The Mass of Snares

0.1Majjhima Nikāya 26

0.1The Middle Length Discourses 26

0.2Pāsarāsisutta

0.2The Mass of Snares

1.1Evaṁ me sutaṁ—

1.1Thus have I heard—

1.2ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

1.2At one time the Bhagavā was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s park.

2.1Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.

2.1Then, in the morning, the Bhagavā dressed, took his bowl and robe, and entered Sāvatthī for alms.

2.2Atha kho sambahulā bhikkhū yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavocuṁ:

2.2Then several bhikkhus went to Venerable Ānanda. Having gone to Venerable Ānanda, they said this to him:

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

2.3“It has been a long time, friend Ānanda, since we heard a talk on dhamma [dhammī kathā] in the presence of the Bhagavā.

2.4Sādhu mayaṁ, āvuso ānanda, labheyyāma bhagavato sammukhā dhammiṁ kathaṁ savanāyā”ti.

2.4It would be good, friend Ānanda, if we might obtain a hearing of a talk on dhamma [dhammiṁ kathaṁ] in the presence of the Bhagavā.”

2.5“Tena hāyasmanto yena rammakassa brāhmaṇassa assamo tenupasaṅkamatha;

2.5“Then, venerables, go to the hermitage of the brahmin Rammaka.

2.6appeva nāma labheyyātha bhagavato sammukhā dhammiṁ kathaṁ savanāyā”ti.

2.6Perhaps you may obtain a hearing of a talk on dhamma [dhammiṁ kathaṁ] in the presence of the Bhagavā.”

2.7“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṁ.

2.7“Yes, friend,” those bhikkhus replied to Venerable Ānanda.

3.1Atha kho bhagavā sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi:

3.1Then, after the Bhagavā had wandered for alms in Sāvatthī and had returned from the almsround after the meal, he addressed Venerable Ānanda:

3.2“āyāmānanda, yena pubbārāmo migāramātupāsādo tenupasaṅkamissāma divāvihārāyā”ti.

3.2“Come, Ānanda, let us go to the Eastern Monastery, Migāra’s Mother’s Mansion, for the day’s abiding.”

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

3.3“Yes, bhante,” Venerable Ānanda replied to the Bhagavā.

3.4Atha kho bhagavā āyasmatā ānandena saddhiṁ yena pubbārāmo migāramātupāsādo tenupasaṅkami divāvihārāya.

3.4Then the Bhagavā, together with Venerable Ānanda, went to the Eastern Monastery, Migāra’s Mother’s Mansion, for the day’s abiding.

3.5Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito āyasmantaṁ ānandaṁ āmantesi:

3.5Then in the evening, when the Bhagavā had risen from seclusion, he addressed Venerable Ānanda:

3.6“āyāmānanda, yena pubbakoṭṭhako tenupasaṅkamissāma gattāni parisiñcitun”ti.

3.6“Come, Ānanda, let us go to the Eastern Gatehouse to wash the limbs.”

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

3.7“Yes, bhante,” Venerable Ānanda replied to the Bhagavā.

3.8Atha kho bhagavā āyasmatā ānandena saddhiṁ yena pubbakoṭṭhako tenupasaṅkami gattāni parisiñcituṁ.

3.8Then the Bhagavā, together with Venerable Ānanda, went to the Eastern Gatehouse to wash the limbs.

3.9Pubbakoṭṭhake gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno.

3.9At the Eastern Gatehouse, after washing his limbs, he came up out of the water and stood wearing one robe, drying his limbs.

3.10Atha kho āyasmā ānando bhagavantaṁ etadavoca:

3.10Then Venerable Ānanda said this to the Bhagavā:

3.11“ayaṁ, bhante, rammakassa brāhmaṇassa assamo avidūre.

3.11“Bhante, this hermitage of the brahmin Rammaka is not far away.

3.12Ramaṇīyo, bhante, rammakassa brāhmaṇassa assamo;

3.12The hermitage of the brahmin Rammaka is delightful, bhante;

3.13pāsādiko, bhante, rammakassa brāhmaṇassa assamo.

3.13the hermitage of the brahmin Rammaka is inspiring, bhante.

3.14Sādhu, bhante, bhagavā yena rammakassa brāhmaṇassa assamo tenupasaṅkamatu anukampaṁ upādāyā”ti.

3.14It would be good, bhante, if the Bhagavā would go to the hermitage of the brahmin Rammaka out of compassion.”

3.15Adhivāsesi bhagavā tuṇhībhāvena.

3.15The Bhagavā consented in silence.

4.1Atha kho bhagavā yena rammakassa brāhmaṇassa assamo tenupasaṅkami.

4.1Then the Bhagavā went to the hermitage of the brahmin Rammaka.

4.2Tena kho pana samayena sambahulā bhikkhū rammakassa brāhmaṇassa assame dhammiyā kathāya sannisinnā honti.

4.2Now at that time several bhikkhus were sitting in the hermitage of the brahmin Rammaka engaged in a talk on dhamma [dhammiyā kathāya].

4.3Atha kho bhagavā bahidvārakoṭṭhake aṭṭhāsi kathāpariyosānaṁ āgamayamāno.

4.3Then the Bhagavā stood in the entrance hall outside, waiting for the talk to end.

4.4Atha kho bhagavā kathāpariyosānaṁ viditvā ukkāsitvā aggaḷaṁ ākoṭesi.

4.4Then, knowing that the talk had ended, the Bhagavā coughed and knocked at the bolt.

4.5Vivariṁsu kho te bhikkhū bhagavato dvāraṁ.

4.5Those bhikkhus opened the door for the Bhagavā.

4.6Atha kho bhagavā rammakassa brāhmaṇassa assamaṁ pavisitvā paññatte āsane nisīdi.

4.6Then the Bhagavā entered the hermitage of the brahmin Rammaka and sat down on the seat prepared.

4.7Nisajja kho bhagavā bhikkhū āmantesi:

4.7Having sat down, the Bhagavā addressed the bhikkhus:

4.8“kāya nuttha, bhikkhave, etarahi kathāya sannisinnā? Kā ca pana vo antarākathā vippakatā”ti?

4.8“For what discussion are you sitting together now, bhikkhus? And what unfinished conversation was there among you?”

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

4.9“It was concerning the Bhagavā himself, bhante, that our talk on dhamma [dhammī kathā] had been left unfinished. Then the Bhagavā arrived.”

4.10“Sādhu, bhikkhave.

4.10“Sādhu, bhikkhus.

4.11Etaṁ kho, bhikkhave, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhā agārasmā anagāriyaṁ pabbajitānaṁ yaṁ tumhe dhammiyā kathāya sannisīdeyyātha.

4.11This is fitting for you, sons of good families who have gone forth from the household life into homelessness out of faith, that you should sit together for a talk on dhamma [dhammiyā kathāya].

4.12Sannipatitānaṁ vo, bhikkhave, dvayaṁ karaṇīyaṁ—

4.12When you have gathered together, bhikkhus, two things are to be done by you—

4.13dhammī vā kathā, ariyo vā tuṇhībhāvo.

4.13either a talk on dhamma [dhammī kathā], or noble silence.

5.1Dvemā, bhikkhave, pariyesanā—

5.1There are these two searches, bhikkhus—

5.2ariyā ca pariyesanā, anariyā ca pariyesanā.

5.2the noble search and the ignoble search.

5.3Katamā ca, bhikkhave, anariyā pariyesanā?

5.3And what, bhikkhus, is the ignoble search?

5.4Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhammaṁyeva pariyesati, attanā jarādhammo samāno jarādhammaṁyeva pariyesati, attanā byādhidhammo samāno byādhidhammaṁyeva pariyesati, attanā maraṇadhammo samāno maraṇadhammaṁyeva pariyesati, attanā sokadhammo samāno sokadhammaṁyeva pariyesati, attanā saṅkilesadhammo samāno saṅkilesadhammaṁyeva pariyesati.

5.4Here, bhikkhus, someone, being himself subject to birth, seeks what is likewise subject to birth; being himself subject to aging, seeks what is likewise subject to aging; being himself subject to illness, seeks what is likewise subject to illness; being himself subject to death, seeks what is likewise subject to death; being himself subject to sorrow, seeks what is likewise subject to sorrow; being himself subject to defilement, seeks what is likewise subject to defilement.

6.1Kiñca, bhikkhave, jātidhammaṁ vadetha?

6.1And what, bhikkhus, would you call subject to birth?

6.2Puttabhariyaṁ, bhikkhave, jātidhammaṁ, dāsidāsaṁ jātidhammaṁ, ajeḷakaṁ jātidhammaṁ, kukkuṭasūkaraṁ jātidhammaṁ, hatthigavāssavaḷavaṁ jātidhammaṁ, jātarūparajataṁ jātidhammaṁ.

6.2Wife and children, bhikkhus, are subject to birth; female and male slaves are subject to birth; goats and sheep are subject to birth; chickens and pigs are subject to birth; elephants, cattle, horses, and mares are subject to birth; gold and silver are subject to birth.

6.3Jātidhammā hete, bhikkhave, upadhayo.

6.3These acquisitions are subject to birth, bhikkhus.

6.4Etthāyaṁ gathito mucchito ajjhāpanno attanā jātidhammo samāno jātidhammaṁyeva pariyesati.

6.4Yet here one is tied, infatuated, and deeply involved, and being himself subject to birth, seeks what is likewise subject to birth.

7.1Kiñca, bhikkhave, jarādhammaṁ vadetha?

7.1And what, bhikkhus, would you call subject to aging?

7.2Puttabhariyaṁ, bhikkhave, jarādhammaṁ, dāsidāsaṁ jarādhammaṁ, ajeḷakaṁ jarādhammaṁ, kukkuṭasūkaraṁ jarādhammaṁ, hatthigavāssavaḷavaṁ jarādhammaṁ, jātarūparajataṁ jarādhammaṁ.

7.2Wife and children, bhikkhus, are subject to aging; female and male slaves are subject to aging; goats and sheep are subject to aging; chickens and pigs are subject to aging; elephants, cattle, horses, and mares are subject to aging; gold and silver are subject to aging.

7.3Jarādhammā hete, bhikkhave, upadhayo.

7.3These acquisitions are subject to aging, bhikkhus.

7.4Etthāyaṁ gathito mucchito ajjhāpanno attanā jarādhammo samāno jarādhammaṁyeva pariyesati.

7.4Yet here one is tied, infatuated, and deeply involved, and being himself subject to aging, seeks what is likewise subject to aging.

8.1Kiñca, bhikkhave, byādhidhammaṁ vadetha?

8.1And what, bhikkhus, would you call subject to illness?

8.2Puttabhariyaṁ, bhikkhave, byādhidhammaṁ, dāsidāsaṁ byādhidhammaṁ, ajeḷakaṁ byādhidhammaṁ, kukkuṭasūkaraṁ byādhidhammaṁ, hatthigavāssavaḷavaṁ byādhidhammaṁ.

8.2Wife and children, bhikkhus, are subject to illness; female and male slaves are subject to illness; goats and sheep are subject to illness; chickens and pigs are subject to illness; elephants, cattle, horses, and mares are subject to illness.

8.3Byādhidhammā hete, bhikkhave, upadhayo.

8.3These acquisitions are subject to illness, bhikkhus.

8.4Etthāyaṁ gathito mucchito ajjhāpanno attanā byādhidhammo samāno byādhidhammaṁyeva pariyesati.

8.4Yet here one is tied, infatuated, and deeply involved, and being himself subject to illness, seeks what is likewise subject to illness.

9.1Kiñca, bhikkhave, maraṇadhammaṁ vadetha?

9.1And what, bhikkhus, would you call subject to death?

9.2Puttabhariyaṁ, bhikkhave, maraṇadhammaṁ, dāsidāsaṁ maraṇadhammaṁ, ajeḷakaṁ maraṇadhammaṁ, kukkuṭasūkaraṁ maraṇadhammaṁ, hatthigavāssavaḷavaṁ maraṇadhammaṁ.

9.2Wife and children, bhikkhus, are subject to death; female and male slaves are subject to death; goats and sheep are subject to death; chickens and pigs are subject to death; elephants, cattle, horses, and mares are subject to death.

9.3Maraṇadhammā hete, bhikkhave, upadhayo.

9.3These acquisitions are subject to death, bhikkhus.

9.4Etthāyaṁ gathito mucchito ajjhāpanno attanā maraṇadhammo samāno maraṇadhammaṁyeva pariyesati.

9.4Yet here one is tied, infatuated, and deeply involved, and being himself subject to death, seeks what is likewise subject to death.

10.1Kiñca, bhikkhave, sokadhammaṁ vadetha?

10.1And what, bhikkhus, would you call subject to sorrow?

10.2Puttabhariyaṁ, bhikkhave, sokadhammaṁ, dāsidāsaṁ sokadhammaṁ, ajeḷakaṁ sokadhammaṁ, kukkuṭasūkaraṁ sokadhammaṁ, hatthigavāssavaḷavaṁ sokadhammaṁ.

10.2Wife and children, bhikkhus, are subject to sorrow; female and male slaves are subject to sorrow; goats and sheep are subject to sorrow; chickens and pigs are subject to sorrow; elephants, cattle, horses, and mares are subject to sorrow.

10.3Sokadhammā hete, bhikkhave, upadhayo.

10.3These acquisitions are subject to sorrow, bhikkhus.

10.4Etthāyaṁ gathito mucchito ajjhāpanno attanā sokadhammo samāno sokadhammaṁyeva pariyesati.

10.4Yet here one is tied, infatuated, and deeply involved, and being himself subject to sorrow, seeks what is likewise subject to sorrow.

11.1Kiñca, bhikkhave, saṅkilesadhammaṁ vadetha?

11.1And what, bhikkhus, would you call subject to defilement?

11.2Puttabhariyaṁ, bhikkhave, saṅkilesadhammaṁ, dāsidāsaṁ saṅkilesadhammaṁ, ajeḷakaṁ saṅkilesadhammaṁ, kukkuṭasūkaraṁ saṅkilesadhammaṁ, hatthigavāssavaḷavaṁ saṅkilesadhammaṁ, jātarūparajataṁ saṅkilesadhammaṁ.

11.2Wife and children, bhikkhus, are subject to defilement; female and male slaves are subject to defilement; goats and sheep are subject to defilement; chickens and pigs are subject to defilement; elephants, cattle, horses, and mares are subject to defilement; gold and silver are subject to defilement.

11.3Saṅkilesadhammā hete, bhikkhave, upadhayo.

11.3These acquisitions are subject to defilement, bhikkhus.

11.4Etthāyaṁ gathito mucchito ajjhāpanno attanā saṅkilesadhammo samāno saṅkilesadhammaṁyeva pariyesati.

11.4Yet here one is tied, infatuated, and deeply involved, and being himself subject to defilement, seeks what is likewise subject to defilement.

11.5Ayaṁ, bhikkhave, anariyā pariyesanā.

11.5This, bhikkhus, is the ignoble search.

12.1Katamā ca, bhikkhave, ariyā pariyesanā?

12.1And what, bhikkhus, is the noble search?

12.2Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati.

12.2Here, bhikkhus, someone, being himself subject to birth, having understood the drawback in what is subject to birth, seeks the unborn, the unsurpassed security from bondage, nibbāna; being himself subject to aging, having understood the drawback in what is subject to aging, seeks the ageless, the unsurpassed security from bondage, nibbāna; being himself subject to illness, having understood the drawback in what is subject to illness, seeks the unafflicted, the unsurpassed security from bondage, nibbāna; being himself subject to death, having understood the drawback in what is subject to death, seeks the deathless, the unsurpassed security from bondage, nibbāna; being himself subject to sorrow, having understood the drawback in what is subject to sorrow, seeks the sorrowless, the unsurpassed security from bondage, nibbāna; being himself subject to defilement, having understood the drawback in what is subject to defilement, seeks the undefiled, the unsurpassed security from bondage, nibbāna.

12.3Ayaṁ, bhikkhave, ariyā pariyesanā.

12.3This, bhikkhus, is the noble search.

13.1Ahampi sudaṁ, bhikkhave, pubbeva sambodhā anabhisambuddho bodhisattova samāno attanā jātidhammo samāno jātidhammaṁyeva pariyesāmi, attanā jarādhammo samāno jarādhammaṁyeva pariyesāmi, attanā byādhidhammo samāno byādhidhammaṁyeva pariyesāmi, attanā maraṇadhammo samāno maraṇadhammaṁyeva pariyesāmi, attanā sokadhammo samāno sokadhammaṁyeva pariyesāmi, attanā saṅkilesadhammo samāno saṅkilesadhammaṁyeva pariyesāmi.

13.1Before my awakening, bhikkhus, when I was still unawakened, being only a Bodhisatta, I too, being myself subject to birth, sought what was likewise subject to birth; being myself subject to aging, sought what was likewise subject to aging; being myself subject to illness, sought what was likewise subject to illness; being myself subject to death, sought what was likewise subject to death; being myself subject to sorrow, sought what was likewise subject to sorrow; being myself subject to defilement, sought what was likewise subject to defilement.

13.2Tassa mayhaṁ, bhikkhave, etadahosi:

13.2Then it occurred to me, bhikkhus:

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

13.3‘Why indeed, being myself subject to birth, do I seek what is likewise subject to birth, being myself subject to aging … subject to illness … subject to death … subject to sorrow … being myself subject to defilement, do I seek what is likewise subject to defilement?

13.4Yannūnāhaṁ attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyan’ti.

13.4Suppose that, being myself subject to birth, having understood the drawback in what is subject to birth, I were to seek the unborn, the unsurpassed security from bondage, nibbāna; being myself subject to aging, having understood the drawback in what is subject to aging, I were to seek the ageless, the unsurpassed security from bondage, nibbāna; being myself subject to illness, having understood the drawback in what is subject to illness, I were to seek the unafflicted, the unsurpassed security from bondage, nibbāna; being myself subject to death, having understood the drawback in what is subject to death, I were to seek the deathless, the unsurpassed security from bondage, nibbāna; being myself subject to sorrow, having understood the drawback in what is subject to sorrow, I were to seek the sorrowless, the unsurpassed security from bondage, nibbāna; being myself subject to defilement, having understood the drawback in what is subject to defilement, I were to seek the undefiled, the unsurpassed security from bondage, nibbāna.’

14.1So kho ahaṁ, bhikkhave, aparena samayena daharova samāno susukāḷakeso, bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ.

14.1Then, bhikkhus, at a later time, while still young, with black hair, endowed with the blessing of youth in the prime of life, though my mother and father wished otherwise and were weeping with tearful faces, I shaved off hair and beard, put on ochre robes, and went forth from the household life into homelessness.

15.1So evaṁ pabbajito samāno kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṁ. upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ:

15.1Having thus gone forth, while seeking what is skillful, seeking the unsurpassed state of sublime peace, I approached Āḷāra Kālāma. Having approached him, I said to him:

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

15.2‘Friend Kālāma, I wish to live the holy life in this dhamma and vinaya [dhammavinaye].’

15.3Evaṁ vutte, bhikkhave, āḷāro kālāmo maṁ etadavoca:

15.3When this was said, bhikkhus, Āḷāra Kālāma said this to me:

15.4‘viharatāyasmā;

15.4‘May the venerable one stay.

15.5tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti.

15.5This dhamma is such that a wise person may soon enter and dwell in it, having realized his own teacher’s doctrine for himself with direct knowledge.’

15.6So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.

15.6Then, bhikkhus, it was not long before I quickly learned that dhamma.

15.7So kho ahaṁ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi ahañceva aññe ca.

15.7Then, bhikkhus, by mere lip-service, by mere repetition of words, I was speaking words of knowledge and speaking like an elder, and I claimed, ‘I know, I see,’ as did others.

15.8Tassa mayhaṁ, bhikkhave, etadahosi:

15.8Then it occurred to me, bhikkhus:

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

15.9‘Āḷāra Kālāma does not declare, “Having realized this dhamma for myself with direct knowledge, I enter and dwell in it,” merely out of faith alone.

15.10addhā āḷāro kālāmo imaṁ dhammaṁ jānaṁ passaṁ viharatī’ti.

15.10Surely Āḷāra Kālāma dwells knowing and seeing this dhamma.’

15.11Atha khvāhaṁ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ:

15.11Then, bhikkhus, I approached Āḷāra Kālāma. Having approached him, I said to him:

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

15.12‘To what extent, friend Kālāma, do you declare: “Having realized this dhamma for myself with direct knowledge, I enter and dwell in it”?’

15.13Evaṁ vutte, bhikkhave, āḷāro kālāmo ākiñcaññāyatanaṁ pavedesi.

15.13When this was said, bhikkhus, Āḷāra Kālāma declared the dimension [āyatanaṁ] of nothingness [ākiñcaññāyatanaṁ].

15.14Tassa mayhaṁ, bhikkhave, etadahosi:

15.14Then it occurred to me, bhikkhus:

15.15‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā;

15.15‘It is not only Āḷāra Kālāma who has faith; I too have faith.

15.16na kho āḷārasseva kālāmassa atthi vīriyaṁ, mayhampatthi vīriyaṁ;

15.16It is not only Āḷāra Kālāma who has energy; I too have energy.

15.17na kho āḷārasseva kālāmassa atthi sati, mayhampatthi sati;

15.17It is not only Āḷāra Kālāma who has sati; I too have sati.

15.18na kho āḷārasseva kālāmassa atthi samādhi, mayhampatthi samādhi;

15.18It is not only Āḷāra Kālāma who has samādhi; I too have samādhi.

15.19na kho āḷārasseva kālāmassa atthi paññā, mayhampatthi paññā.

15.19It is not only Āḷāra Kālāma who has discernment [paññā]; I too have discernment [paññā].

15.20Yannūnāhaṁ yaṁ dhammaṁ āḷāro kālāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti, tassa dhammassa sacchikiriyāya padaheyyan’ti.

15.20Suppose I were to strive for the realization of that dhamma which Āḷāra Kālāma declares he enters and dwells in, having realized it for himself with direct knowledge.’

15.21So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.

15.21Then, bhikkhus, it was not long before I quickly entered and dwelt in that dhamma, having realized it for myself with direct knowledge.

15.22Atha khvāhaṁ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ:

15.22Then, bhikkhus, I approached Āḷāra Kālāma. Having approached him, I said to him:

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

15.23‘Is it to this extent, friend Kālāma, that you declare: “Having realized this dhamma for myself with direct knowledge, I enter and dwell in it”?’

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

15.24‘It is to this extent, friend, that I declare: “Having realized this dhamma for myself with direct knowledge, I enter and dwell in it.”’

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

15.25‘Friend, I too enter and dwell in this dhamma to this extent, having realized it for myself with direct knowledge.’

15.26‘Lābhā no, āvuso, suladdhaṁ no, āvuso,

15.26‘It is a gain for us, friend, well gained indeed for us, friend,

15.27ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma.

15.27that we see the venerable one as such a companion in the holy life.

15.28Iti yāhaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi.

15.28Thus, the dhamma that I declare, having realized it for myself with direct knowledge and entered upon it, that same dhamma you enter and dwell in, having realized it for yourself with direct knowledge.

15.29Yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi tamahaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi.

15.29And the dhamma that you enter and dwell in, having realized it for yourself with direct knowledge, that same dhamma I declare, having realized it for myself with direct knowledge and entered upon it.

15.30Iti yāhaṁ dhammaṁ jānāmi taṁ tvaṁ dhammaṁ jānāsi, yaṁ tvaṁ dhammaṁ jānāsi tamahaṁ dhammaṁ jānāmi.

15.30Thus, the dhamma that I know, that dhamma you know; and the dhamma that you know, that dhamma I know.

15.31Iti yādiso ahaṁ tādiso tuvaṁ, yādiso tuvaṁ tādiso ahaṁ.

15.31Thus, as I am, so are you; and as you are, so am I.

15.32Ehi dāni, āvuso, ubhova santā imaṁ gaṇaṁ pariharāmā’ti.

15.32Come now, friend, let us both look after this group together.’

15.33Iti kho, bhikkhave, āḷāro kālāmo ācariyo me samāno attano antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.

15.33Thus, bhikkhus, although Āḷāra Kālāma was my teacher, he placed me, his own pupil, on the same level as himself, and honored me with the highest honor.

15.34Tassa mayhaṁ, bhikkhave, etadahosi:

15.34Then it occurred to me, bhikkhus:

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

15.35‘This dhamma does not lead to disillusionment, to dispassion, to cessation, to stilling, to direct knowledge, to awakening, to nibbāna, but only to rebirth in the dimension [āyatanaṁ] of nothingness [ākiñcaññāyatanaṁ].’

15.36So kho ahaṁ, bhikkhave, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.

15.36Then, bhikkhus, not taking that dhamma as enough, becoming disenchanted with that dhamma, I departed.

16.1So kho ahaṁ, bhikkhave, kiṁ kusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:

16.1Then, bhikkhus, while still seeking what is skillful, seeking the unsurpassed state of sublime peace, I approached Udaka Rāmaputta. Having approached him, I said to him:

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

16.2‘Friend, I wish to live the holy life in this dhamma and vinaya [dhammavinaye].’

16.3Evaṁ vutte, bhikkhave, udako rāmaputto maṁ etadavoca:

16.3When this was said, bhikkhus, Udaka Rāmaputta said this to me:

16.4‘viharatāyasmā;

16.4‘May the venerable one stay.

16.5tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti.

16.5This dhamma is such that a wise person may soon enter and dwell in it, having realized his own teacher’s doctrine for himself with direct knowledge.’

16.6So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.

16.6Then, bhikkhus, it was not long before I quickly learned that dhamma.

16.7So kho ahaṁ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi ahañceva aññe ca.

16.7Then, bhikkhus, by mere lip-service, by mere repetition of words, I was speaking words of knowledge and speaking like an elder, and I claimed, ‘I know, I see,’ as did others.

16.8Tassa mayhaṁ, bhikkhave, etadahosi:

16.8Then it occurred to me, bhikkhus:

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

16.9‘Rāma does not declare, “Having realized this dhamma for myself with direct knowledge, I enter and dwell in it,” merely out of faith alone.

16.10addhā rāmo imaṁ dhammaṁ jānaṁ passaṁ vihāsī’ti.

16.10Surely Rāma dwelt knowing and seeing this dhamma.’

16.11Atha khvāhaṁ, bhikkhave, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:

16.11Then, bhikkhus, I approached Udaka Rāmaputta. Having approached him, I said to him:

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

16.12‘To what extent, friend, did Rāma declare: “Having realized this dhamma for himself with direct knowledge, he enters and dwells in it”?’

16.13Evaṁ vutte, bhikkhave, udako rāmaputto nevasaññānāsaññāyatanaṁ pavedesi.

16.13When this was said, bhikkhus, Udaka Rāmaputta declared the dimension [āyatanaṁ] of neither-perception-nor-non-perception [nevasaññānāsaññāyatanaṁ].

16.14Tassa mayhaṁ, bhikkhave, etadahosi:

16.14Then it occurred to me, bhikkhus:

16.15‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā;

16.15‘It was not only Rāma who had faith; I too have faith.

16.16na kho rāmasseva ahosi vīriyaṁ, mayhampatthi vīriyaṁ;

16.16It was not only Rāma who had energy; I too have energy.

16.17na kho rāmasseva ahosi sati, mayhampatthi sati;

16.17It was not only Rāma who had sati; I too have sati.

16.18na kho rāmasseva ahosi samādhi, mayhampatthi samādhi,

16.18It was not only Rāma who had samādhi; I too have samādhi.

16.19na kho rāmasseva ahosi paññā, mayhampatthi paññā.

16.19It was not only Rāma who had discernment [paññā]; I too have discernment [paññā].

16.20Yannūnāhaṁ yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi, tassa dhammassa sacchikiriyāya padaheyyan’ti.

16.20Suppose I were to strive for the realization of that dhamma which Rāma declared he entered and dwelt in, having realized it for himself with direct knowledge.’

16.21So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.

16.21Then, bhikkhus, it was not long before I quickly entered and dwelt in that dhamma, having realized it for myself with direct knowledge.

16.22Atha khvāhaṁ, bhikkhave, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:

16.22Then, bhikkhus, I approached Udaka Rāmaputta. Having approached him, I said to him:

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

16.23‘Is it to this extent, friend, that Rāma declared: “Having realized this dhamma for himself with direct knowledge, he entered and dwelt in it”?’

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

16.24‘It is to this extent, friend, that Rāma declared: “Having realized this dhamma for himself with direct knowledge, he entered and dwelt in it.”’

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

16.25‘Friend, I too enter and dwell in this dhamma to this extent, having realized it for myself with direct knowledge.’

16.26‘Lābhā no, āvuso, suladdhaṁ no, āvuso,

16.26‘It is a gain for us, friend, well gained indeed for us, friend,

16.27ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma.

16.27that we see the venerable one as such a companion in the holy life.

16.28Iti yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi, taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi.

16.28Thus, the dhamma that Rāma declared, having realized it for himself with direct knowledge and entered upon it, that same dhamma you enter and dwell in, having realized it for yourself with direct knowledge.

16.29Yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi, taṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi.

16.29And the dhamma that you enter and dwell in, having realized it for yourself with direct knowledge, that same dhamma Rāma declared, having realized it for himself with direct knowledge and entered upon it.

16.30Iti yaṁ dhammaṁ rāmo abhiññāsi taṁ tvaṁ dhammaṁ jānāsi, yaṁ tvaṁ dhammaṁ jānāsi, taṁ dhammaṁ rāmo abhiññāsi.

16.30Thus, the dhamma that Rāma directly knew, that dhamma you know; and the dhamma that you know, that dhamma Rāma directly knew.

16.31Iti yādiso rāmo ahosi tādiso tuvaṁ, yādiso tuvaṁ tādiso rāmo ahosi.

16.31Thus, as Rāma was, so are you; and as you are, so was Rāma.

16.32Ehi dāni, āvuso, tuvaṁ imaṁ gaṇaṁ pariharā’ti.

16.32Come now, friend, you alone should look after this group.’

16.33Iti kho, bhikkhave, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.

16.33Thus, bhikkhus, Udaka Rāmaputta, though only my fellow companion in the holy life, placed me in the position of teacher and honored me with the highest honor.

16.34Tassa mayhaṁ, bhikkhave, etadahosi:

16.34Then it occurred to me, bhikkhus:

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

16.35‘This dhamma does not lead to disillusionment, to dispassion, to cessation, to stilling, to direct knowledge, to awakening, to nibbāna, but only to rebirth in the dimension [āyatanaṁ] of neither-perception-nor-non-perception [nevasaññānāsaññāyatanaṁ].’

16.36So kho ahaṁ, bhikkhave, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.

16.36Then, bhikkhus, not taking that dhamma as enough, becoming disenchanted with that dhamma, I departed.

17.1So kho ahaṁ, bhikkhave, kiṁ kusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno magadhesu anupubbena cārikaṁ caramāno yena uruvelā senānigamo tadavasariṁ.

17.1Then, bhikkhus, while still seeking what is skillful, seeking the unsurpassed state of sublime peace, wandering gradually on tour through the Magadhan country, I arrived at Uruvelā, the market town of Senāni.

17.2Tatthaddasaṁ ramaṇīyaṁ bhūmibhāgaṁ, pāsādikañca vanasaṇḍaṁ, nadiñca sandantiṁ setakaṁ supatitthaṁ ramaṇīyaṁ, samantā ca gocaragāmaṁ.

17.2There I saw a delightful stretch of ground, an inspiring woodland grove, and a river flowing with clear water, with lovely smooth banks, and a nearby village suitable for alms.

17.3Tassa mayhaṁ, bhikkhave, etadahosi:

17.3Then it occurred to me, bhikkhus:

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

17.4‘Indeed, this stretch of ground is delightful, and the woodland grove inspiring, and the river flows with clear water, with lovely smooth banks, and a nearby village suitable for alms.

17.5Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāyā’ti.

17.5This is enough indeed for the striving of one from a good family intent on striving.’

17.6So kho ahaṁ, bhikkhave, tattheva nisīdiṁ—

17.6Then, bhikkhus, I sat down right there—

17.7alamidaṁ padhānāyāti.

17.7‘This is enough for striving.’

18.1So kho ahaṁ, bhikkhave, attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ.

18.1Then, bhikkhus, being myself subject to birth, having understood the drawback in what is subject to birth, while seeking the unborn, the unsurpassed security from bondage, nibbāna, I attained the unborn, the unsurpassed security from bondage, nibbāna; being myself subject to aging, having understood the drawback in what is subject to aging, while seeking the ageless, the unsurpassed security from bondage, nibbāna, I attained the ageless, the unsurpassed security from bondage, nibbāna; being myself subject to illness, having understood the drawback in what is subject to illness, while seeking the unafflicted, the unsurpassed security from bondage, nibbāna, I attained the unafflicted, the unsurpassed security from bondage, nibbāna; being myself subject to death, having understood the drawback in what is subject to death, I attained the deathless, the unsurpassed security from bondage, nibbāna; being myself subject to sorrow, having understood the drawback in what is subject to sorrow, I attained the sorrowless, the unsurpassed security from bondage, nibbāna; being myself subject to defilement, having understood the drawback in what is subject to defilement, while seeking the undefiled, the unsurpassed security from bondage, nibbāna, I attained the undefiled, the unsurpassed security from bondage, nibbāna.

18.2Ñāṇañca pana me dassanaṁ udapādi:

18.2And knowledge and vision arose in me:

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

18.3‘Unshakable is my liberation; this is my last birth; now there is no further bhava.’

19.1Tassa mayhaṁ, bhikkhave, etadahosi:

19.1Then it occurred to me, bhikkhus:

19.2‘adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.

19.2‘This dhamma that has been attained by me is deep, hard to see, hard to understand, peaceful, sublime, beyond the sphere of reasoning, subtle, to be known by the wise.

19.3Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā.

19.3But this generation delights in attachment, relishes attachment, rejoices in attachment.

19.4Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ—idappaccayatā paṭiccasamuppādo.

19.4For a generation that delights in attachment, relishes attachment, rejoices in attachment, this state is hard to see, namely this conditionality, paṭiccasamuppāda.

19.5Idampi kho ṭhānaṁ duddasaṁ yadidaṁ—sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ.

19.5This state too is hard to see, namely the stilling of all saṅkhāras, the relinquishment of all acquisitions, the ending of taṇhā, dispassion, cessation, nibbāna.

19.6Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ, so mamassa kilamatho, sā mamassa vihesā’ti.

19.6And if I were to teach the dhamma, but others would not understand me, that would be wearisome for me, that would be troublesome for me.’

19.7Apissu maṁ, bhikkhave, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā:

19.7Then, bhikkhus, these amazing verses, unheard before, came to me:

19.8‘Kicchena me adhigataṁ,

19.8‘What I have attained with difficulty,

19.9halaṁ dāni pakāsituṁ;

19.9enough now of making it known;

19.10Rāgadosaparetehi,

19.10This dhamma is not easily understood

19.11nāyaṁ dhammo susambudho.

19.11by those overcome by passion and hatred.

19.12Paṭisotagāmiṁ nipuṇaṁ,

19.12Going against the stream, subtle,

19.13gambhīraṁ duddasaṁ aṇuṁ;

19.13deep, hard to see, minute;

19.14Rāgarattā na dakkhanti,

19.14Those dyed with lust will not see it,

19.15tamokhandhena āvuṭā’ti.

19.15covered over by a mass of darkness.’

19.16Itiha me, bhikkhave, paṭisañcikkhato appossukkatāya cittaṁ namati, no dhammadesanāya.

19.16Thus, as I reflected, bhikkhus, my mind inclined to remaining inactive, not to teaching the dhamma.

20.1Atha kho, bhikkhave, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi:

20.1Then, bhikkhus, Brahmā Sahampati, having known with his own mind the thought in my mind, thought:

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

20.2‘Alas, the world is lost, alas, the world is destroyed, since the mind of the Tathāgata, the arahant, the perfectly self-awakened one, inclines to remaining inactive, not to teaching the dhamma.’

20.3Atha kho, bhikkhave, brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito mama purato pāturahosi.

20.3Then, bhikkhus, just as a strong man might extend his bent arm or bend his extended arm, so too Brahmā Sahampati vanished from the Brahmā world and appeared before me.

20.4Atha kho, bhikkhave, brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yenāhaṁ tenañjaliṁ paṇāmetvā maṁ etadavoca:

20.4Then, bhikkhus, Brahmā Sahampati, arranging his upper robe over one shoulder, raising his hands in reverence toward me, said this to me:

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

20.5‘Let the Bhagavā teach the dhamma, bhante; let the Fortunate One teach the dhamma.

20.6Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti.

20.6There are beings with little dust in their eyes who are declining because they do not hear the dhamma.

20.7Bhavissanti dhammassa aññātāro’ti.

20.7There will be those who will understand the dhamma.’

20.8Idamavoca, bhikkhave, brahmā sahampati.

20.8This is what Brahmā Sahampati said, bhikkhus.

20.9Idaṁ vatvā athāparaṁ etadavoca:

20.9Having said this, he further said:

20.10‘Pāturahosi magadhesu pubbe,

20.10‘Previously there appeared in Magadha

20.11Dhammo asuddho samalehi cintito;

20.11an impure dhamma, conceived by the stained.

20.12Apāpuretaṁ amatassa dvāraṁ,

20.12Open this door to the deathless;

20.13Suṇantu dhammaṁ vimalenānubuddhaṁ.

20.13let them hear the dhamma realized by the stainless one.

20.14Sele yathā pabbatamuddhaniṭṭhito,

20.14As one standing on a rocky mountain peak

20.15Yathāpi passe janataṁ samantato;

20.15might see the people all around,

20.16Tathūpamaṁ dhammamayaṁ sumedha,

20.16so, wise one, all-seeing one,

20.17Pāsādamāruyha samantacakkhu;

20.17having ascended the palace built of dhamma,

20.18Sokāvatiṇṇaṁ janatamapetasoko,

20.18look upon the grieving people, free from sorrow,

20.19Avekkhassu jātijarābhibhūtaṁ.

20.19overcome by birth and aging.

20.20Uṭṭhehi vīra vijitasaṅgāma,

20.20Rise up, hero, victor in battle!

20.21Satthavāha aṇaṇa vicara loke;

20.21Caravan leader, debtless one, wander in the world.

20.22Desassu bhagavā dhammaṁ,

20.22Let the Bhagavā teach the dhamma;

20.23Aññātāro bhavissantī’ti.

20.23there will be those who understand.’

21.1Atha kho ahaṁ, bhikkhave, brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesiṁ.

21.1Then, bhikkhus, understanding Brahmā’s request, and out of compassion for beings, I surveyed the world with the Buddha-eye.

21.2Addasaṁ kho ahaṁ, bhikkhave, buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.

21.2Surveying the world with the Buddha-eye, I saw beings with little dust in their eyes and with much dust in their eyes, with sharp indriyas and dull indriyas, with good qualities and bad qualities, easy to instruct and hard to instruct, some dwelling seeing fear in blame and in the next world, and some dwelling not seeing fear in blame and in the next world.

21.3Seyyathāpi 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 udakaṁ accuggamma ṭhitāni anupalittāni udakena;

21.3Just as in a pond of blue lotuses, red lotuses, or white lotuses, some blue lotuses, red lotuses, or white lotuses, born in the water and grown in the water, remain submerged beneath the water and thrive while submerged; some blue lotuses, red lotuses, or white lotuses, born in the water and grown in the water, stand level with the water; and some blue lotuses, red lotuses, or white lotuses, born in the water and grown in the water, rise up out of the water and stand unstained by the water;

21.4evameva kho ahaṁ, bhikkhave, buddhacakkhunā lokaṁ volokento addasaṁ satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.

21.4in the same way, bhikkhus, surveying the world with the Buddha-eye, I saw beings with little dust in their eyes and with much dust in their eyes, with sharp indriyas and dull indriyas, with good qualities and bad qualities, easy to instruct and hard to instruct, some dwelling seeing fear in blame and in the next world, and some dwelling not seeing fear in blame and in the next world.

21.5Atha khvāhaṁ, bhikkhave, brahmānaṁ sahampatiṁ gāthāya paccabhāsiṁ:

21.5Then, bhikkhus, I replied to Brahmā Sahampati in verse:

21.6‘Apārutā tesaṁ amatassa dvārā,

21.6‘Opened are the doors to the deathless

21.7Ye sotavanto pamuñcantu saddhaṁ;

21.7for those who have ears: let them show faith.

21.8Vihiṁsasaññī paguṇaṁ na bhāsiṁ,

21.8Perceiving trouble, Brahmā, I did not speak

21.9Dhammaṁ paṇītaṁ manujesu brahme’ti.

21.9the refined and sublime dhamma among humans.’

21.10Atha kho, bhikkhave, brahmā sahampati ‘katāvakāso khomhi bhagavatā dhammadesanāyā’ti maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi.

21.10Then, bhikkhus, Brahmā Sahampati, thinking, “The Bhagavā has granted me an opening for the teaching of the dhamma,” bowed to me, circled me keeping his right side toward me, and vanished right there.

22.1Tassa mayhaṁ, bhikkhave, etadahosi:

22.1Then it occurred to me, bhikkhus:

22.2‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ;

22.2‘To whom should I first teach the dhamma?

22.3ko imaṁ dhammaṁ khippameva ājānissatī’ti?

22.3Who will quickly understand this dhamma?’

22.4Tassa mayhaṁ, bhikkhave, etadahosi:

22.4Then it occurred to me, bhikkhus:

22.5‘ayaṁ kho āḷāro kālāmo paṇḍito viyatto medhāvī dīgharattaṁ apparajakkhajātiko.

22.5‘This Āḷāra Kālāma is wise, competent, and intelligent, and for a long time has had little dust in his eyes.

22.6Yannūnāhaṁ āḷārassa kālāmassa paṭhamaṁ dhammaṁ deseyyaṁ.

22.6Suppose I were to first teach the dhamma to Āḷāra Kālāma.

22.7So imaṁ dhammaṁ khippameva ājānissatī’ti.

22.7He would quickly understand this dhamma.’

22.8Atha kho maṁ, bhikkhave, devatā upasaṅkamitvā etadavoca:

22.8Then, bhikkhus, a devatā approached me and said this:

22.9‘sattāhakālaṅkato, bhante, āḷāro kālāmo’ti.

22.9‘Bhante, Āḷāra Kālāma died seven days ago.’

22.10Ñāṇañca pana me dassanaṁ udapādi:

22.10And knowledge and vision arose in me:

22.11‘sattāhakālaṅkato āḷāro kālāmo’ti.

22.11‘Āḷāra Kālāma died seven days ago.’

22.12Tassa mayhaṁ, bhikkhave, etadahosi:

22.12Then it occurred to me, bhikkhus:

22.13‘mahājāniyo kho āḷāro kālāmo.

22.13‘Āḷāra Kālāma has suffered a great loss.

22.14Sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā’ti.

22.14For if he had heard this dhamma, he would have quickly understood.’

23.1Tassa mayhaṁ, bhikkhave, etadahosi:

23.1Then it occurred to me, bhikkhus:

23.2‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ;

23.2‘To whom should I first teach the dhamma?

23.3ko imaṁ dhammaṁ khippameva ājānissatī’ti?

23.3Who will quickly understand this dhamma?’

23.4Tassa mayhaṁ, bhikkhave, etadahosi:

23.4Then it occurred to me, bhikkhus:

23.5‘ayaṁ kho udako rāmaputto paṇḍito viyatto medhāvī dīgharattaṁ apparajakkhajātiko.

23.5‘This Udaka Rāmaputta is wise, competent, and intelligent, and for a long time has had little dust in his eyes.

23.6Yannūnāhaṁ udakassa rāmaputtassa paṭhamaṁ dhammaṁ deseyyaṁ.

23.6Suppose I were to first teach the dhamma to Udaka Rāmaputta.

23.7So imaṁ dhammaṁ khippameva ājānissatī’ti.

23.7He would quickly understand this dhamma.’

23.8Atha kho maṁ, bhikkhave, devatā upasaṅkamitvā etadavoca:

23.8Then, bhikkhus, a devatā approached me and said this:

23.9‘abhidosakālaṅkato, bhante, udako rāmaputto’ti.

23.9‘Bhante, Udaka Rāmaputta died last night.’

23.10Ñāṇañca pana me dassanaṁ udapādi:

23.10And knowledge and vision arose in me:

23.11‘abhidosakālaṅkato udako rāmaputto’ti.

23.11‘Udaka Rāmaputta died last night.’

23.12Tassa mayhaṁ, bhikkhave, etadahosi:

23.12Then it occurred to me, bhikkhus:

23.13‘mahājāniyo kho udako rāmaputto.

23.13‘Udaka Rāmaputta has suffered a great loss.

23.14Sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā’ti.

23.14For if he had heard this dhamma, he would have quickly understood.’

24.1Tassa mayhaṁ, bhikkhave, etadahosi:

24.1Then it occurred to me, bhikkhus:

24.2‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ;

24.2‘To whom should I first teach the dhamma?

24.3ko imaṁ dhammaṁ khippameva ājānissatī’ti?

24.3Who will quickly understand this dhamma?’

24.4Tassa mayhaṁ, bhikkhave, etadahosi:

24.4Then it occurred to me, bhikkhus:

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

24.5‘The group of five bhikkhus were very helpful to me, for they attended on me when I was devoted to striving.

24.6Yannūnāhaṁ pañcavaggiyānaṁ bhikkhūnaṁ paṭhamaṁ dhammaṁ deseyyan’ti.

24.6Suppose I were to first teach the dhamma to the group of five bhikkhus.’

24.7Tassa mayhaṁ, bhikkhave, etadahosi:

24.7Then it occurred to me, bhikkhus:

24.8‘kahaṁ nu kho etarahi pañcavaggiyā bhikkhū viharantī’ti?

24.8‘Where are the group of five bhikkhus dwelling now?’

24.9Addasaṁ kho ahaṁ, bhikkhave, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṁ viharante isipatane migadāye.

24.9Then, bhikkhus, with the divine eye, purified and surpassing the human, I saw the group of five bhikkhus dwelling at Bārāṇasī in the Deer Park at Isipatana.

24.10Atha khvāhaṁ, bhikkhave, uruvelāyaṁ yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkamiṁ.

24.10Then, bhikkhus, having stayed at Uruvelā as long as I pleased, I set out on tour toward Bārāṇasī.

25.1Addasā kho maṁ, bhikkhave, upako ājīvako antarā ca gayaṁ antarā ca bodhiṁ addhānamaggappaṭipannaṁ.

25.1Then, bhikkhus, Upaka the Ājīvaka saw me while I was traveling on the road between Gayā and the Bodhi tree.

25.2Disvāna maṁ etadavoca:

25.2Seeing me, he said this:

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

25.3‘Your faculties are serene indeed, friend, your complexion pure and clear.

25.4Kaṁsi tvaṁ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṁ dhammaṁ rocesī’ti?

25.4For whose sake have you gone forth, friend? Or who is your teacher? Or whose dhamma do you approve of?’

25.5Evaṁ vutte, ahaṁ, bhikkhave, upakaṁ ājīvakaṁ gāthāhi ajjhabhāsiṁ:

25.5When this was said, bhikkhus, I addressed Upaka the Ājīvaka in verses:

25.6‘Sabbābhibhū sabbavidūhamasmi,

25.6‘I am one who has overcome all, who knows all,

25.7Sabbesu dhammesu anūpalitto;

25.7unstained among all dhammas;

25.8Sabbañjaho taṇhākkhaye vimutto,

25.8having abandoned all, liberated in the ending of taṇhā,

25.9Sayaṁ abhiññāya kamuddiseyyaṁ.

25.9having directly known for myself, whom should I point to?

25.10Na me ācariyo atthi,

25.10I have no teacher,

25.11sadiso me na vijjati;

25.11and one like me is not found.

25.12Sadevakasmiṁ lokasmiṁ,

25.12In the world with its devas,

25.13natthi me paṭipuggalo.

25.13I have no counterpart.

25.14Ahañhi arahā loke,

25.14For I am an arahant in the world,

25.15ahaṁ satthā anuttaro;

25.15I am the unsurpassed teacher.

25.16Ekomhi sammāsambuddho,

25.16I alone am perfectly self-awakened,

25.17sītibhūtosmi nibbuto.

25.17cooled, extinguished.

25.18Dhammacakkaṁ pavattetuṁ,

25.18To set rolling the wheel of dhamma [dhammacakkaṁ],

25.19Gacchāmi kāsinaṁ puraṁ;

25.19I am going to the city of the Kāsi people.

25.20Andhībhūtasmiṁ lokasmiṁ,

25.20In a world become blind,

25.21Āhañchaṁ amatadundubhin’ti.

25.21I will beat the drum of the deathless.’

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

25.22‘Then, friend, as you claim, you are an arahant, an endless victor.’

25.23‘Mādisā ve jinā honti,

25.23‘Those like me are indeed victors,

25.24ye pattā āsavakkhayaṁ;

25.24who have attained the destruction of the āsavas.

25.25Jitā me pāpakā dhammā,

25.25Evil dhammas have been conquered by me,

25.26tasmāhamupaka jino’ti.

25.26therefore, Upaka, I am a victor.’

25.27Evaṁ vutte, bhikkhave, upako ājīvako ‘hupeyyapāvuso’ti vatvā sīsaṁ okampetvā ummaggaṁ gahetvā pakkāmi.

25.27When this was said, bhikkhus, Upaka the Ājīvaka said, ‘It may be so, friend,’ shook his head, took a side road, and departed.

26.1Atha khvāhaṁ, bhikkhave, anupubbena cārikaṁ caramāno yena bārāṇasī isipatanaṁ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṁ.

26.1Then, bhikkhus, traveling gradually on tour, I approached Bārāṇasī, the Deer Park at Isipatana, where the group of five bhikkhus were.

26.2Addasaṁsu kho maṁ, bhikkhave, pañcavaggiyā bhikkhū dūrato āgacchantaṁ.

26.2Then, bhikkhus, the group of five bhikkhus saw me coming in the distance.

26.3Disvāna aññamaññaṁ saṇṭhapesuṁ:

26.3Seeing me, they made an agreement among themselves:

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

26.4‘Here comes that ascetic Gotama, friend, who lives in abundance, who has fallen away from striving, who has turned back to abundance.

26.5So neva abhivādetabbo, na paccuṭṭhātabbo; nāssa pattacīvaraṁ paṭiggahetabbaṁ.

26.5He should neither be greeted nor risen for, nor should his bowl and robe be received.

26.6Api ca kho āsanaṁ ṭhapetabbaṁ, sace ākaṅkhissati nisīdissatī’ti.

26.6But a seat may be placed there; if he wishes, he may sit.’

26.7Yathā yathā kho ahaṁ, bhikkhave, upasaṅkamiṁ tathā tathā pañcavaggiyā bhikkhū nāsakkhiṁsu sakāya katikāya saṇṭhātuṁ.

26.7But, bhikkhus, as I drew nearer and nearer, the group of five bhikkhus were unable to keep to their own agreement.

26.8Appekacce maṁ paccuggantvā pattacīvaraṁ paṭiggahesuṁ, appekacce āsanaṁ paññapesuṁ, appekacce pādodakaṁ upaṭṭhapesuṁ.

26.8Some went to meet me and received my bowl and robe, some prepared a seat, some set out water for the feet.

26.9Api ca kho maṁ nāmena ca āvusovādena ca samudācaranti.

26.9Still, they addressed me by name and as ‘friend.’

27.1Evaṁ vutte, ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ:

27.1When this was said, bhikkhus, I said this to the group of five bhikkhus:

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

27.2‘Do not address the Tathāgata by name or as “friend,” bhikkhus.

27.3Arahaṁ, bhikkhave, tathāgato sammāsambuddho.

27.3The Tathāgata is an arahant, perfectly self-awakened.

27.4Odahatha, bhikkhave, sotaṁ, amatamadhigataṁ, ahamanusāsāmi, ahaṁ dhammaṁ desemi.

27.4Listen, bhikkhus; the deathless has been attained. I instruct; I teach the dhamma.

27.5Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.

27.5Practicing as instructed, you will soon, in this very life, realize for yourselves with direct knowledge and enter upon that unsurpassed culmination of the holy life for the sake of which those from good families rightly go forth from the household life into homelessness.’

27.6Evaṁ vutte, bhikkhave, pañcavaggiyā bhikkhū maṁ etadavocuṁ:

27.6When this was said, bhikkhus, the group of five bhikkhus said this to me:

27.7‘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?

27.7‘Even by that conduct, friend Gotama, by that practice, by that difficult undertaking, you did not attain any higher human state, any distinction in noble knowledge and vision. So how could you now, living in abundance, having fallen away from striving, having turned back to abundance, attain any higher human state, any distinction in noble knowledge and vision?’

27.8Evaṁ vutte, ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ:

27.8When this was said, bhikkhus, I said this to the group of five bhikkhus:

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

27.9‘The Tathāgata is not one who lives in abundance, bhikkhus; he has not fallen away from striving; he has not turned back to abundance.

27.10Arahaṁ, bhikkhave, tathāgato sammāsambuddho.

27.10The Tathāgata is an arahant, perfectly self-awakened.

27.11Odahatha, bhikkhave, sotaṁ, amatamadhigataṁ, ahamanusāsāmi, ahaṁ dhammaṁ desemi.

27.11Listen, bhikkhus; the deathless has been attained. I instruct; I teach the dhamma.

27.12Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.

27.12Practicing as instructed, you will soon, in this very life, realize for yourselves with direct knowledge and enter upon that unsurpassed culmination of the holy life for the sake of which those from good families rightly go forth from the household life into homelessness.’

27.13Dutiyampi kho, bhikkhave, pañcavaggiyā bhikkhū maṁ etadavocuṁ:

27.13A second time, bhikkhus, the group of five bhikkhus said this to me:

27.14‘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?

27.14‘Even by that conduct, friend Gotama, by that practice, by that difficult undertaking, you did not attain any higher human state, any distinction in noble knowledge and vision. So how could you now, living in abundance, having fallen away from striving, having turned back to abundance, attain any higher human state, any distinction in noble knowledge and vision?’

27.15Dutiyampi kho ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ:

27.15A second time, bhikkhus, I said this to the group of five bhikkhus:

27.16‘na, bhikkhave, tathāgato bāhulliko …pe…

27.16‘The Tathāgata is not one who lives in abundance …

27.17upasampajja viharissathā’ti.

27.17realize for yourselves with direct knowledge and enter upon it in this very life.’

27.18Tatiyampi kho, bhikkhave, pañcavaggiyā bhikkhū maṁ etadavocuṁ:

27.18A third time, bhikkhus, the group of five bhikkhus said this to me:

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

27.19‘Even by that conduct, friend Gotama, by that practice, by that difficult undertaking, you did not attain any higher human state, any distinction in noble knowledge and vision. So how could you now, living in abundance, having fallen away from striving, having turned back to abundance, attain any higher human state, any distinction in noble knowledge and vision?’

28.1Evaṁ vutte, ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ:

28.1When this was said, bhikkhus, I said this to the group of five bhikkhus:

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

28.2‘Do you remember me ever before making such a declaration as this, bhikkhus?’

28.3‘No hetaṁ, bhante’.

28.3‘No indeed, bhante.’

28.4‘Arahaṁ, bhikkhave, tathāgato sammāsambuddho.

28.4‘The Tathāgata is an arahant, perfectly self-awakened.

28.5Odahatha, bhikkhave, sotaṁ, amatamadhigataṁ, ahamanusāsāmi, ahaṁ dhammaṁ desemi.

28.5Listen, bhikkhus; the deathless has been attained. I instruct; I teach the dhamma.

28.6Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.

28.6Practicing as instructed, you will soon, in this very life, realize for yourselves with direct knowledge and enter upon that unsurpassed culmination of the holy life for the sake of which those from good families rightly go forth from the household life into homelessness.’

29.1Asakkhiṁ kho ahaṁ, bhikkhave, pañcavaggiye bhikkhū saññāpetuṁ.

29.1Then, bhikkhus, I was able to persuade the group of five bhikkhus.

29.2Dvepi sudaṁ, bhikkhave, bhikkhū ovadāmi, tayo bhikkhū piṇḍāya caranti.

29.2Sometimes, bhikkhus, I instructed two bhikkhus, while three bhikkhus went for alms.

29.3Yaṁ tayo bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema.

29.3With what the three bhikkhus brought back from the almsround, the six of us sustained ourselves.

29.4Tayopi sudaṁ, bhikkhave, bhikkhū ovadāmi, dve bhikkhū piṇḍāya caranti.

29.4Sometimes, bhikkhus, I instructed three bhikkhus, while two bhikkhus went for alms.

29.5Yaṁ dve bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema.

29.5With what the two bhikkhus brought back from the almsround, the six of us sustained ourselves.

30.1Atha kho, bhikkhave, pañcavaggiyā bhikkhū mayā evaṁ ovadiyamānā evaṁ anusāsiyamānā attanā jātidhammā samānā jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu, attanā jarādhammā samānā jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu, attanā byādhidhammā samānā …pe… attanā maraṇadhammā samānā … attanā sokadhammā samānā … attanā saṅkilesadhammā samānā saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu.

30.1Then, bhikkhus, the group of five bhikkhus, being thus instructed and advised by me, being themselves subject to birth, having understood the drawback in what is subject to birth, while seeking the unborn, the unsurpassed security from bondage, nibbāna, attained the unborn, the unsurpassed security from bondage, nibbāna; being themselves subject to aging, having understood the drawback in what is subject to aging, while seeking the ageless, the unsurpassed security from bondage, nibbāna, attained the ageless, the unsurpassed security from bondage, nibbāna; being themselves subject to illness … being themselves subject to death … being themselves subject to sorrow … being themselves subject to defilement, having understood the drawback in what is subject to defilement, while seeking the undefiled, the unsurpassed security from bondage, nibbāna, attained the undefiled, the unsurpassed security from bondage, nibbāna.

30.2Ñāṇañca pana nesaṁ dassanaṁ udapādi:

30.2And knowledge and vision arose in them:

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

30.3‘Unshakable is our liberation; this is our last birth; now there is no further bhava.’

31.1Pañcime, bhikkhave, kāmaguṇā.

31.1There are these five strands of sensual pleasure, bhikkhus.

31.2Katame pañca?

31.2What five?

31.3Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,

31.3Forms cognizable by the eye that are desirable, lovely, pleasing, agreeable, endearing, connected with sensuality, enticing;

31.4sotaviññeyyā saddā …pe…

31.4sounds cognizable by the ear …

31.5ghānaviññeyyā gandhā …

31.5smells cognizable by the nose …

31.6jivhāviññeyyā rasā …

31.6tastes cognizable by the tongue …

31.7kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā.

31.7tangibles cognizable by the body that are desirable, lovely, pleasing, agreeable, endearing, connected with sensuality, enticing.

31.8Ime kho, bhikkhave, pañca kāmaguṇā.

31.8These, bhikkhus, are the five strands of sensual pleasure.

32.1Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā:

32.1Whatever ascetics or brahmins there are, bhikkhus, who enjoy these five strands of sensual pleasure, caught up in them, infatuated with them, sunk in them, not seeing the drawback, without discernment [paññā] of escape, they should be understood thus:

32.2‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’.

32.2‘They have fallen into ruin, fallen into disaster, and are at the mercy of the Evil One.’

32.3Seyyathāpi, bhikkhave, āraññako mago baddho pāsarāsiṁ adhisayeyya.

32.3Just as, bhikkhus, a wild deer, if bound, were to lie down on a heap of snares.

32.4So evamassa veditabbo:

32.4It should be understood thus:

32.5‘anayamāpanno byasanamāpanno yathākāmakaraṇīyo luddassa.

32.5‘It has fallen into ruin, fallen into disaster, and is at the mercy of the hunter.

32.6Āgacchante ca pana ludde yena kāmaṁ na pakkamissatī’ti.

32.6And when the hunter comes, it will not go wherever it wants.’

32.7Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā:

32.7In the same way, bhikkhus, whatever ascetics or brahmins there are who enjoy these five strands of sensual pleasure, caught up in them, infatuated with them, sunk in them, not seeing the drawback, without discernment [paññā] of escape, they should be understood thus:

32.8‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’.

32.8‘They have fallen into ruin, fallen into disaster, and are at the mercy of the Evil One.’

33.1Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā:

33.1But whatever ascetics or brahmins there are, bhikkhus, who enjoy these five strands of sensual pleasure without being caught up in them, without being infatuated with them, without being sunk in them, seeing the drawback, with discernment [paññā] of escape, they should be understood thus:

33.2‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’.

33.2‘They have not fallen into ruin, not fallen into disaster, and are not at the mercy of the Evil One.’

33.3Seyyathāpi, bhikkhave, āraññako mago abaddho pāsarāsiṁ adhisayeyya.

33.3Just as, bhikkhus, a wild deer, unbound, were to lie down on a heap of snares.

33.4So evamassa veditabbo:

33.4It should be understood thus:

33.5‘na anayamāpanno na byasanamāpanno na yathākāmakaraṇīyo luddassa.

33.5‘It has not fallen into ruin, not fallen into disaster, and is not at the mercy of the hunter.

33.6Āgacchante ca pana ludde yena kāmaṁ pakkamissatī’ti.

33.6And when the hunter comes, it will go wherever it wants.’

33.7Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā:

33.7In the same way, bhikkhus, whatever ascetics or brahmins there are who enjoy these five strands of sensual pleasure without being caught up in them, without being infatuated with them, without being sunk in them, seeing the drawback, with discernment [paññā] of escape, they should be understood thus:

33.8‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’.

33.8‘They have not fallen into ruin, not fallen into disaster, and are not at the mercy of the Evil One.’

34.1Seyyathāpi, bhikkhave, āraññako mago araññe pavane caramāno vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṁ kappeti.

34.1Just as, bhikkhus, a wild deer wandering freely in the forest wilderness goes at ease, stands at ease, sits at ease, and lies down at ease.

34.2Taṁ kissa hetu?

34.2Why is that?

34.3Anāpāthagato, bhikkhave, luddassa.

34.3Because, bhikkhus, it has gone beyond the hunter’s range.

34.4Evameva kho, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.

34.4In the same way, bhikkhus, a bhikkhu, quite secluded from sensual pleasures, secluded from unskillful dhammas, enters and dwells in the first jhāna, which has thought [savitakkaṁ] and examination [savicāraṁ], with pīti and sukha born of seclusion [vivekajaṁ].

34.5Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato.

34.5This is called, bhikkhus, a bhikkhu who has blinded Māra, become trackless, and gone beyond the sight of the Evil One after destroying Māra’s eye.

35.1Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.

35.1Furthermore, bhikkhus, with the settling of thought [vitakka] and examination [vicāra], with inward clarity and unification [ekodibhāvaṁ] of mind [citta], a bhikkhu enters and dwells in the second jhāna, which is without thought [avitakkaṁ] and without examination [avicāraṁ], with pīti and sukha born of samādhi.

35.2Ayaṁ vuccati, bhikkhave …pe… pāpimato.

35.2This is called, bhikkhus, … the Evil One.

36.1Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.

36.1Furthermore, bhikkhus, with the fading away of pīti, a bhikkhu dwells equanimous [upekkhako], with sati and fully aware [sampajāno], and experiences sukha with the body. He enters and dwells in the third jhāna, of which the noble ones say: ‘Equanimous, with sati [satimā], one dwells happily.’

36.2Ayaṁ vuccati, bhikkhave …pe… pāpimato.

36.2This is called, bhikkhus, … the Evil One.

37.1Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.

37.1Furthermore, bhikkhus, with the abandoning of sukha and the abandoning of dukkha, and with the earlier disappearance of joy and grief, a bhikkhu enters and dwells in the fourth jhāna, which is neither painful nor pleasant, with purity of equanimity and sati [upekkhāsatipārisuddhiṁ].

37.2Ayaṁ vuccati, bhikkhave …pe… pāpimato.

37.2This is called, bhikkhus, … the Evil One.

38.1Puna caparaṁ, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.

38.1Furthermore, bhikkhus, with the complete transcending of perceptions of form, with the disappearance of perceptions of resistance, with non-attention to perceptions of diversity, thinking, ‘Space is infinite,’ a bhikkhu enters and dwells in the dimension of boundless space [ākāsānañcāyatanaṁ].

38.2Ayaṁ vuccati, bhikkhave …pe… pāpimato.

38.2This is called, bhikkhus, … the Evil One.

39.1Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.

39.1Furthermore, bhikkhus, with the complete transcending of the dimension of boundless space [ākāsānañcāyatanaṁ], thinking, ‘Consciousness [viññāṇaṁ] is infinite,’ a bhikkhu enters and dwells in the dimension of boundless consciousness [viññāṇañcāyatanaṁ].

39.2Ayaṁ vuccati, bhikkhave …pe… pāpimato.

39.2This is called, bhikkhus, … the Evil One.

40.1Puna caparaṁ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.

40.1Furthermore, bhikkhus, with the complete transcending of the dimension of boundless consciousness [viññāṇañcāyatanaṁ], thinking, ‘There is nothing,’ a bhikkhu enters and dwells in the dimension of nothingness [ākiñcaññāyatanaṁ].

40.2Ayaṁ vuccati, bhikkhave …pe… pāpimato.

40.2This is called, bhikkhus, … the Evil One.

41.1Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.

41.1Furthermore, bhikkhus, with the complete transcending of the dimension of nothingness [ākiñcaññāyatanaṁ], a bhikkhu enters and dwells in the dimension of neither-perception-nor-non-perception [nevasaññānāsaññāyatanaṁ].

41.2Ayaṁ vuccati, bhikkhave …pe… pāpimato.

41.2This is called, bhikkhus, … the Evil One.

42.1Puna caparaṁ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.

42.1Furthermore, bhikkhus, with the complete transcending of the dimension of neither-perception-nor-non-perception [nevasaññānāsaññāyatanaṁ], a bhikkhu enters and dwells in the cessation of perception and feeling [saññāvedayitanirodhaṁ], and having seen with discernment [paññāya], his āsavas are exhausted.

42.2Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato.

42.2This is called, bhikkhus, a bhikkhu who has blinded Māra, become trackless, and gone beyond the sight of the Evil One after destroying Māra’s eye.

42.3Tiṇṇo loke visattikaṁ vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṁ kappeti.

42.3Having crossed over the entanglement in the world, he goes at ease, stands at ease, sits at ease, and lies down at ease.

42.4Taṁ kissa hetu?

42.4Why is that?

42.5Anāpāthagato, bhikkhave, pāpimato”ti.

42.5Because, bhikkhus, he has gone beyond the Evil One’s range.”

42.6Idamavoca bhagavā.

42.6This is what the Bhagavā said.

42.7Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

42.7Delighted, those bhikkhus rejoiced in what the Bhagavā said.

42.8Pāsarāsisuttaṁ niṭṭhitaṁ chaṭṭhaṁ.

42.8The Mass of Snares is finished, the sixth.