Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.that on one occasion the Blessed One was staying among the Bhaggas at Suṁsumāri (Crocodile) Hill in the Bhesakaḷa Forest Deer Park.

Tena kho pana samayena bodhissa rājakumārassa kokanado nāma pāsādo acirakārito hoti anajjhāvuṭṭho samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.
kokanado → kokanudo (sya-all, km, mr)Now on that occasion a palace named Kokamuda had recently been built for Prince Bodhi, and it had not yet been dwelled in by any contemplative, brahman, or anyone at all in human form.

Atha kho bodhi rājakumāro sañjikāputtaṁ māṇavaṁ āmantesi:Then Prince Bodhi addressed the young brahman Sañjikāputta, “ehi tvaṁ, samma sañjikāputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vanda, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha:“Come, my dear Sañjikāputta. Go to the Blessed One and, on arrival, showing reverence with your head to the Blessed One’s feet in my name, ask whether he is free from illness & affliction, is carefree, strong, & living in comfort, saying: ‘bodhi, bhante, rājakumāro bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti.‘Prince Bodhi, lord, shows reverence with his head to the Blessed One’s feet and asks whether you are free from illness & affliction, are carefree, strong, & living in comfort.’ Evañca vadehi:And then say: ‘adhivāsetu kira, bhante, bhagavā bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’”ti.‘May the Lord Blessed One acquiesce to Prince Bodhi’s meal tomorrow, together with the Saṅgha of monks.’”

“Evaṁ, bho”ti kho sañjikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.Responding, “As you say, sir,” to Prince Bodhi, the young brahman Sañjikāputta went to the Blessed One and, on arrival, exchanged courteous greetings with the Blessed One. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sañjikāputto māṇavo bhagavantaṁ etadavoca:After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there he said to the Blessed One: “bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati.
bodhi kho → bodhi bho gotama (bj, sya-all, km, pts1ed)“Master Gotama, Prince Bodhi shows reverence with his head to Master Gotama’s feet and asks whether you are free from illness & affliction, are carefree, strong, & living in comfort. Evañca vadeti:And he says this: ‘adhivāsetu kira bhavaṁ gotamo bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’”ti.‘May Master Gotama acquiesce to Prince Bodhi’s meal tomorrow, together with the Saṅgha of monks.’” Adhivāsesi bhagavā tuṇhībhāvena.The Blessed One acquiesced through silence.

Atha kho sañjikāputto māṇavo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā yena bodhi rājakumāro tenupasaṅkami; upasaṅkamitvā bodhiṁ rājakumāraṁ etadavoca:Then the young brahman Sañjikāputta, understanding the Blessed One’s acquiescence, rose from his seat and returned to Prince Bodhi. On arrival he said to him, “avocumha bhoto vacanena taṁ bhavantaṁ gotamaṁ:“Sir, I have informed Master Gotama of your words, (saying,) ‘bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati.‘Master Gotama, Prince Bodhi shows reverence with his head to Master Gotama’s feet and asks whether you are free from illness & affliction, are carefree, strong, & living in comfort. Evañca vadeti—And he says, adhivāsetu kira bhavaṁ gotamo bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’ti.“May Master Gotama acquiesce to Prince Bodhi’s meal tomorrow, together with the Saṅgha of monks.”’ Adhivuṭṭhañca pana samaṇena gotamenā”ti.And Gotama the contemplative has acquiesced.”

Atha kho bodhi rājakumāro tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā, kokanadañca pāsādaṁ odātehi dussehi santharāpetvā yāva pacchimasopānakaḷevarā, sañjikāputtaṁ māṇavaṁ āmantesi:Then, as the night was ending, Prince Bodhi had choice staple & non-staple foods prepared in his residence and had the Kokamuda palace spread with white cloth down to the last step of the staircase. Then he said to the young brahman Sañjikāputta, “ehi tvaṁ, samma sañjikāputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā bhagavato kālaṁ ārocehi:“Come, dear Sañjikāputta. Go to the Blessed One and on arrival announce the time, (saying,) ‘kālo, bhante, niṭṭhitaṁ bhattan’”ti.‘It is time, lord. The meal is ready.’”

“Evaṁ, bho”ti kho sañjikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato kālaṁ ārocesi:Responding, “As you say, sir,” to Prince Bodhi, the young brahman Sañjikāputta went to the Blessed One and, on arrival, announced the time, (saying,) “kālo, bho gotama, niṭṭhitaṁ bhattan”ti.“It is time, Master Gotama. The meal is ready.”

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena bodhissa rājakumārassa nivesanaṁ tenupasaṅkami.Then the Blessed One early in the morning—having adjusted his under robe and carrying his bowl & outer robe—went together with a Saṅgha of monks to Prince Bodhi’s residence.

Tena kho pana samayena bodhi rājakumāro bahidvārakoṭṭhake ṭhito hoti bhagavantaṁ āgamayamāno.Now, at that time, Prince Bodhi was standing outside the porch to the gatehouse, waiting for the Blessed One. Addasā kho bodhi rājakumāro bhagavantaṁ dūratova āgacchantaṁ.He saw the Blessed One coming from afar. Disvāna paccuggantvā bhagavantaṁ abhivādetvā purakkhatvā yena kokanado pāsādo tenupasaṅkami.On seeing him, he went out to greet him & bow down to him. Allowing the Blessed One to precede him, he went to the Kokamuda palace. Atha kho bhagavā pacchimaṁ sopānakaḷevaraṁ nissāya aṭṭhāsi.Then the Blessed One stood at the last step of the staircase.

Atha kho bodhi rājakumāro bhagavantaṁ etadavoca:Prince Bodhi said to the Blessed One, “abhiruhatu, bhante, bhagavā dussāni, abhiruhatu sugato dussāni;“Step on the cloths, Lord Blessed One. Step on the cloths, O One Well-gone. yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti.That will be for my long-term welfare & happiness.” Evaṁ vutte, bhagavā tuṇhī ahosi.When this was said, the Blessed One was silent.

Dutiyampi kho …pe…A second time… A third time, tatiyampi kho bodhi rājakumāro bhagavantaṁ etadavoca:Prince Bodhi said to the Blessed One, “abhiruhatu, bhante, bhagavā dussāni, abhiruhatu sugato dussāni;“Step on the cloths, Lord Blessed One. Step on the cloths, O One Well-gone. yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti.That will be for my long-term welfare & happiness.”

Atha kho bhagavā āyasmantaṁ ānandaṁ apalokesi.Then the Blessed One regarded Ven. Ānanda. Atha kho āyasmā ānando bodhiṁ rājakumāraṁ etadavoca:Ven. Ānanda said to Prince Bodhi, “saṁharatu, rājakumāra, dussāni;“Remove the cloths, prince. na bhagavā celapaṭikaṁ akkamissati.
celapaṭikaṁ → celapattikaṁ (bj, pts1ed)The Blessed One will not step on a cloth covering. Pacchimaṁ janataṁ tathāgato anukampatī”ti.
anukampatī”ti → apaloketīti (sabbattha)The Tathāgata has regard for future generations.”

Atha kho bodhi rājakumāro dussāni saṁharāpetvā uparikokanadapāsāde āsanāni paññapesi.So Prince Bodhi, having had the cloths removed, had the upper story of the Kokamuda palace prepared. Atha kho bhagavā kokanadaṁ pāsādaṁ abhiruhitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.The Blessed One mounted the Kokamuda palace and sat on a seat laid out, together with the Saṅgha of monks.

Atha kho bodhi rājakumāro buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.Prince Bodhi, with his own hands, served & satisfied the Saṅgha of monks, with the Buddha at its head, with exquisite staple & non-staple food. Atha kho bodhi rājakumāro bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.Then, when the Blessed One had finished his meal and had rinsed his bowl & hands, Prince Bodhi, taking a low seat, sat to one side. Ekamantaṁ nisinno kho bodhi rājakumāro bhagavantaṁ etadavoca:As he was sitting there, he said to the Blessed One, “mayhaṁ kho, bhante, evaṁ hoti:“Lord, it occurs to me ‘na kho sukhena sukhaṁ adhigantabbaṁ, dukkhena kho sukhaṁ adhigantabban’”ti.that pleasure isn’t to be gained through pleasure. Pleasure is to be gained through pain.”

“Mayhampi kho, rājakumāra, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:“To me, too, prince, before my self-awakening, when I was still just an unawakened Bodhisatta, the thought occurred to me: ‘na kho sukhena sukhaṁ adhigantabbaṁ, dukkhena kho sukhaṁ adhigantabban’ti.‘Pleasure isn’t to be gained through pleasure. Pleasure is to be gained through pain.’

So kho ahaṁ, rājakumāra, aparena samayena daharova samāno susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ.“So, at a later time, while still young, a black-haired young man endowed with the blessings of youth in the first stage of life—and while my parents, unwilling, were crying with tears streaming down their faces—I shaved off my hair & beard, put on the ochre robe, and went forth from the home life into homelessness. So evaṁ pabbajito samāno kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ:“Having thus gone forth in search of what might be skillful, seeking the unexcelled state of sublime peace, I went to Āḷāra Kālāma and, on arrival, said to him: ‘icchāmahaṁ, āvuso kālāma, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti.‘Friend Kālāma, I want to practice in this Dhamma & discipline.’

Evaṁ vutte, rājakumāra, āḷāro kālāmo maṁ etadavoca:“When this was said, he replied to me, ‘viharatāyasmā,‘You may stay here, my friend. tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti.This Dhamma is such that an observant person can soon enter & dwell in his own teacher’s knowledge, having realized it for himself through direct knowledge.’

So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.“It was not long before I quickly learned that Dhamma. So kho ahaṁ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca.As far as mere lip-reciting & repetition, I could speak the words of knowledge, the words of the elders, and I could affirm that I knew & saw—I, along with others. Tassa mayhaṁ, rājakumāra, etadahosi:“I thought: ‘na kho āḷāro kālāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti;‘It isn’t through mere conviction alone that Āḷāra Kālāma declares, “I have entered & dwell in this Dhamma, having realized it for myself through direct knowledge.” addhā āḷāro kālāmo imaṁ dhammaṁ jānaṁ passaṁ viharatī’ti.Certainly he dwells knowing & seeing this Dhamma.’

Atha khvāhaṁ, rājakumāra, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ:So I went to him and said, ‘kittāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti?
upasampajja viharāmīti pavedesī’ti → upasampajja pavedesīti (sya-all, km, pts1ed)‘To what extent do you declare that you have entered & dwell in this Dhamma?’ Evaṁ vutte, rājakumāra, āḷāro kālāmo ākiñcaññāyatanaṁ pavedesi.When this was said, he declared the dimension of nothingness.

Tassa mayhaṁ, rājakumāra, etadahosi:“I thought: ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā;‘Not only does Āḷāra Kālāma have conviction, na kho āḷārasseva kālāmassa atthi vīriyaṁ …pe…persistence, sati …mindfulness, samādhi …concentration, paññā, mayhampatthi paññā.& discernment. I, too, have conviction, persistence, mindfulness, concentration, & discernment. Yannūnāhaṁ yaṁ dhammaṁ āḷāro kālāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti.What if I were to endeavor to realize for myself the Dhamma that Āḷāra Kālāma declares he has entered & dwells in, having realized it for himself through direct knowledge.’ So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.So it was not long before I quickly entered & dwelled in that Dhamma, having realized it for myself through direct knowledge.

Atha khvāhaṁ, rājakumāra, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ:I went to him and said, ‘ettāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti?‘Friend Kālāma, is this the extent to which you have entered & dwell in this Dhamma, having realized it for yourself through direct knowledge?’

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

‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti.‘This, friend, is the extent to which I, too, have entered & dwell in this Dhamma, having realized it for myself through direct knowledge.’

‘Lābhā no, āvuso, suladdhaṁ no, āvuso,‘It is a gain for us, my friend, a great gain for us, ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma.that we have such a companion in the holy life. Iti yāhaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi, taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi.So the Dhamma I declare I have entered & dwell in, having realized it for myself through direct knowledge, is the Dhamma you declare you have entered & dwell in, having realized it for yourself through direct knowledge. Yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi, tamahaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi.And the Dhamma you declare you have entered & dwell in, having realized it for yourself through direct knowledge, is the Dhamma I declare I have entered & dwell in, having realized it for myself through direct knowledge. Iti yāhaṁ dhammaṁ jānāmi taṁ tvaṁ dhammaṁ jānāsi; yaṁ tvaṁ dhammaṁ jānāsi tamahaṁ dhammaṁ jānāmi.The Dhamma I know is the Dhamma you know; the Dhamma you know is the Dhamma I know. Iti yādiso ahaṁ, tādiso tuvaṁ; yādiso tuvaṁ tādiso ahaṁ.As I am, so are you; as you are, so am I. Ehi dāni, āvuso, ubhova santā imaṁ gaṇaṁ pariharāmā’ti.Come friend, let us now lead this community together.’ Iti kho, rājakumāra, āḷāro kālāmo ācariyo me samāno attano antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.
attano → idaṁ padaṁ bj, sya-all, km, pts1ed potthakesu | attanā → attano (bj, sya-all, pts1ed)“In this way did Āḷāra Kālāma, my teacher, place me, his pupil, on the same level with himself and pay me great honor.

Tassa mayhaṁ, rājakumāra, etadahosi:But the thought occurred to me, ‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti.‘This Dhamma leads not to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to self-awakening, nor to unbinding, but only to reappearance in the dimension of nothingness.’ So kho ahaṁ, rājakumāra, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.So, dissatisfied with that Dhamma, I left.

So kho ahaṁ, rājakumāra, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:
udako → uddako (bj, sya-all, km, pts1ed)“In search of what might be skillful, seeking the unexcelled state of sublime peace, I went to Uddaka Rāmaputta and, on arrival, said to him: ‘icchāmahaṁ, āvuso, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti.
āvuso → āvuso rāma (bj, sya-all, km, mr)‘Friend Uddaka, I want to practice in this Dhamma & discipline.’

Evaṁ vutte, rājakumāra, udako rāmaputto maṁ etadavoca:“When this was said, he replied to me, ‘viharatāyasmā,‘You may stay here, my friend. tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti.This Dhamma is such that an observant person can soon enter & dwell in his own teacher’s knowledge, having realized it for himself through direct knowledge.’

So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.“It was not long before I quickly learned that Dhamma. So kho ahaṁ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca.As far as mere lip-reciting & repetition, I could speak the words of knowledge, the words of the elders, and I could affirm that I knew & saw—I, along with others.

Tassa mayhaṁ, rājakumāra, etadahosi:“I thought: ‘na kho rāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi;‘It wasn’t through mere conviction alone that Rāma declared, “I have entered & dwell in this Dhamma, having realized it for myself through direct knowledge.” addhā rāmo imaṁ dhammaṁ jānaṁ passaṁ vihāsī’ti.Certainly he dwelled knowing & seeing this Dhamma.’

Atha khvāhaṁ, rājakumāra, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:So I went to Uddaka and said, ‘kittāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti?‘To what extent did Rāma declare that he had entered & dwelled in this Dhamma?’ Evaṁ vutte, rājakumāra, udako rāmaputto nevasaññānāsaññāyatanaṁ pavedesi.When this was said, Uddaka declared the dimension of neither perception nor non-perception.

Tassa mayhaṁ, rājakumāra, etadahosi:“I thought: ‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā;‘Not only did Rāma have conviction, na kho rāmasseva ahosi vīriyaṁ …pe…persistence, sati …mindfulness, samādhi …concentration, paññā, mayhampatthi paññā.& discernment. I, too, have conviction, persistence, mindfulness, concentration, & discernment. Yannūnāhaṁ yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti.What if I were to endeavor to realize for myself the Dhamma that Rāma declared he entered & dwelled in, having realized it for himself through direct knowledge.’ So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.So it was not long before I quickly entered & dwelled in that Dhamma, having realized it for myself through direct knowledge.

Atha khvāhaṁ, rājakumāra, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:
udako rāmaputto → uddako rāmaputto (bj, sya-all)I went to Uddaka and said, ‘ettāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti?‘Friend Uddaka, is this the extent to which Rāma entered & dwelled in this Dhamma, having realized it for himself through direct knowledge?’

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

‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti.‘This, friend, is the extent to which I, too, have entered & dwell in this Dhamma, having realized it for myself through direct knowledge.’

‘Lābhā no, āvuso, suladdhaṁ no, āvuso,‘It is a gain for us, my friend, a great gain for us, ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma.that we have such a companion in the holy life. Iti yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi.So the Dhamma Rāma declared he entered & dwelled in, having realized it for himself through direct knowledge, is the Dhamma you declare you have entered & dwell in, having realized it for yourself through direct knowledge. Yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi taṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi.And the Dhamma you declare you have entered & dwell in, having realized it for yourself through direct knowledge, is the Dhamma Rāma declared he entered & dwelled in, having realized it for himself through direct knowledge. Iti yaṁ dhammaṁ rāmo abhiññāsi taṁ tvaṁ dhammaṁ jānāsi; yaṁ tvaṁ dhammaṁ jānāsi taṁ dhammaṁ rāmo abhiññāsi.The Dhamma he knew is the Dhamma you know; the Dhamma you know is the Dhamma he knew. Iti yādiso rāmo ahosi tādiso tuvaṁ, yādiso tuvaṁ tādiso rāmo ahosi.As he was, so are you; as you are, so was he. Ehi dāni, āvuso, tuvaṁ imaṁ gaṇaṁ pariharā’ti.Come friend, lead this community.’ Iti kho, rājakumāra, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.“In this way did Uddaka Rāmaputta, my companion in the holy life, place me in the position of teacher and pay me great honor.

Tassa mayhaṁ, rājakumāra, etadahosi:But the thought occurred to me, ‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti.‘This Dhamma leads not to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to self-awakening, nor to unbinding, but only to reappearance in the dimension of neither perception nor non-perception.’ So kho ahaṁ, rājakumāra, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.So, dissatisfied with that Dhamma, I left.

So kho ahaṁ, rājakumāra, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno, magadhesu anupubbena cārikaṁ caramāno, yena uruvelā senānigamo tadavasariṁ.“In search of what might be skillful, seeking the unexcelled state of sublime peace, I wandered by stages in the Magadhan country and came to the military town of Uruvelā. Tatthaddasaṁ ramaṇīyaṁ bhūmibhāgaṁ, pāsādikañca vanasaṇḍaṁ, nadiñca sandantiṁ setakaṁ supatitthaṁ, ramaṇīyaṁ samantā ca gocaragāmaṁ.
samantā → sāmantā (?)There I saw some delightful countryside, with an inspiring forest grove, a clear-flowing river with fine, delightful banks, and villages for alms-going on all sides.

Tassa mayhaṁ, rājakumāra, etadahosi:The thought occurred to me: ‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā, ramaṇīyā samantā ca gocaragāmo.‘How delightful is this countryside, with its inspiring forest grove, clear-flowing river with fine, delightful banks, and villages for alms-going on all sides. Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāyā’ti.This is just right for the exertion of a clansman intent on exertion.’ So kho ahaṁ, rājakumāra, tattheva nisīdiṁ:So I sat down right there, thinking, ‘alamidaṁ padhānāyā’ti.‘This is just right for exertion.’

Apissu maṁ, rājakumāra, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā.“Then these three similes—spontaneous, never before heard—appeared to me.

Seyyathāpi, rājakumāra, allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ.Suppose there were a wet, sappy piece of timber lying in the water, Atha puriso āgaccheyya uttarāraṇiṁ ādāya:and a man were to come along with an upper fire-stick, thinking, ‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.‘I’ll produce fire. I’ll make heat appear.’ Taṁ kiṁ maññasi, rājakumāra,Now what do you think, prince? api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?
abhimanthento → abhimatthanto (sya-all, km, mr)Would he be able to produce fire and make heat appear by rubbing the upper fire-stick in the wet, sappy timber lying in the water?”

“No hidaṁ, bhante.“No, lord. Taṁ kissa hetu?Why is that? Aduñhi, bhante, allaṁ kaṭṭhaṁ sasnehaṁ tañca pana udake nikkhittaṁ,Because the timber is wet & sappy, and besides it is lying in the water. yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.Eventually the man would reap only his share of weariness & disappointment.”

“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.“So it is, prince, with any contemplative or brahman who does not live withdrawn from sensuality in body & mind, and whose desire, infatuation, urge, thirst, & fever for sensuality is not relinquished & stilled within him: Whether or not he feels painful, racking, piercing feelings (due to his striving for awakening), he is incapable of knowledge, vision, & unexcelled self-awakening. Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṁ kho maṁ, rājakumāra, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā.This was the first simile—spontaneous, never before heard—that appeared to me.

Aparāpi kho maṁ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.“Then a second simile—spontaneous, never before heard—appeared to me.

Seyyathāpi, rājakumāra, allaṁ kaṭṭhaṁ sasnehaṁ ārakā udakā thale nikkhittaṁ.Suppose there were a wet, sappy piece of timber lying on land far from water, Atha puriso āgaccheyya uttarāraṇiṁ ādāya:and a man were to come along with an upper fire-stick, thinking, ‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.‘I’ll produce fire. I’ll make heat appear.’ Taṁ kiṁ maññasi, rājakumāra,Now what do you think, prince? api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ ārakā udakā thale nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?Would he be able to produce fire and make heat appear by rubbing the upper fire-stick in the wet, sappy timber lying on land far from water?”

“No hidaṁ, bhante.“No, lord. Taṁ kissa hetu?Why is that? Aduñhi, bhante, allaṁ kaṭṭhaṁ sasnehaṁ kiñcāpi ārakā udakā thale nikkhittaṁ,Because the timber is wet & sappy, even though it is lying on land far from water. yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.Eventually the man would reap only his share of weariness & disappointment.”

“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.“So it is, prince, with any contemplative or brahman who lives withdrawn from sensuality in body only, but whose desire, infatuation, urge, thirst, & fever for sensuality is not relinquished & stilled within him: Whether or not he feels painful, racking, piercing feelings (due to his striving), he is incapable of knowledge, vision, & unexcelled self-awakening. Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṁ kho maṁ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.This was the second simile—spontaneous, never before heard—that appeared to me.

Aparāpi kho maṁ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.“Then a third simile—spontaneous, never before heard—appeared to me.

Seyyathāpi, rājakumāra, sukkhaṁ kaṭṭhaṁ koḷāpaṁ ārakā udakā thale nikkhittaṁ.Suppose there were a dry, sapless piece of timber lying on land far from water, Atha puriso āgaccheyya uttarāraṇiṁ ādāya:and a man were to come along with an upper fire-stick, thinking, ‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.‘I’ll produce fire. I’ll make heat appear.’ Taṁ kiṁ maññasi, rājakumāra,Now what do you think, prince? api nu so puriso amuṁ sukkhaṁ kaṭṭhaṁ koḷāpaṁ ārakā udakā thale nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?Would he be able to produce fire and make heat appear by rubbing the upper fire-stick in the dry, sapless timber lying on land?”

“Evaṁ, bhante.“Yes, lord. Taṁ kissa hetu?Why is that? Aduñhi, bhante, sukkhaṁ kaṭṭhaṁ koḷāpaṁ, tañca pana ārakā udakā thale nikkhittan”ti.Because the timber is dry & sapless, and besides it is lying on land far from water.”

“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.“So it is, prince, with any contemplative or brahman who lives withdrawn from sensuality in body & mind, and whose desire, infatuation, urge, thirst, & fever for sensuality is relinquished & stilled within him: Whether or not he feels painful, racking, piercing feelings (due to his striving), he is capable of knowledge, vision, & unexcelled self-awakening. Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṁ kho maṁ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.This was the third simile—spontaneous, never before heard—that appeared to me. Imā kho maṁ, rājakumāra, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā.

Tassa mayhaṁ, rājakumāra, etadahosi:“I thought: ‘yannūnāhaṁ dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇheyyaṁ abhinippīḷeyyaṁ abhisantāpeyyan’ti.‘What if I, clenching my teeth and pressing my tongue against the roof of my mouth, were to beat down, constrain, & crush my mind with my awareness?’ So kho ahaṁ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi.So, clenching my teeth and pressing my tongue against the roof of my mouth, I beat down, constrained, & crushed my mind with my awareness. Tassa mayhaṁ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti.As I did so, sweat poured from my armpits. Seyyathāpi, rājakumāra, balavā puriso dubbalataraṁ purisaṁ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya;Just as a strong man, seizing a weaker man by the head or the throat or the shoulders, would beat him down, constrain, & crush him, evameva kho me, rājakumāra, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti.in the same way I beat down, constrained, & crushed my mind with my awareness. As I did so, sweat poured from my armpits. Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.And although tireless persistence was aroused in me, and unmuddled mindfulness established, my body was aroused & uncalm because of the painful exertion, being harassed by the exertion.

Tassa mayhaṁ, rājakumāra, etadahosi:“I thought: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.‘What if I were to become absorbed in the trance of non-breathing?’ So kho ahaṁ, rājakumāra, mukhato ca nāsato ca assāsapassāse uparundhiṁ.So I stopped the in-breaths & out-breaths in my nose & mouth. Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti.As I did so, there was a loud roaring of winds coming out my earholes, Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti;just like the loud roar of winds coming out of a smith’s bellows.… evameva kho me, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

Tassa mayhaṁ, rājakumāra, etadahosi: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.So I stopped the in-breaths & out-breaths in my nose & mouth & ears. Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti.
ūhananti → ūhanti (bj); ohananti (sya-all, km); uhananti (mr)As I did so, extreme forces sliced through my head, Seyyathāpi, rājakumāra, balavā puriso tiṇhena sikharena muddhani abhimattheyya;
muddhani abhimattheyya → muddhānaṁ ūhananti (bj); muddhānaṁ abhimattheyya (sya-all, km); muddhānaṁ abhimantheyya (pts1ed)just as if a strong man were slicing my head open with a sharp sword.… evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

Tassa mayhaṁ, rājakumāra, etadahosi: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti.Extreme pains arose in my head, Seyyathāpi, rājakumāra, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya;just as if a strong man were tightening a turban made of tough leather straps around my head.… evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

Tassa mayhaṁ, rājakumāra, etadahosi: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṁ parikantanti.Extreme forces carved up my stomach cavity, Seyyathāpi, rājakumāra, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya;just as if a butcher or his apprentice were to carve up the stomach cavity of an ox.… evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā, vātā kucchiṁ parikantanti. Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

Tassa mayhaṁ, rājakumāra, etadahosi: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti.There was an extreme burning in my body, Seyyathāpi, rājakumāra, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ;just as if two strong men, grabbing a weaker man by the arms, were to roast & broil him over a pit of hot embers. evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti. Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.And although tireless persistence was aroused in me, and unmuddled mindfulness established, my body was aroused & uncalm because of the painful exertion, being harassed by the exertion.

Apissu maṁ, rājakumāra, devatā disvā evamāhaṁsu:“Devas, on seeing me, said, ‘kālaṅkato samaṇo gotamo’ti.‘Gotama the contemplative is dead.’ Ekaccā devatā evamāhaṁsu:Other devas said, ‘na kālaṅkato samaṇo gotamo, api ca kālaṁ karotī’ti.‘He isn’t dead, he’s dying.’ Ekaccā devatā evamāhaṁsu:Others said, ‘na kālaṅkato samaṇo gotamo, nāpi kālaṁ karoti. Arahaṁ samaṇo gotamo. Vihāro tveva so arahato evarūpo hotī’ti.
arahato evarūpo hotī’ti → vihārotveveso arahato ti, Vihāro tveva so → vihārotveveso (bj)‘He’s neither dead nor dying, he’s an arahant, for this is the way arahants live.’

Tassa mayhaṁ, rājakumāra, etadahosi:“I thought: ‘yannūnāhaṁ sabbaso āhārupacchedāya paṭipajjeyyan’ti.‘What if I were to practice going altogether without food?’ Atha kho maṁ, rājakumāra, devatā upasaṅkamitvā etadavocuṁ:Then devas came to me and said, ‘mā kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajji.‘Dear sir, please don’t practice going altogether without food. Sace kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṁ dibbaṁ ojaṁ lomakūpehi ajjhohāressāma, tāya tvaṁ yāpessasī’ti.
ajjhohāressāma → ajjhoharissāma (bj, sya-all, km, pts1ed, mr)If you go altogether without food, we’ll infuse divine nourishment in through your pores, and you will survive on that.’ Tassa mayhaṁ, rājakumāra, etadahosi:I thought, ‘ahañceva kho pana sabbaso ajajjitaṁ paṭijāneyyaṁ. Imā ca me devatā dibbaṁ ojaṁ lomakūpehi ajjhohāreyyuṁ, tāya cāhaṁ yāpeyyaṁ, taṁ mamassa musā’ti.
ajajjitaṁ → ajaddhukaṁ (bj, sya1ed, sya2ed, km, pts1ed); ajjukaṁ (cck) | ajjhohāreyyuṁ → ajjhohareyyuṁ (bj, sya-all, km, pts1ed, mr)‘If I were to claim to be completely fasting while these devas are infusing divine nourishment in through my pores, I would be lying.’ So kho ahaṁ, rājakumāra, tā devatā paccācikkhāmi. ‘Halan’ti vadāmi.So I dismissed them, saying, ‘Enough.’

Tassa mayhaṁ, rājakumāra, etadahosi:“I thought: ‘yannūnāhaṁ thokaṁ thokaṁ āhāraṁ āhāreyyaṁ pasataṁ pasataṁ, yadi vā muggayūsaṁ yadi vā kulatthayūsaṁ yadi vā kaḷāyayūsaṁ yadi vā hareṇukayūsan’ti.‘What if I were to take only a little food at a time, only a handful at a time of bean soup, lentil soup, vetch soup, or pea soup?’ So kho ahaṁ, rājakumāra, thokaṁ thokaṁ āhāraṁ āhāresiṁ pasataṁ pasataṁ, yadi vā muggayūsaṁ yadi vā kulatthayūsaṁ yadi vā kaḷāyayūsaṁ yadi vā hareṇukayūsaṁ.So I took only a little food at a time, only a handful at a time of bean soup, lentil soup, vetch soup, or pea soup. Tassa mayhaṁ, rājakumāra, thokaṁ thokaṁ āhāraṁ āhārayato pasataṁ pasataṁ, yadi vā muggayūsaṁ yadi vā kulatthayūsaṁ yadi vā kaḷāyayūsaṁ yadi vā hareṇukayūsaṁ, adhimattakasimānaṁ patto kāyo hoti.My body became extremely emaciated. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya.Simply from my eating so little, my limbs became like the jointed segments of vine stems or bamboo stems.… Seyyathāpi nāma oṭṭhapadaṁ; evamevassu me ānisadaṁ hoti tāyevappāhāratāya.My backside became like a camel’s hoof.… Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya.My spine stood out like a string of beads.… Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya.My ribs jutted out like the jutting rafters of an old, run-down barn.… Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya.The gleam of my eyes appeared to be sunk deep in my eye sockets like the gleam of water deep in a well.… Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya.
samphuṭito → saṁpuṭito (bj, mr); saṁphusito (sya-all, km)My scalp shriveled & withered like a green bitter gourd, shriveled & withered in the heat & the wind.… So kho ahaṁ, rājakumāra, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhāmi. Yāvassu me, rājakumāra, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya.The skin of my belly became so stuck to my spine that when I thought of touching my belly, I grabbed hold of my spine as well; and when I thought of touching my spine, I grabbed hold of the skin of my belly as well.… So kho ahaṁ, rājakumāra, ‘vaccaṁ vā muttaṁ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya.If I urinated or defecated, I fell over on my face right there.… So kho ahaṁ, rājakumāra, imameva kāyaṁ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṁ, rājakumāra, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya.Simply from my eating so little, if I tried to ease my body by rubbing my limbs with my hands, the hair—rotted at its roots—fell from my body as I rubbed, simply from eating so little.

Apissu maṁ, rājakumāra, manussā disvā evamāhaṁsu: ‘kāḷo samaṇo gotamo’ti,“People on seeing me would say, ‘Gotama the contemplative is black.’ ekacce manussā evamāhaṁsu: ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti.Other people would say, ‘Gotama the contemplative isn’t black, he’s brown.’ Ekacce manussā evamāhaṁsu: ‘na kāḷo samaṇo gotamo, napi sāmo, maṅguracchavi samaṇo gotamo’ti.Others would say, ‘Gotama the contemplative is neither black nor brown, he’s golden-skinned.’ Yāvassu me, rājakumāra, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.So much had the clear, bright color of my skin deteriorated, simply from eating so little.

Tassa mayhaṁ, rājakumāra, etadahosi:“I thought: ‘ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṁsu, etāvaparamaṁ nayito bhiyyo.
tibbā → tippā (bj, sya-all, pts1ed)‘Whatever contemplatives or brahmans in the past have felt painful, racking, piercing feelings due to their striving, this is the utmost. None have been greater than this. Yepi hi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṁ nayito bhiyyo.Whatever contemplatives or brahmans in the future will feel painful, racking, piercing feelings due to their striving, this is the utmost. None will be greater than this. Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṁ nayito bhiyyo.Whatever contemplatives or brahmans in the present are feeling painful, racking, piercing feelings due to their striving, this is the utmost. None is greater than this. Na kho panāhaṁ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṁ;But with this racking practice of austerities I haven’t attained any superior human state, any distinction in knowledge or vision worthy of the noble ones. siyā nu kho añño maggo bodhāyā’ti.Could there be another path to awakening?’

Tassa mayhaṁ, rājakumāra, etadahosi:“I thought: ‘abhijānāmi kho panāhaṁ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharitā;‘I recall once, when my father the Sakyan was working, and I was sitting in the cool shade of a rose-apple tree, then—quite secluded from sensuality, secluded from unskillful qualities—I entered & remained in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. siyā nu kho eso maggo bodhāyā’ti.Could that be the path to awakening?’ Tassa mayhaṁ, rājakumāra, satānusāri viññāṇaṁ ahosi:Then there was the consciousness following on that memory: ‘eseva maggo bodhāyā’ti.‘That is the path to awakening.’

Tassa mayhaṁ, rājakumāra, etadahosi:I thought: ‘kiṁ nu kho ahaṁ tassa sukhassa bhāyāmi yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti?‘So why am I afraid of that pleasure that has nothing to do with sensuality, nothing to do with unskillful qualities?’ Tassa mayhaṁ, rājakumāra, etadahosi:I thought: ‘na kho ahaṁ tassa sukhassa bhāyāmi yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti.‘I am no longer afraid of that pleasure that has nothing to do with sensuality, nothing to do with unskillful qualities,

Tassa mayhaṁ, rājakumāra, etadahosi: ‘na kho taṁ sukaraṁ sukhaṁ adhigantuṁ evaṁ adhimattakasimānaṁ pattakāyena. Yannūnāhaṁ oḷārikaṁ āhāraṁ āhāreyyaṁ odanakummāsan’ti.but that pleasure is not easy to achieve with a body so extremely emaciated. What if I were to take some solid food: some rice & porridge?’ So kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ.So I took some solid food: some rice & porridge. Tena kho pana maṁ, rājakumāra, samayena pañcavaggiyā bhikkhū paccupaṭṭhitā honti:Now five monks had been attending on me, thinking, ‘yaṁ kho samaṇo gotamo dhammaṁ adhigamissati taṁ no ārocessatī’ti.‘If Gotama, our contemplative, achieves some higher state, he will tell us.’ Yato kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṁsu:But when they saw me taking some solid food—some rice & porridge—they were disgusted and left me, thinking, ‘bāhulliko samaṇo gotamo padhānavibbhanto, āvatto bāhullāyā’ti.
bāhulliko → bāhuliko (bj, pts1ed)‘Gotama the contemplative is living luxuriously. He has abandoned his exertion and is backsliding into abundance.’

So kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāretvā balaṁ gahetvā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja vihāsiṁ.“So when I had taken solid food and regained strength, then—quite secluded from sensuality, secluded from unskillful qualities, I entered & remained in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. Vitakkavicārānaṁ vūpasamā … dutiyaṁ jhānaṁ …With the stilling of directed thoughts & evaluations, I entered & remained in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. tatiyaṁ jhānaṁ …With the fading of rapture I remained equanimous, mindful, & alert, and sensed pleasure with the body. I entered & remained in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ catutthaṁ jhānaṁ upasampajja vihāsiṁ.With the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—I entered & remained in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ.“When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of recollecting my past lives. So anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.I recollected my manifold past lives, i.e., one birth, two… five, ten… fifty, a hundred, a thousand, a hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction & expansion: ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus I recollected my manifold past lives in their modes & details. Ayaṁ kho me, rājakumāra, rattiyā paṭhame yāme paṭhamā“This was the first knowledge I attained in the first watch of the night. vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno—yathā taṁ appamattassa ātāpino pahitattassa viharato.Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose—as happens in one who is heedful, ardent, & resolute.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ.“When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the passing away & reappearance of beings. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi …pe…I saw—by means of the divine eye, purified & surpassing the human—beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma: ‘These beings—who were endowed with bad conduct of body, speech, & mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views—with the break-up of the body, after death, have re-appeared in a plane of deprivation, a bad destination, a lower realm, hell. But these beings—who were endowed with good conduct of body, speech & mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views—with the break-up of the body, after death, have re-appeared in a good destinations, a heavenly world.’ Thus—by means of the divine eye, purified & surpassing the human—I saw beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma.

ayaṁ 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 I attained in the second watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose—as happens in one who is heedful, ardent, & resolute.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ.“When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the ending of the mental effluents. So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ;I directly knew, as it had come to be, that ‘This is stress… This is the origination of stress… This is the cessation of stress… This is the way leading to the cessation of stress… ‘ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ …pe… ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.These are effluents… This is the origination of effluents… This is the cessation of effluents… This is the way leading to the cessation of effluents.’

Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha.My heart, thus knowing, thus seeing, was released from the effluent of sensuality, released from the effluent of becoming, released from the effluent of ignorance. Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi.With release, there was the knowledge, ‘Released.’

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ.I directly knew that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’

Ayaṁ kho me, rājakumāra, rattiyā pacchime yāme tatiyā“This was the third knowledge I attained in the third watch of the night. vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno—yathā taṁ appamattassa ātāpino pahitattassa viharato.Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose—as happens in one who is heedful, ardent, & resolute.

Tassa mayhaṁ, rājakumāra, etadahosi:“The then thought occurred to me, ‘adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.‘This Dhamma that I have attained is deep, hard to see, hard to realize, peaceful, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā.But this generation delights in attachment, is excited by attachment, enjoys attachment. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ—idappaccayatāpaṭiccasamuppādo.For a generation delighting in attachment, excited by attachment, enjoying attachment, this/that conditionality & dependent co-arising are hard to see. Idampi kho ṭhānaṁ duddasaṁ—yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ.This state, too, is hard to see: the pacification of all fabrications, the relinquishing of all acquisitions, the ending of craving; dispassion; cessation; unbinding. Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ, so mamassa kilamatho, sā mamassa vihesā’ti.And if I were to teach the Dhamma and others would not understand me, that would be tiresome for me, troublesome for me.’ Apissu maṁ, rājakumāra, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā:“Just then these verses, unspoken in the past, unheard before, occurred to me:

‘Kicchena me adhigataṁ, halaṁ dāni pakāsituṁ;‘Enough now with teaching what Rāgadosaparetehi, nāyaṁ dhammo susambudho.only with difficulty I reached.

Paṭisotagāmiṁ nipuṇaṁ, gambhīraṁ duddasaṁ aṇuṁ;This Dhamma is not easily realized by those overcome Rāgarattā na dakkhanti, tamokhandhena āvuṭā’ti.
āvuṭā → āvaṭā (bj, pts1ed); āvutā (sya-all, km)with aversion & passion. what is abstruse, subtle, deep, hard to see, going against the flow—those delighting in passion, cloaked in the mass of darkness, won’t see.’

Itiha me, rājakumāra, paṭisañcikkhato appossukkatāya cittaṁ namati no dhammadesanāya.“As I reflected thus, my mind inclined to dwelling at ease, not to teaching the Dhamma.

Atha kho, rājakumāra, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi:“Then Brahmā Sahampati, having known with his own awareness the line of thinking in my awareness, thought: ‘nassati vata bho loko; vinassati vata bho loko. Yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṁ namati no dhammadesanāyā’ti.
namati → namissati (?)‘The world is lost! The world is destroyed! The mind of the Tathāgata, the Worthy One, the Rightly Self-awakened One inclines to dwelling at ease, not to teaching the Dhamma!’

Atha kho, rājakumāra, brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito mama purato pāturahosi.Then, just as a strong man might extend his flexed arm or flex his extended arm, Brahmā Sahampati disappeared from the Brahmā world and reappeared in front me. Atha kho, rājakumāra, brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yenāhaṁ tenañjaliṁ paṇāmetvā maṁ etadavoca:Arranging his upper robe over one shoulder, he knelt down with his right knee on the ground, saluted me with his hands before his heart, and said to me: ‘desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ.‘Lord, let the Blessed One teach the Dhamma! Let the One Well-gone teach the Dhamma! Santi sattā apparajakkhajātikā assavanatāya dhammassa parihāyanti;There are beings with little dust in their eyes who are falling away because they do not hear the Dhamma. bhavissanti dhammassa aññātāro’ti.There will be those who will understand the Dhamma.’

Idamavoca, rājakumāra, brahmā sahampati;“That is what Brahmā Sahampati said. idaṁ vatvā athāparaṁ etadavoca:Having said that, he further said this:

‘Pāturahosi magadhesu pubbe, dhammo asuddho samalehi cintito;‘In the past there appeared among the Magadhans an impure Dhamma devised by the stained. Apāpuretaṁ amatassa dvāraṁ, suṇantu dhammaṁ vimalenānubuddhaṁ.
Apāpuretaṁ → avāpuretaṁ (bj)Throw open the door to the deathless! let them hear the Dhamma

Sele yathā pabbatamuddhaniṭṭhito, yathāpi passe janataṁ samantato;realized by the Stainless One! just as one standing on a rocky crag might see people all around below, Tathūpamaṁ dhammamayaṁ sumedha, pāsādamāruyha samantacakkhu.so, intelligent one, with all-around vision, ascend the palace fashioned of Dhamma.

Sokāvatiṇṇaṁ janatamapetasoko, avekkhassu jātijarābhibhūtaṁ;
Sokāvatiṇṇaṁ → sokāvakiṇṇaṁ (sya-all)Free from sorrow, behold the people submerged in sorrow, oppressed by birth & aging. Uṭṭhehi vīra vijitasaṅgāma, satthavāha aṇaṇa vicara loke;
aṇaṇa → anaṇa (bj, sya-all, km, pts1ed, mr)Rise up, hero, victor in battle! O Teacher, wander without debt in the world. Desassu bhagavā dhammaṁ, aññātāro bhavissantī’ti.
Desassu → desessu (cck); desetu (sya1ed, sya2ed, km, mr)Teach the Dhamma, O Blessed One: there will be those who will understand.’

Atha khvāhaṁ, rājakumāra, brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesiṁ.“Then, having understood Brahmā’s invitation, out of compassion for beings, I surveyed the world with the eye of an Awakened One. Addasaṁ kho ahaṁ, rājakumāra, buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.As I did so, I saw beings with little dust in their eyes and those with much, those with keen faculties and those with dull, those with good attributes and those with bad, those easy to teach and those hard, some of them seeing disgrace & danger in the other world. Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni samodakaṁ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakā accuggamma ṭhitāni anupalittāni udakena;
ṭhitāni → tiṭṭhanti (bj, sya-all, km)Just as in a pond of blue or red or white lotuses, some lotuses—born & growing in the water—might flourish while immersed in the water, without rising up from the water; some might stand at an even level with the water; while some might rise up from the water and stand without being smeared by the water— evameva kho ahaṁ, rājakumāra; buddhacakkhunā lokaṁ volokento addasaṁ satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.so too, surveying the world with the eye of an Awakened One, I saw beings with little dust in their eyes and those with much, those with keen faculties and those with dull, those with good attributes and those with bad, those easy to teach and those hard, some of them seeing disgrace & danger in the other world. Atha khvāhaṁ, rājakumāra, brahmānaṁ sahampatiṁ gāthāya paccabhāsiṁ:“Having seen this, I answered Brahmā Sahampati in verse:

‘Apārutā tesaṁ amatassa dvārā, ye sotavanto pamuñcantu saddhaṁ;‘Open are the doors to the deathless. let those with ears show their conviction. Vihiṁsasaññī paguṇaṁ na bhāsiṁ, dhammaṁ paṇītaṁ manujesu brahme’ti.Perceiving trouble, O Brahmā, I did not tell people the refined, sublime Dhamma.’

Atha kho, rājakumāra, brahmā sahampati ‘katāvakāso khomhi bhagavatā dhammadesanāyā’ti maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi.“Then Brahmā Sahampati, thinking, ‘I’m the one who created the opportunity for the teaching of the Dhamma by the Blessed One!’ bowed down to me and, circling me on the right, vanished right there.

Tassa mayhaṁ, rājakumāra, etadahosi:“Then the thought occurred to me, ‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ?‘To whom should I teach the Dhamma first? Ko imaṁ dhammaṁ khippameva ājānissatī’ti?Who will quickly understand this Dhamma?’ Tassa mayhaṁ, rājakumāra, etadahosi:Then the thought occurred to me, ‘ayaṁ kho āḷāro kālāmo paṇḍito viyatto medhāvī dīgharattaṁ apparajakkhajātiko.‘This Āḷāra Kālāma is wise, competent, intelligent. He has long had little dust in his eyes. Yannūnāhaṁ āḷārassa kālāmassa paṭhamaṁ dhammaṁ deseyyaṁ;What if I were to teach him the Dhamma first? so imaṁ dhammaṁ khippameva ājānissatī’ti.He will quickly understand this Dhamma.’ Atha kho maṁ, rājakumāra, devatā upasaṅkamitvā etadavoca:Then a devatā came to me and said, ‘sattāhakālaṅkato, bhante, āḷāro kālāmo’ti.‘Lord, Āḷāra Kālāma died seven days ago.’

Ñāṇañca pana me dassanaṁ udapādi:And knowledge & vision arose within me: ‘sattāhakālaṅkato āḷāro kālāmo’ti.‘Āḷāra Kālāma died seven days ago.’ Tassa mayhaṁ, rājakumāra, etadahosi:The thought occurred to me, ‘mahājāniyo kho āḷāro kālāmo.‘A great loss has Āḷāra Kālāma suffered. Sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā’ti.If he had heard this Dhamma, he would have quickly understood it.’

Tassa mayhaṁ, rājakumāra, etadahosi:“Then the thought occurred to me, ‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ?‘To whom should I teach the Dhamma first? Ko imaṁ dhammaṁ khippameva ājānissatī’ti?Who will quickly understand this Dhamma?’ Tassa mayhaṁ, rājakumāra, etadahosi:Then the thought occurred to me, ‘ayaṁ kho udako rāmaputto paṇḍito viyatto medhāvī dīgharattaṁ apparajakkhajātiko.‘This Uddaka Rāmaputta is wise, competent, intelligent. He has long had little dust in his eyes. Yannūnāhaṁ udakassa rāmaputtassa paṭhamaṁ dhammaṁ deseyyaṁ;What if I were to teach him the Dhamma first? so imaṁ dhammaṁ khippameva ājānissatī’ti.He will quickly understand this Dhamma.’ Atha kho maṁ, rājakumāra, devatā upasaṅkamitvā etadavoca:Then a devatā came to me and said, ‘abhidosakālaṅkato, bhante, udako rāmaputto’ti.‘Lord, Uddaka Rāmaputta died last night.’

Ñāṇañca pana me dassanaṁ udapādi:And knowledge & vision arose within me: ‘abhidosakālaṅkato udako rāmaputto’ti.‘Uddaka Rāmaputta died last night.’ Tassa mayhaṁ, rājakumāra, etadahosi:The thought occurred to me, ‘mahājāniyo kho udako rāmaputto.‘A great loss has Uddaka Rāmaputta suffered. Sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā’ti.If he had heard this Dhamma, he would have quickly understood it.’

Tassa mayhaṁ, rājakumāra, etadahosi:“Then the thought occurred to me, ‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ?‘To whom should I teach the Dhamma first? Ko imaṁ dhammaṁ khippameva ājānissatī’ti?Who will quickly understand this Dhamma?’ Tassa mayhaṁ, rājakumāra, etadahosi:Then the thought occurred to me, ‘bahukārā kho me pañcavaggiyā bhikkhū ye maṁ padhānapahitattaṁ upaṭṭhahiṁsu.‘They were very helpful to me, the group of five monks who attended to me when I was resolute in exertion. Yannūnāhaṁ pañcavaggiyānaṁ bhikkhūnaṁ paṭhamaṁ dhammaṁ deseyyan’ti.What if I were to teach them the Dhamma first?’ Tassa mayhaṁ, rājakumāra, etadahosi:Then the thought occurred to me, ‘kahaṁ nu kho etarahi pañcavaggiyā bhikkhū viharantī’ti.‘Where are the group of five monks staying now?’ Addasaṁ khvāhaṁ, rājakumāra, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṁ viharante isipatane migadāye.And with the divine eye, purified & surpassing the human, I saw that they were staying near Bārāṇasī in the Deer Park at Isipatana.

Atha khvāhaṁ, rājakumāra, uruvelāyaṁ yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkamiṁ.“Then, having stayed at Uruvelā as long as I liked, I set out to wander by stages to Bārāṇasī.

Addasā kho maṁ, rājakumāra, upako ājīvako antarā ca gayaṁ antarā ca bodhiṁ addhānamaggappaṭipannaṁ.Upaka the Ājīvaka saw me on the road between Gayā and the (place of) Awakening, Disvāna maṁ etadavoca:and on seeing me said to me, ‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto.‘Clear, my friend, are your faculties. Pure your complexion, and bright. Kaṁsi tvaṁ, āvuso, uddissa pabbajito? Ko vā te satthā? Kassa vā tvaṁ dhammaṁ rocesī’ti?On whose account have you gone forth? Who is your teacher? In whose Dhamma do you delight?’

Evaṁ vutte, ahaṁ, rājakumāra, upakaṁ ājīvakaṁ gāthāhi ajjhabhāsiṁ:“When this was said, I replied to Upaka the Ājīvaka in verses:

‘Sabbābhibhū sabbavidūhamasmi, sabbesu dhammesu anūpalitto;‘All-vanquishing, all-knowing am I, with regard to all things, unadhering. Sabbañjaho taṇhākkhaye vimutto, sayaṁ abhiññāya kamuddiseyyaṁ.All-abandoning, released in the ending of craving: having fully known on my own, to whom should I point as my teacher?

Na me ācariyo atthi, sadiso me na vijjati;I have no teacher, and one like me can’t be found. Sadevakasmiṁ lokasmiṁ, natthi me paṭipuggalo.In the world with its devas, I have no counterpart.

Ahañhi arahā loke, ahaṁ satthā anuttaro;For I am a Worthy One in the world; I, the unexcelled teacher. Ekomhi sammāsambuddho, sītibhūtosmi nibbuto.I, alone, am rightly self-awakened. cooled am I, unbound.

Dhammacakkaṁ pavattetuṁ, gacchāmi kāsinaṁ puraṁ;To set rolling the wheel of Dhamma I go to the city of Kāsi. Andhībhūtasmiṁ lokasmiṁ, āhañchaṁ amatadundubhin’ti.
Andhībhūtasmiṁ → andhabhūtasmiṁ (bj, cck, pts1ed); andhabhūtasmi (sya1ed, sya2ed) āhañchaṁ → āhaññiṁ (sya-all, km, mr)In a world become blind, I beat the drum of the deathless.’

‘Yathā kho tvaṁ, āvuso, paṭijānāsi arahasi anantajino’ti.“‘From your claims, my friend, you must be an infinite conqueror.’

‘Mādisā ve jinā honti, ye pattā āsavakkhayaṁ;“‘Conquerors are those like me who have reached effluents’ end. Jitā me pāpakā dhammā, tasmāhamupaka jino’ti.
tasmāhamupaka → tasmāhaṁ upakā (bj, sya-all, km, pts1ed)I’ve conquered evil qualities, and so, Upaka, I’m a conqueror.’

Evaṁ vutte, rājakumāra, upako ājīvako ‘hupeyyapāvuso’ti vatvā sīsaṁ okampetvā ummaggaṁ gahetvā pakkāmi.
hupeyyapāvuso’ti → huveyya pāvusoti (bj, pts1ed); huveyyāvusoti (sya-all, km)“When this was said, Upaka said, ‘May it be so, my friend,’ and—shaking his head, taking a side-road—he left.

Atha khvāhaṁ, rājakumāra, anupubbena cārikaṁ caramāno yena bārāṇasī isipatanaṁ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṁ.
upasaṅkamiṁ → upasaṅkamāmi (bj, pts1ed)“Then, wandering by stages, I arrived at Bārāṇasī, at the Deer Park in Isipatana, to where the group of five monks were staying. Addasaṁsu kho maṁ, rājakumāra, pañcavaggiyā bhikkhū dūratova āgacchantaṁ.From afar they saw me coming and, on seeing me, made a pact with one another, Disvāna aññamaññaṁ saṇṭhapesuṁ:(saying,) ‘ayaṁ kho, āvuso, samaṇo gotamo āgacchati bāhulliko padhānavibbhanto āvatto bāhullāya.‘Friends, here comes Gotama the contemplative: living luxuriously, straying from his exertion, backsliding into abundance. So neva abhivādetabbo, na paccuṭṭhātabbo, nāssa pattacīvaraṁ paṭiggahetabbaṁ;He doesn’t deserve to be bowed down to, to be greeted by standing up, or to have his robe & bowl received. api ca kho āsanaṁ ṭhapetabbaṁ—sace so ākaṅkhissati nisīdissatī’ti.Still, a seat should be set out; if he wants to, he can sit down.’

Yathā yathā kho ahaṁ, rājakumāra, pañcavaggiye bhikkhū upasaṅkamiṁ tathā tathā pañcavaggiyā bhikkhū nāsakkhiṁsu sakāya katikāya saṇṭhātuṁ.But as I approached, they were unable to keep to their pact. Appekacce maṁ paccuggantvā pattacīvaraṁ paṭiggahesuṁ. Appekacce āsanaṁ paññapesuṁ. Appekacce pādodakaṁ upaṭṭhapesuṁ.One, standing up to greet me, received my robe & bowl. Another spread out a seat. Another set out water for washing my feet. Api ca kho maṁ nāmena ca āvusovādena ca samudācaranti.However, they addressed me by name and as ‘friend.’

Evaṁ vutte, ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ:“So I said to them, ‘mā, bhikkhave, tathāgataṁ nāmena ca āvusovādena ca samudācaratha;
samudācaratha → samudācarittha (bj, sya-all, km, pts1ed)‘Don’t address the Tathāgata by name and as “friend.” arahaṁ, bhikkhave, tathāgato sammāsambuddho.The Tathāgata, friends, is a worthy one, rightly self-awakened. Odahatha, bhikkhave, sotaṁ. Amatamadhigataṁ ahamanusāsāmi, ahaṁ dhammaṁ desemi.Lend ear, friends: the deathless has been attained. I will instruct you. I will teach you the Dhamma. Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.Practicing as instructed, you will in no long time reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for yourselves in the here & now.’

Evaṁ vutte, rājakumāra, pañcavaggiyā bhikkhū maṁ etadavocuṁ:“When this was said, the group of five monks replied to me, ‘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?‘By that practice, that conduct, that performance of austerities you did not attain any superior human states, any distinction in knowledge & vision worthy of a noble one. So how can you now—living luxuriously, straying from your exertion, backsliding into abundance—have attained any superior human states, any distinction in knowledge & vision worthy of a noble one?’

Evaṁ vutte, ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ:“When this was said, I replied to them, ‘na, bhikkhave, tathāgato bāhulliko na padhānavibbhanto na āvatto bāhullāya.‘The Tathāgata, monks, is not living luxuriously, has not strayed from his exertion, has not backslid into abundance. Arahaṁ, bhikkhave, tathāgato sammāsambuddho.The Tathāgata, friends, is a worthy one, rightly self-awakened. Odahatha, bhikkhave, sotaṁ. Amatamadhigataṁ ahamanusāsāmi, ahaṁ dhammaṁ desemi.Lend ear, friends: the deathless has been attained. I will instruct you. I will teach you the Dhamma. Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.Practicing as instructed, you will in no long time reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for yourselves in the here & now.’

Dutiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṁ etadavocuṁ:A second time.… ‘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?

Dutiyampi kho ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ: ‘na, bhikkhave, tathāgato bāhulliko na padhānavibbhanto na āvatto bāhullāya.“‘The Tathāgata, monks, is not living luxuriously, has not strayed from his exertion, has not backslid into abundance. Arahaṁ, bhikkhave, tathāgato sammāsambuddho.The Tathāgata, friends, is a worthy one, rightly self-awakened. Odahatha, bhikkhave, sotaṁ. Amatamadhigataṁ ahamanusāsāmi, ahaṁ dhammaṁ desemi. Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.

Tatiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṁ etadavocuṁ:A third time, the group of five monks said to me, ‘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?‘By that practice, that conduct, that performance of austerities you did not attain any superior human states, any distinction in knowledge & vision worthy of a noble one. So how can you now—living luxuriously, straying from your exertion, backsliding into abundance—have attained any superior human states, any distinction in knowledge & vision worthy of a noble one?’

Evaṁ vutte, ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ:“When this was said, I replied to the group of five monks, ‘abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṁ pabhāvitametan’ti?
pabhāvitametan’ti → vabbhāvitametanti (bj); bhāsitametanti (sya-all)‘Do you recall my ever having spoken in this way before?’

‘No hetaṁ, bhante’.“‘No, lord.’

‘Arahaṁ, bhikkhave, tathāgato sammāsambuddho.“‘The Tathāgata, friends, is a worthy one, rightly self-awakened. Odahatha, bhikkhave, sotaṁ. Amatamadhigataṁ ahamanusāsāmi, ahaṁ dhammaṁ desemi.Lend ear, friends: the deathless has been attained. I will instruct you. I will teach you the Dhamma. Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.Practicing as instructed, you will in no long time reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for yourselves in the here & now.’

Asakkhiṁ kho ahaṁ, rājakumāra, pañcavaggiye bhikkhū saññāpetuṁ.“And so I was able to convince them. Dvepi sudaṁ, rājakumāra, bhikkhū ovadāmi. Tayo bhikkhū piṇḍāya caranti.I would teach two monks while three went for alms, Yaṁ tayo bhikkhū piṇḍāya caritvā āharanti, tena chabbaggiyā yāpema.
chabbaggiyā → chabbaggā (sya-all, km); chabbaggo (pts1ed)and we six lived off what the three brought back from their alms round. Tayopi sudaṁ, rājakumāra, bhikkhū ovadāmi, dve bhikkhū piṇḍāya caranti.Then I would teach three monks while two went for alms, Yaṁ dve bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema.and we six lived off what the two brought back from their alms round.

Atha kho, rājakumāra, pañcavaggiyā bhikkhū mayā evaṁ ovadiyamānā evaṁ anusāsiyamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihariṁsū”ti.“Then the group of five monks—thus exhorted, thus instructed by me—in no long time entered & remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, directly knowing & realizing it for themselves in the here & now.”

Evaṁ vutte, bodhi rājakumāro bhagavantaṁ etadavoca:When this was said, Prince Bodhi said to the Blessed One, “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?
vināyakaṁ → nāyakaṁ (?)“Lord, when a monk gains a Tathāgata to discipline him, how long does it take for him to reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now?”

“Tena hi, rājakumāra, taṁyevettha paṭipucchissāmi. Yathā te khameyya, tathā naṁ byākareyyāsi.“Very well then, prince, I will cross-question you on this matter. Answer as you see fit. Taṁ kiṁ maññasi, rājakumāra,What do you think? kusalo tvaṁ hatthārūḷhe aṅkusagayhe sippe”ti?
aṅkusagayhe → aṅkusagaṇhe (sya-all, km) | hatthārūḷhe → hatthāruyhe (bj); haṭṭhārūyhe (pts1ed)Are you skilled in the art of riding an elephant & wielding a goad?”

“Evaṁ, bhante, kusalo ahaṁ hatthārūḷhe aṅkusagayhe sippe”ti.“Yes, lord, I am skilled in the art of riding an elephant & wielding a goad.”

“Taṁ kiṁ maññasi, rājakumāra,“And what do you think? idha puriso āgaccheyya:There is the case where a man comes, (thinking,) ‘bodhi rājakumāro hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ jānāti;‘Prince Bodhi knows the art of riding an elephant & wielding a goad. tassāhaṁ santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkhissāmī’ti.I will study the art of riding an elephant & wielding a goad under him.’ So cassa assaddho;But if he were without conviction, yāvatakaṁ saddhena pattabbaṁ taṁ na sampāpuṇeyya.he would not achieve what could be achieved by one with conviction. So cassa bahvābādho;If he had many illnesses, yāvatakaṁ appābādhena pattabbaṁ taṁ na sampāpuṇeyya.he would not achieve what could be achieved by one of few illnesses. So cassa saṭho māyāvī;If he were fraudulent & deceitful, yāvatakaṁ asaṭhena amāyāvinā pattabbaṁ taṁ na sampāpuṇeyya.he would not achieve what could be achieved by one neither fraudulent nor deceitful. So cassa kusīto;If he were lazy, yāvatakaṁ āraddhavīriyena pattabbaṁ taṁ na sampāpuṇeyya.he would not achieve what could be achieved by one with aroused persistence. So cassa duppañño;If he were undiscerning, yāvatakaṁ paññavatā pattabbaṁ taṁ na sampāpuṇeyya.he would not achieve what could be achieved by one who was discerning. Taṁ kiṁ maññasi, rājakumāra,What do you think, prince? api nu so puriso tava santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyyā”ti?Would that man be able to train in the art of riding an elephant & wielding a goad under you?”

“Ekamekenāpi, bhante, aṅgena samannāgato so puriso na mama santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyya, ko pana vādo pañcahaṅgehī”ti.“Even a man with only one of those qualities, lord, would not be able to train in the art of riding an elephant & wielding a goad under me—to say nothing of one with all five.”

“Taṁ kiṁ maññasi, rājakumāra,“What do you think, prince? idha puriso āgaccheyya:There is the case where a man comes, (thinking,) ‘bodhi rājakumāro hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ jānāti;‘Prince Bodhi knows the art of riding an elephant & wielding a goad. tassāhaṁ santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkhissāmī’ti.I will study the art of riding an elephant & wielding a goad under him.’ So cassa saddho;And if he were to have conviction, yāvatakaṁ saddhena pattabbaṁ taṁ sampāpuṇeyya.he would achieve what could be achieved by one with conviction. So cassa appābādho;If he had few illnesses, yāvatakaṁ appābādhena pattabbaṁ taṁ sampāpuṇeyya.he would achieve what could be achieved by one of few illnesses. So cassa asaṭho amāyāvī;If he were neither fraudulent nor deceitful, yāvatakaṁ asaṭhena amāyāvinā pattabbaṁ taṁ sampāpuṇeyya.he would achieve what could be achieved by one neither fraudulent nor deceitful. So cassa āraddhavīriyo;If he had aroused persistence, yāvatakaṁ āraddhavīriyena pattabbaṁ taṁ sampāpuṇeyya.he would achieve what could be achieved by one with aroused persistence. So cassa paññavā;If he were discerning, yāvatakaṁ paññavatā pattabbaṁ taṁ sampāpuṇeyya.he would achieve what could be achieved by one who was discerning. Taṁ kiṁ maññasi, rājakumāra,What do you think, prince? api nu so puriso tava santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyyā”ti?Would that man be able to train in the art of riding an elephant & wielding a goad under you?”

“Ekamekenāpi, bhante, aṅgena samannāgato so puriso mama santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyya, ko pana vādo pañcahaṅgehī”ti.“Even a man with only one of those qualities, lord, would be able to train in the art of riding an elephant & wielding a goad under me—to say nothing of one with all five.”

“Evameva kho, rājakumāra, pañcimāni padhāniyaṅgāni.“In the same way, prince, there are these five factors for exertion. Katamāni pañca?Which five? Idha, rājakumāra, bhikkhu saddho hoti; saddahati tathāgatassa bodhiṁ:“There is the case where a monk has conviction, is convinced of the Tathāgata’s awakening: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti;‘Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed.’ appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya;“He is free from illness & discomfort, endowed with good digestion—not too cold, not too hot, of moderate strength—fit for exertion. asaṭho hoti amāyāvī yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu;“He is neither fraudulent nor deceitful. He declares himself to the Teacher or to his wise friends in the holy life in line with what he actually is. āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;“He keeps his persistence aroused for abandoning unskillful qualities and taking on skillful qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful qualities. paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā.“He is discerning, endowed with discernment leading to the arising of the goal—noble, penetrating, leading to the right ending of stress. Imāni kho, rājakumāra, pañca padhāniyaṅgāni.“These are the five factors for exertion.

Imehi, rājakumāra, pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—“When a monk endowed with these five qualities gains a Tathāgata to discipline him, he would yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya satta vassāni.reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now in seven years. Tiṭṭhantu, rājakumāra, satta vassāni.“Let alone seven years. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—When a monk endowed with these five qualities gains a Tathāgata to discipline him, he would yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya chabbassāni …reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now in six years… pañca vassāni …five years… cattāri vassāni …four years… tīṇi vassāni …three years… dve vassāni …two years… ekaṁ vassaṁ.one year… Tiṭṭhatu, rājakumāra, ekaṁ vassaṁ.Let alone one year. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—When a monk endowed with these five qualities gains a Tathāgata to discipline him, he would yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya satta māsāni.reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now in seven months… Tiṭṭhantu, rājakumāra, satta māsāni. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno— yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ— brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya cha māsāni …six months… pañca māsāni …five months… cattāri māsāni …four months… tīṇi māsāni …three months… dve māsāni …two months… ekaṁ māsaṁ …one month… aḍḍhamāsaṁ.half a month… Tiṭṭhatu, rājakumāra, aḍḍhamāso. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno— yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ— brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya satta rattindivāni.seven days… Tiṭṭhantu, rājakumāra, satta rattindivāni. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno— yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ— brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya cha rattindivāni …six days… pañca rattindivāni …five days… cattāri rattindivāni …four days… tīṇi rattindivāni …three days… dve rattindivāni …two days… ekaṁ rattindivaṁ.one day. Tiṭṭhatu, rājakumāra, eko rattindivo.“Let alone one day. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno sāyamanusiṭṭho pāto visesaṁ adhigamissati, pātamanusiṭṭho sāyaṁ visesaṁ adhigamissatī”ti.When a monk endowed with these five qualities gains a Tathāgata to discipline him and is instructed in the evening, he will attain distinction by morning; instructed in the morning, he will attain distinction by evening.”

Evaṁ vutte, bodhi rājakumāro bhagavantaṁ etadavoca:When this was said, Prince Bodhi said to the Blessed One, “aho buddho, aho dhammo, aho dhammassa svākkhātatā.“O the Buddha! O the Dhamma! O the well-expoundedness of the Dhamma!— Yatra hi nāma sāyamanusiṭṭho pāto visesaṁ adhigamissati, pātamanusiṭṭho sāyaṁ visesaṁ adhigamissatī”ti.in that one instructed in the evening will attain distinction by morning; instructed in the morning, one will attain distinction by evening!”

Evaṁ vutte, sañjikāputto māṇavo bodhiṁ rājakumāraṁ etadavoca:When this was said, the young brahman Sañjikāputta said to Prince Bodhi, “evameva panāyaṁ bhavaṁ bodhi:“Master Bodhi says, ‘aho buddho, aho dhammo, aho dhammassa svākkhātatā’ti ca vadeti;
vadeti → vadesi (si); pavedeti (sya-all, km)‘O the Buddha! O the Dhamma! O the well-expoundedness of the Dhamma!’ atha ca pana na taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchati dhammañca bhikkhusaṅghañcā”ti.But he doesn’t go to Master Gotama, the Dhamma, & the Saṅgha of monks for refuge.”

“Mā hevaṁ, samma sañjikāputta, avaca; mā hevaṁ, samma sañjikāputta, avaca.“Don’t say that, dear Sañjikāputta! Don’t say that! Sammukhā metaṁ, samma sañjikāputta, ayyāya sutaṁ, sammukhā paṭiggahitaṁ”.In my mother’s presence I heard this, in my mother’s presence I learned this: “Ekamidaṁ, samma sañjikāputta, samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.On one occasion, the Blessed One was staying in Kosambī in Ghosita’s Park. Atha kho me ayyā kucchimatī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho me ayyā bhagavantaṁ etadavoca:Then, when she was pregnant, she went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As she was sitting there, she said to the Blessed One, ‘yo me ayaṁ, bhante, kucchigato kumārako vā kumārikā vā so bhagavantaṁ saraṇaṁ gacchati dhammañca bhikkhusaṅghañca.‘Lord, the boy or girl in my womb goes to the Blessed One, the Dhamma, & the Saṅgha of monks for refuge. Upāsakaṁ taṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan’ti.May the Blessed One remember him or her as a lay follower who has gone for refuge from this day forward, for life.’

Ekamidaṁ, samma sañjikāputta, samayaṁ bhagavā idheva bhaggesu viharati susumāragire bhesakaḷāvane migadāye.“Then there was one time when Blessed One was staying here among the Bhaggas at Suṁsumāri Hill in the Bhesakaḷa Forest Deer Park. Atha kho maṁ dhāti aṅkena haritvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho maṁ dhāti bhagavantaṁ etadavoca:Then my nurse, carrying me on her hip, went to the Blessed One and, on arrival, having bowed down to him, stood to one side. As she was standing there, she said to the Blessed One, ‘ayaṁ, bhante, bodhi rājakumāro bhagavantaṁ saraṇaṁ gacchati dhammañca bhikkhusaṅghañca.‘This Prince Bodhi, lord, goes to the Blessed One, the Dhamma, & the Saṅgha of monks for refuge. Upāsakaṁ taṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan’ti.May the Blessed One remember him as a lay follower who has gone for refuge from this day forward, for life.’

Esāhaṁ, samma sañjikāputta, tatiyakampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.“And now, dear Sañjikāputta, for a third time, I go to the Blessed One, the Dhamma, & the Saṅgha of monks for refuge. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.May the Blessed One remember me as a lay follower who has gone for refuge from this day forward, for life.”

Bodhirājakumārasuttaṁ niṭṭhitaṁ pañcamaṁ.