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

मज्झिम निकाय २६

Majjhima Nikāya 26

The Middle-Length Suttas Collection 26

पासरासिसुत्त

Pāsarāsisutta

The Noble Search

एवं मे सुतं—एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे।

Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

अथ खो भगवा पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय सावत्थिं पिण्डाय पाविसि। अथ खो सम्बहुला भिक्खू येनायस्मा आनन्दो तेनुपसङ्कमिंसु; उपसङ्कमित्वा आयस्मन्तं आनन्दं एतदवोचुं: “चिरस्सुता नो, आवुसो आनन्द, भगवतो सम्मुखा धम्मी कथा। साधु मयं, आवुसो आनन्द, लभेय्याम भगवतो सम्मुखा धम्मिं कथं सवनाया”ति।

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Atha kho sambahulā bhikkhū yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavocuṁ: “cirassutā no, āvuso ānanda, bhagavato sammukhā dhammī kathā. Sādhu mayaṁ, āvuso ānanda, labheyyāma bhagavato sammukhā dhammiṁ kathaṁ savanāyā”ti.

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Then several bhikkhus went up to Venerable Ānanda and said to him, “Friend, it’s been a long time since we’ve heard a Dhamma talk from the Buddha. It would be good if we got to hear a Dhamma talk from the Buddha.”

“तेन हायस्मन्तो येन रम्मकस्स ब्राह्मणस्स अस्समो तेनुपसङ्कमथ; अप्पेव नाम लभेय्याथ भगवतो सम्मुखा धम्मिं कथं सवनाया”ति।

“Tena hāyasmanto yena rammakassa brāhmaṇassa assamo tenupasaṅkamatha; appeva nāma labheyyātha bhagavato sammukhā dhammiṁ kathaṁ savanāyā”ti.

“Well then, friends, go to the brahmin Rammaka’s hermitage. Hopefully you’ll get to hear a Dhamma talk from the Buddha.”

“एवमावुसो”ति खो ते भिक्खू आयस्मतो आनन्दस्स पच्चस्सोसुं।

“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṁ.

“Yes, friend,” they replied.

अथ खो भगवा सावत्थियं पिण्डाय चरित्वा पच्छाभत्तं पिण्डपातपटिक्कन्तो आयस्मन्तं आनन्दं आमन्तेसि: “आयामानन्द, येन पुब्बारामो मिगारमातुपासादो तेनुपसङ्कमिस्साम दिवाविहाराया”ति।

Atha kho bhagavā sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi: “āyāmānanda, yena pubbārāmo migāramātupāsādo tenupasaṅkamissāma divāvihārāyā”ti.

Then, after the meal, on his return from almsround, the Buddha addressed Ānanda, “Come, Ānanda, let’s go to the Eastern Monastery, the stilt longhouse of Migāra’s mother for the day’s meditation.”

“एवं, भन्ते”ति खो आयस्मा आनन्दो भगवतो पच्चस्सोसि। अथ खो भगवा आयस्मता आनन्देन सद्धिं येन पुब्बारामो मिगारमातुपासादो तेनुपसङ्कमि दिवाविहाराय। अथ खो भगवा सायन्हसमयं पटिसल्लाना वुट्ठितो आयस्मन्तं आनन्दं आमन्तेसि: “आयामानन्द, येन पुब्बकोट्ठको तेनुपसङ्कमिस्साम गत्तानि परिसिञ्चितुन्”ति।

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā āyasmatā ānandena saddhiṁ yena pubbārāmo migāramātupāsādo tenupasaṅkami divāvihārāya. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito āyasmantaṁ ānandaṁ āmantesi: “āyāmānanda, yena pubbakoṭṭhako tenupasaṅkamissāma gattāni parisiñcitun”ti.

“Yes, sir,” Ānanda replied. So the Buddha went with Ānanda to the Eastern Monastery. In the late afternoon the Buddha came out of retreat and addressed Ānanda, “Come, Ānanda, let’s go to the eastern gate to bathe.”

“एवं, भन्ते”ति खो आयस्मा आनन्दो भगवतो पच्चस्सोसि।

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.

“Yes, sir,” Ānanda replied.

अथ खो भगवा आयस्मता आनन्देन सद्धिं येन पुब्बकोट्ठको तेनुपसङ्कमि गत्तानि परिसिञ्चितुं। पुब्बकोट्ठके गत्तानि परिसिञ्चित्वा पच्चुत्तरित्वा एकचीवरो अट्ठासि गत्तानि पुब्बापयमानो। अथ खो आयस्मा आनन्दो भगवन्तं एतदवोच: “अयं, भन्ते, रम्मकस्स ब्राह्मणस्स अस्समो अविदूरे। रमणीयो, भन्ते, रम्मकस्स ब्राह्मणस्स अस्समो; पासादिको, भन्ते, रम्मकस्स ब्राह्मणस्स अस्समो। साधु, भन्ते, भगवा येन रम्मकस्स ब्राह्मणस्स अस्समो तेनुपसङ्कमतु अनुकम्पं उपादाया”ति। अधिवासेसि भगवा तुण्हीभावेन।

Atha kho bhagavā āyasmatā ānandena saddhiṁ yena pubbakoṭṭhako tenupasaṅkami gattāni parisiñcituṁ. Pubbakoṭṭhake gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno. Atha kho āyasmā ānando bhagavantaṁ etadavoca: “ayaṁ, bhante, rammakassa brāhmaṇassa assamo avidūre. Ramaṇīyo, bhante, rammakassa brāhmaṇassa assamo; pāsādiko, bhante, rammakassa brāhmaṇassa assamo. Sādhu, bhante, bhagavā yena rammakassa brāhmaṇassa assamo tenupasaṅkamatu anukampaṁ upādāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

So the Buddha went with Ānanda to the eastern gate to bathe. When he had bathed and emerged from the water he stood in one robe drying himself. Then Ānanda said to the Buddha, “Sir, the hermitage of the brahmin Rammaka is nearby. It’s so delightful, so lovely. Please visit it out of compassion.” The Buddha consented with silence.

अथ खो भगवा येन रम्मकस्स ब्राह्मणस्स अस्समो तेनुपसङ्कमि। तेन खो पन समयेन सम्बहुला भिक्खू रम्मकस्स ब्राह्मणस्स अस्समे धम्मिया कथाय सन्निसिन्ना होन्ति। अथ खो भगवा बहिद्वारकोट्ठके अट्ठासि कथापरियोसानं आगमयमानो। अथ खो भगवा कथापरियोसानं विदित्वा उक्कासित्वा अग्गळं आकोटेसि। विवरिंसु खो ते भिक्खू भगवतो द्वारं। अथ खो भगवा रम्मकस्स ब्राह्मणस्स अस्समं पविसित्वा पञ्ञत्ते आसने निसीदि। निसज्ज खो भगवा भिक्खू आमन्तेसि: “काय नुत्थ, भिक्खवे, एतरहि कथाय सन्निसिन्ना? का च पन वो अन्तराकथा विप्पकता”ति?

Atha kho bhagavā yena rammakassa brāhmaṇassa assamo tenupasaṅkami. Tena kho pana samayena sambahulā bhikkhū rammakassa brāhmaṇassa assame dhammiyā kathāya sannisinnā honti. Atha kho bhagavā bahidvārakoṭṭhake aṭṭhāsi kathāpariyosānaṁ āgamayamāno. Atha kho bhagavā kathāpariyosānaṁ viditvā ukkāsitvā aggaḷaṁ ākoṭesi. Vivariṁsu kho te bhikkhū bhagavato dvāraṁ. Atha kho bhagavā rammakassa brāhmaṇassa assamaṁ pavisitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā? Kā ca pana vo antarākathā vippakatā”ti?

He went to the brahmin Rammaka’s hermitage. Now at that time several bhikkhus were sitting together in the hermitage talking about the teaching. The Buddha stood outside the door waiting for the talk to end. When he knew the talk had ended he cleared his throat and knocked with the latch. The bhikkhus opened the door for the Buddha, and he entered the hermitage, where he sat on the seat spread out and addressed the bhikkhus, “Bhikkhus, what were you sitting talking about just now? What conversation was left unfinished?”

“भगवन्तमेव खो नो, भन्ते, आरब्भ धम्मी कथा विप्पकता, अथ भगवा अनुप्पत्तो”ति।

“Bhagavantameva kho no, bhante, ārabbha dhammī kathā vippakatā, atha bhagavā anuppatto”ti.

“Sir, our unfinished discussion on the teaching was about the Buddha himself when the Buddha arrived.”

“साधु, भिक्खवे। एतं खो, भिक्खवे, तुम्हाकं पतिरूपं कुलपुत्तानं सद्धा अगारस्मा अनगारियं पब्बजितानं यं तुम्हे धम्मिया कथाय सन्निसीदेय्याथ। सन्निपतितानं वो, भिक्खवे, द्वयं करणीयं—धम्मी वा कथा, अरियो वा तुण्हीभावो।

“Sādhu, bhikkhave. Etaṁ kho, bhikkhave, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhā agārasmā anagāriyaṁ pabbajitānaṁ yaṁ tumhe dhammiyā kathāya sannisīdeyyātha. Sannipatitānaṁ vo, bhikkhave, dvayaṁ karaṇīyaṁ—dhammī vā kathā, ariyo vā tuṇhībhāvo.

“Good, bhikkhus! It’s appropriate for gentlemen like you, who have gone forth in faith from the lay life to homelessness, to sit together and talk about the teaching. When you’re sitting together you should do one of two things: discuss the teachings or keep noble silence.

द्वेमा, भिक्खवे, परियेसना—अरिया च परियेसना, अनरिया च परियेसना।

Dvemā, bhikkhave, pariyesanā—ariyā ca pariyesanā, anariyā ca pariyesanā.

Bhikkhus, there are these two searches: the noble search and the ignoble search.

कतमा च, भिक्खवे, अनरिया परियेसना? इध, भिक्खवे, एकच्चो अत्तना जातिधम्मो समानो जातिधम्मंयेव परियेसति, अत्तना जराधम्मो समानो जराधम्मंयेव परियेसति, अत्तना ब्याधिधम्मो समानो ब्याधिधम्मंयेव परियेसति, अत्तना मरणधम्मो समानो मरणधम्मंयेव परियेसति, अत्तना सोकधम्मो समानो सोकधम्मंयेव परियेसति, अत्तना सङ्किलेसधम्मो समानो सङ्किलेसधम्मंयेव परियेसति।

Katamā ca, bhikkhave, anariyā pariyesanā? Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhammaṁyeva pariyesati, attanā jarādhammo samāno jarādhammaṁyeva pariyesati, attanā byādhidhammo samāno byādhidhammaṁyeva pariyesati, attanā maraṇadhammo samāno maraṇadhammaṁyeva pariyesati, attanā sokadhammo samāno sokadhammaṁyeva pariyesati, attanā saṅkilesadhammo samāno saṅkilesadhammaṁyeva pariyesati.

And what is the ignoble search? It’s when someone who is themselves liable to be reborn seeks what is also liable to be reborn. Themselves liable to grow old, fall sick, die, sorrow, and become corrupted, they seek what is also liable to these things.

किञ्च, भिक्खवे, जातिधम्मं वदेथ? पुत्तभरियं, भिक्खवे, जातिधम्मं, दासिदासं जातिधम्मं, अजेळकं जातिधम्मं, कुक्कुटसूकरं जातिधम्मं, हत्थिगवास्सवळवं जातिधम्मं, जातरूपरजतं जातिधम्मं। जातिधम्मा हेते, भिक्खवे, उपधयो। एत्थायं गथितो मुच्छितो अज्झापन्नो अत्तना जातिधम्मो समानो जातिधम्मंयेव परियेसति।

Kiñca, bhikkhave, jātidhammaṁ vadetha? Puttabhariyaṁ, bhikkhave, jātidhammaṁ, dāsidāsaṁ jātidhammaṁ, ajeḷakaṁ jātidhammaṁ, kukkuṭasūkaraṁ jātidhammaṁ, hatthigavāssavaḷavaṁ jātidhammaṁ, jātarūparajataṁ jātidhammaṁ. Jātidhammā hete, bhikkhave, upadhayo. Etthāyaṁ gathito¹ mucchito ajjhāpanno attanā jātidhammo samāno jātidhammaṁyeva pariyesati.

And what should be described as liable to be reborn? Partners and children, male and female bondservants, goats and sheep, chickens and pigs, and elephants and cattle are liable to be reborn. These attachments are liable to be reborn. Someone who is tied, infatuated, and attached to such things, themselves liable to being reborn, seeks what is also liable to be reborn.

किञ्च, भिक्खवे, जराधम्मं वदेथ? पुत्तभरियं, भिक्खवे, जराधम्मं, दासिदासं जराधम्मं, अजेळकं जराधम्मं, कुक्कुटसूकरं जराधम्मं, हत्थिगवास्सवळवं जराधम्मं, जातरूपरजतं जराधम्मं। जराधम्मा हेते, भिक्खवे, उपधयो। एत्थायं गथितो मुच्छितो अज्झापन्नो अत्तना जराधम्मो समानो जराधम्मंयेव परियेसति।

Kiñca, bhikkhave, jarādhammaṁ vadetha? Puttabhariyaṁ, bhikkhave, jarādhammaṁ, dāsidāsaṁ jarādhammaṁ, ajeḷakaṁ jarādhammaṁ, kukkuṭasūkaraṁ jarādhammaṁ, hatthigavāssavaḷavaṁ jarādhammaṁ, jātarūparajataṁ jarādhammaṁ. Jarādhammā hete, bhikkhave, upadhayo. Etthāyaṁ gathito mucchito ajjhāpanno attanā jarādhammo samāno jarādhammaṁyeva pariyesati.

And what should be described as liable to grow old? Partners and children, male and female bondservants, goats and sheep, chickens and pigs, and elephants and cattle are liable to grow old. These attachments are liable to grow old. Someone who is tied, infatuated, and attached to such things, themselves liable to grow old, seeks what is also liable to grow old.

किञ्च, भिक्खवे, ब्याधिधम्मं वदेथ? पुत्तभरियं, भिक्खवे, ब्याधिधम्मं, दासिदासं ब्याधिधम्मं, अजेळकं ब्याधिधम्मं, कुक्कुटसूकरं ब्याधिधम्मं, हत्थिगवास्सवळवं ब्याधिधम्मं। ब्याधिधम्मा हेते, भिक्खवे, उपधयो। एत्थायं गथितो मुच्छितो अज्झापन्नो अत्तना ब्याधिधम्मो समानो ब्याधिधम्मंयेव परियेसति।

Kiñca, bhikkhave, byādhidhammaṁ vadetha? Puttabhariyaṁ, bhikkhave, byādhidhammaṁ, dāsidāsaṁ byādhidhammaṁ, ajeḷakaṁ byādhidhammaṁ, kukkuṭasūkaraṁ byādhidhammaṁ, hatthigavāssavaḷavaṁ byādhidhammaṁ. Byādhidhammā hete, bhikkhave, upadhayo. Etthāyaṁ gathito mucchito ajjhāpanno attanā byādhidhammo samāno byādhidhammaṁyeva pariyesati.

And what should be described as liable to fall sick? Partners and children, male and female bondservants, goats and sheep, chickens and pigs, and elephants and cattle are liable to fall sick. These attachments are liable to fall sick. Someone who is tied, infatuated, and attached to such things, themselves liable to falling sick, seeks what is also liable to fall sick.

किञ्च, भिक्खवे, मरणधम्मं वदेथ? पुत्तभरियं, भिक्खवे, मरणधम्मं, दासिदासं मरणधम्मं, अजेळकं मरणधम्मं, कुक्कुटसूकरं मरणधम्मं, हत्थिगवास्सवळवं मरणधम्मं। मरणधम्मा हेते, भिक्खवे, उपधयो। एत्थायं गथितो मुच्छितो अज्झापन्नो अत्तना मरणधम्मो समानो मरणधम्मंयेव परियेसति।

Kiñca, bhikkhave, maraṇadhammaṁ vadetha? Puttabhariyaṁ, bhikkhave, maraṇadhammaṁ, dāsidāsaṁ maraṇadhammaṁ, ajeḷakaṁ maraṇadhammaṁ, kukkuṭasūkaraṁ maraṇadhammaṁ, hatthigavāssavaḷavaṁ maraṇadhammaṁ. Maraṇadhammā hete, bhikkhave, upadhayo. Etthāyaṁ gathito mucchito ajjhāpanno attanā maraṇadhammo samāno maraṇadhammaṁyeva pariyesati.

And what should be described as liable to die? Partners and children, male and female bondservants, goats and sheep, chickens and pigs, and elephants and cattle are liable to die. These attachments are liable to die. Someone who is tied, infatuated, and attached to such things, themselves liable to die, seeks what is also liable to die.

किञ्च, भिक्खवे, सोकधम्मं वदेथ? पुत्तभरियं, भिक्खवे, सोकधम्मं, दासिदासं सोकधम्मं, अजेळकं सोकधम्मं, कुक्कुटसूकरं सोकधम्मं, हत्थिगवास्सवळवं सोकधम्मं। सोकधम्मा हेते, भिक्खवे, उपधयो। एत्थायं गथितो मुच्छितो अज्झापन्नो अत्तना सोकधम्मो समानो सोकधम्मंयेव परियेसति।

Kiñca, bhikkhave, sokadhammaṁ vadetha? Puttabhariyaṁ, bhikkhave, sokadhammaṁ, dāsidāsaṁ sokadhammaṁ, ajeḷakaṁ sokadhammaṁ, kukkuṭasūkaraṁ sokadhammaṁ, hatthigavāssavaḷavaṁ sokadhammaṁ. Sokadhammā hete, bhikkhave, upadhayo. Etthāyaṁ gathito mucchito ajjhāpanno attanā sokadhammo samāno sokadhammaṁyeva pariyesati.

And what should be described as liable to sorrow? Partners and children, male and female bondservants, goats and sheep, chickens and pigs, and elephants and cattle are liable to sorrow. These attachments are liable to sorrow. Someone who is tied, infatuated, and attached to such things, themselves liable to sorrow, seeks what is also liable to sorrow.

किञ्च, भिक्खवे, सङ्किलेसधम्मं वदेथ? पुत्तभरियं, भिक्खवे, सङ्किलेसधम्मं, दासिदासं सङ्किलेसधम्मं, अजेळकं सङ्किलेसधम्मं, कुक्कुटसूकरं सङ्किलेसधम्मं, हत्थिगवास्सवळवं सङ्किलेसधम्मं, जातरूपरजतं सङ्किलेसधम्मं। सङ्किलेसधम्मा हेते, भिक्खवे, उपधयो। एत्थायं गथितो मुच्छितो अज्झापन्नो अत्तना सङ्किलेसधम्मो समानो सङ्किलेसधम्मंयेव परियेसति। अयं, भिक्खवे, अनरिया परियेसना।

Kiñca, bhikkhave, saṅkilesadhammaṁ vadetha? Puttabhariyaṁ, bhikkhave, saṅkilesadhammaṁ, dāsidāsaṁ saṅkilesadhammaṁ, ajeḷakaṁ saṅkilesadhammaṁ, kukkuṭasūkaraṁ saṅkilesadhammaṁ, hatthigavāssavaḷavaṁ saṅkilesadhammaṁ, jātarūparajataṁ saṅkilesadhammaṁ. Saṅkilesadhammā hete, bhikkhave, upadhayo. Etthāyaṁ gathito mucchito ajjhāpanno attanā saṅkilesadhammo samāno saṅkilesadhammaṁyeva pariyesati. Ayaṁ, bhikkhave, anariyā pariyesanā.

And what should be described as liable to corruption? Partners and children, male and female bondservants, goats and sheep, chickens and pigs, elephants and cattle, and gold and money are liable to corruption. These attachments are liable to corruption. Someone who is tied, infatuated, and attached to such things, themselves liable to corruption, seeks what is also liable to corruption. This is the ignoble search.

कतमा च, भिक्खवे, अरिया परियेसना? इध, भिक्खवे, एकच्चो अत्तना जातिधम्मो समानो जातिधम्मे आदीनवं विदित्वा अजातं अनुत्तरं योगक्खेमं निब्बानं परियेसति, अत्तना जराधम्मो समानो जराधम्मे आदीनवं विदित्वा अजरं अनुत्तरं योगक्खेमं निब्बानं परियेसति, अत्तना ब्याधिधम्मो समानो ब्याधिधम्मे आदीनवं विदित्वा अब्याधिं अनुत्तरं योगक्खेमं निब्बानं परियेसति, अत्तना मरणधम्मो समानो मरणधम्मे आदीनवं विदित्वा अमतं अनुत्तरं योगक्खेमं निब्बानं परियेसति, अत्तना सोकधम्मो समानो सोकधम्मे आदीनवं विदित्वा असोकं अनुत्तरं योगक्खेमं निब्बानं परियेसति, अत्तना सङ्किलेसधम्मो समानो सङ्किलेसधम्मे आदीनवं विदित्वा असङ्किलिट्ठं अनुत्तरं योगक्खेमं निब्बानं परियेसति। अयं, भिक्खवे, अरिया परियेसना।

Katamā ca, bhikkhave, ariyā pariyesanā? Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati. Ayaṁ, bhikkhave, ariyā pariyesanā.

And what is the noble search? It’s when someone who is themselves liable to be reborn, understanding the drawbacks in being liable to be reborn, seeks the unborn supreme sanctuary from the yoke, Nibbana. Themselves liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, they seek the unaging, unailing, undying, sorrowless, uncorrupted supreme sanctuary from the yoke, Nibbana. This is the noble search.

अहम्पि सुदं, भिक्खवे, पुब्बेव सम्बोधा अनभिसम्बुद्धो बोधिसत्तोव समानो अत्तना जातिधम्मो समानो जातिधम्मंयेव परियेसामि, अत्तना जराधम्मो समानो जराधम्मंयेव परियेसामि, अत्तना ब्याधिधम्मो समानो ब्याधिधम्मंयेव परियेसामि, अत्तना मरणधम्मो समानो मरणधम्मंयेव परियेसामि, अत्तना सोकधम्मो समानो सोकधम्मंयेव परियेसामि, अत्तना सङ्किलेसधम्मो समानो सङ्किलेसधम्मंयेव परियेसामि। तस्स मय्हं, भिक्खवे, एतदहोसि: ‘किं नु खो अहं अत्तना जातिधम्मो समानो जातिधम्मंयेव परियेसामि, अत्तना जराधम्मो समानो …पे… ब्याधिधम्मो समानो … मरणधम्मो समानो … सोकधम्मो समानो … अत्तना सङ्किलेसधम्मो समानो सङ्किलेसधम्मंयेव परियेसामि? यन्नूनाहं अत्तना जातिधम्मो समानो जातिधम्मे आदीनवं विदित्वा अजातं अनुत्तरं योगक्खेमं निब्बानं परियेसेय्यं, अत्तना जराधम्मो समानो जराधम्मे आदीनवं विदित्वा अजरं अनुत्तरं योगक्खेमं निब्बानं परियेसेय्यं, अत्तना ब्याधिधम्मो समानो ब्याधिधम्मे आदीनवं विदित्वा अब्याधिं अनुत्तरं योगक्खेमं निब्बानं परियेसेय्यं, अत्तना मरणधम्मो समानो मरणधम्मे आदीनवं विदित्वा अमतं अनुत्तरं योगक्खेमं निब्बानं परियेसेय्यं, अत्तना सोकधम्मो समानो सोकधम्मे आदीनवं विदित्वा असोकं अनुत्तरं योगक्खेमं निब्बानं परियेसेय्यं, अत्तना सङ्किलेसधम्मो समानो सङ्किलेसधम्मे आदीनवं विदित्वा असङ्किलिट्ठं अनुत्तरं योगक्खेमं निब्बानं परियेसेय्यन्ऽति।

Ahampi sudaṁ, bhikkhave, pubbeva sambodhā anabhisambuddho bodhisattova samāno attanā jātidhammo samāno jātidhammaṁyeva pariyesāmi, attanā jarādhammo samāno jarādhammaṁyeva pariyesāmi, attanā byādhidhammo samāno byādhidhammaṁyeva pariyesāmi, attanā maraṇadhammo samāno maraṇadhammaṁyeva pariyesāmi, attanā sokadhammo samāno sokadhammaṁyeva pariyesāmi, attanā saṅkilesadhammo samāno saṅkilesadhammaṁyeva pariyesāmi. Tassa mayhaṁ, bhikkhave, etadahosi: ‘kiṁ nu kho ahaṁ attanā jātidhammo samāno jātidhammaṁyeva pariyesāmi, attanā jarādhammo samāno …pe… byādhidhammo samāno … maraṇadhammo samāno … sokadhammo samāno … attanā saṅkilesadhammo samāno saṅkilesadhammaṁyeva pariyesāmi? Yannūnāhaṁ attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyan’ti.

Bhikkhus, before my awakening—when I was still unawakened but intent on awakening—I too, being liable to be reborn, sought what is also liable to be reborn. Myself liable to grow old, fall sick, die, sorrow, and become corrupted, I sought what is also liable to these things. Then it occurred to me: ‘Why do I, being liable to be reborn, grow old, fall sick, sorrow, die, and become corrupted, seek things that have the same nature? Why don’t I seek the unborn, unaging, unailing, undying, sorrowless, uncorrupted supreme sanctuary from the yoke, Nibbana?’

सो खो अहं, भिक्खवे, अपरेन समयेन दहरोव समानो सुसुकाळकेसो, भद्रेन योब्बनेन समन्नागतो पठमेन वयसा अकामकानं मातापितूनं अस्सुमुखानं रुदन्तानं केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजिं।

So kho ahaṁ, bhikkhave, aparena samayena daharova samāno susukāḷakeso, bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ.

Some time later, while still 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.

सो एवं पब्बजितो समानो किङ्कुसलगवेसी अनुत्तरं सन्तिवरपदं परियेसमानो येन आळारो कालामो तेनुपसङ्कमिं। उपसङ्कमित्वा आळारं कालामं एतदवोचं: ‘इच्छामहं, आवुसो कालाम, इमस्मिं धम्मविनये ब्रह्मचरियं चरितुन्ऽति।

So evaṁ pabbajito samāno kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṁ. upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: ‘icchāmahaṁ, āvuso kālāma, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti.

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

Evaṁ vutte, bhikkhave, 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, भिक्खवे, नचिरस्सेव खिप्पमेव तं धम्मं परियापुणिं। सो खो अहं, भिक्खवे, तावतकेनेव ओट्ठपहतमत्तेन लपितलापनमत्तेन ञाणवादञ्च वदामि थेरवादञ्च, ‘जानामि पस्सामीऽति च पटिजानामि अहञ्चेव अञ्ञे च।

So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. So kho ahaṁ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi ahañceva aññe ca.

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, भिक्खवे, एतदहोसि: ‘न खो आळारो कालामो इमं धम्मं केवलं सद्धामत्तकेन सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरामीति पवेदेति; अद्धा आळारो कालामो इमं धम्मं जानं पस्सं विहरतीऽति।

Tassa mayhaṁ, bhikkhave, etadahosi: ‘na kho āḷāro kālāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti; addhā āḷāro kālāmo imaṁ dhammaṁ jānaṁ passaṁ viharatī’ti.

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

Atha khvāhaṁ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: ‘kittāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṁ vutte, bhikkhave, 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, भिक्खवे, एतदहोसि: ‘न खो आळारस्सेव कालामस्स अत्थि सद्धा, मय्हम्पत्थि सद्धा; न खो आळारस्सेव कालामस्स अत्थि वीरियं, मय्हम्पत्थि वीरियं; न खो आळारस्सेव कालामस्स अत्थि सति, मय्हम्पत्थि सति; न खो आळारस्सेव कालामस्स अत्थि समाधि, मय्हम्पत्थि समाधि; न खो आळारस्सेव कालामस्स अत्थि पञ्ञा, मय्हम्पत्थि पञ्ञा। यन्नूनाहं यं धम्मं आळारो कालामो सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरामीति पवेदेति, तस्स धम्मस्स सच्छिकिरियाय पदहेय्यन्ऽति। सो खो अहं, भिक्खवे, नचिरस्सेव खिप्पमेव तं धम्मं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहासिं।

Tassa mayhaṁ, bhikkhave, etadahosi: ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā; na kho āḷārasseva kālāmassa atthi vīriyaṁ, mayhampatthi vīriyaṁ; na kho āḷārasseva kālāmassa atthi sati, mayhampatthi sati; na kho āḷārasseva kālāmassa atthi samādhi, mayhampatthi samādhi; na kho āḷārasseva kālāmassa atthi paññā, mayhampatthi paññā. Yannūnāhaṁ yaṁ dhammaṁ āḷāro kālāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti, tassa dhammassa sacchikiriyāya padaheyyan’ti. So kho ahaṁ, bhikkhave, 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, भिक्खवे, येन आळारो कालामो तेनुपसङ्कमिं; उपसङ्कमित्वा आळारं कालामं एतदवोचं: ‘एत्तावता नो, आवुसो कालाम, इमं धम्मं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज पवेदेसीऽति?

Atha khvāhaṁ, bhikkhave, 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, friend, 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।

‘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.

‘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 that you know, I know. I am like you and you are like me. Come now, friend! We should both lead this community together.’

इति खो, भिक्खवे, आळारो कालामो आचरियो मे समानो अत्तनो अन्तेवासिं मं समानं अत्तना समसमं ठपेसि, उळाराय च मं पूजाय पूजेसि।

Iti kho, bhikkhave, āḷāro kālāmo ācariyo me samāno attano antevāsiṁ² maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.

And that is how my teacher Āḷāra Kālāma placed me, his student, on the same position as him, and honored me with lofty praise.

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

Tassa mayhaṁ, bhikkhave, etadahosi: ‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. So kho ahaṁ, bhikkhave, 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, भिक्खवे, किं कुसलगवेसी अनुत्तरं सन्तिवरपदं परियेसमानो येन उदको रामपुत्तो तेनुपसङ्कमिं; उपसङ्कमित्वा उदकं रामपुत्तं एतदवोचं: ‘इच्छामहं, आवुसो, इमस्मिं धम्मविनये ब्रह्मचरियं चरितुन्ऽति।

So kho ahaṁ, bhikkhave, kiṁ kusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako³ 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, भिक्खवे, उदको रामपुत्तो मं एतदवोच: ‘विहरतायस्मा; तादिसो अयं धम्मो यत्थ विञ्ञू पुरिसो नचिरस्सेव सकं आचरियकं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरेय्याऽति।

Evaṁ vutte, bhikkhave, 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, भिक्खवे, एतदहोसि: ‘न खो रामो इमं धम्मं केवलं सद्धामत्तकेन सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरामीति पवेदेसि; अद्धा रामो इमं धम्मं जानं पस्सं विहासीऽति।

Tassa mayhaṁ, bhikkhave, 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, भिक्खवे, येन उदको रामपुत्तो तेनुपसङ्कमिं; उपसङ्कमित्वा उदकं रामपुत्तं एतदवोचं: ‘कित्तावता नो, आवुसो, रामो इमं धम्मं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरामीति पवेदेसीऽति?

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

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?’

एवं वुत्ते, भिक्खवे, उदको रामपुत्तो नेवसञ्ञानासञ्ञायतनं पवेदेसि।

Evaṁ vutte, bhikkhave, udako rāmaputto nevasaññānāsaññāyatanaṁ pavedesi.

When I said this, Uddaka, son of Rāma, declared the dimension of neither perception nor non-perception.

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

Tassa mayhaṁ, bhikkhave, etadahosi: ‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā; na kho rāmasseva ahosi vīriyaṁ, mayhampatthi vīriyaṁ; na kho rāmasseva ahosi sati, mayhampatthi sati; na kho rāmasseva ahosi samādhi, mayhampatthi samādhi, na kho rāmasseva ahosi paññā, mayhampatthi paññā. Yannūnāhaṁ yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi, tassa dhammassa sacchikiriyāya padaheyyan’ti. So kho ahaṁ, bhikkhave, 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, भिक्खवे, येन उदको रामपुत्तो तेनुपसङ्कमिं; उपसङ्कमित्वा उदकं रामपुत्तं एतदवोचं: ‘एत्तावता नो, आवुसो, रामो इमं धम्मं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज पवेदेसीऽति?

Atha khvāhaṁ, bhikkhave, yena udako rāmaputto 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।

‘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.

‘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.’

इति खो, भिक्खवे, उदको रामपुत्तो सब्रह्मचारी मे समानो आचरियट्ठाने मं ठपेसि, उळाराय च मं पूजाय पूजेसि।

Iti kho, bhikkhave, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.

And that is how my spiritual companion Uddaka, son of Rāma, placed me in the position of a teacher, and honored me with lofty praise.

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

Tassa mayhaṁ, bhikkhave, etadahosi: ‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. So kho ahaṁ, bhikkhave, 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, भिक्खवे, किं कुसलगवेसी 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, bhikkhave, kiṁ kusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno magadhesu anupubbena cārikaṁ caramāno yena uruvelā senānigamo tadavasariṁ. Tatthaddasaṁ ramaṇīyaṁ bhūmibhāgaṁ, pāsādikañca vanasaṇḍaṁ, nadiñca sandantiṁ setakaṁ supatitthaṁ ramaṇīyaṁ, samantā⁴ 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, भिक्खवे, 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, भिक्खवे, तत्थेव निसीदिं—अलमिदं पधानायाति।

Tassa mayhaṁ, bhikkhave, 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, bhikkhave, tattheva nisīdiṁ—alamidaṁ padhānāyāti.

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 to go 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.’

सो खो अहं, भिक्खवे, अत्तना जातिधम्मो समानो जातिधम्मे आदीनवं विदित्वा अजातं अनुत्तरं योगक्खेमं निब्बानं परियेसमानो अजातं अनुत्तरं योगक्खेमं निब्बानं अज्झगमं, अत्तना जराधम्मो समानो जराधम्मे आदीनवं विदित्वा अजरं अनुत्तरं योगक्खेमं निब्बानं परियेसमानो अजरं अनुत्तरं योगक्खेमं निब्बानं अज्झगमं, अत्तना ब्याधिधम्मो समानो ब्याधिधम्मे आदीनवं विदित्वा अब्याधिं अनुत्तरं योगक्खेमं निब्बानं परियेसमानो अब्याधिं अनुत्तरं योगक्खेमं निब्बानं अज्झगमं, अत्तना मरणधम्मो समानो मरणधम्मे आदीनवं विदित्वा अमतं अनुत्तरं योगक्खेमं निब्बानं अज्झगमं, अत्तना सोकधम्मो समानो सोकधम्मे आदीनवं विदित्वा असोकं अनुत्तरं योगक्खेमं निब्बानं अज्झगमं, अत्तना सङ्किलेसधम्मो समानो सङ्किलेसधम्मे आदीनवं विदित्वा असङ्किलिट्ठं अनुत्तरं योगक्खेमं निब्बानं परियेसमानो असङ्किलिट्ठं अनुत्तरं योगक्खेमं निब्बानं अज्झगमं।

So kho ahaṁ, bhikkhave, attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ.

And so, being myself liable to be reborn, understanding the drawbacks in being liable to be reborn, I sought the unborn supreme sanctuary from the yoke, Nibbana—and I found it. Being myself liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, I sought the unaging, unailing, undying, sorrowless, uncorrupted supreme sanctuary from the yoke, Nibbana—and I found it.

ञाणञ्च पन मे दस्सनं उदपादि: ‘अकुप्पा मे विमुत्ति, अयमन्तिमा जाति, नत्थि दानि पुनब्भवोऽति।

Ñāṇañca pana me dassanaṁ udapādi: ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti.

Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’

तस्स मय्हं, भिक्खवे, 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—इदप्पच्चयता पटिच्चसमुप्पादो। 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।

Tassa mayhaṁ, bhikkhave, 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—idappaccayatā paṭiccasamuppādo. 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.

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.’

अपिस्सु मं, भिक्खवे, इमा अनच्छरिया गाथायो पटिभंसु पुब्बे अस्सुतपुब्बा:

Apissu maṁ, bhikkhave, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā:

And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to me:

‘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, भिक्खवे, पटिसञ्चिक्खतो अप्पोस्सुक्कताय चित्तं नमति, नो धम्मदेसनाय।

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

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

अथ खो, भिक्खवे, 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, bhikkhave, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi: ‘nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṁ namati, 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, भिक्खवे, ब्रह्मा सहम्पति—सेय्यथापि नाम बलवा पुरिसो समिञ्जितं वा बाहं पसारेय्य, पसारितं वा बाहं समिञ्जेय्य; एवमेव—ब्रह्मलोके अन्तरहितो मम पुरतो पातुरहोसि। अथ खो, भिक्खवे, ब्रह्मा सहम्पति एकंसं उत्तरासङ्गं करित्वा येनाहं तेनञ्जलिं पणामेत्वा मं एतदवोच: ‘देसेतु, भन्ते, भगवा धम्मं, देसेतु सुगतो धम्मं। सन्ति सत्ता अप्परजक्खजातिका, अस्सवनता धम्मस्स परिहायन्ति। भविस्सन्ति धम्मस्स अञ्ञातारोऽति।

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

Then, as easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha. He arranged his robe over one shoulder, raised his joined palms toward the Buddha, 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, भिक्खवे, ब्रह्मा सहम्पति। इदं वत्वा अथापरं एतदवोच:

Idamavoca, bhikkhave, 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; Apāpuretaṁ⁵ 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; सोकावतिण्णं जनतमपेतसोको, अवेक्खस्सु जातिजराभिभूतं।

Sele yathā pabbatamuddhaniṭṭhito, Yathāpi passe janataṁ samantato; Tathūpamaṁ dhammamayaṁ sumedha, Pāsādamāruyha samantacakkhu; Sokāvatiṇṇaṁ⁶ janatamapetasoko, Avekkhassu jātijarābhibhūtaṁ.

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, rid of sorrow, look upon the people swamped with sorrow, oppressed by rebirth and old age.

उट्ठेहि वीर विजितसङ्गाम, सत्थवाह अणण विचर लोके; देसस्सु भगवा धम्मं, अञ्ञातारो भविस्सन्तीऽति।

Uṭṭhehi vīra vijitasaṅgāma, Satthavāha aṇaṇa vicara loke; Desassu⁷ bhagavā dhammaṁ, Aññātāro bhavissantī’ti.

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 खो अहं, भिक्खवे, ब्रह्मुनो च अज्झेसनं विदित्वा सत्तेसु च कारुञ्ञतं पटिच्च बुद्धचक्खुना लोकं वोलोकेसिं। अद्दसं खो अहं, भिक्खवे, 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 उदकं अच्चुग्गम्म ठितानि अनुपलित्तानि उदकेन; एवमेव खो अहं, भिक्खवे, बुद्धचक्खुना लोकं वोलोकेन्तो अद्दसं सत्ते अप्परजक्खे महारजक्खे, तिक्खिन्द्रिये मुदिन्द्रिये, स्वाकारे द्वाकारे, सुविञ्ञापये दुविञ्ञापये, अप्पेकच्चे परलोकवज्जभयदस्साविने विहरन्ते, अप्पेकच्चे न परलोकवज्जभयदस्साविने विहरन्ते।

Atha kho ahaṁ, bhikkhave, brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesiṁ. Addasaṁ kho ahaṁ, bhikkhave, 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 udakaṁ accuggamma ṭhitāni anupalittāni udakena; evameva kho ahaṁ, bhikkhave, buddhacakkhunā lokaṁ volokento addasaṁ satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.

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. In the same way, I saw sentient beings with little dust in their eyes, and some with much dust in their eyes.

अथ ख्वाहं, भिक्खवे, ब्रह्मानं सहम्पतिं गाथाय पच्चभासिं:

Atha khvāhaṁ, bhikkhave, brahmānaṁ sahampatiṁ gāthāya paccabhāsiṁ:

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, भिक्खवे, ब्रह्मा सहम्पति ‘कतावकासो खोम्हि भगवता धम्मदेसनायाऽति मं अभिवादेत्वा पदक्खिणं कत्वा तत्थेवन्तरधायि।

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

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

तस्स मय्हं, भिक्खवे, एतदहोसि: ‘कस्स नु खो अहं पठमं धम्मं देसेय्यं; को इमं धम्मं खिप्पमेव आजानिस्सतीऽति?

Tassa mayhaṁ, bhikkhave, etadahosi: ‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ; ko imaṁ dhammaṁ khippameva ājānissatī’ti?

Then I thought, ‘Who should I teach first of all? Who will quickly understand this teaching?’

तस्स मय्हं, भिक्खवे, एतदहोसि: ‘अयं खो आळारो कालामो पण्डितो वियत्तो मेधावी दीघरत्तं अप्परजक्खजातिको। यन्नूनाहं आळारस्स कालामस्स पठमं धम्मं देसेय्यं। सो इमं धम्मं खिप्पमेव आजानिस्सतीऽति।

Tassa mayhaṁ, bhikkhave, etadahosi: ‘ayaṁ kho āḷāro kālāmo paṇḍito viyatto medhāvī dīgharattaṁ apparajakkhajātiko. Yannūnāhaṁ āḷārassa kālāmassa paṭhamaṁ dhammaṁ deseyyaṁ. So imaṁ dhammaṁ khippameva ājānissatī’ti.

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.’

अथ खो मं, भिक्खवे, देवता उपसङ्कमित्वा एतदवोच: ‘सत्ताहकालङ्कतो, भन्ते, आळारो कालामोऽति।

Atha kho maṁ, bhikkhave, devatā upasaṅkamitvā etadavoca: ‘sattāhakālaṅkato, bhante, āḷāro kālāmo’ti.

But a deity came to me and said, ‘Sir, Āḷāra Kālāma passed away seven days ago.’

ञाणञ्च पन मे दस्सनं उदपादि: ‘सत्ताहकालङ्कतो आळारो कालामोऽति।

Ñāṇañca pana me dassanaṁ udapādi: ‘sattāhakālaṅkato āḷāro kālāmo’ti.

And knowledge and vision arose in me, ‘Āḷāra Kālāma passed away seven days ago.’

तस्स मय्हं, भिक्खवे, एतदहोसि: ‘महाजानियो खो आळारो कालामो। सचे हि सो इमं धम्मं सुणेय्य, खिप्पमेव आजानेय्याऽति।

Tassa mayhaṁ, bhikkhave, etadahosi: ‘mahājāniyo kho āḷāro kālāmo. Sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā’ti.

I thought, ‘This is a great loss for Āḷāra Kālāma. If he had heard the teaching, he would have understood it quickly.’

Tassa mayhaṁ, bhikkhave, etadahosi: ‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ; ko imaṁ dhammaṁ khippameva ājānissatī’ti?

Then I thought, ‘Who should I teach first of all? Who will quickly understand this teaching?’

तस्स मय्हं, भिक्खवे, एतदहोसि: ‘अयं खो उदको रामपुत्तो पण्डितो वियत्तो मेधावी दीघरत्तं अप्परजक्खजातिको। यन्नूनाहं उदकस्स रामपुत्तस्स पठमं धम्मं देसेय्यं। सो इमं धम्मं खिप्पमेव आजानिस्सतीऽति।

Tassa mayhaṁ, bhikkhave, etadahosi: ‘ayaṁ kho udako rāmaputto paṇḍito viyatto medhāvī dīgharattaṁ apparajakkhajātiko. Yannūnāhaṁ udakassa rāmaputtassa paṭhamaṁ dhammaṁ deseyyaṁ. So imaṁ dhammaṁ khippameva ājānissatī’ti.

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.’

अथ खो मं, भिक्खवे, देवता उपसङ्कमित्वा एतदवोच: ‘अभिदोसकालङ्कतो, भन्ते, उदको रामपुत्तोऽति।

Atha kho maṁ, bhikkhave, devatā upasaṅkamitvā etadavoca: ‘abhidosakālaṅkato, bhante, udako rāmaputto’ti.

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।

Ñāṇañca pana me dassanaṁ udapādi: ‘abhidosakālaṅkato udako rāmaputto’ti.

And knowledge and vision arose in me, ‘Uddaka, son of Rāma, passed away just last night.’

तस्स मय्हं, भिक्खवे, एतदहोसि: ‘महाजानियो खो उदको रामपुत्तो। सचे हि सो इमं धम्मं सुणेय्य, खिप्पमेव आजानेय्याऽति।

Tassa mayhaṁ, bhikkhave, etadahosi: ‘mahājāniyo kho udako rāmaputto. Sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā’ti.

I thought, ‘This is a great loss for Uddaka. If he had heard the teaching, he would have understood it quickly.’

Tassa mayhaṁ, bhikkhave, etadahosi: ‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ; ko imaṁ dhammaṁ khippameva ājānissatī’ti?

Then I thought, ‘Who should I teach first of all? Who will quickly understand this teaching?’

तस्स मय्हं, भिक्खवे, एतदहोसि: ‘बहुकारा खो मे पञ्चवग्गिया भिक्खू, ये मं पधानपहितत्तं उपट्ठहिंसु। यन्नूनाहं पञ्चवग्गियानं भिक्खूनं पठमं धम्मं देसेय्यन्ऽति।

Tassa mayhaṁ, bhikkhave, etadahosi: ‘bahukārā kho me pañcavaggiyā bhikkhū, ye maṁ padhānapahitattaṁ upaṭṭhahiṁsu. Yannūnāhaṁ pañcavaggiyānaṁ bhikkhūnaṁ paṭhamaṁ dhammaṁ deseyyan’ti.

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?’

तस्स मय्हं, भिक्खवे, एतदहोसि: ‘कहं नु खो एतरहि पञ्चवग्गिया भिक्खू विहरन्तीऽति? अद्दसं खो अहं, भिक्खवे, दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन पञ्चवग्गिये भिक्खू बाराणसियं विहरन्ते इसिपतने मिगदाये। अथ ख्वाहं, भिक्खवे, उरुवेलायं यथाभिरन्तं विहरित्वा येन बाराणसी तेन चारिकं पक्कमिं।

Tassa mayhaṁ, bhikkhave, etadahosi: ‘kahaṁ nu kho etarahi pañcavaggiyā bhikkhū viharantī’ti? Addasaṁ kho ahaṁ, bhikkhave, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṁ viharante isipatane migadāye. Atha khvāhaṁ, bhikkhave, uruvelāyaṁ yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkamiṁ.

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

अद्दसा खो मं, भिक्खवे, 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, bhikkhave, 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, भिक्खवे, उपकं आजीवकं गाथाहि अज्झभासिं:

Evaṁ vutte, ahaṁ, bhikkhave, 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 through 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; Andhībhūtasmiṁ⁸ 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, tasmāhamupaka 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, भिक्खवे, उपको आजीवको ‘हुपेय्यपावुसोऽति वत्वा सीसं ओकम्पेत्वा उम्मग्गं गहेत्वा पक्कामि।

Evaṁ vutte, bhikkhave, upako ājīvako ‘hupeyyapāvuso’ti⁹ 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, भिक्खवे, अनुपुब्बेन चारिकं चरमानो येन बाराणसी इसिपतनं मिगदायो येन पञ्चवग्गिया भिक्खू तेनुपसङ्कमिं। अद्दसंसु खो मं, भिक्खवे, पञ्चवग्गिया भिक्खू दूरतो 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 आकङ्खिस्सति निसीदिस्सतीऽति। यथा यथा खो अहं, भिक्खवे, 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।

Atha khvāhaṁ, bhikkhave, anupubbena cārikaṁ caramāno yena bārāṇasī isipatanaṁ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṁ. Addasaṁsu kho maṁ, bhikkhave, pañcavaggiyā bhikkhū dūrato āgacchantaṁ. Disvāna aññamaññaṁ saṇṭhapesuṁ: ‘ayaṁ kho, āvuso, samaṇo gotamo āgacchati bāhulliko¹⁰ padhānavibbhanto āvatto bāhullāya. So neva abhivādetabbo, na paccuṭṭhātabbo; nāssa pattacīvaraṁ paṭiggahetabbaṁ. Api ca kho āsanaṁ ṭhapetabbaṁ, sace ākaṅkhissati nisīdissatī’ti. Yathā yathā kho ahaṁ, bhikkhave, 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.

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.’ 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, भिक्खवे, 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, bhikkhave, 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, भिक्खवे, 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, bhikkhave, 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 returned to indulgence?’

एवं वुत्ते, अहं, भिक्खवे, 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, bhikkhave, 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 returned to 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.’

दुतियम्पि खो, भिक्खवे, 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, bhikkhave, 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 returned to indulgence.’

दुतियम्पि खो अहं, भिक्खवे, पञ्चवग्गिये भिक्खू एतदवोचं: ‘न, भिक्खवे, तथागतो बाहुल्लिको …पे… उपसम्पज्ज विहरिस्सथाऽति।

Dutiyampi kho ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ: ‘na, bhikkhave, tathāgato bāhulliko …pe… upasampajja viharissathā’ti.

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

ततियम्पि खो, भिक्खवे, 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, bhikkhave, 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, even by that conduct, that practice, that grueling work you did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones. How could you have achieved such a state now that you’ve become indulgent, strayed from the struggle and returned to indulgence?’

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

Evaṁ vutte, ahaṁ, bhikkhave, 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, we have not.’

‘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, भिक्खवे, पञ्चवग्गिये भिक्खू सञ्ञापेतुं। द्वेपि सुदं, भिक्खवे, भिक्खू ओवदामि, तयो भिक्खू पिण्डाय चरन्ति। यं तयो भिक्खू पिण्डाय चरित्वा आहरन्ति तेन छब्बग्गिया यापेम। तयोपि सुदं, भिक्खवे, भिक्खू ओवदामि, द्वे भिक्खू पिण्डाय चरन्ति। यं द्वे भिक्खू पिण्डाय चरित्वा आहरन्ति तेन छब्बग्गिया यापेम।

Asakkhiṁ kho ahaṁ, bhikkhave, pañcavaggiye bhikkhū saññāpetuṁ. Dvepi sudaṁ, bhikkhave, bhikkhū ovadāmi, tayo bhikkhū piṇḍāya caranti. Yaṁ tayo bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā¹¹ yāpema. Tayopi sudaṁ, bhikkhave, 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, भिक्खवे, पञ्चवग्गिया भिक्खू मया एवं ओवदियमाना एवं अनुसासियमाना अत्तना जातिधम्मा समाना जातिधम्मे आदीनवं विदित्वा अजातं अनुत्तरं योगक्खेमं निब्बानं परियेसमाना अजातं अनुत्तरं योगक्खेमं निब्बानं अज्झगमंसु, अत्तना जराधम्मा समाना जराधम्मे आदीनवं विदित्वा अजरं अनुत्तरं योगक्खेमं निब्बानं परियेसमाना अजरं अनुत्तरं योगक्खेमं निब्बानं अज्झगमंसु, अत्तना ब्याधिधम्मा समाना …पे… अत्तना मरणधम्मा समाना … अत्तना सोकधम्मा समाना … अत्तना सङ्किलेसधम्मा समाना सङ्किलेसधम्मे आदीनवं विदित्वा असङ्किलिट्ठं अनुत्तरं योगक्खेमं निब्बानं परियेसमाना असङ्किलिट्ठं अनुत्तरं योगक्खेमं निब्बानं अज्झगमंसु। ञाणञ्च पन नेसं दस्सनं उदपादि: ‘अकुप्पा नो विमुत्ति, अयमन्तिमा जाति, नत्थि दानि पुनब्भवोऽति।

Atha kho, bhikkhave, pañcavaggiyā bhikkhū mayā evaṁ ovadiyamānā evaṁ anusāsiyamānā attanā jātidhammā samānā jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu, attanā jarādhammā samānā jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu, attanā byādhidhammā samānā …pe… attanā maraṇadhammā samānā … attanā sokadhammā samānā … attanā saṅkilesadhammā samānā saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu. Ñāṇañca pana nesaṁ dassanaṁ udapādi: ‘akuppā no vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti.

As the group of five bhikkhus were being advised and instructed by me like this, being themselves liable to be reborn, understanding the drawbacks in being liable to be reborn, they sought the unborn supreme sanctuary from the yoke, Nibbana—and they found it. Being themselves liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, they sought the unaging, unailing, undying, sorrowless, uncorrupted supreme sanctuary from the yoke, Nibbana—and they found it. Knowledge and vision arose in them: ‘Our freedom is unshakable; this is our last rebirth; now there are no more future lives.’

पञ्चिमे, भिक्खवे, कामगुणा। कतमे पञ्च? चक्खुविञ्ञेय्या रूपा इट्ठा कन्ता मनापा पियरूपा कामूपसंहिता रजनीया, सोतविञ्ञेय्या सद्दा …पे… घानविञ्ञेय्या गन्धा … जिव्हाविञ्ञेय्या रसा … कायविञ्ञेय्या फोट्ठब्बा इट्ठा कन्ता मनापा पियरूपा कामूपसंहिता रजनीया। इमे खो, भिक्खवे, पञ्च कामगुणा।

Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā.

Bhikkhus, there are these five kinds of sensual stimulation. What five? Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation.

ये हि केचि, भिक्खवे, समणा वा ब्राह्मणा वा इमे पञ्च कामगुणे गथिता मुच्छिता अज्झोपन्ना अनादीनवदस्साविनो अनिस्सरणपञ्ञा परिभुञ्जन्ति, ते एवमस्सु वेदितब्बा: ‘अनयमापन्ना ब्यसनमापन्ना यथाकामकरणीया पापिमतोऽ।

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā: ‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’.

There are ascetics and brahmins who enjoy these five kinds of sensual stimulation tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. You should understand that they have met with calamity and disaster, and the Wicked One can do with them what he wants.

सेय्यथापि, भिक्खवे, आरञ्ञको मगो बद्धो पासरासिं अधिसयेय्य। सो एवमस्स वेदितब्बो: ‘अनयमापन्नो ब्यसनमापन्नो यथाकामकरणीयो लुद्दस्स। आगच्छन्ते च पन लुद्दे येन कामं न पक्कमिस्सतीऽति।

Seyyathāpi, bhikkhave, āraññako mago baddho pāsarāsiṁ adhisayeyya. So evamassa veditabbo: ‘anayamāpanno byasanamāpanno yathākāmakaraṇīyo luddassa. Āgacchante ca pana ludde yena kāmaṁ na pakkamissatī’ti.

Suppose a deer in the wilderness was lying caught on a pile of snares. You’d know that it has met with calamity and disaster, and the hunter can do with them what he wants. And when the hunter comes, it cannot flee where it wants.

एवमेव खो, भिक्खवे, ये हि केचि समणा वा ब्राह्मणा वा इमे पञ्च कामगुणे गथिता मुच्छिता अज्झोपन्ना अनादीनवदस्साविनो अनिस्सरणपञ्ञा परिभुञ्जन्ति, ते एवमस्सु वेदितब्बा: ‘अनयमापन्ना ब्यसनमापन्ना यथाकामकरणीया पापिमतोऽ।

Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā: ‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’.

In the same way, there are ascetics and brahmins who enjoy these five kinds of sensual stimulation tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. You should understand that they have met with calamity and disaster, and the Wicked One can do with them what he wants.

ये च खो केचि, भिक्खवे, समणा वा ब्राह्मणा वा इमे पञ्च कामगुणे अगथिता अमुच्छिता अनज्झोपन्ना आदीनवदस्साविनो निस्सरणपञ्ञा परिभुञ्जन्ति, ते एवमस्सु वेदितब्बा: ‘न अनयमापन्ना न ब्यसनमापन्ना न यथाकामकरणीया पापिमतोऽ।

Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā: ‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’.

There are ascetics and brahmins who enjoy these five kinds of sensual stimulation without being tied, infatuated, or attached, seeing the drawbacks, and understanding the escape. You should understand that they haven’t met with calamity and disaster, and the Wicked One cannot do what he wants with them.

सेय्यथापि, भिक्खवे, आरञ्ञको मगो अबद्धो पासरासिं अधिसयेय्य। सो एवमस्स वेदितब्बो: ‘न अनयमापन्नो न ब्यसनमापन्नो न यथाकामकरणीयो लुद्दस्स। आगच्छन्ते च पन लुद्दे येन कामं पक्कमिस्सतीऽति।

Seyyathāpi, bhikkhave, āraññako mago abaddho pāsarāsiṁ adhisayeyya. So evamassa veditabbo: ‘na anayamāpanno na byasanamāpanno na yathākāmakaraṇīyo luddassa. Āgacchante ca pana ludde yena kāmaṁ pakkamissatī’ti.

Suppose a deer in the wilderness was lying on a pile of snares without being caught. You’d know that it hasn’t met with calamity and disaster, and the hunter cannot do what he wants with them. And when the hunter comes, it can flee where it wants.

एवमेव खो, भिक्खवे, ये हि केचि समणा वा ब्राह्मणा वा इमे पञ्च कामगुणे अगथिता अमुच्छिता अनज्झोपन्ना आदीनवदस्साविनो निस्सरणपञ्ञा परिभुञ्जन्ति, ते एवमस्सु वेदितब्बा: ‘न अनयमापन्ना न ब्यसनमापन्ना न यथाकामकरणीया पापिमतोऽ।

Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā: ‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’.

In the same way, there are ascetics and brahmins who enjoy these five kinds of sensual stimulation without being tied, infatuated, or attached, seeing the drawbacks, and understanding the escape. You should understand that they haven’t met with calamity and disaster, and the Wicked One cannot do what he wants with them.

सेय्यथापि, भिक्खवे, आरञ्ञको मगो अरञ्ञे पवने चरमानो विस्सत्थो गच्छति, विस्सत्थो तिट्ठति, विस्सत्थो निसीदति, विस्सत्थो सेय्यं कप्पेति। तं किस्स हेतु? अनापाथगतो, भिक्खवे, लुद्दस्स।

Seyyathāpi, bhikkhave, āraññako mago araññe pavane caramāno vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṁ kappeti. Taṁ kissa hetu? Anāpāthagato, bhikkhave, luddassa.

Suppose there was a wild deer wandering in the forest that walked, stood, sat, and laid down in confidence. Why is that? Because it’s out of the hunter’s range.

एवमेव खो, भिक्खवे, भिक्खु विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरति। अयं वुच्चति, भिक्खवे, भिक्खु अन्धमकासि मारं अपदं, वधित्वा मारचक्खुं अदस्सनं गतो पापिमतो।

Evameva kho, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato.

In the same way, a bhikkhu, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. This is called a bhikkhu who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see.

पुन चपरं, भिक्खवे, भिक्खु वितक्कविचारानं वूपसमा अज्झत्तं सम्पसादनं चेतसो एकोदिभावं अवितक्कं अविचारं समाधिजं पीतिसुखं दुतियं झानं उपसम्पज्ज विहरति। अयं वुच्चति, भिक्खवे …पे… पापिमतो।

Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave …pe… pāpimato.

Furthermore, as the placing of the mind and keeping it connected are stilled, a bhikkhu enters and remains in the second jhāna, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. This is called a bhikkhu who has blinded Māra …

पुन चपरं, भिक्खवे, भिक्खु पीतिया च विरागा उपेक्खको च विहरति, सतो च सम्पजानो, सुखञ्च कायेन पटिसंवेदेति यं तं अरिया आचिक्खन्ति ‘उपेक्खको सतिमा सुखविहारीऽति ततियं झानं उपसम्पज्ज विहरति। अयं वुच्चति, भिक्खवे …पे… पापिमतो।

Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave …pe… pāpimato.

Furthermore, with the fading away of rapture, a bhikkhu enters and remains in the third jhāna, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ This is called a bhikkhu who has blinded Māra …

पुन चपरं, भिक्खवे, भिक्खु सुखस्स च पहाना दुक्खस्स च पहाना पुब्बेव सोमनस्सदोमनस्सानं अत्थङ्गमा अदुक्खमसुखं उपेक्खासतिपारिसुद्धिं चतुत्थं झानं उपसम्पज्ज विहरति। अयं वुच्चति, भिक्खवे …पे… पापिमतो।

Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave …pe… pāpimato.

Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a bhikkhu enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and mindfulness. This is called a bhikkhu who has blinded Māra …

पुन चपरं, भिक्खवे, भिक्खु सब्बसो रूपसञ्ञानं समतिक्कमा पटिघसञ्ञानं अत्थङ्गमा नानत्तसञ्ञानं अमनसिकारा ‘अनन्तो आकासोऽति आकासानञ्चायतनं उपसम्पज्ज विहरति। अयं वुच्चति, भिक्खवे …पे… पापिमतो।

Puna caparaṁ, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave …pe… pāpimato.

Furthermore, a bhikkhu, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. This is called a bhikkhu who has blinded Māra …

पुन चपरं, भिक्खवे, भिक्खु सब्बसो आकासानञ्चायतनं समतिक्कम्म ‘अनन्तं विञ्ञाणन्ऽति विञ्ञाणञ्चायतनं उपसम्पज्ज विहरति। अयं वुच्चति, भिक्खवे …पे… पापिमतो।

Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave …pe… pāpimato.

Furthermore, a bhikkhu, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. This is called a bhikkhu who has blinded Māra …

पुन चपरं, भिक्खवे, भिक्खु सब्बसो विञ्ञाणञ्चायतनं समतिक्कम्म ‘नत्थि किञ्चीऽति आकिञ्चञ्ञायतनं उपसम्पज्ज विहरति। अयं वुच्चति, भिक्खवे …पे… पापिमतो।

Puna caparaṁ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave …pe… pāpimato.

Furthermore, a bhikkhu, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. This is called a bhikkhu who has blinded Māra …

पुन चपरं, भिक्खवे, भिक्खु सब्बसो आकिञ्चञ्ञायतनं समतिक्कम्म नेवसञ्ञानासञ्ञायतनं उपसम्पज्ज विहरति। अयं वुच्चति, भिक्खवे …पे… पापिमतो।

Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave …pe… pāpimato.

Furthermore, a bhikkhu, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. This is called a bhikkhu who has blinded Māra …

पुन चपरं, भिक्खवे, भिक्खु सब्बसो नेवसञ्ञानासञ्ञायतनं समतिक्कम्म सञ्ञावेदयितनिरोधं उपसम्पज्ज विहरति, पञ्ञाय चस्स दिस्वा आसवा परिक्खीणा होन्ति। अयं वुच्चति, भिक्खवे, भिक्खु अन्धमकासि मारं अपदं, वधित्वा मारचक्खुं अदस्सनं गतो पापिमतो। तिण्णो लोके विसत्तिकं विस्सत्थो गच्छति, विस्सत्थो तिट्ठति, विस्सत्थो निसीदति, विस्सत्थो सेय्यं कप्पेति। तं किस्स हेतु? अनापाथगतो, भिक्खवे, पापिमतो”ति।

Puna caparaṁ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato. Tiṇṇo loke visattikaṁ vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṁ kappeti. Taṁ kissa hetu? Anāpāthagato, bhikkhave, pāpimato”ti.

Furthermore, a bhikkhu, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. This is called a bhikkhu who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. They’ve crossed over clinging to the world. And they walk, stand, sit, and lie down in confidence. Why is that? Because they’re out of the Wicked One’s range.”

इदमवोच भगवा। अत्तमना ते भिक्खू भगवतो भासितं अभिनन्दुन्ति।

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

That is what the Buddha said. Satisfied, the bhikkhus approved what the Buddha said.

पासरासिसुत्तं निट्ठितं छट्ठं।

Pāsarāsisuttaṁ niṭṭhitaṁ chaṭṭhaṁ.

Next: चूळहत्थिपदोपमसुत्त • Cūḷahatthipadopamasutta • The Shorter Simile of the Elephant’s Footprint

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. gathito → gadhito (sya-all, mr)

2. samāno attano antevāsiṁ → samāno antevāsiṁ (bj, sya-all, pts1ed)

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

4. samantā → sāmantā (?)

5. Apāpuretaṁ → avāpuretaṁ (bj)

6. Sokāvatiṇṇaṁ → sokāvakiṇṇaṁ (sya-all)

7. Desassu → desetu (sya-all, mr)

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

9. hupeyyapāvuso’ti → huveyyapāvusoti (bj, pts1ed); huveyyāvusoti (cck, sya2ed)

10. bāhulliko → bāhuliko (bj, pts1ed)

11. chabbaggiyā → chabbaggā (bj, sya-all); chabbaggo (pts1ed)

पासरासिसुत्त

Pāsarāsisutta

The Noble Search

YOU MAY ALSO LIKE: