Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
Thus have I heard — Once, the Blessed One was dwelling at Sāvatthi, in Jeta’s grove, Anāthapiṇḍika’s park. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” responded the bhikkhus to the Blessed One. The Blessed One then spoke:
“Ekamidāhaṁ, bhikkhave, samayaṁ uruvelāyaṁ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Tassa mayhaṁ, bhikkhave, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘dukkhaṁ kho agāravo viharati appatisso. Kiṁ nu kho ahaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyan’ti?
“Once, bhikkhus, I was dwelling near |Uruvelā::name of a town in Magadha, lit. broad banks [uruvelā]|, on the bank of the Nerañjarā River, at the foot of the goatherd’s banyan tree. There, having just attained full awakening and abiding in |seclusion::solitude, privacy [paṭisallāna]|, a reflection arose in my mind: ‘One dwells in |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| if one is without respect and reverence. What if I were to honor, respect, and dwell in dependence on an ascetic or a brahmin?‘
Tassa mayhaṁ, bhikkhave, etadahosi: ‘aparipūrassa kho ahaṁ sīlakkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ. Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṁ samaṇaṁ vā brāhmaṇaṁ vā attanā sīlasampannataraṁ, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ.
Then it occurred to me, bhikkhus: ‘It would be for the sake of completing an incomplete aggregate of |virtue::moral conduct, ethical behavior [sīla]| that I would honor, respect, and dwell in dependence on another ascetic or brahmin. However, I see no one in the world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion; lit. causing death [mārake]|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, its ascetics and brahmins, kings and commoners, who possesses virtue superior to my own, to whom I could honor and respect and dwell in dependence on.
Aparipūrassa kho ahaṁ samādhikkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ. Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṁ samaṇaṁ vā brāhmaṇaṁ vā attanā samādhisampannataraṁ, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ.
It would be for the sake of completing an incomplete aggregate of |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| that I would honor, respect, and dwell in dependence on another ascetic or brahmin. However, I see no one in the world with its deities, Māras, Brahmas, its ascetics and brahmins, kings and commoners, who possesses collectedness superior to my own, to whom I could honor and respect and dwell in dependence on.
Aparipūrassa kho ahaṁ paññākkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ. Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṁ samaṇaṁ vā brāhmaṇaṁ vā attanā paññāsampannataraṁ, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ.
It would be for the sake of completing an incomplete aggregate of |wisdom::distinctive knowledge, discernment [pañña]| that I would honor, respect, and dwell in dependence on another ascetic or brahmin. However, I see no one in the world with its deities, Māras, Brahmas, its ascetics and brahmins, kings and commoners, who possesses wisdom superior to my own, to whom I could honor and respect and dwell in dependence on.
Aparipūrassa kho ahaṁ vimuttikkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ. Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṁ samaṇaṁ vā brāhmaṇaṁ vā attanā vimuttisampannataraṁ, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyan’ti.
It would be for the sake of completing an incomplete aggregate of |liberation::release, deliverance, freedom, emancipation [vimutti]| that I would honor, respect, and dwell in dependence on another ascetic or brahmin. However, I see no one in the world with its deities, Māras, Brahmas, its ascetics and brahmins, kings and commoners, who possesses liberation superior to my own, to whom I could honor and respect and dwell in dependence on.’
Tassa mayhaṁ, bhikkhave, etadahosi: ‘yannūnāhaṁ yvāyaṁ dhammo mayā abhisambuddho tameva dhammaṁ sakkatvā garuṁ katvā upanissāya vihareyyan’ti.
Thus, I considered: ‘Let me then honor, respect, and dwell in dependence on the very |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| to which I have fully awakened.’
Atha kho, bhikkhave, brahmā sahampati mama cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—brahmaloke antarahito mama purato pāturahosi. Atha kho, bhikkhave, brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇaṁ jāṇumaṇḍalaṁ pathaviyaṁ nihantvā yenāhaṁ tenañjaliṁ paṇāmetvā maṁ etadavoca: ‘evametaṁ, bhagavā, evametaṁ, sugata. Yepi te, bhante, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto dhammaṁyeva sakkatvā garuṁ katvā upanissāya vihariṁsu; yepi te, bhante, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto dhammaṁyeva sakkatvā garuṁ katvā upanissāya viharissanti; bhagavāpi, bhante, etarahi arahaṁ sammāsambuddho dhammaṁyeva sakkatvā garuṁ katvā upanissāya viharatū’ti.
Then, bhikkhus, |Brahmā Sahampati::name of the Brahma who inspired the Buddha to teach [sahampati]|, perceiving with his own mind the train of thought in my mind, just as easily as a strong man might extend his drawn-in arm or draw in his extended arm, disappeared from the Brahmā world and reappeared before the Blessed One. He draped his outer robe over one shoulder and raised his hands in reverence towards the Blessed One, and said to him: ‘So it is, Blessed One! So it is, Accomplished One! Venerable sir, those who were the |Arahant::a worthy one, a fully awakened being, epithet of the Buddha [arahant]|s, |perfectly Awakened One::fully awakened being, fully enlightened being [sammāsambuddha]|s in the past—those Blessed Ones too honored, respected, and dwelled in dependence just on the Dhamma itself. Those who will be the Arahants, perfectly Awakened Ones in the future—those Blessed Ones too will honor, respect, and dwell in dependence just on the Dhamma itself. Let the Blessed One too, who is at present the Arahant, the perfectly Awakened One, honor, respect, and dwell in dependence just on the Dhamma itself.’
Idamavoca brahmā sahampati. Idaṁ vatvā athāparaṁ etadavoca:
This is what Brahmā Sahampati said. Having said this, he further said:
‘Ye ca atītā sambuddhā,
ye ca buddhā anāgatā;
Yo cetarahi sambuddho,
bahūnaṁ sokanāsano.
’Those Buddhas of the past,
and those yet to arise;
and the one who is the Buddha now,
the removers of many sorrows.
Sabbe saddhammagaruno,
vihaṁsu viharanti ca;
Athopi viharissanti,
esā buddhāna dhammatā.
All have dwelt, will dwell, and dwell,
deeply revering the true Dhamma;
For the Buddhas,
this is a natural law.
Tasmā hi attakāmena,
mahattamabhikaṅkhatā;
Saddhammo garukātabbo,
saraṁ buddhāna sāsanan’ti.
Therefore, those desiring their own good,
aspiring for excellence;
Should deeply revere the true Dhamma,
recollecting the Buddhas’ teaching.’
Idamavoca, bhikkhave, brahmā sahampati. Idaṁ vatvā maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi. Atha khvāhaṁ, bhikkhave, brahmuno ca ajjhesanaṁ viditvā attano ca patirūpaṁ yvāyaṁ dhammo mayā abhisambuddho tameva dhammaṁ sakkatvā garuṁ katvā upanissāya vihāsiṁ. Yato ca kho, bhikkhave, saṅghopi mahattena samannāgato, atha me saṅghepi gāravo”ti.
Having spoken these words, bhikkhus, Brahmā Sahampati paid homage to me, circumambulated me with his right side towards me, and then disappeared. Then, knowing both the Brahmā's request and recognizing what was appropriate for myself, I honored, respected, and lived in dependence on the very Dhamma to which I had fully awakened to. And since then, as the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| too has become endowed with greatness, I have come to hold reverence even for the Saṅgha.”