The Great Discourse on Traces Left Behind

So I have heard.*In the suttas, apadāna means “evidence”, “traces left behind” (DN 27:16.4, DN 24:2.7.3, MN 15:3.32, AN 3.2:1.1). The sense here seems to have been “(story about) the traces that deeds leave behind”. The sense “legend of past lives” probably grew out of this sutta, and later became the title of the collections of legends of past lives of the monks (Thera-apadāna) and nuns (Therī-apadāna). At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery, in the hut by the kareri tree.*Kareri is evidently Miliusa tomentosa, known as hoom or kari in Hindi. It is related to the custard apple, not the curry tree (Murraya koenigii).

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme karerikuṭikāyaṁ.

So I have heard.*In the suttas, apadāna means “evidence”, “traces left behind” (DN 27:16.4, DN 24:2.7.3, MN 15:3.32, AN 3.2:1.1). The sense here seems to have been “(story about) the traces that deeds leave behind”. The sense “legend of past lives” probably grew out of this sutta, and later became the title of the collections of legends of past lives of the monks (Thera-apadāna) and nuns (Therī-apadāna).Evaṁ me sutaṁ—At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery, in the hut by the kareri tree.*Kareri is evidently Miliusa tomentosa, known as hoom or kari in Hindi. It is related to the custard apple, not the curry tree (Murraya koenigii).ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme karerikuṭikāyaṁ.

Then after the meal, on return from almsround, several mendicants sat together in the pavilion by the kareri tree and this DhammaDhamma1. Fenómeno; cualquier cosa que ocurre y es cognoscible. 2. Fenómeno mental, «pensamiento». 3. Principio, especialmente los principios de causalidad. 4. Doctrina, enseñanza. También, principios de comportamiento que los seres humanos deben seguir para armonizar con el orden natural correcto de las cosas; cualidades mentales que deben desarrollar para realizar la cualidad inherente de la mente en sí misma. Por extensión, «Dhamma» (usualmente en mayúscula) se usa también para denotar cualquier doctrina que enseña tales cosas. Así, el Dhamma del Buddha denota tanto sus enseñanzas como las realidades descritas por esa enseñanza. (Sánscrito: dharma)Ver en el glosario talk on the subject of past lives came up among them, “So it was in a past life; such it was in a past life.”*“Past life” is pubbenivāsa, literally “former abode”.

Atha kho sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ karerimaṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ pubbenivāsapaṭisaṁyuttā dhammī kathā udapādi: “itipi pubbenivāso, itipi pubbenivāso”ti.

Then after the meal, on return from almsround, several mendicants sat together in the pavilion by the kareri tree and this DhammaDhamma1. Fenómeno; cualquier cosa que ocurre y es cognoscible. 2. Fenómeno mental, «pensamiento». 3. Principio, especialmente los principios de causalidad. 4. Doctrina, enseñanza. También, principios de comportamiento que los seres humanos deben seguir para armonizar con el orden natural correcto de las cosas; cualidades mentales que deben desarrollar para realizar la cualidad inherente de la mente en sí misma. Por extensión, «Dhamma» (usualmente en mayúscula) se usa también para denotar cualquier doctrina que enseña tales cosas. Así, el Dhamma del Buddha denota tanto sus enseñanzas como las realidades descritas por esa enseñanza. (Sánscrito: dharma)Ver en el glosario talk on the subject of past lives came up among them, Atha kho sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ karerimaṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ pubbenivāsapaṭisaṁyuttā dhammī kathā udapādi: “So it was in a past life; such it was in a past life.”*“Past life” is pubbenivāsa, literally “former abode”.“itipi pubbenivāso, itipi pubbenivāso”ti.

With clairaudience that is purified and superhuman, the Buddha heard that discussion among the mendicants. So he rose from his seat and went to the pavilion, where he sat on the seat spread out and addressed the mendicants, “Mendicants, what were you sitting talking about just now? What conversation was left unfinished?”

Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya tesaṁ bhikkhūnaṁ imaṁ kathāsallāpaṁ. Atha kho bhagavā uṭṭhāyāsanā yena karerimaṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi, nisajja kho bhagavā bhikkhū āmantesi: “kāyakāyaCuerpo; grupo o conjunto. En los suttas puede referirse al cuerpo físico, al cuerpo como campo de experiencia directa o a una agrupación de fenómenos. En la práctica meditativa, especialmente en kāyānupassanā y ānāpānasati, kāya no se limita a la anatomía, sino al cuerpo tal como se experimenta directamente.Ver en el glosario nuttha, bhikkhave, etarahi kathāya sannisinnā; kā ca pana vo antarākathā vippakatā”ti?

With clairaudience that is purified and superhuman, the Buddha heard that discussion among the mendicants. Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya tesaṁ bhikkhūnaṁ imaṁ kathāsallāpaṁ. So he rose from his seat and went to the pavilion, where he sat on the seat spread out and addressed the mendicants, Atha kho bhagavā uṭṭhāyāsanā yena karerimaṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi, nisajja kho bhagavā bhikkhū āmantesi: “Mendicants, what were you sitting talking about just now? What conversation was left unfinished?” “kāyakāyaCuerpo; grupo o conjunto. En los suttas puede referirse al cuerpo físico, al cuerpo como campo de experiencia directa o a una agrupación de fenómenos. En la práctica meditativa, especialmente en kāyānupassanā y ānāpānasati, kāya no se limita a la anatomía, sino al cuerpo tal como se experimenta directamente.Ver en el glosario nuttha, bhikkhave, etarahi kathāya sannisinnā; kā ca pana vo antarākathā vippakatā”ti?

The mendicants told him what had happened, adding, “This is the conversation that was unfinished when the Buddha arrived.”

Evaṁ vutte, te bhikkhū bhagavantaṁ etadavocuṁ: “idha, bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ karerimaṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ pubbenivāsapaṭisaṁyuttā dhammī kathā udapādi: ‘itipi pubbenivāso itipi pubbenivāso’ti. Ayaṁ kho no, bhante, antarākathā vippakatā. Atha bhagavā anuppatto”ti.

The mendicants told him what had happened, adding, Evaṁ vutte, te bhikkhū bhagavantaṁ etadavocuṁ: “idha, bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ karerimaṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ pubbenivāsapaṭisaṁyuttā dhammī kathā udapādi: ‘itipi pubbenivāso itipi pubbenivāso’ti. “This is the conversation that was unfinished when the Buddha arrived.” Ayaṁ kho no, bhante, antarākathā vippakatā. Atha bhagavā anuppatto”ti.

“Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha give a Dhamma talk on the subject of past lives. The mendicants will listen and remember it.”

“Etassa, bhagavā, kālo; etassa, sugata, kālo; yaṁ bhagavā pubbenivāsapaṭisaṁyuttaṁ dhammiṁ kathaṁ kareyya, bhagavato sutvā bhikkhū dhāressantī”ti.*bhagavato sutvā → bhagavato vacanaṁ sutvā (sya-all)

“Now is the time, Blessed One! Now is the time, Holy One! “Etassa, bhagavā, kālo; etassa, sugata, kālo; Let the Buddha give a Dhamma talk on the subject of past lives. The mendicants will listen and remember it.” yaṁ bhagavā pubbenivāsapaṭisaṁyuttaṁ dhammiṁ kathaṁ kareyya, bhagavato sutvā bhikkhū dhāressantī”ti.*bhagavato sutvā → bhagavato vacanaṁ sutvā (sya-all)

“Yes, sir,” they replied. The Buddha said this:

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

“Yes, sir,” they replied. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. The Buddha said this: Bhagavā etadavoca:

“Ninety-one eons ago, the Buddha Vipassī arose in the world, perfected and fully awakened.*At MN 71:14.2 and SN 42.9:4.5 the Buddha says he recollects ninety-one eons, which must refer back to the life of Vipassī. We shall see the origin of his name below. Thirty-one eons ago, the Buddha Sikhī arose in the world, perfected and fully awakened.*Sikhī means “crested one” and refers to a halo or crown. A story of him and his disciples is told at SN 6.14; cf. AN 3.80. In the same thirty-first eon, the Buddha Vessabhū arose in the world, perfected and fully awakened.*Vessabhū is Sanskrit Viśvabhṛt. It means “all-bearing”, probably originating as a word for the earth. A legendary king of the same name once ruled over the city of Avantī (DN 19:36.14). In the present fortunate eon, the Buddhas Kakusandha,*Due to the appearance of four Buddhas in this cycle it is known as “fortunate” (bhadda). | Stories from Kakusandha’s day appear at MN 50 and SN 15.20:2.8. There is no obvious etymology for his name, but perhaps it stems from kaku (“peak”) and thus “the union of the peaks”, a valley at the junction of mountains. Koṇāgamana,*The meaning of Koṇāgamana is unclear. In Sanskrit it is often spelled Kanakamuni, “the golden sage”, while in the (dubious) Nigali Sagar Edict of Ashoka it is Konākamana. At Thig 16.1:71.1 we hear the past life of three nuns in the time of Koṇāgamana. and Kassapa arose in the world, perfected and fully awakened.*Kassapa (Sanskrit Kaśyapa) means “tortoise”. It is a common Brahmanical clan name, stemming from an ancient figure reckoned as the eldest of the “seven sages”, to whom some Vedic verses are attributed. Details of the Buddha Kassapa’s time are found at MN 81, SN 15.20:4.1, and SN 48.57:3.1. And in the present fortunate eon, I have arisen in the world, perfected and fully awakened.*These numbers make up a quasi-logarithmic scale: the time gaps multiply by three, while the number of Buddhas divides by two. In eon one there are four Buddhas. Thirty eons ago the number is halved, so they had two Buddhas. Twice-thirty eons before that, the number is halved again, to one Buddha, thus ending the scale.

“Ito so, bhikkhave, ekanavutikappe yaṁ vipassī bhagavā arahaṁ sammāsambuddho loke udapādi.*ekanavutikappe → ekanavuto kappo (bj, sya-all, km, pts1ed) Ito so, bhikkhave, ekatiṁse kappe yaṁ sikhī bhagavā arahaṁ sammāsambuddho loke udapādi.*ekatiṁse kappe → ekatiṁso kappo (bj, sya-all, km, pts1ed) Tasmiññeva kho, bhikkhave, ekatiṁse kappe vessabhū bhagavā arahaṁ sammāsambuddho loke udapādi. Imasmiññeva kho, bhikkhave, bhaddakappe kakusandho bhagavā arahaṁ sammāsambuddho loke udapādi.*Imasmiññeva → imasmiṁ yeva (km, pts1ed); imasmiṁ (katthaci) Imasmiññeva kho, bhikkhave, bhaddakappe koṇāgamano bhagavā arahaṁ sammāsambuddho loke udapādi. Imasmiññeva kho, bhikkhave, bhaddakappe kassapo bhagavā arahaṁ sammāsambuddho loke udapādi. Imasmiññeva kho, bhikkhave, bhaddakappe ahaṁ etarahi arahaṁ sammāsambuddho loke uppanno.

“Ninety-one eons ago, the Buddha Vipassī arose in the world, perfected and fully awakened.*At MN 71:14.2 and SN 42.9:4.5 the Buddha says he recollects ninety-one eons, which must refer back to the life of Vipassī. We shall see the origin of his name below.“Ito so, bhikkhave, ekanavutikappe yaṁ vipassī bhagavā arahaṁ sammāsambuddho loke udapādi.*ekanavutikappe → ekanavuto kappo (bj, sya-all, km, pts1ed)Thirty-one eons ago, the Buddha Sikhī arose in the world, perfected and fully awakened.*Sikhī means “crested one” and refers to a halo or crown. A story of him and his disciples is told at SN 6.14; cf. AN 3.80.Ito so, bhikkhave, ekatiṁse kappe yaṁ sikhī bhagavā arahaṁ sammāsambuddho loke udapādi.*ekatiṁse kappe → ekatiṁso kappo (bj, sya-all, km, pts1ed)In the same thirty-first eon, the Buddha Vessabhū arose in the world, perfected and fully awakened.*Vessabhū is Sanskrit Viśvabhṛt. It means “all-bearing”, probably originating as a word for the earth. A legendary king of the same name once ruled over the city of Avantī (DN 19:36.14).Tasmiññeva kho, bhikkhave, ekatiṁse kappe vessabhū bhagavā arahaṁ sammāsambuddho loke udapādi. In the present fortunate eon, the Buddhas Kakusandha,*Due to the appearance of four Buddhas in this cycle it is known as “fortunate” (bhadda). | Stories from Kakusandha’s day appear at MN 50 and SN 15.20:2.8. There is no obvious etymology for his name, but perhaps it stems from kaku (“peak”) and thus “the union of the peaks”, a valley at the junction of mountains.Imasmiññeva kho, bhikkhave, bhaddakappe kakusandho bhagavā arahaṁ sammāsambuddho loke udapādi.*Imasmiññeva → imasmiṁ yeva (km, pts1ed); imasmiṁ (katthaci)Koṇāgamana,*The meaning of Koṇāgamana is unclear. In Sanskrit it is often spelled Kanakamuni, “the golden sage”, while in the (dubious) Nigali Sagar Edict of Ashoka it is Konākamana. At Thig 16.1:71.1 we hear the past life of three nuns in the time of Koṇāgamana.Imasmiññeva kho, bhikkhave, bhaddakappe koṇāgamano bhagavā arahaṁ sammāsambuddho loke udapādi. and Kassapa arose in the world, perfected and fully awakened.*Kassapa (Sanskrit Kaśyapa) means “tortoise”. It is a common Brahmanical clan name, stemming from an ancient figure reckoned as the eldest of the “seven sages”, to whom some Vedic verses are attributed. Details of the Buddha Kassapa’s time are found at MN 81, SN 15.20:4.1, and SN 48.57:3.1.Imasmiññeva kho, bhikkhave, bhaddakappe kassapo bhagavā arahaṁ sammāsambuddho loke udapādi. And in the present fortunate eon, I have arisen in the world, perfected and fully awakened.*These numbers make up a quasi-logarithmic scale: the time gaps multiply by three, while the number of Buddhas divides by two. In eon one there are four Buddhas. Thirty eons ago the number is halved, so they had two Buddhas. Twice-thirty eons before that, the number is halved again, to one Buddha, thus ending the scale.Imasmiññeva kho, bhikkhave, bhaddakappe ahaṁ etarahi arahaṁ sammāsambuddho loke uppanno.

The Buddhas Vipassī, Sikhī, and Vessabhū were born as aristocrats into aristocrat families. The Buddhas Kakusandha, Koṇāgamana, and Kassapa were born as brahmins into brahmin families. I was born as an aristocrat into an aristocrat family.*In ancient India, the “aristocrats” (khattiya) and the brahmins vied for the prestige of being the highest class. The traditional business of the aristocrats was land, politics, agriculture, and war, while the brahmins were a hereditary priestly caste who served as advisers and ritualists. It is said that the Buddha-to-be was born in whatever caste was most prestigious at the time so that his word would have the most impact. | In this sutta, the Buddha simply refers to himself as “I” with no personal name. When the seven Buddhas are listed at DN 32:3.14, however, he is called Aṅgīrasa.

Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. Sikhī, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. Vessabhū, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. Kakusandho, bhikkhave, bhagavā arahaṁ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi. Koṇāgamano, bhikkhave, bhagavā arahaṁ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi. Kassapo, bhikkhave, bhagavā arahaṁ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi. Ahaṁ, bhikkhave, etarahi arahaṁ sammāsambuddho khattiyo jātiyā ahosiṁ, khattiyakule uppanno.

The Buddhas Vipassī, Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. Sikhī, Sikhī, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. and Vessabhū were born as aristocrats into aristocrat families. Vessabhū, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. The Buddhas Kakusandha, Kakusandho, bhikkhave, bhagavā arahaṁ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi. Koṇāgamana, Koṇāgamano, bhikkhave, bhagavā arahaṁ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi. and Kassapa were born as brahmins into brahmin families. Kassapo, bhikkhave, bhagavā arahaṁ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi. I was born as an aristocrat into an aristocrat family.*In ancient India, the “aristocrats” (khattiya) and the brahmins vied for the prestige of being the highest class. The traditional business of the aristocrats was land, politics, agriculture, and war, while the brahmins were a hereditary priestly caste who served as advisers and ritualists. It is said that the Buddha-to-be was born in whatever caste was most prestigious at the time so that his word would have the most impact. | In this sutta, the Buddha simply refers to himself as “I” with no personal name. When the seven Buddhas are listed at DN 32:3.14, however, he is called Aṅgīrasa.Ahaṁ, bhikkhave, etarahi arahaṁ sammāsambuddho khattiyo jātiyā ahosiṁ, khattiyakule uppanno.

Koṇḍañña was the clan of Vipassī,*The Koṇḍaññas (Sanskrit Kauṇḍinya) originated as the leading clan of the city of Kuṇḍina the capital of Vidarbha, which is probably modern Kaundinyapura on the Wardha River. Sikhī, and Vessabhū. Kassapa was the clan of Kakusandha, Koṇāgamana, and Kassapa. Gotama is my clan.*Gotama is an ancient Brahmanical clan name, which like Kassapa stems from the Vedas and the seven sages. Why does the Buddha, an aristocrat, have a Brahmanical clan? During initiation by a Brahmanical family priest (purohita), an aristocrat was ritually determined to be a brahmin for a short time, during which he would assume the lineage name of the priest. After being restored as an aristocrat, he and his family would still be referred to by that name. Thus the Sakyans’ purohita must have been of the Gotama lineage. Other examples of this practice include the Mallas who are called Vāseṭṭha (DN 16:5.19.2) and Saccaka who is called Aggivessana (MN 35:4.2). The Jain Ācārāṅgasūtra 2.15.15 records a similar situation, for while Mahāvīra was, like the Buddha, a khattiya, he was of the Kāśyapa gotta, and various relatives were assigned to Vāsiṣṭha, Kauṇḍinya, and Kauśika.

Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi. Sikhī, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi. Vessabhū, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi. Kakusandho, bhikkhave, bhagavā arahaṁ sammāsambuddho kassapo gottena ahosi. Koṇāgamano, bhikkhave, bhagavā arahaṁ sammāsambuddho kassapo gottena ahosi. Kassapo, bhikkhave, bhagavā arahaṁ sammāsambuddho kassapo gottena ahosi. Ahaṁ, bhikkhave, etarahi arahaṁ sammāsambuddho gotamo gottena ahosiṁ.

Koṇḍañña was the clan of Vipassī,*The Koṇḍaññas (Sanskrit Kauṇḍinya) originated as the leading clan of the city of Kuṇḍina the capital of Vidarbha, which is probably modern Kaundinyapura on the Wardha River.Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi. Sikhī, Sikhī, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi. and Vessabhū. Vessabhū, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi. Kassapa was the clan of Kakusandha, Kakusandho, bhikkhave, bhagavā arahaṁ sammāsambuddho kassapo gottena ahosi. Koṇāgamana, Koṇāgamano, bhikkhave, bhagavā arahaṁ sammāsambuddho kassapo gottena ahosi. and Kassapa. Kassapo, bhikkhave, bhagavā arahaṁ sammāsambuddho kassapo gottena ahosi. Gotama is my clan.*Gotama is an ancient Brahmanical clan name, which like Kassapa stems from the Vedas and the seven sages. Why does the Buddha, an aristocrat, have a Brahmanical clan? During initiation by a Brahmanical family priest (purohita), an aristocrat was ritually determined to be a brahmin for a short time, during which he would assume the lineage name of the priest. After being restored as an aristocrat, he and his family would still be referred to by that name. Thus the Sakyans’ purohita must have been of the Gotama lineage. Other examples of this practice include the Mallas who are called Vāseṭṭha (DN 16:5.19.2) and Saccaka who is called Aggivessana (MN 35:4.2). The Jain Ācārāṅgasūtra 2.15.15 records a similar situation, for while Mahāvīra was, like the Buddha, a khattiya, he was of the Kāśyapa gotta, and various relatives were assigned to Vāsiṣṭha, Kauṇḍinya, and Kauśika.Ahaṁ, bhikkhave, etarahi arahaṁ sammāsambuddho gotamo gottena ahosiṁ.

For Vipassī, the lifespan was 80,000 years. For Sikhī, the lifespan was 70,000 years. For Vessabhū, the lifespan was 60,000 years. For Kakusandha, the lifespan was 40,000 years. For Koṇāgamana, the lifespan was 30,000 years. For Kassapa, the lifespan was 20,000 years. For me at this time the life-span is short, brief, and fleeting. A long life is a hundred years or a little more.

Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṁ ahosi. Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa sattativassasahassāni āyuppamāṇaṁ ahosi. Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa saṭṭhivassasahassāni āyuppamāṇaṁ ahosi. Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa cattālīsavassasahassāni āyuppamāṇaṁ ahosi. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa tiṁsavassasahassāni āyuppamāṇaṁ ahosi. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa vīsativassasahassāni āyuppamāṇaṁ ahosi. Mayhaṁ, bhikkhave, etarahi appakaṁ āyuppamāṇaṁ parittaṁ lahukaṁ; yo ciraṁ jīvati, so vassasataṁ appaṁ vā bhiyyo.

For Vipassī, the lifespan was 80,000 years. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṁ ahosi. For Sikhī, the lifespan was 70,000 years. Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa sattativassasahassāni āyuppamāṇaṁ ahosi. For Vessabhū, the lifespan was 60,000 years. Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa saṭṭhivassasahassāni āyuppamāṇaṁ ahosi. For Kakusandha, the lifespan was 40,000 years. Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa cattālīsavassasahassāni āyuppamāṇaṁ ahosi. For Koṇāgamana, the lifespan was 30,000 years. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa tiṁsavassasahassāni āyuppamāṇaṁ ahosi. For Kassapa, the lifespan was 20,000 years. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa vīsativassasahassāni āyuppamāṇaṁ ahosi. For me at this time the life-span is short, brief, and fleeting. A long life is a hundred years or a little more. Mayhaṁ, bhikkhave, etarahi appakaṁ āyuppamāṇaṁ parittaṁ lahukaṁ; yo ciraṁ jīvati, so vassasataṁ appaṁ vā bhiyyo.

Vipassī was awakened at the root of a patala tree.*Stereospermum chelonoides. Dictionaries of Pali and Sanskrit call this the “trumpet-flower tree”, but that is more commonly used for Oroxylum indicum. Sikhī was awakened at the root of a white-mango tree.*Puṇḍarīka is the white lotus, but here it is the name of a tree. The commentary says this is setamba (“white-mango”). It is not, however, the mango variety known by that name today (Mangifera caesia), which is not found in India. Vessabhū was awakened at the root of a sal tree.*Shorea robusta. Kakusandha was awakened at the root of a lebbeck tree.*Albizia lebbeck, sometimes still known by the old name of sirisa. Older sources sometimes call it an acacia. Koṇāgamana was awakened at the root of a cluster fig tree.*Ficus racemosa. Kassapa was awakened at the root of a banyan tree.*Ficus benghalensis. I was awakened at the root of a peepal tree.*Ficus religiosa, sacred to Buddhists, Jains, and Hindus alike. Ancient sources referred to it both as assattha (Sanskrit aśvattha) and pippala. Buddhists today simply call it the Bodhi (or Bo) tree.

Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho pāṭaliyā mūle abhisambuddho. Sikhī, bhikkhave, bhagavā arahaṁ sammāsambuddho puṇḍarīkassa mūle abhisambuddho. Vessabhū, bhikkhave, bhagavā arahaṁ sammāsambuddho sālassa mūle abhisambuddho. Kakusandho, bhikkhave, bhagavā arahaṁ sammāsambuddho sirīsassa mūle abhisambuddho. Koṇāgamano, bhikkhave, bhagavā arahaṁ sammāsambuddho udumbarassa mūle abhisambuddho. Kassapo, bhikkhave, bhagavā arahaṁ sammāsambuddho nigrodhassa mūle abhisambuddho. Ahaṁ, bhikkhave, etarahi arahaṁ sammāsambuddho assatthassa mūle abhisambuddho.

Vipassī was awakened at the root of a patala tree.*Stereospermum chelonoides. Dictionaries of Pali and Sanskrit call this the “trumpet-flower tree”, but that is more commonly used for Oroxylum indicum.Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho pāṭaliyā mūle abhisambuddho. Sikhī was awakened at the root of a white-mango tree.*Puṇḍarīka is the white lotus, but here it is the name of a tree. The commentary says this is setamba (“white-mango”). It is not, however, the mango variety known by that name today (Mangifera caesia), which is not found in India.Sikhī, bhikkhave, bhagavā arahaṁ sammāsambuddho puṇḍarīkassa mūle abhisambuddho. Vessabhū was awakened at the root of a sal tree.*Shorea robusta.Vessabhū, bhikkhave, bhagavā arahaṁ sammāsambuddho sālassa mūle abhisambuddho. Kakusandha was awakened at the root of a lebbeck tree.*Albizia lebbeck, sometimes still known by the old name of sirisa. Older sources sometimes call it an acacia.Kakusandho, bhikkhave, bhagavā arahaṁ sammāsambuddho sirīsassa mūle abhisambuddho. Koṇāgamana was awakened at the root of a cluster fig tree.*Ficus racemosa.Koṇāgamano, bhikkhave, bhagavā arahaṁ sammāsambuddho udumbarassa mūle abhisambuddho. Kassapa was awakened at the root of a banyan tree.*Ficus benghalensis.Kassapo, bhikkhave, bhagavā arahaṁ sammāsambuddho nigrodhassa mūle abhisambuddho. I was awakened at the root of a peepal tree.*Ficus religiosa, sacred to Buddhists, Jains, and Hindus alike. Ancient sources referred to it both as assattha (Sanskrit aśvattha) and pippala. Buddhists today simply call it the Bodhi (or Bo) tree.Ahaṁ, bhikkhave, etarahi arahaṁ sammāsambuddho assatthassa mūle abhisambuddho.

Vipassī had a fine pair of chief disciples named Khaṇḍa and Tissa. Sikhī had a fine pair of chief disciples named Abhibhū and Sambhava.*Abhibhū means “Victor”, while Sambhava means “son of Śambhu the blessed”. Śambhu is commonly found in the Rig Veda in the sense, “blessing, benefit”, and became a common name or epithet of gods, etc. Vessabhū had a fine pair of chief disciples named Soṇa and Uttara. Kakusandha had a fine pair of chief disciples named Vidhura and Sañjīva. Koṇāgamana had a fine pair of chief disciples named Bhiyyosa and Uttara. Kassapa had a fine pair of chief disciples named Tissa and Bhāradvāja. I have a fine pair of chief disciples named Sāriputta and Moggallāna.

Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa khaṇḍatissaṁ nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa abhibhūsambhavaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa soṇuttaraṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa vidhurasañjīvaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa bhiyyosuttaraṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa tissabhāradvājaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Mayhaṁ, bhikkhave, etarahi sāriputtamoggallānaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ.

Vipassī had a fine pair of chief disciples named Khaṇḍa and Tissa. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa khaṇḍatissaṁ nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Sikhī had a fine pair of chief disciples named Abhibhū and Sambhava.*Abhibhū means “Victor”, while Sambhava means “son of Śambhu the blessed”. Śambhu is commonly found in the Rig Veda in the sense, “blessing, benefit”, and became a common name or epithet of gods, etc.Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa abhibhūsambhavaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Vessabhū had a fine pair of chief disciples named Soṇa and Uttara. Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa soṇuttaraṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Kakusandha had a fine pair of chief disciples named Vidhura and Sañjīva. Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa vidhurasañjīvaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Koṇāgamana had a fine pair of chief disciples named Bhiyyosa and Uttara. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa bhiyyosuttaraṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Kassapa had a fine pair of chief disciples named Tissa and Bhāradvāja. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa tissabhāradvājaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. I have a fine pair of chief disciples named Sāriputta and Moggallāna. Mayhaṁ, bhikkhave, etarahi sāriputtamoggallānaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ.

Vipassī had as chief attendant a mendicant named Asoka. Sikhī had as chief attendant a mendicant named Khemaṅkara. Vessabhū had as chief attendant a mendicant named Upasanta. Kakusandha had as chief attendant a mendicant named Buddhija. Koṇāgamana had as chief attendant a mendicant named Sotthija. Kassapa had as chief attendant a mendicant named Sabbamitta. I have as chief attendant a mendicant named Ānanda.

Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario upaṭṭhāko ahosi aggupaṭṭhāko. Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa khemaṅkaro nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa upasanto nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa buddhijo nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa sotthijo nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa sabbamitto nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Mayhaṁ, bhikkhave, etarahi ānando nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.

Vipassī had as chief attendant a mendicant named Asoka. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario upaṭṭhāko ahosi aggupaṭṭhāko. Sikhī had as chief attendant a mendicant named Khemaṅkara. Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa khemaṅkaro nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Vessabhū had as chief attendant a mendicant named Upasanta. Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa upasanto nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Kakusandha had as chief attendant a mendicant named Buddhija. Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa buddhijo nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Koṇāgamana had as chief attendant a mendicant named Sotthija. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa sotthijo nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Kassapa had as chief attendant a mendicant named Sabbamitta. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa sabbamitto nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. I have as chief attendant a mendicant named Ānanda. Mayhaṁ, bhikkhave, etarahi ānando nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.

Vipassī’s father was King Bandhumā,*Bandhumā literally means “one who has kin”. A King Bandhumant is recorded as a descendant of Ikṣvāku, son of Manu, son of the Sun (Viṣṇu Purāṇa 4.1). Gotama, likewise, was a “kinsman of the sun” (ādiccabandhu). his birth mother was Queen Bandhumatī, and their capital city was named Bandhumatī.

Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi. Bandhumatī nāma devī mātā ahosi janetti.*janetti → janettī (sya-all, pts1ed) Bandhumassa rañño bandhumatī nāma nagaraṁ rājadhānī ahosi.

Vipassī’s father was King Bandhumā,*Bandhumā literally means “one who has kin”. A King Bandhumant is recorded as a descendant of Ikṣvāku, son of Manu, son of the Sun (Viṣṇu Purāṇa 4.1). Gotama, likewise, was a “kinsman of the sun” (ādiccabandhu).Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi. his birth mother was Queen Bandhumatī, Bandhumatī nāma devī mātā ahosi janetti.*janetti → janettī (sya-all, pts1ed)and their capital city was named Bandhumatī. Bandhumassa rañño bandhumatī nāma nagaraṁ rājadhānī ahosi.

Sikhī’s father was King Aruṇa,*The son of King Dawn and Queen Radiant in the City of the Dawn, Sikhī is the streaming rays of sunrise. These names recall a solar myth. his birth mother was Queen Pabhāvatī,*In Mārkaṇḍeya Purāṇa ch. 131, a Pabhāvatī, daughter of the king of Vidarbha, is said to have married Marutta, king of Vajjī. and their capital city was named Aruṇavatī.*There is an Arunawati River in Maharashtra, not far from the ancient homeland of the Koṇḍaññas in Kuṇḍina.

Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa aruṇo nāma rājā pitā ahosi. Pabhāvatī nāma devī mātā ahosi janetti. Aruṇassa rañño aruṇavatī nāma nagaraṁ rājadhānī ahosi.

Sikhī’s father was King Aruṇa,*The son of King Dawn and Queen Radiant in the City of the Dawn, Sikhī is the streaming rays of sunrise. These names recall a solar myth.Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa aruṇo nāma rājā pitā ahosi. his birth mother was Queen Pabhāvatī,*In Mārkaṇḍeya Purāṇa ch. 131, a Pabhāvatī, daughter of the king of Vidarbha, is said to have married Marutta, king of Vajjī.Pabhāvatī nāma devī mātā ahosi janetti. and their capital city was named Aruṇavatī.*There is an Arunawati River in Maharashtra, not far from the ancient homeland of the Koṇḍaññas in Kuṇḍina.Aruṇassa rañño aruṇavatī nāma nagaraṁ rājadhānī ahosi.

Vessabhū’s father was King Suppatita,*Vessabhū’s parents King Goodfall and Queen Rainy recall a seasonal fertility myth, where they gave life to their son the earth, “the nourisher and bearer of all”. Note, however the variants suppatīta (“well pleased”) and yasavatī (“celebrated”). his birth mother was Queen Vassavatī, and their capital city was named Anoma.

Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa suppatito nāma rājā pitā ahosi.*suppatito nāma → suppatīto nāma (bj, sya-all, pts1ed) Vassavatī nāma devī mātā ahosi janetti.*Vassavatī nāma → yasavatī nāma (bj, sya-all, km, pts1ed) Suppatitassa rañño anomaṁ nāma nagaraṁ rājadhānī ahosi.

Vessabhū’s father was King Suppatita,*Vessabhū’s parents King Goodfall and Queen Rainy recall a seasonal fertility myth, where they gave life to their son the earth, “the nourisher and bearer of all”. Note, however the variants suppatīta (“well pleased”) and yasavatī (“celebrated”).Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa suppatito nāma rājā pitā ahosi.*suppatito nāma → suppatīto nāma (bj, sya-all, pts1ed)his birth mother was Queen Vassavatī, Vassavatī nāma devī mātā ahosi janetti.*Vassavatī nāma → yasavatī nāma (bj, sya-all, km, pts1ed)and their capital city was named Anoma. Suppatitassa rañño anomaṁ nāma nagaraṁ rājadhānī ahosi.

Kakusandha’s father was the brahmin Aggidatta,*The names of the brahmin fathers all refer to ritual offerings. Aggidatta means “offered to the fire”. and his birth mother was the brahmin lady Visākhā.*The names of the brahmin mothers all recall Indian nakkhatta. These are “constellations” or more properly “lunar mansions”; segments of the sky through which the Moon passes and which are associated with certain stars or clusters. In the Atharvaveda system, Visākhā is the 16th lunar asterism (Libra). At that time the king was Khema, whose capital city was named Khemavatī.*Based on the Ashoka pillar there, this is identified with modern Gotihawa, southeast of Kapilavastu in Nepal.

Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa aggidatto nāma brāhmaṇo pitā ahosi. Visākhā nāma brāhmaṇī mātā ahosi janetti. Tena kho pana, bhikkhave, samayena khemo nāma rājā ahosi. Khemassa rañño khemavatī nāma nagaraṁ rājadhānī ahosi.

Kakusandha’s father was the brahmin Aggidatta,*The names of the brahmin fathers all refer to ritual offerings. Aggidatta means “offered to the fire”.Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa aggidatto nāma brāhmaṇo pitā ahosi. and his birth mother was the brahmin lady Visākhā.*The names of the brahmin mothers all recall Indian nakkhatta. These are “constellations” or more properly “lunar mansions”; segments of the sky through which the Moon passes and which are associated with certain stars or clusters. In the Atharvaveda system, Visākhā is the 16th lunar asterism (Libra).Visākhā nāma brāhmaṇī mātā ahosi janetti. At that time the king was Khema, Tena kho pana, bhikkhave, samayena khemo nāma rājā ahosi. whose capital city was named Khemavatī.*Based on the Ashoka pillar there, this is identified with modern Gotihawa, southeast of Kapilavastu in Nepal.Khemassa rañño khemavatī nāma nagaraṁ rājadhānī ahosi.

Koṇāgamana’s father was the brahmin Yaññadatta,*“Offered in sacrifice”. and his birth mother was the brahmin lady Uttarā.*Several constellations are distinguished as “former” (pubba) and “later” (uttara). Since it lies between Visākhā and Dhanavatī, this may be the 21st constellation, Uttara Āṣāḍhā (Sagittarius/Capricorn). At that time the king was Sobha, whose capital city was named Sobhavatī.*If the dubious Ashokan edict there is to be believed, this was traditionally identified with the town known today as Nigali Sagar near Kapilavastu in Nepal.

Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa yaññadatto nāma brāhmaṇo pitā ahosi. Uttarā nāma brāhmaṇī mātā ahosi janetti. Tena kho pana, bhikkhave, samayena sobho nāma rājā ahosi. Sobhassa rañño sobhavatī nāma nagaraṁ rājadhānī ahosi.

Koṇāgamana’s father was the brahmin Yaññadatta,*“Offered in sacrifice”.Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa yaññadatto nāma brāhmaṇo pitā ahosi. and his birth mother was the brahmin lady Uttarā.*Several constellations are distinguished as “former” (pubba) and “later” (uttara). Since it lies between Visākhā and Dhanavatī, this may be the 21st constellation, Uttara Āṣāḍhā (Sagittarius/Capricorn).Uttarā nāma brāhmaṇī mātā ahosi janetti. At that time the king was Sobha, Tena kho pana, bhikkhave, samayena sobho nāma rājā ahosi. whose capital city was named Sobhavatī.*If the dubious Ashokan edict there is to be believed, this was traditionally identified with the town known today as Nigali Sagar near Kapilavastu in Nepal.Sobhassa rañño sobhavatī nāma nagaraṁ rājadhānī ahosi.

Kassapa’s father was the brahmin Brahmadatta,*“Offered to Brahmā”. Many of the Jātakas feature a king of this name, usually said to reside in Benares. and his birth mother was the brahmin lady Dhanavatī.*Dhanavatī means “wealthy”, but it is also an alternate name for the 23rd constellation, dhaniṣṭhā (or śraviṣṭā, Delphinus). At that time the king was Kikī,*Kikī (“blue jay”) appears in the story of the past Buddha Kassapa at MN 81. whose capital city was named Varanasi.

Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa brahmadatto nāma brāhmaṇo pitā ahosi.*nāma → kiṅkī nāma (sya-all) Dhanavatī nāma brāhmaṇī mātā ahosi janetti. Tena kho pana, bhikkhave, samayena kikī nāma rājā ahosi. Kikissa rañño bārāṇasī nāma nagaraṁ rājadhānī ahosi.

Kassapa’s father was the brahmin Brahmadatta,*“Offered to Brahmā”. Many of the Jātakas feature a king of this name, usually said to reside in Benares.Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa brahmadatto nāma brāhmaṇo pitā ahosi.*nāma → kiṅkī nāma (sya-all)and his birth mother was the brahmin lady Dhanavatī.*Dhanavatī means “wealthy”, but it is also an alternate name for the 23rd constellation, dhaniṣṭhā (or śraviṣṭā, Delphinus).Dhanavatī nāma brāhmaṇī mātā ahosi janetti. At that time the king was Kikī,*Kikī (“blue jay”) appears in the story of the past Buddha Kassapa at MN 81.Tena kho pana, bhikkhave, samayena kikī nāma rājā ahosi. whose capital city was named Varanasi. Kikissa rañño bārāṇasī nāma nagaraṁ rājadhānī ahosi.

In this life, my father was King Suddhodana,*Suddhodana means “white rice”. He is mentioned by name at Thag 10.1:8.1, Snp 3.11:7.2, and Kd 1:54.1.4. my birth mother was Queen Māyā,*Māyā means “illusion”. She is mentioned by name at Thag 10.1:8.2 and Thig 6.6:6.2. and our capital city was Kapilavatthu.”

Mayhaṁ, bhikkhave, etarahi suddhodano nāma rājā pitā ahosi. Māyā nāma devī mātā ahosi janetti. Kapilavatthu nāma nagaraṁ rājadhānī ahosī”ti.

In this life, my father was King Suddhodana,*Suddhodana means “white rice”. He is mentioned by name at Thag 10.1:8.1, Snp 3.11:7.2, and Kd 1:54.1.4.Mayhaṁ, bhikkhave, etarahi suddhodano nāma rājā pitā ahosi. my birth mother was Queen Māyā,*Māyā means “illusion”. She is mentioned by name at Thag 10.1:8.2 and Thig 6.6:6.2.Māyā nāma devī mātā ahosi janetti. and our capital city was Kapilavatthu.” Kapilavatthu nāma nagaraṁ rājadhānī ahosī”ti.

That is what the Buddha said. When he had spoken, the Holy One rose from his seat and entered his dwelling.

Idamavoca bhagavā. Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.

That is what the Buddha said. Idamavoca bhagavā. When he had spoken, the Holy One rose from his seat and entered his dwelling. Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.

“It’s incredible, reverends, it’s amazing! The Realized One has such psychic power and might! For he is able to recollect the birth, names, clans, lifespan, chief disciples, and gatherings of disciples of the Buddhas of the past who have become fully quenched, cut off proliferation, cut off the course, finished off the cycle, and passed beyond all suffering:*This is the only doctrinal context where we find vaṭuma (“course”). The commentary explains it as the “course of craving”. However, in Buddhist Sanskrit we find the phrases chinnaṃ vartmaṃ na vartati (Mahāvastu 2.416) and chinnaṃ vartma na pravartate (Nidāna Saṁyukta 11.6), which recall the Pali phrase vaṭṭaṁ vattati (DN 15:22.6), where vaṭṭa occurs in the next word of the current passage. This suggests that the sense is, rather, the “course of transmigration”, as in the later Sanskrit phrase saṁsāravartmani. ‘Such is the birth, names, clans, conduct, teachings, wisdom, meditation, and freedom of those Blessed Ones.’

“acchariyaṁ, āvuso, abbhutaṁ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā. Yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarissati, nāmatopi anussarissati, gottatopi anussarissati, āyuppamāṇatopi anussarissati, sāvakayugatopi anussarissati, sāvakasannipātatopi anussarissati: ‘evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’”ti.

“It’s incredible, reverends, it’s amazing! The Realized One has such psychic power and might! “acchariyaṁ, āvuso, abbhutaṁ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā. For he is able to recollect the birth, names, clans, lifespan, chief disciples, and gatherings of disciples of the Buddhas of the past who have become fully quenched, cut off proliferation, cut off the course, finished off the cycle, and passed beyond all suffering:*This is the only doctrinal context where we find vaṭuma (“course”). The commentary explains it as the “course of craving”. However, in Buddhist Sanskrit we find the phrases chinnaṃ vartmaṃ na vartati (Mahāvastu 2.416) and chinnaṃ vartma na pravartate (Nidāna Saṁyukta 11.6), which recall the Pali phrase vaṭṭaṁ vattati (DN 15:22.6), where vaṭṭa occurs in the next word of the current passage. This suggests that the sense is, rather, the “course of transmigration”, as in the later Sanskrit phrase saṁsāravartmani.Yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarissati, nāmatopi anussarissati, gottatopi anussarissati, āyuppamāṇatopi anussarissati, sāvakayugatopi anussarissati, sāvakasannipātatopi anussarissati: ‘Such is the birth, names, clans, conduct, teachings, wisdom, meditation, and freedom of those Blessed Ones.’ ‘evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’”ti.

Is it because the Realized One has clearly comprehended the principle of the teachings that he can recollect all these things?*“Principle of the teachings” is dhammadhātu. At SN 12.32:18.1, Sāriputta’s mastery of the dhammadhātu gives him the ability to answer any questions on the Dhamma. Or did deities tell him?” But this conversation among those mendicants was left unfinished.

“Kiṁ nu kho, āvuso, tathāgatasseva nu kho esā dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: ‘evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’ti, udāhu devatā tathāgatassa etamatthaṁ ārocesuṁ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: ‘evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’”ti. Ayañca hidaṁ tesaṁ bhikkhūnaṁ antarākathā vippakatā hoti.

Is it because the Realized One has clearly comprehended the principle of the teachings that he can recollect all these things?*“Principle of the teachings” is dhammadhātu. At SN 12.32:18.1, Sāriputta’s mastery of the dhammadhātu gives him the ability to answer any questions on the Dhamma.“Kiṁ nu kho, āvuso, tathāgatasseva nu kho esā dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: ‘evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’ti, Or did deities tell him?” udāhu devatā tathāgatassa etamatthaṁ ārocesuṁ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: ‘evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’”ti. But this conversation among those mendicants was left unfinished. Ayañca hidaṁ tesaṁ bhikkhūnaṁ antarākathā vippakatā hoti.

Then in the late afternoon, the Buddha came out of retreat and went to the pavilion by the kareri tree, where he sat on the seat spread out and addressed the mendicants, “Mendicants, what were you sitting talking about just now? What conversation was left unfinished?”

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena karerimaṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā; kā ca pana vo antarākathā vippakatā”ti?

Then in the late afternoon, the Buddha came out of retreat and went to the pavilion by the kareri tree, where he sat on the seat spread out Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena karerimaṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. and addressed the mendicants, Nisajja kho bhagavā bhikkhū āmantesi: “Mendicants, what were you sitting talking about just now? What conversation was left unfinished?” “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā; kā ca pana vo antarākathā vippakatā”ti?

The mendicants told him what had happened, adding, “This was our conversation that was unfinished when the Buddha arrived.”

Evaṁ vutte, te bhikkhū bhagavantaṁ etadavocuṁ: “idha, bhante, amhākaṁ acirapakkantassa bhagavato ayaṁ antarākathā udapādi: ‘acchariyaṁ, āvuso, abbhutaṁ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā. Yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarissati, nāmatopi anussarissati, gottatopi anussarissati, āyuppamāṇatopi anussarissati, sāvakayugatopi anussarissati, sāvakasannipātatopi anussarissati: “evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī”ti. Kiṁ nu kho, āvuso, tathāgatasseva nu kho esā dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: “evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī”ti. Udāhu devatā tathāgatassa etamatthaṁ ārocesuṁ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: “evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī”’ti? Ayaṁ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.

The mendicants told him what had happened, adding, Evaṁ vutte, te bhikkhū bhagavantaṁ etadavocuṁ: “idha, bhante, amhākaṁ acirapakkantassa bhagavato ayaṁ antarākathā udapādi: ‘acchariyaṁ, āvuso, abbhutaṁ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā. Yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarissati, nāmatopi anussarissati, gottatopi anussarissati, āyuppamāṇatopi anussarissati, sāvakayugatopi anussarissati, sāvakasannipātatopi anussarissati: “evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī”ti. Kiṁ nu kho, āvuso, tathāgatasseva nu kho esā dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: “evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī”ti. Udāhu devatā tathāgatassa etamatthaṁ ārocesuṁ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: “evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī”’ti? “This was our conversation that was unfinished when the Buddha arrived.” Ayaṁ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.

“It is because the Realized One has clearly comprehended the principle of the teachings that he can recollect all these things. And the deities also told me.

“Tathāgatassevesā, bhikkhave, dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: ‘evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’ti. Devatāpi tathāgatassa etamatthaṁ ārocesuṁ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: ‘evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’ti.

“It is because the Realized One has clearly comprehended the principle of the teachings that he can recollect all these things. “Tathāgatassevesā, bhikkhave, dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: ‘evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’ti. And the deities also told me. Devatāpi tathāgatassa etamatthaṁ ārocesuṁ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: ‘evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’ti.

“Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha give a further Dhamma talk on the subject of past lives. The mendicants will listen and remember it.”

“Etassa, bhagavā, kālo; etassa, sugata, kālo; yaṁ bhagavā bhiyyoso mattāya pubbenivāsapaṭisaṁyuttaṁ dhammiṁ kathaṁ kareyya, bhagavato sutvā bhikkhū dhāressantī”ti.

“Now is the time, Blessed One! Now is the time, Holy One! “Etassa, bhagavā, kālo; etassa, sugata, kālo; Let the Buddha give a further Dhamma talk on the subject of past lives. The mendicants will listen and remember it.” yaṁ bhagavā bhiyyoso mattāya pubbenivāsapaṭisaṁyuttaṁ dhammiṁ kathaṁ kareyya, bhagavato sutvā bhikkhū dhāressantī”ti.

“Yes, sir,” they replied. The Buddha said this:

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

“Yes, sir,” they replied. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. The Buddha said this: Bhagavā etadavoca:

“Ninety-one eons ago, the Buddha Vipassī arose in the world, perfected and fully awakened. He was born as an aristocrat into an aristocrat family. His clan was Koṇḍañña. He lived for 80,000 years. He was awakened at the root of a patala tree. He had a fine pair of chief disciples named Khaṇḍa and Tissa. He had three gatherings of disciples— one of 6,800,000, one of 100,000, and one of 80,000— all of them mendicants who had ended their defilements. He had as chief attendant a mendicant named Asoka. His father was King Bandhumā, his birth mother was Queen Bandhumatī, and their capital city was named Bandhumatī.

“Ito so, bhikkhave, ekanavutikappe yaṁ vipassī bhagavā arahaṁ sammāsambuddho loke udapādi. Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṁ ahosi. Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho pāṭaliyā mūle abhisambuddho. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa khaṇḍatissaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. Eko sāvakānaṁ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi bhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi. Bandhumatī nāma devī mātā ahosi janetti. Bandhumassa rañño bandhumatī nāma nagaraṁ rājadhānī ahosi.

“Ninety-one eons ago, the Buddha Vipassī arose in the world, perfected and fully awakened. “Ito so, bhikkhave, ekanavutikappe yaṁ vipassī bhagavā arahaṁ sammāsambuddho loke udapādi. He was born as an aristocrat into an aristocrat family. Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. His clan was Koṇḍañña. Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi. He lived for 80,000 years. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṁ ahosi. He was awakened at the root of a patala tree. Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho pāṭaliyā mūle abhisambuddho. He had a fine pair of chief disciples named Khaṇḍa and Tissa. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa khaṇḍatissaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. He had three gatherings of disciples—Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. one of 6,800,000, one of 100,000, and one of 80,000—Eko sāvakānaṁ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi bhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni. all of them mendicants who had ended their defilements. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ. He had as chief attendant a mendicant named Asoka. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. His father was King Bandhumā, Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi. his birth mother was Queen Bandhumatī, Bandhumatī nāma devī mātā ahosi janetti. and their capital city was named Bandhumatī. Bandhumassa rañño bandhumatī nāma nagaraṁ rājadhānī ahosi.

When Vipassī, the being intent on awakening, passed away from the host of joyful gods, he was conceived in his mother’s womb, mindful and aware.*These characteristics of the birth of the Buddha-to-be are also found in MN 123, where Ānanda quotes the Buddha, although the wording is a little different and three extra details are added at the start. In addition, this detail and that about emerging mindfully from the womb are found at AN 4.127. | Normally in early Pali, the word bodhisatta is reserved for the Buddha-to-be once he has left home and is practicing “intent on awakening” (eg. MN 26:13.1). This passage extends the usage back as far as the end of the immediate past life. This is normal in such a case.*“Normal” is dhammatā, a natural principle. This entire passage differs from the earliest concept of the bodhisatta (“one intent on awakening”), which in early texts is typically applied to Siddhattha after he left the home.

Atha kho, bhikkhave, vipassī bodhisatto tusitā kāyā cavitvā sato sampajāno mātukucchiṁ okkami. Ayamettha dhammatā.

When Vipassī, the being intent on awakening, passed away from the host of joyful gods, he was conceived in his mother’s womb, mindful and aware.*These characteristics of the birth of the Buddha-to-be are also found in MN 123, where Ānanda quotes the Buddha, although the wording is a little different and three extra details are added at the start. In addition, this detail and that about emerging mindfully from the womb are found at AN 4.127. | Normally in early Pali, the word bodhisatta is reserved for the Buddha-to-be once he has left home and is practicing “intent on awakening” (eg. MN 26:13.1). This passage extends the usage back as far as the end of the immediate past life.Atha kho, bhikkhave, vipassī bodhisatto tusitā kāyā cavitvā sato sampajāno mātukucchiṁ okkami. This is normal in such a case.*“Normal” is dhammatā, a natural principle. This entire passage differs from the earliest concept of the bodhisatta (“one intent on awakening”), which in early texts is typically applied to Siddhattha after he left the home.Ayamettha dhammatā.

It’s normal that, when the being intent on awakening passes away from the host of joyful gods, he is conceived in his mother’s womb. And then—in this world with its gods, MārasMāraLa personificación del mal y la tentación. En los textos tempranos, tratado tanto como una deidad del reino de los sentidos como una metáfora.Ver en el glosario, and divinities, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. Even in the boundless gloom of interstellar space—so utterly dark that even the luminosity of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods.*The commentary identifies this realm of “utter darkness” (andhakāratimisā) with a cold hell realm. There is a corresponding Purāṇic hell called andhatāmisra. | Asaṁvutā was translated by Ñāṇamoḷī as “abysmal”, but this relies on a commentarial cosmology that is not found in the suttas. The sense, rather, is “boundless”. The root harks back to the Vedic serpent Vṛtra who wraps the world in darkness. | Nānubhonti (“makes no impression”) is glossed in the commentary to AN 4.127 as nappahonti (“ineffective”). And the sentient beings reborn there recognize each other by that light: ‘So, it seems other sentient beings have been reborn here!’*The light is a physical one, not just a metaphor. From this, it appears that sentient beings may be spontaneously reborn in interstellar space. Compare the problem of the “Boltzmann brain” in physics. And this ten-thousandfold galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods. This is normal in such a case.

Dhammatā esā, bhikkhave, yadā bodhisatto tusitā kāyā cavitvā mātukucchiṁ okkamati. Atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā, yatthapime candimasūriyā evaṁmahiddhikā evaṁmahānubhāvā ābhāya nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Yepi tattha sattā upapannā, tepi tenobhāsena aññamaññaṁ sañjānanti: ‘aññepi kira, bho, santi sattā idhūpapannā’ti. Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati. Appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Ayamettha dhammatā.

It’s normal that, when the being intent on awakening passes away from the host of joyful gods, he is conceived in his mother’s womb. Dhammatā esā, bhikkhave, yadā bodhisatto tusitā kāyā cavitvā mātukucchiṁ okkamati. And then—in this world with its gods, MārasMāraLa personificación del mal y la tentación. En los textos tempranos, tratado tanto como una deidad del reino de los sentidos como una metáfora.Ver en el glosario, and divinities, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. Atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Even in the boundless gloom of interstellar space—so utterly dark that even the luminosity of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods.*The commentary identifies this realm of “utter darkness” (andhakāratimisā) with a cold hell realm. There is a corresponding Purāṇic hell called andhatāmisra. | Asaṁvutā was translated by Ñāṇamoḷī as “abysmal”, but this relies on a commentarial cosmology that is not found in the suttas. The sense, rather, is “boundless”. The root harks back to the Vedic serpent Vṛtra who wraps the world in darkness. | Nānubhonti (“makes no impression”) is glossed in the commentary to AN 4.127 as nappahonti (“ineffective”).Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā, yatthapime candimasūriyā evaṁmahiddhikā evaṁmahānubhāvā ābhāya nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. And the sentient beings reborn there recognize each other by that light: ‘So, it seems other sentient beings have been reborn here!’*The light is a physical one, not just a metaphor. From this, it appears that sentient beings may be spontaneously reborn in interstellar space. Compare the problem of the “Boltzmann brain” in physics.Yepi tattha sattā upapannā, tepi tenobhāsena aññamaññaṁ sañjānanti: ‘aññepi kira, bho, santi sattā idhūpapannā’ti. And this ten-thousandfold galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods. Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati. Appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ. This is normal in such a case. Ayamettha dhammatā.

It’s normal that, when the being intent on awakening is conceived in his mother’s womb, four godlings approach to guard the four quarters, so that no human or non-human or anyone at all shall harm the being intent on awakening or his mother.*These are the Four Great Kings, regarded as protector deities. | The term okkanti (“conception”) is a synonym of “rebirth” (DN 15.4.3). It literally means “descent”. Its usage in this context is anticipated by Bṛhadāraṇyaka Upaniṣad 4.4.1, which describes how, as a man is dying, his self “descends” into the heart. He loses sense awareness, the tip of his heart lights up and he departs, “rising” (utkrāmanta) with his life-breath, and “descending” with consciousness into a new life, taking his knowledge, deeds, and past experiences. This is normal in such a case.

Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, cattāro naṁ devaputtā catuddisaṁ rakkhāya upagacchanti: ‘mā naṁ bodhisattaṁ vā bodhisattamātaraṁ vā manusso vā amanusso vā koci vā viheṭhesī’ti.*catuddisaṁ → cātuddisaṁ (sya-all, km) Ayamettha dhammatā.

It’s normal that, when the being intent on awakening is conceived in his mother’s womb, four godlings approach to guard the four quarters, so that no human or non-human or anyone at all shall harm the being intent on awakening or his mother.*These are the Four Great Kings, regarded as protector deities. | The term okkanti (“conception”) is a synonym of “rebirth” (DN 15.4.3). It literally means “descent”. Its usage in this context is anticipated by Bṛhadāraṇyaka Upaniṣad 4.4.1, which describes how, as a man is dying, his self “descends” into the heart. He loses sense awareness, the tip of his heart lights up and he departs, “rising” (utkrāmanta) with his life-breath, and “descending” with consciousness into a new life, taking his knowledge, deeds, and past experiences.Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, cattāro naṁ devaputtā catuddisaṁ rakkhāya upagacchanti: ‘mā naṁ bodhisattaṁ vā bodhisattamātaraṁ vā manusso vā amanusso vā koci vā viheṭhesī’ti.*catuddisaṁ → cātuddisaṁ (sya-all, km)This is normal in such a case. Ayamettha dhammatā.

It’s normal that, when the being intent on awakening is conceived in his mother’s womb, she becomes naturally ethical. She refrains from killing living creatures, stealing, sexual misconduct, lying, and beer, wine, and liquor intoxicants.*The five precepts. This is normal in such a case.

Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, pakatiyā sīlavatī bodhisattamātā hoti, viratā pāṇātipātā, viratā adinnādānā, viratā kāmesumicchācārā, viratā musāvādā, viratā surāmerayamajjappamādaṭṭhānā. Ayamettha dhammatā.

It’s normal that, when the being intent on awakening is conceived in his mother’s womb, she becomes naturally ethical. She refrains from killing living creatures, stealing, sexual misconduct, lying, and beer, wine, and liquor intoxicants.*The five precepts.Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, pakatiyā sīlavatī bodhisattamātā hoti, viratā pāṇātipātā, viratā adinnādānā, viratā kāmesumicchācārā, viratā musāvādā, viratā surāmerayamajjappamādaṭṭhānā. This is normal in such a case. Ayamettha dhammatā.

It’s normal that, when the being intent on awakening is conceived in his mother’s womb, she no longer thinks of men in a sexual way, and she cannot be violated by a man of lustful intent. This is normal in such a case.

Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu purisesu mānasaṁ uppajjati kāmaguṇūpasaṁhitaṁ, anatikkamanīyā ca bodhisattamātā hoti kenaci purisena rattacittena. Ayamettha dhammatā.

It’s normal that, when the being intent on awakening is conceived in his mother’s womb, she no longer thinks of men in a sexual way, and she cannot be violated by a man of lustful intent. Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu purisesu mānasaṁ uppajjati kāmaguṇūpasaṁhitaṁ, anatikkamanīyā ca bodhisattamātā hoti kenaci purisena rattacittena. This is normal in such a case. Ayamettha dhammatā.

It’s normal that, when the being intent on awakening is conceived in his mother’s womb, she obtains the five kinds of sensual stimulation and amuses herself, supplied and provided with them.*While sensual pleasures provoke attachment, they are nonetheless a kind of pleasure and therefore a sign of virtue and good past kamma. This is normal in such a case.

Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, lābhinī bodhisattamātā hoti pañcannaṁ kāmaguṇānaṁ. Sā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāreti. Ayamettha dhammatā.

It’s normal that, when the being intent on awakening is conceived in his mother’s womb, she obtains the five kinds of sensual stimulation and amuses herself, supplied and provided with them.*While sensual pleasures provoke attachment, they are nonetheless a kind of pleasure and therefore a sign of virtue and good past kamma.Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, lābhinī bodhisattamātā hoti pañcannaṁ kāmaguṇānaṁ. Sā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāreti. This is normal in such a case. Ayamettha dhammatā.

It’s normal that, when the being intent on awakening is conceived in his mother’s womb, no afflictions beset her. She’s happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, whole in his major and minor limbs, not deficient in any faculty. Suppose there was a beryl gem that was naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it was strung with a thread of blue, yellow, red, white, or golden brown. And a person with clear eyes were to take it in their hand and examine it: ‘This beryl gem is naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it’s strung with a thread of blue, yellow, red, white, or golden brown.’

Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati. Sukhinī bodhisattamātā hoti akilantakāyā, bodhisattañca bodhisattamātā tirokucchigataṁ passati sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. Seyyathāpi, bhikkhave, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā.*Tatrāssa → tatra yaṁ (bj); tatrassa (sya-all, km, pts1ed) Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya: ‘ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā’ti.

It’s normal that, when the being intent on awakening is conceived in his mother’s womb, no afflictions beset her. She’s happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, whole in his major and minor limbs, not deficient in any faculty. Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati. Sukhinī bodhisattamātā hoti akilantakāyā, bodhisattañca bodhisattamātā tirokucchigataṁ passati sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. Suppose there was a beryl gem that was naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it was strung with a thread of blue, yellow, red, white, or golden brown. Seyyathāpi, bhikkhave, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā.*Tatrāssa → tatra yaṁ (bj); tatrassa (sya-all, km, pts1ed)And a person with clear eyes were to take it in their hand and examine it: ‘This beryl gem is naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it’s strung with a thread of blue, yellow, red, white, or golden brown.’ Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya: ‘ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā’ti.

In the same way, when the being intent on awakening is conceived in his mother’s womb, no afflictions beset her. She’s happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, whole in his major and minor limbs, not deficient in any faculty. This is normal in such a case.

Evameva kho, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati, sukhinī bodhisattamātā hoti akilantakāyā, bodhisattañca bodhisattamātā tirokucchigataṁ passati sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. Ayamettha dhammatā.

In the same way, when the being intent on awakening is conceived in his mother’s womb, no afflictions beset her. She’s happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, whole in his major and minor limbs, not deficient in any faculty. Evameva kho, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati, sukhinī bodhisattamātā hoti akilantakāyā, bodhisattañca bodhisattamātā tirokucchigataṁ passati sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. This is normal in such a case. Ayamettha dhammatā.

It’s normal that, seven days after the being intent on awakening is born, his mother passes away and is reborn in the host of joyful gods.*This tragic detail is also mentioned in Ud 5.2. The Buddha is raised by a step-mother, which in our Buddha’s case was Māyā’s sister Mahāpajāpatī (AN 8.51:9.8, MN 142:3.3). This is normal in such a case.

Dhammatā esā, bhikkhave, sattāhajāte bodhisatte bodhisattamātā kālaṁ karoti tusitaṁ kāyaṁ upapajjati. Ayamettha dhammatā.

It’s normal that, seven days after the being intent on awakening is born, his mother passes away and is reborn in the host of joyful gods.*This tragic detail is also mentioned in Ud 5.2. The Buddha is raised by a step-mother, which in our Buddha’s case was Māyā’s sister Mahāpajāpatī (AN 8.51:9.8, MN 142:3.3).Dhammatā esā, bhikkhave, sattāhajāte bodhisatte bodhisattamātā kālaṁ karoti tusitaṁ kāyaṁ upapajjati. This is normal in such a case. Ayamettha dhammatā.

It’s normal that, while other women carry the infant in the womb for nine or ten months before giving birth, not so the mother of the being intent on awakening. She gives birth after exactly ten months.*Ten signifies fullness and completion, as for example the “ten directions”. | The notion that the term of pregnancy was “nine or ten months” is also found at Chāndogya Upaniṣad 5.9.1. In the Rig Veda it is typically “in the tenth month” (5.78.7, 10.84.3), as also at Bṛhadāraṇyaka Upaniṣad 6.4.22. This is normal in such a case.

Dhammatā esā, bhikkhave, yathā aññā itthikā nava vā dasa vā māse gabbhaṁ kucchinā pariharitvā vijāyanti, na hevaṁ bodhisattaṁ bodhisattamātā vijāyati. Daseva māsāni bodhisattaṁ bodhisattamātā kucchinā pariharitvā vijāyati. Ayamettha dhammatā.

It’s normal that, while other women carry the infant in the womb for nine or ten months before giving birth, not so the mother of the being intent on awakening. She gives birth after exactly ten months.*Ten signifies fullness and completion, as for example the “ten directions”. | The notion that the term of pregnancy was “nine or ten months” is also found at Chāndogya Upaniṣad 5.9.1. In the Rig Veda it is typically “in the tenth month” (5.78.7, 10.84.3), as also at Bṛhadāraṇyaka Upaniṣad 6.4.22.Dhammatā esā, bhikkhave, yathā aññā itthikā nava vā dasa vā māse gabbhaṁ kucchinā pariharitvā vijāyanti, na hevaṁ bodhisattaṁ bodhisattamātā vijāyati. Daseva māsāni bodhisattaṁ bodhisattamātā kucchinā pariharitvā vijāyati. This is normal in such a case. Ayamettha dhammatā.

It’s normal that, while other women give birth while sitting or lying down, not so the mother of the being intent on awakening. She only gives birth standing up.*In illustrations she is depicted standing while holding a tree in the pose known as sālabhañjikā, a common motif in Indian art representing the abundance of springtime. This is normal in such a case.

Dhammatā esā, bhikkhave, yathā aññā itthikā nisinnā vā nipannā vā vijāyanti, na hevaṁ bodhisattaṁ bodhisattamātā vijāyati. Ṭhitāva bodhisattaṁ bodhisattamātā vijāyati. Ayamettha dhammatā.

It’s normal that, while other women give birth while sitting or lying down, not so the mother of the being intent on awakening. She only gives birth standing up.*In illustrations she is depicted standing while holding a tree in the pose known as sālabhañjikā, a common motif in Indian art representing the abundance of springtime.Dhammatā esā, bhikkhave, yathā aññā itthikā nisinnā vā nipannā vā vijāyanti, na hevaṁ bodhisattaṁ bodhisattamātā vijāyati. Ṭhitāva bodhisattaṁ bodhisattamātā vijāyati. This is normal in such a case. Ayamettha dhammatā.

It’s normal that, when the being intent on awakening emerges from his mother’s womb, gods receive him first, then humans. This is normal in such a case.

Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, devā paṭhamaṁ paṭiggaṇhanti, pacchā manussā. Ayamettha dhammatā.

It’s normal that, when the being intent on awakening emerges from his mother’s womb, gods receive him first, then humans. Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, devā paṭhamaṁ paṭiggaṇhanti, pacchā manussā. This is normal in such a case. Ayamettha dhammatā.

It’s normal that, when the being intent on awakening emerges from his mother’s womb, before he reaches the ground, four godlings receive him and place him before his mother, saying: ‘Rejoice, O Queen! An illustrious son is born to you.’ This is normal in such a case.

Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, appattova bodhisatto pathaviṁ hoti, cattāro naṁ devaputtā paṭiggahetvā mātu purato ṭhapenti: ‘attamanā, devi, hohi; mahesakkho te putto uppanno’ti. Ayamettha dhammatā.

It’s normal that, when the being intent on awakening emerges from his mother’s womb, before he reaches the ground, four godlings receive him and place him before his mother, saying: ‘Rejoice, O Queen! An illustrious son is born to you.’ Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, appattova bodhisatto pathaviṁ hoti, cattāro naṁ devaputtā paṭiggahetvā mātu purato ṭhapenti: ‘attamanā, devi, hohi; mahesakkho te putto uppanno’ti. This is normal in such a case. Ayamettha dhammatā.

It’s normal that, when the being intent on awakening emerges from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean. Suppose a jewel-treasure was placed on a cloth from Kāsi. The jewel would not soil the cloth, nor would the cloth soil the jewel.*Kāsi is the nation of which Varanasi is the capital. Their cloth was of exceptional quality. Why is that? Because of the cleanliness of them both.

Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado.*udena → uddena (bj, sya-all, km, pts1ed); udarena (katthaci) | asucinā suddho → visuddho (sya-all) Seyyathāpi, bhikkhave, maṇiratanaṁ kāsike vatthe nikkhittaṁ neva maṇiratanaṁ kāsikaṁ vatthaṁ makkheti, nāpi kāsikaṁ vatthaṁ maṇiratanaṁ makkheti. Taṁ kissa hetu? Ubhinnaṁ suddhattā.

It’s normal that, when the being intent on awakening emerges from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean. Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado.*udena → uddena (bj, sya-all, km, pts1ed); udarena (katthaci) | asucinā suddho → visuddho (sya-all)Suppose a jewel-treasure was placed on a cloth from Kāsi. The jewel would not soil the cloth, nor would the cloth soil the jewel.*Kāsi is the nation of which Varanasi is the capital. Their cloth was of exceptional quality.Seyyathāpi, bhikkhave, maṇiratanaṁ kāsike vatthe nikkhittaṁ neva maṇiratanaṁ kāsikaṁ vatthaṁ makkheti, nāpi kāsikaṁ vatthaṁ maṇiratanaṁ makkheti. Why is that? Taṁ kissa hetu? Because of the cleanliness of them both. Ubhinnaṁ suddhattā.

In the same way, when the being intent on awakening emerges from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean. This is normal in such a case.

Evameva kho, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito, udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado. Ayamettha dhammatā.

In the same way, when the being intent on awakening emerges from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean. Evameva kho, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito, udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado. This is normal in such a case. Ayamettha dhammatā.

It’s normal that, when the being intent on awakening emerges from his mother’s womb, two showers of water appear from the sky, one cool, one warm, for bathing the being intent on awakening and his mother. This is normal in such a case.

Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, dve udakassa dhārā antalikkhā pātubhavanti—ekā sītassa ekā uṇhassa yena bodhisattassa udakakiccaṁ karonti mātu ca. Ayamettha dhammatā.

It’s normal that, when the being intent on awakening emerges from his mother’s womb, two showers of water appear from the sky, one cool, one warm, for bathing the being intent on awakening and his mother. Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, dve udakassa dhārā antalikkhā pātubhavanti—ekā sītassa ekā uṇhassa yena bodhisattassa udakakiccaṁ karonti mātu ca. This is normal in such a case. Ayamettha dhammatā.

It’s normal that, as soon as he’s born, the being intent on awakening stands firm with his own feet on the ground. Facing north, he takes seven strides with a white parasol held above him, surveys all quarters, and makes this dramatic proclamation: ‘I am the foremost in the world! I am the eldest in the world! I am the first in the world! This is my last rebirth; now there’ll be no more future lives.’*This passage implies that Buddhahood was destined from the time of birth, which stands in contrast to the rest of the suttas, where Buddhahood was hard-won by the Bodhisatta’s efforts while striving for awakening. | “Stands firm on his own feet” signifies that he will be awakened by his own efforts. | “North” is uttara, which is also “the beyond”; this predicts his attaining Nibbāna. | “Seven strides” signifies crossing over the vast cycles of birth and death, especially by developing the seven awakening factors. | The “white parasol” signifies purity and royalty (DN 14:1.34.3, Snp 3.11:11.3, Cp 26:3.3; Viṣṇu Purāṇa 5.35.14), and a white canopy at SN 41.5:5.2 is said to symbolize freedom. | “Surveying all quarters” signifies his universal knowledge. | The “dramatic proclamation” is āsabhiṁ vācaṁ, literally the “voice of a bull”. Other contexts show that this is is an expression emphasizing speech that is dramatic and imposing (SN 52.9:3.2, DN 28:1.5 = SN 47.12:5.2). | At Bṛhadāraṇyaka Upaniṣad 6.1.1 and Chāndogya Upaniṣad 5.1.1 the “vital breath” (prāṇa) is said to be “eldest and first” (jyeṣṭhaśca śreṣṭhaśca). This is normal in such a case.

Dhammatā esā, bhikkhave, sampatijāto bodhisatto samehi pādehi patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati setamhi chatte anudhāriyamāne, sabbā ca disā anuviloketi, āsabhiṁ vācaṁ bhāsati ‘aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa, ayamantimā jāti, natthi dāni punabbhavo’ti.*uttarābhimukho → uttarenābhimukho (sya-all, km); uttarenamukho (mr) Ayamettha dhammatā.

It’s normal that, as soon as he’s born, the being intent on awakening stands firm with his own feet on the ground. Facing north, he takes seven strides with a white parasol held above him, surveys all quarters, and makes this dramatic proclamation: ‘I am the foremost in the world! I am the eldest in the world! I am the first in the world! This is my last rebirth; now there’ll be no more future lives.’*This passage implies that Buddhahood was destined from the time of birth, which stands in contrast to the rest of the suttas, where Buddhahood was hard-won by the Bodhisatta’s efforts while striving for awakening. | “Stands firm on his own feet” signifies that he will be awakened by his own efforts. | “North” is uttara, which is also “the beyond”; this predicts his attaining Nibbāna. | “Seven strides” signifies crossing over the vast cycles of birth and death, especially by developing the seven awakening factors. | The “white parasol” signifies purity and royalty (DN 14:1.34.3, Snp 3.11:11.3, Cp 26:3.3; Viṣṇu Purāṇa 5.35.14), and a white canopy at SN 41.5:5.2 is said to symbolize freedom. | “Surveying all quarters” signifies his universal knowledge. | The “dramatic proclamation” is āsabhiṁ vācaṁ, literally the “voice of a bull”. Other contexts show that this is is an expression emphasizing speech that is dramatic and imposing (SN 52.9:3.2, DN 28:1.5 = SN 47.12:5.2). | At Bṛhadāraṇyaka Upaniṣad 6.1.1 and Chāndogya Upaniṣad 5.1.1 the “vital breath” (prāṇa) is said to be “eldest and first” (jyeṣṭhaśca śreṣṭhaśca).Dhammatā esā, bhikkhave, sampatijāto bodhisatto samehi pādehi patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati setamhi chatte anudhāriyamāne, sabbā ca disā anuviloketi, āsabhiṁ vācaṁ bhāsati ‘aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa, ayamantimā jāti, natthi dāni punabbhavo’ti.*uttarābhimukho → uttarenābhimukho (sya-all, km); uttarenamukho (mr)This is normal in such a case. Ayamettha dhammatā.

It’s normal that, when the being intent on awakening emerges from his mother’s womb, then—in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. Even in the boundless gloom of interstellar space—so utterly dark that even the luminosity of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods. And the sentient beings reborn there recognize each other by that light: ‘So, it seems other sentient beings have been reborn here!’ And this ten-thousandfold galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods. This is normal in such a case.

Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati, atikkammeva devānaṁ devānubhāvaṁ. Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā, yatthapime candimasūriyā evaṁmahiddhikā evaṁmahānubhāvā ābhāya nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Yepi tattha sattā upapannā, tepi tenobhāsena aññamaññaṁ sañjānanti: ‘aññepi kira, bho, santi sattā idhūpapannā’ti. Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Ayamettha dhammatā.

It’s normal that, when the being intent on awakening emerges from his mother’s womb, then—in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati, atikkammeva devānaṁ devānubhāvaṁ. Even in the boundless gloom of interstellar space—so utterly dark that even the luminosity of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods. Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā, yatthapime candimasūriyā evaṁmahiddhikā evaṁmahānubhāvā ābhāya nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. And the sentient beings reborn there recognize each other by that light: ‘So, it seems other sentient beings have been reborn here!’ Yepi tattha sattā upapannā, tepi tenobhāsena aññamaññaṁ sañjānanti: ‘aññepi kira, bho, santi sattā idhūpapannā’ti. And this ten-thousandfold galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods. Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ. This is normal in such a case. Ayamettha dhammatā.

When Prince Vipassī was born, they announced it to King Bandhumā,*Many of the details of the following account were later incorporated into the life of Gotama, under the principle that the major events of the lives of Buddhas follow a natural order. Nonetheless, they are not always consistent with other accounts in early texts. For example, in the Attadaṇḍasutta the Buddha says his going forth was prompted by disillusionment and fear due to chronic conflict and warfare (Snp 4.15). ‘Sire, your son is born! Let your majesty examine him!’ When the king had examined the prince, he had the brahmin soothsayers summoned and said to them,*In Snp 3.11, the newborn Siddhattha is examined by the dark hermit Asita. These two versions are combined in later accounts. ‘Gentlemen, please examine the prince.’ When they had examined him they said to the king, ‘Rejoice, O King! An illustrious son is born to you. You are fortunate, so very fortunate, to have a son such as this born in this family! For the prince possesses the thirty-two marks of a great man. A great man who possesses these has only two possible destinies, no other.*Asita did not look at the 32 marks, and he predicted only one destiny: that he would become a Buddha. If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures. He has the following seven treasures:*Various “treasures” (ratana) or “gems” of a king are discussed in such texts as Śatapatha Brāhmaṇa 5.3.1. the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he reigns by principle, without rod or sword. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who has cast off the veil from the world.

Jāte kho pana, bhikkhave, vipassimhi kumāre bandhumato rañño paṭivedesuṁ: ‘putto te, devadevaLiteralmente, «ser resplandeciente»: un habitante de los reinos celestiales (ver sagga y sugati). Los tres términos deva, devatā y devaputta son sinónimos.Ver en el glosario, jāto, taṁ devo passatū’ti.*deva → deva te (mr) Addasā kho, bhikkhave, bandhumā rājā vipassiṁ kumāraṁ, disvā nemitte brāhmaṇe āmantāpetvā etadavoca: ‘passantu bhonto nemittā brāhmaṇā kumāran’ti. Addasaṁsu kho, bhikkhave, nemittā brāhmaṇā vipassiṁ kumāraṁ, disvā bandhumantaṁ rājānaṁ etadavocuṁ: ‘attamano, deva, hohi, mahesakkho te putto uppanno, lābhā te, mahārāja, suladdhaṁ te, mahārāja, yassa te kule evarūpo putto uppanno. Ayañhi, deva, kumāro dvattiṁsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni sattaratanāni bhavanti. Seyyathidaṁ—cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ. Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭacchado.

When Prince Vipassī was born, they announced it to King Bandhumā,*Many of the details of the following account were later incorporated into the life of Gotama, under the principle that the major events of the lives of Buddhas follow a natural order. Nonetheless, they are not always consistent with other accounts in early texts. For example, in the Attadaṇḍasutta the Buddha says his going forth was prompted by disillusionment and fear due to chronic conflict and warfare (Snp 4.15).Jāte kho pana, bhikkhave, vipassimhi kumāre bandhumato rañño paṭivedesuṁ: ‘Sire, your son is born! Let your majesty examine him!’ ‘putto te, devadevaLiteralmente, «ser resplandeciente»: un habitante de los reinos celestiales (ver sagga y sugati). Los tres términos deva, devatā y devaputta son sinónimos.Ver en el glosario, jāto, taṁ devo passatū’ti.*deva → deva te (mr)When the king had examined the prince, he had the brahmin soothsayers summoned and said to them,*In Snp 3.11, the newborn Siddhattha is examined by the dark hermit Asita. These two versions are combined in later accounts.Addasā kho, bhikkhave, bandhumā rājā vipassiṁ kumāraṁ, disvā nemitte brāhmaṇe āmantāpetvā etadavoca: ‘Gentlemen, please examine the prince.’ ‘passantu bhonto nemittā brāhmaṇā kumāran’ti. When they had examined him they said to the king, Addasaṁsu kho, bhikkhave, nemittā brāhmaṇā vipassiṁ kumāraṁ, disvā bandhumantaṁ rājānaṁ etadavocuṁ: ‘Rejoice, O King! An illustrious son is born to you. You are fortunate, so very fortunate, to have a son such as this born in this family! ‘attamano, deva, hohi, mahesakkho te putto uppanno, lābhā te, mahārāja, suladdhaṁ te, mahārāja, yassa te kule evarūpo putto uppanno. For the prince possesses the thirty-two marks of a great man. A great man who possesses these has only two possible destinies, no other.*Asita did not look at the 32 marks, and he predicted only one destiny: that he would become a Buddha.Ayañhi, deva, kumāro dvattiṁsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures. Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. He has the following seven treasures:*Various “treasures” (ratana) or “gems” of a king are discussed in such texts as Śatapatha Brāhmaṇa 5.3.1.Tassimāni sattaratanāni bhavanti. the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure. Seyyathidaṁ—cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. After conquering this land girt by sea, he reigns by principle, without rod or sword. So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who has cast off the veil from the world. Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭacchado.

And what are the marks which he possesses?*The marks are elsewhere listed in DN 30:1.2.1 and MN 91:9.1. Here I list the related marks in the Bṛhatsaṁhitā as identified by Nathan McGovern (On the Origins of the 32 Marks of a Great Man, Journal of the International Association of Buddhist Studies, 2016, vol. 39, pp. 207–247).

Katamehi cāyaṁ, deva, kumāro dvattiṁsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni sattaratanāni bhavanti. Seyyathidaṁ—cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ. Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati.

And what are the marks which he possesses?*The marks are elsewhere listed in DN 30:1.2.1 and MN 91:9.1. Here I list the related marks in the Bṛhatsaṁhitā as identified by Nathan McGovern (On the Origins of the 32 Marks of a Great Man, Journal of the International Association of Buddhist Studies, 2016, vol. 39, pp. 207–247).Katamehi cāyaṁ, deva, kumāro dvattiṁsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni sattaratanāni bhavanti. Seyyathidaṁ—cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ. Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati.

These are the thirty-two marks of a great man that the prince has. A great man who possesses these has only two possible destinies, no other. If he stays at home he becomes a king, a wheel-turning monarch. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who has cast off the veil from the world.’

Imehi kho ayaṁ, deva, kumāro dvattiṁsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni sattaratanāni bhavanti. Seyyathidaṁ—cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ. Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati.*asatthena dhammena → dhammena samena (sya-all, km) Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭacchado’ti.

These are the thirty-two marks of a great man that the prince has. A great man who possesses these has only two possible destinies, no other. Imehi kho ayaṁ, deva, kumāro dvattiṁsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. If he stays at home he becomes a king, a wheel-turning monarch. Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni sattaratanāni bhavanti. Seyyathidaṁ—cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ. Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati.*asatthena dhammena → dhammena samena (sya-all, km)But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who has cast off the veil from the world.’ Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭacchado’ti.

Then King Bandhumā had the brahmin soothsayers dressed in unworn clothes and satisfied all their needs.*This is the dakkhiṇā, the religious offering given in gratitude and respect for the services. Then the king appointed nursemaids for Prince Vipassī.*His birth mother has passed away and there is no mention of a step-mother. Some suckled him, some bathed him, some held him, and some carried him on their hip. From when he was born, a white parasol was held over him night and day, with the thought, ‘Don’t let cold, heat, grass, dust, or damp bother him.’ He was dear and beloved by many people, like a blue water lily, or a pink or white lotus. He was always passed from hip to hip.

Atha kho, bhikkhave, bandhumā rājā nemitte brāhmaṇe ahatehi vatthehi acchādāpetvā sabbakāmehi santappesi.*acchādāpetvā → acchādetvā (sya-all, km) Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa dhātiyo upaṭṭhāpesi. Aññā khīraṁ pāyenti, aññā nhāpenti, aññā dhārenti, aññā aṅkena pariharanti. Jātassa kho pana, bhikkhave, vipassissa kumārassa setacchattaṁ dhārayittha divā ceva rattiñca: ‘mā naṁ sītaṁ vā uṇhaṁ vā tiṇaṁ vā rajo vā ussāvo vā bādhayitthā’ti. Jāto kho pana, bhikkhave, vipassī kumāro bahuno janassa piyo ahosi manāpo. Seyyathāpi, bhikkhave, uppalaṁ vā padumaṁ vā puṇḍarīkaṁ vā bahuno janassa piyaṁ manāpaṁ; evameva kho, bhikkhave, vipassī kumāro bahuno janassa piyo ahosi manāpo. Svāssudaṁ aṅkeneva aṅkaṁ parihariyati.

Then King Bandhumā had the brahmin soothsayers dressed in unworn clothes and satisfied all their needs.*This is the dakkhiṇā, the religious offering given in gratitude and respect for the services.Atha kho, bhikkhave, bandhumā rājā nemitte brāhmaṇe ahatehi vatthehi acchādāpetvā sabbakāmehi santappesi.*acchādāpetvā → acchādetvā (sya-all, km)Then the king appointed nursemaids for Prince Vipassī.*His birth mother has passed away and there is no mention of a step-mother.Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa dhātiyo upaṭṭhāpesi. Some suckled him, some bathed him, some held him, and some carried him on their hip. Aññā khīraṁ pāyenti, aññā nhāpenti, aññā dhārenti, aññā aṅkena pariharanti. From when he was born, a white parasol was held over him night and day, with the thought, Jātassa kho pana, bhikkhave, vipassissa kumārassa setacchattaṁ dhārayittha divā ceva rattiñca: ‘Don’t let cold, heat, grass, dust, or damp bother him.’ ‘mā naṁ sītaṁ vā uṇhaṁ vā tiṇaṁ vā rajo vā ussāvo vā bādhayitthā’ti. He was dear and beloved by many people, Jāto kho pana, bhikkhave, vipassī kumāro bahuno janassa piyo ahosi manāpo. like a blue water lily, or a pink or white lotus. Seyyathāpi, bhikkhave, uppalaṁ vā padumaṁ vā puṇḍarīkaṁ vā bahuno janassa piyaṁ manāpaṁ; evameva kho, bhikkhave, vipassī kumāro bahuno janassa piyo ahosi manāpo. He was always passed from hip to hip. Svāssudaṁ aṅkeneva aṅkaṁ parihariyati.

From when he was born, his voice was charming, graceful, sweet, and endearing. It was as sweet as the song of a cuckoo-bird found in the Himalayas.

Jāto kho pana, bhikkhave, vipassī kumāro mañjussaro ca ahosi vaggussaro ca madhurassaro ca pemaniyassaro ca.*kho pana, bhikkhave, vipassī kumāro mañjussaro ca → kumāro brahmassaro mañjussaro ca (mr) Seyyathāpi, bhikkhave, himavante pabbate karavīkā nāma sakuṇajāti mañjussarā ca vaggussarā ca madhurassarā ca pemaniyassarā ca; evameva kho, bhikkhave, vipassī kumāro mañjussaro ca ahosi vaggussaro ca madhurassaro ca pemaniyassaro ca.

From when he was born, his voice was charming, graceful, sweet, and endearing. Jāto kho pana, bhikkhave, vipassī kumāro mañjussaro ca ahosi vaggussaro ca madhurassaro ca pemaniyassaro ca.*kho pana, bhikkhave, vipassī kumāro mañjussaro ca → kumāro brahmassaro mañjussaro ca (mr)It was as sweet as the song of a cuckoo-bird found in the Himalayas. Seyyathāpi, bhikkhave, himavante pabbate karavīkā nāma sakuṇajāti mañjussarā ca vaggussarā ca madhurassarā ca pemaniyassarā ca; evameva kho, bhikkhave, vipassī kumāro mañjussaro ca ahosi vaggussaro ca madhurassaro ca pemaniyassaro ca.

And he was unblinkingly watchful, like the gods of the thirty-three. And because it was said that he was unblinkingly watchful, he came to be known as ‘Vipassī’.*Vipassī’s name is simply the personal form of the word made famous in Buddhist meditation, vipassanā. This is usually rendered as “insight”, but the sense here is more like “clear seeing”. | Pali frequently blurs the line between names and epithets. Here we see how a name is given, not at birth, but as a descriptive nickname that caught on.

Jāto kho pana, bhikkhave, vipassī kumāro animisanto pekkhati seyyathāpi devā tāvatiṁsā. ‘Animisanto kumāro pekkhatī’ti kho, bhikkhave, vipassissa kumārassa ‘vipassī vipassī’ tveva samaññā udapādi.*Animisanto kumāro pekkhatī’ti kho, bhikkhave → jātassa kho pana bhikkhave (sya-all); animmissantā pekkhāti evameva kho bhikkheve (km); jātassa kho pana bhikkhave (mr)

And he was unblinkingly watchful, like the gods of the thirty-three. Jāto kho pana, bhikkhave, vipassī kumāro animisanto pekkhati seyyathāpi devā tāvatiṁsā. And because it was said that he was unblinkingly watchful, he came to be known as ‘Vipassī’.*Vipassī’s name is simply the personal form of the word made famous in Buddhist meditation, vipassanā. This is usually rendered as “insight”, but the sense here is more like “clear seeing”. | Pali frequently blurs the line between names and epithets. Here we see how a name is given, not at birth, but as a descriptive nickname that caught on.‘Animisanto kumāro pekkhatī’ti kho, bhikkhave, vipassissa kumārassa ‘vipassī vipassī’ tveva samaññā udapādi.*Animisanto kumāro pekkhatī’ti kho, bhikkhave → jātassa kho pana bhikkhave (sya-all); animmissantā pekkhāti evameva kho bhikkheve (km); jātassa kho pana bhikkhave (mr)

Then while King Bandhumā was sitting in court, he’d sit Prince Vipassī in his lap and explain the case to him. And sitting there in his father’s lap, Vipassī would thoroughly consider the case and draw a conclusion using a logical system. So this was all the more reason for him to be known as ‘Vipassī’.*Indian epistemology acknowledges two fundamental sources of knowledge: direct perception (paccakkha) and inference (anumāna). This passage shows that vipassanā includes both. I render vipassanā with “discernment” in an attempt to capture both nuances, rather than the standard “insight”.

Atha kho, bhikkhave, bandhumā rājā atthakaraṇe nisinno vipassiṁ kumāraṁ aṅke nisīdāpetvā atthe anusāsati.*atthakaraṇe → aṭṭakaraṇe (sya-all, km) Tatra sudaṁ, bhikkhave, vipassī kumāro pituaṅke nisinno viceyya viceyya atthe panāyati ñāyena.*ñāyena → ñāṇena (sya-all, km) Viceyya viceyya kumāro atthe panāyati ñāyenāti kho, bhikkhave, vipassissa kumārassa bhiyyoso mattāya ‘vipassī vipassī’ tveva samaññā udapādi.

Then while King Bandhumā was sitting in court, he’d sit Prince Vipassī in his lap and explain the case to him. Atha kho, bhikkhave, bandhumā rājā atthakaraṇe nisinno vipassiṁ kumāraṁ aṅke nisīdāpetvā atthe anusāsati.*atthakaraṇe → aṭṭakaraṇe (sya-all, km)And sitting there in his father’s lap, Vipassī would thoroughly consider the case and draw a conclusion using a logical system. Tatra sudaṁ, bhikkhave, vipassī kumāro pituaṅke nisinno viceyya viceyya atthe panāyati ñāyena.*ñāyena → ñāṇena (sya-all, km)So this was all the more reason for him to be known as ‘Vipassī’.*Indian epistemology acknowledges two fundamental sources of knowledge: direct perception (paccakkha) and inference (anumāna). This passage shows that vipassanā includes both. I render vipassanā with “discernment” in an attempt to capture both nuances, rather than the standard “insight”.Viceyya viceyya kumāro atthe panāyati ñāyenāti kho, bhikkhave, vipassissa kumārassa bhiyyoso mattāya ‘vipassī vipassī’ tveva samaññā udapādi.

Then King Bandhumā had three stilt longhouses built for him—one for the winter, one for the summer, and one for the rainy season, and provided him with the five kinds of sensual stimulation. Prince Vipassī stayed in a stilt longhouse without coming downstairs for the four months of the rainy season, where he was entertained by musicians—none of them men.

Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa tayo pāsāde kārāpesi, ekaṁ vassikaṁ ekaṁ hemantikaṁ ekaṁ gimhikaṁ; pañca kāmaguṇāni upaṭṭhāpesi. Tatra sudaṁ, bhikkhave, vipassī kumāro vassike pāsāde cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṁ orohatīti.*Tatra sudaṁ, bhikkhave, vipassī kumāro vassike pāsāde cattāro māse → vassike pāsāde vassike cattāro māse (bj, pts1ed)

Then King Bandhumā had three stilt longhouses built for him—one for the winter, one for the summer, and one for the rainy season, Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa tayo pāsāde kārāpesi, ekaṁ vassikaṁ ekaṁ hemantikaṁ ekaṁ gimhikaṁ; and provided him with the five kinds of sensual stimulation. pañca kāmaguṇāni upaṭṭhāpesi. Prince Vipassī stayed in a stilt longhouse without coming downstairs for the four months of the rainy season, where he was entertained by musicians—none of them men. Tatra sudaṁ, bhikkhave, vipassī kumāro vassike pāsāde cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṁ orohatīti.*Tatra sudaṁ, bhikkhave, vipassī kumāro vassike pāsāde cattāro māse → vassike pāsāde vassike cattāro māse (bj, pts1ed)

Then, after many years, many hundred years, many thousand years had passed, Prince Vipassī addressed his charioteer,*Here begins the story of the four signs that led to Vipassī’s going forth—an old man, a sick man, a dead man, and a renunciate. Later texts apply the same story to Siddhattha, indeed to all bodhisattvas. | These four “signs” (nimitta) are also called “messengers of the gods”, reckoned as five (MN 130) or three (AN 3.36). ‘My dear charioteer, harness the finest chariots. We will go to a park and see the scenery.’

Atha kho, bhikkhave, vipassī kumāro bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena sārathiṁ āmantesi: ‘yojehi, samma sārathi, bhaddāni bhaddāni yānāni uyyānabhūmiṁ gacchāma subhūmidassanāyā’ti.

Then, after many years, many hundred years, many thousand years had passed, Prince Vipassī addressed his charioteer,*Here begins the story of the four signs that led to Vipassī’s going forth—an old man, a sick man, a dead man, and a renunciate. Later texts apply the same story to Siddhattha, indeed to all bodhisattvas. | These four “signs” (nimitta) are also called “messengers of the gods”, reckoned as five (MN 130) or three (AN 3.36).Atha kho, bhikkhave, vipassī kumāro bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena sārathiṁ āmantesi: ‘My dear charioteer, harness the finest chariots. We will go to a park and see the scenery.’ ‘yojehi, samma sārathi, bhaddāni bhaddāni yānāni uyyānabhūmiṁ gacchāma subhūmidassanāyā’ti.

‘Yes, sir,’ replied the charioteer. He harnessed the chariots and informed the prince, ‘Sire, the finest chariots are harnessed. Please go at your convenience.’ Then Prince Vipassī mounted a fine carriage and, along with other fine carriages, set out for the park.

‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā vipassissa kumārassa paṭivedesi: ‘yuttāni kho te, deva, bhaddāni bhaddāni yānāni, yassadāni kālaṁ maññasī’ti. Atha kho, bhikkhave, vipassī kumāro bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi uyyānabhūmiṁ niyyāsi.*bhaddaṁ yānaṁ → bhadraṁ yānaṁ (sya-all, km)

‘Yes, sir,’ replied the charioteer. He harnessed the chariots and informed the prince, ‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā vipassissa kumārassa paṭivedesi: ‘Sire, the finest chariots are harnessed. ‘yuttāni kho te, deva, bhaddāni bhaddāni yānāni, Please go at your convenience.’ yassadāni kālaṁ maññasī’ti. Then Prince Vipassī mounted a fine carriage and, along with other fine carriages, set out for the park. Atha kho, bhikkhave, vipassī kumāro bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi uyyānabhūmiṁ niyyāsi.*bhaddaṁ yānaṁ → bhadraṁ yānaṁ (sya-all, km)

Along the way he saw an elderly man, bent double, crooked, leaning on a staff, trembling as he walked, ailing, past his prime. He addressed his charioteer, ‘My dear charioteer, what has that man done? For his hair and his body are unlike those of other men.’

Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto purisaṁ jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantaṁ āturaṁ gatayobbanaṁ.*bhoggaṁ → bhaggaṁ (sya-all, km) Disvā sārathiṁ āmantesi: ‘ayaṁ pana, samma sārathi, puriso kiṅkato? Kesāpissa na yathā aññesaṁ, kāyopissa na yathā aññesan’ti.

Along the way he saw an elderly man, bent double, crooked, leaning on a staff, trembling as he walked, ailing, past his prime. Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto purisaṁ jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantaṁ āturaṁ gatayobbanaṁ.*bhoggaṁ → bhaggaṁ (sya-all, km)He addressed his charioteer, Disvā sārathiṁ āmantesi: ‘My dear charioteer, what has that man done? ‘ayaṁ pana, samma sārathi, puriso kiṅkato? For his hair and his body are unlike those of other men.’ Kesāpissa na yathā aññesaṁ, kāyopissa na yathā aññesan’ti.

Back at the royal compound, the prince brooded, miserable and sad:*“Brood” is pajjhāyati. He is having an existential crisis. ‘Curse this thing called rebirth, since old age will come to anyone who’s born.’

Tatra sudaṁ, bhikkhave, vipassī kumāro antepuraṁ gato dukkhī dummano pajjhāyati: ‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissatī’ti.

Back at the royal compound, the prince brooded, miserable and sad:*“Brood” is pajjhāyati. He is having an existential crisis.Tatra sudaṁ, bhikkhave, vipassī kumāro antepuraṁ gato dukkhī dummano pajjhāyati: ‘Curse this thing called rebirth, since old age will come to anyone who’s born.’ ‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissatī’ti.

Then King Bandhumā summoned the charioteer and said, ‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’

Atha kho, bhikkhave, bandhumā rājā sārathiṁ āmantāpetvā etadavoca: ‘kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha? Kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī’ti?

Then King Bandhumā summoned the charioteer and said, Atha kho, bhikkhave, bandhumā rājā sārathiṁ āmantāpetvā etadavoca: ‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’ ‘kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha? Kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī’ti?

‘But what did he see on the way to the park?’ And the charioteer told the king about seeing the old man and the prince’s reaction.

‘Kiṁ pana, samma sārathi, addasa kumāro uyyānabhūmiṁ niyyanto’ti? ‘Addasā kho, deva, kumāro uyyānabhūmiṁ niyyanto purisaṁ jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantaṁ āturaṁ gatayobbanaṁ. Disvā maṁ etadavoca: “ayaṁ pana, samma sārathi, puriso kiṅkato, kesāpissa na yathā aññesaṁ, kāyopissa na yathā aññesan”ti? “Eso kho, deva, jiṇṇo nāmā”ti. “Kiṁ paneso, samma sārathi, jiṇṇo nāmā”ti? “Eso kho, deva, jiṇṇo nāma na dāni tena ciraṁ jīvitabbaṁ bhavissatī”ti. “Kiṁ pana, samma sārathi, ahampi jarādhammo, jaraṁ anatīto”ti? “Tvañca, deva, mayañcamha sabbe jarādhammā, jaraṁ anatītā”ti.

‘But what did he see on the way to the park?’ ‘Kiṁ pana, samma sārathi, addasa kumāro uyyānabhūmiṁ niyyanto’ti? And the charioteer told the king about seeing the old man and the prince’s reaction. ‘Addasā kho, deva, kumāro uyyānabhūmiṁ niyyanto purisaṁ jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantaṁ āturaṁ gatayobbanaṁ. Disvā maṁ etadavoca: “ayaṁ pana, samma sārathi, puriso kiṅkato, kesāpissa na yathā aññesaṁ, kāyopissa na yathā aññesan”ti? “Eso kho, deva, jiṇṇo nāmā”ti. “Kiṁ paneso, samma sārathi, jiṇṇo nāmā”ti? “Eso kho, deva, jiṇṇo nāma na dāni tena ciraṁ jīvitabbaṁ bhavissatī”ti. “Kiṁ pana, samma sārathi, ahampi jarādhammo, jaraṁ anatīto”ti? “Tvañca, deva, mayañcamha sabbe jarādhammā, jaraṁ anatītā”ti.

Then King Bandhumā thought, ‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’*In any story of prophecy, efforts are made to avert it and they invariably fail. This is a recursive property of prophetic myth. If the prophecy were averted, the myth would not exist and we would not know of it; but because the myth does exist, we know how it ends and the prophecy must come true. To this end he provided the prince with even more of the five kinds of sensual stimulation, with which the prince amused himself.

Atha kho, bhikkhave, bandhumassa rañño etadahosi: ‘Mā heva kho vipassī kumāro na rajjaṁ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṁ pabbaji, mā heva nemittānaṁ brāhmaṇānaṁ saccaṁ assa vacanan’ti. Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyoso mattāya pañca kāmaguṇāni upaṭṭhāpesi: ‘yathā vipassī kumāro rajjaṁ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṁ pabbajeyya, yathā nemittānaṁ brāhmaṇānaṁ micchā assa vacanan’ti. Tatra sudaṁ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.

Then King Bandhumā thought, Atha kho, bhikkhave, bandhumassa rañño etadahosi: ‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’*In any story of prophecy, efforts are made to avert it and they invariably fail. This is a recursive property of prophetic myth. If the prophecy were averted, the myth would not exist and we would not know of it; but because the myth does exist, we know how it ends and the prophecy must come true.‘Mā heva kho vipassī kumāro na rajjaṁ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṁ pabbaji, mā heva nemittānaṁ brāhmaṇānaṁ saccaṁ assa vacanan’ti. To this end he provided the prince with even more of the five kinds of sensual stimulation, Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyoso mattāya pañca kāmaguṇāni upaṭṭhāpesi: ‘yathā vipassī kumāro rajjaṁ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṁ pabbajeyya, yathā nemittānaṁ brāhmaṇānaṁ micchā assa vacanan’ti. with which the prince amused himself. Tatra sudaṁ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.

Along the way he saw a man who was sick, suffering, gravely ill, collapsed in his own urine and feces, being picked up by some and put down by others. He addressed his charioteer, ‘My dear charioteer, what has that man done? For his eyes and his voice are unlike those of other men.’

Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto purisaṁ ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ sake muttakarīse palipannaṁ semānaṁ aññehi vuṭṭhāpiyamānaṁ aññehi saṁvesiyamānaṁ.*semānaṁ → sayamānaṁ (sya-all, km, mr) Disvā sārathiṁ āmantesi: ‘ayaṁ pana, samma sārathi, puriso kiṅkato? Akkhīnipissa na yathā aññesaṁ, saropissa na yathā aññesan’ti?*saropissa → siropissa (sya-all, km)

Along the way he saw a man who was sick, suffering, gravely ill, collapsed in his own urine and feces, being picked up by some and put down by others. Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto purisaṁ ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ sake muttakarīse palipannaṁ semānaṁ aññehi vuṭṭhāpiyamānaṁ aññehi saṁvesiyamānaṁ.*semānaṁ → sayamānaṁ (sya-all, km, mr)He addressed his charioteer, Disvā sārathiṁ āmantesi: ‘My dear charioteer, what has that man done? ‘ayaṁ pana, samma sārathi, puriso kiṅkato? For his eyes and his voice are unlike those of other men.’ Akkhīnipissa na yathā aññesaṁ, saropissa na yathā aññesan’ti?*saropissa → siropissa (sya-all, km)

Back at the royal compound, the prince brooded, miserable and sad: ‘Curse this thing called rebirth, since old age and sickness will come to anyone who’s born.’

Tatra sudaṁ, bhikkhave, vipassī kumāro antepuraṁ gato dukkhī dummano pajjhāyati: ‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissatī’ti.

Back at the royal compound, the prince brooded, miserable and sad: Tatra sudaṁ, bhikkhave, vipassī kumāro antepuraṁ gato dukkhī dummano pajjhāyati: ‘Curse this thing called rebirth, since old age and sickness will come to anyone who’s born.’ ‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissatī’ti.

Then King Bandhumā summoned the charioteer and said, ‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’

Atha kho, bhikkhave, bandhumā rājā sārathiṁ āmantāpetvā etadavoca: ‘kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha, kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī’ti?

Then King Bandhumā summoned the charioteer and said, Atha kho, bhikkhave, bandhumā rājā sārathiṁ āmantāpetvā etadavoca: ‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’ ‘kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha, kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī’ti?

‘But what did he see on the way to the park?’ And the charioteer told the king about seeing the sick man and the prince’s reaction.

‘Kiṁ pana, samma sārathi, addasa kumāro uyyānabhūmiṁ niyyanto’ti? ‘Addasā kho, deva, kumāro uyyānabhūmiṁ niyyanto purisaṁ ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ sake muttakarīse palipannaṁ semānaṁ aññehi vuṭṭhāpiyamānaṁ aññehi saṁvesiyamānaṁ. Disvā maṁ etadavoca: “ayaṁ pana, samma sārathi, puriso kiṅkato, akkhīnipissa na yathā aññesaṁ, saropissa na yathā aññesan”ti? “Eso kho, deva, byādhito nāmā”ti. “Kiṁ paneso, samma sārathi, byādhito nāmā”ti? “Eso kho, deva, byādhito nāma appeva nāma tamhā ābādhā vuṭṭhaheyyā”ti. “Kiṁ pana, samma sārathi, ahampi byādhidhammo, byādhiṁ anatīto”ti? “Tvañca, deva, mayañcamha sabbe byādhidhammā, byādhiṁ anatītā”ti. “Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī”ti. “Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ. So kho, deva, kumāro antepuraṁ gato dukkhī dummano pajjhāyati: “dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissatī”’ti.

‘But what did he see on the way to the park?’ ‘Kiṁ pana, samma sārathi, addasa kumāro uyyānabhūmiṁ niyyanto’ti? And the charioteer told the king about seeing the sick man and the prince’s reaction. ‘Addasā kho, deva, kumāro uyyānabhūmiṁ niyyanto purisaṁ ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ sake muttakarīse palipannaṁ semānaṁ aññehi vuṭṭhāpiyamānaṁ aññehi saṁvesiyamānaṁ. Disvā maṁ etadavoca: “ayaṁ pana, samma sārathi, puriso kiṅkato, akkhīnipissa na yathā aññesaṁ, saropissa na yathā aññesan”ti? “Eso kho, deva, byādhito nāmā”ti. “Kiṁ paneso, samma sārathi, byādhito nāmā”ti? “Eso kho, deva, byādhito nāma appeva nāma tamhā ābādhā vuṭṭhaheyyā”ti. “Kiṁ pana, samma sārathi, ahampi byādhidhammo, byādhiṁ anatīto”ti? “Tvañca, deva, mayañcamha sabbe byādhidhammā, byādhiṁ anatītā”ti. “Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī”ti. “Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ. So kho, deva, kumāro antepuraṁ gato dukkhī dummano pajjhāyati: “dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissatī”’ti.

Then King Bandhumā thought, ‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’ To this end he provided the prince with even more of the five kinds of sensual stimulation, with which the prince amused himself.

Atha kho, bhikkhave, bandhumassa rañño etadahosi: ‘mā heva kho vipassī kumāro na rajjaṁ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṁ pabbaji, mā heva nemittānaṁ brāhmaṇānaṁ saccaṁ assa vacanan’ti. Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyoso mattāya pañca kāmaguṇāni upaṭṭhāpesi: ‘yathā vipassī kumāro rajjaṁ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṁ pabbajeyya, yathā nemittānaṁ brāhmaṇānaṁ micchā assa vacanan’ti. Tatra sudaṁ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.

Then King Bandhumā thought, Atha kho, bhikkhave, bandhumassa rañño etadahosi: ‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’ ‘mā heva kho vipassī kumāro na rajjaṁ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṁ pabbaji, mā heva nemittānaṁ brāhmaṇānaṁ saccaṁ assa vacanan’ti. To this end he provided the prince with even more of the five kinds of sensual stimulation, Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyoso mattāya pañca kāmaguṇāni upaṭṭhāpesi: ‘yathā vipassī kumāro rajjaṁ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṁ pabbajeyya, yathā nemittānaṁ brāhmaṇānaṁ micchā assa vacanan’ti. with which the prince amused himself. Tatra sudaṁ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.

Along the way he saw a large crowd gathered making a bier out of garments of different colors.*Neither reading vilāta or milāta appears to occur elsewhere in this sense. The commentary says it is a bier (sivika). He addressed his charioteer, ‘My dear charioteer, why is that crowd making a bier?’

Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto mahājanakāyaṁ sannipatitaṁ nānārattānañca dussānaṁ vilātaṁ kayiramānaṁ. Disvā sārathiṁ āmantesi: ‘kiṁ nu kho so, samma sārathi, mahājanakāyo sannipatito nānārattānañca dussānaṁ vilātaṁ kayiratī’ti?

Along the way he saw a large crowd gathered making a bier out of garments of different colors.*Neither reading vilāta or milāta appears to occur elsewhere in this sense. The commentary says it is a bier (sivika).Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto mahājanakāyaṁ sannipatitaṁ nānārattānañca dussānaṁ vilātaṁ kayiramānaṁ. He addressed his charioteer, Disvā sārathiṁ āmantesi: ‘My dear charioteer, why is that crowd making a bier?’ ‘kiṁ nu kho so, samma sārathi, mahājanakāyo sannipatito nānārattānañca dussānaṁ vilātaṁ kayiratī’ti?

When the prince saw the corpse of the departed, he addressed the charioteer, ‘But why is he called departed?’

Addasā kho, bhikkhave, vipassī kumāro petaṁ kālaṅkataṁ, disvā sārathiṁ āmantesi: ‘kiṁ panāyaṁ, samma sārathi, kālaṅkato nāmā’ti?

When the prince saw the corpse of the departed, he addressed the charioteer, Addasā kho, bhikkhave, vipassī kumāro petaṁ kālaṅkataṁ, disvā sārathiṁ āmantesi: ‘But why is he called departed?’ ‘kiṁ panāyaṁ, samma sārathi, kālaṅkato nāmā’ti?

‘But my dear charioteer, am I liable to die? Am I not exempt from death? Will the king and queen and my other relatives and kin see me no more? And shall I never again see them?’

‘Kiṁ pana, samma sārathi, ahampi maraṇadhammo maraṇaṁ anatīto; mampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā; ahampi na dakkhissāmi devaṁ vā deviṁ vā aññe vā ñātisālohite’ti?

‘But my dear charioteer, am I liable to die? Am I not exempt from death? ‘Kiṁ pana, samma sārathi, ahampi maraṇadhammo maraṇaṁ anatīto; Will the king and queen and my other relatives and kin see me no more? mampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā; And shall I never again see them?’ ahampi na dakkhissāmi devaṁ vā deviṁ vā aññe vā ñātisālohite’ti?

‘Everyone is liable to die, Your Majesty, including you. No-one is exempt from death. The king and queen and your other relatives and kin shall see you no more, and you shall never again see them.’

‘Tvañca, deva, mayañcamha sabbe maraṇadhammā maraṇaṁ anatītā; tampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā; tvampi na dakkhissasi devaṁ vā deviṁ vā aññe vā ñātisālohite’ti.

‘Everyone is liable to die, Your Majesty, including you. No-one is exempt from death. ‘Tvañca, deva, mayañcamha sabbe maraṇadhammā maraṇaṁ anatītā; The king and queen and your other relatives and kin shall see you no more, tampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā; and you shall never again see them.’ tvampi na dakkhissasi devaṁ vā deviṁ vā aññe vā ñātisālohite’ti.

Back at the royal compound, the prince brooded, miserable and sad: ‘Curse this thing called rebirth, since old age, sickness, and death will come to anyone who’s born.’

Tatra sudaṁ, bhikkhave, vipassī kumāro antepuraṁ gato dukkhī dummano pajjhāyati: ‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissati, maraṇaṁ paññāyissatī’ti.

Back at the royal compound, the prince brooded, miserable and sad: Tatra sudaṁ, bhikkhave, vipassī kumāro antepuraṁ gato dukkhī dummano pajjhāyati: ‘Curse this thing called rebirth, since old age, sickness, and death will come to anyone who’s born.’ ‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissati, maraṇaṁ paññāyissatī’ti.

Then King Bandhumā summoned the charioteer and said, ‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’

Atha kho, bhikkhave, bandhumā rājā sārathiṁ āmantāpetvā etadavoca: ‘kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha, kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī’ti?

Then King Bandhumā summoned the charioteer and said, Atha kho, bhikkhave, bandhumā rājā sārathiṁ āmantāpetvā etadavoca: ‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’ ‘kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha, kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī’ti?

‘But what did he see on the way to the park?’ And the charioteer told the king about seeing the dead man and the prince’s reaction.

‘Kiṁ pana, samma sārathi, addasa kumāro uyyānabhūmiṁ niyyanto’ti? ‘Addasā kho, deva, kumāro uyyānabhūmiṁ niyyanto mahājanakāyaṁ sannipatitaṁ nānārattānañca dussānaṁ vilātaṁ kayiramānaṁ. Disvā maṁ etadavoca: “kiṁ nu kho so, samma sārathi, mahājanakāyo sannipatito nānārattānañca dussānaṁ vilātaṁ kayiratī”ti? “Eso kho, deva, kālaṅkato nāmā”ti. “Tena hi, samma sārathi, yena so kālaṅkato tena rathaṁ pesehī”ti. “Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā yena so kālaṅkato tena rathaṁ pesesiṁ. Addasā kho, deva, kumāro petaṁ kālaṅkataṁ, disvā maṁ etadavoca: “kiṁ panāyaṁ, samma sārathi, kālaṅkato nāmā”ti? “Eso kho, deva, kālaṅkato nāma. Na dāni taṁ dakkhanti mātā vā pitā vā aññe vā ñātisālohitā, sopi na dakkhissati mātaraṁ vā pitaraṁ vā aññe vā ñātisālohite”ti. “Kiṁ pana, samma sārathi, ahampi maraṇadhammo maraṇaṁ anatīto; mampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā; ahampi na dakkhissāmi devaṁ vā deviṁ vā aññe vā ñātisālohite”ti? “Tvañca, deva, mayañcamha sabbe maraṇadhammā maraṇaṁ anatītā; tampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā, tvampi na dakkhissasi devaṁ vā deviṁ vā aññe vā ñātisālohite”ti. “Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī”ti. “Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ. So kho, deva, kumāro antepuraṁ gato dukkhī dummano pajjhāyati: “dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissati, maraṇaṁ paññāyissatī”’ti.

‘But what did he see on the way to the park?’ ‘Kiṁ pana, samma sārathi, addasa kumāro uyyānabhūmiṁ niyyanto’ti? And the charioteer told the king about seeing the dead man and the prince’s reaction. ‘Addasā kho, deva, kumāro uyyānabhūmiṁ niyyanto mahājanakāyaṁ sannipatitaṁ nānārattānañca dussānaṁ vilātaṁ kayiramānaṁ. Disvā maṁ etadavoca: “kiṁ nu kho so, samma sārathi, mahājanakāyo sannipatito nānārattānañca dussānaṁ vilātaṁ kayiratī”ti? “Eso kho, deva, kālaṅkato nāmā”ti. “Tena hi, samma sārathi, yena so kālaṅkato tena rathaṁ pesehī”ti. “Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā yena so kālaṅkato tena rathaṁ pesesiṁ. Addasā kho, deva, kumāro petaṁ kālaṅkataṁ, disvā maṁ etadavoca: “kiṁ panāyaṁ, samma sārathi, kālaṅkato nāmā”ti? “Eso kho, deva, kālaṅkato nāma. Na dāni taṁ dakkhanti mātā vā pitā vā aññe vā ñātisālohitā, sopi na dakkhissati mātaraṁ vā pitaraṁ vā aññe vā ñātisālohite”ti. “Kiṁ pana, samma sārathi, ahampi maraṇadhammo maraṇaṁ anatīto; mampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā; ahampi na dakkhissāmi devaṁ vā deviṁ vā aññe vā ñātisālohite”ti? “Tvañca, deva, mayañcamha sabbe maraṇadhammā maraṇaṁ anatītā; tampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā, tvampi na dakkhissasi devaṁ vā deviṁ vā aññe vā ñātisālohite”ti. “Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī”ti. “Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ. So kho, deva, kumāro antepuraṁ gato dukkhī dummano pajjhāyati: “dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissati, maraṇaṁ paññāyissatī”’ti.

Then King Bandhumā thought, ‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’ To this end he provided the prince with even more of the five kinds of sensual stimulation, with which the prince amused himself.

Atha kho, bhikkhave, bandhumassa rañño etadahosi: ‘mā heva kho vipassī kumāro na rajjaṁ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṁ pabbaji, mā heva nemittānaṁ brāhmaṇānaṁ saccaṁ assa vacanan’ti. Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyoso mattāya pañca kāmaguṇāni upaṭṭhāpesi: ‘yathā vipassī kumāro rajjaṁ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṁ pabbajeyya, yathā nemittānaṁ brāhmaṇānaṁ micchā assa vacanan’ti. Tatra sudaṁ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.

Then King Bandhumā thought, Atha kho, bhikkhave, bandhumassa rañño etadahosi: ‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’ ‘mā heva kho vipassī kumāro na rajjaṁ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṁ pabbaji, mā heva nemittānaṁ brāhmaṇānaṁ saccaṁ assa vacanan’ti. To this end he provided the prince with even more of the five kinds of sensual stimulation, Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyoso mattāya pañca kāmaguṇāni upaṭṭhāpesi: ‘yathā vipassī kumāro rajjaṁ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṁ pabbajeyya, yathā nemittānaṁ brāhmaṇānaṁ micchā assa vacanan’ti. with which the prince amused himself. Tatra sudaṁ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.

Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to the park once more.

Atha kho, bhikkhave, vipassī kumāro bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena sārathiṁ āmantesi: ‘yojehi, samma sārathi, bhaddāni bhaddāni yānāni, uyyānabhūmiṁ gacchāma subhūmidassanāyā’ti. ‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā vipassissa kumārassa paṭivedesi: ‘yuttāni kho te, deva, bhaddāni bhaddāni yānāni, yassadāni kālaṁ maññasī’ti. Atha kho, bhikkhave, vipassī kumāro bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi uyyānabhūmiṁ niyyāsi.

Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to the park once more. Atha kho, bhikkhave, vipassī kumāro bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena sārathiṁ āmantesi: ‘yojehi, samma sārathi, bhaddāni bhaddāni yānāni, uyyānabhūmiṁ gacchāma subhūmidassanāyā’ti. ‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā vipassissa kumārassa paṭivedesi: ‘yuttāni kho te, deva, bhaddāni bhaddāni yānāni, yassadāni kālaṁ maññasī’ti. Atha kho, bhikkhave, vipassī kumāro bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi uyyānabhūmiṁ niyyāsi.

Along the way he saw a man, a renunciate with shaven head, wearing an ocher robe.*“Renunciate” is pabbajita (“one who has gone forth”), one of the many words for religious ascetics. It is a general term and does not specify his affiliation. He addressed his charioteer, ‘My dear charioteer, what has that man done? For his head and his clothes are unlike those of other men.’

Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto purisaṁ bhaṇḍuṁ pabbajitaṁ kāsāyavasanaṁ. Disvā sārathiṁ āmantesi: ‘ayaṁ pana, samma sārathi, puriso kiṅkato? Sīsampissa na yathā aññesaṁ, vatthānipissa na yathā aññesan’ti?

Along the way he saw a man, a renunciate with shaven head, wearing an ocher robe.*“Renunciate” is pabbajita (“one who has gone forth”), one of the many words for religious ascetics. It is a general term and does not specify his affiliation.Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto purisaṁ bhaṇḍuṁ pabbajitaṁ kāsāyavasanaṁ. He addressed his charioteer, Disvā sārathiṁ āmantesi: ‘My dear charioteer, what has that man done? ‘ayaṁ pana, samma sārathi, puriso kiṅkato? For his head and his clothes are unlike those of other men.’ Sīsampissa na yathā aññesaṁ, vatthānipissa na yathā aññesan’ti?

‘Then I celebrate the one called a renunciate, who celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and sympathy for living creatures! Well then, drive the chariot up to that renunciate.’

‘Sādhu kho so, samma sārathi, pabbajito nāma, sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṁsā sādhu bhūtānukampā. Tena hi, samma sārathi, yena so pabbajito tena rathaṁ pesehī’ti.

‘Then I celebrate the one called a renunciate, who celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and sympathy for living creatures! ‘Sādhu kho so, samma sārathi, pabbajito nāma, sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṁsā sādhu bhūtānukampā. Well then, drive the chariot up to that renunciate.’ Tena hi, samma sārathi, yena so pabbajito tena rathaṁ pesehī’ti.

Then Prince Vipassī said to that renunciate, ‘My dear, what have you done? For your head and your clothes are unlike those of other men.’

Atha kho, bhikkhave, vipassī kumāro taṁ pabbajitaṁ etadavoca: ‘tvaṁ pana, samma, kiṅkato, sīsampi te na yathā aññesaṁ, vatthānipi te na yathā aññesan’ti?

Then Prince Vipassī said to that renunciate, Atha kho, bhikkhave, vipassī kumāro taṁ pabbajitaṁ etadavoca: ‘My dear, what have you done? ‘tvaṁ pana, samma, kiṅkato, For your head and your clothes are unlike those of other men.’ sīsampi te na yathā aññesaṁ, vatthānipi te na yathā aññesan’ti?

Then the prince addressed the charioteer, ‘Well then, my dear charioteer, take the chariot and return to the royal compound. I shall shave off my hair and beard right here, dress in ocher robes, and go forth from the lay life to homelessness.’*His apparently sudden decision to go forth arises only after an extensive period of crisis and contemplation.

Atha kho, bhikkhave, vipassī kumāro sārathiṁ āmantesi: ‘tena hi, samma sārathi, rathaṁ ādāya itova antepuraṁ paccaniyyāhi. Ahaṁ pana idheva kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissāmī’ti.

Then the prince addressed the charioteer, Atha kho, bhikkhave, vipassī kumāro sārathiṁ āmantesi: ‘Well then, my dear charioteer, take the chariot and return to the royal compound. ‘tena hi, samma sārathi, rathaṁ ādāya itova antepuraṁ paccaniyyāhi. I shall shave off my hair and beard right here, dress in ocher robes, and go forth from the lay life to homelessness.’*His apparently sudden decision to go forth arises only after an extensive period of crisis and contemplation.Ahaṁ pana idheva kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissāmī’ti.

A large crowd of 84,000 people in the capital of Bandhumatī heard that Vipassī had gone forth. It occurred to them, ‘This must be no ordinary teaching and training, no ordinary going forth in which Prince Vipassī has gone forth. If even the prince goes forth, why don’t we do the same?’

Assosi kho, bhikkhave, bandhumatiyā rājadhāniyā mahājanakāyo caturāsītipāṇasahassāni: ‘vipassī kira kumāro kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito’ti. Sutvāna tesaṁ etadahosi: ‘na hi nūna so orako dhammavinayo, na sā orakā pabbajjāpabbajjā«Salir del hogar a la vida sin hogar». En el período más temprano, se usaba junto con upasampadā («aceptación plena») para referirse a la ordenación como mendicante. Gradualmente, sin embargo, la «salida» pasó a aplicarse a la ordenación como samaṇera (samaṇerī), o monje/monja novicio/a. Ver upasampadā.Ver en el glosario, yattha vipassī kumāro kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito.*orakā → orikā (sya-all, pts1ed) Vipassīpi nāma kumāro kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissati, kimaṅgaṁ pana mayan’ti.*pana mayan’ti → pana na mayanti (sya-all, km, pts1ed) | kimaṅgaṁ → kimaṅga (bj, pts1ed)

A large crowd of 84,000 people in the capital of Bandhumatī heard Assosi kho, bhikkhave, bandhumatiyā rājadhāniyā mahājanakāyo caturāsītipāṇasahassāni: that Vipassī had gone forth. ‘vipassī kira kumāro kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito’ti. It occurred to them, Sutvāna tesaṁ etadahosi: ‘This must be no ordinary teaching and training, no ordinary going forth in which Prince Vipassī has gone forth. ‘na hi nūna so orako dhammavinayo, na sā orakā pabbajjāpabbajjā«Salir del hogar a la vida sin hogar». En el período más temprano, se usaba junto con upasampadā («aceptación plena») para referirse a la ordenación como mendicante. Gradualmente, sin embargo, la «salida» pasó a aplicarse a la ordenación como samaṇera (samaṇerī), o monje/monja novicio/a. Ver upasampadā.Ver en el glosario, yattha vipassī kumāro kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito.*orakā → orikā (sya-all, pts1ed)If even the prince goes forth, why don’t we do the same?’ Vipassīpi nāma kumāro kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissati, kimaṅgaṁ pana mayan’ti.*pana mayan’ti → pana na mayanti (sya-all, km, pts1ed) | kimaṅgaṁ → kimaṅga (bj, pts1ed)

Then that great crowd of 84,000 people shaved off their hair and beard, dressed in ocher robes, and followed the one intent on awakening, Vipassī, by going forth from the lay life to homelessness.*The idea that a whole populace would follow the bodhisatta on his renunciate path occurs several times in the Jātakas. Escorted by that assembly, Vipassī wandered on tour among the villages, towns, and capital cities.*Following the PTS edition in omitting janapada, which is absent from the commentary and the parallel passage at DN 19:58.3.

Atha kho, so bhikkhave, mahājanakāyo caturāsītipāṇasahassāni kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā vipassiṁ bodhisattaṁ agārasmā anagāriyaṁ pabbajitaṁ anupabbajiṁsu.*mahājanakāyo → mahājanakāyā (sya-all, km) Tāya sudaṁ, bhikkhave, parisāya parivuto vipassī bodhisatto gāmanigamajanapadarājadhānīsu cārikaṁ carati.

Then that great crowd of 84,000 people shaved off their hair and beard, dressed in ocher robes, and followed the one intent on awakening, Vipassī, by going forth from the lay life to homelessness.*The idea that a whole populace would follow the bodhisatta on his renunciate path occurs several times in the Jātakas.Atha kho, so bhikkhave, mahājanakāyo caturāsītipāṇasahassāni kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā vipassiṁ bodhisattaṁ agārasmā anagāriyaṁ pabbajitaṁ anupabbajiṁsu.*mahājanakāyo → mahājanakāyā (sya-all, km)Escorted by that assembly, Vipassī wandered on tour among the villages, towns, and capital cities.*Following the PTS edition in omitting janapada, which is absent from the commentary and the parallel passage at DN 19:58.3.Tāya sudaṁ, bhikkhave, parisāya parivuto vipassī bodhisatto gāmanigamajanapadarājadhānīsu cārikaṁ carati.

Then as he was in private retreat this thought came to his mind, ‘It’s not appropriate for me to live in a crowd. Why don’t I live alone, withdrawn from the group?’ After some time he withdrew from the group to live alone. The 84,000 went one way, but Vipassī went another.

Atha kho, bhikkhave, vipassissa bodhisattassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘na kho metaṁ patirūpaṁ yohaṁ ākiṇṇo viharāmi, yannūnāhaṁ eko gaṇamhā vūpakaṭṭho vihareyyan’ti.*na kho metaṁ → na kho panetaṁ (sya-all, km); na kho me taṁ (pts1ed) Atha kho, bhikkhave, vipassī bodhisatto aparena samayena eko gaṇamhā vūpakaṭṭho vihāsi, aññeneva tāni caturāsītipabbajitasahassāni agamaṁsu, aññena maggena vipassī bodhisatto.

Then as he was in private retreat this thought came to his mind, Atha kho, bhikkhave, vipassissa bodhisattassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘It’s not appropriate for me to live in a crowd. Why don’t I live alone, withdrawn from the group?’ ‘na kho metaṁ patirūpaṁ yohaṁ ākiṇṇo viharāmi, yannūnāhaṁ eko gaṇamhā vūpakaṭṭho vihareyyan’ti.*na kho metaṁ → na kho panetaṁ (sya-all, km); na kho me taṁ (pts1ed)After some time he withdrew from the group to live alone. The 84,000 went one way, but Vipassī went another. Atha kho, bhikkhave, vipassī bodhisatto aparena samayena eko gaṇamhā vūpakaṭṭho vihāsi, aññeneva tāni caturāsītipabbajitasahassāni agamaṁsu, aññena maggena vipassī bodhisatto.

Then as Vipassī, the one intent on awakening, was in private retreat in his dwelling, this thought came to his mind,*This is the only place vāsūpagata (“entered his dwelling”) is added to this stock phrase. ‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn, yet it doesn’t understand how to escape from this suffering, from old age and death.*At SN 12.4–10 this same reflection is attributed to each of the seven past Buddhas, kicking off an investigation into dependent origination in reverse order, starting with the outcome: suffering. Here this is treated as a meditative contemplation, whereas the next sutta, DN 15 Mahānidānasutta, delves into the philosophical implications. Oh, when will an escape be found from this suffering, from old age and death?’

Atha kho, bhikkhave, vipassissa bodhisattassa vāsūpagatassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘kicchaṁ vatāyaṁ loko āpanno, jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca, atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa,*jīyati ca mīyati ca → jiyyati ca miyyati ca (mr) kudāssu nāma imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā’ti?

Then as Vipassī, the one intent on awakening, was in private retreat in his dwelling, this thought came to his mind,*This is the only place vāsūpagata (“entered his dwelling”) is added to this stock phrase.Atha kho, bhikkhave, vipassissa bodhisattassa vāsūpagatassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn, yet it doesn’t understand how to escape from this suffering, from old age and death.*At SN 12.4–10 this same reflection is attributed to each of the seven past Buddhas, kicking off an investigation into dependent origination in reverse order, starting with the outcome: suffering. Here this is treated as a meditative contemplation, whereas the next sutta, DN 15 Mahānidānasutta, delves into the philosophical implications.‘kicchaṁ vatāyaṁ loko āpanno, jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca, atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa,*jīyati ca mīyati ca → jiyyati ca miyyati ca (mr)Oh, when will an escape be found from this suffering, from old age and death?’ kudāssu nāma imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā’ti?

Then Vipassī thought, ‘When what exists is there old age and death? What is a requirement for old age and death?’*The reflection shows how the bodhisatta is still digging into the trauma of discovering the reality of old age and death. Then, through rational application of mind, Vipassī penetrated with wisdom,*Yoniso maniskāra (“rational application of mind”) is a distinctively Buddhist term that literally means “applying the mind by way of source”. It is mostly used in investigating causality, although over time it came to have a more general sense of “reflection, inquiry, attention”. ‘When rebirth exists there’s old age and death. Rebirth is a requirement for old age and death.’*Here begins the sequence of dependent origination. I give basic definitions of terms here, and more details in DN 15. See also my notes in the Nidānasaṁyutta, especially SN 12.1 and SN 12.2. | Rebirth is a necessary antecedent condition for old age and death. Note that it is not a sufficient condition for old age, for many die when young.

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho satisatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan’ti.

Then Vipassī thought, Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘When what exists is there old age and death? What is a requirement for old age and death?’*The reflection shows how the bodhisatta is still digging into the trauma of discovering the reality of old age and death.‘kimhi nu kho satisatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan’ti? Then, through rational application of mind, Vipassī penetrated with wisdom,*Yoniso maniskāra (“rational application of mind”) is a distinctively Buddhist term that literally means “applying the mind by way of source”. It is mostly used in investigating causality, although over time it came to have a more general sense of “reflection, inquiry, attention”.Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘When rebirth exists there’s old age and death. Rebirth is a requirement for old age and death.’*Here begins the sequence of dependent origination. I give basic definitions of terms here, and more details in DN 15. See also my notes in the Nidānasaṁyutta, especially SN 12.1 and SN 12.2. | Rebirth is a necessary antecedent condition for old age and death. Note that it is not a sufficient condition for old age, for many die when young.‘jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan’ti.

Then Vipassī thought, ‘When what exists is there rebirth? What is a requirement for rebirth?’*Since there cannot be an end to the “birth” that starts this life, jāti means “rebirth”, the next stage in the ongoing cycle. Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When continued existence exists there’s rebirth. Continued existence is a requirement for rebirth.’*Bhava means “being, existence, life” in the sense of “past and future lives”. It refers to the ongoing process of continued existence, transmigrating through life after life. By itself, bhava has a positive connotation, and represents the longing that many people have to continue to exist after death in a permanent and happy state. The Buddha, however, situates it as just one more dimension of the flow of conditions.

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati jāti hoti, kiṁpaccayā jātī’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘bhave kho sati jāti hoti, bhavapaccayā jātī’ti.

Then Vipassī thought, Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘When what exists is there rebirth? What is a requirement for rebirth?’*Since there cannot be an end to the “birth” that starts this life, jāti means “rebirth”, the next stage in the ongoing cycle.‘kimhi nu kho sati jāti hoti, kiṁpaccayā jātī’ti? Then, through rational application of mind, Vipassī penetrated with wisdom, Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘When continued existence exists there’s rebirth. Continued existence is a requirement for rebirth.’*Bhava means “being, existence, life” in the sense of “past and future lives”. It refers to the ongoing process of continued existence, transmigrating through life after life. By itself, bhava has a positive connotation, and represents the longing that many people have to continue to exist after death in a permanent and happy state. The Buddha, however, situates it as just one more dimension of the flow of conditions.‘bhave kho sati jāti hoti, bhavapaccayā jātī’ti.

Then Vipassī thought, ‘When what exists is there continued existence? What is a requirement for continued existence?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When grasping exists there’s continued existence. Grasping is a requirement for continued existence.’*“Grasping” (upādāna) at sensual pleasures, views, precepts and observances, and theories of a self (DN 15:6.3). Grasping has the active sense of “taking up” a new life, not just “clinging” to what one has. It has a dual sense, because it also means the “fuel” that sustains the fire of existence.

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati bhavo hoti, kiṁpaccayā bhavo’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘upādāne kho sati bhavo hoti, upādānapaccayā bhavo’ti.

Then Vipassī thought, Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘When what exists is there continued existence? What is a requirement for continued existence?’ ‘kimhi nu kho sati bhavo hoti, kiṁpaccayā bhavo’ti? Then, through rational application of mind, Vipassī penetrated with wisdom, Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘When grasping exists there’s continued existence. Grasping is a requirement for continued existence.’*“Grasping” (upādāna) at sensual pleasures, views, precepts and observances, and theories of a self (DN 15:6.3). Grasping has the active sense of “taking up” a new life, not just “clinging” to what one has. It has a dual sense, because it also means the “fuel” that sustains the fire of existence.‘upādāne kho sati bhavo hoti, upādānapaccayā bhavo’ti.

Then Vipassī thought, ‘When what exists is there grasping? What is a requirement for grasping?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When craving exists there’s grasping. Craving is a requirement for grasping.’*Craving (taṇhā, literally “thirst”) and grasping have a similar meaning, but craving is primal desire while grasping is more complex, involving doctrines and behaviors.

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati upādānaṁ hoti, kiṁpaccayā upādānan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘taṇhāya kho sati upādānaṁ hoti, taṇhāpaccayā upādānan’ti.

Then Vipassī thought, Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘When what exists is there grasping? What is a requirement for grasping?’ ‘kimhi nu kho sati upādānaṁ hoti, kiṁpaccayā upādānan’ti? Then, through rational application of mind, Vipassī penetrated with wisdom, Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘When craving exists there’s grasping. Craving is a requirement for grasping.’*Craving (taṇhā, literally “thirst”) and grasping have a similar meaning, but craving is primal desire while grasping is more complex, involving doctrines and behaviors.‘taṇhāya kho sati upādānaṁ hoti, taṇhāpaccayā upādānan’ti.

Then Vipassī thought, ‘When what exists is there craving? What is a requirement for craving?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When feeling exists there’s craving. Feeling is a requirement for craving.’*“Feeling” (vedanā) is more fundamental than the complex concept of “emotion”. It refers to the hedonic tone of experience as pleasant, painful, or neutral.

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati taṇhātaṇhāAvidez, sed o ansia que impulsa el aferramiento y el devenir. En los suttas se distingue en tres formas: avidez por la sensualidad, avidez por el devenir y avidez por el no devenir o la aniquilación. Ver upādāna y bhava.Ver en el glosario hoti, kiṁpaccayā taṇhā’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘vedanāya kho sati taṇhā hoti, vedanāpaccayā taṇhā’ti.

Then Vipassī thought, Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘When what exists is there craving? What is a requirement for craving?’ ‘kimhi nu kho sati taṇhātaṇhāAvidez, sed o ansia que impulsa el aferramiento y el devenir. En los suttas se distingue en tres formas: avidez por la sensualidad, avidez por el devenir y avidez por el no devenir o la aniquilación. Ver upādāna y bhava.Ver en el glosario hoti, kiṁpaccayā taṇhā’ti? Then, through rational application of mind, Vipassī penetrated with wisdom, Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘When feeling exists there’s craving. Feeling is a requirement for craving.’*“Feeling” (vedanā) is more fundamental than the complex concept of “emotion”. It refers to the hedonic tone of experience as pleasant, painful, or neutral.‘vedanāya kho sati taṇhā hoti, vedanāpaccayā taṇhā’ti.

Then Vipassī thought, ‘When what exists is there feeling? What is a requirement for feeling?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When contact exists there’s feeling. Contact is a requirement for feeling.’*“Contact” is literally “touch” (phassa), and refers to the stimulation that occurs when sense object meets sense organ in experience.

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati vedanāvedanāTonalidad de la experiencia nacida del contacto (phassa). Hay tres tipos: agradable, desagradable o ni agradable ni desagradable. Como uno de los cinco khandhas, vedanā designa el modo en que una experiencia se siente en términos de placer, dolor o neutralidad, sin ser todavía emoción elaborada. Ver khandha y phassa.Ver en el glosario hoti, kiṁpaccayā vedanā’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘phasse kho sati vedanā hoti, phassapaccayā vedanā’ti.

Then Vipassī thought, Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘When what exists is there feeling? What is a requirement for feeling?’ ‘kimhi nu kho sati vedanāvedanāTonalidad de la experiencia nacida del contacto (phassa). Hay tres tipos: agradable, desagradable o ni agradable ni desagradable. Como uno de los cinco khandhas, vedanā designa el modo en que una experiencia se siente en términos de placer, dolor o neutralidad, sin ser todavía emoción elaborada. Ver khandha y phassa.Ver en el glosario hoti, kiṁpaccayā vedanā’ti? Then, through rational application of mind, Vipassī penetrated with wisdom, Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘When contact exists there’s feeling. Contact is a requirement for feeling.’*“Contact” is literally “touch” (phassa), and refers to the stimulation that occurs when sense object meets sense organ in experience.‘phasse kho sati vedanā hoti, phassapaccayā vedanā’ti.

Then Vipassī thought, ‘When what exists is there contact? What is a requirement for contact?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When the six sense fields exist there’s contact. The six sense fields are requirements for contact.’*The five senses with the mind as sixth. This topic is treated extensively throughout early Buddhism, with a special focus on understanding and restraining the pull of sense stimulation. Āyatana has a root sense “stretch”, from which derived senses include “dimension”, “field”, etc.

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati phasso hoti, kiṁpaccayā phasso’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘saḷāyatane kho sati phasso hoti, saḷāyatanapaccayā phasso’ti.

Then Vipassī thought, Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘When what exists is there contact? What is a requirement for contact?’ ‘kimhi nu kho sati phasso hoti, kiṁpaccayā phasso’ti? Then, through rational application of mind, Vipassī penetrated with wisdom, Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘When the six sense fields exist there’s contact. The six sense fields are requirements for contact.’*The five senses with the mind as sixth. This topic is treated extensively throughout early Buddhism, with a special focus on understanding and restraining the pull of sense stimulation. Āyatana has a root sense “stretch”, from which derived senses include “dimension”, “field”, etc.‘saḷāyatane kho sati phasso hoti, saḷāyatanapaccayā phasso’ti.

Then Vipassī thought, ‘When what exists are there the six sense fields? What is a requirement for the six sense fields?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When name and form exist there are the six sense fields. Name and form are requirements for the six sense fields.’*“Name and form” (nāmarūpa) is a Vedic concept referring to the multiplicity of material forms (rūpa) and associated names (nāma), especially the individual “sentient organisms” such as gods and humans (Rig Veda 5.43.10, Bṛhadāraṇyaka Upaniṣad 1.6.1, Chāndogya Upaniṣad 6.3.2), which are ultimately absorbed into the divine, like rivers in the ocean (Muṇḍaka Upaniṣad 3.2.8, Praśna Upaniṣad 6.5). The Buddha treated “name” analytically as feeling, perception, intention, contact, and application of mind, and “form” as the four elements and derived matter (DN 15:20.8, MN 9:52.1–54.7, and SN 12.2:11.1).

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati saḷāyatanaṁ hoti, kiṁpaccayā saḷāyatanan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘nāmarūpe kho sati saḷāyatanaṁ hoti, nāmarūpapaccayā saḷāyatanan’ti.

Then Vipassī thought, Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘When what exists are there the six sense fields? What is a requirement for the six sense fields?’ ‘kimhi nu kho sati saḷāyatanaṁ hoti, kiṁpaccayā saḷāyatanan’ti? Then, through rational application of mind, Vipassī penetrated with wisdom, Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘When name and form exist there are the six sense fields. Name and form are requirements for the six sense fields.’*“Name and form” (nāmarūpa) is a Vedic concept referring to the multiplicity of material forms (rūpa) and associated names (nāma), especially the individual “sentient organisms” such as gods and humans (Rig Veda 5.43.10, Bṛhadāraṇyaka Upaniṣad 1.6.1, Chāndogya Upaniṣad 6.3.2), which are ultimately absorbed into the divine, like rivers in the ocean (Muṇḍaka Upaniṣad 3.2.8, Praśna Upaniṣad 6.5). The Buddha treated “name” analytically as feeling, perception, intention, contact, and application of mind, and “form” as the four elements and derived matter (DN 15:20.8, MN 9:52.1–54.7, and SN 12.2:11.1).‘nāmarūpe kho sati saḷāyatanaṁ hoti, nāmarūpapaccayā saḷāyatanan’ti.

Then Vipassī thought, ‘When what exists are there name and form? What is a requirement for name and form?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When consciousness exists there are name and form. Consciousness is a requirement for name and form.’*“Consciousness” (viññāṇa) is simple subjective awareness, the sense of knowing. It arises stimulated by either an external sense impression or a mental phenomena such as thought, memory, etc. It is the subjective awareness that makes the entire multiform world of concepts and appearances possible. Thus far the analysis agrees with Yājñavalkya, who says that the manifold appearances in the world arise from consciousness (etebhyo bhūtebhyaḥ samutthāya, Bṛhadāraṇyaka Upaniṣad 2.4.12).

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati nāmarūpaṁ hoti, kiṁpaccayā nāmarūpan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘viññāṇe kho sati nāmarūpaṁ hoti, viññāṇapaccayā nāmarūpan’ti.

Then Vipassī thought, Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘When what exists are there name and form? What is a requirement for name and form?’ ‘kimhi nu kho sati nāmarūpaṁ hoti, kiṁpaccayā nāmarūpan’ti? Then, through rational application of mind, Vipassī penetrated with wisdom, Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘When consciousness exists there are name and form. Consciousness is a requirement for name and form.’*“Consciousness” (viññāṇa) is simple subjective awareness, the sense of knowing. It arises stimulated by either an external sense impression or a mental phenomena such as thought, memory, etc. It is the subjective awareness that makes the entire multiform world of concepts and appearances possible. Thus far the analysis agrees with Yājñavalkya, who says that the manifold appearances in the world arise from consciousness (etebhyo bhūtebhyaḥ samutthāya, Bṛhadāraṇyaka Upaniṣad 2.4.12).‘viññāṇe kho sati nāmarūpaṁ hoti, viññāṇapaccayā nāmarūpan’ti.

Then Vipassī thought, ‘When what exists is there consciousness? What is a requirement for consciousness?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When name and form exist there’s consciousness. Name and form are requirements for consciousness.’*Here the Buddha decisively departs from Yājñavalkya’s view that individuated awareness (saññā) returns into “this great reality, infinite, unbounded, a sheer mass of consciousness” (idaṁ mahadbhūtam anantam apāraṁ vijñānaghana eva, Bṛhadāraṇyaka Upaniṣad 2.4.12). Consciousness (viññāṇa) is not a fundamental reality (mahadbhūta) underlying multiplicity, but rather a conditioned process that exists only together with name and form.

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati viññāṇaṁ hoti, kiṁpaccayā viññāṇan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘nāmarūpe kho sati viññāṇaṁ hoti, nāmarūpapaccayā viññāṇan’ti.

Then Vipassī thought, Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘When what exists is there consciousness? What is a requirement for consciousness?’ ‘kimhi nu kho sati viññāṇaṁ hoti, kiṁpaccayā viññāṇan’ti? Then, through rational application of mind, Vipassī penetrated with wisdom, Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘When name and form exist there’s consciousness. Name and form are requirements for consciousness.’*Here the Buddha decisively departs from Yājñavalkya’s view that individuated awareness (saññā) returns into “this great reality, infinite, unbounded, a sheer mass of consciousness” (idaṁ mahadbhūtam anantam apāraṁ vijñānaghana eva, Bṛhadāraṇyaka Upaniṣad 2.4.12). Consciousness (viññāṇa) is not a fundamental reality (mahadbhūta) underlying multiplicity, but rather a conditioned process that exists only together with name and form.‘nāmarūpe kho sati viññāṇaṁ hoti, nāmarūpapaccayā viññāṇan’ti.

Then Vipassī thought, ‘This consciousness turns back from name and form, and doesn’t go beyond that.’*Dependent origination normally continues with two further factors: choices and ignorance. The full series does not appear in the Dīghanikāya. This truncated series emphasizes the mutuality of name and form with consciousness, but does not preclude the normal linear series. Each presentation of dependent origination reveals a different aspect of a complex, ramified process. This is the extent to which one may be reborn, grow old, die, pass away, or reappear. That is: Name and form are requirements for consciousness. Consciousness is a requirement for name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.*Note the use of repetition to sum up the main doctrinal teachings. This serves to lock the sequence in memory and ensure no items are missing or displaced, while for one who is reciting the text from memory it provides an opportunity to reflect and apply the meaning in their own experience. That is how this entire mass of suffering originates.’

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘paccudāvattati kho idaṁ viññāṇaṁ nāmarūpamhā, nāparaṁ gacchati. Ettāvatā jāyetha vā jiyyetha vā miyyetha vā cavetha vā upapajjetha vā, yadidaṁ nāmarūpapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti’.

Then Vipassī thought, Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘This consciousness turns back from name and form, and doesn’t go beyond that.’*Dependent origination normally continues with two further factors: choices and ignorance. The full series does not appear in the Dīghanikāya. This truncated series emphasizes the mutuality of name and form with consciousness, but does not preclude the normal linear series. Each presentation of dependent origination reveals a different aspect of a complex, ramified process.‘paccudāvattati kho idaṁ viññāṇaṁ nāmarūpamhā, nāparaṁ gacchati. This is the extent to which one may be reborn, grow old, die, pass away, or reappear. That is: Ettāvatā jāyetha vā jiyyetha vā miyyetha vā cavetha vā upapajjetha vā, yadidaṁ Name and form are requirements for consciousness. Consciousness is a requirement for name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.*Note the use of repetition to sum up the main doctrinal teachings. This serves to lock the sequence in memory and ensure no items are missing or displaced, while for one who is reciting the text from memory it provides an opportunity to reflect and apply the meaning in their own experience.nāmarūpapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. That is how this entire mass of suffering originates.’ Evametassa kevalassa dukkhakkhandhassa samudayo hoti’.

Then Vipassī thought, ‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When rebirth doesn’t exist there’s no old age and death. When rebirth ceases, old age and death cease.’

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati jarāmaraṇaṁ na hoti, kissa nirodhā jarāmaraṇanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘jātiyā kho asati jarāmaraṇaṁ na hoti, jātinirodhā jarāmaraṇanirodho’ti.

Then Vipassī thought, Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’ ‘kimhi nu kho asati jarāmaraṇaṁ na hoti, kissa nirodhā jarāmaraṇanirodho’ti? Then, through rational application of mind, Vipassī penetrated with wisdom, Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘When rebirth doesn’t exist there’s no old age and death. When rebirth ceases, old age and death cease.’ ‘jātiyā kho asati jarāmaraṇaṁ na hoti, jātinirodhā jarāmaraṇanirodho’ti.

Then Vipassī thought, ‘When what doesn’t exist is there no rebirth? When what ceases does rebirth cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When continued existence doesn’t exist there’s no rebirth. When continued existence ceases, rebirth ceases.’

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati jāti na hoti, kissa nirodhā jātinirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘bhave kho asati jāti na hoti, bhavanirodhā jātinirodho’ti.

Then Vipassī thought, Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘When what doesn’t exist is there no rebirth? When what ceases does rebirth cease?’ ‘kimhi nu kho asati jāti na hoti, kissa nirodhā jātinirodho’ti? Then, through rational application of mind, Vipassī penetrated with wisdom, Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘When continued existence doesn’t exist there’s no rebirth. When continued existence ceases, rebirth ceases.’ ‘bhave kho asati jāti na hoti, bhavanirodhā jātinirodho’ti.

Then Vipassī thought, ‘When what doesn’t exist is there no continued existence? When what ceases does continued existence cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When grasping doesn’t exist there’s no continued existence. When grasping ceases, continued existence ceases.’

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati bhavo na hoti, kissa nirodhā bhavanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘upādāne kho asati bhavo na hoti, upādānanirodhā bhavanirodho’ti.

Then Vipassī thought, Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘When what doesn’t exist is there no continued existence? When what ceases does continued existence cease?’ ‘kimhi nu kho asati bhavo na hoti, kissa nirodhā bhavanirodho’ti? Then, through rational application of mind, Vipassī penetrated with wisdom, Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘When grasping doesn’t exist there’s no continued existence. When grasping ceases, continued existence ceases.’ ‘upādāne kho asati bhavo na hoti, upādānanirodhā bhavanirodho’ti.

Then Vipassī thought, ‘When what doesn’t exist is there no grasping? When what ceases does grasping cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When craving doesn’t exist there’s no grasping. When craving ceases, grasping ceases.’

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati upādānaṁ na hoti, kissa nirodhā upādānanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘taṇhāya kho asati upādānaṁ na hoti, taṇhānirodhā upādānanirodho’ti.

Then Vipassī thought, Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘When what doesn’t exist is there no grasping? When what ceases does grasping cease?’ ‘kimhi nu kho asati upādānaṁ na hoti, kissa nirodhā upādānanirodho’ti? Then, through rational application of mind, Vipassī penetrated with wisdom, Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘When craving doesn’t exist there’s no grasping. When craving ceases, grasping ceases.’ ‘taṇhāya kho asati upādānaṁ na hoti, taṇhānirodhā upādānanirodho’ti.

Then Vipassī thought, ‘When what doesn’t exist is there no craving? When what ceases does craving cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When feeling doesn’t exist there’s no craving. When feeling ceases, craving ceases.’

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati taṇhā na hoti, kissa nirodhā taṇhānirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘vedanāya kho asati taṇhā na hoti, vedanānirodhā taṇhānirodho’ti.

Then Vipassī thought, Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘When what doesn’t exist is there no craving? When what ceases does craving cease?’ ‘kimhi nu kho asati taṇhā na hoti, kissa nirodhā taṇhānirodho’ti? Then, through rational application of mind, Vipassī penetrated with wisdom, Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘When feeling doesn’t exist there’s no craving. When feeling ceases, craving ceases.’ ‘vedanāya kho asati taṇhā na hoti, vedanānirodhā taṇhānirodho’ti.

Then Vipassī thought, ‘When what doesn’t exist is there no feeling? When what ceases does feeling cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When contact doesn’t exist there’s no feeling. When contact ceases, feeling ceases.’

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati vedanā na hoti, kissa nirodhā vedanānirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘phasse kho asati vedanā na hoti, phassanirodhā vedanānirodho’ti.

Then Vipassī thought, Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘When what doesn’t exist is there no feeling? When what ceases does feeling cease?’ ‘kimhi nu kho asati vedanā na hoti, kissa nirodhā vedanānirodho’ti? Then, through rational application of mind, Vipassī penetrated with wisdom, Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘When contact doesn’t exist there’s no feeling. When contact ceases, feeling ceases.’ ‘phasse kho asati vedanā na hoti, phassanirodhā vedanānirodho’ti.

Then Vipassī thought, ‘When what doesn’t exist is there no contact? When what ceases does contact cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When the six sense fields don’t exist there’s no contact. When the six sense fields cease, contact ceases.’

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati phasso na hoti, kissa nirodhā phassanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘saḷāyatane kho asati phasso na hoti, saḷāyatananirodhā phassanirodho’ti.

Then Vipassī thought, Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘When what doesn’t exist is there no contact? When what ceases does contact cease?’ ‘kimhi nu kho asati phasso na hoti, kissa nirodhā phassanirodho’ti? Then, through rational application of mind, Vipassī penetrated with wisdom, Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘When the six sense fields don’t exist there’s no contact. When the six sense fields cease, contact ceases.’ ‘saḷāyatane kho asati phasso na hoti, saḷāyatananirodhā phassanirodho’ti.

Then Vipassī thought, ‘When what doesn’t exist are there no six sense fields? When what ceases do the six sense fields cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When name and form don’t exist there are no six sense fields. When name and form cease, the six sense fields cease.’

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati saḷāyatanaṁ na hoti, kissa nirodhā saḷāyatananirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘nāmarūpe kho asati saḷāyatanaṁ na hoti, nāmarūpanirodhā saḷāyatananirodho’ti.

Then Vipassī thought, Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘When what doesn’t exist are there no six sense fields? When what ceases do the six sense fields cease?’ ‘kimhi nu kho asati saḷāyatanaṁ na hoti, kissa nirodhā saḷāyatananirodho’ti? Then, through rational application of mind, Vipassī penetrated with wisdom, Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘When name and form don’t exist there are no six sense fields. When name and form cease, the six sense fields cease.’ ‘nāmarūpe kho asati saḷāyatanaṁ na hoti, nāmarūpanirodhā saḷāyatananirodho’ti.

Then Vipassī thought, ‘When what doesn’t exist are there no name and form? When what ceases do name and form cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When consciousness doesn’t exist there are no name and form. When consciousness ceases, name and form cease.’

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati nāmarūpaṁ na hoti, kissa nirodhā nāmarūpanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘viññāṇe kho asati nāmarūpaṁ na hoti, viññāṇanirodhā nāmarūpanirodho’ti.

Then Vipassī thought, Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘When what doesn’t exist are there no name and form? When what ceases do name and form cease?’ ‘kimhi nu kho asati nāmarūpaṁ na hoti, kissa nirodhā nāmarūpanirodho’ti? Then, through rational application of mind, Vipassī penetrated with wisdom, Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘When consciousness doesn’t exist there are no name and form. When consciousness ceases, name and form cease.’ ‘viññāṇe kho asati nāmarūpaṁ na hoti, viññāṇanirodhā nāmarūpanirodho’ti.

Then Vipassī thought, ‘When what doesn’t exist is there no consciousness? When what ceases does consciousness cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When name and form don’t exist there’s no consciousness. When name and form cease, consciousness ceases.’

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati viññāṇaṁ na hoti, kissa nirodhā viññāṇanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘nāmarūpe kho asati viññāṇaṁ na hoti, nāmarūpanirodhā viññāṇanirodho’ti.

Then Vipassī thought, Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘When what doesn’t exist is there no consciousness? When what ceases does consciousness cease?’ ‘kimhi nu kho asati viññāṇaṁ na hoti, kissa nirodhā viññāṇanirodho’ti? Then, through rational application of mind, Vipassī penetrated with wisdom, Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘When name and form don’t exist there’s no consciousness. When name and form cease, consciousness ceases.’ ‘nāmarūpe kho asati viññāṇaṁ na hoti, nāmarūpanirodhā viññāṇanirodho’ti.

Then Vipassī thought, ‘I have discovered the path to awakening. That is:*The PTS edition has vipassanā-maggo here, despite admitting the term is found in no manuscripts and is taken from the commentary, where it is clearly an explanation not a reading (maggoti vipassanāmaggo). This error is followed by Rhys Davids and Walshe in their translations. When name and form cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.’

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘adhigato kho myāyaṁ maggo sambodhāya yadidaṁ— nāmarūpanirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti’.

Then Vipassī thought, Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘I have discovered the path to awakening. That is:*The PTS edition has vipassanā-maggo here, despite admitting the term is found in no manuscripts and is taken from the commentary, where it is clearly an explanation not a reading (maggoti vipassanāmaggo). This error is followed by Rhys Davids and Walshe in their translations.‘adhigato kho myāyaṁ maggo sambodhāya yadidaṁ—When name and form cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. nāmarūpanirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. That is how this entire mass of suffering ceases.’ Evametassa kevalassa dukkhakkhandhassa nirodho hoti’.

After some time he meditated observing rise and fall in the five grasping aggregates.*The five grasping aggregates (pañcūpādānakkhandhā) are mentioned as a summary of suffering in the Buddha’s first sermon (SN 56.11:4.2). Most of the teachings on this topic are collected in the Khandhasaṁyutta at SN 22, but they are also found in the Dīghanikāya at DN 22:14.1, DN 33:1.11.45, DN 33:2.1.4, and DN 34:1.6.16. The contemplation on the aggregates dispels the mistaken assumption of a self. Many of the theorists in DN 1 identify the self with one or other of the aggregates. ‘Such is form, such is the origin of form, such is the disappearance of form. Such is feeling, such is the origin of feeling, such is the disappearance of feeling. Such is perception, such is the origin of perception, such is the disappearance of perception. Such are choices, such is the origin of choices, such is the disappearance of choices.*Saṅkhāra in early Buddhism has three main doctrinal senses. (1) The broadest sense is “conditioned phenomena”, which we find in the Dīghanikāya at DN 16:6.10.10, DN 17:2.16.1, and DN 34:1.8.59. This essentially means “everything except Nibbāna”. (2) Sometimes it is a physical or mental “process” or “activity” as at DN 18:24.1, where it refers to the gradual stilling of energies in the development of meditation. (3) In the five aggregates and dependent origination it has the sense of “morally potent volitions or choices” and is a synonym for cetanā (“intention”). It is defined as good, bad, and imperturbable choices (DN 33:1.10.77), the latter of which refers to the kamma of the fourth jhāna and above. In this sense it is the moral “choices” for good or ill that propel consciousness into a new rebirth. Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’*The radical thesis of the Buddha’s teaching is the idea that consciousness is merely another empirical phenomena that comes to an end, as is also emphasized in the concluding verses of DN 11. Meditating like this his mind was soon freed from defilements by not grasping.*This indicates the attainment of arahantship, the complete release from all attachments leading to rebirth.

Atha kho, bhikkhave, vipassī bodhisatto aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī vihāsi: ‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññāsaññāPercepción; reconocimiento; interpretación. Ver khandha.Ver en el glosario, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo; iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti, tassa pañcasu upādānakkhandhesu udayabbayānupassino viharato na cirasseva anupādāya āsavehi cittaṁ vimuccīti.

After some time he meditated observing rise and fall in the five grasping aggregates.*The five grasping aggregates (pañcūpādānakkhandhā) are mentioned as a summary of suffering in the Buddha’s first sermon (SN 56.11:4.2). Most of the teachings on this topic are collected in the Khandhasaṁyutta at SN 22, but they are also found in the Dīghanikāya at DN 22:14.1, DN 33:1.11.45, DN 33:2.1.4, and DN 34:1.6.16. The contemplation on the aggregates dispels the mistaken assumption of a self. Many of the theorists in DN 1 identify the self with one or other of the aggregates.Atha kho, bhikkhave, vipassī bodhisatto aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī vihāsi: ‘Such is form, such is the origin of form, such is the disappearance of form. ‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; Such is feeling, such is the origin of feeling, such is the disappearance of feeling. iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; Such is perception, such is the origin of perception, such is the disappearance of perception. iti saññāsaññāPercepción; reconocimiento; interpretación. Ver khandha.Ver en el glosario, iti saññāya samudayo, iti saññāya atthaṅgamo; Such are choices, such is the origin of choices, such is the disappearance of choices.*Saṅkhāra in early Buddhism has three main doctrinal senses. (1) The broadest sense is “conditioned phenomena”, which we find in the Dīghanikāya at DN 16:6.10.10, DN 17:2.16.1, and DN 34:1.8.59. This essentially means “everything except Nibbāna”. (2) Sometimes it is a physical or mental “process” or “activity” as at DN 18:24.1, where it refers to the gradual stilling of energies in the development of meditation. (3) In the five aggregates and dependent origination it has the sense of “morally potent volitions or choices” and is a synonym for cetanā (“intention”). It is defined as good, bad, and imperturbable choices (DN 33:1.10.77), the latter of which refers to the kamma of the fourth jhāna and above. In this sense it is the moral “choices” for good or ill that propel consciousness into a new rebirth.iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo; Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’*The radical thesis of the Buddha’s teaching is the idea that consciousness is merely another empirical phenomena that comes to an end, as is also emphasized in the concluding verses of DN 11.iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti, Meditating like this his mind was soon freed from defilements by not grasping.*This indicates the attainment of arahantship, the complete release from all attachments leading to rebirth.tassa pañcasu upādānakkhandhesu udayabbayānupassino viharato na cirasseva anupādāya āsavehi cittaṁ vimuccīti.

Then it occurred to the Blessed One Vipassī, the perfected one, the fully awakened Buddha,*No longer a bodhisatta, he is now called a Buddha for the first time. ‘Why don’t I teach the Dhamma?’*In early Buddhism, the idea of teaching the Dhamma only arose after awakening.

Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi: ‘yannūnāhaṁ dhammaṁ deseyyan’ti.

Then it occurred to the Blessed One Vipassī, the perfected one, the fully awakened Buddha,*No longer a bodhisatta, he is now called a Buddha for the first time.Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi: ‘Why don’t I teach the Dhamma?’*In early Buddhism, the idea of teaching the Dhamma only arose after awakening.‘yannūnāhaṁ dhammaṁ deseyyan’ti.

Then he thought, ‘This principle I have discovered is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute.*A similar account is told of Gotama Buddha at SN 6.1:1.4, MN 26:19.2, MN 85:43.2, and Kd 1:5.2.2. But people like clinging, they love it and enjoy it.*Here “clinging” is ālaya, from a root meaning “to stick”. It’s hard for them to see this topic; that is, specific conditionality, dependent origination.*“Specific conditionality” ( idappaccayatā) refers to the fact that dependent origination traces the specific conditions for other specific things: this conditions that. It is not a general principle of universal conditionality (“everything is interconnected”). It’s also hard for them to see this topic; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.*“Stilling of all activities” (sabbasaṅkhārasamatho) is the cessation of all conditioned energies or phenomena. | “Attachment” here is upadhi, which is both the things of the world to which we cling, and the inner clinging. The Jains defined upadhi similarly (Tattvārthasūtra 9.26). The dominant meaning in Sanskrit is “fraud”, which perhaps informs the Buddhist sense. And if I were to teach this principle, others might not understand me, which would be wearying and troublesome for me.’*The commentary is careful to specify that the Buddha means physical exhaustion only.

Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi: ‘adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ idappaccayatāpaṭiccasamuppādo. Idampi kho ṭhānaṁ duddasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ; so mamassa kilamatho, sā mamassa vihesā’ti.

Then he thought, Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi: ‘This principle I have discovered is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute.*A similar account is told of Gotama Buddha at SN 6.1:1.4, MN 26:19.2, MN 85:43.2, and Kd 1:5.2.2.‘adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. But people like clinging, they love it and enjoy it.*Here “clinging” is ālaya, from a root meaning “to stick”.Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā. It’s hard for them to see this topic; that is, specific conditionality, dependent origination.*“Specific conditionality” ( idappaccayatā) refers to the fact that dependent origination traces the specific conditions for other specific things: this conditions that. It is not a general principle of universal conditionality (“everything is interconnected”).Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ idappaccayatāpaṭiccasamuppādo. It’s also hard for them to see this topic; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.*“Stilling of all activities” (sabbasaṅkhārasamatho) is the cessation of all conditioned energies or phenomena. | “Attachment” here is upadhi, which is both the things of the world to which we cling, and the inner clinging. The Jains defined upadhi similarly (Tattvārthasūtra 9.26). The dominant meaning in Sanskrit is “fraud”, which perhaps informs the Buddhist sense.Idampi kho ṭhānaṁ duddasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. And if I were to teach this principle, others might not understand me, which would be wearying and troublesome for me.’*The commentary is careful to specify that the Buddha means physical exhaustion only.Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ; so mamassa kilamatho, sā mamassa vihesā’ti.

Then, knowing the Buddha Vipassī’s train of thought, it occurred to a certain Great Divinity,*In the accounts of Gotama’s life this is specified as Brahmā Sahampati (see MN 26:20.1 and note). This whole passage is a moment of high cosmic solemnity and drama. ‘Oh lord! The world will be lost, the world will perish! For the mind of the Blessed One Vipassī, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.’ Then, as easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared in front of the Buddha Vipassī. He arranged his robe over one shoulder, knelt on his right knee, raised his cupped palms toward the Buddha Vipassī, and said, ‘Sir, let the Blessed One teach the Dhamma! Let the Holy One teach the Dhamma!*The Buddha teaches on the invitation of the highest divinity. This sets a precedent for Buddhists to refrain from proselytizing, but rather teach by invitation. These passages are still recited in some places to invite a teaching. There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching. There will be those who understand the teaching!’*Aññātāro is an agent noun in plural, literally “understanders”.

Atha kho, bhikkhave, aññatarassa mahābrahmuno vipassissa bhagavato arahato sammāsambuddhassa cetasā cetoparivitakkamaññāya etadahosi: ‘nassati vata bho loko, vinassati vata bho loko, yatra hi nāma vipassissa bhagavato arahato sammāsambuddhassa appossukkatāya cittaṁ namati, no dhammadesanāyā’ti.*namati → nami (sya-all, km, mr); namissati (?) Atha kho so, bhikkhave, mahābrahmā seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito vipassissa bhagavato arahato sammāsambuddhassa purato pāturahosi. Atha kho so, bhikkhave, mahābrahmā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇaṁ jāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena vipassī bhagavā arahaṁ sammāsambuddho tenañjaliṁ paṇāmetvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca:*nihantvā → nidahanto (sya-all, km) ‘desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ, santi sattā apparajakkhajātikā; assavanatā dhammassa parihāyanti,*santi → santīdha (sya-all, km) bhavissanti dhammassa aññātāro’ti.

Then, knowing the Buddha Vipassī’s train of thought, it occurred to a certain Great Divinity,*In the accounts of Gotama’s life this is specified as Brahmā Sahampati (see MN 26:20.1 and note). This whole passage is a moment of high cosmic solemnity and drama.Atha kho, bhikkhave, aññatarassa mahābrahmuno vipassissa bhagavato arahato sammāsambuddhassa cetasā cetoparivitakkamaññāya etadahosi: ‘Oh lord! The world will be lost, the world will perish! For the mind of the Blessed One Vipassī, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.’ ‘nassati vata bho loko, vinassati vata bho loko, yatra hi nāma vipassissa bhagavato arahato sammāsambuddhassa appossukkatāya cittaṁ namati, no dhammadesanāyā’ti.*namati → nami (sya-all, km, mr); namissati (?)Then, as easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared in front of the Buddha Vipassī. Atha kho so, bhikkhave, mahābrahmā seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito vipassissa bhagavato arahato sammāsambuddhassa purato pāturahosi. He arranged his robe over one shoulder, knelt on his right knee, raised his cupped palms toward the Buddha Vipassī, and said, Atha kho so, bhikkhave, mahābrahmā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇaṁ jāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena vipassī bhagavā arahaṁ sammāsambuddho tenañjaliṁ paṇāmetvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca:*nihantvā → nidahanto (sya-all, km)‘Sir, let the Blessed One teach the Dhamma! Let the Holy One teach the Dhamma!*The Buddha teaches on the invitation of the highest divinity. This sets a precedent for Buddhists to refrain from proselytizing, but rather teach by invitation. These passages are still recited in some places to invite a teaching.‘desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ, There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching. santi sattā apparajakkhajātikā; assavanatā dhammassa parihāyanti,*santi → santīdha (sya-all, km)There will be those who understand the teaching!’*Aññātāro is an agent noun in plural, literally “understanders”.bhavissanti dhammassa aññātāro’ti.

When he said this, the Buddha Vipassī said to him, ‘I too thought this, Divinity, “Why don’t I teach the Dhamma?” Then it occurred to me, “If I were to teach this principle, others might not understand me, which would be wearying and troublesome for me.”

Evaṁ vutte, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho taṁ mahābrahmānaṁ etadavoca:*Evaṁ vutte → atha kho (bj, mr) ‘mayhampi kho, brahme, etadahosi: “yannūnāhaṁ dhammaṁ deseyyan”ti. Tassa mayhaṁ, brahme, etadahosi: “adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ idappaccayatāpaṭiccasamuppādo. Idampi kho ṭhānaṁ duddasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ; so mamassa kilamatho, sā mamassa vihesā”ti. Apissu maṁ, brahme, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā:

When he said this, the Buddha Vipassī said to him, Evaṁ vutte, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho taṁ mahābrahmānaṁ etadavoca:*Evaṁ vutte → atha kho (bj, mr)‘I too thought this, Divinity, ‘mayhampi kho, brahme, etadahosi: “Why don’t I teach the Dhamma?” “yannūnāhaṁ dhammaṁ deseyyan”ti. Then it occurred to me, Tassa mayhaṁ, brahme, etadahosi: “adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ idappaccayatāpaṭiccasamuppādo. Idampi kho ṭhānaṁ duddasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. “If I were to teach this principle, others might not understand me, which would be wearying and troublesome for me.” Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ; so mamassa kilamatho, sā mamassa vihesā”ti. Apissu maṁ, brahme, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā:

For a second time, and a third time that Great Divinity begged the Buddha to teach.

Dutiyampi kho, bhikkhave, so mahābrahmā …pe… tatiyampi kho, bhikkhave, so mahābrahmā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: ‘desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ, santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro’ti.

For a second time, Dutiyampi kho, bhikkhave, so mahābrahmā …pe… and a third time that Great Divinity begged the Buddha to teach. tatiyampi kho, bhikkhave, so mahābrahmā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: ‘desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ, santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro’ti.

Then, understanding the Divinity’s invitation, the Buddha Vipassī surveyed the world with the eye of a Buddha, out of his compassion for sentient beings.*Previously he simply reflected to himself, now he uses his psychic abilities to ascertain people’s spiritual potential. And he saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not.*Indriya (“faculty”) is an abstract noun from indra, the name of the potent Vedic god of war. In the Vedas, Indra manifests his indriya by drinking soma. The drug enables him to release his full potential and power; originally this probably referred to drinking an amphetamine-like substance before battle. Here we see that it means something like “spiritual potential” which is unleashed by the practice of the eightfold path. It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. Some of them sprout and grow in the water reaching the water’s surface. And some of them sprout and grow in the water but rise up above the water and stand with no water clinging to them.

Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesi. Addasā kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.*suviññāpaye duviññāpaye → duviññāpaye bhabbe abhabbe (sya-all, km) | appekacce na paralokavajjabhayadassāvine viharante → ayaṁ pāṭho sya-all, km potthakesu natthi Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni anto nimuggaposīni. Appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni samodakaṁ ṭhitāni. Appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakā accuggamma ṭhitāni anupalittāni udakena.

Then, understanding the Divinity’s invitation, the Buddha Vipassī surveyed the world with the eye of a Buddha, out of his compassion for sentient beings.*Previously he simply reflected to himself, now he uses his psychic abilities to ascertain people’s spiritual potential.Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesi. And he saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not.*Indriya (“faculty”) is an abstract noun from indra, the name of the potent Vedic god of war. In the Vedas, Indra manifests his indriya by drinking soma. The drug enables him to release his full potential and power; originally this probably referred to drinking an amphetamine-like substance before battle. Here we see that it means something like “spiritual potential” which is unleashed by the practice of the eightfold path.Addasā kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.*suviññāpaye duviññāpaye → duviññāpaye bhabbe abhabbe (sya-all, km) | appekacce na paralokavajjabhayadassāvine viharante → ayaṁ pāṭho sya-all, km potthakesu natthiIt’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. Some of them sprout and grow in the water reaching the water’s surface. And some of them sprout and grow in the water but rise up above the water and stand with no water clinging to them. Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni anto nimuggaposīni. Appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni samodakaṁ ṭhitāni. Appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakā accuggamma ṭhitāni anupalittāni udakena.

Then it occurred to the Blessed One Vipassī, the perfected one, the fully awakened Buddha, ‘Who should I teach first of all? Who will quickly understand this teaching?’ Then he thought, ‘That Khaṇḍa, the king’s son, and Tissa, the high priest’s son, are astute, competent, clever, and have long had little dust in their eyes.*In the account of Gotama, he first thinks to teach his former colleagues under whom he practiced the formless attainments. Here we see the start of a tendency in the legends of past Buddhas to erase the education among other spiritual teachers before awakening. Note that these two, who will become Vipassī’s chief disciples, are leading khattiya and brahmin sons of the royal household. Khaṇḍa was Vipassī’s brother, and the priest’s son was virtually family. Why don’t I teach them first of all? They will quickly understand this teaching.’

Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi: ‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ, ko imaṁ dhammaṁ khippameva ājānissatī’ti? Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi: ‘ayaṁ kho khaṇḍo ca rājaputto tisso ca purohitaputto bandhumatiyā rājadhāniyā paṭivasanti paṇḍitā viyattā medhāvino dīgharattaṁ apparajakkhajātikā. Yannūnāhaṁ khaṇḍassa ca rājaputtassa, tissassa ca purohitaputtassa paṭhamaṁ dhammaṁ deseyyaṁ, te imaṁ dhammaṁ khippameva ājānissantī’ti.

Then it occurred to the Blessed One Vipassī, the perfected one, the fully awakened Buddha, Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi: ‘Who should I teach first of all? ‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ, Who will quickly understand this teaching?’ ko imaṁ dhammaṁ khippameva ājānissatī’ti? Then he thought, Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi: ‘That Khaṇḍa, the king’s son, and Tissa, the high priest’s son, are astute, competent, clever, and have long had little dust in their eyes.*In the account of Gotama, he first thinks to teach his former colleagues under whom he practiced the formless attainments. Here we see the start of a tendency in the legends of past Buddhas to erase the education among other spiritual teachers before awakening. Note that these two, who will become Vipassī’s chief disciples, are leading khattiya and brahmin sons of the royal household. Khaṇḍa was Vipassī’s brother, and the priest’s son was virtually family.‘ayaṁ kho khaṇḍo ca rājaputto tisso ca purohitaputto bandhumatiyā rājadhāniyā paṭivasanti paṇḍitā viyattā medhāvino dīgharattaṁ apparajakkhajātikā. Why don’t I teach them first of all? They will quickly understand this teaching.’ Yannūnāhaṁ khaṇḍassa ca rājaputtassa, tissassa ca purohitaputtassa paṭhamaṁ dhammaṁ deseyyaṁ, te imaṁ dhammaṁ khippameva ājānissantī’ti.

Then the Buddha Vipassī addressed the park keeper,*There is a clear distinction between such managed “parks” and wilderness regions (arañña). ‘My dear park keeper, please enter the city and say this to the king’s son Khaṇḍa and the high priest’s son Tissa: “Sirs, the Blessed One Vipassī, the perfected one, the fully awakened Buddha, has arrived at Bandhumatī and is staying in the deer park named Sanctuary. He wishes to see you.”’

Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho dāyapālaṁ āmantesi:*dāyapālaṁ → migadāyapālaṁ (sya-all) ‘ehi tvaṁ, samma dāyapāla, bandhumatiṁ rājadhāniṁ pavisitvā khaṇḍañca rājaputtaṁ tissañca purohitaputtaṁ evaṁ vadehi— vipassī, bhante, bhagavā arahaṁ sammāsambuddho bandhumatiṁ rājadhāniṁ anuppatto kheme migadāye viharati, so tumhākaṁ dassanakāmo’ti.

Then the Buddha Vipassī addressed the park keeper,*There is a clear distinction between such managed “parks” and wilderness regions (arañña).Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho dāyapālaṁ āmantesi:*dāyapālaṁ → migadāyapālaṁ (sya-all)‘My dear park keeper, please enter the city and say this to the king’s son Khaṇḍa and the high priest’s son Tissa: ‘ehi tvaṁ, samma dāyapāla, bandhumatiṁ rājadhāniṁ pavisitvā khaṇḍañca rājaputtaṁ tissañca purohitaputtaṁ evaṁ vadehi—“Sirs, the Blessed One Vipassī, the perfected one, the fully awakened Buddha, has arrived at Bandhumatī and is staying in the deer park named Sanctuary. He wishes to see you.”’ vipassī, bhante, bhagavā arahaṁ sammāsambuddho bandhumatiṁ rājadhāniṁ anuppatto kheme migadāye viharati, so tumhākaṁ dassanakāmo’ti.

‘Yes, sir,’ replied the park keeper, and did as he was asked.

‘Evaṁ, bhante’ti kho, bhikkhave, dāyapālo vipassissa bhagavato arahato sammāsambuddhassa paṭissutvā bandhumatiṁ rājadhāniṁ pavisitvā khaṇḍañca rājaputtaṁ tissañca purohitaputtaṁ etadavoca: ‘vipassī, bhante, bhagavā arahaṁ sammāsambuddho bandhumatiṁ rājadhāniṁ anuppatto kheme migadāye viharati; so tumhākaṁ dassanakāmo’ti.

‘Yes, sir,’ replied the park keeper, and did as he was asked. ‘Evaṁ, bhante’ti kho, bhikkhave, dāyapālo vipassissa bhagavato arahato sammāsambuddhassa paṭissutvā bandhumatiṁ rājadhāniṁ pavisitvā khaṇḍañca rājaputtaṁ tissañca purohitaputtaṁ etadavoca: ‘vipassī, bhante, bhagavā arahaṁ sammāsambuddho bandhumatiṁ rājadhāniṁ anuppatto kheme migadāye viharati; so tumhākaṁ dassanakāmo’ti.

Then the king’s son Khaṇḍa and the high priest’s son Tissa had the finest carriages harnessed. Then they mounted a fine carriage and, along with other fine carriages, set out from Bandhumatī for the Sanctuary. They went by carriage as far as the terrain allowed, then descended and approached the Buddha Vipassī on foot. They bowed and sat down to one side.

Atha kho, bhikkhave, khaṇḍo ca rājaputto tisso ca purohitaputto bhaddāni bhaddāni yānāni yojāpetvā bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi bandhumatiyā rājadhāniyā niyyiṁsu. Yena khemo migadāyo tena pāyiṁsu. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikāva yena vipassī bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu. upasaṅkamitvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdiṁsu.*pattikāva → pattikā (sya-all, km)

Then the king’s son Khaṇḍa and the high priest’s son Tissa had the finest carriages harnessed. Then they mounted a fine carriage and, along with other fine carriages, set out from Bandhumatī for the Sanctuary. Atha kho, bhikkhave, khaṇḍo ca rājaputto tisso ca purohitaputto bhaddāni bhaddāni yānāni yojāpetvā bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi bandhumatiyā rājadhāniyā niyyiṁsu. Yena khemo migadāyo tena pāyiṁsu. They went by carriage as far as the terrain allowed, then descended and approached the Buddha Vipassī on foot. They bowed and sat down to one side. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikāva yena vipassī bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu. upasaṅkamitvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdiṁsu.*pattikāva → pattikā (sya-all, km)

The Buddha Vipassī taught them step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when he knew that their minds were ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in the king’s son Khaṇḍa and the high priest’s son Tissa: ‘Everything that is liable to arise is liable to cease.’

Tesaṁ vipassī bhagavā arahaṁ sammāsambuddho anupubbiṁ kathaṁ kathesi, seyyathidaṁ—*anupubbiṁ kathaṁ → anupubbīkathaṁ (sya-all, km); ānupubbikathaṁ (pts1ed) dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi— dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evameva khaṇḍassa ca rājaputtassa tissassa ca purohitaputtassa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: ‘yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman’ti.

The Buddha Vipassī taught them step by step, with Tesaṁ vipassī bhagavā arahaṁ sammāsambuddho anupubbiṁ kathaṁ kathesi, seyyathidaṁ—*anupubbiṁ kathaṁ → anupubbīkathaṁ (sya-all, km); ānupubbikathaṁ (pts1ed)a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. And when he knew that their minds were ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas: Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi—suffering, its origin, its cessation, and the path. dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. Just as a clean cloth rid of stains would properly absorb dye, Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; in that very seat the stainless, immaculate vision of the Dhamma arose in the king’s son Khaṇḍa and the high priest’s son Tissa: evameva khaṇḍassa ca rājaputtassa tissassa ca purohitaputtassa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: ‘Everything that is liable to arise is liable to cease.’ ‘yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman’ti.

They saw, attained, understood, and fathomed the Dhamma. They went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. They said to the Buddha Vipassī, ‘Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. We go for refuge to the Blessed One and to the teaching. Sir, may we receive the going forth and ordination in the Buddha’s presence?’

Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavocuṁ: ‘abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: “cakkhumanto rūpāni dakkhantī”ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca. Labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan’ti.

They saw, attained, understood, and fathomed the Dhamma. They went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. They said to the Buddha Vipassī, Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavocuṁ: ‘Excellent, sir! Excellent! ‘abhikkantaṁ, bhante, abhikkantaṁ, bhante. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: “cakkhumanto rūpāni dakkhantī”ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. We go for refuge to the Blessed One and to the teaching. Ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca. Sir, may we receive the going forth and ordination in the Buddha’s presence?’ Labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan’ti.

And they received the going forth, the ordination in the Buddha Vipassī’s presence.*In the early period, there was no distinction between “going forth” (pabbajjā) and “ordination” (upasampadā). They refer to two sides of the same coin: leaving the home life and entering the ascetic life. Ordination was originally granted with the simple call, “Come mendicant!” (ehi bhikkhu). Then the Buddha Vipassī educated, encouraged, fired up, and inspired them with a Dhamma talk. He explained the drawbacks of conditioned phenomena, so sordid and corrupt, and the benefit of extinguishment. Being taught like this their minds were soon freed from defilements by not grasping.*Thus they became arahants, realizing the same truth that Vipassī had.

Alatthuṁ kho, bhikkhave, khaṇḍo ca rājaputto, tisso ca purohitaputto vipassissa bhagavato arahato sammāsambuddhassa santike pabbajjaṁ alatthuṁ upasampadaṁ. Te vipassī bhagavā arahaṁ sammāsambuddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi; saṅkhārānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nibbāne ānisaṁsaṁ pakāsesi.*nibbāne → nibbāne va (bj); nekkhamme (sya-all, km) Tesaṁ vipassinā bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassiyamānānaṁ samādapiyamānānaṁ samuttejiyamānānaṁ sampahaṁsiyamānānaṁ nacirasseva anupādāya āsavehi cittāni vimucciṁsu.

And they received the going forth, the ordination in the Buddha Vipassī’s presence.*In the early period, there was no distinction between “going forth” (pabbajjā) and “ordination” (upasampadā). They refer to two sides of the same coin: leaving the home life and entering the ascetic life. Ordination was originally granted with the simple call, “Come mendicant!” (ehi bhikkhu).Alatthuṁ kho, bhikkhave, khaṇḍo ca rājaputto, tisso ca purohitaputto vipassissa bhagavato arahato sammāsambuddhassa santike pabbajjaṁ alatthuṁ upasampadaṁ. Then the Buddha Vipassī educated, encouraged, fired up, and inspired them with a Dhamma talk. Te vipassī bhagavā arahaṁ sammāsambuddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi; He explained the drawbacks of conditioned phenomena, so sordid and corrupt, and the benefit of extinguishment. saṅkhārānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nibbāne ānisaṁsaṁ pakāsesi.*nibbāne → nibbāne va (bj); nekkhamme (sya-all, km)Being taught like this their minds were soon freed from defilements by not grasping.*Thus they became arahants, realizing the same truth that Vipassī had.Tesaṁ vipassinā bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassiyamānānaṁ samādapiyamānānaṁ samuttejiyamānānaṁ sampahaṁsiyamānānaṁ nacirasseva anupādāya āsavehi cittāni vimucciṁsu.

A large crowd of 84,000 people in the capital of Bandhumatī heard that the Blessed One Vipassī, the perfected one, the fully awakened Buddha, had arrived at Bandhumatī and was staying in the deer park named Sanctuary. And they heard that the king’s son Khaṇḍa and the high priest’s son Tissa had shaved off their hair and beard, dressed in ocher robes, and gone forth from the lay life to homelessness in the Buddha’s presence. It occurred to them, ‘This must be no ordinary teaching and training, no ordinary going forth in which the king’s son Khaṇḍa and the high priest’s son Tissa have gone forth. If even they go forth, why don’t we do the same?’ Then those 84,000 people left Bandhumatī for the deer park named Sanctuary, where they approached the Buddha Vipassī, bowed and sat down to one side.

Assosi kho, bhikkhave, bandhumatiyā rājadhāniyā mahājanakāyo caturāsītipāṇasahassāni: ‘vipassī kira bhagavā arahaṁ sammāsambuddho bandhumatiṁ rājadhāniṁ anuppatto kheme migadāye viharati. Khaṇḍo ca kira rājaputto tisso ca purohitaputto vipassissa bhagavato arahato sammāsambuddhassa santike kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitā’ti. Sutvāna nesaṁ etadahosi: ‘na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha khaṇḍo ca rājaputto tisso ca purohitaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitā. Khaṇḍo ca rājaputto tisso ca purohitaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissanti, kimaṅgaṁ pana mayan’ti. Atha kho so, bhikkhave, mahājanakāyo caturāsītipāṇasahassāni bandhumatiyā rājadhāniyā nikkhamitvā yena khemo migadāyo yena vipassī bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu; upasaṅkamitvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdiṁsu.

A large crowd of 84,000 people in the capital of Bandhumatī heard Assosi kho, bhikkhave, bandhumatiyā rājadhāniyā mahājanakāyo caturāsītipāṇasahassāni: that the Blessed One Vipassī, the perfected one, the fully awakened Buddha, had arrived at Bandhumatī and was staying in the deer park named Sanctuary. ‘vipassī kira bhagavā arahaṁ sammāsambuddho bandhumatiṁ rājadhāniṁ anuppatto kheme migadāye viharati. And they heard that the king’s son Khaṇḍa and the high priest’s son Tissa had shaved off their hair and beard, dressed in ocher robes, and gone forth from the lay life to homelessness in the Buddha’s presence. Khaṇḍo ca kira rājaputto tisso ca purohitaputto vipassissa bhagavato arahato sammāsambuddhassa santike kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitā’ti. It occurred to them, Sutvāna nesaṁ etadahosi: ‘This must be no ordinary teaching and training, no ordinary going forth in which the king’s son Khaṇḍa and the high priest’s son Tissa have gone forth. ‘na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha khaṇḍo ca rājaputto tisso ca purohitaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitā. If even they go forth, why don’t we do the same?’ Khaṇḍo ca rājaputto tisso ca purohitaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissanti, kimaṅgaṁ pana mayan’ti. Then those 84,000 people left Bandhumatī for the deer park named Sanctuary, where they approached the Buddha Vipassī, bowed and sat down to one side. Atha kho so, bhikkhave, mahājanakāyo caturāsītipāṇasahassāni bandhumatiyā rājadhāniyā nikkhamitvā yena khemo migadāyo yena vipassī bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu; upasaṅkamitvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdiṁsu.

The Buddha Vipassī taught them step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when he knew that their minds were ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in those 84,000 people: ‘Everything that is liable to arise is liable to cease.’