Bodhirājakumārasutta

Majjhima Nikāya 85

With Prince Bodhi · Translation: Bhikkhu Sujato, SuttaCentral

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in just this way“Evameva indeedkho, princerājakumāra, these fivepañcimāni factors that support meditationpadhāniyaṅgāni.
whichKatamāni fivepañca?
hereIdha, princerājakumāra, a monkbhikkhu endowed with faithsaddho ishoti; has faithsaddahati in the Realized One'stathāgatassa awakeningbodhiṁ:
indeed‘itipi thatso Blessed Onebhagavā perfectedarahaṁ fully awakened Buddhasammāsambuddho accomplished in knowledge and conductvijjācaraṇasampanno holysugato knower of the worldlokavidū supremeanuttaro guide for those fit for trainingpurisadammasārathi teachersatthā of gods and humansdevamanussānaṁ awakenedbuddho blessedbhagavā’ti;
rarely illappābādho ishoti rarely unwellappātaṅko with digestionsamavepākiniyā stomachgahaṇiyā endowedsamannāgato not too coldnātisītāya not too hotnāccuṇhāya just rightmajjhimāya fit for meditationpadhānakkhamāya;
not deviousasaṭho ishoti not deceitfulamāyāvī honestlyyathābhūtaṁ themselvesattānaṁ revealsāvikattā to the Teachersatthari orvā to sensibleviññūsu orvā spiritual companionssabrahmacārīsu;
with energy roused upāraddhavīriyo they liveviharati of unskillfulakusalānaṁ qualitiesdhammānaṁ for giving uppahānāya of skillfulkusalānaṁ qualitiesdhammānaṁ for embracingupasampadāya, strongthāmavā staunchly vigorousdaḷhaparakkamo not slacking offanikkhittadhuro in skillfulkusalesu qualitiesdhammesu;
wisepaññavā ishoti of arising and passing awayudayatthagāminiyā with wisdompaññāya endowedsamannāgato nobleariyāya penetrativenibbedhikāya leads to the complete ending of sufferingsammādukkhakkhayagāminiyā.
theseImāni indeedkho, princerājakumāra, fivepañca factors that support meditationpadhāniyaṅgāni.

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

with theseImehi, princerājakumāra, with fivepañcahi with factors that support meditationpadhāniyaṅgehi endowedsamannāgato a mendicantbhikkhu the Realized Onetathāgataṁ as trainervināyakaṁ obtaininglabhamāno—
for whose purposeyassatthāya clansmenkulaputtā rightlysammadeva from homeagārasmā into homelessnessanagāriyaṁ go forthpabbajanti, that supreme culmination of the spiritual pathtadanuttaraṁ—brahmacariyapariyosānaṁ in this very lifediṭṭheva in the teachingdhamme themselvessayaṁ with direct knowledgeabhiññā having realizedsacchikatvā having entered uponupasampajja would dwellvihareyya sevensatta yearsvassāni.
let aloneTiṭṭhantu, princerājakumāra, sevensatta yearsvassāni.
with theseImehi with fivepañcahi with factors that support meditationpadhāniyaṅgehi endowedsamannāgato a mendicantbhikkhu the Realized Onetathāgataṁ as trainervināyakaṁ obtaininglabhamāno—
for whose purposeyassatthāya clansmenkulaputtā rightlysammadeva from homeagārasmā into homelessnessanagāriyaṁ go forthpabbajanti, that supreme culmination of the spiritual pathtadanuttaraṁ—brahmacariyapariyosānaṁ in this very lifediṭṭheva in the teachingdhamme themselvessayaṁ with direct knowledgeabhiññā having realizedsacchikatvā having entered uponupasampajja would dwellvihareyya in six yearschabbassāni ……
fivepañca yearsvassāni ……
fourcattāri yearsvassāni ……
threetīṇi yearsvassāni ……
twodve yearsvassāni ……
oneekaṁ yearvassaṁ.
let aloneTiṭṭhatu, princerājakumāra, oneekaṁ yearvassaṁ.
with theseImehi with fivepañcahi with factors that support meditationpadhāniyaṅgehi endowedsamannāgato a mendicantbhikkhu the Realized Onetathāgataṁ as trainervināyakaṁ obtaininglabhamāno—
for whose purposeyassatthāya clansmenkulaputtā rightlysammadeva from homeagārasmā into homelessnessanagāriyaṁ go forthpabbajanti, that supreme culmination of the spiritual pathtadanuttaraṁ—brahmacariyapariyosānaṁ in this very lifediṭṭheva in the teachingdhamme themselvessayaṁ with direct knowledgeabhiññā having realizedsacchikatvā having entered uponupasampajja would dwellvihareyya sevensatta monthsmāsāni.
let aloneTiṭṭhantu, princerājakumāra, sevensatta monthsmāsāni.

When a mendicant with these five factors that support meditation has the Realized One as trainer, they could realize the supreme culmination of the spiritual path in seven years. Let alone seven years, they could realize the supreme culmination of the spiritual path in six years, or as little as one year. Let alone one year, when a mendicant with these five factors that support meditation has the Realized One as trainer, they could realize the supreme culmination of the spiritual path in seven months,

with theseImehi with fivepañcahi with the factors of strivingpadhāniyaṅgehi endowedsamannāgato a bhikkhubhikkhu the Tathāgatatathāgataṁ as guidevināyakaṁ obtaininglabhamāno—
for whose sakeyassatthāya clansmenkulaputtā rightly indeedsammadeva from homeagārasmā to homelessnessanagāriyaṁ go forthpabbajanti, that unsurpassedtadanuttaraṁ—
consummation of the holy lifebrahmacariyapariyosānaṁ in this very lifediṭṭheva in the Dhammadhamme himselfsayaṁ having known directlyabhiññā having realizedsacchikatvā having attainedupasampajja he might dwellvihareyya sixcha monthsmāsāni ……
fivepañca monthsmāsāni ……
fourcattāri monthsmāsāni ……
threetīṇi monthsmāsāni ……
twodve monthsmāsāni ……
oneekaṁ monthmāsaṁ ……
half a monthaḍḍhamāsaṁ.
let it standTiṭṭhatu, princerājakumāra, half a monthaḍḍhamāso.
with theseImehi with fivepañcahi with the factors of strivingpadhāniyaṅgehi endowedsamannāgato a bhikkhubhikkhu the Tathāgatatathāgataṁ as guidevināyakaṁ obtaininglabhamāno—
for whose sakeyassatthāya clansmenkulaputtā rightly indeedsammadeva from homeagārasmā to homelessnessanagāriyaṁ go forthpabbajanti, that unsurpassedtadanuttaraṁ—
consummation of the holy lifebrahmacariyapariyosānaṁ in this very lifediṭṭheva in the Dhammadhamme himselfsayaṁ having known directlyabhiññā having realizedsacchikatvā having attainedupasampajja he might dwellvihareyya sevensatta days and nightsrattindivāni.
let them standTiṭṭhantu, princerājakumāra, sevensatta days and nightsrattindivāni.
with theseImehi with fivepañcahi with the factors of strivingpadhāniyaṅgehi endowedsamannāgato a bhikkhubhikkhu the Tathāgatatathāgataṁ as guidevināyakaṁ obtaininglabhamāno—
for whose sakeyassatthāya clansmenkulaputtā rightly indeedsammadeva from homeagārasmā to homelessnessanagāriyaṁ go forthpabbajanti, that unsurpassedtadanuttaraṁ—
consummation of the holy lifebrahmacariyapariyosānaṁ in this very lifediṭṭheva in the Dhammadhamme himselfsayaṁ having known directlyabhiññā having realizedsacchikatvā having attainedupasampajja he might dwellvihareyya sixcha days and nightsrattindivāni ……

Endowed with these five factors of striving, a bhikkhu who obtains the Tathāgata as his guide — for the sake of which clansmen rightly go forth from the home life into homelessness, that unsurpassed consummation of the holy life — having realized it for himself in this very life by direct knowledge, having attained it, might dwell for six months … five months … four months … three months … two months … one month … half a month. Let half a month stand, prince. Endowed with these five factors of striving, a bhikkhu who obtains the Tathāgata as his guide — for the sake of which clansmen rightly go forth from the home life into homelessness, that unsurpassed consummation of the holy life — having realized it for himself in this very life by direct knowledge, having attained it, might dwell for seven days and nights. Let seven days and nights stand, prince. Endowed with these five factors of striving, a bhikkhu who obtains the Tathāgata as his guide — for the sake of which clansmen rightly go forth from the home life into homelessness, that unsurpassed consummation of the holy life — having realized it for himself in this very life by direct knowledge, having attained it, might dwell for six days and nights …

fivepañca days and nightsrattindivāni ……
fourcattāri days and nightsrattindivāni ……
threetīṇi days and nightsrattindivāni ……
twodve days and nightsrattindivāni ……
oneekaṁ day and night.rattindivaṁ.
let aloneTiṭṭhatu, princerājakumāra, oneeko day and night.rattindivo.
with theseImehi fivepañcahi factors that support meditationpadhāniyaṅgehi endowed withsamannāgato mendicantbhikkhu the Realized Onetathāgataṁ as trainervināyakaṁ havinglabhamāno instructed at dusksāyamanusiṭṭho at daybreakpāto distinctionvisesaṁ will achieveadhigamissati, instructed at daybreakpātamanusiṭṭho at dusksāyaṁ distinctionvisesaṁ will achieve”ti.adhigamissatī”ti.

or as little as one day. Let alone one day, when a mendicant with these five factors that support meditation has the Realized One as trainer, they could be instructed at dusk and achieve distinction at daybreak, or be instructed at daybreak and achieve distinction at dusk.”

thusEvaṁ when saidvutte, Bodhibodhi princerājakumāro to the Blessed Onebhagavantaṁ said thisetadavoca:
oh“aho the Buddhabuddho, ohaho the teachingdhammo, ohaho of the teachingdhammassa how well explainedsvākkhātatā.
whereYatra indeedhi indeednāma instructed at dusksāyamanusiṭṭho at daybreakpāto distinctionvisesaṁ will achieveadhigamissati, instructed at daybreakpātamanusiṭṭho at dusksāyaṁ distinctionvisesaṁ will achieveadhigamissatī”ti.

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

thusEvaṁ when saidvutte, Sañjikāputtasañjikāputto the brahmin studentmāṇavo to Bodhibodhiṁ to Princerājakumāraṁ said thisetadavoca:
in just this way“evameva but thispanāyaṁ worthybhavaṁ Bodhibodhi:
alas‘aho the Buddhabuddho, alasaho the Dhammadhammo, alasaho of the Dhammadhammassa well-taughtnesssvākkhātatā’ti andca he saysvadeti;
thenatha butca howeverpana notna to thattaṁ to the worthybhavantaṁ Gotamagotamaṁ for refugesaraṇaṁ you gogacchati and to the Dhammadhammañca and to the bhikkhu Saṅghabhikkhusaṅghañcā”ti.
do not“Mā thushevaṁ, dearsamma Sañjikāputtasañjikāputta, sayavaca; do notmā thushevaṁ, dearsamma Sañjikāputtasañjikāputta, sayavaca.
in the presenceSammukhā thismetaṁ, dearsamma Sañjikāputtasañjikāputta, from the ladyayyāya heardsutaṁ, in the presencesammukhā receivedpaṭiggahitaṁ”.
one this“Ekamidaṁ, dearsamma Sañjikāputtasañjikāputta, timesamayaṁ the Blessed Onebhagavā near Kosambīkosambiyaṁ was stayingviharati in Ghosita's monasteryghositārāme.
thenAtha indeedkho myme ladyayyā pregnantkucchimatī whereyena the Blessed Onebhagavā to him approachedtenupasaṅkami; having approachedupasaṅkamitvā the Blessed Onebhagavantaṁ having bowedabhivādetvā to one sideekamantaṁ sat downnisīdi. to one sideEkamantaṁ seatednisinnā indeedkho myme ladyayyā to the Blessed Onebhagavantaṁ said thisetadavoca:
who‘yo myme thisayaṁ, sirbhante, in the wombkucchigato a boykumārako orvā a girlkumārikā orvā heso to the Blessed Onebhagavantaṁ for refugesaraṇaṁ goesgacchati and to the Dhammadhammañca and to the bhikkhu Saṅghabhikkhusaṅghañca.
as a lay followerUpāsakaṁ themtaṁ the Blessed Onebhagavā may he rememberdhāretu from this day forthajjatagge for lifepāṇupetaṁ for refugesaraṇaṁ gonegatan’ti.

When he said this, Sañjikāputta said to Prince Bodhi, “Though the worthy Bodhi speaks like this, you don’t go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.” “Don’t say that, dear Sañjikāputta, don’t say that! I have heard and learned this in the presence of my lady mother. This one time the Buddha was staying near Kosambī in Ghosita’s monastery. Then my pregnant lady mother went up to the Buddha, bowed, sat down to one side, and said to him, ‘Sir, the prince or princess in my womb goes for refuge to the Buddha, the teaching, and the mendicant Saṅgha. From this day forth, may the Buddha remember them as a lay follower who has gone for refuge for life.’

Another time the Buddha was staying here in the land of the Bhaggas at Crocodile’s Bellow, in the deer park at Bhesakaḷā’s Wood. Then my nursemaid, carrying me on her hip, went to the Buddha, bowed, stood to one side, and said to him, ‘Sir, this Prince Bodhi goes for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the Buddha remember him as a lay follower who has gone for refuge for life.’ Now for a third time I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

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