MN 26 The Noble Search – Pāsarāsisutta

Medium Discourses Collection 26 – Majjhima Nikāya 26

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

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

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

2.1

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.

2.2

Then several bhikkhū went up to Venerable Ānanda and said to him,

Atha kho sambahulā bhikkhū yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavocuṁ:

2.3

“Reverend, it’s been a long time since we’ve heard a Dhamma talk from the Buddha.

“cirassutā no, āvuso ānanda, bhagavato sammukhā dhammī kathā.

2.4

It would be good if we got to hear a Dhamma talk from the Buddha.”

Sādhu mayaṁ, āvuso ānanda, labheyyāma bhagavato sammukhā dhammiṁ kathaṁ savanāyā”ti.

2.5

“Well then, reverends, go to the brahmin Rammaka’s hermitage.

“Tena hāyasmanto yena rammakassa brāhmaṇassa assamo tenupasaṅkamatha;

2.6

Hopefully you’ll get to hear a Dhamma talk from the Buddha.”

appeva nāma labheyyātha bhagavato sammukhā dhammiṁ kathaṁ savanāyā”ti.

2.7

“Yes, reverend,” they replied.

“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṁ.

3.1

Then, after the meal, on his return from almsround, the Buddha addressed Ānanda,

Atha kho bhagavā sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi:

3.2

“Come, Ānanda, let’s go to the Eastern Monastery, the stilt longhouse of Migāra’s mother for the day’s meditation.”

“āyāmānanda, yena pubbārāmo migāramātupāsādo tenupasaṅkamissāma divāvihārāyā”ti.

3.3

“Yes, sir,” Ānanda replied.

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

3.4

So the Buddha went with Ānanda to the Eastern Monastery.

Atha kho bhagavā āyasmatā ānandena saddhiṁ yena pubbārāmo migāramātupāsādo tenupasaṅkami divāvihārāya.

3.5

In the late afternoon the Buddha came out of retreat and addressed Ānanda,

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito āyasmantaṁ ānandaṁ āmantesi:

3.6

“Come, Ānanda, let’s go to the eastern gate to bathe.”

“āyāmānanda, yena pubbakoṭṭhako tenupasaṅkamissāma gattāni parisiñcitun”ti.

3.7

“Yes, sir,” Ānanda replied.

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

3.8

So the Buddha went with Ānanda to the eastern gate to bathe.

Atha kho bhagavā āyasmatā ānandena saddhiṁ yena pubbakoṭṭhako tenupasaṅkami gattāni parisiñcituṁ.

3.9

When he had bathed and emerged from the water he stood in one robe drying himself.

Pubbakoṭṭhake gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno.

3.10

Then Ānanda said to the Buddha,

Atha kho āyasmā ānando bhagavantaṁ etadavoca:

3.11

“Sir, the hermitage of the brahmin Rammaka is nearby.

“ayaṁ, bhante, rammakassa brāhmaṇassa assamo avidūre.

3.12

It’s so delightful,

Ramaṇīyo, bhante, rammakassa brāhmaṇassa assamo;

3.13

so lovely.

pāsādiko, bhante, rammakassa brāhmaṇassa assamo.

3.14

Please visit it out of compassion.”

Sādhu, bhante, bhagavā yena rammakassa brāhmaṇassa assamo tenupasaṅkamatu anukampaṁ upādāyā”ti.

3.15

The Buddha consented in silence.

Adhivāsesi bhagavā tuṇhībhāvena.

4.1

He went to the brahmin Rammaka’s hermitage.

Atha kho bhagavā yena rammakassa brāhmaṇassa assamo tenupasaṅkami.

4.2

Now at that time several bhikkhū were sitting together in the hermitage talking about the teaching.

Tena kho pana samayena sambahulā bhikkhū rammakassa brāhmaṇassa assame dhammiyā kathāya sannisinnā honti.

4.3

The Buddha stood outside the door waiting for the talk to end.

Atha kho bhagavā bahidvārakoṭṭhake aṭṭhāsi kathāpariyosānaṁ āgamayamāno.

4.4

When he knew the talk had ended he cleared his throat and knocked with the latch.

Atha kho bhagavā kathāpariyosānaṁ viditvā ukkāsitvā aggaḷaṁ ākoṭesi.

4.5

The bhikkhū opened the door for the Buddha,

Vivariṁsu kho te bhikkhū bhagavato dvāraṁ.

4.6

and he entered the hermitage, where he sat on the seat spread out

Atha kho bhagavā rammakassa brāhmaṇassa assamaṁ pavisitvā paññatte āsane nisīdi.

4.7

and addressed the bhikkhū,

Nisajja kho bhagavā bhikkhū āmantesi:

4.8

“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?

4.9

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

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

4.10

“Good, bhikkhū!

“Sādhu, bhikkhave.

4.11

It’s appropriate for gentlemen like you, who have gone forth in faith from the lay life to homelessness, to sit together and talk about the teaching.

Etaṁ kho, bhikkhave, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhā agārasmā anagāriyaṁ pabbajitānaṁ yaṁ tumhe dhammiyā kathāya sannisīdeyyātha.

4.12

When you’re sitting together you should do one of two things:

Sannipatitānaṁ vo, bhikkhave, dvayaṁ karaṇīyaṁ—

4.13

discuss the teachings or keep noble silence.

dhammī vā kathā, ariyo vā tuṇhībhāvo.

5.1

Bhikkhū, there are these two searches:

Dvemā, bhikkhave, pariyesanā—

5.2

the noble search and the ignoble search.

ariyā ca pariyesanā, anariyā ca pariyesanā.

5.3

And what is the ignoble search?

Katamā ca, bhikkhave, anariyā pariyesanā?

5.4

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

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

6.1

And what should be described as liable to be reborn?

Kiñca, bhikkhave, jātidhammaṁ vadetha?

6.2

Partners and children, male and female bondservants, goats and sheep, chickens and pigs, and elephants and cattle are liable to be reborn.

Puttabhariyaṁ, bhikkhave, jātidhammaṁ, dāsidāsaṁ jātidhammaṁ, ajeḷakaṁ jātidhammaṁ, kukkuṭasūkaraṁ jātidhammaṁ, hatthigavāssavaḷavaṁ jātidhammaṁ, jātarūparajataṁ jātidhammaṁ.

6.3

These attachments are liable to be reborn.

Jātidhammā hete, bhikkhave, upadhayo.

6.4

Someone who is tied, infatuated, and attached to such things, themselves liable to being reborn, seeks what is also liable to be reborn.

Etthāyaṁ gathito mucchito ajjhāpanno attanā jātidhammo samāno jātidhammaṁyeva pariyesati.

7.1

And what should be described as liable to grow old?

Kiñca, bhikkhave, jarādhammaṁ vadetha?

7.2

Partners and children, male and female bondservants, goats and sheep, chickens and pigs, and elephants and cattle are liable to grow old.

Puttabhariyaṁ, bhikkhave, jarādhammaṁ, dāsidāsaṁ jarādhammaṁ, ajeḷakaṁ jarādhammaṁ, kukkuṭasūkaraṁ jarādhammaṁ, hatthigavāssavaḷavaṁ jarādhammaṁ, jātarūparajataṁ jarādhammaṁ.

7.3

These attachments are liable to grow old.

Jarādhammā hete, bhikkhave, upadhayo.

7.4

Someone who is tied, infatuated, and attached to such things, themselves liable to grow old, seeks what is also liable to grow old.

Etthāyaṁ gathito mucchito ajjhāpanno attanā jarādhammo samāno jarādhammaṁyeva pariyesati.

8.1

And what should be described as liable to fall sick?

Kiñca, bhikkhave, byādhidhammaṁ vadetha?

8.2

Partners and children, male and female bondservants, goats and sheep, chickens and pigs, and elephants and cattle are liable to fall sick.

Puttabhariyaṁ, bhikkhave, byādhidhammaṁ, dāsidāsaṁ byādhidhammaṁ, ajeḷakaṁ byādhidhammaṁ, kukkuṭasūkaraṁ byādhidhammaṁ, hatthigavāssavaḷavaṁ byādhidhammaṁ.

8.3

These attachments are liable to fall sick.

Byādhidhammā hete, bhikkhave, upadhayo.

8.4

Someone who is tied, infatuated, and attached to such things, themselves liable to falling sick, seeks what is also liable to fall sick.

Etthāyaṁ gathito mucchito ajjhāpanno attanā byādhidhammo samāno byādhidhammaṁyeva pariyesati.

9.1

And what should be described as liable to die?

Kiñca, bhikkhave, maraṇadhammaṁ vadetha?

9.2

Partners and children, male and female bondservants, goats and sheep, chickens and pigs, and elephants and cattle are liable to die.

Puttabhariyaṁ, bhikkhave, maraṇadhammaṁ, dāsidāsaṁ maraṇadhammaṁ, ajeḷakaṁ maraṇadhammaṁ, kukkuṭasūkaraṁ maraṇadhammaṁ, hatthigavāssavaḷavaṁ maraṇadhammaṁ.

9.3

These attachments are liable to die.

Maraṇadhammā hete, bhikkhave, upadhayo.

9.4

Someone who is tied, infatuated, and attached to such things, themselves liable to die, seeks what is also liable to die.

Etthāyaṁ gathito mucchito ajjhāpanno attanā maraṇadhammo samāno maraṇadhammaṁyeva pariyesati.

10.1

And what should be described as liable to sorrow?

Kiñca, bhikkhave, sokadhammaṁ vadetha?

10.2

Partners and children, male and female bondservants, goats and sheep, chickens and pigs, and elephants and cattle are liable to sorrow.

Puttabhariyaṁ, bhikkhave, sokadhammaṁ, dāsidāsaṁ sokadhammaṁ, ajeḷakaṁ sokadhammaṁ, kukkuṭasūkaraṁ sokadhammaṁ, hatthigavāssavaḷavaṁ sokadhammaṁ.

10.3

These attachments are liable to sorrow.

Sokadhammā hete, bhikkhave, upadhayo.

10.4

Someone who is tied, infatuated, and attached to such things, themselves liable to sorrow, seeks what is also liable to sorrow.

Etthāyaṁ gathito mucchito ajjhāpanno attanā sokadhammo samāno sokadhammaṁyeva pariyesati.

11.1

And what should be described as liable to corruption?

Kiñca, bhikkhave, saṅkilesadhammaṁ vadetha?

11.2

Partners and children, male and female bondservants, goats and sheep, chickens and pigs, elephants and cattle, and gold and money are liable to corruption.

Puttabhariyaṁ, bhikkhave, saṅkilesadhammaṁ, dāsidāsaṁ saṅkilesadhammaṁ, ajeḷakaṁ saṅkilesadhammaṁ, kukkuṭasūkaraṁ saṅkilesadhammaṁ, hatthigavāssavaḷavaṁ saṅkilesadhammaṁ, jātarūparajataṁ saṅkilesadhammaṁ.

11.3

These attachments are liable to corruption.

Saṅkilesadhammā hete, bhikkhave, upadhayo.

11.4

Someone who is tied, infatuated, and attached to such things, themselves liable to corruption, seeks what is also liable to corruption.

Etthāyaṁ gathito mucchito ajjhāpanno attanā saṅkilesadhammo samāno saṅkilesadhammaṁyeva pariyesati.

11.5

This is the ignoble search.

Ayaṁ, bhikkhave, anariyā pariyesanā.

12.1

And what is the noble search?

Katamā ca, bhikkhave, ariyā pariyesanā?

12.2

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

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

12.3

This is the noble search.

Ayaṁ, bhikkhave, ariyā pariyesanā.

13.1

Bhikkhū, before my awakening—when I was still unawakened but intent on awakening—I too, being liable to be reborn, sought what is also liable to be reborn. Myself liable to grow old, fall sick, die, sorrow, and become corrupted, I sought what is also liable to these things.

Ahampi sudaṁ, bhikkhave, pubbeva sambodhā anabhisambuddho bodhisattova samāno attanā jātidhammo samāno jātidhammaṁyeva pariyesāmi, attanā jarādhammo samāno jarādhammaṁyeva pariyesāmi, attanā byādhidhammo samāno byādhidhammaṁyeva pariyesāmi, attanā maraṇadhammo samāno maraṇadhammaṁyeva pariyesāmi, attanā sokadhammo samāno sokadhammaṁyeva pariyesāmi, attanā saṅkilesadhammo samāno saṅkilesadhammaṁyeva pariyesāmi.

13.2

Then it occurred to me:

Tassa mayhaṁ, bhikkhave, etadahosi:

13.3

‘Why do I, being liable to be reborn, grow old, fall sick, sorrow, die, and become corrupted, seek things that have the same nature?

‘kiṁ nu kho ahaṁ attanā jātidhammo samāno jātidhammaṁyeva pariyesāmi, attanā jarādhammo samāno …pe… byādhidhammo samāno … maraṇadhammo samāno … sokadhammo samāno … attanā saṅkilesadhammo samāno saṅkilesadhammaṁyeva pariyesāmi?

13.4

Why don’t I seek the unborn, unaging, unailing, undying, sorrowless, uncorrupted supreme sanctuary, extinguishment?’

Yannūnāhaṁ attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyan’ti.

14.1

Some time later, while still black-haired, blessed with youth, in the prime of life—though my mother and father wished otherwise, weeping with tearful faces—I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.

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

15.1

Once I had gone forth I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Āḷāra Kālāma and said to him,

So evaṁ pabbajito samāno kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṁ. upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ:

15.2

‘Reverend Kālāma, I wish to lead the spiritual life in this teaching and training.’

‘icchāmahaṁ, āvuso kālāma, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti.

15.3

Āḷāra Kālāma replied,

Evaṁ vutte, bhikkhave, āḷāro kālāmo maṁ etadavoca:

15.4

‘Stay, venerable.

‘viharatāyasmā;

15.5

This teaching is such that a sensible person can soon realize their own tradition with their own insight and live having achieved it.’

tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti.

15.6

I quickly memorized that teaching.

So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.

15.7

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

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

15.8

Then it occurred to me,

Tassa mayhaṁ, bhikkhave, etadahosi:

15.9

‘It is not solely by mere faith that Āḷāra Kālāma declares: “I realize this teaching with my own insight, and live having achieved it.”

‘na kho āḷāro kālāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti;

15.10

Surely he meditates knowing and seeing this teaching.’

addhā āḷāro kālāmo imaṁ dhammaṁ jānaṁ passaṁ viharatī’ti.

15.11

So I approached Āḷāra Kālāma and said to him,

Atha khvāhaṁ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ:

15.12

‘Reverend Kālāma, to what extent do you say you’ve realized this teaching with your own insight?’

‘kittāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti?

15.13

When I said this, he declared the dimension of nothingness.

Evaṁ vutte, bhikkhave, āḷāro kālāmo ākiñcaññāyatanaṁ pavedesi.

15.14

Then it occurred to me,

Tassa mayhaṁ, bhikkhave, etadahosi:

15.15

‘It’s not just Āḷāra Kālāma who has faith,

‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā;

15.16

energy,

na kho āḷārasseva kālāmassa atthi vīriyaṁ, mayhampatthi vīriyaṁ;

15.17

mindfulness,

na kho āḷārasseva kālāmassa atthi sati, mayhampatthi sati;

15.18

samādhi,

na kho āḷārasseva kālāmassa atthi samādhi, mayhampatthi samādhi;

15.19

and wisdom; I too have these things.

na kho āḷārasseva kālāmassa atthi paññā, mayhampatthi paññā.

15.20

Why don’t I make an effort to realize the same teaching that Āḷāra Kālāma says he has realized with his own insight?’

Yannūnāhaṁ yaṁ dhammaṁ āḷāro kālāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti, tassa dhammassa sacchikiriyāya padaheyyan’ti.

15.21

I quickly realized that teaching with my own insight, and lived having achieved it.

So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.

15.22

So I approached Āḷāra Kālāma and said to him,

Atha khvāhaṁ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ:

15.23

‘Reverend Kālāma, have you realized this teaching with your own insight up to this point, and declare having achieved it?’

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

15.24

‘I have, reverend.’

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

15.25

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

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

15.26

‘We are fortunate, reverend, so very fortunate

‘Lābhā no, āvuso, suladdhaṁ no, āvuso,

15.27

to see a venerable such as yourself as one of our spiritual companions!

ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma.

15.28

So the teaching that I’ve realized with my own insight, and declare having achieved it, you’ve realized with your own insight, and live having achieved it.

Iti yāhaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi.

15.29

The teaching that you’ve realized with your own insight, and live having achieved it, I’ve realized with my own insight, and declare having achieved it.

Yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi tamahaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi.

15.30

So the teaching that I know, you know, and the teaching that you know, I know.

Iti yāhaṁ dhammaṁ jānāmi taṁ tvaṁ dhammaṁ jānāsi, yaṁ tvaṁ dhammaṁ jānāsi tamahaṁ dhammaṁ jānāmi.

15.31

I am like you and you are like me.

Iti yādiso ahaṁ tādiso tuvaṁ, yādiso tuvaṁ tādiso ahaṁ.

15.32

Come now, reverend! We should both lead this community together.’

Ehi dāni, āvuso, ubhova santā imaṁ gaṇaṁ pariharāmā’ti.

15.33

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

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

15.34

Then it occurred to me,

Tassa mayhaṁ, bhikkhave, etadahosi:

15.35

‘This teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the dimension of nothingness.’

‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti.

15.36

Realizing that this teaching was inadequate, I left disappointed.

So kho ahaṁ, bhikkhave, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.

16.1

I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Uddaka, son of Rāma, and said to him,

So kho ahaṁ, bhikkhave, kiṁ kusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:

16.2

‘Reverend, I wish to lead the spiritual life in this teaching and training.’

‘icchāmahaṁ, āvuso, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti.

16.3

Uddaka replied,

Evaṁ vutte, bhikkhave, udako rāmaputto maṁ etadavoca:

16.4

‘Stay, venerable.

‘viharatāyasmā;

16.5

This teaching is such that a sensible person can soon realize their own tradition with their own insight and live having achieved it.’

tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti.

16.6

I quickly memorized that teaching.

So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.

16.7

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

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

16.8

Then it occurred to me,

Tassa mayhaṁ, bhikkhave, etadahosi:

16.9

‘It is not solely by mere faith that Rāma declared: “I realize this teaching with my own insight, and live having achieved it.”

‘na kho rāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi;

16.10

Surely he meditated knowing and seeing this teaching.’

addhā rāmo imaṁ dhammaṁ jānaṁ passaṁ vihāsī’ti.

16.11

So I approached Uddaka, son of Rāma, and said to him,

Atha khvāhaṁ, bhikkhave, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:

16.12

‘Reverend, to what extent did Rāma say he’d realized this teaching with his own insight?’

‘kittāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti?

16.13

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

Evaṁ vutte, bhikkhave, udako rāmaputto nevasaññānāsaññāyatanaṁ pavedesi.

16.14

Then it occurred to me,

Tassa mayhaṁ, bhikkhave, etadahosi:

16.15

‘It’s not just Rāma who had faith,

‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā;

16.16

energy,

na kho rāmasseva ahosi vīriyaṁ, mayhampatthi vīriyaṁ;

16.17

mindfulness,

na kho rāmasseva ahosi sati, mayhampatthi sati;

16.18

samādhi,

na kho rāmasseva ahosi samādhi, mayhampatthi samādhi,

16.19

and wisdom; I too have these things.

na kho rāmasseva ahosi paññā, mayhampatthi paññā.

16.20

Why don’t I make an effort to realize the same teaching that Rāma said he had realized with his own insight?’

Yannūnāhaṁ yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi, tassa dhammassa sacchikiriyāya padaheyyan’ti.

16.21

I quickly realized that teaching with my own insight, and lived having achieved it.

So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.

16.22

So I approached Uddaka, son of Rāma, and said to him,

Atha khvāhaṁ, bhikkhave, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:

16.23

‘Reverend, had Rāma realized this teaching with his own insight up to this point, and declared having achieved it?’

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

16.24

‘He had, reverend.’

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

16.25

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

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

16.26

‘We are fortunate, reverend, so very fortunate

‘Lābhā no, āvuso, suladdhaṁ no, āvuso,

16.27

to see a venerable such as yourself as one of our spiritual companions!

ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma.

16.28

So the teaching that Rāma had realized with his own insight, and declared having achieved it, you’ve realized with your own insight, and live having achieved it.

Iti yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi, taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi.

16.29

The teaching that you’ve realized with your own insight, and live having achieved it, Rāma had realized with his own insight, and declared having achieved it.

Yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi, taṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi.

16.30

So the teaching that Rāma directly knew, you know, and the teaching you know, Rāma directly knew.

Iti yaṁ dhammaṁ rāmo abhiññāsi taṁ tvaṁ dhammaṁ jānāsi, yaṁ tvaṁ dhammaṁ jānāsi, taṁ dhammaṁ rāmo abhiññāsi.

16.31

Rāma was like you and you are like Rāma.

Iti yādiso rāmo ahosi tādiso tuvaṁ, yādiso tuvaṁ tādiso rāmo ahosi.

16.32

Come now, reverend! You should lead this community.’

Ehi dāni, āvuso, tuvaṁ imaṁ gaṇaṁ pariharā’ti.

16.33

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

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

16.34

Then it occurred to me,

Tassa mayhaṁ, bhikkhave, etadahosi:

16.35

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

‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti.

16.36

Realizing that this teaching was inadequate, I left disappointed.

So kho ahaṁ, bhikkhave, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.

17.1

I set out to discover what is skillful, seeking the supreme state of sublime peace. Traveling stage by stage in the Magadhan lands, I arrived at Senanigama near Uruvelā.

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

17.2

There I saw a delightful park, a lovely grove with a flowing river that was clean and charming, with smooth banks. And nearby was a village for alms.

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

17.3

Then it occurred to me,

Tassa mayhaṁ, bhikkhave, etadahosi:

17.4

‘This park is truly delightful, a lovely grove with a flowing river that’s clean and charming, with smooth banks. And nearby there’s a village to go for alms.

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

17.5

This is good enough for a gentleman who wishes to put forth effort in meditation.’

Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāyā’ti.

17.6

So I sat down right there, thinking,

So kho ahaṁ, bhikkhave, tattheva nisīdiṁ—

17.7

‘This is good enough for meditation.’

alamidaṁ padhānāyāti.

18.1

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

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

18.2

Knowledge and vision arose in me:

Ñāṇañca pana me dassanaṁ udapādi:

18.3

‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’

‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti.

19.1

Then it occurred to me,

Tassa mayhaṁ, bhikkhave, etadahosi:

19.2

‘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.

19.3

But people like attachment, they love it and enjoy it.

Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā.

19.4

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—idappaccayatā paṭiccasamuppādo.

19.5

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.

19.6

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.

19.7

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

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

19.8

‘I’ve struggled hard to realize this,

‘Kicchena me adhigataṁ,

19.9

enough with trying to explain it!

halaṁ dāni pakāsituṁ;

19.10

This teaching is not easily understood

Rāgadosaparetehi,

19.11

by those mired in greed and hate.

nāyaṁ dhammo susambudho.

19.12

Those besotted by greed can’t see

Paṭisotagāmiṁ nipuṇaṁ,

19.13

what’s subtle, going against the stream,

gambhīraṁ duddasaṁ aṇuṁ;

19.14

deep, hard to see, and very fine,

Rāgarattā na dakkhanti,

19.15

for they’re shrouded in a mass of darkness.’

tamokhandhena āvuṭā’ti.

19.16

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

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

20.1

Then Brahmā Sahampati, knowing what I was thinking, thought,

Atha kho, bhikkhave, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi:

20.2

‘Oh my goodness! The world will be lost, the world will perish! For the mind of the Realized One, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.’

‘nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṁ namati, no dhammadesanāyā’ti.

20.3

Then, as easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha.

Atha kho, bhikkhave, brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito mama purato pāturahosi.

20.4

He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said,

Atha kho, bhikkhave, brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yenāhaṁ tenañjaliṁ paṇāmetvā maṁ etadavoca:

20.5

‘Sir, let the Blessed One teach the Dhamma! Let the Holy One teach the Dhamma!

‘desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ.

20.6

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.

20.7

There will be those who understand the teaching!’

Bhavissanti dhammassa aññātāro’ti.

20.8

That’s what Brahmā Sahampati said.

Idamavoca, bhikkhave, brahmā sahampati.

20.9

Then he went on to say:

Idaṁ vatvā athāparaṁ etadavoca:

20.10

‘Among the Magadhans there appeared in the past

‘Pāturahosi magadhesu pubbe,

20.11

an impure teaching thought up by those still stained.

Dhammo asuddho samalehi cintito;

20.12

Fling open the door to the deathless!

Apāpuretaṁ amatassa dvāraṁ,

20.13

Let them hear the teaching the immaculate one discovered.

Suṇantu dhammaṁ vimalenānubuddhaṁ.

20.14

Standing high on a rocky mountain,

Sele yathā pabbatamuddhaniṭṭhito,

20.15

you can see the people all around.

Yathāpi passe janataṁ samantato;

20.16

In just the same way, all-seer, wise one,

Tathūpamaṁ dhammamayaṁ sumedha,

20.17

having ascended the Temple of Truth,

Pāsādamāruyha samantacakkhu;

20.18

rid of sorrow, look upon the people

Sokāvatiṇṇaṁ janatamapetasoko,

20.19

swamped with sorrow, oppressed by rebirth and old age.

Avekkhassu jātijarābhibhūtaṁ.

20.20

Rise, hero! Victor in battle, leader of the caravan,

Uṭṭhehi vīra vijitasaṅgāma,

20.21

wander the world without obligation.

Satthavāha aṇaṇa vicara loke;

20.22

Let the Blessed One teach the Dhamma!

Desassu bhagavā dhammaṁ,

20.23

There will be those who understand!’

Aññātāro bhavissantī’ti.

21.1

Then, understanding Brahmā’s invitation, I surveyed the world with the eye of a Buddha, because of my compassion for sentient beings.

Atha kho ahaṁ, bhikkhave, brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesiṁ.

21.2

And I saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not.

Addasaṁ kho ahaṁ, bhikkhave, buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.

21.3

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 antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni samodakaṁ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakaṁ accuggamma ṭhitāni anupalittāni udakena;

21.4

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

evameva kho ahaṁ, bhikkhave, buddhacakkhunā lokaṁ volokento addasaṁ satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.

21.5

Then I replied in verse to Brahmā Sahampati:

Atha khvāhaṁ, bhikkhave, brahmānaṁ sahampatiṁ gāthāya paccabhāsiṁ:

21.6

‘Flung open are the doors to the deathless!

‘Apārutā tesaṁ amatassa dvārā,

21.7

Let those with ears to hear commit to faith.

Ye sotavanto pamuñcantu saddhaṁ;

21.8

Thinking it would be troublesome, Brahmā, I did not teach

Vihiṁsasaññī paguṇaṁ na bhāsiṁ,

21.9

the sophisticated, sublime Dhamma among humans.’

Dhammaṁ paṇītaṁ manujesu brahme’ti.

21.10

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

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

22.1

Then I thought,

Tassa mayhaṁ, bhikkhave, etadahosi:

22.2

‘Who should I teach first of all?

‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ;

22.3

Who will quickly understand this teaching?’

ko imaṁ dhammaṁ khippameva ājānissatī’ti?

22.4

Then it occurred to me,

Tassa mayhaṁ, bhikkhave, etadahosi:

22.5

‘That Āḷāra Kālāma is astute, competent, clever, and has long had little dust in his eyes.

‘ayaṁ kho āḷāro kālāmo paṇḍito viyatto medhāvī dīgharattaṁ apparajakkhajātiko.

22.6

Why don’t I teach him first of all?

Yannūnāhaṁ āḷārassa kālāmassa paṭhamaṁ dhammaṁ deseyyaṁ.

22.7

He’ll quickly understand the teaching.’

So imaṁ dhammaṁ khippameva ājānissatī’ti.

22.8

But a deity came to me and said,

Atha kho maṁ, bhikkhave, devatā upasaṅkamitvā etadavoca:

22.9

‘Sir, Āḷāra Kālāma passed away seven days ago.’

‘sattāhakālaṅkato, bhante, āḷāro kālāmo’ti.

22.10

And knowledge and vision arose in me,

Ñāṇañca pana me dassanaṁ udapādi:

22.11

‘Āḷāra Kālāma passed away seven days ago.’

‘sattāhakālaṅkato āḷāro kālāmo’ti.

22.12

I thought,

Tassa mayhaṁ, bhikkhave, etadahosi:

22.13

‘This is a great loss for Āḷāra Kālāma.

‘mahājāniyo kho āḷāro kālāmo.

22.14

If he had heard the teaching, he would have understood it quickly.’

Sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā’ti.

23.1

Then I thought,

Tassa mayhaṁ, bhikkhave, etadahosi:

23.2

‘Who should I teach first of all?

‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ;

23.3

Who will quickly understand this teaching?’

ko imaṁ dhammaṁ khippameva ājānissatī’ti?

23.4

Then it occurred to me,

Tassa mayhaṁ, bhikkhave, etadahosi:

23.5

‘That Uddaka, son of Rāma, is astute, competent, clever, and has long had little dust in his eyes.

‘ayaṁ kho udako rāmaputto paṇḍito viyatto medhāvī dīgharattaṁ apparajakkhajātiko.

23.6

Why don’t I teach him first of all?

Yannūnāhaṁ udakassa rāmaputtassa paṭhamaṁ dhammaṁ deseyyaṁ.

23.7

He’ll quickly understand the teaching.’

So imaṁ dhammaṁ khippameva ājānissatī’ti.

23.8

But a deity came to me and said,

Atha kho maṁ, bhikkhave, devatā upasaṅkamitvā etadavoca:

23.9

‘Sir, Uddaka, son of Rāma, passed away just last night.’

‘abhidosakālaṅkato, bhante, udako rāmaputto’ti.

23.10

And knowledge and vision arose in me,

Ñāṇañca pana me dassanaṁ udapādi:

23.11

‘Uddaka, son of Rāma, passed away just last night.’

‘abhidosakālaṅkato udako rāmaputto’ti.

23.12

I thought,

Tassa mayhaṁ, bhikkhave, etadahosi:

23.13

‘This is a great loss for Uddaka.

‘mahājāniyo kho udako rāmaputto.

23.14

If he had heard the teaching, he would have understood it quickly.’

Sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā’ti.

24.1

Then I thought,

Tassa mayhaṁ, bhikkhave, etadahosi:

24.2

‘Who should I teach first of all?

‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ;

24.3

Who will quickly understand this teaching?’

ko imaṁ dhammaṁ khippameva ājānissatī’ti?

24.4

Then it occurred to me,

Tassa mayhaṁ, bhikkhave, etadahosi:

24.5

‘The group of five bhikkhū were very helpful to me. They looked after me during my time of resolute striving.

‘bahukārā kho me pañcavaggiyā bhikkhū, ye maṁ padhānapahitattaṁ upaṭṭhahiṁsu.

24.6

Why don’t I teach them first of all?’

Yannūnāhaṁ pañcavaggiyānaṁ bhikkhūnaṁ paṭhamaṁ dhammaṁ deseyyan’ti.

24.7

Then I thought,

Tassa mayhaṁ, bhikkhave, etadahosi:

24.8

‘Where are the group of five bhikkhū staying these days?’

‘kahaṁ nu kho etarahi pañcavaggiyā bhikkhū viharantī’ti?

24.9

With clairvoyance that is purified and superhuman I saw that the group of five bhikkhū were staying near Benares, in the deer park at Isipatana.

Addasaṁ kho ahaṁ, bhikkhave, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṁ viharante isipatane migadāye.

24.10

So, when I had stayed in Uruvelā as long as I wished, I set out for Benares.

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

25.1

While I was traveling along the road between Gayā and Bodhgaya, the Ājīvaka ascetic Upaka saw me

Addasā kho maṁ, bhikkhave, upako ājīvako antarā ca gayaṁ antarā ca bodhiṁ addhānamaggappaṭipannaṁ.

25.2

and said,

Disvāna maṁ etadavoca:

25.3

‘Reverend, your faculties are so very clear, and your complexion is pure and bright.

‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto.

25.4

In whose name have you gone forth, reverend? Who is your Teacher? Whose teaching do you believe in?’

Kaṁsi tvaṁ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṁ dhammaṁ rocesī’ti?

25.5

I replied to Upaka in verse:

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

25.6

‘I am the champion, the knower of all,

‘Sabbābhibhū sabbavidūhamasmi,

25.7

unsullied in the midst of all things.

Sabbesu dhammesu anūpalitto;

25.8

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

Sabbañjaho taṇhākkhaye vimutto,

25.9

Since I know for myself, whose follower should I be?

Sayaṁ abhiññāya kamuddiseyyaṁ.

25.10

I have no teacher.

Na me ācariyo atthi,

25.11

There is no-one like me.

sadiso me na vijjati;

25.12

In the world with its gods,

Sadevakasmiṁ lokasmiṁ,

25.13

I have no counterpart.

natthi me paṭipuggalo.

25.14

For in this world, I am the perfected one;

Ahañhi arahā loke,

25.15

I am the supreme Teacher.

ahaṁ satthā anuttaro;

25.16

I alone am fully awakened,

Ekomhi sammāsambuddho,

25.17

cooled, extinguished.

sītibhūtosmi nibbuto.

25.18

I am going to the city of Kāsi

Dhammacakkaṁ pavattetuṁ,

25.19

to roll forth the Wheel of Dhamma.

Gacchāmi kāsinaṁ puraṁ;

25.20

In this world that is so blind,

Andhībhūtasmiṁ lokasmiṁ,

25.21

I’ll beat the deathless drum!’

Āhañchaṁ amatadundubhin’ti.

25.22

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

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

25.23

‘The victors are those who, like me,

‘Mādisā ve jinā honti,

25.24

have reached the ending of cravings.

ye pattā āsavakkhayaṁ;

25.25

I have conquered bad qualities, Upaka—

Jitā me pāpakā dhammā,

25.26

that’s why I’m a victor.’

tasmāhamupaka jino’ti.

25.27

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

Evaṁ vutte, bhikkhave, upako ājīvako ‘hupeyyapāvuso’ti vatvā sīsaṁ okampetvā ummaggaṁ gahetvā pakkāmi.

26.1

Traveling stage by stage, I arrived at Benares, and went to see the group of five bhikkhū in the deer park at Isipatana.

Atha khvāhaṁ, bhikkhave, anupubbena cārikaṁ caramāno yena bārāṇasī isipatanaṁ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṁ.

26.2

The group of five bhikkhū saw me coming off in the distance

Addasaṁsu kho maṁ, bhikkhave, pañcavaggiyā bhikkhū dūrato āgacchantaṁ.

26.3

and stopped each other, saying,

Disvāna aññamaññaṁ saṇṭhapesuṁ:

26.4

‘Here comes the ascetic Gotama. He’s so indulgent; he strayed from the struggle and returned to indulgence.

‘ayaṁ kho, āvuso, samaṇo gotamo āgacchati bāhulliko padhānavibbhanto āvatto bāhullāya.

26.5

We shouldn’t bow to him or rise for him or receive his bowl and robe.

So neva abhivādetabbo, na paccuṭṭhātabbo; nāssa pattacīvaraṁ paṭiggahetabbaṁ.

26.6

But we can set out a seat; he can sit if he likes.’

Api ca kho āsanaṁ ṭhapetabbaṁ, sace ākaṅkhissati nisīdissatī’ti.

26.7

Yet as I drew closer, the group of five bhikkhū were unable to stop themselves as they had agreed.

Yathā yathā kho ahaṁ, bhikkhave, upasaṅkamiṁ tathā tathā pañcavaggiyā bhikkhū nāsakkhiṁsu sakāya katikāya saṇṭhātuṁ.

26.8

Some came out to greet me and receive my bowl and robe, some spread out a seat, while others set out water for washing my feet.

Appekacce maṁ paccuggantvā pattacīvaraṁ paṭiggahesuṁ, appekacce āsanaṁ paññapesuṁ, appekacce pādodakaṁ upaṭṭhapesuṁ.

26.9

But they still addressed me by name and as ‘reverend’.

Api ca kho maṁ nāmena ca āvusovādena ca samudācaranti.

27.1

So I said to them,

Evaṁ vutte, ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ:

27.2

‘Bhikkhū, don’t address me by name and as ‘reverend’.

‘mā, bhikkhave, tathāgataṁ nāmena ca āvusovādena ca samudācaratha.

27.3

The Realized One is perfected, a fully awakened Buddha.

Arahaṁ, bhikkhave, tathāgato sammāsambuddho.

27.4

Listen up, bhikkhū: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma.

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

27.5

By practicing as instructed you will soon realize the supreme end of the spiritual path in this very life. You will live having achieved with your own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’

Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.

27.6

But they said to me,

Evaṁ vutte, bhikkhave, pañcavaggiyā bhikkhū maṁ etadavocuṁ:

27.7

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

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

27.8

So I said to them,

Evaṁ vutte, ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ:

27.9

‘The Realized One has not become indulgent, strayed from the struggle and returned to indulgence.

‘na, bhikkhave, tathāgato bāhulliko, na padhānavibbhanto, na āvatto bāhullāya.

27.10

The Realized One is perfected, a fully awakened Buddha.

Arahaṁ, bhikkhave, tathāgato sammāsambuddho.

27.11

Listen up, bhikkhū: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma.

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

27.12

By practicing as instructed you will soon realize the supreme end of the spiritual path in this very life.’

27.13

But for a second time they said to me,

Dutiyampi kho, bhikkhave, pañcavaggiyā bhikkhū maṁ etadavocuṁ:

27.14

‘Reverend Gotama … you’ve returned to indulgence.’

27.15

So for a second time I said to them,

Dutiyampi kho ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ:

27.16

‘The Realized One has not become indulgent …’

‘na, bhikkhave, tathāgato bāhulliko …pe…

27.17

upasampajja viharissathā’ti.

27.18

But for a third time they said to me,

Tatiyampi kho, bhikkhave, pañcavaggiyā bhikkhū maṁ etadavocuṁ:

27.19

28.1

So I said to them,

Evaṁ vutte, ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ:

28.2

‘Bhikkhū, have you ever known me to speak like this before?’

‘abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṁ pabhāvitametan’ti?

28.3

‘No sir, we have not.’

‘No hetaṁ, bhante’.

28.4

‘The Realized One is perfected, a fully awakened Buddha.

‘Arahaṁ, bhikkhave, tathāgato sammāsambuddho.

28.5

Listen up, bhikkhū: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma.

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

28.6

29.1

I was able to persuade the group of five bhikkhū.

Asakkhiṁ kho ahaṁ, bhikkhave, pañcavaggiye bhikkhū saññāpetuṁ.

29.2

Then sometimes I advised two bhikkhū, while the other three went for alms.

Dvepi sudaṁ, bhikkhave, bhikkhū ovadāmi, tayo bhikkhū piṇḍāya caranti.

29.3

Then those three would feed all six of us with what they brought back.

Yaṁ tayo bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema.

29.4

Sometimes I advised three bhikkhū, while the other two went for alms.

Tayopi sudaṁ, bhikkhave, bhikkhū ovadāmi, dve bhikkhū piṇḍāya caranti.

29.5

Then those two would feed all six of us with what they brought back.

Yaṁ dve bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema.

30.1

As the group of five bhikkhū were being advised and instructed by me like this, being themselves liable to be reborn, understanding the drawbacks in being liable to be reborn, they sought the unborn supreme sanctuary, extinguishment—and they found it. Being themselves liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, they sought the unaging, unailing, undying, sorrowless, uncorrupted supreme sanctuary, extinguishment—and they found it.

Atha kho, bhikkhave, pañcavaggiyā bhikkhū mayā evaṁ ovadiyamānā evaṁ anusāsiyamānā attanā jātidhammā samānā jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu, attanā jarādhammā samānā jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu, attanā byādhidhammā samānā …pe… attanā maraṇadhammā samānā … attanā sokadhammā samānā … attanā saṅkilesadhammā samānā saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu.

30.2

Knowledge and vision arose in them:

Ñāṇañca pana nesaṁ dassanaṁ udapādi:

30.3

‘Our freedom is unshakable; this is our last rebirth; now there are no more future lives.’

‘akuppā no vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti.

31.1

Bhikkhū, there are these five kinds of sensual stimulation.

Pañcime, bhikkhave, kāmaguṇā.

31.2

What five?

Katame pañca?

31.3

Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.

Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,

31.4

Sounds known by the ear …

sotaviññeyyā saddā …pe…

31.5

Smells known by the nose …

ghānaviññeyyā gandhā …

31.6

Tastes known by the tongue …

jivhāviññeyyā rasā …

31.7

Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.

kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā.

31.8

These are the five kinds of sensual stimulation.

Ime kho, bhikkhave, pañca kāmaguṇā.

32.1

There are ascetics and brahmins who enjoy these five kinds of sensual stimulation tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. You should understand that they

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā:

32.2

have met with calamity and disaster, and the Wicked One can do what he wants with them.

‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’.

32.3

Suppose a deer in the wilderness was lying caught on a pile of snares.

Seyyathāpi, bhikkhave, āraññako mago baddho pāsarāsiṁ adhisayeyya.

32.4

You’d know that it

So evamassa veditabbo:

32.5

has met with calamity and disaster, and the hunter can do what he wants with them.

‘anayamāpanno byasanamāpanno yathākāmakaraṇīyo luddassa.

32.6

And when the hunter comes, it cannot flee where it wants.

Āgacchante ca pana ludde yena kāmaṁ na pakkamissatī’ti.

32.7

In the same way, there are ascetics and brahmins who enjoy these five kinds of sensual stimulation tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. You should understand that they

Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā:

32.8

have met with calamity and disaster, and the Wicked One can do what he wants with them.

‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’.

33.1

There are ascetics and brahmins who enjoy these five kinds of sensual stimulation without being tied, infatuated, or attached, seeing the drawbacks, and understanding the escape. You should understand that they

Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā:

33.2

haven’t met with calamity and disaster, and the Wicked One cannot do what he wants with them.

‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’.

33.3

Suppose a deer in the wilderness was lying on a pile of snares without being caught.

Seyyathāpi, bhikkhave, āraññako mago abaddho pāsarāsiṁ adhisayeyya.

33.4

You’d know that it

So evamassa veditabbo:

33.5

hasn’t met with calamity and disaster, and the hunter cannot do what he wants with them.

‘na anayamāpanno na byasanamāpanno na yathākāmakaraṇīyo luddassa.

33.6

And when the hunter comes, it can flee where it wants.

Āgacchante ca pana ludde yena kāmaṁ pakkamissatī’ti.

33.7

In the same way, there are ascetics and brahmins who enjoy these five kinds of sensual stimulation without being tied, infatuated, or attached, seeing the drawbacks, and understanding the escape. You should understand that they

Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā:

33.8

haven’t met with calamity and disaster, and the Wicked One cannot do what he wants with them.

‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’.

34.1

Suppose there was a wild deer wandering in the forest that walked, stood, sat, and laid down in confidence.

Seyyathāpi, bhikkhave, āraññako mago araññe pavane caramāno vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṁ kappeti.

34.2

Why is that?

Taṁ kissa hetu?

34.3

Because it’s out of the hunter’s range.

Anāpāthagato, bhikkhave, luddassa.

34.4

In the same way, a bhikkhu, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Evameva kho, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.

34.5

This is called a bhikkhu who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see.

Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato.

35.1

Furthermore, as the placing of the mind and keeping it connected are stilled, a bhikkhu enters and remains in the second absorption, which has the rapture and bliss born of samādhi, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected.

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

35.2

This is called a bhikkhu who has blinded Māra …

Ayaṁ vuccati, bhikkhave …pe… pāpimato.

36.1

Furthermore, with the fading away of rapture, a bhikkhu enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

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

36.2

This is called a bhikkhu who has blinded Māra …

Ayaṁ vuccati, bhikkhave …pe… pāpimato.

37.1

Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a bhikkhu enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.

37.2

This is called a bhikkhu who has blinded Māra …

Ayaṁ vuccati, bhikkhave …pe… pāpimato.

38.1

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

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

38.2

This is called a bhikkhu who has blinded Māra …

Ayaṁ vuccati, bhikkhave …pe… pāpimato.

39.1

Furthermore, a bhikkhu, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.

Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.

39.2

This is called a bhikkhu who has blinded Māra …

Ayaṁ vuccati, bhikkhave …pe… pāpimato.

40.1

Furthermore, a bhikkhu, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.

Puna caparaṁ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.

40.2

This is called a bhikkhu who has blinded Māra …

Ayaṁ vuccati, bhikkhave …pe… pāpimato.

41.1

Furthermore, a bhikkhu, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.

Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.

41.2

This is called a bhikkhu who has blinded Māra …

Ayaṁ vuccati, bhikkhave …pe… pāpimato.

42.1

Furthermore, a bhikkhu, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their cravings come to an end.

Puna caparaṁ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.

42.2

This is called a bhikkhu who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see.

Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato.

42.3

They’ve crossed over clinging to the world. And they walk, stand, sit, and lie down in confidence.

Tiṇṇo loke visattikaṁ vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṁ kappeti.

42.4

Why is that?

Taṁ kissa hetu?

42.5

Because they’re out of the Wicked One’s range.”

Anāpāthagato, bhikkhave, pāpimato”ti.

42.6

That is what the Buddha said.

Idamavoca bhagavā.

42.7

Satisfied, the bhikkhū were happy with what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

42.8

Pāsarāsisuttaṁ niṭṭhitaṁ chaṭṭhaṁ.