E. The awakening

The bodhisattva, the Blessed One, was dwelling in Uruvelā on the bank of the Nerañjarā river at the root of the Bodhi tree, always composed, and dwelling devoted to the development of the qualities that lead to Awakening.

In the first watch of the night he inclined his mind to direct knowledge: the realisation of the knowledge of the scopes of psychic potency. He wielded the manifold scopes of psychic potency.

That is to say: having been one, he became many; having been many, he became one; he appeared and vanished by means of the knowledge and vision that he wielded; he went unhindered with his body through a wall, through a cliff, through a rampart as though through space; he dived in and out of the earth as though it were water; he walked on water with his body unhindered as though it were earth; seated cross-legged, he travelled in space like a bird; with his hand he touched and stroked the moon and sun so powerful and mighty; he exercised mastery with the body as far as the Brahmā world.

That is how the bodhisattva, the Blessed One, while dwelling in Uruvelā on the bank of the Nerañjarā river at the root of the Bodhi tree, always composed, and dwelling devoted to the development of the qualities that lead to Awakening, in the first watch of the night wielded the manifold scopes of psychic potency.

Then the bodhisattva, the Blessed One, dwelling at Uruvelā (…as before, up until…) dwelling devoted.

In the first watch of the night he inclined his mind to direct knowledge: the realisation of the knowledge of the recollection of past abodes. He recollected his manifold past abodes.

That is to say: one birth, two births, three, four, (up to) he recollected many aeons of world-dissolution.

That is how the bodhisattva, the Blessed One, while dwelling in Uruvelā on the bank of the Nerañjarā river at the root of the Bodhi tree, always composed, and dwelling devoted to the development of the qualities that lead to Awakening, in the first watch of the night recollected his manifold past abodes.

Then the bodhisattva, the Blessed One, dwelling at Uruvelā (…as before, up until…) dwelling devoted.

In the middle watch of the night he inclined his mind to direct knowledge: the realisation of the knowledge of the divine ear. With the divine ear, which is purified and surpasses the human, he heard both kinds of sounds, human and non-human, whether far or near.

That is how the bodhisattva, the Blessed One, while dwelling in Uruvelā on the bank of the Nerañjarā river at the root of the Bodhi tree, always composed, and dwelling devoted to the development of the qualities that lead to Awakening, in the middle watch of the night wielded the knowledge of the divine ear.

Then the bodhisattva, the Blessed One, dwelling at Uruvelā (…as before, up until…) dwelling devoted.

In the middle watch of the night he inclined his mind to true knowledge: the realisation of the knowledge of the divine eye.

With the divine eye, which is purified and surpasses the human, he saw beings passing away and being reborn, beautiful and ugly, inferior and superior, going to fortunate and unfortunate destinations, and he understood how beings fare in accordance with their karma thus:

“These beings who engaged in misconduct by body, speech, and mind, who reviled the noble ones, held wrong view, and undertook karma based on wrong view, for that reason with the break-up of the body, after death, are reborn in the plane of misery, an unfortunate destination, in the lower world, among the hell-beings.

“These beings who engaged in good conduct by body, speech, and mind, who did not revile the noble ones, held right view, and undertook karma based on right view, for that reason with the break-up of the body, after death, are reborn in a good destination, in a heavenly world, among the gods.”

That is how the bodhisattva, the Blessed One, while dwelling in Uruvelā on the bank of the Nerañjarā river at the root of the Bodhi tree, always composed, and dwelling devoted to the development of the qualities that lead to Awakening, in the middle watch of the night wielded the knowledge of the divine eye.

Then the bodhisattva, the Blessed One, dwelling at Uruvelā (…as before, up until…) dwelling devoted.

In the last watch of the night he inclined his mind to direct knowledge: the realisation of the knowledge of the encompassing of mind.

He understood in accordance with reality the thoughts and examinations in the minds of other beings and persons with his mind. He understood in accordance with reality mind with lust as mind with lust; he understood in accordance with reality mind without lust as mind without lust; he understood in accordance with reality mind with hatred or without hatred; with delusion or without delusion; distracted or contracted; lazy or energetic; restless or not restless; not peaceful or peaceful; in samādhi or not in samādhi; undeveloped or developed; unliberated or liberated.

That is how the bodhisattva, the Blessed One, while dwelling in Uruvelā on the bank of the Nerañjarā river at the root of the Bodhi tree, always composed, and dwelling devoted to the development of the qualities that lead to Awakening, in the last watch of the night wielded the knowledge of the encompassing of mind.

Then the bodhisattva, the Blessed One, dwelling at Uruvelā (…as before, up until…) dwelling devoted.

In the last watch of the night he inclined his mind to direct knowledge: the realisation of the knowledge of the ending of defilements.

He understood in accordance with reality, “This is the noble truth of suffering.” “This is the origin of suffering.” “This is the cessation of suffering.” He understood in accordance with reality, “This is noble truth of the way leading to the cessation of suffering.” When he knew and saw thus, his mind was liberated from the defilement of sensual desire, from the defilement of existence, and from the defilement of ignorance. When it was liberated there came the knowledge and vision, “I am liberated.” He understood, “Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming back to this existence.”

Thus the bodhisattva, the Blessed One, while dwelling in Uruvelā on the bank of the Nerañjarā river at the root of the Bodhi tree, having finished his task, having done what had to be done, being fully Awakened, attained the samādhi of the fire element.

1. Salutation by two Brahmas

Then two gods of Brahma’s retinue dwelling in the Brahma realm thought thus:

“The Buddha, the Blessed One, who is dwelling in Uruvelā on the bank of the Nerañjara river immediately after full Awakening, has attained the samādhi of the fire element. He has been seated for seven days in one posture without moving, and without being offered alms-food. What if we were to go there and each praise him with a verse?”

Then the two gods of Brahma’s retinue, like a strong man would bend his extended arm, or would extend his bended arm, vanished from the Brahma realm and appeared standing before the Blessed One.

Then one of the gods of Brahma’s retinue spoke this verse:

“Arise, O victor in battle,
Bringing your achievement of non-conflict, wander in the world,
Happy One, teach the Dharma!
There will be some who will understand the gem of the Dharma!”

The second god of Brahma’s retinue at that time spoke this verse:

“Arise, O victor in battle,
With pride gone, without conflict, wander in the world
Your mind is pure,
Like the full moon on the fifteenth day!”

Having spoken, the two gods of Brahma’s retinue vanished right there.

Then the Blessed One, having arisen from that samādhi, on that occasion spoke this verse:

“That which is sensual pleasure in the world
And that which is divine pleasure;
Compared to the pleasure of the ending of craving,
They are not worth a sixteenth part.

“Having put down a heavy burden,
One should not not take up another.
Taking up a burden is suffering,
Putting it down is pleasant.

“Having abandoned all craving,
With the ending of all fetters,
And the full understanding of all attachments,
One does not come to future existence.”

2. The first meal

The Buddha, the Blessed One sat for seven days in one posture without moving and without being offered alms-food, experiencing the rapture and bliss of liberation.

Now on that occasion the merchants Tripusa and Bhallika with five hundred wagons were travelling along that same road.

Then a god who was a former friend, relative, or companion of the merchants Tripusa and Bhallika, for their welfare thought thus:

“This Buddha, the Blessed One, dwells in Uruvelā on the bank of the Nerañjara river, at the root of the Bodhi tree soon after full Awakening, experiencing the rapture and bliss of liberation. The Buddha, the Blessed One has been seated for seven days in one posture without moving and without walking for alms-food. Therefore, should the merchants Tripusa and Bhallika be the first to offer alms-food, that would bring them benefit, welfare, and happiness for a long time. What if I, aiming at their happiness, encourage them to offer alms-food?”

Then that god, having pervaded the merchant’s caravan of wagons with light, said this to the merchants Tripusa and Bhallika:

“Merchants, merchants! This Buddha, the Blessed One, dwells in Uruvelā on the bank of the Nerañjara river, at the root of the Bodhi tree soon after full Awakening, experiencing the rapture and bliss of liberation. The Buddha, the Blessed One has been seated for seven days in one posture without moving and without being offered alms-food. Therefore, you should be the first to offer alms-food, which will bring you benefit, welfare, and happiness for a long time.”

Then the merchants Tripusa and Bhallika thought thus: “This Buddha cannot be an ordinary person, nor can this be an ordinary declaration of the Dharma, if even this god encourages us to offer alms-food to him, the Tathāgata, arahant, and fully Awakened Buddha.”

Then the merchants Tripusa and Bhallika took much rice-cake and honey-lumps to the Blessed One.

Having approached the Blessed One and bowed with their heads at his feet they stood at one side and said to him:

“Both of us, Venerable Sir, have prepared excellent alms-food, including much rice-cakes and honey-lumps, specially for the Blessed One. May the Blessed One accept out of compassion!”

Then the Blessed One thought thus: “If I were to accept alms-food from these with my own hands, this would be like the followers of other religions and would not be appropriate for me. What if I were to consider how the fully Awakened Buddhas of the past accepted alms-food for the welfare of beings?”

Gods declared to the Blessed One: “Venerable Sir, the fully Awakened Buddhas of the past accepted alms-food in a bowl, for the welfare of beings.” The Blessed One, extending his knowledge & vision, also knew that the fully Awakened Buddhas of the past accepted alms-food in a bowl, for the welfare of beings.

Then the Blessed One had need of a bowl.

3. The bowl

Then the Four Great Kings, knowing of the Blessed One’s need of a bowl, had four stone bowls made from a rock mountain, not crafted or finished by humans, clear, clean, odourless, and brought them to the Blessed One.

Having approached the Blessed One and bowed with their heads at his feet they stood at one side.

Standing at one side the Four Great Kings said this to the Blessed One:

“Here, Venerable Sir, knowing that the Blessed One had need of a bowl, we had four stone bowls made from a rock mountain, not crafted or finished by humans, clear, clean, odourless. May the Blessed One accept alms-food from the merchants Tripusa and Bhallika for the welfare of beings.”

Then the Blessed One thought thus: “If I were to accept a bowl from one of the Great Kings, the other three might change their minds. If I accept two or three, the others might change their minds. Why do I not accept the bowls from all four of the Great Kings and transform them into one?”

Then the Blessed One, having accepted bowls from the Four Great Kings transformed them into one.

Then the Blessed One accepted alms-food from the merchants Tripusa and Bhallika for the welfare of beings.

Then the merchants Tripusa and Bhallika addressed the Blessed One:

“Venerable Sir, we go for refuge to the Buddha, we go for refuge to the Dharma, and we go for refuge to that Sangha that will come to be in the future.”

Then the Blessed One spoke the following in appreciation of the gift of the merchants Tripusa and Bhallika:

Meritorious deeds have a happy result
And wishes are fulfilled.
Swiftly, one attains
Ultimate peace, Nirvāṇa.

Even the gods of Māra’s retinue
Are not able to prevent
One who has made merit
From reaching heaven beyond.

If, making an effort, with noble wisdom, generous,
Clearly seeing, he easily makes an end of suffering.

Then, after the Blessed One had spoken his appreciation, the merchants Tripusa and Bhallika bowed with their heads at the Blessed One’s feet and left.

4. The Buddha’s illness and the request of Māra

Then the Blessed One, after taking the alms-food from the merchants Tripusa and Bhalika ate his meal in that place.

Then the Blessed One became sick with a wind-ailment from the honey-lumps.

Then Māra the wicked, knowing that the Blessed One had become sick with a wind-ailment, approached him, bowed with his head at the Blessed One’s feet and said to him:

“Attain final Nirvāṇa, Blessed One! It is time for the Happy One’s final Nirvāṇa!”

“Wicked One, I will not attain final Nirvāṇa until I have disciples who are clever, skilled, wise, competent to refute with Dharma the doctrines of others that arise from time to time, competent and accomplished to teach with their own words the monks, nuns, laymen, and laywomen so that my spiritual path will be extensive, for the many-folk, widespread, rightly elucidated for gods and men.”

Then Māra the wicked—sad, disappointed and remorseful—vanished right there.

5. Sakka cures the Buddha

Then Sakka the Ruler of Gods, knowing that the Blessed One had become sick with a wind-ailment, fetched from the great Dharītakī grove, in the vicinity of the rose-apple tree after which this continent of Jamudīpa is named, a medicinal fruit endowed with colour and fragrance, and brought it to the Blessed One. Having bowed with his head at the Blessed One’s feet he stood at one side.

Standing at one side Sakka the Ruler of Gods said this to the Blessed One: “Here, Venerable Sir, knowing that the Blessed One had become sick with a wind-ailment, I fetched from the great Dharītakī grove, in the vicinity of the rose-apple tree after which this continent of Jamudīpa is named, a medicinal fruit endowed with colour and fragrance. May the Blessed One eat it. Having eaten it the wind will calm down and the sickness due to wind-ailment will be settled.”

After the Blessed One ate it the wind became calm and the sickness due to wind-aliment became settled. Then the Blessed One became more comfortable and at ease.

6. Mucalinda the Dragon King

Then the Blessed One, having dwelt as long as he wished at the root of the Bodhi tree, approached the dwelling of Mucalinda the Dragon King. Then he sat cross-legged at the root of a certain tree, his body erect, and established presence of mindfulness.

Now, on that occasion a seven-day storm arose out of season at the dwelling of Mucalinda the Dragon King.

Then Mucalinda the Dragon King, knowing that a seven-day storm had arisen out of season came out from his dwelling, circled the Blessed One seven times and raised a great hood over his head, thinking: “For these seven days, may the Blessed One not be cold, or hot, and may the flies, mosquitoes, wind, heat, and crawling things not torment the Blessed One’s body.”

Then when Mucalinda the Dragon King knew that the seven days had passed he withdrew his body from protecting the Blessed One. He adorned himself with bracelets, earrings, colourful garlands and make-up, then he approached the Blessed One with his hands in añjali and said:

“For these seven days, I hope the Blessed One was not cold, or hot, and that the flies, mosquitoes, wind, heat, and crawling things did not torment the Blessed One’s body.”

Then the Blessed One at that time spoke this verse:

“Pleasant is seclusion and contentment
For one who sees, having heard the Dharma.
Non-conflict is pleasant in the world,
Restraint regarding living creatures.

“Pleasant is dispassion in the world,
Having transcended sensual pleasures.
For one who has dispelled the conceit ‘I am’,
This indeed is the greatest pleasure.”

…

7. Dependent origination

Then the Blessed One, having dwelt as long as he wished at the dwelling of Mucalinda the Dragon King, approached the root of the Bodhi tree.

Having approached the place where he had overcome craving, he sat cross-legged, set his body erect and established presence of mindfulness. For seven days he remained in one posture without moving and scrutinised the twelve-factored dependent origination in forward and reverse order.

That is to say: when this is, that is; due to the arising of this, that arises. That is to say: ignorance is the condition for volitional activities; volitional activities are the condition for consciousness; consciousness is the condition for name-&-form; name-&-form is the condition for the six sense fields; the six sense-fields are the condition for contact; contact is the condition for feeling; feeling is the condition for craving; craving is the condition for grasping; grasping is the condition for existence; existence is the condition for birth; birth is the condition for old age and death, sorrow, lamentation, pain, dejection, and anguish. Such is the origin of this entire mass of suffering.

“That is to say: when this is not, that is not; due to the cessation of this, that ceases. That is to say: due to the cessation of ignorance, volitional activities cease; due to the cessation of volitional activities, consciousness ceases; due to the cessation of consciousness, name-&-form cease; due to the cessation of name-&-form, the six sense-fields cease; due to the cessation of the six sense-fields, contact ceases; due to the cessation of contact, feeling ceases; due to the cessation of feeling, craving ceases; due to the cessation of craving, grasping ceases; due to the cessation of grasping, existence ceases; due to the cessation of existence, birth ceases; due to the cessation of birth, old age and death cease, sorrow, lamentation, pain, dejection, and anguish cease. Such is the cessation of this entire mass of suffering.”

Then the Blessed One, after seven days had passed, arose from that samādhi and at that time spoke this verse:

“When Dharmas become clear
To the ardent brahman in jhāna,
Then his doubts all vanish
When he understands Dharmas and their cause.

When Dharmas become clear
To the ardent brahman in jhāna,
Then his doubts all vanish,
When he understands suffering and its cause.

“When Dharmas become clear
To the ardent brahman in jhāna,
Then his doubts all vanish,
When he arrives at the ending of feelings.

“When Dharmas become clear
To the ardent brahman in jhāna,
Then his doubts all vanish,
When he arrives at the ending of conditions.

“When Dharmas become clear
To the ardent brahman in jhāna,
Then his doubts all vanish,
When he arrives at the ending of defilements.

“When Dharmas become clear
To the ardent brahman in jhāna,
He remains, illuminating the whole world,
Like the sun that lights up the sky.

“When Dharmas become clear
To the ardent brahman in jhāna,
He remains, dispelling Māra’s army,
Awake, freed from fetters.”

8. The invitation of Brahmā to teach

Then the Blessed One thought thus:

“This Dharma attained by me is profound, appears profound, hard to see, hard to understand, beyond the reach of reason, refined, subtle, comprehensible only by the wise.

If I were to teach this to others they would not understand. That would be disturbing and wearisome, stressful for me, and my heart would not be uplifted. Why don’t I dwell alone in wilderness and forest lands, devoted to my own happiness in this very life?”

And the mind of the Blessed One inclined towards inactivity and not teaching the Dharma.

Now, on that occasion Brahmā Sabhāpati thought thus:

“The world will perish! The world is doomed! For Tathāgatas, arahants, fully Awakened Buddhas only rarely arise in the world, like the flowers of the udumbara; but right now the Blessed Ones mind inclines towards inactivity, not to teaching the Dharma. What if I were to approach him with an invitation?”

Then Brahmā Sabhāpati, like a strong man would bend his extended arm, or would extend his bended arm, vanished from the Brahma realm and appeared standing before the Blessed One.

Then Brahmā Sabhāpati at that time spoke this verse:

“Before now among the Magadhans
An impure teaching has appeared, a defiled understanding.
Throw open the doors of the deathless!
Speak the Dharma of unsullied understanding!”

Then the Blessed One at that time spoke this verse:

“Hard it was to attain
The destruction of faults, Brahmā.
By those overcome with lust for existence
This Dharma is not easily understood.

“This path goes against the stream
Profound, hard to see.
Those sullied with lust do not see
Obscured by that mass of darkness.”

“There are, Venerable Sir, beings who are born and grow up in the world with sharp faculties, with mediocre faculties, and with weak faculties; with their own nature, quick to understand, and of little dust, with little dust in their eyes, who will perish through not hearing the Dharma. Teach the Dharma, Blessed One! Teach the Dharma, Happy One! There will be those who understand the Dharma.”

Then the Blessed One thought thus: “Why don’t I survey the world with my own Buddha’s Eye?”

The Blessed One looked with his own Buddha’s Eye and surveyed the world. There were beings who are born and grew up in the world with sharp faculties, with mediocre faculties, and with weak faculties; with their own nature, quick to understand, and of little dust, with little dust in their eyes, who will perish through not hearing the Dharma. When he saw this he was overwhelmed with a great compassion for beings.

And Blessed One at that time spoke this verse:

“Wide open is the door to the Deathless!
May those who wish to hear rejoice in faith!
Expecting it would be wearisome I did not speak
This excellent Dharma to humanity, Brahmā.”

Then Brahmā Sabhāpati thought thus: “The Blessed One will teach the Dharma! The Happy One will teach the Dharma!” Knowing this, pleased and content, with mind elated, enraptured, and happy, he bowed with his head at the Blessed One’s feet, circled him three times keeping him on the right, then vanished right there.

9. Deciding who first to teach

Then the Blessed One thought thus: “To whom should I first teach the Dharma?”

Then the Blessed One thought thus: “Why don’t I first teach the Dharma to Ārāḍa Kālāma, who was my former teacher? That would be the highest worship, the highest respect, the highest thought of appreciation and faith!”

Then a god announced to the Blessed One: “Ārāḍa Kālāma passed away seven days ago.”

Also, the Blessed One extending his knowledge and vision knew: “Ārāḍa Kālāma passed away seven days ago.”

Then the Blessed One thought thus: “Alas, it is a great loss for Ārāḍa Kālāma that he has passed away without hearing this Dharma and Vinaya. If he had heard this Dharma and Vinaya he would have understood.”

Then the Blessed One thought thus: “To whom should I first teach the Dharma?” And then the Blessed One thought thus: “Why don’t I first teach the Dharma to Udraka Rāmaputra, who was my former teacher? That would be the highest worship, the highest respect, the highest thought of appreciation and faith!”

Then a god announced to the Blessed One: “Good sir, Udraka Rāmaputra passed away last night.”

Also, the Blessed One extending his knowledge and vision knew: “Udraka Rāmaputra passed away last night.” And then the Blessed One thought thus: “Alas, it is a great loss for Udraka Rāmaputra that he has passed away without hearing this Dharma and Vinaya. If he had heard this Dharma and Vinaya he would have understood.”

Then the Blessed One thought thus: “To whom should I first teach the Dharma?” Then the Blessed One thought thus: “Why don’t I first teach the Dharma to the five monks? Formerly, when I was devoted to the practice of painful striving, they attended me with affection and respect.”

Then the Blessed One thought thus: “Where are the five monks living now?” The Blessed One saw with the divine eye that is purified and surpasses the human that the five monks were living in Benares in the Sage’s Resort at the Deer Park.

Having dwelt as long as he wished at the root of the Bodhi tree he wandered towards Benares, the city of the Kāśīs.

Meeting with Upaga the wanderer

Now, on that occasion the Ājīvaka wanderer Upaga was travelling on the same road. He saw the Blessed One coming in the distance and said to him:

“Venerable Gotama, your faculties are clear, the colour of your face is pure, and the colour of your skin is bright. Who is the Venerable Gotama’s teacher? Dedicated to whom did you go forth? Whose Dharma do you proclaim?”

The Blessed One at that time spoke this verse:

“I have no teacher at all,
And I can see no equal.
Alone in the world I am Awakened
I attained the highest Awakening.

“All I have overcome, all I know,
All dharmas do not smear me.
All is abandoned, from all fears I am free:
Having directly known for myself, who should I be dedicated to?

“To whom should I be dedicated, since I am without equal or compare,
Myself striving I attained awakening.
The Tathāgata is the teacher of gods and men,
All-knowing, attained to all power.

“I am the worthy one in the worlds,
I am the unexcelled in the worlds.
In the worlds with their gods,
I am the Victor, overcomer of Māra.”

“Does the Venerable Gautama say, ‘Victor’?”

“A victor like me is unknown,
Who has attained the ending of defilements.
Wicked dharmas are defeated by me,
Therefore, Upaga, I am the Victor.”

“Where are you going, Venerable Gautama?"

“I will go to Benares
Sounding the Drum of the Deathless
To roll forth the Wheel of Dharma
That cannot be rolled back in the world.

“Having understood the way of the world,
they proclaim not being [thus].
Buddhas are always peaceful
Having crossed over attachment to the world.”

“You say you are a Victor, Venerable Gotama,” said the Ājīvaka wanderer Upaga, and walked down the road.

11. The middle way

Then the Blessed One wandered through the lands of Kāśī people until he arrived at Benares.

Now on that occasion the five monks were dwelling in Benares in the Sages’ Resort at the Deer Park.

The five monks saw the Blessed One coming in the distance. They agreed with each other that they would not make a nice seat and perform the duties for him, saying:

“Good sirs, the ascetic Gotama is a slacker, luxurious, of luxury livelihood, who has given up striving. These days he eats good food, rice and porridge with ghee and oil, and washes his body with clean water!

“If he approaches here we will not pay respects, nor bow, nor rise from our seats, nor invite him, nor even lay out a seat for him. We will merely say, ‘Here is a seat, Venerable Gotama, you may sit if you wish.’”

Nevertheless, when the Blessed One appeared approaching the five monks, the five monks were impressed by his glory, his radiance, and his gravitas. So rising from their seats, one laid out a seat, one set out water for washing the feet, one took his robe; and they said: “Sit, Master Gotama, your seat is prepared.”

Then the Blessed One, realising thus: “These foolish men have failed, and have done the duties for me,” sat down on the prepared seat.

Now, the five monks called the Blessed One by name, by family name, or as “Venerable”.

So the Blessed One addressed the five monks thus: “Monks, do not call the Tathāgata by name, or by family name, or as ‘Venerable’ (āyasmā).

“For what reason? If anyone calls the Tathāgata by name, by family name, or as “Venerable” that will be for a long time for the harm, ill, and suffering of that foolish man.”

They spoke thus: “Venerable Gotama, by means of your former way, practice, and tough life, you did not attain any dharma that transcends the human, any distinction of knowledge and vision, and a pleasant abiding. How can this be now that you have become slack, luxurious, of luxurious livelihood, and have given up striving; these days you even eat good food, rice and porridge with ghee and oil, and wash your body with clean water!”

Then the Blessed One said to the five monks: “Did you not notice, monks, that compared with before, the Tathāgata’s face is clear, his faculties are different?”

“Yes, Master Gotama.”

“Monks, there are two extremes that one gone forth should not cultivate nor develop nor practice. There is the attachment to sensual pleasure, which is low, vulgar, common, of ordinary people. And there is the devotion to self-torment, which is painful, ignoble, and pointless.

“Not approaching these two extremes, the middle way of practice creates vision, creates knowledge, creates peace, and leads to direct knowledge, awakening, and Nirvāṇa.

“What is the middle way of practice? The noble eightfold path, that is to say: right view, right motivation, right speech, right action, right livelihood, right effort, right mindfulness, and right samādhi as the eighth.”

The Blessed One was able to persuade the five monks from their unfortunate opinion. He taught the two of the five monks who ate first, while three entered the village for alms. The six of them ate what the three brought back.

And the Blessed One taught the three of the five monks who ate last, while two entered the village for alms. The six of them ate what the three brought back. The Tathāgata ate right away, before noon.

12. The rolling forth of the Wheel of Dharma

The Blessed One addressed the five monks:

“‘This is the noble truth of suffering’, monks, regarding teachings not heard before by me, wisely attending, vision arose, knowledge arose, insight arose.

“‘This is the origin of suffering’, ‘This is the cessation of suffering’, ‘This is the way of practice leading to the cessation of suffering’, monks, regarding teachings not heard before by me, wisely attending, vision arose, knowledge arose, insight arose.

“‘By direct knowledge that noble truth of suffering is to be fully known’, monks, regarding teachings not heard before by me, wisely attending, vision arose, knowledge arose, insight arose.

“‘By direct knowledge that noble truth of the origin of suffering is to be abandoned’, monks, regarding teachings not heard before by me, wisely attending, vision arose, knowledge arose, insight arose.

“‘By direct knowledge that noble truth of the cessation of suffering is to be witnessed’, monks, regarding teachings not heard before by me, wisely attending, vision arose, knowledge arose, insight arose.

“‘By direct knowledge that noble truth of the way of practice leading to the cessation of suffering is to be developed’, monks, regarding teachings not heard before by me, wisely attending, vision arose, knowledge arose, insight arose.

“‘By direct knowledge that noble truth of suffering has been fully known’, monks, regarding teachings not heard before by me, wisely attending, vision arose, knowledge arose, insight arose.

“‘By direct knowledge that noble truth of the origin of suffering has been abandoned’, monks, regarding teachings not heard before by me, wisely attending, vision arose, knowledge arose, insight arose.

“‘By direct knowledge that noble truth of the cessation of suffering has been witnessed’, monks, regarding teachings not heard before by me, wisely attending, vision arose, knowledge arose, insight arose.

“‘By direct knowledge that noble truth of the way of practice leading to the cessation of suffering has been developed’, monks, regarding teachings not heard before by me, wisely attending, vision arose, knowledge arose, insight arose.

“Monks, as long as, regarding these four noble truths, with their three phases and twelve aspects, vision did not arise, nor knowledge, nor realisation, nor insight, I was not liberated, freed, bondless, released, with changeless mind in this world with its gods, Māras, and Brahmās, with its ascetics and priests, in this generation with its gods and humans, and I did not claim to be awakened in the unexcelled supreme awakening.

“Monks, when, regarding these four noble truths, with their three phases and twelve aspects, vision arose, knowledge, realisation, and insight, I was liberated, freed, bondless, released, with changeless mind in this world with its gods, Māras, and Brahmās, with its ascetics and priests, in this generation with its gods and humans, and I claimed to be awakened in the unexcelled supreme awakening.”

13. Kauṇḍinya realises the Dharma

When this exposition of the Dharma was being spoken, the unsullied stainless vision of the principles of the teachings arose for Venerable Kauṇḍinya and 80,000 gods.

Then the Blessed One addressed Venerable Kauṇḍinya:

“Kauṇḍinya, do you fully understand the Dharma?”

“I fully understand, Blessed One.”

“Kauṇḍinya, do you fully understand the Dharma?”

“I fully understand, Happy One.”

The Dharma was fully understood by Venerable Kauṇḍinya, therefore Venerable Kauṇḍinya became known as “Ājñāta-Kauṇḍinya”.

The Dharma was fully understood by Venerable Kauṇḍinya. Thus the earth spirits uttered this resounding cry:

“Good sirs, in Benares, in the Sages’ Resort at the Deer Park, the Blessed One rightly set rolling forth the wheel of the Dharma, with its three phases and twelve aspects, which cannot be justly rolled back by any ascetic or priest or god or Māra or Brahmā or anyone in the world. It is for the welfare of the many-folk, the happiness of the many-folk, out of compassion for the benefit and welfare and happiness of the world, with its gods and humans. Thus the hosts of the gods will swell, while the hosts of the titans will dwindle.”

Having heard the cry of the earth spirits, the spirits of the rivers repeated the cry for the deities of the Four Great Kings, the Thirty-three, the Yāma, the Tuṣita, those who delight in creation, and those who wield power over the creations of others. In that moment, that second, that instant, the cry reached as far as the Brahmā realm.

The gods of Brahmā’s retinue uttered this resounding cry:

“Good sirs, in Benares, in the Sages’ Resort at the Deer Park, the Blessed One rightly set rolling forth the wheel of the Dharma, with its three phases and twelve aspects, which cannot be justly rolled back by any ascetic or priest or god or Māra or Brahmā or anyone in the world. It is for the welfare of the many-folk, the happiness of the many-folk, out of compassion for the benefit and welfare and happiness of the world, with its gods and humans. Thus the hosts of the gods will swell, while the hosts of the titans will dwindle.”

In Benares, in the Sages’ Resort at the Deer Park, the Blessed One set rolling forth the wheel of the Dharma, with its three phases and twelve aspects. Therefore this exposition of the Dharma is called “The Rolling Forth of the Wheel of Dharma”.

14. The four noble truths in detail

Then the Blessed One addressed the five monks:

“Monks, there are these four noble truths. What four?

“The noble truth of suffering, the origin of suffering, the cessation of suffering, and the noble truth of the way of practice leading to the cessation of suffering.

“What is the noble truth of suffering?

“Birth is suffering, old age is suffering, sickness is suffering, death is suffering; separation from the loved is suffering, association with the unloved is suffering; not getting what you want when you search for it is suffering; in brief, the five grasping aggregates are suffering. For the final knowledge of this the noble eightfold path should be developed.

“What is the noble truth of the origin of suffering?

“Craving that gives rise to future existence, which, together with delight and lust, delights here and there. For the abandoning of that the noble eightfold path should be developed.

“What is the noble truth of the cessation of suffering?

“The remainderless abandoning, relinquishment, destroying, ending, fading, cessation, stilling, and finishing of that very same craving that gives rise to future existence, which together with delight and lust, delights here and there. For the witnessing of that the noble eightfold path should be developed.

“What is the noble truth of the way of practice that leads to the cessation of suffering?

“The noble eightfold path, that is to say: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right samādhi. That should be developed.”

When this exposition of the Dharma was spoken Venerable Ājñāta-Kauṇḍinya’s mind was freed from defilements without grasping. And for the remainder of the five monks the unsullied, stainless vision of the principles of the teachings arose. So on that occasion there was one arahant in the world, with the Blessed One as the second.

15. The discourse on not-self

Then the Blessed One addressed the remainder of the five monks:

“Monks, form is not self. If form were self, then form would not lead to affliction and suffering, and one could have it of form, ‘May my form be thus, may my form not be thus.’

“But since, monks, form is not self, therefore form does lead to affliction and suffering, and one cannot have it of form, ‘May my form be thus, may my form not be thus.’

“And so on for feeling, perception, and volitional activities. Monks, consciousness is not self. If consciousness were self, then consciousness would not lead to affliction and suffering, and one could have it of consciousness, ‘May my consciousness be thus, may my consciousness not be thus.’

“But since, monks, consciousness is not self, therefore consciousness does lead to affliction and suffering, and one cannot have it of consciousness, ‘May my consciousness be thus, may my consciousness not be thus.’

“What do you think, monks, is form permanent or impermanent?” “Impermanent, Venerable Sir.”

“And further, is what is impermanent suffering or not?” “Suffering, Venerable Sir.”

“And further, is it suitable for the learned noble disciple to take as self what is impermanent, suffering, and subject to change: ‘This is mine, I am this, this is my self.’?”

“No, Venerable Sir.”

“And so are feeling, perception, volitional activities, or consciousness permanent or impermanent?”

“Impermanent, Venerable Sir.”

“And further, is what is impermanent suffering or not?”

“Suffering, Venerable Sir.”

“And further, is it suitable for the learned noble disciple to take as self what is impermanent, suffering, and subject to change: ‘This is mine, I am this, this is my self.’?”

“No, Venerable Sir.”

“Therefore, now, monks, whatever form of the past, future, or present, in oneself or outside, coarse or fine, inferior or superior, near or far, all one should see with right wisdom in accordance with reality, thus: ‘Not mine, not I am, not my self’.

“And so for whatever feeling, perception, or volitional activities. Whatever consciousness of the past, future, or present, in oneself or outside, coarse or fine, inferior or superior, near or far, all one should see with right wisdom in accordance with reality, thus: ‘Not mine, not I am, not my self’.

“When, monks, a learned noble disciple contemplates the five grasping aggregates as ‘That is not I, that is not mine’, thus contemplating they do not grasp at anything in the world. Not grasping they are not anxious. Not being anxious they become extinguished in themselves, and understand: ‘Birth for me is ended; the spiritual journey is complete; done is what needed to be done; there is no return to this state of existence.’

When this exposition of the Dharma was spoken the remainder of the five monks’ minds were freed from defilements without grasping. So on that occasion there were five arahants in the world, with the Blessed One as the sixth.

16. Yaśa goes for refuge

Now, on that occasion a certain son of a foremost family lived in Benares, named Yaśa. He enjoyed himself day after day entertained by music played entirely by women.

Then, worn out and overburdened by the entertainment, he fell asleep right there. And the women, too, worn out, wearied, and overburdened fell asleep right there.

During the night Yaśa the son of a foremost family woke from his sleep and saw all the women rolling about, losing their clothes, with hair dishevelled and arms scattered, nude, muttering.

When he saw this, his very own inner chamber appeared like a charnel ground. Then Yaśa the son of a foremost family got off the luxury bed, put on a pair of sandals bedecked with 100,000 jewels, and approached the door of his inner chamber. As he approached he made an utterance: “I am disgusted! I am distressed, good sir!” Thus non-humans opened the door and no sound came forth.

Then Yaśa the son of a foremost family approached the door of the house. As he approached he made an utterance: “I am disgusted! I am distressed, good sir!” Thus non-humans opened the door and no sound came forth.

Then Yaśa the son of a foremost family approached the door of the city. As he approached he made an utterance: “I am disgusted! I am distressed, good sir!” Thus non-humans opened the door and no sound came forth.

Then Yaśa the son of a foremost family went to the bank of the river Bārakāya.

Now, on that occasion the Blessed One was on the far shore of the river Bārakāya walking meditation on the walking path in the open outside the dwelling. Yaśa the son of a foremost family saw the Blessed One in the distance. Seeing him, he once more made an utterance: “I am disgusted, ascetic! I am distressed, ascetic!”

Then the Blessed One said to Yaśa the son of a foremost family: “Come, young man. This is not disgusting. This is not distressing.”

Then Yaśa the son of a foremost family on the bank of the river Bārakāya took off his pair of sandals bedecked with 100,000 jewels, crossed the river Bārakāya by means of a ford to the far shore, and approached the Blessed One.

He bowed down to the Blessed One’s feet and stood to one side. Then the Blessed One took Yaśa the son of a foremost family into his dwelling and sat on a prepared seat.

The Blessed One illuminated, roused, empowered, and encouraged Yaśa the son of a foremost family with talk on Dharma, which previous Buddhas and Blessed Ones who have passed away had taught, that is: talk on generosity, talk on ethics, talk on heaven, on the advantages and dangers of sensual pleasures; he explained in detail those things on the side of defilement and cleansing.

When the Blessed One saw his mind was firm, workable, gentle, free of hindrances; that he was able and capable to fully understand the special Dharma teaching, then he explained in detail the four noble truths which are the special Dharma teaching of the Buddha, the Blessed Ones, that is: suffering, origin, cessation, path.

Just as clean cloth free of blemishes will rightly take up the dye, in the same way Yaśa the son of foremost family in that very seat penetrated to the four noble truths, that is: suffering, origin, cessation, path.

Then Yaśa the son of a foremost family saw the Dharma, attained the Dharma, realised the Dharma, comprehended the Dharma; he crossed over doubt, was not dependent on another, not led by another, was attained to confidence in the Dharmas in the Teacher’s dispensation. Rising from his seat he arranged his robe over one shoulder and extended his hands in añjali towards the Blessed One and said:

“I am amazed, Venerable Sir, it is amazing! I go for refuge to the Blessed One and to the Dharma and to the Sangha of monks. I can be regarded from today until the day I die as a lay follower of faith who has gone for refuge for life.”

17. Yaśa’s father

A certain harem girl saw that Yaśa the young man was not in his own luxury bed. She went to the householder of that foremost family, and said: “Sir, please know that Yaśa the young man is not to be seen in his luxury bed.”

Then the householder of that foremost family thought: “May the young man not have been taken by thieves or bandits, and may he not have left on his own accord!” Realising this he sent horse-messengers in the four directions to look and he himself taking a lamp in his hand went with a man to the bank of the river Bārakāya.

The householder of that foremost family saw the sandals bedecked with 100,000 jewels that were left on the bank of the river Bārakāya, and again he thought: “May the young man not have been taken by thieves or bandits, and may he not have left on his own accord! And may the young man not have crossed the river Bārakāya by means of a ford.”

Then the householder of that foremost family crossed over the river Bārakāya by means of that very same ford and approached the Blessed One.

The Blessed One saw the householder of that foremost family in the distance, and he further thought: “Why don’t I perform an act of psychic potency such that the householder of that foremost family does not see Yaśa the son of the foremost family, even though he is seated right here?”

Then the Blessed One performed an act of psychic potency such that the householder of that foremost family did not see Yaśa the son of the foremost family, even though he was seated right there.

Then the householder of the foremost family approached the Blessed One and said:

“Has the Blessed One seen Yaśa the young man?”

“Well, householder, take a seat. It is possible that seated on this very seat you may see Yaśa the young man.”

Then the householder of that foremost family thought: “Surely the Blessed One has seen Yaśa the young man, since he said, ‘Well, householder, take a seat. It is possible that seated on this very seat you may see Yaśa the young man.’” Realising this he was delighted, overjoyed, elated, and overcome with rapture and happiness, so he bowed with his head at the Blessed One’s feet and sat at one side.

The Blessed One illuminated, roused, empowered, and encouraged the householder of that foremost family who was seated at one side with talk on Dharma, which previous Buddhas and Blessed Ones who have passed away had taught, that is: talk on generosity, talk on ethics, talk on heaven, on the advantages and dangers of sensual pleasures; he explained in detail those things on the side of defilement and cleansing. When the Blessed One saw his mind was firm, workable, gentle, free of hindrances; that he was able and capable to fully understand the special Dharma teaching, then he explained in detail the four noble truths which are the special Dharma teaching of the Buddha, the Blessed Ones, that is: suffering, origin, cessation, path. Just as clean cloth free of blemishes will rightly take up the dye, in the same way Yaśa the son of foremost family in that very seat penetrated to the four noble truths, that is: suffering, origin, cessation, path.

Then the householder of that foremost family saw the Dharma, attained the Dharma, realised the Dharma, comprehended the Dharma; he crossed over doubt, crossed over uncertainty, was not dependent on another, not led by another, was attained to confidence in the Dharmas in the Teacher’s dispensation. Rising from his seat he arranged his robe over one shoulder and extended his hands in añjali towards the Blessed One and said:

“I am amazed, Venerable Sir, it is amazing! I go for refuge to the Blessed One and to the Dharma and to the Sangha of monks. I can be regarded from today until the day I die as a lay follower of faith who has gone for refuge for life.”

Now while that Dharma exposition was being taught the unsullied, stainless vision of the principles of the teachings arose for that householder of that foremost family; and Yaśa the young man’s mind was freed from defilements without grasping.

Then the Blessed One relaxed that act of psychic potency and at that time spoke this verse:

“Enough is done to live the Dharma
As a tamed, peaceful, controlled, spiritual practitioner.
Having laid down the rod towards all living beings,
He is a priest, he is an ascetic, he is a monk.”

Then the householder of that foremost family said to Yaśa the young man:

“Come, young man, let us go home. Your mother is weary with lamenting.”

Then the Blessed One said his to the householder of that foremost family:

“What do you think, householder? Would one who has penetrated the four noble truths—suffering, origin, cessation, path—with the knowledge and the vision of one beyond training stay in a house or a home enjoying stored up possessions or enjoying sensual pleasures?”

“No, Venerable Sir.”

“Whereas you, householder, have penetrated the four noble truths—suffering, origin, cessation, path—with the knowledge and the vision of a trainee, Yaśa the young man has penetrated the four noble truths—suffering, origin, cessation, path—with the knowledge and the vision of one beyond training.”

“It is a gain, Venerable Sir, it is a great gain, for Yaśa the young man that he has penetrated the four noble truths—suffering, origin, cessation, path—with the knowledge and the vision of one beyond training.

“It would be good if the Blessed One with Yaśa as his accompanying ascetic would come to the home of my foremost family out of compassion.” The Blessed One consented in silence to the householder of that foremost family.

Knowing that the Blessed One had consented in silence, the householder of that foremost family bowed with his head at the Blessed One’s feet and left.

Now on that occasion there were six arahants in the world, with the Blessed One as seventh.

18. Visiting Yaśa’s home

Then, after that night had passed, the Blessed One went with Venerable Yaśa as his accompanying ascetic to the home of that householder of that foremost family.

Venerable Yaśa’s aunt and former partner saw the Blessed One in the distance.

Then they prepared a seat of the Blessed One, and said: “May the Blessed One sit on this prepared seat.” The Blessed One sat on that prepared seat.

Then Venerable Yaśa’s aunt and former partner bowed with the heads to the Blessed One’s feet and sat down at one side.

While seated at one side the Blessed One illuminated, roused, empowered, and encouraged Venerable Yaśa’s aunt and former partner with talk on Dharma, which previous Buddhas and Blessed Ones who have passed away had taught, that is: talk on generosity, talk on ethics, talk on heaven, on the advantages and dangers of sensual pleasures, on defilement and cleansing, on renunciation and seclusion, and the benefits on the side of cleansing; such Dharma talk he explained in detail.

When the Blessed One saw their minds were firm, workable, gentle, free of hindrances; that they were able and capable to fully understand the special Dharma teaching, then he explained in detail the four noble truths which are the special Dharma teaching of the Buddha, the Blessed Ones, that is: suffering, origin, cessation, path.

Just as clean cloth free of blemishes will rightly take up the dye, in the same way while Venerable Yaśa’s aunt and former partner were in that very seat they penetrated to the four noble truths, that is: suffering, origin, cessation, path.

Then Venerable Yaśa’s aunt and former partner saw the Dharma, attained the Dharma, realised the Dharma, comprehended the Dharma; they crossed over doubt, crossed over uncertainty, were not dependent on another, not led by another, were attained to confidence in the Dharmas in the Teacher’s dispensation. Rising from their seats they arranged his robe over one shoulder and extended their hands in añjali towards the Blessed One and said:

“We are amazed, Venerable Sir, it is amazing! We go for refuge to the Blessed One and to the Dharma and to the Sangha of monks. We can be regarded from today until the day we die as lay followers of faith who have gone for refuge for life.”

Then the Blessed One, having illuminated, roused, empowered, and encouraged Venerable Yaśa’s aunt and former partner with talk on Dharma, rose from his seat and departed.

19.1 The going forth of Pūrṇa, Vimala, Gavāṃpati, and Subāhu

The sons of the second, third, fourth, and fifth families of Benares—Pūrṇa, Vimala, Gavāṃpati, and Subāhu—heard that Yaśa the son of the foremost family had shaved off his hair and beard, put on the dyed robe, and had rightly gone forth from the home life into homelessness.

They thought: “This Buddha cannot be any ordinary person, nor can this be an ordinary declaration of the Dharma, if Yaśa the son of the foremost family, so delicate and refined, after hearing the Dharma has shaved off his hair and beard, put on the dyed robe, and has rightly gone forth from the home life into homelessness.”

Then the sons of the second, third, fourth, and fifth families—Pūrṇa, Vimala, Gavāṃpati, and Subāhu—approached the Blessed One, bowed with their heads at his feet and stood to one side.

Standing at one side, Pūrṇa, Vimala, Gavāṃpati, and Subāhu said to the Blessed One:

“Venerable Sir, we wish to gain the going forth, the full entrance to monkhood in the well-proclaimed Dharma and Vinaya. We would live the spiritual life in the presence of the Blessed One.”

“Venerables, you have gained the the going forth, the full entrance to monkhood in the well-proclaimed Dharma and Vinaya. Now that you have gone forth, Venerables, you should dwell alone, withdrawn, heedful, ardent, and resolute.”

Dwelling alone, withdrawn, heedful, ardent, and resolute, they realised in this very life with their own direct knowledge and entered into the unexcelled culmination of the spiritual life for the sake of which those sons of families shaved off their hair and beards and put on the dyed robe, rightly going forth from the home life to homelessness. They understood that: “Birth is ended, the spiritual life is fulfilled, done is what had to be done, there is no return to this existence.”

Now on that occasion there were ten arahants in the world, with the Blessed One as eleventh.

20. The going forth of 50 village lads

Fifty most excellent village lads heard that Yaśa the son of the foremost family, and the sons of the second, third, fourth, and fifth families—Pūrṇa, Vimala, Gavāṃpati, and Subāhu—had shaved off their hair and beard, put on the dyed robe, and had rightly gone forth from the home life into homelessness.

They thought: “This Buddha cannot be any ordinary person, nor can this be an ordinary declaration of the Dharma, if Yaśa, Pūrṇa, Vimala, Gavāṃpati, and Subāhu, so delicate and refined, after hearing the Dharma has shaved off his hair and beard, put on the dyed robe, and had rightly gone forth from the home life into homelessness.”

They approached the Blessed One, bowed with their heads at his feet and sat to one side.

Seated at one side, the fifty most excellent village lads said to the Blessed One:

“Venerable Sir, we wish to gain the going forth, the full entrance to monkhood in the well-proclaimed Dharma and Vinaya. We would live the spiritual life in the presence of the Blessed One.”

“Venerables, you have gained the the going forth, the full entrance to monkhood in the well-proclaimed Dharma and Vinaya. Now that you have gone forth, Venerables, you should dwell alone, withdrawn, heedful, ardent, and resolute.”

Dwelling alone, withdrawn, heedful, ardent, and resolute, they realised in this very life with their own direct knowledge and entered into the unexcelled culmination of the spiritual life for the sake of which those sons of families shaved off their hair and beards and put on the dyed robe, rightly going forth from the home life to homelessness. They understood that: “Birth is ended, the spiritual life is fulfilled, done is what had to be done, there is no return to this existence.”

Now on that occasion there were sixty arahants in the world, with the Blessed One as sixty-first.

The Buddha encourages the monks to travel, and sets out for Uruvelā

Then the Blessed One addressed the monks: “Monks, I am freed from all snares, both human and divine. You too are freed from all snares, both human and divine. Wander, monks, for the welfare of the many-folk, for the happiness of the many-folk, out of compassion for the benefit of the world, for the welfare and happiness of gods and men. Let not two go by the one road! Also, I will go to Uruvelā, to the village of Senāyana.”

Then Māra the wicked thought: “The Blessed One has addressed the monks thus: ‘Monks, I am freed from all snares, both human and divine. You too are freed from all snares, both human and divine. Wander, monks, for the welfare of the many-folk, for the happiness of the many-folk, out of compassion for the benefit of the world, for the welfare and happiness of gods and men. Let not two go by the one road! Also, I will go to Uruvelā, to the village of Senāyana.’ What if I were to approach him and create a vision?”

Then Māra the wicked transformed his body into the appearance of a student and approached the Blessed One.

Having approached at that time he spoke this verse:

“Unfreed, he perceives he is free,
How can he imagine he is free?
You are tied with great ties!
Ascetic, you will not escape me!”

Then the Blessed One thought thus: “Māra the wicked has approached me and created a vision.” Knowing this, the Blessed One at that time spoke this verse:

“I am free from all snares,
Both human and divine.
I know you, wicked one!
You are destroyed right here, terminator!”

Then Māra the wicked thought: “The ascetic Gotama knows me by encompassing my mind with his.” Realising this, sad, depressed, and remorseful, he vanished right there.

The Blessed One addressed the monks once more: “Monks, I am freed from all snares, both human and divine. You too are freed from all snares, both human and divine. Wander, monks, for the welfare of the many-folk (…as before, up until…) Also, I will go to Uruvelā, to the village of Senāyana.”

“Yes, Venerable Sir”, those monks assented to the Blessed One, and departed to wander the nations.