mn85:33 Then it occurred to me, ‘I can’t achieve that pleasure with a body so severely emaciated. Why don’t I eat some solid food, some rice and porridge?’ So I ate some solid food. Now at that time the group of five mendicants were attending on me, thinking, ‘The ascetic Gotama will tell us of any truth that he realizes.’ But when I ate some solid food, they left disappointed in me, saying, ‘The ascetic Gotama has become indulgent; he has strayed from the struggle and returned to indulgence.’

mn85:38 When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and destiny of sentient beings. With clairvoyance that is purified and superhuman, I saw sentient beings passing away and arriving at their destinations—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings fare according to their deeds.

mn85:39 This was the second knowledge, which I achieved in the middle watch of the night. Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.

mn85:40 When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements. I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’ I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements.’

mn85:41 Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire for continued existence, and ignorance. When it was freed, I knew it was freed. I understood: ‘Bondage to the world is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.’

mn85:42 This was the third knowledge, which I achieved in the last watch of the night. Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.

mn85:43 Then it occurred to me, ‘This principle I have discovered is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute. But people like clinging, they love it and enjoy it. It’s hard for them to see this topic; that is, specific conditionality, dependent origination. It’s also hard for them to see this topic; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. And if I were to teach this principle, others might not understand me, which would be wearying and troublesome for me.’ And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to me: ‘I’ve struggled hard to realize this, there’s no need to reveal it now! Those mired in greed and hate can’t really understand this teaching. It goes against the stream, subtle, deep, obscure, and very fine. Those besotted by greed cannot see, for they’re cloaked in a mass of darkness.’ So, as I reflected like this, my mind inclined to remaining passive, not to teaching the Dhamma.

mn85:44 Then the angel Sahampati, knowing my train of thought, thought, ‘Oh lord! The world will be lost, the world will perish! For the mind of the Realized One, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.’ Then, as easily as a strong person would extend or contract their arm, the angel Sahampati vanished from the realm of the angels and reappeared in front of me. He arranged his robe over one shoulder, raised his cupped palms toward me, and said, ‘Sir, let the Blessed One teach the Dhamma! Let the Holy One teach the Dhamma! There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching. There will be those who understand the teaching!’ That is what the angel Sahampati said. Then he went on to say: ‘Among the Magadhans there appeared in the past an impure teaching thought up by the stained. Fling open the door to freedom from death! Let them hear the teaching <j>the immaculate one discovered. Standing high on a rocky mountain, you can see the people all around. In just the same way, All-seer, so intelligent, having ascended the Temple of Truth, rid of sorrow, look upon the people swamped with sorrow, <j>overcome by birth and old age. Rise, hero! Victor in battle, caravan leader, wander the world free of debt. Let the Blessed One teach the Dhamma! There will be those who understand!’

mn85:45 Then, understanding the great angel’s invitation, I surveyed the world with the eye of a Buddha, because of my compassion for sentient beings. And I saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not. It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. Some of them sprout and grow in the water reaching the water’s surface. And some of them sprout and grow in the water but rise up above the water and stand with no water clinging to them. In the same way, I saw sentient beings with little dust in their eyes, and some with much dust in their eyes. Then I replied in verse to the angel Sahampati: ‘Flung open are the doors to freedom from death! Let those with ears to hear commit to faith. Thinking it would be troublesome, great angel, <j>I did not teach the sophisticated, sublime Dhamma among mankind.’ Then the angel Sahampati, knowing that his request for me to teach the Dhamma had been granted, bowed and respectfully circled me, keeping me on his right, before vanishing right there.

mn85:46 Then it occurred to me, ‘Who should I teach first of all? Who will quickly understand the teaching?’ Then it occurred to me, ‘That Āḷāra Kālāma is astute, competent, intelligent, and has long had little dust in his eyes. Why don’t I teach him first of all? He’ll quickly understand the teaching.’ But an angel came to me and said, ‘Sir, Āḷāra Kālāma passed away seven days ago.’ And knowledge and vision arose in me, ‘Āḷāra Kālāma passed away seven days ago.’ Then it occurred to me, ‘This is a great loss for Āḷāra Kālāma. If he had heard the teaching, he would have understood it quickly.’

mn85:47 Then it occurred to me, ‘Who should I teach first of all? Who will quickly understand the teaching?’ Then it occurred to me, ‘That Uddaka son of Rāma is astute, competent, intelligent, and has long had little dust in his eyes. Why don’t I teach him first of all? He’ll quickly understand the teaching.’ But an angel came to me and said, ‘Sir, Uddaka son of Rāma, passed away just last night.’ And knowledge and vision arose in me, ‘Uddaka son of Rāma, passed away just last night.’ Then it occurred to me, ‘This is a great loss for Uddaka. If he had heard the teaching, he would have understood it quickly.’

mn85:48 Then it occurred to me, ‘Who should I teach first of all? Who will quickly understand the teaching?’ Then it occurred to me, ‘The group of five mendicants were very helpful to me. They looked after me during my time of resolute striving. Why don’t I teach them first of all?’ Then it occurred to me, ‘Where are the group of five mendicants staying these days?’ With clairvoyance that is purified and superhuman I saw that the group of five mendicants were staying near Varanasi in the deer park at Isipatana.

mn85:49 So, when I had stayed in Uruvelā as long as I pleased, I set out for Varanasi. While I was traveling along the road between Gayā and Bodhgaya, the Ājīvaka ascetic Upaka saw me and said, ‘Reverend, your faculties are so very clear, and your complexion is pure and bright. In whose name have you gone forth, reverend? Who is your Teacher? Whose teaching do you believe in?’ I replied to Upaka in verse: ‘I am the vanquisher of all, the knower of all, unsullied in the midst of all things. I’ve given up all, freed in the ending of craving. Since I know for myself, whose follower should I be? I have no tutor. There is no one like me. In the world with its angels, I have no rival. For in this world, I am the perfected one; I am the supreme Teacher. I alone am fully awakened, cooled, quenched. I am going to the city of Kāsi to roll forth the Wheel of Dhamma. In this world that is so blind, I’ll beat the drum of freedom from death!’ ‘According to what you claim, reverend, you ought to be the Infinite Victor.’ ‘The victors are those who, like me, have reached the ending of defilements. I have conquered bad qualities, Upaka— that’s why I’m a victor.’ When I had spoken, Upaka said: ‘If you say so, reverend.’ Shaking his head, he took a wrong turn and left.

mn85:50 Traveling stage by stage, I arrived at Varanasi, and went to see the group of five mendicants in the deer park at Isipatana. The group of five mendicants saw me coming off in the distance and stopped each other, saying, ‘Here comes the ascetic Gotama. He’s so indulgent; he strayed from the struggle and returned to indulgence. We shouldn’t bow to him or rise for him or receive his bowl and robe. But we can set out a seat; he can sit if he likes.’ Yet as I drew closer, the group of five mendicants were unable to stop themselves per their own agreement. Some came out to greet me and receive my bowl and robe, some spread out a seat, while others set out water for washing my feet. But they still addressed me by name and as ‘reverend’.

mn85:51 So I said to them, ‘Mendicants, don’t address me by name and as “reverend”. The Realized One is Perfected, a fully awakened Buddha. Listen up, mendicants: I have achieved freedom from death! I shall instruct you, I will teach you the Dhamma. By practicing as instructed you will soon realize the supreme culmination of the spiritual path in this very life. You will live having achieved with your own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’ But they said to me, ‘Reverend Gotama, even by that conduct, that practice, that grueling work you did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones. How could you have achieved such a state now that you’ve become indulgent, strayed from the struggle and fallen into indulgence?’ So I said to them, ‘The Realized One has not become indulgent, strayed from the struggle and fallen into indulgence. The Realized One is Perfected, a fully awakened Buddha. Listen up, mendicants: I have achieved freedom from death! I shall instruct you, I will teach you the Dhamma. By practicing as instructed you will soon realize the supreme culmination of the spiritual path in this very life. You will live having achieved with your own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’ But for a second time they said to me, ‘Reverend Gotama … you’ve fallen into indulgence.’ So for a second time I said to them, ‘The Realized One has not become indulgent …’ But for a third time they said to me, ‘Reverend Gotama … you’ve fallen into indulgence.’

mn85:52 So I said to them, ‘Mendicants, have you ever known me to speak like this before?’ ‘No, sir.’ ‘The Realized One is Perfected, a fully awakened Buddha. Listen up, mendicants: I have achieved freedom from death! I shall instruct you, I will teach you the Dhamma. By practicing as instructed you will soon realize the supreme culmination of the spiritual path in this very life. You will live having achieved with your own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’

mn85:53 I was able to persuade the group of five mendicants. Then sometimes I advised two mendicants, while the other three went for alms. Then those three would feed all six of us with what they brought back. Sometimes I advised three mendicants, while the other two went for alms. Then those two would feed all six of us with what they brought back.

mn85:54 As the group of five mendicants were being advised and instructed by me like this, they soon realized the supreme culmination of the spiritual path in this very life. They lived having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.”

mn85:55 When he had spoken, Prince Bodhi said to the Buddha, “Sir, when a mendicant has the Realized One as trainer, how long would it take for them to realize the supreme culmination of the spiritual path in this very life?” “Well then, prince, I’ll ask you about this in return, and you can answer as you like. What do you think, prince? Are you skilled in the art of wielding a hooked goad while riding an elephant?” “Yes, sir.”

mn85:56 “What do you think, prince? Suppose a man were to come along thinking, ‘Prince Bodhi knows the art of wielding a hooked goad while riding an elephant. I’ll train in that art under him.’ If he’s faithless, he wouldn’t achieve what he could with faith. If he’s unhealthy, he wouldn’t achieve what he could with good health. If he’s devious or deceitful, he wouldn’t achieve what he could with honesty and integrity. If he’s lazy, he wouldn’t achieve what he could with energy. If he’s stupid, he wouldn’t achieve what he could with wisdom. What do you think, prince? Could that man still train under you in the art of wielding a hooked goad while riding an elephant?” “Sir, if he had even a single one of these factors he couldn’t train under me, let alone all five.”

mn85:57 “What do you think, prince? Suppose a man were to come along thinking, ‘Prince Bodhi knows the art of wielding a hooked goad while riding an elephant. I’ll train in that art under him.’ If he’s faithful, he’d achieve what he could with faith. If he’s healthy, he’d achieve what he could with good health. If he’s honest and has integrity, he’d achieve what he could with honesty and integrity. If he’s energetic, he’d achieve what he could with energy. If he’s wise, he’d achieve what he could with wisdom. What do you think, prince? Could that man still train under you in the art of wielding a hooked goad while riding an elephant?” “Sir, if he had even a single one of these factors he could train under me, let alone all five.”

mn85:58 “In the same way, prince, there are these five factors that support meditation. What five? It’s when a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of humankind, awakened, blessed.’ They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions. They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. These are the five factors that support meditation.

mn85:59 When a mendicant with these five factors that support meditation has the Realized One as trainer, they could realize the supreme culmination of the spiritual path in seven years. Let alone seven years, they could realize the supreme culmination of the spiritual path in six years, or as little as one year. Let alone one year, when a mendicant with these five factors that support meditation has the Realized One as trainer, they could realize the supreme culmination of the spiritual path in seven months, or as little as one day. Let alone one day, when a mendicant with these five factors that support meditation has the Realized One as trainer, they could be instructed at dusk and achieve distinction at daybreak, or be instructed at daybreak and achieve distinction at dusk.”

mn85:60 When he had spoken, Prince Bodhi said to the Buddha, “Oh, the Buddha! Oh, the teaching! Oh, how well explained is the teaching! For someone could be instructed at dusk and achieve distinction at daybreak, or be instructed at daybreak and achieve distinction at dusk.”

mn85:61 When he said this, Sañjikāputta said to Prince Bodhi, “Though the worthy Bodhi speaks like this, you don’t go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.” “Don’t say that, dear Sañjikāputta, don’t say that! I have heard and learned this in the presence of my lady mother. This one time the Buddha was staying near Kosambī in Ghosita’s monastery. Then my pregnant lady mother went up to the Buddha, bowed, sat down to one side, and said to him, ‘Sir, the prince or princess in my womb goes for refuge to the Buddha, the teaching, and the mendicant Saṅgha. From this day forth, may the Buddha remember them as a lay follower who has gone for refuge for life.’ Another time the Buddha was staying here in the land of the Bhaggas at Crocodile’s Bellow, in the deer park at Bhesakaḷā’s Wood. Then my nursemaid, carrying me on her hip, went to the Buddha, bowed, stood to one side, and said to him, ‘Sir, this Prince Bodhi goes for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the Buddha remember him as a lay follower who has gone for refuge for life.’ Now for a third time I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”