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Long Discourses 14 – Dīgha Nikāya 14
DN 14 The Great Discourse on the Harvest of Deeds – Mahāpadānasutta
[Summary]
1. On Past Lives
1. Pubbenivāsapaṭisaṁyuttakathā
So I have heard.
Evaṁ me sutaṁ—
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery, in the hut by the kari tree.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme karerikuṭikāyaṁ.
Then after the meal, on return from almsround, several senior bhikkhū sat together in the pavilion by the kari tree and this Dhamma talk on the subject of past lives came up among them,
Atha kho sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ karerimaṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ pubbenivāsapaṭisaṁyuttā dhammī kathā udapādi:
“So it was in a past life; such it was in a past life.”
“itipi pubbenivāso, itipi pubbenivāso”ti.
With clairaudience that is purified and superhuman, the Buddha heard that discussion among the bhikkhū.
Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya tesaṁ bhikkhūnaṁ imaṁ kathāsallāpaṁ.
So he got up from his seat and went to the pavilion, where he sat on the seat spread out and addressed the bhikkhū,
Atha kho bhagavā uṭṭhāyāsanā yena karerimaṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi, nisajja kho bhagavā bhikkhū āmantesi:
“Bhikkhū, what were you sitting talking about just now? What conversation was left unfinished?”
“kāya nuttha, bhikkhave, etarahi kathāya sannisinnā; kā ca pana vo antarākathā vippakatā”ti?
The bhikkhū told him what had happened, adding,
Evaṁ vutte, te bhikkhū bhagavantaṁ etadavocuṁ:
“idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ karerimaṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ pubbenivāsapaṭisaṁyuttā dhammī kathā udapādi:
‘itipi pubbenivāso itipi pubbenivāso’ti.
“This is the conversation that was unfinished when the Buddha arrived.”
Ayaṁ kho no, bhante, antarākathā vippakatā. Atha bhagavā anuppatto”ti.
“Would you like to hear a Dhamma talk on the subject of past lives?”
“Iccheyyātha no tumhe, bhikkhave, pubbenivāsapaṭisaṁyuttaṁ dhammiṁ kathaṁ sotun”ti?
“Now is the time, Blessed One! Now is the time, Holy One!
“Etassa, bhagavā, kālo; etassa, sugata, kālo;
Let the Buddha give a Dhamma talk on the subject of past lives. The bhikkhū will listen and remember it.”
yaṁ bhagavā pubbenivāsapaṭisaṁyuttaṁ dhammiṁ kathaṁ kareyya, bhagavato sutvā bhikkhū dhāressantī”ti.
“Well then, bhikkhū, listen and pay close attention, I will speak.”
“Tena hi, bhikkhave, suṇātha sādhukaṁ manasi karotha bhāsissāmī”ti.
“Yes, sir,” they replied.
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
The Buddha said this:
Bhagavā etadavoca:
“Ninety-one eons ago, the Buddha Vipassī arose in the world, perfected and fully awakened.
“Ito so, bhikkhave, ekanavutikappe yaṁ vipassī bhagavā arahaṁ sammāsambuddho loke udapādi.
Thirty-one eons ago, the Buddha Sikhī arose in the world, perfected and fully awakened.
Ito so, bhikkhave, ekatiṁse kappe yaṁ sikhī bhagavā arahaṁ sammāsambuddho loke udapādi.
In the same thirty-first eon, the Buddha Vessabhū arose in the world, perfected and fully awakened.
Tasmiññeva kho, bhikkhave, ekatiṁse kappe vessabhū bhagavā arahaṁ sammāsambuddho loke udapādi.
In the present fortunate eon, the Buddhas Kakusandha,
Imasmiññeva kho, bhikkhave, bhaddakappe kakusandho bhagavā arahaṁ sammāsambuddho loke udapādi.
Koṇāgamana,
Imasmiññeva kho, bhikkhave, bhaddakappe koṇāgamano bhagavā arahaṁ sammāsambuddho loke udapādi.
and Kassapa arose in the world, perfected and fully awakened.
Imasmiññeva kho, bhikkhave, bhaddakappe kassapo bhagavā arahaṁ sammāsambuddho loke udapādi.
And in the present fortunate eon, I have arisen in the world, perfected and fully awakened.
Imasmiññeva kho, bhikkhave, bhaddakappe ahaṁ etarahi arahaṁ sammāsambuddho loke uppanno.
The Buddhas Vipassī,
Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi.
Sikhī,
Sikhī, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi.
and Vessabhū were born as aristocrats into aristocrat families.
Vessabhū, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi.
The Buddhas Kakusandha,
Kakusandho, bhikkhave, bhagavā arahaṁ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi.
Koṇāgamana,
Koṇāgamano, bhikkhave, bhagavā arahaṁ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi.
and Kassapa were born as brahmins into brahmin families.
Kassapo, bhikkhave, bhagavā arahaṁ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi.
I was born as an aristocrat into an aristocrat family.
Ahaṁ, bhikkhave, etarahi arahaṁ sammāsambuddho khattiyo jātiyā ahosiṁ, khattiyakule uppanno.
Koṇḍañña was the clan of Vipassī,
Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi.
Sikhī,
Sikhī, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi.
and Vessabhū.
Vessabhū, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi.
Kassapa was the clan of Kakusandha,
Kakusandho, bhikkhave, bhagavā arahaṁ sammāsambuddho kassapo gottena ahosi.
Koṇāgamana,
Koṇāgamano, bhikkhave, bhagavā arahaṁ sammāsambuddho kassapo gottena ahosi.
and Kassapa.
Kassapo, bhikkhave, bhagavā arahaṁ sammāsambuddho kassapo gottena ahosi.
Gotama is my clan.
Ahaṁ, bhikkhave, etarahi arahaṁ sammāsambuddho gotamo gottena ahosiṁ.
Vipassī lived for 80,000 years.
Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṁ ahosi.
Sikhī lived for 70,000 years.
Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa sattativassasahassāni āyuppamāṇaṁ ahosi.
Vessabhū lived for 60,000 years.
Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa saṭṭhivassasahassāni āyuppamāṇaṁ ahosi.
Kakusandha lived for 40,000 years.
Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa cattālīsavassasahassāni āyuppamāṇaṁ ahosi.
Koṇāgamana lived for 30,000 years.
Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa tiṁsavassasahassāni āyuppamāṇaṁ ahosi.
Kassapa lived for 20,000 years.
Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa vīsativassasahassāni āyuppamāṇaṁ ahosi.
For me these days the life-span is short, brief, and fleeting. A long-lived person lives for a century or a little more.
Mayhaṁ, bhikkhave, etarahi appakaṁ āyuppamāṇaṁ parittaṁ lahukaṁ; yo ciraṁ jīvati, so vassasataṁ appaṁ vā bhiyyo.
Vipassī was awakened at the root of a trumpet flower tree.
Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho pāṭaliyā mūle abhisambuddho.
Sikhī was awakened at the root of a white-mango tree.
Sikhī, bhikkhave, bhagavā arahaṁ sammāsambuddho puṇḍarīkassa mūle abhisambuddho.
Vessabhū was awakened at the root of a sal tree.
Vessabhū, bhikkhave, bhagavā arahaṁ sammāsambuddho sālassa mūle abhisambuddho.
Kakusandha was awakened at the root of an acacia tree.
Kakusandho, bhikkhave, bhagavā arahaṁ sammāsambuddho sirīsassa mūle abhisambuddho.
Koṇāgamana was awakened at the root of a cluster fig tree.
Koṇāgamano, bhikkhave, bhagavā arahaṁ sammāsambuddho udumbarassa mūle abhisambuddho.
Kassapa was awakened at the root of a banyan tree.
Kassapo, bhikkhave, bhagavā arahaṁ sammāsambuddho nigrodhassa mūle abhisambuddho.
I was awakened at the root of a peepul tree.
Ahaṁ, bhikkhave, etarahi arahaṁ sammāsambuddho assatthassa mūle abhisambuddho.
Vipassī had a fine pair of chief disciples named Khaṇḍa and Tissa.
Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa khaṇḍatissaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ.
Sikhī had a fine pair of chief disciples named Abhibhū and Sambhava.
Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa abhibhūsambhavaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ.
Vessabhū had a fine pair of chief disciples named Soṇa and Uttara.
Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa soṇuttaraṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ.
Kakusandha had a fine pair of chief disciples named Vidhura and Sañjīva.
Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa vidhurasañjīvaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ.
Koṇāgamana had a fine pair of chief disciples named Bhiyyosa and Uttara.
Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa bhiyyosuttaraṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ.
Kassapa had a fine pair of chief disciples named Tissa and Bhāradvāja.
Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa tissabhāradvājaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ.
I have a fine pair of chief disciples named Sāriputta and Moggallāna.
Mayhaṁ, bhikkhave, etarahi sāriputtamoggallānaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ.
Vipassī had three gatherings of disciples—one of 6,800,000, one of 100,000, and one of 80,000—all of them bhikkhū who had ended their defilements.
Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. Eko sāvakānaṁ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi bhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ.
Sikhī had three gatherings of disciples—one of 100,000, one of 80,000, and one of 70,000—all of them bhikkhū who had ended their defilements.
Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. Eko sāvakānaṁ sannipāto ahosi bhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni, eko sāvakānaṁ sannipāto ahosi sattatibhikkhusahassāni. Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ.
Vessabhū had three gatherings of disciples—one of 80,000, one of 70,000, and one of 60,000—all of them bhikkhū who had ended their defilements.
Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. Eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni, eko sāvakānaṁ sannipāto ahosi sattatibhikkhusahassāni, eko sāvakānaṁ sannipāto ahosi saṭṭhibhikkhusahassāni. Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ.
Kakusandha had one gathering of disciples—40,000 bhikkhū who had ended their defilements.
Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa eko sāvakānaṁ sannipāto ahosi cattālīsabhikkhusahassāni. Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ.
Koṇāgamana had one gathering of disciples—30,000 bhikkhū who had ended their defilements.
Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa eko sāvakānaṁ sannipāto ahosi tiṁsabhikkhusahassāni. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ.
Kassapa had one gathering of disciples—20,000 bhikkhū who had ended their defilements.
Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa eko sāvakānaṁ sannipāto ahosi vīsatibhikkhusahassāni. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ.
I have had one gathering of disciples—1,250 bhikkhū who had ended their defilements.
Mayhaṁ, bhikkhave, etarahi eko sāvakānaṁ sannipāto ahosi aḍḍhateḷasāni bhikkhusatāni. Mayhaṁ, bhikkhave, ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ.
Vipassī had as chief attendant a bhikkhu named Asoka.
Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.
Sikhī had as chief attendant a bhikkhu named Khemaṅkara.
Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa khemaṅkaro nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.
Vessabhū had as chief attendant a bhikkhu named Upasanta.
Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa upasanto nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.
Kakusandha had as chief attendant a bhikkhu named Buddhija.
Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa buddhijo nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.
Koṇāgamana had as chief attendant a bhikkhu named Sotthija.
Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa sotthijo nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.
Kassapa had as chief attendant a bhikkhu named Sabbamitta.
Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa sabbamitto nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.
I have as chief attendant a bhikkhu named Ānanda.
Mayhaṁ, bhikkhave, etarahi ānando nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.
Vipassī’s father was King Bandhuma,
Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi.
his birth mother was Queen Bandhumatī,
Bandhumatī nāma devī mātā ahosi janetti.
and their capital city was named Bandhumatī.
Bandhumassa rañño bandhumatī nāma nagaraṁ rājadhānī ahosi.
Sikhī’s father was King Aruṇa,
Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa aruṇo nāma rājā pitā ahosi.
his birth mother was Queen Pabhāvatī,
Pabhāvatī nāma devī mātā ahosi janetti.
and their capital city was named Aruṇavatī.
Aruṇassa rañño aruṇavatī nāma nagaraṁ rājadhānī ahosi.
Vessabhū’s father was King Suppatīta,
Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa suppatito nāma rājā pitā ahosi.
his birth mother was Queen Vassavatī,
Vassavatī nāma devī mātā ahosi janetti.
and their capital city was named Anoma.
Suppatitassa rañño anomaṁ nāma nagaraṁ rājadhānī ahosi.
Kakusandha’s father was the brahmin Aggidatta,
Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa aggidatto nāma brāhmaṇo pitā ahosi.
and his birth mother was the brahmin lady Visākhā.
Visākhā nāma brāhmaṇī mātā ahosi janetti.
At that time the king was Khema,
Tena kho pana, bhikkhave, samayena khemo nāma rājā ahosi.
whose capital city was named Khemavatī.
Khemassa rañño khemavatī nāma nagaraṁ rājadhānī ahosi.
Koṇāgamana’s father was the brahmin Yaññadatta,
Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa yaññadatto nāma brāhmaṇo pitā ahosi.
and his birth mother was the brahmin lady Uttarā.
Uttarā nāma brāhmaṇī mātā ahosi janetti.
At that time the king was Sobha,
Tena kho pana, bhikkhave, samayena sobho nāma rājā ahosi.
whose capital city was named Sobhavatī.
Sobhassa rañño sobhavatī nāma nagaraṁ rājadhānī ahosi.
Kassapa’s father was the brahmin Brahmadatta,
Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa brahmadatto nāma brāhmaṇo pitā ahosi.
and his birth mother was the brahmin lady Dhanavatī.
Dhanavatī nāma brāhmaṇī mātā ahosi janetti.
At that time the king was Kikī,
Tena kho pana, bhikkhave, samayena kikī nāma rājā ahosi.
whose capital city was named Benares.
Kikissa rañño bārāṇasī nāma nagaraṁ rājadhānī ahosi.
In this life, my father was King Suddhodana,
Mayhaṁ, bhikkhave, etarahi suddhodano nāma rājā pitā ahosi.
my birth mother was Queen Māyā,
Māyā nāma devī mātā ahosi janetti.
and our capital city was Kapilavatthu.”
Kapilavatthu nāma nagaraṁ rājadhānī ahosī”ti.
That is what the Buddha said.
Idamavoca bhagavā.
When he had spoken, the Holy One got up from his seat and entered his dwelling.
Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.
Soon after the Buddha left, those bhikkhū discussed among themselves:
Atha kho tesaṁ bhikkhūnaṁ acirapakkantassa bhagavato ayamantarākathā udapādi:
“It’s incredible, reverends, it’s amazing, the power and might of a Realized One!
“acchariyaṁ, āvuso, abbhutaṁ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā.
For he is able to recollect the caste, names, clans, life-span, chief disciples, and gatherings of disciples of the Buddhas of the past who have become completely extinguished, cut off proliferation, cut off the track, finished off the cycle, and transcended suffering.
Yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarissati, nāmatopi anussarissati, gottatopi anussarissati, āyuppamāṇatopi anussarissati, sāvakayugatopi anussarissati, sāvakasannipātatopi anussarissati:
He knows the caste they were born in, and also their names, clans, conduct, qualities, wisdom, meditation, and freedom.
‘evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’”ti.
Is it because the Realized One has clearly comprehended the principle of the teachings that he can recollect all these things?
“Kiṁ nu kho, āvuso, tathāgatasseva nu kho esā dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: ‘evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’ti,
Or did deities tell him?”
udāhu devatā tathāgatassa etamatthaṁ ārocesuṁ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: ‘evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’”ti.
But this conversation among those bhikkhū was left unfinished.
Ayañca hidaṁ tesaṁ bhikkhūnaṁ antarākathā vippakatā hoti.
Then in the late afternoon, the Buddha came out of retreat and went to the pavilion by the kari tree, where he sat on the seat spread out
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena karerimaṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
and addressed the bhikkhū,
Nisajja kho bhagavā bhikkhū āmantesi:
“Bhikkhū, what were you sitting talking about just now? What conversation was left unfinished?”
“kāya nuttha, bhikkhave, etarahi kathāya sannisinnā; kā ca pana vo antarākathā vippakatā”ti?
The bhikkhū told him what had happened, adding,
Evaṁ vutte, te bhikkhū bhagavantaṁ etadavocuṁ:
“idha, bhante, amhākaṁ acirapakkantassa bhagavato ayaṁ antarākathā udapādi:
‘acchariyaṁ, āvuso, abbhutaṁ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā.
Yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarissati, nāmatopi anussarissati, gottatopi anussarissati, āyuppamāṇatopi anussarissati, sāvakayugatopi anussarissati, sāvakasannipātatopi anussarissati:
“evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī”ti.
Kiṁ nu kho, āvuso, tathāgatasseva nu kho esā dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati:
“evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī”ti.
Udāhu devatā tathāgatassa etamatthaṁ ārocesuṁ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati:
“evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī”’ti?
“This was our conversation that was unfinished when the Buddha arrived.”
Ayaṁ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.
“It is because the Realized One has clearly comprehended the principle of the teachings that he can recollect all these things.
“Tathāgatassevesā, bhikkhave, dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati:
‘evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’ti.
And the deities also told me.
Devatāpi tathāgatassa etamatthaṁ ārocesuṁ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati:
‘evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’ti.
Would you like to hear a further Dhamma talk on the subject of past lives?”
Iccheyyātha no tumhe, bhikkhave, bhiyyoso mattāya pubbenivāsapaṭisaṁyuttaṁ dhammiṁ kathaṁ sotun”ti?
“Now is the time, Blessed One! Now is the time, Holy One!
“Etassa, bhagavā, kālo; etassa, sugata, kālo;
Let the Buddha give a further Dhamma talk on the subject of past lives. The bhikkhū will listen and remember it.”
yaṁ bhagavā bhiyyoso mattāya pubbenivāsapaṭisaṁyuttaṁ dhammiṁ kathaṁ kareyya, bhagavato sutvā bhikkhū dhāressantī”ti.
“Well then, bhikkhū, listen and pay close attention, I will speak.”
“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Yes, sir,” they replied.
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
The Buddha said this:
Bhagavā etadavoca:
“Ninety-one eons ago, the Buddha Vipassī arose in the world, perfected and fully awakened.
“Ito so, bhikkhave, ekanavutikappe yaṁ vipassī bhagavā arahaṁ sammāsambuddho loke udapādi.
He was born as an aristocrat into an aristocrat family.
Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi.
His clan was Koṇḍañña.
Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi.
He lived for 80,000 years.
Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṁ ahosi.
He was awakened at the root of a trumpet flower tree.
Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho pāṭaliyā mūle abhisambuddho.
He had a fine pair of chief disciples named Khaṇḍa and Tissa.
Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa khaṇḍatissaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ.
He had three gatherings of disciples—
Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ.
one of 6,800,000, one of 100,000, and one of 80,000—
Eko sāvakānaṁ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi bhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni.
all of them bhikkhū who had ended their defilements.
Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ.
He had as chief attendant a bhikkhu named Asoka.
Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.
His father was King Bandhuma,
Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi.
his birth mother was Queen Bandhumatī,
Bandhumatī nāma devī mātā ahosi janetti.
and their capital city was named Bandhumatī.
Bandhumassa rañño bandhumatī nāma nagaraṁ rājadhānī ahosi.
2. What’s Normal For One Intent on Awakening
2. Bodhisattadhammatā
When Vipassī, the being intent on awakening, passed away from the host of Joyful Gods, he was conceived in his mother’s womb, mindful and aware.
Atha kho, bhikkhave, vipassī bodhisatto tusitā kāyā cavitvā sato sampajāno mātukucchiṁ okkami.
This is normal in such a case.
Ayamettha dhammatā.
It’s normal that, when the being intent on awakening passes away from the host of Joyful Gods, he is conceived in his mother’s womb.
Dhammatā esā, bhikkhave, yadā bodhisatto tusitā kāyā cavitvā mātukucchiṁ okkamati.
And then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods.
Atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ.
Even in the boundless desolation of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods.
Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā, yatthapime candimasūriyā evaṁmahiddhikā evaṁmahānubhāvā ābhāya nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ.
And the sentient beings reborn there recognize each other by that light: ‘So, it seems other sentient beings have been reborn here!’
Yepi tattha sattā upapannā, tepi tenobhāsena aññamaññaṁ sañjānanti: ‘aññepi kira, bho, santi sattā idhūpapannā’ti.
And this galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods.
Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati. Appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ.
This is normal in such a case.
Ayamettha dhammatā.
It’s normal that, when the being intent on awakening is conceived in his mother’s belly, four gods approach to guard the four quarters, so that no human or non-human or anyone at all shall harm the being intent on awakening or his mother.
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, cattāro naṁ devaputtā catuddisaṁ rakkhāya upagacchanti: ‘mā naṁ bodhisattaṁ vā bodhisattamātaraṁ vā manusso vā amanusso vā koci vā viheṭhesī’ti.
This is normal in such a case.
Ayamettha dhammatā.
It’s normal that, when the being intent on awakening is conceived in his mother’s belly, she becomes naturally ethical. She refrains from killing living creatures, stealing, sexual misconduct, lying, and alcoholic drinks that cause negligence.
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, pakatiyā sīlavatī bodhisattamātā hoti, viratā pāṇātipātā, viratā adinnādānā, viratā kāmesumicchācārā, viratā musāvādā, viratā surāmerayamajjappamādaṭṭhānā.
This is normal in such a case.
Ayamettha dhammatā.
It’s normal that, when the being intent on awakening is conceived in his mother’s belly, she no longer feels sexual desire for men, and she cannot be violated by a man of lustful intent.
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu purisesu mānasaṁ uppajjati kāmaguṇūpasaṁhitaṁ, anatikkamanīyā ca bodhisattamātā hoti kenaci purisena rattacittena.
This is normal in such a case.
Ayamettha dhammatā.
It’s normal that, when the being intent on awakening is conceived in his mother’s belly, she obtains the five kinds of sensual stimulation and amuses herself, supplied and provided with them.
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, lābhinī bodhisattamātā hoti pañcannaṁ kāmaguṇānaṁ. Sā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāreti.
This is normal in such a case.
Ayamettha dhammatā.
It’s normal that, when the being intent on awakening is conceived in his mother’s belly, no afflictions beset her. She’s happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, complete with all his various parts, not deficient in any faculty.
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati. Sukhinī bodhisattamātā hoti akilantakāyā, bodhisattañca bodhisattamātā tirokucchigataṁ passati sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.
Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it was strung with a thread of blue, yellow, red, white, or golden brown.
Seyyathāpi, bhikkhave, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā.
And someone with good eyesight were to take it in their hand and examine it: ‘This beryl gem is naturally beautiful, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it’s strung with a thread of blue, yellow, red, white, or golden brown.’
Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya: ‘ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā’ti.
In the same way, when the being intent on awakening is conceived in his mother’s belly, no afflictions beset her. She’s happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, complete with all his various parts, not deficient in any faculty.
Evameva kho, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati, sukhinī bodhisattamātā hoti akilantakāyā, bodhisattañca bodhisattamātā tirokucchigataṁ passati sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.
This is normal in such a case.
Ayamettha dhammatā.
It’s normal that, seven days after the being intent on awakening is born, his mother passes away and is reborn in the host of Joyful Gods.
Dhammatā esā, bhikkhave, sattāhajāte bodhisatte bodhisattamātā kālaṁ karoti tusitaṁ kāyaṁ upapajjati.
This is normal in such a case.
Ayamettha dhammatā.
It’s normal that, while other women carry the infant in the womb for nine or ten months before giving birth, not so the mother of the being intent on awakening. She gives birth after exactly ten months.
Dhammatā esā, bhikkhave, yathā aññā itthikā nava vā dasa vā māse gabbhaṁ kucchinā pariharitvā vijāyanti, na hevaṁ bodhisattaṁ bodhisattamātā vijāyati. Daseva māsāni bodhisattaṁ bodhisattamātā kucchinā pariharitvā vijāyati.
This is normal in such a case.
Ayamettha dhammatā.
It’s normal that, while other women give birth while sitting or lying down, not so the mother of the being intent on awakening. She only gives birth standing up.
Dhammatā esā, bhikkhave, yathā aññā itthikā nisinnā vā nipannā vā vijāyanti, na hevaṁ bodhisattaṁ bodhisattamātā vijāyati. Ṭhitāva bodhisattaṁ bodhisattamātā vijāyati.
This is normal in such a case.
Ayamettha dhammatā.
It’s normal that, when the being intent on awakening emerges from his mother’s womb, gods receive him first, then humans.
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, devā paṭhamaṁ paṭiggaṇhanti, pacchā manussā.
This is normal in such a case.
Ayamettha dhammatā.
It’s normal that, when the being intent on awakening emerges from his mother’s womb, before he reaches the ground, four gods receive him and place him before his mother, saying: ‘Rejoice, O Queen! An illustrious child is born to you.’
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, appattova bodhisatto pathaviṁ hoti, cattāro naṁ devaputtā paṭiggahetvā mātu purato ṭhapenti: ‘attamanā, devi, hohi; mahesakkho te putto uppanno’ti.
This is normal in such a case.
Ayamettha dhammatā.
It’s normal that, when the being intent on awakening emerges from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean.
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado.
Suppose a jewel-treasure was placed on a cloth from Kāsī. The jewel would not soil the cloth, nor would the cloth soil the jewel.
Seyyathāpi, bhikkhave, maṇiratanaṁ kāsike vatthe nikkhittaṁ neva maṇiratanaṁ kāsikaṁ vatthaṁ makkheti, nāpi kāsikaṁ vatthaṁ maṇiratanaṁ makkheti.
Why is that?
Taṁ kissa hetu?
Because of the cleanliness of them both.
Ubhinnaṁ suddhattā.
In the same way, when the being intent on awakening emerges from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean.
Evameva kho, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito, udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado.
This is normal in such a case.
Ayamettha dhammatā.
It’s normal that, when the being intent on awakening emerges from his mother’s womb, two streams of water appear in the sky, one cool, one warm, for bathing the being intent on awakening and his mother.
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, dve udakassa dhārā antalikkhā pātubhavanti—ekā sītassa ekā uṇhassa yena bodhisattassa udakakiccaṁ karonti mātu ca.
This is normal in such a case.
Ayamettha dhammatā.
It’s normal that, as soon as he’s born, the being intent on awakening stands firm with his own feet on the ground. Facing north, he takes seven strides with a white parasol held above him, surveys all quarters, and makes this dramatic proclamation: ‘I am the foremost in the world! I am the eldest in the world! I am the first in the world! This is my last rebirth. Now there are no more future lives.’
Dhammatā esā, bhikkhave, sampatijāto bodhisatto samehi pādehi patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati setamhi chatte anudhāriyamāne, sabbā ca disā anuviloketi, āsabhiṁ vācaṁ bhāsati ‘aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa, ayamantimā jāti, natthi dāni punabbhavo’ti.
This is normal in such a case.
Ayamettha dhammatā.
It’s normal that, when the being intent on awakening emerges from his mother’s womb, then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods.
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati, atikkammeva devānaṁ devānubhāvaṁ.
Even in the boundless desolation of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods.
Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā, yatthapime candimasūriyā evaṁmahiddhikā evaṁmahānubhāvā ābhāya nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ.
And the sentient beings reborn there recognize each other by that light: ‘So, it seems other sentient beings have been reborn here!’
Yepi tattha sattā upapannā, tepi tenobhāsena aññamaññaṁ sañjānanti: ‘aññepi kira, bho, santi sattā idhūpapannā’ti.
And this galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods.
Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ.
This is normal in such a case.
Ayamettha dhammatā.
3. The Thirty-Two Marks of a Great Man
3. Dvattiṁsamahāpurisalakkhaṇā
When Prince Vipassī was born, they announced it to King Bandhuma,
Jāte kho pana, bhikkhave, vipassimhi kumāre bandhumato rañño paṭivedesuṁ:
‘Sire, your son is born! Let your majesty examine him!’
‘putto te, deva, jāto, taṁ devo passatū’ti.
When the king had examined the prince, he had the brahmin soothsayers summoned and said to them,
Addasā kho, bhikkhave, bandhumā rājā vipassiṁ kumāraṁ, disvā nemitte brāhmaṇe āmantāpetvā etadavoca:
‘Gentlemen, please examine the prince.’
‘passantu bhonto nemittā brāhmaṇā kumāran’ti.
When they had examined him they said to the king,
Addasaṁsu kho, bhikkhave, nemittā brāhmaṇā vipassiṁ kumāraṁ, disvā bandhumantaṁ rājānaṁ etadavocuṁ:
‘Rejoice, O King! An illustrious son is born to you. You are fortunate, so very fortunate, to have a son such as this born in this family!
‘attamano, deva, hohi, mahesakkho te putto uppanno, lābhā te, mahārāja, suladdhaṁ te, mahārāja, yassa te kule evarūpo putto uppanno.
For the prince has the thirty-two marks of a great man. A great man who possesses these has only two possible destinies, no other.
Ayañhi, deva, kumāro dvattiṁsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā.
If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures.
Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.
He has the following seven treasures:
Tassimāni sattaratanāni bhavanti.
the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure.
Seyyathidaṁ—cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ.
He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies.
Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā.
After conquering this land girt by sea, he reigns by principle, without rod or sword.
So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati.
But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world.
Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭacchado.
And what are the marks which he possesses?
Katamehi cāyaṁ, deva, kumāro dvattiṁsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā.
Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.
Tassimāni sattaratanāni bhavanti.
Seyyathidaṁ—cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ.
Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā.
After conquering this land girt by sea, he reigns by principle, without rod or sword.
So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati.
He has well-planted feet.
Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭacchado. Ayañhi, deva, kumāro suppatiṭṭhitapādo. Yaṁ pāyaṁ, deva, kumāro suppatiṭṭhitapādo. Idampissa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati.
On the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail.
Imassa, deva, kumārassa heṭṭhā pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni. Yampi imassa, deva, kumārassa heṭṭhā pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni, idampissa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati.
He has projecting heels.
Ayañhi, deva, kumāro āyatapaṇhī …pe…
He has long fingers.
Ayañhi, deva, kumāro dīghaṅgulī …pe…
His hands and feet are tender.
Ayañhi, deva, kumāro mudutalunahatthapādo …pe…
His hands and feet cling gracefully.
Ayañhi, deva kumāro jālahatthapādo …pe…
His feet are arched.
Ayañhi, deva, kumāro ussaṅkhapādo …pe…
His calves are like those of an antelope.
Ayañhi, deva, kumāro eṇijaṅgho …pe…
When standing upright and not bending over, the palms of both hands touch the knees.
Ayañhi, deva, kumāro ṭhitakova anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati …pe…
His private parts are covered in a foreskin.
Ayañhi, deva, kumāro kosohitavatthaguyho …pe…
He is gold colored; his skin has a golden sheen.
Ayañhi, deva, kumāro suvaṇṇavaṇṇo kañcanasannibhattaco …pe…
He has delicate skin, so delicate that dust and dirt don’t stick to his body.
Ayañhi, deva, kumāro sukhumacchavī; sukhumattā chaviyā rajojallaṁ kāye na upalimpati …pe…
His hairs grow one per pore.
Ayañhi, deva, kumāro ekekalomo; ekekāni lomāni lomakūpesu jātāni …pe…
His hairs stand up; they’re blue-black and curl clockwise.
Ayañhi, deva, kumāro uddhaggalomo; uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni dakkhiṇāvaṭṭakajātāni …pe…
His body is as straight as Brahmā’s.
Ayañhi, deva, kumāro brahmujugatto …pe…
He has bulging muscles in seven places.
Ayañhi, deva, kumāro sattussado …pe…
His chest is like that of a lion.
Ayañhi, deva, kumāro sīhapubbaddhakāyo …pe…
The gap between the shoulder-blades is filled in.
Ayañhi, deva, kumāro citantaraṁso …pe…
He has the proportional circumference of a banyan tree: the span of his arms equals the height of his body.
Ayañhi, deva, kumāro nigrodhaparimaṇḍalo yāvatakvassa kāyo tāvatakvassa byāmo, yāvatakvassa byāmo, tāvatakvassa kāyo …pe…
His torso is cylindrical.
Ayañhi, deva, kumāro samavaṭṭakkhandho …pe…
He has an excellent sense of taste.
Ayañhi, deva, kumāro rasaggasaggī …pe…
His jaw is like that of a lion.
Ayañhi, deva, kumāro sīhahanu …pe…
He has forty teeth.
Ayañhi, deva, kumāro cattālīsadanto …pe…
His teeth are even.
Ayañhi, deva, kumāro samadanto …pe…
His teeth have no gaps.
Ayañhi, deva, kumāro aviraḷadanto …pe…
His teeth are perfectly white.
Ayañhi, deva, kumāro susukkadāṭho …pe…
He has a large tongue.
Ayañhi, deva, kumāro pahūtajivho …pe…
He has the voice of Brahmā, like a cuckoo’s call.
Ayañhi, deva, kumāro brahmassaro karavīkabhāṇī …pe…
His eyes are deep blue.
Ayañhi, deva, kumāro abhinīlanetto …pe…
He has eyelashes like a cow’s.
Ayañhi, deva, kumāro gopakhumo …pe…
Between his eyebrows there grows a tuft, soft and white like cotton-wool.
Imassa, deva, kumārassa uṇṇā bhamukantare jātā odātā mudutūlasannibhā. Yampi imassa, deva, kumārassa uṇṇā bhamukantare jātā odātā mudutūlasannibhā, idampimassa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati.
His head is shaped like a turban.
Ayañhi, deva, kumāro uṇhīsasīso. Yaṁ pāyaṁ, deva, kumāro uṇhīsasīso, idampissa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati.
These are the thirty-two marks of a great man that the prince has. A great man who possesses these has only two possible destinies, no other.
Imehi kho ayaṁ, deva, kumāro dvattiṁsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā.
If he stays at home he becomes a king, a wheel-turning monarch.
Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.
Tassimāni sattaratanāni bhavanti.
Seyyathidaṁ—cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ.
Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā.
So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati.
But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world.’
Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭacchado’ti.
4. How He Came to be Known as Vipassī
4. Vipassīsamaññā
Then King Bandhuma had the brahmin soothsayers dressed in fresh clothes and satisfied all their needs.
Atha kho, bhikkhave, bandhumā rājā nemitte brāhmaṇe ahatehi vatthehi acchādāpetvā sabbakāmehi santappesi.
Then the king appointed nurses for Prince Vipassī.
Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa dhātiyo upaṭṭhāpesi.
Some suckled him, some bathed him, some held him, and some carried him on their hip.
Aññā khīraṁ pāyenti, aññā nhāpenti, aññā dhārenti, aññā aṅkena pariharanti.
From when he was born, a white parasol was held over him night and day, with the thought,
Jātassa kho pana, bhikkhave, vipassissa kumārassa setacchattaṁ dhārayittha divā ceva rattiñca:
‘Don’t let cold, heat, grass, dust, or damp bother him.’
‘mā naṁ sītaṁ vā uṇhaṁ vā tiṇaṁ vā rajo vā ussāvo vā bādhayitthā’ti.
He was dear and beloved by many people,
Jāto kho pana, bhikkhave, vipassī kumāro bahuno janassa piyo ahosi manāpo.
like a blue water lily, or a pink or white lotus.
Seyyathāpi, bhikkhave, uppalaṁ vā padumaṁ vā puṇḍarīkaṁ vā bahuno janassa piyaṁ manāpaṁ;
evameva kho, bhikkhave, vipassī kumāro bahuno janassa piyo ahosi manāpo.
He was always passed from hip to hip.
Svāssudaṁ aṅkeneva aṅkaṁ parihariyati.
From when he was born, his voice was charming, graceful, sweet, and lovely.
Jāto kho pana, bhikkhave, vipassī kumāro mañjussaro ca ahosi vaggussaro ca madhurassaro ca pemaniyassaro ca.
It was as sweet as the song of a cuckoo-bird found in the Himalayas.
Seyyathāpi, bhikkhave, himavante pabbate karavīkā nāma sakuṇajāti mañjussarā ca vaggussarā ca madhurassarā ca pemaniyassarā ca;
evameva kho, bhikkhave, vipassī kumāro mañjussaro ca ahosi vaggussaro ca madhurassaro ca pemaniyassaro ca.
From when he was born, Prince Vipassī had the power of clairvoyance which manifested as a result of past deeds. He could see for a league all around both by day and by night.
Jātassa kho pana, bhikkhave, vipassissa kumārassa kammavipākajaṁ dibbacakkhu pāturahosi yena sudaṁ samantā yojanaṁ passati divā ceva rattiñca.
And he was unblinkingly watchful, like the gods of the Thirty-Three.
Jāto kho pana, bhikkhave, vipassī kumāro animisanto pekkhati seyyathāpi devā tāvatiṁsā.
And because it was said that he was unblinkingly watchful, he came to be known as ‘Vipassī’.
‘Animisanto kumāro pekkhatī’ti kho, bhikkhave, vipassissa kumārassa ‘vipassī vipassī’ tveva samaññā udapādi.
Then while King Bandhuma was sitting in judgment, he’d sit Prince Vipassī in his lap and explain the case to him.
Atha kho, bhikkhave, bandhumā rājā atthakaraṇe nisinno vipassiṁ kumāraṁ aṅke nisīdāpetvā atthe anusāsati.
And sitting there in his father’s lap, Vipassī would thoroughly consider the case and draw a conclusion using a logical procedure.
Tatra sudaṁ, bhikkhave, vipassī kumāro pituaṅke nisinno viceyya viceyya atthe panāyati ñāyena.
So this was all the more reason for him to be known as ‘Vipassī’.
Viceyya viceyya kumāro atthe panāyati ñāyenāti kho, bhikkhave, vipassissa kumārassa bhiyyoso mattāya ‘vipassī vipassī’ tveva samaññā udapādi.
Then King Bandhuma had three stilt longhouses built for him—one for the winter, one for the summer, and one for the rainy season,
Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa tayo pāsāde kārāpesi, ekaṁ vassikaṁ ekaṁ hemantikaṁ ekaṁ gimhikaṁ;
and provided him with the five kinds of sensual stimulation.
pañca kāmaguṇāni upaṭṭhāpesi.
Prince Vipassī stayed in a stilt longhouse without coming downstairs for the four months of the rainy season, where he was entertained by musicians—none of them men.
Tatra sudaṁ, bhikkhave, vipassī kumāro vassike pāsāde cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṁ orohatīti.
Paṭhamabhāṇavāro.
5. The Old Man
5. Jiṇṇapurisa
Then, after many thousand years had passed, Prince Vipassī addressed his charioteer,
Atha kho, bhikkhave, vipassī kumāro bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena sārathiṁ āmantesi:
‘My dear charioteer, harness the finest chariots. We will go to a park and see the scenery.’
‘yojehi, samma sārathi, bhaddāni bhaddāni yānāni uyyānabhūmiṁ gacchāma subhūmidassanāyā’ti.
‘Yes, sir,’ replied the charioteer. He harnessed the chariots and informed the prince,
‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā vipassissa kumārassa paṭivedesi:
‘Sire, the finest chariots are harnessed.
‘yuttāni kho te, deva, bhaddāni bhaddāni yānāni,
Please go at your convenience.’
yassadāni kālaṁ maññasī’ti.
Then Prince Vipassī mounted a fine carriage and, along with other fine carriages, set out for the park.
Atha kho, bhikkhave, vipassī kumāro bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi uyyānabhūmiṁ niyyāsi.
Along the way he saw an elderly man, bent double, crooked, leaning on a staff, trembling as he walked, ailing, past his prime.
Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto purisaṁ jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantaṁ āturaṁ gatayobbanaṁ.
He addressed his charioteer,
Disvā sārathiṁ āmantesi:
‘My dear charioteer, what has that man done?
‘ayaṁ pana, samma sārathi, puriso kiṅkato?
For his hair and his body are unlike those of other men.’
Kesāpissa na yathā aññesaṁ, kāyopissa na yathā aññesan’ti.
‘That, Your Majesty, is called an old man.’
‘Eso kho, deva, jiṇṇo nāmā’ti.
‘But why is he called an old man?’
‘Kiṁ paneso, samma sārathi, jiṇṇo nāmā’ti?
‘He’s called an old man because now he has not long to live.’
‘Eso kho, deva, jiṇṇo nāma. Na dāni tena ciraṁ jīvitabbaṁ bhavissatī’ti.
‘But my dear charioteer, am I liable to grow old? Am I not exempt from old age?’
‘Kiṁ pana, samma sārathi, ahampi jarādhammo, jaraṁ anatīto’ti?
‘Everyone is liable to grow old, Your Majesty, including you. No-one is exempt from old age.’
‘Tvañca, deva, mayañcamha sabbe jarādhammā, jaraṁ anatītā’ti.
‘Well then, my dear charioteer, that’s enough of the park for today. Let’s return to the royal compound.’
‘Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā. Itova antepuraṁ paccaniyyāhī’ti.
‘Yes, Your Majesty,’ replied the charioteer and did so.
‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsi.
Back at the royal compound, the prince brooded, miserable and sad:
Tatra sudaṁ, bhikkhave, vipassī kumāro antepuraṁ gato dukkhī dummano pajjhāyati:
‘Damn this thing called rebirth, since old age will come to anyone who’s born.’
‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissatī’ti.
Then King Bandhuma summoned the charioteer and said,
Atha kho, bhikkhave, bandhumā rājā sārathiṁ āmantāpetvā etadavoca:
‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’
‘kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha? Kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī’ti?
‘No, Your Majesty, the prince didn’t enjoy himself at the park.’
‘Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī’ti.
‘But what did he see on the way to the park?’
‘Kiṁ pana, samma sārathi, addasa kumāro uyyānabhūmiṁ niyyanto’ti?
And the charioteer told the king about seeing the old man and the prince’s reaction.
‘Addasā kho, deva, kumāro uyyānabhūmiṁ niyyanto purisaṁ jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantaṁ āturaṁ gatayobbanaṁ.
Disvā maṁ etadavoca:
“ayaṁ pana, samma sārathi, puriso kiṅkato, kesāpissa na yathā aññesaṁ, kāyopissa na yathā aññesan”ti?
“Eso kho, deva, jiṇṇo nāmā”ti.
“Kiṁ paneso, samma sārathi, jiṇṇo nāmā”ti?
“Eso kho, deva, jiṇṇo nāma na dāni tena ciraṁ jīvitabbaṁ bhavissatī”ti.
“Kiṁ pana, samma sārathi, ahampi jarādhammo, jaraṁ anatīto”ti?
“Tvañca, deva, mayañcamha sabbe jarādhammā, jaraṁ anatītā”ti.
“Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī”ti.
“Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ.
So kho, deva, kumāro antepuraṁ gato dukkhī dummano pajjhāyati:
“dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissatī”’ti.
6. The Sick Man
6. Byādhitapurisa
Then King Bandhuma thought,
Atha kho, bhikkhave, bandhumassa rañño etadahosi:
‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’
‘Mā heva kho vipassī kumāro na rajjaṁ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṁ pabbaji, mā heva nemittānaṁ brāhmaṇānaṁ saccaṁ assa vacanan’ti.
To this end he provided the prince with even more of the five kinds of sensual stimulation,
Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyoso mattāya pañca kāmaguṇāni upaṭṭhāpesi:
‘yathā vipassī kumāro rajjaṁ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṁ pabbajeyya, yathā nemittānaṁ brāhmaṇānaṁ micchā assa vacanan’ti.
with which the prince amused himself.
Tatra sudaṁ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.
Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to the park once more.
Atha kho, bhikkhave, vipassī kumāro bahūnaṁ vassānaṁ …pe…
Along the way he saw a man who was ill, suffering, gravely ill, collapsed in his own urine and feces, being picked up by some and put down by others.
Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto purisaṁ ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ sake muttakarīse palipannaṁ semānaṁ aññehi vuṭṭhāpiyamānaṁ aññehi saṁvesiyamānaṁ.
He addressed his charioteer,
Disvā sārathiṁ āmantesi:
‘My dear charioteer, what has that man done?
‘ayaṁ pana, samma sārathi, puriso kiṅkato?
For his eyes and his voice are unlike those of other men.’
Akkhīnipissa na yathā aññesaṁ, saropissa na yathā aññesan’ti?
‘That, Your Majesty, is called a sick man.’
‘Eso kho, deva, byādhito nāmā’ti.
‘But why is he called a sick man?’
‘Kiṁ paneso, samma sārathi, byādhito nāmā’ti?
‘He’s called an sick man; hopefully he will recover from that illness.’
‘Eso kho, deva, byādhito nāma appeva nāma tamhā ābādhā vuṭṭhaheyyā’ti.
‘But my dear charioteer, am I liable to fall sick? Am I not exempt from sickness?’
‘Kiṁ pana, samma sārathi, ahampi byādhidhammo, byādhiṁ anatīto’ti?
‘Everyone is liable to fall sick, Your Majesty, including you. No-one is exempt from sickness.’
‘Tvañca, deva, mayañcamha sabbe byādhidhammā, byādhiṁ anatītā’ti.
‘Well then, my dear charioteer, that’s enough of the park for today. Let’s return to the royal compound.’
‘Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī’ti.
‘Yes, Your Majesty,’ replied the charioteer and did so.
‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsi.
Back at the royal compound, the prince brooded, miserable and sad:
Tatra sudaṁ, bhikkhave, vipassī kumāro antepuraṁ gato dukkhī dummano pajjhāyati:
‘Damn this thing called rebirth, since old age and sickness will come to anyone who’s born.’
‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissatī’ti.
Then King Bandhuma summoned the charioteer and said,
Atha kho, bhikkhave, bandhumā rājā sārathiṁ āmantāpetvā etadavoca:
‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’
‘kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha, kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī’ti?
‘No, Your Majesty, the prince didn’t enjoy himself at the park.’
‘Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī’ti.
‘But what did he see on the way to the park?’
‘Kiṁ pana, samma sārathi, addasa kumāro uyyānabhūmiṁ niyyanto’ti?
And the charioteer told the king about seeing the sick man and the prince’s reaction.
‘Addasā kho, deva, kumāro uyyānabhūmiṁ niyyanto purisaṁ ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ sake muttakarīse palipannaṁ semānaṁ aññehi vuṭṭhāpiyamānaṁ aññehi saṁvesiyamānaṁ.
Disvā maṁ etadavoca:
“ayaṁ pana, samma sārathi, puriso kiṅkato, akkhīnipissa na yathā aññesaṁ, saropissa na yathā aññesan”ti?
“Eso kho, deva, byādhito nāmā”ti.
“Kiṁ paneso, samma sārathi, byādhito nāmā”ti?
“Eso kho, deva, byādhito nāma appeva nāma tamhā ābādhā vuṭṭhaheyyā”ti.
“Kiṁ pana, samma sārathi, ahampi byādhidhammo, byādhiṁ anatīto”ti?
“Tvañca, deva, mayañcamha sabbe byādhidhammā, byādhiṁ anatītā”ti.
“Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī”ti.
“Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ.
So kho, deva, kumāro antepuraṁ gato dukkhī dummano pajjhāyati:
“dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissatī”’ti.
7. The Dead Man
7. Kālaṅkatapurisa
Then King Bandhuma thought,
Atha kho, bhikkhave, bandhumassa rañño etadahosi:
‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’
‘mā heva kho vipassī kumāro na rajjaṁ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṁ pabbaji, mā heva nemittānaṁ brāhmaṇānaṁ saccaṁ assa vacanan’ti.
To this end he provided the prince with even more of the five kinds of sensual stimulation,
Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyoso mattāya pañca kāmaguṇāni upaṭṭhāpesi:
‘yathā vipassī kumāro rajjaṁ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṁ pabbajeyya, yathā nemittānaṁ brāhmaṇānaṁ micchā assa vacanan’ti.
with which the prince amused himself.
Tatra sudaṁ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.
Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to the park once more.
Atha kho, bhikkhave, vipassī kumāro bahūnaṁ vassānaṁ …pe…
Along the way he saw a large crowd gathered making a bier out of garments of different colors.
Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto mahājanakāyaṁ sannipatitaṁ nānārattānañca dussānaṁ vilātaṁ kayiramānaṁ.
He addressed his charioteer,
Disvā sārathiṁ āmantesi:
‘My dear charioteer, why is that crowd making a bier?’
‘kiṁ nu kho so, samma sārathi, mahājanakāyo sannipatito nānārattānañca dussānaṁ vilātaṁ kayiratī’ti?
‘That, Your Majesty, is for someone who’s departed.’
‘Eso kho, deva, kālaṅkato nāmā’ti.
‘Well then, drive the chariot up to the departed.’
‘Tena hi, samma sārathi, yena so kālaṅkato tena rathaṁ pesehī’ti.
‘Yes, Your Majesty,’ replied the charioteer, and did so.
‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā yena so kālaṅkato tena rathaṁ pesesi.
When the prince saw the corpse of the departed, he addressed the charioteer,
Addasā kho, bhikkhave, vipassī kumāro petaṁ kālaṅkataṁ, disvā sārathiṁ āmantesi:
‘But why is he called departed?’
‘kiṁ panāyaṁ, samma sārathi, kālaṅkato nāmā’ti?
‘He’s called departed because now his mother and father, his relatives and kin shall see him no more, and he shall never again see them.’
‘Eso kho, deva, kālaṅkato nāma. Na dāni taṁ dakkhanti mātā vā pitā vā aññe vā ñātisālohitā, sopi na dakkhissati mātaraṁ vā pitaraṁ vā aññe vā ñātisālohite’ti.
‘But my dear charioteer, am I liable to die? Am I not exempt from death?
‘Kiṁ pana, samma sārathi, ahampi maraṇadhammo maraṇaṁ anatīto;
Will the king and queen and my other relatives and kin see me no more?
mampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā;
And shall I never again see them?’
ahampi na dakkhissāmi devaṁ vā deviṁ vā aññe vā ñātisālohite’ti?
‘Everyone is liable to die, Your Majesty, including you. No-one is exempt from death.
‘Tvañca, deva, mayañcamha sabbe maraṇadhammā maraṇaṁ anatītā;
The king and queen and your other relatives and kin shall see you no more,
tampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā;
and you shall never again see them.’
tvampi na dakkhissasi devaṁ vā deviṁ vā aññe vā ñātisālohite’ti.
‘Well then, my dear charioteer, that’s enough of the park for today. Let’s return to the royal compound.’
‘Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī’ti.
‘Yes, Your Majesty,’ replied the charioteer and did so.
‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsi.
Back at the royal compound, the prince brooded, miserable and sad:
Tatra sudaṁ, bhikkhave, vipassī kumāro antepuraṁ gato dukkhī dummano pajjhāyati:
‘Damn this thing called rebirth, since old age, sickness, and death will come to anyone who’s born.’
‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissati, maraṇaṁ paññāyissatī’ti.
Then King Bandhuma summoned the charioteer and said,
Atha kho, bhikkhave, bandhumā rājā sārathiṁ āmantāpetvā etadavoca:
‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’
‘kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha, kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī’ti?
‘No, Your Majesty, the prince didn’t enjoy himself at the park.’
‘Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī’ti.
‘But what did he see on the way to the park?’
‘Kiṁ pana, samma sārathi, addasa kumāro uyyānabhūmiṁ niyyanto’ti?
And the charioteer told the king about seeing the dead man and the prince’s reaction.
‘Addasā kho, deva, kumāro uyyānabhūmiṁ niyyanto mahājanakāyaṁ sannipatitaṁ nānārattānañca dussānaṁ vilātaṁ kayiramānaṁ.
Disvā maṁ etadavoca:
“kiṁ nu kho so, samma sārathi, mahājanakāyo sannipatito nānārattānañca dussānaṁ vilātaṁ kayiratī”ti?
“Eso kho, deva, kālaṅkato nāmā”ti.
“Tena hi, samma sārathi, yena so kālaṅkato tena rathaṁ pesehī”ti.
“Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā yena so kālaṅkato tena rathaṁ pesesiṁ.
Addasā kho, deva, kumāro petaṁ kālaṅkataṁ, disvā maṁ etadavoca:
“kiṁ panāyaṁ, samma sārathi, kālaṅkato nāmā”ti?
“Eso kho, deva, kālaṅkato nāma.
Na dāni taṁ dakkhanti mātā vā pitā vā aññe vā ñātisālohitā, sopi na dakkhissati mātaraṁ vā pitaraṁ vā aññe vā ñātisālohite”ti.
“Kiṁ pana, samma sārathi, ahampi maraṇadhammo maraṇaṁ anatīto;
mampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā;
ahampi na dakkhissāmi devaṁ vā deviṁ vā aññe vā ñātisālohite”ti?
“Tvañca, deva, mayañcamha sabbe maraṇadhammā maraṇaṁ anatītā;
tampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā, tvampi na dakkhissasi devaṁ vā deviṁ vā aññe vā ñātisālohite”ti.
“Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī”ti.
“Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ.
So kho, deva, kumāro antepuraṁ gato dukkhī dummano pajjhāyati:
“dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissati, maraṇaṁ paññāyissatī”’ti.
8. The Renunciate
8. Pabbajita
Then King Bandhuma thought,
Atha kho, bhikkhave, bandhumassa rañño etadahosi:
‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’
‘mā heva kho vipassī kumāro na rajjaṁ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṁ pabbaji, mā heva nemittānaṁ brāhmaṇānaṁ saccaṁ assa vacanan’ti.
To this end he provided the prince with even more of the five kinds of sensual stimulation,
Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyoso mattāya pañca kāmaguṇāni upaṭṭhāpesi:
‘yathā vipassī kumāro rajjaṁ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṁ pabbajeyya, yathā nemittānaṁ brāhmaṇānaṁ micchā assa vacanan’ti.
with which the prince amused himself.
Tatra sudaṁ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.
Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to the park once more.
Atha kho, bhikkhave, vipassī kumāro bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena sārathiṁ āmantesi:
‘yojehi, samma sārathi, bhaddāni bhaddāni yānāni, uyyānabhūmiṁ gacchāma subhūmidassanāyā’ti.
‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā vipassissa kumārassa paṭivedesi:
‘yuttāni kho te, deva, bhaddāni bhaddāni yānāni,
yassadāni kālaṁ maññasī’ti.
Atha kho, bhikkhave, vipassī kumāro bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi uyyānabhūmiṁ niyyāsi.
Along the way he saw a man, a renunciate with shaven head, wearing an ocher robe.
Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto purisaṁ bhaṇḍuṁ pabbajitaṁ kāsāyavasanaṁ.
He addressed his charioteer,
Disvā sārathiṁ āmantesi:
‘My dear charioteer, what has that man done?
‘ayaṁ pana, samma sārathi, puriso kiṅkato?
For his head and his clothes are unlike those of other men.’
Sīsampissa na yathā aññesaṁ, vatthānipissa na yathā aññesan’ti?
‘That, Your Majesty, is called a renunciate.’
‘Eso kho, deva, pabbajito nāmā’ti.
‘But why is he called a renunciate?’
‘Kiṁ paneso, samma sārathi, pabbajito nāmā’ti?
‘He is called a renunciate because he celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures.’
‘Eso kho, deva, pabbajito nāma sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṁsā sādhu bhūtānukampā’ti.
‘Then I celebrate the one called a renunciate, who celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures!
‘Sādhu kho so, samma sārathi, pabbajito nāma, sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṁsā sādhu bhūtānukampā.
Well then, drive the chariot up to that renunciate.’
Tena hi, samma sārathi, yena so pabbajito tena rathaṁ pesehī’ti.
‘Yes, Your Majesty,’ replied the charioteer, and did so.
‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā yena so pabbajito tena rathaṁ pesesi.
Then Prince Vipassī said to that renunciate,
Atha kho, bhikkhave, vipassī kumāro taṁ pabbajitaṁ etadavoca:
‘My good man, what have you done?
‘tvaṁ pana, samma, kiṅkato,
For your head and your clothes are unlike those of other men.’
sīsampi te na yathā aññesaṁ, vatthānipi te na yathā aññesan’ti?
‘Sire, I am what is called a renunciate.’
‘Ahaṁ kho, deva, pabbajito nāmā’ti.
‘But why are you called a renunciate?’
‘Kiṁ pana tvaṁ, samma, pabbajito nāmā’ti?
‘I am called a renunciate because I celebrate principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures.’
‘Ahaṁ kho, deva, pabbajito nāma, sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṁsā sādhu bhūtānukampā’ti.
‘Then I celebrate the one called a renunciate, who celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures!’
‘Sādhu kho tvaṁ, samma, pabbajito nāma sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṁsā sādhu bhūtānukampā’ti.
9. The Going Forth
9. Bodhisattapabbajjā
Then the prince addressed the charioteer,
Atha kho, bhikkhave, vipassī kumāro sārathiṁ āmantesi:
‘Well then, my dear charioteer, take the chariot and return to the royal compound.
‘tena hi, samma sārathi, rathaṁ ādāya itova antepuraṁ paccaniyyāhi.
I shall shave off my hair and beard right here, dress in ocher robes, and go forth from the lay life to homelessness.’
Ahaṁ pana idheva kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissāmī’ti.
‘Yes, Your Majesty,’ replied the charioteer and did so.
‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā rathaṁ ādāya tatova antepuraṁ paccaniyyāsi.
Then Prince Vipassī shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.
Vipassī pana kumāro tattheva kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji.
10. A Great Crowd Goes Forth
10. Mahājanakāyaanupabbajjā
A large crowd of 84,000 people in the capital of Bandhumatī heard
Assosi kho, bhikkhave, bandhumatiyā rājadhāniyā mahājanakāyo caturāsītipāṇasahassāni:
that Vipassī had gone forth.
‘vipassī kira kumāro kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito’ti.
It occurred to them,
Sutvāna tesaṁ etadahosi:
‘This must be no ordinary teaching and training, no ordinary going forth in which Prince Vipassī has gone forth.
‘na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha vipassī kumāro kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito.
If even the prince goes forth, why don’t we do the same?’
Vipassīpi nāma kumāro kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissati, kimaṅgaṁ pana mayan’ti.
Then that great crowd of 84,000 people shaved off their hair and beard, dressed in ocher robes, and followed the one intent on awakening, Vipassī, by going forth from the lay life to homelessness.
Atha kho, so bhikkhave, mahājanakāyo caturāsītipāṇasahassāni kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā vipassiṁ bodhisattaṁ agārasmā anagāriyaṁ pabbajitaṁ anupabbajiṁsu.
Escorted by that assembly, Vipassī wandered on tour among the villages, towns, and capital cities.
Tāya sudaṁ, bhikkhave, parisāya parivuto vipassī bodhisatto gāmanigamajanapadarājadhānīsu cārikaṁ carati.
Then as he was in private retreat this thought came to his mind,
Atha kho, bhikkhave, vipassissa bodhisattassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:
‘It’s not appropriate for me to live in a crowd. Why don’t I live alone, withdrawn from the group?’
‘na kho metaṁ patirūpaṁ yohaṁ ākiṇṇo viharāmi, yannūnāhaṁ eko gaṇamhā vūpakaṭṭho vihareyyan’ti.
After some time he withdrew from the group to live alone. The 84,000 went one way, but Vipassī went another.
Atha kho, bhikkhave, vipassī bodhisatto aparena samayena eko gaṇamhā vūpakaṭṭho vihāsi, aññeneva tāni caturāsītipabbajitasahassāni agamaṁsu, aññena maggena vipassī bodhisatto.
11. Vipassī’s Reflections
11. Bodhisattaabhinivesa
Then as Vipassī, the one intent on awakening, was in private retreat this thought came to his mind,
Atha kho, bhikkhave, vipassissa bodhisattassa vāsūpagatassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:
‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn, yet it doesn’t understand how to escape from this suffering, from old age and death.
‘kicchaṁ vatāyaṁ loko āpanno, jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca, atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa,
Oh, when will an escape be found from this suffering, from old age and death?’
kudāssu nāma imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā’ti?
Then Vipassī thought,
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
‘When what exists is there old age and death? What is a condition for old age and death?’
‘kimhi nu kho sati jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan’ti?
Then, through proper attention, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
‘When rebirth exists there’s old age and death. Rebirth is a condition for old age and death.’
‘jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan’ti.
Then Vipassī thought,
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
‘When what exists is there rebirth? What is a condition for rebirth?’
‘kimhi nu kho sati jāti hoti, kiṁpaccayā jātī’ti?
Then, through proper attention, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
‘When continued existence exists there’s rebirth. Continued existence is a condition for rebirth.’
‘bhave kho sati jāti hoti, bhavapaccayā jātī’ti.
Then Vipassī thought,
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
‘When what exists is there continued existence? What is a condition for continued existence?’
‘kimhi nu kho sati bhavo hoti, kiṁpaccayā bhavo’ti?
Then, through proper attention, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
‘When grasping exists there’s continued existence. Grasping is a condition for continued existence.’
‘upādāne kho sati bhavo hoti, upādānapaccayā bhavo’ti.
Then Vipassī thought,
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
‘When what exists is there grasping? What is a condition for grasping?’
‘kimhi nu kho sati upādānaṁ hoti, kiṁpaccayā upādānan’ti?
Then, through proper attention, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
‘When craving exists there’s grasping. Craving is a condition for grasping.’
‘taṇhāya kho sati upādānaṁ hoti, taṇhāpaccayā upādānan’ti.
Then Vipassī thought,
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
‘When what exists is there craving? What is a condition for craving?’
‘kimhi nu kho sati taṇhā hoti, kiṁpaccayā taṇhā’ti?
Then, through proper attention, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
‘When feeling exists there’s craving. Feeling is a condition for craving.’
‘vedanāya kho sati taṇhā hoti, vedanāpaccayā taṇhā’ti.
Then Vipassī thought,
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
‘When what exists is there feeling? What is a condition for feeling?’
‘kimhi nu kho sati vedanā hoti, kiṁpaccayā vedanā’ti?
Then, through proper attention, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
‘When contact exists there’s feeling. Contact is a condition for feeling.’
‘phasse kho sati vedanā hoti, phassapaccayā vedanā’ti.
Then Vipassī thought,
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
‘When what exists is there contact? What is a condition for contact?’
‘kimhi nu kho sati phasso hoti, kiṁpaccayā phasso’ti?
Then, through proper attention, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
‘When the six sense fields exist there’s contact. The six sense fields are a condition for contact.’
‘saḷāyatane kho sati phasso hoti, saḷāyatanapaccayā phasso’ti.
Then Vipassī thought,
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
‘When what exists are there the six sense fields? What is a condition for the six sense fields?’
‘kimhi nu kho sati saḷāyatanaṁ hoti, kiṁpaccayā saḷāyatanan’ti?
Then, through proper attention, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
‘When name and form exist there are the six sense fields. Name and form are a condition for the six sense fields.’
‘nāmarūpe kho sati saḷāyatanaṁ hoti, nāmarūpapaccayā saḷāyatanan’ti.
Then Vipassī thought,
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
‘When what exists are there name and form? What is a condition for name and form?’
‘kimhi nu kho sati nāmarūpaṁ hoti, kiṁpaccayā nāmarūpan’ti?
Then, through proper attention, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
‘When consciousness exists there are name and form. Consciousness is a condition for name and form.’
‘viññāṇe kho sati nāmarūpaṁ hoti, viññāṇapaccayā nāmarūpan’ti.
Then Vipassī thought,
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
‘When what exists is there consciousness? What is a condition for consciousness?’
‘kimhi nu kho sati viññāṇaṁ hoti, kiṁpaccayā viññāṇan’ti?
Then, through proper attention, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
‘When name and form exist there’s consciousness. Name and form are a condition for consciousness.’
‘nāmarūpe kho sati viññāṇaṁ hoti, nāmarūpapaccayā viññāṇan’ti.
Then Vipassī thought,
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
‘This consciousness turns back from name and form, and doesn’t go beyond that.’
‘paccudāvattati kho idaṁ viññāṇaṁ nāmarūpamhā, nāparaṁ gacchati.
It is to this extent that one may be reborn, grow old, die, pass away, or reappear. That is:
Ettāvatā jāyetha vā jiyyetha vā miyyetha vā cavetha vā upapajjetha vā, yadidaṁ
Name and form are conditions for consciousness. Consciousness is a condition for name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
nāmarūpapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.
That is how this entire mass of suffering originates.’
Evametassa kevalassa dukkhakkhandhassa samudayo hoti’.
‘Origination, origination.’ Such was the vision, knowledge, wisdom, realization, and light that arose in Vipassī, the one intent on awakening, regarding teachings not learned before from another.
‘Samudayo samudayo’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
Then Vipassī thought,
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’
‘kimhi nu kho asati jarāmaraṇaṁ na hoti, kissa nirodhā jarāmaraṇanirodho’ti?
Then, through proper attention, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
‘When rebirth doesn’t exist there’s no old age and death. When rebirth ceases, old age and death cease.’
‘jātiyā kho asati jarāmaraṇaṁ na hoti, jātinirodhā jarāmaraṇanirodho’ti.
Then Vipassī thought,
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
‘When what doesn’t exist is there no rebirth? When what ceases does rebirth cease?’
‘kimhi nu kho asati jāti na hoti, kissa nirodhā jātinirodho’ti?
Then, through proper attention, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
‘When continued existence doesn’t exist there’s no rebirth. When continued existence ceases, rebirth ceases.’
‘bhave kho asati jāti na hoti, bhavanirodhā jātinirodho’ti.
Then Vipassī thought,
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
‘When what doesn’t exist is there no continued existence? When what ceases does continued existence cease?’
‘kimhi nu kho asati bhavo na hoti, kissa nirodhā bhavanirodho’ti?
Then, through proper attention, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
‘When grasping doesn’t exist there’s no continued existence. When grasping ceases, continued existence ceases.’
‘upādāne kho asati bhavo na hoti, upādānanirodhā bhavanirodho’ti.
Then Vipassī thought,
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
‘When what doesn’t exist is there no grasping? When what ceases does grasping cease?’
‘kimhi nu kho asati upādānaṁ na hoti, kissa nirodhā upādānanirodho’ti?
Then, through proper attention, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
‘When craving doesn’t exist there’s no grasping. When craving ceases, grasping ceases.’
‘taṇhāya kho asati upādānaṁ na hoti, taṇhānirodhā upādānanirodho’ti.
Then Vipassī thought,
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
‘When what doesn’t exist is there no craving? When what ceases does craving cease?’
‘kimhi nu kho asati taṇhā na hoti, kissa nirodhā taṇhānirodho’ti?
Then, through proper attention, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
‘When feeling doesn’t exist there’s no craving. When feeling ceases, craving ceases.’
‘vedanāya kho asati taṇhā na hoti, vedanānirodhā taṇhānirodho’ti.
Then Vipassī thought,
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
‘When what doesn’t exist is there no feeling? When what ceases does feeling cease?’
‘kimhi nu kho asati vedanā na hoti, kissa nirodhā vedanānirodho’ti?
Then, through proper attention, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
‘When contact doesn’t exist there’s no feeling. When contact ceases, feeling ceases.’
‘phasse kho asati vedanā na hoti, phassanirodhā vedanānirodho’ti.
Then Vipassī thought,
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
‘When what doesn’t exist is there no contact? When what ceases does contact cease?’
‘kimhi nu kho asati phasso na hoti, kissa nirodhā phassanirodho’ti?
Then, through proper attention, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
‘When the six sense fields don’t exist there’s no contact. When the six sense fields cease, contact ceases.’
‘saḷāyatane kho asati phasso na hoti, saḷāyatananirodhā phassanirodho’ti.
Then Vipassī thought,
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
‘When what doesn’t exist are there no six sense fields? When what ceases do the six sense fields cease?’
‘kimhi nu kho asati saḷāyatanaṁ na hoti, kissa nirodhā saḷāyatananirodho’ti?
Then, through proper attention, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
‘When name and form don’t exist there are no six sense fields. When name and form cease, the six sense fields cease.’
‘nāmarūpe kho asati saḷāyatanaṁ na hoti, nāmarūpanirodhā saḷāyatananirodho’ti.
Then Vipassī thought,
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
‘When what doesn’t exist are there no name and form? When what ceases do name and form cease?’
‘kimhi nu kho asati nāmarūpaṁ na hoti, kissa nirodhā nāmarūpanirodho’ti?
Then, through proper attention, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
‘When consciousness doesn’t exist there are no name and form. When consciousness ceases, name and form cease.’
‘viññāṇe kho asati nāmarūpaṁ na hoti, viññāṇanirodhā nāmarūpanirodho’ti.
Then Vipassī thought,
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
‘When what doesn’t exist is there no consciousness? When what ceases does consciousness cease?’
‘kimhi nu kho asati viññāṇaṁ na hoti, kissa nirodhā viññāṇanirodho’ti?
Then, through proper attention, Vipassī comprehended with wisdom,
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
‘When name and form don’t exist there’s no consciousness. When name and form cease, consciousness ceases.’
‘nāmarūpe kho asati viññāṇaṁ na hoti, nāmarūpanirodhā viññāṇanirodho’ti.
Then Vipassī thought,
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
‘I have discovered the path to awakening. That is:
‘adhigato kho myāyaṁ maggo sambodhāya yadidaṁ—
When name and form cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
nāmarūpanirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
That is how this entire mass of suffering ceases.’
Evametassa kevalassa dukkhakkhandhassa nirodho hoti’.
‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in Vipassī, the one intent on awakening, regarding teachings not learned before from another.
‘Nirodho nirodho’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
Some time later Vipassī meditated observing rise and fall in the five grasping aggregates.
Atha kho, bhikkhave, vipassī bodhisatto aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī vihāsi:
‘Such is form, such is the origin of form, such is the ending of form.
‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;
Such is feeling, such is the origin of feeling, such is the ending of feeling.
iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo;
Such is perception, such is the origin of perception, such is the ending of perception.
iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo;
Such are saṅkhāra, such is the origin of saṅkhāra, such is the ending of saṅkhāra.
iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo;
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti,
Meditating like this his mind was soon freed from defilements by not grasping.
tassa pañcasu upādānakkhandhesu udayabbayānupassino viharato na cirasseva anupādāya āsavehi cittaṁ vimuccīti.
Dutiyabhāṇavāro.
12. The Appeal of Brahmā
12. Brahmayācanakathā
Then the Blessed One Vipassī, the perfected one, the fully awakened Buddha, thought,
Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi:
‘Why don’t I teach the Dhamma?’
‘yannūnāhaṁ dhammaṁ deseyyan’ti.
Then he thought,
Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi:
‘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.
‘adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.
But people like attachment, they love it and enjoy it.
Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā.
It’s hard for them to see this thing; that is, specific conditionality, dependent origination.
Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ idappaccayatāpaṭiccasamuppādo.
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, extinguishment.
Idampi kho ṭhānaṁ duddasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ.
And if I were to teach the Dhamma, others might not understand me, which would be wearying and troublesome for me.’
Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ; so mamassa kilamatho, sā mamassa vihesā’ti.
And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to him:
Apissu, bhikkhave, vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā:
‘I’ve struggled hard to realize this,
‘Kicchena me adhigataṁ,
enough with trying to explain it!
halaṁ dāni pakāsituṁ;
This teaching is not easily understood
Rāgadosaparetehi,
by those mired in greed and hate.
nāyaṁ dhammo susambudho.
Those besotted by greed can’t see
Paṭisotagāmiṁ nipuṇaṁ,
what’s subtle, going against the stream,
gambhīraṁ duddasaṁ aṇuṁ;
deep, hard to see, and very fine,
Rāgarattā na dakkhanti,
for they’re shrouded in a mass of darkness.’
tamokhandhena āvuṭā’ti.
So, as the Buddha Vipassī reflected like this, his mind inclined to remaining passive, not to teaching the Dhamma.
Itiha, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa paṭisañcikkhato appossukkatāya cittaṁ nami, no dhammadesanāya.
Then a certain Great Brahmā, knowing what the Buddha Vipassī was thinking, thought,
Atha kho, bhikkhave, aññatarassa mahābrahmuno vipassissa bhagavato arahato sammāsambuddhassa cetasā cetoparivitakkamaññāya etadahosi:
‘Oh my goodness! The world will be lost, the world will perish! For the mind of the Blessed One Vipassī, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.’
‘nassati vata bho loko, vinassati vata bho loko, yatra hi nāma vipassissa bhagavato arahato sammāsambuddhassa appossukkatāya cittaṁ namati, no dhammadesanāyā’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 Vipassī.
Atha kho so, bhikkhave, mahābrahmā seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito vipassissa bhagavato arahato sammāsambuddhassa purato pāturahosi.
He arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha Vipassī, and said,
Atha kho so, bhikkhave, mahābrahmā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇaṁ jāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena vipassī bhagavā arahaṁ sammāsambuddho tenañjaliṁ paṇāmetvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca:
‘Sir, let the Blessed One teach the Dhamma! Let the Holy One teach the Dhamma!
‘desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ,
There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching.
santi sattā apparajakkhajātikā; assavanatā dhammassa parihāyanti,
There will be those who understand the teaching!’
bhavissanti dhammassa aññātāro’ti.
When he said this, the Buddha Vipassī said to him,
Evaṁ vutte, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho taṁ mahābrahmānaṁ etadavoca:
‘I too thought this, Brahmā,
‘mayhampi kho, brahme, etadahosi:
“Why don’t I teach the Dhamma?”
“yannūnāhaṁ dhammaṁ deseyyan”ti.
Then it occurred to me,
Tassa mayhaṁ, brahme, etadahosi:
“adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.
Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā.
Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ idappaccayatāpaṭiccasamuppādo.
Idampi kho ṭhānaṁ duddasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ.
“If I were to teach the Dhamma, others might not understand me, which would be wearying and troublesome for me.”
Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ; so mamassa kilamatho, sā mamassa vihesā”ti.
Apissu maṁ, brahme, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā:
“Kicchena me adhigataṁ,
halaṁ dāni pakāsituṁ;
Rāgadosaparetehi,
nāyaṁ dhammo susambudho.
Paṭisotagāmiṁ nipuṇaṁ,
gambhīraṁ duddasaṁ aṇuṁ;
Rāgarattā na dakkhanti,
tamokhandhena āvuṭā”ti.
So, as I reflected like this, my mind inclined to remaining passive, not to teaching the Dhamma.’
Itiha me, brahme, paṭisañcikkhato appossukkatāya cittaṁ nami, no dhammadesanāyā’ti.
For a second time,
Dutiyampi kho, bhikkhave, so mahābrahmā …pe…
and a third time that Great Brahmā begged the Buddha to teach.
tatiyampi kho, bhikkhave, so mahābrahmā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca:
‘desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ, santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro’ti.
Then, understanding Brahmā’s invitation, the Buddha Vipassī surveyed the world with the eye of a Buddha, because of his compassion for sentient beings.
Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesi.
And he 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.
Addasā kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.
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.
Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni anto nimuggaposīni. Appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni samodakaṁ ṭhitāni. Appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakā accuggamma ṭhitāni anupalittāni udakena.
In the same way, the Buddha Vipassī saw sentient beings with little dust in their eyes, and some with much dust in their eyes.
Evameva kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho buddhacakkhunā lokaṁ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.
Then that Great Brahmā, knowing what the Buddha Vipassī was thinking, addressed him in verse:
Atha kho so, bhikkhave, mahābrahmā vipassissa bhagavato arahato sammāsambuddhassa cetasā cetoparivitakkamaññāya vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ gāthāhi ajjhabhāsi:
‘Standing high on a rocky mountain,
‘Sele yathā pabbatamuddhaniṭṭhito,
you can see the people all around.
Yathāpi passe janataṁ samantato;
In just the same way, all-seer, wise one,
Tathūpamaṁ dhammamayaṁ sumedha,
having ascended the Temple of Truth,
Pāsādamāruyha samantacakkhu;
rid of sorrow, look upon the people
Sokāvatiṇṇaṁ janatamapetasoko,
swamped with sorrow, oppressed by rebirth and old age.
Avekkhassu jātijarābhibhūtaṁ.
Rise, hero! Victor in battle, leader of the caravan,
Uṭṭhehi vīra vijitasaṅgāma,
wander the world without obligation.
Satthavāha aṇaṇa vicara loke;
Let the Blessed One teach the Dhamma!
Desassu bhagavā dhammaṁ,
There will be those who understand!’
Aññātāro bhavissantī’ti.
Then the Buddha Vipassī addressed that Great Brahmā in verse:
Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho taṁ mahābrahmānaṁ gāthāya ajjhabhāsi:
‘Flung open are the doors to the deathless!
‘Apārutā tesaṁ amatassa dvārā,
Let those with ears to hear commit to faith.
Ye sotavanto pamuñcantu saddhaṁ;
Thinking it would be troublesome, Brahmā, I did not teach
Vihiṁsasaññī paguṇaṁ na bhāsiṁ,
the sophisticated, sublime Dhamma among humans.’
Dhammaṁ paṇītaṁ manujesu brahme’ti.
Then the Great Brahmā, knowing that his request for the Buddha Vipassī to teach the Dhamma had been granted, bowed and respectfully circled him, keeping him on his right, before vanishing right there.
Atha kho so, bhikkhave, mahābrahmā: ‘katāvakāso khomhi vipassinā bhagavatā arahatā sammāsambuddhena dhammadesanāyā’ti vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā padakkhiṇaṁ katvā tattheva antaradhāyi.
13. The Chief Disciples
13. Aggasāvakayuga
Then the Blessed One Vipassī, the perfected one, the fully awakened Buddha, thought,
Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi:
‘Who should I teach first of all?
‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ,
Who will quickly understand this teaching?’
ko imaṁ dhammaṁ khippameva ājānissatī’ti?
Then he thought,
Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi:
‘That Khaṇḍa, the king’s son, and Tissa, the high priest’s son, are astute, competent, clever, and have long had little dust in their eyes.
‘ayaṁ kho khaṇḍo ca rājaputto tisso ca purohitaputto bandhumatiyā rājadhāniyā paṭivasanti paṇḍitā viyattā medhāvino dīgharattaṁ apparajakkhajātikā.
Why don’t I teach them first of all? They will quickly understand this teaching.’
Yannūnāhaṁ khaṇḍassa ca rājaputtassa, tissassa ca purohitaputtassa paṭhamaṁ dhammaṁ deseyyaṁ, te imaṁ dhammaṁ khippameva ājānissantī’ti.
Then, as easily as a strong person would extend or contract their arm, he vanished from the tree of awakening and reappeared near the capital city of Bandhumatī, in the deer park named Sanctuary.
Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—bodhirukkhamūle antarahito bandhumatiyā rājadhāniyā kheme migadāye pāturahosi.
Then the Buddha Vipassī addressed the park keeper,
Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho dāyapālaṁ āmantesi:
‘My dear park keeper, please enter the city and say this to the king’s son Khaṇḍa and the high priest’s son Tissa:
‘ehi tvaṁ, samma dāyapāla, bandhumatiṁ rājadhāniṁ pavisitvā khaṇḍañca rājaputtaṁ tissañca purohitaputtaṁ evaṁ vadehi—
“Sirs, the Blessed One Vipassī, the perfected one, the fully awakened Buddha, has arrived at Bandhumatī and is staying in the deer park named Sanctuary. He wishes to see you.”’
vipassī, bhante, bhagavā arahaṁ sammāsambuddho bandhumatiṁ rājadhāniṁ anuppatto kheme migadāye viharati, so tumhākaṁ dassanakāmo’ti.
‘Yes, sir,’ replied the park keeper, and did as he was asked.
‘Evaṁ, bhante’ti kho, bhikkhave, dāyapālo vipassissa bhagavato arahato sammāsambuddhassa paṭissutvā bandhumatiṁ rājadhāniṁ pavisitvā khaṇḍañca rājaputtaṁ tissañca purohitaputtaṁ etadavoca:
‘vipassī, bhante, bhagavā arahaṁ sammāsambuddho bandhumatiṁ rājadhāniṁ anuppatto kheme migadāye viharati; so tumhākaṁ dassanakāmo’ti.
Then the king’s son Khaṇḍa and the high priest’s son Tissa had the finest carriages harnessed. Then they mounted a fine carriage and, along with other fine carriages, set out from Bandhumatī for the Sanctuary.
Atha kho, bhikkhave, khaṇḍo ca rājaputto tisso ca purohitaputto bhaddāni bhaddāni yānāni yojāpetvā bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi bandhumatiyā rājadhāniyā niyyiṁsu. Yena khemo migadāyo tena pāyiṁsu.
They went by carriage as far as the terrain allowed, then descended and approached the Buddha Vipassī on foot. They bowed and sat down to one side.
Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikāva yena vipassī bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu. upasaṅkamitvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
The Buddha Vipassī taught them step by step, with
Tesaṁ vipassī bhagavā arahaṁ sammāsambuddho anupubbiṁ kathaṁ kathesi, seyyathidaṁ—
a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.
dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.
And when he knew that their minds were ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas:
Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi—
suffering, its origin, its cessation, and the path.
dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.
Just as a clean cloth rid of stains would properly absorb dye,
Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya;
in that very seat the stainless, immaculate vision of the Dhamma arose in the king’s son Khaṇḍa and the high priest’s son Tissa:
evameva khaṇḍassa ca rājaputtassa tissassa ca purohitaputtassa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi:
‘Everything that has a beginning has an end.’
‘yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman’ti.
They saw, attained, understood, and fathomed the Dhamma. They went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. They said to the Buddha Vipassī,
Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavocuṁ:
‘Excellent, sir! Excellent!
‘abhikkantaṁ, bhante, abhikkantaṁ, bhante.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, the Buddha has made the teaching clear in many ways.
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: “cakkhumanto rūpāni dakkhantī”ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito.
We go for refuge to the Blessed One and to the teaching.
Ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca.
Sir, may we receive the going forth and ordination in the Buddha’s presence?’
Labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan’ti.
And they received the going forth, the ordination in the Buddha Vipassī’s presence.
Alatthuṁ kho, bhikkhave, khaṇḍo ca rājaputto, tisso ca purohitaputto vipassissa bhagavato arahato sammāsambuddhassa santike pabbajjaṁ alatthuṁ upasampadaṁ.
Then the Buddha Vipassī educated, encouraged, fired up, and inspired them with a Dhamma talk.
Te vipassī bhagavā arahaṁ sammāsambuddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi;
He explained the drawbacks of conditioned phenomena, so sordid and corrupt, and the benefit of extinguishment.
saṅkhārānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nibbāne ānisaṁsaṁ pakāsesi.
Being taught like this their minds were soon freed from defilements by not grasping.
Tesaṁ vipassinā bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassiyamānānaṁ samādapiyamānānaṁ samuttejiyamānānaṁ sampahaṁsiyamānānaṁ nacirasseva anupādāya āsavehi cittāni vimucciṁsu.
14. The Going Forth of the Large Crowd
14. Mahājanakāyapabbajjā
A large crowd of 84,000 people in the capital of Bandhumatī heard
Assosi kho, bhikkhave, bandhumatiyā rājadhāniyā mahājanakāyo caturāsītipāṇasahassāni:
that the Blessed One Vipassī, the perfected one, the fully awakened Buddha, had arrived at Bandhumatī and was staying in the deer park named Sanctuary.
‘vipassī kira bhagavā arahaṁ sammāsambuddho bandhumatiṁ rājadhāniṁ anuppatto kheme migadāye viharati.
And they heard that the king’s son Khaṇḍa and the high priest’s son Tissa had shaved off their hair and beard, dressed in ocher robes, and gone forth from the lay life to homelessness in the Buddha’s presence.
Khaṇḍo ca kira rājaputto tisso ca purohitaputto vipassissa bhagavato arahato sammāsambuddhassa santike kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitā’ti.
It occurred to them,
Sutvāna nesaṁ etadahosi:
‘This must be no ordinary teaching and training, no ordinary going forth in which the king’s son Khaṇḍa and the high priest’s son Tissa have gone forth.
‘na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha khaṇḍo ca rājaputto tisso ca purohitaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitā.
If even they go forth, why don’t we do the same?’
Khaṇḍo ca rājaputto tisso ca purohitaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissanti, kimaṅgaṁ pana mayan’ti.
Then those 84,000 people left Bandhumatī for the deer park named Sanctuary, where they approached the Buddha Vipassī, bowed and sat down to one side.
Atha kho so, bhikkhave, mahājanakāyo caturāsītipāṇasahassāni bandhumatiyā rājadhāniyā nikkhamitvā yena khemo migadāyo yena vipassī bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu; upasaṅkamitvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
The Buddha Vipassī taught them step by step, with
Tesaṁ vipassī bhagavā arahaṁ sammāsambuddho anupubbiṁ kathaṁ kathesi.
a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.
Seyyathidaṁ—dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.
And when he knew that their minds were ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas:
Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi—
suffering, its origin, its cessation, and the path.
dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.
Just as a clean cloth rid of stains would properly absorb dye,
Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya;
in that very seat the stainless, immaculate vision of the Dhamma arose in those 84,000 people:
evameva tesaṁ caturāsītipāṇasahassānaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi:
‘Everything that has a beginning has an end.’
‘yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman’ti.
They saw, attained, understood, and fathomed the Dhamma. They went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. They said to the Buddha Vipassī,
Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavocuṁ:
‘Excellent, sir! Excellent!’
‘abhikkantaṁ, bhante, abhikkantaṁ, bhante.
And just like Khaṇḍa and Tissa they asked for and received ordination. Then the Buddha taught them further.
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: “cakkhumanto rūpāni dakkhantī”ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito.
Ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca.
Labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ labheyyāma upasampadan’ti.
Alatthuṁ kho, bhikkhave, tāni caturāsītipāṇasahassāni vipassissa bhagavato arahato sammāsambuddhassa santike pabbajjaṁ, alatthuṁ upasampadaṁ.
Te vipassī bhagavā arahaṁ sammāsambuddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi;
saṅkhārānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nibbāne ānisaṁsaṁ pakāsesi.
Being taught like this their minds were soon freed from defilements by not grasping.
Tesaṁ vipassinā bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassiyamānānaṁ samādapiyamānānaṁ samuttejiyamānānaṁ sampahaṁsiyamānānaṁ nacirasseva anupādāya āsavehi cittāni vimucciṁsu.
15. The 84,000 Who Had Gone Forth Previously
15. Purimapabbajitānaṁ dhammābhisamaya
The 84,000 people who had gone forth previously also heard:
Assosuṁ kho, bhikkhave, tāni purimāni caturāsītipabbajitasahassāni:
‘It seems the Blessed One Vipassī, the perfected one, the fully awakened Buddha, has arrived at Bandhumatī and is staying in the deer park named Sanctuary. And he is teaching the Dhamma!’
‘vipassī kira bhagavā arahaṁ sammāsambuddho bandhumatiṁ rājadhāniṁ anuppatto kheme migadāye viharati, dhammañca kira desetī’ti.
Then they too went to see the Buddha Vipassī, realized the Dhamma, went forth, and became freed from defilements.
Atha kho, bhikkhave, tāni caturāsītipabbajitasahassāni yena bandhumatī rājadhānī yena khemo migadāyo yena vipassī bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu; upasaṅkamitvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
Tesaṁ vipassī bhagavā arahaṁ sammāsambuddho anupubbiṁ kathaṁ kathesi.
Seyyathidaṁ—dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.
Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi—
dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.
Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya;
evameva tesaṁ caturāsītipabbajitasahassānaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi:
‘yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman’ti.
Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavocuṁ:
‘abhikkantaṁ, bhante, abhikkantaṁ, bhante.
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: “cakkhumanto rūpāni dakkhantī”ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito.
Ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca.
Labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ labheyyāma upasampadan’ti.
Alatthuṁ kho, bhikkhave, tāni caturāsītipabbajitasahassāni vipassissa bhagavato arahato sammāsambuddhassa santike pabbajjaṁ alatthuṁ upasampadaṁ.
Te vipassī bhagavā arahaṁ sammāsambuddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi;
saṅkhārānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nibbāne ānisaṁsaṁ pakāsesi.
Tesaṁ vipassinā bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassiyamānānaṁ samādapiyamānānaṁ samuttejiyamānānaṁ sampahaṁsiyamānānaṁ nacirasseva anupādāya āsavehi cittāni vimucciṁsu.
16. The Allowance to Wander
16. Cārikāanujānana
Now at that time a large Saṅgha of 6,800,000 bhikkhū were residing at Bandhumatī.
Tena kho pana, bhikkhave, samayena bandhumatiyā rājadhāniyā mahābhikkhusaṅgho paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṁ.
As the Buddha Vipassī was in private retreat this thought came to his mind,
Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:
‘The Saṅgha residing at Bandhumatī now is large. What if I was to urge them:
‘mahā kho etarahi bhikkhusaṅgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṁ, yannūnāhaṁ bhikkhū anujāneyyaṁ:
“Wander forth, bhikkhū, for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.
“caratha, bhikkhave, cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ;
Let not two go by one road.
mā ekena dve agamittha;
Teach the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And reveal a spiritual practice that’s entirely full and pure.
desetha, bhikkhave, dhammaṁ ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha.
There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching.
Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti,
There will be those who understand the teaching!
bhavissanti dhammassa aññātāro.
But when six years have passed, you must all come to Bandhumatī to recite the monastic code.”’
Api ca channaṁ channaṁ vassānaṁ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā”’ti.
Then a certain Great Brahmā, knowing what the Buddha Vipassī was thinking, as easily as a strong person would extend or contract their arm, vanished from the Brahmā realm and reappeared in front of the Buddha Vipassī.
Atha kho, bhikkhave, aññataro mahābrahmā vipassissa bhagavato arahato sammāsambuddhassa cetasā cetoparivitakkamaññāya seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito vipassissa bhagavato arahato sammāsambuddhassa purato pāturahosi.
He arranged his robe over one shoulder, raised his joined palms toward the Buddha Vipassī, and said,
Atha kho so, bhikkhave, mahābrahmā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena vipassī bhagavā arahaṁ sammāsambuddho tenañjaliṁ paṇāmetvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca:
‘That’s so true, Blessed One! That’s so true, Holy One!
‘evametaṁ, bhagavā, evametaṁ, sugata.
The Saṅgha residing at Bandhumatī now is large. Please urge them to wander, as you thought.
Mahā kho, bhante, etarahi bhikkhusaṅgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṁ, anujānātu, bhante, bhagavā bhikkhū:
“caratha, bhikkhave, cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ;
mā ekena dve agamittha;
desetha, bhikkhave, dhammaṁ ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha.
Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro”ti.
And sir, I’ll make sure that when six years have passed the bhikkhū will return to Bandhumatī to recite the monastic code.’
Api ca, bhante, mayaṁ tathā karissāma yathā bhikkhū channaṁ channaṁ vassānaṁ accayena bandhumatiṁ rājadhāniṁ upasaṅkamissanti pātimokkhuddesāyā’ti.
That’s what that Great Brahmā said.
Idamavoca, bhikkhave, so mahābrahmā.
Then he bowed and respectfully circled the Buddha Vipassī, keeping him on his right side, before vanishing right there.
Idaṁ vatvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā padakkhiṇaṁ katvā tattheva antaradhāyi.
Then in the late afternoon, the Buddha Vipassī came out of retreat and addressed the bhikkhū, telling them all that had happened. Then he said,
Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho sāyanhasamayaṁ paṭisallānā vuṭṭhito bhikkhū āmantesi:
‘idha mayhaṁ, bhikkhave, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:
“mahā kho etarahi bhikkhusaṅgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṁ.
Yannūnāhaṁ bhikkhū anujāneyyaṁ—
caratha, bhikkhave, cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ;
mā ekena dve agamittha;
desetha, bhikkhave, dhammaṁ ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha.
Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro.
Api ca channaṁ channaṁ vassānaṁ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā”’ti.
Atha kho, bhikkhave, aññataro mahābrahmā mama cetasā cetoparivitakkamaññāya seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito mama purato pāturahosi.
Atha kho so, bhikkhave, mahābrahmā ekaṁsaṁ uttarāsaṅgaṁ karitvā yenāhaṁ tenañjaliṁ paṇāmetvā maṁ etadavoca:
‘evametaṁ, bhagavā, evametaṁ, sugata.
Mahā kho, bhante, etarahi bhikkhusaṅgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṁ.
Anujānātu, bhante, bhagavā bhikkhū—
caratha, bhikkhave, cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ;
mā ekena dve agamittha;
desetha, bhikkhave, dhammaṁ …pe…
santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāroti.
Api ca, bhante, mayaṁ tathā karissāma, yathā bhikkhū channaṁ channaṁ vassānaṁ accayena bandhumatiṁ rājadhāniṁ upasaṅkamissanti pātimokkhuddesāyā’ti.
Idamavoca, bhikkhave, so mahābrahmā.
Idaṁ vatvā maṁ abhivādetvā padakkhiṇaṁ katvā tattheva antaradhāyi.
‘Wander forth, bhikkhū, for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.
‘Anujānāmi, bhikkhave, caratha cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ;
Let not two go by one road.
mā ekena dve agamittha;
Teach the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And reveal a spiritual practice that’s entirely full and pure.
desetha, bhikkhave, dhammaṁ ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha.
There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching.
Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti,
There will be those who understand the teaching!
bhavissanti dhammassa aññātāro.
But when six years have passed, you must all come to Bandhumatī to recite the monastic code.’
Api ca, bhikkhave, channaṁ channaṁ vassānaṁ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā’ti.
Then most of the bhikkhū departed to wander the country that very day.
Atha kho, bhikkhave, bhikkhū yebhuyyena ekāheneva janapadacārikaṁ pakkamiṁsu.
Now at that time there were 84,000 monasteries in India.
Tena kho pana samayena jambudīpe caturāsīti āvāsasahassāni honti.
And when the first year came to an end the deities raised the cry:
Ekamhi hi vasse nikkhante devatā saddamanussāvesuṁ:
‘Good sirs, the first year has ended.
‘nikkhantaṁ kho, mārisā, ekaṁ vassaṁ;
Now five years remain.
pañca dāni vassāni sesāni;
When five years have passed, you must all go to Bandhumatī to recite the monastic code.’
pañcannaṁ vassānaṁ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā’ti.
And when the second year …
Dvīsu vassesu nikkhantesu …
the third year …
tīsu vassesu nikkhantesu …
the fourth year …
catūsu vassesu nikkhantesu …
the fifth year came to an end, the deities raised the cry:
pañcasu vassesu nikkhantesu devatā saddamanussāvesuṁ:
‘Good sirs, the fifth year has ended.
‘nikkhantāni kho, mārisā, pañcavassāni;
Now one year remains.
ekaṁ dāni vassaṁ sesaṁ;
When one year has passed, you must all go to Bandhumatī to recite the monastic code.’
ekassa vassassa accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā’ti.
And when the sixth year came to an end the deities raised the cry:
Chasu vassesu nikkhantesu devatā saddamanussāvesuṁ:
‘Good sirs, the sixth year has ended.
‘nikkhantāni kho, mārisā, chabbassāni,
Now is the time that you must go to Bandhumatī to recite the monastic code.’
samayo dāni bandhumatiṁ rājadhāniṁ upasaṅkamituṁ pātimokkhuddesāyā’ti.
Then that very day the bhikkhū went to Bandhumatī to recite the monastic code. Some went by their own psychic power, and some by the psychic power of the deities.
Atha kho te, bhikkhave, bhikkhū appekacce sakena iddhānubhāvena appekacce devatānaṁ iddhānubhāvena ekāheneva bandhumatiṁ rājadhāniṁ upasaṅkamiṁsu pātimokkhuddesāyāti.
And there the Blessed One Vipassī, the perfected one, the fully awakened Buddha, recited the monastic code thus:
Tatra sudaṁ, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho bhikkhusaṅghe evaṁ pātimokkhaṁ uddisati:
‘Patient acceptance is the ultimate austerity.
‘Khantī paramaṁ tapo titikkhā,
Extinguishment is the ultimate, say the Buddhas.
Nibbānaṁ paramaṁ vadanti buddhā;
No true renunciate injures another,
Na hi pabbajito parūpaghātī,
nor does an ascetic hurt another.
Na samaṇo hoti paraṁ viheṭhayanto.
Not to do any evil;
Sabbapāpassa akaraṇaṁ,
to embrace the good;
kusalassa upasampadā;
to purify one’s mind:
Sacittapariyodapanaṁ,
this is the instruction of the Buddhas.
etaṁ buddhānasāsanaṁ.
Not speaking ill nor doing harm;
Anūpavādo anūpaghāto,
restraint in the monastic code;
Pātimokkhe ca saṁvaro;
moderation in eating;
Mattaññutā ca bhattasmiṁ,
staying in remote lodgings;
Pantañca sayanāsanaṁ;
commitment to the higher mind—
Adhicitte ca āyogo,
this is the instruction of the Buddhas.’
Etaṁ buddhānasāsanan’ti.
17. Being Informed by Deities
17. Devatārocana
At one time, bhikkhū, I was staying near Ukkaṭṭhā, in the Subhaga Forest at the root of a magnificent sal tree.
Ekamidāhaṁ, bhikkhave, samayaṁ ukkaṭṭhāyaṁ viharāmi subhagavane sālarājamūle.
As I was in private retreat this thought came to mind,
Tassa mayhaṁ, bhikkhave, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:
‘It’s not easy to find an abode of sentient beings where I haven’t previously abided in all this long time, except for the gods of the pure abodes.
‘na kho so sattāvāso sulabharūpo, yo mayā anāvutthapubbo iminā dīghena addhunā aññatra suddhāvāsehi devehi.
Why don’t I go to see them?’
Yannūnāhaṁ yena suddhāvāsā devā tenupasaṅkameyyan’ti.
Then, as easily as a strong person would extend or contract their arm, I vanished from the Subhaga Forest and reappeared with the Aviha gods.
Atha khvāhaṁ, bhikkhave, seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—ukkaṭṭhāyaṁ subhagavane sālarājamūle antarahito avihesu devesu pāturahosiṁ.
In that order of gods, many thousands, many hundreds of thousands of deities approached me, bowed, stood to one side, and said to me,
Tasmiṁ, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ:
‘Ninety-one eons ago, good sir, the Buddha Vipassī arose in the world, perfected and fully awakened.
‘ito so, mārisā, ekanavutikappe yaṁ vipassī bhagavā arahaṁ sammāsambuddho loke udapādi.
He was born as an aristocrat into an aristocrat family.
Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi.
Koṇḍañña was his clan.
Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi.
He lived for 80,000 years.
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṁ ahosi.
He was awakened at the root of a trumpet flower tree.
Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho pāṭaliyā mūle abhisambuddho.
He had a fine pair of chief disciples named Khaṇḍa and Tissa.
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa khaṇḍatissaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ.
He had three gatherings of disciples—one of 6,800,000, one of 100,000, and one of 80,000—all of them bhikkhū who had ended their defilements.
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. Eko sāvakānaṁ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṁ. Eko sāvakānaṁ sannipāto ahosi bhikkhusatasahassaṁ. Eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ.
He had as chief attendant a bhikkhu named Asoka.
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.
His father was King Bandhuma,
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi.
his birth mother was Queen Bandhumatī,
Bandhumatī nāma devī mātā ahosi janetti.
and their capital city was named Bandhumatī.
Bandhumassa rañño bandhumatī nāma nagaraṁ rājadhānī ahosi.
And such was his renunciation, such his going forth, such his striving, such his awakening, and such his rolling forth of the wheel of Dhamma.
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa evaṁ abhinikkhamanaṁ ahosi evaṁ pabbajjā evaṁ padhānaṁ evaṁ abhisambodhi evaṁ dhammacakkappavattanaṁ.
And good sir, after leading the spiritual life under that Buddha Vipassī we lost our desire for sensual pleasures and were reborn here.’
Te mayaṁ, mārisā, vipassimhi bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā’ti …
And other deities came and similarly recounted the details of the Buddhas Sikhī, Vessabhū, Kakusandha, Koṇāgamana, and Kassapa.
pe…
In that order of gods, many hundreds of deities approached me, bowed, stood to one side, and said to me,
Tasmiṁyeva kho, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ:
‘In the present fortunate eon, good sir, you have arisen in the world, perfected and fully awakened.
‘imasmiṁyeva kho, mārisā, bhaddakappe bhagavā etarahi arahaṁ sammāsambuddho loke uppanno.
You were born as an aristocrat into an aristocrat family.
Bhagavā, mārisā, khattiyo jātiyā khattiyakule uppanno.
Gotama is your clan.
Bhagavā, mārisā, gotamo gottena.
For you the life-span is short, brief, and fleeting. A long-lived person lives for a century or a little more.
Bhagavato, mārisā, appakaṁ āyuppamāṇaṁ parittaṁ lahukaṁ yo ciraṁ jīvati, so vassasataṁ appaṁ vā bhiyyo.
You were awakened at the root of a peepul tree.
Bhagavā, mārisā, assatthassa mūle abhisambuddho.
You have a fine pair of chief disciples named Sāriputta and Moggallāna.
Bhagavato, mārisā, sāriputtamoggallānaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ.
You have had one gathering of disciples—1,250 bhikkhū who had ended their defilements.
Bhagavato, mārisā, eko sāvakānaṁ sannipāto ahosi aḍḍhateḷasāni bhikkhusatāni. Bhagavato, mārisā, ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ.
You have as chief attendant a bhikkhu named Ānanda.
Bhagavato, mārisā, ānando nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.
Your father was King Suddhodana,
Bhagavato, mārisā, suddhodano nāma rājā pitā ahosi.
your birth mother was Queen Māyā,
Māyā nāma devī mātā ahosi janetti.
and your capital city was Kapilavatthu.
Kapilavatthu nāma nagaraṁ rājadhānī ahosi.
And such was your renunciation, such your going forth, such your striving, such your awakening, and such your rolling forth of the wheel of Dhamma.
Bhagavato, mārisā, evaṁ abhinikkhamanaṁ ahosi evaṁ pabbajjā evaṁ padhānaṁ evaṁ abhisambodhi evaṁ dhammacakkappavattanaṁ.
And good sir, after leading the spiritual life under you we lost our desire for sensual pleasures and were reborn here.’
Te mayaṁ, mārisā, bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā’ti.
Then together with the Aviha gods I went to see the Atappa gods …
Atha khvāhaṁ, bhikkhave, avihehi devehi saddhiṁ yena atappā devā tenupasaṅkamiṁ …pe…
the Gods Fair to See …
atha khvāhaṁ, bhikkhave, avihehi ca devehi atappehi ca devehi saddhiṁ yena sudassā devā tenupasaṅkamiṁ.
and the Fair Seeing Gods. Then together with all these gods I went to see the Gods of Akaniṭṭha, where we had a similar conversation.
Atha khvāhaṁ, bhikkhave, avihehi ca devehi atappehi ca devehi sudassehi ca devehi saddhiṁ yena sudassī devā tenupasaṅkamiṁ. Atha khvāhaṁ, bhikkhave, avihehi ca devehi atappehi ca devehi sudassehi ca devehi sudassīhi ca devehi saddhiṁ yena akaniṭṭhā devā tenupasaṅkamiṁ. Tasmiṁ, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu, upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ:
‘ito so, mārisā, ekanavutikappe yaṁ vipassī bhagavā arahaṁ sammāsambuddho loke udapādi.
Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi.
Khattiyakule udapādi.
Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi.
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṁ ahosi.
Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho pāṭaliyā mūle abhisambuddho.
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa khaṇḍatissaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ.
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ.
Eko sāvakānaṁ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṁ.
Eko sāvakānaṁ sannipāto ahosi bhikkhusatasahassaṁ.
Eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni.
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ.
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi bandhumatī nāma devī mātā ahosi janetti.
Bandhumassa rañño bandhumatī nāma nagaraṁ rājadhānī ahosi.
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa evaṁ abhinikkhamanaṁ ahosi evaṁ pabbajjā evaṁ padhānaṁ evaṁ abhisambodhi, evaṁ dhammacakkappavattanaṁ.
Te mayaṁ, mārisā, vipassimhi bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā’ti.
Tasmiṁyeva kho, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ:
‘ito so, mārisā, ekatiṁse kappe yaṁ sikhī bhagavā …pe…
te mayaṁ, mārisā, sikhimhi bhagavati tasmiññeva kho, mārisā, ekatiṁse kappe yaṁ vessabhū bhagavā …pe…
te mayaṁ, mārisā, vessabhumhi bhagavati …pe…
imasmiṁyeva kho, mārisā, bhaddakappe kakusandho koṇāgamano kassapo bhagavā …pe…
te mayaṁ, mārisā, kakusandhamhi koṇāgamanamhi kassapamhi bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā’ti.
Tasmiṁyeva kho, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ:
‘imasmiṁyeva kho, mārisā, bhaddakappe bhagavā etarahi arahaṁ sammāsambuddho loke uppanno.
Bhagavā, mārisā, khattiyo jātiyā, khattiyakule uppanno.
Bhagavā, mārisā, gotamo gottena.
Bhagavato, mārisā, appakaṁ āyuppamāṇaṁ parittaṁ lahukaṁ yo ciraṁ jīvati, so vassasataṁ appaṁ vā bhiyyo.
Bhagavā, mārisā, assatthassa mūle abhisambuddho.
Bhagavato, mārisā, sāriputtamoggallānaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ.
Bhagavato, mārisā, eko sāvakānaṁ sannipāto ahosi aḍḍhateḷasāni bhikkhusatāni.
Bhagavato, mārisā, ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ.
Bhagavato, mārisā, ānando nāma bhikkhu upaṭṭhāko aggupaṭṭhāko ahosi.
Bhagavato, mārisā, suddhodano nāma rājā pitā ahosi.
Māyā nāma devī mātā ahosi janetti.
Kapilavatthu nāma nagaraṁ rājadhānī ahosi.
Bhagavato, mārisā, evaṁ abhinikkhamanaṁ ahosi, evaṁ pabbajjā, evaṁ padhānaṁ, evaṁ abhisambodhi, evaṁ dhammacakkappavattanaṁ.
Te mayaṁ, mārisā, bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā’ti.
And that is how the Realized One is able to recollect the caste, names, clans, life-span, chief disciples, and gatherings of disciples of the Buddhas of the past who have become completely extinguished, cut off proliferation, cut off the track, finished off the cycle, and transcended suffering. It is both because I have clearly comprehended the principle of the teachings,
Iti kho, bhikkhave, tathāgatassevesā dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati ‘evaṁjaccā te bhagavanto ahesuṁ’ itipi.
‘Evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ’ itipīti.
and also because the deities told me.”
Devatāpi tathāgatassa etamatthaṁ ārocesuṁ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati ‘evaṁjaccā te bhagavanto ahesuṁ’ itipi.
‘Evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ’ itipī”ti.
That is what the Buddha said.
Idamavoca bhagavā.
Satisfied, the bhikkhū were happy with what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Mahāpadāna Sutta: The Great Discourse on the Lineage. This refers to the last seven Buddhas, going back ‘ninety-one aeons’ in time. The life of the Buddha Vipassi at that remote period is told in terms similar to early versions of the life of Gotama. All Buddhas go through the same experiences in their last earthly life. The Buddha’s realisation is equated with the understanding of dependent origination (see next Sutta).