Majjhima Nikaya - Bodhikumara Sutta

85. Bodhikumara Sutta - English MAJJHIMA NIKAYA II
II. 4. 5. Bodhikumàrasuttaü
(85) To Prince Bodhiraja

I heard thus. At one time the Blessed One was living in the deer park in the
Bhesakala forest among the Sunsumara rocks in the Bhagga country. At that time
prince Bodhiraja had recently completed a palace, Kokanada by name which was not
yet occupied, by a recluse, a brahmin or any human. Then prince Bodhiraja
addressed a certain young man Sanjikaputta and said to him. `Come! Friend,
Sanjikaputta, approach the Blessed One, worship the Blessed One, on my behalf
and tell thus. `Venerable sir, are you in good health, with few ailments, and do
you have a pleasant abiding and tell the Blessed One: Venerable sir, prince
Bodhiraja inquires your health, and likes to know whether you are with few
ailments and have a pleasant abiding and also tell the Blessed One, may the
Blessed One accept tomorrow's meal at the palace of prince Bodhiraja together
with the community of bhikkhus,' The young man Sanjikaputta agreed and
approached the Blessed One, worshipped and inquired from the Blessed One about
his health and asked, whether he had few ailments and said. `Venerable sir,
prince Bodhiraja worships the feet of good Gotama, and inquires about the health
of the Blessed One and also says. `Venerable sir, accept tomorrow's meal at the
palace of prince Bodhiraja,' The Blessed One accepted in silence, the young man
Sanjikaputta knowing that the Blessed One had accepted, approached prince
Bodhiraja and said. `Good prince Bodhiraja, in your words, I have worshipped the
feet of good Gotama, inquired his health and about his pleasant abiding, and I
also said. May good Gotama accept tomorrow's meal together with the Community of
bhikkhus at the palace of prince Bodhiraja. Good Gotama has accepted it,' Then
prince Bodhiraja, at the end ofthat night made preparations of various
nourishing eatables and drinks, and covered the palace Kokananda completely with
white cloth as far as the lowest step of the stair case. Then he addressed the
young man Sanjikaputta and said. `Come friend, Sanjikaputta, approach the
Blessed One, and tell, Venerable sir, it's time for the meal, the food is
ready,' The young man Sanjikaputta agreed and approaching the Blessed One said.
`Venerable sir, the meal is ready,' Then the Blessed One putting on robes in the
morning, taking bowl and robes approached the palace of prince Bodhiraja. At
that time prince Bodhiraja was standing at the entrance of the palace expecting
the arrival of the Blessed One. Seeing the Blessed One coming in the distance
went forward, worshipped and followed the Blessed One up to the palace. The
Blessed One stood at the lowest step of the stairs. Then prince Bodhiraja said
thus to the Blessed One `Venerable sir, walk on the cloth, for my pleasantness
and well being for a long time,' When this was said, the Blessed One was silent.
For the second time prince Bodhiraja said thus to the Blessed One. `Venerable
sir, walk on the cloth, for my pleasantness and well being for a long time,'
When this was said, the Blessed One was silent, for the second time. For the
third time prince Bodhiraja said thus to the Blessed. One. `Venerable sir, walk
on the cloth, for my pleasantness and well being for a long time. `The Blessed
One looked at venerable ânanda's face. Venerable ânanda, said thus to prince
Bodhiraja. `Royal prince, fold the cloth laid for treading, for the sake of the
future generation. The Thus gone One does not tread on the cloth. `Then prince
Bodhiraja folded the cloth laid for treading and prepared the seats in the upper
storey of the Kokanada palace. The Blessed One ascended the kokanada palace and
sat on the prepared seats, together with the Community of bhikkhus. Then prince
Bodhiraja with his own hands served and satisfied the Community of bhikkhus
headed by the Blessed One with the nourishing food and drinks. When the Blessed
One had finished the meal and had put away the bowl, prince Bodhiraja took a low
seat, sat on a side, and said thus. `Venerable sir, it occurs to me that
pleasantness could not be attined by pleasantness, it has to be attained, with
unpleasantness. `.
Royal prince, before my enlightenment, when I was a seeker of enlightenment, it
occurred to me, with pleasantness, pleasantness could not be attained, with
unpleasantness, pleasantness could be attained. When I was young, even with
black hair a subject of birth sought only birth, a subject of decay sought only
decay, a subject of illness sought only illness, a subject of death sought only
death, a subject of grief soughtonly grief, . a subject of defilements, sought
only defiling things. Royal prince, I reflected subject to birth, why should I
seek that, subject to illness, why should I seek that, subject to death, why
should I seek that, subject to grief, why should I seek that, subject to
defiling things, why should I seek that, subject of birth, knowing the dangers
of birth; why shouldn't I seek that noble end of the yoke extinction? I, a
subject of decay, knowing its dangers why shouldn't I seek that not decaying
noble end of the yoke? I, asubjectofillness, . knowing its dangers, why
shouldn't I seek that not ailingnoble end of the yoke? I, a subject of death,
knowing its dangers, why shouldn't I seek that deathless noble end of the yoke?
I, a subject of grief, knowing its dangers, why shouldn't I seek that griefless
noble end of the yoke extinction? I, a subject to defiling, knowing its dangers,
why shouldn't I seek that not defiling noble end of the yoke extinction?'
When in the prime of youth, even with black hair, against the wish of mother and
father, when they were crying with tearing eyes, I shaved head and beard, donned
yellow robes left the householdbecamehomeless and becoming a seeker of good and
a seeker of the incomparable peaceful state. Then I approached âlàra Kàlàma and
said, venerable one, I want to lead the holy life in this dispensation. Come
friend, the wise like you before long realise this teaching and abide like the
teacher. Royal prince, I quickly learned that Teaching to acknowledge I know and
I see by uttering and reciting as the elders did. Then it occurred to me merely
with this faith âlàra Kàlàma would not acknowledge, I abide knowing and
realising this Teaching, indeed he abides knowing and seeing this teaching. Then
I approached, âlàra Kàlàma and asked him. `Venerable one, how do you abide
knowing and realising this teaching?' When I asked âlàra Kàlàma declared the
sphere of nothingness. Then it occurred to me, it is not only âlàra Kàlàma who
has faith, effort, mindfulness, concentration and wisdom. I too have faith,
effort, mindfulness, concentration and wisdom. What, if I arouse effort to
realise this Teaching realised, by him? Before long I realised that Teaching and
abode. Then I approached âlàra Kàlàma and asked. `Venerable one, is it this
much, the teaching you have realised and abide?' `Friend, it is this much only,
the teaching that I have realised, declare and abide'. Then I said. `I too have
realised this much and abide,' `Venerable one, it is rare gain for us to meet
co-associates like you in the holy life. That whatever Teaching I have realised
and abide, that, you have realised and abide. So that, whatever Teaching I know,
that, you know. Now the two of us are on equal grounds. Let the two of us
together guide this following. Royal prince, it was in this manner, that my
teacher, âlàra Kàlàma honoured me, his pupil, giving me equal status. Then it
occurred to me. This teaching does not lead to giving up, detachment, cessation,
appeasement, knowledge enlightenment and extinction. It leads up to the sphere
of no-thingness only, not satisfied I turned away from it.
Becoming a seeker of good, and in search of the incomparable peaceful state,
Iapproached, Uddaka Ràmaputta and said. `Venerable one, I want to lead the holy
life in this dispensation. Come friend, wise ones like you, before long realise
this teaching and abide like the teacher. Royal prince, I quickly learned that
teaching, to acknowledge I know and I see by uttering and reciting as the elders
did. Then it occurred to me merely with this faith, Uddaka Ràmaputta would not
acknowledge I abide knowing and realising this Teaching, indeed he abides
knowing and seeing this Teaching. Then I approached Uddaka Ràmaputta and asked
him. `Venerable one, how do you abide knowing and realising this teaching?' When
I asked, Uddaka Ramaputta declared the sphere of neither perception-nor
non-perception. Royal prince, then it occurred to me, it is not only Uddaka
Ramaputta who has faith, effort, mindfulness, concentration and wisdom I too
have faith, effort, mindfulness, concentration and wisdom. What if I put forth
effort to realise this teaching, realised by him. Before long I realised that
teaching and abode. Then I approached Uddaka Ramaputta and asked, venerable one,
is it this much, the Teaching, you have realised and abide. Friend, it is this
much only, the Teaching, that I have realised, declare and abide Then I said, I
too have realised this much and abide. `Venerable one, it is rare gain for us,
to meet co-associates like you in the holy life. That whatever teaching, I have
realised and abide, that same you too have realised and abide. So that whatever
Teaching I know, that Teaching, you too know. Now the two of us are on equal
grounds. `Come! friend, you guide this following,' Thus Uddaka Ràmaputta my
co-associate honoured me as his teacher. Then it occurred to me, this Teaching
does not lead to giving up, detachment, cessation, appeasement, knowledge
enlightenment and extinction. It leads up to the sphere of
neither-perception-nor-non-perception only, not satisfied I turned away from it.
Becoming a seeker of good, and in search of the incomparable peaceful state
wandering in stages came to the village of Senani in Uruwela, there I saw a
pleasant plot of land, a forest, a flowing river with well formed white banks
and in the vicinity a village to pasture. Then it occurred to me: Indeed this
stretch of land is pleasant, there is a forest, a river flows and in the
vicinity is a village to pasture. Then I sat thinking this is the ideal place to
make effort for a clansman
Royal prince, then three comparisons occurred to me never heard before. Just as
a man would come with an over cover to a wet, sappy log of wood put in the
water, saying, I will make fire out of this. Royal prince, would he be able to
make fire rubbing on that wet sappy log of wood -No, good Gotama. What is the
reason. That wet, sappy log of wood put in the water, rubbed with the over
cover, will not produce fire that man will reap only fatigue. Royal prince, in
the same way, whoever recluses or brahmins, abide not even bodily secluded from
sensuality that sensual interest, sensual need, sensual stupor, sensual thirst,
sensual burning not well turned out internally, experience sharp rough
unpleasant feelings and it is not possible that they should realise knowledge
and vision and noble enlightenment. Even if these good recluses and brahmins do
not feel sharp rough unpleasant feelings it is not possible that they should
realise knowledge and vision and noble enlightenment. This is the first
comparison that came to me not heard before.
Royal prince, then another comparison came to me never heard before. Just as a
man would come with an over cover to a sappy log of wood put on dry land far
away from water, saying I will make fire out of this. Royal prince, would he be
able to make fire, rubbing that sappy log of wood put on dry land far away from
water? No, good Gotama, --What is the reason? That sappy log of wood, however
far it may be from water, rubbed with the over cover would not produce fire and
that man will reap only fatigue. Royal prince, in the same way, whoever recluses
and brahmins abiding not even bodilysecluded from sensuality that sensual
interest, sensual need, sensual stupor, sensual thirst, sensual burning not well
turned out internally, experience sharp rough unpleasant feelings and it is not
possible that they should realise knowledge and vision and noble enlightenment.
Even if these good recluses and brahmins do not feel sharp rough unpleasant
feelings it is not possible that they should realise knowledge and vision and
noble enlightenment. This is the second comparison that came to me not heard
before.
Royal prince, a third comparison came to me never heard before. Just as a man
would come with an over cover to a dry sapless log of wood, thrown far away from
water, saying I will make fire out of this. Royal prince, would he be able to
make fire rubbing that dry sapless log of wood, thrown far away from water? Yes
good Gotama. What is the reason? That dry sapless log of wood, thrown far away
from water, rubbed with the over cover would produce fire. Royal prince, in the
same manner, whoever recluses and brahminsabiding
bodilysecludedfromsensualitythat sensual interest, sensual need, sensual stupor,
sensual thirst, sensual burning well turned out internally, even if they
experience sharp rough unpleasant feelings it ispossible that they should
realise knowledge and vision and noble enlightenment. Even if these good
recluses and brahmins do not feel sharp rough unpleasant feelings it is possible
that they should realise knowledge and vision and noble enlightenment. This is
the third comparison that came to me not heard before.
Royal prince, it occurred to me, what if I pressed the upper jaw on the lower
jaw, with the tongue pressing on the palate pushed out, expelled and burnt up
thoughts in my mind. Then even while sweat was dripping from my armpits, I
pressed the upper jaw on the lower jaw, with the tongue pressing on the palate
pushed out, expelled and burnt up thoughts in my mind. Like a strong man taking
hold of a weaker one would press him and worry him. In the same manner I pressed
the upper jaw on the lower jaw, with the tongue pressing on the palate pushed
out, expelled and burnt up thoughts in my mind, while sweat was dripping from my
arm pits. My effort was aroused repeatedly, unconfusedmindfulnesswas
established, the body was not appeased owing to the difficult exertion.
Royal prince, then it occurred to me, what if I practised stopping the
in-breaths and the out-breaths, entering through the nose and mouth When I
practised stopping in-breaths and out-breaths entering through the nose and
mouth, air entering through the ear lobes made much noise. It was like the sound
that comes from the bellows of the smithy. In the same manner when I stopped
in-breaths and out breaths, entering through the nose and mouth, air entering
through the ear lobes made much noise My effort was aroused repeatedly,
unconfused mindfulness was established, the body was not appeased owing to the
difficult exertion.
Royal prince, then it occurred to me what if I practised stopping the in-breaths
and the out-breaths further. I stopped the air, entering through the nose and
mouth and ear lobes. When I practised stopping in-breaths and out-breaths
entering through the nose, mouth and the ear lobes, a lot of air disturbed my
top. Like a strong man was carving my top with a sharp blade. In the same manner
when I stopped in-breaths and out breaths, entering through the nose, mouth, and
ear lobes, a lot of air disturbed my top. My effort was aroused repeatedly,
unconfused mindfulness established, the body was not appeased owing to the
difficult exertion.
Royal prince, then it occurred to me what if I practised stopping the in-breaths
and the out-breaths still more. I stopped the air, entering through the nose,
mouth and ear lobes, further. When I practised stopping in-breaths and
out-breaths entering through the nose, mouth and the ear lobes further, I felta
lot of pain in the head...Like a strong man giving a head wrap with a strong
turban. In the same manner when I stopped in-breaths and out breaths, entering
through the nose, mouth, and ear lobes further, I felt a lot of pain in the
head. My effort was aroused repeatedly, unconfused mindfulness established, the
body was not appeased owing to the difficult exertion.
Royal prince, then it occurred to me what if I practised stopping the in-breaths
and the out-breaths, for a longer time. I stopped the air, entering through the
nosemouth and ear lobes, for a longer time. When I practised stopping in-breaths
and out-breaths entering through the nose, mouth and the ear lobes for a longer
time, I experienced, a lot of pain in the stomach . As though a clever butcher
or his apprentice was carving the stomach with a butcher's knife. In the same
manner when I stopped in-breaths and out breaths, entering through the nose and
mouth, and ear lobes for a longer time I experinced a lot of pain in the
stomach. My effort was aroused repeatedly, unconfusedmindfulness was
established, the body was not appeased owing the difficult exertion.
Royal prince, then it occurred to me what if I practised stopping the in-breaths
and the out-breaths, for a longer time. I stopped the air, entering through the
nosemouth and ear lobes, for a longer time. When I practised stopping in-breaths
and out-breaths entering through the nose, mouth and the ear lobes for a longer
time, I experienceda lot of burning in the body. Like a strong man taking a
weaker one, by his hands and feet was burning and scorching him in a pit of
burning charcoal. In the same manner when I stopped in-breaths and out breaths,
entering through the nose and mouth, and ear lobes for a longer time I
experinced, a lot of burning in the body. My effort was aroused repeatedly,
unconfused mindfulness was established, the body was not appeased owing to the
difficult exertion. Then the gods seeing me thus said. `The recluse Gotama is
dead,' A certain deity said. `The recluse Gotama is not dead. Will not die, will
abide, become perfect, likethis.'
Royal prince, then it occurred to me, what if I give up partaking all food. The
gods approached me and said. `Good sir, do not fall to that method, if you do we
will inject heavenly essence through the pores of the skin and will support you
in that manner,' Then it occurrd to me: When I abstain from all food if these
gods inject, heavenly essence, that action of mine would be a deception. So I
dismissed those gods.
Royal prince, then it occurred to me, what if I partake food in trifling
amounts, drop by drop, the essence of, green grams, peas, chickpeas or pea soup.
I partook of food in trifling amounts, the essence of, green grams, peas,
chickpeas, or pea soup. Partaking food in this manner my body emaciated much. It
seemed like I had reached my eightieth year or had come to the end of life. Thus
were my limbs large and small. My back was like a camel's foot, the backbone was
like a threaded string of beads when bending andstretching, My rib bones were
like the beams of the roof of a decaying hall, that were about to fall apart. My
eyes, deeply set in the sockets were like two stars set in a deep well. The skin
of my head was like a bitter- goad plucked young, dried in the sun and hot air.
Thus were my limbs large and small owing to taking trifling amounts of food.
When I touched the skin of the stomach, I got hold of the backbone. When
excreting or urinating, I fell face downwards. If I touched the body to appease
it, the hairs of the body decayed at the roots, fell off. Thus was my body owing
to taking trifling amounts of food. People seeing me said, the recluse Gotama is
dark. One man said, he is not dark but tan. Another man said the recluse Gotama
is neither dark nor tan but golden hued. Royal prince, my pure skin complexion
was destroyed owing to partaking trifling amounts of food.
Royal prince, then it occurred to me, whoever recluse or brahmin experienced
sharp, rough, unpleasant feelings, in the past, hedid not experience anything
more than this. Whoever recluse or brahmin, would experience sharp rough
unpleasant feelings in the future, would not experience anything more than this.
Whoever recluse or brahmin experiences sharp, rough, unpleasant feelings, at
present, he does not experience anything more than this. It occurred to me:
Doing these difficult exertions, I will not attain, any noble distinctive
knowledge and vision above human. There should be some other method for the
realisation of enlightenment. Then royal prince, I recalled the experience under
the shade of the rose apple tree near my father's field: Secluded from sensual
thoughts and secluded from thoughts of demerit, with thoughts and discursive
thoughts and with joy and pleasantness born of seclusion, how I attained to
abode in the first jhana. Then consciousness arose this is the path to
enlightenment. I thought, why should I fear this pleasantness, which is other
than sensual pleasure and away from thoughts of demerit.
Royal prince, then it occurred to me, it is not easy to attain that pleasantness
with this emaciated body, what if I take some coarse food some cooked rice and
bread. At that time the fivefold bhikkhus attended on me, thinking whatever
noble thing the recluse Gotama attains he will inform us. When I partook of
coarse food such as cooked rice and bread, they went away disgusted, thinking
the recluse Gotama has given up exerting and has returned to abundance.
I partaking coarse food and gaining strength, secluded from sensual thoughts and
thoughts of demerit with thoughts and discursive thoughts and with joy and
pleasantness born of seclusion attained to abode in the first jhana. Overcoming
thoughts and discursive thoughts, with the mind internally appeased, and brought
to a single point, without thoughts and without discursive thoughts and with joy
and pleasantness born of concentration attained to abode in the second jhana.
With joy and with equanimity to detachment abode mindful and aware, and with the
body experienced pleasantness too. To this abiding the noble ones said, abiding
mindfully in pleasantness. I attained to abode. in that third jhana. Dispelling
pleasantness and unpleasantness, and earlier having dispelled pleasure and
displeasure, without unpleasantness and pleasantness and mindfulness purified
with equanimity, attainedto abode in the fourth jhana.
When the mind was concentrated, pure, free from minor defilements, malleable
workable not disturbed, I directed the mind for the knowledge of previous
births. I recollected the manifold previous births, one birth, two births,
three, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a
thousand births, a hundred thousand births, innumerable forward cycles of
births, innumerable backward cycles of births, innumerable forward and backward
cycles of births. There I was of such name, clan, disposition, supports,
experiencing such pleasant and unpleasant feelings and with such a life span.
Disappearing from there was born there with such name, clan, disposition,
supports, experiencing such pleasant and unpleasant feelings, with such a life
span, disappearing from there, is born here. Thus with all modes and all details
I recollected the manifold previous births. Royal prince, this is the first
knowledge I attained in the first watch of the night, ignorance dispelled,
knowledge arose, as it happens to those abiding diligent for dispelling.
When the mind was concentrated, pure, free from minor defilements malleable
workable not disturbed, I directed the mind for the knowledge of the
disappearing and appearing of beings. With the heavenly eye purified beyond
human, I saw beings disappearing and appearing unexalted and exalted, beautiful
and ugly, arising in good and bad states according to their actions: These good
beings misbehaving by body, speech and mind, blaming noble ones, with the wrong
view of actions, after death are born in loss, in decrease, in hell. As for
these good beings, well behaved in body speech and mind, not blaming noble ones,
with the right view of actions after death are born in heaven. Thus with the
heavenly eye purified beyond human I saw beings disappearing and appearing.
Royal prince, this is the second knowledge I attained in the second watch of the
night, ignorance dispelled, knowledge arose, as it happens to those abiding
diligent for dispelling.
When the mind was concentrated, pure, free from minor defilements, malleable
workable not disturbed, I directed the mind for the destruction of desires. I
knew, this is unpleasant, this is the arising of unpleasantness, this is the
cessation of unpleasantness and this is the path to the cessation of
unpleasantness as it really is. I knew these are desires this the arising of
desires this the cessation of desires and this the pathtothecessation
ofdesiresas it really is. When I knew and saw this the mind was released from
sensual desires, from the desires `to be' and from the desires of ignorance.
When released knowledge arose. I'm released, birth is destroyed, what should be
done, is done, the holy life is lived, I knew, there is nothing more to wish.
Royal prince, it occurred to me. This Teaching that I have realised is deep,
difficult to see, and understand, appeased and exalted, cannot be realised
logically, is clever and should be understood by the wise. The populace fond of
settling and attached to settling, does not see this difficult point, that
dependent arising is from this cause. This point too is difficult to see, that
is the appeasement of all determinations. and the giving up of all endearments,
destruction of craving, detachment, cessation and extinction. If I teach this to
others they would not understand, and I would only reap fatigue. Then this
wonderful stanza occurred to me.
I attained it with difficulty, why should I proclaim it,
By those overcome by greed and hate, this is difficult to be understood
Clever and going against the stream is deep and difficult to see
The greedily attached do not see it, shrouded with a mass of darkkness.
Royal prince, when I reflected this, my mind bent to non-action, and not to
teach. Then to Brahma Sahampathi who knew my mind, this thought occurred, the
world will disappear, it will vanish, that the Thus gone One has made up the
mind to non-action andnotdeclaringtheTeaching . Then Brahma Sahampati vanished
from the brahma world and appeared before me, as a strong man would stretch his
bent arm or bend his stretched arm. Brahma Sahampati arranging the shawl on one
shoulder and clasping hands towards the Blessed One entreated me. May the
Blessed One teach. There are beings with little defilements, who would fall on
account of not hearing the Teaching. There will be those who would realise the
Teaching, and Brahma Sahampati further said thus.
In the past the Teaching arose in Magadha, impure with blemish.
Open the door to deathlessness sir, by making the pure Teaching to be heard.
Like a man on top of a rocky mountain would see the populace on all sides
Wise one, the comparison is that, ascend the rock and teach.
Remove the grief of the populace drenched in grief, look at them overcome by
birth
anddecay.
Hero, get steady and win the battle, leading charioteer, abide in the world
without a
debt.
May the Blessed One teach, there will be those who understand.
Heeding the entreaty of Brahma, and out of compassion for beings, I looked with
the eye of the Enlightened One and saw beings with little defilements and with
much defilements, with sharp mental faculties and weak mental faculties, with
good dispositions and weak dispositions, and certain ones abiding fearing the
other world. Like in a set of blue lotuses, red lotuses and white lotuses, a
certain one would be born in the water grow and develop in the water and would
bloom below the level ofthe water. Some others would be born in the water grow
and develop and bloom in the level of the water and certain others would be born
in the water, grow and develop and stand right above the water and bloom. In the
same manner I saw beings with little defilements andmuch defilements, with sharp
mental faculties, and weak mental faculties, with good dispositions and weak
dispositions and certain ones fearing the other world. Then I replied to Brahma
Sahampati saying a stanza.
. Brahma, I have opened the doors of deathlessness,
May those who have ears be released through faith,
With practice we will speak words with the perception of not hurting
And the populace will get the exalted Teaching...
Then Brahma Sahampati knowing I have made it possible for the Teaching to be
heard, worshipped the Blessed One circumambulatedand vanished from there it
self.
. Then it occurred to me to whom shall I give the first discourse, then I
thought this Alara Kalama is very wise, has been with few defilements for a long
time, if I give the first discourse to him, he will indeed realise this Teaching
very quickly. Then the gods approached me and told venerable sir, he passed away
seven days ago. Knowledge, arose its seven days since he passed away. Then it
occurred to me, âlàra Kàlàma is wise if he had heard this Teaching, he would
have realised it quickly. Again, it occurred to me, to whom shall give the first
discourse. Uddaka Ramaputta is very wise and has long been with little
defilements. If I give the first discourse to him, he will learn the Teaching
quickly. Then the gods approached and told. `Venerable sir, he passed away last
night'. Then knowledge arose, he passed away last night. Again it occurred to
me, to whom shall I preach the first discourse and who will know this Teaching
quickly. Then it occurred to me, these fivefold bhikkhus were of great help,
they attended on me until I gave up striving resolutely. Then it occurred to me,
where are the fivefold bhikkhus living at present, then with my purified
heavenly eye I saw them abiding in the deer park in Isipatana in Benares, After
living as long as I wished in Uruwela, left to go to Benares bystages .
On the way I met the wandering ascetic Upaka, between Gaya and the Bo tree and
he said; Friend, your mental faculties are pure and your skin colour is pure,
under whom do you lead the holy life, who is your Teacher and whose Teaching
appeals to you. I replied him with this verse.
I have overcome everything, I know everything, I'm not soiled by anything,
Giving up everything, with the destruction of craving I'm released,
I realised by myself, have no Teacher.
I do not have an equal among gods and men
Perfect in this world, I'm the incomparable Teacher
I realised Enlightenment rightfully, am cooled and extinguished.
I'm going to the city of Kàsi to set the wheel of the Teaching arolling
It is to sound the drum of deathlessness to the blindfolded world.
Friend, as you acknowledge it seems you are the world winner.
Upaka, all my demerits are overcome, therefore I'm winner.
When this was said the wandering ascetic Upaka shook his head and said friend,
it may be so, taking a side track he went away.
Then bhikkhus, in stages coming to Benares, to Isipatana and to the deer park, I
approached the fivefold bhikkhus. They seeing me approaching from a distance
settled among themselves. This is that recluse Gotama who gave up striving and
returned to a life of abundance we should not worship or attend on him and
should not accept his bowl and robes, will prepare a seat, if he likes he may
sit. Bhikkhus, as I approached closer and closer, the fivefold bhikkhus could
not keep to their settlement, one approached to accept the bowl and robes, one
prepared a seat, one placed water to wash the feet, yet they addressed me by
name. Then I told the fivefold bhikkhus. `Bhikkhus, do not address the Thus Gone
One by name or as friend. The Thus Gone One is perfect and rightfully
enlightened. Bhikkhus, to attain deathlessness listen. I will advice. Those
following the method according to the advice given, before long, for whatever
purpose sons of clansmen leave the household and become homeless, that highest
end of the holy life they attain here and now and abide,' When this was said the
fivefold bhikkhus said thus: `Friend, Gotama, with that deportment, that method,
and that difficult striving, you did not attain any distinct knowledge and
vision above human, now having abandoned that striving and gone to abundance,
what distinct knowledge and vision above human have you attained?' `Bhikkhus,
the Thus Gone One is perfect, rightfully enlightened, lend ear, I will advice to
attain deathlessness. Those following the method according to the advice given,
before long, for whatever purpose sons of clansmen leave the household and
become homeless, that highest end of the holy life they attain here and now and
abide,' For the second time the fivefold bhikkhus told me. `Friend, Gotama, with
that deportment, that method, and that difficult striving, you did not attain
any distinct knowledge and vision above human. Now, having abandoned that
striving and gone to abundance, what distinct knowledge and vision above human
have you attained?' For the third time the fivefold bhikkhus said thus. `Friend,
Gotama, with that deportment, that method, and that difficult striving, you did
not attain any distinct knowledge and vision above human. Now, having abandoned
that striving and gone to abundance, what distinct knowledge and vision above
human have you attained?' When this was said, Royal prince I asked the fivefold
bhikkhus. `Do you know me of talking like this before?' They said. `No,
venerable sir,' I said. `Bhikkhus, the Thus Gone One is perfect, rightfully
enlightened, lend ear, I will advice to attain deathlessness. Those following
the method according to the advice given, before long, for whatever purpose sons
of clansmen leave the household and become homeless, that highest end of the
holy life, you attain here and now and abide,' `Bhikkhus, I could convince the
fivefold bhikkhus. Then I would advise two bhikkhus, and three would go for
alms, out of what is brought by three bhikkhus, each is supported on one sixth.
I sometimes advise three bhikkhus, and two go for alms, out of what is brought,
each is supported on one sixth. Royal prince, the fivefold bhikkhus, thus
instructed and advised by me before long, knowing, realising, attained to abode,
in the noble end of the holy life, here and now.'
When this was said prince Bodhiraja said thus to the Blessed One. `How long does
the Thus Gone One train bhikkhus, to attain the noble end of the holy life.?'
Then the Blessed One said, I will cross question you on this and reply it as it
pleases you. `Royal prince, are you clever in riding elephants and handling the
elephant hook?' `Yes venerable sir, I'm clever in riding elephants and handling
the elephant hook,' `A man comes, saying prince Bodhiraja is clever in riding
elephants, and handling the elephant hook. I will learn the art of riding
elephants and handling the elephant hookfrom the prince. He has no faith, and
whatever could be attained through faith that he does not attain. He has many
ailments, and whatever attained, by one with few ailments, he does not attain.
He is crafty and fraudulent and whatever attained by one not, crafty and
fraudulent, that he does not attain. He is lazy and whatever attained by one,
with aroused effort, he does not attain. He is without wisdom, and whatever
attained by a wise one, he does not attain. What do you think prince, would that
man learn the art of riding elephants and handling the elephant hook?'
Venerable sir a man with even one of those qualities would not learn the art of
riding elephants or the art of handling the elephant hook. How could he learn it
with five of those qualities?
Royal prince, A man comes saying. `Prince Bodhiraja is clever in riding
elephants, and handling the elephant hook. I will learn the art of riding
elephants and handling the elephant hook from the prince,' He has faith, and
whatever attained through faith, he attains. He is with few ailments, and
whatever attained by one with few ailments, heattains. He is not, crafty nor
fraudulent and whatever attained by one not crafty andfraudulent, that
heattains. He is not lazy and whatever attained by one with aroused effort he
attains. He is wise, and whatever attained by a wise one, he attains. What do
you think prince, would that man, learn the art of riding elephants and handling
the elephant hook.
ßVenerable sir a man with even one of those qualities would learn, the art of
riding elephants and the art of handling the elephant hook, with five of those
qualities there wouldn't be any questions about it.'
ßIn the same manner, royal prince, establishing on these five factors, effort is
made. What five? Here the bhikkhu takes faith about the enlightnment of the Thus
Gone One:That Blessed One is perfect, rightfully enlightened, endowed with
knowledge and conduct, well gone, knows of the worlds, is the incomparable tamer
of those to be tamed, Teacher of gods and men, enlightened and blessed. He has
few ailments and few disorders, promoting a good digestive system, not too cold
and not too hot. He is not crafty nor fraudulent, shows his real self to the
Teacher or to the wise co-associates in the holy life. Abides with aroused
effort, for the dispelling of demerit and the accumulation of merit. Becomes
firm not giving up the yoke for things of merit. [1] Becomes wise endowed with
the noble ones penetration of the rising and falling of the five holding masses,
for the rightful destruction of unpleasantness. Royal prince, these are the five
factors on which effort is established. Royal prince, a bhikkhu endowed
withthese five factors gaining the training from the Thus Gone One, for whatever
cause sons of clansmen rightfully go forth homeless that highest end of the holy
life, he here and now, knowing, realizing, will attain in seven years. Let alone
seven years, six years, five years, four years, three years, two years, one
year. Royal prince, let alone one year, a bhikkhu endowed with these five
factors gaining the training from the Thus Gone One, for whatever cause sons of
clansmen rightfully go forth homeless, that highest end of the holy life, he
here and now, knowing, realizing, will attain, in seven months. Let alone seven
months, six months, five months, four months, three months, two months, one
month. Royal prince, let alone one month, a bhikkhu endowed with these five
factors gaining the training from the Thus Gone One, for whatever cause sons of
clansmen rightfully go forth homeless ones that highest end of the holy life, he
here and now, knowing, realizing, will attain in seven nights and days. Let
alone seven nights and days, six nights and days, five nights and days, four
nights and days, three nights and days, two nights and days, one night and day.
A bhikkhu endowed with these five factors gaining the training from the Thus
Gone One in the morning, for whatever cause sons of clansmen rightfully go forth
homeless that highest end of the holy life, he here and now, knowing, realizing,
will attain in the evening, or advised in the evening would realise the next
morning.
When this was said, prince Bodhiraja said thus to the Blessed One. `O! The
excellence of the enlightenment! The excellence of the well declared Teaching!
Instructed in the evening it's attained in the morning and instructed in the
morning it's attained in the evening.'
When this was said, the young man Sanjikaputta said thus to the royal prince
Bodhiraja: Good Bodhi says O! The excellence of the enlightenment, and
excellence of the well declared Teaching, but does not say I take refuge in good
Gotama, in the Teaching and the Community of bhikkhus. Friend, Sanjikaputta do
not say that, I have heard from my mother and accept it. When I was in her womb,
she had approached the Bessed One, worshipped sat on a side and had said.
`Venerable sir, this boy or girl in my womb takes refuge in the Blessed One, in
the Teaching and the Community of bhikkhus. May the Blessed One remember as
taken refuge until the end of life. At one time the Blessed One was living in
this same deer park in the Bhesakala forest among the Sunsumara hills in the
Bhagga country, then my wet nurse had carried me on her hip and approached the
Blessed One. She had worshipped the Blessed One and had said, veneràble sir,
this is the royal prince Bodhiraja and he takes refuge in the Blessed One, in
the Teaching and the Community of bhikkhus. and had said Venerable sir, remember
prince Bodhi as a lay disciple from today until life lasts. Friend Sanjikaputta,
now I take refuge in the Blessed One, in the Teaching and the Community of
bhikkhus for the third time until life lasts.



[1] Becomes firm, not giving up the yoke for things of merit. `thàmavà
dalhaprakkhamo anikkhittadhåro kusalesu dhammesu' These things of merit are
attainment of some distinct thing above human. Ie. Entry into the stream of the
Teaching. In Pali it is called the Sotàpatti magga.