English Edition

Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation

मज्झिम निकाय ८५

Majjhima Nikāya 85

The Middle-Length Suttas Collection 85

बोधिराजकुमारसुत्त

Bodhirājakumārasutta

With Prince Bodhi

एवं मे सुतं—एकं समयं भगवा भग्गेसु विहरति सुसुमारगिरे भेसकळावने मिगदाये।

Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.

So I have heard. At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.

तेन खो पन समयेन बोधिस्स राजकुमारस्स कोकनदो नाम पासादो अचिरकारितो होति अनज्झावुट्ठो समणेन वा ब्राह्मणेन वा केनचि वा मनुस्सभूतेन।

Tena kho pana samayena bodhissa rājakumārassa kokanado¹ nāma pāsādo acirakārito hoti anajjhāvuṭṭho samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.

Now at that time a new stilt longhouse named Pink Lotus had recently been constructed for Prince Bodhi. It had not yet been occupied by an ascetic or brahmin or any person at all.

अथ खो बोधि राजकुमारो सञ्जिकापुत्तं माणवं आमन्तेसि: “एहि त्वं, सम्म सञ्जिकापुत्त, येन भगवा तेनुपसङ्कम; उपसङ्कमित्वा मम वचनेन भगवतो पादे सिरसा वन्द, अप्पाबाधं अप्पातङ्कं लहुट्ठानं बलं फासुविहारं पुच्छ: ‘बोधि, भन्ते, राजकुमारो भगवतो पादे सिरसा वन्दति, अप्पाबाधं अप्पातङ्कं लहुट्ठानं बलं फासुविहारं पुच्छतीऽति। एवञ्च वदेहि: ‘अधिवासेतु किर, भन्ते, भगवा बोधिस्स राजकुमारस्स स्वातनाय भत्तं सद्धिं भिक्खुसङ्घेनाऽ”ति।

Atha kho bodhi rājakumāro sañjikāputtaṁ māṇavaṁ āmantesi: “ehi tvaṁ, samma sañjikāputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vanda, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: ‘bodhi, bhante, rājakumāro bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti. Evañca vadehi: ‘adhivāsetu kira, bhante, bhagavā bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’”ti.

Then Prince Bodhi addressed the brahmin student Sañjikāputta, “Please, dear Sañjikāputta, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. And then ask him whether he might accept tomorrow’s meal from me together with the bhikkhu Saṅgha.”

“एवं, भो”ति खो सञ्जिकापुत्तो माणवो बोधिस्स राजकुमारस्स पटिस्सुत्वा येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवता सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो सञ्जिकापुत्तो माणवो भगवन्तं एतदवोच: “बोधि खो राजकुमारो भोतो गोतमस्स पादे सिरसा वन्दति, अप्पाबाधं अप्पातङ्कं लहुट्ठानं बलं फासुविहारं पुच्छति। एवञ्च वदेति: ‘अधिवासेतु किर भवं गोतमो बोधिस्स राजकुमारस्स स्वातनाय भत्तं सद्धिं भिक्खुसङ्घेनाऽ”ति। अधिवासेसि भगवा तुण्हीभावेन।

“Evaṁ, bho”ti kho sañjikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sañjikāputto māṇavo bhagavantaṁ etadavoca: “bodhi kho² rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati. Evañca vadeti: ‘adhivāsetu kira bhavaṁ gotamo bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’”ti. Adhivāsesi bhagavā tuṇhībhāvena.

“Yes, sir,” Sañjikāputta replied. He did as Prince Bodhi asked, and the Buddha consented with silence.

अथ खो सञ्जिकापुत्तो माणवो भगवतो अधिवासनं विदित्वा उट्ठायासना येन बोधि राजकुमारो तेनुपसङ्कमि; उपसङ्कमित्वा बोधिं राजकुमारं एतदवोच: “अवोचुम्ह भोतो वचनेन तं भवन्तं गोतमं: ‘बोधि खो राजकुमारो भोतो गोतमस्स पादे सिरसा वन्दति, अप्पाबाधं अप्पातङ्कं लहुट्ठानं बलं फासुविहारं पुच्छति। एवञ्च वदेति—अधिवासेतु किर भवं गोतमो बोधिस्स राजकुमारस्स स्वातनाय भत्तं सद्धिं भिक्खुसङ्घेनाऽति। अधिवुट्ठञ्च पन समणेन गोतमेना”ति।

Atha kho sañjikāputto māṇavo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā yena bodhi rājakumāro tenupasaṅkami; upasaṅkamitvā bodhiṁ rājakumāraṁ etadavoca: “avocumha bhoto vacanena taṁ bhavantaṁ gotamaṁ: ‘bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati. Evañca vadeti—adhivāsetu kira bhavaṁ gotamo bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’ti. Adhivuṭṭhañca pana samaṇena gotamenā”ti.

Then, knowing that the Buddha had consented, Sañjikāputta got up from his seat, went to Prince Bodhi, and said, “I gave the ascetic Gotama your message, and he accepted.”

अथ खो बोधि राजकुमारो तस्सा रत्तिया अच्चयेन सके निवेसने पणीतं खादनीयं भोजनीयं पटियादापेत्वा, कोकनदञ्च पासादं ओदातेहि दुस्सेहि सन्थरापेत्वा याव पच्छिमसोपानकळेवरा, सञ्जिकापुत्तं माणवं आमन्तेसि: “एहि त्वं, सम्म सञ्जिकापुत्त, येन भगवा तेनुपसङ्कम; उपसङ्कमित्वा भगवतो कालं आरोचेहि: ‘कालो, भन्ते, निट्ठितं भत्तन्ऽ”ति।

Atha kho bodhi rājakumāro tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā, kokanadañca pāsādaṁ odātehi dussehi santharāpetvā yāva pacchimasopānakaḷevarā, sañjikāputtaṁ māṇavaṁ āmantesi: “ehi tvaṁ, samma sañjikāputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā bhagavato kālaṁ ārocehi: ‘kālo, bhante, niṭṭhitaṁ bhattan’”ti.

And when the night had passed Prince Bodhi had delicious fresh and cooked foods prepared in his own home. He also had the Pink Lotus longhouse spread with white cloth down to the last step of the staircase. Then he said to Sañjikāputta, “Please, dear Sañjikāputta, go to the Buddha, and announce the time, saying, ‘Sir, it’s time. The meal is ready.’”

“एवं, भो”ति खो सञ्जिकापुत्तो माणवो बोधिस्स राजकुमारस्स पटिस्सुत्वा येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवतो कालं आरोचेसि: “कालो, भो गोतम, निट्ठितं भत्तन्”ति।

“Evaṁ, bho”ti kho sañjikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato kālaṁ ārocesi: “kālo, bho gotama, niṭṭhitaṁ bhattan”ti.

“Yes, sir,” Sañjikāputta replied, and he did as he was asked.

अथ खो भगवा पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय येन बोधिस्स राजकुमारस्स निवेसनं तेनुपसङ्कमि।

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena bodhissa rājakumārassa nivesanaṁ tenupasaṅkami.

Then the Buddha robed up in the morning and, taking his bowl and robe, went to Prince Bodhi’s home.

तेन खो पन समयेन बोधि राजकुमारो बहिद्वारकोट्ठके ठितो होति भगवन्तं आगमयमानो। अद्दसा खो बोधि राजकुमारो भगवन्तं दूरतोव आगच्छन्तं। दिस्वान पच्चुग्गन्त्वा भगवन्तं अभिवादेत्वा पुरक्खत्वा येन कोकनदो पासादो तेनुपसङ्कमि। अथ खो भगवा पच्छिमं सोपानकळेवरं निस्साय अट्ठासि।

Tena kho pana samayena bodhi rājakumāro bahidvārakoṭṭhake ṭhito hoti bhagavantaṁ āgamayamāno. Addasā kho bodhi rājakumāro bhagavantaṁ dūratova āgacchantaṁ. Disvāna paccuggantvā bhagavantaṁ abhivādetvā purakkhatvā yena kokanado pāsādo tenupasaṅkami. Atha kho bhagavā pacchimaṁ sopānakaḷevaraṁ nissāya aṭṭhāsi.

Now at that time Prince Bodhi was standing outside the gates waiting for the Buddha. Seeing the Buddha coming off in the distance, he went out to greet him. After bowing and inviting the Buddha to go first, he approached the Pink Lotus longhouse. But the Buddha stopped by the last step of the staircase.

अथ खो बोधि राजकुमारो भगवन्तं एतदवोच: “अभिरुहतु, भन्ते, भगवा दुस्सानि, अभिरुहतु सुगतो दुस्सानि; यं मम अस्स दीघरत्तं हिताय सुखाया”ति। एवं वुत्ते, भगवा तुण्ही अहोसि।

Atha kho bodhi rājakumāro bhagavantaṁ etadavoca: “abhiruhatu, bhante, bhagavā dussāni, abhiruhatu sugato dussāni; yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti. Evaṁ vutte, bhagavā tuṇhī ahosi.

Then Prince Bodhi said to him, “Sir, let the Blessed One ascend on the cloth! Let the Holy One ascend on the cloth! It will be for my lasting welfare and happiness.” But when he said this, the Buddha kept silent.

दुतियम्पि खो …पे… ततियम्पि खो बोधि राजकुमारो भगवन्तं एतदवोच: “अभिरुहतु, भन्ते, भगवा दुस्सानि, अभिरुहतु सुगतो दुस्सानि; यं मम अस्स दीघरत्तं हिताय सुखाया”ति।

Dutiyampi kho …pe… tatiyampi kho bodhi rājakumāro bhagavantaṁ etadavoca: “abhiruhatu, bhante, bhagavā dussāni, abhiruhatu sugato dussāni; yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti.

For a second time … and a third time, Prince Bodhi said to him, “Sir, let the Blessed One ascend on the cloth! Let the Holy One ascend on the cloth! It will be for my lasting welfare and happiness.”

अथ खो भगवा आयस्मन्तं आनन्दं अपलोकेसि। अथ खो आयस्मा आनन्दो बोधिं राजकुमारं एतदवोच: “संहरतु, राजकुमार, दुस्सानि; न भगवा चेलपटिकं अक्कमिस्सति। पच्छिमं जनतं तथागतो अनुकम्पती”ति।

Atha kho bhagavā āyasmantaṁ ānandaṁ apalokesi. Atha kho āyasmā ānando bodhiṁ rājakumāraṁ etadavoca: “saṁharatu, rājakumāra, dussāni; na bhagavā celapaṭikaṁ³ akkamissati. Pacchimaṁ janataṁ tathāgato anukampatī”ti.

Then the Buddha glanced at Venerable Ānanda. So Ānanda said to Prince Bodhi, “Fold up the cloth, Prince. The Buddha will not step upon white cloth. The Realized One has compassion for future generations.”

अथ खो बोधि राजकुमारो दुस्सानि संहरापेत्वा उपरिकोकनदपासादे आसनानि पञ्ञपेसि। अथ खो भगवा कोकनदं पासादं अभिरुहित्वा पञ्ञत्ते आसने निसीदि सद्धिं भिक्खुसङ्घेन।

Atha kho bodhi rājakumāro dussāni saṁharāpetvā uparikokanadapāsāde āsanāni paññapesi. Atha kho bhagavā kokanadaṁ pāsādaṁ abhiruhitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.

So Prince Bodhi had the cloth folded up and the seats spread out upstairs in the longhouse. Then the Buddha ascended the longhouse and sat on the seats spread out together with the Saṅgha of bhikkhus.

अथ खो बोधि राजकुमारो बुद्धप्पमुखं भिक्खुसङ्घं पणीतेन खादनीयेन भोजनीयेन सहत्था सन्तप्पेसि सम्पवारेसि। अथ खो बोधि राजकुमारो भगवन्तं भुत्ताविं ओनीतपत्तपाणिं अञ्ञतरं नीचं आसनं गहेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो बोधि राजकुमारो भगवन्तं एतदवोच: “मय्हं खो, भन्ते, एवं होति: ‘न खो सुखेन सुखं अधिगन्तब्बं, दुक्खेन खो सुखं अधिगन्तब्बन्ऽ”ति।

Atha kho bodhi rājakumāro buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho bodhi rājakumāro bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho bodhi rājakumāro bhagavantaṁ etadavoca: “mayhaṁ kho, bhante, evaṁ hoti: ‘na kho sukhena sukhaṁ adhigantabbaṁ, dukkhena kho sukhaṁ adhigantabban’”ti.

Then Prince Bodhi served and satisfied the bhikkhu Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods. When the Buddha had eaten and washed his hand and bowl, Prince Bodhi took a low seat, sat to one side, and said to him, “Sir, this is what I think: ‘Pleasure is not gained through pleasure; pleasure is gained through pain.’”

“मय्हम्पि खो, राजकुमार, पुब्बेव सम्बोधा अनभिसम्बुद्धस्स बोधिसत्तस्सेव सतो एतदहोसि: ‘न खो सुखेन सुखं अधिगन्तब्बं, दुक्खेन खो सुखं अधिगन्तब्बन्ऽति।

“Mayhampi kho, rājakumāra, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: ‘na kho sukhena sukhaṁ adhigantabbaṁ, dukkhena kho sukhaṁ adhigantabban’ti.

“Prince, before my awakening—when I was still unawakened but intent on awakening—I too thought: ‘Pleasure is not gained through pleasure; pleasure is gained through pain.’

सो खो अहं, राजकुमार, अपरेन समयेन दहरोव समानो सुसुकाळकेसो भद्रेन योब्बनेन समन्नागतो पठमेन वयसा अकामकानं मातापितूनं अस्सुमुखानं रुदन्तानं केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजिं। सो एवं पब्बजितो समानो किङ्कुसलगवेसी अनुत्तरं सन्तिवरपदं परियेसमानो येन आळारो कालामो तेनुपसङ्कमिं; उपसङ्कमित्वा आळारं कालामं एतदवोचं: ‘इच्छामहं, आवुसो कालाम, इमस्मिं धम्मविनये ब्रह्मचरियं चरितुन्ऽति।

So kho ahaṁ, rājakumāra, aparena samayena daharova samāno susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ. So evaṁ pabbajito samāno kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: ‘icchāmahaṁ, āvuso kālāma, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti.

Some time later, while still black-haired, blessed with youth, in the prime of life—though my mother and father wished otherwise, weeping with tearful faces—I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. Once I had gone forth I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Āḷāra Kālāma and said to him, ‘Friend Kālāma, I wish to lead the spiritual life in this teaching and training.’

एवं वुत्ते, राजकुमार, आळारो कालामो मं एतदवोच: ‘विहरतायस्मा, तादिसो अयं धम्मो यत्थ विञ्ञू पुरिसो नचिरस्सेव सकं आचरियकं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरेय्याऽति।

Evaṁ vutte, rājakumāra, āḷāro kālāmo maṁ etadavoca: ‘viharatāyasmā, tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti.

Āḷāra Kālāma replied, ‘Stay, venerable. This teaching is such that a sensible person can soon realize their own tradition with their own insight and live having achieved it.’

सो खो अहं, राजकुमार, नचिरस्सेव खिप्पमेव तं धम्मं परियापुणिं। सो खो अहं, राजकुमार, तावतकेनेव ओट्ठपहतमत्तेन लपितलापनमत्तेन ञाणवादञ्च वदामि, थेरवादञ्च जानामि पस्सामीति च पटिजानामि, अहञ्चेव अञ्ञे च। तस्स मय्हं, राजकुमार, एतदहोसि: ‘न खो आळारो कालामो इमं धम्मं केवलं सद्धामत्तकेन सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरामीति पवेदेति; अद्धा आळारो कालामो इमं धम्मं जानं पस्सं विहरतीऽति।

So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. So kho ahaṁ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṁ, rājakumāra, etadahosi: ‘na kho āḷāro kālāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti; addhā āḷāro kālāmo imaṁ dhammaṁ jānaṁ passaṁ viharatī’ti.

I quickly memorized that teaching. So far as lip-recital and oral recitation were concerned, I spoke with knowledge and the authority of the elders. I claimed to know and see, and so did others. Then it occurred to me, ‘It is not solely by mere faith that Āḷāra Kālāma declares: “I realize this teaching with my own insight, and live having achieved it.” Surely he meditates knowing and seeing this teaching.’

अथ ख्वाहं, राजकुमार, येन आळारो कालामो तेनुपसङ्कमिं; उपसङ्कमित्वा आळारं कालामं एतदवोचं: ‘कित्तावता नो, आवुसो कालाम, इमं धम्मं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरामीति पवेदेसीऽति? एवं वुत्ते, राजकुमार, आळारो कालामो आकिञ्चञ्ञायतनं पवेदेसि।

Atha khvāhaṁ, rājakumāra, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: ‘kittāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṁ vutte, rājakumāra, āḷāro kālāmo ākiñcaññāyatanaṁ pavedesi.

So I approached Āḷāra Kālāma and said to him, ‘Friend Kālāma, to what extent do you say you’ve realized this teaching with your own insight?’ When I said this, he declared the dimension of nothingness.

तस्स मय्हं, राजकुमार, एतदहोसि: ‘न खो आळारस्सेव कालामस्स अत्थि सद्धा, मय्हम्पत्थि सद्धा; न खो आळारस्सेव कालामस्स अत्थि वीरियं …पे… सति … समाधि … पञ्ञा, मय्हम्पत्थि पञ्ञा। यन्नूनाहं यं धम्मं आळारो कालामो सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरामीति पवेदेति तस्स धम्मस्स सच्छिकिरियाय पदहेय्यन्ऽति। सो खो अहं, राजकुमार, नचिरस्सेव खिप्पमेव तं धम्मं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहासिं।

Tassa mayhaṁ, rājakumāra, etadahosi: ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā; na kho āḷārasseva kālāmassa atthi vīriyaṁ …pe… sati … samādhi … paññā, mayhampatthi paññā. Yannūnāhaṁ yaṁ dhammaṁ āḷāro kālāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti. So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.

Then it occurred to me, ‘It’s not just Āḷāra Kālāma who has faith, energy, mindfulness, immersion, and wisdom; I too have these things. Why don’t I make an effort to realize the same teaching that Āḷāra Kālāma says he has realized with his own insight?’ I quickly realized that teaching with my own insight, and lived having achieved it.

अथ ख्वाहं, राजकुमार, येन आळारो कालामो तेनुपसङ्कमिं; उपसङ्कमित्वा आळारं कालामं एतदवोचं: ‘एत्तावता नो, आवुसो कालाम, इमं धम्मं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज पवेदेसीऽति?

Atha khvāhaṁ, rājakumāra, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: ‘ettāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti?

So I approached Āḷāra Kālāma and said to him, ‘Friend Kālāma, have you realized this teaching with your own insight up to this point, and declare having achieved it?’

‘एत्तावता खो अहं, आवुसो, इमं धम्मं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज पवेदेमीऽति।

‘Ettāvatā kho ahaṁ, āvuso, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemī’ti.

‘I have, friend.’

‘अहम्पि खो, आवुसो, एत्तावता इमं धम्मं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरामीऽति।

‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti.

‘I too have realized this teaching with my own insight up to this point, and live having achieved it.’

‘लाभा नो, आवुसो, सुलद्धं नो, आवुसो, ये मयं आयस्मन्तं तादिसं सब्रह्मचारिं पस्साम। इति याहं धम्मं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज पवेदेमि, तं त्वं धम्मं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरसि। यं त्वं धम्मं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरसि, तमहं धम्मं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज पवेदेमि। इति याहं धम्मं जानामि तं त्वं धम्मं जानासि; यं त्वं धम्मं जानासि तमहं धम्मं जानामि। इति यादिसो अहं, तादिसो तुवं; यादिसो तुवं तादिसो अहं। एहि दानि, आवुसो, उभोव सन्ता इमं गणं परिहरामाऽति। इति खो, राजकुमार, आळारो कालामो आचरियो मे समानो अत्तनो अन्तेवासिं मं समानं अत्तना समसमं ठपेसि, उळाराय च मं पूजाय पूजेसि।

‘Lābhā no, āvuso, suladdhaṁ no, āvuso, ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma. Iti yāhaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi, taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi. Yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi, tamahaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi. Iti yāhaṁ dhammaṁ jānāmi taṁ tvaṁ dhammaṁ jānāsi; yaṁ tvaṁ dhammaṁ jānāsi tamahaṁ dhammaṁ jānāmi. Iti yādiso ahaṁ, tādiso tuvaṁ; yādiso tuvaṁ tādiso ahaṁ. Ehi dāni, āvuso, ubhova santā imaṁ gaṇaṁ pariharāmā’ti. Iti kho, rājakumāra, āḷāro kālāmo ācariyo me samāno attano⁴ antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.

‘We are fortunate, friend, so very fortunate to see a venerable such as yourself as one of our spiritual companions! So the teaching that I’ve realized with my own insight, and declare having achieved it, you’ve realized with your own insight, and live having achieved it. The teaching that you’ve realized with your own insight, and live having achieved it, I’ve realized with my own insight, and declare having achieved it. So the teaching that I know, you know, and the teaching you know, I know. I am like you and you are like me. Come now, friend! We should both lead this community together.’ And that is how my teacher Āḷāra Kālāma placed me, his student, on the same position as him, and honored me with lofty praise.

तस्स मय्हं, राजकुमार, एतदहोसि: ‘नायं धम्मो निब्बिदाय न विरागाय न निरोधाय न उपसमाय न अभिञ्ञाय न सम्बोधाय न निब्बानाय संवत्तति, यावदेव आकिञ्चञ्ञायतनूपपत्तियाऽति। सो खो अहं, राजकुमार, तं धम्मं अनलङ्करित्वा तस्मा धम्मा निब्बिज्ज अपक्कमिं।

Tassa mayhaṁ, rājakumāra, etadahosi: ‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. So kho ahaṁ, rājakumāra, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.

Then it occurred to me, ‘This teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and Nibbana. It only leads as far as rebirth in the dimension of nothingness.’ Realizing that this teaching was inadequate, I left disappointed.

सो खो अहं, राजकुमार, किङ्कुसलगवेसी अनुत्तरं सन्तिवरपदं परियेसमानो येन उदको रामपुत्तो तेनुपसङ्कमिं; उपसङ्कमित्वा उदकं रामपुत्तं एतदवोचं: ‘इच्छामहं, आवुसो, इमस्मिं धम्मविनये ब्रह्मचरियं चरितुन्ऽति।

So kho ahaṁ, rājakumāra, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako⁵ rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: ‘icchāmahaṁ, āvuso, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti.

I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Uddaka, son of Rāma, and said to him, ‘Friend, I wish to lead the spiritual life in this teaching and training.’

एवं वुत्ते, राजकुमार, उदको रामपुत्तो मं एतदवोच: ‘विहरतायस्मा, तादिसो अयं धम्मो यत्थ विञ्ञू पुरिसो नचिरस्सेव सकं आचरियकं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरेय्याऽति।

Evaṁ vutte, rājakumāra, udako rāmaputto maṁ etadavoca: ‘viharatāyasmā, tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti.

Uddaka replied, ‘Stay, venerable. This teaching is such that a sensible person can soon realize their own tradition with their own insight and live having achieved it.’

I quickly memorized that teaching. So far as lip-recital and oral recitation were concerned, I spoke with knowledge and the authority of the elders. I claimed to know and see, and so did others.

तस्स मय्हं, राजकुमार, एतदहोसि: ‘न खो रामो इमं धम्मं केवलं सद्धामत्तकेन सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरामीति पवेदेसि; अद्धा रामो इमं धम्मं जानं पस्सं विहासीऽति।

Tassa mayhaṁ, rājakumāra, etadahosi: ‘na kho rāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi; addhā rāmo imaṁ dhammaṁ jānaṁ passaṁ vihāsī’ti.

Then it occurred to me, ‘It is not solely by mere faith that Rāma declared: “I realize this teaching with my own insight, and live having achieved it.” Surely he meditated knowing and seeing this teaching.’

अथ ख्वाहं, राजकुमार, येन उदको रामपुत्तो तेनुपसङ्कमिं; उपसङ्कमित्वा उदकं रामपुत्तं एतदवोचं: ‘कित्तावता नो, आवुसो, रामो इमं धम्मं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरामीति पवेदेसीऽति? एवं वुत्ते, राजकुमार, उदको रामपुत्तो नेवसञ्ञानासञ्ञायतनं पवेदेसि।

Atha khvāhaṁ, rājakumāra, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: ‘kittāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṁ vutte, rājakumāra, udako rāmaputto nevasaññānāsaññāyatanaṁ pavedesi.

So I approached Uddaka, son of Rāma, and said to him, ‘Friend, to what extent did Rāma say he’d realized this teaching with his own insight?’ When I said this, Uddaka, son of Rāma, declared the dimension of neither perception nor non-perception.

तस्स मय्हं, राजकुमार, एतदहोसि: ‘न खो रामस्सेव अहोसि सद्धा, मय्हम्पत्थि सद्धा; न खो रामस्सेव अहोसि वीरियं …पे… सति … समाधि … पञ्ञा, मय्हम्पत्थि पञ्ञा। यन्नूनाहं यं धम्मं रामो सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरामीति पवेदेति तस्स धम्मस्स सच्छिकिरियाय पदहेय्यन्ऽति। सो खो अहं, राजकुमार, नचिरस्सेव खिप्पमेव तं धम्मं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहासिं।

Tassa mayhaṁ, rājakumāra, etadahosi: ‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā; na kho rāmasseva ahosi vīriyaṁ …pe… sati … samādhi … paññā, mayhampatthi paññā. Yannūnāhaṁ yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti. So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.

Then it occurred to me, ‘It’s not just Rāma who had faith, energy, mindfulness, immersion, and wisdom; I too have these things. Why don’t I make an effort to realize the same teaching that Rāma said he had realized with his own insight?’ I quickly realized that teaching with my own insight, and lived having achieved it.

अथ ख्वाहं, राजकुमार, येन उदको रामपुत्तो तेनुपसङ्कमिं; उपसङ्कमित्वा उदकं रामपुत्तं एतदवोचं: ‘एत्तावता नो, आवुसो, रामो इमं धम्मं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज पवेदेसीऽति?

Atha khvāhaṁ, rājakumāra, yena udako rāmaputto⁶ tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: ‘ettāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti?

So I approached Uddaka, son of Rāma, and said to him, ‘Friend, had Rāma realized this teaching with his own insight up to this point, and declared having achieved it?’

‘एत्तावता खो, आवुसो, रामो इमं धम्मं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज पवेदेसीऽति।

‘Ettāvatā kho, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti.

‘He had, friend.’

‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti.

‘I too have realized this teaching with my own insight up to this point, and live having achieved it.’

‘लाभा नो, आवुसो, सुलद्धं नो, आवुसो, ये मयं आयस्मन्तं तादिसं सब्रह्मचारिं पस्साम। इति यं धम्मं रामो सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज पवेदेसि तं त्वं धम्मं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरसि। यं त्वं धम्मं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरसि तं धम्मं रामो सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज पवेदेसि। इति यं धम्मं रामो अभिञ्ञासि तं त्वं धम्मं जानासि; यं त्वं धम्मं जानासि तं धम्मं रामो अभिञ्ञासि। इति यादिसो रामो अहोसि तादिसो तुवं, यादिसो तुवं तादिसो रामो अहोसि। एहि दानि, आवुसो, तुवं इमं गणं परिहराऽति। इति खो, राजकुमार, उदको रामपुत्तो सब्रह्मचारी मे समानो आचरियट्ठाने मं ठपेसि, उळाराय च मं पूजाय पूजेसि।

‘Lābhā no, āvuso, suladdhaṁ no, āvuso, ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma. Iti yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi. Yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi taṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi. Iti yaṁ dhammaṁ rāmo abhiññāsi taṁ tvaṁ dhammaṁ jānāsi; yaṁ tvaṁ dhammaṁ jānāsi taṁ dhammaṁ rāmo abhiññāsi. Iti yādiso rāmo ahosi tādiso tuvaṁ, yādiso tuvaṁ tādiso rāmo ahosi. Ehi dāni, āvuso, tuvaṁ imaṁ gaṇaṁ pariharā’ti. Iti kho, rājakumāra, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.

‘We are fortunate, friend, so very fortunate to see a venerable such as yourself as one of our spiritual companions! So the teaching that Rāma had realized with his own insight, and declared having achieved it, you've realized with your own insight, and live having achieved it. The teaching that you’ve realized with your own insight, and live having achieved it, Rāma had realized with his own insight, and declared having achieved it. So the teaching that Rāma directly knew, you know, and the teaching you know, Rāma directly knew. Rāma was like you and you are like Rāma. Come now, friend! You should lead this community.’ And that is how my spiritual companion Uddaka, son of Rāma, placed me in the position of a teacher, and honored me with lofty praise.

तस्स मय्हं, राजकुमार, एतदहोसि: ‘नायं धम्मो निब्बिदाय न विरागाय न निरोधाय न उपसमाय न अभिञ्ञाय न सम्बोधाय न निब्बानाय संवत्तति, यावदेव नेवसञ्ञानासञ्ञायतनूपपत्तियाऽति। सो खो अहं, राजकुमार, तं धम्मं अनलङ्करित्वा तस्मा धम्मा निब्बिज्ज अपक्कमिं।

Tassa mayhaṁ, rājakumāra, etadahosi: ‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. So kho ahaṁ, rājakumāra, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.

Then it occurred to me, ‘This teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and Nibbana. It only leads as far as rebirth in the dimension of neither perception nor non-perception.’ Realizing that this teaching was inadequate, I left disappointed.

सो खो अहं, राजकुमार, किङ्कुसलगवेसी अनुत्तरं सन्तिवरपदं परियेसमानो, मगधेसु अनुपुब्बेन चारिकं चरमानो, येन उरुवेला सेनानिगमो तदवसरिं। तत्थद्दसं रमणीयं भूमिभागं, पासादिकञ्च वनसण्डं, नदिञ्च सन्दन्तिं सेतकं सुपतित्थं, रमणीयं समन्ता च गोचरगामं।

So kho ahaṁ, rājakumāra, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno, magadhesu anupubbena cārikaṁ caramāno, yena uruvelā senānigamo tadavasariṁ. Tatthaddasaṁ ramaṇīyaṁ bhūmibhāgaṁ, pāsādikañca vanasaṇḍaṁ, nadiñca sandantiṁ setakaṁ supatitthaṁ, ramaṇīyaṁ samantā⁷ ca gocaragāmaṁ.

I set out to discover what is skillful, seeking the supreme state of sublime peace. Traveling stage by stage in the Magadhan lands, I arrived at Senānigama near Uruvelā. There I saw a delightful park, a lovely grove with a flowing river that was clean and charming, with smooth banks. And nearby was a village for alms.

तस्स मय्हं, राजकुमार, एतदहोसि: ‘रमणीयो वत भो भूमिभागो, पासादिको च वनसण्डो, नदी च सन्दति सेतका सुपतित्था, रमणीया समन्ता च गोचरगामो। अलं वतिदं कुलपुत्तस्स पधानत्थिकस्स पधानायाऽति। सो खो अहं, राजकुमार, तत्थेव निसीदिं: ‘अलमिदं पधानायाऽति।

Tassa mayhaṁ, rājakumāra, etadahosi: ‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā, ramaṇīyā samantā ca gocaragāmo. Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāyā’ti. So kho ahaṁ, rājakumāra, tattheva nisīdiṁ: ‘alamidaṁ padhānāyā’ti.

Then it occurred to me, ‘This park is truly delightful, a lovely grove with a flowing river that’s clean and charming, with smooth banks. And nearby there’s a village for alms. This is good enough for a gentleman who wishes to put forth effort in meditation.’ So I sat down right there, thinking, ‘This is good enough for meditation.’

अपिस्सु मं, राजकुमार, तिस्सो उपमा पटिभंसु अनच्छरिया पुब्बे अस्सुतपुब्बा।

Apissu maṁ, rājakumāra, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā.

And then these three examples, which were neither supernaturally inspired, nor learned before in the past, occurred to me.

सेय्यथापि, राजकुमार, अल्लं कट्ठं सस्नेहं उदके निक्खित्तं। अथ पुरिसो आगच्छेय्य उत्तरारणिं आदाय: ‘अग्गिं अभिनिब्बत्तेस्सामि, तेजो पातुकरिस्सामीऽति। तं किं मञ्ञसि, राजकुमार, अपि नु सो पुरिसो अमुं अल्लं कट्ठं सस्नेहं उदके निक्खित्तं उत्तरारणिं आदाय अभिमन्थेन्तो अग्गिं अभिनिब्बत्तेय्य, तेजो पातुकरेय्या”ति?

Seyyathāpi, rājakumāra, allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ. Atha puriso āgaccheyya uttarāraṇiṁ ādāya: ‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṁ kiṁ maññasi, rājakumāra, api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento⁸ aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?

Suppose there was a green, sappy log, and it was lying in water. Then a person comes along with a drill-stick, thinking to light a fire and produce heat. What do you think, Prince? By drilling the stick against that green, sappy log lying in water, could they light a fire and produce heat?”

“नो हिदं, भन्ते। तं किस्स हेतु? अदुञ्हि, भन्ते, अल्लं कट्ठं सस्नेहं तञ्च पन उदके निक्खित्तं, यावदेव च पन सो पुरिसो किलमथस्स विघातस्स भागी अस्सा”ति।

“No hidaṁ, bhante. Taṁ kissa hetu? Aduñhi, bhante, allaṁ kaṭṭhaṁ sasnehaṁ tañca pana udake nikkhittaṁ, yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.

“No, sir. Why is that? Because it’s a green, sappy log, and it’s lying in the water. That person will eventually get weary and frustrated.”

“एवमेव खो, राजकुमार, ये हि केचि समणा वा ब्राह्मणा वा कायेन चेव चित्तेन च कामेहि अवूपकट्ठा विहरन्ति, यो च नेसं कामेसु कामच्छन्दो कामस्नेहो काममुच्छा कामपिपासा कामपरिळाहो सो च अज्झत्तं न सुप्पहीनो होति, न सुप्पटिप्पस्सद्धो। ओपक्कमिका चेपि ते भोन्तो समणब्राह्मणा दुक्खा तिब्बा खरा कटुका वेदना वेदयन्ति, अभब्बाव ते ञाणाय दस्सनाय अनुत्तराय सम्बोधाय। नो चेपि ते भोन्तो समणब्राह्मणा ओपक्कमिका दुक्खा तिब्बा खरा कटुका वेदना वेदयन्ति, अभब्बाव ते ञाणाय दस्सनाय अनुत्तराय सम्बोधाय। अयं खो मं, राजकुमार, पठमा उपमा पटिभासि अनच्छरिया पुब्बे अस्सुतपुब्बा।

“Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho. Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṁ kho maṁ, rājakumāra, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā.

“In the same way, there are ascetics and brahmins who don’t live withdrawn in body and mind from sensual pleasures. They haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings because of their efforts, they are incapable of knowledge and vision, of supreme awakening. This was the first example that occurred to me.

अपरापि खो मं, राजकुमार, दुतिया उपमा पटिभासि अनच्छरिया पुब्बे अस्सुतपुब्बा।

Aparāpi kho maṁ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.

Then a second example occurred to me.

सेय्यथापि, राजकुमार, अल्लं कट्ठं सस्नेहं आरका उदका थले निक्खित्तं। अथ पुरिसो आगच्छेय्य उत्तरारणिं आदाय: ‘अग्गिं अभिनिब्बत्तेस्सामि, तेजो पातुकरिस्सामीऽति। तं किं मञ्ञसि, राजकुमार, अपि नु सो पुरिसो अमुं अल्लं कट्ठं सस्नेहं आरका उदका थले निक्खित्तं उत्तरारणिं आदाय अभिमन्थेन्तो अग्गिं अभिनिब्बत्तेय्य, तेजो पातुकरेय्या”ति?

Seyyathāpi, rājakumāra, allaṁ kaṭṭhaṁ sasnehaṁ ārakā udakā thale nikkhittaṁ. Atha puriso āgaccheyya uttarāraṇiṁ ādāya: ‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṁ kiṁ maññasi, rājakumāra, api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ ārakā udakā thale nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?

Suppose there was a green, sappy log, and it was lying on dry land far from the water. Then a person comes along with a drill-stick, thinking to light a fire and produce heat. What do you think, Prince? By drilling the stick against that green, sappy log on dry land far from water, could they light a fire and produce heat?”

“नो हिदं, भन्ते। तं किस्स हेतु? अदुञ्हि, भन्ते, अल्लं कट्ठं सस्नेहं किञ्चापि आरका उदका थले निक्खित्तं, यावदेव च पन सो पुरिसो किलमथस्स विघातस्स भागी अस्सा”ति।

“No hidaṁ, bhante. Taṁ kissa hetu? Aduñhi, bhante, allaṁ kaṭṭhaṁ sasnehaṁ kiñcāpi ārakā udakā thale nikkhittaṁ, yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.

“No, sir. Why is that? Because it’s still a green, sappy log, despite the fact that it’s lying on dry land far from water. That person will eventually get weary and frustrated.”

“एवमेव खो, राजकुमार, ये हि केचि समणा वा ब्राह्मणा वा कायेन चेव चित्तेन च कामेहि वूपकट्ठा विहरन्ति, यो च नेसं कामेसु कामच्छन्दो कामस्नेहो काममुच्छा कामपिपासा कामपरिळाहो सो च अज्झत्तं न सुप्पहीनो होति, न सुप्पटिप्पस्सद्धो। ओपक्कमिका चेपि ते भोन्तो समणब्राह्मणा दुक्खा तिब्बा खरा कटुका वेदना वेदयन्ति, अभब्बाव ते ञाणाय दस्सनाय अनुत्तराय सम्बोधाय। नो चेपि ते भोन्तो समणब्राह्मणा ओपक्कमिका दुक्खा तिब्बा खरा कटुका वेदना वेदयन्ति, अभब्बाव ते ञाणाय दस्सनाय अनुत्तराय सम्बोधाय। अयं खो मं, राजकुमार, दुतिया उपमा पटिभासि अनच्छरिया पुब्बे अस्सुतपुब्बा।

“Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho. Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṁ kho maṁ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.

“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. But they haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings because of their efforts, they are incapable of knowledge and vision, of supreme awakening. This was the second example that occurred to me.

अपरापि खो मं, राजकुमार, ततिया उपमा पटिभासि अनच्छरिया पुब्बे अस्सुतपुब्बा।

Aparāpi kho maṁ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.

Then a third example occurred to me.

सेय्यथापि, राजकुमार, सुक्खं कट्ठं कोळापं आरका उदका थले निक्खित्तं। अथ पुरिसो आगच्छेय्य उत्तरारणिं आदाय: ‘अग्गिं अभिनिब्बत्तेस्सामि, तेजो पातुकरिस्सामीऽति। तं किं मञ्ञसि, राजकुमार, अपि नु सो पुरिसो अमुं सुक्खं कट्ठं कोळापं आरका उदका थले निक्खित्तं उत्तरारणिं आदाय अभिमन्थेन्तो अग्गिं अभिनिब्बत्तेय्य, तेजो पातुकरेय्या”ति?

Seyyathāpi, rājakumāra, sukkhaṁ kaṭṭhaṁ koḷāpaṁ ārakā udakā thale nikkhittaṁ. Atha puriso āgaccheyya uttarāraṇiṁ ādāya: ‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṁ kiṁ maññasi, rājakumāra, api nu so puriso amuṁ sukkhaṁ kaṭṭhaṁ koḷāpaṁ ārakā udakā thale nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?

Suppose there was a dried up, withered log, and it was lying on dry land far from the water. Then a person comes along with a drill-stick, thinking to light a fire and produce heat. What do you think, Prince? By drilling the stick against that dried up, withered log on dry land far from water, could they light a fire and produce heat?”

“एवं, भन्ते। तं किस्स हेतु? अदुञ्हि, भन्ते, सुक्खं कट्ठं कोळापं, तञ्च पन आरका उदका थले निक्खित्तन्”ति।

“Evaṁ, bhante. Taṁ kissa hetu? Aduñhi, bhante, sukkhaṁ kaṭṭhaṁ koḷāpaṁ, tañca pana ārakā udakā thale nikkhittan”ti.

“Yes, sir. Why is that? Because it’s a dried up, withered log, and it’s lying on dry land far from water.”

“एवमेव खो, राजकुमार, ये हि केचि समणा वा ब्राह्मणा वा कायेन चेव चित्तेन च कामेहि वूपकट्ठा विहरन्ति, यो च नेसं कामेसु कामच्छन्दो कामस्नेहो काममुच्छा कामपिपासा कामपरिळाहो सो च अज्झत्तं सुप्पहीनो होति सुप्पटिप्पस्सद्धो। ओपक्कमिका चेपि ते भोन्तो समणब्राह्मणा दुक्खा तिब्बा खरा कटुका वेदना वेदयन्ति, भब्बाव ते ञाणाय दस्सनाय अनुत्तराय सम्बोधाय। नो चेपि ते भोन्तो समणब्राह्मणा ओपक्कमिका दुक्खा तिब्बा खरा कटुका वेदना वेदयन्ति, भब्बाव ते ञाणाय दस्सनाय अनुत्तराय सम्बोधाय। अयं खो मं, राजकुमार, ततिया उपमा पटिभासि अनच्छरिया पुब्बे अस्सुतपुब्बा। इमा खो मं, राजकुमार, तिस्सो उपमा पटिभंसु अनच्छरिया पुब्बे अस्सुतपुब्बा।

“Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ suppahīno hoti suppaṭippassaddho. Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṁ kho maṁ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Imā kho maṁ, rājakumāra, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā.

“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. And they have internally given up and stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings because of their efforts, they are capable of knowledge and vision, of supreme awakening. This was the third example that occurred to me. These are the three examples, which were neither supernaturally inspired, nor learned before in the past, that occurred to me.

तस्स मय्हं, राजकुमार, एतदहोसि: ‘यन्नूनाहं दन्तेभिदन्तमाधाय, जिव्हाय तालुं आहच्च, चेतसा चित्तं अभिनिग्गण्हेय्यं अभिनिप्पीळेय्यं अभिसन्तापेय्यन्ऽति। सो खो अहं, राजकुमार, दन्तेभिदन्तमाधाय, जिव्हाय तालुं आहच्च, चेतसा चित्तं अभिनिग्गण्हामि अभिनिप्पीळेमि अभिसन्तापेमि। तस्स मय्हं, राजकुमार, दन्तेभिदन्तमाधाय, जिव्हाय तालुं आहच्च, चेतसा चित्तं अभिनिग्गण्हतो अभिनिप्पीळयतो अभिसन्तापयतो कच्छेहि सेदा मुच्चन्ति। सेय्यथापि, राजकुमार, बलवा पुरिसो दुब्बलतरं पुरिसं सीसे वा गहेत्वा खन्धे वा गहेत्वा अभिनिग्गण्हेय्य अभिनिप्पीळेय्य अभिसन्तापेय्य; एवमेव खो मे, राजकुमार, दन्तेभिदन्तमाधाय, जिव्हाय तालुं आहच्च, चेतसा चित्तं अभिनिग्गण्हतो अभिनिप्पीळयतो अभिसन्तापयतो कच्छेहि सेदा मुच्चन्ति। आरद्धं खो पन मे, राजकुमार, वीरियं होति असल्लीनं, उपट्ठिता सति असम्मुट्ठा, सारद्धो च पन मे कायो होति अप्पटिप्पस्सद्धो, तेनेव दुक्खप्पधानेन पधानाभितुन्नस्स सतो।

Tassa mayhaṁ, rājakumāra, etadahosi: ‘yannūnāhaṁ dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇheyyaṁ abhinippīḷeyyaṁ abhisantāpeyyan’ti. So kho ahaṁ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi. Tassa mayhaṁ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Seyyathāpi, rājakumāra, balavā puriso dubbalataraṁ purisaṁ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya; evameva kho me, rājakumāra, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

Then it occurred to me, ‘Why don’t I, with teeth clenched and tongue pressed against the roof of my mouth, squeeze, squash, and torture mind with mind.’ So that’s what I did, until sweat ran from my armpits. It was like when a strong man grabs a weaker man by the head or throat or shoulder and squeezes, squashes, and tortures them. In the same way, with teeth clenched and tongue pressed against the roof of my mouth, I squeezed, squashed, and tortured mind with mind until sweat ran from my armpits. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.

तस्स मय्हं, राजकुमार, एतदहोसि: ‘यन्नूनाहं अप्पाणकंयेव झानं झायेय्यन्ऽति। सो खो अहं, राजकुमार, मुखतो च नासतो च अस्सासपस्सासे उपरुन्धिं। तस्स मय्हं, राजकुमार, मुखतो च नासतो च अस्सासपस्सासेसु उपरुद्धेसु कण्णसोतेहि वातानं निक्खमन्तानं अधिमत्तो सद्दो होति। सेय्यथापि नाम कम्मारगग्गरिया धममानाय अधिमत्तो सद्दो होति; एवमेव खो मे, राजकुमार, मुखतो च नासतो च अस्सासपस्सासेसु उपरुद्धेसु कण्णसोतेहि वातानं निक्खमन्तानं अधिमत्तो सद्दो होति। आरद्धं खो पन मे, राजकुमार, वीरियं होति असल्लीनं, उपट्ठिता सति असम्मुट्ठा, सारद्धो च पन मे कायो होति अप्पटिप्पस्सद्धो, तेनेव दुक्खप्पधानेन पधानाभितुन्नस्स सतो।

Tassa mayhaṁ, rājakumāra, etadahosi: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. So kho ahaṁ, rājakumāra, mukhato ca nāsato ca assāsapassāse uparundhiṁ. Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti; evameva kho me, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

Then it occurred to me, ‘Why don’t I practice the breathless jhāna?’ So I cut off my breathing through my mouth and nose. But then winds came out my ears making a loud noise, like the puffing of a blacksmith’s bellows. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.

तस्स मय्हं, राजकुमार, एतदहोसि: ‘यन्नूनाहं अप्पाणकंयेव झानं झायेय्यन्ऽति। सो खो अहं, राजकुमार, मुखतो च नासतो च कण्णतो च अस्सासपस्सासे उपरुन्धिं। तस्स मय्हं, राजकुमार, मुखतो च नासतो च कण्णतो च अस्सासपस्सासेसु उपरुद्धेसु अधिमत्ता वाता मुद्धनि ऊहनन्ति। सेय्यथापि, राजकुमार, बलवा पुरिसो तिण्हेन सिखरेन मुद्धनि अभिमत्थेय्य; एवमेव खो मे, राजकुमार, मुखतो च नासतो च कण्णतो च अस्सासपस्सासेसु उपरुद्धेसु अधिमत्ता वाता मुद्धनि ऊहनन्ति। आरद्धं खो पन मे, राजकुमार, वीरियं होति असल्लीनं, उपट्ठिता सति असम्मुट्ठा, सारद्धो च पन मे कायो होति अप्पटिप्पस्सद्धो, तेनेव दुक्खप्पधानेन पधानाभितुन्नस्स सतो।

Tassa mayhaṁ, rājakumāra, etadahosi: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Seyyathāpi, rājakumāra, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

Then it occurred to me, ‘Why don’t I keep practicing the breathless jhāna?’ So I cut off my breathing through my mouth and nose and ears. But then strong winds ground my head, like a strong man was drilling into my head with a sharp point. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.

तस्स मय्हं, राजकुमार, एतदहोसि: ‘यन्नूनाहं अप्पाणकंयेव झानं झायेय्यन्ऽति। सो खो अहं, राजकुमार, मुखतो च नासतो च कण्णतो च अस्सासपस्सासे उपरुन्धिं। तस्स मय्हं, राजकुमार, मुखतो च नासतो च कण्णतो च अस्सासपस्सासेसु उपरुद्धेसु अधिमत्ता सीसे सीसवेदना होन्ति। सेय्यथापि, राजकुमार, बलवा पुरिसो दळ्हेन वरत्तक्खण्डेन सीसे सीसवेठं ददेय्य; एवमेव खो मे, राजकुमार, मुखतो च नासतो च कण्णतो च अस्सासपस्सासेसु उपरुद्धेसु अधिमत्ता सीसे सीसवेदना होन्ति। आरद्धं खो पन मे, राजकुमार, वीरियं होति असल्लीनं, उपट्ठिता सति असम्मुट्ठा, सारद्धो च पन मे कायो होति अप्पटिप्पस्सद्धो, तेनेव दुक्खप्पधानेन पधानाभितुन्नस्स सतो।

Tassa mayhaṁ, rājakumāra, etadahosi: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Seyyathāpi, rājakumāra, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya; evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

Then it occurred to me, ‘Why don’t I keep practicing the breathless jhāna?’ So I cut off my breathing through my mouth and nose and ears. But then I got a severe headache, like a strong man was tightening a tough leather strap around my head. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.

तस्स मय्हं, राजकुमार, एतदहोसि: ‘यन्नूनाहं अप्पाणकंयेव झानं झायेय्यन्ऽति। सो खो अहं, राजकुमार, मुखतो च नासतो च कण्णतो च अस्सासपस्सासे उपरुन्धिं। तस्स मय्हं, राजकुमार, मुखतो च नासतो च कण्णतो च अस्सासपस्सासेसु उपरुद्धेसु अधिमत्ता वाता कुच्छिं परिकन्तन्ति। सेय्यथापि, राजकुमार, दक्खो गोघातको वा गोघातकन्तेवासी वा तिण्हेन गोविकन्तनेन कुच्छिं परिकन्तेय्य; एवमेव खो मे, राजकुमार, मुखतो च नासतो च कण्णतो च अस्सासपस्सासेसु उपरुद्धेसु अधिमत्ता, वाता कुच्छिं परिकन्तन्ति। आरद्धं खो पन मे, राजकुमार, वीरियं होति असल्लीनं, उपट्ठिता सति असम्मुट्ठा, सारद्धो च पन मे कायो होति अप्पटिप्पस्सद्धो, तेनेव दुक्खप्पधानेन पधानाभितुन्नस्स सतो।

Tassa mayhaṁ, rājakumāra, etadahosi: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṁ parikantanti. Seyyathāpi, rājakumāra, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā, vātā kucchiṁ parikantanti. Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

Then it occurred to me, ‘Why don’t I keep practicing the breathless jhāna?’ So I cut off my breathing through my mouth and nose and ears. But then strong winds carved up my belly, like a deft butcher or their apprentice was slicing my belly open with a meat cleaver. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.

तस्स मय्हं, राजकुमार, एतदहोसि: ‘यन्नूनाहं अप्पाणकंयेव झानं झायेय्यन्ऽति। सो खो अहं, राजकुमार, मुखतो च नासतो च कण्णतो च अस्सासपस्सासे उपरुन्धिं। तस्स मय्हं, राजकुमार, मुखतो च नासतो च कण्णतो च अस्सासपस्सासेसु उपरुद्धेसु अधिमत्तो कायस्मिं डाहो होति। सेय्यथापि, राजकुमार, द्वे बलवन्तो पुरिसा दुब्बलतरं पुरिसं नानाबाहासु गहेत्वा अङ्गारकासुया सन्तापेय्युं सम्परितापेय्युं; एवमेव खो मे, राजकुमार, मुखतो च नासतो च कण्णतो च अस्सासपस्सासेसु उपरुद्धेसु अधिमत्तो कायस्मिं डाहो होति। आरद्धं खो पन मे, राजकुमार, वीरियं होति असल्लीनं, उपट्ठिता सति असम्मुट्ठा, सारद्धो च पन मे कायो होति अप्पटिप्पस्सद्धो, तेनेव दुक्खप्पधानेन पधानाभितुन्नस्स सतो।

Tassa mayhaṁ, rājakumāra, etadahosi: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti. Seyyathāpi, rājakumāra, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti. Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

Then it occurred to me, ‘Why don’t I keep practicing the breathless jhāna?’ So I cut off my breathing through my mouth and nose and ears. But then there was an intense burning in my body, like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.

अपिस्सु मं, राजकुमार, देवता दिस्वा एवमाहंसु: ‘कालङ्कतो समणो गोतमोऽति। एकच्चा देवता एवमाहंसु: ‘न कालङ्कतो समणो गोतमो, अपि च कालं करोतीऽति। एकच्चा देवता एवमाहंसु: ‘न कालङ्कतो समणो गोतमो, नापि कालं करोति। अरहं समणो गोतमो। विहारो त्वेव सो अरहतो एवरूपो होतीऽति।

Apissu maṁ, rājakumāra, devatā disvā evamāhaṁsu: ‘kālaṅkato samaṇo gotamo’ti. Ekaccā devatā evamāhaṁsu: ‘na kālaṅkato samaṇo gotamo, api ca kālaṁ karotī’ti. Ekaccā devatā evamāhaṁsu: ‘na kālaṅkato samaṇo gotamo, nāpi kālaṁ karoti. Arahaṁ samaṇo gotamo. Vihāro tveva so arahato evarūpo hotī’ti.

Then some deities saw me and said, ‘The ascetic Gotama is dead.’ Others said, ‘He’s not dead, but he’s dying.’ Others said, ‘He’s not dead or dying. The ascetic Gotama is a perfected one, for that is how the perfected ones live.’

तस्स मय्हं, राजकुमार, एतदहोसि: ‘यन्नूनाहं सब्बसो आहारुपच्छेदाय पटिपज्जेय्यन्ऽति। अथ खो मं, राजकुमार, देवता उपसङ्कमित्वा एतदवोचुं: ‘मा खो त्वं, मारिस, सब्बसो आहारुपच्छेदाय पटिपज्जि। सचे खो त्वं, मारिस, सब्बसो आहारुपच्छेदाय पटिपज्जिस्ससि, तस्स ते मयं दिब्बं ओजं लोमकूपेहि अज्झोहारेस्साम, ताय त्वं यापेस्ससीऽति। तस्स मय्हं, राजकुमार, एतदहोसि: ‘अहञ्चेव खो पन सब्बसो अजज्जितं पटिजानेय्यं। इमा च मे देवता दिब्बं ओजं लोमकूपेहि अज्झोहारेय्युं, ताय चाहं यापेय्यं, तं ममस्स मुसाऽति। सो खो अहं, राजकुमार, ता देवता पच्चाचिक्खामि। ‘हलन्ऽति वदामि।

Tassa mayhaṁ, rājakumāra, etadahosi: ‘yannūnāhaṁ sabbaso āhārupacchedāya paṭipajjeyyan’ti. Atha kho maṁ, rājakumāra, devatā upasaṅkamitvā etadavocuṁ: ‘mā kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajji. Sace kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṁ dibbaṁ ojaṁ lomakūpehi ajjhohāressāma, tāya tvaṁ yāpessasī’ti. Tassa mayhaṁ, rājakumāra, etadahosi: ‘ahañceva kho pana sabbaso ajajjitaṁ⁹ paṭijāneyyaṁ. Imā ca me devatā dibbaṁ ojaṁ lomakūpehi ajjhohāreyyuṁ, tāya cāhaṁ yāpeyyaṁ, taṁ mamassa musā’ti. So kho ahaṁ, rājakumāra, tā devatā paccācikkhāmi. ‘Halan’ti vadāmi.

Then it occurred to me, ‘Why don’t I practice completely cutting off food?’ But deities came to me and said, ‘Good sir, don’t practice totally cutting off food. If you do, we’ll infuse divine nectar into your pores and you will live on that.’ Then it occurred to me, ‘If I claim to be completely fasting while these deities are infusing divine nectar in my pores, that would be a lie on my part.’ So I dismissed those deities, saying, ‘There’s no need.’

तस्स मय्हं, राजकुमार, एतदहोसि: ‘यन्नूनाहं थोकं थोकं आहारं आहारेय्यं पसतं पसतं, यदि वा मुग्गयूसं यदि वा कुलत्थयूसं यदि वा कळाययूसं यदि वा हरेणुकयूसन्ऽति। सो खो अहं, राजकुमार, थोकं थोकं आहारं आहारेसिं पसतं पसतं, यदि वा मुग्गयूसं यदि वा कुलत्थयूसं यदि वा कळाययूसं यदि वा हरेणुकयूसं। तस्स मय्हं, राजकुमार, थोकं थोकं आहारं आहारयतो पसतं पसतं, यदि वा मुग्गयूसं यदि वा कुलत्थयूसं यदि वा कळाययूसं यदि वा हरेणुकयूसं, अधिमत्तकसिमानं पत्तो कायो होति। सेय्यथापि नाम आसीतिकपब्बानि वा काळपब्बानि वा; एवमेवस्सु मे अङ्गपच्चङ्गानि भवन्ति तायेवप्पाहारताय। सेय्यथापि नाम ओट्ठपदं; एवमेवस्सु मे आनिसदं होति तायेवप्पाहारताय। सेय्यथापि नाम वट्टनावळी; एवमेवस्सु मे पिट्ठिकण्टको उण्णतावनतो होति तायेवप्पाहारताय। सेय्यथापि नाम जरसालाय गोपानसियो ओलुग्गविलुग्गा भवन्ति; एवमेवस्सु मे फासुळियो ओलुग्गविलुग्गा भवन्ति तायेवप्पाहारताय। सेय्यथापि नाम गम्भीरे उदपाने उदकतारका गम्भीरगता ओक्खायिका दिस्सन्ति; एवमेवस्सु मे अक्खिकूपेसु अक्खितारका गम्भीरगता ओक्खायिका दिस्सन्ति तायेवप्पाहारताय। सेय्यथापि नाम तित्तकालाबु आमकच्छिन्नो वातातपेन सम्फुटितो होति सम्मिलातो; एवमेवस्सु मे सीसच्छवि सम्फुटिता होति सम्मिलाता तायेवप्पाहारताय। सो खो अहं, राजकुमार, ‘उदरच्छविं परिमसिस्सामीऽति पिट्ठिकण्टकंयेव परिग्गण्हामि, ‘पिट्ठिकण्टकं परिमसिस्सामीऽति उदरच्छविंयेव परिग्गण्हामि। यावस्सु मे, राजकुमार, उदरच्छवि पिट्ठिकण्टकं अल्लीना होति तायेवप्पाहारताय। सो खो अहं, राजकुमार, ‘वच्चं वा मुत्तं वा करिस्सामीऽति तत्थेव अवकुज्जो पपतामि तायेवप्पाहारताय। सो खो अहं, राजकुमार, इममेव कायं अस्सासेन्तो पाणिना गत्तानि अनुमज्जामि। तस्स मय्हं, राजकुमार, पाणिना गत्तानि अनुमज्जतो पूतिमूलानि लोमानि कायस्मा पपतन्ति तायेवप्पाहारताय।

Tassa mayhaṁ, rājakumāra, etadahosi: ‘yannūnāhaṁ thokaṁ thokaṁ āhāraṁ āhāreyyaṁ pasataṁ pasataṁ, yadi vā muggayūsaṁ yadi vā kulatthayūsaṁ yadi vā kaḷāyayūsaṁ yadi vā hareṇukayūsan’ti. So kho ahaṁ, rājakumāra, thokaṁ thokaṁ āhāraṁ āhāresiṁ pasataṁ pasataṁ, yadi vā muggayūsaṁ yadi vā kulatthayūsaṁ yadi vā kaḷāyayūsaṁ yadi vā hareṇukayūsaṁ. Tassa mayhaṁ, rājakumāra, thokaṁ thokaṁ āhāraṁ āhārayato pasataṁ pasataṁ, yadi vā muggayūsaṁ yadi vā kulatthayūsaṁ yadi vā kaḷāyayūsaṁ yadi vā hareṇukayūsaṁ, adhimattakasimānaṁ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Seyyathāpi nāma oṭṭhapadaṁ; evamevassu me ānisadaṁ hoti tāyevappāhāratāya. Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya. Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito¹⁰ hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya. So kho ahaṁ, rājakumāra, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhāmi. Yāvassu me, rājakumāra, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya. So kho ahaṁ, rājakumāra, ‘vaccaṁ vā muttaṁ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṁ, rājakumāra, imameva kāyaṁ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṁ, rājakumāra, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya.

Then it occurred to me, ‘Why don’t I just take a little bit of food each time, a cup of broth made from mung beans, horse gram, chickpeas, or green gram.’ So that’s what I did, until my body became extremely emaciated. Due to eating so little, my limbs became like the joints of an eighty-year-old or a corpse, my bottom became like a camel’s hoof, my vertebrae stuck out like beads on a string, and my ribs were as gaunt as the broken-down rafters on an old barn. Due to eating so little, the gleam of my eyes sank deep in their sockets, like the gleam of water sunk deep down a well. Due to eating so little, my scalp shriveled and withered like a green bitter-gourd in the wind and sun. Due to eating so little, the skin of my belly stuck to my backbone, so that when I tried to rub the skin of my belly I grabbed my backbone, and when I tried to rub my backbone I rubbed the skin of my belly. Due to eating so little, when I tried to urinate or defecate I fell face down right there. Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out.

अपिस्सु मं, राजकुमार, मनुस्सा दिस्वा एवमाहंसु: ‘काळो समणो गोतमोऽति, एकच्चे मनुस्सा एवमाहंसु: ‘न काळो समणो गोतमो, सामो समणो गोतमोऽति। एकच्चे मनुस्सा एवमाहंसु: ‘न काळो समणो गोतमो, नपि सामो, मङ्गुरच्छवि समणो गोतमोऽति। यावस्सु मे, राजकुमार, ताव परिसुद्धो छविवण्णो परियोदातो उपहतो होति तायेवप्पाहारताय।

Apissu maṁ, rājakumāra, manussā disvā evamāhaṁsu: ‘kāḷo samaṇo gotamo’ti, ekacce manussā evamāhaṁsu: ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti. Ekacce manussā evamāhaṁsu: ‘na kāḷo samaṇo gotamo, napi sāmo, maṅguracchavi samaṇo gotamo’ti. Yāvassu me, rājakumāra, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.

Then some people saw me and said, ‘The ascetic Gotama is black.’ Some said, ‘He’s not black, he’s brown.’ Some said, ‘He’s neither black nor brown. The ascetic Gotama has tawny skin.’ That’s how far the pure, bright complexion of my skin had been ruined by taking so little food.

तस्स मय्हं, राजकुमार, एतदहोसि: ‘ये खो केचि अतीतमद्धानं समणा वा ब्राह्मणा वा ओपक्कमिका दुक्खा तिब्बा खरा कटुका वेदना वेदयिंसु, एतावपरमं नयितो भिय्यो। येपि हि केचि अनागतमद्धानं समणा वा ब्राह्मणा वा ओपक्कमिका दुक्खा तिब्बा खरा कटुका वेदना वेदयिस्सन्ति, एतावपरमं नयितो भिय्यो। येपि हि केचि एतरहि समणा वा ब्राह्मणा वा ओपक्कमिका दुक्खा तिब्बा खरा कटुका वेदना वेदयन्ति, एतावपरमं नयितो भिय्यो। न खो पनाहं इमाय कटुकाय दुक्करकारिकाय अधिगच्छामि उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसं; सिया नु खो अञ्ञो मग्गो बोधायाऽति।

Tassa mayhaṁ, rājakumāra, etadahosi: ‘ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā¹¹ kharā kaṭukā vedanā vedayiṁsu, etāvaparamaṁ nayito bhiyyo. Yepi hi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṁ nayito bhiyyo. Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṁ nayito bhiyyo. Na kho panāhaṁ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṁ; siyā nu kho añño maggo bodhāyā’ti.

Then it occurred to me, ‘Whatever ascetics and brahmins have experienced painful, sharp, severe, acute feelings due to overexertion—whether in the past, future, or present—this is as far as it goes, no-one has done more than this. But I have not achieved any superhuman distinction in knowledge and vision worthy of the noble ones by this severe, gruelling work. Could there be another path to awakening?’

तस्स मय्हं, राजकुमार, एतदहोसि: ‘अभिजानामि खो पनाहं पितु सक्कस्स कम्मन्ते सीताय जम्बुच्छायाय निसिन्नो विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरिता; सिया नु खो एसो मग्गो बोधायाऽति। तस्स मय्हं, राजकुमार, सतानुसारि विञ्ञाणं अहोसि: ‘एसेव मग्गो बोधायाऽति।

Tassa mayhaṁ, rājakumāra, etadahosi: ‘abhijānāmi kho panāhaṁ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharitā; siyā nu kho eso maggo bodhāyā’ti. Tassa mayhaṁ, rājakumāra, satānusāri viññāṇaṁ ahosi: ‘eseva maggo bodhāyā’ti.

Then it occurred to me, ‘I recall sitting in the cool shade of the rose-apple tree while my father the Sakyan was off working. Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Could that be the path to awakening?’ Stemming from that memory came the realization: ‘That is the path to awakening!’

तस्स मय्हं, राजकुमार, एतदहोसि: ‘किं नु खो अहं तस्स सुखस्स भायामि यं तं सुखं अञ्ञत्रेव कामेहि अञ्ञत्र अकुसलेहि धम्मेहीऽति? तस्स मय्हं, राजकुमार, एतदहोसि: ‘न खो अहं तस्स सुखस्स भायामि यं तं सुखं अञ्ञत्रेव कामेहि अञ्ञत्र अकुसलेहि धम्मेहीऽति।

Tassa mayhaṁ, rājakumāra, etadahosi: ‘kiṁ nu kho ahaṁ tassa sukhassa bhāyāmi yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti? Tassa mayhaṁ, rājakumāra, etadahosi: ‘na kho ahaṁ tassa sukhassa bhāyāmi yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti.

Then it occurred to me, ‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities?’ Then it occurred to me, ‘I’m not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities.’

तस्स मय्हं, राजकुमार, एतदहोसि: ‘न खो तं सुकरं सुखं अधिगन्तुं एवं अधिमत्तकसिमानं पत्तकायेन। यन्नूनाहं ओळारिकं आहारं आहारेय्यं ओदनकुम्मासन्ऽति। सो खो अहं, राजकुमार, ओळारिकं आहारं आहारेसिं ओदनकुम्मासं। तेन खो पन मं, राजकुमार, समयेन पञ्चवग्गिया भिक्खू पच्चुपट्ठिता होन्ति: ‘यं खो समणो गोतमो धम्मं अधिगमिस्सति तं नो आरोचेस्सतीऽति। यतो खो अहं, राजकुमार, ओळारिकं आहारं आहारेसिं ओदनकुम्मासं, अथ मे ते पञ्चवग्गिया भिक्खू निब्बिज्ज पक्कमिंसु: ‘बाहुल्लिको समणो गोतमो पधानविब्भन्तो, आवत्तो बाहुल्लायाऽति।

Tassa mayhaṁ, rājakumāra, etadahosi: ‘na kho taṁ sukaraṁ sukhaṁ adhigantuṁ evaṁ adhimattakasimānaṁ pattakāyena. Yannūnāhaṁ oḷārikaṁ āhāraṁ āhāreyyaṁ odanakummāsan’ti. So kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ. Tena kho pana maṁ, rājakumāra, samayena pañcavaggiyā bhikkhū paccupaṭṭhitā honti: ‘yaṁ kho samaṇo gotamo dhammaṁ adhigamissati taṁ no ārocessatī’ti. Yato kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṁsu: ‘bāhulliko¹² samaṇo gotamo padhānavibbhanto, āvatto bāhullāyā’ti.

Then it occurred to me, ‘I can’t achieve that pleasure with a body so excessively emaciated. Why don’t I eat some solid food, some rice and porridge?’ So I ate some solid food. Now at that time the five bhikkhus were attending on me, thinking, ‘The ascetic Gotama will tell us of any truth that he realizes.’ But when I ate some solid food, they left disappointed in me, saying, ‘The ascetic Gotama has become indulgent; he has strayed from the struggle and returned to indulgence.’

सो खो अहं, राजकुमार, ओळारिकं आहारं आहारेत्वा बलं गहेत्वा विविच्चेव कामेहि …पे… पठमं झानं उपसम्पज्ज विहासिं। वितक्कविचारानं वूपसमा … दुतियं झानं … ततियं झानं … चतुत्थं झानं उपसम्पज्ज विहासिं। सो एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते पुब्बेनिवासानुस्सतिञाणाय चित्तं अभिनिन्नामेसिं। सो अनेकविहितं पुब्बेनिवासं अनुस्सरामि, सेय्यथिदं—एकम्पि जातिं द्वेपि जातियो …पे… इति साकारं सौद्देसं अनेकविहितं पुब्बेनिवासं अनुस्सरामि। अयं खो मे, राजकुमार, रत्तिया पठमे यामे पठमा विज्जा अधिगता, अविज्जा विहता, विज्जा उप्पन्ना; तमो विहतो, आलोको उप्पन्नो—यथा तं अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो।

So kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāretvā balaṁ gahetvā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja vihāsiṁ. Vitakkavicārānaṁ vūpasamā … dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja vihāsiṁ. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ. So anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. Ayaṁ kho me, rājakumāra, rattiyā paṭhame yāme paṭhamā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno—yathā taṁ appamattassa ātāpino pahitattassa viharato.

After eating solid food and gathering my strength, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first jhāna … second jhāna … third jhāna … fourth jhāna. When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives. I recollected many past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. And so I recollected my many kinds of past lives, with features and details. This was the first knowledge, which I achieved in the first watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.

सो एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते सत्तानं चुतूपपातञाणाय चित्तं अभिनिन्नामेसिं। सो दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन सत्ते पस्सामि चवमाने उपपज्जमाने हीने पणीते सुवण्णे दुब्बण्णे सुगते दुग्गते यथाकम्मूपगे सत्ते पजानामि …पे…

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi …pe…

When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings. With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds.

अयं खो मे, राजकुमार, रत्तिया मज्झिमे यामे दुतिया विज्जा अधिगता, अविज्जा विहता, विज्जा उप्पन्ना; तमो विहतो, आलोको उप्पन्नो—यथा तं अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो।

ayaṁ kho me, rājakumāra, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno—yathā taṁ appamattassa ātāpino pahitattassa viharato.

This was the second knowledge, which I achieved in the middle watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.

सो एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते आसवानं खयञाणाय चित्तं अभिनिन्नामेसिं। सो ‘इदं दुक्खन्ऽति यथाभूतं अब्भञ्ञासिं …पे… ‘अयं दुक्खनिरोधगामिनी पटिपदाऽति यथाभूतं अब्भञ्ञासिं; ‘इमे आसवाऽति यथाभूतं अब्भञ्ञासिं …पे… ‘अयं आसवनिरोधगामिनी पटिपदाऽति यथाभूतं अब्भञ्ञासिं।

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ; ‘ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ …pe… ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.

When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements. I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.

तस्स मे एवं जानतो एवं पस्सतो कामासवापि चित्तं विमुच्चित्थ, भवासवापि चित्तं विमुच्चित्थ, अविज्जासवापि चित्तं विमुच्चित्थ। विमुत्तस्मिं विमुत्तमिति ञाणं अहोसि।

Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha. Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi.

Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. When it was freed, I knew it was freed.

‘खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाऽति अब्भञ्ञासिं।

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ.

I understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.’

अयं खो मे, राजकुमार, रत्तिया पच्छिमे यामे ततिया विज्जा अधिगता, अविज्जा विहता, विज्जा उप्पन्ना; तमो विहतो, आलोको उप्पन्नो—यथा तं अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो।

Ayaṁ kho me, rājakumāra, rattiyā pacchime yāme tatiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno—yathā taṁ appamattassa ātāpino pahitattassa viharato.

This was the third knowledge, which I achieved in the last watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.

तस्स मय्हं, राजकुमार, एतदहोसि: ‘अधिगतो खो म्यायं धम्मो गम्भीरो दुद्दसो दुरनुबोधो सन्तो पणीतो अतक्कावचरो निपुणो पण्डितवेदनीयो। आलयरामा खो पनायं पजा आलयरता आलयसम्मुदिता। आलयरामाय खो पन पजाय आलयरताय आलयसम्मुदिताय दुद्दसं इदं ठानं यदिदं—इदप्पच्चयतापटिच्चसमुप्पादो। इदम्पि खो ठानं दुद्दसं—यदिदं सब्बसङ्खारसमथो सब्बूपधिपटिनिस्सग्गो तण्हाक्खयो विरागो निरोधो निब्बानं। अहञ्चेव खो पन धम्मं देसेय्यं, परे च मे न आजानेय्युं, सो ममस्स किलमथो, सा ममस्स विहेसाऽति। अपिस्सु मं, राजकुमार, इमा अनच्छरिया गाथायो पटिभंसु पुब्बे अस्सुतपुब्बा:

Tassa mayhaṁ, rājakumāra, 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 duddasaṁ—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, rājakumāra, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā:

Then it occurred to me, ‘This principle I have discovered is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute. But people like clinging, they love it and enjoy it. It’s hard for them to see this thing; that is, specific conditionality, dependent origination. It’s also hard for them to see this thing; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, Nibbana. And if I were to teach the Dhamma, others might not understand me, which would be wearying and troublesome for me.’ And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to me:

‘किच्छेन मे अधिगतं, हलं दानि पकासितुं; रागदोसपरेतेहि, नायं धम्मो सुसम्बुधो।

‘Kicchena me adhigataṁ, halaṁ dāni pakāsituṁ; Rāgadosaparetehi, nāyaṁ dhammo susambudho.

‘I’ve struggled hard to realize this, enough with trying to explain it! Those mired in greed and hate can’t really understand this teaching.

पटिसोतगामिं निपुणं, गम्भीरं दुद्दसं अणुं; रागरत्ता न दक्खन्ति, तमोखन्धेन आवुटाऽति।

Paṭisotagāmiṁ nipuṇaṁ, gambhīraṁ duddasaṁ aṇuṁ; Rāgarattā na dakkhanti, tamokhandhena āvuṭā’ti.

It goes against the stream, subtle, deep, obscure, and very fine. Those besotted by greed cannot see, for they’re shrouded in a mass of darkness.’

इतिह मे, राजकुमार, पटिसञ्चिक्खतो अप्पोस्सुक्कताय चित्तं नमति नो धम्मदेसनाय।

Itiha me, rājakumāra, paṭisañcikkhato appossukkatāya cittaṁ namati no dhammadesanāya.

And as I reflected like this, my mind inclined to remaining passive, not to teaching the Dhamma.

अथ खो, राजकुमार, ब्रह्मुनो सहम्पतिस्स मम चेतसा चेतोपरिवितक्कमञ्ञाय एतदहोसि: ‘नस्सति वत भो लोको; विनस्सति वत भो लोको। यत्र हि नाम तथागतस्स अरहतो सम्मासम्बुद्धस्स अप्पोस्सुक्कताय चित्तं नमति नो धम्मदेसनायाऽति।

Atha kho, rājakumāra, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi: ‘nassati vata bho loko; vinassati vata bho loko. Yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṁ namati¹³ no dhammadesanāyā’ti.

Then Brahmā Sahampati, knowing what I was thinking, thought, ‘Alas! The world will be lost, the world will perish! For the mind of the Realized One, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.’

अथ खो, राजकुमार, ब्रह्मा सहम्पति—सेय्यथापि नाम बलवा पुरिसो समिञ्जितं वा बाहं पसारेय्य पसारितं वा बाहं समिञ्जेय्य; एवमेव—ब्रह्मलोके अन्तरहितो मम पुरतो पातुरहोसि। अथ खो, राजकुमार, ब्रह्मा सहम्पति एकंसं उत्तरासङ्गं करित्वा येनाहं तेनञ्जलिं पणामेत्वा मं एतदवोच: ‘देसेतु, भन्ते, भगवा धम्मं, देसेतु सुगतो धम्मं। सन्ति सत्ता अप्परजक्खजातिका अस्सवनताय धम्मस्स परिहायन्ति; भविस्सन्ति धम्मस्स अञ्ञातारोऽति।

Atha kho, rājakumāra, brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito mama purato pāturahosi. Atha kho, rājakumāra, brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yenāhaṁ tenañjaliṁ paṇāmetvā maṁ etadavoca: ‘desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ. Santi sattā apparajakkhajātikā assavanatāya dhammassa parihāyanti; bhavissanti dhammassa aññātāro’ti.

Then Brahmā Sahampati, as easily as a strong person would extend or contract their arm, vanished from the Brahmā realm and reappeared in front of me. He arranged his robe over one shoulder, raised his joined palms toward me, and said, ‘Sir, let the Blessed One teach the Dhamma! Let the Holy One teach the Dhamma! There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching. There will be those who understand the teaching!’

इदमवोच, राजकुमार, ब्रह्मा सहम्पति; इदं वत्वा अथापरं एतदवोच:

Idamavoca, rājakumāra, brahmā sahampati; idaṁ vatvā athāparaṁ etadavoca:

That’s what Brahmā Sahampati said. Then he went on to say:

‘पातुरहोसि मगधेसु पुब्बे, धम्मो असुद्धो समलेहि चिन्तितो; अपापुरेतं अमतस्स द्वारं, सुणन्तु धम्मं विमलेनानुबुद्धं।

‘Pāturahosi magadhesu pubbe, Dhammo asuddho samalehi cintito; Apāpuretaṁ¹⁴ amatassa dvāraṁ, Suṇantu dhammaṁ vimalenānubuddhaṁ.

‘Among the Magadhans there appeared in the past an impure teaching thought up by those still stained. Fling open the door to the deathless! Let them hear the teaching the immaculate one discovered.

सेले यथा पब्बतमुद्धनिट्ठितो, यथापि पस्से जनतं समन्ततो; तथूपमं धम्ममयं सुमेध, पासादमारुय्ह समन्तचक्खु।

Sele yathā pabbatamuddhaniṭṭhito, Yathāpi passe janataṁ samantato; Tathūpamaṁ dhammamayaṁ sumedha, Pāsādamāruyha samantacakkhu.

Standing high on a rocky mountain, you can see the people all around. In just the same way, All-seer, so intelligent, having ascended the Temple of Truth,

सोकावतिण्णं जनतमपेतसोको, अवेक्खस्सु जातिजराभिभूतं; उट्ठेहि वीर विजितसङ्गाम, सत्थवाह अणण विचर लोके; देसस्सु भगवा धम्मं, अञ्ञातारो भविस्सन्तीऽति।

Sokāvatiṇṇaṁ¹⁵ janatamapetasoko, Avekkhassu jātijarābhibhūtaṁ; Uṭṭhehi vīra vijitasaṅgāma, Satthavāha aṇaṇa¹⁶ vicara loke; Desassu¹⁷ bhagavā dhammaṁ, Aññātāro bhavissantī’ti.

rid of sorrow, look upon the people swamped with sorrow, oppressed by rebirth and old age. Rise, hero! Victor in battle, leader of the caravan, wander the world free of debt. Let the Blessed One teach the Dhamma! There will be those who understand!’

अथ ख्वाहं, राजकुमार, ब्रह्मुनो च अज्झेसनं विदित्वा सत्तेसु च कारुञ्ञतं पटिच्च बुद्धचक्खुना लोकं वोलोकेसिं। अद्दसं खो अहं, राजकुमार, बुद्धचक्खुना लोकं वोलोकेन्तो सत्ते अप्परजक्खे महारजक्खे तिक्खिन्द्रिये मुदिन्द्रिये स्वाकारे द्वाकारे सुविञ्ञापये दुविञ्ञापये अप्पेकच्चे परलोकवज्जभयदस्साविने विहरन्ते, अप्पेकच्चे न परलोकवज्जभयदस्साविने विहरन्ते। सेय्यथापि नाम उप्पलिनियं वा पदुमिनियं वा पुण्डरीकिनियं वा अप्पेकच्चानि उप्पलानि वा पदुमानि वा पुण्डरीकानि वा उदके जातानि उदके संवड्ढानि उदकानुग्गतानि अन्तोनिमुग्गपोसीनि, अप्पेकच्चानि उप्पलानि वा पदुमानि वा पुण्डरीकानि वा उदके जातानि उदके संवड्ढानि उदकानुग्गतानि समोदकं ठितानि, अप्पेकच्चानि उप्पलानि वा पदुमानि वा पुण्डरीकानि वा उदके जातानि उदके संवड्ढानि उदका अच्चुग्गम्म ठितानि अनुपलित्तानि उदकेन; एवमेव खो अहं, राजकुमार; बुद्धचक्खुना लोकं वोलोकेन्तो अद्दसं सत्ते अप्परजक्खे महारजक्खे तिक्खिन्द्रिये मुदिन्द्रिये स्वाकारे द्वाकारे सुविञ्ञापये दुविञ्ञापये, अप्पेकच्चे परलोकवज्जभयदस्साविने विहरन्ते, अप्पेकच्चे न परलोकवज्जभयदस्साविने विहरन्ते। अथ ख्वाहं, राजकुमार, ब्रह्मानं सहम्पतिं गाथाय पच्चभासिं:

Atha khvāhaṁ, rājakumāra, brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesiṁ. Addasaṁ kho ahaṁ, rājakumāra, buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni samodakaṁ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakā accuggamma ṭhitāni anupalittāni udakena; evameva kho ahaṁ, rājakumāra; buddhacakkhunā lokaṁ volokento addasaṁ satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. Atha khvāhaṁ, rājakumāra, brahmānaṁ sahampatiṁ gāthāya paccabhāsiṁ:

Then, understanding Brahmā’s invitation, I surveyed the world with the eye of a Buddha, because of my compassion for sentient beings. And I saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not. It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. Some of them sprout and grow in the water reaching the water’s surface. And some of them sprout and grow in the water but rise up above the water and stand with no water clinging to them. Then I replied in verse to Brahmā Sahampati:

‘अपारुता तेसं अमतस्स द्वारा, ये सोतवन्तो पमुञ्चन्तु सद्धं; विहिंससञ्ञी पगुणं न भासिं, धम्मं पणीतं मनुजेसु ब्रह्मेऽति।

‘Apārutā tesaṁ amatassa dvārā, Ye sotavanto pamuñcantu saddhaṁ; Vihiṁsasaññī paguṇaṁ na bhāsiṁ, Dhammaṁ paṇītaṁ manujesu brahme’ti.

‘Flung open are the doors to the deathless! Let those with ears to hear commit to faith. Thinking it would be troublesome, Brahmā, I did not teach the sophisticated, sublime Dhamma among humans.’

अथ खो, राजकुमार, ब्रह्मा सहम्पति ‘कतावकासो खोम्हि भगवता धम्मदेसनायाऽति मं अभिवादेत्वा पदक्खिणं कत्वा तत्थेवन्तरधायि।

Atha kho, rājakumāra, brahmā sahampati ‘katāvakāso khomhi bhagavatā dhammadesanāyā’ti maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi.

Then Brahmā Sahampati, knowing that his request for me to teach the Dhamma had been granted, bowed and respectfully circled me, keeping me on his right, before vanishing right there.

तस्स मय्हं, राजकुमार, एतदहोसि: ‘कस्स नु खो अहं पठमं धम्मं देसेय्यं? को इमं धम्मं खिप्पमेव आजानिस्सतीऽति? तस्स मय्हं, राजकुमार, एतदहोसि: ‘अयं खो आळारो कालामो पण्डितो वियत्तो मेधावी दीघरत्तं अप्परजक्खजातिको। यन्नूनाहं आळारस्स कालामस्स पठमं धम्मं देसेय्यं; सो इमं धम्मं खिप्पमेव आजानिस्सतीऽति। अथ खो मं, राजकुमार, देवता उपसङ्कमित्वा एतदवोच: ‘सत्ताहकालङ्कतो, भन्ते, आळारो कालामोऽति।

Tassa mayhaṁ, rājakumāra, etadahosi: ‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ? Ko imaṁ dhammaṁ khippameva ājānissatī’ti? Tassa mayhaṁ, rājakumāra, etadahosi: ‘ayaṁ kho āḷāro kālāmo paṇḍito viyatto medhāvī dīgharattaṁ apparajakkhajātiko. Yannūnāhaṁ āḷārassa kālāmassa paṭhamaṁ dhammaṁ deseyyaṁ; so imaṁ dhammaṁ khippameva ājānissatī’ti. Atha kho maṁ, rājakumāra, devatā upasaṅkamitvā etadavoca: ‘sattāhakālaṅkato, bhante, āḷāro kālāmo’ti.

Then it occurred to me, ‘Who should I teach first of all? Who will quickly understand the teaching?’ Then it occurred to me, ‘That Āḷāra Kālāma is astute, competent, clever, and has long had little dust in his eyes. Why don’t I teach him first of all? He’ll quickly understand the teaching.’ But a deity came to me and said, ‘Sir, Āḷāra Kālāma passed away seven days ago.’

ञाणञ्च पन मे दस्सनं उदपादि: ‘सत्ताहकालङ्कतो आळारो कालामोऽति। तस्स मय्हं, राजकुमार, एतदहोसि: ‘महाजानियो खो आळारो कालामो। सचे हि सो इमं धम्मं सुणेय्य, खिप्पमेव आजानेय्याऽति।

Ñāṇañca pana me dassanaṁ udapādi: ‘sattāhakālaṅkato āḷāro kālāmo’ti. Tassa mayhaṁ, rājakumāra, etadahosi: ‘mahājāniyo kho āḷāro kālāmo. Sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā’ti.

And knowledge and vision arose in me, ‘Āḷāra Kālāma passed away seven days ago.’ Then it occurred to me, ‘This is a great loss for Āḷāra Kālāma. If he had heard the teaching, he would have understood it quickly.’

तस्स मय्हं, राजकुमार, एतदहोसि: ‘कस्स नु खो अहं पठमं धम्मं देसेय्यं? को इमं धम्मं खिप्पमेव आजानिस्सतीऽति? तस्स मय्हं, राजकुमार, एतदहोसि: ‘अयं खो उदको रामपुत्तो पण्डितो वियत्तो मेधावी दीघरत्तं अप्परजक्खजातिको। यन्नूनाहं उदकस्स रामपुत्तस्स पठमं धम्मं देसेय्यं; सो इमं धम्मं खिप्पमेव आजानिस्सतीऽति। अथ खो मं, राजकुमार, देवता उपसङ्कमित्वा एतदवोच: ‘अभिदोसकालङ्कतो, भन्ते, उदको रामपुत्तोऽति।

Tassa mayhaṁ, rājakumāra, etadahosi: ‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ? Ko imaṁ dhammaṁ khippameva ājānissatī’ti? Tassa mayhaṁ, rājakumāra, etadahosi: ‘ayaṁ kho udako rāmaputto paṇḍito viyatto medhāvī dīgharattaṁ apparajakkhajātiko. Yannūnāhaṁ udakassa rāmaputtassa paṭhamaṁ dhammaṁ deseyyaṁ; so imaṁ dhammaṁ khippameva ājānissatī’ti. Atha kho maṁ, rājakumāra, devatā upasaṅkamitvā etadavoca: ‘abhidosakālaṅkato, bhante, udako rāmaputto’ti.

Then it occurred to me, ‘Who should I teach first of all? Who will quickly understand the teaching?’ Then it occurred to me, ‘That Uddaka, son of Rāma, is astute, competent, clever, and has long had little dust in his eyes. Why don’t I teach him first of all? He’ll quickly understand the teaching.’ But a deity came to me and said, ‘Sir, Uddaka, son of Rāma, passed away just last night.’

ञाणञ्च पन मे दस्सनं उदपादि: ‘अभिदोसकालङ्कतो उदको रामपुत्तोऽति। तस्स मय्हं, राजकुमार, एतदहोसि: ‘महाजानियो खो उदको रामपुत्तो। सचे हि सो इमं धम्मं सुणेय्य, खिप्पमेव आजानेय्याऽति।

Ñāṇañca pana me dassanaṁ udapādi: ‘abhidosakālaṅkato udako rāmaputto’ti. Tassa mayhaṁ, rājakumāra, etadahosi: ‘mahājāniyo kho udako rāmaputto. Sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā’ti.

And knowledge and vision arose in me, ‘Uddaka, son of Rāma, passed away just last night.’ Then it occurred to me, ‘This is a great loss for Uddaka. If he had heard the teaching, he would have understood it quickly.’

तस्स मय्हं, राजकुमार, एतदहोसि: ‘कस्स नु खो अहं पठमं धम्मं देसेय्यं? को इमं धम्मं खिप्पमेव आजानिस्सतीऽति? तस्स मय्हं, राजकुमार, एतदहोसि: ‘बहुकारा खो मे पञ्चवग्गिया भिक्खू ये मं पधानपहितत्तं उपट्ठहिंसु। यन्नूनाहं पञ्चवग्गियानं भिक्खूनं पठमं धम्मं देसेय्यन्ऽति। तस्स मय्हं, राजकुमार, एतदहोसि: ‘कहं नु खो एतरहि पञ्चवग्गिया भिक्खू विहरन्तीऽति। अद्दसं ख्वाहं, राजकुमार, दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन पञ्चवग्गिये भिक्खू बाराणसियं विहरन्ते इसिपतने मिगदाये।

Tassa mayhaṁ, rājakumāra, etadahosi: ‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ? Ko imaṁ dhammaṁ khippameva ājānissatī’ti? Tassa mayhaṁ, rājakumāra, etadahosi: ‘bahukārā kho me pañcavaggiyā bhikkhū ye maṁ padhānapahitattaṁ upaṭṭhahiṁsu. Yannūnāhaṁ pañcavaggiyānaṁ bhikkhūnaṁ paṭhamaṁ dhammaṁ deseyyan’ti. Tassa mayhaṁ, rājakumāra, etadahosi: ‘kahaṁ nu kho etarahi pañcavaggiyā bhikkhū viharantī’ti. Addasaṁ khvāhaṁ, rājakumāra, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṁ viharante isipatane migadāye.

Then it occurred to me, ‘Who should I teach first of all? Who will quickly understand the teaching?’ Then it occurred to me, ‘The group of five bhikkhus were very helpful to me. They looked after me during my time of resolute striving. Why don’t I teach them first of all?’ Then it occurred to me, ‘Where are the group of five bhikkhus staying these days?’ With clairvoyance that is purified and superhuman I saw that the group of five bhikkhus were staying near Varanasi, in the deer park at Isipatana.

अथ ख्वाहं, राजकुमार, उरुवेलायं यथाभिरन्तं विहरित्वा येन बाराणसी तेन चारिकं पक्कमिं।

Atha khvāhaṁ, rājakumāra, uruvelāyaṁ yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkamiṁ.

So, when I had stayed in Uruvelā as long as I pleased, I set out for Varanasi.

अद्दसा खो मं, राजकुमार, उपको आजीवको अन्तरा च गयं अन्तरा च बोधिं अद्धानमग्गप्पटिपन्नं। दिस्वान मं एतदवोच: ‘विप्पसन्नानि खो ते, आवुसो, इन्द्रियानि, परिसुद्धो छविवण्णो परियोदातो। कंसि त्वं, आवुसो, उद्दिस्स पब्बजितो? को वा ते सत्था? कस्स वा त्वं धम्मं रोचेसीऽति?

Addasā kho maṁ, rājakumāra, upako ājīvako antarā ca gayaṁ antarā ca bodhiṁ addhānamaggappaṭipannaṁ. Disvāna maṁ etadavoca: ‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto. Kaṁsi tvaṁ, āvuso, uddissa pabbajito? Ko vā te satthā? Kassa vā tvaṁ dhammaṁ rocesī’ti?

While I was traveling along the road between Gayā and Bodhgaya, the Ājīvaka ascetic Upaka saw me and said, ‘Friend, your faculties are so very clear, and your complexion is pure and bright. In whose name have you gone forth, friend? Who is your Teacher? Whose teaching do you believe in?’

एवं वुत्ते, अहं, राजकुमार, उपकं आजीवकं गाथाहि अज्झभासिं:

Evaṁ vutte, ahaṁ, rājakumāra, upakaṁ ājīvakaṁ gāthāhi ajjhabhāsiṁ:

I replied to Upaka in verse:

‘सब्बाभिभू सब्बविदूहमस्मि, सब्बेसु धम्मेसु अनूपलित्तो; सब्बञ्जहो तण्हाक्खये विमुत्तो, सयं अभिञ्ञाय कमुद्दिसेय्यं।

‘Sabbābhibhū sabbavidūhamasmi, Sabbesu dhammesu anūpalitto; Sabbañjaho taṇhākkhaye vimutto, Sayaṁ abhiññāya kamuddiseyyaṁ.

‘I am the champion, the knower of all, unsullied in the midst of all things. I’ve given up all, freed in the ending of craving. Since I know for myself, whose follower should I be?

न मे आचरियो अत्थि, सदिसो मे न विज्जति; सदेवकस्मिं लोकस्मिं, नत्थि मे पटिपुग्गलो।

Na me ācariyo atthi, sadiso me na vijjati; Sadevakasmiṁ lokasmiṁ, natthi me paṭipuggalo.

I have no teacher. There is no-one like me. In the world with its gods, I have no rival.

अहञ्हि अरहा लोके, अहं सत्था अनुत्तरो; एकोम्हि सम्मासम्बुद्धो, सीतिभूतोस्मि निब्बुतो।

Ahañhi arahā loke, ahaṁ satthā anuttaro; Ekomhi sammāsambuddho, sītibhūtosmi nibbuto.

For in this world, I am the perfected one; I am the supreme Teacher. I alone am fully awakened, cooled, extinguished.

धम्मचक्कं पवत्तेतुं, गच्छामि कासिनं पुरं; अन्धीभूतस्मिं लोकस्मिं, आहञ्छं अमतदुन्दुभिन्ऽति।

Dhammacakkaṁ pavattetuṁ, Gacchāmi kāsinaṁ puraṁ; Andhībhūtasmiṁ¹⁸ lokasmiṁ, Āhañchaṁ amatadundubhin’ti.

I am going to the city of Kāsi to roll forth the Wheel of Dhamma. In this world that is so blind, I’ll beat the deathless drum!’

‘यथा खो त्वं, आवुसो, पटिजानासि अरहसि अनन्तजिनोऽति।

‘Yathā kho tvaṁ, āvuso, paṭijānāsi arahasi anantajino’ti.

‘According to what you claim, friend, you ought to be the Infinite Victor.’

‘मादिसा वे जिना होन्ति, ये पत्ता आसवक्खयं; जिता मे पापका धम्मा, तस्माहमुपक जिनोऽति।

‘Mādisā ve jinā honti, ye pattā āsavakkhayaṁ; Jitā me pāpakā dhammā, tasmāhamupaka¹⁹ jino’ti.

‘The victors are those who, like me, have reached the ending of defilements. I have conquered bad qualities, Upaka—that’s why I’m a victor.’

एवं वुत्ते, राजकुमार, उपको आजीवको ‘हुपेय्यपावुसोऽति वत्वा सीसं ओकम्पेत्वा उम्मग्गं गहेत्वा पक्कामि।

Evaṁ vutte, rājakumāra, upako ājīvako ‘hupeyyapāvuso’ti²⁰ vatvā sīsaṁ okampetvā ummaggaṁ gahetvā pakkāmi.

When I had spoken, Upaka said: ‘If you say so, friend.’ Shaking his head, he took a wrong turn and left.

अथ ख्वाहं, राजकुमार, अनुपुब्बेन चारिकं चरमानो येन बाराणसी इसिपतनं मिगदायो येन पञ्चवग्गिया भिक्खू तेनुपसङ्कमिं। अद्दसंसु खो मं, राजकुमार, पञ्चवग्गिया भिक्खू दूरतोव आगच्छन्तं। दिस्वान अञ्ञमञ्ञं सण्ठपेसुं: ‘अयं खो, आवुसो, समणो गोतमो आगच्छति बाहुल्लिको पधानविब्भन्तो आवत्तो बाहुल्लाय। सो नेव अभिवादेतब्बो, न पच्चुट्ठातब्बो, नास्स पत्तचीवरं पटिग्गहेतब्बं; अपि च खो आसनं ठपेतब्बं—सचे सो आकङ्खिस्सति निसीदिस्सतीऽति।

Atha khvāhaṁ, rājakumāra, anupubbena cārikaṁ caramāno yena bārāṇasī isipatanaṁ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṁ. Addasaṁsu kho maṁ, rājakumāra, pañcavaggiyā bhikkhū dūratova āgacchantaṁ. Disvāna aññamaññaṁ saṇṭhapesuṁ: ‘ayaṁ kho, āvuso, samaṇo gotamo āgacchati bāhulliko padhānavibbhanto āvatto bāhullāya. So neva abhivādetabbo, na paccuṭṭhātabbo, nāssa pattacīvaraṁ paṭiggahetabbaṁ; api ca kho āsanaṁ ṭhapetabbaṁ—sace so ākaṅkhissati nisīdissatī’ti.

Traveling stage by stage, I arrived at Varanasi, and went to see the group of five bhikkhus in the deer park at Isipatana. The group of five bhikkhus saw me coming off in the distance and stopped each other, saying, ‘Here comes the ascetic Gotama. He’s so indulgent; he strayed from the struggle and returned to indulgence. We shouldn’t bow to him or rise for him or receive his bowl and robe. But we can set out a seat; he can sit if he likes.’

यथा यथा खो अहं, राजकुमार, पञ्चवग्गिये भिक्खू उपसङ्कमिं तथा तथा पञ्चवग्गिया भिक्खू नासक्खिंसु सकाय कतिकाय सण्ठातुं। अप्पेकच्चे मं पच्चुग्गन्त्वा पत्तचीवरं पटिग्गहेसुं। अप्पेकच्चे आसनं पञ्ञपेसुं। अप्पेकच्चे पादोदकं उपट्ठपेसुं। अपि च खो मं नामेन च आवुसोवादेन च समुदाचरन्ति।

Yathā yathā kho ahaṁ, rājakumāra, pañcavaggiye bhikkhū upasaṅkamiṁ tathā tathā pañcavaggiyā bhikkhū nāsakkhiṁsu sakāya katikāya saṇṭhātuṁ. Appekacce maṁ paccuggantvā pattacīvaraṁ paṭiggahesuṁ. Appekacce āsanaṁ paññapesuṁ. Appekacce pādodakaṁ upaṭṭhapesuṁ. Api ca kho maṁ nāmena ca āvusovādena ca samudācaranti.

Yet as I drew closer, the group of five bhikkhus were unable to stop themselves as they had agreed. Some came out to greet me and receive my bowl and robe, some spread out a seat, while others set out water for washing my feet. But they still addressed me by name and as ‘friend’.

एवं वुत्ते, अहं, राजकुमार, पञ्चवग्गिये भिक्खू एतदवोचं: ‘मा, भिक्खवे, तथागतं नामेन च आवुसोवादेन च समुदाचरथ; अरहं, भिक्खवे, तथागतो सम्मासम्बुद्धो। ओदहथ, भिक्खवे, सोतं। अमतमधिगतं अहमनुसासामि, अहं धम्मं देसेमि। यथानुसिट्ठं तथा पटिपज्जमाना नचिरस्सेव—यस्सत्थाय कुलपुत्ता सम्मदेव अगारस्मा अनगारियं पब्बजन्ति, तदनुत्तरं—ब्रह्मचरियपरियोसानं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरिस्सथाऽति।

Evaṁ vutte, ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ: ‘mā, bhikkhave, tathāgataṁ nāmena ca āvusovādena ca samudācaratha; arahaṁ, bhikkhave, tathāgato sammāsambuddho. 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.

So I said to them, ‘Bhikkhus, don’t address me by name and as “friend”. The Realized One is Perfected, a fully awakened Buddha. Listen up, bhikkhus: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma. By practicing as instructed you will soon realize the supreme end of the spiritual path in this very life. You will live having achieved with your own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’

एवं वुत्ते, राजकुमार, पञ्चवग्गिया भिक्खू मं एतदवोचुं: ‘तायपि खो त्वं, आवुसो गोतम, इरियाय ताय पटिपदाय ताय दुक्करकारिकाय नाज्झगमा उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसं; किं पन त्वं एतरहि बाहुल्लिको पधानविब्भन्तो आवत्तो बाहुल्लाय अधिगमिस्ससि उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसन्ऽति?

Evaṁ vutte, rājakumāra, pañcavaggiyā bhikkhū maṁ etadavocuṁ: ‘tāyapi kho tvaṁ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṁ; kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti?

But they said to me, ‘Friend Gotama, even by that conduct, that practice, that grueling work you did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones. How could you have achieved such a state now that you’ve become indulgent, strayed from the struggle and fallen into indulgence?’

एवं वुत्ते, अहं, राजकुमार, पञ्चवग्गिये भिक्खू एतदवोचं: ‘न, भिक्खवे, तथागतो बाहुल्लिको न पधानविब्भन्तो न आवत्तो बाहुल्लाय। अरहं, भिक्खवे, तथागतो सम्मासम्बुद्धो। ओदहथ, भिक्खवे, सोतं। अमतमधिगतं अहमनुसासामि, अहं धम्मं देसेमि। यथानुसिट्ठं तथा पटिपज्जमाना नचिरस्सेव—यस्सत्थाय कुलपुत्ता सम्मदेव अगारस्मा अनगारियं पब्बजन्ति, तदनुत्तरं—ब्रह्मचरियपरियोसानं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरिस्सथाऽति।

Evaṁ vutte, ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ: ‘na, bhikkhave, tathāgato bāhulliko na padhānavibbhanto na āvatto bāhullāya. Arahaṁ, bhikkhave, tathāgato sammāsambuddho. 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.

So I said to them, ‘The Realized One has not become indulgent, strayed from the struggle and fallen into indulgence. The Realized One is Perfected, a fully awakened Buddha. Listen up, bhikkhus: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma. By practicing as instructed you will soon realize the supreme end of the spiritual path in this very life. You will live having achieved with your own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’

दुतियम्पि खो, राजकुमार, पञ्चवग्गिया भिक्खू मं एतदवोचुं: ‘तायपि खो त्वं, आवुसो गोतम, इरियाय ताय पटिपदाय ताय दुक्करकारिकाय नाज्झगमा उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसं; किं पन त्वं एतरहि बाहुल्लिको पधानविब्भन्तो आवत्तो बाहुल्लाय अधिगमिस्ससि उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसन्ऽति?

Dutiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṁ etadavocuṁ: ‘tāyapi kho tvaṁ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṁ; kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti?

But for a second time they said to me, ‘Friend Gotama … you’ve fallen into indulgence.’

दुतियम्पि खो अहं, राजकुमार, पञ्चवग्गिये भिक्खू एतदवोचं: ‘न, भिक्खवे, तथागतो बाहुल्लिको न पधानविब्भन्तो न आवत्तो बाहुल्लाय। अरहं, भिक्खवे, तथागतो सम्मासम्बुद्धो। ओदहथ, भिक्खवे, सोतं। अमतमधिगतं अहमनुसासामि, अहं धम्मं देसेमि। यथानुसिट्ठं तथा पटिपज्जमाना नचिरस्सेव—यस्सत्थाय कुलपुत्ता सम्मदेव अगारस्मा अनगारियं पब्बजन्ति, तदनुत्तरं—ब्रह्मचरियपरियोसानं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरिस्सथाऽति।

Dutiyampi kho ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ: ‘na, bhikkhave, tathāgato bāhulliko na padhānavibbhanto na āvatto bāhullāya. Arahaṁ, bhikkhave, tathāgato sammāsambuddho. 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.

So for a second time I said to them, ‘The Realized One has not become indulgent …’

ततियम्पि खो, राजकुमार, पञ्चवग्गिया भिक्खू मं एतदवोचुं: ‘तायपि खो त्वं, आवुसो गोतम, इरियाय ताय पटिपदाय ताय दुक्करकारिकाय नाज्झगमा उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसं; किं पन त्वं एतरहि बाहुल्लिको पधानविब्भन्तो आवत्तो बाहुल्लाय अधिगमिस्ससि उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसन्ऽति?

Tatiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṁ etadavocuṁ: ‘tāyapi kho tvaṁ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṁ; kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti?

But for a third time they said to me, ‘Friend Gotama … you’ve fallen into indulgence.’

एवं वुत्ते, अहं, राजकुमार, पञ्चवग्गिये भिक्खू एतदवोचं: ‘अभिजानाथ मे नो तुम्हे, भिक्खवे, इतो पुब्बे एवरूपं पभावितमेतन्ऽति?

Evaṁ vutte, ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ: ‘abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṁ pabhāvitametan’ti?

So I said to them, ‘Bhikkhus, have you ever known me to speak like this before?’

‘नो हेतं, भन्तेऽ।

‘No hetaṁ, bhante’.

‘No, sir.’

‘अरहं, भिक्खवे, तथागतो सम्मासम्बुद्धो। ओदहथ, भिक्खवे, सोतं। अमतमधिगतं अहमनुसासामि, अहं धम्मं देसेमि। यथानुसिट्ठं तथा पटिपज्जमाना नचिरस्सेव—यस्सत्थाय कुलपुत्ता सम्मदेव अगारस्मा अनगारियं पब्बजन्ति, तदनुत्तरं—ब्रह्मचरियपरियोसानं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरिस्सथाऽति।

‘Arahaṁ, bhikkhave, tathāgato sammāsambuddho. 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.

‘The Realized One is Perfected, a fully awakened Buddha. Listen up, bhikkhus: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma. By practicing as instructed you will soon realize the supreme end of the spiritual path in this very life. You will live having achieved with your own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’

असक्खिं खो अहं, राजकुमार, पञ्चवग्गिये भिक्खू सञ्ञापेतुं। द्वेपि सुदं, राजकुमार, भिक्खू ओवदामि। तयो भिक्खू पिण्डाय चरन्ति। यं तयो भिक्खू पिण्डाय चरित्वा आहरन्ति, तेन छब्बग्गिया यापेम। तयोपि सुदं, राजकुमार, भिक्खू ओवदामि, द्वे भिक्खू पिण्डाय चरन्ति। यं द्वे भिक्खू पिण्डाय चरित्वा आहरन्ति तेन छब्बग्गिया यापेम।

Asakkhiṁ kho ahaṁ, rājakumāra, pañcavaggiye bhikkhū saññāpetuṁ. Dvepi sudaṁ, rājakumāra, bhikkhū ovadāmi. Tayo bhikkhū piṇḍāya caranti. Yaṁ tayo bhikkhū piṇḍāya caritvā āharanti, tena chabbaggiyā²¹ yāpema. Tayopi sudaṁ, rājakumāra, bhikkhū ovadāmi, dve bhikkhū piṇḍāya caranti. Yaṁ dve bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema.

I was able to persuade the group of five bhikkhus. Then sometimes I advised two bhikkhus, while the other three went for alms. Then those three would feed all six of us with what they brought back. Sometimes I advised three bhikkhus, while the other two went for alms. Then those two would feed all six of us with what they brought back.

अथ खो, राजकुमार, पञ्चवग्गिया भिक्खू मया एवं ओवदियमाना एवं अनुसासियमाना नचिरस्सेव—यस्सत्थाय कुलपुत्ता सम्मदेव अगारस्मा अनगारियं पब्बजन्ति, तदनुत्तरं—ब्रह्मचरियपरियोसानं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरिंसू”ति।

Atha kho, rājakumāra, pañcavaggiyā bhikkhū mayā evaṁ ovadiyamānā evaṁ anusāsiyamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihariṁsū”ti.

As the group of five bhikkhus were being advised and instructed by me like this, they soon realized the supreme end of the spiritual path in this very life. They lived having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.”

एवं वुत्ते, बोधि राजकुमारो भगवन्तं एतदवोच: “कीव चिरेन नु खो, भन्ते, भिक्खु तथागतं विनायकं लभमानो—यस्सत्थाय कुलपुत्ता सम्मदेव अगारस्मा अनगारियं पब्बजन्ति, तदनुत्तरं—ब्रह्मचरियपरियोसानं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरेय्या”ति?

Evaṁ vutte, bodhi rājakumāro bhagavantaṁ etadavoca: “kīva cirena nu kho, bhante, bhikkhu tathāgataṁ vināyakaṁ²² labhamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyā”ti?

When he had spoken, Prince Bodhi said to the Buddha, “Sir, when a bhikkhu has the Realized One as trainer, how long would it take for them to realize the supreme end of the spiritual path in this very life?”

“तेन हि, राजकुमार, तंयेवेत्थ पटिपुच्छिस्सामि। यथा ते खमेय्य, तथा नं ब्याकरेय्यासि। तं किं मञ्ञसि, राजकुमार, कुसलो त्वं हत्थारूळ्हे अङ्कुसगय्हे सिप्पे”ति?

“Tena hi, rājakumāra, taṁyevettha paṭipucchissāmi. Yathā te khameyya, tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, rājakumāra, kusalo tvaṁ hatthārūḷhe aṅkusagayhe²³ sippe”ti?

“Well then, prince, I’ll ask you about this in return, and you can answer as you like. What do you think, prince? Are you skilled in the art of wielding a hooked goad while riding an elephant?”

“एवं, भन्ते, कुसलो अहं हत्थारूळ्हे अङ्कुसगय्हे सिप्पे”ति।

“Evaṁ, bhante, kusalo ahaṁ hatthārūḷhe aṅkusagayhe sippe”ti.

“Yes, sir.”

“तं किं मञ्ञसि, राजकुमार, इध पुरिसो आगच्छेय्य: ‘बोधि राजकुमारो हत्थारूळ्हं अङ्कुसगय्हं सिप्पं जानाति; तस्साहं सन्तिके हत्थारूळ्हं अङ्कुसगय्हं सिप्पं सिक्खिस्सामीऽति। सो चस्स अस्सद्धो; यावतकं सद्धेन पत्तब्बं तं न सम्पापुणेय्य। सो चस्स बह्वाबाधो; यावतकं अप्पाबाधेन पत्तब्बं तं न सम्पापुणेय्य। सो चस्स सठो मायावी; यावतकं असठेन अमायाविना पत्तब्बं तं न सम्पापुणेय्य। सो चस्स कुसीतो; यावतकं आरद्धवीरियेन पत्तब्बं तं न सम्पापुणेय्य। सो चस्स दुप्पञ्ञो; यावतकं पञ्ञवता पत्तब्बं तं न सम्पापुणेय्य। तं किं मञ्ञसि, राजकुमार, अपि नु सो पुरिसो तव सन्तिके हत्थारूळ्हं अङ्कुसगय्हं सिप्पं सिक्खेय्या”ति?

“Taṁ kiṁ maññasi, rājakumāra, idha puriso āgaccheyya: ‘bodhi rājakumāro hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ jānāti; tassāhaṁ santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkhissāmī’ti. So cassa assaddho; yāvatakaṁ saddhena pattabbaṁ taṁ na sampāpuṇeyya. So cassa bahvābādho; yāvatakaṁ appābādhena pattabbaṁ taṁ na sampāpuṇeyya. So cassa saṭho māyāvī; yāvatakaṁ asaṭhena amāyāvinā pattabbaṁ taṁ na sampāpuṇeyya. So cassa kusīto; yāvatakaṁ āraddhavīriyena pattabbaṁ taṁ na sampāpuṇeyya. So cassa duppañño; yāvatakaṁ paññavatā pattabbaṁ taṁ na sampāpuṇeyya. Taṁ kiṁ maññasi, rājakumāra, api nu so puriso tava santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyyā”ti?

“What do you think, prince? Suppose a man were to come along thinking, ‘Prince Bodhi knows the art of wielding a hooked goad while riding an elephant. I’ll train in that art under him.’ If he’s faithless, he wouldn’t achieve what he could with faith. If he’s unhealthy, he wouldn’t achieve what he could with good health. If he’s devious or deceitful, he wouldn’t achieve what he could with honesty and integrity. If he’s lazy, he wouldn’t achieve what he could with energy. If he’s stupid, he wouldn’t achieve what he could with wisdom. What do you think, prince? Could that man still train under you in the art of wielding a hooked goad while riding an elephant?”

“एकमेकेनापि, भन्ते, अङ्गेन समन्नागतो सो पुरिसो न मम सन्तिके हत्थारूळ्हं अङ्कुसगय्हं सिप्पं सिक्खेय्य, को पन वादो पञ्चहङ्गेही”ति।

“Ekamekenāpi, bhante, aṅgena samannāgato so puriso na mama santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyya, ko pana vādo pañcahaṅgehī”ti.

“Sir, if he had even a single one of these factors he couldn’t train under me, let alone all five.”

“तं किं मञ्ञसि, राजकुमार, इध पुरिसो आगच्छेय्य: ‘बोधि राजकुमारो हत्थारूळ्हं अङ्कुसगय्हं सिप्पं जानाति; तस्साहं सन्तिके हत्थारूळ्हं अङ्कुसगय्हं सिप्पं सिक्खिस्सामीऽति। सो चस्स सद्धो; यावतकं सद्धेन पत्तब्बं तं सम्पापुणेय्य। सो चस्स अप्पाबाधो; यावतकं अप्पाबाधेन पत्तब्बं तं सम्पापुणेय्य। सो चस्स असठो अमायावी; यावतकं असठेन अमायाविना पत्तब्बं तं सम्पापुणेय्य। सो चस्स आरद्धवीरियो; यावतकं आरद्धवीरियेन पत्तब्बं तं सम्पापुणेय्य। सो चस्स पञ्ञवा; यावतकं पञ्ञवता पत्तब्बं तं सम्पापुणेय्य। तं किं मञ्ञसि, राजकुमार, अपि नु सो पुरिसो तव सन्तिके हत्थारूळ्हं अङ्कुसगय्हं सिप्पं सिक्खेय्या”ति?

“Taṁ kiṁ maññasi, rājakumāra, idha puriso āgaccheyya: ‘bodhi rājakumāro hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ jānāti; tassāhaṁ santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkhissāmī’ti. So cassa saddho; yāvatakaṁ saddhena pattabbaṁ taṁ sampāpuṇeyya. So cassa appābādho; yāvatakaṁ appābādhena pattabbaṁ taṁ sampāpuṇeyya. So cassa asaṭho amāyāvī; yāvatakaṁ asaṭhena amāyāvinā pattabbaṁ taṁ sampāpuṇeyya. So cassa āraddhavīriyo; yāvatakaṁ āraddhavīriyena pattabbaṁ taṁ sampāpuṇeyya. So cassa paññavā; yāvatakaṁ paññavatā pattabbaṁ taṁ sampāpuṇeyya. Taṁ kiṁ maññasi, rājakumāra, api nu so puriso tava santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyyā”ti?

“What do you think, prince? Suppose a man were to come along thinking, ‘Prince Bodhi knows the art of wielding a hooked goad while riding an elephant. I’ll train in that art under him.’ If he’s faithful, he’d achieve what he could with faith. If he’s healthy, he’d achieve what he could with good health. If he’s honest and has integrity, he’d achieve what he could with honesty and integrity. If he’s energetic, he’d achieve what he could with energy. If he’s wise, he’d achieve what he could with wisdom. What do you think, prince? Could that man still train under you in the art of wielding a hooked goad while riding an elephant?”

“एकमेकेनापि, भन्ते, अङ्गेन समन्नागतो सो पुरिसो मम सन्तिके हत्थारूळ्हं अङ्कुसगय्हं सिप्पं सिक्खेय्य, को पन वादो पञ्चहङ्गेही”ति।

“Ekamekenāpi, bhante, aṅgena samannāgato so puriso mama santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyya, ko pana vādo pañcahaṅgehī”ti.

“Sir, if he had even a single one of these factors he could train under me, let alone all five.”

“एवमेव खो, राजकुमार, पञ्चिमानि पधानियङ्गानि। कतमानि पञ्च? इध, राजकुमार, भिक्खु सद्धो होति; सद्दहति तथागतस्स बोधिं: ‘इतिपि सो भगवा अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवाऽति; अप्पाबाधो होति अप्पातङ्को समवेपाकिनिया गहणिया समन्नागतो नातिसीताय नाच्चुण्हाय मज्झिमाय पधानक्खमाय; असठो होति अमायावी यथाभूतं अत्तानं आविकत्ता सत्थरि वा विञ्ञूसु वा सब्रह्मचारीसु; आरद्धवीरियो विहरति अकुसलानं धम्मानं पहानाय कुसलानं धम्मानं उपसम्पदाय, थामवा दळ्हपरक्कमो अनिक्खित्तधुरो कुसलेसु धम्मेसु; पञ्ञवा होति उदयत्थगामिनिया पञ्ञाय समन्नागतो अरियाय निब्बेधिकाय सम्मादुक्खक्खयगामिनिया। इमानि खो, राजकुमार, पञ्च पधानियङ्गानि।

“Evameva kho, rājakumāra, pañcimāni padhāniyaṅgāni. Katamāni pañca? Idha, rājakumāra, bhikkhu saddho hoti; saddahati tathāgatassa bodhiṁ: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti; appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya; asaṭho hoti amāyāvī yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu; āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. Imāni kho, rājakumāra, pañca padhāniyaṅgāni.

“In the same way, prince, there are these five factors that support meditation. What five? It’s when a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions. They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. These are the five factors that support meditation.

इमेहि, राजकुमार, पञ्चहि पधानियङ्गेहि समन्नागतो भिक्खु तथागतं विनायकं लभमानो—यस्सत्थाय कुलपुत्ता सम्मदेव अगारस्मा अनगारियं पब्बजन्ति, तदनुत्तरं—ब्रह्मचरियपरियोसानं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरेय्य सत्त वस्सानि। तिट्ठन्तु, राजकुमार, सत्त वस्सानि। इमेहि पञ्चहि पधानियङ्गेहि समन्नागतो भिक्खु तथागतं विनायकं लभमानो—यस्सत्थाय कुलपुत्ता सम्मदेव अगारस्मा अनगारियं पब्बजन्ति, तदनुत्तरं—ब्रह्मचरियपरियोसानं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरेय्य छब्बस्सानि … पञ्च वस्सानि … चत्तारि वस्सानि … तीणि वस्सानि … द्वे वस्सानि … एकं वस्सं। तिट्ठतु, राजकुमार, एकं वस्सं। इमेहि पञ्चहि पधानियङ्गेहि समन्नागतो भिक्खु तथागतं विनायकं लभमानो—यस्सत्थाय कुलपुत्ता सम्मदेव अगारस्मा अनगारियं पब्बजन्ति, तदनुत्तरं—ब्रह्मचरियपरियोसानं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरेय्य सत्त मासानि। तिट्ठन्तु, राजकुमार, सत्त मासानि। इमेहि पञ्चहि पधानियङ्गेहि समन्नागतो भिक्खु तथागतं विनायकं लभमानो—यस्सत्थाय कुलपुत्ता सम्मदेव अगारस्मा अनगारियं पब्बजन्ति, तदनुत्तरं—ब्रह्मचरियपरियोसानं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरेय्य छ मासानि … पञ्च मासानि … चत्तारि मासानि … तीणि मासानि … द्वे मासानि … एकं मासं … अड्ढमासं। तिट्ठतु, राजकुमार, अड्ढमासो। इमेहि पञ्चहि पधानियङ्गेहि समन्नागतो भिक्खु तथागतं विनायकं लभमानो—यस्सत्थाय कुलपुत्ता सम्मदेव अगारस्मा अनगारियं पब्बजन्ति, तदनुत्तरं—ब्रह्मचरियपरियोसानं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरेय्य सत्त रत्तिन्दिवानि। तिट्ठन्तु, राजकुमार, सत्त रत्तिन्दिवानि। इमेहि पञ्चहि पधानियङ्गेहि समन्नागतो भिक्खु तथागतं विनायकं लभमानो—यस्सत्थाय कुलपुत्ता सम्मदेव अगारस्मा अनगारियं पब्बजन्ति, तदनुत्तरं—ब्रह्मचरियपरियोसानं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरेय्य छ रत्तिन्दिवानि … पञ्च रत्तिन्दिवानि … चत्तारि रत्तिन्दिवानि … तीणि रत्तिन्दिवानि … द्वे रत्तिन्दिवानि … एकं रत्तिन्दिवं। तिट्ठतु, राजकुमार, एको रत्तिन्दिवो। इमेहि पञ्चहि पधानियङ्गेहि समन्नागतो भिक्खु तथागतं विनायकं लभमानो सायमनुसिट्ठो पातो विसेसं अधिगमिस्सति, पातमनुसिट्ठो सायं विसेसं अधिगमिस्सती”ति।

Imehi, rājakumāra, pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya satta vassāni. Tiṭṭhantu, rājakumāra, satta vassāni. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya chabbassāni … pañca vassāni … cattāri vassāni … tīṇi vassāni … dve vassāni … ekaṁ vassaṁ. Tiṭṭhatu, rājakumāra, ekaṁ vassaṁ. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya satta māsāni. Tiṭṭhantu, rājakumāra, satta māsāni. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya cha māsāni … pañca māsāni … cattāri māsāni … tīṇi māsāni … dve māsāni … ekaṁ māsaṁ … aḍḍhamāsaṁ. Tiṭṭhatu, rājakumāra, aḍḍhamāso. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya satta rattindivāni. Tiṭṭhantu, rājakumāra, satta rattindivāni. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya cha rattindivāni … pañca rattindivāni … cattāri rattindivāni … tīṇi rattindivāni … dve rattindivāni … ekaṁ rattindivaṁ. Tiṭṭhatu, rājakumāra, eko rattindivo. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno sāyamanusiṭṭho pāto visesaṁ adhigamissati, pātamanusiṭṭho sāyaṁ visesaṁ adhigamissatī”ti.

When a bhikkhu with these five factors that support meditation has the Realized One as trainer, they could realize the supreme end of the spiritual path in seven years. Let alone seven years, they could realize the supreme end of the spiritual path in six years, or as little as one year. Let alone one year, when a bhikkhu with these five factors that support meditation has the Realized One as trainer, they could realize the supreme end of the spiritual path in seven months, or as little as one day. Let alone one day, when a bhikkhu with these five factors that support meditation has the Realized One as trainer, they could be instructed in the evening and achieve distinction in the morning, or be instructed in the morning and achieve distinction in the evening.”

एवं वुत्ते, बोधि राजकुमारो भगवन्तं एतदवोच: “अहो बुद्धो, अहो धम्मो, अहो धम्मस्स स्वाक्खातता। यत्र हि नाम सायमनुसिट्ठो पातो विसेसं अधिगमिस्सति, पातमनुसिट्ठो सायं विसेसं अधिगमिस्सती”ति।

Evaṁ vutte, bodhi rājakumāro bhagavantaṁ etadavoca: “aho buddho, aho dhammo, aho dhammassa svākkhātatā. Yatra hi nāma sāyamanusiṭṭho pāto visesaṁ adhigamissati, pātamanusiṭṭho sāyaṁ visesaṁ adhigamissatī”ti.

When he had spoken, Prince Bodhi said to the Buddha, “Oh, the Buddha! Oh, the teaching! Oh, how well explained is the teaching! For someone could be instructed in the evening and achieve distinction in the morning, or be instructed in the morning and achieve distinction in the evening.”

एवं वुत्ते, सञ्जिकापुत्तो माणवो बोधिं राजकुमारं एतदवोच: “एवमेव पनायं भवं बोधि: ‘अहो बुद्धो, अहो धम्मो, अहो धम्मस्स स्वाक्खातताऽति च वदेति; अथ च पन न तं भवन्तं गोतमं सरणं गच्छति धम्मञ्च भिक्खुसङ्घञ्चा”ति।

Evaṁ vutte, sañjikāputto māṇavo bodhiṁ rājakumāraṁ etadavoca: “evameva panāyaṁ bhavaṁ bodhi: ‘aho buddho, aho dhammo, aho dhammassa svākkhātatā’ti ca vadeti; atha ca pana na taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchati dhammañca bhikkhusaṅghañcā”ti.

When he said this, Sañjikāputta said to Prince Bodhi, “Though Master Bodhi speaks like this, you don’t go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha.”

“मा हेवं, सम्म सञ्जिकापुत्त, अवच; मा हेवं, सम्म सञ्जिकापुत्त, अवच। सम्मुखा मेतं, सम्म सञ्जिकापुत्त, अय्याय सुतं, सम्मुखा पटिग्गहितं”। “एकमिदं, सम्म सञ्जिकापुत्त, समयं भगवा कोसम्बियं विहरति घोसितारामे। अथ खो मे अय्या कुच्छिमती येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्ना खो मे अय्या भगवन्तं एतदवोच: ‘यो मे अयं, भन्ते, कुच्छिगतो कुमारको वा कुमारिका वा सो भगवन्तं सरणं गच्छति धम्मञ्च भिक्खुसङ्घञ्च। उपासकं तं भगवा धारेतु अज्जतग्गे पाणुपेतं सरणं गतन्ऽति।

“Mā hevaṁ, samma sañjikāputta, avaca; mā hevaṁ, samma sañjikāputta, avaca. Sammukhā metaṁ, samma sañjikāputta, ayyāya sutaṁ, sammukhā paṭiggahitaṁ”. “Ekamidaṁ, samma sañjikāputta, samayaṁ bhagavā kosambiyaṁ viharati ghositārāme. Atha kho me ayyā kucchimatī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho me ayyā bhagavantaṁ etadavoca: ‘yo me ayaṁ, bhante, kucchigato kumārako vā kumārikā vā so bhagavantaṁ saraṇaṁ gacchati dhammañca bhikkhusaṅghañca. Upāsakaṁ taṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan’ti.

“Don’t say that, dear Sañjikāputta, don’t say that! I have heard and learned this in the presence of the lady, my mother. This one time the Buddha was staying near Kosambī, in Ghosita’s Monastery. Then my pregnant mother went up to the Buddha, bowed, sat down to one side, and said to him, ‘Sir, the prince or princess in my womb goes for refuge to the Buddha, the teaching, and the bhikkhu Saṅgha. From this day forth, may the Buddha remember them as a lay follower who has gone for refuge for life.’

एकमिदं, सम्म सञ्जिकापुत्त, समयं भगवा इधेव भग्गेसु विहरति सुसुमारगिरे भेसकळावने मिगदाये। अथ खो मं धाति अङ्केन हरित्वा येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं अट्ठासि। एकमन्तं ठिता खो मं धाति भगवन्तं एतदवोच: ‘अयं, भन्ते, बोधि राजकुमारो भगवन्तं सरणं गच्छति धम्मञ्च भिक्खुसङ्घञ्च। उपासकं तं भगवा धारेतु अज्जतग्गे पाणुपेतं सरणं गतन्ऽति।

Ekamidaṁ, samma sañjikāputta, samayaṁ bhagavā idheva bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Atha kho maṁ dhāti aṅkena haritvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho maṁ dhāti bhagavantaṁ etadavoca: ‘ayaṁ, bhante, bodhi rājakumāro bhagavantaṁ saraṇaṁ gacchati dhammañca bhikkhusaṅghañca. Upāsakaṁ taṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan’ti.

Another time the Buddha was staying here in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. Then my nurse, carrying me on her hip, went to the Buddha, bowed, stood to one side, and said to him, ‘Sir, this Prince Bodhi goes for refuge to the Buddha, to the teaching, and to the bhikkhu Saṅgha. From this day forth, may the Buddha remember him as a lay follower who has gone for refuge for life.’

एसाहं, सम्म सञ्जिकापुत्त, ततियकम्पि भगवन्तं सरणं गच्छामि धम्मञ्च भिक्खुसङ्घञ्च। उपासकं मं भगवा धारेतु अज्जतग्गे पाणुपेतं सरणं गतन्”ति।

Esāhaṁ, samma sañjikāputta, tatiyakampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

Now for a third time I go for refuge to the Buddha, to the teaching, and to the bhikkhu Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

बोधिराजकुमारसुत्तं निट्ठितं पञ्चमं।

Bodhirājakumārasuttaṁ niṭṭhitaṁ pañcamaṁ.

Next: अङ्गुलिमालसुत्त • Aṅgulimālasutta • With Aṅgulimāla

The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]

Footnotes:

1. kokanado → kokanudo (sya-all, km, mr)

2. bodhi kho → bodhi bho gotama (bj, sya-all, km, pts1ed)

3. celapaṭikaṁ → celapattikaṁ (bj, pts1ed)

4. attano → idaṁ padaṁ bj, sya-all, km, pts1ed potthakesu

5. udako → uddako (bj, sya-all, km, pts1ed)

6. udako rāmaputto → uddako rāmaputto (bj, sya-all)

7. samantā → sāmantā (?)

8. abhimanthento → abhimatthanto (sya-all, km, mr)

9. ajajjitaṁ → ajaddhukaṁ (bj, sya1ed, sya2ed, km, pts1ed); ajjukaṁ (cck)

10. samphuṭito → saṁpuṭito (bj, mr); saṁphusito (sya-all, km)

11. tibbā → tippā (bj, sya-all, pts1ed)

12. bāhulliko → bāhuliko (bj, pts1ed)

13. namati → namissati (?)

14. Apāpuretaṁ → avāpuretaṁ (bj)

15. Sokāvatiṇṇaṁ → sokāvakiṇṇaṁ (sya-all)

16. aṇaṇa → anaṇa (bj, sya-all, km, pts1ed, mr)

17. Desassu → desessu (cck); desetu (sya1ed, sya2ed, km, mr)

18. Andhībhūtasmiṁ → andhabhūtasmiṁ (bj, cck, pts1ed); andhabhūtasmi (sya1ed, sya2ed)

19. tasmāhamupaka → tasmāhaṁ upakā (bj, sya-all, km, pts1ed)

20. hupeyyapāvuso’ti → huveyya pāvusoti (bj, pts1ed); huveyyāvusoti (sya-all, km)

21. chabbaggiyā → chabbaggā (sya-all, km); chabbaggo (pts1ed)

22. vināyakaṁ → nāyakaṁ (?)

23. aṅkusagayhe → aṅkusagaṇhe (sya-all, km)

बोधिराजकुमारसुत्त

Bodhirājakumārasutta

With Prince Bodhi

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