From Buddha-to-be to Teacher

in the Buddha’s own Words

compiled and translated from
Majjhimanikāya 12, 26, 36, 85 & 100

Ānandajoti Bhikkhu
(1st Edition, April 2016)
 2
Table of Contents

Preface

Initial Practices

1. The Decision to Search for Awakening

2. The Meeting with the Āḷāra Kālāma
3. The Meeting with Uddaka Rāmaputta

Austere Striving

4. The Austerities
5. The Breathless Meditation
6. The Fasting
7. More extreme Austerities
8. Even more Austerities
9. Purity through Eating

The Awakening

10. Finding the Right Path

11. The Absorptions
12. The Three Knowledges
13. Liberation of Mind for the Buddha

Beginning to Teach

14. The Story about Brahmā’s Request

15. Deciding Who to Teach
16. The Abstainer Upaka
17. The Meeting at Isipatana
18. Liberation of Mind for the Group-of-Five Monks
 3

Preface

Although in later times a fairly detailed biography was developed, in

the early texts there is a dearth of material about the Buddha’s life,
probably because the life as such was not considered as important as
the teaching. Occasionally, though, in his encounters with others, the
Buddha did refer to his own practice before his Awakening, and his
life shortly thereafter.

There are five places where this occurs in the Middle Length
Discourses (Majjhimanikāya), but all the information is not gathered
in one place, and needs to be assembled for a complete picture. The
discourses are the Great Lion’s Roar (MN 12), the Noble Search (MN
26), and the discourses to Saccaka (MN 36), Prince Bodhi (MN 85)
and Saṅgārava (MN 100).

The following material has been extracted from these discourses, but
with some small changes, to present a continuous narrative. The
main change has been the removal of the vocatives, addressed to the
person the Buddha was speaking to, and which change from
discourse to discourse.

In summary sections 1-3 and 13 & 18 come from MN 26, sections 2-

6, 10-12 from MN 36, 85 & 100, but for the text I follow 85 and 100
rather than 36, which has some extra sentences specific to that
context; there is also the insertion of sections 7-9 from MN 12.
Sections 14-17 also occur in MN 85. Note also that sections 14-17 are
paralleled in the Great Chapter, which is found elsewhere on this
website. Below is a synoptic table.
 4

Table indicating Source of Sections1

Initial Practices

1 MN 26
2 MN 26 MN 36 MN 85 MN 100
3 MN 26 MN 36 MN 85 MN 100

Austere Striving

4 MN 36 MN 85 MN 100
5 MN 36 MN 85 MN 100
6 MN 36 MN 85 MN 100
7 MN 12
8 MN 12
9 MN 12

The Awakening

10 MN 36 MN 85 MN 100
11 MN 36 MN 85 MN 100
12 MN 36 MN 85 MN 100
13 MN 26

Beginning to Teach

14 Mv 1 MN 26 MN 85
15 Mv 1 MN 26 MN 85
16 Mv 1 MN 26 MN 85
17 Mv 1 MN 26 MN 85
18 MN 26

We should not forget, of course, that the Buddha’s teaching was not
normally given in the abstract, but was usually seeking to answer
specific issues that had arisen in dialogue with others. This is

1 Vin Mv 1-4, MN 26 & 85 appear separately on this website for those

wishing to see the originals.
 5
especially true on the first two great collections of his teaching, the
Long and Middle Length Discourses.

But by extracting the story in this way, we can get a better overview
of what the Buddha taught about that early period, and what his
experience was both immediately before and after Awakening.

Some of the people and events that are found in the developed
traditional biography are missing here: there is no mention of the
ploughing festival (though there is mention of the Buddha’s Father),
or of Sujāta (though the rice and milk is mentioned), or the struggle
with Māra. This doesn’t mean they didn’t happen, they might simply
have not been considered relevant to mention in these contexts.

Also omitted from this story is the first teachings of the Discourse
that Set the Dhamma Wheel Rolling, and the the Characteristic of
Non-Self that led to the group-of-five monks attainment of
Arahatship, although the circumstances surrounding these teachings,
which are related in the Great Chapter, are included, and it is clearly
implied by the conclusion.

I hope that presenting the material in this way will help students
familiarise themselves with these episodes from the Buddha’s life
and learn how the Buddha himself viewed his practice and his
decision to teach. It is not the whole story, and it is not meant to be,
but it does present a more or less continuous narrative, and a single
voice, and that has certain advantages.

Repetition text that has been filled in by the present author is

marked in italic. In the manuscripts it appears as peyyāla passages,
marked normally as ...pe... It seems to me that these passages would
have been filled in by the recitor.

Ānandajoti Bhikkhu
April 2016
 6

From Buddha-to-be to Teacher

in the Buddha’s own Words

Initial Practices
1. The Decision to Search for Awakening2

...before the Awakening, while still an unawakened Buddha-to-be,

being myself subject to birth,

I sought out what was subject to birth,
being myself subject to old-age,
I sought out what was subject to old-age,
being myself subject to sickness,
I sought out what was subject to sickness,
being myself subject to death,
I sought out what was subject to death,
being myself subject to grief,
I sought out what was subject to grief,
being myself subject to defilements,
I sought out what was subject to defilements.

Then this occurred to me:

‘Why, being myself subject to birth,

do I seek out what is subject to birth,
being myself subject to old-age,
do I seek out what is subject to old-age,
being myself subject to disease,
do I seek out what is subject to disease,
being myself subject to death,
do I seek out what is subject to death,
being myself subject to grief,
do I seek out what is subject to grief,
being myself subject to defilements,
do I seek out what is subject to defilements?’

2 MN 26.
 Initial Practices - 7
What if I, being myself subject to birth,
after understanding the danger in being subject to birth,
were to seek out the birthless, supreme, secure Nibbāna,

being myself subject to old-age,

after understanding the danger in being subject to old-age,
were to seek out the ageless, supreme, secure Nibbāna,

being myself subject to disease,

after understanding the danger in being subject to disease,
were to seek out the sickless, supreme, secure Nibbāna,

being myself subject to death,

after understanding the danger in being subject to death,
were to seek out the deathless, supreme, secure Nibbāna,

being myself subject to grief,

after understanding the danger in being subject to grief,
were to seek out the griefless, supreme, secure Nibbāna,

being myself subject to defilements,

after understanding the danger in being subject to defilements,
were to seek out the undefiled, supreme, secure Nibbāna?’

2. The Meeting with the Āḷāra Kālāma3

Then at another time, while still a youth, having beautiful black hair,
endowed with auspicious youthfulness, in the prime of life, though
my Mother and Father didn’t like it, and were crying with tearful
faces, after shaving off my hair and beard, and donning brown
garments, I went forth from the home to the homeless life.

When I had gone forth thus, searching for whatever was wholesome,
the unsurpassed, noble and peaceful state, I approached Āḷāra

3 MN 26, 36, 85, 100.

 Initial Practices - 8

Kālāma,4 and after approaching, I said this to Āḷāra Kālāma: ‘I

desire, friend Kālāma, to lead the spiritual life in this Dhamma and
Discipline.’

When this was said, Āḷāra Kālāma said this to me: ‘Live here,
venerable, this Dhamma is such that a wise man in no long time,
having deep knowledge himself of what comes from his own
teacher, can live, having directly experienced and attained it.’

Then in no long time, I had soon mastered that Dhamma.

Then after a little time, merely through beating my lips, merely

through repeating the prattling, I spoke knowingly about that
teaching and confidently about that teaching, claiming: ‘I know, I
see.’ Both I and others also.

Then this occurred to me: ‘Āḷāra Kālāma did not declare: Through
mere faith in this Dhamma alone, I have deep knowledge of it
myself, I live, having directly experienced and attained it, for sure
Āḷāra Kālāma lives knowing and seeing this Dhamma.’

Then I approached Āḷāra Kālāma, and after approaching, I said this

to Āḷāra Kālāma: “In what way, friend Kālāma, do you declare: I
have deep knowledge of this Dhamma myself, having directly
experienced and attained it?”

When this was said Āḷāra Kālāma declared the Sphere of

Nothingness.5

Then this occurred to me:

‘There is not faith for Āḷāra Kālāma alone,
for me also there is faith,
there is not energy for Āḷāra Kālāma alone,
for me also there is energy,

4 In Lalitavistara the Bodhisattva is said to have first gone to an ashram of

a Śākyā brāhmaṇī, then to another ashram run by a female, Padmā, before
he arrived at Āḷāra’s ashram.
5 The penultimate level in the thirty-three Realms of Existence.
 Initial Practices - 9
there is not mindfulness for Āḷāra Kālāma alone,
for me also there is mindfulness,
there is not concentration for Āḷāra Kālāma alone,
for me also there is concentration,
there is not wisdom for Āḷāra Kālāma alone,
for me also there is wisdom.6

What if, in regard to the Dhamma that Āḷāra Kālāma declares: I

have deep knowledge of it myself, I live, having directly experienced
and attained it, I were to strive to realise that Dhamma?’

Then in no long time, soon having deep knowledge of that Dhamma

myself, I lived, having directly experienced and attained it.

Then I approached Āḷāra Kālāma, and after approaching, I said this

to Āḷāra Kālāma: “Is it in this way, friend Kālāma, that you declare:
I have deep knowledge of this Dhamma myself, having directly
experienced and attained it?”

“In this way, friend, I do declare: ‘I have deep knowledge of this

Dhamma myself, having directly experienced and attained it.’ ”

“In this way I also, friend, say: I have deep knowledge of this
Dhamma myself, I live, having directly experienced and attained it.”

“It is a gain for us, friend, it is a great gain for us, friend, that we see
such a venerable with us in the spiritual life.

Thus I declare I have deep knowledge of this Dhamma myself, I have

directly experienced and attained it, and you have deep knowledge
of this Dhamma yourself, and live, having directly experienced and
attained it.7

6 These are the five faculties (indriya).

7 Notice a contrast is set up here, between Āḷāra’s declaring pavedemi he
has the attainment, as though it was unverified, and the Bodhisatta living
viharasi with the attainment.
 Initial Practices - 10
You have deep knowledge of this Dhamma yourself, and live, having
directly experienced and attained it, and I declare I have deep
knowledge of this Dhamma myself, I have directly experienced and
attained it.

Thus the Dhamma I know is the Dhamma you know, the Dhamma
you know is the Dhamma I know. Thus as I am, so are you, as you
are, so am I. Come now, friend, the two of us will look after this
group.”

“Thus my teacher Āḷāra Kālāma placed me, the pupil, as equal, and
on the very same position as himself, and worshipped me with the
highest worship.

Then this occurred to me: ‘This Dhamma does not lead to

disenchantment, to dispassion, to cessation, to peace, to deep
knowledge, to Complete Awakening, to Nibbāna, but only as far as
rebirth in the Sphere of Nothingness.’

Then, having not found satisfaction in that Dhamma, I was therefore

disgusted with that Dhamma and went away.

3. The Meeting with Uddaka Rāmaputta8

Then still searching for what was wholesome, the unsurpassed, noble
and peaceful state, I approached Uddaka Rāmaputta, and after
approaching, I said this to Uddaka Rāmaputta: “I desire, friend, to
lead the spiritual life in this Dhamma and Discipline.”

When this was said, Uddaka Rāmaputta said this to me: “Live here,
venerable, this Dhamma is such that a wise man in no long time,
having deep knowledge himself of what comes from his own
teacher, can live, having directly experienced and attained it.”

Then in no long time, soon I had mastered that Dhamma.

8 MN 26, 36, 85, 100.

 Initial Practices - 11
Then after a little time I indeed, merely through beating my lips,
merely through repeating the prattling, spoke knowingly about that
teaching and confidently about that teaching, claiming: ‘I know, I
see.’ Both I and others also.

Then this occurred to me: ‘Rāma did not declare: Through mere
faith in this Dhamma alone, having knowledge of it myself, I live,
having directly experienced and attained it, for sure Rāma lived
knowing and seeing this Dhamma.’

Then I approached Uddaka Rāmaputta, and after approaching, I said

this to Uddaka Rāmaputta: “In what way, friend, did Rāma declare: I
have deep knowledge of this Dhamma myself, having directly
experienced and attained it?”

When this was said Uddaka Rāmaputta declared the Sphere of

Neither-Perception-nor-Non-Perception.9

Then this occurred to me:

‘There was not faith for Rāma alone,
for me also there is faith,
there was not energy for Rāma alone,
for me also there is energy,
there was not mindfulness for Rāma alone,
for me also there is mindfulness,
there was not concentration for Rāma alone,
for me also there is concentration,
there was not wisdom for Rāma alone,
for me also there is wisdom.

What if, in regard to the Dhamma that Rāma declared: I have deep
knowledge of it myself, I live, having directly experienced and
attained it, I were to strive to realise that Dhamma?’

9 The very highest level in the thirty-one Realms of Existence. The way this
is stated is odd in that we might have expected Uddaka to have claimed
this for Rāma, but the way it is written it appears he claims it for himself.
 Initial Practices - 12
Then in no long time, soon having deep knowledge of that Dhamma
myself, I lived, having directly experienced and attained it.

Then I approached Uddaka Rāmaputta, and after approaching, I said

this to Uddaka Rāmaputta: “Is it in this way, friend, that Rāma
declared: I have deep knowledge of this Dhamma myself, having
directly experienced and attained it?”

“In this way, friend, Rāma did declare he had deep knowledge of
this Dhamma himself, having directly experienced and attained it.”

“In this way, friend, I also say: I have deep knowledge of this
Dhamma myself, I live, having directly experienced and attained it.”

“It is a gain for us, friend, it is a great gain for us, friend, that we see
such a venerable with us in the spiritual life. Thus Rāma declared he
had deep knowledge of this Dhamma himself, having directly
experienced and attained it, and you have deep knowledge of this
Dhamma yourself, you live, having directly experienced and
attained it.

And that Dhamma you have deep knowledge of yourself, you live,
having directly experienced and attained it, that Rāma declared he
had deep knowledge of that Dhamma himself, having directly
experienced and attained it.

Thus the Dhamma Rāma knew is the Dhamma you know, the
Dhamma you know is the Dhamma Rāma knew. Thus as Rāma was,
so are you, as you are, so was Rāma. Come now, friend, you will
look after this group.”

Thus my friend in the spiritual life, Uddaka Rāmaputta placed me in

the teacher’s position, and worshipped me with the highest worship.

Then this occurred to me: ‘This Dhamma does not lead to

disenchantment, or to dispassion, or to cessation, or to peace, or to
deep knowledge, or to Complete Awakening, or to Nibbāna, but only
as far as rebirth in the Sphere of Neither-Perception-nor-Non-
Perception.’
 Initial Practices - 13
Then having not found satisfaction in that Dhamma, I was therefore
disgusted with that Dhamma and went away.

Then I, still searching for what was wholesome, the unsurpassed,

noble and peaceful state, while walking gradually on walking tour I
entered Magadha, and arrived at the Army town at Uruvelā.

There I saw a delightful piece of land, and a pleasing jungle thicket,

with a clear river flowing and lovely banks, and nearby a village
suitable for collecting alms.

Then this occurred to me: ‘Delightful is this piece of land, with its
pleasing jungle thicket, and a clear river flowing and lovely banks,
and it is near a village suitable for collecting alms.

I thought: ‘This is surely enough for the striving of a son of a good

family who is seeking to strive.’ Then I sat down right there,
thinking: ‘This is enough for striving.’
 14

Austere Striving
4. The Austerities10

Then this occurred to me: ‘What if I, with teeth clenched against

teeth, with the tongue pressing on the palate, were to completely
restrain, constrain and suppress one thought with another thought.

Then I with teeth clenched against teeth, with the tongue pressing on
the palate, did completely restrain, constrain and suppress one
thought with another thought.

Then to me with teeth clenched against teeth, with the tongue

pressing on the palate, with complete restraint, constraint and
suppression of one thought with another thought, sweat flowed from
my armpits.

Just as a strong man after seizing a very weak man by the head, or
seizing him by the body, would restrain, constrain and suppress him,
just so to me with teeth clenched against teeth, with the tongue
pressing on the palate, with complete restraint, constraint and
suppression of one thought with another thought, sweat flowed from
my armpits.

But although my energy was strenuous and unshaken, and

mindfulness was attended to and unconfused, my body was
overstressed, not quietened, and therefore the effort I made was
overwhelmed by the strain of exertion.

10 MN 36, 85, 100.

 Austere Striving - 15

5. The Breathless Meditation11

Then this occurred to me: ‘What if I were to meditate on the

breathless meditation?’

Then I blocked the in-breath and out-breath at the mouth and at the
nose.

Then to me, with the in-breath and out-breath blocked at the mouth
and at the nose, there was an excessive noise of wind escaping
through the ears.

Just as there is an excessive noise from blowing on a smith’s bellows,

just so to me with the in-breath and out-breath blocked at the mouth
and at the nose, there was an excessive noise of wind escaping
through the ears.

But although for me energy was strenuous and unshaken, and

mindfulness was attended to and unconfused, my body was
overstressed, not quietened, and therefore the effort I made was
overwhelmed by the strain of exertion.

***

Then this occurred to me: ‘What if I were to meditate on the

breathless meditation?’

Then I blocked the in-breath and out-breath at the mouth and at the
nose and at the ears.

Then to me, with the in-breath and out-breath blocked at the mouth
and at the nose and at the ears, excessive winds raged within my
head.

Just as though a strong man were to cleave inside my head with a

sharp pointed sword, just so to me with the in-breath and out-breath

11 MN 36, 85, 100.

 Austere Striving - 16
blocked at the mouth and at the nose and at the ears, excessive winds
raged within my head.

But although for me energy was strenuous and unshaken, and

mindfulness was attended to and unconfused, my body was
overstressed, not quietened, and therefore the effort I made was
overwhelmed by the strain of exertion.

***

Then this occurred to me: ‘What if I were to meditate on the

breathless meditation?’

Then I blocked the in-breath and out-breath at the mouth and at the
nose and at the ears.

Then to me, with the in-breath and out-breath blocked at the mouth
and at the nose and at the ears, there was an excessive headache in
my head.

Just as though a strong man were to tie a turban on my head with a

strong thong of leather, just so to me with the in-breath and out-
breath blocked at the mouth and at the nose and at the ears, there
was an excessive headache in my head.

But although for me energy was strenuous and unshaken, and

mindfulness was attended to and unconfused, my body was
overstressed, not quietened, and therefore the effort I made was
overwhelmed by the strain of exertion.

***

Then this occurred to me: ‘What if I were to meditate on the

breathless meditation?’

Then I blocked the in-breath and out-breath at the mouth and at the
nose and at the ears.
 Austere Striving - 17
Then to me, with the in-breath and out-breath blocked at the mouth
and at the nose and at the ears, excessive winds cut through my
stomach.

Just as though a butcher or a butcher’s apprentice were to cut

through the stomach with a sharp butcher’s knife,12 just so to me
with the in-breath and out-breath blocked at the mouth and at the
nose and at the ears, excessive winds cut through my stomach.

But although for me energy was strenuous and unshaken, and

mindfulness was attended to and unconfused, my body was
overstressed, not quietened, and therefore the effort I made was
overwhelmed by the strain of exertion.

***

Then this occurred to me: ‘What if I were to meditate on the

breathless meditation?’

Then I blocked the in-breath and out-breath at the mouth and at the
nose and at the ears.

Then to me, with the in-breath and out-breath blocked at the mouth
and at the nose and at the ears, there was an excessive fever inside
the body.

Just as though two strong men after seizing a very weak man with
their arms, were to burn and scorch him with embers, so for me with
the in-breath and out-breath blocked at the mouth and at the nose
and at the ears, there was an excessive fever inside the body.

But although for me energy was strenuous and unshaken, and

mindfulness was attended to and unconfused, my body was
overstressed, not quietened, and therefore the effort I made was
overwhelmed by the strain of exertion.

12 Lit: Cow-knife.
 Austere Striving - 18
Further, this occurred to the gods after seeing me:
‘The ascetic Gotama has died,’13
this occurred to some gods:
‘The ascetic Gotama has not died, he is dying,’
this occurred to some gods:
‘The ascetic Gotama has not died, he is not dying, the ascetic Gotama
is Worthy, it is in this way that the Worthy One lives.’

Then I rejected those gods, saying: “Why should I do that?”

6. The Fasting14

Then this occurred to me: ‘What if I were to take food little by little,
measure by measure, whether it be mung bean soup, or vetch soup, or
chick-pea soup, or pea soup?’

Then I took food little by little, measure by measure, whether mung

bean soup, or vetch soup, or chick-pea soup, or pea soup.

Then, as I took food little by little, measure by measure, whether

mung bean soup, or vetch soup, or chick-pea soup, or pea soup, this
body became excessively emaciated.

Just like vine knots or bamboo knots, so were my limbs both great
and small through having so little food.

Just like a camel’s foot, so did my buttocks become through having

so little food.

Just like a twisted vine, so did my backbone become twisted through

having so little food.

Just like an old hall, in which the main beam is rotten and broken, so
did my ribs became rotten and broken through having so little food.

13 Lit: made (his) time.

14 MN 36, 85, 100.
 Austere Striving - 19
Just like in a deep pool, the stars in the water are seen lying deep and
distant, so in the sockets of my eyes, the pupils of my eyes were seen
lying deep and distant through having so little food.

Just like a freshly cut bitter gourd will become withered and
shrunken through wind and heat, so did the skin on my head become
withered and shrunken through having so little food.

Then thinking: ‘I will touch the skin of my stomach,’ I took ahold of

my backbone, thinking: ‘I will touch my backbone,’ I took ahold of
the skin of my stomach, so far did the skin of my stomach and my
backbone stick together through having so little food.

Then thinking: ‘I will pass excrement or urine,’ I fell down face

forward right there through having so little food.

Then I rubbed this body and my limbs comfortably with my hand.

Then as I rubbed my limbs with my hand, hair that was rotten at the
root fell out of my body through having so little food.

Further this occurred to men after seeing me:

‘The ascetic Gotama is black,’
and to some men this occurred:
‘The ascetic Gotama is not black, the ascetic Gotama is brown,’
and to some men this occurred:
‘The ascetic Gotama is not black, he is not brown, the ascetic
Gotama has golden skin.’

So far was the pure and bright colour of my skin spoilt through
having so little food.
 Austere Striving - 20

7. More extreme Austerities15

I was aware of living the spiritual life endowed with four factors:

I was one who lived austere, supremely austere,

I was one who lived rough, supremely rough,
I was one who lived avoiding, supremely avoiding,
I was one who lived secluded, supremely secluded.

This was my austerity there:

I was without clothes, living freely, licking my hands, not one who
came when called, not one who stopped when called, I did not take
food offered, nor alloted, nor when invited.

I did not accept from the rim of a pot,

I did not accept from the rim of a bowl,
not across a threshold,
not across a stick,
not across a pestle,
not from where two were eating,
not from one pregnant,
not from one feeding with the breast,
not from a woman in the midst of men,
not in a place advertised,
not from where it was made ready,
not from where flies were swarming.

I did not accept fish nor meat,

I did not drink liquor, nor wine, not fermented drinks.

I had but one house, or one morsel,

I had but two houses, or two morsels,
I had but three houses, or three morsels,
I had but four houses, or four morsels,
I had but five houses, or five morsels,

15 MN 12.
 Austere Striving - 21
I had but six houses, or six morsels,
I had but seven houses, or seven morsels.

I survived from one saucer,

I survived from two saucers,
I survived from three saucers,
I survived from four saucers,
I survived from five saucers,
I survived from six saucers,
I survived from seven saucers.

I ate food once a day,

I ate food once in two days,
I ate food once in three days,
I ate food once in four days,
I ate food once in five days,
I ate food once in six days,
I ate food once in seven days,
and so up and to half a month,
I dwelt applying and devoting myself to eating food methodically.

I was one who ate only vegetables,

I was one who ate only millet,
I was one who ate only grain,
I was one who ate only rice,
I was one who ate only waterplants,
I was one who ate only husks,
I was one who ate only scum,
I was one who ate only poonac,
I was one who ate only grass,
I was one who ate only cow-dung.

I was one who survived on forest roots and fruits,

I was one who fed on fallen fruit.

I was one who wore only hemp,

I was one who wore only hempen admixture,
I was one who wore only charnel rags,
I was one who wore only dust-heap rags,
 Austere Striving - 22
I was one who wore only bark,
I was one who wore only hides,
I was one who wore only cheetah hide,
I was one who wore only kusa-grass strips,
I was one who wore only bark strips,
I was one who wore only wooden slips,
I was one who wore only hair blankets,
I was one who wore only horse-hair blankets,
I was one who wore only owls’ wings.

I was one who uprooted hair and beard, I dwelt applying and
devoting myself to uprooting hair and beard.

I was one who stood continuously and refused seats.

I was one who squatted, I dwelt applying and devoting myself to

squatting.

I was one who lay on thorns, I was one who prepared a bed of thorns
to lie on.

I lived applying and devoting myself to submerging in water three

times in the evening.

Thus in such various ways I dwelt applying and devoting myself to

mortification and affliction.

Such was my austerity.

***

This was my roughness there:

After countless years mud and dirt has accumulated on the body of
the bark of a tree.
 Austere Striving - 23
And just as after countless years on the stump of a tinduka tree mud
and dirt has accumulated on the bark of the tree, so also after
countless years mud and dirt has accumulated on my body like the
bark of a tree.

But this did not occur to me: ‘Indeed I should brush off with my hand
this mud and dirt, or, others should brush off with their hand this
mud and dirt.’ This didn’t occur to me.

Such was my roughness.

***

This was my avoidance16 there:

I was mindful in going forwards, I was mindful in going back, I

dwelt with sympathy even for a drop of water, thinking: ‘Let me not
cause pain towards small creatures in inaccessible places.’

Such was my avoidance.

***

This was my seclusion there:

I lived after entering into a certain wilderness. Whenever I saw a

cowherder or a herdsman, someone gathering grass, or someone
gathering sticks, or a woodsman, from wood to wood, from thicket
to thicket, from vale to vale, from plateau to plateau I fled.

Why is that? I thought: ‘Do not let them see me, do not let me see
them.’

Just as a wild animal, having seen men, from wood to wood, from
thicket to thicket, from vale to vale, from plateau to plateau flees, so
whenever I saw a cowherder or a herdsman, someone gathering
grass, or someone gathering sticks, or a woodsman, from wood to

16 Comm: pāpajegucchiko, avoiding wickedness.

 Austere Striving - 24
wood, from thicket to thicket, from vale to vale, from plateau to
plateau I fled.

Why is that? I thought: ‘Do not let them see me, do not let me see
them.’

Such was my seclusion.

8. Even more Austerities17

When the cows and the cowherders had left the cow-shed, after
approaching that place on all fours, I ate the cow-dung of whatever
young calves and suckling calves were there.

And for as long as my own urine and excrement was not exhausted, I
ate my own urine and excrement.

Such was my greatly disgusting food.

Having entered a certain fearful wooded thicket I lived there.

There would be fear of that fearful wooded thicket, and when

whoever is not without lust entered into that thicket, all his hair
would stand on end.

During the cold Winter nights, in between ‘the eights’, at the time of
the snowfall, I lived in the open by night during the nights, and by
day in the wooded thicket, and during the last month of the hot
season by day I lived in the open, and at night in the wooded thicket.

Further, these truly wonderful verses, unheard previously in the past,

occurred to me:

Scorched and frozen, solitary in the fearful wood,

naked without fire to sit by, the sage is intent on his search.

17 MN 12.
 Austere Striving - 25
I made my bed in the charnel ground, and reclined on the bones of
corpses.

After approaching me the cowherders’ sons spat, urinated, threw

mud, and pushed straws into my ears. But I do not recall an
unwholesome thought arising towards them.

Such was my abiding in equanimity.

9. Purity through Eating18

Now there are some ascetics and brahmins who say this, have this
view: ‘There is purity through eating.’

They say this: ‘We survive on red date.’ They eat red date, they eat
red date powder, they drink red date juice: they enjoy countless
kinds of red date.

But I recall surviving on just one red date a day for food.

It may occur to you: ‘At that time red date was very large.’ But it
should not be seen like that. At that time at the most the red date was
as it is nowadays.

Because of only eating one red date for food my body became
exceedingly thin.

Just like vine knots or bamboo knots, so were my limbs both great
and small through having so little food.

Just like a camel’s foot, so did my buttocks become through having

so little food.

Just like a twisted vine, so did my backbone become twisted through

having so little food.

18 MN 12.
 Austere Striving - 26
Just like an old hall, in which the main beam is rotten and broken, so
did my ribs became rotten and broken through having so little food.

Just like in a deep pool, the stars in the water are seen lying deep and
distant, so in the sockets of my eyes, the pupils of my eyes were seen
lying deep and distant through having so little food.

Just like a freshly cut bitter gourd will become withered and
shrunken through wind and heat, so did the skin on my head become
withered and shrunken through having so little food.

Then thinking: ‘I will touch the skin of my stomach,’ I took ahold of

my backbone, thinking: ‘I will touch my backbone,’ I took ahold of
the skin of my stomach, so far did the skin of my stomach and my
backbone stick together through having so little food.

Then thinking: ‘I will pass excrement or urine,’ I fell down face

forward right there through having so little food.

Then I rubbed this body and my limbs comfortably with my hand.

Then as I rubbed my limbs with my hand, hair that was rotten at the
root fell out of my body through having so little food.

***

Now there are some ascetics and brahmins who say this, have this
view: ‘There is purity through eating.’

They say this: ‘We survive on mung bean.’ They eat mung bean, they
eat mung bean powder, they drink mung bean juice: they enjoy
countless kinds of mung bean.

But I recall surviving on just one mung bean a day for food.

It may occur to you: ‘At that time mung bean was very large.’ But it
should not be seen like that. At that time at the most the mung bean
was as it is nowadays.
 Austere Striving - 27
Because of only eating one mung bean for food my body became
exceedingly thin.

Just like vine knots or bamboo knots, so were my limbs both great
and small through having so little food.

Just like a camel’s foot, so did my buttocks become through having so

little food.

Just like a twisted vine, so did my backbone become twisted through

having so little food.

Just like an old hall, in which the main beam is rotten and broken, so
did my ribs became rotten and broken through having so little food.

Just like in a deep pool, the stars in the water are seen lying deep and
distant, so in the sockets of my eyes, the pupils of my eyes were seen
lying deep and distant through having so little food.

Just like a freshly cut bitter gourd will become withered and
shrunken through wind and heat, so did the skin on my head become
withered and shrunken through having so little food.

Then thinking: ‘I will touch the skin of my stomach,’ I took ahold of

my backbone, thinking: ‘I will touch my backbone,’ I took ahold of the
skin of my stomach, so far did the skin of my stomach and my
backbone stick together through having so little food.

Then thinking: ‘I will pass excrement or urine,’ I fell down face

forward right there through having so little food.

Then I rubbed this body and my limbs comfortably with my hand.

Then as I rubbed my limbs with my hand, hair that was rotten at the
root fell out of my body through having so little food.

***
 Austere Striving - 28
Now there are some ascetics and brahmins who say this, have this
view: ‘There is purity through eating.’

They say this: ‘We survive on sesame.’ They eat sesame, they eat
sesame powder, they drink sesame juice: they enjoy countless kinds
of sesame.

But I recall surviving on just one sesame a day for food.

It may occur to you: ‘At that time sesame was very large.’ But it
should not be seen like that. At that time at the most the sesame was
as it is nowadays.

Because of only eating one sesame for food my body became

exceedingly thin.

Just like vine knots or bamboo knots, so were my limbs both great
and small through having so little food.

Just like a camel’s foot, so did my buttocks become through having so

little food.

Just like a twisted vine, so did my backbone become twisted through

having so little food.

Just like an old hall, in which the main beam is rotten and broken, so
did my ribs became rotten and broken through having so little food.

Just like in a deep pool, the stars in the water are seen lying deep and
distant, so in the sockets of my eyes, the pupils of my eyes were seen
lying deep and distant through having so little food.

Just like a freshly cut bitter gourd will become withered and
shrunken through wind and heat, so did the skin on my head become
withered and shrunken through having so little food.

Then thinking: ‘I will touch the skin of my stomach,’ I took ahold of

my backbone, thinking: ‘I will touch my backbone,’ I took ahold of the
 Austere Striving - 29
skin of my stomach, so far did the skin of my stomach and my
backbone stick together through having so little food.

Then thinking: ‘I will pass excrement or urine,’ I fell down face

forward right there through having so little food.

Then I rubbed this body and my limbs comfortably with my hand.

Then as I rubbed my limbs with my hand, hair that was rotten at the
root fell out of my body through having so little food.

***

Now there are some ascetics and brahmins who say this, have this
view: ‘There is purity through eating.’

They say this: ‘We survive on chick-peas.’ They eat chick-pea, they
eat chick-pea powder, they drink chick-pea juice: they enjoy
countless kinds of chick-pea.

But I recall surviving on just one chick-pea a day for food.

It may occur to you: ‘At that time chick-pea was very large.’ But it
should not be seen like that. At that time at the most the chick-pea
was as it is nowadays.

Because of only eating one chick-pea for food my body became

exceedingly thin.

Just like vine knots or bamboo knots, so were my limbs both great
and small through having so little food.

Just like a camel’s foot, so did my buttocks become through having

so little food.

Just like a twisted vine, so did my backbone become twisted through

having so little food.
 Austere Striving - 30
Just like an old hall, in which the main beam is rotten and broken, so
did my ribs became rotten and broken through having so little food.

Just like in a deep pool, the stars in the water are seen lying deep and
distant, so in the sockets of my eyes, the pupils of my eyes were seen
lying deep and distant through having so little food.

Just like a freshly cut bitter gourd will become withered and
shrunken through wind and heat, so did the skin on my head become
withered and shrunken through having so little food.

Then thinking: ‘I will touch the skin of my stomach,’ I took ahold of

my backbone, thinking: ‘I will touch my backbone,’ I took ahold of
the skin of my stomach, so far did the skin of my stomach and my
backbone stick together through having so little food.

Then thinking: ‘I will pass excrement or urine,’ I fell down face

forward right there through having so little food.

Then I rubbed this body and my limbs comfortably with my hand.

Then as I rubbed my limbs with my hand, hair that was rotten at the
root fell out of my body through having so little food.

By such conduct, by such practice, by doing such austerities, I did not

attain states beyond ordinary human beings, a distinction of what is
truly noble knowledge and insight.

Why is that?

I did not attain the noble wisdom, which noble wisdom, when
attained, is noble and leads out, and leads one who practices rightly
to the destruction of suffering.
 31

The Awakening
10. Finding the Right Path19

Then this occurred to me: ‘Those ascetics and brahmins in the past
times who felt acute pain, sharp, harsh, and bitter feelings, there is
nothing beyond or superior to this.

Those ascetics and brahmins in the future times who will feel acute
pain, sharp, harsh, and bitter feelings, there is nothing beyond or
superior to this.

Those ascetics and brahmins who now feel acute pain, sharp, harsh,
and bitter feelings, there is nothing beyond or superior to this.

But even by undergoing this bitter austerity I did not attain a state
beyond ordinary human beings, a distinction of what is truly noble
knowledge and insight.

I wonder is there another path to Awakening?’

Then this occurred to me: ‘I recall that while my Sakyan Father was
at work, while I was sitting in the cool of the shade of the Rose-
Apple tree, quite secluded from sense desires, secluded from
unwholesome things, having thinking, reflection, and the happiness
and rapture born of seclusion, I dwelt having attained the first
absorption. I wonder if this is the path to Awakening?’

Then to me in conformity with that recollection I became conscious:

‘This is the path to Awakening.’

Then this occurred to me: ‘Why am I afraid of that pleasure? That

pleasure is one thing, and unwholesome sensual pleasures are
another thing.’

19 MN 36, 85, 100.

 The Awakening - 32
Then this occurred to me: ‘I am not afraid of that pleasure. That
pleasure is one thing, and unwholesome sensual pleasures are
another thing.’

Then this occurred to me: ‘It is not easy to attain that pleasure with
the body so excessively emaciated, what if I were to take gross food,
boiled rice and milk?’

Then I took gross food, boiled rice and milk. But at that time the
group-of-five monks were present, thinking: ‘This ascetic Gotama
will attain Dhamma, and he will inform us.’

When I took gross food, boiled rice and milk, then the group-of-five
monks being disgusted, left me, thinking: ‘This ascetic Gotama is
given to luxury, he has forsaken the striving, he has gone back to
luxury.’

11. The Absorptions20

Then having taken gross food and regained strength, quite secluded
from sense desires, secluded from unwholesome things, having
thinking, reflection, and the happiness and rapture born of seclusion,
I dwelt having attained the first absorption.

With the ending of thinking and reflection, with internal clarity, and
one-pointedness of mind, being without thinking, without reflection,
having the happiness and rapture born of concentration, I dwelt
having attained the second absorption.

With the fading away of rapture I dwelt equanimous, mindful,

clearly knowing, experiencing happiness through the body, about
which the Noble Ones declare: “He lives pleasantly, mindful, and
equanimous,” thus I dwelt having attained the third absorption.

Having given up pleasure, given up pain, and with the previous

disappearence of mental well-being and sorrow, without pain,

20 MN 36, 85, 100.

 The Awakening - 33
without pleasure, and with complete purity of mindfulness owing to
equanimity, I dwelt having attained the fourth absorption.

12. The Three Knowledges21

Then with a mind well-concentrated, and complete purity that comes

from a cleansed mind, being passionless, free of defilements,
malleable, workable, steady, impertubable, I directed my mind to
knowledge and recall of previous existences.

I recollected various previous existences, such as: one life, two lives,
three lives, four lives, five lives, ten lives, twenty lives, thirty lives,
forty lives, fifty lives, a hundred lives, a thousand lives, a hundred
thousand lives, innumerable aeons of devolution, innumerable aeons
of evolution, innumerable aeons of devolution and evolution: in such
and such a place I had this name, this family, this class, this food, this
experience of pleasure and pain, this life term; passing away from
there I arose in another state of existence, and in that place I had this
name, this family, this class, this food, this experience of pleasure
and pain, this life term, and passing away from there I arose here,
and so with their characteristics and with their details I recollected
my various previous existences.

This to me in the first watch of the night, was the first knowledge I
attained, ignorance was abandoned, knowledge arose, darkness was
abandoned, light arose, as I was living heedful, ardent, and resolute
in this way.

***

Then with a mind well-concentrated, and complete purity that comes

from a cleansed mind, being passionless, free of defilements,
malleable, workable, steady, impertubable, I directed my mind to
knowledge of the passing away and rearising of beings.

With the divine eye which is purified and surpasses that of normal
men I saw the passing away and arising of beings, inferior, superior,

21 MN 36, 85, 100.

 The Awakening - 34
beautiful, ugly, in a good destiny, in a bad destiny, and I knew beings
arise according to their good and bad actions.

This to me in the middle watch of the night, was the second

knowledge I attained, ignorance was abandoned, knowledge arose,
darkness was abandoned, light arose, as I was living heedful, ardent,
and resolute in this way.

***

Then with a mind well-concentrated, and complete purity that comes

from a cleansed mind, being passionless, free of defilements,
malleable, workable, steady, impertubable, I directed my mind to
knowledge about the destruction of the pollutants.

I knew, as it really is: ‘This is suffering,’

I knew, as it really is: ‘This is the arising of suffering,’
I knew, as it really is: ‘This is the cessation of suffering,’
I knew, as it really is: ‘This is the practice going to the cessation of
suffering,’

I knew, as it really is: ‘These are pollutants,’

I knew, as it really is: ‘This is the arising of pollutants,’
I knew, as it really is: ‘This is the cessation of pollutants,’
I knew, as it really is: ‘This is the practice going to the cessation of
pollutants.’

Then knowing in this way, seeing in this way, my mind was free
from the pollutant of sensuality, my mind was free from the
pollutant of craving for continued existence, my mind was free from
the pollutant of ignorance.

In freedom there was the knowledge: ‘This is freedom,’

‘Destroyed is rebirth,
accomplished is the spiritual life,
done is what ought to be done,
there is no more of this mundane state,’ this I knew.
 The Awakening - 35
This to me in the last watch of the night, was the third knowledge I
attained, ignorance was abandoned, knowledge arose, darkness was
abandoned, light arose, as I was living heedful, ardent, and resolute
in this way.

13. Liberation of Mind for the Buddha22

Then I, being myself subject to birth,

after understanding the danger in being subject to birth,
while seeking the birthless, supreme, secure Nibbāna,
attained the birthless, supreme, secure Nibbāna.

Being myself subject to old-age,

after understanding the danger in being subject to old-age,
while seeking the ageless, supreme, secure Nibbāna,
attained the ageless, supreme, secure Nibbāna.

Being myself subject to sickness,

after understanding the danger in being subject to sickness,
while seeking the sickless, supreme, secure Nibbāna,
attained the sickless, supreme, secure Nibbāna.

Being myself subject to death,

after understanding the danger in being subject to death,
while seeking the deathless, supreme, secure Nibbāna,
attained the deathless, supreme, secure Nibbāna.

Being myself subject to grief,

after understanding the danger in being subject to grief,
while seeking the griefless, supreme, secure Nibbāna,
attained the griefless, supreme, secure Nibbāna.

Being myself subject to defilements,

after understanding the danger in being subject to defilements,
while seeking the undefiled, supreme, secure Nibbāna,
attained the undefiled, supreme, secure Nibbāna.

22 MN 26.
 The Awakening - 36
To me knowledge and insight arose:

Sure is my liberation of mind,

this is my last birth,
now there is no continuation of existence.
 37

Beginning to Teach
14. The Story about Brahmā’s Request23

Then this occurred to me: ‘This Dhamma I have attained is deep,

hard to see, hard to understand, peaceful, excellent, beyond the
sphere of logic, profound, understandable only by the wise.

But this generation delights in desire, is devoted to desire, gladdened

by desire, and for this generation delighting in desire, devoted to
desire, gladdened by desire, this thing is hard to see, that is to say:
conditionality and conditional origination.

This thing also is hard to see, that is to say: the tranquilising of all
processes, the letting go of all bases for cleaving, the end of craving,
dispassion, cessation, Nibbāna.

But if I were to teach the Dhamma and others did not understand me
that would be tiring for me, that would be troublesome to me.’

Further these truly wonderful verses occurred to me, that were

unheard of in the past:

‘Now is it suitable for me to explain

what was attained with difficulty?
For those overcome by passion and hatred
this Dhamma is not easily understood.
Going against the stream,
it is profound, deep, hard to see, subtle.
Those delighting in passion,
obstructed by darkness, will not see it.’

Such was my reflection and my mind inclined to inaction, not to

teaching the Dhamma.

Then to Brahmā Sahampati, knowing with his mind the reflection in

my mind, this thought occurred: ‘The world is surely going to

23 Vin. Mv. 1, MN 26, 85.

 Beginning to Teach - 38
destruction, the world is surely going to complete destruction,
wherever the Realised One, the Worthy One, the Perfect
Sambuddha’s mind inclines to inaction, not to teaching the
Dhamma.’

Then Brahmā Sahampati, just as a strong man might stretch out a

bent arm, or bend in an outstretched arm, so did he vanish from the
Brahmā world and appear in front of me. Then Brahmā Sahampati,
after arranging his upper robe on one shoulder, and raising his hands
in respectful salutation, said this to me: “Let the Fortunate One
preach the Dhamma, reverend Sir, let the Happy One preach the
Dhamma, there are beings with little dust on the eyes who are
perishing through not hearing the Dhamma, there will be those who
understand the Dhamma.”

Brahmā Sahampati said this and after saying this he said something
more:

“Formerly there appeared amongst the Magadhans

an impure Dhamma, invented by those still stained,
open the door to the Deathless,
let them hear the Dhamma understood by the Pure One.

As one who is standing on a rock on the top of a mountain

can see the people on all sides,
in the same way, One of Great Wisdom, having ascended
the Palace made from Dhamma, Visionary One,

look down on the people overcome by grief,

One Free of Grief, on those overcome by birth and old-age.
Caravan-Leader, Debtless One, travel through the world.
Rise up, O Hero, Victorious in Battle.

Let the Fortunate One teach the Dhamma, there will be those who
understand.”

Then having understood Brahmā’s request, out of kindness I looked

at beings around the world with my Buddha-eye.
 Beginning to Teach - 39
While looking around the world with my Buddha-eye,
I saw beings having little dust on the eyes,
having great dust on the eyes,
having sharp faculties,
having undeveloped faculties,
having good conditions,
having poor conditions,
easy to instruct,
hard to instruct,
and only some who dwelt seeing danger in what is blameworthy and
in the next world.

Just as with water-lilies or lotuses or white lotuses some of those

water-lilies or lotuses or white lotuses, born in the water, flourishing
in the water, not rising above water, are nourished from inside the
depths; some of those water-lilies or lotuses or white lotuses, born in
the water, flourishing in the water, surrounded by water, stand level
with the water; some of those water-lilies or lotuses or white lotuses,
born in the water, flourishing in the water, stand above the water,
and are untouched by the water.

Even so while looking around the world with my Buddha-eye, I saw

beings having little dust on the eyes, having great dust on the eyes,
having sharp faculties, having undeveloped faculties, having good
conditions, having poor conditions, easy to instruct, hard to instruct,
and only some who dwelt seeing danger in what is blameworthy and
in the next world.

Then I recited this verse to Brahmā Sahampati:

“Open for you are the doors to the Deathless,

whoever has ears let them release their faith.
Perceiving trouble, Brahmā, I did not speak amongst humans,
about what was hard-learned, the excellent Dhamma!”

Then Brahmā Sahampati, thinking: ‘I have obtained consent for the

Fortunate One to teach the Dhamma,’ after worshipping and
circumambulating me, vanished right there.
 Beginning to Teach - 40

15. Deciding Who to Teach24

Then this occurred to me: ‘To whom should I first teach the
Dhamma? Who will be able to understand the Dhamma quickly?’

Then this occurred to me: ‘This Āḷāra Kālāma is wise, learned,

intelligent, for a long time he has been one with little dust on his
eyes. Now what if I first teach the Dhamma to Āḷāra Kālāma? He
will be able to understand the Dhamma quickly.’

Then a god having approached, said this to me: “Āḷāra Kālāma died
seven days ago, reverend Sir,” and to me knowledge and insight
arose: “Āḷāra Kālāma died seven days ago.”

Then this occurred to me: ‘Āḷāra Kālāma had great understanding, if

he had heard this Dhamma he would have understood it quickly.’

***

Then this occurred to me: ‘To whom should I first teach the
Dhamma? Who will be able to understand the Dhamma quickly?’

Then this occurred to me: ‘This Uddaka Rāmaputta is wise, learned,

intelligent, for a long time he has been one with little dust on his
eyes. Now, what if I first teach the Dhamma to Uddaka Rāmaputta?
He will be able to understand the Dhamma quickly.’

Then a god having approached, said this to me: “Uddaka Rāmaputta

died yesterday evening, reverend Sir,” and to me knowledge and
insight arose: “Uddaka Rāmaputta died yesterday evening.”

Then this occurred to me: ‘Uddaka Rāmaputta had great

understanding, if he had heard this Dhamma he would have
understood it quickly.’

***

24 Vin. Mv. 1, MN 26, 85.

 Beginning to Teach - 41
Then this occurred to me: ‘To whom should I first teach the
Dhamma? Who will be able to understand the Dhamma quickly?’

Then this occurred to me: ‘The group-of-five monks were very

helpful to me, they attended on me when I was striving resolutely.
Now, what if I first teach the Dhamma to the group-of-five monks?’

Then this occurred to me: ‘Where are the group-of-five monks

dwelling right now?’

I saw with the divine eye which is purified and surpasses that of
normal men, that the group-of-five monks were dwelling near
Bārāṇasī, in the Deer Park at Isipatana.

16. The Abstainer Upaka25

Then having dwelt for as long as I liked I left on walking tour for
Bārāṇasī.

The Abstainer Upaka saw me going along the highway between the
Bodhi tree and Gayā, and after seeing me, he said this to me: “Your
faculties, friend, are very clear, purified is your skin and bright, on
account of whom, friend, did you go forth, or who is your teacher, or
what Dhamma do you prefer?”

When this was said I addressed the Abstainer Upaka with verses:

“All-Conquering, All-Wise am I,
undefiled in regard to all things,
having given up everything,
liberated through the destruction of craving,
having deep knowledge myself,
who should I point to as Teacher?

There is no Teacher for me, no one like me is found,

there is no person equal to me in the world with its gods.

25 Vin. Mv. 1, MN 26, 85.

 Beginning to Teach - 42
I am a Worthy One in the world, I am the Unsurpassed Teacher,
I am the One Perfect Sambuddha, cool and passionless.

I go to Kāsī’s city to set the Dhamma-Wheel rolling,

I will beat the drum of the Deathless in a world that is blind.”

“It is as if you declare, friend, you are a Worthy One, an Infinite

Victor!”

“There are surely Victors like me,

who have attained the destruction of the pollutants.
I have been victorious over all wicked things,
therefore, Upaka, I am a Victor.”

When this was said the Abstainer Upaka, after saying: “It may be so,
friend,” shaking his head, and taking the wrong path, went away.

17. The Meeting at Isipatana26

Then while I was walking gradually on walking tour, I approached

Bārāṇasī, Isipatana, the Deer Park, and the group-of-five monks.

The group-of-five monks saw me coming from afar, and after seeing
me, they resolved among themselves: “This Ascetic Gotama who is
coming, friends, is given to luxury, forsaking the striving he has
gone back to luxury.

He should certainly not be worshipped or stood up for, nor should his

bowl and robe be taken, however, we can prepare a seat, if he wishes
he will sit down.”

As I approached the group-of-five monks were unable to continue

with their own agreement, and after coming out to meet me, some
took my bowl and robe, some prepared the seat, some placed the
water for washing the feet.

26 Vin. Mv. 1, MN 26, 85.

 Beginning to Teach - 43
Then they addressed me by name and with the word ‘friend’.

When this was said I said this to the group-of-five monks: “Do not
address the Fortunate One, monks, by name and by the word ‘friend’,
the Realised One, monks, is a Worthy One, a Perfect Sambuddha.
Lend an ear, monks, I will instruct you about the attainment of the
Deathless, I will teach the Dhamma, and following the path as it has
been preached, after no long time in regard to that good for which
young men of good family rightly go forth from the home to the
homeless life, that unsurpassed conclusion to the spiritual life, you
will dwell having known, experienced, and attained it yourselves in
this very life.”

When this was said the group-of-five monks said this to me:

“But you, friend Gotama, by that ascetic lifestyle, that practice, that
difficult way of living, did not attain states beyond ordinary human
beings, a distinction of what is truly noble knowledge and insight.

So how can you now, given to luxury, forsaking the striving, gone
back to luxury, attain states beyond ordinary human beings, a
distinction of what is truly noble knowledge and insight?”

When this was said I said this to the group-of-five monks: “The
Realised One, monks, is not given to luxury, is not forsaking the
striving, and has not gone back to luxury, the Realised One, monks,
is a Worthy One, a Perfect Sambuddha. Lend an ear, monks, I will
instruct you about the attainment of the Deathless, I will teach the
Dhamma, and following the path as it has been preached, after no
long time in regard to that good for which young men of good
family rightly go forth from the home to the homeless life, that
unsurpassed conclusion to the spiritual life, you will dwell having
known, experienced, and attained it yourselves in this very life.”

For a second time the group-of-five monks said this to me: “But you,
friend Gotama, by that ascetic lifestyle, that practice, that difficult
way of living, did not attain states beyond ordinary human beings, a
distinction of what is truly noble knowledge and insight.
 Beginning to Teach - 44
So how can you now, given to luxury, forsaking the striving, gone
back to luxury, attain a state beyond ordinary human beings, a
distinction of what is truly noble knowledge and insight?”

For a second time I said this to the group-of-five monks: “The

Realised One, monks, is not given to luxury, is not forsaking the
striving, and has not gone back to luxury, the Realised One, monks,
is a Worthy One, a Perfect Sambuddha. Lend an ear, monks, I will
instruct you about the attainment of the Deathless, I will teach the
Dhamma, and following the path as it has been preached, after no
long time in regard to that good for which young men of good
family rightly go forth from the home to the homeless life, that
unsurpassed conclusion to the spiritual life, you will dwell having
known, experienced, and attained it yourselves in this very life.”

For a third time the group-of-five monks said this to me: “But you,
friend Gotama, by that ascetic lifestyle, that practice, that difficult
way of living, did not attain states beyond ordinary human beings, a
distinction of what is truly noble knowledge and insight.

So how can you now, given to luxury, forsaking the striving, gone
back to luxury, attain states beyond ordinary human beings, a
distinction of what is truly noble knowledge and insight?”

When this was said I said this to the group-of-five monks: “Are you
aware, monks, of my having spoken to you like this before?”

“Certainly not, reverend Sir.”

“The Realised One, monks, is a Worthy One, a Perfect Sambuddha.

Lend an ear, monks, I will instruct you about the attainment of the
Deathless, I will teach the Dhamma, and following the path as it has
been preached, after no long time in regard to that good for which
young men of good family rightly go forth from the home to the
homeless life, that unsurpassed conclusion to the spiritual life, you
will dwell having known, experienced, and attained it yourselves in
this very life,” and I was able to persuade the group-of-five monks.
 Beginning to Teach - 45
Then I advised two monks and three monks wandered for alms, and
after those three monks had wandered for alms, on what they
brought the group-of-six kept going.

Then I advised three monks and two monks wandered for alms, and
after those two monks had wandered for alms, on what they brought
the group-of-six kept going.

18. Liberation of Mind for the Group-of-Five Monks27

Then the group-of-five monks,

while being advised by me, while being instructed,
being themselves subject to birth,
after understanding the danger in being subject to birth,
while seeking the birthless, supreme, secure Nibbāna,
attained the birthless, supreme, secure Nibbāna.

Being themselves subject to old-age,

after understanding the danger in being subject to old-age,
while seeking the ageless, supreme, secure Nibbāna,
attained the ageless, supreme, secure Nibbāna.

Being themselves subject to sickness,

after understanding the danger in being subject to sickness,
while seeking the sickless, supreme, secure Nibbāna,
attained the sickless, supreme, secure Nibbāna.

Being themselves subject to death,

after understanding the danger in being subject to death,
while seeking the deathless, supreme, secure Nibbāna,
attained the deathless, supreme, secure Nibbāna.

Being themselves subject to grief,

after understanding the danger in being subject to grief,
while seeking the griefless, supreme, secure Nibbāna,
attained the griefless, supreme, secure Nibbāna.

27 MN 26.
 Beginning to Teach - 46
Being themselves subject to defilements,
after understanding the danger in being subject to defilements,
while seeking the undefiled, supreme, secure Nibbāna,
attained the undefiled, supreme, secure Nibbāna.

To them knowledge and insight arose:

Sure is my liberation of mind,

this is my last birth,
now there is no continuation of existence.

From Buddha-to-be to Teacher is Finished