Thus have I heard - At one time, the Blessed One was dwelling in Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park.

Then, the Blessed One, after dressing in the morning, took his bowl and robe and entered Sāvatthi for alms. At that time, several bhikkhus approached the Venerable Ānanda, and having approached, they said to him, "Friend Ānanda, it has been a long time since we have heard a Dhamma talk in the Blessed One's presence. It would be good, friend Ānanda, if we might hear a Dhamma talk in the presence of the Blessed One."

"Therefore, Venerable Ones, go to the hermitage of the brahmin Rammaka. Perhaps there you may have the chance to hear a Dhamma talk in the Blessed One's presence."

"Yes, friend," the bhikkhus replied to the Venerable Ānanda.

Then, after walking for alms and having returned from alms-round in Sāvatthi, the Blessed One, having had his meal, addressed the Venerable Ānanda: "Come, Ānanda, let us go to the Eastern Park, to Migāramāta's mansion, for the day's abiding."

"Yes, venerable sir," the Venerable Ānanda replied to the Blessed One. Then, together with the Venerable Ānanda, the Blessed One went to the Eastern Park, to the Migāramāta's mansion, for the day's abiding. Then, when it was evening, the Blessed One emerged from seclusion and addressed the Venerable Ānanda: "Come, Ānanda, let us go to the Pubbakoṭṭhaka to wash our bodies."

"Yes, venerable sir," the venerable Ānanda replied to the Blessed One.

Then the Blessed One, together with the venerable Ānanda, went to Pubbakoṭṭhaka to wash their bodies. After washing his body at the bathing place, the Blessed One emerged and, wearing only his lower robe, stood drying his body. Then the venerable Ānanda said to the Blessed One, "Venerable sir, the hermitage of the brahmin Rammaka is nearby. Venerable sir, the hermitage of the brahmin Rammaka is pleasing and delightful. It would be good, venerable sir, if the Blessed One went to the hermitage of the brahmin Rammaka out of compassion." The Blessed One consented by remaining silent.

Then the Blessed One went to the hermitage of the brahmin Rammaka. At that time, several bhikkhus were seated at the hermitage of the brahmin Rammaka, engaged in a Dhamma discussion. The Blessed One stood at the outer entrance, waiting for their conversation to conclude. When he understood that their conversation had ended, he cleared his throat and knocked on the latch. The bhikkhus opened the door for the Blessed One. Then the Blessed One entered the hermitage of the brahmin Rammaka, sat down on the prepared seat, and addressed the bhikkhus: "Bhikkhus, what conversation were you just now sitting together engaged in? And what was the subject of your discussion that was interrupted?"

"Venerable sir, our discussion on the Dhamma that was interrupted was about the Blessed One themselves, and then the Blessed One arrived."

"Good, bhikkhus. It is appropriate for you, sons of good families who have gone forth from the household life into homelessness with faith, that you should gather for a Dhamma discussion. When you gather together, bhikkhus, two things are proper: either a Dhamma discussion or noble silence.

Bhikkhus, there are two kinds of quests - the noble quest and the ignoble quest.

And what, bhikkhus is the ignoble quest? Here, bhikkhus, someone who is themselves subject to birth seeks what is also subject to birth; someone who is themselves subject to aging seeks what is also subject to aging; someone who is themselves subject to illness seeks what is also subject to illness; someone who is themselves subject to death seeks what is also subject to death; someone who is themselves subject to sorrow seeks what is also subject to sorrow; someone who is themselves subject to defilement seeks what is also subject to defilement.

And what, bhikkhus, do you call subject to birth? Children and spouses, bhikkhus, are subject to birth; male and female servants are subject to birth; goats and sheep are subject to birth; chickens and pigs are subject to birth; elephants, cows, horses, and mares are subject to birth; gold and silver are subject to birth. These acquisitions, bhikkhus, are subject to birth. Caught up, infatuated with, and committed to these, someone who is themselves subject to birth seeks what is also subject to birth.

And what, bhikkhus, do you call subject to aging? Children and spouses, bhikkhus, are subject to aging; male and female servants are subject to aging; goats and sheep are subject to aging; chickens and pigs are subject to aging; elephants, cows, horses, and mares are subject to aging; gold and silver are subject to aging. These acquisitions, bhikkhus, are subject to aging. Caught up, infatuated with, and committed to these, someone who is themselves subject to aging seeks what is also subject to aging.

And what, bhikkhus, do you call subject to illness? Children and spouses, bhikkhus, are subject to illness; male and female servants are subject to illness; goats and sheep are subject to illness; chickens and pigs are subject to illness; elephants, cows, horses, and mares are subject to illness; gold and silver are subject to illness. These acquisitions, bhikkhus, are subject to illness. Caught up, infatuated with, and committed to these, someone who is themselves subject to illness seeks what is also subject to illness.

And what, bhikkhus, do you call subject to death? Children and spouses, bhikkhus, are subject to death; male and female servants are subject to death; goats and sheep are subject to death; chickens and pigs are subject to death; elephants, cows, horses, and mares are subject to death; gold and silver are subject to death. These acquisitions, bhikkhus, are subject to death. Caught up, infatuated with, and committed to these, someone who is themselves subject to death seeks what is also subject to death.

And what, bhikkhus, do you call subject to sorrow? Children and spouses, bhikkhus, are subject to sorrow; male and female servants are subject to sorrow; goats and sheep are subject to sorrow; chickens and pigs are subject to sorrow; elephants, cows, horses, and mares are subject to sorrow; gold and silver are subject to sorrow. These acquisitions, bhikkhus, are subject to sorrow. Caught up, infatuated with, and committed to these, someone who is themselves subject to sorrow seeks what is also subject to sorrow.

And what, bhikkhus, do you call subject to defilement? Children and spouses, bhikkhus, are subject to defilement; male and female servants are subject to defilement; goats and sheep are subject to defilement; chickens and pigs are subject to defilement; elephants, cattle, horses, and mares are subject to defilement; gold and silver are subject to defilement. These acquisitions, bhikkhus, are subject to defilement. Caught up, infatuated with, and committed to these, someone who is themselves subject to defilement seeks what is also subject to defilement.

And what, bhikkhus, is the noble quest? Here, bhikkhus, someone who is themselves subject to birth, having understood the danger in what is subject to birth, seeks the unborn unsurpassed security from bondage, Nibbāna; someone who is themselves subject to aging, having understood the danger in what is subject to aging, seeks the unaging unsurpassed security from bondage, Nibbāna; someone who is themselves subject to illness, having understood the danger in what is subject to illness, seeks the unailing unsurpassed security from bondage, Nibbāna; someone who is themselves subject to death, having understood the danger in what is subject to death, seeks the deathless unsurpassed security from bondage, Nibbāna; someone who is themselves subject to sorrow, having understood the danger in what is subject to sorrow, seeks the sorrowless unsurpassed security from bondage, Nibbāna; someone who is themselves subject to defilement, having understood the danger in what is subject to defilement, seeks the undefiled unsurpassed security from bondage, Nibbāna.

Bhikkhus, I too, before my full awakening, while still an unawakened bodhisatta, being myself subject to birth, sought what was also subject to birth; being myself subject to aging, sought what was also subject to aging; being myself subject to illness, sought what was also subject to illness; being myself subject to death, sought what was also subject to death; being myself subject to sorrow, sought what was also subject to sorrow; being myself subject to defilement, sought what was also subject to defilement. Then, bhikkhus, it occurred to me: 'Why am I, being myself subject to birth, seeking what is also subject to birth? Why am I, being myself subject to aging, seeking what is also subject to aging? ... being myself subject to illness ... subject to death ... subject to sorrow ... being myself subject to defilement, seeking what is also subject to defilement? Suppose, being myself subject to birth, having understood the danger in what is subject to birth, I seek the unborn unsurpassed security from bondage, Nibbāna; being myself subject to aging ... subject to illness ... subject to death ... subject to sorrow ... being myself subject to defilement, having understood the danger in what is subject to defilement, I seek the undefiled unsurpassed security from bondage, Nibbāna.'

Bhikkhus, then, at a later time, while I was still young, with black hair, endowed with the blessing of youth, and in the prime of life, although my mother and father wished otherwise and wept with tearful faces, I shaved off my hair and beard, put on the yellow robe, and went forth from the household life into homelessness.

Thus, having gone forth, in search of what is wholesome, seeking the unsurpassed state of sublime peace, I approached Āḷāra Kālāma. Having approached him, I said to Āḷāra Kālāma, 'Friend Kālāma, I wish to lead the holy life in this teaching and training.'

When this was said, bhikkhus, Āḷāra Kālāma said to me, 'The venerable one may stay here. This teaching is such that a wise person can soon enter upon and abide in it, realizing for themselves through direct knowledge their own teacher's doctrine.'

Bhikkhus, before long, I quickly learned that teaching. And in so doing, merely by repetition, recitation, and verbal expression, I claimed both knowledge and seniority, saying 'I know, I see,' along with others who claimed the same.

Then it occurred to me: 'Āḷāra Kālāma does not proclaim that he abides in this teaching simply based on faith alone, but he claims to have directly realized it by himself. Surely, Āḷāra Kālāma abides knowing and seeing this teaching.'

So, bhikkhus, I went to Āḷāra Kālāma, and having approached him, I asked, 'To what extent, friend Kālāma, do you proclaim that you have directly realized and abide in this teaching?' When this was said, bhikkhus, Āḷāra Kālāma made known the attainment of the base of nothingness.

Then, bhikkhus, it occurred to me: 'Āḷāra Kālāma has faith, and I too have faith. Āḷāra Kālāma has energy, and I too have energy. Āḷāra Kālāma has mindfulness, and I too have mindfulness. Āḷāra Kālāma has collectedness, and I too have collectedness. Āḷāra Kālāma has wisdom, and I too have wisdom. Suppose I strive to realize directly the state that Āḷāra Kālāma declares he enters upon and abides in by realizing for himself with direct knowing.' Then, bhikkhus, before long, I too, by my own direct knowing, entered and abided in that state.

Then, bhikkhus, I went to Āḷāra Kālāma, and having approached him, I asked, 'Friend Kālāma, is it to this extent that you declare that you enter upon and abide in this state by realizing for yourself with direct knowing?'

'Friend, this is indeed the extent to which I declare that I enter upon and abide in this state by realizing for myself with direct knowing.'

'Friend, I too have entered upon and abided in this state by realizing for myself with direct knowing to this extent.'

'Friend, it is our good fortune, truly our great fortune, that we have such a companion in the holy life as the venerable one. The state that I declare I have directly known and realized, you too abide in, having directly known and realized it. The state that you abide in, having directly known and realized it, I too declare I have directly known and realized. So, the teaching that I know, you also know; and the teaching that you know, I also know. Thus, as I am, so are you; and as you are, so am I. Come, friend, let us together lead this community.'

Thus, bhikkhus, Āḷāra Kālāma, being my teacher, placed me, his student, as an equal to himself and honored me with great reverence.

Then, bhikkhus, it occurred to me: 'This teaching does not lead to disenchantment, to the fading of desire, to gradual ending, to tranquility, to direct knowing, to full awakening, to Nibbāna, but only to reappearance in the base of nothingness.' So, bhikkhus, without becoming attached to that state, I grew disenchanted with it and departed.

Then, bhikkhus, still in search of what is wholesome and seeking the unsurpassed state of sublime peace, I approached Uddaka Rāmaputta. Having approached him, I said to Uddaka Rāmaputta, 'Friend Rāmaputta, I wish to lead the holy life in this teaching and training.'

When this was said, bhikkhus, Uddaka Rāmaputta said to me, 'The venerable one may stay here. This teaching is such that a wise person can soon enter upon and abide in it, realizing for themselves through direct knowledge their own teacher's doctrine.'

Bhikkhus, before long, I quickly learned that teaching. And in so doing, merely by repetition, recitation, and verbal expression, I claimed both knowledge and seniority, saying 'I know, I see,' along with others who claimed the same.

Then it occurred to me: 'Rāma did not proclaim that he abided in this teaching simply based on faith alone, but he claimed that he had directly realized it by himself. Surely, Rāma abided knowing and seeing this teaching.'

So, bhikkhus, I went to Uddaka Rāmaputta, and having approached him, I asked, 'Friend, to what extent did Rāma proclaim that he had directly realized and abided in this teaching?'

When this was said, bhikkhus, Uddaka Rāmaputta made known the attainment of the base of neither perception nor non-perception.

Then, bhikkhus, it occurred to me: 'Rāma alone did not possess faith, I too have faith. Rāma alone did not possess energy, I too have energy. Rāma alone did not possess mindfulness, I too have mindfulness. Rāma alone did not possess collectedness, I too have collectedness. Rāma alone did not possess wisdom, I too have wisdom. Suppose I strive to realize directly the state that Rāma declared having entered upon and abiding in by realizing for himself with direct knowing.' Then, bhikkhus, before long, I too, by my own direct knowing, entered and abided in that state.

Then, bhikkhus, I went to Uddaka Rāmaputta, and having approached him, I asked, 'Friend Rāmaputta, is this the extent to which Rāma declared that he entered upon and abided in this state by realizing for himself with direct knowing?'

'Friend, this is indeed the extent to which Rāma declared that he entered upon and abided in this state by realizing for himself with direct knowing.'

'Friend, I too have entered upon and abided in this state by realizing for myself with direct knowing to this extent.'

'Friend, it is our good fortune, truly our great fortune, that we see such a companion in the holy life as the venerable one. The state that Rāma directly knew and realized, you too abide in, having directly known and realized it. So, the teaching that Rāma knew, you also know; and the teaching you know, Rāma also knew. Thus, as Rāma was, so are you; and as you are, so was Rāma. Come, friend, you should lead this community.'

Thus, bhikkhus, Uddaka Rāmaputta, though a fellow practitioner in the holy life, placed me in the position of teacher and honored me with great reverence.

Then, bhikkhus, it occurred to me: 'This teaching does not lead to disenchantment, to the fading of desire, to gradual ending, to tranquility, to direct knowing, to full awakening, to Nibbāna, but only to reappearance in the base of neither perception nor non-perception.' So, bhikkhus, without becoming attached to that state, I grew disenchanted with it and departed.

Then, bhikkhus, still in search of what is wholesome and seeking the unsurpassed security from bondage, Nibbāna, I gradually walked through Magadha until I arrived at Uruvelā, near Senānigama. There I saw a delightful stretch of land, a graceful forest grove, with a rive flowing nearby, clear and with beautiful, accessible banks, surrounded by a village suitable for alms.

Then, bhikkhus, it occurred to me: 'This land is delightful, the forest grove is graceful, and a river flows nearby, clear and with beautiful, accessible banks, surrounded by a village suitable for alms. This is surely suitable for a young man of good family intent on striving.' So, bhikkhus, I sat down there, thinking, 'This is suitable for striving.'

Then, bhikkhus, being myself subject to birth, I saw the danger in what is subject to birth and sought the unborn, the unsurpassed security from bondage, Nibbāna, I attained the unborn, the unsurpassed security from bondage, Nibbāna; being myself subject to again, I saw the danger in what is subject to aging and sought the unaging, the unsurpassed security from bondage, Nibbāna, I attained the unaging, the unsurpassed security from bondage, Nibbāna; being myself subject to illness, I saw the danger in what is subject to illness and sought the unailing, the unsurpassed security from bondage, Nibbāna, I attained the unailing, the unsurpassed security from bondage, Nibbāna; being myself subject to death, I saw the danger in what is subject to death and sought the deathless, the unsurpassed security from bondage, Nibbāna, I attained the deathless, the unsurpassed security from bondage, Nibbāna; being myself subject to sorrow, I saw the danger in what is subject to sorrow and sought the sorrowless, the unsurpassed security from bondage, Nibbāna, I attained the sorrowless, the unsurpassed security from bondage, Nibbāna; being myself subject to defilement, I saw the danger in what is subject to defilement and sought the undefiled, the unsurpassed security from bondage, Nibbāna, I attained the undefiled, the unsurpassed security from bondage, Nibbāna.

Wisdom and vision arose in me: 'My liberation is unshakable, this is my final birth, now there is no more renewed existence.'

Then, bhikkhus, it occurred to me: 'The Dhamma I have attained is profound, hard to perceive, difficult to comprehend, tranquil, sublime, beyond the realm of conjecture, subtle, to be experienced by the wise.' But this generation delights in attachment, is devoted to attachment, and is pleased with attachment. For a generation that delights in attachment, is devoted to attachment and is pleased with attachment, this state is difficult to see - that is, the general law of conditionality and dependent co-arising. And this state too is difficult to see - that is, the stilling of all formations, the relinquishing of all acquisitions, wearing away of craving, fading of desire, ending, Nibbāna. If I were to teach the Dhamma and others did not understand me, it would be wearying and troublesome for me.'

Then, bhikkhus, these verses, never heard before, spontaneously occurred to me:

'With difficulty I have attained this, there is no need to now teach; For those overwhelmed by craving and aversion, this Dhamma is not easily understood —

Against the [worldly] flow, refined, profound, hard to perceive, and subtle; Those delighting in passion will not see, veiled as they are by the mountain of ignorance.'

Then, bhikkhus, as I reflected thus, my mind inclined towards being unconcerned, not towards teaching the Dhamma.

Then, bhikkhus, the Brahmā Sahampati, knowing my train of thought in his own mind, thought: 'The world is lost, truly, the world is utterly lost if the mind of the Tathāgata, the Arahant, the Fully Awakened One, inclines towards being unconcerned and not towards teaching the Dhamma.'

Then, bhikkhus, just as quickly as a strong man might extend his flexed arm or flex his extended arm, the Brahmā Sahampati vanished from the Brahmā world and appeared before me. He arranged his upper robe on one shoulder, and extending his hands in reverential salutation towards me, said: 'Venerable sir, may the Blessed One teach the Dhamma, may the Fortunate One teach the Dhamma. There are beings with little dust in their eyes who are suffering loss from not hearing the Dhamma. There will be those who understand the Dhamma.'

Brahmā Sahampati said this, bhikkhus. Having said this, he added further:

'In Magadha, there has appeared in times past, an impure teaching, devised by the defiled; Open the door to the deathless! , Let them hear the Dhamma that the Unblemished One has discovered.

Just as one who stands on a mountain peak, can see below the people all around; So, too, O wise one, bearer of the Dhamma, ascend the palace of wisdom, all-seeing one; Let the Sorrowless One survey the world, engulfed in sorrow, overcome by birth and old age.

Arise, hero! Victor in battle, leader of the caravan, debtless one; Wander in the world, Blessed One, teach the Dhamma, there will be those who will understand.'

Then, bhikkhus, knowing Brahmā's request and out of compassion for beings, I surveyed the world with the Buddha's eye. Surveying the world with the Buddha's eye, I saw beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with dull faculties, with good qualities and with bad qualities, easy to instruct and difficult to instruct, some who dwelt seeing the problems and the dangers of the next world, and others who dwelt without seeing the problems and the dangers of the next world. Just as in a pond of blue or red or white lotuses, some lotuses that are born and grown in the water thrive immersed in the water without rising out of it, and some other lotuses that are born and grow in the water rest on the water's surface, and some other lotuses that are born and grow in the water rise out the water and stand clear, unsoiled by the water; so too, bhikkhus, surveying the world with the Buddha's eye, I saw beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with dull faculties, with good qualities and with bad qualities, easy to instruct and difficult to instruct, some who dwelt seeing the problems and the dangers of the next world, and others who dwelt without seeing the problems and the dangers of the next world.

Then, bhikkhus, I replied to Brahmā Sahampati in verse:

'The doors to the deathless are open, let those with ears now show their faith; Perceiving as troublesome, I did not speak, O Brahma! the subtle and refined Dhamma to humankind.'

Then the Brahmā Sahampati thinking, 'The Blessed One consented to my request that he teach the Dhamma,' paid homage to me, circumambulated keeping me on the right, and then disappeared right there.

Then, bhikkhus, it occurred to me: 'To whom should I first teach the Dhamma? Who will quickly understand this Dhamma?'

Then it occurred to me: 'Āḷāra Kālāma is wise, learned, intelligent, and has for a long time had little dust in his eyes. Suppose I were to teach the Dhamma first to Āḷāra Kālāma. He would quickly understand this Dhamma.'

Then, bhikkhus, a deity approached me and said: 'Venerable Sir, Āḷāra Kālāma passed away seven days ago.'

Wisdom and vision arose in me: 'Āḷāra Kālāma passed away seven days ago.' I thought, 'Āḷāra Kālāma has incurred a great loss. If he had heard this Dhamma, he would have understood it quickly.'

Then, bhikkhus, it occurred to me: 'To whom should I first teach the Dhamma? Who will quickly understand this Dhamma?'

Then it occurred to me: 'Uddaka Rāmaputta is wise, learned, intelligent, and has for a long time had little dust in his eyes. Suppose I were to teach the Dhamma first to Uddaka Rāmaputta. He would quickly understand this Dhamma.'