Here Ends the Account of What Passed Under the Ajapàla tree.

Section Three

1. Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Ajapàla Banyan tree to the Mucalinda tree. And when He had reached it, He sat cross-legged at the foot of the Mucalinda tree uninterruptedly during seven days, enjoying the bliss of emancipation.

2. At that time a great cloud appeared out of season, rainy weather, which lasted seven days, cold weather, storms, and darkness. And the Naga (or serpent) king Mucalinda came out from his abode, and seven times encircled the body of the Blessed One with his windings, and kept extending his large hood over the Blessed One’s head, thinking to himself: ‘May no coldness (touch) the Blessed One I may no heat (touch) the Blessed One! May no vexation by gadflies and gnats, by storms and heat of the sun, and reptiles (touch) the Blessed One!’

3. And at the end of those seven days, when the Naga king Mucalinda saw the open, cloudless sky, he loosened his windings from the body of the Blessed One, made his own appearance disappear, created the appearance of a youth, and stationed himself in front of the Blessed One, raising his clasped hands, and paying reverence to the Blessed One.

4. And the Blessed One, perceiving that, on this occasion, pronounced this solemn utterance: ‘Happy is the solitude of him who is full of joy, who has learnt the Truth, who sees (the Truth). Happy is freedom from malice in this world, (self-) restraint towards all beings that have life. Happy is freedom from lust in this world, getting beyond all desires; the putting away of that pride which comes from the thought “I am!” This truly is the highest happiness!’

Here Ends the Account of What Passed Under the Mucalinda Tree.

Section Four

1. Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Mucalinda tree to the Ràjàyatana (tree when He had reached it, He sat cross-legged at the foot of the Ràjàyatana tree uninterruptedly during seven days, enjoying the bliss of emancipation.

2. At that time Tapussa and Bhallika, two merchants, came traveling on the road from Ukkala (Orissa) to that place. Then a deity who had been (in a former life) a blood-relation of the merchants Tapussa and Bhallika, thus spoke to the merchants Tapussa and Bhallika: ‘Here, my noble friends, at the foot of the Ràjàyatana tree, is staying the Blessed One, who has just become Sambuddha. Go and show your reverence to Him, the Blessed One, by (offering Him) rice-cakes and lumps of honey. Long will this be to you for a good and for a blessing.’

3. And the merchants Tapussa and Bhallika took rice-cakes and lumps of honey, and went to the place where the Blessed One was; having approached Him and respectfully saluted the Blessed One, they stationed themselves near Him; standing near Him, the merchants Tapussa and Bhallika thus addressed the Blessed One: ‘May, O Lord, the Blessed One accept from us these rice-cakes and lumps of honey, that that may long be to us for a good and for a blessing!’

4. Then the Blessed One thought: ‘The Tathágatas do not accept (food) with their hands. Now with what shall I accept the rice-cakes and lumps of honey?’ then the four Mahàràja gods, understanding by the power of their minds the reflection which had arisen in the mind of the Blessed One, offered to the Blessed One from the four quarters (of the horizon) four bowls made of stone (saying), ‘May, O Lord, the Blessed One accept herewith the rice-cakes and the lumps of honey!’ the Blessed One accepted those new stone bowls; and therein He received the rice-cakes and honey lumps, and those, when He had received, He ate.

5. And Tapussa and Bhallika, the merchants, when they saw that the Blessed One had cleansed His bowl and His hands, bowed down in reverence at the feet of the Blessed One and thus addressed the Blessed One: ‘We take our refuge, Lord, in the Blessed One and in the Dhamma; may the Blessed One receive us as disciples who, from this day forth while our life lasts, have taken their refuge (in Him).’ These were the first in the world to become lay-disciples (of the Buddha) by the formula, which contained (only) the dyad.

Here Ends the Account of What Passed Under the Ràjàyatana Tree.

Section Five

1. Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Ràjàyatana tree to the Ajapàla Banyan tree. And when He had reached it, the Blessed One stayed there at the foot of the Ajapàla Banyan tree.

2. Then in the mind of the Blessed One, who was alone, and had retired into solitude, the following thought arose: ‘I have penetrated this Doctrine which is profound, difficult to perceive and to understand, which brings quietude of heart, which is exalted, which is unattainable by reasoning, abstruse, intelligible (only) to the wise. This people, on the other hand, is given to desire, intent upon desire, delighting in desire. To this people, therefore, who are given, to desire, intent upon desire, delighting in desire, the law of causality and the chain of causation will be a matter difficult to understand; most difficult for them to understand will be also the extinction of all saïkharas, the getting rid of all the substrata (of existence the destruction of desire, the absence of passion, quietude of heart, Nirvana! Now if I proclaim the Doctrine, and other men are not able to understand my preaching, there would result but weariness and annoyance to me.’

3. And then the following… stanzas, unheard before, occurred to the Blessed One: With great pains have I acquired it. Enough! Why should I now proclaim it? This Doctrine will not be easy to understand to beings that are lost in lust and hatred.

‘Given to lust, surrounded with thick darkness, they will not see what is repugnant (to their minds), abstruse, profound, difficult to perceive, and subtle.’

4. When the Blessed One pondered over this matter, His mind became inclined to remain in quiet, and not to preach the Doctrine. Then Brahma Sahampati, understanding by the power of his mind the reflection which had arisen in the mind of the Blessed One, thought: ‘Alas! The world perishes! Alas! The world is destroyed! If the mind of the Tathágata, of the Holy, of the Absolute Sambuddha inclines itself to remain in quiet, and not to preach the Doctrine.’

5. Then Brahma Sahampati disappeared from Brahma’s world, and appeared before the Blessed One (as quickly) as a strong man might stretch his bent arm out, or draw back his out-stretched arm.

6. And Brahma Sahampati adjusted his upper robe so as to cover one shoulder, and putting his right knee on the ground, raised his joined hands towards the Blessed One, and said to the Blessed One: ‘Lord, may the Blessed One preach the Doctrine! May the perfect one preach the Doctrine! There are beings whose mental eyes are darkened by scarcely any dust; but if they do not hear the Doctrine, they cannot attain salvation. These will understand the Doctrine.’

7. Thus spoke Brahma Sahampati; and when he had thus spoken, he further said: ‘The Dhamma hitherto manifested in the country of Magadha has been impure, thought out by contaminated men. But do Thou now open the door of the Immortal; let them hear the Doctrine discovered by the Spotless One!’

‘As a man standing on a rock, on mountain’s top, might overlook the people all around, thus, O Wise One, ascending to the highest palace of Truth, look down, all-seeing one, upon the people lost in suffering, overcome by birth and decay, Thou, who hast freed Thyself from suffering!’

‘Arise, O Hero; O Victorious One! Wander through the world, O Leader of the pilgrim band, who thyself art free from debt. May the Blessed One preach the Doctrine; there will be people who can understand it!’

8. When he had spoken thus, the Blessed One said to Brahma Sahampati: ‘the following thought, Brahma, has occurred to me: “I have penetrated this Doctrine (and etc., down to end of sect.2).” And also, Brahma, the following… stanzas have presented themselves to my mind, which had not been heard (by me) before: “With great pains (and etc., down to end of sect.3).” When I pondered over this matter, Brahma, my mind became inclined to remain in quiet, and not to preach the Doctrine.’

9. And a second time Brahma Sahampati said to the Blessed One: ‘Lord, may the Blessed One preach the Doctrine (and etc., as in sects. 6, 7).’ and for the second time the Blessed One said to Brahma Sahampati: ‘The following thought (and etc., as before).’

10. And a third time Brahma Sahampati said to the Blessed One: ‘Lord, may the Blessed One preach the Doctrine (and etc., as before).’

Then the Blessed One, when He had heard Brahma’s solicitation, looked, full of compassion towards sentient beings, over the world, with His (all-perceiving) eye of a Buddha. And the Blessed One, looking over the world with His eye of a Buddha, saw beings whose mental eyes were darkened by scarcely any dust, and beings whose eyes were covered by much dust, beings sharp of sense and blunt of sense, of good disposition and of bad disposition, easy to instruct and difficult to instruct, some of them seeing the dangers of future life and of sin.

11. As, in a pond of blue lotuses, or water-roses, or white lotuses, some blue lotuses, or water-roses, or white lotuses, born in the water, grown up in the water, do not emerge over the water, but thrive hidden under the water; and other blue lotuses, or water-roses, or white lotuses, born in the water, grown up in the water, reach to the surface of the water; and other blue lotuses, or water-roses, or white lotuses, born in the water, grown up in the water, stand emerging out of the water, and the water does not touch them, —

12. Thus the Blessed One, looking over the world with His eye of a Buddha, saw beings whose mental eyes were darkened (and etc., the text repeats sect.10); and when He had thus seen them, He addressed Brahma Sahampati in the following stanza: ‘Wide opened is the door of the Immortal to all who have ears to hear; let them send forth faith to meet it. The Dhamma sweet and good I spake not, Brahma, despairing of the weary task, to men.’

13. Then Brahma Sahampati understood: ‘The Blessed One grants my request that He should preach the Doctrine.’ And he bowed down before the Blessed One, and passed round Him with his right side towards Him; and then he straightway disappeared.

Here Ends the Story of Brahma’s Request

Section Six

1. Now the Blessed One thought: ‘to whom shall I preach the Doctrine first? Who will understand this Doctrine easily?’ and the Blessed One thought: ‘There is âëàra Kàlàma; he is clever, wise, and learned; long since have the eye of his mind been darkened by scarcely any dust. What if I were to preach the Doctrine first to âëàra Kàlàma? He will easily understand this Doctrine.’

2. Then an invisible deity said to the Blessed One: ‘Kàlàma has died, Lord, seven days ago.’ And knowledge sprang up in the Blessed One’s mind that âëàra Kàlàma had died seven days ago. And the Blessed One thought: ‘Highly noble was âëàra Kàlàma. If he had heard my Doctrine, he would easily have understood it.’

3. Then the Blessed One thought: ‘to whom shall I preach the Doctrine first? Who will understand this Doctrine easily?’ And the Blessed One thought: ‘There is Uddaka Ràmaputta I; he is clever, wise, and learned; long since have the eye of his mind been darkened by scarcely any dust. What if I were to preach the Doctrine first to Uddaka Ràmaputta? He will easily understand this Doctrine.’

4. Then an invisible deity said to the Blessed One: ‘Uddaka Ràmaputta has died, Lord, yesterday evening.’ And knowledge arose in the Blessed One’s mind that Uddaka Ràmaputta had died the previous evening, and the Blessed One thought: ‘Highly noble was Uddaka Ràmaputta. If he had heard my Doctrine, he would easily have understood it.’

5. Then the Blessed One thought: ‘to whom shall I preach the Doctrine first? Who will understand this Doctrine easily?’ And the Blessed One thought: ‘the five Bhikkhus have done many services to me; they attended on me during the time of my exertions (to attain sanctification by undergoing austerities). What if I were to preach the Doctrine first to the five Bhikkhus?’

6. Now the Blessed One thought: ‘Where do the five Bhikkhus dwell now?’ And the Blessed One saw by the, power of His divine, clear vision, surpassing that of men that the five Bhikkhus were living at Benares, in the deer park Isipatana. And the Blessed One, after having remained at Uruvelà as long as He thought fit, went forth to Benares.’

7. Now Upaka, a man belonging, to the âjãvaka sect (i.e. the sect of naked ascetics), saw the Blessed One traveling on the road, between Gayà and the Bodhi tree; and when he saw Him, he said to the Blessed One: ‘Your countenance, friend, is serene; your complexion is pure and bright. In whose name, friend, have you retired from the world? Who is your teacher? Whose Doctrine do you profess?’

8. When Upaka the âjãvaka had spoken thus, the Blessed One addressed him in the following stanzas: ‘I have overcome all foes; I am all-wise; I am free from stains in every way; I have left everything; and have obtained emancipation by the destruction of desire. Having myself gained knowledge, whom should I call my master? I have no teacher; no one is equal to me; in the world of men and of gods no being is like me. I am the holy one in this world, I am the highest Teacher, I alone am the absolute Sambuddha; I have gained coolness (by the extinction of all passion) and have obtained Nirvana. To found the kingdom of Truth I go to the city of the Kasis (Benares); I will beat the drum of the Immortal in the darkness of this world.’

9. (Upaka replied): ‘You profess then, friend, to be the holy, absolute Jina.’

(The Buddha said): ‘Like me are all jinas who have reached extinction of the àsavas; I have overcome (gita me) all states of sinfulness’; therefore, Upaka, am I the Jina.’

When He had spoken thus, Upaka the âjãvaka replied: ‘It may be so, friend;’ shook his head, took another road, and went away.

10. And the Blessed One, wandering from place to place, came to Benares, to the deer park Isipatana, to the place where the five Bhikkhus were. And the five Bhikkhus saw the Blessed One coming from afar; when they saw Him, they concerted with each other, saying, ‘Friends, there comes the Samana Gotama, who lives in abundance, who has given up his exertions, and who has turned to an abundant life. Let us not salute him; nor rise from our seats when he approaches; nor take his bowl and his robe from his hands. But let us put there a seat; if he likes, let him sit down.’

11. But when the Blessed One gradually approached near unto those five Bhikkhus, the five Bhikkhus kept not their agreement. They went forth to meet the Blessed One; one took His bowl and His robe, another prepared a seat, a third one brought water for the washing of the feet, a footstool, and a towel. Then the Blessed One sat down on the seat they had prepared; and when He was seated, the Blessed One washed His feet. Now they addressed the Blessed One by His name, and with the appellation ‘Friend.’

12. When they spoke to Him thus, the Blessed One said to the five Bhikkhus: ‘do not address, O Bhikkhus, the Tathágata by His name, and with the appellation “Friend.” The Tathágata, O Bhikkhus, is the Holy, Absolute Sambuddha. Give ear, O Bhikkhus! The Immortal (amata) has been won (by me); I will teach you; to you I preach the Doctrine. If you walk in the way I show you, you will, ere long, have penetrated to the Truth, having yourselves known it and seen it face to face; and you will live in the possession of that highest goal of the holy life, for the sake of which noble youths fully give up the world and go forth into the houseless state.’

13. When He had spoken thus, the five monks said to the Blessed One: ‘By those observances, friend Gotama, by those practices, by those austerities, you have not been able to obtain power surpassing that of men, nor the superiority of full and holy knowledge and insight. How will you now, living in abundance, having given up your exertions, having turned to an abundant life, be able to obtain power surpassing that of men, and the superiority of full and holy knowledge and insight?’

14. When they had spoken thus, the Blessed One said to the five Bhikkhus: ‘The Tathágata, O Bhikkhus, does not live in abundance, he has not given up exertion, he has not turned to an abundant life. The Tathágata, O Bhikkhus, is the Holy, Absolute Sambuddha. Give car, O Bhikkhus; the Immortal has been won (by me); I will teach you, to you I will preach the Doctrine. If you walk in the way I show you, you will, ere long, have penetrated to the Truth, having yourselves known it and seen it face to face; and you will live in the possession of that highest goal of the holy life, for the sake of which noble youths fully give up the world and go forth into the houseless state.’

15. And the five Bhikkhus said to the Blessed One a second time (as above). And the Blessed One said to the five Bhikkhus a second time (as above). And the five Bhikkhus said to the Blessed One a third time (as above).

16. When they had spoken thus, the Blessed One said to the five Bhikkhus: ‘Do you admit, O Bhikkhus, that I have never spoken to you in this way before this day?’

‘You have never spoken so, Lord.’

‘The Tathágata, O Bhikkhus, is the holy, absolute Sambuddha. Give ear, O Bhikkhus, and etc. (as above).’

And the Blessed One was able to convince the five Bhikkhus; and the five Bhikkhus again listened willingly to the Blessed One; they gave ear, and fixed their mind on the knowledge (which the Buddha imparted to them).

17. And the Blessed One thus addressed the five Bhikkhus: ‘there are two extremes, O Bhikkhus, which he who has given up the world, ought to avoid. What are these two extremes? A life given to pleasures, devoted to pleasures and lusts: this is degrading, sensual, vulgar, ignoble, and profitless; and a life given to mortification: this is painful, ignoble, and profitless. By avoiding these two extremes, O Bhikkhus, the Tathágata has gained the knowledge of the middle path which leads to insight, which leads to wisdom, which conduces to calm, to knowledge, to the Sambodhi, to Nirvana.

18. ‘Which, O Bhikkhus, is this middle path the knowledge of which the Tathágata has gained, which leads to insight, which leads to wisdom, which conduces to calm, to knowledge, to the Sambodhi, to Nirvana? It is the holy eightfold path, namely, right belief, right aspiration, right speech, right conduct, right means of livelihood, right endeavor, right memory, right meditation. This, O Bhikkhus, is the middle path the knowledge of which the Tathágata has gained, which leads to insight, which leads to wisdom, which conduces to calm, to knowledge, to the Sambodhi, to Nirvana.’

19. ‘This, O Bhikkhus, is the Noble Truth of Suffering: birth is suffering; decay is suffering; illness is suffering; death is suffering. Presence of objects we hate, is suffering; separation from objects we love, is suffering; not to obtain what we desire, is suffering. Briefly, the fivefold clinging to existence is suffering.’

20. ‘This, O Bhikkhus, is the Noble Truth of the Cause of Suffering: thirst, that leads to re-birth, accompanied by pleasure and lust, finding its delight here; and there. (This thirst is threefold), namely, thirst for pleasure, thirst for existence, thirst for prosperity.’

21. ‘This, O Bhikkhus, is the Noble Truth of the Cessation of Suffering: (it ceases with) the complete cessation of this thirst — a cessation which consists in the absence of every passion — with the abandoning of this thirst, with the doing-away with it, with the deliverance from it, with the destruction of desire.’

22. ‘This, O Bhikkhus, is the Noble Truth of the Path Which Leads to the Cessation of Suffering: that holy eightfold path, that is to say, right belief, right aspiration, right speech, right conduct, right means of livelihood, right endeavor, right memory, right meditation.’

23. ‘“This is the Noble Truth of Suffering.” Thus, O Bhikkhus, of this Doctrine, which formerly had not been heard of, have I obtained insight, knowledge, understanding, wisdom, intuition. “This Noble Truth of Suffering must be understood,” thus, O Bhikkhus, of this Doctrine (and etc., down to intuition). “This Noble Truth of Suffering I have understood,” thus, O Bhikkhus, of this Doctrine (and etc., down to intuition).’

24. ‘“This is the Noble Truth of the Cause of Suffering.” Thus, O Bhikkhus, (and etc.) “This Noble Truth of the Cause of Suffering must be abandoned has been abandoned by me,” thus, O Bhikkhus, (and etc.)’

25. ‘“This is the Noble Truth of the Cessation of Suffering,” thus, O Bhikkhus, (and etc.) “This Noble Truth of the Cessation of Suffering must be seen face to face … has been seen by me face to face,” thus, O Bhikkhus, (and etc.)’

26. ‘“This is the Noble Truth of the Path Which Leads to the Cessation of Suffering,” thus, O Bhikkhus, (and etc.) “This Noble Truth of the Path Which Leads to the Cessation of Suffering must be realized … has been realized by me,” thus, O Bhikkhus, (and etc.)’

27. ‘As long, O Bhikkhus, as I did not possess with perfect purity this true knowledge and insight into these Four Noble Truths, with its three modifications and its twelve constituent parts; so long, O Bhikkhus, I knew that I had not yet obtained the highest, absolute Sambodhi in the world of men and gods, in Mara’s and Brahma’s world, among all beings, Samanas and Brahmanas, gods and men.’

28. ‘But since I possessed, O Bhikkhus, with perfect purity this true knowledge and insight into these four noble Truths, with its three modifications and its twelve constituent parts, then I knew, O Bhikkhus, that I had obtained the highest, universal Sambodhi in the world of men and gods (and etc., as in sect.27).’

29. ‘And this knowledge and insight arose in my mind: “The emancipation of my mind cannot be lost; this is my last birth; hence I shall not be born again!”’

Thus the Blessed One spoke. The five Bhikkhus were delighted, and they rejoiced at the words of the Blessed One. And when this exposition was propounded, the Venerable Kondanna obtained the pure and spotless eye of the Truth (that is to say, the following knowledge): ‘Whatsoever is subject to the condition of origination, is subject also to the condition of cessation.’

30. And as the Blessed One had founded the kingdom of Truth (by propounding the four noble Truths), the earth-inhabiting devas shouted: ‘Truly the Blessed One has founded at Benares, in the deer park Isipatana, the highest kingdom of Truth, which may be opposed neither by a Samana nor by a Brahmana, neither by a deva, nor by Màra, nor by Brahma, nor by any being in the world.’

Hearing the shout of the earth inhabiting devas, the Càtumahàràjika devas (gods belonging to the world of the four divine Mahàràjas) shouted (and etc., as above). Hearing the shout of the Càtumahàràjika devas, the Tàvatiüsa devas the Yàma devas… the Tusita devas the Nimmànarati devas… the Paranimmitavasavatti devas… the Brahmakàyika devas shouted: ‘Truly the Blessed One (and etc., as above).’

31. Thus in that moment, in that instant, in that second the shout reached the Brahma world; and this whole system of ten Thousand worlds quaked, was shaken, and trembled; and an infinite, mighty light was seen through the world, which surpassed the light that can be produced by the divine power of the devas.

And the Blessed One pronounced this solemn utterance: ‘Truly Kondanna has perceived it (“Annasi”), truly Kondanna has perceived it!’ Hence the Venerable Kondanna received the name Annàtakondanna (Kondanna who has perceived the Doctrine).’

32. And the Venerable Annàtakondanna, having seen the Truth, having mastered the Truth, having understood the Truth, having penetrated the Truth, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on nobody else for knowledge of the Doctrine of the Teacher, thus spoke to the Blessed One: ‘Lord, let me receive the pabbajjà and upasampadà ordinations from the Blessed One.’

‘Come, O Bhikkhu,’ said the Blessed One, ‘Well taught is the Doctrine; lead a holy life for the sake of the complete extinction of suffering.’ Thus this Venerable person received the upasampadà ordination.

33. And the Blessed One administered to the other Bhikkhus exhortation and instruction by discourses relating to the Dhamma. And the Venerable Vappa, and the Venerable Bhaddiya, when they received from the Blessed One such exhortation and instruction by discourses relating to the Dhamma, obtained the pure and spotless eye of the Truth (that is to say, the following knowledge): ‘Whatsoever is subject to the condition of origination is subject also to the condition of cessation.’

34. And having seen the Truth, having mastered the Truth (and etc., as in sect.32), they thus spoke to the Blessed One: ‘Lord, let us receive the pabbajjà and upasampadà ordinations from the Blessed One.’ ‘Come, O Bhikkhus,’ said the Blessed One, ‘Well taught is the Doctrine; lead a holy life for the sake of the complete extinction of suffering.’ Thus these Venerable persons received the upasampadà ordination.

35. And the Blessed One, living on what the Bhikkhus brought Him, administered to the other Bhikkhus exhortation and instruction by discourse relating to the Dhamma; in this way the six persons lived on what the three Bhikkhus brought home from their alms pilgrimage.

36, 37. And the Venerable Mahànàma and the Venerable Assaji, when they received from the Blessed One (and etc., as in sect.33, 34, down to:). Thus these Venerable persons received the upasampadà ordination.

38. And the Blessed One thus spoke to the five Bhikkhus: ‘The body (råpa), O Bhikkhus, is not the self if the body, O Bhikkhus, were the self, the body would not be subject to disease, and we should be able to say: “Let my body be such and such a one, let my body not be such and such a one.” But since the body, O Bhikkhus, is not the self, therefore the body is subject to disease, and we are not able to say: “Let my body be such and such one, let my body not be such and such a one.”’

39-41. ‘Sensation (vedanà), O Bhikkhus, is not the self (and etc. ) perception (sañña) is not the self… the saïkharas are not the self… consciousness (vinnàna) is not the self (and etc.)’

42. ‘Now what do you think, O Bhikkhus, is the body permanent or perishable?’

‘It is perishable, Lord.’

‘And that which is perishable, does that cause pain or joy?’

‘It causes pain, Lord.’

‘And that which is perishable, painful, subject to change, is it possible to regard that in this way. ‘This is mine, this am I, this is my self?’ ‘That is impossible, Lord.’

43. ‘Is sensation permanent or perishable?’ (and etc.)

44. ‘Therefore, O Bhikkhus, whatever body has been, will be, and is now, belonging or not belonging to sentient beings, gross or subtle, inferior or superior, distant or near, all that body is not mine, is not me is not my self: thus it should be considered by right knowledge according to the Truth.’

45. ‘Whatever sensation (and etc.)’

46. ‘Considering this, O Bhikkhus, a learned noble hearer of the word becomes weary of body, weary of sensation, weary of perception, weary of the saïkharas, weary of consciousness. Becoming weary of all that, he divests himself of passion; by absence of passion he is made free; when he is free, he becomes aware that he is free; and he realizes that re-birth is exhausted; that holiness is completed; that duty is fulfilled; and that there is no further return to this world.’

47. Thus the Blessed One spoke; the five Bhikkhus were delighted, and rejoiced at the words of the, Blessed One. And when this exposition had been propounded, the minds of the five Bhikkhus became free from attachment to the world, and were released from the àsavas.

At that time there were six arahats (persons who had reached absolute holiness) in the world.

End of the First Bhànavàra.

Section Seven

1. At that time there was in Benares a noble youth, Yasa by name, the son of a seññþi (or treasurer ) and delicately nurtured. He had three palaces, one for winter, one for summer, one for the rainy season. In the palace for the rainy season he lived during the four months (of that season), surrounded with female musicians among whom no man was, and he did not descend from that palace (all that time). Now one day Yasa, the noble youth, who was endowed with, and possessed of the five pleasures of sense, while he was attended (by those female musicians), fell asleep sooner than usual; and after him his attendants also fell asleep. Now an oil lamp was burning through the whole night.

2. And Yasa, the noble youth, awoke sooner than usual; and he saw his attendants sleeping; one had her lute leaning against her arm-pit; one had her tabor leaning against her neck; one had her drum leaning against her arm-pit; one had disheveled hair; one had saliva flowing from her mouth; and they were muttering in their sleep. One would think it was a cemetery one had fallen into. When he saw that, the evils (of the life he led) manifested themselves to him; his mind became weary (of worldly pleasures). And Yasa, the noble youth, gave utterance to this solemn exclamation: ‘Alas! What distress; alas! What danger!’

3. And Yasa, the noble youth, put on his gilt slippers, and went to the gate of his house. Non-human beings opened the gate, in order that no being might prevent Yasa the noble youth’s leaving the world, and going forth into the houseless state. And Yasa, the noble youth, went to the gate of the city. Non-human beings opened the gate, in order that no being might prevent Yasa the noble youth’s leaving the world, and going forth into the houseless state. And Yasa, the noble youth, went to. The deer park Isipatana.

4. At that time the Blessed One; having arisen in the night, at dawn was walking up and down in the open air. And the Blessed One saw Yasa, the noble youth, coming from afar. And when He saw him, He left the place where He was walking, and sat down on a seat laid out (for Him). And Yasa, the noble youth, gave utterance near the Blessed One to that solemn exclamation: ‘Alas! What distress; alas! What danger!’ and the Blessed One said to Yasa, the noble youth: ‘here is no distress Yasa here is no danger. Come here, Yasa, sit down, I will teach you the Truth (Dhamma).’

5. And Yasa, the noble youth, when he heard that there was no distress, and that there was no danger, became glad and joyful; and he put off his gilt slippers, and went to the place where the Blessed One was; having approached Him and having respectfully saluted the Blessed One, he sat down near Him. When Yasa, the noble youth, was sitting near Him, the Blessed One preached to him in due course: that is to say, he talked about the merits obtained by alms-giving, about the duties of morality, about heaven, about the evils, the vanity, and the sinfulness of desires, and about the blessings of the abandonment of desire.

6. When the Blessed One saw that the mind of Yasa, the noble youth, was prepared, impressible, free from obstacles (to understanding the Truth), elated, and believing, then He preached what is the principal Doctrine of the Buddhas, namely, suffering, the cause of suffering, the cessation of suffering the path. Just as a clean cloth free from black specks properly takes the dye, thus Yasa, the noble youth, even while sitting there, obtained the pure and spotless eye of the Truth (that is, the knowledge): ‘Whatsoever is subject to the condition of origination is subject also to the condition of cessation.’

7. Now the mother of Yasa, the noble youth, having gone up to his palace, did not see Yasa, the noble youth, and she went to the seññþi, the householder (her husband), and having approached him, she said to the seññþi, the householder: ‘Your son Yasa, O householder, has disappeared.’ then the seññþi, the householder, sent messengers on horseback to the four quarters of the horizon; and he went himself to the deer park Isipatana. Then the seññþi, the householder, saw on the ground the marks of the gilt slippers; and when he saw them, he followed them up.

8. And the Blessed One saw the seññþi, the householder, coming from afar. On seeing him, He thought: ‘What if I were to effect such an exercise of miraculous power, that the seññþi, the householder, sitting here, should not see Yasa, the noble youth, who is sitting here also.’ And the Blessed One affected such an exercise of His miraculous power.

9. And the seññþi, the householder, went to the place where the Blessed One was; having approached Him, he said to the Blessed One: ‘Pray, Lord, has the Blessed One seen Yasa, the noble youth?’

‘Well, householder, sit down. Perhaps, sitting here, you may see Yasa, the noble youth, sitting here also.’

‘And the seññþi the householder, who thought, indeed, sitting here I shall see Yasa, the noble youth sitting here also!’ became glad and joyful, and having respectfully saluted the Blessed One, he sat down near Him.

10. When the seññþi, the householder, was sitting near Him, the Blessed One preached to him in due course; that is to say, He talked about the merits obtained by alms-giving (and etc., as at end of sect. 5). And the seññþi, the householder, having seen the Truth, having mastered the Truth, having penetrated the Truth, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on nobody else for the knowledge of the Doctrine of the Teacher, said to the Blessed One: ‘Glorious, Lord! Glorious, Lord! Just as if one should set up, Lord, what had been overturned, or should reveal what had been hidden, or should point out the way to one who had lost his way, or should bring a lamp into the darkness, in order that those who had eyes might see visible things, thus has the Blessed One preached the Doctrine in many ways. I take my refuge, Lord, in the Blessed One, and in the Dhamma, and in the fraternity of Bhikkhus; may the Blessed One receive me from this day forth while my life lasts as a disciple who has taken his refuge in Him.’

This was the first person in the world that became a lay-disciple by the formula of the holy triad.

11. And Yasa, the noble youth, while instruction was administered (by the Buddha) to his father, contemplated the stage of knowledge, which he had seen with his mind and understood; and his mind became free from attachment to the world, and was released from the àsavas. Then the Blessed One thought: ‘Yasa, the noble youth, while instruction was administered to his father, has contemplated the stage of knowledge which he had seen with his mind and understood; and his mind has become free from attachment to the world, and has become released from the àsavas. It is impossible that Yasa, the noble youth, should return to the world and enjoy pleasures, as he did before, when he lived in his house. What if I were now to put an end to that exertion of my miraculous power.’ And the Blessed One put an end to that exertion of His miraculous power.

12. Then the seññþi, the householder, saw Yasa, the noble youth, sitting there. On seeing him he said to Yasa, the noble youth: ‘My son Yasa, your mother is absorbed in lamentation and grief; restore your mother to life.’

13. Then Yasa, the noble youth, looked at the Blessed One. And the Blessed One said to the seññþi, the householder: ‘what do you think then, O householder? That Yasa has (first) won only an imperfect degree of knowledge and insight into the Truth, as you have yourself? Or that rather he was contemplating the stage of knowledge which he had seen with his mind and understood; and that his mind has thus become free from attachment to the world, and has become released from the àsavas? Now would it then be possible, O householder, that Yasa should return to the world and enjoy pleasures as he did before, when he lived in his house?’ ‘Not so, Lord.’

‘Yasa, the noble youth, O householder, had (first) won, like yourself, an imperfect degree of knowledge and insight into the Truth. But when he was contemplating the stage of knowledge, which he had seen, with his mind and understood, his mind has become free from attachment to the world, and has become released from the àsavas. It is impossible, O householder, that Yasa, the noble youth, should return to the world and enjoy pleasures as he did before, when he lived in his house.’

14. ‘It is all gain, Lord, to Yasa, the noble youth, it is high bliss, Lord, for Yasa, the noble youth, that the mind of Yasa, the noble youth, has become free from attachment to the world, and has become released from the àsavas. Might, Lord, the Blessed One consent to take His meal with me today together with Yasa, the noble youth, as His attendant?’

The Blessed One expressed His consent by remaining silent. Then the seññþi, the householder, when he understood that the Blessed One had accepted his invitation, rose from his seat, respectfully saluted the Blessed One, and passing round Him with his right side towards Him, departed thence.

15. And Yasa, the noble youth, soon after the seññþi, the householder, was gone, said to the Blessed One: ‘Lord, let me receive the pabbajjà and upasampadà ordinations from the Blessed One.’

‘Come, O Bhikkhu,’ said the Blessed One, ‘Well taught is the Doctrine; lead a holy life for the sake of the complete extinction of suffering.’

Thus this Venerable person received the upasampadà ordination. At that time there were seven arahats in the world.

End of the Story of Yasa’s Pabbajjà.

Section Eight

And in the forenoon the Blessed One, having put on His robes, took His alms-bowl, and, with His civara on, went with the Venerable Yasa as His attendant to the house of the seññþi, the householder. When He had arrived there, He sat down on a seat laid out for Him. Then the mother and the former wife of the Venerable Yasa went to the place where the Blessed One was; having approached Him and having respectfully saluted the Blessed One, they sat down near Him.

2. Then the Blessed One preached to them in due course; that is to say, He talked about the merits obtained by alms-giving, (and etc., as in chap.7.5, 6, down to:); thus they obtained, while sitting there, the pure and spotless eye of the Truth (that is, the knowledge): ‘Whatsoever is subject to the condition of origination is subject also to the condition of cessation.’