5.
The Discourse to Prince Bodhi
324. Thus have I heard - On one occasion the Blessed One was dwelling among the Bhaggas at Suṃsumāragira in the Bhesakaḷā Grove, in the Deer Park. Now at that time Prince Bodhi had a mansion named Kokanada, recently built, not yet inhabited by any ascetic or brahmin or any human being. Then Prince Bodhi addressed the young man Sañjikāputta: "Come, my dear Sañjikāputta, go to where the Blessed One is; having approached, in my name pay respect with your head at the Blessed One's feet, and ask about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort - 'Prince Bodhi, venerable sir, pays respect with his head at the Blessed One's feet, and asks about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort.' And say this: 'May the Blessed One consent to accept a meal from Prince Bodhi tomorrow together with the Community of monks, venerable sir.'" "Yes, sir," the young man Sañjikāputta replied to Prince Bodhi and approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the young man Sañjikāputta said this to the Blessed One: "Prince Bodhi, Master Gotama, pays respect with his head at Master Gotama's feet, and asks about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort. And he says thus: 'May Master Gotama consent to accept a meal from Prince Bodhi tomorrow together with the Community of monks.'" The Blessed One consented by silence. Then the young man Sañjikāputta, having learned of the Blessed One's acceptance, rose from his seat and approached Prince Bodhi; having approached, he said this to Prince Bodhi: "We spoke to that Master Gotama in your name: 'Prince Bodhi pays respect with his head at Master Gotama's feet, and asks about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort. And he says thus: May Master Gotama consent to accept a meal from Prince Bodhi tomorrow together with the Community of monks.' And it has been consented to by the ascetic Gotama."
325. Then Prince Bodhi, after that night had passed, having had superior solid and soft food prepared at his own dwelling, and having had the Kokanada mansion spread with white cloths as far as the lowest step, addressed the young man Sañjikāputta: "Come, my dear Sañjikāputta, go to where the Blessed One is; having approached, announce the time to the Blessed One: 'It is time, venerable sir, the meal is ready.'" "Yes, sir," the young man Sañjikāputta replied to Prince Bodhi and approached the Blessed One; having approached, he announced the time to the Blessed One: "It is time, Master Gotama, the meal is ready." Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, approached the dwelling of Prince Bodhi. Now at that time Prince Bodhi was standing outside the door-porch, waiting for the Blessed One. Prince Bodhi saw the Blessed One coming from afar. Having seen him, having gone out to meet him, having paid respect to the Blessed One, having put him in front, he approached the Kokanada mansion. Then the Blessed One stood leaning against the lowest step. Then Prince Bodhi said this to the Blessed One: "Let the Blessed One ascend upon the cloths, venerable sir, let the Fortunate One ascend upon the cloths; that would be for my welfare and happiness for a long time." When this was said, the Blessed One remained silent. For the second time, etc. For the third time Prince Bodhi said this to the Blessed One: "Let the Blessed One ascend, venerable sir. Upon the cloths, let the Fortunate One ascend upon the cloths; that would be for my welfare and happiness for a long time."
326. Then the Blessed One looked towards the Venerable Ānanda. Then the Venerable Ānanda said this to Prince Bodhi: "Let the cloths be gathered up, prince; the Blessed One will not step upon cloth carpeting. The Truth-finder has compassion for future generations." Then Prince Bodhi, having had the cloths gathered up, had seats prepared in the upper Kokanada mansion. Then the Blessed One, having ascended the Kokanada mansion, sat down on the prepared seat together with the Community of monks. Then Prince Bodhi with his own hand satisfied and served the Community of monks headed by the Buddha with superior solid and soft food. Then Prince Bodhi, when the Blessed One had finished eating and had removed his hand from the bowl, having taken a certain low seat, sat down to one side. Seated to one side, Prince Bodhi said this to the Blessed One: "Venerable sir, it occurs to me thus: 'Happiness is not to be attained by means of happiness; happiness is to be attained by means of suffering.'"
327. "To me too, prince, before the enlightenment, while still unenlightened, being just a Bodhisatta, this occurred - 'Happiness is not to be attained by means of happiness; happiness is to be attained by means of suffering.' So I, prince, at a later time, while still young, with jet-black hair, endowed with the blessing of youth, in the first stage of life, against the wishes of my unwilling parents, with tearful faces, weeping, having shaved off my hair and beard, having put on ochre robes, went forth from home into homelessness. Having thus gone forth, seeking what is wholesome, searching for the unsurpassed state of supreme peace, I approached Āḷāra Kālāma; having approached, I said this to Āḷāra Kālāma - 'I wish, friend Kālāma, to live the holy life in this Teaching and discipline.' When this was said, prince, Āḷāra Kālāma said this to me - 'Let the venerable one dwell here; this Teaching is such that an intelligent person could before long realise his own teacher's doctrine by direct knowledge himself, having attained, and dwell in it.' So I, prince, before long, quickly, learnt that Teaching thoroughly. So I, prince, to that extent only, with mere lip-recitation, with mere repetition of what was spoken, I spoke the doctrine of knowledge and the doctrine of the elders, and I claimed 'I know, I see', both I and others. To me, prince, this occurred - 'Āḷāra Kālāma does not declare this Teaching merely through faith alone, saying "having realised by direct knowledge myself, having attained, I dwell in it"; certainly Āḷāra Kālāma dwells knowing and seeing this Teaching.'
Then I, prince, approached Āḷāra Kālāma; having approached, I said this to Āḷāra Kālāma - 'In what respect, friend Kālāma, do you declare this Teaching, saying "having realised by direct knowledge myself, having attained, I dwell in it"?' When this was said, prince, Āḷāra Kālāma declared the plane of nothingness. To me, prince, this occurred - 'It is not only Āḷāra Kālāma who has faith, I too have faith; it is not only Āḷāra Kālāma who has energy, etc. mindfulness, concentration, wisdom, I too have wisdom. What if I were to strive for the realisation of that Teaching which Āḷāra Kālāma declares, saying "having realised by direct knowledge myself, having attained, I dwell in it".' So I, prince, before long, quickly, having realised that Teaching by direct knowledge myself, having attained, dwelt in it. Then I, prince, approached Āḷāra Kālāma; having approached, I said this to Āḷāra Kālāma - 'Is it to this extent, friend Kālāma, that you declare this Teaching, having realised by direct knowledge yourself, having attained?' 'It is to this extent indeed, friend, that I declare this Teaching, having realised by direct knowledge myself, having attained.' 'I too, friend, to this extent dwell in this Teaching, having realised by direct knowledge myself, having attained.' 'It is a gain for us, friend, it is well gained for us, that we see such a venerable fellow in the holy life. Thus the Teaching which I declare, having realised by direct knowledge myself, having attained, that Teaching you dwell in, having realised by direct knowledge yourself, having attained. The Teaching which you dwell in, having realised by direct knowledge yourself, having attained, that Teaching I declare, having realised by direct knowledge myself, having attained. Thus the Teaching which I know, that Teaching you know; the Teaching which you know, that Teaching I know. Thus as I am, so are you; as you are, so am I. Come now, friend, let us both together look after this community.' Thus indeed, prince, Āḷāra Kālāma, being my teacher, placed me, being his pupil, on an equal footing with himself, and honoured me with the highest honour. To me, prince, this occurred - 'This Teaching does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, but only to rebirth in the plane of nothingness.' So I, prince, not being satisfied with that Teaching, disenchanted with that Teaching, departed.
328. "So I, prince, seeking what is wholesome, searching for the unsurpassed state of supreme peace, approached Udaka Rāmaputta; having approached, I said this to Udaka Rāmaputta - 'I wish, friend, to live the holy life in this Teaching and discipline.' When this was said, prince, Udaka Rāmaputta said this to me - 'Let the venerable one dwell here; this Teaching is such that an intelligent person could before long realise his own teacher's doctrine by direct knowledge himself, having attained, and dwell in it.' So I, prince, before long, quickly, learnt that Teaching thoroughly. So I, prince, to that extent only, with mere lip-recitation, with mere repetition of what was spoken, I spoke the doctrine of knowledge and the doctrine of the elders, and I claimed 'I know, I see', both I and others. To me, prince, this occurred - 'Rāma does not declare this Teaching merely through faith alone, saying "having realised by direct knowledge myself, having attained, I dwell in it"; certainly Rāma dwelt knowing and seeing this Teaching.' Then I, prince, approached Udaka Rāmaputta; having approached, I said this to Udaka Rāmaputta - 'In what respect, friend, did Rāma declare this Teaching, saying "having realised by direct knowledge myself, having attained, I dwell in it"?' When this was said, prince, Udaka Rāmaputta declared the plane of neither-perception-nor-non-perception. To me, prince, this occurred - 'It is not only Rāma who had faith, I too have faith; it is not only Rāma who had energy, etc. mindfulness, concentration, wisdom, I too have wisdom. What if I were to strive for the realisation of that Teaching which Rāma declared, saying "having realised by direct knowledge myself, having attained, I dwell in it".' So I, prince, before long, quickly, having realised that Teaching by direct knowledge myself, having attained, dwelt in it.
"Then I, prince, approached Udaka Rāmaputta; having approached, I said this to Udaka Rāmaputta - 'Is it to this extent, friend, that Rāma declared this Teaching, having realised by direct knowledge himself, having attained?' 'It is to this extent indeed, friend, that Rāma declared this Teaching, having realised by direct knowledge himself, having attained.' 'I too, friend, to this extent dwell in this Teaching, having realised by direct knowledge myself, having attained.' 'It is a gain for us, friend, it is well gained for us, that we see such a venerable fellow in the holy life. Thus the Teaching which Rāma declared, having realised by direct knowledge himself, having attained, that Teaching you dwell in, having realised by direct knowledge yourself, having attained. The Teaching which you dwell in, having realised by direct knowledge yourself, having attained, that Teaching Rāma declared, having realised by direct knowledge himself, having attained. Thus the Teaching which Rāma directly knew, that Teaching you know; the Teaching which you know, that Teaching Rāma directly knew. Thus as Rāma was, so are you; as you are, so was Rāma. Come now, friend, you look after this community.' Thus indeed, prince, Udaka Rāmaputta, being my fellow in the holy life, placed me in the position of teacher, and honoured me with the highest honour. To me, prince, this occurred - 'This Teaching does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, but only to rebirth in the plane of neither-perception-nor-non-perception.' So I, prince, not being satisfied with that Teaching, disenchanted with that Teaching, departed.
329. "So I, prince, seeking what is wholesome, searching for the unsurpassed state of supreme peace, wandering on a journey gradually among the Magadhans, arrived at Uruvelā, the market town of Senāni. There I saw a delightful piece of land, a pleasing jungle thicket, a flowing river with pure water, with good fords, delightful, and all around a village as food resort. To me, prince, this occurred - 'Delightful indeed, friend, is this piece of land, pleasing is the jungle thicket, the river flows with pure water, with good fords, delightful, and all around is a village as food resort. This is indeed suitable for a son of good family desirous of striving, for striving.' So I, prince, sat down right there - 'This is suitable for striving.' So much so, prince, that three similes came to my mind, simple, never heard before.
"Just as, prince, wet wood with sap placed in water. Then a man might come along having taken an upper fire-stick - 'I will produce fire, I will manifest heat.' What do you think, prince, would that man, having taken an upper fire-stick, rubbing that wet wood with sap placed in water, produce fire, manifest heat?" "No indeed, venerable sir. What is the reason for this? Because, venerable sir, that wood is wet with sap, and moreover it is placed in water, that man would only become a partaker of weariness and vexation." "Just so, prince, whatever ascetics or brahmins dwell not withdrawn from sensual pleasures in body and mind, and whatever sensual desire, sensual affection, sensual infatuation, sensual thirst, sensual fever they have towards sensual pleasures, that is not well abandoned internally, not well tranquillised. Even if those venerable ascetics and brahmins experience painful, sharp, severe, bitter feelings caused by their own exertion, they are incapable of knowledge, of vision, of unsurpassed enlightenment. Even if those venerable ascetics and brahmins do not experience painful, sharp, severe, bitter feelings caused by their own exertion, they are incapable of knowledge, of vision, of unsurpassed enlightenment. This, prince, was the first simile that came to my mind, simple, never heard before.
330. "Another simile also came to my mind, prince, simple, never heard before. Just as, prince, wet wood with sap, placed far from water on dry ground. Then a man might come along having taken an upper fire-stick - 'I will produce fire, I will manifest heat.' What do you think, prince, would that man, having taken an upper fire-stick, rubbing that wet wood with sap placed far from water on dry ground, produce fire, manifest heat?" "No indeed, venerable sir. What is the reason for this? Because, venerable sir, that wood is wet with sap, even though it is placed far from water on dry ground, that man would only become a partaker of weariness and vexation." "Just so, prince, whatever ascetics or brahmins dwell withdrawn from sensual pleasures in body and mind, yet whatever sensual desire, sensual affection, sensual infatuation, sensual thirst, sensual fever they have towards sensual pleasures, that is not well abandoned internally, not well tranquillised. Even if those venerable ascetics and brahmins experience painful, sharp, severe, bitter feelings caused by their own exertion, they are incapable of knowledge, of vision, of unsurpassed enlightenment. Even if those venerable ascetics and brahmins do not experience painful, sharp, severe, bitter feelings caused by their own exertion, they are incapable of knowledge, of vision, of unsurpassed enlightenment. This, prince, was the second simile that came to my mind, simple, never heard before.
331. "Another simile also came to my mind, prince, a third one, simple, never heard before. Just as, prince, dry wood, a dead tree, placed far from water on dry ground. Then a man might come along having taken an upper fire-stick - 'I will produce fire, I will manifest heat.' What do you think, prince, would that man, having taken an upper fire-stick, rubbing that dry wood, a dead tree, placed far from water on dry ground, produce fire, manifest heat?" "Yes, venerable sir." What is the reason for this? "Because, venerable sir, that wood is dry, a dead tree, and moreover it is placed far from water on dry ground." "Just so, prince, whatever ascetics or brahmins dwell withdrawn from sensual pleasures in body and mind, and whatever sensual desire, sensual affection, sensual infatuation, sensual thirst, sensual fever they have towards sensual pleasures, that is well abandoned internally, well tranquillised. Even if those venerable ascetics and brahmins experience painful, sharp, severe, bitter feelings caused by their own exertion, they are capable of knowledge, of vision, of unsurpassed enlightenment. Even if those venerable ascetics and brahmins do not experience painful, sharp, severe, bitter feelings caused by their own exertion, they are capable of knowledge, of vision, of unsurpassed enlightenment. This, prince, was the third simile that came to my mind, simple, never heard before. These three similes came to my mind, prince, simple, never heard before.
332. "To me, prince, this occurred - 'What if I, with teeth clenched, with tongue pressed against the palate, were to restrain, crush, and torment the mind by the mind.' So I, prince, with teeth clenched, with tongue pressed against the palate, restrain, crush, and torment the mind by the mind. As I, prince, with teeth clenched, with tongue pressed against the palate, was restraining, crushing, and tormenting the mind by the mind, sweat poured forth from my armpits. Just as, prince, a strong man, having seized a weaker man by the head or by the shoulders, would restrain, crush, and torment him; just so indeed for me, prince, with teeth clenched, with tongue pressed against the palate, restraining, crushing, and tormenting the mind by the mind, sweat poured forth from my armpits. My energy, however, prince, was aroused and unsluggish, mindfulness was established and unconfused, but my body was excited and not calm, being overwhelmed by that painful striving.
333. "To me, prince, this occurred - 'What if I were to meditate on the breathless meditative absorption.' So I, prince, stopped the in-breath and out-breath through the mouth and through the nose. When the in-breath and out-breath through the mouth and through the nose were stopped, prince, there was an exceeding sound of winds escaping through the ear-holes. Just as there is an exceeding sound of a blacksmith's bellows being blown, just so indeed for me, prince, when the in-breath and out-breath through the mouth and through the nose were stopped, there was an exceeding sound of winds escaping through the ear-holes. My energy, however, prince, was aroused and unsluggish, mindfulness was established and unconfused, but my body was excited and not calm, being overwhelmed by that painful striving.
"To me, prince, this occurred - 'What if I were to meditate on the breathless meditative absorption.' So I, prince, stopped the in-breath and out-breath through the mouth, through the nose, and through the ears. When the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, prince, exceeding winds struck at my head. Just as, prince, a strong man were to crush one's head with a sharp point, just so indeed for me, prince, when the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, exceeding winds struck at my head. My energy, however, prince, was aroused and unsluggish, mindfulness was established and unconfused, but my body was excited and not calm, being overwhelmed by that painful striving.
"To me, prince, this occurred - 'What if I were to meditate on the breathless meditative absorption.' So I, prince, stopped the in-breath and out-breath through the mouth, through the nose, and through the ears. When the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, prince, there were exceeding headaches in my head. Just as, prince, a strong man were to bind one's head with a tight leather strap as a head-band; just so indeed for me, prince, when the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, there were exceeding headaches in my head. My energy, however, prince, was aroused and unsluggish, mindfulness was established and unconfused, but my body was excited and not calm, being overwhelmed by that painful striving.
"To me, prince, this occurred - 'What if I were to meditate on the breathless meditative absorption.' So I, prince, stopped the in-breath and out-breath through the mouth, through the nose, and through the ears. When the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, prince, exceeding winds cut through my belly. Just as, prince, a skilled butcher or a butcher's apprentice were to cut through the belly with a sharp butcher's knife, just so indeed for me, prince, when the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, exceeding winds cut through my belly. My energy, however, prince, was aroused and unsluggish, mindfulness was established and unconfused, but my body was excited and not calm, being overwhelmed by that painful striving.
"To me, prince, this occurred - 'What if I were to meditate on the breathless meditative absorption.' So I, prince, stopped the in-breath and out-breath through the mouth, through the nose, and through the ears. When the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, prince, there was an exceeding burning in my body. Just as, prince, two strong men, having seized a weaker man by both arms, were to scorch and thoroughly burn him over a charcoal pit, just so indeed for me, prince, when the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, there was an exceeding burning in my body. My energy, however, prince, was aroused and unsluggish, mindfulness was established and unconfused, but my body was excited and not calm, being overwhelmed by that painful striving.
So much so, prince, that deities, having seen me, said thus: 'The ascetic Gotama is dead.' Some deities said thus: 'The ascetic Gotama is not dead, but he is dying.' Some deities said thus: 'The ascetic Gotama is not dead, nor is he dying. The ascetic Gotama is a Worthy One. Such is the dwelling of a Worthy One.'
334. "To me, prince, this occurred - 'What if I were to proceed to the complete arrest of food.' Then, prince, deities approached me and said this - 'Do not, sir, proceed to the complete arrest of food. If you, sir, proceed to the complete arrest of food, we shall instil divine nutriment through your pores, and by that you will sustain yourself.' To me, prince, this occurred - 'If I were to claim complete non-eating, and these deities were to instil divine nutriment through my pores, and by that I were to sustain myself, that would be false on my part.' So I, prince, dismissed those deities. I said 'enough'.
"To me, prince, this occurred - 'What if I were to take food little by little, a handful at a time, whether mung bean soup, or horse gram soup, or pea soup, or vetch soup.' So I, prince, took food little by little, a handful at a time, whether mung bean soup, or horse gram soup, or pea soup, or vetch soup. When I, prince, was taking food little by little, a handful at a time, whether mung bean soup, or horse gram soup, or pea soup, or vetch soup, my body reached a state of extreme emaciation. Just as the joints of eighty-year-old reeds or dark-coloured reeds, just so were my limbs and minor limbs because of that very little food. Just as a camel's hoof, just so were my buttocks because of that very little food. Just as a string of beads, just so was my backbone with its vertebrae protruding and sunken because of that very little food. Just as the rafters of an old hall become broken and collapsed, just so my ribs became broken and collapsed because of that very little food. Just as in a deep well the water-stars are seen sunk deep and shimmering, just so in my eye-sockets the pupils of my eyes were seen sunk deep and shimmering because of that very little food. Just as a bitter gourd cut unripe becomes shrivelled and withered by wind and heat, just so the skin of my head became shrivelled and withered because of that very little food. So I, prince, thinking 'I will touch the skin of my belly,' would grasp just the backbone, thinking 'I will touch the backbone,' would grasp just the skin of my belly. So much, prince, had the skin of my belly clung to my backbone because of that very little food. So I, prince, thinking 'I will defecate or urinate,' would fall down headlong right there because of that very little food. So I, prince, soothing this very body, would rub my limbs with my hand. As I, prince, rubbed my limbs with my hand, the hairs, rotten at the roots, fell from my body because of that very little food. So much so, prince, that people, having seen me, said thus - 'The ascetic Gotama is black.' Some people said thus - 'The ascetic Gotama is not black, the ascetic Gotama is brown.' Some people said thus - 'The ascetic Gotama is not black, nor is he brown, the ascetic Gotama is of golden-fish complexion.' So much, prince, had my pure and bright complexion been damaged because of that very little food.
335. "To me, prince, this occurred - 'Whatever ascetics or brahmins in the past period of time experienced painful, sharp, severe, bitter feelings caused by their own exertion, this was the utmost, not more than this. And whatever ascetics or brahmins in the future period of time will experience painful, sharp, severe, bitter feelings caused by their own exertion, this will be the utmost, not more than this. And whatever ascetics or brahmins at present experience painful, sharp, severe, bitter feelings caused by their own exertion, this is the utmost, not more than this. Yet I do not by this bitter performance of austerities attain any super-human achievement, any distinction of knowledge and vision worthy of the noble ones; could there be another path to enlightenment?' To me, prince, this occurred - 'I directly know that while my father the Sakyan was working, I was seated in the cool shade of a rose-apple tree, and quite secluded from sensual pleasures, secluded from unwholesome mental states, having attained, I dwelt in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion; could this be the path to enlightenment?' Then, prince, there arose in me consciousness following mindfulness - 'This is the very path to enlightenment.' To me, prince, this occurred - 'Why do I fear that happiness, that happiness which is apart from sensual pleasures, apart from unwholesome mental states?' To me, prince, this occurred - 'I do not fear that happiness, that happiness which is apart from sensual pleasures, apart from unwholesome mental states.'
"To me, prince, this occurred - 'It is not easy to attain that happiness with a body that has reached such extreme emaciation. What if I were to take gross food, rice and food made with flour.' So I, prince, took gross food, rice and food made with flour. Now at that time the group of five monks were attending upon me - 'Whatever teaching the ascetic Gotama will attain, he will inform us of it.' When I, prince, took gross food, rice and food made with flour, then those group of five monks, disheartened, departed - 'The ascetic Gotama is given to luxurious living, has strayed from striving, has reverted to luxurious living.'
336. "So I, prince, having taken gross food, having gained strength, quite secluded from sensual pleasures, etc. entered and dwelt in the first meditative absorption. With the subsiding of applied and sustained thought... the second meditative absorption... the third meditative absorption... entered and dwelt in the fourth meditative absorption. When the mind was thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, I directed and inclined the mind towards the knowledge of recollecting past lives. I recollect manifold past lives, that is - one birth, two births, etc. Thus with aspects and terms I recollect manifold past lives. This, prince, was the first true knowledge attained by me in the first watch of the night; ignorance was destroyed, true knowledge arose; darkness was destroyed, light arose - as happens for one dwelling diligent, ardent, and resolute.
"When the mind was thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, I directed and inclined the mind towards the knowledge of the passing away and rebirth of beings. With the divine eye, which is pure and surpasses the human, I see beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and I understand beings according to their actions - This, prince, was the second true knowledge attained by me in the middle watch of the night; ignorance was destroyed, true knowledge arose; darkness was destroyed, light arose - as happens for one dwelling diligent, ardent, and resolute.
"When the mind was thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, I directed and inclined the mind towards the knowledge of the elimination of mental corruptions. I directly knew as it really is: 'This is suffering.' Etc. I directly knew as it really is: 'This is the practice leading to the cessation of suffering'; I directly knew as it really is: 'These are the mental corruptions.' Etc. I directly knew as it really is: 'This is the practice leading to the cessation of mental corruptions.' For me knowing thus, seeing thus, the mind became liberated from the mental corruption of sensuality, the mind became liberated from the mental corruption of existence, the mind became liberated from the mental corruption of ignorance. When liberated, there was the knowledge: 'Liberated.' I directly knew: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.' This, prince, was the third true knowledge attained by me in the last watch of the night; ignorance was destroyed, true knowledge arose; darkness was destroyed, light arose - as happens for one dwelling diligent, ardent, and resolute.
337. "To me, prince, this occurred - 'This Teaching attained by me is deep, difficult to see, difficult to understand, peaceful, sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. But this generation delights in attachment, rejoices in attachment, is pleased with attachment. For a generation delighting in attachment, rejoicing in attachment, pleased with attachment, this state is difficult to see, that is to say - specific conditionality, dependent origination. This state too is difficult to see - that is to say, the stilling of all activities, the relinquishment of all clinging, the elimination of craving, dispassion, cessation, Nibbāna. And if I were to teach the Teaching, and others would not understand me, that would be weariness for me, that would be harming for me.' So much so, prince, that these simple verses, never heard before, came to my mind -
This Teaching is not easily understood by those overcome by lust and hate.
Those infatuated with lust will not see it, enveloped by a mass of darkness.'
"Thus, prince, as I reflected, my mind inclined to living at ease, not to teaching the Teaching.
338. "Then, prince, to Brahmā Sahampati, having known with his mind the reflection in my mind, this occurred - 'Alas, the world is perishing; alas, the world is being destroyed. For the mind of the Truth-finder, the Worthy One, the One Enlightened by himself, inclines to living at ease, not to teaching the Teaching.' Then, prince, Brahmā Sahampati - just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from the Brahma world, appeared before me. Then, prince, Brahmā Sahampati, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards me, said this to me - 'Let the Blessed One teach the Teaching, venerable sir, let the Fortunate One teach the Teaching. There are beings with little dust in their eyes; through not hearing the Teaching they are declining; there will be those who understand the Teaching.' This Brahmā Sahampati said, prince; having said this, he further said this -
An impure teaching devised by those with stains;
Open this door to the Deathless,
Let them hear the Teaching awakened to by the Stainless One.
Might see the populace all around;
So too, O wise one, having ascended the palace made of the Teaching,
O all-seeing one.
Overcome by birth and ageing;
Rise up, O hero, victor in battle,
Caravan leader, free from debt, wander in the world;
Let the Blessed One teach the Teaching,
There will be those who understand.'"
339. "Then I, prince, having understood Brahmā's request and dependent on compassion for beings, surveyed the world with the Buddha-eye. I saw, prince, surveying the world with the Buddha-eye, beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with soft faculties, of good disposition and of poor disposition, easy to instruct and difficult to instruct, some dwelling seeing the danger in the world beyond and in fault, some not dwelling seeing the danger in the world beyond and in fault. Just as in a pond of water lilies, or a pond of lotuses, or a pond of white lotuses, some water lilies, or lotuses, or white lotuses are born in the water, grow in the water, do not rise above the water, and are nourished while submerged within; some water lilies, or lotuses, or white lotuses are born in the water, grow in the water, do not rise above the water, and stand level with the water; some water lilies, or lotuses, or white lotuses are born in the water, grow in the water, and having risen above the water, stand untainted by the water; just so indeed, prince, surveying the world with the Buddha-eye, I saw beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with soft faculties, of good disposition and of poor disposition, easy to instruct and difficult to instruct, some dwelling seeing the danger in the world beyond and in fault, some not dwelling seeing the danger in the world beyond and in fault. Then I, prince, replied to Brahmā Sahampati in verse:
Let those who have ears release their faith;
Perceiving harm, I did not speak the well-practised,
Sublime Teaching among humans, O Brahmā.'
340. "Then, prince, Brahmā Sahampati, thinking 'I have created the opportunity for the Blessed One to teach the Teaching,' paid respect to me, circumambulated me keeping me on his right, and disappeared right there.
"To me, prince, this occurred - 'To whom should I first teach the Teaching? Who will understand this Teaching quickly?' To me, prince, this occurred - 'This Āḷāra Kālāma is wise, accomplished, and intelligent, one who has long had little dust in his eyes. What if I were to first teach the Teaching to Āḷāra Kālāma; he will understand this Teaching quickly.' Then, prince, a deity approached me and said this - 'Āḷāra Kālāma died a week ago, venerable sir.' And knowledge and vision arose in me - 'Āḷāra Kālāma died a week ago.' To me, prince, this occurred - 'Āḷāra Kālāma has suffered a great loss. For if he had heard this Teaching, he would have understood it quickly.' To me, prince, this occurred - 'To whom should I first teach the Teaching? Who will understand this Teaching quickly?' To me, prince, this occurred - 'This Udaka Rāmaputta is wise, accomplished, and intelligent, one who has long had little dust in his eyes. What if I were to first teach the Teaching to Udaka Rāmaputta; he will understand this Teaching quickly.' Then, prince, a deity approached me and said this - 'Udaka Rāmaputta died last evening, venerable sir.' And knowledge and vision arose in me - 'Udaka Rāmaputta died last evening.' To me, prince, this occurred - 'Udaka Rāmaputta has suffered a great loss. For if he had heard this Teaching, he would have understood it quickly.'
341. "To me, prince, this occurred - 'To whom should I first teach the Teaching? Who will understand this Teaching quickly?' To me, prince, this occurred - 'The group of five monks have been of great service to me, they who attended on me when I was resolute in striving. What if I were to first teach the Teaching to the group of five monks.' To me, prince, this occurred - 'Where are the group of five monks dwelling now?' I saw, prince, with the divine eye, which is pure and surpasses the human, the group of five monks dwelling at Bārāṇasī in the Deer Park at Isipatana. Then I, prince, having dwelt at Uruvelā as long as I liked, set out on a journey towards Bārāṇasī.
"Upaka the naked ascetic saw me, prince, travelling on the highway between Gayā and the Bodhi tree. Having seen me, he said this - 'Your faculties are indeed very clear, friend, your complexion is pure and bright. With reference to whom have you gone forth, friend? Or who is your Teacher? Or whose Teaching do you approve of?' When this was said, I, prince, addressed Upaka the naked ascetic in verses -
Untainted by all phenomena;
Having abandoned all, liberated through the elimination of craving,
Having directly known by myself, whom should I point to as teacher?
In the world including the gods, there is no one who is my match.
I alone am the One Enlightened by himself, become cool, quenched.
In the world that has become blind, I will beat the drum of the Deathless.'
'According to what you claim, friend, you deserve to be the infinite conqueror!'
Evil mental states have been conquered by me, therefore, Upaka, I am a conqueror.'
"When this was said, prince, Upaka the naked ascetic, having said 'May it be so, friend,' having shaken his head, having taken a side path, departed.
342. "Then I, prince, wandering on a journey gradually, approached the group of five monks at Bārāṇasī, at Isipatana in the Deer Park. The group of five monks, prince, saw me coming from afar. Having seen me, they made an agreement among themselves: 'This ascetic Gotama is coming, friends, one given to luxurious living, who has strayed from striving, who has reverted to luxurious living. He should not be paid respect to, he should not be risen for, his bowl and robe should not be received; but yet a seat should be set out - if he wishes, he will sit down.' But as I approached, prince, the group of five monks were not able to abide by their own agreement. Some, having come forward to meet me, received my bowl and robe. Some prepared a seat. Some set up water for washing the feet. But yet they addressed me by name and as 'friend'. When this was said, I, prince, said this to the group of five monks: 'Do not, monks, address the Truth-finder by name and as "friend". The Truth-finder, monks, is a Worthy One, a One Enlightened by himself. Lend an ear, monks. The Deathless has been attained. I instruct, I teach the Teaching. Proceeding in accordance with the advice, before long - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness - in this very life, having realised by direct knowledge yourselves, having attained, you will dwell.' When this was said, prince, the group of five monks said this to me: 'Even by that conduct, friend Gotama, by that practice, by that performance of austerities, you did not attain any super-human achievement, any distinction of knowledge and vision worthy of the noble ones; how then will you now, given to luxurious living, having strayed from striving, having reverted to luxurious living, attain any super-human achievement, any distinction of knowledge and vision worthy of the noble ones?' When this was said, I, prince, said this to the group of five monks: 'The Truth-finder, monks, is not given to luxurious living, has not strayed from striving, has not reverted to luxurious living. The Truth-finder, monks, is a Worthy One, a One Enlightened by himself. Lend an ear, monks. The Deathless has been attained. I instruct, I teach the Teaching. Proceeding in accordance with the advice, before long - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness - in this very life, having realised by direct knowledge yourselves, having attained, you will dwell.' For the second time, prince, the group of five monks said this to me: 'Even by that conduct, friend Gotama, by that practice, by that performance of austerities, you did not attain any super-human achievement, any distinction of knowledge and vision worthy of the noble ones; how then will you now, given to luxurious living, having strayed from striving, having reverted to luxurious living, attain any super-human achievement, any distinction of knowledge and vision worthy of the noble ones?' For the second time, I, prince, said this to the group of five monks: 'The Truth-finder, monks, is not given to luxurious living, has not strayed from striving, has not reverted to luxurious living. The Truth-finder, monks, is a Worthy One, a One Enlightened by himself. Lend an ear, monks. The Deathless has been attained. I instruct, I teach the Teaching. Proceeding in accordance with the advice, before long - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness - in this very life, having realised by direct knowledge yourselves, having attained, you will dwell.' For the third time, prince, the group of five monks said this to me: 'Even by that conduct, friend Gotama, by that practice, by that performance of austerities, you did not attain any super-human achievement, any distinction of knowledge and vision worthy of the noble ones; how then will you now, given to luxurious living, having strayed from striving, having reverted to luxurious living, attain any super-human achievement, any distinction of knowledge and vision worthy of the noble ones?' When this was said, I, prince, said this to the group of five monks: 'Do you recall, monks, that I have ever before spoken in such a way as this?' 'No indeed, venerable sir.' 'The Truth-finder, monks, is a Worthy One, a One Enlightened by himself. Lend an ear, monks. The Deathless has been attained. I instruct, I teach the Teaching. Proceeding in accordance with the advice, before long - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness - in this very life, having realised by direct knowledge yourselves, having attained, you will dwell.'
"I was able, prince, to convince the group of five monks. I would exhort two monks, prince. Three monks went for almsfood. Whatever the three monks brought back from going for almsfood, by that the six of us sustained ourselves. I would exhort three monks, prince, while two monks went for almsfood. Whatever the two monks brought back from going for almsfood, by that the six of us sustained ourselves.
343. "Then, prince, the group of five monks, being thus exhorted by me, being thus instructed by me, before long - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness - in this very life, having realised by direct knowledge themselves, having attained, they dwelt." When this was said, Prince Bodhi said this to the Blessed One: "How long, venerable sir, does it take for a monk, having the Truth-finder as guide - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness - in this very life, having realised by direct knowledge himself, having attained, to dwell?" "If so, prince, I will ask you a question about this very matter. As it pleases you, so you should answer it. What do you think, prince, are you skilled in the craft of elephant-riding and the use of the goad?" "Yes, venerable sir, I am skilled in the craft of elephant-riding and the use of the goad." "What do you think, prince, suppose here a man were to come: 'Prince Bodhi knows the craft of elephant-riding and the use of the goad; I will learn the craft of elephant-riding and the use of the goad near him.' And he were faithless; what is to be attained by one with faith, that he would not attain. And he were full of sickness; what is to be attained by one with little sickness, that he would not attain. And he were fraudulent and deceitful; what is to be attained by one who is not fraudulent and not deceitful, that he would not attain. And he were lazy; what is to be attained by one putting forth strenuous energy, that he would not attain. And he were unwise; what is to be attained by one who is wise, that he would not attain. What do you think, prince, would that man learn the craft of elephant-riding and the use of the goad near you?" "Even with one of these factors, venerable sir, that man would not learn the craft of elephant-riding and the use of the goad near me, what then to say of five factors!"
344. "What do you think, prince, suppose here a man were to come: 'Prince Bodhi knows the craft of elephant-riding and the use of the goad; I will learn the craft of elephant-riding and the use of the goad near him.' And he were faithful; what is to be attained by one with faith, that he would attain. And he were free from illness; what is to be attained by one free from illness, that he would attain. And he were not fraudulent and not deceitful; what is to be attained by one who is not fraudulent and not deceitful, that he would attain. And he were putting forth strenuous energy; what is to be attained by one putting forth strenuous energy, that he would attain. And he were wise; what is to be attained by one who is wise, that he would attain. What do you think, prince, would that man learn the craft of elephant-riding and the use of the goad near you?" "Even with one of these factors, venerable sir, that man endowed would learn the craft of elephant-riding and the use of the goad near me, what then to say of five factors!" "Just so indeed, prince, there are these five factors for striving. Which five? Here, prince, a monk has faith; he believes in the enlightenment of the Truth-finder - 'Thus indeed is the Blessed One: the Worthy One, the One Enlightened by himself, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' He is free from illness, free from disease, endowed with digestion that is even, neither too cold nor too hot, middling, capable of striving. He is not fraudulent and not deceitful, one who reveals himself as he really is to the Teacher, to the wise, or to his fellows in the holy life. He dwells putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states. He is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading to the complete destruction of suffering. These, prince, are the five factors for striving.
345. "Prince, a monk possessed of these five factors for striving, having the Truth-finder as guide - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness - in this very life, having realised by direct knowledge himself, having attained, he might dwell for seven years. Let alone seven years, prince. A monk possessed of these five factors for striving, having the Truth-finder as guide - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness - in this very life, having realised by direct knowledge himself, having attained, he might dwell for six years... five years... four years... three years... two years... one year. Let alone one year, prince. A monk possessed of these five factors for striving, having the Truth-finder as guide - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness - in this very life, having realised by direct knowledge himself, having attained, he might dwell for seven months. Let alone seven months, prince. A monk possessed of these five factors for striving, having the Truth-finder as guide - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness - in this very life, having realised by direct knowledge himself, having attained, he might dwell for six months... five months... four months... three months... two months... one month... a fortnight. Let alone a fortnight, prince. A monk possessed of these five factors for striving, having the Truth-finder as guide - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness - in this very life, having realised by direct knowledge himself, having attained, he might dwell for seven nights and days. Let alone seven nights and days, prince. A monk possessed of these five factors for striving, having the Truth-finder as guide - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness - in this very life, having realised by direct knowledge himself, having attained, he might dwell for six nights and days... five nights and days... four nights and days... three nights and days... two nights and days... one night and day. Let alone one night and day, prince. A monk possessed of these five factors for striving, having the Truth-finder as guide, if instructed in the evening will attain distinction in the morning, if instructed in the morning will attain distinction in the evening." When this was said, Prince Bodhi said this to the Blessed One: "Oh, the Buddha! Oh, the Teaching! Oh, how well proclaimed is the Teaching! For indeed one instructed in the evening will attain distinction in the morning, one instructed in the morning will attain distinction in the evening!"
346. When this was said, the young man Sañjikāputta said this to Prince Bodhi: "Just so indeed this venerable Bodhi - says 'Oh, the Buddha! Oh, the Teaching! Oh, how well proclaimed is the Teaching!' and yet he does not go for refuge to that Master Gotama, to the Teaching, and to the Community of monks." "Do not say so, my dear Sañjikāputta; do not say so, my dear Sañjikāputta. Face to face with my mistress I heard this, my dear Sañjikāputta, face to face I received it." "On one occasion, my dear Sañjikāputta, the Blessed One was dwelling at Kosambī in Ghosita's park. Then my mistress, being pregnant, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, my mistress said this to the Blessed One - 'This one in my womb, venerable sir, whether a boy or a girl, goes for refuge to the Blessed One, to the Teaching, and to the Community of monks. May the Blessed One remember him as a lay follower who has gone for refuge from this day forth for life.' On one occasion, my dear Sañjikāputta, the Blessed One was dwelling right here among the Bhaggas at Suṃsumāragira in the Bhesakaḷā Grove, in the Deer Park. Then my nurse, having carried me on her hip, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, my nurse said this to the Blessed One - 'This Prince Bodhi, venerable sir, goes for refuge to the Blessed One, to the Teaching, and to the Community of monks. May the Blessed One remember him as a lay follower who has gone for refuge from this day forth for life.' Thus I, my dear Sañjikāputta, for the third time too go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for life."
The Discourse on Prince Bodhi is concluded as fifth.