MN 85 With Prince Bodhi – Bodhirājakumārasutta

Medium Discourses Collection 85 – Majjhima Nikāya 85

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

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

ekaṁ samayaṁ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.

2.1

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

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

3.1

Then Prince Bodhi addressed the brahmin student Sañjikāputta,

Atha kho bodhi rājakumāro sañjikāputtaṁ māṇavaṁ āmantesi:

3.2

“Please, dear Sañjikāputta, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.

“ehi tvaṁ, samma sañjikāputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vanda, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha:

3.3

‘bodhi, bhante, rājakumāro bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti.

3.4

And then ask him whether he

Evañca vadehi:

3.5

might accept tomorrow’s meal from me together with the bhikkhu Saṅgha.”

‘adhivāsetu kira, bhante, bhagavā bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’”ti.

4.1

“Yes, sir,” Sañjikāputta replied. He did as Prince Bodhi asked, and

“Evaṁ, bho”ti kho sañjikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

4.2

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sañjikāputto māṇavo bhagavantaṁ etadavoca:

4.3

“bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati.

4.4

Evañca vadeti:

4.5

‘adhivāsetu kira bhavaṁ gotamo bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’”ti.

4.6

the Buddha consented in silence.

Adhivāsesi bhagavā tuṇhībhāvena.

4.7

Then, knowing that the Buddha had consented, Sañjikāputta got up from his seat, went to Prince Bodhi, and said,

Atha kho sañjikāputto māṇavo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā yena bodhi rājakumāro tenupasaṅkami; upasaṅkamitvā bodhiṁ rājakumāraṁ etadavoca:

4.8

“I gave the ascetic Gotama your message,

“avocumha bhoto vacanena taṁ bhavantaṁ gotamaṁ:

4.9

‘bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati.

4.10

Evañca vadeti—

4.11

adhivāsetu kira bhavaṁ gotamo bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’ti.

4.12

and he accepted.”

Adhivuṭṭhañca pana samaṇena gotamenā”ti.

5.1

And when the night had passed Prince Bodhi had a variety of delicious foods prepared in his own home. He also had the Pink Lotus longhouse spread with white cloth down to the last step of the staircase. Then he said to Sañjikāputta,

Atha kho bodhi rājakumāro tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā, kokanadañca pāsādaṁ odātehi dussehi santharāpetvā yāva pacchimasopānakaḷevarā, sañjikāputtaṁ māṇavaṁ āmantesi:

5.2

“Please, dear Sañjikāputta, go to the Buddha, and announce the time, saying,

“ehi tvaṁ, samma sañjikāputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā bhagavato kālaṁ ārocehi:

5.3

‘Sir, it’s time. The meal is ready.’”

‘kālo, bhante, niṭṭhitaṁ bhattan’”ti.

5.4

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

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

5.5

“kālo, bho gotama, niṭṭhitaṁ bhattan”ti.

6.1

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

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

7.1

Now at that time Prince Bodhi was standing outside the gates waiting for the Buddha.

Tena kho pana samayena bodhi rājakumāro bahidvārakoṭṭhake ṭhito hoti bhagavantaṁ āgamayamāno.

7.2

Seeing the Buddha coming off in the distance,

Addasā kho bodhi rājakumāro bhagavantaṁ dūratova āgacchantaṁ.

7.3

he went out to greet him. After bowing and inviting the Buddha to go first, he approached the Pink Lotus longhouse.

Disvāna paccuggantvā bhagavantaṁ abhivādetvā purakkhatvā yena kokanado pāsādo tenupasaṅkami.

7.4

But the Buddha stopped by the last step of the staircase.

Atha kho bhagavā pacchimaṁ sopānakaḷevaraṁ nissāya aṭṭhāsi.

7.5

Then Prince Bodhi said to him,

Atha kho bodhi rājakumāro bhagavantaṁ etadavoca:

7.6

“Sir, let the Blessed One ascend on the cloth! Let the Holy One ascend on the cloth!

“abhiruhatu, bhante, bhagavā dussāni, abhiruhatu sugato dussāni;

7.7

It will be for my lasting welfare and happiness.”

yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti.

7.8

But when he said this, the Buddha kept silent.

Evaṁ vutte, bhagavā tuṇhī ahosi.

7.9

For a second time …

Dutiyampi kho …pe…

7.10

and a third time, Prince Bodhi said to him,

tatiyampi kho bodhi rājakumāro bhagavantaṁ etadavoca:

7.11

“Sir, let the Blessed One ascend on the cloth! Let the Holy One ascend on the cloth!

“abhiruhatu, bhante, bhagavā dussāni, abhiruhatu sugato dussāni;

7.12

It will be for my lasting welfare and happiness.”

yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti.

7.13

Then the Buddha glanced at Venerable Ānanda.

Atha kho bhagavā āyasmantaṁ ānandaṁ apalokesi.

7.14

So Ānanda said to Prince Bodhi,

Atha kho āyasmā ānando bodhiṁ rājakumāraṁ etadavoca:

7.15

“Fold up the cloth, Prince.

“saṁharatu, rājakumāra, dussāni;

7.16

The Buddha will not step upon white cloth.

na bhagavā celapaṭikaṁ akkamissati.

7.17

The Realized One has compassion for future generations.”

Pacchimaṁ janataṁ tathāgato anukampatī”ti.

8.1

So Prince Bodhi had the cloth folded up and the seats spread out upstairs in the longhouse.

Atha kho bodhi rājakumāro dussāni saṁharāpetvā uparikokanadapāsāde āsanāni paññapesi.

8.2

Then the Buddha ascended the longhouse and sat on the seats spread out together with the Saṅgha of bhikkhū.

Atha kho bhagavā kokanadaṁ pāsādaṁ abhiruhitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.

9.1

Then Prince Bodhi served and satisfied the bhikkhu Saṅgha headed by the Buddha with his own hands with a variety of delicious foods.

Atha kho bodhi rājakumāro buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.

9.2

When the Buddha had eaten and washed his hand and bowl, Prince Bodhi took a low seat, sat to one side,

Atha kho bodhi rājakumāro bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.

9.3

and said to him,

Ekamantaṁ nisinno kho bodhi rājakumāro bhagavantaṁ etadavoca:

9.4

“Sir, this is what I think:

“mayhaṁ kho, bhante, evaṁ hoti:

9.5

‘Pleasure is not gained through pleasure; pleasure is gained through pain.’”

‘na kho sukhena sukhaṁ adhigantabbaṁ, dukkhena kho sukhaṁ adhigantabban’”ti.

10.1

“Prince, before my awakening—when I was still unawakened but intent on awakening—I too thought:

“Mayhampi kho, rājakumāra, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:

10.2

‘Pleasure is not gained through pleasure; pleasure is gained through pain.’

‘na kho sukhena sukhaṁ adhigantabbaṁ, dukkhena kho sukhaṁ adhigantabban’ti.

11.1

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

11.2

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:

11.3

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

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

11.4

Āḷāra Kālāma replied,

Evaṁ vutte, rājakumāra, āḷāro kālāmo maṁ etadavoca:

11.5

‘Stay, venerable.

‘viharatāyasmā,

11.6

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.

11.7

I quickly memorized that teaching.

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

11.8

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, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca.

11.9

Then it occurred to me,

Tassa mayhaṁ, rājakumāra, etadahosi:

11.10

‘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;

11.11

Surely he meditates knowing and seeing this teaching.’

addhā āḷāro kālāmo imaṁ dhammaṁ jānaṁ passaṁ viharatī’ti.

12.1

So I approached Āḷāra Kālāma and said to him,

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

12.2

‘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?

12.3

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

Evaṁ vutte, rājakumāra, āḷāro kālāmo ākiñcaññāyatanaṁ pavedesi.

12.4

Then it occurred to me,

Tassa mayhaṁ, rājakumāra, etadahosi:

12.5

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

‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā;

12.6

energy,

na kho āḷārasseva kālāmassa atthi vīriyaṁ …pe…

12.7

mindfulness,

sati …

12.8

samādhi,

samādhi …

12.9

and wisdom; I too have these things.

paññā, mayhampatthi paññā.

12.10

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.

12.11

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

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

12.12

So I approached Āḷāra Kālāma and said to him,

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

12.13

‘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?

12.14

‘I have, reverend.’

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

12.15

‘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.

12.16

‘We are fortunate, reverend, so very fortunate

‘Lābhā no, āvuso, suladdhaṁ no, āvuso,

12.17

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

ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma.

12.18

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.

12.19

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.

12.20

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

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

12.21

I am like you and you are like me.

Iti yādiso ahaṁ, tādiso tuvaṁ; yādiso tuvaṁ tādiso ahaṁ.

12.22

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

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

12.23

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

12.24

Then it occurred to me,

Tassa mayhaṁ, rājakumāra, etadahosi:

12.25

‘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.

12.26

Realizing that this teaching was inadequate, I left disappointed.

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

12.27

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, rājakumāra, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:

12.28

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

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

12.29

Uddaka replied,

Evaṁ vutte, rājakumāra, udako rāmaputto maṁ etadavoca:

12.30

‘Stay, venerable.

‘viharatāyasmā,

12.31

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.

12.32

I quickly memorized that teaching.

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

12.33

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, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca.

12.34

Then it occurred to me,

Tassa mayhaṁ, rājakumāra, etadahosi:

12.35

‘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;

12.36

Surely he meditated knowing and seeing this teaching.’

addhā rāmo imaṁ dhammaṁ jānaṁ passaṁ vihāsī’ti.

13.1

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

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

13.2

‘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?

13.3

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

Evaṁ vutte, rājakumāra, udako rāmaputto nevasaññānāsaññāyatanaṁ pavedesi.

13.4

Then it occurred to me,

Tassa mayhaṁ, rājakumāra, etadahosi:

13.5

‘It’s not just Rāma who had faith,

‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā;

13.6

energy,

na kho rāmasseva ahosi vīriyaṁ …pe…

13.7

mindfulness,

sati …

13.8

samādhi,

samādhi …

13.9

and wisdom; I too have these things.

paññā, mayhampatthi paññā.

13.10

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 pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti.

13.11

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

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

13.12

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

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

13.13

‘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?

13.14

‘He had, reverend.’

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

13.15

‘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.

13.16

‘We are fortunate, reverend, so very fortunate

‘Lābhā no, āvuso, suladdhaṁ no, āvuso,

13.17

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

ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma.

13.18

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.

13.19

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.

13.20

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.

13.21

Rāma was like you and you are like Rāma.

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

13.22

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

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

13.23

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, rājakumāra, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.

13.24

Then it occurred to me,

Tassa mayhaṁ, rājakumāra, etadahosi:

13.25

‘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.

13.26

Realizing that this teaching was inadequate, I left disappointed.

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

14.1

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, rājakumāra, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno, magadhesu anupubbena cārikaṁ caramāno, yena uruvelā senānigamo tadavasariṁ.

14.2

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.

14.3

Then it occurred to me,

Tassa mayhaṁ, rājakumāra, etadahosi:

14.4

‘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 for alms.

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

14.5

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

Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāyā’ti.

14.6

So I sat down right there, thinking,

So kho ahaṁ, rājakumāra, tattheva nisīdiṁ:

14.7

‘This is good enough for meditation.’

‘alamidaṁ padhānāyā’ti.

15.1

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

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

16.1

Suppose there was a green, sappy log, and it was lying in water.

Seyyathāpi, rājakumāra, allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ.

16.2

Then a person comes along with a drill-stick, thinking

Atha puriso āgaccheyya uttarāraṇiṁ ādāya:

16.3

to light a fire and produce heat.

‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.

16.4

What do you think, Prince?

Taṁ kiṁ maññasi, rājakumāra,

16.5

By drilling the stick against that green, sappy log lying in water, could they light a fire and produce heat?”

api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?

16.6

“No, sir.

“No hidaṁ, bhante.

16.7

Why is that?

Taṁ kissa hetu?

16.8

Because it’s a green, sappy log, and it’s lying in the water.

Aduñhi, bhante, allaṁ kaṭṭhaṁ sasnehaṁ tañca pana udake nikkhittaṁ,

16.9

That person will eventually get weary and frustrated.”

yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.

17.1

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

“Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho.

17.2

Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.

17.3

No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.

17.4

This was the first example that occurred to me.

Ayaṁ kho maṁ, rājakumāra, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā.

18.1

Then a second example occurred to me.

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

18.2

Suppose there was a green, sappy log, and it was lying on dry land far from the water.

Seyyathāpi, rājakumāra, allaṁ kaṭṭhaṁ sasnehaṁ ārakā udakā thale nikkhittaṁ.

18.3

Then a person comes along with a drill-stick, thinking

Atha puriso āgaccheyya uttarāraṇiṁ ādāya:

18.4

to light a fire and produce heat.

‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.

18.5

What do you think, Prince?

Taṁ kiṁ maññasi, rājakumāra,

18.6

By drilling the stick against that green, sappy log on dry land far from water, could they light a fire and produce heat?”

api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ ārakā udakā thale nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?

18.7

“No, sir.

“No hidaṁ, bhante.

18.8

Why is that?

Taṁ kissa hetu?

18.9

Because it’s still a green, sappy log, despite the fact that it’s lying on dry land far from water.

Aduñhi, bhante, allaṁ kaṭṭhaṁ sasnehaṁ kiñcāpi ārakā udakā thale nikkhittaṁ,

18.10

That person will eventually get weary and frustrated.”

yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.

18.11

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

“Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho.

18.12

Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.

18.13

No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.

18.14

This was the second example that occurred to me.

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

19.1

Then a third example occurred to me.

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

19.2

Suppose there was a dried up, withered log, and it was lying on dry land far from the water.

Seyyathāpi, rājakumāra, sukkhaṁ kaṭṭhaṁ koḷāpaṁ ārakā udakā thale nikkhittaṁ.

19.3

Then a person comes along with a drill-stick, thinking

Atha puriso āgaccheyya uttarāraṇiṁ ādāya:

19.4

to light a fire and produce heat.

‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.

19.5

What do you think, Prince?

Taṁ kiṁ maññasi, rājakumāra,

19.6

By drilling the stick against that dried up, withered log on dry land far from water, could they light a fire and produce heat?”

api nu so puriso amuṁ sukkhaṁ kaṭṭhaṁ koḷāpaṁ ārakā udakā thale nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?

19.7

“Yes, sir.

“Evaṁ, bhante.

19.8

Why is that?

Taṁ kissa hetu?

19.9

Because it’s a dried up, withered log, and it’s lying on dry land far from water.”

Aduñhi, bhante, sukkhaṁ kaṭṭhaṁ koḷāpaṁ, tañca pana ārakā udakā thale nikkhittan”ti.

19.10

“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. And they have internally given up and stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings because of their efforts, they are capable of knowledge and vision, of supreme awakening.

19.11

Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.

19.12

No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.

19.13

This was the third example that occurred to me.

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

19.14

These are the three examples, which were neither supernaturally inspired, nor learned before in the past, that occurred to me.

Imā kho maṁ, rājakumāra, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā.

20.1

Then it occurred to me,

Tassa mayhaṁ, rājakumāra, etadahosi:

20.2

‘Why don’t I, with teeth clenched and tongue pressed against the roof of my mouth, squeeze, squash, and torture mind with mind.’

‘yannūnāhaṁ dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇheyyaṁ abhinippīḷeyyaṁ abhisantāpeyyan’ti.

20.3

So that’s what I did,

So kho ahaṁ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi.

20.4

until sweat ran from my armpits.

Tassa mayhaṁ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti.

20.5

It was like when a strong man grabs a weaker man by the head or throat or shoulder and squeezes, squashes, and tortures them.

Seyyathāpi, rājakumāra, balavā puriso dubbalataraṁ purisaṁ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya;

20.6

In the same way, with teeth clenched and tongue pressed against the roof of my mouth, I squeezed, squashed, and tortured mind with mind until sweat ran from my armpits.

evameva kho me, rājakumāra, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti.

20.7

My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.

Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

21.1

Then it occurred to me,

Tassa mayhaṁ, rājakumāra, etadahosi:

21.2

‘Why don’t I practice the breathless absorption?’

‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.

21.3

So I cut off my breathing through my mouth and nose.

So kho ahaṁ, rājakumāra, mukhato ca nāsato ca assāsapassāse uparundhiṁ.

21.4

But then winds came out my ears making a loud noise,

Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti.

21.5

like the puffing of a blacksmith’s bellows.

Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti;

21.6

evameva kho me, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti.

21.7

My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.

22.1

Then it occurred to me,

Tassa mayhaṁ, rājakumāra, etadahosi:

22.2

‘Why don’t I keep practicing the breathless absorption?’

‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.

22.3

So I cut off my breathing through my mouth and nose and ears.

So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.

22.4

But then strong winds ground my head,

Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti.

22.5

like a strong man was drilling into my head with a sharp point.

Seyyathāpi, rājakumāra, balavā puriso tiṇhena sikharena muddhani abhimattheyya;

22.6

evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti.

22.7

My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.

23.1

Then it occurred to me,

Tassa mayhaṁ, rājakumāra, etadahosi:

23.2

‘Why don’t I keep practicing the breathless absorption?’

‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.

23.3

So I cut off my breathing through my mouth and nose and ears.

So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.

23.4

But then I got a severe headache,

Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti.

23.5

like a strong man was tightening a tough leather strap around my head.

Seyyathāpi, rājakumāra, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya;

23.6

evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti.

23.7

My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.

24.1

Then it occurred to me,

Tassa mayhaṁ, rājakumāra, etadahosi:

24.2

‘Why don’t I keep practicing the breathless absorption?’

‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.

24.3

So I cut off my breathing through my mouth and nose and ears.

So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.

24.4

But then strong winds carved up my belly,

Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṁ parikantanti.

24.5

like a deft butcher or their apprentice was slicing my belly open with a meat cleaver.

Seyyathāpi, rājakumāra, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya;

24.6

evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā, vātā kucchiṁ parikantanti.

24.7

My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.

25.1

Then it occurred to me,

Tassa mayhaṁ, rājakumāra, etadahosi:

25.2

‘Why don’t I keep practicing the breathless absorption?’

‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.

25.3

So I cut off my breathing through my mouth and nose and ears.

So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.

25.4

But then there was an intense burning in my body,

Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti.

25.5

like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals.

Seyyathāpi, rājakumāra, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ;

25.6

evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti.

25.7

My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.

26.1

Then some deities saw me and said,

Apissu maṁ, rājakumāra, devatā disvā evamāhaṁsu:

26.2

‘The ascetic Gotama is dead.’

‘kālaṅkato samaṇo gotamo’ti.

26.3

Others said,

Ekaccā devatā evamāhaṁsu:

26.4

‘He’s not dead, but he’s dying.’

‘na kālaṅkato samaṇo gotamo, api ca kālaṁ karotī’ti.

26.5

Others said,

Ekaccā devatā evamāhaṁsu:

26.6

‘He’s not dead or dying. The ascetic Gotama is a perfected one, for that is how the perfected ones live.’

‘na kālaṅkato samaṇo gotamo, nāpi kālaṁ karoti. Arahaṁ samaṇo gotamo. Vihāro tveva so arahato evarūpo hotī’ti.

27.1

Then it occurred to me,

Tassa mayhaṁ, rājakumāra, etadahosi:

27.2

‘Why don’t I practice completely cutting off food?’

‘yannūnāhaṁ sabbaso āhārupacchedāya paṭipajjeyyan’ti.

27.3

But deities came to me and said,

Atha kho maṁ, rājakumāra, devatā upasaṅkamitvā etadavocuṁ:

27.4

‘Good sir, don’t practice totally cutting off food.

‘mā kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajji.

27.5

If you do, we’ll infuse divine nectar into your pores and you will live on that.’

Sace kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṁ dibbaṁ ojaṁ lomakūpehi ajjhohāressāma, tāya tvaṁ yāpessasī’ti.

27.6

Then it occurred to me,

Tassa mayhaṁ, rājakumāra, etadahosi:

27.7

‘If I claim to be completely fasting while these deities are infusing divine nectar in my pores, that would be a lie on my part.’

‘ahañceva kho pana sabbaso ajajjitaṁ paṭijāneyyaṁ. Imā ca me devatā dibbaṁ ojaṁ lomakūpehi ajjhohāreyyuṁ, tāya cāhaṁ yāpeyyaṁ, taṁ mamassa musā’ti.

27.8

So I dismissed those deities, saying, ‘There’s no need.’

So kho ahaṁ, rājakumāra, tā devatā paccācikkhāmi. ‘Halan’ti vadāmi.

28.1

Then it occurred to me,

Tassa mayhaṁ, rājakumāra, etadahosi:

28.2

‘Why don’t I just take a little bit of food each time, a cup of broth made from mung beans, lentils, chickpeas, or green gram.’

‘yannūnāhaṁ thokaṁ thokaṁ āhāraṁ āhāreyyaṁ pasataṁ pasataṁ, yadi vā muggayūsaṁ yadi vā kulatthayūsaṁ yadi vā kaḷāyayūsaṁ yadi vā hareṇukayūsan’ti.

28.3

So that’s what I did,

So kho ahaṁ, rājakumāra, thokaṁ thokaṁ āhāraṁ āhāresiṁ pasataṁ pasataṁ, yadi vā muggayūsaṁ yadi vā kulatthayūsaṁ yadi vā kaḷāyayūsaṁ yadi vā hareṇukayūsaṁ.

28.4

until my body became extremely emaciated.

Tassa mayhaṁ, rājakumāra, thokaṁ thokaṁ āhāraṁ āhārayato pasataṁ pasataṁ, yadi vā muggayūsaṁ yadi vā kulatthayūsaṁ yadi vā kaḷāyayūsaṁ yadi vā hareṇukayūsaṁ, adhimattakasimānaṁ patto kāyo hoti.

28.5

Due to eating so little, my limbs became like the joints of an eighty-year-old or a corpse,

Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya.

28.6

my bottom became like a camel’s hoof,

Seyyathāpi nāma oṭṭhapadaṁ; evamevassu me ānisadaṁ hoti tāyevappāhāratāya.

28.7

my vertebrae stuck out like beads on a string,

Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya.

28.8

and my ribs were as gaunt as the broken-down rafters on an old barn.

Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya.

28.9

Due to eating so little, the gleam of my eyes sank deep in their sockets, like the gleam of water sunk deep down a well.

Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya.

28.10

Due to eating so little, my scalp shriveled and withered like a green bitter-gourd in the wind and sun.

Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya.

28.11

Due to eating so little, the skin of my belly stuck to my backbone, so that when I tried to rub the skin of my belly I grabbed my backbone, and when I tried to rub my backbone I rubbed the skin of my belly.

So kho ahaṁ, rājakumāra, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhāmi. Yāvassu me, rājakumāra, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya.

28.12

Due to eating so little, when I tried to urinate or defecate I fell face down right there.

So kho ahaṁ, rājakumāra, ‘vaccaṁ vā muttaṁ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya.

28.13

Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out.

So kho ahaṁ, rājakumāra, imameva kāyaṁ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṁ, rājakumāra, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya.

29.1

Then some people saw me and said, ‘The ascetic Gotama is black.’

Apissu maṁ, rājakumāra, manussā disvā evamāhaṁsu: ‘kāḷo samaṇo gotamo’ti,

29.2

Some said, ‘He’s not black, he’s brown.’

ekacce manussā evamāhaṁsu: ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti.

29.3

Some said, ‘He’s neither black nor brown. The ascetic Gotama has tawny skin.’

Ekacce manussā evamāhaṁsu: ‘na kāḷo samaṇo gotamo, napi sāmo, maṅguracchavi samaṇo gotamo’ti.

29.4

That’s how far the pure, bright complexion of my skin had been ruined by taking so little food.

Yāvassu me, rājakumāra, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.

30.1

Then it occurred to me,

Tassa mayhaṁ, rājakumāra, etadahosi:

30.2

‘Whatever ascetics and brahmins have experienced painful, sharp, severe, acute feelings due to overexertion—whether in the past, future, or present—this is as far as it goes, no-one has done more than this.

‘ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṁsu, etāvaparamaṁ nayito bhiyyo.

30.3

Yepi hi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṁ nayito bhiyyo.

30.4

Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṁ nayito bhiyyo.

30.5

But I have not achieved any superhuman distinction in knowledge and vision worthy of the noble ones by this severe, gruelling work.

Na kho panāhaṁ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṁ;

30.6

Could there be another path to awakening?’

siyā nu kho añño maggo bodhāyā’ti.

31.1

Then it occurred to me,

Tassa mayhaṁ, rājakumāra, etadahosi:

31.2

‘I recall sitting in the cool shade of the rose-apple tree while my father the Sakyan was off working. Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

‘abhijānāmi kho panāhaṁ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharitā;

31.3

Could that be the path to awakening?’

siyā nu kho eso maggo bodhāyā’ti.

31.4

Stemming from that memory came the realization:

Tassa mayhaṁ, rājakumāra, satānusāri viññāṇaṁ ahosi:

31.5

‘That is the path to awakening!’

‘eseva maggo bodhāyā’ti.

32.1

Then it occurred to me,

Tassa mayhaṁ, rājakumāra, etadahosi:

32.2

‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities?’

‘kiṁ nu kho ahaṁ tassa sukhassa bhāyāmi yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti?

32.3

Then it occurred to me,

Tassa mayhaṁ, rājakumāra, etadahosi:

32.4

‘I’m not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities.’

‘na kho ahaṁ tassa sukhassa bhāyāmi yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti.

33.1

Then it occurred to me,

Tassa mayhaṁ, rājakumāra, etadahosi:

33.2

‘I can’t achieve that pleasure with a body so excessively emaciated. Why don’t I eat some solid food, some rice and porridge?’

‘na kho taṁ sukaraṁ sukhaṁ adhigantuṁ evaṁ adhimattakasimānaṁ pattakāyena. Yannūnāhaṁ oḷārikaṁ āhāraṁ āhāreyyaṁ odanakummāsan’ti.

33.3

So I ate some solid food.

So kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ.

33.4

Now at that time the five bhikkhū were attending on me, thinking,

Tena kho pana maṁ, rājakumāra, samayena pañcavaggiyā bhikkhū paccupaṭṭhitā honti:

33.5

‘The ascetic Gotama will tell us of any truth that he realizes.’

‘yaṁ kho samaṇo gotamo dhammaṁ adhigamissati taṁ no ārocessatī’ti.

33.6

But when I ate some solid food, they left disappointed in me, saying,

Yato kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṁsu:

33.7

‘The ascetic Gotama has become indulgent; he has strayed from the struggle and returned to indulgence.’

‘bāhulliko samaṇo gotamo padhānavibbhanto, āvatto bāhullāyā’ti.

34-37.1

After eating solid food and gathering my strength, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption …

So kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāretvā balaṁ gahetvā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja vihāsiṁ.

34-37.2

second absorption …

Vitakkavicārānaṁ vūpasamā … dutiyaṁ jhānaṁ …

34-37.3

third absorption …

tatiyaṁ jhānaṁ …

34-37.4

fourth absorption.

catutthaṁ jhānaṁ upasampajja vihāsiṁ.

34-37.5

When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ.

34-37.6

I recollected many past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. And so I recollected my many kinds of past lives, with features and details.

So anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.

34-37.7

This was the first knowledge, which I achieved in the first watch of the night.

Ayaṁ kho me, rājakumāra, rattiyā paṭhame yāme paṭhamā

34-37.8

Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.

vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno—yathā taṁ appamattassa ātāpino pahitattassa viharato.

38.1

When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ.

38.2

With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds.

So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi …pe…

39.1

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

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

40.1

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ.

40.2

I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ;

40.3

I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.

‘ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ …pe… ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.

41.1

Knowing and seeing like this, my mind was freed from the cravings of sensuality, desire to be reborn, and ignorance.

Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha.

41.2

When it was freed, I knew it was freed.

Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi.

41.3

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

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

42.1

This was the third knowledge, which I achieved in the last watch of the night.

Ayaṁ kho me, rājakumāra, rattiyā pacchime yāme tatiyā

42.2

Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.

vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno—yathā taṁ appamattassa ātāpino pahitattassa viharato.

43.1

Then it occurred to me,

Tassa mayhaṁ, rājakumāra, etadahosi:

43.2

‘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.

43.3

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

Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā.

43.4

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—idappaccayatāpaṭiccasamuppādo.

43.5

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.

43.6

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.

43.7

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

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

43.8

‘I’ve struggled hard to realize this,

‘Kicchena me adhigataṁ,

43.9

enough with trying to explain it!

halaṁ dāni pakāsituṁ;

43.10

This teaching is not easily understood

Rāgadosaparetehi,

43.11

by those mired in greed and hate.

nāyaṁ dhammo susambudho.

43.12

Those besotted by greed can’t see

Paṭisotagāmiṁ nipuṇaṁ,

43.13

what’s subtle, going against the stream,

gambhīraṁ duddasaṁ aṇuṁ;

43.14

deep, hard to see, and very fine,

Rāgarattā na dakkhanti,

43.15

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

tamokhandhena āvuṭā’ti.

43.16

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

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

44.1

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

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

44.2

‘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.

44.3

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

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

44.4

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

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

44.5

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

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

44.6

There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching.

Santi sattā apparajakkhajātikā assavanatāya dhammassa parihāyanti;

44.7

There will be those who understand the teaching!’

bhavissanti dhammassa aññātāro’ti.

44.8

That’s what Brahmā Sahampati said.

Idamavoca, rājakumāra, brahmā sahampati;

44.9

Then he went on to say:

idaṁ vatvā athāparaṁ etadavoca:

44.10

‘Among the Magadhans there appeared in the past

‘Pāturahosi magadhesu pubbe,

44.11

an impure teaching thought up by those still stained.

Dhammo asuddho samalehi cintito;

44.12

Fling open the door to the deathless!

Apāpuretaṁ amatassa dvāraṁ,

44.13

Let them hear the teaching the immaculate one discovered.

Suṇantu dhammaṁ vimalenānubuddhaṁ.

44.14

Standing high on a rocky mountain,

Sele yathā pabbatamuddhaniṭṭhito,

44.15

you can see the people all around.

Yathāpi passe janataṁ samantato;

44.16

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

Tathūpamaṁ dhammamayaṁ sumedha,

44.17

having ascended the Temple of Truth,

Pāsādamāruyha samantacakkhu.

44.18

rid of sorrow, look upon the people

Sokāvatiṇṇaṁ janatamapetasoko,

44.19

swamped with sorrow, oppressed by rebirth and old age.

Avekkhassu jātijarābhibhūtaṁ;

44.20

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

Uṭṭhehi vīra vijitasaṅgāma,

44.21

wander the world without obligation.

Satthavāha aṇaṇa vicara loke;

44.22

Let the Blessed One teach the Dhamma!

Desassu bhagavā dhammaṁ,

44.23

There will be those who understand!’

Aññātāro bhavissantī’ti.

45.1

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

Atha khvāhaṁ, rājakumāra, brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesiṁ.

45.2

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, rājakumāra, buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.

45.3

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 udakā accuggamma ṭhitāni anupalittāni udakena;

45.4

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

45.5

Then I replied in verse to Brahmā Sahampati:

Atha khvāhaṁ, rājakumāra, brahmānaṁ sahampatiṁ gāthāya paccabhāsiṁ:

45.6

‘Flung open are the doors to the deathless!

‘Apārutā tesaṁ amatassa dvārā,

45.7

Let those with ears to hear commit to faith.

Ye sotavanto pamuñcantu saddhaṁ;

45.8

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

Vihiṁsasaññī paguṇaṁ na bhāsiṁ,

45.9

the sophisticated, sublime Dhamma among humans.’

Dhammaṁ paṇītaṁ manujesu brahme’ti.

45.10

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

46.1

Then it occurred to me,

Tassa mayhaṁ, rājakumāra, etadahosi:

46.2

‘Who should I teach first of all?

‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ?

46.3

Who will quickly understand the teaching?’

Ko imaṁ dhammaṁ khippameva ājānissatī’ti?

46.4

Then it occurred to me,

Tassa mayhaṁ, rājakumāra, etadahosi:

46.5

‘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.

46.6

Why don’t I teach him first of all?

Yannūnāhaṁ āḷārassa kālāmassa paṭhamaṁ dhammaṁ deseyyaṁ;

46.7

He’ll quickly understand the teaching.’

so imaṁ dhammaṁ khippameva ājānissatī’ti.

46.8

But a deity came to me and said,

Atha kho maṁ, rājakumāra, devatā upasaṅkamitvā etadavoca:

46.9

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

‘sattāhakālaṅkato, bhante, āḷāro kālāmo’ti.

46.10

And knowledge and vision arose in me,

Ñāṇañca pana me dassanaṁ udapādi:

46.11

‘Āḷāra Kālāma passed away seven days ago.’

‘sattāhakālaṅkato āḷāro kālāmo’ti.

46.12

Then it occurred to me,

Tassa mayhaṁ, rājakumāra, etadahosi:

46.13

‘This is a great loss for Āḷāra Kālāma.

‘mahājāniyo kho āḷāro kālāmo.

46.14

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

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

47.1

Then it occurred to me,

Tassa mayhaṁ, rājakumāra, etadahosi:

47.2

‘Who should I teach first of all?

‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ?

47.3

Who will quickly understand the teaching?’

Ko imaṁ dhammaṁ khippameva ājānissatī’ti?

47.4

Then it occurred to me,

Tassa mayhaṁ, rājakumāra, etadahosi:

47.5

‘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.

47.6

Why don’t I teach him first of all?

Yannūnāhaṁ udakassa rāmaputtassa paṭhamaṁ dhammaṁ deseyyaṁ;

47.7

He’ll quickly understand the teaching.’

so imaṁ dhammaṁ khippameva ājānissatī’ti.

47.8

But a deity came to me and said,

Atha kho maṁ, rājakumāra, devatā upasaṅkamitvā etadavoca:

47.9

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

‘abhidosakālaṅkato, bhante, udako rāmaputto’ti.

47.10

And knowledge and vision arose in me,

Ñāṇañca pana me dassanaṁ udapādi:

47.11

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

‘abhidosakālaṅkato udako rāmaputto’ti.

47.12

Then it occurred to me,

Tassa mayhaṁ, rājakumāra, etadahosi:

47.13

‘This is a great loss for Uddaka.

‘mahājāniyo kho udako rāmaputto.

47.14

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

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

48.1

Then it occurred to me,

Tassa mayhaṁ, rājakumāra, etadahosi:

48.2

‘Who should I teach first of all?

‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ?

48.3

Who will quickly understand the teaching?’

Ko imaṁ dhammaṁ khippameva ājānissatī’ti?

48.4

Then it occurred to me,

Tassa mayhaṁ, rājakumāra, etadahosi:

48.5

‘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.

48.6

Why don’t I teach them first of all?’

Yannūnāhaṁ pañcavaggiyānaṁ bhikkhūnaṁ paṭhamaṁ dhammaṁ deseyyan’ti.

48.7

Then it occurred to me,

Tassa mayhaṁ, rājakumāra, etadahosi:

48.8

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

‘kahaṁ nu kho etarahi pañcavaggiyā bhikkhū viharantī’ti.

48.9

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 khvāhaṁ, rājakumāra, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṁ viharante isipatane migadāye.

49.1

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

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

49.2

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

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

49.3

and said,

Disvāna maṁ etadavoca:

49.4

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

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

49.5

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?

49.6

I replied to Upaka in verse:

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

49.7

‘I am the champion, the knower of all,

‘Sabbābhibhū sabbavidūhamasmi,

49.8

unsullied in the midst of all things.

Sabbesu dhammesu anūpalitto;

49.9

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

Sabbañjaho taṇhākkhaye vimutto,

49.10

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

Sayaṁ abhiññāya kamuddiseyyaṁ.

49.11

I have no teacher.

Na me ācariyo atthi,

49.12

There is no-one like me.

sadiso me na vijjati;

49.13

In the world with its gods,

Sadevakasmiṁ lokasmiṁ,

49.14

I have no counterpart.

natthi me paṭipuggalo.

49.15

For in this world, I am the perfected one;

Ahañhi arahā loke,

49.16

I am the supreme Teacher.

ahaṁ satthā anuttaro;

49.17

I alone am fully awakened,

Ekomhi sammāsambuddho,

49.18

cooled, extinguished.

sītibhūtosmi nibbuto.

49.19

I am going to the city of Kāsi

Dhammacakkaṁ pavattetuṁ,

49.20

to roll forth the Wheel of Dhamma.

Gacchāmi kāsinaṁ puraṁ;

49.21

In this world that is so blind,

Andhībhūtasmiṁ lokasmiṁ,

49.22

I’ll beat the deathless drum!’

Āhañchaṁ amatadundubhin’ti.

49.23

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

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

49.24

‘The victors are those who, like me,

‘Mādisā ve jinā honti,

49.25

have reached the ending of cravings.

ye pattā āsavakkhayaṁ;

49.26

I have conquered bad qualities, Upaka—

Jitā me pāpakā dhammā,

49.27

that’s why I’m a victor.’

tasmāhamupaka jino’ti.

49.28

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

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

50.1

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, rājakumāra, anupubbena cārikaṁ caramāno yena bārāṇasī isipatanaṁ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṁ.

50.2

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

Addasaṁsu kho maṁ, rājakumāra, pañcavaggiyā bhikkhū dūratova āgacchantaṁ.

50.3

and stopped each other, saying,

Disvāna aññamaññaṁ saṇṭhapesuṁ:

50.4

‘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.

50.5

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

So neva abhivādetabbo, na paccuṭṭhātabbo, nāssa pattacīvaraṁ paṭiggahetabbaṁ;

50.6

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

api ca kho āsanaṁ ṭhapetabbaṁ—sace so ākaṅkhissati nisīdissatī’ti.

50.7

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

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

50.8

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.

50.9

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

Api ca kho maṁ nāmena ca āvusovādena ca samudācaranti.

51.1

So I said to them,

Evaṁ vutte, ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ:

51.2

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

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

51.3

The Realized One is Perfected, a fully awakened Buddha.

arahaṁ, bhikkhave, tathāgato sammāsambuddho.

51.4

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.

51.5

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.

51.6

But they said to me,

Evaṁ vutte, rājakumāra, pañcavaggiyā bhikkhū maṁ etadavocuṁ:

51.7

‘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 fallen into 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?

51.8

So I said to them,

Evaṁ vutte, ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ:

51.9

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

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

51.10

The Realized One is Perfected, a fully awakened Buddha.

Arahaṁ, bhikkhave, tathāgato sammāsambuddho.

51.11

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.

51.12

51.13

But for a second time they said to me,

Dutiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṁ etadavocuṁ:

51.14

‘Reverend Gotama … you’ve fallen into indulgence.’

51.15

So for a second time I said to them,

Dutiyampi kho ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ:

51.16

‘The Realized One has not become indulgent …’

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

51.17

Arahaṁ, bhikkhave, tathāgato sammāsambuddho.

51.18

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

51.19

51.20

But for a third time they said to me,

Tatiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṁ etadavocuṁ:

51.21

‘Reverend Gotama … you’ve fallen into indulgence.’

52.1

So I said to them,

Evaṁ vutte, ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ:

52.2

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

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

52.3

‘No, sir.’

‘No hetaṁ, bhante’.

52.4

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

‘Arahaṁ, bhikkhave, tathāgato sammāsambuddho.

52.5

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.

52.6

53.1

I was able to persuade the group of five bhikkhū.

Asakkhiṁ kho ahaṁ, rājakumāra, pañcavaggiye bhikkhū saññāpetuṁ.

53.2

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

Dvepi sudaṁ, rājakumāra, bhikkhū ovadāmi. Tayo bhikkhū piṇḍāya caranti.

53.3

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

Yaṁ tayo bhikkhū piṇḍāya caritvā āharanti, tena chabbaggiyā yāpema.

53.4

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

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

53.5

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

Yaṁ dve bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema.

54.1

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

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

55.1

When he had spoken, Prince Bodhi said to the Buddha,

Evaṁ vutte, bodhi rājakumāro bhagavantaṁ etadavoca:

55.2

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

“kīva cirena nu kho, bhante, bhikkhu tathāgataṁ vināyakaṁ labhamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyā”ti?

55.3

“Well then, prince, I’ll ask you about this in return, and you can answer as you like.

“Tena hi, rājakumāra, taṁyevettha paṭipucchissāmi. Yathā te khameyya, tathā naṁ byākareyyāsi.

55.4

What do you think, prince?

Taṁ kiṁ maññasi, rājakumāra,

55.5

Are you skilled in the art of wielding a hooked goad while riding an elephant?”

kusalo tvaṁ hatthārūḷhe aṅkusagayhe sippe”ti?

55.6

“Yes, sir.”

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

56.1

“What do you think, prince?

“Taṁ kiṁ maññasi, rājakumāra,

56.2

Suppose a man were to come along thinking,

idha puriso āgaccheyya:

56.3

‘Prince Bodhi knows the art of wielding a hooked goad while riding an elephant.

‘bodhi rājakumāro hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ jānāti;

56.4

I’ll train in that art under him.’

tassāhaṁ santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkhissāmī’ti.

56.5

If he’s faithless,

So cassa assaddho;

56.6

he wouldn’t achieve what he could with faith.

yāvatakaṁ saddhena pattabbaṁ taṁ na sampāpuṇeyya.

56.7

If he’s unhealthy,

So cassa bahvābādho;

56.8

he wouldn’t achieve what he could with good health.

yāvatakaṁ appābādhena pattabbaṁ taṁ na sampāpuṇeyya.

56.9

If he’s devious or deceitful,

So cassa saṭho māyāvī;

56.10

he wouldn’t achieve what he could with honesty and integrity.

yāvatakaṁ asaṭhena amāyāvinā pattabbaṁ taṁ na sampāpuṇeyya.

56.11

If he’s lazy,

So cassa kusīto;

56.12

he wouldn’t achieve what he could with energy.

yāvatakaṁ āraddhavīriyena pattabbaṁ taṁ na sampāpuṇeyya.

56.13

If he’s stupid,

So cassa duppañño;

56.14

he wouldn’t achieve what he could with wisdom.

yāvatakaṁ paññavatā pattabbaṁ taṁ na sampāpuṇeyya.

56.15

What do you think, prince?

Taṁ kiṁ maññasi, rājakumāra,

56.16

Could that man still train under you in the art of wielding a hooked goad while riding an elephant?”

api nu so puriso tava santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyyā”ti?

56.17

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

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

57.1

“What do you think, prince?

“Taṁ kiṁ maññasi, rājakumāra,

57.2

Suppose a man were to come along thinking,

idha puriso āgaccheyya:

57.3

‘Prince Bodhi knows the art of wielding a hooked goad while riding an elephant.

‘bodhi rājakumāro hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ jānāti;

57.4

I’ll train in that art under him.’

tassāhaṁ santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkhissāmī’ti.

57.5

If he’s faithful,

So cassa saddho;

57.6

he’d achieve what he could with faith.

yāvatakaṁ saddhena pattabbaṁ taṁ sampāpuṇeyya.

57.7

If he’s healthy,

So cassa appābādho;

57.8

he’d achieve what he could with good health.

yāvatakaṁ appābādhena pattabbaṁ taṁ sampāpuṇeyya.

57.9

If he’s honest and has integrity,

So cassa asaṭho amāyāvī;

57.10

he’d achieve what he could with honesty and integrity.

yāvatakaṁ asaṭhena amāyāvinā pattabbaṁ taṁ sampāpuṇeyya.

57.11

If he’s energetic,

So cassa āraddhavīriyo;

57.12

he’d achieve what he could with energy.

yāvatakaṁ āraddhavīriyena pattabbaṁ taṁ sampāpuṇeyya.

57.13

If he’s wise,

So cassa paññavā;

57.14

he’d achieve what he could with wisdom.

yāvatakaṁ paññavatā pattabbaṁ taṁ sampāpuṇeyya.

57.15

What do you think, prince?

Taṁ kiṁ maññasi, rājakumāra,

57.16

Could that man still train under you in the art of wielding a hooked goad while riding an elephant?”

api nu so puriso tava santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyyā”ti?

57.17

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

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

58.1

“In the same way, prince, there are these five factors that support meditation.

“Evameva kho, rājakumāra, pañcimāni padhāniyaṅgāni.

58.2

What five?

Katamāni pañca?

58.3

It’s when a noble disciple has faith in the Realized One’s awakening:

Idha, rājakumāra, bhikkhu saddho hoti; saddahati tathāgatassa bodhiṁ:

58.4

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti;

58.5

They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.

appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya;

58.6

They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.

asaṭho hoti amāyāvī yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu;

58.7

They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.

āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;

58.8

They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā.

58.9

These are the five factors that support meditation.

Imāni kho, rājakumāra, pañca padhāniyaṅgāni.

59.1

When a bhikkhu with these five factors that support meditation has the Realized One as trainer, they could

Imehi, rājakumāra, pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—

59.2

realize the supreme end of the spiritual path in seven years.

yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya satta vassāni.

59.3

Let alone seven years,

Tiṭṭhantu, rājakumāra, satta vassāni.

59.4

they could

Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—

59.5

realize the supreme end of the spiritual path in six years,

59.6

pañca vassāni …

59.7

cattāri vassāni …

59.8

tīṇi vassāni …

59.9

dve vassāni …

59.10

or as little as one year.

ekaṁ vassaṁ.

59.11

Let alone one year,

Tiṭṭhatu, rājakumāra, ekaṁ vassaṁ.

59.12

when a bhikkhu with these five factors that support meditation has the Realized One as trainer, they could

Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—

59.13

realize the supreme end of the spiritual path in seven months,

59.14

Tiṭṭhantu, rājakumāra, satta māsāni.

59.15

Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—

59.16

yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—

59.17

brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya cha māsāni …

59.18

pañca māsāni …

59.19

cattāri māsāni …

59.20

tīṇi māsāni …

59.21

dve māsāni …

59.22

ekaṁ māsaṁ …

59.23

aḍḍhamāsaṁ.

59.24

Tiṭṭhatu, rājakumāra, aḍḍhamāso.

59.25

Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—

59.26

yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—

59.27

brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya satta rattindivāni.

59.28

Tiṭṭhantu, rājakumāra, satta rattindivāni.

59.29

Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—

59.30

yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—

59.31

brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya cha rattindivāni …

59.32

pañca rattindivāni …

59.33

cattāri rattindivāni …

59.34

tīṇi rattindivāni …

59.35

dve rattindivāni …

59.36

or as little as one day.

ekaṁ rattindivaṁ.

59.37

Let alone one day,

Tiṭṭhatu, rājakumāra, eko rattindivo.

59.38

when a bhikkhu with these five factors that support meditation has the Realized One as trainer, they could be instructed in the evening and achieve distinction in the morning, or be instructed in the morning and achieve distinction in the evening.”

Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno sāyamanusiṭṭho pāto visesaṁ adhigamissati, pātamanusiṭṭho sāyaṁ visesaṁ adhigamissatī”ti.

60.1

When he had spoken, Prince Bodhi said to the Buddha,

Evaṁ vutte, bodhi rājakumāro bhagavantaṁ etadavoca:

60.2

“Oh, the Buddha! Oh, the teaching! Oh, how well explained is the teaching!

“aho buddho, aho dhammo, aho dhammassa svākkhātatā.

60.3

For someone could be instructed in the evening and achieve distinction in the morning, or be instructed in the morning and achieve distinction in the evening.”

Yatra hi nāma sāyamanusiṭṭho pāto visesaṁ adhigamissati, pātamanusiṭṭho sāyaṁ visesaṁ adhigamissatī”ti.

61.1

When he said this, Sañjikāputta said to Prince Bodhi,

Evaṁ vutte, sañjikāputto māṇavo bodhiṁ rājakumāraṁ etadavoca:

61.2

“Though Master Bodhi speaks like this,

“evameva panāyaṁ bhavaṁ bodhi:

61.3

‘aho buddho, aho dhammo, aho dhammassa svākkhātatā’ti ca vadeti;

61.4

you don’t go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha.”

atha ca pana na taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchati dhammañca bhikkhusaṅghañcā”ti.

61.5

“Don’t say that, dear Sañjikāputta, don’t say that!

“Mā hevaṁ, samma sañjikāputta, avaca; mā hevaṁ, samma sañjikāputta, avaca.

61.6

I have heard and learned this in the presence of the lady, my mother.

Sammukhā metaṁ, samma sañjikāputta, ayyāya sutaṁ, sammukhā paṭiggahitaṁ”.

61.7

This one time the Buddha was staying near Kosambi, in Ghosita’s Monastery.

“Ekamidaṁ, samma sañjikāputta, samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.

61.8

Then my pregnant mother went up to the Buddha, bowed, sat down to one side, and said to him,

Atha kho me ayyā kucchimatī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho me ayyā bhagavantaṁ etadavoca:

61.9

‘Sir, the prince or princess in my womb goes for refuge to the Buddha, the teaching, and the bhikkhu Saṅgha.

‘yo me ayaṁ, bhante, kucchigato kumārako vā kumārikā vā so bhagavantaṁ saraṇaṁ gacchati dhammañca bhikkhusaṅghañca.

61.10

From this day forth, may the Buddha remember them as a lay follower who has gone for refuge for life.’

Upāsakaṁ taṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan’ti.

61.11

Another time the Buddha was staying here in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.

Ekamidaṁ, samma sañjikāputta, samayaṁ bhagavā idheva bhaggesu viharati susumāragire bhesakaḷāvane migadāye.

61.12

Then my nurse, carrying me on her hip, went to the Buddha, bowed, stood to one side, and said to him,

Atha kho maṁ dhāti aṅkena haritvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho maṁ dhāti bhagavantaṁ etadavoca:

61.13

‘Sir, this Prince Bodhi goes for refuge to the Buddha, to the teaching, and to the bhikkhu Saṅgha.

‘ayaṁ, bhante, bodhi rājakumāro bhagavantaṁ saraṇaṁ gacchati dhammañca bhikkhusaṅghañca.

61.14

From this day forth, may the Buddha remember him as a lay follower who has gone for refuge for life.’

Upāsakaṁ taṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan’ti.

61.15

Now for a third time I go for refuge to the Buddha, to the teaching, and to the bhikkhu Saṅgha.

Esāhaṁ, samma sañjikāputta, tatiyakampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.

61.16

From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

61.17

Bodhirājakumārasuttaṁ niṭṭhitaṁ pañcamaṁ.