MN 85. Bodhirājakumārasuttaṁ
The Discourse to Prince Bodhi

[8. Finding the Right Path]



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Tassa mayhaṁ, Rājakumāra, etad-ahosi:
Then, Prince, this occurred to me:

‘Abhijānāmi kho panāhaṁ Pitu Sakkassa kammante,
‘But I recall that while my Sakyan Father was at work,

sītāya jambucchāyāya nisinno,
while I was sitting in the cool of the shade of the Rose-Apple tree,

vivicceva kāmehi, vivicca akusalehi dhammehi,
quite secluded from sense desires, secluded from unwholesome things,

savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ,
having thinking, reflection, and the happiness and rapture born of seclusion,

paṭhamaṁ jhānaṁ upasampajja viharitā.
I dwelt having attained the first absorption.

Siyā nu kho eso maggo Bodhāyā?’ ti
I wonder if this is the path to Awakening?’

 

Tassa mayhaṁ, Rājakumāra, satānusāri viññāṇaṁ ahosi:
Then to me, Prince, in conformity with that recollection I became conscious:

‘Eseva BJT: Eso va.01 maggo Bodhāyā.’ ti
‘This is the path to Awakening.’

Tassa mayhaṁ, Rājakumāra, etad-ahosi:
Then, Prince, this occurred to me:

‘Kiṁ nu kho ahaṁ tassa sukhassa bhāyāmi?
‘Why am I afraid of that pleasure?

Yaṁ taṁ sukhaṁ aññatreva,
That pleasure is one thing,

kāmehi aññatra akusalehi dhammehī.’ ti
and unwholesome sensual pleasures are another thing.’

Tassa mayhaṁ, Rājakumāra, etad-ahosi:
Then, Prince, this occurred to me:

‘Na kho ahaṁ tassa sukhassa bhāyāmi.
‘I am not afraid of that pleasure.

Yaṁ taṁ sukhaṁ aññatreva,
That pleasure is one thing,

kāmehi aññatra akusalehi dhammehī.’ ti
and unwholesome sensual pleasures are another thing.’

Tassa mayhaṁ, Rājakumāra, etad-ahosi:
Then, Prince, this occurred to me:

‘Na kho taṁ sukaraṁ sukhaṁ adhigantuṁ
‘It is not easy to attain that pleasure

evaṁ adhimattakasimānaṁ pattakāyena,
with the body so excessively emaciated,

Yaṁ nūnāhaṁ oḷārikaṁ āhāraṁ āhāreyyaṁ odanakummāsan?’-ti
what if I were to take gross food, boiled rice and milk?’

So kho ahaṁ, Rājakumāra, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ.
Then, Prince, I took gross food, boiled rice and milk.

Tena kho pana maṁ, Rājakumāra, samayena
But at that time, Prince,

pañcavaggiyā bhikkhū paccupaṭṭhitā honti:
the group-of-five monks were present,

‘Yaṁ kho samaṇo Gotamo Dhammaṁ adhigamissati, taṁ no ārocessatī.’ ti
thinking: ‘This ascetic Gotama will attain Dhamma, and he will inform us.

Yato kho ahaṁ, Rājakumāra, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ,
When, Prince, I took gross food, boiled rice and milk,

atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṁsu:
then the group-of-five monks being disgusted, left me,

‘Bāhuliko ChS: Bāhulliko.02 samaṇo Gotamo, padhānavibbhanto, āvatto bāhullāyā.’ ti
thinking: ‘This ascetic Gotama is given to luxury, he has forsaken the striving, he has gone back to luxury.’

 

So kho ahaṁ, Rājakumāra, oḷārikaṁ āhāraṁ āhāretvā balaṁ gahetvā,
Then, Prince, having taken gross food and regained strength,

vivicceva kāmehi vivicca akusalehi dhammehi,
quite secluded from sense desires, secluded from unwholesome things,

savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ,
having thinking, reflection, and the happiness and rapture born of seclusion,

paṭhamaṁ jhānaṁ upasampajja vihāsiṁ.
I dwelt having attained the first absorption.

 

Vitakkavicārānaṁ vūpasamā,
With the ending of thinking, and reflection,

ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ,
with internal clarity, and one-pointedness of mind,

avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ,
being without thinking, without reflection, having the happiness and rapture born of concentration,

dutiyaṁ jhānaṁ upasampajja vihāsiṁ.
I dwelt having attained the second absorption.

 

Pītiyā ca virāgā upekkhako ca vihāsiṁ,
With the fading away of rapture I dwelt equanimous,

sato ca sampajāno, sukhañ-ca kāyena paṭisaṁvedesiṁ,
mindful, clearly knowing, experiencing happiness through the body,

yaṁ taṁ Ariyā ācikkhanti:
about which the Noble Ones declare:

‘Upekkhako satimā sukhavihārī,’ ti
“He lives pleasantly, mindful, and equanimous,”

tatiyaṁ jhānaṁ upasampajja vihāsiṁ.
(thus) I dwelt having attained the third absorption.

 

Sukhassa ca pahānā, dukkhassa ca pahānā,
Having given up pleasure, given up pain,

pubbeva somanassadomanassānaṁ atthaṅgamā,
and with the previous disappearence of mental well-being and sorrow,

adukkhaṁ asukhaṁ ChS: adukkham-asukhaṁ; sandhi form.03 upekkhāsatipārisuddhiṁ,
without pain, without pleasure, and with complete purity of mindfulness owing to equanimity,

catutthaṁ jhānaṁ upasampajja vihāsiṁ.
I dwelt having attained the fourth absorption.

 

So evaṁ samāhite citte, parisuddhe pariyodāte,
Then with a mind well-concentrated, and complete purity that comes from a cleansed mind,

anaṅgaṇe vigatūpakkilese mudubhūte kammaniye, ṭhite āneñjappatte,
being passionless, free of defilements, malleable, workable, steady, impertubable,

pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ.
I directed my mind to knowledge and recall of previous existences.

So anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ:
I recollected various previous existences, such as:

ekam-pi jātiṁ, dve pi jātiyo, tisso pi jātiyo, catasso pi jātiyo, pañca pi jātiyo,
one life, two lives, three lives, four lives, five lives,

dasa pi jātiyo, visam-pi jātiyo, tiṁsam-pi jātiyo, cattārīsam-pi jātiyo,
ten lives, twenty lives, thirty lives, forty lives,

paññāsam-pi jātiyo, jātisatam-pi, jātisahassam-pi, jātisatasahassam-pi,
fifty lives, a hundred lives, a thousand lives, a hundred thousand lives,

aneke pi saṁvaṭṭakappe, aneke pi vivaṭṭakappe, aneke pi saṁvaṭṭavivaṭṭakappe:
innumerable aeons of devolution, innumerable aeons of evolution, innumerable aeons of devolution and evolution:

amutrāsiṁ evaṁnāmo, evaṁgotto, evaṁvaṇṇo, evam-āhāro,
in such and such a place I had this name, this family, this class, this food,

evaṁsukhadukkhapaṭisaṁvedī evam-āyupariyanto;
this experience of pleasure and pain, this life term;

so tato cuto amutra udapādī,
passing away from there I arose in another state of existence,

tatrāpāsiṁ evaṁnāmo, evaṁgotto, evaṁvaṇṇo, evam-āhāro,
and in that place I had this name, this family, this class, this food,

evaṁsukhadukkhapaṭisaṁvedī evam-āyupariyanto,
this experience of pleasure and pain, this life term,

so tato cuto idhupapanno ti,
and passing away from there I arose here,

iti sākāraṁ sa-uddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.
and so with their characteristics and with their details I recollected my various previous existences.

Ayaṁ kho me, Rājakumāra, rattiyā paṭhame yāme, paṭhamā vijjā adhigatā,
This to me, Prince, in the first watch of the night, was the first knowledge I attained,

avijjā vihatā, vijjā uppannā,
ignorance was abandoned, knowledge arose,

tamo vihato, āloko uppanno,
darkness was abandoned, light arose,

yathā taṁ appamattassa ātāpino pahitattassa viharato.
as I was living heedful, ardent, and resolute in this way.

 

So evaṁ samāhite citte, parisuddhe pariyodāte,
Then with a mind well-concentrated, and complete purity that comes from a cleansed mind,

anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte,
being passionless, free of defilements, malleable, workable, steady, impertubable,

sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ.
I directed my mind to knowledge of the passing away and rearising of beings.

So dibbena cakkhunā visuddhena atikkantamānusakena
With the divine eye which is purified and surpasses that of (normal) men

satte passāmi cavamāne upapajjamāne,
I saw the passing away and arising of beings,

hīne paṇīte, suvaṇṇe dubbaṇṇe, sugate duggate,
inferior, superior, beautiful, ugly, in a good destiny, in a bad destiny,

yathākammūpage satte pajānāmi:
and I knew beings arise according to their (good and bad) actions:

Ime vata bhonto sattā kāyaduccaritena samannāgatā,
Those venerables who are endowed with bad bodily conduct,

vacīduccaritena samannāgatā, manoduccaritena samannāgatā,
endowed with bad verbal conduct, endowed with bad mental conduct,

ariyānaṁ upavādakā, micchādiṭṭhikā micchādiṭṭhikammasamādānā,
who blamed the noble ones, were ones of wrong view, and undertook deeds based on wrong view,

te kāyassa bhedā, paraṁ maraṇā,
at the break-up of the body, after death,

apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā,
arise in the lower world, in an unfortunate destiny, in the fall, in the nether regions,

ime vā pana bhonto sattā kāyasucaritena samannāgatā
and those venerables who are endowed with good bodily conduct,

vacīsucaritena samannāgatā manosucaritena samannāgatā
endowed with good verbal conduct, endowed with good mental conduct,

ariyānaṁ anupavādakā, sammādiṭṭhikā, sammādiṭṭhikammasamādānā,
who did not blame the noble ones, were ones of right view, and undertook deeds based on right view,

te kāyassa bhedā, paraṁ maraṇā,
at the break-up of the body, after death,

sugatiṁ saggaṁ lokaṁ upapannā ti.
arise in a good destiny, a heavenly world.

Ayaṁ kho me, Rājakumāra, rattiyā majjhime yāme dutiyā vijjā adhigatā,
This to me, Prince, in the middle watch of the night, was the second knowledge I attained,

avijjā vihatā, vijjā uppannā,
ignorance was abandoned, knowledge arose,

tamo vihato, āloko uppanno,
darkness was abandoned, light arose,

yathā taṁ appamattassa ātāpino pahitattassa viharato.
as I was living heedful, ardent, and resolute in this way.

 

So evaṁ samāhite citte, parisuddhe pariyodāte,
Then with a mind well-concentrated, and complete purity that comes from a cleansed mind,

anaṅgaṇe vigatūpakkilese mudubhūte kammaniye, ṭhite āneñjappatte,
being passionless, free of defilements, malleable, workable, steady, impertubable,

āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ.
I directed my mind to knowledge about the destruction of the pollutants.

So: ‘Idaṁ dukkhan’-ti yathābhūtaṁ abbhaññāsiṁ,
I knew, as it really is: ‘This is suffering,’

‘Ayaṁ dukkhasamudayo’ ti yathābhūtaṁ abbhaññāsiṁ,
I knew, as it really is: ‘This is the arising of suffering,’

‘Ayaṁ dukkhanirodho’ ti yathābhūtaṁ abbhaññāsiṁ,
I knew, as it really is: ‘This is the cessation of suffering,’

‘Ayaṁ dukkhanirodhagāminī paṭipadā’ ti yathābhūtaṁ abbhaññāsiṁ.
I knew, as it really is: ‘This is the practice going to the cessation of suffering,’

‘Ime āsavā’ ti yathābhūtaṁ abbhaññāsiṁ,
I knew, as it really is: ‘These are pollutants,’

‘Ayaṁ āsavasamudayo’ ti yathābhūtaṁ abbhaññāsiṁ,
I knew, as it really is: ‘This is the arising of pollutants,’

‘Ayaṁ āsavanirodho’ ti yathābhūtaṁ abbhaññāsiṁ,
I knew, as it really is: ‘This is the cessation of pollutants,’

‘Ayaṁ āsavanirodhagāminī paṭipadā’ ti yathābhūtaṁ abbhaññāsiṁ.
I knew, as it really is: ‘This is the practice going to the cessation of pollutants,’

Tassa me evaṁ jānato evaṁ passato,
Then knowing in this way, seeing in this way,

kāmāsavā pi cittaṁ vimuccittha,
my mind was free from the pollutant of sensuality,

bhavāsavā pi cittaṁ vimuccittha,
my mind was free from the pollutant of (craving for) continued existence,

avijjāsavā pi cittaṁ vimuccittha.
my mind was free from the pollutant of ignorance.

Vimuttasmiṁ: ‘Vimuttam’-iti ñāṇaṁ ahosi.
In freedom there was the knowledge: ‘(This is) freedom,’

‘Khīṇā jāti,
‘Destroyed is (re)birth,

vusitaṁ brahmacariyaṁ,
accomplished is the spiritual life,

kataṁ karaṇīyaṁ,
done is what ought to be done,

nāparaṁ itthattāyā,’ ti abbhaññāsiṁ.’
there is no more of this mundane state,’ this I knew.

Ayaṁ kho me, Rājakumāra, rattiyā pacchime yāme tatiyā vijjā adhigatā,
This to me, Prince, in the last watch of the night, was the third knowledge I attained,

avijjā vihatā, vijjā uppannā,
ignorance was abandoned, knowledge arose,

tamo vihato, āloko uppanno,
darkness was abandoned, light arose,

yathā taṁ appamattassa ātāpino pahitattassa viharato.
as I was living heedful, ardent, and resolute in this way.