Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Then, when it was morning, the Blessed One dressed, and taking his bowl and outer robe, went into Sāvatthī for alms. Then a number of bhikkhus went to the venerable Ānanda and said to him: “Friend Ānanda, it is long since we heard a talk on the Dhamma from the Blessed One’s own lips. It would be good if we could get to hear such a talk, friend Ānanda.”—“Then let the venerable ones go to the brahmin Rammaka’s hermitage. Perhaps you will get to hear a talk on the Dhamma from the Blessed One’s own lips.”—“Yes, friend,” they replied.
Then, when the Blessed One had wandered for alms in Sāvatthī and had returned from his almsround, after his meal he addressed the venerable Ānanda: “Ānanda, let us go to the Eastern Park, to the Palace of Migāra’s Mother, for the day’s abiding.”—“Yes, venerable sir,” the venerable Ānanda” replied. Then the Blessed One went with the venerable Ānanda to the Eastern Park, the Palace of Migāra’s Mother, for the day’s abiding.
Then, when it was evening, the Blessed One rose from meditation and addressed the venerable Ānanda: “Ānanda, let us go to the Eastern Bathing Place to bathe.”—“Yes, venerable sir,” the venerable Ānanda replied. Then the Blessed One went with the venerable Ānanda to the Eastern Bathing Place to bathe. When he was finished, he came up out of the water and stood in one robe drying his limbs. Then the venerable Ānanda said to the Blessed One: “Venerable sir, the brahmin Rammaka’s hermitage is nearby. That hermitage is agreeable and delightful. Venerable sir, it would be good if the Blessed One went there out of compassion.” The Blessed One consented in silence.
Then the Blessed One went to the brahmin Rammaka’s hermitage. Now on that occasion a number of bhikkhus were sitting together in the hermitage discussing the Dhamma. The Blessed One stood outside the door waiting for their discussion to end. When he knew that it was over, he coughed and knocked, and the bhikkhus opened the door for him. The Blessed One entered, sat down on a seat made ready, and addressed the bhikkhus thus: “Bhikkhus, for what discussion are you sitting together here now? And what was your discussion that was interrupted?”
“Venerable sir, our discussion on the Dhamma that was interrupted was about the Blessed One himself. Then the Blessed One arrived.”
“Good, bhikkhus. It is fitting for you clansmen who have gone forth out of faith from the home life into homelessness to sit together to discuss the Dhamma. When you gather together, bhikkhus, you should do either of two things: hold discussion on the Dhamma or maintain noble silence.
Two Kinds of Search
“Bhikkhus, there are these two kinds of search: the noble search and the ignoble search. And what is the ignoble search? Here someone being himself subject to birth seeks what is also subject to birth; being himself subject to ageing, he seeks what is also subject to ageing; being himself subject to sickness, he seeks what is also subject to sickness; being himself subject to death, he seeks what is also subject to death; being himself subject to sorrow, he seeks what is also subject to sorrow; being himself subject to defilement, he seeks what is also subject to defilement.
“And what may be said to be subject to birth? Wife and children are subject to birth, men and women slaves, goats and sheep, fowl and pigs, elephants, cattle, horses, and mares, gold and silver are subject to birth. These acquisitions are subject to birth; and one who is tied to these things, infatuated with them, and utterly committed to them, being himself subject to birth, seeks what it also subject to birth.
“And what may be said to be subject to ageing? Wife and children are subject to ageing, men and women slaves, goats and sheep, fowl and pigs, elephants, cattle, horses, and mares, gold and silver are subject to ageing. These acquistions are subject to ageing; and one who is tied to these things, infatuated with them, and utterly committed to them, being himself subject to ageing, seeks what is also subject to ageing.
“And what may be said to be subject to sickness? Wife and children are subject to sickness, men and women slaves, goats and sheep, fowl and pigs, elephants, cattle, horses, and mares are subject to sickness. These acquisitions are subject to sickness; and one who is tied to these things, infatuated with them, and utterly committed to them, being himself subject to sickness, seeks what is also subject to sickness.
“And what may be said to be subject to death? Wife and children are subject to death, men and women slaves, goats and sheep, fowl and pigs, elephants, cattle, horses, and mares are subject to death. These acquisitions are subject to death; and one who is tied to these things, infatuated with them, and utterly committed to them, being himself subject to death, seeks what is also subject to death.
“And what may be said to be subject to sorrow? Wife and children are subject to sorrow, men and women slaves, goats and sheep, fowl and pigs, elephants, cattle, horses, and mares are subject to sorrow. These acquisitions are subject to sorrow; and one who is tied to these things, infatuated with them, and utterly committed to them, being himself subject to sorrow, seeks what is also subject to sorrow.
“And what may be said to be subject to defilement? Wife and children are subject to defilement, men and women slaves, goats and sheep, fowl and pigs, elephants, cattle, horses, and mares, gold and silver are subject to defilement. These acquisitions are subject to defilement; and one who is tied to these things, infatuated with them, and utterly committed to them, being himself subject to defilement, seeks what is also subject to defilement. This is the ignoble search.
“And what is the noble search? Here someone being himself subject to birth, having understood the danger in what is subject to birth, seeks the unborn supreme security from bondage, Nibbāna; being himself subject to ageing, having understood the danger in what is subject to ageing, he seeks the unageing supreme security from bondage, Nibbāna; being himself subject to sickness, having understood the danger in what is subject to sickness, he seeks the unailing supreme security from bondage, Nibbāna; being himself subject to death, having understood the danger in what is subject to death, he seeks the deathless supreme security from bondage, Nibbāna; being himself subject to sorrow, having understood the danger in what is subject to sorrow, he seeks the sorrowless supreme security from bondage, Nibbāna; being himself subject to defilement, having understood the danger in what is subject to defilement, he seeks the undefiled supreme security from bondage, Nibbāna. This is the noble search.
The Search for Enlightenment
“Bhikkhus, before my enlightenment, while I was still only an unenlightened Bodhisatta, I too, being myself subject to birth, sought what was also subject to birth; being myself subject to ageing, sickness, death, sorrow, and defilement, I sought what was also subject to ageing, sickness, death, sorrow, and defilement. Then I considered thus: ‘Why, being myself subject to birth, do I seek what is also subject to birth? Why, being myself subject to ageing, sickness, death, sorrow, and defilement, do I seek what is also subject to ageing, sickness, death, sorrow, and defilement? Suppose that, being myself subject to birth, having understood the danger in what is subject to birth, I seek the unborn supreme security from bondage, Nibbāna. Suppose that, being myself subject to ageing, sickness, death, sorrow, and defilement, having understood the danger in what is subject to ageing, sickness, death, sorrow, and defilement, I seek the unageing, unailing, deathless, sorrowless, and undefiled supreme security from bondage, Nibbāna.’
“Later, while still young, a black-haired young man endowed with the blessing of youth, in the prime of life, though my mother and father wished otherwise and wept with tearful faces, I shaved off my hair and beard, put on the yellow robe, and went forth from the home life into homelessness.
“Having gone forth, bhikkhus, in search of what is wholesome, seeking the supreme state of sublime peace, I went to Āḷāra Kālāma and said to him: ‘Friend Kālāma, I want to lead the holy life in this Dhamma and Discipline.’ Āḷāra Kālāma replied: ‘The venerable one may stay here. This Dhamma is such that a wise man can soon enter upon and abide in it, realising for himself through direct knowledge his own teacher’s doctrine.’ I soon quickly learned that Dhamma. As far as mere lip-reciting and rehearsal of his teaching went, I could speak with knowledge and assurance, and I claimed, ‘I know and see’—and there were others who did likewise.
“I considered: ‘It is not through mere faith alone that Āḷāra Kālāma declares: “By realising for myself with direct knowledge, I enter upon and abide in this Dhamma.” Certainly Āḷāra Kālāma abides knowing and seeing this Dhamma.’ Then I went to Āḷāra Kālāma and asked him: ‘Friend Kālāma, in what way do you declare that by realising for yourself with direct knowledge you enter upon and abide in this Dhamma?’ In reply he declared the base of nothingness.
“I considered: ‘Not only Āḷāra Kālāma has faith, energy, mindfulness, concentration, and wisdom. I too have faith, energy, mindfulness, concentration, and wisdom. Suppose I endeavour to realise the Dhamma that Āḷāra Kālāma declares he enters upon and abides in by realising for himself with direct knowledge?’
“I soon quickly entered upon and abided in that Dhamma by realising for myself with direct knowledge. Then I went to Āḷāra Kālāma and asked him: ‘Friend Kālāma, is it in this way that you declare that you enter upon and abide in this Dhamma by realising for yourself with direct knowledge?’—‘That is the way, friend.’—‘It is in this way, friend, that I also enter upon and abide in this Dhamma by realising for myself with direct knowledge.’—‘It is a gain for us, friend, it is a great gain for us that we have such a venerable one for our companion in the holy life. So the Dhamma that I declare I enter upon and abide in by realising for myself with direct knowledge is the Dhamma that you enter upon and abide in by realising for yourself with direct knowledge. And the Dhamma that you enter upon and abide in by realising for yourself with direct knowledge is the Dhamma that I declare I enter upon and abide in by realising for myself with direct knowledge. So you know the Dhamma that I know and I know the Dhamma that you know. As I am, so are you; as you are, so am I. Come, friend, let us now lead this community together.’
“Thus Āḷāra Kālāma, my teacher, placed me, his pupil, on an equal footing with himself and awarded me the highest honour. But it occurred to me: ‘This Dhamma does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, but only to reappearance in the base of nothingness. Not being satisfied with that Dhamma, disappointed with it, I left.’
“Still in search, bhikkhus, of what is wholesome, seeking the supreme state of sublime peace, I went to Uddaka Rāmaputta and said to him: ‘Friend, I want to lead the holy life in this Dhamma and Discipline.’ Uddaka Rāmaputta replied: ‘The venerable one may stay here. This Dhamma is such that a wise man can soon enter upon and abide in it, himself realising through direct knowledge his own teacher’s doctrine.’ I soon quickly learned that Dhamma. As far as mere lip-reciting and rehearsal of his teaching went, I could speak with knowledge and assurance, and I claimed, ‘I know and see’—and there were others who did likewise.
“I considered: ‘It was not through mere faith alone that Rāma declared: “By realising for myself with direct knowledge, I enter upon and abide in this Dhamma.” Certainly Rāma abided knowing and seeing this Dhamma.’ Then I went to Uddaka Rāmaputta and asked him: ‘Friend, in what way did Rāma declare that by realising for himself with direct knowledge he entered upon and abided in this Dhamma?’ In reply Uddaka Rāmaputta declared the base of neither-perception-nor-non-perception.
“I considered: ‘Not only Rāma had faith, energy, mindfulness, concentration, and wisdom. I too have faith, energy, mindfulness, concentration, and wisdom. Suppose I endeavour to realise the Dhamma that Rāma declared he entered upon and abided in by realising for himself with direct knowledge.’
“I soon quickly entered upon and abided in that Dhamma by realising for myself with direct knowledge. Then I went to Uddaka Rāmaputta and asked him: ‘Friend, was it in this way that Rāma declared that he entered upon and abided in this Dhamma by realising for himself with direct knowledge?’—‘That is the way, friend.’—‘It is in this way, friend, that I also enter upon and abide in this Dhamma by realising for myself with direct knowledge.’—‘It is a gain for us, friend, it is a great gain for us that we have such a venerable one for our companion in the holy life. So the Dhamma that Rāma declared he entered upon and abided in by realising for himself with direct knowledge is the Dhamma that you enter upon and abide in by realising for yourself with direct knowledge. And the Dhamma that you enter upon and abide in by realising for yourself with direct knowledge is the Dhamma that Rāma declared he entered upon and abided in by realising for himself with direct knowledge. So you know the Dhamma that Rāma knew and Rāma knew the Dhamma that you know. As Rāma was, so are you; as you are, so was Rāma. Come, friend, now lead this community.’
“Thus Uddaka Rāmaputta, my companion in the holy life, placed me in the position of a teacher and accorded me the highest honour. But it occurred to me: ‘This Dhamma does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, but only to reappearance in the base of neither-perception-nor-non-perception.’ Not being satisfied with that Dhamma, disappointed with it, I left.
“Still in search, bhikkhus, of what is wholesome, seeking the supreme state of sublime peace, I wandered by stages through the Magadhan country until eventually I arrived at Uruvelā, at Senānigama. There I saw an agreeable piece of ground, a delightful grove with a clear-flowing river with pleasant, smooth banks and nearby a village for alms resort. I considered: ‘This is an agreeable piece of ground, this is a delightful grove with a clear-flowing river with pleasant, smooth banks and nearby a village for alms resort. This will serve for the striving of a clansman intent on striving.’ And I sat down there thinking: ‘This will serve for striving.’
Enlightenment
“Then, bhikkhus, being myself subject to birth, having understood the danger in what is subject to birth, seeking the unborn supreme security from bondage, Nibbāna, I attained the unborn supreme security from bondage, Nibbāna; being myself subject to ageing, having understood the danger in what is subject to ageing, seeking the unageing supreme security from bondage, Nibbāna, I attained the unageing supreme security from bondage, Nibbāna; being myself subject to sickness, having understood the danger in what is subject to sickness, seeking the unailing supreme security from bondage, Nibbāna, I attained the unailing supreme security from bondage, Nibbāna; being myself subject to death, having understood the danger in what is subject to death, seeking the deathless supreme security from bondage, Nibbāna, I attained the deathless supreme security from bondage, Nibbāna; being myself subject to sorrow, having understood the danger in what is subject to sorrow, seeking the sorrowless supreme security from bondage, Nibbāna, I attained the sorrowless supreme security from bondage, Nibbāna; being myself subject to defilement, having understood the danger in what is subject to defilement, seeking the undefiled supreme security from bondage, Nibbāna, I attained the undefiled supreme security from bondage, Nibbāna. The knowledge and vision arose in me: ‘My deliverance is unshakeable; this is my last birth; now there is no renewal of being.’
“I considered: ‘This Dhamma that I have attained is profound, hard to see and hard to understand, peaceful and sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. But this generation delights in attachment, takes delight in attachment, rejoices in attachment. It is hard for such a generation to see this truth, namely, specific conditionality, dependent origination. And it is hard to see this truth, namely, the stilling of all formations, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. If I were to teach the Dhamma, others would not understand me, and that would be wearying and troublesome for me.’ Thereupon there came to me spontaneously these stanzas never heard before:
‘Enough with teaching the Dhamma
That even I found hard to reach;
For it will never be perceived
By those who live in lust and hate.
Those dyed in lust, wrapped in darkness
Will never discern this abstruse Dhamma
Which goes against the worldly stream,
Subtle, deep, and difficult to see.’
Considering thus, my mind inclined to inaction rather than to teaching the Dhamma.
“Then, bhikkhus, the Brahmā Sahampati knew with his mind the thought in my mind and he considered: ‘The world will be lost, the world will perish, since the mind of the Tathāgata, accomplished and fully enlightened, inclines to inaction rather than to teaching the Dhamma.’ Then, just as quickly as a strong man might extend his flexed arm or flex his extended arm, the Brahmā Sahampati vanished in the Brahma-world and appeared before me. He arranged his upper robe on one shoulder, and extending his hands in reverential salutation towards me, said: ‘Venerable sir, let the Blessed One teach the Dhamma, let the Sublime One teach the Dhamma. There are beings with little dust in their eyes who are wasting through not hearing the Dhamma. There will be those who will understand the Dhamma.’ The Brahmā Sahampati spoke thus, and then he said further:
‘In Magadha there have appeared till now
Impure teachings devised by those still stained.
Open the doors to the Deathless! Let them hear
The Dhamma that the Stainless One has found.
Just as one who stands on a mountain peak
Can see below the people all around,
So, O Wise One, All-seeing Sage,
Ascend the palace of the Dhamma.
Let the Sorrowless One survey this human breed,
Engulfed in sorrow, overcome by birth and old age.
Arise, victorious hero, caravan leader,
Debtless one, and wander in the world.
Let the Blessed One teach the Dhamma,
There will be those who will understand.’
“Then I listened to the Brahmā’s pleading, and out of compassion for beings I surveyed the world with the eye of a Buddha. Surveying the world with the eye of a Buddha, I saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and hard to teach, and some who dwelt seeing fear and blame in the other world. Just as in a pond of blue or red or white lotuses, some lotuses that are born and grow in the water thrive immersed in the water without rising out of it, and some other lotuses that are born and grow in the water rest on the water’s surface, and some other lotuses that are born and grow in the water rise out of the water and stand clear, unwetted by it; so too, surveying the world with the eye of a Buddha, I saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and hard to teach, and some who dwelt seeing fear and blame in the other world. Then I replied to the Brahmā Sahampati in stanzas:
‘Open for them are the doors to the Deathless, Let those with ears now show their faith. Thinking it would be troublesome, O Brahmā, I did not speak the Dhamma subtle and sublime.’
Then the Brahmā Sahampati thought: ‘The Blessed One has consented to my request that he teach the Dhamma.’ And after paying homage to me, keeping me on the right, he thereupon departed at once.
“I considered thus: ‘To whom should I first teach the Dhamma? Who will understand this Dhamma quickly?’ It then occurred to me: ‘Āḷāra Kālāma is wise, intelligent, and discerning; he has long had little dust in his eyes. Suppose I taught the Dhamma first to Āḷāra Kālāma. He will understand it quickly.’ Then deities approached me and said: ‘Venerable sir, Āḷāra Kālāma died seven days ago.’ And the knowledge and vision arose in me: ‘Āḷāra Kālāma died seven days ago.’ I thought: ‘Āḷāra Kālāma’s loss is a great one. If he had heard this Dhamma, he would have understood it quickly.’
“I considered thus: ‘To whom should I first teach the Dhamma? Who will understand this Dhamma quickly?’ It then occurred to me: ‘Uddaka Rāmaputta is wise, intelligent, and discerning; he has long had little dust in his eyes. Suppose I taught the Dhamma first to Uddaka Rāmaputta. He will understand it quickly.’ Then deities approached me and said: ‘Venerable sir, Uddaka Rāmaputta died last night.’ And the knowledge and vision arose in me: ‘Uddaka Rāmaputta died last night.’ I thought: ‘Uddaka Rāmaputta’s loss is a great one. If he had heard this Dhamma, he would have understood it quickly.’
“I considered thus: ‘To whom should I first teach the Dhamma? Who will understand this Dhamma quickly?’ It then occurred to me: ‘The bhikkhus of the group of five who attended upon me while I was engaged in my striving were very helpful. Suppose I taught the Dhamma first to them.’ Then I thought: ‘Where are the bhikkhus of the group of five now living?’ And with the divine eye, which is purified and surpasses the human, I saw that they were living at Benares in the Deer Park at Isipatana.
The Teaching of the Dhamma
“Then, bhikkhus, when I had stayed at Uruvelā as long as I chose, I set out to wander by stages to Benares. Between Gayā and the Place of Enlightenment the Ājīvaka Upaka saw me on the road and said: ‘Friend, your faculties are clear, the colour of your skin is pure and bright. Under whom have you gone forth, friend? Who is your teacher? Whose Dhamma do you profess? ’ I replied to the Ājīvaka Upaka in stanzas:
‘I am one who has transcended all, a knower of all,
Unsullied among all things, renouncing all,
By craving’s ceasing freed. Having known this all
For myself, to whom should I point as teacher?
I have no teacher, and one like me
Exists nowhere in all the world
With all its gods, because I have
No person for my counterpart.
I am the Accomplished One in the world,
I am the Teacher Supreme.
I alone am a Fully Enlightened One
Whose fires are quenched and extinguished.
I go now to the city of Kāsi
To set in motion the Wheel of Dhamma.
In a world that has become blind
I go to beat the drum of the Deathless.’
‘By your claims, friend, you ought to be the Universal Victor.’
‘The victors are those like me
Who have won to destruction of taints.
I have vanquished all evil states,
Therefore, Upaka, I am a victor.’
“When this was said, the Ājīvaka Upaka said: ‘May it be so, friend.’ Shaking his head, he took a bypath and departed.
“Then, bhikkhus, wandering by stages, I eventually came to Benares, to the Deer Park at Isipatana, and I approached the bhikkhus of the group of five. The bhikkhus saw me coming in the distance, and they agreed among themselves thus: ‘Friends, here comes the recluse Gotama who lives luxuriously, who gave up his striving, and reverted to luxury. We should not pay homage to him or rise up for him or receive his bowl and outer robe. But a seat may be prepared for him. If he likes, he may sit down.’ However, as I approached, those bhikkhus found themselves unable to keep their pact. One came to meet me and took my bowl and outer robe, another prepared a seat, and another set out water for my feet; however, they addressed me by name and as ‘friend.’
“Thereupon I told them: ‘Bhikkhus, do not address the Tathāgata by name and as “friend.” The Tathāgata is an Accomplished One, a Fully Enlightened One. Listen, bhikkhus, the Deathless has been attained. I shall instruct you, I shall teach you the Dhamma. Practising as you are instructed, by realising for yourselves here and now through direct knowledge you will soon enter upon and abide in that supreme goal of the holy life for the sake of which clansmen rightly go forth from the home life into homelessness.’
“When this was said, the bhikkhus of the group of five answered me thus: ‘Friend Gotama, by the conduct, the practice, and the performance of austerities that you undertook, you did not achieve any superhuman states, any distinction in knowledge and vision worthy of the noble ones. Since you now live luxuriously, having given up your striving and reverted to luxury, how will you have achieved any superhuman states, any distinction in knowledge and vision worthy of the noble ones?’ When this was said, I told them: ‘The Tathāgata does not live luxuriously, nor has he given up his striving and reverted to luxury. The Tathāgata is an Accomplished One, a Fully Enlightened One. Listen, bhikkhus, the Deathless has been attained…from the home life into homelessness.’
“A second time the bhikkhus of the group of five said to me: ‘FriendGotama…how will you have achieved any superhuman states, any distinction in knowledge and vision worthy of the noble ones?’ A second time I told them: ‘The Tathāgata does not live luxuriously…from the home life into homelessness.’ A third time the bhikkhus of the group of five said to me: ‘Friend Gotama…how will you have achieved any superhuman states, any distinction in knowledge and vision worthy of the noble ones?’
“When this was said I asked them: ‘Bhikkhus, have you ever known me to speak like this before?’—‘No, venerable sir’—‘Bhikkhus, the Tathāgata is an Accomplished One, a Fully Enlightened One. Listen, bhikkhus, the Deathless has been attained. I shall instruct you, I shall teach you the Dhamma. Practising as you are instructed, by realising for yourselves here and now through direct knowledge you will soon enter upon and abide in that supreme goal of the holy life for the sake of which clansmen rightly go forth from the home life into homelessness. ’
“I was able to convince the bhikkhus of the group of five. Then I sometimes instructed two bhikkhus while the other three went for alms, and the six of us lived on what those three bhikkhus brought back from their almsround. Sometimes I instructed three bhikkhus while the other two went for alms, and the six of us lived on what those two bhikkhus brought back from their almsround.
“Then the bhikkhus of the group of five, thus taught and instructed by me, being themselves subject to birth, having understood the danger in what is subject to birth, seeking the unborn supreme security from bondage, Nibbāna, attained the unborn supreme security from bondage, Nibbāna; being themselves subject to ageing, sickness, death, sorrow, and defilement, having understood the danger in what is subject to ageing, sickness, death, sorrow, and defilement, seeking the unageing, unailing, deathless, sorrowless, and undefiled supreme security from bondage, Nibbāna, they attained the unageing, unailing, deathless, sorrowless, and undefiled supreme security from bondage, Nibbāna. The knowledge and vision arose in them: ‘Our deliverance is unshakeable; this is our last birth; there is no renewal of being.’
Sensual Pleasure
“Bhikkhus, there are these five cords of sensual pleasure. What are the five? Forms cognizable by the eye that are wished for, desired, agreeable and likeable, connected with sensual desire, and provocative of lust. Sounds cognizable by the ear…Odours cognizable by the nose…Flavours cognizable by the tongue…Tangibles cognizable by the body that are wished for, desired, agreeable and likeable, connected with sensual desire, and provocative of lust. These are the five cords of sensual pleasure.
“As to those recluses and brahmins who are tied to these five cords of sensual pleasure, infatuated with them and utterly committed to them, and who use them without seeing the danger in them or understanding the escape from them, it may be understood of them: ‘They have met with calamity, met with disaster, the Evil One may do with them as he likes.’ Suppose a forest deer who was bound lay down on a heap of snares; it might be understood of him: ‘He has met with calamity, met with disaster, the hunter can do with him as he likes, and when the hunter comes he cannot go where he wants.’ So too, as to those recluses and brahmins who are tied to these five cords of sensual pleasure…it may be understood of them: ‘They have met with calamity, met with disaster, the Evil One may do with them as he likes.’
“As to those recluses and brahmins who are not tied to these five cords of sensual pleasure, who are not infatuated with them or utterly committed to them, and who use them seeing the danger in them and understanding the escape from them, it may be understood of them: ‘They have not met with calamity, not met with disaster, the Evil One cannot do with them as he likes.’ Suppose a forest deer who was unbound lay down on a heap of snares; it might be understood of him: ‘He has not met with calamity, not met with disaster, the hunter cannot do with him as he likes, and when the hunter comes he can go where he wants.’ So too, as to those recluses and brahmins who are not tied to these five cords of sensual pleasure…it may be understood of them: ‘They have not met with calamity, not met with disaster, the Evil One cannot do with them as he likes.’
“Suppose a forest deer is wandering in the forest wilds: he walks confidently, stands confidently, sits confidently, lies down confidently. Why is that? Because he is out of the hunter’s range. So too, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. This bhikkhu is said to have blindfolded Māra, to have become invisible to the Evil One by depriving Māra’s eye of its opportunity.
“Again, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. This bhikkhu is said to have blindfolded Māra…
“Again, with the fading away as well of rapture, a bhikkhu abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’ This bhikkhu is said to have blindfolded Māra…
“Again, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. This bhikkhu is said to have blindfolded Māra…
“Again, with the complete surmounting of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ a bhikkhu enters upon and abides in the base of infinite space. This bhikkhu is said to have blindfolded Māra…
“Again, by completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ a bhikkhu enters upon and abides in the base of infinite consciousness. This bhikkhu is said to have blindfolded Māra…
“Again, by completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ a bhikkhu enters upon and abides in the base of nothingness. This bhikkhu is said to have blindfolded Māra…
“Again, by completely surmounting the base of nothingness, a bhikkhu enters upon and abides in the base of neither-perception-nor-non-perception. This bhikkhu is said to have blindfolded Māra, to have become invisible to the Evil One by depriving Māra’s eye of its opportunity.
“Again, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters upon and abides in the cessation of perception and feeling. And his taints are destroyed by his seeing with wisdom. This bhikkhu is said to have blindfolded Māra, to have become invisible to the Evil One by depriving Māra’s eye of its opportunity, and to have crossed beyond attachment to the world. He walks confidently, stands confidently, sits confidently, lies down confidently. Why is that? Because he is out of the Evil One’s range.”
That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.
Thus have I heard:
At one time the Lord was staying near Sāvatthī in the Jeta Grove in Anāthapiṇḍika's monastery. Then the Lord, having dressed early, taking his bowl and robe, entered Sāvatthī for almsfood. Then a number of monks approached the venerable Ānanda; having approached, they spoke thus to the venerable Ānanda:
“It is long since we, reverend Ānanda, hear a talk on Dhamma face-to-face with the Lord. It is good if we, reverend Ānanda, got a chance of hearing a talk on Dhamma face-to-face with the Lord.”
“Well then, the venerable ones should go to the hermitage of the brahman Rāmaka, and probably you would get a chance of hearing a talk on Dhamma face-to-face with the Lord.”
“Yes, your reverence,” these monks answered the venerable Ānanda in assent.
Then the Lord, having walked for alms in Sāvatthī, returning from (the quest for) alms, after the meal, said to the venerable Ānanda:
“We will go along, Ānanda, and approach the Eastern Park, the palace of Migāra's mother, for the day sojourn.”
“Very well, Lord,” the venerable Ānanda answered the Lord in assent.
Then the Lord together with the venerable Ānanda approached the Eastern Park, the palace of Migāra's mother for the day-sojourn.
Then the Lord, emerging from seclusion towards evening, said to the venerable Ānanda:
“We will go along, Ānanda, and approach the Eastern Porch to bathe our limbs.”
“Very well, Lord,” the venerable Ānanda answered the Lord in assent.
Then the Lord, together with the venerable Ānanda, approached the Eastern Porch to bathe their limbs.
When he had bathed his limbs at the Eastern Porch and had come out (of the water), he stood in a single robe drying his limbs.
Then the venerable Ānanda spoke thus to the Lord:
“Lord, this hermitage of the brahman Rāmaka is not far; the hermitage of the brahman Rāmaka is lovely, Lord; the hermitage of the brahman Rāmaka is beautiful, Lord. It were good, Lord, if out of compassion the Lord were to approach the hermitage of the brahman Rāmaka.”
The Lord consented by becoming silent.
Then the Lord approached the hermitage of the brahman Rāmaka. At that time a number of monks came to be sitting down and talking Dhamma in the hermitage of the brahman Rāmaka.
Then the Lord stood outside the porch waiting for the talk to finish. Then the Lord, knowing that the talk had finished, coughed and knocked on the bar of the door; those monks opened the door to the Lord. Then the Lord, having entered the hermitage of the brahman Rāmaka, sat down on the appointed seat. As he was sitting down, the Lord said to the monks:
“As you were sitting down just now, what was your talk about, monks? What was your talk that was interrupted?”
“Lord, our talk that was interrupted was about the Lord himself; then he arrived.”
“It were good, monks, that when young men of family such as you who have gone forth from home into homelessness out of faith ate gathered together that you talk about Dhamma. When you are gathered together, monks, there are two things to be done: either talk about Dhamma or the Ariyan silence.
These, monks, are the two quests: the Ariyan quest and the unAriyan quest.
And what, monks, is the unAriyan quest?
As to this, monks, someone, liable to birth because of self, seeks what is likewise liable to birth; being liable to ageing because of self, seeks what is likewise liable to ageing; being liable to decay because of self… being liable to dying because of self… being liable to sorrow because of self… being liable to stain because of self, seeks what is likewise liable to stain.
And what, monks, would you say is liable to birth?
Sons and wife, monks, are liable to birth, women-slaves and men-slaves are liable to birth, goats and sheep are liable to birth, cocks and swine are liable to birth, elephants, cows, horses and mares are liable to birth, gold and silver are liable to birth.
These attachments, monks, are liable to birth; yet this (man), enslaved, infatuated, addicted, being liable to birth because of self, seeks what is likewise liable to birth.
And what, monks, would you say is liable to ageing?
Sons and wife, monks, are liable to ageing, women-slaves and men-slaves… goats and sheep… cocks and swine… elephants, cows, horses and mares… gold and silver are liable to ageing.
These attachments, monks, are liable to ageing; yet this (man), enslaved, infatuated, addicted, being liable to ageing because of self, seeks what is likewise liable to ageing.
And what, monks, would you say is liable to disease?
Sons and wife, monks, are liable to disease, women-slaves and men-slaves… goats and sheep… cocks and swine… elephants, cows, horses and mares are liable to disease.
These attachments, monks, are liable to disease… seeks what is likewise liable to disease.
And, what, monks, would you say is liable to dying?
Sons and wife, monks, are liable to dying, women-slaves and men-slaves… goats and sheep… cocks and swine… elephants, cows, horses and mares are liable to dying.
These attachments, monks, are liable to dying… seeks what is likewise liable to dying.
And what, monks, would you say is liable to sorrow?
Sons and wife, monks, are liable to sorrow, women-slaves and men-slaves… goats and sheep… cocks and swine… elephants, cows, horses and mares are liable to sorrow.
These attachments, monks, are liable to sorrow… seeks what is likewise liable to sorrow.
And what, monks, do you say is liable to stain?
Sons and wife, monks, are liable to stain, women-slaves and men-slaves… goats and sheep… cocks and swine… elephants, cows, horses and mares… gold and silver are liable to stain.
These attachments, monks, are liable to stain; yet this (man), enslaved, infatuated, addicted, being liable to stain because of self, seeks what is likewise liable to stain.
This, monks, is the unAriyan quest.
And what, monks, is the Ariyan quest?
As to this, monks, someone, being liable to birth because of self, having known the peril in what is likewise liable to birth, seeks the unborn, the uttermost security from the bonds—Nibbāna; being liable to ageing because of self, having known the peril in what is likewise liable to ageing, seeks the unageing, the uttermost security from the bonds—Nibbāna; being liable to decay because of self, having known the peril in what is likewise liable to decay, seeks the undecaying, the uttermost security from the bonds—Nibbāna; being liable to dying because of self, having known the peril in what is likewise liable to dying, seeks the undying, the uttermost security from the bonds, Nibbāna; being liable to sorrow because of self, having known the peril in what is likewise liable to sorrow, seeks the unsorrowing, the uttermost security from the bonds—Nibbāna; being liable to stain because of self, having known the peril in what is likewise liable to stain, seeks the stainless, the uttermost security from the bonds—Nibbāna.
This, monks, is the Ariyan quest.
And I too, monks, before awakening, while I was still the bodhisatta, not fully awakened, being liable to birth because of self, sought what was likewise liable to birth; being liable to ageing because of self, sought what was likewise liable to ageing; being liable to disease because of self… being liable to dying because of self… being liable to sorrow because of self… being liable to stain because of self, sought what was likewise liable to stain.
Then it occurred to me, monks: ‘Why do I, liable to birth because of self, seek what is likewise liable to birth; being liable to ageing… being liable to stain because of self, seek what is likewise liable to stain? Suppose that I, (although) being liable to birth because of self, having known the peril in what is likewise liable to birth, should seek the unborn, the uttermost security from the bonds—Nibbāna?
Being liable to ageing because of self should seek the unageing.… Being liable decay because of self should seek the undecaying.… Being liable to dying because of self… should seek the undying.… Being liable to sorrow because of self… should seek the unsorrowing.… Being liable to stain because of self, having known the peril in what is likewise liable to stain, should seek the stainless, the uttermost security from the bonds—Nibbāna?
Then I, monks, after a time, being young, my hair coal-black, possessed of radiant youth, in the prime of my life—although my unwilling parents wept and wailed—having cut off my hair and beard, having put on yellow robes, went forth from home into homelessness.
I, being gone forth thus, a quester for whatever is good, searching for the incomparable, matchless path to peace, approached Āḷāra the Kālāma; having approached, I spoke thus to Āḷāra the Kālāma:
‘I, reverend Kālāma, want to fare the Brahma-faring in this Dhamma and discipline.’
This said, monks, Āḷāra the Kālāma spoke thus to me:
‘Let the venerable one proceed; this Dhamma is such that an intelligent man, having soon realised super- knowledge for himself (as learnt from) his own teacher, may enter on and abide in it.’
So I, monks, very soon, very quickly, mastered that Dhamma.
I, monks, as far as mere lip service, mere repetition were concerned, spoke the doctrine of knowledge, and the doctrine of the elders, and I claimed—I as well as others—that ‘I know, I see.’
Then it occurred to me, monks:
‘But Āḷāra the Kālāma does not merely proclaim this Dhamma simply out of faith: Having realised super-knowledge for myself, entering on it, I am abiding therein. For surely Āḷāra the Kālāma proceeds knowing, seeing this Dhamma.’
Then did I, monks, approach Āḷāra the Kālāma; having approached, I spoke thus to Āḷāra the Kālāma:
‘To what extent do you, reverend Kālāma, having realised super-knowledge for yourself, entering thereon, proclaim this Dhamma?’
When this had been said, monks, Āḷāra the Kālāma proclaimed the plane of no-thing.
Then it occurred to me, monks:
‘It is not only Āḷāra the Kālāma who has faith, I too have faith. It is not only Āḷāra the Kālāma who has energy, I too have energy. It is not only Āḷāra the Kālāma who has mindfulness, I too have mindfulness. It is not only Āḷāra the Kālāma who has concentration, I too have concentration. It is not only Āḷāra the Kālāma who has intuitive wisdom, I too have intuitive wisdom. Suppose now that I should strive for the realisation of that Dhamma which Āḷāra the Kālāma proclaims: ‘Having realised super-knowledge for myself, entering on it I am abiding therein?’
So I, monks, very soon, very quickly, having realised super-knowledge for myself, entering on that Dhamma, abided therein.
Then I, monks, approached Āḷāra the Kālāma; having approached, I spoke thus to Āḷāra the Kālāma:
‘Is it to this extent that you, reverend Kalama, proclaim this Dhamma, entering on it, having realised it by your own super-knowledge?’
‘It is to this extent that I, your reverence, proclaim this Dhamma, entering on it, having realised it by my own super-knowledge.’
‘I too, your reverence, having realised this Dhamma by my own super-knowledge, entering on it am abiding in it.’
‘It is profitable for us, it is well gotten for us, your reverence, that we see a fellow Brahma-farer such as the venerable one. This Dhamma that I, entering on, proclaim, having realised it by my own super-knowledge, is the Dhamma that you, entering on, are abiding in, having realised it by your own super-knowledge; the Dhamma that you, entering on, are abiding in, having realised it by your own super-knowledge, is the Dhamma that I, entering on, proclaim, having realised it by my own super-knowledge. The Dhamma that I know, this is the Dhamma that you know. The Dhamma that you know, this is the Dhamma that I know. As I am, so are you; as you are, so am I. Come now, your reverence, being just the two of us, let us look after this group.’
In this way, monks, did Āḷāra the Kālāma, being my teacher, set me—the pupil—on the same level as himself and honoured me with the highest honour.
Then it occurred to me, monks:
‘This Dhamma does not conduce to disregard nor to dispassion nor to stopping nor to tranquillity nor to super-knowledge nor to awakening nor to Nibbāna, but only as far as reaching the plane of no-thing.’
So I, monks, not getting enough from this Dhamma, disregarded and turned away from this Dhamma.
Then I, monks, a quester for whatever is good, searching for the incomparable, matchless path to peace, approached Uddaka, Rāma's son; having approached, I spoke thus to Uddaka, Rāma's son:
‘I, your reverence, want to fare the Brahma-faring in this Dhamma and discipline.’
This said, monks, Uddaka, Rāma's son, spoke thus to me:
‘Let the venerable one proceed; this Dhamma is such that an intelligent man, having soon realised super-knowledge for himself, (as learnt from) his own teacher, may enter on and abide in it.’
So I, monks, very soon, very quickly, mastered that Dhamma. I, monks, as far as mere lip service, mere repetition were concerned, spoke the doctrine of knowledge and the doctrine of the elders, and I claimed—I as well as others—that ‘I know, I see.’
Then it occurred to me, monks:
‘But Uddaka, Rāma's son, does not merely proclaim this Dhamma simply out of faith: Having realised super-knowledge for myself, entering on it, I am abiding in it. For surely Uddaka, Rāma's son, proceeds knowing and seeing this Dhamma.’
Then did I, monks, approach Uddaka, Rāma's; having approached, I spoke thus to Uddaka, Rāma's son:
‘To what extent do you, reverend Rāma, having realised super-knowledge for yourself, entering thereon proclaim this Dhamma?’
When this had been said, monks, Uddaka, Rāma's son, proclaimed the plane of neither-perception-nor-non-perception.
Then it occurred to me, monks:
‘It is not only Rāma who has faith, I too have faith. It is not only Rāma who has energy, I too have energy. It is not only Rāma who has mindfulness, I too have mindfulness. It is not only Rāma who has concentration, I too have concentration. It is not only Rāma who has intuitive wisdom, I too have intuitive wisdom. Suppose now that I should strive for the realisation of that Dhamma which Rāma proclaims: ‘Having realised super-knowledge for myself, entering on it I am abiding in it?’
So I, monks, very soon, very quickly, having realised super-knowledge for myself, entering on that Dhamma, abided therein.
Then I, monks, approached Uddaka, Rāma's son; having approached, I spoke thus to Uddaka, Rāma's son:
‘Is it to this extent that you, reverend Rāma, proclaim this Dhamma, entering on it, having realised it by your own super-knowledge?’
‘It is to this extent that I, your reverence, proclaim this Dhamma, entering on it, having realised it by my own super-knowledge.’
‘I too, your reverence, having realised this Dhamma by my own super-knowledge, entering on it am abiding in it.’
‘It is profitable for us, it is well gotten by us, your reverence, that we see a fellow Brahma-farer such as the venerable one. This Dhamma that I, entering on, proclaim, having realised it by my own super-knowledge, is the Dhamma that you, entering on, are abiding in, having realised it by your own super-knowledge; the Dhamma that you, entering on, are abiding in, having realised it by your own super-knowledge, is the Dhamma that I, entering on, proclaim, having realised it by my own super-knowledge. The Dhamma that I know, this is the Dhamma that you know. That Dhamma that you know, this is the Dhamma that I know. As I am, so are you; as you are, so am I. Come now, your reverence, being just the two of us, let us look after this group.
In this way, monks, did Uddaka, Rāma's son, being my teacher, set me—the pupil—on the same level as himself and honoured me with the highest honour.
Then it occurred to me, monks:
‘This Dhamma does not conduce to disregard nor to dispassion nor to stopping nor to tranquillity nor to super-knowledge nor to awakening nor to Nibbāna, but only as far as reaching the plane of neither-perception-nor-non-perception.’
So I, monks, not getting enough from this Dhamma, disregarded and turned away from this Dhamma.
Then I, monks, a quester for whatever is good, searching for the incomparable, matchless path to peace, walking on tour through Magadha in due course arrived at Uruvelā, the camp township.
There I saw a delightful stretch of land and a lovely woodland grove, and a clear flowing river with a delightful ford, and a village for support nearby.
It occurred to me, monks:
‘Indeed it is a delightful stretch of land, and the woodland grove is lovely, and the river flows clear with a delightful ford, and there is a village for support nearby. Indeed this does well for the striving of a young man set on striving.’
So I, monks, sat down just there, thinking: ‘Indeed this does well for striving.’
“I, monks, being liable to birth because of self, having known the peril in what is liable to birth, seeking the unborn, the uttermost security from the bonds—Nibbāna—won the unborn, the uttermost security from the bonds—Nibbāna; being liable to ageing because of self, having known the peril in what is liable to ageing, seeking the unageing, the uttermost security from the bonds—Nibbāna—won the unageing, the uttermost security from the bonds—Nibbāna; being liable to decay because of self, having known the peril in what is liable to decay, seeking the undecaying, the uttermost security from the bonds—Nibbāna—won the undecaying, the uttermost security from the bonds—Nibbāna; being liable to dying because of self, having known the peril in what is liable to dying, seeking the undying, the uttermost security from the bonds—Nibbāna—won the undying, the uttermost security from the bonds—Nibbāna; being liable to sorrow because of self, having known the peril in what is liable to sorrow, seeking the unsorrowing, the uttermost security from the bonds—Nibbāna—won the unsorrowing, the uttermost security from the bonds—Nibbāna; being liable to stain because of self, having known the peril in what is liable to stain, seeking the stainless, the uttermost security from the bonds—Nibbāna—won the stainless, the uttermost security from the bonds—Nibbāna.
Knowledge and vision arose in me: unshakable is freedom for me, this is the last birth, there is not now again-becoming.
It occurred to me, monks:
‘This Dhamma, won to by me is deep, difficult to see, difficult to understand, tranquil, excellent, beyond dialectic, subtle, intelligible to the learned. But this is a creation delighting in sensual pleasure, delighted by sensual pleasure, rejoicing in sensual pleasure. So that for a creation delighting in sensual pleasure, delighted by sensual pleasure, rejoicing in sensual pleasure, this were a matter difficult to see, that is to say causal uprising by way of condition. This too were a matter difficult to see, that is to say the tranquillising of all the activities, the renunciation of all attachment, the destruction of craving, dispassion, stopping, Nibbāna.
But if I were to teach Dhamma and others were not to understand me, that would be a weariness to me, that would be a vexation to me.
Moreover, monks, these verses not heard before in the past spontaneously occurred to me:
This that through many toils I've won—
Enough! Why should I make it known?
By folk with lust and hate consumed
This Dhamma is not understood.
Leading on against the stream,
Deep, subtle, difficult to see, delicate,
Unseen 'twill be by passion's slaves
Cloaked in the murk of ignorance.
In such wise, as I was pondering, monks, my mind inclined to little effort and not teaching Dhamma.
Then, monks, it occurred to Brahmā Sahampati who knew with his mind the reasoning in my mind:
‘Alas, the world is lost, alas, the world is destroyed, inasmuch as the mind of the Tathāgata, the perfected one, the fully awakened one, inclines to little effort and not to teaching Dhamma.’
Then, monks, as a strong man might stretch out his bent arm, or might bend back his outstretched arm, even so did Brahmā Sahampati, vanishing from the Brahmā-world, become manifest before me.
Then, monks, Brahmā Sahampati, having arranged his upper robe over one shoulder, having saluted me with joined palms, spoke thus to me:
‘Lord, let the Lord teach Dhamma, let the well-farer teach Dhamma; there are beings with little dust in their eyes who; not hearing Dhamma, are decaying, (but if) they are learners of Dhamma they will grow.’
Thus spoke Brahmā Sahampati to me, monks; having said this, he further spoke thus:
‘There has appeared in Magadha before thee
An unclean Dhamma by (minds) with stains devised.
Open this door of deathlessness; let them hear
Dhamma awakened to by the stainless one.
As on a crag on crest of mountain standing
A man might watch the people all around,
E'en so do thou, O Wisdom fair, ascending,
O Seer of all, the terraced heights of truth,
Look down, from grief released, upon the peoples
Sunken in grief, oppressed with birth and age.
Arise, thou hero! Conqueror in the battle!
Thou leader of the caravan, without a debt!
Walk in the world. Let the Blessed One
Teach Dhamma; they who learn will grow.’
And then I, monks, having understood Brahmā's entreaty, out of compassion surveyed the world with the eye of an Awakened One. As I, monks, was surveying the world with the eye of an Awakened One, I saw beings with little dust in their eyes, with much dust in their eyes, with acute faculties with dull faculties, of good dispositions, of bad dispositions, docile, indocile, few seeing from fear sins and the world beyond.
Even as in a pond of blue lotuses or in a pond of red lotuses or in a pond of white lotuses, a few red and blue and white lotuses are born in the water, grow in the water, do not rise above the water but thrive while alltogether immersed; a few blue or red or white lotuses are born in the water, grow in the water and reach the surface of the water; a few blue or reel or white lotuses are born in the water, grow in the water and stand rising out of the water, undefiled by the water; even so did I, monks, surveying the world with the eye of an Awakened One, see beings with little dust in their eyes, with much dust in their eyes, with acute faculties, with dull faculties, of good dispositions, of bad dispositions, docile, indocile, few seeing from fear sins and the world beyond.
Then I, monks, addressed Brahmā Sahampati in verses:
Opened for those who hear are the doors of the Deathless, Brahmā,
Let them give forth their faith;
Thinking of useless fatigue, Brahmā, I have not preached Dhamma
Sublime and excellent for men.
Then, monks, Brahmā Sahampati, thinking: ‘The opportunity was made by me for the Lord to teach Dhamma,’ having greeted me, keeping his right side towards me, vanished then and there.
Then it occurred to me, monks:
‘Now, to whom should I first teach this Dhamma? Who will understand this Dhamma quickly?’
Then it occurred to me, monks:
‘Indeed this Āḷāra the Kālāma is learned, experienced, wise, and for a long time has had little dust in his eyes. Suppose that I were to teach Dhamma first to Āḷāra the Kālāma he will understand this Dhamma quickly.
Then devatās having approached me, spoke thus:
Lord, Āḷāra the Kālāma passed away seven days ago.’
So knowledge and vision arose in me that Āḷāra the Kālāma had passed away seven days ago.
Then it occurred to me, monks:
‘Āḷāra the Kālāma has suffered a great loss. For if he had heard this Dhamma, he would have understood it quickly.’
Then it occurred to me, monks:
‘Now, to whom could I first teach this Dhamma? Who will understand this Dhamma quickly?
Then it occurred to me, monks:
‘This Uddaka, Rāma's son, is learned, experienced, wise, and for a long time has had little dust in his eyes. Suppose that I were to teach Dhamma first to Uddaka, Rāma's son? He will understand this Dhamma quickly,’
Then, monks, devatās, having approached me, spoke thus:
‘Lord, Uddaka, Rāma's son, passed away last night,’
So knowledge and vision arose in me that Uddaka, Rāma's son, had passed away last night.
Then it occurred to me, monks:
‘Uddaka, Rāma's son, has suffered a great loss. For if he had heard this Dhamma, he would have understood it quickly.
Then it occurred to me, monks:
‘Now to whom could I first teach this Dhamma? Who will understand this Dhamma quickly?
Then it occurred to me, monks:
‘This group of five monks who waited on me when I was self-resolute in striving, were very helpful. Suppose that I were to teach Dhamma first to this group of five monks?
Then it occurred to me, monks:
‘But where is the group of five monks staying at present? Then, monks I saw with deva-vision, purified and surpassing that of men, the group of five monks staying near Benares at Isipatana in the deer-park. Then I, monks, having stayed at Uruvelā for as long as I found suiting, set out on tour for Benares.
Then, monks, Upaka, the Naked Ascetic, saw me as I was going along the high road between Gāya and the (Tree of) Awakening; having seen me, he spoke thus:
‘Your reverence, your faculties are quite pure, your complexion is very bright, very clear. On account of whom have you, your reverence, gone forth, or who is your teacher, or whose Dhamma do you profess?’
When this had been said, I, monks, addressed Upaka, the Naked Ascetic, in verses:
‘Victorious over all, omniscient am I,
Among all things undefiled,
Leaving all, through death of craving freed,
By knowing for myself, whom should I point to?
For me there is no teacher,
One like me does not exist,
In the world with its devas
No one equals me.
For I am perfected in the world,
A teacher supreme am I,
I alone am all-awakened,
Become cool am I, Nibbāna-attained.
To turn the Dhamma-wheel
I go to Kasi's city,
Beating the drum of deathlessness
In a world that's blind become.’
‘According to what you claim, your reverence, you ought to be victor of the unending.’
‘Like me, they are victors indeed
Who have won destruction of the cankers;
Vanquished by me are evil things,
Therefore am I, Upaka, a victor.’
When this had been said, monks, Upaka the Naked Ascetic, having said: ‘May it be (so), your reverence’ having shaken his head, went off having taken a different road.
Then I, monks, walking on tour, in due course arrived at Benares, Isipatana, the deer-park and the group of five monks.
Monks, the group of five monks saw me coming in the distance, and seeing me they agreed among themselves, saying:
‘Your reverences, this recluse Gotama is coming, he lives in abundance, he is wavering in his striving, he has reverted to a life of abundance. He should be neither greeted, nor stood up for, nor should his bowl and robe be received; all the same a seat may be put out, he can sit down if he wants to.’
But as I, monks, gradually approached this group of five monks, so this group of five monks were not able to adhere to their own agreement; having approached me some received my bowl and robe, some made a seat ready, some brought water for washing the feet, and they addressed me by my name and with the epithet ‘your reverence.’
When this had been said, I, monks, spoke thus to the group of five monks:
‘Do not, monks, address a Tathāgata by his name or by the epithet ‘your reverence.’ Monks, the Tathāgata is one perfected, a fully Self-awakened One. Give ear, monks, the deathless is found, I instruct, I teach Dhamma. Going along in accordance with what is enjoined, having soon realised here and now by your own super-knowledge that supreme goal of the Brahma-faring for the sake of which young men of family rightly go forth from home into homelessness, you will abide in it.’
When this had been said, monks, the group of five monks addressed me thus:
‘But you, reverend Gotama, did not come to a state of further-men, to knowledge and vision befitting the Ariyans by this conduct, by this course, by this practice of austerities. So how can you now come to a state of further-men, to knowledge and vision befitting the Ariyans when you live in abundance and, wavering in your striving, revert to a life of abundance?’
When this had been said, monks, I spoke to the group of five monks thus:
‘A Tathāgata, monks, does not live in abundance nor, wavering in striving, does he revert to a life of abundance. The Tathāgata, monks, is one perfected, a fully Self-awakened One. Give ear, monks, the deathless is found, I instruct, I teach Dhamma. Going along in accordance with what is enjoined, having soon realised here and now by your own super-knowledge that supreme goal of the Brahma-faring for the sake of which young men of family rightly go forth from home into homelessness, you will abide in it.’
And a second time, monks, the group of five monks spoke to me thus:
‘But you, reverend Gotama… … … you will abide in it.’
And a third time, monks, the group of five monks spoke to me thus:
‘But you, reverend Gotama… revert to a life of abundance?’
When this had been said, I, monks, spoke thus to the group of five monks:
‘Do you allow, monks, that I have ever spoken to you like this before?’
‘You have not, Lord.’
‘A Tathāgata, a monks, is a perfected one, a fully Self-awakened One. Give ear, monks, the deathless is found, I instruct, I teach Dhamma. Going along in accordance with what is enjoined, having soon realised here and now by your own super-knowledge that supreme goal of the Brahma-faring for the sake of which young men of family rightly go forth from home into homelessness, you will abide in it.’
And I, monks, was able to convince the group of five monks.
Monks, I now exhorted two monks; three monks walked for almsfood. Whatever the three monks who had walked for alms- food brought back, that the group of six lived on.
And then, monks, I exhorted three monks; two monks walked for almsfood. Whatever the two monks who had walked for almsfood brought back, that the group of six lived on.
Then, monks, the group of five monks, being thus exhorted, thus instructed by me, being liable to birth because of self, having known the peril in what is liable to birth, seeking the unborn, the uttermost security from the bonds—Nibbāna—won the unborn, the uttermost security from the bonds—Nibbāna; being liable to ageing because of self… won the unageing… being liable to decay because of self… won the undecaying… being liable to dying because of self… won the undying… being liable to sorrow because of self… won the unsorrowing… being liable to stain because of self, having known the peril in what is liable to stain, seeking the stainless, the uttermost security from the bonds—Nibbāna—won the stainless, the uttermost security from the bonds—Nibbāna.
Knowledge and vision arose in them: Unshakable is freedom for us, this is the last birth, there is not now again-becoming.
Monks, there are these five strands of sense-pleasures.
What are the five?
Material shapes cognisable by the eye, alluring, agreeable, pleasant, liked, connected with sense-pleasures, enticing; sounds cognisable by the ear… smells cognisable by the nose… tastes cognisable by the tongue… touchables cognisable by the body, alluring, agreeable, pleasant, liked, connected with sense-pleasures, enticing.
These, monks, are the five strands of sense-pleasures.
Monks, those recluses or brahmans who enjoy these five strands of sense-pleasures enslaved and infatuated by them, addicted to them, not seeing the peril in them, not aware of the escape from them—these should be told: ‘You have come to calamity, you have come to misfortune and are ones to be done to by the Evil One as he wills.
Monks, it is like a deer living in a forest who might be lying caught on a heap of snares—this may be said of it: It has come to calamity, it has come to misfortune, it is one to be done to by the trapper as he wills, for when the trapper comes it will not be able to go away as it wishes.
Even so, monks, those recluses or brahmans… are ones to be done to by the Evil One as he wills.
Monks, those recluses or brahmans who enjoy these five strands of sense-pleasures, not enslaved, not infatuated by them, not addicted to them, seeing the peril in them, aware of the escape from them—these should be told: You have not come to calamity, you have not come to misfortune, you are not ones to be done to by the Evil One as he wills.
Monks, it is like a deer living in a forest who might lie down on a heap of snares but is not caught by it—this may be said of it: It has not come to calamity, it has not come to misfortune, it is not one to be done to by the trapper as he wills, for when the trapper comes it will be able to go away as it wishes.
Even so, monks, those recluses or brahmans… are not ones to be done to by the Evil One as he wills.
Monks, it is like a deer living in a forest, roaming the forest slopes, who walks confidently, stands confidently, sits down confidently, goes to sleep confidently. What is the reason for this? Monks, it is out of the trapper's reach.
Even so, monks, a monk, aloof from pleasures of the senses, aloof from unskilled states of mind, enters on and abides in the first meditation which is accompanied by initial thought and discursive thought, is born of aloofness, and is rapturous and joyful.
Monks, this monk is called one who has put a darkness round Mara, and having blotted out Mara's vision so that it has no range, goes unseen by the Evil One.
And again, monks, a monk, by allaying initial and discursive thought, his mind subjectively tranquillised and fixed on one point, enters on and abides in the second meditation which is devoid of initial and discursive thought, is born of concentration and is rapturous and joyful.
Monks, this monk is called one… by the Evil One.
And again, monks, a monk, by the fading out of rapture, dwells with equanimity, attentive and clearly conscious, and experiences in his person that joy of which the Ariyans say: ‘Joyful lives he who has equanimity and is mindful’; and he enters on and abides in the third meditation.
Monks, this monk is called one… by the Evil One.
And again, monks, a monk, by getting rid of joy, by getting rid of anguish, by the going down of his former pleasures and sorrows, enters on and abides in the fourth meditation which has neither anguish nor joy, and which is entirely purified by equanimity and mindfulness.
Monks, this monk is called one… by the Evil One.
And again, monks, a monk, by passing quite beyond perception of material shapes, by the going down of perception of sensory reactions, by not attending to perceptions of variety, thinking: ‘Ether is unending,’ enters on and abides in the plane of infinite ether.
Monks, this monk is called one… by the Evil One.
And again, monks, a monk, by passing quite beyond the plane of infinite ether, thinking: ‘Consciousness is unending,’ enters on and abides in the plane of infinite consciousness.
Monks, this monk is called one… by the Evil One.
And again, monks, a monk, by passing quite beyond the plane of infinite consciousness, thinking: ‘There is not anything,’ enters on and abides in the plane of no-thing.
Monks, this monk is called one… by the Evil One.
And again, monks, a monk, by passing quite beyond the plane of no-thing, enters on and abides in the plane of neither-perception-nor-non-perception.
Monks, this monk is called one who has put a darkness round Māra, and who, having blotted out Māra's vision so that it has no range, goes unseen by the Evil One.
And again, monks, a monk, by passing quite beyond the plane of neither-perception-nor-non-perception, enters on and abides in the stopping of perception and feeling; and having seen by intuitive wisdom, his cankers are utterly destroyed.
Monks, this monk is called one who has put a darkness round Māra, and who, having blotted out Māra's vision so that it has no range, goes unseen by the Evil One; he has crossed over the entanglement in the world. He walks confidently, stands confidently, sits down confidently, goes to sleep confidently.
What is the reason for this?
Monks, he is out of reach of the Evil One.”
Thus spoke the Lord. Delighted, these monks rejoiced in what the Lord had said.
Discourse on the Ariyan Quest: The Sixth
- Translator: I.B. Horner
