Thus I heard:

On one occasion the Blessed One was staying in the country of the Bhaggas at Suṁsumāragira in the Bhesakalā Grove, the Deer Park.

Now on that occasion a palace named Kokanada had recently been built for Prince Bodhi, and it had not been inhabited by monk or divine or any human being at all.

Then Prince Bodhi addressed the divine caste student Sañjikāputta thus: “Come, my dear Sañjikāputta. Go to the Blessed One and pay homage in my name with your head at his feet, and ask whether he is free from affliction, free from ailment, and is healthy, strong and living in comfort, saying: ‘Venerable sir, let the Blessed One with the Sangha of bhikkhus accept tomorrow’s meal from Prince Bodhi.’”

“Yes sir,” Sañjikāputta replied and he went to the Blessed One and exchanged greetings with him, and when the courteous and amiable talk was finished, he sat down at one side. When he had done so, he said:

“Master Gotama, Prince Bodhi pays homage with his head at the Blessed One’s feet and asks whether he is free from affliction, free from ailment, and is healthy, strong and living in comfort, and he says thus: ‘Let the Blessed One with the Sangha of bhikkhus accept tomorrow’s meal from Prince Bodhi!’”

The Blessed One accepted in silence. Then, knowing that the Blessed One had accepted, Sañjikāputta rose from his seat and went to Prince Bodhi, and he told him: “We told that Blessed One on your behalf, sir: ‘Master Gotama… tomorrow’s meal from Prince Bodhi.’ It has been accepted by the monk Gotama.”

Then, when the night was ended, Prince Bodhi had good food of various kinds prepared in his own house and he had the Kokanada Palace spread with white cloth to the last step of the stair. Then he addressed the divine-caste student Sañjikāputta: “Come, my dear Sañjikāputta. Go to the Blessed One and announce that it is time thus: ‘It is time, venerable sir, the meal is ready.’”

“Yes, sir,” Sañjikāputta replied, and he went to the Blessed One and announced that it was time thus: “It is time, Master Gotama, the meal is ready.”

Then, it being morning, the Blessed One dressed, and taking his bowl and outer robe, he went to Prince Bodhi’s house.

Now on that occasion Prince Bodhi was standing in the outer porch waiting for the Blessed One. He saw the Blessed One coming in the distance. As soon as he saw him, he went out to meet him and paid homage to him; and then, allowing the Blessed One to precede him, they proceeded to the Kokanada Palace. But the Blessed One stopped at the lowest step of the stair. Prince Bodhi said to him: “Venerable sir, let the Blessed One step on the cloth, let the Sublime One step on the cloth, that it may be long for my welfare and happiness.”

When this was said the Blessed One was silent.

A second time Prince Bodhi said to him: “Venerable sir… for my welfare and happiness.” And a second time the Blessed One was silent.

A third time Prince Bodhi said to him: “Venerable sir… for my welfare and happiness.”

The Blessed One looked at the venerable Ānanda. The venerable Ānanda said to Prince Bodhi: “Prince, let the cloth be removed. The Blessed One will not step on a strip of cloth: the Tathāgata has regard for the coming generation.”

So Prince Bodhi had the cloth removed, and he had seats prepared in the upper apartments of the Kokanada Palace. The Blessed One went up to the Kokanada Palace and sat down on the seats prepared together with the Sangha of bhikkhus.

Then with his own hands Prince Bodhi served and satisfied the Sangha of bhikkhus headed by the Buddha with various kinds of good food. When the Blessed One had eaten and no longer had the bowl in his hand, Prince Bodhi took a low seat and sat down at one side. When he had done so, he said to the Blessed One: “Venerable sir, we have thought thus: ‘Pleasure is not to be reached through pleasure; pleasure is to be reached through pain.’”

“I too, Prince, before my Enlightenment while I was still only an unenlightened Bodhisatta, thought thus: ‘Pleasure is not to be reached through pleasure; pleasure is to be reached through pain.’

“Later, Prince while still young a black-haired youth endowed with the blessing of youth, in the first phase of life, I shaved off my hair and beard—though my mother and father wished otherwise and grieved with tearful faces—I put on the yellow cloth and went forth from the house life into homelessness.

“Having gone forth in search of what is profitable, seeking the supreme state of sublime peace, I went to Ālāra Kālāma and I said to him: ‘Friend Kalama, I want to lead the life divine in this Dhamma and Discipline.’

“When this was said, Ālāra Kālāma replied: ‘The venerable one may stay here. This Dhamma is such that in no long time a wise man can enter upon and abide in it, himself realizing through direct knowledge his own teacher’s doctrine.’

“I soon learnt the Dhamma. I claimed that as far as mere lip-reciting and rehearsal of his teachings went I could speak with knowledge and assurance, and that I knew and saw—and there were others that did likewise.

“I considered: ‘It is not through mere faith alone that Ālāra Kālāma declares his Dhamma; he does so because he enters upon and abides in it, himself realizing it through direct knowledge. Certainly Alara Kalama abides in this Dhamma knowing and seeing.’

“Then I went to Ālāra Kālāma, and I said to him: ‘Friend Kalama, in what way do you declare to have entered upon this Dhamma, yourself realizing it through direct knowledge?’

“When this was said, he declared the base consisting of nothingness.

“I considered: ‘Not only Ālāra Kālāma has faith; I too have faith. Not only Ālāra Kālāma has energy; I too have energy. Not only Alara Kalama has mindfulness; I too have mindfulness. Not only Ālāra Kālāma has concentration; I too have concentration. Not only Ālāra Kālāma has understanding; I too have understanding. Suppose I exercise control in order to realize the Dhamma that he declares to have entered upon, himself realizing it through direct knowledge?’

“I soon entered upon and abode in that Dhamma, myself realizing it through direct knowledge. Then I went to Ālāra Kālāma, and I said to him: ‘Friend Kalama, is it in this way that you declare to have entered upon this Dhamma, yourself realizing it through direct knowledge?’

“‘It is in this way, friend, that I declare to have entered upon this Dhamma, myself realizing it through direct knowledge.’

“‘Friend, I too in this way enter upon and abide in this Dhamma, myself realizing it through direct knowledge.’

“‘It is gain for us, friend, it is great gain for us that we have such a venerable one as our companion in the life divine. So the Dhamma that I declare to have entered upon, myself realizing it through direct knowledge, that Dhamma you enter upon and abide in, yourself realizing it through direct knowledge. And the Dhamma that you enter upon and abide in, yourself realizing it through direct knowledge, that Dhamma I declare to have entered upon, myself realizing it through direct knowledge. So you know the Dhamma that I know; I know the Dhamma that you know. As I am, so you are; as you are, so am I. Come, friend, let us now lead this community together.’

“Thus Ālāra Kālāma, my Teacher, placed me, his pupil, on an equal footing with himself, and awarded me the highest honour.

“I considered: ‘This Dhamma does not lead to dispassion, to fading of lust, to cessation, to peace, to direct knowledge, to full enlightenment, to Nibbāna, but only to the base consisting of nothingness.’

“I was not satisfied with that Dhamma. I left it and went away.

“Still in search of what is profitable, seeking the supreme state of sublime peace, I went to Uddaka Rāmaputta, and I said to him: ‘Friend, I want to lead the life divine in this Dhamma and Discipline.’

“When this was said, Uddaka Rāmaputta replied: ‘The venerable one may stay here. This Dhamma is such that in no long time a wise man can enter upon and abide in it, himself realizing through direct knowledge his own teacher’s doctrine.’ I soon learned the Dhamma. I claimed that as far as mere lip-reciting and rehearsal of his teaching went I could speak with knowledge and assurance, and that I knew and saw—and there were others who did likewise.

“I considered: ‘It is not through mere faith alone that Rāma declares his Dhamma, but he does so because he enters upon and abides in it, himself realizing it through direct knowledge. Certainly Rāma abides in this Dhamma knowing and seeing.’

“Then I went to Uddaka Rāmaputta, and I said to him: ‘Friend Rāma, in what way do you declare to have entered upon this Dhamma, yourself realizing it through direct knowledge?’”

“When this was said, he declared the base consisting of neither-perception-nor-non-perception.

“I considered: ‘Not only Rāma has faith; I too have faith. Not only Rāma has energy; I too have energy. Not only Rāma has mindfulness; I too have mindfulness. Not only Rāma has concentration; I too have concentration. Not only Rāma has understanding; I too have understanding. Suppose I exercise control in order to realize the Dhamma that he declares to have entered upon, himself realizing it through direct knowledge?’

“I soon entered upon and abode in that Dhamma, myself realizing it through direct knowledge. Then I went to Uddaka Rāmaputta and I said to him: ‘Friend Rāma, is it in this way that you declare to have entered upon the Dhamma, yourself realizing it through direct knowledge?’

“‘It is in this way, friend, that Rāma declares to have entered upon the Dhamma, himself realizing it through direct knowledge.’

“‘Friend, I too in this way enter upon and abide in this Dhamma, myself realizing it through direct knowledge.’

“‘It is gain for us, friend, it is great gain for us, that we have such a venerable one for our companion in the life divine. So the Dhamma that Rāma declares to have entered upon, himself realizing it through direct knowledge, that Dhamma you enter upon and abide in, yourself realizing it through direct knowledge. And the Dhamma that you enter upon and abide in, yourself realizing it through direct knowledge, that Dhamma Rāma declares to have entered upon, himself realizing it through direct knowledge. So you know that Dhamma that Rāma knows; Rāma knows the Dhamma that you know. As Rāma is, so you are; as you are, so Rāma is. Come, friend, do you now lead this community.’

“Thus Uddaka Rāmaputta, my companion in the life divine, placed me in the Teacher’s place and accorded me the highest honour.

“I considered: ‘This Dhamma does not lead to dispassion, to fading of lust, to cessation, to peace, to direct knowledge, to full enlightenment, to Nibbāna; but only to the base consisting of neither-perception-nor-non-perception.’

“I was not satisfied with that Dhamma. I left it and went away.

“Still in search of what is profitable, seeking the supreme state of sublime peace, I wandered by stages through the Magadhan country, till at length I arrived at Senānigama near Uruvelā. There I saw an agreeable piece of ground, a delightful grove, a clear-flowing river with pleasant smooth banks, and nearby a village as alms resort. I considered: ‘There is this agreeable piece of ground, this delightful grove, this clear-flowing river with pleasant smooth banks, and nearby a village for alms resort. This will serve for the endeavour of a clansman who seeks endeavour.’ And I sat down there thinking: ‘This will serve for endeavour.’

“Now three similes occurred to me spontaneously, never heard before.

“Suppose there were a wet, sappy piece of wood lying in water, and a man came with an upper firestick, thinking: ‘I shall light a fire, I shall produce heat’; how do you conceive this, Prince, would the man light a fire and produce heat by taking the upper firestick and rubbing with it the wet, sappy piece of wood lying in water?”

“No, Master Gotama. Why not? Because it is a wet, sappy piece of wood, and besides, it is lying in water. So the man would reap weariness and disappointment.”

“So, Prince, while a monk or divine lives still bodily and mentally not withdrawn from sensual desires, and while his lust, affection, thirst and fever for sensual desires are not quite abandoned and quieted within him, then, even if the good monk or divine feels painful, racking, piercing feelings due to striving, he is incapable of knowledge and vision and the supreme enlightenment, and even if the good monk or divine does not feel painful, racking, piercing feelings due to striving, he is incapable of knowledge and vision and the supreme enlightenment. This was the first simile that occurred to me spontaneously, never heard before.

“Again, suppose there were a wet, sappy piece of wood lying on dry land far from water, and a man came with an upper firestick, thinking: ‘I shall light a fire, I shall produce heat’; how do you conceive this, Prince, would the man light a fire and produce heat by taking the upper firestick and rubbing with it the wet, sappy piece of wood lying on dry land far from water?”

“No, Master Gotama. Why not? Because it is a wet, sappy piece of wood, though it is lying on dry land far from water. So the man would reap weariness and disappointment.”

“So, Prince, while a monk or divine lives still only bodily withdrawn from sensual desires, and while his lust, affection, passion, thirst and fever for sensual desires are not quite abandoned and quieted within him, then even if the good monk or divine feels painful, racking, piercing feelings due to striving, he is incapable of knowledge and vision and the supreme enlightenment. And even if the good monk or divine does not feel painful, racking, piercing feelings due to striving, he is incapable of knowledge and vision and the supreme enlightenment. This was the second simile that occurred to me spontaneously, never heard before.

“Again, suppose there were a dry sapless piece of wood lying on dry land far from water, and man came with an upper firestick, thinking: ‘I shall light a fire, I shall produce heat’; how do you conceive this, Prince, would the man light a fire and produce heat by rubbing with it the dry, sapless piece of wood lying on dry land far from water?”

“Yes, Master Gotama. Why so? Because it is a dry, sapless piece of of wood, and besides, it is lying on dry land far from water!”

“So, Prince, while a monk or divine lives both bodily and mentally withdrawn from sense-desires, and while his lust, affection, passion, thirst and fever, for sensual desires are quite abandoned and quieted within him, then, even if the good monk or divine feels painful, racking, piercing feelings due to striving, he is capable of knowledge and vision and the supreme enlightenment, and even if the good monk or divine does not feel painful, racking, piercing feelings due to striving, he is capable of knowledge and vision and the supreme enlightenment. This was the third simile that occurred to me spontaneously, never heard before.

“I thought: ‘Suppose, with my teeth clenched and my tongue pressed against the roof of my mouth, I beat down, constrain and crush mind with mind?’ So, with my teeth clenched and my tongue pressed against the roof of my mouth, I beat down, constrained and crushed mind with mind. While I did so, sweat ran from my armpits. Just as a strong man might seize a weaker by the head or shoulders and beat him down, constrain and crush him, so too, while with my teeth clenched and my tongue pressed against the roof of my mouth, I beat down, constrained and crushed mind with mind, sweat ran from my armpits. But although tireless energy was aroused in me and unremitting mindfulness was established, yet my body was overwrought and uncalm because I was exhausted by the painful endeavour. But such painful feeling as arose in me did not invade my mind and remain.

“I thought: ‘Suppose I practise the meditation without breathing?’ So I stopped the in-breaths and out-breaths in my mouth and nose. While I did so, there was a loud sound of winds coming from my ear holes. Just as there is a loud sound when a smith’s bellows are blown, so too, while I stopped the in-breaths and out-breaths in my nose and ears, there was a loud sound of winds coming from my ear holes.

“But although tireless energy was aroused in me… painful feeling… did not invade my mind and remain.

“I thought: ‘Suppose I practise further the meditation without breathing?’ So I stopped the in-breaths and out-breaths in my mouth, nose and ears. While I did so, violent winds harried my head. Just as if a strong man were splitting my head open with a sharp sword, so too, while I stopped the in-breaths and the out-breaths in my mouth, nose and ears, violent winds harried my head.

“But although tireless energy was aroused in me… painful feeling… did not invade my mind and remain.

“I thought: ‘Suppose I practise further the meditation without breathing?’ So I stopped the in-breaths and out-breaths in my mouth, nose and ears. While I did so, there were a violent pains in my head. Just as if a strong man were tightening a tough leather strap round my head as a headband, so too, while I stopped the in-breaths and out-breaths in my mouth, nose and ears, there were violent pains in my head.

“But although tireless energy was aroused in me… painful feeling… did not invade my mind and remain.

“I thought: ‘Suppose I practise further the meditation without breathing?’ So I stopped the in-breaths and out-breaths in my mouth, nose and ears. While I did so, violent winds carved up my belly. Just as a clever butcher or his apprentice carves up an ox’s belly with a sharp knife, so too, while I stopped the in-breaths and out-breaths in my mouth, nose and ears, violent winds carved up my belly.

“But although tireless energy was aroused in me… painful feeling… did not invade my mind and remain.

“I thought: ‘Suppose I practise further the meditation without breathing?’ So I stopped the in-breaths and out-breaths in my mouth, nose and ears. While I did so, there was violent burning in my body. Just as if two strong men had seized a weaker by both arms and were roasting him over a pit of hot coals, so too, while I stopped the in-breaths and out-breaths in mouth, nose and ears, there was a violent burning in my body.

“But although tireless energy was aroused in me… painful feeling… did not invade my mind and remain.

“Now when gods saw me, they said: ‘The monk Gotama is dead.’ Other gods said: ‘The monk Gotama is not dead, he is dying.’ Other gods said: ‘The monk Gotama is neither dead nor dying; he is an Arahant, for such is the way of Arahants.’

“I thought: ‘Suppose I entirely cut off food?’ Then gods came to me and said: ‘Good sir, do not entirely cut off food. If you do so, we shall inject heavenly food into your pores and you will live on that.’ I thought: ‘If I claim to be completely fasting and these gods inject heavenly food into my pores and I live on that, then I shall be lying.’ I dismissed those gods, saying: ‘There is no need.’

“I thought: ‘Suppose I take very little food, say, a handful each time, whether it is bean soup or lentil soup or vetch soup or pea soup?’ While I did so, my body reached a state of extreme emaciation. Because of eating so little my limbs became like the jointed segments of vine stems or bamboo stems. Because of eating so little my backside became like a camel’s hoof. Because of eating so little the projections on my spine stood forth like corded beads. Because of eating so little my ribs jutted out as gaunt as the crazy rafters of an old roofless barn. Because of eating so little the gleam of my eyes sunk far down in their sockets looked like the gleam of water sunk far down in a deep well. Because of eating so little my scalp shrivelled and withered as a green gourd shrivels and withers in the wind and sun. Because of eating so little, if I touched my belly skin, I encountered my backbone too; if I touched my backbone I encountered my belly skin too. Because of eating so little, if I made water or evacuated my bowels, I fell over on my face there. Because of eating so little, if I tried to ease my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell away from my body as I rubbed.

“Now when human beings saw me, they said: ‘The monk Gotama is a black man.’ Other human beings said: ‘The monk Gotama is not a black man, he is a brown man.’ Other human beings said: ‘The monk Gotama is neither a black nor a brown man, he is a fair-skinned man.’ So much had the clear, bright colour of my skin deteriorated through eating so little.

“I thought: ‘Whenever a monk or divine in the past has felt painful, racking, piercing feeling due to striving, it can equal this but not exceed it. And whenever a monk or divine in the future will feel painful, racking, piercing feeling due to striving, it can equal this but not exceed it. And whenever a monk or divine at present feels painful, racking, piercing feeling due to striving, it can equal this but not exceed it. But by this gruelling penance I have attained no distinction higher than the human state (dhamma) worthy of a Noble One’s knowledge and vision. Might there be another way to enlightenment?’

“I thought: ‘While my Sakyan father was busy, while I was sitting in the cool shade of a rose-apple tree quite secluded from sensual desires, secluded from unprofitable dhammas, I had direct knowledge of entering upon and abiding in the first jhāna, which is accompanied by initial and sustained application with happiness and bodily pleasure born of seclusion. Might that be the way to Enlightenment?’ Then, following on that memory, came the recognition: ‘This is the way to enlightenment.’

“I thought: ‘Why am I afraid of that pleasure? It is pleasure that has nothing to do with sensual desires and unprofitable dhammas.’

“I thought: ‘I am not afraid of that pleasure, since it has nothing to do with sensual desires and unprofitable dhammas.’

“I thought: ‘It is not possible to attain that pleasure with a body so excessively emaciated. Suppose I ate some solid food—some boiled rice and bread?’ And I ate some solid food—some oiled rice and bread. But at that time five bhikkhus were waiting upon me, thinking: ‘If the monk Gotama achieves something he will tell us.’ As soon as I ate the boiled rice and bread the five bhikkhus were disgusted and left me thinking: ‘The monk Gotama has turned self-indulgent, he has given up the endeavour and reverted to luxury.’

“Now when I had eaten solid food and regained strength, then quite secluded from sensual desires, secluded from unprofitable dhammas, I entered upon and abode in the first jhāna which is accompanied by initial and sustained application with happiness and bodily pleasure born of seclusion.

“But such pleasant feeling as arose in me did not invade my mind and remain.

“With the stilling of initial application and sustained application… second jhāna…

“But such pleasant feeling as arose in me did not invade my mind and remain.

“With the fading as well of happiness… third jhāna…

“But such pleasant feeling as arose in me did not invade my mind and remain.

“With the abandoning of bodily pleasure and pain… fourth jhāna.

“But such pleasant feeling as arose in me did not invade my mind and remain.

“When my concentrated mind was thus purified, clear, unblemished, rid of imperfection, and had become malleable, wieldy, steady, and attained to imperturbability, I directed my mind to the knowledge of recollection of past life, that is to say, one birth, two births, three births… five births, ten births… fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of world contraction, many aeons of world expansion, many aeons of world contraction and expansion: There I was so named, of such a race, with such qualities of appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I appeared elsewhere; and there too I was so-named, of such a race, with such qualities of appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there I appeared here. Thus with details and particulars I recollected my manifold past life.

This was the first true knowledge attained by me in the first watch of the night. Ignorance was banished and true knowledge arose; darkness was banished and light arose, as happens in one who abides diligent, ardent and self-controlled.

“But such pleasant feeling as arose in me did not invade my mind and remain.

“When my concentrated mind was thus purified… I directed my mind to the passing-away and reappearance of beings.

“With the heavenly eyesight which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, well-behaved and ill-behaved; I understood how beings pass on according to their kammas, thus: ‘These worthy beings who are ill-conducted in body, speech and mind, revilers of Noble Ones, wrong in their views, giving effect to wrong view in their kammas (actions), have, on the dissolution of the body, after death, appeared in a bad destination, in perdition, even in hell; but these worthy beings, who are well-conducted in body, speech and mind, not revilers of Noble Ones, right in their views, giving effect to right view in their kammas (actions), have, on the dissolution of the body, after death, appeared in a good destination, even in the heavenly world.’ Thus with heavenly eyesight which is purified and surpasses the human, I saw beings passing away and reappearing inferior and superior, fair and ugly, well-behaved and ill-behaved: I understood how beings pass on according to their kammas.

“This was the second true knowledge attained by me in the second watch of the night. Ignorance was banished and true knowledge arose; darkness was banished and light arose, as happens in one who dwells diligent, ardent and self-controlled.

“But such pleasant feeling as arose in me did not invade my mind and remain.

“When my concentrated mind was thus purified… I directed my mind to the knowledge of exhaustion of taints. I had direct knowledge as it actually was: ‘This is suffering’; I had direct knowledge thus: ‘This is the origin of suffering’; I had direct knowledge thus: ‘This is the cessation of suffering’; I had direct knowledge thus: ‘This is the way leading to the cessation of suffering’; I had direct knowledge thus: ‘These are taints’; I had direct knowledge thus: ‘This is the origin of taints’; I had direct knowledge thus: ‘This is the cessation of taints’; I had direct knowledge thus: ‘This is the way leading to the cessation of taints.’

“When I knew thus, the mind was liberated from the taints of sensual desire, from the taints of being and from the taints of ignorance. When liberated there came the knowledge ‘It is liberated’. I had direct knowledge ‘It is liberated’. I had direct knowledge thus: ‘Birth is exhausted, the life divine has been lived out, what can be done is done. There is no more of this to come.’

“This was the third true knowledge attained by me in the third watch of the night. Ignorance was banished and true knowledge arose; darkness was banished and light arose, as happens in one who dwells diligent, ardent and self-controlled.

“It occurred to me, Prince, the Dhamma that I have attained is profound, hard to see and hard to discover. It is the most peaceful and superior goal of all, unattainable by mere ratiocination, subtle, and for the wise to experience. But this generation loves something to rely on, delights in something to rely on, is glad of something to rely on. It is hard for such a generation to see this truth, namely, specific conditionality, dependent origination. And it is hard to see this truth, namely, the stilling of all formations, relinquishing of all essentials of existence, exhaustion of craving, fading of lust, cessation, Nibbāna. And if I taught the Dhamma, others would not understand me, and that would be weariness and a bother for me.

“In fact there came to me spontaneously these stanzas never heard before:

“‘Enough, nor teach the Dhamma
That even I found hard to reach;
For it will never be perceived
By those who live in lust and hate.
Men dyed in lust, and whom a cloud
Of darkness laps, will never see
What goes against the stream, is subtle,
Deep, and hard to see, abstruse.’

“Considering thus, my mind favoured inaction instead of teaching the Dhamma.

“Then the Brahmā Divinity Sahampati knew in mind the thought in my mind, and he considered: ‘The world will be lost, the world will be utterly lost, since the mind of the Tathāgata, Arahant and Fully Enlightened One, favours inaction instead of teaching the Dhamma.’

“Then just as soon as a strong man might extend his flexed arm or flex his extended arm, the Divinity Sahampati vanished in the world of the Divinity and appeared before me. Then he arranged his upper robe on one shoulder and raising his hands palms together towards me, he said: ‘Venerable Sir, let the Blessed One teach the Dhamma. There are beings with little dust in their eyes who are wasting through not hearing the Dhamma. Some of them will gain final knowledge of the Dhamma.’

“The Divinity Sahampati spoke thus, and having done so, he said further:

“‘In Magadha till now have Dhammas been
Unpurified, thought out by those still stained.
Open the Deathless gateway, let them hear
The Dhamma the Immaculate has found;
And, just as one sees all the folk around
Who stands upon a solid pile of rock,
Survey, O sorrowless, all-seeing sage,
This human breed engulfed in sorrowing
That Birth has at its mercy, and Old Age.
Arise victorious Hero, Knowledge-bringer,
Free from all debt, and wander in the world.
Proclaim the Dhamma; there are some,
O Blessed One, will understand.’

“Then I listened to the Divinity’s pleading. Out of compassion for beings I surveyed the world with the eye of a Buddha. Surveying the world with the eye of a Buddha, I saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and hard to teach, and some that dwelt seeing fear in blame and in the other world.

“Just as in a pond of blue or red or white lotuses, some lotuses that are born and grow in the water thrive immersed in the water without rising out of it, and some other lotuses that are born and grow in water rest on the water’s surface, and some other lotuses that are born and grow in the water rise out of the water and stand clear, unwetted by it; so too, surveying the world… and some that dwelt seeing fear in blame and in the other world.

“Then I replied to the Divinity Sahampati in stanzas:

“‘Open for them are the Deathless’ doors,
Let those that hear now show their faith,
Seeing the bother I spoke not for men
Dhamma subtle and sublime, Divinity.’

“Then the Divinity Sahampati thought: ‘I have made it possible for the Dhamma to be taught by the Blessed One.’ And after paying homage to me, keeping me on the right, the Divinity departed.

“I considered thus: ‘To whom should I first teach the Dhamma? Who will soon understand this Dhamma?’

“I considered thus: ‘Ālāra Kālāma is wise, learned and discerning. He has long had little dust in his eyes. Suppose I taught the Dhamma first to Ālāra Kālāma? He will soon understand it.’

“Then gods approached me and said: ‘Venerable Sir, Ālāra Kālāma died seven days ago.’ And the knowledge and vision arose in me: ‘Alara Kalama died seven days ago.’ I considered thus: ‘Alara Kalama’s loss is a great one. If he had heard this Dhamma, he would soon have understood it.’

“I considered thus: ‘To whom should I first teach the Dhamma? Who will understand this Dhamma?’

“I considered thus: ‘Uddaka Rāmaputta is wise, learned and discerning. He has long had little dust in his eyes. Suppose I taught the Dhamma first to Uddaka Rāmaputta? He will soon understand it.’

“Then gods approached me and said: ‘Venerable Sir, Uddaka Rāmaputta died last night.’ And the knowledge and vision in me: ‘Uddaka Rāmaputta died last night.’ I considered thus: ‘Uddaka Rāmaputta’s loss is a great one. If he had heard this Dhamma, he would soon have understood it.’

“I considered thus: ‘To whom should I first teach the Dhamma? Who will understand this Dhamma?’

“I considered thus: ‘The bhikkhus of the group of five, who attended me while I was engaged in the struggle for control were very helpful. Suppose I taught the Dhamma first to them?’

“I considered thus: ‘Where are the bhikkhus of the group of five living now?’ And with the heavenly eyesight, which is purified and surpasses the human, I saw that they were living at Benares in the Deer Park at Isipatana.

“Then when I had stayed at Uruvelā as long as I chose, I set out to go by stages to Benares. Between Gayā and the Place of Enlightenment the monk Upaka saw me on the road. Seeing me, he said: ‘Friend, the colour of your skin is pure and bright. Under whom have you gone forth, friend? Or who is your Teacher? Or whose Dhamma do you confess?’

“When this was said, I replied to the monk Upaka in stanzas:

“‘Transcender of all being, All-knower am I,
Unsullied in all dhammas, renouncing them all
By craving’s ceasing freed. And this do I owe
To my own wit, to whom should I concede it?
I have no Teacher, and my like
Exists nowhere in all the world
With all its gods, because I have
No person for my counterpart.
I am the Teacher in the world
Without a peer, an Arahant too
And I alone am Full enlightened
Quenched, whose fires are quite extinct.
I go to Kāsi’s city now
To set in motion the Dhamma’s Wheel:
In a world that’s blind-become
I go to beat the Deathless Drum.’

“‘By your claims, friend, you ought to be a Victor Universal.’

“‘The Victors like me, Upaka,
Are these won to exhaustion of taints.
I vanquished all evil dhammas:
For that I am a Victor.’

“When this was said, the monk Upaka said: ‘May it be so, friend.’ Shaking his head, he took a by-path and departed.

“Then wandering by stages, I came at length to Benares, to the Deer Park at Isipatana, where the bhikkhus of the group of five were.

“They saw me coming at a distance, and they agreed among themselves thus: ‘Friends, here comes the monk Gotama who turned self-indulgent, shirked control and reverted to luxury. We ought not to pay homage to him or rise up for him or receive his bowl and robe. But a seat can be prepared for him. If he likes, he will sit down.’

“However, as soon as I approached, they found themselves unable to keep their pact. One came to meet me and took my bowl and outer robe; another prepared a seat; and another got water ready for my feet; and they addressed me by name as ‘friend’.

“When this was said, I told them: ‘Bhikkhus, do not address a Tathāgata by name as “friend”. A Tathāgata is an Arahant and Fully Enlightened. Listen, bhikkhus, the Deathless has been attained. I shall instruct you; I shall teach you the Dhamma. By practising as you are instructed, you will, by realization yourselves here and now through direct knowledge enter upon and abide in that supreme goal of the life divine on account of which clansmen rightly go forth from the home life into homelessness.’

“When this was said, the bhikkhus of the group of five answered me thus: ‘Friend Gotama, with the behaviour, the way, and the difficult feats which you practised you achieved no distinction worthy of a Noble One’s knowledge and vision higher than the human state (dhamma). Since you have now turned self-indulgent, shirked control and reverted to luxury, how will you have achieved any such distinction?’

“When this was said, I told them: ‘A Tathāgata is not one who has turned self-indulgent, nor has he shirked control and reverted to luxury. A Tathāgata is an Arahant and Fully Enlightened. Listen, bhikkhus, the Deathless has been attained… from the home life into homelessness.’

“A second time the bhikkhus of the group of five said to me: ‘Friend Gotama… how will you have achieved any such distinction?’

“A second time I told them: ‘A Tathāgata is not one who has turned self-indulgent… from the home life into homelessness.’

“A third time the bhikkhus of the group of five said to me: ‘Friend Gotama… how will you have achieved any such distinction?’”

“When this was said I asked them: ‘Bhikkhus, have you ever known me speak like this before?’

“‘No, venerable sir.’

“‘Bhikkhus, a Tathāgata is an Arahant and Fully Enlightened. Listen, bhikkhus, the Deathless has been attained. I shall instruct you; I shall teach you the Dhamma. By practising as you are instructed, you will, by realization yourselves here and now through direct knowledge enter upon and abide in that supreme goal of the life divine on account of which clansmen rightly go forth from the home life into homelessness.’

“I was able to convince the bhikkhus of the group of five. Sometimes I instructed two bhikkhus while three went for alms; and we six lived upon what the three brought back from their alms-round. Sometimes I instructed three bhikkhus while two went for alms; and we six lived upon what the two brought back from their alms-round.

“Then the bhikkhus of the group of five, being thus advised and instructed by me, not long after, by realization themselves with direct knowledge here and now entered upon and abode in that supreme goal of the life divine for the sake of which clansmen rightly go forth from the home life into homelessness.”

When this was said, Prince Bodhi said to the Blessed One: “Venerable sir, when a bhikkhu finds a Tathāgata to discipline him, how long is it before, by realization himself with direct knowledge here and now he enters upon and abides in that supreme goal of the life divine for the sake of which clansmen rightly go forth from the home life into homelessness?”

“As to that, Prince, I shall ask you a question in return. Answer it as you choose. How do you conceive this, Prince, are you skilled in the art of wielding a goad while riding an elephant?”

“Yes, venerable sir, I am.”

“How do you conceive this, Prince? Suppose a man came here thinking: ‘Prince Bodhi knows the art of wielding a goad while riding an elephant; I shall train in that art under him,’ and he had no faith and did not achieve what is achievable by faith, and he was unhealthy and did not achieve what is achievable by health, and he was fraudulent and deceitful and did not achieve what is achievable by honesty and sincerity, and he was idle and did not achieve what is achievable by energy, and he had no understanding and did not achieve what is achievable by understanding—how do you conceive this, Prince, would that man train under you in the art of wielding a goad while riding an elephant?”

“Venerable sir, even if he had one of those deficiencies, he would not. So what of the five?”

“How do you conceive this, Prince? Suppose a man came here thinking: ‘Prince Bodhi knows the art of wielding a goad while riding an elephant; I shall train in that art under him,’ and he had faith and achieved what is achievable by faith, and he was healthy and achieved what is achievable by health, and he was honest and sincere and achieved what is achievable by honesty and sincerity, and he was energetic and achieved what is achievable by energy, and he had understanding and achieved what is achievable by understanding—how do you conceive this, Prince, would that man train under you in the art of wielding a goad while riding an elephant?”

“Venerable sir, even if he had one of those qualities, he would. So what of the five?”

“So too, Prince, there are these five factors of endeavour. What five?

“1. Here a bhikkhu has faith, he places his faith in a Tathāgata’s Enlightenment thus: ‘That Blessed One is such since he is Arahant and Fully Enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of men to be trained, teacher of gods and men, enlightened, blessed.’

“2. He has little affliction and little ailment, possessing a good digestion that is neither too cool nor too warm but medium and able to bear the strain of endeavour.

“3. He is without deceit or fraud, and to his teacher and his companions in the life divine he shows himself as he actually is.

“4. He is energetic in abandoning unprofitable dhammas and in undertaking profitable dhammas, steadfast, launching his effort with firmness, and unrelenting where profitable dhammas are concerned.

“5. He has understanding, possesses understanding of arising and disappearance that is noble, penetrative and leads to the complete exhaustion of suffering.

“These are the five factors of endeavour.

“When a bhikkhu who possesses these five factors of endeavour finds a Tathāgata to discipline him, he might dwell seven years before, by realization himself with direct knowledge, he here and now entered upon and dwelt in that supreme goal of the life divine for the sake of which clansmen rightly go forth from the home life into homelessness.

“Let alone seven years, when a bhikkhu possessed of these five factors of endeavour finds… he might dwell six years… into homelessness.

“Let alone six years… five years…

“Let alone five years… four years…

“Let alone four years… three years…

“Let alone three years… two years…

“Let alone two years… one year…

“Let alone one year… seven months…

“Let alone two months… one month…

“Let alone one month… half month…

“Let alone half a month… seven days and nights…

“Let alone one day and night, when a bhikkhu possessed of these five factors of endeavour finds a Tathāgata to discipline him, then being instructed in the evening, he might arrive at distinction in the morning; being instructed in the morning, he might arrive at distinction in the evening.”

When this was said, Prince Bodhi said to the Blessed One: “Oh the Buddha! Oh the Dhamma! Oh the well-proclaimedness of the Dhamma, that one instructed in the evening might arrive at distinction in the morning, and one instructed in the morning might arrive at distinction in the evening!”

When this was said, the divine-caste student Sañjikāputta said to Prince Bodhi: “Master Bodhi says: ‘Oh the Buddha! Oh the Dhamma! Oh the well-proclaimedness of the Dhamma!’ but not ‘I go to Master Gotama for refuge and to the Dhamma and to the Sangha of bhikkhus.’”

“Do not say that, my dear Sañjikāputta, do not say that. I heard and learnt this from the lady’s (my mother’s) lips: There was an occasion when the Blessed One was living at Kosambi in Ghosita’s Park. Then the lady (my mother) who was pregnant went to the Blessed One and after paying homage to him, she sat down at one side. When she had done so, she said to the Blessed One: ‘Venerable sir, the prince or princess in my womb, whichever it may be, goes to the Blessed One for refuge and to the Dhamma and to the Sangha of bhikkhus. Let the Blessed One remember the child as a follower who has gone to him for refuge for life’. There was also an occasion when the Blessed One was living here too in the country of the Bhaggas at Suṁsumāragira in the Bhesakalā Grove, the Deer Park. Then my nurse, carrying me at her hip, went to the Blessed One, and after paying homage to him, she stood at one side. When she had done so, she said to him: ‘Venerable sir, this Prince Bodhi goes to the Blessed One for refuge and to the Dhamma and to the Sangha of bhikkhus. Let the Blessed One remember him as a follower who has gone to him for refuge for life’. Now, my dear Sañjikāputta, for the third time I go to the Blessed One for refuge and to the Dhamma and to the Sangha of bhikkhus. Let the Blessed One remember me as a follower who has gone to him for refuge for life.”