁ upanāmenti, uparisāyanīyepi uttiṭṭhapattaṁ upanāmenti, uparipānīyepi uttiṭṭhapattaṁ upanāmenti;
While people were eating, they held out their almsbowls to receive leftovers, even right over their food, whether it was cooked or fresh food, delicacies or drinks.

sāmaṁ sūpampi odanampi viññāpetvā bhuñjanti;
They ate bean curry and rice that they themselves had asked for,

bhattaggepi uccāsaddā mahāsaddā viharanti.
and they were noisy in the dining hall.

Manussā ujjhāyanti khiyyanti vipācenti—
People complained and criticized them,

“kathañhi nāma samaṇā sakyaputtiyā dunnivatthā duppārutā anākappasampannā piṇḍāya carissanti;
“How can the Sakyan monastics act like this?

manussānaṁ bhuñjamānānaṁ, uparibhojanepi uttiṭṭhapattaṁ upanāmessanti, uparikhādanīyepi uttiṭṭhapattaṁ upanāmessanti, uparisāyanīyepi uttiṭṭhapattaṁ upanāmessanti, uparipānīyepi uttiṭṭhapattaṁ upanāmessanti;

sāmaṁ sūpampi odanampi viññāpetvā bhuñjissanti;

bhattaggepi uccāsaddā mahāsaddā viharissanti seyyathāpi brāhmaṇā brāhmaṇabhojane”ti.
They are just like brahmins at a brahminical meal!”

Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
The monks heard the complaints of those people.

Ye te bhikkhū appicchā santuṭṭhā lajjino kukkuccakā sikkhākāmā, te ujjhāyanti khiyyanti vipācenti—
The monks of few desires, who had a sense of conscience, and who were contented, afraid of wrongdoing, and fond of the training, complained and criticized them,

“kathañhi nāma bhikkhū dunnivatthā duppārutā anākappasampannā piṇḍāya carissanti;
“How can monks act like this?” They then told the Buddha. …

manussānaṁ bhuñjamānānaṁ, uparibhojanepi uttiṭṭhapattaṁ upanāmessanti, uparikhādanīyepi uttiṭṭhapattaṁ upanāmessanti, uparisāyanīyepi uttiṭṭhapattaṁ upanāmessanti, uparipānīyepi uttiṭṭhapattaṁ upanāmessanti;

sāmaṁ sūpampi odanampi viññāpetvā bhuñjissanti;

bhattaggepi uccāsaddā mahāsaddā viharissantī”ti.

Atha kho te bhikkhū …pe…

bhagavato etamatthaṁ ārocesuṁ.

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi—
Soon afterwards the Buddha had the Sangha gathered and questioned the monks:

“saccaṁ kira, bhikkhave, bhikkhū dunnivatthā duppārutā anākappasampannā piṇḍāya caranti, manussānaṁ bhuñjamānānaṁ uparibhojanepi uttiṭṭhapattaṁ upanāmenti, uparikhādanīyepi uttiṭṭhapattaṁ upanāmenti, uparisāyanīyepi uttiṭṭhapattaṁ upanāmenti, uparipānīyepi uttiṭṭhapattaṁ upanāmenti, sāmaṁ sūpampi odanampi viññāpetvā bhuñjanti, bhattaggepi uccāsaddā mahāsaddā viharantī”ti?
“Is it true, monks, that monks act like this?”

“Saccaṁ, bhagavā”ti.
“It’s true, Sir.”

Vigarahi buddho bhagavā—
The Buddha rebuked them,

“ananucchavikaṁ, bhikkhave, tesaṁ moghapurisānaṁ ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ.
“It’s not suitable for those foolish men, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.

Kathañhi nāma te, bhikkhave, moghapurisā dunnivatthā duppārutā anākappasampannā piṇḍāya carissanti, manussānaṁ bhuñjamānānaṁ uparibhojanepi uttiṭṭhapattaṁ upanāmessanti, uparikhādanīyepi uttiṭṭhapattaṁ upanāmessanti, uparisāyanīyepi uttiṭṭhapattaṁ upanāmessanti, uparipānīyepi uttiṭṭhapattaṁ upanāmessanti, sāmaṁ sūpampi odanampi viññāpetvā bhuñjissanti, bhattaggepi uccāsaddā mahāsaddā viharissanti.
How can they act like this?

Netaṁ, bhikkhave, appasannānaṁ vā pasādāya, pasannānaṁ vā bhiyyobhāvāya.
This will affect people’s confidence,

Atha khvetaṁ, bhikkhave, appasannānañceva appasādāya, pasannānañca ekaccānaṁ aññathattāyā”ti.
and cause some to lose it.”

Atha kho bhagavā te bhikkhū anekapariyāyena vigarahitvā dubbharatāya dupposatāya mahicchatāya asantuṭṭhitāya saṅgaṇikāya kosajjassa avaṇṇaṁ bhāsitvā anekapariyāyena subharatāya suposatāya appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇaṁ bhāsitvā bhikkhūnaṁ tadanucchavikaṁ tadanulomikaṁ dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Then the Buddha spoke in many ways in dispraise of being difficult to support and maintain, in dispraise of great desires, discontent, socializing, and laziness; but he spoke in many ways in praise of being easy to support and maintain, of fewness of wishes, contentment, self-effacement, ascetic practices, serenity, reduction in things, and being energetic. After giving a teaching on what is right and proper, he addressed the monks:

“Anujānāmi, bhikkhave, upajjhāyaṁ.
“There should be a preceptor.

Upajjhāyo, bhikkhave, saddhivihārikamhi puttacittaṁ upaṭṭhapessati, saddhivihāriko upajjhāyamhi pitucittaṁ upaṭṭhapessati.
The preceptor should think of his student as a son and the student his preceptor as a father.

Evaṁ te aññamaññaṁ sagāravā sappatissā sabhāgavuttino viharantā imasmiṁ dhammavinaye vuḍḍhiṁ viruḷhiṁ vepullaṁ āpajjissanti.
In this way they will respect, esteem, and be considerate toward each other, and they will grow and reach greatness on this spiritual path.

Evañca pana, bhikkhave, upajjhāyo gahetabbo—
A preceptor should be chosen like this.

ekaṁsaṁ uttarāsaṅgaṁ karitvā pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—
After arranging his upper robe over one shoulder, a student should pay respect at the feet of the potential preceptor. He should then squat on his heels, raise his joined palms, and say,

‘upajjhāyo me, bhante, hohi;
‘Venerable, please be my preceptor.’

upajjhāyo me, bhante, hohi;
And he should repeat this a second

upajjhāyo me, bhante, hohī’ti.
and a third time.

Sāhūti vā lahūti vā opāyikanti vā patirūpanti vā pāsādikena sampādehīti vā kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, gahito hoti upajjhāyo;
If the other conveys the following by body, by speech, or by body and speech: ‘Yes;’ ‘No problem;’ ‘It’s suitable;’ ‘It’s appropriate;’ or, ‘Carry on with inspiration’—then a preceptor has been chosen.

na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na gahito hoti upajjhāyo.
If the other doesn’t convey this by body, by speech, or by body and speech, then a preceptor hasn’t been chosen.

Saddhivihārikena, bhikkhave, upajjhāyamhi sammā vattitabbaṁ.
“A student should conduct himself properly toward his preceptor.

Tatrāyaṁ sammāvattanā—
This is the proper conduct:

Kālasseva vuṭṭhāya upāhanā omuñcitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā dantakaṭṭhaṁ dātabbaṁ, mukhodakaṁ dātabbaṁ, āsanaṁ paññapetabbaṁ.
Having gotten up at the appropriate time, the student should remove his sandals and arrange his upper robe over one shoulder. He should then give his preceptor a tooth cleaner and water for rinsing the mouth, and he should prepare a seat for him.

Sace yāgu hoti, bhājanaṁ dhovitvā yāgu upanāmetabbā.
If there is congee, he should rinse a vessel and bring the congee to his preceptor.

Yāguṁ pītassa udakaṁ datvā bhājanaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena dhovitvā paṭisāmetabbaṁ.
When he has drunk the congee, the student should give him water and receive the vessel. Holding it low, he should wash it carefully without scratching it and then put it away.

Upajjhāyamhi vuṭṭhite āsanaṁ uddharitabbaṁ.
When the preceptor has gotten up, the student should put away the seat.

Sace so deso uklāpo hoti, so deso sammajjitabbo.
If the place is dirty, he should sweep it.

Sace upajjhāyo gāmaṁ pavisitukāmo hoti, nivāsanaṁ dātabbaṁ, paṭinivāsanaṁ paṭiggahetabbaṁ, kāyabandhanaṁ dātabbaṁ, saguṇaṁ katvā saṅghāṭiyo dātabbā, dhovitvā patto sodako dātabbo.
If the preceptor wants to enter the village, the student should give him a sarong and receive the one he’s wearing in return. He should give him a belt. He should put the upper robes together, overlapping each other edge-to-edge, and then give them to him. He should rinse his preceptor’s bowl and give it to him while wet.

Sace upajjhāyo pacchāsamaṇaṁ ākaṅkhati, timaṇḍalaṁ paṭicchādentena parimaṇḍalaṁ nivāsetvā kāyabandhanaṁ bandhitvā saguṇaṁ katvā saṅghāṭiyo pārupitvā gaṇṭhikaṁ paṭimuñcitvā dhovitvā pattaṁ gahetvā upajjhāyassa pacchāsamaṇena hotabbaṁ.
If the preceptor wants an attendant, the student should put on his sarong evenly all around, covering the navel and the knees. He should put on a belt. Putting the upper robes together, overlapping each other edge-to-edge, he should put them on and fasten the toggle. He should rinse his bowl, bring it along, and be his preceptor’s attendant.

Nātidūre gantabbaṁ, nāccāsanne gantabbaṁ, pattapariyāpannaṁ paṭiggahetabbaṁ.
He shouldn’t walk too far behind his preceptor or too close to him. He should receive the contents of his bowl.

Na upajjhāyassa bhaṇamānassa antarantarā kathā opātetabbā.
He shouldn’t interrupt his preceptor when he’s speaking.

Upajjhāyo āpattisāmantā bhaṇamāno nivāretabbo.
But if the preceptor’s speech is bordering on an offense, he should stop him.

Nivattantena paṭhamataraṁ āgantvā āsanaṁ paññapetabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ, paccuggantvā pattacīvaraṁ paṭiggahetabbaṁ, paṭinivāsanaṁ dātabbaṁ, nivāsanaṁ paṭiggahetabbaṁ.
When returning, the student should go first to prepare a seat and to set out a foot stool, a foot scraper, and water for washing the feet. He should go out to meet the preceptor and receive his bowl and robe. He should give him a sarong and receive the one he’s wearing in return.

Sace cīvaraṁ sinnaṁ hoti, muhuttaṁ uṇhe otāpetabbaṁ, na ca uṇhe cīvaraṁ nidahitabbaṁ;
If the robe is damp, he should sun it for a short while, but shouldn’t leave it in the heat.

cīvaraṁ saṅgharitabbaṁ, cīvaraṁ saṅgharantena caturaṅgulaṁ kaṇṇaṁ ussāretvā cīvaraṁ saṅgharitabbaṁ—
He should fold the robe, offsetting the edges by seven centimeters,

mā majjhe bhaṅgo ahosīti.
so that the fold doesn’t become worn.

Obhoge kāyabandhanaṁ kātabbaṁ.
He should place the belt in the fold.

Sace piṇḍapāto hoti, upajjhāyo ca bhuñjitukāmo hoti, udakaṁ datvā piṇḍapāto upanāmetabbo.
If there is almsfood and his preceptor wants to eat, the student should give him water and then the almsfood.

Upajjhāyo pānīyena pucchitabbo.
He should ask his preceptor if he wants water to drink.

Bhuttāvissa udakaṁ datvā pattaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena dhovitvā vodakaṁ katvā muhuttaṁ uṇhe otāpetabbo, na ca uṇhe patto nidahitabbo.
When the preceptor has eaten, the student should give him water and receive his bowl. Holding it low, he should wash it carefully without scratching it. He should then dry it and sun it for a short while, but shouldn’t leave it in the heat.

Pattacīvaraṁ nikkhipitabbaṁ.
The student should put away the robe and bowl.

Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo.
When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away.

Na ca anantarahitāya bhūmiyā patto nikkhipitabbo.
He shouldn’t put the bowl away on the bare floor.

Cīvaraṁ nikkhipantena ekena hatthena cīvaraṁ gahetvā ekena hatthena cīvaravaṁsaṁ vā cīvararajjuṁ vā pamajjitvā pārato antaṁ orato bhogaṁ katvā cīvaraṁ nikkhipitabbaṁ.
When putting away the robe, he should hold the robe in one hand, wipe the bamboo robe rack or the clothesline with the other, and then put it away by folding the robe over it, making the ends face the wall and the fold face out.

Upajjhāyamhi vuṭṭhite āsanaṁ uddharitabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ paṭisāmetabbaṁ.
When the preceptor has gotten up, the student should put away the seat and also the foot stool, the foot scraper, and the water for washing the feet.

Sace so deso uklāpo hoti, so deso sammajjitabbo.
If the place is dirty, he should sweep it.

Sace upajjhāyo nahāyitukāmo hoti, nahānaṁ paṭiyādetabbaṁ.
If the preceptor wants to bathe, the student should prepare a bath.

Sace sītena attho hoti, sītaṁ paṭiyādetabbaṁ.
If he wants a cold bath, he should prepare that;

Sace uṇhena attho hoti, uṇhaṁ paṭiyādetabbaṁ.
if he wants a hot bath, he should prepare that.

Sace upajjhāyo jantāgharaṁ pavisitukāmo hoti, cuṇṇaṁ sannetabbaṁ, mattikā temetabbā, jantāgharapīṭhaṁ ādāya upajjhāyassa piṭṭhito piṭṭhito gantvā jantāgharapīṭhaṁ datvā cīvaraṁ paṭiggahetvā ekamantaṁ nikkhipitabbaṁ, cuṇṇaṁ dātabbaṁ, mattikā dātabbā.
If the preceptor wants to take a sauna, the student should knead bath powder, moisten the clay, take a sauna bench, and follow behind his preceptor. After giving the preceptor the sauna bench, receiving his robe, and putting it aside, he should give him the bath powder and the clay.

Sace ussahati, jantāgharaṁ pavisitabbaṁ.
If he’s able, he should enter the sauna.

Jantāgharaṁ pavisantena mattikāya mukhaṁ makkhetvā purato ca pacchato ca paṭicchādetvā jantāgharaṁ pavisitabbaṁ.
When entering the sauna, he should smear his face with clay, cover himself front and back, and then enter.

Na there bhikkhū anupakhajja nisīditabbaṁ.
He shouldn’t sit encroaching on the senior monks,

Na navā bhikkhū āsanena paṭibāhitabbā.
and he shouldn’t block the junior monks from getting a seat.

Jantāghare upajjhāyassa parikammaṁ kātabbaṁ.
While in the sauna, he should provide assistance to his preceptor.

Jantāgharā nikkhamantena jantāgharapīṭhaṁ ādāya purato ca pacchato ca paṭicchādetvā jantāgharā nikkhamitabbaṁ.
When leaving the sauna, he should take the sauna bench, cover himself front and back, and then leave.

Udakepi upajjhāyassa parikammaṁ kātabbaṁ.
He should also provide assistance to his preceptor in the water.

Nahātena paṭhamataraṁ uttaritvā attano gattaṁ vodakaṁ katvā nivāsetvā upajjhāyassa gattato udakaṁ pamajjitabbaṁ, nivāsanaṁ dātabbaṁ, saṅghāṭi dātabbā, jantāgharapīṭhaṁ ādāya paṭhamataraṁ āgantvā āsanaṁ paññapetabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ, upajjhāyo pānīyena pucchitabbo.
When he has bathed, he should be the first to come out. He should dry himself and put on his sarong. He should then wipe the water off his preceptor’s body, and he should give him his sarong and then his upper robe. Taking the sauna bench, he should be the first to return. He should prepare a seat, and also set out a foot stool, a foot scraper, and water for washing the feet. He should ask his preceptor if he wants water to drink.

Sace uddisāpetukāmo hoti, uddisitabbo.
If the preceptor wants him to recite, he should do so.

Sace paripucchitukāmo hoti, paripucchitabbo.
If the preceptor wants to question him, he should be questioned.

Yasmiṁ vihāre upajjhāyo viharati, sace so vihāro uklāpo hoti, sace ussahati, sodhetabbo.
If the dwelling where the preceptor is staying is dirty, the student should clean it if he’s able.

Vihāraṁ sodhentena paṭhamaṁ pattacīvaraṁ nīharitvā ekamantaṁ nikkhipitabbaṁ.
When he’s cleaning the dwelling, he should first take out the bowl and robe and put them aside.

Nisīdanapaccattharaṇaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ.
He should take out the sitting mat and the sheet and put them aside.

Bhisibibbohanaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ.
He should take out the mattress and the pillow and put them aside.

Mañco nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, nīharitvā ekamantaṁ nikkhipitabbo.
Holding the bed low, he should carefully take it out without scratching it or knocking it against the door or the door frame, and he should put it aside.

Pīṭhaṁ nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, nīharitvā ekamantaṁ nikkhipitabbaṁ.
Holding the bench low, he should carefully take it out without scratching it or knocking it against the door or the door frame, and he should put it aside.

Mañcapaṭipādakā nīharitvā ekamantaṁ nikkhipitabbā.
He should take out the bed supports and put them aside.

Kheḷamallako nīharitvā ekamantaṁ nikkhipitabbo.
He should take out the spittoon and put it aside.

Apassenaphalakaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ.
He should take out the leaning board and put it aside.

Bhūmattharaṇaṁ yathāpaññattaṁ sallakkhetvā nīharitvā ekamantaṁ nikkhipitabbaṁ.
After taking note of its position, he should take out the floor cover and put it aside.

Sace vihāre santānakaṁ hoti, ullokā paṭhamaṁ ohāretabbaṁ, ālokasandhikaṇṇabhāgā pamajjitabbā.
If the dwelling has cobwebs, he should first remove them from the ceiling cloth, and he should then wipe the windows and the corners of the room.

Sace gerukaparikammakatā bhitti kaṇṇakitā hoti, coḷakaṁ temetvā pīḷetvā pamajjitabbā.
If the walls have been treated with red ocher and they’re moldy, he should moisten a cloth, wring it out, and wipe the walls.

Sace kāḷavaṇṇakatā bhūmi kaṇṇakitā hoti, coḷakaṁ temetvā pīḷetvā pamajjitabbā.
If the floor has been treated with a black finish and it’s moldy, he should moisten a cloth, wring it out, and wipe the floor.

Sace akatā hoti bhūmi, udakena paripphositvā sammajjitabbā—
If the floor is untreated, he should sprinkle it with water and then sweep it,

mā vihāro rajena uhaññīti.
trying to avoid stirring up dust.

Saṅkāraṁ vicinitvā ekamantaṁ chaḍḍetabbaṁ.
He should look out for any trash and discard it.

Bhūmattharaṇaṁ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṁ paññapetabbaṁ.
He should sun the floor cover, clean it, beat it, bring it back inside, and put it back as before.

Mañcapaṭipādakā otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbā.
He should sun the bed supports, wipe them, bring them back inside, and put them back where they were.

Mañco otāpetvā sodhetvā papphoṭetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, atiharitvā yathāpaññattaṁ paññapetabbo.
He should sun the bed, clean it, and beat it. Holding it low, he should carefully bring it back inside without scratching it or knocking it against the door or the door frame, and he should put it back as before.

Pīṭhaṁ otāpetvā sodhetvā papphoṭetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, atiharitvā yathāpaññattaṁ paññapetabbaṁ.
He should sun the bench, clean it, and beat it. Holding it low, he should carefully bring it back inside without scratching it or knocking it against the door or the door frame, and he should put it back as before.

Bhisibibbohanaṁ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṁ paññapetabbaṁ.
He should sun the mattress and the pillow, clean them, beat them, bring them back inside, and put them back as before.

Nisīdanapaccattharaṇaṁ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṁ paññapetabbaṁ.
He should sun the sitting mat and the sheet, clean them, beat them, bring them back inside, and put them back as before.

Kheḷamallako otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbo.
He should sun the spittoon, wipe it, bring it back inside, and put it back where it was.

Apassenaphalakaṁ otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbaṁ.
He should sun the leaning board, wipe it, bring it back inside, and put it back where it was.

Pattacīvaraṁ nikkhipitabbaṁ.
He should put away the bowl and robe.

Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo.
When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away.

Na ca anantarahitāya bhūmiyā patto nikkhipitabbo.
He shouldn’t put the bowl away on the bare floor.

Cīvaraṁ nikkhipantena ekena hatthena cīvaraṁ gahetvā ekena hatthena cīvaravaṁsaṁ vā cīvararajjuṁ vā pamajjitvā pārato antaṁ orato bhogaṁ katvā cīvaraṁ nikkhipitabbaṁ.
When putting away the robe, he should hold the robe in one hand, wipe the bamboo robe rack or the clothesline with the other, and then put it away by folding the robe over it, making the ends face the wall and the fold face out.

Sace puratthimā sarajā vātā vāyanti, puratthimā vātapānā thaketabbā.
If dusty winds are blowing from the east, he should close the windows on the eastern side.

Sace pacchimā sarajā vātā vāyanti, pacchimā vātapānā thaketabbā.
If dusty winds are blowing from the west, he should close the windows on the western side.

Sace uttarā sarajā vātā vāyanti, uttarā vātapānā thaketabbā.
If dusty winds are blowing from the north, he should close the windows on the northern side.

Sace dakkhiṇā sarajā vātā vāyanti, dakkhiṇā vātapānā thaketabbā.
If dusty winds are blowing from the south, he should close the windows on the southern side.

Sace sītakālo hoti, divā vātapānā vivaritabbā, rattiṁ thaketabbā.
If the weather is cold, he should open the windows during the day and close them at night.

Sace uṇhakālo hoti, divā vātapānā thaketabbā, rattiṁ vivaritabbā.
If the weather is hot, he should close the windows during the day and open them at night.

Sace pariveṇaṁ uklāpaṁ hoti, pariveṇaṁ sammajjitabbaṁ.
If the yard is dirty, he should sweep it.

Sace koṭṭhako uklāpo hoti, koṭṭhako sammajjitabbo.
If the gatehouse is dirty, he should sweep it.

Sace upaṭṭhānasālā uklāpā hoti, upaṭṭhānasālā sammajjitabbā.
If the assembly hall is dirty, he should sweep it.

Sace aggisālā uklāpā hoti, aggisālā sammajjitabbā.
If the water-boiling shed is dirty, he should sweep it.

Sace vaccakuṭi uklāpā hoti, vaccakuṭi sammajjitabbā.
If the restroom is dirty, he should sweep it.

Sace pānīyaṁ na hoti, pānīyaṁ upaṭṭhāpetabbaṁ.
If there is no water for drinking, he should get some.

Sace paribhojanīyaṁ na hoti, paribhojanīyaṁ upaṭṭhāpetabbaṁ.
If there is no water for washing, he should get some.

Sace ācamanakumbhiyā udakaṁ na hoti, ācamanakumbhiyā udakaṁ āsiñcitabbaṁ.
If there is no water in the restroom ablutions pot, he should fill it.

Sace upajjhāyassa anabhirati uppannā hoti, saddhivihārikena vūpakāsetabbo, vūpakāsāpetabbo, dhammakathā vāssa kātabbā.
If the preceptor becomes discontent with the spiritual life, the student should send him away or have him sent away, or he should give him a teaching.

Sace upajjhāyassa kukkuccaṁ uppannaṁ hoti, saddhivihārikena vinodetabbaṁ, vinodāpetabbaṁ, dhammakathā vāssa kātabbā.
If the preceptor becomes anxious, the student should dispel it or have it dispelled, or he should give him a teaching.

Sace upajjhāyassa diṭṭhigataṁ uppannaṁ hoti, saddhivihārikena vivecetabbaṁ, vivecāpetabbaṁ, dhammakathā vāssa kātabbā.
If the preceptor has wrong view, the student should make him give it up or have someone else do it, or he should give him a teaching.

Sace upajjhāyo garudhammaṁ ajjhāpanno hoti parivāsāraho, saddhivihārikena ussukkaṁ kātabbaṁ—
If the preceptor has committed a heavy offense and deserves probation,

kinti nu kho saṅgho upajjhāyassa parivāsaṁ dadeyyāti.
the student should try to get the Sangha to give it to him.

Sace upajjhāyo mūlāyapaṭikassanāraho hoti, saddhivihārikena ussukkaṁ kātabbaṁ—
If the preceptor has committed a heavy offense and deserves to be sent back to the beginning,

kinti nu kho saṅgho upajjhāyaṁ mūlāya paṭikasseyyāti.
the student should try to get the Sangha to do it.

Sace upajjhāyo mānattāraho hoti, saddhivihārikena ussukkaṁ kātabbaṁ—
If the preceptor has committed a heavy offense and deserves the trial period,

kinti nu kho saṅgho upajjhāyassa mānattaṁ dadeyyāti.
the student should try to get the Sangha to give it to him.

Sace upajjhāyo abbhānāraho hoti, saddhivihārikena ussukkaṁ kātabbaṁ—
If the preceptor has committed a heavy offense and deserves rehabilitation,

kinti nu kho saṅgho upajjhāyaṁ abbheyyāti.
the student should try to get the Sangha to give it to him.

Sace saṅgho upajjhāyassa kammaṁ kattukāmo hoti tajjanīyaṁ vā niyassaṁ vā pabbājanīyaṁ vā paṭisāraṇīyaṁ vā ukkhepanīyaṁ vā, saddhivihārikena ussukkaṁ kātabbaṁ—
If the Sangha wants to do a legal procedure against his preceptor—whether a procedure of condemnation, demotion, banishment, reconciliation, or ejection—

kinti nu kho saṅgho upajjhāyassa kammaṁ na kareyya lahukāya vā pariṇāmeyyāti.
the student should make an effort to stop it or to reduce the penalty.

Kataṁ vā panassa hoti saṅghena kammaṁ tajjanīyaṁ vā niyassaṁ vā pabbājanīyaṁ vā paṭisāraṇīyaṁ vā ukkhepanīyaṁ vā, saddhivihārikena ussukkaṁ kātabbaṁ—
But if the Sangha has already done a legal procedure against his preceptor—whether a procedure of condemnation, demotion, banishment, reconciliation, or ejection—

kinti nu kho upajjhāyo sammā vatteyya, lomaṁ pāteyya, netthāraṁ vatteyya, saṅgho taṁ kammaṁ paṭippassambheyyāti.
the student should help the preceptor conduct himself properly and suitably so as to deserve to be released, and try to get the Sangha to lift that procedure.

Sace upajjhāyassa cīvaraṁ dhovitabbaṁ hoti, saddhivihārikena dhovitabbaṁ, ussukkaṁ vā kātabbaṁ—
If the preceptor’s robe needs washing, the student should do it himself,

kinti nu kho upajjhāyassa cīvaraṁ dhoviyethāti.
or he should make an effort to get it done.

Sace upajjhāyassa cīvaraṁ kātabbaṁ hoti, saddhivihārikena kātabbaṁ, ussukkaṁ vā kātabbaṁ—
If the preceptor needs a robe, the student should make one himself,

kinti nu kho upajjhāyassa cīvaraṁ kariyethāti.
or he should make an effort to get one made.

Sace upajjhāyassa rajanaṁ pacitabbaṁ hoti, saddhivihārikena pacitabbaṁ, ussukkaṁ vā kātabbaṁ—
If the preceptor needs dye, the student should make it himself,

kinti nu kho upajjhāyassa rajanaṁ paciyethāti.
or he should make an effort to get it made.

Sace upajjhāyassa cīvaraṁ rajitabbaṁ hoti, saddhivihārikena rajitabbaṁ, ussukkaṁ vā kātabbaṁ—
If the preceptor’s robe needs dyeing, the student should do it himself,

kinti nu kho upajjhāyassa cīvaraṁ rajiyethāti.
or he should make an effort to get it done.

Cīvaraṁ rajantena sādhukaṁ samparivattakaṁ samparivattakaṁ rajitabbaṁ, na ca acchinne theve pakkamitabbaṁ.
When he’s dyeing the robe, he should carefully and repeatedly turn it over, and shouldn’t go away while it’s still dripping.

Na upajjhāyaṁ anāpucchā ekaccassa patto dātabbo, na ekaccassa patto paṭiggahetabbo;
Without asking his preceptor for permission, he shouldn’t do any of the following: give away or receive a bowl;

na ekaccassa cīvaraṁ dātabbaṁ, na ekaccassa cīvaraṁ paṭiggahetabbaṁ;
give away or receive a robe;

na ekaccassa parikkhāro dātabbo, na ekaccassa parikkhāro paṭiggahetabbo;
give away or receive a requisite;

na ekaccassa kesā chedetabbā, na ekaccena kesā chedāpetabbā;
cut anyone’s hair or get it cut;

na ekaccassa parikammaṁ kātabbaṁ, na ekaccena parikammaṁ kārāpetabbaṁ;
provide assistance to anyone or have assistance provided by anyone;

na ekaccassa veyyāvacco kātabbo, na ekaccena veyyāvacco kārāpetabbo;
do a service for anyone or get a service done by anyone;

na ekaccassa pacchāsamaṇena hotabbaṁ, na ekacco pacchāsamaṇo ādātabbo;
be the attendant monk for anyone or take anyone as his attendant monk;

na ekaccassa piṇḍapāto nīharitabbo, na ekaccena piṇḍapāto nīharāpetabbo;
bring back almsfood for anyone or get almsfood brought back by anyone;

na upajjhāyaṁ anāpucchā gāmo pavisitabbo;
enter the village,

na susānaṁ gantabbaṁ;
go to the charnel ground,

na disā pakkamitabbā.
or leave for another region.

Sace upajjhāyo gilāno hoti, yāvajīvaṁ upaṭṭhātabbo;
If his preceptor is sick, he should nurse him for as long as he lives,

vuṭṭhānamassa āgametabban”ti.
or he should wait until he’s recovered.”

Upajjhāyavattaṁ niṭṭhitaṁ.
The proper conduct toward the preceptor is finished.

16. Saddhivihārikavattakathā
16. Discussion of the proper conduct toward a student

“Upajjhāyena, bhikkhave, saddhivihārikamhi sammā vattitabbaṁ.
“And a preceptor should conduct himself properly toward his student.

Tatrāyaṁ sammāvattanā—
This is the proper conduct:

Upajjhāyena, bhikkhave, saddhivihāriko saṅgahetabbo anuggahetabbo uddesena paripucchāya ovādena anusāsaniyā.
A preceptor should help and take care of his student through recitation, questioning, and instruction.

Sace upajjhāyassa patto hoti, saddhivihārikassa patto na hoti, upajjhāyena saddhivihārikassa patto dātabbo, ussukkaṁ vā kātabbaṁ—
If the preceptor has a bowl, but not the student, the preceptor should give it to him,

kinti nu kho saddhivihārikassa patto uppajjiyethāti.
or he should make an effort to get him one.

Sace upajjhāyassa cīvaraṁ hoti, saddhivihārikassa cīvaraṁ na hoti, upajjhāyena saddhivihārikassa cīvaraṁ dātabbaṁ, ussukkaṁ vā kātabbaṁ—
If the preceptor has a robe, but not the student, the preceptor should give it to him,

kinti nu kho saddhivihārikassa cīvaraṁ uppajjiyethāti.
or he should make an effort to get him one.

Sace upajjhāyassa parikkhāro hoti, saddhivihārikassa parikkhāro na hoti, upajjhāyena saddhivihārikassa parikkhāro dātabbo, ussukkaṁ vā kātabbaṁ—
If the preceptor has a requisite, but not the student, the preceptor should give it to him,

kinti nu kho saddhivihārikassa parikkhāro uppajjiyethāti.
or he should make an effort to get him one.

Sace saddhivihāriko gilāno hoti, kālasseva uṭṭhāya dantakaṭṭhaṁ dātabbaṁ, mukhodakaṁ dātabbaṁ, āsanaṁ paññapetabbaṁ.
If the student is sick, the preceptor should get up at the appropriate time and give his student a tooth cleaner and water for rinsing the mouth, and he should prepare a seat for him.

Sace yāgu hoti, bhājanaṁ dhovitvā yāgu upanāmetabbā.
If there is congee, he should rinse a vessel and bring the congee to his student.

Yāguṁ pītassa udakaṁ datvā bhājanaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena dhovitvā paṭisāmetabbaṁ.
When he has drunk the congee, the preceptor should give him water and receive the vessel. Holding it low, he should wash it carefully without scratching it and then put it away.

Saddhivihārikamhi vuṭṭhite āsanaṁ uddharitabbaṁ.
When the student has gotten up, the preceptor should put away the seat.

Sace so deso uklāpo hoti, so deso sammajjitabbo.
If the place is dirty, he should sweep it.

Sace saddhivihāriko gāmaṁ pavisitukāmo hoti, nivāsanaṁ dātabbaṁ, paṭinivāsanaṁ paṭiggahetabbaṁ, kāyabandhanaṁ dātabbaṁ, saguṇaṁ katvā saṅghāṭiyo dātabbā, dhovitvā patto sodako dātabbo.
If the student wants to enter the village, the preceptor should give him a sarong and receive the one he’s wearing in return. He should give him a belt. He should put the upper robes together, overlapping each other edge-to-edge, and then give them to him. He should rinse his student’s bowl and give it to him while wet.

Ettāvatā nivattissatīti āsanaṁ paññapetabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ, paccuggantvā pattacīvaraṁ paṭiggahetabbaṁ, paṭinivāsanaṁ dātabbaṁ, nivāsanaṁ paṭiggahetabbaṁ.
Before he’s due back, the preceptor should prepare a seat and set out a foot stool, a foot scraper, and water for washing the feet. He should go out to meet the student and receive his bowl and robe. He should give him a sarong and receive the one he’s wearing in return.

Sace cīvaraṁ sinnaṁ hoti, muhuttaṁ uṇhe otāpetabbaṁ, na ca uṇhe cīvaraṁ nidahitabbaṁ;
If the robe is damp, he should sun it for a short while, but shouldn’t leave it in the heat.

cīvaraṁ saṅgharitabbaṁ, cīvaraṁ saṅgharantena caturaṅgulaṁ kaṇṇaṁ ussāretvā cīvaraṁ saṅgharitabbaṁ—
He should fold the robe, offsetting the edges by seven centimeters,

mā majjhe bhaṅgo ahosīti.
so that the fold doesn’t become worn.

Obhoge kāyabandhanaṁ kātabbaṁ.
He should place the belt in the fold.

Sace piṇḍapāto hoti, saddhivihāriko ca bhuñjitukāmo hoti, udakaṁ datvā piṇḍapāto upanāmetabbo.
If there is almsfood and his student wants to eat, the preceptor should give him water and then the almsfood.

Saddhivihāriko pānīyena pucchitabbo.
He should ask his student if he wants water to drink.

Bhuttāvissa udakaṁ datvā pattaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena dhovitvā vodakaṁ katvā muhuttaṁ uṇhe otāpetabbo, na ca uṇhe patto nidahitabbo.
When the student has eaten, the preceptor should give him water and receive his bowl. Holding it low, he should wash it carefully without scratching it. He should then dry it and sun it for a short while, but shouldn’t leave it in the heat.

Pattacīvaraṁ nikkhipitabbaṁ.
The preceptor should put away the robe and bowl.

Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo.
When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away.

Na ca anantarahitāya bhūmiyā patto nikkhipitabbo.
He shouldn’t put the bowl away on the bare floor.

Cīvaraṁ nikkhipantena ekena hatthena cīvaraṁ gahetvā ekena hatthena cīvaravaṁsaṁ vā cīvararajjuṁ vā pamajjitvā pārato antaṁ orato bhogaṁ katvā cīvaraṁ nikkhipitabbaṁ.
When putting away the robe, he should hold the robe in one hand, wipe the bamboo robe rack or the clothesline with the other, and then put it away by folding the robe over it, making the ends face the wall and the fold face out.

Saddhivihārikamhi vuṭṭhite āsanaṁ uddharitabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ paṭisāmetabbaṁ.
When the student has gotten up, the preceptor should put away the seat and also the foot stool, the foot scraper, and the water for washing the feet.

Sace so deso uklāpo hoti, so deso sammajjitabbo.
If the place is dirty, he should sweep it.

Sace saddhivihāriko nahāyitukāmo hoti, nahānaṁ paṭiyādetabbaṁ.
If the student wants to bathe, the preceptor should prepare a bath.

Sace sītena attho hoti, sītaṁ paṭiyādetabbaṁ.
If he wants a cold bath, he should prepare that;

Sace uṇhena attho hoti, uṇhaṁ paṭiyādetabbaṁ.
if he wants a hot bath, he should prepare that.

Sace saddhivihāriko jantāgharaṁ pavisitukāmo hoti, cuṇṇaṁ sannetabbaṁ, mattikā temetabbā, jantāgharapīṭhaṁ ādāya gantvā jantāgharapīṭhaṁ datvā cīvaraṁ paṭiggahetvā ekamantaṁ nikkhipitabbaṁ, cuṇṇaṁ dātabbaṁ, mattikā dātabbā.
If the student wants to take a sauna, the preceptor should knead bath powder, moisten the clay, take a sauna bench, and go to the sauna. After giving the student the sauna bench, receiving his robe, and putting it aside, he should give him the bath powder and the clay.

Sace ussahati, jantāgharaṁ pavisitabbaṁ.
If he’s able, he should enter the sauna.

Jantāgharaṁ pavisantena mattikāya mukhaṁ makkhetvā purato ca pacchato ca paṭicchādetvā jantāgharaṁ pavisitabbaṁ.
When entering the sauna, he should smear his face with clay, cover himself front and back, and then enter.

Na there bhikkhū anupakhajja nisīditabbaṁ.
He shouldn’t sit encroaching on the senior monks,

Na navā bhikkhū āsanena paṭibāhitabbā.
and he shouldn’t block the junior monks from getting a seat.

Jantāghare saddhivihārikassa parikammaṁ kātabbaṁ.
While in the sauna, he should provide assistance to his student.

Jantāgharā nikkhamantena jantāgharapīṭhaṁ ādāya purato ca pacchato ca paṭicchādetvā jantāgharā nikkhamitabbaṁ.
When leaving the sauna, he should take the sauna bench, cover himself front and back, and then leave.

Udakepi saddhivihārikassa parikammaṁ kātabbaṁ.
The preceptor should also provide assistance to his student in the water.

Nahātena paṭhamataraṁ uttaritvā attano gattaṁ vodakaṁ katvā nivāsetvā saddhivihārikassa gattato udakaṁ pamajjitabbaṁ, nivāsanaṁ dātabbaṁ, saṅghāṭi dātabbā.
When the preceptor has bathed, he should be the first to come out. He should dry himself and put on his sarong. He should then wipe the water off his student’s body, and he should give him his sarong and then his upper robe.

Jantāgharapīṭhaṁ ādāya paṭhamataraṁ āgantvā āsanaṁ paññapetabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ.
Taking the sauna bench, he should be the first to return. He should prepare a seat, and also set out a foot stool, a foot scraper, and water for washing the feet.

Saddhivihāriko pānīyena pucchitabbo.
He should ask his student if he wants water to drink.

Yasmiṁ vihāre saddhivihāriko viharati, sace so vihāro uklāpo hoti, sace ussahati, sodhetabbo.
If the dwelling where the student is staying is dirty, the preceptor should clean it if he’s able.

Vihāraṁ sodhentena paṭhamaṁ pattacīvaraṁ nīharitvā ekamantaṁ nikkhipitabbaṁ;
When he’s cleaning the dwelling, he should first take out the bowl and robe and put them aside.

nisīdanapaccattharaṇaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ;
He should take out the sitting mat and the sheet and put them aside.

bhisibibbohanaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ;
He should take out the mattress and the pillow and put them aside.

mañco nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, nīharitvā ekamantaṁ nikkhipitabbo;
Holding the bed low, he should carefully take it out without scratching it or knocking it against the door or the door frame, and he should put it aside.

pīṭhaṁ nīcaṁ katvā sādhukaṁ appaṭighaṁsantena asaṅghaṭṭentena kavāṭapiṭṭhaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ;
Holding the bench low, he should carefully take it out without scratching it or knocking it against the door or the door frame, and he should put it aside.

mañcapaṭipādakā nīharitvā ekamantaṁ nikkhipitabbā;
He should take out the bed supports and put them aside.

kheḷamallako nīharitvā ekamantaṁ nikkhipitabbo;
He should take out the spittoon and put it aside.

apassenaphalakaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ;
He should take out the leaning board and put it aside.

bhūmattharaṇaṁ yathāpaññattaṁ sallakkhetvā nīharitvā ekamantaṁ nikkhipitabbaṁ.
After taking note of its position, he should take out the floor cover and put it aside.

Sace vihāre santānakaṁ hoti, ullokā paṭhamaṁ ohāretabbaṁ, ālokasandhikaṇṇabhāgā pamajjitabbā.
If the dwelling has cobwebs, he should first remove them from the ceiling cloth, and he should then wipe the windows and the corners of the room.

Sace gerukaparikammakatā bhitti kaṇṇakitā hoti, coḷakaṁ temetvā pīḷetvā pamajjitabbā.
If the walls have been treated with red ocher and they’re moldy, he should moisten a cloth, wring it out, and wipe the walls.

Sace kāḷavaṇṇakatā bhūmi kaṇṇakitā hoti, coḷakaṁ temetvā pīḷetvā pamajjitabbā.
If the floor has been treated with a black finish and it’s moldy, he should moisten a cloth, wring it out, and wipe the floor.

Sace akatā hoti bhūmi, udakena paripphositvā sammajjitabbā—
If the floor is untreated, he should sprinkle it with water and then sweep it,

mā vihāro rajena uhaññīti.
trying to avoid stirring up dust.

Saṅkāraṁ vicinitvā ekamantaṁ chaḍḍetabbaṁ.
He should look out for any trash and discard it.

Bhūmattharaṇaṁ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṁ paññapetabbaṁ.
He should sun the floor cover, clean it, beat it, bring it back inside, and put it back as before.

Mañcapaṭipādakā otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbā.
He should sun the bed supports, wipe them, bring them back inside, and put them back where they were.

Mañco otāpetvā sodhetvā papphoṭetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, atiharitvā yathāpaññattaṁ paññapetabbo.
He should sun the bed, clean it, and beat it. Holding it low, he should carefully bring it back inside without scratching it or knocking it against the door or the door frame, and he should put it back as before.

Pīṭhaṁ otāpetvā sodhetvā papphoṭetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, atiharitvā yathāpaññattaṁ paññapetabbaṁ.
He should sun the bench, clean it, and beat it. Holding it low, he should carefully bring it back inside without scratching it or knocking it against the door or the door frame, and he should put it back as before.

Bhisibibbohanaṁ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṁ paññapetabbaṁ.
He should sun the mattress and the pillow, clean them, beat them, bring them back inside, and put them back as before.

Nisīdanapaccattharaṇaṁ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṁ paññapetabbaṁ.
He should sun the sitting mat and the sheet, clean them, beat them, bring them back inside, and put them back as before.

Kheḷamallako otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbo.
He should sun the spittoon, wipe it, bring it back inside, and put it back where it was.

Apassenaphalakaṁ otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbaṁ.
He should sun the leaning board, wipe it, bring it back inside, and put it back where it was.

Pattacīvaraṁ nikkhipitabbaṁ.
He should put away the bowl and robe.

Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo.
When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away.

Na ca anantarahitāya bhūmiyā patto nikkhipitabbo.
He shouldn’t put the bowl away on the bare floor.

Cīvaraṁ nikkhipantena ekena hatthena cīvaraṁ gahetvā ekena hatthena cīvaravaṁsaṁ vā cīvararajjuṁ vā pamajjitvā pārato antaṁ orato bhogaṁ katvā cīvaraṁ nikkhipitabbaṁ.
When putting away the robe, he should hold the robe in one hand, wipe the bamboo robe rack or the clothesline with the other, and then put it away by folding the robe over it, making the ends face the wall and the fold face out.

Sace puratthimā sarajā vātā vāyanti, puratthimā vātapānā thaketabbā.
If dusty winds are blowing from the east, he should close the windows on the eastern side.

Sace pacchimā sarajā vātā vāyanti, pacchimā vātapānā thaketabbā.
If dusty winds are blowing from the west, he should close the windows on the western side.

Sace uttarā sarajā vātā vāyanti, uttarā vātapānā thaketabbā.
If dusty winds are blowing from the north, he should close the windows on the northern side.

Sace dakkhiṇā sarajā vātā vāyanti, dakkhiṇā vātapānā thaketabbā.
If dusty winds are blowing from the south, he should close the windows on the southern side.

Sace sītakālo hoti, divā vātapānā vivaritabbā, rattiṁ thaketabbā.
If the weather is cold, he should open the windows during the day and close them at night.

Sace uṇhakālo hoti, divā vātapānā thaketabbā, rattiṁ vivaritabbā.
If the weather is hot, he should close the windows during the day and open them at night.

Sace pariveṇaṁ uklāpaṁ hoti, pariveṇaṁ sammajjitabbaṁ.
If the yard is dirty, he should sweep it.

Sace koṭṭhako uklāpo hoti, koṭṭhako sammajjitabbo.
If the gatehouse is dirty, he should sweep it.

Sace upaṭṭhānasālā uklāpā hoti, upaṭṭhānasālā sammajjitabbā.
If the assembly hall is dirty, he should sweep it.

Sace aggisālā uklāpā hoti, aggisālā sammajjitabbā.
If the water-boiling shed is dirty, he should sweep it.

Sace vaccakuṭi uklāpā hoti, vaccakuṭi sammajjitabbā.
If the restroom is dirty, he should sweep it.

Sace pānīyaṁ na hoti, pānīyaṁ upaṭṭhāpetabbaṁ.
If there is no water for drinking, he should get some.

Sace paribhojanīyaṁ na hoti, paribhojanīyaṁ upaṭṭhāpetabbaṁ.
If there is no water for washing, he should get some.

Sace ācamanakumbhiyā udakaṁ na hoti, ācamanakumbhiyā udakaṁ āsiñcitabbaṁ.
If there is no water in the restroom ablutions pot, he should fill it.

Sace saddhivihārikassa anabhirati uppannā hoti, upajjhāyena vūpakāsetabbo, vūpakāsāpetabbo, dhammakathā vāssa kātabbā.
If the student becomes discontent with the spiritual life, the preceptor should send him away or have him sent away, or he should give him a teaching.

Sace saddhivihārikassa kukkuccaṁ uppannaṁ hoti, upajjhāyena vinodetabbaṁ, vinodāpetabbaṁ, dhammakathā vāssa kātabbā.
If the student becomes anxious, the preceptor should dispel it or have it dispelled, or he should give him a teaching.

Sace saddhivihārikassa diṭṭhigataṁ uppannaṁ hoti, upajjhāyena vivecetabbaṁ, vivecāpetabbaṁ, dhammakathā vāssa kātabbā.
If the student has wrong view, the preceptor should make him give it up or have someone else do it, or he should give him a teaching.

Sace saddhivihāriko garudhammaṁ ajjhāpanno hoti parivāsāraho, upajjhāyena ussukkaṁ kātabbaṁ—
If the student has committed a heavy offense and deserves probation,

kinti nu kho saṅgho saddhivihārikassa parivāsaṁ dadeyyāti.
the preceptor should try to get the Sangha to give it to him.

Sace saddhivihāriko mūlāyapaṭikassanāraho hoti, upajjhāyena ussukkaṁ kātabbaṁ—
If the student has committed a heavy offense and deserves to be sent back to the beginning,

kinti nu kho saṅgho saddhivihārikaṁ mūlāya paṭikasseyyāti.
the preceptor should try to get the Sangha to do it.

Sace saddhivihāriko mānattāraho hoti, upajjhāyena ussukkaṁ kātabbaṁ—
If the student has committed a heavy offense and deserves the trial period,

kinti nu kho saṅgho saddhivihārikassa mānattaṁ dadeyyāti.
the preceptor should try to get the Sangha to give it to him.

Sace saddhivihāriko abbhānāraho hoti, upajjhāyena ussukkaṁ kātabbaṁ—
If the student has committed a heavy offense and deserves rehabilitation,

kinti nu kho saṅgho saddhivihārikaṁ abbheyyāti.
the preceptor should try to get the Sangha to give it to him.

Sace saṅgho saddhivihārikassa kammaṁ kattukāmo hoti, tajjanīyaṁ vā niyassaṁ vā pabbājanīyaṁ vā paṭisāraṇīyaṁ vā ukkhepanīyaṁ vā, upajjhāyena ussukkaṁ kātabbaṁ—
If the Sangha wants to do a legal procedure against his student—whether a procedure of condemnation, demotion, banishment, reconciliation, or ejection—

kinti nu kho saṅgho saddhivihārikassa kammaṁ na kareyya, lahukāya vā pariṇāmeyyāti.
the preceptor should make an effort to stop it or to reduce the penalty.

Kataṁ vā panassa hoti saṅghena kammaṁ, tajjanīyaṁ vā niyassaṁ vā pabbājanīyaṁ vā paṭisāraṇīyaṁ vā ukkhepanīyaṁ vā, upajjhāyena ussukkaṁ kātabbaṁ—
But if the Sangha has already done a legal procedure against his student—whether a procedure of condemnation, demotion, banishment, reconciliation, or ejection—

kinti nu kho saddhivihāriko sammā vatteyya, lomaṁ pāteyya, netthāraṁ vatteyya, saṅgho taṁ kammaṁ paṭippassambheyyāti.
the preceptor should help the student conduct himself properly and suitably so as to deserve to be released, and try to get the Sangha to lift that procedure.

Sace saddhivihārikassa cīvaraṁ dhovitabbaṁ hoti, upajjhāyena ācikkhitabbaṁ evaṁ dhoveyyāsīti, ussukkaṁ vā kātabbaṁ—
If the student’s robe needs washing, the preceptor should show him how to do it,

kinti nu kho saddhivihārikassa cīvaraṁ dhoviyethāti.
or he should make an effort to get it done.

Sace saddhivihārikassa cīvaraṁ kātabbaṁ hoti, upajjhāyena ācikkhitabbaṁ evaṁ kareyyāsīti, ussukkaṁ vā kātabbaṁ—
If the student needs a robe, the preceptor should show him how to make one,

kinti nu kho saddhivihārikassa cīvaraṁ kariyethāti.
or he should make an effort to get one made.

Sace saddhivihārikassa rajanaṁ pacitabbaṁ hoti, upajjhāyena ācikkhitabbaṁ evaṁ paceyyāsīti, ussukkaṁ vā kātabbaṁ—
If the student needs dye, the preceptor should show him how to make it,

kinti nu kho saddhivihārikassa rajanaṁ paciyethāti.
or he should make an effort to get it made.

Sace saddhivihārikassa cīvaraṁ rajitabbaṁ hoti, upajjhāyena ācikkhitabbaṁ, evaṁ rajeyyāsīti, ussukkaṁ vā kātabbaṁ—
If the student’s robe needs dyeing, the preceptor should show him how to do it,

kinti nu kho saddhivihārikassa cīvaraṁ rajiyethāti.
or he should make an effort to get it done.

Cīvaraṁ rajantena sādhukaṁ samparivattakaṁ samparivattakaṁ rajitabbaṁ.
When he’s dyeing the robe, he should carefully and repeatedly turn it over,

Na ca acchinne theve pakkamitabbaṁ.
and shouldn’t go away while it’s still dripping.

Sace saddhivihāriko gilāno hoti, yāvajīvaṁ upaṭṭhātabbo, vuṭṭhānamassa āgametabban”ti.
If his student is sick, he should nurse him for as long as he lives, or he should wait until he’s recovered.”

Saddhivihārikavattaṁ niṭṭhitaṁ.
The proper conduct toward a student is finished.

17. Paṇāmitakathā
17. Discussion on dismissal

Tena kho pana samayena saddhivihārikā upajjhāyesu na sammā vattanti.
On a later occasion the students did not conduct themselves properly toward their preceptors.

Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—
The monks of few desires complained and criticized them,

“kathañhi nāma saddhivihārikā upajjhāyesu na sammā vattissantī”ti.
“How can students not conduct themselves properly toward their preceptors?”

Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe…
They told the Buddha what had happened. …

“saccaṁ kira, bhikkhave, saddhivihārikā upajjhāyesu na sammā vattantī”ti?
“Is it true, monks, that students are acting like this?”

“saccaṁ, bhagavā”ti.
“It’s true, Sir.”

Vigarahi buddho bhagavā …pe…
The Buddha rebuked them …

kathañhi nāma, bhikkhave, saddhivihārikā upajjhāyesu na sammā vattissantīti …pe…
“How can students not conduct themselves properly toward their preceptors?” …

vigarahitvā …pe…
After rebuking them …

dhammiṁ kathaṁ katvā bhikkhū āmantesi—
he gave a teaching and addressed the monks:

“na, bhikkhave, saddhivihārikena upajjhāyamhi na sammā vattitabbaṁ.
“A student should conduct himself properly toward his preceptor.

Yo na sammā vatteyya, āpatti dukkaṭassā”ti.
If he doesn’t, he commits an offense of wrong conduct.”

Neva sammā vattanti.
They still did not conduct themselves properly.

Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.

“Anujānāmi, bhikkhave, asammāvattantaṁ paṇāmetuṁ.
“You should dismiss one who doesn’t conduct himself properly.

Evañca pana, bhikkhave, paṇāmetabbo—
And this is how he should be dismissed.

‘paṇāmemi tan’ti vā, ‘māyidha paṭikkamī’ti vā, ‘nīhara te pattacīvaran’ti vā, ‘nāhaṁ tayā upaṭṭhātabbo’ti vā, kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, paṇāmito hoti saddhivihāriko;
If the preceptor conveys the following by body, by speech, or by body and speech: ‘I dismiss you;’ ‘Don’t come back here;’ ‘Remove your bowl and robe;’ or, ‘You shouldn’t attend on me’—then the student has been dismissed.

na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na paṇāmito hoti saddhivihāriko”ti.
If he doesn’t convey this by body, speech, or by body and speech, then the student hasn’t been dismissed.”

Tena kho pana samayena saddhivihārikā paṇāmitā na khamāpenti.
Students who had been dismissed did not ask for forgiveness.

Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.

“Anujānāmi, bhikkhave, khamāpetun”ti.
“You should ask for forgiveness.”

Neva khamāpenti.
They still did not ask for forgiveness.

Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.

“Na, bhikkhave, paṇāmitena na khamāpetabbo.
“One who has been dismissed should ask for forgiveness.

Yo na khamāpeyya, āpatti dukkaṭassā”ti.
If he doesn’t, he commits an offense of wrong conduct.”

Tena kho pana samayena upajjhāyā khamāpiyamānā na khamanti.
Preceptors who were asked for forgiveness did not forgive.

Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.

“Anujānāmi, bhikkhave, khamitun”ti.
“You should forgive.”

Neva khamanti.
They still did not forgive.

Saddhivihārikā pakkamantipi vibbhamantipi titthiyesupi saṅkamanti.
The students left, disrobed, and joined the monastics of other religions.

Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.

Na, bhikkhave, khamāpiyamānena na khamitabbaṁ.
“When asked for forgiveness, you should forgive.

Yo na khameyya, āpatti dukkaṭassā”ti.
If you don’t, you commit an offense of wrong conduct.”

Tena kho pana samayena upajjhāyā sammāvattantaṁ paṇāmenti, asammāvattantaṁ na paṇāmenti.
Preceptors dismissed students who were conducting themselves properly and did not dismiss those who were not.

Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.

“Na, bhikkhave, sammāvattanto paṇāmetabbo.
“You shouldn’t dismiss someone who is conducting himself properly.

Yo paṇāmeyya, āpatti dukkaṭassa.
If you do, you commit an offense of wrong conduct.

Na ca, bhikkhave, asammāvattanto na paṇāmetabbo.
And you should dismiss someone who isn’t conducting himself properly.

Yo na paṇāmeyya, āpatti dukkaṭassāti.
If you don’t, you commit an offense of wrong conduct.

Pañcahi, bhikkhave, aṅgehi samannāgato saddhivihāriko paṇāmetabbo.
If a student has five qualities, he should be dismissed:

Upajjhāyamhi nādhimattaṁ pemaṁ hoti, nādhimatto pasādo hoti, nādhimattā hirī hoti, nādhimatto gāravo hoti, nādhimattā bhāvanā hoti—
he doesn’t have much affection for his preceptor; he doesn’t have much confidence in his preceptor; he doesn’t have much conscience in regard to his preceptor; he doesn’t have much respect for his preceptor; he hasn’t developed his mind much under his preceptor.

imehi kho, bhikkhave, pañcahaṅgehi samannāgato saddhivihāriko paṇāmetabbo.

Pañcahi, bhikkhave, aṅgehi samannāgato saddhivihāriko na paṇāmetabbo.
If a student has five qualities, he shouldn’t be dismissed:

Upajjhāyamhi adhimattaṁ pemaṁ hoti, adhimatto pasādo hoti, adhimattā hirī hoti, adhimatto gāravo hoti, adhimattā bhāvanā hoti—
he has much affection for his preceptor; he has much confidence in his preceptor; he has much conscience in regard to his preceptor; he has much respect for his preceptor; he has developed his mind much under his preceptor.

imehi kho, bhikkhave, pañcahaṅgehi samannāgato saddhivihāriko na paṇāmetabbo.

Pañcahi, bhikkhave, aṅgehi samannāgato saddhivihāriko alaṁ paṇāmetuṁ.
If a student has five qualities, he deserves to be dismissed:

Upajjhāyamhi nādhimattaṁ pemaṁ hoti, nādhimatto pasādo hoti, nādhimattā hirī hoti, nādhimatto gāravo hoti, nādhimattā bhāvanā hoti—
he doesn’t have much affection for his preceptor; he doesn’t have much confidence in his preceptor; he doesn’t have much conscience in regard to his preceptor; he doesn’t have much respect for his preceptor; he hasn’t developed his mind much under his preceptor.

imehi kho, bhikkhave, pañcahaṅgehi samannāgato saddhivihāriko alaṁ paṇāmetuṁ.

Pañcahi, bhikkhave, aṅgehi samannāgato saddhivihāriko nālaṁ paṇāmetuṁ.
If a student has five qualities, he doesn’t deserve to be dismissed:

Upajjhāyamhi adhimattaṁ pemaṁ hoti, adhimatto pasādo hoti, adhimattā hirī hoti, adhimatto gāravo hoti, adhimattā bhāvanā hoti—
he has much affection for his preceptor; he has much confidence in his preceptor; he has much conscience in regard to his preceptor; he has much respect for his preceptor; he has developed his mind much under his preceptor.

imehi kho, bhikkhave, pañcahaṅgehi samannāgato saddhivihāriko nālaṁ paṇāmetuṁ.

Pañcahi, bhikkhave, aṅgehi samannāgataṁ saddhivihārikaṁ appaṇāmento upajjhāyo sātisāro hoti, paṇāmento anatisāro hoti.
If a student has five qualities, the preceptor is at fault if he doesn’t dismiss him, but not if he does:

Upajjhāyamhi nādhimattaṁ pemaṁ hoti, nādhimatto pasādo hoti, nādhimattā hirī hoti, nādhimatto gāravo hoti, nādhimattā bhāvanā hoti—
the student doesn’t have much affection for his preceptor; he doesn’t have much confidence in his preceptor; he doesn’t have much conscience in regard to his preceptor; he doesn’t have much respect for his preceptor; he hasn’t developed his mind much under his preceptor.

imehi kho, bhikkhave, pañcahaṅgehi samannāgataṁ saddhivihārikaṁ appaṇāmento upajjhāyo sātisāro hoti, paṇāmento anatisāro hoti.

Pañcahi, bhikkhave, aṅgehi samannāgataṁ saddhivihārikaṁ paṇāmento upajjhāyo sātisāro hoti, appaṇāmento anatisāro hoti.
If a student has five qualities, the preceptor is at fault if he dismisses him, but not if he doesn’t:

Upajjhāyamhi adhimattaṁ pemaṁ hoti, adhimatto pasādo hoti, adhimattā hirī hoti, adhimatto gāravo hoti, adhimattā bhāvanā hoti—
the student has much affection for his preceptor; he has much confidence in his preceptor; he has much conscience in regard to his preceptor; he has much respect for his preceptor; he has developed his mind much under his preceptor.”

imehi kho, bhikkhave, pañcahaṅgehi samannāgataṁ saddhivihārikaṁ paṇāmento upajjhāyo sātisāro hoti, appaṇāmento anatisāro hotī”ti.

Tena kho pana samayena aññataro brāhmaṇo bhikkhū upasaṅkamitvā pabbajjaṁ yāci.
On one occasion a brahmin went to the monks and asked for the going forth,

Taṁ bhikkhū na icchiṁsu pabbājetuṁ.
but the monks declined.

So bhikkhūsu pabbajjaṁ alabhamāno kiso ahosi lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto.
As a result, he became thin, haggard, and pale, with veins protruding all over his body.

Addasā kho bhagavā taṁ brāhmaṇaṁ kisaṁ lūkhaṁ dubbaṇṇaṁ uppaṇḍuppaṇḍukajātaṁ dhamanisanthatagattaṁ, disvāna bhikkhū āmantesi—
The Buddha saw him, and he asked the monks,

“kiṁ nu kho so, bhikkhave, brāhmaṇo kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto”ti?
“Why is that brahmin looking so sickly?”

“Eso, bhante, brāhmaṇo bhikkhū upasaṅkamitvā pabbajjaṁ yāci.
They told him what had happened.

Taṁ bhikkhū na icchiṁsu pabbājetuṁ.

So bhikkhūsu pabbajjaṁ alabhamāno kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto”ti.

Atha kho bhagavā bhikkhū āmantesi—
The Buddha said,

“ko nu kho, bhikkhave, tassa brāhmaṇassa adhikāraṁ sarasī”ti?
“Does anyone remember any act of service from that brahmin?”

Evaṁ vutte, āyasmā sāriputto bhagavantaṁ etadavoca—
Venerable Sāriputta replied,

“ahaṁ kho, bhante, tassa brāhmaṇassa adhikāraṁ sarāmī”ti.
“I do, Sir.”

“Kiṁ pana tvaṁ, sāriputta, tassa brāhmaṇassa adhikāraṁ sarasī”ti?
“What service do you remember, Sāriputta?”

“Idha me, bhante, so brāhmaṇo rājagahe piṇḍāya carantassa kaṭacchubhikkhaṁ dāpesi.
“When I was walking for almsfood here in Rājagaha, that brahmin gave a ladleful of food.”

Imaṁ kho ahaṁ, bhante, tassa brāhmaṇassa adhikāraṁ sarāmī”ti.

“Sādhu sādhu, sāriputta, kataññuno hi, sāriputta, sappurisā katavedino.
“Good, good, Sāriputta, superior people have gratitude.

Tena hi tvaṁ, sāriputta, taṁ brāhmaṇaṁ pabbājehi upasampādehī”ti.
Well then, Sāriputta, give that brahmin the going forth and the full ordination.”

“Kathāhaṁ, bhante, taṁ brāhmaṇaṁ pabbājemi upasampādemī”ti?
“But how should I do it?”

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
The Buddha then gave a teaching and addressed the monks:

“yā sā, bhikkhave, mayā tīhi saraṇagamanehi upasampadā anuññātā, taṁ ajjatagge paṭikkhipāmi.
“From today I rescind the full ordination through the taking of the three refuges.

Anujānāmi, bhikkhave, ñatticatutthena kammena upasampādetuṁ.
Instead you should give the full ordination through a legal procedure consisting of one motion and three announcements.

Evañca pana, bhikkhave, upasampādetabbo.
And the ordination should be done like this.

Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

Ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho.
So-and-so wants the full ordination with Venerable so-and-so.

Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ upasampādeyya itthannāmena upajjhāyena.
If the Sangha is ready, it should give the full ordination to so-and-so with so-and-so as his preceptor.

Esā ñatti.
This is the motion.

Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.

Ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho.
So-and-so wants the full ordination with Venerable so-and-so.

Saṅgho itthannāmaṁ upasampādeti itthannāmena upajjhāyena.
The Sangha gives the full ordination to so-and-so with so-and-so as his preceptor.

Yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena, so tuṇhassa;
Any monk who approves of giving the full ordination to so-and-so with so-and-so as his preceptor should remain silent.

yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.