title: SN6.1 — Thus have I heard. At one time, the Blessed One was dwelling at Uruvelā, on the bank of the river Nerañjarā, at the foot of the Goatherd's Banyan Tree, shortly after he had attained full enlightenment. Then, while the Blessed One was alone in seclusion, a thought arose in his mind: This Dhamma that I have attained is profound, hard to see, hard to understand, peaceful, sublime, beyond the scope of reasoning, subtle, to be experienced by the wise. But this generation delights in attachment, takes delight in attachment, rejoices in attachment. For a generation delighting in attachment, taking delight in attachment, rejoicing in attachment, this state is hard to see, namely, specific conditionality, dependent origination. And this state too is hard to see, namely, the stilling of all formations, the relinquishment of all attachments, the destruction of craving, dispassion, cessation, Nibbāna. If I were to teach the Dhamma, others would not understand me, and that would be wearying and troublesome for me.
SN6.1 — Thus have I heard. At one time, the Blessed One was dwelling at Uruvelā, on the bank of the river Nerañjarā, at the foot of the Goatherd's Banyan Tree, shortly after he had attained full enlightenment. Then, while the Blessed One was alone in seclusion, a thought arose in his mind: This Dhamma that I have attained is profound, hard to see, hard to understand, peaceful, sublime, beyond the scope of reasoning, subtle, to be experienced by the wise. But this generation delights in attachment, takes delight in attachment, rejoices in attachment. For a generation delighting in attachment, taking delight in attachment, rejoicing in attachment, this state is hard to see, namely, specific conditionality, dependent origination. And this state too is hard to see, namely, the stilling of all formations, the relinquishment of all attachments, the destruction of craving, dispassion, cessation, Nibbāna. If I were to teach the Dhamma, others would not understand me, and that would be wearying and troublesome for me.
Thereupon, these verses, which had not been heard before, spontaneously occurred to the Blessed One:
With difficulty have I attained,
To disclose it now would be a strain;
For those overcome by lust and hate,
This Dhamma is not easily understood.
Going against the stream, subtle,
Profound, hard to see, and fine;
Those enraptured by lust cannot see,
Covered as they are by a mass of darkness.
Thus, as the Blessed One reflected, his mind inclined to inaction rather than to teaching the Dhamma. Then Brahmā Sahampati, having known with his own mind the thought in the Blessed One's mind, thought: The world will be lost, the world will perish, since the mind of the Tathāgata, the Arahant, the Perfectly Enlightened One inclines to inaction rather than to teaching the Dhamma.
Then Brahmā Sahampati, as swiftly as a strong man might extend his flexed arm or flex his extended arm, disappeared from the Brahmā world and reappeared before the Blessed One. He arranged his upper robe over one shoulder, knelt down with his right knee on the ground, raised his joined hands in reverence towards the Blessed One, and said: Let the Blessed One teach the Dhamma, let the Sublime One teach the Dhamma. There are beings with little dust in their eyes who are wasting through not hearing the Dhamma. There will be those who will understand the Dhamma.
Having said this, Brahmā Sahampati further spoke:
In the past, there appeared in Magadha
A Dhamma impure, thought out by the impure.
Open now the door to the Deathless;
Let them hear the Dhamma realized by the Stainless One.
Just as one standing on a mountain peak
Can see the people all around.
Thus, O wise one, having ascended the palace of the Dhamma, with eyes that see all around, look upon the people overwhelmed by sorrow, free from sorrow, and observe those overcome by birth and aging. Arise, O hero, victorious in battle, leader of the caravan, free from debt, wander the world; teach the Dhamma, O Blessed One, and there will be those who understand.
Then the Blessed One, having understood the request of Brahmā and out of compassion for beings, surveyed the world with the Buddha-eye. The Blessed One, surveying the world with the Buddha-eye, saw beings with little dust and much dust in their eyes, with keen faculties and dull faculties, with good qualities and bad qualities, easy to instruct and difficult to instruct, some seeing fear in the next world, and some not seeing fear in the next world.
Just as in a pond of blue lotuses, red lotuses, or white lotuses, some lotuses are born in the water, grow in the water, and remain submerged, nourished by the water; some lotuses are born in the water, grow in the water, and stand at the level of the water; some lotuses are born in the water, grow in the water, and rise above the water, untouched by the water. In the same way, the Blessed One, surveying the world with the Buddha-eye, saw beings with little dust and much dust in their eyes, with keen faculties and dull faculties, with good qualities and bad qualities, easy to instruct and difficult to instruct, some seeing fear in the next world, and some not seeing fear in the next world.
Having seen this, Brahmā Sahampati spoke in verse: The doors to the Deathless are open for those with ears; let them release their faith. I did not speak of the refined Dhamma to those who delight in harm, O Brahmā, among humans.
Then Brahmā Sahampati, having been given the opportunity by the Blessed One for the teaching of the Dhamma, paid homage to the Blessed One, circumambulated him, and disappeared right there.