Evaṁ me sutaṁ—So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Atha kho sambahulā bhikkhū yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavocuṁ: Then several bhikkhus went up to Venerable Ānanda and said to him, “cirassutā no, āvuso ānanda, bhagavato sammukhā dhammī kathā. “Venerable, it has been a long time since we have heard a Dhamma talk from the Buddha. Sādhu mayaṁ, āvuso ānanda, labheyyāma bhagavato sammukhā dhammiṁ kathaṁ savanāyā”ti. It would be good if we were to hear a Dhamma talk from the Buddha.”

“Tena hāyasmanto yena rammakassa brāhmaṇassa assamo tenupasaṅkamatha; “Well then, friends, go to the brahmin Rammaka’s hermitage. appeva nāma labheyyātha bhagavato sammukhā dhammiṁ kathaṁ savanāyā”ti. Hopefully you will get to hear a Dhamma talk from the Buddha.”

“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṁ. “Yes, venerable,” they replied.

Atha kho bhagavā sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi: Then, after the meal, on his return from almsround, the Buddha addressed Venerable Ānanda, “āyāmānanda, yena pubbārāmo migāramātupāsādo tenupasaṅkamissāma divāvihārāyā”ti. “Come, Ānanda, let us go to the Eastern Monastery, the stilt longhouse of Migāra’s mother for the day’s abiding.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. “Yes, venerable sir,” Ānanda replied. Atha kho bhagavā āyasmatā ānandena saddhiṁ yena pubbārāmo migāramātupāsādo tenupasaṅkami divāvihārāya. So the Buddha went with Ānanda to the Eastern Monastery. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito āyasmantaṁ ānandaṁ āmantesi: In the late afternoon the Buddha came out of retreat and addressed Ānanda, “āyāmānanda, yena pubbakoṭṭhako tenupasaṅkamissāma gattāni parisiñcitun”ti. “Come, Ānanda, let us go to the eastern gate to bathe.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. “Yes, venerable sir,” Ānanda replied.

Atha kho bhagavā āyasmatā ānandena saddhiṁ yena pubbakoṭṭhako tenupasaṅkami gattāni parisiñcituṁ. So the Buddha went with Ānanda to the eastern gate to bathe. Pubbakoṭṭhake gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno. When he had bathed and emerged from the water he stood in one robe drying himself. Atha kho āyasmā ānando bhagavantaṁ etadavoca: Then Ānanda said to the Buddha, “ayaṁ, bhante, rammakassa brāhmaṇassa assamo avidūre. “Venerable sir, the hermitage of the brahmin Rammaka is nearby. Ramaṇīyo, bhante, rammakassa brāhmaṇassa assamo; It is delightful pāsādiko, bhante, rammakassa brāhmaṇassa assamo. and pleasing. Sādhu, bhante, bhagavā yena rammakassa brāhmaṇassa assamo tenupasaṅkamatu anukampaṁ upādāyā”ti. It would be good if the Auspicious One went to the hermitage of the brahmin Rammaka out of compassion.” Adhivāsesi bhagavā tuṇhībhāvena. The Buddha consented with silence.

Atha kho bhagavā yena rammakassa brāhmaṇassa assamo tenupasaṅkami. He went to the brahmin Rammaka’s hermitage. Tena kho pana samayena sambahulā bhikkhū rammakassa brāhmaṇassa assame dhammiyā kathāya sannisinnā honti. Now at that time several bhikkhus were sitting together in the hermitage talking about the Dhamma. Atha kho bhagavā bahidvārakoṭṭhake aṭṭhāsi kathāpariyosānaṁ āgamayamāno. The Buddha stood outside the door waiting for the talk to end. Atha kho bhagavā kathāpariyosānaṁ viditvā ukkāsitvā aggaḷaṁ ākoṭesi. When he knew the talk had ended he cleared his throat and knocked with the latch. Vivariṁsu kho te bhikkhū bhagavato dvāraṁ. The bhikkhus opened the door for the Buddha, Atha kho bhagavā rammakassa brāhmaṇassa assamaṁ pavisitvā paññatte āsane nisīdi. and he entered the hermitage, where he sat on the seat spread out Nisajja kho bhagavā bhikkhū āmantesi: and addressed the bhikkhus, “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā? Kā ca pana vo antarākathā vippakatā”ti? “Bhikkhus, what were you sitting talking about just now? What conversation was left unfinished?”

“Bhagavantameva kho no, bhante, ārabbha dhammī kathā vippakatā, atha bhagavā anuppatto”ti. “Venerable sir, our unfinished discussion on the Dhamma was about the Buddha himself when the Buddha arrived.”

“Sādhu, bhikkhave. “Good, bhikkhus! Etaṁ kho, bhikkhave, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhā agārasmā anagāriyaṁ pabbajitānaṁ yaṁ tumhe dhammiyā kathāya sannisīdeyyātha. It is appropriate for clansmen like you, who have gone forth in faith from the lay life to homelessness, to sit together and talk about the Dhamma. Sannipatitānaṁ vo, bhikkhave, dvayaṁ karaṇīyaṁ—When you have gathered, you should do one of two things: dhammī vā kathā, ariyo vā tuṇhībhāvo. discuss the Dhamma, or keep noble silence.

Dvemā, bhikkhave, pariyesanā—Bhikkhus, there are these two quests: ariyā ca pariyesanā, anariyā ca pariyesanā. the noble quest and the ignoble quest.

Katamā ca, bhikkhave, anariyā pariyesanā? And what is the ignoble quest? Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhammaṁyeva pariyesati, attanā jarādhammo samāno jarādhammaṁyeva pariyesati, attanā byādhidhammo samāno byādhidhammaṁyeva pariyesati, attanā maraṇadhammo samāno maraṇadhammaṁyeva pariyesati, attanā sokadhammo samāno sokadhammaṁyeva pariyesati, attanā saṅkilesadhammo samāno saṅkilesadhammaṁyeva pariyesati. It is when someone who is themselves subject to birth seeks what is also subject to birth. Himself subject to aging, he seeks what is also subject to aging. Himself subject to illness, he seeks what is also subject to illness. Himself subject to death, he seeks what is also subject to death. Himself subject to sorrow, he seeks what is also subject to sorrow. Themselves subject to defilement, he seeks what is also subject to defilement.

Kiñca, bhikkhave, jātidhammaṁ vadetha? And what should be described as subject to birth? Puttabhariyaṁ, bhikkhave, jātidhammaṁ, dāsidāsaṁ jātidhammaṁ, ajeḷakaṁ jātidhammaṁ, kukkuṭasūkaraṁ jātidhammaṁ, hatthigavāssavaḷavaṁ jātidhammaṁ, jātarūparajataṁ jātidhammaṁ. Partners and children, male and female bondservants, goats and sheep, chickens and pigs, elephants and cattle, and gold and money are subject to birth. Jātidhammā hete, bhikkhave, upadhayo. These acquisitions are subject to birth. Etthāyaṁ gathito mucchito ajjhāpanno attanā jātidhammo samāno jātidhammaṁyeva pariyesati. Someone who is tied to, infatuated with, and has fallen for such things, himself subject to birth, seeks what is also subject to birth.

Kiñca, bhikkhave, jarādhammaṁ vadetha? And what should be described as subject to aging? Puttabhariyaṁ, bhikkhave, jarādhammaṁ, dāsidāsaṁ jarādhammaṁ, ajeḷakaṁ jarādhammaṁ, kukkuṭasūkaraṁ jarādhammaṁ, hatthigavāssavaḷavaṁ jarādhammaṁ, jātarūparajataṁ jarādhammaṁ. Partners and children, male and female bondservants, goats and sheep, chickens and pigs, elephants and cattle, and gold and money are subject to aging. Jarādhammā hete, bhikkhave, upadhayo. These acquisitions are subject to aging. Etthāyaṁ gathito mucchito ajjhāpanno attanā jarādhammo samāno jarādhammaṁyeva pariyesati. Someone who is tied to, infatuated with, and has fallen for such things, himself subject to aging, seeks what is also subject to aging.

Kiñca, bhikkhave, byādhidhammaṁ vadetha? And what should be described as subject to illness? Puttabhariyaṁ, bhikkhave, byādhidhammaṁ, dāsidāsaṁ byādhidhammaṁ, ajeḷakaṁ byādhidhammaṁ, kukkuṭasūkaraṁ byādhidhammaṁ, hatthigavāssavaḷavaṁ byādhidhammaṁ. Partners and children, male and female bondservants, goats and sheep, chickens and pigs, and elephants and cattle are subject to illness. Byādhidhammā hete, bhikkhave, upadhayo. These acquisitions are subject to illness. Etthāyaṁ gathito mucchito ajjhāpanno attanā byādhidhammo samāno byādhidhammaṁyeva pariyesati. Someone who is tied to, infatuated with, and has fallen for such things, himself subject to illness, seeks what is also subject to illness.

Kiñca, bhikkhave, maraṇadhammaṁ vadetha? And what should be described as subject to death? Puttabhariyaṁ, bhikkhave, maraṇadhammaṁ, dāsidāsaṁ maraṇadhammaṁ, ajeḷakaṁ maraṇadhammaṁ, kukkuṭasūkaraṁ maraṇadhammaṁ, hatthigavāssavaḷavaṁ maraṇadhammaṁ. Partners and children, male and female bondservants, goats and sheep, chickens and pigs, and elephants and cattle are subject to death. Maraṇadhammā hete, bhikkhave, upadhayo. These acquisitions are subject to death. Etthāyaṁ gathito mucchito ajjhāpanno attanā maraṇadhammo samāno maraṇadhammaṁyeva pariyesati. Someone who is tied to, infatuated with, and has fallen for such things, themselves subject to death, seeks what is also subject to death.

Kiñca, bhikkhave, sokadhammaṁ vadetha? And what should be described as subject to sorrow? Puttabhariyaṁ, bhikkhave, sokadhammaṁ, dāsidāsaṁ sokadhammaṁ, ajeḷakaṁ sokadhammaṁ, kukkuṭasūkaraṁ sokadhammaṁ, hatthigavāssavaḷavaṁ sokadhammaṁ. Partners and children, male and female bondservants, goats and sheep, chickens and pigs, and elephants and cattle are subject to sorrow. Sokadhammā hete, bhikkhave, upadhayo. These acquisitions are subject to sorrow. Etthāyaṁ gathito mucchito ajjhāpanno attanā sokadhammo samāno sokadhammaṁyeva pariyesati. Someone who is tied to, infatuated with, and has fallen for such things, himself subject to sorrow, seeks what is also subject to sorrow.

Kiñca, bhikkhave, saṅkilesadhammaṁ vadetha? And what should be described as subject to defilement? Puttabhariyaṁ, bhikkhave, saṅkilesadhammaṁ, dāsidāsaṁ saṅkilesadhammaṁ, ajeḷakaṁ saṅkilesadhammaṁ, kukkuṭasūkaraṁ saṅkilesadhammaṁ, hatthigavāssavaḷavaṁ saṅkilesadhammaṁ, jātarūparajataṁ saṅkilesadhammaṁ. Partners and children, male and female bondservants, goats and sheep, chickens and pigs, elephants and cattle, and gold and money are subject to defilement. Saṅkilesadhammā hete, bhikkhave, upadhayo. These acquisitions are subject to defilement. Etthāyaṁ gathito mucchito ajjhāpanno attanā saṅkilesadhammo samāno saṅkilesadhammaṁyeva pariyesati. Someone who is tied to, infatuated with, and has fallen for such things, himself subject to defilement, seeks what is also subject to defilement. Ayaṁ, bhikkhave, anariyā pariyesanā. This is the ignoble quest.

Katamā ca, bhikkhave, ariyā pariyesanā? And what is the noble quest? Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati. It is when someone who is himself subject to birth, understanding the peril of being subject to birth, seeks that which is birthless, the supreme safety from the yoke, Nibbāna. Himself subject to aging, illness, death, sorrow, and defilement, understanding the peril of being subject to these things, he seeks that which is ageless, free from illness, deathless, sorrowless, and free from defilement, the supreme safety from the yoke, Nibbāna. Ayaṁ, bhikkhave, ariyā pariyesanā. This is the noble quest.

Ahampi sudaṁ, bhikkhave, pubbeva sambodhā anabhisambuddho bodhisattova samāno attanā jātidhammo samāno jātidhammaṁyeva pariyesāmi, attanā jarādhammo samāno jarādhammaṁyeva pariyesāmi, attanā byādhidhammo samāno byādhidhammaṁyeva pariyesāmi, attanā maraṇadhammo samāno maraṇadhammaṁyeva pariyesāmi, attanā sokadhammo samāno sokadhammaṁyeva pariyesāmi, attanā saṅkilesadhammo samāno saṅkilesadhammaṁyeva pariyesāmi. Bhikkhus, before my awakening—when I was still unawakened but intent on awakening—I too, being subject to birth, sought what is also subject to birth. Myself subject to aging, illness, death, sorrow, and defilement, I sought what is also subject to these things. Tassa mayhaṁ, bhikkhave, etadahosi: Then it occurred to me: ‘kiṁ nu kho ahaṁ attanā jātidhammo samāno jātidhammaṁyeva pariyesāmi, attanā jarādhammo samāno …pe… byādhidhammo samāno … maraṇadhammo samāno … sokadhammo samāno … attanā saṅkilesadhammo samāno saṅkilesadhammaṁyeva pariyesāmi? ‘Why do I, being subject to birth, aging, illness, death, sorrow, and defilement seek things of the same nature? Yannūnāhaṁ attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyan’ti. Why do I not seek that which is birthless, ageless, free from illness, deathless, sorrowless, and free from defilement, the supreme safety from the yoke, Nibbāna?’

So kho ahaṁ, bhikkhave, aparena samayena daharova samāno susukāḷakeso, bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ. Some time later, while still with pristine black hair, blessed with youth, in the prime of life—though my mother and father wished otherwise, weeping with tearful faces—I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.

So evaṁ pabbajito samāno kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṁ. upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: Once I had gone forth I set out seeking what is good, seeking the supreme state of sublime peace. I approached Āḷāra Kālāma and said to him, ‘icchāmahaṁ, āvuso kālāma, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti. ‘Venerable Kālāma, I wish to lead the renunciate life in this teaching-and-discipline.’

Evaṁ vutte, bhikkhave, āḷāro kālāmo maṁ etadavoca: Āḷāra Kālāma replied, ‘viharatāyasmā; ‘You may do so, venerable. tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti. This Dhamma is such that a wise man can soon abide having for himself comprehended, realized, and entered upon his own teacher’s knowledge.’

So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. I quickly learned that Dhamma. So kho ahaṁ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi ahañceva aññe ca. As far as lip-recital and oral recitation went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others.

Tassa mayhaṁ, bhikkhave, etadahosi: Then it occurred to me, ‘na kho āḷāro kālāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti; ‘Not solely through faith does Āḷāra Kālāma declare that he abides having comprehended, realized, and entered upon this Dhamma. addhā āḷāro kālāmo imaṁ dhammaṁ jānaṁ passaṁ viharatī’ti. Surely he abides knowing and seeing this Dhamma.’

Atha khvāhaṁ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: So I approached Āḷāra Kālāma and said to him, ‘kittāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? ‘Venerable Kālāma, to what extent do you declare that you abide having for yourself comprehended, realized, and entered upon this Dhamma ?’ Evaṁ vutte, bhikkhave, āḷāro kālāmo ākiñcaññāyatanaṁ pavedesi. When I said this, he described the extent of nothingness. *It is evident that the teaching of Aḷāra Kālāma was more than just a contemporary concentration method or system. As said above, there were things to be learned and *comprehended* in that teaching, and the _bodhisatta_ had a sense that there was a deeper form of “knowing and seeing” than what he had so far achieved. In MN 106, the *reflection* that leads to the extent of nothingness is described, and it is likely that Aḷāra Kālāma's teaching centered around something similar to that, but that he was the only one in the group who was able to not only preach those principles but also gain the corresponding _samādhi_.

Tassa mayhaṁ, bhikkhave, etadahosi: Then it occurred to me, ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā; ‘It is not just Āḷāra Kālāma who has faith, na kho āḷārasseva kālāmassa atthi vīriyaṁ, mayhampatthi vīriyaṁ; effort, na kho āḷārasseva kālāmassa atthi sati, mayhampatthi sati; recollection, na kho āḷārasseva kālāmassa atthi samādhi, mayhampatthi samādhi; composure, na kho āḷārasseva kālāmassa atthi paññā, mayhampatthi paññā. and understanding; I too have these things. Yannūnāhaṁ yaṁ dhammaṁ āḷāro kālāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti, tassa dhammassa sacchikiriyāya padaheyyan’ti. Why do not I make an effort to realize the same Dhamma that Āḷāra Kālāma declares that he abides having for himself comprehended, realized, and entered upon? So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ. I soon abided having for myself comprehended, realized, and entered upon that Dhamma.

Atha khvāhaṁ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: So I approached Āḷāra Kālāma and said to him, ‘Ettāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Venerable Kālāma, is it to this extent that you declare that you abide having for yourself comprehended, realized, and entered upon this Dhamma?’

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

‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘I too, venerable, abide having for myself comprehended, realized, and entered upon this Dhamma to that extent.’

‘Lābhā no, āvuso, suladdhaṁ no, āvuso, ‘We are fortunate, venerable, so very fortunate ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma. to see a venerable such as yourself as one of our fellow renunciates! Iti yāhaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi. So the same Dhamma that I proclaim, having for myself comprehended, realized, and entered upon it, you abide for yourself having comprehended, experienced, and entered upon. Yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi tamahaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi. The same Dhamma that you abide having for yourself comprehended, realized, and entered upon, I proclaim, having for myself comprehended, experienced, and entered upon it. Iti yāhaṁ dhammaṁ jānāmi taṁ tvaṁ dhammaṁ jānāsi, yaṁ tvaṁ dhammaṁ jānāsi tamahaṁ dhammaṁ jānāmi. So the Dhamma that I know, you know, and the Dhamma that you know, I know. Iti yādiso ahaṁ tādiso tuvaṁ, yādiso tuvaṁ tādiso ahaṁ. I am like you and you are like me. Ehi dāni, āvuso, ubhova santā imaṁ gaṇaṁ pariharāmā’ti. Come now, venerable! We should both lead this group together.’

Iti kho, bhikkhave, āḷāro kālāmo ācariyo me samāno attano antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi. And that is how my teacher Āḷāra Kālāma placed me, his student, on the same position as him, and honored me highly.

Tassa mayhaṁ, bhikkhave, etadahosi: Then it occurred to me, ‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. ‘This Dhamma does not lead to disenchantment, dispassion, cessation, peace, comprehension, awakening, and Nibbāna. It only leads as far as reappearance in the extent of nothingness.’ So kho ahaṁ, bhikkhave, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ. Realizing that that Dhamma was inadequate, I left disappointed.

So kho ahaṁ, bhikkhave, kiṁ kusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: I set out seeking what is good, seeking the supreme state of sublime peace. I approached Uddaka son of Rāma and said to him, ‘icchāmahaṁ, āvuso, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti. ‘Venerable, I wish to lead the renunciate life in this teaching-and-discipline.’

Evaṁ vutte, bhikkhave, udako rāmaputto maṁ etadavoca: Uddaka replied, ‘viharatāyasmā; ‘You may do so, venerable. tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti. This Dhamma is such that a wise man can soon abide having for himself comprehended, realized, and entered upon his own teacher’s knowledge.’

So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. I quickly learned that Dhamma. So kho ahaṁ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi ahañceva aññe ca. As far as lip-recital and oral recitation went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others.

Tassa mayhaṁ, bhikkhave, etadahosi: Then it occurred to me, ‘na kho rāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi; ‘Not solely through faith did Rāma declare that he abided having comprehended, realized, and entered upon this Dhamma. addhā rāmo imaṁ dhammaṁ jānaṁ passaṁ vihāsī’ti. Surely he abided knowing and seeing this Dhamma.’

Atha khvāhaṁ, bhikkhave, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: So I approached Uddaka son of Rāma and said to him, ‘kittāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? ‘Venerable, to what extent did Rāma declare that he abided having for himself comprehended, experienced, and entered upon this Dhamma ?’

Evaṁ vutte, bhikkhave, udako rāmaputto nevasaññānāsaññāyatanaṁ pavedesi. When I said this, Uddaka son of Rāma described the extent of neither-perception-nor-non-perception. *The contemplation that leads to this attainment is given in MN 106, and AN 10.29 describes that view as “the highest among outsiders”. Again, as with Aḷāra Kālāma above, this teaching was about more than just some arbitrary concentration “technique”. It was a _dhamma_, a principle/phenomenon to be understood and realized. Further below, both of his former teachers are declared by the Buddha to have “little dust in their eyes”.

Tassa mayhaṁ, bhikkhave, etadahosi: Then it occurred to me, ‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā; ‘It is not just Rāma who had faith, na kho rāmasseva ahosi vīriyaṁ, mayhampatthi vīriyaṁ; effort, na kho rāmasseva ahosi sati, mayhampatthi sati; recollection, na kho rāmasseva ahosi samādhi, mayhampatthi samādhi, composure, na kho rāmasseva ahosi paññā, mayhampatthi paññā. and understanding; I too have these things. Yannūnāhaṁ yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi, tassa dhammassa sacchikiriyāya padaheyyan’ti. Why do not I make an effort to realize the same Dhamma which Rāma declared that he abided having for himself comprehended, realized, and entered upon?’ So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ. I soon abided having for myself comprehended, realized, and entered upon that Dhamma.

Atha khvāhaṁ, bhikkhave, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: So I approached Uddaka son of Rāma and said to him, ‘Ettāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Venerable, is it to this extent that Rāma declared that he abided having for himself comprehended, realized, and entered upon this Dhamma?’

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

‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘I too, venerable, abide having for myself comprehended, realized, and entered upon this Dhamma to that extent.’

‘Lābhā no, āvuso, suladdhaṁ no, āvuso, ‘We are fortunate, venerable, so very fortunate ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma. to see a venerable such as yourself as one of our fellow renunciates! Iti yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi, taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi. So the same Dhamma that Rāma proclaimed, having for himself comprehended, realized, and entered upon it, you abide having for yourself comprehended, experienced, and entered upon. Yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi, taṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi. The same Dhamma that you abide having for yourself comprehended, realized, and entered upon, Rāma proclaimed, having for himself comprehended, experienced, and entered upon it. Iti yaṁ dhammaṁ rāmo abhiññāsi taṁ tvaṁ dhammaṁ jānāsi, yaṁ tvaṁ dhammaṁ jānāsi, taṁ dhammaṁ rāmo abhiññāsi. So the Dhamma that Rāma comprehended, you know, and the Dhamma you know, Rāma comprehended. Iti yādiso rāmo ahosi tādiso tuvaṁ, yādiso tuvaṁ tādiso rāmo ahosi. Rāma was like you and you are like Rāma. Ehi dāni, āvuso, tuvaṁ imaṁ gaṇaṁ pariharā’ti. Come now, venerable! You should lead this group.’

Iti kho, bhikkhave, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi. And that is how my fellow renunciate Uddaka son of Rāma placed me in the position of a teacher and honored me highly.

Tassa mayhaṁ, bhikkhave, etadahosi: Then it occurred to me, ‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. ‘This Dhamma does not lead to disenchantment, dispassion, cessation, peace, comprehension, awakening, and Nibbāna. It only leads as far as reappearance in the extent of neither-perception-nor-non-perception.’ So kho ahaṁ, bhikkhave, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ. Realizing that this Dhamma was inadequate, I left disappointed.

So kho ahaṁ, bhikkhave, kiṁ kusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno magadhesu anupubbena cārikaṁ caramāno yena uruvelā senānigamo tadavasariṁ. I set out seeking what is good, seeking the supreme state of sublime peace. Traveling stage by stage in the Magadhan lands, I arrived at Senānigama in Uruvelā. Tatthaddasaṁ ramaṇīyaṁ bhūmibhāgaṁ, pāsādikañca vanasaṇḍaṁ, nadiñca sandantiṁ setakaṁ supatitthaṁ ramaṇīyaṁ, samantā ca gocaragāmaṁ. There I saw a delightful park, a pleasant grove with a flowing river that was clean and charming, with smooth banks. And nearby was a village for alms.

Tassa mayhaṁ, bhikkhave, etadahosi: Then it occurred to me, ‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo. ‘This park is truly delightful, a pleasant grove with a flowing river that is clean and charming, with smooth banks. And nearby there is a village to go for alms. Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāyā’ti. This is good enough for the striving of a clansman wanting to strive.’ So kho ahaṁ, bhikkhave, tattheva nisīdiṁ—So I sat down right there, thinking, alamidaṁ padhānāyāti. ‘This is good enough for striving.’ *A fuller account of this is given in [MN 36](https://suttas.hillsidehermitage.org/?q=mn36).

So kho ahaṁ, bhikkhave, attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ. And so, being myself subject to birth, understanding the peril of being subject to birth, I sought that which is birthless, the supreme safety from the yoke, Nibbāna—and I achieved it. Being myself subject to aging, illness, death, sorrow, and defilement, understanding the peril of being subject to these things, I sought that which is birthless, free from illness, deathless, sorrowless, and free from defilement, the supreme safety from the yoke, Nibbāna—and I achieved it.

Ñāṇañca pana me dassanaṁ udapādi: Knowledge-and-vision arose in me: ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti. ‘My liberation is unshakable; this is my last birth; now there will be no renewal of being.’

Tassa mayhaṁ, bhikkhave, etadahosi: Then it occurred to me, ‘adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. ‘This Dhamma I have achieved is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, to be known by the wise. Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā. But these people like attachment, they enjoy it and are happy with it. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ—idappaccayatā paṭiccasamuppādo. For these people, who like, enjoy and are happy with attachment, it is hard to see this principle; that is, dependence-upon-something, dependent origination. *_idappaccayatā_, lit. “dependence-upon-this”. This is a principle of simultaneous dependence. It's about knowing the underlying foundation of one's experience while that experience is there so that the appropriation of it ceases. _paṭiccasamuppāda_ is not an explanatory, pseudo-scientific description of how our experiences come to be or are in some sort of continuous “flux”. In [SN 12.67](https://suttas.hillsidehermitage.org/?q=sn12.67), Ven. Sāriputta employs the simile of two sticks standing in (simultaneous) dependence upon each other to describe _paṭiccasamuppāda_. See the comments in [MN 10](https://suttas.hillsidehermitage.org/?q=mn10) and [this talk](https://www.youtube.com/watch?v=igsI_pMfrrQ). Idampi kho ṭhānaṁ duddasaṁ yadidaṁ—sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. It is also hard for them to see this principle; that is, the appeasement of all activities, the letting go of all appropriation, the ending of craving, dispassion, cessation, Nibbāna. *[“The Stilling of All Activities”](https://www.youtube.com/watch?v=z1qG8z_yV1M) 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, others might not understand me, which would be wearying and troublesome for me.’ *It is worthwhile to ponder on this. If the Dhamma were as easy to convey and grasp as it's typically assumed today, there would be no reason for the Buddha to say this.

Apissu maṁ, bhikkhave, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā: And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to me:

‘Kicchena me adhigataṁ, ‘I have struggled hard to realize this, halaṁ dāni pakāsituṁ; enough with trying to explain it! Rāgadosaparetehi, For those mired in passion and aversion nāyaṁ dhammo susambudho. this Dhamma is not easy to understand.

Paṭisotagāmiṁ nipuṇaṁ, It goes against the stream, subtle, gambhīraṁ duddasaṁ aṇuṁ; deep, hard to see, and refined. Rāgarattā na dakkhanti, Those besotted by passion cannot see, **This* is “the dust in people's eyes”. tamokhandhena āvuṭā’ti. for they are shrouded in a mass of darkness.’

Itiha me, bhikkhave, paṭisañcikkhato appossukkatāya cittaṁ namati, no dhammadesanāya. So, as I reflected like this, my mind inclined to remaining passive, not to teaching the Dhamma. *Warm-hearted benevolence and altruism are sometimes wrongly ascribed to the Buddha as motivations for his efforts to teach, in spite of this oft-repeated account.

Atha kho, bhikkhave, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi: Then Brahmā Sahampati, knowing what I was thinking, thought, ‘nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṁ namati, no dhammadesanāyā’ti. ‘Alas! The world will be lost, the world will perish! For the mind of the Realized One, the Arahant, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.’

Atha kho, bhikkhave, brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito mama purato pāturahosi. Then, as easily as a strong man would extend or contract his arm, he vanished from the Brahmā realm and reappeared in front of the Buddha. Atha kho, bhikkhave, brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yenāhaṁ tenañjaliṁ paṇāmetvā maṁ etadavoca: He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said, ‘desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ. ‘Venerable sir, let the Auspicious One teach the Dhamma! Let the Excellent One teach the Dhamma! Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti. There are beings with little dust in their eyes. They are in decline because they have not heard the Dhamma. Bhavissanti dhammassa aññātāro’ti. There will be those who understand the Dhamma!’

Idamavoca, bhikkhave, brahmā sahampati. That is what Brahmā Sahampati said. Idaṁ vatvā athāparaṁ etadavoca: Then he went on to say:

‘Pāturahosi magadhesu pubbe, ‘Among the Magadhans there appeared in the past Dhammo asuddho samalehi cintito; an impure Dhamma thought up by those still stained. Apāpuretaṁ amatassa dvāraṁ, Fling open the door to the Deathless! Suṇantu dhammaṁ vimalenānubuddhaṁ. Let them hear the Dhamma the immaculate one discovered.

Sele yathā pabbatamuddhaniṭṭhito, Just as, standing high on a rocky mountain, Yathāpi passe janataṁ samantato; one would see the people all around, Tathūpamaṁ dhammamayaṁ sumedha, so too, All-seer, wise one, Pāsādamāruyha samantacakkhu; having ascended to the Palace of Truth, Sokāvatiṇṇaṁ janatamapetasoko, rid of sorrow, look upon the people Avekkhassu jātijarābhibhūtaṁ. swamped with sorrow, overcome by birth and old age.

Uṭṭhehi vīra vijitasaṅgāma, Rise, hero! Victor in battle, Satthavāha aṇaṇa vicara loke; leader of the caravan, wander the world free of debt. Desassu bhagavā dhammaṁ, Let the Auspicious One teach the Dhamma! Aññātāro bhavissantī’ti. There will be those who understand!’

Atha kho ahaṁ, bhikkhave, brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesiṁ. Then, knowing Brahmā’s invitation, and out of compassion for beings, I surveyed the world with the Buddha-eye. Addasaṁ kho ahaṁ, bhikkhave, buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. And I saw beings with little dust in their eyes, and some with much dust in their eyes; with sharp faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger and fault related to the next world, and others not. 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 udakaṁ accuggamma ṭhitāni anupalittāni udakena; It is like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. Some of them sprout and grow in the water reaching the water’s surface. And some of them sprout and grow in the water but rise up above the water and stand with no water clinging to them. evameva kho ahaṁ, bhikkhave, buddhacakkhunā lokaṁ volokento addasaṁ satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. In the same way, I saw beings with little dust in their eyes, and some with much dust in their eyes.

Atha khvāhaṁ, bhikkhave, brahmānaṁ sahampatiṁ gāthāya paccabhāsiṁ: Then I replied in verse to Brahmā Sahampati:

‘Apārutā tesaṁ amatassa dvārā, ‘Flung open are the doors to the Deathless! Ye sotavanto pamuñcantu saddhaṁ; Let those with ears to hear show faith. Vihiṁsasaññī paguṇaṁ na bhāsiṁ, Perceiving trouble, Brahmā, I did not teach Dhammaṁ paṇītaṁ manujesu brahme’ti. the excellent, sublime Dhamma among humans.’

Atha kho, bhikkhave, brahmā sahampati ‘katāvakāso khomhi bhagavatā dhammadesanāyā’ti maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi. Then Brahmā Sahampati, knowing that his request for me to teach the Dhamma had been granted, bowed and respectfully circled me, keeping me on his right, before vanishing right there.

Tassa mayhaṁ, bhikkhave, etadahosi: Then I thought, ‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ; ‘Who should I teach first of all? ko imaṁ dhammaṁ khippameva ājānissatī’ti? Who will quickly understand this Dhamma?’

Tassa mayhaṁ, bhikkhave, etadahosi: Then it occurred to me, ‘ayaṁ kho āḷāro kālāmo paṇḍito viyatto medhāvī dīgharattaṁ apparajakkhajātiko. ‘That Āḷāra Kālāma is wise, competent, clever, and has long had little dust in his eyes. Yannūnāhaṁ āḷārassa kālāmassa paṭhamaṁ dhammaṁ deseyyaṁ. Why do not I teach him first of all? So imaṁ dhammaṁ khippameva ājānissatī’ti. He will very quickly understand this Dhamma.’ *[MN 36](https://suttas.hillsidehermitage.org/?q=mn36#mn36:17.1-mn36:19.12) describes with a [simile](https://www.youtube.com/watch?v=4_wfPa7EjZ0) the reason why some people have the ability to see the Dhamma and others not. Establishing one's mind in the extent of nothingness, as Aḷāra Kālāma did, entails going well beyond the threshold of abandoning sensuality, which is the first jhāna. That is why he would've easily understood it. See also AN 9.47.

Atha kho maṁ, bhikkhave, devatā upasaṅkamitvā etadavoca: But a deity came to me and said, ‘sattāhakālaṅkato, bhante, āḷāro kālāmo’ti. ‘Venerable sir, Āḷāra Kālāma passed away seven days ago.’

Ñāṇañca pana me dassanaṁ udapādi: And knowledge-and-vision arose in me, ‘sattāhakālaṅkato āḷāro kālāmo’ti. ‘Āḷāra Kālāma passed away seven days ago.’

Tassa mayhaṁ, bhikkhave, etadahosi: I thought, ‘mahājāniyo kho āḷāro kālāmo. ‘This is a great loss for Āḷāra Kālāma. Sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā’ti. If he had heard the Dhamma, he would have understood it very quickly.’

Tassa mayhaṁ, bhikkhave, etadahosi: Then I thought, ‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ; ‘Who should I teach first of all? ko imaṁ dhammaṁ khippameva ājānissatī’ti? Who will quickly understand this Dhamma?’

Tassa mayhaṁ, bhikkhave, etadahosi: Then it occurred to me, ‘ayaṁ kho udako rāmaputto paṇḍito viyatto medhāvī dīgharattaṁ apparajakkhajātiko. ‘That Uddaka son of Rāma is wise, competent, clever, and has long had little dust in his eyes. Yannūnāhaṁ udakassa rāmaputtassa paṭhamaṁ dhammaṁ deseyyaṁ. Why do not I teach him first of all? So imaṁ dhammaṁ khippameva ājānissatī’ti. He will very quickly understand the Dhamma.’

Atha kho maṁ, bhikkhave, devatā upasaṅkamitvā etadavoca: But a deity came to me and said, ‘abhidosakālaṅkato, bhante, udako rāmaputto’ti. ‘Venerable sir, Uddaka son of Rāma passed away just last night.’

Ñāṇañca pana me dassanaṁ udapādi: And knowledge-and-vision arose in me, ‘abhidosakālaṅkato udako rāmaputto’ti. ‘Uddaka son of Rāma passed away just last night.’

Tassa mayhaṁ, bhikkhave, etadahosi: I thought, ‘mahājāniyo kho udako rāmaputto. ‘This is a great loss for Uddaka. Sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā’ti. If he had heard the Dhamma, he would have understood it very quickly.’

Tassa mayhaṁ, bhikkhave, etadahosi: Then I thought, ‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ; ‘Who should I teach first of all? ko imaṁ dhammaṁ khippameva ājānissatī’ti? Who will quickly understand this Dhamma?’

Tassa mayhaṁ, bhikkhave, etadahosi: Then it occurred to me, ‘bahukārā kho me pañcavaggiyā bhikkhū, ye maṁ padhānapahitattaṁ upaṭṭhahiṁsu. ‘The group of five bhikkhus were very helpful to me. They looked after me during my time of resolute striving. Yannūnāhaṁ pañcavaggiyānaṁ bhikkhūnaṁ paṭhamaṁ dhammaṁ deseyyan’ti. Why do not I teach them first of all?’

Tassa mayhaṁ, bhikkhave, etadahosi: Then I thought, ‘kahaṁ nu kho etarahi pañcavaggiyā bhikkhū viharantī’ti? ‘Where are the group of five bhikkhus staying these days?’ Addasaṁ kho ahaṁ, bhikkhave, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṁ viharante isipatane migadāye. With the divine eye that is purified and superhuman I saw that the group of five bhikkhus were staying near Varanasi, in the deer park at Isipatana. Atha khvāhaṁ, bhikkhave, uruvelāyaṁ yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkamiṁ. So, when I had stayed in Uruvelā as long as I pleased, I set out for Varanasi.

Addasā kho maṁ, bhikkhave, upako ājīvako antarā ca gayaṁ antarā ca bodhiṁ addhānamaggappaṭipannaṁ. While I was traveling along the road between Gayā and Bodhgaya, the Ājīvaka ascetic Upaka saw me Disvāna maṁ etadavoca: and said, ‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto. ‘Venerable, your faculties are so very clear, and your complexion is pure and bright. Kaṁsi tvaṁ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṁ dhammaṁ rocesī’ti? In whose name have you gone forth, venerable? Who is your Teacher? Whose Dhamma do you approve of?’

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

‘Sabbābhibhū sabbavidūhamasmi, ‘I am the champion, the knower of all, Sabbesu dhammesu anūpalitto; unsullied in the midst of all phenomena. Sabbañjaho taṇhākkhaye vimutto, I have given up all, freed through the ending of craving. Sayaṁ abhiññāya kamuddiseyyaṁ. Since I have understood for myself, whose follower should I be?

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

Ahañhi arahā loke, For in this world, I am the Arahant; ahaṁ satthā anuttaro; I am the supreme Teacher. Ekomhi sammāsambuddho, I alone am fully awakened, sītibhūtosmi nibbuto. cooled, quenched.

Dhammacakkaṁ pavattetuṁ, I am going to the city of Kāsi Gacchāmi kāsinaṁ puraṁ; to roll forth the Wheel of Dhamma. Andhībhūtasmiṁ lokasmiṁ, In this world that is so blind, Āhañchaṁ amatadundubhin’ti. I will beat the drum of the Deathless!’

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

‘Mādisā ve jinā honti, ‘The victors are those who, like me, ye pattā āsavakkhayaṁ; have reached the destruction of influxes. Jitā me pāpakā dhammā, I have defeated evil things, Upaka— tasmāhamupaka jino’ti. that is why I am a victor.’

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

Atha khvāhaṁ, bhikkhave, anupubbena cārikaṁ caramāno yena bārāṇasī isipatanaṁ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṁ. Traveling stage by stage, I arrived at Varanasi, and went to see the group of five bhikkhus in the deer park at Isipatana. Addasaṁsu kho maṁ, bhikkhave, pañcavaggiyā bhikkhū dūrato āgacchantaṁ. The group of five bhikkhus saw me coming off in the distance Disvāna aññamaññaṁ saṇṭhapesuṁ: and stopped each other, saying, ‘ayaṁ kho, āvuso, samaṇo gotamo āgacchati bāhulliko padhānavibbhanto āvatto bāhullāya. ‘Here comes the ascetic Gotama who is indulgent, who strayed from striving and returned to indulgence. So neva abhivādetabbo, na paccuṭṭhātabbo; nāssa pattacīvaraṁ paṭiggahetabbaṁ. We should not bow to him or rise for him or receive his bowl and robe. Api ca kho āsanaṁ ṭhapetabbaṁ, sace ākaṅkhissati nisīdissatī’ti. But we can set out a seat; he can sit if he likes.’ Yathā yathā kho ahaṁ, bhikkhave, upasaṅkamiṁ tathā tathā pañcavaggiyā bhikkhū nāsakkhiṁsu sakāya katikāya saṇṭhātuṁ. Yet as I drew closer, the group of five bhikkhus were unable to stop themselves as they had agreed. Appekacce maṁ paccuggantvā pattacīvaraṁ paṭiggahesuṁ, appekacce āsanaṁ paññapesuṁ, appekacce pādodakaṁ upaṭṭhapesuṁ. Some came out to greet me and receive my bowl and robe, some spread out a seat, while others set out water for washing my feet. Api ca kho maṁ nāmena ca āvusovādena ca samudācaranti. But they still addressed me by name and as ‘venerable’.

Evaṁ vutte, ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ: So I said to them, ‘mā, bhikkhave, tathāgataṁ nāmena ca āvusovādena ca samudācaratha. ‘Bhikkhus, do not address me by name and as ‘venerable’. Arahaṁ, bhikkhave, tathāgato sammāsambuddho. The Realized One is perfected, a fully awakened Buddha. Odahatha, bhikkhave, sotaṁ, amatamadhigataṁ, ahamanusāsāmi, ahaṁ dhammaṁ desemi. Listen, bhikkhus: the Deathless has been achieved. I shall 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. By practicing as instructed you will soon abide having for yourself comprehended, realized, and entered upon right in the present experience the supreme goal of the renunciate life for which clansmen rightly go forth from the lay life into homelessness.’

Evaṁ vutte, bhikkhave, pañcavaggiyā bhikkhū maṁ etadavocuṁ: But they 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? ‘Venerable Gotama, even by that conduct, that way, that grueling practice you did not achieve any superhuman distinction in knowledge-and-vision worthy of the noble ones. How could you have achieved such a state now that you have become indulgent, strayed from striving and returned to indulgence?’

Evaṁ vutte, ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ: So I said to them, ‘na, bhikkhave, tathāgato bāhulliko, na padhānavibbhanto, na āvatto bāhullāya. ‘The Realized One has not become indulgent, strayed from striving and returned to indulgence. Arahaṁ, bhikkhave, tathāgato sammāsambuddho. The Realized One is an Arahant, a fully awakened Buddha. Odahatha, bhikkhave, sotaṁ, amatamadhigataṁ, ahamanusāsāmi, ahaṁ dhammaṁ desemi. Listen, bhikkhus: the Deathless has been achieved. I shall 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. By practicing as instructed you will soon abide having for yourself comprehended, realized, and entered upon right in the present experience the supreme goal of the renunciate life for which clansmen rightly go forth from the lay life into homelessness.’

Dutiyampi kho, bhikkhave, pañcavaggiyā bhikkhū maṁ etadavocuṁ: But for a second time they 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? ‘Venerable Gotama … you have returned to indulgence.’

Dutiyampi kho ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ: So for a second time I said to them, ‘na, bhikkhave, tathāgato bāhulliko …pe… ‘The Realized One has not become indulgent …’ upasampajja viharissathā’ti.

Tatiyampi kho, bhikkhave, pañcavaggiyā bhikkhū maṁ etadavocuṁ: But for a third time they 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? ‘Venerable Gotama, even by that conduct, that way, that grueling practice you did not achieve any superhuman distinction in knowledge-and-vision worthy of the noble ones. How could you have achieved such a state now that you have become indulgent, strayed from striving and returned to indulgence?’

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

‘No hetaṁ, bhante’. ‘No, venerable sir, we have not.’

‘Arahaṁ, bhikkhave, tathāgato sammāsambuddho. ‘The Realized One is perfected, a fully awakened Buddha. Odahatha, bhikkhave, sotaṁ, amatamadhigataṁ, ahamanusāsāmi, ahaṁ dhammaṁ desemi. Listen, bhikkhus: the Deathless has been achieved. I shall 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. By practicing as instructed you will soon abide having comprehended, realized, and entered upon for yourself, right in the present experience, the supreme goal of the renunciate life for which clansmen rightly go forth from the lay life into homelessness.’

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

Atha kho, bhikkhave, pañcavaggiyā bhikkhū mayā evaṁ ovadiyamānā evaṁ anusāsiyamānā attanā jātidhammā samānā jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu, attanā jarādhammā samānā jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu, attanā byādhidhammā samānā …pe… attanā maraṇadhammā samānā … attanā sokadhammā samānā … attanā saṅkilesadhammā samānā saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu. As the group of five bhikkhus were being advised and instructed by me like this, being themselves subject to birth, understanding the peril of being subject to birth, they sought that which is birthless, the supreme safety from the yoke, Nibbāna—and they achieved it. Being themselves subject to aging, illness, death, sorrow, and defilement, understanding the peril of being subject to these things, they sought that which is ageless, free from illness, deathless, sorrowless, and free from defilement, the supreme safety from the yoke, Nibbāna—and they achieved it. Ñāṇañca pana nesaṁ dassanaṁ udapādi: Knowledge-and-vision arose in them: ‘akuppā no vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti. ‘Our liberation is unshakable; this is our last birth; now there will be no renewal of being.’

Pañcime, bhikkhave, kāmaguṇā. Bhikkhus, there are these five strands of sensuality. Katame pañca? What five? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, Sights cognizable by the eye that are likable, desirable, agreeable, pleasing, sensual, and enticing. sotaviññeyyā saddā …pe… Sounds cognizable by the ear … ghānaviññeyyā gandhā … Smells cognizable by the nose … jivhāviññeyyā rasā … Tastes cognizable by the tongue … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Touches cognizable by the body that are likable, desirable, agreeable, pleasant, sensual, and enticing. Ime kho, bhikkhave, pañca kāmaguṇā. These are the five kinds of sensual stimulation.

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā: There are ascetics and brahmins who partake in these five strands of sensuality tied, infatuated, having fallen for them, not seeing their peril, and not understanding the escape. You should understand that they ‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’. have met with calamity and disaster, and the Wicked One can do with them what he desires.

Seyyathāpi, bhikkhave, āraññako mago baddho pāsarāsiṁ adhisayeyya. Suppose a deer in the wilderness was lying caught on a heap of snares. So evamassa veditabbo: You would know that it ‘anayamāpanno byasanamāpanno yathākāmakaraṇīyo luddassa. has met with calamity and disaster, and the hunter can do with it what he desires. Āgacchante ca pana ludde yena kāmaṁ na pakkamissatī’ti. And when the hunter comes, it cannot flee where it desires.

Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā: In the same way, there are ascetics and brahmins who partake in these five strands of sensuality tied to them, infatuated with them, and having fallen for them, not seeing their peril, and not understanding the escape. You should understand that they ‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’. have met with calamity and disaster, and the Wicked One can do with them what he desires.

Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā: There are ascetics and brahmins who partake in these five strands of sensuality without being tied to them, infatuated with them, or having fallen for them, seeing their peril, and understanding the escape. You should understand that they *See [AN 9.42](https://suttas.hillsidehermitage.org/?q=an9.42). One is “confined” within the five strands of sensuality, i.e., for as long as one is alive, *something* will have to be experienced as pleasant and alluring. So the only true escape is *within* the confinement: learning how to be dispassionate and seeing the danger in the midst of those things ([MN 25](https://suttas.hillsidehermitage.org/?q=MN25)). However, this doesn't mean that it is possible to perform _actions_ of sensual nature while still partaking in the escape; see the wrong view proclaimed by Ariṭṭha in [MN 22](https://suttas.hillsidehermitage.org/?q=MN22). It also doesn't mean that a hectic environment loaded with temptations is not an impediment for one whose mind is still not liberated from sensuality ([MN 36, the simile of the wet sticks](https://suttas.hillsidehermitage.org/?q=mn36#mn36:17.1-mn36:19.12)). Only in seclusion does one begin to see what the “snares” really are (AN 6.63). ‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’. have not met with calamity and disaster, and the Wicked One cannot do what he desires with them.

Seyyathāpi, bhikkhave, āraññako mago abaddho pāsarāsiṁ adhisayeyya. Suppose a deer in the wilderness was lying on a heap of snares without being caught. So evamassa veditabbo: You would know that it ‘na anayamāpanno na byasanamāpanno na yathākāmakaraṇīyo luddassa. has not met with calamity and disaster, and the hunter cannot do what he desires with it. Āgacchante ca pana ludde yena kāmaṁ pakkamissatī’ti. And when the hunter comes, it can flee where it desires.

Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā: In the same way, there are ascetics and brahmins who partake in these five strands of sensuality without being tied to them, infatuated with them, or having fallen for them, seeing their peril, and understanding the escape. You should understand that they ‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’. have not met with calamity and disaster, and the Wicked One cannot do what he desires with them.

Seyyathāpi, bhikkhave, āraññako mago araññe pavane caramāno vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṁ kappeti. Suppose there was a wild deer wandering in the forest that walked, stood, sat, and laid down in confidence. Taṁ kissa hetu? Why is that? Anāpāthagato, bhikkhave, luddassa. Because it is out of the hunter’s range.

Evameva kho, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. In the same way, a bhikkhu, having thoroughly withdrawn from sensuality, having withdrawn from unbeneficial phenomena, with thinking and with pondering, with joy and ease born of withdrawal, abides having entered upon the first jhāna. Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato. This is called a bhikkhu who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see.

Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Furthermore, with the appeasement of thinking and pondering, with internal confidence and collectedness of mind, without thinking or pondering and with joy and ease born of composure, a bhikkhu abides having entered upon the second jhāna. Ayaṁ vuccati, bhikkhave …pe… pāpimato. This is called a bhikkhu who has blinded Māra …

Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. Furthermore, with the fading of joy, a bhikkhu abides equanimous, recollected, and aware, experiencing ease with the body. He abides having entered upon the third jhāna, with regard to which the noble ones say “one abides equanimous, recollected, and at ease.” Ayaṁ vuccati, bhikkhave …pe… pāpimato. This is called a bhikkhu who has blinded Māra …

Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Furthermore, with the giving up of ease and unease—and with the ending of joys and upsets beforehand—without ease or unease, with purity of equanimity and recollection, a bhikkhu abides having entered upon the fourth jhāna. Ayaṁ vuccati, bhikkhave …pe… pāpimato. This is called a bhikkhu who has blinded Māra …

Puna caparaṁ, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Furthermore, a bhikkhu, having fully surmounted perceptions of form, with the ending of perceptions of resistance, not attending to perceptions of multiplicity, aware that ‘space is infinite’, abides having entered upon the extent of infinite space. Ayaṁ vuccati, bhikkhave …pe… pāpimato. This is called a bhikkhu who has blinded Māra …

Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Furthermore, a bhikkhu, having fully surmounted the extent of infinite space, aware that ‘consciousness is infinite’, abides having entered upon the extent of infinite consciousness. Ayaṁ vuccati, bhikkhave …pe… pāpimato. This is called a bhikkhu who has blinded Māra …

Puna caparaṁ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Furthermore, a bhikkhu, having fully surmounted the extent of infinite consciousness, aware that ‘there is nothing at all’, abides having entered upon the extent of nothingness. Ayaṁ vuccati, bhikkhave …pe… pāpimato. This is called a bhikkhu who has blinded Māra …

Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Furthermore, a bhikkhu, having fully surmounted the extent of nothingness, abides having entered upon the extent of neither-perception-nor-non-perception. Ayaṁ vuccati, bhikkhave …pe… pāpimato. This is called a bhikkhu who has blinded Māra …

Puna caparaṁ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Furthermore, a bhikkhu, having fully surmounted the extent of neither-perception-nor-non-perception, abides having entered upon the cessation of perception-and-feeling. And, having seen with understanding, his influxes are destroyed. Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato. This is called a bhikkhu who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. Tiṇṇo loke visattikaṁ vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṁ kappeti. He is crossed over attachment to the world. And he walks, stands, sits, and lies down in confidence. Taṁ kissa hetu? Why is that? Anāpāthagato, bhikkhave, pāpimato”ti. Because he is out of the Wicked One’s range.”

Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Pleased, the bhikkhus delighted in what the Buddha said.

Pāsarāsisuttaṁ niṭṭhitaṁ chaṭṭhaṁ.

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