MN26 — Pāsarāsisutta
Thus have I heard: At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
Then, in the morning, the Blessed One dressed, took his bowl and robe, and entered Sāvatthī for alms.
Then several disciples approached the venerable Ānanda; having approached, they said to the venerable Ānanda:
It has been a long time, friend Ānanda, since we have heard a Dhamma talk in the presence of the Blessed One. It would be good if we could hear a Dhamma talk in the presence of the Blessed One.
Then, venerable ones, approach the hermitage of the Brahmin Rammaka; perhaps you will get to hear a Dhamma talk in the presence of the Blessed One.
Yes, friend, those disciples replied to the venerable Ānanda.
Then, after wandering for alms in Sāvatthī and after the meal, on returning from the alms round, the Blessed One addressed the venerable Ānanda:
Come, Ānanda, let us go to the Eastern Park, to the Palace of Migāra's mother, for the day's abiding. Yes, Venerable Sir, the venerable Ānanda replied to the Blessed One.
Then the Blessed One, together with the venerable Ānanda, went to the Eastern Park, to the Palace of Migāra's mother, for the day's abiding. Then, in the evening, after emerging from seclusion, the Blessed One addressed the venerable Ānanda:
Come, Ānanda, let us go to the Eastern Bathing-place to bathe our limbs.
Yes, Venerable Sir, the venerable Ānanda replied to the Blessed One.
Then the Blessed One, together with the venerable Ānanda, went to the Eastern Bathing-place to bathe their limbs. After bathing their limbs at the Eastern Bathing-place and coming back, standing in one robe, he dried his limbs.
Then the venerable Ānanda said to the Blessed One:
Venerable Sir, this is the hermitage of the Brahmin Rammaka, not far from here.
Beautiful, Venerable Sir, is the hermitage of the Brahmin Rammaka; delightful, Venerable Sir, is the hermitage of the Brahmin Rammaka.
It would be good, Venerable Sir, if the Blessed One went to the hermitage of the Brahmin Rammaka out of compassion.
The Blessed One consented in silence.
Then the Blessed One went to the hermitage of the Brahmin Rammaka.
At that time, several disciples were sitting in the hermitage of the Brahmin Rammaka, engaged in Dhamma talk.
Then the Blessed One stood at the outer gate at the end of the talk.
Having known the end of the talk, the Blessed One coughed and knocked on the bar.
Those disciples opened the door for the Blessed One.
Then the Blessed One entered the hermitage of the Brahmin Rammaka and sat down on the prepared seat.
Seated, the Blessed One addressed the disciples:
What were you discussing right now and what was your discussion interrupted by?
Venerable Sir, our discussion on the Dhamma was interrupted by the Blessed Ones arrival.
Good, disciples.
It is fitting for you, clansmen gone forth out of faith from home to homelessness, to sit together for a discussion on the Dhamma.
When you are gathered together you should do either of two things: discussion on the Dhamma or noble silence.
There are these two searches, disciples: the noble search and the ignoble search.
And what is the ignoble search?
Here someone being himself subject to birth, seeks what is also subject to birth; being himself subject to aging, he seeks what is also subject to aging; being himself subject to sickness, he seeks what is also subject to sickness; being himself subject to death, he seeks what is also subject to death; being himself subject to sorrow, he seeks what is also subject to sorrow; being himself subject to defilement, he seeks what is also subject to defilement.
And what is subject to birth?
Wives and children are subject to birth, men and women slaves are subject to birth, goats and sheep are subject to birth, fowl and pigs are subject to birth, elephants, cattle, horses, and mares are subject to birth, gold and silver are subject to birth.
These are called the acquisitions subject to birth.
Here, being himself subject to birth, one seeks what is also subject to birth.
And what is subject to aging?
Wives and children are subject to aging, men and women slaves are subject to aging, goats and sheep are subject to aging, fowl and pigs are subject to aging, elephants, cattle, horses, and mares are subject to aging, gold and silver are subject to aging.
These are called the acquisitions subject to aging.
Here, being himself subject to aging, one seeks what is also subject to aging.
And what is subject to sickness?
Wives and children are subject to sickness, men and women slaves are subject to sickness, goats and sheep are subject to sickness, fowl and pigs are subject to sickness,
Being subject to illness, elephants, cows, horses, and goats are subject to illness. These are attachments. Here, being overcome, obsessed, and completely caught up, one who is himself subject to illness seeks only what is subject to illness.
And what would you say is subject to death? Sons and wives are subject to death, slaves and servants are subject to death, goats and sheep are subject to death, chickens and pigs are subject to death, elephants, cows, horses, and goats are subject to death. These are attachments. Here, being overcome, obsessed, and completely caught up, one who is himself subject to death seeks only what is subject to death.
And what would you say is subject to sorrow? Sons and wives are subject to sorrow, slaves and servants are subject to sorrow, goats and sheep are subject to sorrow, chickens and pigs are subject to sorrow, elephants, cows, horses, and goats are subject to sorrow. These are attachments. Here, being overcome, obsessed, and completely caught up, one who is himself subject to sorrow seeks only what is subject to sorrow.
And what would you say is subject to defilement? Sons and wives are subject to defilement, slaves and servants are subject to defilement, goats and sheep are subject to defilement, chickens and pigs are subject to defilement, elephants, cows, horses, and goats are subject to defilement, gold and silver are subject to defilement.
These are attachments. Here, being overcome, obsessed, and completely caught up, one who is himself subject to defilement seeks only what is subject to defilement. This is the ignoble search.
And what is the noble search? Here someone being himself subject to birth, having understood the danger in what is subject to birth, seeks the unborn supreme security from bondage, Nibbāna; being himself subject to aging, having understood the danger in what is subject to aging, seeks the unaging supreme security from bondage, Nibbāna; being himself subject to illness, having understood the danger in what is subject to illness, seeks the unailing supreme security from bondage, Nibbāna; being himself subject to death, having understood the danger in what is subject to death, seeks the deathless supreme security from bondage, Nibbāna; being himself subject to sorrow, having understood the danger in what is subject to sorrow, seeks the sorrowless supreme security from bondage, Nibbāna; being himself subject to defilement, having understood the danger in what is subject to defilement, seeks the undefiled supreme security from bondage, Nibbāna.
This is the noble search. I too before my Awakening, when I was still an unawakened Bodhisatta, being myself subject to birth, sought what was subject to birth; being myself subject to aging, sought what was subject to aging; being myself subject to illness, sought what was subject to illness; being myself subject to death, sought what was subject to death; being myself subject to sorrow, sought what was subject to sorrow; being myself subject to defilement, sought what was subject to defilement.
And it occurred to me: Why, being myself subject to birth, do I seek what is subject to birth?... subject to aging... illness... death... sorrow... defilement, do I seek what is subject to defilement? What if I, being myself subject to birth, having understood the danger in what is subject to birth, sought the unborn supreme security from bondage, Nibbāna; subject to aging... illness... death... sorrow... defilement, sought the undefiled supreme security from bondage, Nibbāna?
So at a later time, being still young, with black hair, endowed with the blessing of youth, in the prime of life, despite my mother and father's sorrowful faces, I shaved off my hair and beard, put on the ochre robe, and went forth from the home life into homelessness. Having gone forth, in search of what is wholesome, seeking the supreme state of sublime peace, I approached Āḷāra Kālāma and said to him: Friend Kālāma, I want to lead the holy life in this Dhamma and Discipline. When this was said Āḷāra Kālāma said to me: You may stay, venerable sir. This Dhamma is such that a wise man can soon enter and dwell in his own teacher's knowing, realizing it for himself through direct knowing.
Having realized it through direct knowing, I would dwell in it. Thus not long after, I quickly comprehended that Dhamma. Thus with just a fraction of effort, with just a fraction of exertion, with just a fraction of application, I speak of knowing and I speak of the Theravāda, and I declare, I know, I see, as do others too. It occurred to me that Āḷāra Kālāma does not declare that he dwells in this Dhamma having realized it through direct knowing by faith alone; surely, Āḷāra Kālāma dwells knowing and seeing this Dhamma.
Then I approached Āḷāra Kālāma; having approached, I said to Āḷāra Kālāma: To what extent, friend Kālāma, do you declare that you dwell in this Dhamma having realized it through direct knowing? When this was said Āḷāra Kālāma declared the base of nothingness. It occurred to me that it is not only Āḷāra Kālāma who has faith, energy, mindfulness, concentration, and wisdom; I too have faith, energy, mindfulness, concentration, and wisdom. Perhaps I should strive to realize the Dhamma that Āḷāra Kālāma declares he dwells in, having realized it through direct knowing. Thus not long after, I quickly dwelled having realized that Dhamma through direct knowing myself.
Then I approached Āḷāra Kālāma; having approached, I said to Āḷāra Kālāma: To what extent, friend Kālāma, do you declare that you dwell in this Dhamma having realized it through direct knowing? To that extent, friend, I declare that I dwell in this Dhamma having realized it through direct knowing. I too, friend, dwell in this Dhamma having realized it through direct knowing to that extent. It is gain for us, friend, it is well gained by us, friend, that we see such a fellow spiritual practitioner in you.
Thus, as I declare the Dhamma having realized it through direct knowing, you dwell having realized that Dhamma through direct knowing. As you dwell having realized that Dhamma through direct knowing, I declare it having realized it through direct knowing. Thus, as I know the Dhamma, you know it; as you know the Dhamma, I know it. Thus, as I am, so are you; as you are, so am I. Come now, friend, let us both lead this community together. Thus Āḷāra Kālāma, my teacher, placed me, his pupil, on an equal footing with himself, honoring me with an exalted honor.
It occurred to me that this Dhamma does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowing, to enlightenment, to Nibbāna, but only to the attainment of the base of nothingness. Thus without glorifying that Dhamma, I turned away from it. Thus seeking the good, searching for the supreme state of sublime peace, I approached Uddaka Rāmaputta; having approached, I said to Uddaka Rāmaputta: I wish, friend, to lead the holy life in this Dhamma and Discipline. When this was said Uddaka Rāmaputta said to me: Dwell, venerable sir; this Dhamma is such that a wise man can soon enter and dwell in his own teacher's knowing, having realized it through direct knowing for himself.
Thus not long after, I quickly comprehended that Dhamma. Thus with just a fraction of effort, with just a fraction of exertion, with just a fraction of application, I speak of knowing and I speak of the Theravāda, and I declare, I know, I see, as do others too. It occurred to me that Rāma did not declare that he dwells in this Dhamma having realized it through direct knowing by faith alone; surely, Rāma dwelled knowing and seeing this Dhamma.
Then I approached Uddaka Rāmaputta; having approached, I said to Uddaka Rāmaputta: To what extent, friend, did Rāma declare that he dwells in this Dhamma having realized it through direct knowing? When this was said Uddaka Rāmaputta declared the base of neither-perception-nor-non-perception. It occurred to me that it was not only Rāma who had faith, energy, mindfulness, concentration, and wisdom; I too have faith, energy, mindfulness, concentration, and wisdom.
Not indeed for Rama was there faith, for me there was faith;
Not indeed for Rama was there concentration, for me there was concentration,
Not indeed for Rama was there wisdom, for me there was wisdom.
Why not I, having personally realized and entered upon the Dhamma that Rama himself realized and lived by, should strive for the realization of that Dhamma?
Thus not long after, I quickly realized and lived by that Dhamma myself.
Then I approached Udaka Ramaputta; having approached, I said to Udaka Ramaputta:
Is it to this extent, friend, that Rama realized and entered upon this Dhamma himself?
To this extent indeed, friend, Rama realized and entered upon this Dhamma himself.
I too, friend, live having realized and entered upon this Dhamma to this extent.
Fortunate for us, friend, fortunate for us, friend,
That we see such a fellow spiritual practitioner as you.
Thus, the Dhamma that Rama realized and lived by, you live having realized and entered upon that Dhamma.
The Dhamma you live having realized and entered upon, Rama realized and lived by that Dhamma.
Thus, the Dhamma that Rama knew, you know that Dhamma, the Dhamma you know, Rama knew that Dhamma.
Thus, as Rama was, so are you, as you are, so was Rama.
Come now, friend, take care of this community.
Thus Udaka Ramaputta, being my fellow spiritual practitioner, placed me in the position of a teacher and honored me with great respect.
To me it occurred:
This Dhamma does not lead to dispassion, to fading away, to cessation, to peace, to direct knowing, to enlightenment, to Nibbana, but only to the attainment of the realm of neither perception nor non-perception.
Thus without glorifying that Dhamma, I became disillusioned with it and left.
Thus as I was seeking the good, searching for the supreme state of sublime peace, wandering through the Magadhan country, I gradually came to Uruvela Senanigama.
There I saw an agreeable piece of ground, a delightful grove, a flowing river with clear, pleasant, cool water, and nearby, a village for alms resort.
To me it occurred:
Indeed, this is a pleasant piece of ground, a delightful grove, the river flows with clear, pleasant, cool water, and nearby is a village for alms resort.
This is suitable for the striving of a clansman intent on striving.
So I sat down there thinking: This is suitable for striving.
Thus being subject to birth, having understood the danger in what is subject to birth, seeking the unborn supreme security from bondage, Nibbana, I attained the unborn supreme security from bondage, Nibbana; being subject to aging, having understood the danger in what is subject to aging, seeking the unaging supreme security from bondage, Nibbana, I attained the unaging supreme security from bondage, Nibbana; being subject to sickness, having understood the danger in what is subject to sickness, seeking the unailing supreme security from bondage, Nibbana, I attained the unailing supreme security from bondage, Nibbana; being subject to death, having understood the danger in what is subject to death, seeking the deathless supreme security from bondage, Nibbana, I attained the deathless supreme security from bondage, Nibbana; being subject to sorrow, having understood the danger in what is subject to sorrow, seeking the sorrowless supreme security from bondage, Nibbana, I attained the sorrowless supreme security from bondage, Nibbana; being subject to defilement, having understood the danger in what is subject to defilement, seeking the undefiled supreme security from bondage, Nibbana, I attained the undefiled supreme security from bondage, Nibbana.
And knowing and vision arose in me: Unshakable is my liberation, this is my last birth, there is no more rebirth for me.
To me it occurred:
This Dhamma that I have attained is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of mere reasoning, subtle, to be experienced by the wise.
But this generation delights in attachment, is excited by attachment, enjoys attachment.
For a generation delighting in attachment, excited by attachment, enjoying attachment, this condition is hard to see, that is, the origination of all that is conditioned through dependent origination.
This condition too is hard to see, that is, the calming of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbana.
If I were to teach the Dhamma, others would not understand me, and that would be wearying and troublesome for me.
Thereupon these stanzas, never heard before, occurred to me:
Hard is it for me to have gained,
Harder still to explain;
Those caught in lust and hate,
This Dhamma is not easily realized by those who are overcome by lust and covered by the darkness of ignorance. Thus, as I reflected, my mind inclined towards dwelling in seclusion, not towards teaching the Dhamma. Then, knowing my thoughts, Brahma Sahampati thought: Alas, the world will perish, the world will be destroyed, where the mind of the Tathagata, the Arahant, the Fully Enlightened One, inclines towards dwelling in seclusion and not towards teaching the Dhamma.
Then, Brahma Sahampati, as if a strong man might extend or contract his arm, vanished from the Brahma-world and appeared before me. He arranged his robe on one shoulder, raised his joined palms towards me, and said: Please, Venerable Sir, teach the Dhamma. There are beings with little dust in their eyes who are failing in their understanding of the Dhamma. There will be those who will understand the Dhamma.
Brahma Sahampati spoke thus and then said further: In the past, in Magadha, the Dhamma was impure, thought out with defilements. Let them hear the Dhamma, discovered in purity. Like a lamp placed on the mountain top, visible to all around, similarly, wise one, having ascended the palace of the Dhamma, with the vision encompassing all, look upon the people overcome by sorrow, defeated by birth and aging. Rise, hero, conqueror of battles, bearer of the truth, wander in the world without debt. Teach the Dhamma, O Blessed One, there will be those who will understand.
Then, knowing the request of Brahma Sahampati and out of compassion for beings, I surveyed the world with the eye of a Buddha. I saw beings with little dust and much dust in their eyes, with keen faculties and dull faculties, with good qualities and bad qualities, some seeing the danger in the next world and others not. Just as in a pond of blue, red, or white lotuses, some lotuses born and grown in the water thrive submerged in the water, some stand at the water level, and some rise above the water and stand without being wetted by water; similarly, I saw beings with various levels of impurity and purity.
Then, I responded to Brahma Sahampati with a verse: The doors to the deathless are open to those who have ears; let them release their faith. I did not speak to those who are violent, but to those who are capable of understanding the sublime Dhamma among humans and gods. Then, Brahma Sahampati, knowing that he had been granted the opportunity for the Dhamma to be taught, paid homage to me, circled me, and vanished there.
I then considered who to teach the Dhamma to first, who would quickly understand it. I thought of Alara Kalama, skilled, wise, and long practiced. But then I was informed by a deity and realized through my own knowing that Alara Kalama had passed away seven days ago. I thought it was a great loss, for if he had heard this Dhamma, he would have quickly understood it.
I then considered teaching the Dhamma first to Uddaka Ramaputta, skilled, wise, and long practiced. But then I was informed by a deity and realized through my own knowing that Uddaka Ramaputta had passed away.
Udaka Rāmaputta was mentioned. Disciples, it occurred to me: Udaka Rāmaputta is indeed noble. If he were to hear this Dhamma, he would quickly understand it. It occurred to me, disciples: To whom should I first teach the Dhamma; who will quickly understand this Dhamma? It occurred to me, disciples: The five disciples have been very helpful to me, supporting me in my striving. Perhaps I should first teach the Dhamma to the five disciples. It occurred to me, disciples: Where are the five disciples residing now?
Disciples, with the divine eye, which is purified and surpasses the human, I saw the five disciples residing in the Deer Park at Isipatana, near Varanasi. Then after living as I liked at Uruvela, I set out on foot for Varanasi. Along the way, Upaka the Ajivaka saw me between Gaya and Bodhi and said, noticing my serene faculties and pure complexion: Friend, who is your teacher, and whose Dhamma do you proclaim? When he asked, I responded with verses, declaring my enlightenment and intention to set the Dhamma wheel rolling in Varanasi, to illuminate the blindfolded world with the drum of deathlessness. Upaka said, May it be so, friend, shook his head, took a side road, and left.
Then gradually making my way to Varanasi, to the Deer Park at Isipatana, where the five disciples were, they saw me coming from afar. They agreed not to honor me as before, thinking I had given up my efforts. But as I approached, they were unable to keep their pact. Some came to greet me, taking my bowl and robe, others prepared a seat, and some brought water for my feet. Yet, they addressed me as before. I told them not to address me in the usual way, for I had become the Tathagata, the Fully Enlightened One.
I instructed them to listen to the Dhamma, promising that they would soon realize the supreme goal of the holy life for which people rightfully go forth from home to homelessness. Initially, they were skeptical, reminding me of my past austerities and doubting my new claim. I reassured them that I was not indulgent, had not given up my efforts, and was indeed the Fully Enlightened One. I repeated my instruction, promising the realization of the ultimate goal of the holy life. They expressed their doubt again, recalling my previous practices.
By that practice, by that difficult practice, he did not attain any further human states, nor the special knowing and vision worthy of the noble ones. How then, do you think now, being negligent and having given up your effort, you will attain any further human states or the special knowing and vision worthy of the noble ones by being negligent? Again I said to the five disciples: No the Tathagata is not negligent... and will live having undertaken it. For the third time the five disciples said to me: Even by that practice, by that difficult practice, you did not attain any further human states, nor the special knowing and vision worthy of the noble ones.
How then, do you think now, being negligent and having given up your effort, you will attain any further human states or the special knowing and vision worthy of the noble ones by being negligent? When this was said, I said to the five disciples: Do you not know that I have never before developed such a state? No, indeed, Lord. The Tathagata is an Arahant, a fully enlightened Buddha. Listen to the deathless that has been attained, I instruct, I teach the Dharma. Practicing as instructed, before long: for the sake of which clansmen rightly go forth from the home life into homelessness, realizing the culmination of the spiritual life, having directly known it in this very life, you will live having undertaken it.
I was unable to convince the five disciples. I advise two disciples and three disciples go for alms. With what the three disciples bring back from alms, we support the six. I advise three disciples and two disciples go for alms. With what the two disciples bring back from alms, we support the six. Then the five disciples, being advised and instructed by me, knowing the danger in the states of being born, aging, sickness, death, sorrow, and defilement, and seeking the unborn, unsurpassed security from bondage, Nibbana, attained the unborn, unsurpassed security from bondage, Nibbana.
And knowing and vision arose in them: Our liberation is unshakable; this is our last birth; there is no more rebirth for us. These are the five cords of sensual pleasure. What five? Forms cognizable by the eye that are wished for, desirable, agreeable, likable, connected with sensual desire, and tantalizing. Sounds cognizable by the ear... Odors cognizable by the nose... Flavors cognizable by the tongue... Tangibles cognizable by the body that are wished for, desirable, agreeable, likable, connected with sensual desire, and tantalizing. These are the five cords of sensual pleasure. Whoever whether ascetics or brahmins, indulge in these five cords of sensual pleasure, infatuated, engulfed, not seeing the danger, not knowing the escape, are considered as such:
They have met with calamity, met with disaster; the Evil One can do with them as he wishes. Just as a deer hunter might lay a snare, and a deer, trapped in the snare, can be done with as the hunter wishes, and when the hunter comes, it cannot escape; in the same way whoever indulges in these five cords of sensual pleasure... They have met with calamity, met with disaster; the Evil One can do with them as he wishes.
And whoever whether ascetics or brahmins, does not indulge in these five cords of sensual pleasure, uninfatuated, unengulfed, seeing the danger, knowing the escape, are considered as such: They have not met with calamity, not met with disaster; the Evil One cannot do with them as he wishes. Just as a deer not trapped in a snare laid by a deer hunter, can be done with as the hunter wishes, and when the hunter comes, it can escape; in the same way whoever does not indulge in these five cords of sensual pleasure... They have not met with calamity, not met with disaster; the Evil One cannot do with them as he wishes.
Just as a forest dweller, wandering in the forest wilderness, goes confidently, stands confidently, sits confidently, lies down confidently. Why is that? Because he is out of reach of the hunter. In the same way a disciple, having secluded himself from sensual pleasures, having secluded himself from unwholesome states, enters and dwells in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. This is called a disciple who has blinded Māra, gone beyond the Evil One's vision, having slain Māra's eye.
Again a disciple, with the stilling of applied and sustained thought, enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without applied and sustained thought, and has rapture and pleasure born of concentration. This is called ... from the Evil One. Again a disciple, with the fading away of rapture, dwells equanimous, mindful and fully aware, feeling pleasure with the body, enters and dwells in the third jhāna, on account of which the noble ones announce, He has a pleasant abiding who has equanimity and is mindful. This is called ... from the Evil One. Again a disciple, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, enters and dwells in the fourth jhāna, which has neither pain nor pleasure and purity of mindfulness due to equanimity. This is called ... from the Evil One.
Again a disciple, by completely surmounting the perceptions of form, with the disappearance of the perceptions of resistance, not heeding diversity, Infinite space, enters and dwells in the base of infinite space. This is called ... from the Evil One. Again a disciple, by completely surmounting the base of infinite space, Infinite consciousness, enters and dwells in the base of infinite consciousness. This is called ... from the Evil One. Again a disciple, by completely surmounting the base of infinite consciousness, There is nothing, enters and dwells in the base of nothingness.
This is called ... from the Evil One. Again a disciple, by completely surmounting the base of nothingness, enters and dwells in the base of neither-perception-nor-non-perception. This is called ... from the Evil One. Again a disciple, by completely surmounting the base of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his defilements are exhausted.
This is called a disciple who has blinded Māra, gone beyond the Evil One's vision, having slain Māra's eye. He moves through the world unattached, goes confidently, stands confidently, sits confidently, lies down confidently. Why is that?
Because he is out of reach of the Evil One.
Thus spoke the Blessed One. Delighted, those disciples rejoiced in what the Blessed One had said.