Yasa
Tena kho pana samayena bārāṇasiyaṁ yaso nāma kulaputto seṭṭhiputto sukhumālo hoti. Tassa tayo pāsādā honti— eko hemantiko, eko gimhiko, eko vassiko. So vassike pāsāde cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṁ orohati.
At that time in Vārāṇasī there was a young man of family named Yasa, a merchant’s son, delicate. He had three mansions: one for the winter, one for the summer, and one for the rainy season. During the four months in the rains mansion, entertained by female musicians, he did not come down from the mansion.
Atha kho yasassa kulaputtassa pañcahi kāmaguṇehi samappitassa samaṅgībhūtassa paricārayamānassa paṭikacceva niddā okkami, parijanassapi niddā okkami, sabbarattiyo ca telapadīpo jhāyati. Atha kho yaso kulaputto paṭikacceva pabujjhitvā addasa sakaṁ parijanaṁ supantaṁ— aññissā kacche vīṇaṁ, aññissā kaṇṭhe mudiṅgaṁ, aññissā kacche āḷambaraṁ, aññaṁ vikesikaṁ, aññaṁ vikkheḷikaṁ, aññā vippalapantiyo, hatthappattaṁ susānaṁ maññe. Disvānassa ādīnavo pāturahosi, nibbidāya cittaṁ saṇṭhāsi. Atha kho yaso kulaputto udānaṁ udānesi— “upaddutaṁ vata bho, upassaṭṭhaṁ vata bho”ti.
Then, while the young man Yasa was supplied and endowed with the five strands of sensual pleasure and was being entertained, sleep came over him early, and sleep came over the attendants too, and an oil lamp burned all night. Then the young man Yasa woke early and saw his own attendants sleeping — one with a lute under her arm, one with a drum at her throat, one with a small drum under her arm, one with hair disheveled, one drooling, and others muttering — like a charnel ground come within reach. Seeing this, the drawback became evident to him, and his mind settled in disenchantment. Then the young man Yasa uttered this inspired utterance: “It is afflicted indeed, sir! It is oppressed indeed, sir!”
Atha kho yaso kulaputto suvaṇṇapādukāyo ārohitvā yena nivesanadvāraṁ tenupasaṅkami. Amanussā dvāraṁ vivariṁsu— “mā yasassa kulaputtassa koci antarāyamakāsi agārasmā anagāriyaṁ pabbajjāyā”ti. Atha kho yaso kulaputto yena nagaradvāraṁ tenupasaṅkami. Amanussā dvāraṁ vivariṁsu— “mā yasassa kulaputtassa koci antarāyamakāsi agārasmā anagāriyaṁ pabbajjāyā”ti. Atha kho yaso kulaputto yena isipatanaṁ migadāyo tenupasaṅkami.
Then the young man Yasa put on his golden slippers and went to the door of the house. Non-human beings opened the door, thinking: “Let no one make an obstacle for the young man Yasa’s going forth from home into homelessness.” Then the young man Yasa went to the city gate. Non-human beings opened the door, thinking: “Let no one make an obstacle for the young man Yasa’s going forth from home into homelessness.” Then the young man Yasa went to the Deer Park at Isipatana.
Tena kho pana samayena bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya ajjhokāse caṅkamati. Addasā kho bhagavā yasaṁ kulaputtaṁ dūratova āgacchantaṁ, disvāna caṅkamā orohitvā paññatte āsane nisīdi. Atha kho yaso kulaputto bhagavato avidūre udānaṁ udānesi— “upaddutaṁ vata bho, upassaṭṭhaṁ vata bho”ti. Atha kho bhagavā yasaṁ kulaputtaṁ etadavoca— “idaṁ kho, yasa, anupaddutaṁ, idaṁ anupassaṭṭhaṁ. Ehi, yasa, nisīda, dhammaṁ te desessāmī”ti.
At that time the Blessed One, having risen in the last watch of the night, was walking in the open. The Blessed One saw the young man Yasa coming in the distance. Seeing him, he came down from the walking path and sat on a prepared seat. Then the young man Yasa, not far from the Blessed One, uttered this inspired utterance: “It is afflicted indeed, sir! It is oppressed indeed, sir!” Then the Blessed One said to the young man Yasa: “This, Yasa, is unafflicted. This is unoppressed. Come, Yasa, sit. I will teach you the Dhamma.”
Atha kho yaso kulaputto— “idaṁ kira anupaddutaṁ, idaṁ anupassaṭṭhan”ti haṭṭho udaggo suvaṇṇapādukāhi orohitvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnassa kho yasassa kulaputtassa bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi.
Then the young man Yasa, thinking, “This, it seems, is unafflicted; this is unoppressed,” joyful and glad, stepped down from his golden slippers, approached the Blessed One, paid homage, and sat to one side. While the young man Yasa was sitting to one side, the Blessed One gradually gave a discourse, first on giving, then on virtue, and then on the heavens; he explained the dangers, degradation, and defilement of sensual pleasures, and the benefit of renunciation.
Yadā bhagavā aññāsi yasaṁ kulaputtaṁ kallacittaṁ, muducittaṁ, vinīvaraṇacittaṁ, udaggacittaṁ, pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi— dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evameva yasassa kulaputtassa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi— “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
When the Blessed One knew that the young man Yasa’s mind was ready, receptive, free of hindrances, uplifted, and confident, he then expounded the distinctive teaching of the Buddhas: suffering, its arising, its cessation, and the path. Just as a clean cloth with no dark spots would properly absorb dye, so too, in that very seat, the stainless, immaculate Dhamma eye arose in the young man Yasa: “Whatever is subject to arising is all subject to cessation.”
Atha kho yasassa kulaputtassa mātā pāsādaṁ abhiruhitvā yasaṁ kulaputtaṁ apassantī yena seṭṭhi gahapati tenupasaṅkami, upasaṅkamitvā seṭṭhiṁ gahapatiṁ etadavoca— “putto te, gahapati, yaso na dissatī”ti. Atha kho seṭṭhi gahapati catuddisā assadūte uyyojetvā sāmaṁyeva yena isipatanaṁ migadāyo tenupasaṅkami. Addasā kho seṭṭhi gahapati suvaṇṇapādukānaṁ nikkhepaṁ, disvāna taṁyeva anugamāsi.
Then the young man Yasa’s mother, having gone up into the mansion and not seeing the young man Yasa, approached the merchant householder and said: “Householder, your son Yasa is not to be seen.” Then the merchant householder sent messengers on horseback to the four directions and himself went to the Deer Park at Isipatana. The merchant householder saw the place where the golden slippers had been set down, and seeing that, he followed in that direction.
Addasā kho bhagavā seṭṭhiṁ gahapatiṁ dūratova āgacchantaṁ, disvāna bhagavato etadahosi— “yannūnāhaṁ tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhareyyaṁ yathā seṭṭhi gahapati idha nisinno idha nisinnaṁ yasaṁ kulaputtaṁ na passeyyā”ti. Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkharesi.
The Blessed One saw the merchant householder coming in the distance. Seeing him, it occurred to the Blessed One: “Suppose I were to perform such a feat of psychic power that the merchant householder, sitting here, would not see the young man Yasa sitting here.” Then the Blessed One performed such a feat of psychic power.
Atha kho seṭṭhi gahapati yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca— “api, bhante, bhagavā yasaṁ kulaputtaṁ passeyyā”ti? “Tena hi, gahapati, nisīda, appeva nāma idha nisinno idha nisinnaṁ yasaṁ kulaputtaṁ passeyyāsī”ti. Atha kho seṭṭhi gahapati— “idheva kirāhaṁ nisinno idha nisinnaṁ yasaṁ kulaputtaṁ passissāmī”ti haṭṭho udaggo bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Then the merchant householder approached the Blessed One and said: “Venerable sir, has the Blessed One seen the young man Yasa?” “Then, householder, sit down. Perhaps, sitting here, you will see the young man Yasa sitting here.” Then the merchant householder, thinking, “Sitting right here, it seems, I will see the young man Yasa sitting here,” joyful and glad, paid homage to the Blessed One and sat to one side.
Ekamantaṁ nisinnassa kho seṭṭhissa gahapatissa bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi. Yadā bhagavā aññāsi seṭṭhiṁ gahapatiṁ kallacittaṁ, muducittaṁ, vinīvaraṇacittaṁ, udaggacittaṁ, pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi— dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evameva seṭṭhissa gahapatissa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi— “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti. Atha kho seṭṭhi gahapati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca— “abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya— ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. Sova loke paṭhamaṁ upāsako ahosi tevāciko.
While the merchant householder was sitting to one side, the Blessed One gradually gave a discourse, first on giving, then on virtue, and then on the heavens; he explained the dangers, degradation, and defilement of sensual pleasures, and the benefit of renunciation. When the Blessed One knew that the merchant householder’s mind was ready, receptive, free of hindrances, uplifted, and confident, he then expounded the distinctive teaching of the Buddhas: suffering, its arising, its cessation, and the path. Just as a clean cloth with no dark spots would properly absorb dye, so too, in that very seat, the stainless, immaculate Dhamma eye arose in the merchant householder: “Whatever is subject to arising is all subject to cessation.” Then the merchant householder, having seen the Dhamma, attained the Dhamma, understood the Dhamma, deeply penetrated the Dhamma, having crossed beyond doubt, with no more uncertainty, confident and self-assured, and become independent of others in the Teacher’s instruction, said to the Blessed One: “Excellent, venerable sir! Excellent, venerable sir! Just as if one were to set upright what had been overturned, reveal what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms—even so, the Dhamma has been explained by the Blessed One in many ways. I go for refuge to the Blessed One, to the Dhamma, and to the Saṅgha of bhikkhus. May the Blessed One remember me as a lay follower who has gone for refuge from this day forward for life.” And he was the first lay disciple in the world, with the threefold formula.
Atha kho yasassa kulaputtassa pituno dhamme desiyamāne yathādiṭṭhaṁ yathāviditaṁ bhūmiṁ paccavekkhantassa anupādāya āsavehi cittaṁ vimucci. Atha kho bhagavato etadahosi— “yasassa kho kulaputtassa pituno dhamme desiyamāne yathādiṭṭhaṁ yathāviditaṁ bhūmiṁ paccavekkhantassa anupādāya āsavehi cittaṁ vimuttaṁ. Abhabbo kho yaso kulaputto hīnāyāvattitvā kāme paribhuñjituṁ, seyyathāpi pubbe agārikabhūto; yannūnāhaṁ taṁ iddhābhisaṅkhāraṁ paṭippassambheyyan”ti. Atha kho bhagavā taṁ iddhābhisaṅkhāraṁ paṭippassambhesi.
Then, while the Dhamma was being taught to the young man Yasa’s father, the young man Yasa, reviewing the ground as he had seen it and understood it, was liberated in mind from the taints through non-clinging. Then it occurred to the Blessed One: “While the Dhamma was being taught to the young man Yasa’s father, the young man Yasa, reviewing the ground as he had seen it and understood it, was liberated in mind from the taints through non-clinging. The young man Yasa is incapable of returning to the lower life and enjoying sensual pleasures as he did before, when he was a layman. Suppose I were to still that feat of psychic power.” Then the Blessed One stilled that feat of psychic power.
Addasā kho seṭṭhi gahapati yasaṁ kulaputtaṁ nisinnaṁ disvāna, yasaṁ kulaputtaṁ etadavoca— “mātā te, tāta yasa, paridevasokasamāpannā, dehi mātuyā jīvitan”ti.
The merchant householder saw the young man Yasa sitting there. Seeing him, he said to the young man Yasa: “Dear Yasa, your mother is overcome by grief and lamentation. Give your mother her life.”
Atha kho yaso kulaputto bhagavantaṁ ullokesi. Atha kho bhagavā seṭṭhiṁ gahapatiṁ etadavoca— “taṁ kiṁ maññasi, gahapati, yassa sekkhena ñāṇena sekkhena dassanena dhammo diṭṭho vidito seyyathāpi tayā, tassa yathādiṭṭhaṁ yathāviditaṁ bhūmiṁ paccavekkhantassa anupādāya āsavehi cittaṁ vimuttaṁ. Bhabbo nu kho so, gahapati, hīnāyāvattitvā kāme paribhuñjituṁ seyyathāpi pubbe agārikabhūto”ti? “No hetaṁ, bhante”. “Yasassa kho, gahapati, kulaputtassa sekkhena ñāṇena sekkhena dassanena dhammo diṭṭho vidito seyyathāpi tayā, tassa yathādiṭṭhaṁ yathāviditaṁ bhūmiṁ paccavekkhantassa anupādāya āsavehi cittaṁ vimuttaṁ. Abhabbo kho, gahapati, yaso kulaputto hīnāyāvattitvā kāme paribhuñjituṁ seyyathāpi pubbe agārikabhūto”ti.
Then the young man Yasa looked up at the Blessed One. Then the Blessed One said to the merchant householder: “What do you think, householder? One for whom the Dhamma has been seen and understood with a trainee’s knowledge and a trainee’s vision, as it has been by you — could he, when his mind has been liberated from the taints through non-clinging as he reviews the ground as he has seen it and understood it, return to the lower life and enjoy sensual pleasures as he did before, when he was a layman?” “No, venerable sir.” “Householder, the Dhamma has been seen and understood by the young man Yasa with a trainee’s knowledge and a trainee’s vision, as it has been by you, and his mind has been liberated from the taints through non-clinging as he reviews the ground as he has seen it and understood it. The young man Yasa is incapable of returning to the lower life and enjoying sensual pleasures as he did before, when he was a layman.”
“Lābhā, bhante, yasassa kulaputtassa, suladdhaṁ, bhante, yasassa kulaputtassa, yathā yasassa kulaputtassa anupādāya āsavehi cittaṁ vimuttaṁ. Adhivāsetu me, bhante, bhagavā ajjatanāya bhattaṁ yasena kulaputtena pacchāsamaṇenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho seṭṭhi gahapati bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
“It is a gain for the young man Yasa, venerable sir, a good gain for the young man Yasa, that his mind has been liberated from the taints through non-clinging. May the Blessed One accept today’s meal from me, with the young man Yasa as his attendant.” The Blessed One consented by remaining silent. Then the merchant householder, knowing that the Blessed One had consented, rose from his seat, paid homage to the Blessed One, circumambulated him keeping him on the right, and left.
Atha kho yaso kulaputto acirapakkante seṭṭhimhi gahapatimhi bhagavantaṁ etadavoca— “labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti. “Ehi bhikkhū”ti bhagavā avoca— “svākkhāto dhammo, cara brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti. Sāva tassa āyasmato upasampadā ahosi. Tena kho pana samayena satta loke arahanto honti.
Then, not long after the merchant householder had left, the young man Yasa said to the Blessed One: “Venerable sir, may I receive the going forth in the Blessed One’s presence? May I receive full ordination?” The Blessed One said: “Come, bhikkhu. The Dhamma is well proclaimed. Live the spiritual life for the complete ending of suffering.” That was that venerable one’s full ordination. At that time there were seven arahants in the world.
The first female lay disciples
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āyasmatā yasena pacchāsamaṇena yena seṭṭhissa gahapatissa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. Atha kho āyasmato yasassa mātā ca purāṇadutiyikā ca yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
Then, in the morning, the Blessed One dressed, took his bowl and robe, and with the venerable Yasa as his attendant approached the merchant householder’s home. Having approached, he sat on a prepared seat. Then the venerable Yasa’s mother and his former wife approached the Blessed One, paid homage, and sat to one side.
Tāsaṁ bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi. Yadā tā bhagavā aññāsi kallacittā, muducittā, vinīvaraṇacittā, udaggacittā, pasannacittā, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi— dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evameva tāsaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi— “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
The Blessed One gradually gave them a discourse, first on giving, then on virtue, and then on the heavens; he explained the dangers, degradation, and defilement of sensual pleasures, and the benefit of renunciation. When the Blessed One knew that their minds were ready, receptive, free of hindrances, uplifted, and confident, he then expounded the distinctive teaching of the Buddhas: suffering, its arising, its cessation, and the path. Just as a clean cloth with no dark spots would properly absorb dye, so too, in that very seat, the stainless, immaculate Dhamma eye arose in them: “Whatever is subject to arising is all subject to cessation.”
Tā diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ— “abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… etā mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma, dhammañca, bhikkhusaṅghañca. Upāsikāyo no bhagavā dhāretu ajjatagge pāṇupetā saraṇaṁ gatā”ti. Tā ca loke paṭhamaṁ upāsikā ahesuṁ tevācikā.
They, having seen the Dhamma, attained the Dhamma, understood the Dhamma, deeply penetrated the Dhamma, having crossed beyond doubt, with no more uncertainty, confident and self-assured, and become independent of others in the Teacher’s instruction, said to the Blessed One: “Excellent, venerable sir! Excellent, venerable sir! We go for refuge to the Blessed One, to the Dhamma, and to the Saṅgha of bhikkhus. May the Blessed One remember us as female lay followers who have gone for refuge from this day forward for life.” And they were the first female lay disciples in the world, with the threefold formula.
Atha kho āyasmato yasassa mātā ca pitā ca purāṇadutiyikā ca bhagavantañca āyasmantañca yasaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā, bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ, ekamantaṁ nisīdiṁsu. Atha kho bhagavā āyasmato yasassa mātarañca pitarañca purāṇadutiyikañca dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
Then the venerable Yasa’s mother, father, and former wife served the Blessed One and the venerable Yasa with their own hands with excellent food, hard and soft, and satisfied them. When the Blessed One had finished his meal and taken his hand from the bowl, they sat to one side. Then the Blessed One instructed, encouraged, roused, and gladdened the venerable Yasa’s mother, father, and former wife with a talk on the Dhamma, rose from his seat, and left.
Four friends
Assosuṁ kho āyasmato yasassa cattāro gihisahāyakā bārāṇasiyaṁ seṭṭhānuseṭṭhīnaṁ kulānaṁ puttā— vimalo, subāhu, puṇṇaji, gavampati— yaso kira kulaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitoti. Sutvāna nesaṁ etadahosi— “na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha yaso kulaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito”ti.
The venerable Yasa’s four lay friends, sons of the leading and next-to-leading families in Vārāṇasī — Vimala, Subāhu, Puṇṇaji, and Gavampati — heard: “The young man Yasa, it seems, has shaved off his hair and beard, put on the dyed robes, and gone forth from home into homelessness.” Having heard this, it occurred to them: “That is no lesser Dhamma and discipline, and no lesser going forth, in which the young man Yasa has shaved off his hair and beard, put on the dyed robes, and gone forth from home into homelessness.”
Te yenāyasmā yaso tenupasaṅkamiṁsu, upasaṅkamitvā āyasmantaṁ yasaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Atha kho āyasmā yaso te cattāro gihisahāyake ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā yaso bhagavantaṁ etadavoca— “ime me, bhante, cattāro gihisahāyakā bārāṇasiyaṁ seṭṭhānuseṭṭhīnaṁ kulānaṁ puttā— vimalo, subāhu, puṇṇaji, gavampati. Ime bhagavā ovadatu anusāsatū”ti.
They approached the venerable Yasa, paid homage, and stood to one side. Then the venerable Yasa took those four lay friends and approached the Blessed One. Having approached, he paid homage to the Blessed One and sat to one side. Sitting to one side, the venerable Yasa said to the Blessed One: “Venerable sir, these are my four lay friends, sons of the leading and next-to-leading families in Vārāṇasī: Vimala, Subāhu, Puṇṇaji, and Gavampati. May the Blessed One instruct and advise them.”
Tesaṁ bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evameva tesaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi— “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
The Blessed One gradually gave them a discourse, first on giving, then on virtue, and then on the heavens; he explained the dangers, degradation, and defilement of sensual pleasures, and the benefit of renunciation. When the Blessed One knew that their minds were ready, receptive, free of hindrances, uplifted, and confident, he then expounded the distinctive teaching of the Buddhas: suffering, its arising, its cessation, and the path. Just as a clean cloth with no dark spots would properly absorb dye, so too, in that very seat, the stainless, immaculate Dhamma eye arose in them: “Whatever is subject to arising is all subject to cessation.”
Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ— “labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan”ti. “Etha bhikkhavo”ti bhagavā avoca— “svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti. Sāva tesaṁ āyasmantānaṁ upasampadā ahosi. Atha kho bhagavā te bhikkhū dhammiyā kathāya ovadi anusāsi. Tesaṁ bhagavatā dhammiyā kathāya ovadiyamānānaṁ anusāsiyamānānaṁ anupādāya āsavehi cittāni vimucciṁsu. Tena kho pana samayena ekādasa loke arahanto honti.
They, having seen the Dhamma and become independent of others in the Teacher’s instruction, said to the Blessed One: “Venerable sir, may we receive the going forth in the Blessed One’s presence? May we receive full ordination?” The Blessed One said: “Come, bhikkhus. The Dhamma is well proclaimed. Live the spiritual life for the complete ending of suffering.” That was the full ordination of those venerable ones. Then the Blessed One instructed and advised those bhikkhus with a talk on the Dhamma. While they were being instructed and advised by the Blessed One with a talk on the Dhamma, their minds were liberated from the taints through non-clinging. At that time there were eleven arahants in the world.
Fifty friends
Assosuṁ kho āyasmato yasassa paññāsamattā gihisahāyakā jānapadā pubbānupubbakānaṁ kulānaṁ puttā— yaso kira kulaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitoti. Sutvāna nesaṁ etadahosi— “na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha yaso kulaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito”ti.
About fifty lay friends of the venerable Yasa, sons of successive leading families in the countryside, heard: “The young man Yasa, it seems, has shaved off his hair and beard, put on the dyed robes, and gone forth from home into homelessness.” Having heard this, it occurred to them: “That is no lesser Dhamma and discipline, and no lesser going forth, in which the young man Yasa has shaved off his hair and beard, put on the dyed robes, and gone forth from home into homelessness.”
Te yenāyasmā yaso tenupasaṅkamiṁsu, upasaṅkamitvā āyasmantaṁ yasaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Atha kho āyasmā yaso te paññāsamatte gihisahāyake ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā yaso bhagavantaṁ etadavoca— “ime me, bhante, paññāsamattā gihisahāyakā jānapadā pubbānupubbakānaṁ kulānaṁ puttā. Ime bhagavā ovadatu anusāsatū”ti.
They approached the venerable Yasa, paid homage, and stood to one side. Then the venerable Yasa took those fifty or so lay friends and approached the Blessed One. Having approached, he paid homage to the Blessed One and sat to one side. Sitting to one side, the venerable Yasa said to the Blessed One: “Venerable sir, these are about fifty lay friends of mine, sons of successive leading families in the countryside. May the Blessed One instruct and advise them.”
Tesaṁ bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evameva tesaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi— “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
The Blessed One gradually gave them a discourse, first on giving, then on virtue, and then on the heavens; he explained the dangers, degradation, and defilement of sensual pleasures, and the benefit of renunciation. When the Blessed One knew that their minds were ready, receptive, free of hindrances, uplifted, and confident, he then expounded the distinctive teaching of the Buddhas: suffering, its arising, its cessation, and the path. Just as a clean cloth with no dark spots would properly absorb dye, so too, in that very seat, the stainless, immaculate Dhamma eye arose in them: “Whatever is subject to arising is all subject to cessation.”
Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ— “labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan”ti. “Etha bhikkhavo”ti bhagavā avoca— “svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti. Sāva tesaṁ āyasmantānaṁ upasampadā ahosi. Atha kho bhagavā te bhikkhū dhammiyā kathāya ovadi anusāsi. Tesaṁ bhagavatā dhammiyā kathāya ovadiyamānānaṁ anusāsiyamānānaṁ anupādāya āsavehi cittāni vimucciṁsu. Tena kho pana samayena ekasaṭṭhi loke arahanto honti.
They, having seen the Dhamma and become independent of others in the Teacher’s instruction, said to the Blessed One: “Venerable sir, may we receive the going forth in the Blessed One’s presence? May we receive full ordination?” The Blessed One said: “Come, bhikkhus. The Dhamma is well proclaimed. Live the spiritual life for the complete ending of suffering.” That was the full ordination of those venerable ones. Then the Blessed One instructed and advised those bhikkhus with a talk on the Dhamma. While they were being instructed and advised by the Blessed One with a talk on the Dhamma, their minds were liberated from the taints through non-clinging. At that time there were sixty-one arahants in the world.