1.1PTS 2.91Evaṁ me sutaṁ—So I have heard.1.2ekaṁ samayaṁ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.At one time the Buddha was staying in the land of the Bhaggas at Crocodile’s Bellow, in the deer park at Bhesakaḷā’s Wood.

2.1Tena kho pana samayena bodhissa rājakumārassa kokanado nāma pāsādo acirakārito hoti anajjhāvuṭṭho samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.Now at that time a new stilt longhouse named Pink Lotus had recently been constructed for Prince Bodhi. It had not yet been occupied by an ascetic or brahmin or any human at all.¹

3.1Atha kho bodhi rājakumāro sañjikāputtaṁ māṇavaṁ āmantesi:Then Prince Bodhi addressed the student Sañjikāputta,3.2“ehi tvaṁ, samma sañjikāputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vanda, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha:“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.3.3‘bodhi, bhante, rājakumāro bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti.3.4Evañca vadehi:And then ask him whether he3.5‘adhivāsetu kira, bhante, bhagavā bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’”ti.would accept tomorrow’s meal from me together with the mendicant Saṅgha.”

4.1“Evaṁ, bho”ti kho sañjikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.“Yes, worthy sir,” Sañjikāputta replied. He did as Prince Bodhi asked, and4.2Sammodanīyaṁ 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.4.4Evañca vadeti:4.5‘adhivāsetu kira bhavaṁ gotamo bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’”ti.4.6Adhivāsesi bhagavā tuṇhībhāvena.the Buddha consented with silence.

4.7PTS 2.92Atha kho sañjikāputto māṇavo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā yena bodhi rājakumāro tenupasaṅkami; upasaṅkamitvā bodhiṁ rājakumāraṁ etadavoca:Then, knowing that the Buddha had consented, Sañjikāputta rose from his seat, went to Prince Bodhi, and said,4.8“avocumha bhoto vacanena taṁ bhavantaṁ gotamaṁ:“I gave your message to the worthy Gotama,4.9‘bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati.4.10Evañca vadeti—4.11adhivāsetu kira bhavaṁ gotamo bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’ti.4.12Adhivuṭṭhañca pana samaṇena gotamenā”ti.and he accepted.”

5.1Atha kho bodhi rājakumāro tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā, kokanadañca pāsādaṁ odātehi dussehi santharāpetvā yāva pacchimasopānakaḷevarā, sañjikāputtaṁ māṇavaṁ āmantesi:And when the night had passed Prince Bodhi had delicious fresh and cooked foods prepared in his own home. He also had the Pink Lotus longhouse spread with white cloth down to the last step of the staircase. Then he said to Sañjikāputta,5.2“ehi tvaṁ, samma sañjikāputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā bhagavato kālaṁ ārocehi:“Please, dear Sañjikāputta, go to the Buddha, and announce the time, saying,5.3‘kālo, bhante, niṭṭhitaṁ bhattan’”ti.‘Sir, it’s time. The meal is ready.’”

5.4“Evaṁ, bho”ti kho sañjikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato kālaṁ ārocesi:“Yes, worthy sir,” Sañjikāputta replied, and he did as he was asked.5.5“kālo, bho gotama, niṭṭhitaṁ bhattan”ti.

6.1Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena bodhissa rājakumārassa nivesanaṁ tenupasaṅkami.Then the Buddha robed up in the morning and, taking his bowl and robe, went to Prince Bodhi’s home.

7.1Tena kho pana samayena bodhi rājakumāro bahidvārakoṭṭhake ṭhito hoti bhagavantaṁ āgamayamāno.Now at that time Prince Bodhi was standing outside the gates waiting for the Buddha.7.2Addasā kho bodhi rājakumāro bhagavantaṁ dūratova āgacchantaṁ.Seeing the Buddha coming off in the distance,7.3Disvāna paccuggantvā bhagavantaṁ abhivādetvā purakkhatvā yena kokanado pāsādo tenupasaṅkami.he went out to greet him. After bowing and inviting the Buddha to go first, he approached the Pink Lotus longhouse.7.4Atha kho bhagavā pacchimaṁ sopānakaḷevaraṁ nissāya aṭṭhāsi.But the Buddha stopped by the last step of the staircase.

7.5Atha kho bodhi rājakumāro bhagavantaṁ etadavoca:Then Prince Bodhi said to him,7.6“abhiruhatu, bhante, bhagavā dussāni, abhiruhatu sugato dussāni;“Sir, let the Blessed One ascend on the cloth! Let the Holy One ascend on the cloth!7.7yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti.It will be for my lasting welfare and happiness.”7.8Evaṁ vutte, bhagavā tuṇhī ahosi.But when he said this, the Buddha kept silent.

7.9Dutiyampi kho …pe…For a second time …7.10tatiyampi kho bodhi rājakumāro bhagavantaṁ etadavoca:and a third time, Prince Bodhi said to him,7.11“abhiruhatu, bhante, bhagavā dussāni, abhiruhatu sugato dussāni;“Sir, let the Blessed One ascend on the cloth! Let the Holy One ascend on the cloth!7.12yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti.It will be for my lasting welfare and happiness.”

7.13PTS 2.93Atha kho bhagavā āyasmantaṁ ānandaṁ apalokesi.∥Then the Buddha glanced at Venerable Ānanda.²7.14Atha kho āyasmā ānando bodhiṁ rājakumāraṁ etadavoca:So Ānanda said to Prince Bodhi,7.15“saṁharatu, rājakumāra, dussāni;“Fold up the cloth, Prince.7.16na bhagavā celapaṭikaṁ akkamissati.The Buddha will not step upon white cloth.³7.17Pacchimaṁ janataṁ tathāgato anukampatī”ti.The Realized One has sympathy for future generations.”⁴

8.1Atha kho bodhi rājakumāro dussāni saṁharāpetvā uparikokanadapāsāde āsanāni paññapesi.So Prince Bodhi had the cloth folded up and the seats spread out upstairs in the longhouse.8.2Atha kho bhagavā kokanadaṁ pāsādaṁ abhiruhitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.Then the Buddha ascended the longhouse and sat on the seats spread out together with the Saṅgha of mendicants.

9.1Atha kho bodhi rājakumāro buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.Then Prince Bodhi served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods.⁵9.2Atha kho bodhi rājakumāro bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.When the Buddha had eaten and washed his hand and bowl, Prince Bodhi took a low seat, sat to one side,9.3Ekamantaṁ nisinno kho bodhi rājakumāro bhagavantaṁ etadavoca:and said to him,9.4“mayhaṁ kho, bhante, evaṁ hoti:“Sir, this is what I think:9.5‘na kho sukhena sukhaṁ adhigantabbaṁ, dukkhena kho sukhaṁ adhigantabban’”ti.‘Pleasure is not gained through pleasure; pleasure is gained through pain.’”⁶

10.1“Mayhampi kho, rājakumāra, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:“Prince, before my awakening—when I was still unawakened but intent on awakening—I too thought,10.2‘na kho sukhena sukhaṁ adhigantabbaṁ, dukkhena kho sukhaṁ adhigantabban’ti.‘Pleasure is not gained through pleasure; pleasure is gained through pain.’⁷

11.1So 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.Some time later, while still with pristine black hair, 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.11.2So evaṁ pabbajito samāno kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: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,⁸11.3‘icchāmahaṁ, āvuso kālāma, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti.‘Reverend Kālāma, I wish to lead the spiritual life in this teaching and training.’

11.4Evaṁ vutte, rājakumāra, āḷāro kālāmo maṁ etadavoca:Āḷāra Kālāma replied,11.5‘viharatāyasmā,‘Stay, venerable.11.6tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti.This teaching is such that a sensible person can soon realize their own denomination with their own insight and live having achieved it.’

11.7So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.I quickly memorized that teaching.11.8So kho ahaṁ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca.As far as lip-recital and verbal repetition went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others.11.9Tassa mayhaṁ, rājakumāra, etadahosi:Then it occurred to me,11.10‘na kho āḷāro kālāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti;‘It is not solely by mere faith that Āḷāra Kālāma declares: “I realize this teaching with my own insight, and live having achieved it.”11.11addhā āḷāro kālāmo imaṁ dhammaṁ jānaṁ passaṁ viharatī’ti.Surely he meditates knowing and seeing this teaching.’

12.1Atha khvāhaṁ, rājakumāra, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ:So I approached Āḷāra Kālāma and said to him,12.2‘kittāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti?‘Reverend Kālāma, to what extent do you say you’ve realized this teaching with your own insight?’12.3Evaṁ vutte, rājakumāra, āḷāro kālāmo ākiñcaññāyatanaṁ pavedesi.When I said this, he declared the dimension of nothingness.

12.4Tassa mayhaṁ, rājakumāra, etadahosi:Then it occurred to me,12.5‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā;‘It’s not just Āḷāra Kālāma who has faith,12.6na kho āḷārasseva kālāmassa atthi vīriyaṁ …pe…energy,12.7sati …mindfulness,12.8samādhi …immersion,12.9paññā, mayhampatthi paññā.and wisdom; I too have these things.12.10Yannūnāhaṁ yaṁ dhammaṁ āḷāro kālāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti.Why don’t I make an effort to realize the same teaching that Āḷāra Kālāma says he has realized with his own insight?’12.11So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.I quickly realized that teaching with my own insight, and lived having achieved it.

12.12Atha khvāhaṁ, rājakumāra, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ:So I approached Āḷāra Kālāma and said to him,12.13‘ettāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti?‘Reverend Kālāma, is it up to this point that you realized this teaching with your own insight, and declare having achieved it?’

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

12.15‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti.‘I too have realized this teaching with my own insight up to this point, and live having achieved it.’

12.16‘Lābhā no, āvuso, suladdhaṁ no, āvuso,‘We are fortunate, reverend, so very fortunate12.17ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma.to see a venerable such as yourself as one of our spiritual companions!12.18Iti yāhaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi, taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi.So the teaching that I’ve realized with my own insight, and declare having achieved it, you’ve realized with your own insight, and dwell having achieved it.12.19Yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi, tamahaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi.The teaching that you’ve realized with your own insight, and dwell having achieved it, I’ve realized with my own insight, and declare having achieved it.12.20Iti yāhaṁ dhammaṁ jānāmi taṁ tvaṁ dhammaṁ jānāsi; yaṁ tvaṁ dhammaṁ jānāsi tamahaṁ dhammaṁ jānāmi.So the teaching that I know, you know, and the teaching you know, I know.12.21Iti yādiso ahaṁ, tādiso tuvaṁ; yādiso tuvaṁ tādiso ahaṁ.I am like you and you are like me.12.22Ehi dāni, āvuso, ubhova santā imaṁ gaṇaṁ pariharāmā’ti.Come now, reverend! We should both lead this community together.’12.23Iti kho, rājakumāra, āḷāro kālāmo ācariyo me samāno attano antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.And that is how my tutor Āḷāra Kālāma placed me, his pupil, on the same position as him, and honored me with high praise.

12.24Tassa mayhaṁ, rājakumāra, etadahosi:Then it occurred to me,12.25‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti.‘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.’12.26So kho ahaṁ, rājakumāra, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.Realizing that this teaching was inadequate, I left disappointed.

12.27So kho ahaṁ, rājakumāra, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: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,12.28‘icchāmahaṁ, āvuso, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti.‘Reverend, I wish to lead the spiritual life in this teaching and training.’

12.29Evaṁ vutte, rājakumāra, udako rāmaputto maṁ etadavoca:Uddaka replied,12.30‘viharatāyasmā,‘Stay, venerable.12.31tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti.This teaching is such that a sensible person can soon realize their own denomination with their own insight and live having achieved it.’

12.32So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.I quickly memorized that teaching.12.33So kho ahaṁ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca.As far as lip-recital and verbal repetition went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others.

12.34Tassa mayhaṁ, rājakumāra, etadahosi:Then it occurred to me,12.35‘na kho rāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi;‘It is not solely by mere faith that Rāma declared: “I realize this teaching with my own insight, and live having achieved it.”12.36addhā rāmo imaṁ dhammaṁ jānaṁ passaṁ vihāsī’ti.Surely he meditated knowing and seeing this teaching.’

13.1Atha khvāhaṁ, rājakumāra, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:So I approached Uddaka son of Rāma and said to him,13.2‘kittāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti?‘Reverend, to what extent did Rāma say he’d realized this teaching with his own insight?’13.3Evaṁ vutte, rājakumāra, udako rāmaputto nevasaññānāsaññāyatanaṁ pavedesi.When I said this, Uddaka son of Rāma declared the dimension of neither perception nor non-perception.

13.4Tassa mayhaṁ, rājakumāra, etadahosi:Then it occurred to me,13.5‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā;‘It’s not just Rāma who had faith,13.6na kho rāmasseva ahosi vīriyaṁ …pe…energy,13.7sati …mindfulness,13.8samādhi …immersion,13.9paññā, mayhampatthi paññā.and wisdom; I too have these things.13.10Yannūnāhaṁ yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti.Why don’t I make an effort to realize the same teaching that Rāma said he had realized with his own insight?’13.11So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.I quickly realized that teaching with my own insight, and lived having achieved it.

13.12Atha khvāhaṁ, rājakumāra, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:So I approached Uddaka son of Rāma and said to him,13.13‘ettāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti?‘Reverend, had Rāma realized this teaching with his own insight up to this point, and declared having achieved it?’

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

13.15‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti.‘I too have realized this teaching with my own insight up to this point, and live having achieved it.’

13.16‘Lābhā no, āvuso, suladdhaṁ no, āvuso,‘We are fortunate, reverend, so very fortunate13.17ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma.to see a venerable such as yourself as one of our spiritual companions!13.18Iti yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi.So the teaching that Rāma had realized with his own insight, and declared having achieved it, you’ve realized with your own insight, and dwell having achieved it.13.19Yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi taṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi.The teaching that you’ve realized with your own insight, and dwell having achieved it, Rāma had realized with his own insight, and declared having achieved it.13.20Iti yaṁ dhammaṁ rāmo abhiññāsi taṁ tvaṁ dhammaṁ jānāsi; yaṁ tvaṁ dhammaṁ jānāsi taṁ dhammaṁ rāmo abhiññāsi.So the teaching that Rāma directly knew, you know, and the teaching you know, Rāma directly knew.13.21Iti yādiso rāmo ahosi tādiso tuvaṁ, yādiso tuvaṁ tādiso rāmo ahosi.Rāma was like you and you are like Rāma.13.22Ehi dāni, āvuso, tuvaṁ imaṁ gaṇaṁ pariharā’ti.Come now, reverend! You should lead this community.’13.23Iti kho, rājakumāra, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.And that is how my spiritual companion Uddaka son of Rāma placed me in the position of a tutor and honored me with high praise.

13.24Tassa mayhaṁ, rājakumāra, etadahosi:Then it occurred to me,13.25‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti.‘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.’13.26So kho ahaṁ, rājakumāra, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.Realizing that this teaching was inadequate, I left disappointed.

14.1So kho ahaṁ, rājakumāra, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno, magadhesu anupubbena cārikaṁ caramāno, yena uruvelā senānigamo tadavasariṁ.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 the town of Senā in Uruvelā.14.2Tatthaddasaṁ ramaṇīyaṁ bhūmibhāgaṁ, pāsādikañca vanasaṇḍaṁ, nadiñca sandantiṁ setakaṁ supatitthaṁ, ramaṇīyaṁ samantā ca gocaragāmaṁ.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 to resort to for alms.

14.3Tassa mayhaṁ, rājakumāra, etadahosi:Then it occurred to me,14.4‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā, ramaṇīyā samantā ca gocaragāmo.‘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 resort to for alms.14.5Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāyā’ti.This is good enough for striving for a gentleman wanting to strive.’14.6So kho ahaṁ, rājakumāra, tattheva nisīdiṁ:So I sat down right there, thinking,14.7‘alamidaṁ padhānāyā’ti.‘This is good enough for striving.’

15.1Apissu maṁ, rājakumāra, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā.And then these three similes, which were neither supernaturally inspired, nor learned before in the past, occurred to me.

16.1Seyyathāpi, rājakumāra, allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ.Suppose there was a green, sappy log, and it was lying in water.16.2Atha puriso āgaccheyya uttarāraṇiṁ ādāya:Then a person comes along with a drill-stick, thinking16.3‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.to light a fire and produce heat.16.4Taṁ kiṁ maññasi, rājakumāra,What do you think, Prince?16.5api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?By drilling the stick against that green, sappy log lying in water, could they light a fire and produce heat?”

16.6“No hidaṁ, bhante.“No, sir.16.7Taṁ kissa hetu?Why is that?16.8Aduñhi, bhante, allaṁ kaṭṭhaṁ sasnehaṁ tañca pana udake nikkhittaṁ,Because it’s a green, sappy log, and it’s lying in the water.16.9yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.That person will eventually get weary and frustrated.”

17.1“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.“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 due to exertion, they are incapable of knowledge and vision, of supreme awakening.17.2Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.17.3No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.17.4Ayaṁ kho maṁ, rājakumāra, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā.This was the first example that occurred to me.

18.1Aparāpi kho maṁ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.Then a second example occurred to me.

18.2Seyyathāpi, rājakumāra, allaṁ kaṭṭhaṁ sasnehaṁ ārakā udakā thale nikkhittaṁ.Suppose there was a green, sappy log, and it was lying on dry land far from the water.18.3Atha puriso āgaccheyya uttarāraṇiṁ ādāya:Then a person comes along with a drill-stick, thinking18.4‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.to light a fire and produce heat.18.5Taṁ kiṁ maññasi, rājakumāra,What do you think, Prince?18.6api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ ārakā udakā thale nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?By drilling the stick against that green, sappy log on dry land far from water, could they light a fire and produce heat?”

18.7“No hidaṁ, bhante.“No, sir.18.8Taṁ kissa hetu?Why is that?18.9Aduñhi, bhante, allaṁ kaṭṭhaṁ sasnehaṁ kiñcāpi ārakā udakā thale nikkhittaṁ,Because it’s still a green, sappy log, despite the fact that it’s lying on dry land far from water.18.10yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.That person will eventually get weary and frustrated.”

18.11“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.“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 due to exertion, they are incapable of knowledge and vision, of supreme awakening.18.12Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.18.13No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.18.14Ayaṁ kho maṁ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.This was the second example that occurred to me.

19.1Aparāpi kho maṁ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.Then a third example occurred to me.

19.2Seyyathāpi, rājakumāra, sukkhaṁ kaṭṭhaṁ koḷāpaṁ ārakā udakā thale nikkhittaṁ.Suppose there was a dried up, withered log, and it was lying on dry land far from the water.19.3Atha puriso āgaccheyya uttarāraṇiṁ ādāya:Then a person comes along with a drill-stick, thinking19.4‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.to light a fire and produce heat.19.5Taṁ kiṁ maññasi, rājakumāra,What do you think, Prince?19.6api nu so puriso amuṁ sukkhaṁ kaṭṭhaṁ koḷāpaṁ ārakā udakā thale nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?By drilling the stick against that dried up, withered log on dry land far from water, could they light a fire and produce heat?”

19.7“Evaṁ, bhante.“Yes, sir.19.8Taṁ kissa hetu?Why is that?19.9Aduñhi, bhante, sukkhaṁ kaṭṭhaṁ koḷāpaṁ, tañca pana ārakā udakā thale nikkhittan”ti.Because it’s a dried up, withered log, and it’s lying on dry land far from water.”

19.10“Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ suppahīno hoti suppaṭippassaddho.“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 due to exertion, they are capable of knowledge and vision, of supreme awakening.19.11Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.19.12No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.19.13Ayaṁ kho maṁ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.This was the third example that occurred to me.19.14Imā kho maṁ, rājakumāra, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā.These are the three similes, which were neither supernaturally inspired, nor learned before in the past, that occurred to me.

20.1Tassa mayhaṁ, rājakumāra, etadahosi:∥Then it occurred to me,20.2‘yannūnāhaṁ dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇheyyaṁ abhinippīḷeyyaṁ abhisantāpeyyan’ti.‘Why don’t I, with teeth clenched and tongue pressed against the roof of my mouth, squeeze, squash, and scorch mind with mind?’20.3So kho ahaṁ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi.So that’s what I did,20.4Tassa mayhaṁ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti.until sweat ran from my armpits.20.5Seyyathāpi, rājakumāra, balavā puriso dubbalataraṁ purisaṁ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya;It was like when a strong man grabs a weaker man by the head or throat or shoulder and squeezes, squashes, and crushes them.20.6evameva kho me, rājakumāra, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti.In the same way, with teeth clenched and tongue pressed against the roof of my mouth, I squeezed, squashed, and crushed mind with mind until sweat ran from my armpits.20.7Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.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.

21.1Tassa mayhaṁ, rājakumāra, etadahosi:Then it occurred to me,21.2‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.‘Why don’t I practice the breathless absorption?’21.3So kho ahaṁ, rājakumāra, mukhato ca nāsato ca assāsapassāse uparundhiṁ.So I cut off my breathing through my mouth and nose.21.4Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti.But then winds came out my ears making a loud noise,21.5Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti;like the puffing of a blacksmith’s bellows.21.6evameva kho me, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti.21.7Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.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.

22.1Tassa mayhaṁ, rājakumāra, etadahosi:Then it occurred to me,22.2‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.‘Why don’t I keep practicing the breathless absorption?’22.3So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.So I cut off my breathing through my mouth and nose and ears.22.4Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti.But then severe winds ground my head,22.5Seyyathāpi, rājakumāra, balavā puriso tiṇhena sikharena muddhani abhimattheyya;like a strong man was drilling into my head with a sharp point.22.6evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti.22.7Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.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.

23.1Tassa mayhaṁ, rājakumāra, etadahosi:Then it occurred to me,23.2‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.‘Why don’t I keep practicing the breathless absorption?’23.3So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.So I cut off my breathing through my mouth and nose and ears.23.4Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti.But then I got a severe headache,23.5Seyyathāpi, rājakumāra, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya;like a strong man was tightening a strong leather strap around my head.23.6evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti.23.7Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.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.

24.1Tassa mayhaṁ, rājakumāra, etadahosi:Then it occurred to me,24.2‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.‘Why don’t I keep practicing the breathless absorption?’24.3So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.So I cut off my breathing through my mouth and nose and ears.24.4Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṁ parikantanti.But then severe winds carved up my belly,24.5Seyyathāpi, rājakumāra, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya;like a deft butcher or their apprentice was slicing my belly open with a sharp meat cleaver.24.6evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā, vātā kucchiṁ parikantanti.24.7Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.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.

25.1Tassa mayhaṁ, rājakumāra, etadahosi:Then it occurred to me,25.2‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.‘Why don’t I keep practicing the breathless absorption?’25.3So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.So I cut off my breathing through my mouth and nose and ears.25.4Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti.But then there was a severe burning in my body,25.5Seyyathāpi, rājakumāra, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ;like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals.25.6evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti.25.7Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.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.

26.1Apissu maṁ, rājakumāra, devatā disvā evamāhaṁsu:Then some deities saw me and said,26.2‘kālaṅkato samaṇo gotamo’ti.‘The ascetic Gotama is dead.’26.3Ekaccā devatā evamāhaṁsu:Others said,26.4‘na kālaṅkato samaṇo gotamo, api ca kālaṁ karotī’ti.‘He’s not dead, but he’s dying.’26.5Ekaccā devatā evamāhaṁsu:Others said,26.6‘na kālaṅkato samaṇo gotamo, nāpi kālaṁ karoti. Arahaṁ samaṇo gotamo. Vihāro tveva so arahato evarūpo hotī’ti.‘He’s not dead or dying. The ascetic Gotama is a perfected one, for that is how the perfected ones live.’

27.1Tassa mayhaṁ, rājakumāra, etadahosi:Then it occurred to me,27.2‘yannūnāhaṁ sabbaso āhārupacchedāya paṭipajjeyyan’ti.‘Why don’t I practice completely cutting off food?’27.3Atha kho maṁ, rājakumāra, devatā upasaṅkamitvā etadavocuṁ:But deities came to me and said,27.4‘mā kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajji.‘Good fellow, don’t practice totally cutting off food.27.5Sace kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṁ dibbaṁ ojaṁ lomakūpehi ajjhohāressāma, tāya tvaṁ yāpessasī’ti.If you do, we’ll infuse heavenly nectar into your pores and you will live on that.’27.6Tassa mayhaṁ, rājakumāra, etadahosi:Then it occurred to me,27.7‘ahañceva kho pana sabbaso ajajjitaṁ paṭijāneyyaṁ. Imā ca me devatā dibbaṁ ojaṁ lomakūpehi ajjhohāreyyuṁ, tāya cāhaṁ yāpeyyaṁ, taṁ mamassa musā’ti.‘If I claim to be completely fasting while these deities are infusing heavenly nectar in my pores, that would be a lie on my part.’27.8So kho ahaṁ, rājakumāra, tā devatā paccācikkhāmi. ‘Halan’ti vadāmi.So I refused those deities, saying, ‘There’s no need.’

28.1Tassa mayhaṁ, rājakumāra, etadahosi:Then it occurred to me,28.2‘yannūnāhaṁ thokaṁ thokaṁ āhāraṁ āhāreyyaṁ pasataṁ pasataṁ, yadi vā muggayūsaṁ yadi vā kulatthayūsaṁ yadi vā kaḷāyayūsaṁ yadi vā hareṇukayūsan’ti.‘Why don’t I just take a little bit of food each time, a handful of broth made from mung beans, horse gram, chickpeas, or green gram?’28.3So kho ahaṁ, rājakumāra, thokaṁ thokaṁ āhāraṁ āhāresiṁ pasataṁ pasataṁ, yadi vā muggayūsaṁ yadi vā kulatthayūsaṁ yadi vā kaḷāyayūsaṁ yadi vā hareṇukayūsaṁ.So that’s what I did,28.4Tassa mayhaṁ, rājakumāra, thokaṁ thokaṁ āhāraṁ āhārayato pasataṁ pasataṁ, yadi vā muggayūsaṁ yadi vā kulatthayūsaṁ yadi vā kaḷāyayūsaṁ yadi vā hareṇukayūsaṁ, adhimattakasimānaṁ patto kāyo hoti.until my body became severely emaciated.28.5Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya.Due to eating so little, my major and minor limbs became like the joints of an eighty-year-old or a dying man,28.6Seyyathāpi nāma oṭṭhapadaṁ; evamevassu me ānisadaṁ hoti tāyevappāhāratāya.my bottom became like a camel’s hoof,28.7Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya.my vertebrae stuck out like beads on a string,28.8Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya.and my ribs were as gaunt as the broken-down rafters on an old barn.28.9Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya.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.28.10Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya.Due to eating so little, my scalp shriveled and withered like a green bitter-gourd in the wind and sun.28.11So kho ahaṁ, rājakumāra, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhāmi. Yāvassu me, rājakumāra, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya.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.28.12So kho ahaṁ, rājakumāra, ‘vaccaṁ vā muttaṁ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya.Due to eating so little, when I tried to urinate or defecate I fell face down right there.28.13So kho ahaṁ, rājakumāra, imameva kāyaṁ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṁ, rājakumāra, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya.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.

29.1Apissu maṁ, rājakumāra, manussā disvā evamāhaṁsu: ‘kāḷo samaṇo gotamo’ti,Then some people saw me and said, ‘The ascetic Gotama is black.’29.2ekacce manussā evamāhaṁsu: ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti.Some said, ‘He’s not black, he’s brown.’29.3Ekacce manussā evamāhaṁsu: ‘na kāḷo samaṇo gotamo, napi sāmo, maṅguracchavi samaṇo gotamo’ti.Some said, ‘He’s neither black nor brown. The ascetic Gotama has dingy skin.’29.4Yāvassu me, rājakumāra, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.That’s how far the pure, bright complexion of my skin had been ruined by taking so little food.

30.1Tassa mayhaṁ, rājakumāra, etadahosi:Then it occurred to me,30.2‘ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṁsu, etāvaparamaṁ nayito bhiyyo.‘Whatever ascetics and brahmins have experienced painful, sharp, severe, acute feelings due to exertion—whether in the past, future, or present—this is as far as it goes, no-one has done more than this.30.3Yepi hi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṁ nayito bhiyyo.30.4Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṁ nayito bhiyyo.30.5Na kho panāhaṁ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṁ;But I have not achieved any superhuman distinction in knowledge and vision worthy of the noble ones by this severe, grueling work.30.6siyā nu kho añño maggo bodhāyā’ti.Could there be another path to awakening?’

31.1Tassa mayhaṁ, rājakumāra, etadahosi:Then it occurred to me,31.2‘abhijānāmi kho panāhaṁ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharitā;‘I recall sitting in the cool shade of a black plum 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.31.3siyā nu kho eso maggo bodhāyā’ti.Could that be the path to awakening?’31.4Tassa mayhaṁ, rājakumāra, satānusāri viññāṇaṁ ahosi:Stemming from that memory came the understanding:31.5‘eseva maggo bodhāyā’ti.‘<em>That</em> is the path to awakening!’

32.1Tassa mayhaṁ, rājakumāra, etadahosi:Then it occurred to me,32.2‘kiṁ nu kho ahaṁ tassa sukhassa bhāyāmi yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti?‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities?’32.3Tassa mayhaṁ, rājakumāra, etadahosi:Then it occurred to me,32.4‘na kho ahaṁ tassa sukhassa bhāyāmi yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti.‘I’m not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities.’

33.1Tassa mayhaṁ, rājakumāra, etadahosi:Then it occurred to me,33.2‘na kho taṁ sukaraṁ sukhaṁ adhigantuṁ evaṁ adhimattakasimānaṁ pattakāyena. Yannūnāhaṁ oḷārikaṁ āhāraṁ āhāreyyaṁ odanakummāsan’ti.‘I can’t achieve that pleasure with a body so severely emaciated. Why don’t I eat some solid food, some rice and porridge?’33.3So kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ.So I ate some solid food.33.4Tena kho pana maṁ, rājakumāra, samayena pañcavaggiyā bhikkhū paccupaṭṭhitā honti:Now at that time the group of five mendicants were attending on me, thinking,33.5‘yaṁ kho samaṇo gotamo dhammaṁ adhigamissati taṁ no ārocessatī’ti.‘The ascetic Gotama will tell us of any truth that he realizes.’33.6Yato kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṁsu:But when I ate some solid food, they left disappointed in me, saying,33.7‘bāhulliko samaṇo gotamo padhānavibbhanto, āvatto bāhullāyā’ti.‘The ascetic Gotama has become indulgent; he has strayed from the struggle and returned to indulgence.’

34-37.1So kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāretvā balaṁ gahetvā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja vihāsiṁ.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 …34-37.2Vitakkavicārānaṁ vūpasamā … dutiyaṁ jhānaṁ …second absorption …34-37.3tatiyaṁ jhānaṁ …third absorption …34-37.4catutthaṁ jhānaṁ upasampajja vihāsiṁ.fourth absorption.34-37.5So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ.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.34-37.6So anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.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.34-37.7Ayaṁ kho me, rājakumāra, rattiyā paṭhame yāme paṭhamāThis was the first knowledge, which I achieved in the first watch of the night.34-37.8vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno—yathā taṁ appamattassa ātāpino pahitattassa viharato.Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.

38.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ.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.38.2So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi …pe…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 pass on according to their deeds.

39.1ayaṁ kho me, rājakumāra, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno—yathā taṁ appamattassa ātāpino pahitattassa viharato.This was the second knowledge, which I achieved in the middle watch of the night. Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.

40.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ.When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements.40.2So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ;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.’40.3‘ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ …pe… ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.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.’

41.1Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha.Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.41.2Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi.When it was freed, I knew it was freed.

41.3‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ.I understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.’

42.1Ayaṁ kho me, rājakumāra, rattiyā pacchime yāme tatiyāThis was the third knowledge, which I achieved in the last watch of the night.42.2vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno—yathā taṁ appamattassa ātāpino pahitattassa viharato.Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.

43.1Tassa mayhaṁ, rājakumāra, etadahosi:Then it occurred to me,43.2‘adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.‘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.43.3Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā.But people like clinging, they love it and enjoy it.43.4Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ—idappaccayatāpaṭiccasamuppādo.It’s hard for them to see this topic; that is, specific conditionality, dependent origination.43.5Idampi kho ṭhānaṁ duddasaṁ—yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ.It’s also hard for them to see this topic; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.43.6Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ, so mamassa kilamatho, sā mamassa vihesā’ti.And if I were to teach this principle, others might not understand me, which would be wearying and troublesome for me.’43.7Apissu maṁ, rājakumāra, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā:And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to me:

43.8‘Kicchena me adhigataṁ,‘I’ve struggled hard to realize this,43.9halaṁ dāni pakāsituṁ;there’s no need to reveal it now!43.10Rāgadosaparetehi,Those mired in greed and hate43.11nāyaṁ dhammo susambudho.can’t really understand this teaching.

43.12Paṭisotagāmiṁ nipuṇaṁ,It goes against the stream, subtle,43.13gambhīraṁ duddasaṁ aṇuṁ;deep, obscure, and very fine.43.14Rāgarattā na dakkhanti,Those besotted by greed cannot see,43.15tamokhandhena āvuṭā’ti.for they’re cloaked in a mass of darkness.’

43.16Itiha me, rājakumāra, paṭisañcikkhato appossukkatāya cittaṁ namati no dhammadesanāya.So, as I reflected like this, my mind inclined to remaining passive, not to teaching the Dhamma.

44.1Atha kho, rājakumāra, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi:Then the divinity Sahampati, knowing my train of thought, thought,44.2‘nassati vata bho loko; vinassati vata bho loko. Yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṁ namati no dhammadesanāyā’ti.‘Oh lord! 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.’

44.3Atha kho, rājakumāra, brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito mama purato pāturahosi.Then, as easily as a strong person would extend or contract their arm, the divinity Sahampati vanished from the realm of divinity and reappeared in front of me.44.4Atha kho, rājakumāra, brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yenāhaṁ tenañjaliṁ paṇāmetvā maṁ etadavoca:He arranged his robe over one shoulder, raised his cupped palms toward me, and said,44.5‘desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ.‘Sir, let the Blessed One teach the Dhamma! Let the Holy One teach the Dhamma!44.6Santi sattā apparajakkhajātikā assavanatāya dhammassa parihāyanti;There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching.44.7bhavissanti dhammassa aññātāro’ti.There will be those who understand the teaching!’

44.8Idamavoca, rājakumāra, brahmā sahampati;That is what the divinity Sahampati said.44.9idaṁ vatvā athāparaṁ etadavoca:Then he went on to say:

44.10‘Pāturahosi magadhesu pubbe,∥‘Among the Magadhans there appeared in the past44.11Dhammo asuddho samalehi cintito;an impure teaching thought up by the stained.44.12Apāpuretaṁ amatassa dvāraṁ,Fling open the door to freedom from death!44.13Suṇantu dhammaṁ vimalenānubuddhaṁ.Let them hear the teaching <j>the immaculate one discovered.

44.14Sele yathā pabbatamuddhaniṭṭhito,∥Standing high on a rocky mountain,44.15Yathāpi passe janataṁ samantato;you can see the people all around.44.16Tathūpamaṁ dhammamayaṁ sumedha,In just the same way, All-seer, so intelligent,44.17Pāsādamāruyha samantacakkhu.having ascended the Temple of Truth,

44.18Sokāvatiṇṇaṁ janatamapetasoko,∥rid of sorrow, look upon the people44.19Avekkhassu jātijarābhibhūtaṁ;swamped with sorrow, <j>overcome by rebirth and old age.44.20Uṭṭhehi vīra vijitasaṅgāma,Rise, hero! Victor in battle, caravan leader,44.21Satthavāha aṇaṇa vicara loke;wander the world free of debt.44.22Desassu bhagavā dhammaṁ,Let the Blessed One teach the Dhamma!44.23Aññātāro bhavissantī’ti.There will be those who understand!’

45.1Atha khvāhaṁ, rājakumāra, brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesiṁ.Then, understanding the Divinity’s invitation, I surveyed the world with the eye of a Buddha, because of my compassion for sentient beings.45.2Addasaṁ kho ahaṁ, rājakumāra, buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.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.45.3Seyyathāpi 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;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.45.4evameva kho ahaṁ, rājakumāra; buddhacakkhunā lokaṁ volokento addasaṁ satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.In the same way, I saw sentient beings with little dust in their eyes, and some with much dust in their eyes.45.5Atha khvāhaṁ, rājakumāra, brahmānaṁ sahampatiṁ gāthāya paccabhāsiṁ:Then I replied in verse to the divinity Sahampati:

45.6‘Apārutā tesaṁ amatassa dvārā,∥‘Flung open are the doors to freedom from death!45.7Ye sotavanto pamuñcantu saddhaṁ;Let those with ears to hear commit to faith.45.8Vihiṁsasaññī paguṇaṁ na bhāsiṁ,Thinking it would be troublesome, Divinity, <j>I did not teach45.9Dhammaṁ paṇītaṁ manujesu brahme’ti.the sophisticated, sublime Dhamma among mankind.’

45.10Atha kho, rājakumāra, brahmā sahampati ‘katāvakāso khomhi bhagavatā dhammadesanāyā’ti maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi.Then the divinity 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.

46.1Tassa mayhaṁ, rājakumāra, etadahosi:Then it occurred to me,46.2‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ?‘Who should I teach first of all?46.3Ko imaṁ dhammaṁ khippameva ājānissatī’ti?Who will quickly understand the teaching?’46.4Tassa mayhaṁ, rājakumāra, etadahosi:Then it occurred to me,46.5‘ayaṁ kho āḷāro kālāmo paṇḍito viyatto medhāvī dīgharattaṁ apparajakkhajātiko.‘That Āḷāra Kālāma is astute, competent, intelligent, and has long had little dust in his eyes.46.6Yannūnāhaṁ āḷārassa kālāmassa paṭhamaṁ dhammaṁ deseyyaṁ;Why don’t I teach him first of all?46.7so imaṁ dhammaṁ khippameva ājānissatī’ti.He’ll quickly understand the teaching.’46.8Atha kho maṁ, rājakumāra, devatā upasaṅkamitvā etadavoca:But a deity came to me and said,46.9‘sattāhakālaṅkato, bhante, āḷāro kālāmo’ti.‘Sir, Āḷāra Kālāma passed away seven days ago.’

46.10Ñāṇañca pana me dassanaṁ udapādi:And knowledge and vision arose in me,46.11‘sattāhakālaṅkato āḷāro kālāmo’ti.‘Āḷāra Kālāma passed away seven days ago.’46.12Tassa mayhaṁ, rājakumāra, etadahosi:Then it occurred to me,46.13‘mahājāniyo kho āḷāro kālāmo.‘This is a great loss for Āḷāra Kālāma.46.14Sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā’ti.If he had heard the teaching, he would have understood it quickly.’

47.1Tassa mayhaṁ, rājakumāra, etadahosi:Then it occurred to me,47.2‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ?‘Who should I teach first of all?47.3Ko imaṁ dhammaṁ khippameva ājānissatī’ti?Who will quickly understand the teaching?’47.4Tassa mayhaṁ, rājakumāra, etadahosi:Then it occurred to me,47.5‘ayaṁ kho udako rāmaputto paṇḍito viyatto medhāvī dīgharattaṁ apparajakkhajātiko.‘That Uddaka son of Rāma is astute, competent, intelligent, and has long had little dust in his eyes.47.6Yannūnāhaṁ udakassa rāmaputtassa paṭhamaṁ dhammaṁ deseyyaṁ;Why don’t I teach him first of all?47.7so imaṁ dhammaṁ khippameva ājānissatī’ti.He’ll quickly understand the teaching.’47.8Atha kho maṁ, rājakumāra, devatā upasaṅkamitvā etadavoca:But a deity came to me and said,47.9‘abhidosakālaṅkato, bhante, udako rāmaputto’ti.‘Sir, Uddaka son of Rāma, passed away just last night.’

47.10Ñāṇañca pana me dassanaṁ udapādi:And knowledge and vision arose in me,47.11‘abhidosakālaṅkato udako rāmaputto’ti.‘Uddaka son of Rāma, passed away just last night.’47.12Tassa mayhaṁ, rājakumāra, etadahosi:Then it occurred to me,47.13‘mahājāniyo kho udako rāmaputto.‘This is a great loss for Uddaka.47.14Sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā’ti.If he had heard the teaching, he would have understood it quickly.’

48.1Tassa mayhaṁ, rājakumāra, etadahosi:Then it occurred to me,48.2‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ?‘Who should I teach first of all?48.3Ko imaṁ dhammaṁ khippameva ājānissatī’ti?Who will quickly understand the teaching?’48.4Tassa mayhaṁ, rājakumāra, etadahosi:Then it occurred to me,48.5‘bahukārā kho me pañcavaggiyā bhikkhū ye maṁ padhānapahitattaṁ upaṭṭhahiṁsu.‘The group of five mendicants were very helpful to me. They looked after me during my time of resolute striving.48.6Yannūnāhaṁ pañcavaggiyānaṁ bhikkhūnaṁ paṭhamaṁ dhammaṁ deseyyan’ti.Why don’t I teach them first of all?’48.7Tassa mayhaṁ, rājakumāra, etadahosi:Then it occurred to me,48.8‘kahaṁ nu kho etarahi pañcavaggiyā bhikkhū viharantī’ti.‘Where are the group of five mendicants staying these days?’48.9Addasaṁ khvāhaṁ, rājakumāra, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṁ viharante isipatane migadāye.With clairvoyance that is purified and superhuman I saw that the group of five mendicants were staying near Varanasi in the deer park at Isipatana.

49.1Atha khvāhaṁ, rājakumāra, uruvelāyaṁ yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkamiṁ.So, when I had stayed in Uruvelā as long as I pleased, I set out for Varanasi.

49.2Addasā kho maṁ, rājakumāra, upako ājīvako antarā ca gayaṁ antarā ca bodhiṁ addhānamaggappaṭipannaṁ.While I was traveling along the road between Gayā and Bodhgaya, the Ājīvaka ascetic Upaka saw me49.3Disvāna maṁ etadavoca:and said,49.4‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto.‘Reverend, your faculties are so very clear, and your complexion is pure and bright.49.5Kaṁsi tvaṁ, āvuso, uddissa pabbajito? Ko vā te satthā? Kassa vā tvaṁ dhammaṁ rocesī’ti?In whose name have you gone forth, reverend? Who is your Teacher? Whose teaching do you believe in?’

49.6Evaṁ vutte, ahaṁ, rājakumāra, upakaṁ ājīvakaṁ gāthāhi ajjhabhāsiṁ:I replied to Upaka in verse:

49.7‘Sabbābhibhū sabbavidūhamasmi,∥‘I am the vanquisher of all, the knower of all,49.8Sabbesu dhammesu anūpalitto;unsullied in the midst of all things.49.9Sabbañjaho taṇhākkhaye vimutto,I’ve given up all, freed in the ending of craving.49.10Sayaṁ abhiññāya kamuddiseyyaṁ.Since I know for myself, whose follower should I be?

49.11Na me ācariyo atthi,I have no tutor.49.12sadiso me na vijjati;There is no one like me.49.13Sadevakasmiṁ lokasmiṁ,In the world with its gods,49.14natthi me paṭipuggalo.I have no rival.

49.15Ahañhi arahā loke,For in this world, I am the perfected one;49.16ahaṁ satthā anuttaro;I am the supreme Teacher.49.17Ekomhi sammāsambuddho,I alone am fully awakened,49.18sītibhūtosmi nibbuto.cooled, quenched.

49.19Dhammacakkaṁ pavattetuṁ,I am going to the city of Kāsi49.20Gacchāmi kāsinaṁ puraṁ;to roll forth the Wheel of Dhamma.49.21Andhībhūtasmiṁ lokasmiṁ,In this world that is so blind,49.22Āhañchaṁ amatadundubhin’ti.I’ll beat the drum of freedom from death!’

49.23‘Yathā kho tvaṁ, āvuso, paṭijānāsi arahasi anantajino’ti.‘According to what you claim, reverend, you ought to be the Infinite Victor.’

49.24‘Mādisā ve jinā honti,∥‘The victors are those who, like me,49.25ye pattā āsavakkhayaṁ;have reached the ending of defilements.49.26Jitā me pāpakā dhammā,I have conquered bad qualities, Upaka—49.27tasmāhamupaka jino’ti.that’s why I’m a victor.’

49.28Evaṁ vutte, rājakumāra, upako ājīvako ‘hupeyyapāvuso’ti vatvā sīsaṁ okampetvā ummaggaṁ gahetvā pakkāmi.When I had spoken, Upaka said: ‘If you say so, reverend.’ Shaking his head, he took a wrong turn and left.

50.1Atha khvāhaṁ, rājakumāra, anupubbena cārikaṁ caramāno yena bārāṇasī isipatanaṁ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṁ.Traveling stage by stage, I arrived at Varanasi, and went to see the group of five mendicants in the deer park at Isipatana.50.2Addasaṁsu kho maṁ, rājakumāra, pañcavaggiyā bhikkhū dūratova āgacchantaṁ.The group of five mendicants saw me coming off in the distance50.3Disvāna aññamaññaṁ saṇṭhapesuṁ:and stopped each other, saying,50.4‘ayaṁ kho, āvuso, samaṇo gotamo āgacchati bāhulliko padhānavibbhanto āvatto bāhullāya.‘Here comes the ascetic Gotama. He’s so indulgent; he strayed from the struggle and returned to indulgence.50.5So neva abhivādetabbo, na paccuṭṭhātabbo, nāssa pattacīvaraṁ paṭiggahetabbaṁ;We shouldn’t bow to him or rise for him or receive his bowl and robe.50.6api ca kho āsanaṁ ṭhapetabbaṁ—sace so ākaṅkhissati nisīdissatī’ti.But we can set out a seat; he can sit if he likes.’

50.7Yathā yathā kho ahaṁ, rājakumāra, pañcavaggiye bhikkhū upasaṅkamiṁ tathā tathā pañcavaggiyā bhikkhū nāsakkhiṁsu sakāya katikāya saṇṭhātuṁ.Yet as I drew closer, the group of five mendicants were unable to stop themselves per their own agreement.50.8Appekacce maṁ paccuggantvā pattacīvaraṁ paṭiggahesuṁ. Appekacce āsanaṁ paññapesuṁ. Appekacce pādodakaṁ upaṭṭhapesuṁ.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.50.9Api ca kho maṁ nāmena ca āvusovādena ca samudācaranti.But they still addressed me by name and as ‘reverend’.

51.1Evaṁ vutte, ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ:So I said to them,51.2‘mā, bhikkhave, tathāgataṁ nāmena ca āvusovādena ca samudācaratha;‘Mendicants, don’t address me by name and as “reverend”.51.3arahaṁ, bhikkhave, tathāgato sammāsambuddho.The Realized One is Perfected, a fully awakened Buddha.51.4Odahatha, bhikkhave, sotaṁ. Amatamadhigataṁ ahamanusāsāmi, ahaṁ dhammaṁ desemi.Listen up, mendicants: I have achieved freedom from death! I shall instruct you, I will teach you the Dhamma.51.5Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.By practicing as instructed you will soon realize the supreme culmination 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.’

51.6Evaṁ vutte, rājakumāra, pañcavaggiyā bhikkhū maṁ etadavocuṁ:But they said to me,51.7‘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?‘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?’

51.8Evaṁ vutte, ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ:So I said to them,51.9‘na, bhikkhave, tathāgato bāhulliko na padhānavibbhanto na āvatto bāhullāya.‘The Realized One has not become indulgent, strayed from the struggle and fallen into indulgence.51.10Arahaṁ, bhikkhave, tathāgato sammāsambuddho.The Realized One is Perfected, a fully awakened Buddha.51.11Odahatha, bhikkhave, sotaṁ. Amatamadhigataṁ ahamanusāsāmi, ahaṁ dhammaṁ desemi.Listen up, mendicants: I have achieved freedom from death! I shall instruct you, I will teach you the Dhamma.51.12Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.By practicing as instructed you will soon realize the supreme culmination 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.’

51.13Dutiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṁ etadavocuṁ:But for a second time they said to me,51.14‘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?‘Reverend Gotama … you’ve fallen into indulgence.’

51.15Dutiyampi kho ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ:So for a second time I said to them,51.16‘na, bhikkhave, tathāgato bāhulliko na padhānavibbhanto na āvatto bāhullāya.‘The Realized One has not become indulgent …’51.17Arahaṁ, bhikkhave, tathāgato sammāsambuddho.51.18Odahatha, bhikkhave, sotaṁ. Amatamadhigataṁ ahamanusāsāmi, ahaṁ dhammaṁ desemi.51.19Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.

51.20Tatiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṁ etadavocuṁ:But for a third time they said to me,51.21‘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?‘Reverend Gotama … you’ve fallen into indulgence.’

52.1Evaṁ vutte, ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ:So I said to them,52.2‘abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṁ pabhāvitametan’ti?‘Mendicants, have you ever known me to speak like this before?’

52.3‘No hetaṁ, bhante’.‘No, sir.’

52.4‘Arahaṁ, bhikkhave, tathāgato sammāsambuddho.‘The Realized One is Perfected, a fully awakened Buddha.52.5Odahatha, bhikkhave, sotaṁ. Amatamadhigataṁ ahamanusāsāmi, ahaṁ dhammaṁ desemi.Listen up, mendicants: I have achieved freedom from death! I shall instruct you, I will teach you the Dhamma.52.6Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.By practicing as instructed you will soon realize the supreme culmination 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.’

53.1PTS 2.94Asakkhiṁ kho ahaṁ, rājakumāra, pañcavaggiye bhikkhū saññāpetuṁ.I was able to persuade the group of five mendicants.53.2Dvepi sudaṁ, rājakumāra, bhikkhū ovadāmi. Tayo bhikkhū piṇḍāya caranti.Then sometimes I advised two mendicants, while the other three went for alms.53.3Yaṁ tayo bhikkhū piṇḍāya caritvā āharanti, tena chabbaggiyā yāpema.Then those three would feed all six of us with what they brought back.53.4Tayopi sudaṁ, rājakumāra, bhikkhū ovadāmi, dve bhikkhū piṇḍāya caranti.Sometimes I advised three mendicants, while the other two went for alms.53.5Yaṁ dve bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema.Then those two would feed all six of us with what they brought back.

54.1Atha kho, rājakumāra, pañcavaggiyā bhikkhū mayā evaṁ ovadiyamānā evaṁ anusāsiyamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihariṁsū”ti.As the group of five mendicants were being advised and instructed by me like this, they soon realized the supreme culmination 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.”

55.1Evaṁ vutte, bodhi rājakumāro bhagavantaṁ etadavoca:When he had spoken, Prince Bodhi said to the Buddha,55.2“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?“Sir, when a mendicant has the Realized One as trainer, how long would it take for them to realize the supreme culmination of the spiritual path in this very life?”

55.3“Tena hi, rājakumāra, taṁyevettha paṭipucchissāmi. Yathā te khameyya, tathā naṁ byākareyyāsi.“Well then, prince, I’ll ask you about this in return, and you can answer as you like.55.4Taṁ kiṁ maññasi, rājakumāra,What do you think, prince?55.5kusalo tvaṁ hatthārūḷhe aṅkusagayhe sippe”ti?Are you skilled in the art of wielding a hooked goad while riding an elephant?”⁹

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

56.1“Taṁ kiṁ maññasi, rājakumāra,“What do you think, prince?56.2idha puriso āgaccheyya:Suppose a man were to come along thinking,56.3‘bodhi rājakumāro hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ jānāti;‘Prince Bodhi knows the art of wielding a hooked goad while riding an elephant.56.4tassāhaṁ santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkhissāmī’ti.I’ll train in that art under him.’56.5So cassa assaddho;If he’s faithless,56.6yāvatakaṁ saddhena pattabbaṁ taṁ na sampāpuṇeyya.he wouldn’t achieve what he could with faith.56.7So cassa bahvābādho;If he’s unhealthy,56.8yāvatakaṁ appābādhena pattabbaṁ taṁ na sampāpuṇeyya.he wouldn’t achieve what he could with good health.56.9So cassa saṭho māyāvī;If he’s devious or deceitful,56.10yāvatakaṁ asaṭhena amāyāvinā pattabbaṁ taṁ na sampāpuṇeyya.he wouldn’t achieve what he could with honesty and integrity.56.11So cassa kusīto;If he’s lazy,56.12yāvatakaṁ āraddhavīriyena pattabbaṁ taṁ na sampāpuṇeyya.he wouldn’t achieve what he could with energy.56.13So cassa duppañño;If he’s stupid,56.14yāvatakaṁ paññavatā pattabbaṁ taṁ na sampāpuṇeyya.he wouldn’t achieve what he could with wisdom.56.15Taṁ kiṁ maññasi, rājakumāra,What do you think, prince?56.16api nu so puriso tava santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyyā”ti?Could that man still train under you in the art of wielding a hooked goad while riding an elephant?”

56.17“Ekamekenāpi, bhante, aṅgena samannāgato so puriso na mama santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyya, ko pana vādo pañcahaṅgehī”ti.“Sir, if he had even a single one of these factors he couldn’t train under me, let alone all five.”

57.1PTS 2.95“Taṁ kiṁ maññasi, rājakumāra,“What do you think, prince?57.2idha puriso āgaccheyya:Suppose a man were to come along thinking,57.3‘bodhi rājakumāro hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ jānāti;‘Prince Bodhi knows the art of wielding a hooked goad while riding an elephant.57.4tassāhaṁ santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkhissāmī’ti.I’ll train in that art under him.’57.5So cassa saddho;If he’s faithful,57.6yāvatakaṁ saddhena pattabbaṁ taṁ sampāpuṇeyya.he’d achieve what he could with faith.57.7So cassa appābādho;If he’s healthy,57.8yāvatakaṁ appābādhena pattabbaṁ taṁ sampāpuṇeyya.he’d achieve what he could with good health.57.9So cassa asaṭho amāyāvī;If he’s honest and has integrity,57.10yāvatakaṁ asaṭhena amāyāvinā pattabbaṁ taṁ sampāpuṇeyya.he’d achieve what he could with honesty and integrity.57.11So cassa āraddhavīriyo;If he’s energetic,57.12yāvatakaṁ āraddhavīriyena pattabbaṁ taṁ sampāpuṇeyya.he’d achieve what he could with energy.57.13So cassa paññavā;If he’s wise,57.14yāvatakaṁ paññavatā pattabbaṁ taṁ sampāpuṇeyya.he’d achieve what he could with wisdom.57.15Taṁ kiṁ maññasi, rājakumāra,What do you think, prince?57.16api nu so puriso tava santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyyā”ti?Could that man still train under you in the art of wielding a hooked goad while riding an elephant?”

57.17“Ekamekenāpi, bhante, aṅgena samannāgato so puriso mama santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyya, ko pana vādo pañcahaṅgehī”ti.“Sir, if he had even a single one of these factors he could train under me, let alone all five.”

58.1“Evameva kho, rājakumāra, pañcimāni padhāniyaṅgāni.“In the same way, prince, there are these five factors that support meditation.¹⁰58.2Katamāni pañca?What five?58.3Idha, rājakumāra, bhikkhu saddho hoti; saddahati tathāgatassa bodhiṁ:It’s when a noble disciple has faith in the Realized One’s awakening:58.4‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti;‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’58.5appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya;They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.58.6asaṭho hoti amāyāvī yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu;They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.58.7āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;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.58.8paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā.They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.58.9Imāni kho, rājakumāra, pañca padhāniyaṅgāni.These are the five factors that support meditation.

59.1PTS 2.96Imehi, rājakumāra, pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—When a mendicant with these five factors that support meditation has the Realized One as trainer, they could59.2yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya satta vassāni.realize the supreme culmination of the spiritual path in seven years.59.3Tiṭṭhantu, rājakumāra, satta vassāni.Let alone seven years,59.4Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—they could59.5yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya chabbassāni …realize the supreme culmination of the spiritual path in six years,59.6pañca vassāni …59.7cattāri vassāni …59.8tīṇi vassāni …59.9dve vassāni …59.10ekaṁ vassaṁ.or as little as one year.59.11Tiṭṭhatu, rājakumāra, ekaṁ vassaṁ.Let alone one year,59.12Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—when a mendicant with these five factors that support meditation has the Realized One as trainer, they could59.13yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya satta māsāni.realize the supreme culmination of the spiritual path in seven months,59.14Tiṭṭhantu, rājakumāra, satta māsāni.59.15Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—59.16yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—59.17brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya cha māsāni …59.18pañca māsāni …59.19cattāri māsāni …59.20tīṇi māsāni …59.21dve māsāni …59.22ekaṁ māsaṁ …59.23aḍḍhamāsaṁ.59.24Tiṭṭhatu, rājakumāra, aḍḍhamāso.59.25Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—59.26yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—59.27brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya satta rattindivāni.59.28Tiṭṭhantu, rājakumāra, satta rattindivāni.59.29Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—59.30yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—59.31brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya cha rattindivāni …59.32pañca rattindivāni …59.33cattāri rattindivāni …59.34tīṇi rattindivāni …59.35dve rattindivāni …59.36ekaṁ rattindivaṁ.or as little as one day.59.37Tiṭṭhatu, rājakumāra, eko rattindivo.Let alone one day,59.38Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno sāyamanusiṭṭho pāto visesaṁ adhigamissati, pātamanusiṭṭho sāyaṁ visesaṁ adhigamissatī”ti.when a mendicant with these five factors that support meditation has the Realized One as trainer, they could be instructed at dusk and achieve distinction at daybreak, or be instructed at daybreak and achieve distinction at dusk.”

60.1Evaṁ vutte, bodhi rājakumāro bhagavantaṁ etadavoca:When he had spoken, Prince Bodhi said to the Buddha,60.2“aho buddho, aho dhammo, aho dhammassa svākkhātatā.“Oh, the Buddha! Oh, the teaching! Oh, how well explained is the teaching!60.3Yatra hi nāma sāyamanusiṭṭho pāto visesaṁ adhigamissati, pātamanusiṭṭho sāyaṁ visesaṁ adhigamissatī”ti.For someone could be instructed at dusk and achieve distinction at daybreak, or be instructed at daybreak and achieve distinction at dusk.”

61.1PTS 2.97Evaṁ vutte, sañjikāputto māṇavo bodhiṁ rājakumāraṁ etadavoca:When he said this, Sañjikāputta said to Prince Bodhi,61.2“evameva panāyaṁ bhavaṁ bodhi:“Though the worthy Bodhi speaks like this,61.3‘aho buddho, aho dhammo, aho dhammassa svākkhātatā’ti ca vadeti;61.4atha ca pana na taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchati dhammañca bhikkhusaṅghañcā”ti.you don’t go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.”

61.5“Mā hevaṁ, samma sañjikāputta, avaca; mā hevaṁ, samma sañjikāputta, avaca.“Don’t say that, dear Sañjikāputta, don’t say that!61.6Sammukhā metaṁ, samma sañjikāputta, ayyāya sutaṁ, sammukhā paṭiggahitaṁ”.I have heard and learned this in the presence of my lady mother.¹¹61.7“Ekamidaṁ, samma sañjikāputta, samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.This one time the Buddha was staying near Kosambī in Ghosita’s monastery.61.8Atha kho me ayyā kucchimatī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho me ayyā bhagavantaṁ etadavoca:Then my pregnant lady mother went up to the Buddha, bowed, sat down to one side, and said to him,61.9‘yo me ayaṁ, bhante, kucchigato kumārako vā kumārikā vā so bhagavantaṁ saraṇaṁ gacchati dhammañca bhikkhusaṅghañca.‘Sir, the prince or princess in my womb goes for refuge to the Buddha, the teaching, and the mendicant Saṅgha.61.10Upāsakaṁ taṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan’ti.From this day forth, may the Buddha remember them as a lay follower who has gone for refuge for life.’

61.11Ekamidaṁ, samma sañjikāputta, samayaṁ bhagavā idheva bhaggesu viharati susumāragire bhesakaḷāvane migadāye.Another time the Buddha was staying here in the land of the Bhaggas at Crocodile’s Bellow, in the deer park at Bhesakaḷā’s Wood.61.12Atha kho maṁ dhāti aṅkena haritvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho maṁ dhāti bhagavantaṁ etadavoca:Then my nursemaid, carrying me on her hip, went to the Buddha, bowed, stood to one side, and said to him,61.13‘ayaṁ, bhante, bodhi rājakumāro bhagavantaṁ saraṇaṁ gacchati dhammañca bhikkhusaṅghañca.‘Sir, this Prince Bodhi goes for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.61.14Upāsakaṁ taṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan’ti.From this day forth, may the Buddha remember him as a lay follower who has gone for refuge for life.’

61.15Esāhaṁ, samma sañjikāputta, tatiyakampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.Now for a third time I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.61.16Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

61.17Bodhirājakumārasuttaṁ niṭṭhitaṁ pañcamaṁ.