Beginning to Teach

14. The Story about Brahmā’s Request Vin. Mv. 1, MN 26, 85.

Then this occurred to me: ‘This Dhamma I have attained is deep, hard to see, hard to understand, peaceful, excellent, beyond the sphere of logic, profound, understandable only by the wise.

But this generation delights in desire, is devoted to desire, gladdened by desire, and for this generation delighting in desire, devoted to desire, gladdened by desire, this thing is hard to see, that is to say: conditionality and conditional origination.

This thing also is hard to see, that is to say: the tranquilising of all processes, the letting go of all bases for cleaving, the end of craving, dispassion, cessation, Nibbāna.

But if I were to teach the Dhamma and others did not understand me that would be tiring for me, that would be troublesome to me.’

Further these truly wonderful verses occurred to me, that were unheard of in the past:

‘Now is it suitable for me to explain
what was attained with difficulty?
For those overcome by passion and hatred
this Dhamma is not easily understood.
Going against the stream,
it is profound, deep, hard to see, subtle.
Those delighting in passion,
obstructed by darkness, will not see it.’

Such was my reflection and my mind inclined to inaction, not to teaching the Dhamma.

Then to Brahmā Sahampati, knowing with his mind the reflection in my mind, this thought occurred: ‘The world is surely going to destruction, the world is surely going to complete destruction, wherever the Realised One, the Worthy One, the Perfect Sambuddha’s mind inclines to inaction, not to teaching the Dhamma.’

Then Brahmā Sahampati, just as a strong man might stretch out a bent arm, or bend in an outstretched arm, so did he vanish from the Brahmā world and appear in front of me. Then Brahmā Sahampati, after arranging his upper robe on one shoulder, and raising his hands in respectful salutation, said this to me: “Let the Fortunate One preach the Dhamma, reverend Sir, let the Happy One preach the Dhamma, there are beings with little dust on the eyes who are perishing through not hearing the Dhamma, there will be those who understand the Dhamma.”

Brahmā Sahampati said this and after saying this he said something more:

“Formerly there appeared amongst the Magadhans
an impure Dhamma, invented by those still stained,
open the door to the Deathless,
let them hear the Dhamma understood by the Pure One.

As one who is standing on a rock on the top of a mountain
can see the people on all sides,
in the same way, One of Great Wisdom, having ascended
the Palace made from Dhamma, Visionary One,

look down on the people overcome by grief,
One Free of Grief, on those overcome by birth and old-age.
Caravan-Leader, Debtless One, travel through the world.
Rise up, O Hero, Victorious in Battle.

Let the Fortunate One teach the Dhamma, there will be those who understand.”

Then having understood Brahmā’s request, out of kindness I looked at beings around the world with my Buddha-eye.

While looking around the world with my Buddha-eye,
I saw beings having little dust on the eyes,
having great dust on the eyes,
having sharp faculties,
having undeveloped faculties,
having good conditions,
having poor conditions,
easy to instruct,
hard to instruct,
and only some who dwelt seeing danger in what is blameworthy and in the next world.

Just as with water-lilies or lotuses or white lotuses some of those water-lilies or lotuses or white lotuses, born in the water, flourishing in the water, not rising above water, are nourished from inside the depths; some of those water-lilies or lotuses or white lotuses, born in the water, flourishing in the water, surrounded by water, stand level with the water; some of those water-lilies or lotuses or white lotuses, born in the water, flourishing in the water, stand above the water, and are untouched by the water.

Even so while looking around the world with my Buddha-eye, I saw beings having little dust on the eyes, having great dust on the eyes, having sharp faculties, having undeveloped faculties, having good conditions, having poor conditions, easy to instruct, hard to instruct, and only some who dwelt seeing danger in what is blameworthy and in the next world.

Then I recited this verse to Brahmā Sahampati:

“Open for you are the doors to the Deathless,
whoever has ears let them release their faith.
Perceiving trouble, Brahmā, I did not speak amongst humans,
about what was hard-learned, the excellent Dhamma!”

Then Brahmā Sahampati, thinking: ‘I have obtained consent for the Fortunate One to teach the Dhamma,’ after worshipping and circumambulating me, vanished right there.

15. Deciding Who to Teach Vin. Mv. 1, MN 26, 85.

Then this occurred to me: ‘To whom should I first teach the Dhamma? Who will be able to understand the Dhamma quickly?’

Then this occurred to me: ‘This Āḷāra Kālāma is wise, learned, intelligent, for a long time he has been one with little dust on his eyes. Now what if I first teach the Dhamma to Āḷāra Kālāma? He will be able to understand the Dhamma quickly.’

Then a god having approached, said this to me: “Āḷāra Kālāma died seven days ago, reverend Sir,” and to me knowledge and insight arose: “Āḷāra Kālāma died seven days ago.”

Then this occurred to me: ‘Āḷāra Kālāma had great understanding, if he had heard this Dhamma he would have understood it quickly.’

* * *

Then this occurred to me: ‘To whom should I first teach the Dhamma? Who will be able to understand the Dhamma quickly?’

Then this occurred to me: ‘This Uddaka Rāmaputta is wise, learned, intelligent, for a long time he has been one with little dust on his eyes. Now, what if I first teach the Dhamma to Uddaka Rāmaputta? He will be able to understand the Dhamma quickly.’

Then a god having approached, said this to me: “Uddaka Rāmaputta died yesterday evening, reverend Sir,” and to me knowledge and insight arose: “Uddaka Rāmaputta died yesterday evening.”

Then this occurred to me: ‘Uddaka Rāmaputta had great understanding, if he had heard this Dhamma he would have understood it quickly.’

* * *

Then this occurred to me: ‘To whom should I first teach the Dhamma? Who will be able to understand the Dhamma quickly?’

Then this occurred to me: ‘The group-of-five monks were very helpful to me, they attended on me when I was striving resolutely. Now, what if I first teach the Dhamma to the group-of-five monks?’

Then this occurred to me: ‘Where are the group-of-five monks dwelling right now?’

I saw with the divine eye which is purified and surpasses that of normal men, that the group-of-five monks were dwelling near Bārāṇasī, in the Deer Park at Isipatana.

16. The Abstainer Upaka Vin. Mv. 1, MN 26, 85.

Then having dwelt for as long as I liked I left on walking tour for Bārāṇasī.

The Abstainer Upaka saw me going along the highway between the Bodhi tree and Gayā, and after seeing me, he said this to me: “Your faculties, friend, are very clear, purified is your skin and bright, on account of whom, friend, did you go forth, or who is your teacher, or what Dhamma do you prefer?”

When this was said I addressed the Abstainer Upaka with verses:

“All-Conquering, All-Wise am I,
undefiled in regard to all things,
having given up everything,
liberated through the destruction of craving,
having deep knowledge myself,
who should I point to as Teacher?

There is no Teacher for me, no one like me is found,
there is no person equal to me in the world with its gods.

I am a Worthy One in the world, I am the Unsurpassed Teacher,
I am the One Perfect Sambuddha, cool and passionless.

I go to Kāsī’s city to set the Dhamma-Wheel rolling,
I will beat the drum of the Deathless in a world that is blind.”

“It is as if you declare, friend, you are a Worthy One, an Infinite Victor!”

“There are surely Victors like me,
who have attained the destruction of the pollutants.
I have been victorious over all wicked things,
therefore, Upaka, I am a Victor.”

When this was said the Abstainer Upaka, after saying: “It may be so, friend,” shaking his head, and taking the wrong path, went away.

17. The Meeting at Isipatana Vin. Mv. 1, MN 26, 85.

Then while I was walking gradually on walking tour, I approached Bārāṇasī, Isipatana, the Deer Park, and the group-of-five monks.

The group-of-five monks saw me coming from afar, and after seeing me, they resolved among themselves: “This Ascetic Gotama who is coming, friends, is given to luxury, forsaking the striving he has gone back to luxury.

He should certainly not be worshipped or stood up for, nor should his bowl and robe be taken, however, we can prepare a seat, if he wishes he will sit down.”

As I approached the group-of-five monks were unable to continue with their own agreement, and after coming out to meet me, some took my bowl and robe, some prepared the seat, some placed the water for washing the feet.

Then they addressed me by name and with the word ‘friend’.

When this was said I said this to the group-of-five monks: “Do not address the Fortunate One, monks, by name and by the word ‘friend’, the Realised One, monks, is a Worthy One, a Perfect Sambuddha. Lend an ear, monks, I will instruct you about the attainment of the Deathless, I will teach the Dhamma, and following the path as it has been preached, after no long time in regard to that good for which young men of good family rightly go forth from the home to the homeless life, that unsurpassed conclusion to the spiritual life, you will dwell having known, experienced, and attained it yourselves in this very life.”

When this was said the group-of-five monks said this to me:

“But you, friend Gotama, by that ascetic lifestyle, that practice, that difficult way of living, did not attain states beyond ordinary human beings, a distinction of what is truly noble knowledge and insight.

So how can you now, given to luxury, forsaking the striving, gone back to luxury, attain states beyond ordinary human beings, a distinction of what is truly noble knowledge and insight?”

When this was said I said this to the group-of-five monks: “The Realised One, monks, is not given to luxury, is not forsaking the striving, and has not gone back to luxury, the Realised One, monks, is a Worthy One, a Perfect Sambuddha. Lend an ear, monks, I will instruct you about the attainment of the Deathless, I will teach the Dhamma, and following the path as it has been preached, after no long time in regard to that good for which young men of good family rightly go forth from the home to the homeless life, that unsurpassed conclusion to the spiritual life, you will dwell having known, experienced, and attained it yourselves in this very life.”

For a second time the group-of-five monks said this to me: “But you, friend Gotama, by that ascetic lifestyle, that practice, that difficult way of living, did not attain states beyond ordinary human beings, a distinction of what is truly noble knowledge and insight.

So how can you now, given to luxury, forsaking the striving, gone back to luxury, attain a state beyond ordinary human beings, a distinction of what is truly noble knowledge and insight?”

For a second time I said this to the group-of-five monks: “The Realised One, monks, is not given to luxury, is not forsaking the striving, and has not gone back to luxury, the Realised One, monks, is a Worthy One, a Perfect Sambuddha. Lend an ear, monks, I will instruct you about the attainment of the Deathless, I will teach the Dhamma, and following the path as it has been preached, after no long time in regard to that good for which young men of good family rightly go forth from the home to the homeless life, that unsurpassed conclusion to the spiritual life, you will dwell having known, experienced, and attained it yourselves in this very life.”

For a third time the group-of-five monks said this to me: “But you, friend Gotama, by that ascetic lifestyle, that practice, that difficult way of living, did not attain states beyond ordinary human beings, a distinction of what is truly noble knowledge and insight.

So how can you now, given to luxury, forsaking the striving, gone back to luxury, attain states beyond ordinary human beings, a distinction of what is truly noble knowledge and insight?”

When this was said I said this to the group-of-five monks: “Are you aware, monks, of my having spoken to you like this before?”

“Certainly not, reverend Sir.”

“The Realised One, monks, is a Worthy One, a Perfect Sambuddha. Lend an ear, monks, I will instruct you about the attainment of the Deathless, I will teach the Dhamma, and following the path as it has been preached, after no long time in regard to that good for which young men of good family rightly go forth from the home to the homeless life, that unsurpassed conclusion to the spiritual life, you will dwell having known, experienced, and attained it yourselves in this very life,” and I was able to persuade the group-of-five monks.

Then I advised two monks and three monks wandered for alms, and after those three monks had wandered for alms, on what they brought the group-of-six kept going.

Then I advised three monks and two monks wandered for alms, and after those two monks had wandered for alms, on what they brought the group-of-six kept going.

18. Liberation of Mind for the Group-of-Five Monks MN 26.

Then the group-of-five monks,
while being advised by me, while being instructed,
being themselves subject to birth,
after understanding the danger in being subject to birth,
while seeking the birthless, supreme, secure Nibbāna,
attained the birthless, supreme, secure Nibbāna.

Being themselves subject to old-age,
after understanding the danger in being subject to old-age,
while seeking the ageless, supreme, secure Nibbāna,
attained the ageless, supreme, secure Nibbāna.

Being themselves subject to sickness,
after understanding the danger in being subject to sickness,
while seeking the sickless, supreme, secure Nibbāna,
attained the sickless, supreme, secure Nibbāna.

Being themselves subject to death,
after understanding the danger in being subject to death,
while seeking the deathless, supreme, secure Nibbāna,
attained the deathless, supreme, secure Nibbāna.

Being themselves subject to grief,
after understanding the danger in being subject to grief,
while seeking the griefless, supreme, secure Nibbāna,
attained the griefless, supreme, secure Nibbāna.

Being themselves subject to defilements,
after understanding the danger in being subject to defilements,
while seeking the undefiled, supreme, secure Nibbāna,
attained the undefiled, supreme, secure Nibbāna.

To them knowledge and insight arose:

Sure is my liberation of mind,
this is my last birth,
now there is no continuation of existence.

From Buddha-to-be to Teacher is Finished