MN 85. Bodhirājakumārasuttaṁ
The Discourse to Prince Bodhi

[12. The Meeting at Isipatana]



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Atha khvāhaṁ, Rājakumāra, anupubbena cārikaṁ caramāno,
Then, Prince, while I was walking gradually on walking tour,

yena Bārāṇasī RTE adds yena here.01 Isipatanaṁ Migadāyo,
o I approached Bārāṇasī, Isipatana, the Deer Park,

yena pañcavaggiyā bhikkhū tenupasaṅkamiṁ.
and the group-of-five monks.

Addasaṁsu BJT, PTS: Addasāsuṁ, alternative form.02 kho maṁ, Rājakumāra,
o The group-of-five monks, Prince,

pañcavaggiyā bhikkhū dūrato va ChS omits va.03 āgacchantaṁ,
saw me coming from afar,

disvāna aññam-aññaṁ saṇṭhapesuṁ:
and after seeing (me), they resolved among themselves:

“Ayaṁ kho, PTS omits kho.04 āvuso, Samaṇo Gotamo āgacchati bāhuliko, RTE: bāhulliko, no doubt standardising with bāhullāya below.05
“This Ascetic Gotama who is coming, friends, is given to luxury,

padhānavibbhanto āvatto bāhullāya.
forsaking the striving he has gone back to luxury.

So neva abhivādetabbo na paccuṭṭhātabbo,
He should certainly not be worshipped or stood up for,

nāssa pattacīvaraṁ paṭiggahetabbaṁ,
nor should his bowl and robe be taken,

api ca kho āsanaṁ ṭhapetabbaṁ, sace ākaṅkhissati nisīdissatī.” ti
however, we can prepare a seat, if he wishes he will sit down.”

Yathā yathā kho ahaṁ, Rājakumāra, RTE adds: pañcavaggiye bhikkhū.06 upasaṅkamiṁ, BJT, PTS: upasaṅkamāmi? 07
As I approached, Prince,

tathā tathā pañcavaggiyā bhikkhū
the group-of-five monks

nāsakkhiṁsu sakāya katikāya saṇṭhātuṁ,
were unable to continue with their own agreement,

appekacce maṁ paccuggantvā, pattacīvaraṁ paṭiggahesuṁ,
and after coming out to meet me, some took my bowl and robe,

appekacce āsanaṁ paññāpesuṁ, ChS: paññapesuṁ, alternative form.08
some prepared the seat,

appekacce pādodakaṁ upaṭṭhapesuṁ. RTE: upaṭṭhāpesuṁ, alternative form.09
some placed the water (for washing) the feet.

Api ca kho maṁ nāmena ca āvusovādena ca samudācaranti.
Then they addressed me by name and with the word ‘friend’.

Evaṁ vutte RTE omits evaṁ vutte.10 ahaṁ, Rājakumāra, pañcavaggiye bhikkhū etad-avocaṁ:
When this was said, Prince, I said this to the group-of-five monks:

“Mā, bhikkhave, Tathāgataṁ
“Do not address the Gracious One, monks,

nāmena ca āvusovādena ca samudācarittha, ChS: samudācaratha, imperative where an aorist is expected.11
by name and by the word ‘friend’,

Arahaṁ, bhikkhave, Tathāgato Sammāsambuddho.
the Realised One, monks, is a Worthy One, a Perfect Sambuddha.

Odahatha, bhikkhave, sotaṁ,
Lend an ear, monks,

Amatam-adhigataṁ aham-anusāsāmi,
I will instruct you about the attainment of the Deathless,

ahaṁ Dhammaṁ desemi,
I will teach the Dhamma,

yathānusiṭṭhaṁ tathā RTE omits tathā.12 paṭipajjamānā,
(and) following the path as it has been preached,

na cirasseva, yassatthāya kulaputtā
after no long time in regard to that good for which young men of good family

sammad-eva agārasmā anagāriyaṁ pabbajanti,
rightly go forth from the home to the homeless life,

tad-anuttaraṁ brahmacariyapariyosānaṁ,
that unsurpassed conclusion to the spiritual life,

diṭṭhe va dhamme sayaṁ abhiññā
o you will dwell having known,

sacchikatvā upasampajja viharissathā.” ti
experienced, and attained it yourselves in this very life.”

 

Evaṁ vutte, Rājakumāra, pañcavaggiyā bhikkhū maṁ etad-avocuṁ:
When this was said, Prince, the group-of-five monks said this to me:

“Tāya pi kho tvaṁ, āvuso Gotama, iriyāya, RTE: ariyāya? Also elsewhere.13
“But you, friend Gotama, by that (ascetic) lifestyle,

tāya paṭipadāya tāya dukkarakārikāya,
that practice, that difficult way of living,

nājjhagamā RTE: na ajjhagamā, resolving the sandhi.14 uttarimanussadhammā RTE, PTS: uttariṁ manussadhammā, resolving the compound.15
did not attain states beyond (ordinary) human beings,

alam-ariyañāṇadassanavisesaṁ.
a distinction of what is truly noble knowledge and insight.

Kiṁ pana tvaṁ etarahi bāhuliko,
So how can you now, given to luxury,

padhānavibbhanto, āvatto BJT: āvaṭṭo, here, but āvatto below.16 bāhullāya,
forsaking the striving, gone back to luxury,

adhigamissasi uttarimanussadhammā
attain states beyond (ordinary) human beings,

alam-ariyañāṇadassanavisesan?”-ti
a distinction of what is truly noble knowledge and insight?”

Evaṁ vutte ahaṁ, Rājakumāra, pañcavaggiye bhikkhū etad-avocaṁ: PTS: etad-avocuṁ, inappropriate plural form.17
When this was said, Prince, I said this to the group-of-five monks:

“Na, bhikkhave, Tathāgato bāhuliko,
“The Realised One, monks, is not given to luxury,

na padhānavibbhanto, na āvatto RTE omits: na, reads simply: padhānavibbhanto āvatto, the negative meaning being carried through from the beginning of the sentence.18 bāhullāya,
is not forsaking the striving, and has not gone back to luxury,

Arahaṁ, bhikkhave, Tathāgato Sammāsambuddho.
the Realised One, monks, is a Worthy One, a Perfect Sambuddha.

Odahatha, bhikkhave, sotaṁ Amatam-adhigataṁ aham-anusāsāmi,
Lend an ear, monks, I will instruct you about the attainment of the Deathless,

ahaṁ Dhammaṁ desemi yathānusiṭṭhaṁ tathā RTE omits tathā.19 paṭipajjamānā,
I will teach the Dhamma, (and) following the path as it has been preached,

na cirasseva, yassatthāya kulaputtā
after no long time in regard to that good for which young men of good family

sammad-eva agārasmā anagāriyaṁ pabbajanti,
rightly go forth from the home to the homeless life,

tad-anuttaraṁ brahmacariyapariyosānaṁ,
that unsurpassed conclusion to the spiritual life,

diṭṭhe va dhamme sayaṁ abhiññā
you will dwell having known,

sacchikatvā upasampajja viharissathā.” ti
experienced, and attained it yourselves in this very life.”

 

Dutiyam-pi kho, Rājakumāra, pañcavaggiyā bhikkhū maṁ etad-avocuṁ:
For a second time, Prince, the group-of-five monks said this to me:

“Tāya pi kho tvaṁ āvuso Gotama BJT omits: Gotama here and below, but includes it above.20 iriyāya,
“But you, friend Gotama, by that (ascetic) lifestyle,

tāya paṭipadāya tāya dukkarakārikāya,
that practice, that difficult way of living,

nājjhagamā uttarimanussadhammā alam-ariyañāṇadassanavisesaṁ.
did not attain states beyond (ordinary) human beings, a distinction of what is truly noble knowledge and insight.

Kiṁ pana tvaṁ etarahi bāhuliko, padhānavibbhanto, āvatto bāhullāya,
So how can you now, given to luxury, forsaking the striving, gone back to luxury,

adhigamissasi uttarimanussadhammā alam-ariyañāṇadassanavisesan?”-ti
attain a state beyond (ordinary) human beings, a distinction of what is truly noble knowledge and insight?”

Dutiyam-pi kho ahaṁ, Rājakumāra, pañcavaggiye bhikkhū etad-avocaṁ: BJT, ChS: etad-avocuṁ, inappropriate plural form.21
For a second time, Prince, I said this to the group-of-five monks:

“Na, bhikkhave, Tathāgato bāhuliko,
“The Realised One, monks, is not given to luxury,

na padhānavibbhanto, na āvatto bāhullāya,
is not forsaking the striving, and has not gone back to luxury,

Arahaṁ, bhikkhave, Tathāgato Sammāsambuddho.
the Realised One, monks, is a Worthy One, a Perfect Sambuddha.

Odahatha, bhikkhave, sotaṁ Amatam-adhigataṁ aham-anusāsāmi,
Lend an ear, monks, I will instruct you about the attainment of the Deathless,

ahaṁ Dhammaṁ desemi yathānusiṭṭhaṁ tathā paṭipajjamānā,
I will teach the Dhamma, (and) following the path as it has been preached,

na cirasseva, yassatthāya kulaputtā
after no long time in regard to that good for which young men of good family

sammad-eva agārasmā anagāriyaṁ pabbajanti,
rightly go forth from the home to the homeless life,

tad-anuttaraṁ brahmacariyapariyosānaṁ,
that unsurpassed conclusion to the spiritual life,

diṭṭhe va dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā.” ti
you will dwell having known, experienced, and attained it yourselves in this very life.”

 

Tatiyam-pi kho, Rājakumāra, pañcavaggiyā bhikkhū maṁ etad-avocuṁ:
For a third time, Prince, the group-of-five monks said this to me:

“Tāya pi kho tvaṁ āvuso Gotama RTE omits: Gotama here.22 iriyāya,
“But you, friend Gotama, by that (ascetic) lifestyle,

tāya paṭipadāya tāya dukkarakārikāya,
that practice, that difficult way of living,

nājjhagamā uttarimanussadhammā alam-ariyañāṇadassanavisesaṁ.
did not attain states beyond (ordinary) human beings, a distinction of what is truly noble knowledge and insight.

Kiṁ pana tvaṁ etarahi bāhuliko, padhānavibbhanto, āvatto bāhullāya,
So how can you now, given to luxury, forsaking the striving, gone back to luxury,

adhigamissasi uttarimanussadhammā alam-ariyañāṇadassanavisesan?”-ti
attain states beyond (ordinary) human beings, a distinction of what is truly noble knowledge and insight?”

 

Evaṁ vutte ahaṁ, Rājakumāra, pañcavaggiye bhikkhū etad-avocaṁ:
When this was said, Prince, I said this to the group-of-five monks:

“Abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṁ bhāsitam-etan?”-ti BJT, PTS: vabbhācitam-etan-ti; ChS: pabhāvitam-etan?”-ti. The reading is again uncertain here, vabbhācita is not found elsewhere; it is hard to see what the ChS reading could mean here.23
“Are you aware, monks, of my having spoken to you like this before?”

“No hetaṁ Bhante.”
“Certainly not, reverend Sir.”

“Arahaṁ, BJT, RTE: Na bhikkhave Tathāgato bāhulliko na padhānavibbhanto na āvatto bāhullāya arahaṁ, repeating the earlier statement.24 bhikkhave, Tathāgato Sammāsambuddho.
“the Realised One, monks, is a Worthy One, a Perfect Sambuddha.

Odahatha, bhikkhave, sotaṁ Amatam-adhigataṁ aham-anusāsāmi,
Lend an ear, monks, I will instruct you about the attainment of the Deathless,

ahaṁ Dhammaṁ desemi yathānusiṭṭhaṁ tathā RTE omits tathā.25 paṭipajjamānā,
I will teach the Dhamma, (and) following the path as it has been preached,

na cirasseva, yassatthāya kulaputtā
after no long time in regard to that good for which young men of good family

sammad-eva agārasmā anagāriyaṁ pabbajanti,
rightly go forth from the home to the homeless life,

tad-anuttaraṁ brahmacariyapariyosānaṁ,
that unsurpassed conclusion to the spiritual life,

diṭṭhe va dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā,” ti
you will dwell having known, experienced, and attained it yourselves in this very life,”

asakkhiṁ kho ahaṁ, Rājakumāra, pañcavaggiye bhikkhū saññāpetuṁ.
and I was able, Prince, to persuade the group-of-five monks.

Dve pi sudaṁ, Rājakumāra, bhikkhū BJT omits bhikkhū.26 ovadāmi, tayo bhikkhū piṇḍāya caranti,
Then, Prince, I advised two monks and three monks wandered for alms,

yaṁ tayo bhikkhū piṇḍāya caritvā, āharanti tena chabbaggā BJT: chabbaggiyā; similarly below, alternative form.27 yāpema.
and the group of six monks subsisted on whatever, after walking for alms-food, the three monks brought them.

Tayo pi sudaṁ, Rājakumāra, bhikkhū ovadāmi, dve bhikkhū piṇḍāya caranti,
Then, Prince, I advised three monks and two monks wandered for alms,

yaṁ dve RTE: dve pi.28 bhikkhū piṇḍāya caritvā āharanti tena chabbaggā PTS: chabbaggo.29 yāpema.
and the group of six monks subsisted on whatever, after walking for alms-food, the two monks brought them.

 

Atha kho, Rājakumāra, pañcavaggiyā bhikkhū,
Then, Prince, the group-of-five monks,

mayā evaṁ ovadiyamānā evaṁ anusāsiyamānā,
while being advised by me, while being instructed,

na cirasseva, yassatthāya kulaputtā,
after no long time in regard to that good for which young men of good family,

sammad-eva agārasmā anagāriyaṁ pabbajanti,
rightly go forth from the home to the homeless life,

tad-anuttaraṁ brahmacariyapariyosānaṁ,
that unsurpassed conclusion to the spiritual life,

diṭṭhe va dhamme sayaṁ abhiññā sacchikatvā upasampajja vihariṁsū.” ti
they dwelt having known, experienced, and attained it themselves in this very life.”