Long Discourses Sutra (長阿含經)

The Great Sutra of the First Assembly

Thus have I heard:

At one time, the Buddha was dwelling in the Jeta Grove of Anāthapiṇḍada’s Park in Śrāvastī, together with a great assembly of twelve hundred and fifty bhikṣus.

At that time, the bhikkhus, having returned from alms gathering, assembled in the Hall of Blossoming Trees and discussed among themselves: “Venerable ones, the Unsurpassed Honored One is truly most extraordinary—his spiritual powers reach far, his majestic might is vast. He knows the countless buddhas of the past who have entered parinirvāna, severed all fetters, and extinguished vain disputes. He knows the eons of those buddhas, their names, clans, lineages, what they consumed, the length of their lifespans, and the sufferings and joys they experienced. He knows those buddhas possessed such precepts, such dharmas, such wisdom, such understanding, and such abiding. Tell us, venerable ones—does the Tathāgata know these things because he perfectly discerns the nature of dharmas, or do the devas come and inform him, so that he knows these matters?”

At that time, the World-Honored One, dwelling in a quiet place with his divine ear purified, heard the bhikkhus discussing thus. He then rose from his seat, went to the Flower Grove Hall, and sat down upon the prepared seat.

At that time, the World-Honored One, knowing yet deliberately asking, said: "O Bhikkhus, having gathered here, what is it that you discuss?" Then the Bhikkhus fully recounted the matter in reply.

At that time, the World-Honored One addressed the bhikkhus: "Excellent, excellent! All of you, with impartial faith, have left home to cultivate the path. Regarding what should be practiced, there are generally two kinds of conduct: first, the noble and sage exposition of the Dharma; second, the noble and sage silence. What you have discussed is precisely in accordance with this. The Tathāgata’s spiritual powers and majestic might are vast and great. He fully knows events of countless past kalpas—knowing them because he is skilled in comprehending the nature of dharmas, and also because devas come and speak of them."

The Buddha then spoke in verse:

And the Buddha further addressed the bhikkhus, saying: "Do you wish to hear the Tathāgata's wisdom of knowing past lives, which comprehends the causal conditions of past Buddhas? I shall now expound it."

Then the bhikkhus addressed the Buddha, saying: "Blessed One, now is the time. We wish to hear. Excellent, Blessed One! Please expound it at the proper time; we shall uphold and practice it."

The Buddha addressed the bhikkhus: "Listen attentively, listen attentively! Reflect well upon this, and I shall explain it to you in detail." Then the bhikkhus, having received the instruction, listened.

The Buddha addressed the bhikkhus, saying: "Ninety-one kalpas in the past, there was a Buddha named Vipaśyin, the Tathāgata, the Perfectly Enlightened One, who appeared in the world. Furthermore, bhikkhus! Thirty-one kalpas in the past, there was a Buddha named Śikhin, the Tathāgata, the Perfectly Enlightened One, who appeared in the world. Furthermore, bhikkhus! Within that same thirty-first kalpa, there was a Buddha named Viśvabhū, the Tathāgata, the Perfectly Enlightened One, who appeared in the world. Furthermore, bhikkhus! In this present Bhadrakalpa, there was a Buddha named Krakucchanda, and also one named Kanakamuni, and also one named Kāśyapa. And I, too, in this Bhadrakalpa, have attained supreme perfect enlightenment."

The Buddha then spoke this verse:

You should know that during the time of Vipaśyin Buddha, the human lifespan was eighty thousand years. During the time of Śikhin Buddha, the human lifespan was seventy thousand years. During the time of Viśvabhū Buddha, the human lifespan was sixty thousand years. During the time of Krakucchanda Buddha, the human lifespan was forty thousand years. During the time of Kanakamuni Buddha, the human lifespan was thirty thousand years. During the time of Kāśyapa Buddha, the human lifespan was twenty thousand years. Now that I have appeared in the world, the human lifespan is one hundred years, decreasing more than increasing.

At that time, the Buddha spoke this verse:

Vipassī Buddha was born of the Kṣatriya caste, with the family name Koliya; Sikhī Buddha and Vessabhū Buddha were likewise in caste and family name. Kakusandha Buddha was born of the Brahmin caste, with the family name Kassapa; Konāgamana Buddha and Kassapa Buddha were likewise in caste and family name. I, the Tathāgata, the Arhat, the Perfectly Enlightened One, am born of the Kṣatriya caste, with the family name Gotama.

The Buddha then spoke in verse:

Vipassī, Sikhī, Vessabhū— All of the Kṣatriya caste, of Koliya lineage; Kakusandha, Konāgamana, Kassapa— Brahmins by caste, of Kassapa lineage. I, the Tathāgata, the Arhat, Am of the Kṣatriya caste, of Gotama lineage.

Vipassī Buddha attained perfect enlightenment beneath a pāpala tree. Sikhī Buddha attained perfect enlightenment beneath a puṇḍarīka tree. Vessabhū Buddha attained perfect enlightenment beneath a sāla tree. Kakusandha Buddha attained perfect enlightenment beneath a sirīsa tree. Koṇāgamana Buddha attained perfect enlightenment beneath an udumbara tree. Kassapa Buddha attained perfect enlightenment beneath a nigrodha tree.

Now I, the Tathāgata, the Truly Accomplished One, have attained perfect enlightenment beneath an assattha tree.

The Buddha then spoke this verse:

The Buddha Vipaśyin expounded the Dharma in three assemblies. In the first assembly, his disciples numbered one hundred and sixty-eight thousand; in the second assembly, one hundred thousand; and in the third assembly, eighty thousand. The Buddha Śikhin likewise expounded the Dharma in three assemblies. In the first assembly, his disciples numbered one hundred thousand; in the second assembly, eighty thousand; and in the third assembly, seventy thousand. The Buddha Viśvabhū expounded the Dharma in two assemblies. In the first assembly, his disciples numbered seventy thousand; in the subsequent assembly, sixty thousand. The Buddha Krakucchanda expounded the Dharma in one assembly, with forty thousand disciples. The Buddha Kanakamuni expounded the Dharma in one assembly, with thirty thousand disciples. The Buddha Kāśyapa expounded the Dharma in one assembly, with twenty thousand disciples. Now, in my single assembly expounding the Dharma, the disciples number one thousand two hundred and fifty.

At that time, the Buddha spoke in verse:

At that time, Vipassī Buddha had two disciples: one named Khanda, the other named Tissa, who were foremost among all his disciples. Sikhī Buddha had two disciples: one named Abhibhū, the other named Sambhava, who were foremost among all his disciples. Vessabhū Buddha had two disciples: one named Soṇa, the other named Uttara, who were foremost among all his disciples. Kakusandha Buddha had two disciples: one named Vidhura, the other named Sañjīva, who were foremost among all his disciples. Koṇāgamana Buddha had two disciples: one named Bhiyyosa, the other named Uttara, who were foremost among all his disciples. Kassapa Buddha had two disciples: one named Tissa, the other named Bhāradvāja, who were foremost among all his disciples. Now I have two disciples: one named Śāriputra, the other named Mahāmaudgalyāyana, who are foremost among all my disciples.

The Buddha then spoke in verse:

“Khanda and Tissa, disciples of Vipassī, Abhibhū and Sambhava, disciples of Sikhī— Soṇa and Uttara, disciples of Vessabhū, These were the foremost, freed from craving, With tamed selves, steadfast in patience.

“Vidhura and Sañjīva, disciples of Kakusandha, Bhiyyosa and Uttara, disciples of Koṇāgamana, Tissa and Bhāradvāja, disciples of Kassapa— These were the foremost, freed from craving, With tamed selves, steadfast in patience.

“Śāriputra and Maudgalyāyana, Disciples of Gotama— These are the foremost, freed from craving, With tamed selves, steadfast in patience.”

The Buddha Vipaśyin had an attendant disciple named Aśoka. The Buddha Śikhin had an attendant disciple named Kṣānti. The Buddha Viśvabhū had an attendant disciple named Śānta. The Buddha Krakucchanda had an attendant disciple named Sujñā. The Buddha Kanakamuni had an attendant disciple named Śiva. The Buddha Kāśyapa had an attendant disciple named Suhṛd. My attendant disciple is named Ānanda.

The Buddha then spoke in verse:

Vipassī Buddha had a son named Fangying. Sikhī Buddha had a son named Wuliang. Vessabhū Buddha had a son named Wonderful Enlightenment. Kakusandha Buddha had a son named Supreme Victory. Koṇāgamana Buddha had a son named Guide. Kassapa Buddha had a son named Gathering the Host. Now I have a son named Rāhula. The Buddha then spoke this verse:

The father of Vipassī Buddha was named Bandhuma, of the kṣatriya royal lineage; his mother was named Bandhumatī. The city over which the king ruled was called Bandhumatī. The Buddha then spoke this verse:

The father of Śikhin Buddha was named Bright Appearance, of the Kṣatriya royal lineage; his mother was named Radiant Splendor. The city ruled by the king was called Luminous Sign. The Buddha then spoke this verse:

Viśvabhū Buddha’s father was named Good Lamp, of the Kṣatriya royal lineage; his mother was named Renowned Precepts. The city ruled by the king was called Incomparable. The Buddha then spoke in verse:

Krakucchanda Buddha's father was named Śuddha, of the Brahmin caste. His mother was named Śākhā. The king was named Anantavīrya, and the city was likewise called Anantavīrya after the king's name. The Buddha spoke this verse:

The father of Koṇāgamana Buddha was named Mahādeva, of the Brahmin caste; his mother was named Sujātā. At that time, the king was named Śuddha, and following the king’s name, the city was also named Śuddha. The Buddha then spoke this verse:

The father of Kāśyapa Buddha was named Brahmadatta, of the Brahmin caste; his mother was named Śrīmatī. At that time, the king was named Kiṃbi, and the city ruled by the king was named Vārāṇasī. The Buddha then spoke this verse:

"My father was named King Śuddhodana, of the Kshatriya royal lineage. My mother was named Mahāmāyā, and the city ruled by the king was called Kapilavastu." The Buddha then spoke these verses:

This is the story of the Buddhas—their names, their lineages, and the places they came from. What wise person, hearing this story, would not rejoice and feel their heart fill with love and joy?

At that time, the World-Honored One addressed the assembly of monks: "I now wish to speak of the deeds of past Buddhas, using the wisdom of past lives. Would you like to hear?"

The monks replied, "Now is the perfect time. We are eager to listen!"

The Buddha told the monks, “Listen carefully! Listen carefully! Reflect and remember well. I will now explain this for you in detail. Monks, you should know that this is the constant way of the Buddhas: When the Bodhisattva Vipassī descended from the Tusita heaven to enter his mother’s womb, he entered from the right side, with mindfulness unwavering and undisturbed. At that moment, the earth trembled and a great radiance shone forth, illuminating the entire universe. Even places where the sun and moon could not reach were flooded with brilliant light. Beings in darkness could see each other and knew where they were headed. That light also shone upon the palaces of Māra, and all gods, including Śakra, Brahmā, ascetics, Brahmins, and other beings, were bathed in this great brightness, so that the light of the gods themselves faded and became invisible.” At that time, the Buddha spoke this verse:

Monks, you should understand this constant principle of all Buddhas: When Prince Vipashyin was in his mother's womb, his mind was focused and undisturbed. Four heavenly kings, armed with spears, stood guard to protect him. Neither humans nor non-humans could harm or disturb him. This is the constant principle.

The Buddha then spoke these verses:

The Buddha further addressed the monks: "This is the constant way of the Buddhas: When the Bodhisattva Vipaśyin descended from the Tuṣita Heaven to enter his mother’s womb, he remained mindful and undistracted. His mother experienced peace in body and mind, free from all troubles and afflictions, and her wisdom increased. As she observed the womb, she saw the Bodhisattva's body complete with all faculties, radiant as pure, refined gold, without any impurity or flaw. It was like a person with clear vision looking at a flawless crystal, seeing through it clearly inside and out, without any obstruction. Monks, this is the constant way of the Buddhas."

Then the World-Honored One spoke this verse:

The Buddha told the monks: "When the Bodhisattva Vipashyin descended from the Tushita heaven into his mother's womb, he remained focused in mindfulness without distraction. His mother's mind became pure, free from all worldly desires, and was not burned by the fire of lust. This is the constant way of all Buddhas." At that time, the World-Honored One spoke this verse:

The Buddha said to the monks: "This is the eternal way of all Buddhas: When the Bodhisattva Vipashyin descended from the Tusita Heaven and entered his mother's womb, he remained mindful and untroubled. His mother upheld the five precepts, lived in pure celibacy, was deeply faithful and compassionate, and perfected all wholesome qualities. She lived in peace and fearlessness, and when her life ended, she was reborn in the Heaven of the Thirty-Three. This is the eternal way." At that time, the World-Honored One spoke these verses:

The Buddha told the monks: "This is the constant way of all Buddhas: when the Bodhisattva Vipashyin was born, he emerged from his mother's right side, the earth trembled, and light shone everywhere. When he first entered the womb, even the darkest places were illuminated—this is the constant way." At that moment, the World-Honored One spoke these verses:

The Buddha told the monks: "This is the eternal way of all Buddhas: When the Bodhisattva Vipashyin was born, he emerged from his mother's right side, fully mindful and undisturbed. At that time, the Bodhisattva's mother, holding onto a tree branch, neither sat nor lay down. Then four heavenly beings, holding perfumed water, stood before the mother and said: 'Indeed, heavenly mother! A holy son is now born—do not worry or grieve.' This is the eternal way." At that moment, the World-Honored One spoke this verse:

The Buddha told the monks: "It is the constant way of all Buddhas that when the Bodhisattva Vipashyin was born, he emerged from his mother's right side, mindful and composed, his body pure and undefiled by any impurity. It is like a person with good eyesight placing a pure bright pearl upon white silk—neither stains the other, because both are pure. Just so was the Bodhisattva's emergence from the womb. This is the constant way."

At that time, the World-Honored One spoke this verse:

The Buddha told the monks: "It is the constant way of all Buddhas that when the Bodhisattva Vipasyin was born, he emerged from his mother's right side, mindful and undisturbed. Emerging from the right side, he descended to the ground and took seven steps, with no one supporting him. He looked in all four directions, raised his hand, and said: 'In heaven above and earth below, I alone am the Honored One. I will liberate all beings from birth, aging, sickness, and death.' This is the constant way." Then the World-Honored One spoke this verse:

The Buddha told the monks: "It is the constant way of all Buddhas that when the Bodhisattva Vipasyin was born, he emerged from his mother's right side, mindful and composed, and two springs gushed forth, one warm and one cool, for bathing him. This is the constant way." Then the World-Honored One spoke these verses:

When the prince was first born, his father, King Panthaka, gathered together physiognomists and various diviners and had them examine the prince to determine his fortune. The physiognomists, having received the command, examined him. They approached and uncovered his clothing, and seeing that he possessed the marks, they predicted: "One who has these marks will certainly proceed toward one of two destinies, without any doubt. If he remains in the household life, he will become a wheel-turning sage king, ruling over the four continents, with his four armies complete, governing by the Dharma with no bias or injustice. His benevolence will extend throughout the world, the seven treasures will come to him of their own accord, and his thousand sons will be brave and strong, able to subdue foreign enemies. Weapons will not be used, and the world will be at peace. If he leaves home and studies the path, he will attain perfect enlightenment, complete in the ten epithets." Then the physiognomists said to the king: "The son born to you, O King, has the thirty-two marks. He will certainly proceed toward one of two destinies, without any doubt. If he remains in the household life, he will become a wheel-turning sage king; if he leaves home, he will attain perfect enlightenment, complete in the ten epithets." At that time, the Buddha spoke this verse:

Then the father king, with earnest persistence, questioned the fortune-tellers again and again: "Look once more at the prince's thirty-two marks. What are they called?" At that time the fortune-tellers uncovered the prince's clothing and described the thirty-two marks:

"First, his feet are level and solid—flat and full on the soles, standing firmly and securely on the ground. Second, on the soles of his feet are wheel patterns with a thousand spokes, perfectly formed, each radiating light that shines upon the others. Third, his hands and feet are webbed, like those of a royal goose. Fourth, his hands and feet are soft and supple, like celestial cloth. Fifth, his fingers and toes are slender and long, surpassed by none. Sixth, his heels are full and round—a joy to behold without ever growing tired. Seventh, his calves are like a deer's, taut and straight above and below. Eighth, his bones are hooked and linked together, joints interlocking like a chain. Ninth, his private parts are concealed like a horse's. Tenth, standing straight, his hands hang down past his knees. Eleventh, from each pore grows a single hair, curling to the right, the color of deep blue lapis lazuli. Twelfth, the hairs curl to the right, deep blue in color, lying smooth and neat. Thirteenth, his body is the color of gold. Fourteenth, his skin is fine and soft, untouched by dust or impurity. Fifteenth, his shoulders are evenly rounded, full and beautifully shaped. Sixteenth, on his chest is the ten-thousand character mark. Seventeenth, his body is twice the height of an ordinary person. Eighteenth, his body is full and rounded in seven places. Nineteenth, his body is equal in height and breadth, like a banyan tree. Twentieth, his jaw is like a lion's. Twenty-first, his chest is square and neat like a lion's. Twenty-second, his mouth has forty teeth. Twenty-third, his teeth are square, neat, and even. Twenty-fourth, his teeth are closely set with no gaps. Twenty-fifth, his teeth are white and bright. Twenty-sixth, his throat is pure—whatever flavors he eats, all are perfectly satisfying. Twenty-seventh, his tongue is broad and long, able to lick both ears. Twenty-eighth, his voice is pure and clear, like Brahma's. Twenty-ninth, his eyes are deep blue. Thirtieth, his eyes are like a bull king's, with upper and lower lids both blinking. Thirty-first, between his brows is a soft, fine, glossy white curl of hair, drawn out to a full arm's length; released, it curls to the right like a pearl. Thirty-second, on the crown of his head is a fleshy mound. These are the thirty-two marks."

Then he spoke this verse:

The Buddha told the monks: "When the Bodhisattva Vipasyin was born, the gods were above in the sky, holding white canopies and jeweled fans in their hands to shield him from cold and heat, wind and rain, dust and dirt." At that time the Buddha spoke this verse:

At that time, the father king provided four wet nurses: one to feed him, one to bathe him, one to anoint him with fragrance, and one to entertain him. They raised and cared for him with joy, never growing tired or neglectful.

Then he spoke this verse:

When he was a young boy, everyone in the kingdom—men and women alike—could never tire of gazing at him. Then came this verse:

"When he was a child, all the men and women of the kingdom passed him around and held him, gazing at him as if beholding a precious flower." Then he spoke this verse:

"When the Bodhisattva was born, his eyes did not blink, just like the gods of the Trayastrimsha Heaven. Because his eyes never blinked, he was named Vipashyin."

Then came this verse:

When the Bodhisattva was born, his voice was clear and pure, soft and gentle, like the call of the kalavinka bird. Then came this verse:

"When a Bodhisattva is born, their eyes can see clearly for a distance of one yojana." Then came this verse:

When the Bodhisattva was born and gradually grew up, he sat in the royal hall of heaven, spreading the Path to Cessation to enlighten others. His kindness reached the common people, and his name and virtue were known far and wide. Then came this verse:

Then the Bodhisattva wished to go out and see the sights. He instructed his charioteer to prepare a fine carriage and drive him to the parks and gardens to look around. The charioteer quickly readied the carriage and came back to report, "The time is right." The prince then rode in the fine carriage to the gardens. Along the way, he saw an old man—hair white, teeth fallen out, face wrinkled, body hunched, leaning on a cane, walking weakly and gasping for breath. The prince turned and asked his attendant, "Who is this?" The attendant replied, "This is an old man." He asked again, "What does it mean to be old?" The attendant replied, "To be old means one's lifespan is nearly exhausted, with little time left. That is what we call old." The prince asked again, "Will I also become like this? Can I not escape this affliction?" The attendant replied, "Yes. All who are born must grow old—there is no noble or lowly exception." At this, the prince was deeply troubled and unhappy. He told his attendant to turn the carriage around and return to the palace, where he sat in silence and pondered, "Reflecting on the suffering of old age—I too will have it." Then the Buddha spoke this verse:

At that time, the king asked his attendant, "Did the prince enjoy his outing?"

The attendant replied, "He did not."

The king asked why. The attendant answered, "On the road he met an old man, and so he was not happy."

Then the king silently thought to himself, "Long ago, the fortune-tellers read the prince's signs and said he would leave home to become a monk. Now he is unhappy—could this be what they meant? I must find a way to keep him deep within the palace, surrounded by the pleasures of the five senses, to delight his heart and keep him from leaving home."

So he had the palace halls lavishly decorated and carefully selected maidens to entertain him. The Buddha then spoke these verses:

Later, the prince again ordered his charioteer to prepare the carriage and set out on a journey. Along the way, he encountered a sick person—frail of body, with a swollen belly, face and eyes dark and discolored, lying alone in filth, with no one to care for him. The illness was severe and agonizing, and he could not even speak.

The prince asked the charioteer, "Who is this person?"

He replied, "This is a sick person."

The prince asked, "What does it mean to be sick?"

The charioteer replied, "To be sick means being pressed by many pains, with no certainty of life or death—that is what illness is."

The prince then asked, "Will I too become like this? Can I not escape this affliction?"

The charioteer replied, "Yes. Once born, there is illness—no one is exempt, noble or low."

At this, the prince was deeply disheartened and unhappy. He told the charioteer to turn the carriage around and return to the palace. In silence he reflected, "Thinking on the suffering of illness—I too will be like that."

The Buddha then spoke these verses:

Then the king questioned his charioteer again: "Did the prince enjoy his outing?" The driver answered, "He did not." Asked why, he replied, "We met a sick person on the road, and so he took no joy in it." The king then fell silent and thought to himself: "Long ago the fortune-tellers read the prince's marks and said he would leave home to become a monk. Today he is unhappy — could this be that very thing beginning? I must find another way, adding more music and entertainment to gladden his heart, so that he will not leave home." So he again had the palace halls lavishly adorned and selected the finest maidens to delight him. The Buddha then spoke these verses:

At another time, the prince again ordered his charioteer to prepare the carriage and set out for a journey. Along the way, they encountered a dead person, with colorful banners and streamers leading and following the funeral procession. Family members and relatives wailed and wept as they escorted the body out of the city. The prince again asked, "Who is this person?" The charioteer replied, "This is a dead person." He asked, "What does it mean to be dead?" The charioteer answered, "To be dead means to be gone completely. First the wind ceases, then the fire, and the senses decay and fail. The living and the dead go their separate ways, and family members are parted. That is what is called death." The prince then asked the charioteer, "Will I too come to this? Can I not escape this fate?" The charioteer replied, "Yes, where there is birth, there must be death, with no distinction between noble and humble." At this, the prince was deeply troubled and unhappy. He immediately told the charioteer to turn the carriage around and return to the palace, where he sat in silence and reflected, "Thinking on the suffering of death, I too will come to this." At that time, the Buddha spoke these verses:

Then the father king again asked the charioteer, "When the prince went out to travel, was he joyful?"

He replied, "He was not joyful."

Again he asked why.

He replied, "On the road he encountered a dead person, and so he was not joyful."

Thereupon the father king silently reflected: "In the past, the fortune-tellers read the prince's signs and said he would leave home to become a monk. Today he is unhappy—could this be it? I must devise other means, adding more music and entertainments to delight his heart, so that he will not leave home."

So he again adorned the palace halls and selected palace women to entertain him.

Then the Buddha spoke in verse:

At another time, he again ordered his charioteer to prepare the carriage and set out. Along the way, they encountered a monk wearing Dharma robes and carrying an alms bowl, walking with his eyes fixed on the ground. The prince asked the charioteer, "Who is this person?" The charioteer replied, "This is a monk." He then asked, "What is a monk?" The charioteer answered, "A monk is one who has renounced family ties and worldly attachments, left home to cultivate the Path, governs and restrains the senses, is unstained by outer desires, holds compassion for all beings, harms nothing, is not saddened when meeting suffering, is not elated when encountering pleasure, and can endure like the earth—therefore he is called a monk." The prince said, "Excellent! This path is true and right, forever cutting off the dust of worldly burdens. It is subtle, pure, and empty—only this brings true happiness." He then ordered the charioteer to turn the carriage around and go to him.

At that time, the prince asked the renunciant, "You have shaved your head and beard, wear the Dharma robes, and carry a bowl. What are you seeking?"

The renunciant replied, "One who leaves home seeks to tame and subdue the mind, to forever leave behind worldly defilements, to nurture all beings with compassion, to harm none, to keep the mind humble and still, and to devote oneself solely to the Path."

The prince said, "Excellent! This path is the truest."

He then instructed his charioteer, "Take my fine clothes and my carriage back, and report to the great king: I will right here shave my head and beard, put on the three Dharma robes, and leave home to cultivate the Path. Why? Because I wish to tame and subdue the mind, to abandon worldly defilements, to live in purity, and to seek the way of the Path."

Thereupon the charioteer took the prince's fine carriage and clothes and returned to the king, his father. Afterward, the prince shaved his head and beard, put on the three Dharma robes, and left home to cultivate the Path.

The Buddha told the monks: "When the prince saw old age, sickness, and death, he understood the troubles of the world. Seeing a dead person, his attachment to worldly life faded away. And when he saw a renunciant, he suddenly attained great awakening. As soon as he stepped down from his jeweled chariot, with every step he moved further from the bonds that held him. This is true renunciation; this is true detachment. At that time, when the people of that country heard that the prince had shaved his hair and beard, put on the Dharma robes, and taken up the alms bowl to leave home and cultivate the path, they all said to one another: 'This path must be true—it has led even the prince to give up his kingdom, his honored position, and abandon all that he held dear.' Then, eighty-four thousand people in that country went to the prince and sought to become his disciples, leaving home to cultivate the path." At that time, the Buddha spoke this verse:

At that time, the prince accepted it and traveled with them, teaching wherever he went. From village to village, from country to country, wherever he arrived, people honored him and offered the four requisites. The Bodhisattva thought: "I travel through many lands with a large following, but the world of people is crowded and noisy — this is not right for me. When will I be able to leave this crowd behind and find a quiet, secluded place to seek the truth of the Path? When will I fulfill my vow and devote myself single-mindedly to cultivating the Way in a quiet place?" He then had this thought: "Beings are pitiful, forever dwelling in darkness, their bodies fragile and perilous. There is birth, aging, sickness, and death — a mass of many sufferings. Dying here, they are born there; dying there, they are born here. Bound to this heap of suffering, they cycle endlessly. When will I understand this heap of suffering and put an end to birth, aging, and death?"

He then had this thought: "Where does birth and death come from? What causes it to exist?" And with wisdom he observed its source: From birth comes old age and death; birth is the condition for old age and death. From becoming comes birth; becoming is the condition for birth. From clinging comes becoming; clinging is the condition for becoming. From craving comes clinging; craving is the condition for clinging. From feeling comes craving; feeling is the condition for craving. From contact comes feeling; contact is the condition for feeling. From the six senses comes contact; the six senses are the condition for contact. From name and form comes the six senses; name and form are the condition for the six senses. From consciousness comes name and form; consciousness is the condition for name and form. From mental formations comes consciousness; mental formations are the condition for consciousness. From ignorance comes mental formations; ignorance is the condition for mental formations.

Thus: conditioned by ignorance are mental formations; conditioned by mental formations is consciousness; conditioned by consciousness is name and form; conditioned by name and form are the six senses; conditioned by the six senses is contact; conditioned by contact is feeling; conditioned by feeling is craving; conditioned by craving is clinging; conditioned by clinging is becoming; conditioned by becoming is birth; conditioned by birth are old age, sickness, death, sorrow, lamentation, and suffering. This great mass of suffering arises conditioned by birth — this is the origin of suffering.

As the Bodhisattva contemplated this mass of suffering's origin, there arose in him wisdom, insight, awareness, clarity, penetrating understanding, discernment, and realization.

Then the Bodhisattva reflected further: "When what is absent are aging and death absent? When what ceases do aging and death cease?" And with wisdom he observed the cause: when birth is absent, aging and death are absent; when birth ceases, aging and death cease. When becoming is absent, birth is absent; when becoming ceases, birth ceases. When clinging is absent, becoming is absent; when clinging ceases, becoming ceases. When craving is absent, clinging is absent; when craving ceases, clinging ceases. When feeling is absent, craving is absent; when feeling ceases, craving ceases. When contact is absent, feeling is absent; when contact ceases, feeling ceases. When the six sense bases are absent, contact is absent; when the six sense bases cease, contact ceases. When name and form are absent, the six sense bases are absent; when name and form cease, the six sense bases cease. When consciousness is absent, name and form are absent; when consciousness ceases, name and form cease. When mental formations are absent, consciousness is absent; when mental formations cease, consciousness ceases. When ignorance is absent, mental formations are absent; when ignorance ceases, mental formations cease. Thus: from the cessation of ignorance comes the cessation of mental formations; from the cessation of mental formations comes the cessation of consciousness; from the cessation of consciousness comes the cessation of name and form; from the cessation of name and form comes the cessation of the six sense bases; from the cessation of the six sense bases comes the cessation of contact; from the cessation of contact comes the cessation of feeling; from the cessation of feeling comes the cessation of craving; from the cessation of craving comes the cessation of clinging; from the cessation of clinging comes the cessation of becoming; from the cessation of becoming comes the cessation of birth; from the cessation of birth comes the cessation of aging, death, sorrow, lamentation, and suffering. The Bodhisattva reflected: "When the mass of suffering ceases, knowledge arises, vision arises, awareness arises, clarity arises, penetration arises, wisdom arises, realization arises." Then the Bodhisattva, observing the Twelve Links of Dependent Origination in forward and reverse order, truly knew and truly saw them, and there upon his seat attained supreme, perfect enlightenment. At that time the Buddha spoke this verse:

When Vipasyin Buddha first attained enlightenment, he cultivated two contemplations: one called the Contemplation of Peace and Stability, and the other called the Contemplation of Renunciation. The Buddha then spoke this verse:

Vipashyin Buddha, dwelling in a quiet and secluded place, had this thought: "I have now attained this supreme Dharma—profound and subtle, hard to understand, hard to perceive, peaceful and pure, known only to the wise, beyond the reach of ordinary foolish beings. Because beings have different inclinations, different views, different understandings, and different practices, each delighting in what they seek and each devoted to what they have cultivated, they cannot comprehend this profound causal truth. And the end of craving and Nirvana are even harder to know. If I were to teach it, they would not understand, and it would only bring them confusion and distress." Having had this thought, he remained silent and did not teach the Dharma.

At that time, the Brahma King knew what Vipassī Buddha was thinking, and he reflected: "The world is doomed to decay. How pitiful it is! The Buddha Vipassī has realized this profound and wonderful Dharma, yet he does not wish to teach it."

Then, as swiftly as a strong man might bend or stretch his arm, he vanished from the Brahma Heaven and appeared before the Buddha. He bowed his head at the Buddha's feet, then stood to one side. The Brahma King knelt on his right knee, joined his palms together, and said to the Buddha: "I beg the Blessed One to teach the Dharma in due time! Beings now have but little dust of defilement on their eyes; their faculties are sharp. They have reverent hearts, and are easy to guide. They fear the unavailing retribution of future lives. They are able to abandon evil and be born into the good path."

The Buddha told the Brahma King: "So it is! So it is! It is just as you say. But as I dwelt in quiet solitude, I silently reflected: the true Dharma I have attained is profoundly subtle. If I were to teach it to others, they would not understand it, and it would only bring them confusion and distress. Therefore I remained silent and did not wish to teach the Dharma. For countless asamkhya kalpas I have labored without ceasing, cultivating the unsurpassed path, and only now have I attained this hard-won Dharma. If I were to teach it to beings filled with lust, anger, and delusion, they would surely not accept it—my efforts would be in vain. This Dharma is subtle and runs counter to the ways of the world. Beings are steeped in desire, shrouded in ignorance and darkness, and cannot believe or understand it. Brahma King, seeing this, I remained silent and did not wish to teach the Dharma."

Then Brahma, the Heavenly King, urged him again and again, earnestly and with deep concern, pressing him a third time: "World-Honored One, if you do not teach the Dharma, this world will surely fall into ruin. How deeply pitiful that would be! I beg you, World-Honored One, to speak the teaching in due time—do not let living beings fall into other realms of rebirth!"

Then the World-Honored One, having heard Brahma's earnest pleading three times, surveyed the world with the eye of a Buddha. He saw that the defilements of living beings varied in thickness, their faculties were sharp or dull, and the teachings would be easy or hard for them to receive. Those who could easily receive the teachings feared the consequences of wrongdoing in future lives, were able to abandon harmful ways, and would be born into good paths. It was like blue lotuses, red lotuses, white lotuses, and pink lotuses: some have just emerged from the mud and have not yet reached the water; some have risen to be level with the water; some have risen above the water but not yet opened. Yet none of them are stained by the water, and all can easily open and bloom. Living beings in the world are just the same.

At that time, the World-Honored One said to the Brahma King: "Out of compassion for you all, I will now open and expound the Dharma gate of sweet nectar. This Dharma is profound and wonderful, hard to understand. I teach it for those who have faith, accept it, and delight in hearing it—not for those who are agitated and gain no benefit."

At that time, Brahma, having learned that the Buddha had accepted his request, was overjoyed. He circled the Buddha three times, bowed his head to the Buddha's feet, and suddenly disappeared.

Not long after he had gone, the Tathagata silently reflected: "To whom should I first teach the Dharma?"

He then thought: "I should go to the city of Pandu and first open the door of the nectar of Dharma for Prince Tissa and the minister's son Channa."

Then the World-Honored One, as swiftly as a strong man might bend or stretch his arm, suddenly vanished from beside the Bodhi tree and reappeared in the city of Pandu, in the Deer Park of King Pandu, where he spread out a seat and sat down.

The Buddha then spoke this verse:

Vipassī Buddha said to the park keeper, "Go into the city and tell Prince Tissa and the minister's son Khaṇḍa: 'Would you like to know? Vipassī Buddha is now in the Deer Park and wishes to see you. This is the right time.'"

Then the park keeper followed the instruction, went to where those two were, and fully conveyed the Buddha's message. When the two heard it, they immediately went to the Buddha, bowed their heads at his feet, and sat to one side.

The Buddha gradually taught them the Dharma, instructing and delighting them: talk on giving, talk on precepts, talk on rebirth in heaven; the danger, impurity, and corruption of desire; the trouble of higher defilements; and he praised renunciation as the most wonderful, pure, and supreme.

At that time, the World-Honored One saw that these two had soft and pliable minds, were joyful, faithful, and delighted, and were ready to receive the true Dharma. So he then taught them the Noble Truth of Suffering, explaining and unfolding it, analyzing and clarifying it; the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading out of Suffering.

At that time, Prince Tissa and the minister's son Chanda, right there in their seats, were freed from the dust of defilement and gained the pure eye of Dharma—just as clean cloth easily takes dye. Then the earth deity proclaimed: "The Tathagata Vipassi has turned the supreme wheel of Dharma in the Deer Park at Bandhumatī—a wheel that no ascetic, brahmin, god, Mara, Brahma, or anyone else in the world can turn." And so the news spread from one to another, reaching the Four Heavenly Kings, up to the Heaven of Enjoying Others' Creations, and in mere moments the sound reached the Brahma Heaven. At that time, the Buddha spoke this verse:

At that time, Prince Tissa and the minister's son Chanda saw the Dharma, attained its fruit—true and undeceptive—and achieved fearlessness. They said to Buddha Vipassī, "We wish to live the pure spiritual life within the Tathāgata's Dharma." The Buddha said, "Come, monks! My Dharma is pure and free—practice it to reach the end of suffering." Then the two of them immediately received full ordination. Not long after their ordination, the Tathāgata demonstrated three things: first, miraculous powers; second, knowledge of others' minds; and third, instruction and admonition. They then attained the undefiled, liberation of mind, and the wisdom free of doubt.

At that time, many people in the city of Bandhumati heard that the two men had left home to study the path, wearing the Dharma robes and carrying alms bowls, and were living a pure holy life. They all said to one another: "Their path must be true—it has led even these men to renounce worldly honor and status and give up what they held most dear."

Then eighty-four thousand people from the city went to the Deer Park, to where Vipasyin Buddha was staying. They bowed their heads at his feet and sat down to one side. The Buddha gradually taught them the Dharma, instructing, guiding, benefiting, and gladdening them: he spoke on giving, on the precepts, and on rebirth in heaven; he explained the faults of desire and impurity, the harm of the higher defilements, and praised renunciation as the most wonderful, pure, and supreme.

Then the World-Honored One saw that the minds of this great assembly were pliant, joyful, faithful, and ready to receive the true Dharma. So he taught them the Noble Truth of Suffering, unfolding and explaining it, and set forth and clarified the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering.

At that time, eighty-four thousand people, right there in their seats, were freed from dust and defilement and attained the pure eye of Dharma—just as clean cloth easily takes dye. They saw the Dharma, attained its fruit, and knew it to be true and undeceptive, and they achieved fearlessness. They said to the Buddha: "We wish to live the pure holy life within the Tathagata's Dharma."

The Buddha said: "Come, monks! My Dharma is pure and free; practice it to reach the end of suffering."

At that time, the eighty-four thousand people immediately received full ordination. Not long after their ordination, the World-Honored One taught them by three means: first, miraculous powers; second, knowing others' minds; third, instruction and admonition. They immediately attained the undefiled, liberation of mind, and the wisdom born of no doubt.

The earlier eighty-four thousand people heard that the Buddha, in the Deer Park, had turned the supreme wheel of Dharma that ascetics, brahmins, gods, maras, Brahma, and other worldly beings could not turn. They then went to the city of Bandhumati, to the place of Buddha Vipasyin, bowed their heads at his feet, and sat down to one side.

At that time, the Buddha spoke this verse:

At that time, the Buddha taught the Dharma in the same way. In the city of Pantou, there were one hundred sixty-eight thousand great monks. Among the assembly were the monks Tishe and Qiantuo, who rose into the air, sent forth water and fire from their bodies, displayed various miraculous transformations, and taught the wonderful Dharma to the great assembly. Then the Tathagata silently thought to himself: "Here in this city there are one hundred sixty-eight thousand great monks. They should be sent out to travel, two together, to various places, and after six years they should return to this city to recite the full precepts."

At that time, the deity Sudhāvāsa knew the Tathagata's thought. Just as a strong man might stretch out or draw back his arm in an instant, he vanished from that heaven and suddenly appeared here. Before the World-Honored One, he bowed his head to the ground in reverence at the Buddha's feet, then stood to one side. After a moment, he said to the Buddha: "It is so, World-Honored One! Here in this city of Panduka there are many monks. It would be good for them to scatter in all directions and wander from place to place, and only after six years return to this city to recite the full precepts. I will protect them, so that no one seeking an opportunity finds a way in." Then the Tathagata heard these words from the deity and silently gave his approval.

Then, the deity Suddhavasa saw that the Buddha silently accepted, bowed at the Buddha's feet, and suddenly disappeared, returning to the heavens. Not long after they had gone, the Buddha told the monks: "Now within this city there are many monks. You should each go your separate ways, travel about, and teach the Dharma. After six years have passed, return and gather to recite the precepts." Then the monks, having received the Buddha's teaching, took up their robes and bowls, bowed to the Buddha, and departed. At that time, the Buddha spoke this verse:

A year later, the Suddhavasa deities told the monks: "You have been wandering for over a year; five years remain. You should know that after six years have passed, you should return to the city and recite the Precepts." And so it went until the sixth year, when the deities again announced: "The six years are complete; you should now return and recite the Precepts." When the monks heard the words of the deities, they gathered their robes and bowls and returned to the city of Bandhumati, to the Deer Park where Vipasyin Buddha was. They bowed their heads at his feet and sat down to one side. At that time, the Buddha spoke this verse:

At that time, the Tathagata rose into the air before the assembly, sat cross-legged in the lotus position, and taught the sutra of precepts:

"Patience is foremost. The Buddha teaches that Nirvana is supreme. One does not become a monastic merely by shaving one's hair and beard, nor by harming others."

At that time, the Shuddhavasa deities, not far from the Buddha, spoke this verse:

After speaking this verse, they suddenly vanished.

At that time, the World-Honored One addressed the monks: "I reflect to myself: 'Once, when I was at Vulture Peak in Rajagaha, this thought arose in me: There is no place where I have not been born, except the Akanittha Heaven. If one is born in that heaven, one does not return to this world.' Then, monks, this thought arose in me: 'I wish to go to the heaven of the Uncreated.' At that moment, like a strong man bending or extending his arm, I vanished from here and appeared in that heaven. When those gods saw me arrive there, they bowed their heads to my feet, stood to one side, and said to me: 'We are all disciples of Vipasyin Buddha. Having been transformed by that Buddha, we were born here.' They fully explained the causes and circumstances of that Buddha's story. They also spoke of Sikhin Buddha, Visvabhu Buddha, Krakucchanda Buddha, Kanakamuni Buddha, Kasyapa Buddha, and Shakyamuni Buddha, saying: 'All of these are our teachers. Having received their transformative teaching, we were born here.' They likewise explained the causes and circumstances of those Buddhas' stories. This was the same up to the gods of the Akanittha Heaven." The Buddha then spoke these verses:

When the Buddha finished teaching this Sutra of the Great Causal Condition, the monks who heard the Buddha's words rejoiced and faithfully put them into practice.

The Long Discourses of the Buddha, Volume 1