Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā vajjīsu viharati ukkacelāyaṁ gaṅgāya nadiyā tīre. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
Thus have I heard—at one time, the Blessed One was dwelling among the Vajjis at |Ukkacelā::name of a Vajjian town; lit. cloth torch [ukkacelā]| on the banks of the river |Ganges::one of the five great rivers of ancient India [gaṅgā]|. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:
“Bhūtapubbaṁ, bhikkhave, māgadhako gopālako duppaññajātiko, vassānaṁ pacchime māse saradasamaye, asamavekkhitvā gaṅgāya nadiyā orimaṁ tīraṁ, asamavekkhitvā pārimaṁ tīraṁ, atittheneva gāvo patāresi uttaraṁ tīraṁ suvidehānaṁ.
“Bhikkhus, there was once a |foolish::undiscerning, unintelligent; lit. bad understanding type [duppaññajātika]| Magadhan cowherd who, in the last month of the rainy season, during the harvest season, without examining the near bank of the river Ganges and without examining the far bank, drove his cattle across to the northern bank in the |Videhan::name of a country; modern day Mithila, Tirhut [videha]| country at a place that had no crossing.
Atha kho, bhikkhave, gāvo majjhegaṅgāya nadiyā sote āmaṇḍaliyaṁ karitvā tattheva anayabyasanaṁ āpajjiṁsu. Taṁ kissa hetu? Tathā hi so, bhikkhave, māgadhako gopālako duppaññajātiko, vassānaṁ pacchime māse saradasamaye, asamavekkhitvā gaṅgāya nadiyā orimaṁ tīraṁ, asamavekkhitvā pārimaṁ tīraṁ, atittheneva gāvo patāresi uttaraṁ tīraṁ suvidehānaṁ.
Then, bhikkhus, the cattle bunched together in mid-stream in the river Ganges, and they met with misfortune and disaster right there. For what reason? Because, bhikkhus, that foolish Magadhan cowherd, in the last month of the rainy season, during the harvest season, without examining the near bank of the river Ganges and without examining the far bank, drove his cattle across to the northern bank in the Videhan country at a place that had no crossing.
Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā akusalā imassa lokassa akusalā parassa lokassa, akusalā māradheyyassa akusalā amāradheyyassa, akusalā maccudheyyassa akusalā amaccudheyyassa, tesaṁ ye sotabbaṁ saddahātabbaṁ maññissanti, tesaṁ taṁ bhavissati dīgharattaṁ ahitāya dukkhāya.
So too, bhikkhus, as to those ascetics and brahmins who are unskilled in this world and the other world, unskilled in |Māra::the ruler of the sensual realm, often depicted as a tempter who tries to obstruct beings from the path to liberation [māra]|’s realm and what is outside Māra’s realm, unskilled in the realm of Death and what is outside the realm of Death—it will lead to the harm and suffering for a long time of those who think they should listen to them and place faith in them.
Bhūtapubbaṁ, bhikkhave, māgadhako gopālako sappaññajātiko, vassānaṁ pacchime māse saradasamaye, samavekkhitvā gaṅgāya nadiyā orimaṁ tīraṁ, samavekkhitvā pārimaṁ tīraṁ, tittheneva gāvo patāresi uttaraṁ tīraṁ suvidehānaṁ.
Bhikkhus, there was once a wise Magadhan cowherd who, in the last month of the rainy season, during the harvest season, having examined the near bank of the river Ganges and having examined the far bank, drove his cattle across to the northern bank in the Videhan country at a place that had a |crossing::bank, shore; lit. crossing place [tittha]|.
So paṭhamaṁ patāresi ye te usabhā gopitaro gopariṇāyakā. Te tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamaṁsu. Athāpare patāresi balavagāvo dammagāvo. Tepi tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamaṁsu. Athāpare patāresi vacchatare vacchatariyo. Tepi tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamaṁsu. Athāpare patāresi vacchake kisābalake. Tepi tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamaṁsu. Bhūtapubbaṁ, bhikkhave, vacchako taruṇako tāvadeva jātako mātugoravakena vuyhamāno, sopi tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamāsi. Taṁ kissa hetu? Tathā hi so, bhikkhave, māgadhako gopālako sappaññajātiko, vassānaṁ pacchime māse saradasamaye, samavekkhitvā gaṅgāya nadiyā orimaṁ tīraṁ, samavekkhitvā pārimaṁ tīraṁ, tittheneva gāvo patāresi uttaraṁ tīraṁ suvidehānaṁ.
He first drove across the bulls who were the protectors and leaders of the herd. They cut across the stream of the Ganges and safely reached the far bank. Then next he drove across the strong cattle and the tamed cattle. They too cut across the stream of the Ganges and safely reached the far bank. Then next he drove across the young bulls and young heifers. They too cut across the stream of the Ganges and safely reached the far bank. Then next he drove across the calves that were frail and weak. They too cut across the stream of the Ganges and safely reached the far bank. At that time, there was even a tender calf, born just that very day, who, on being urged on by its mother’s lowing, also cut across the stream of the Ganges and safely reached the far bank. For what reason? Because, bhikkhus, that wise Magadhan cowherd, in the last month of the rainy season, during the harvest season, having examined the near bank of the river Ganges and having examined the far bank, drove his cattle across to the northern bank in the Videhan country at a place that had a crossing.
Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā kusalā imassa lokassa kusalā parassa lokassa, kusalā māradheyyassa kusalā amāradheyyassa, kusalā maccudheyyassa kusalā amaccudheyyassa, tesaṁ ye sotabbaṁ saddahātabbaṁ maññissanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāya.
So too, bhikkhus, as to those ascetics and brahmins who are skilled in this world and the other world, skilled in Māra’s realm and what is outside Māra’s realm, skilled in the realm of Death and what is outside the realm of Death—it will lead to the welfare and happiness for a long time of those who think they should listen to them and place faith in them.
Seyyathāpi, bhikkhave, ye te usabhā gopitaro gopariṇāyakā te tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamaṁsu; evameva kho, bhikkhave, ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, te tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṅgatā.
Just as, bhikkhus, those bulls who were the protectors and leaders of the herd cut across the stream of the Ganges and safely reached the far bank; so too, bhikkhus, those bhikkhus who are |arahants::fully awakened ones, free from all mental defilements; worthy of offerings and veneration; also an epithet of the Buddha [arahant]|, |whose mental defilements have ended::one who has awakened through the complete exhaustion of the mental effluents, taints [khīṇāsava]|, who have fulfilled the spiritual life, who have done what had to be done, having put down the burden, having achieved the highest goal, |having exhausted the fetter of existence::who has worn away the bonds of continued conditional existence, i.e. the karmically conditioned mode of being that leads to future rebirth [parikkhīṇabhavasaṃyojana]|, and |who are freed through complete comprehension::one who is liberated by perfect understanding, epithet of an Arahant [sammadaññāvimutta]|—they have cut across Māra’s stream and safely gone beyond.
Seyyathāpi te, bhikkhave, balavagāvo dammagāvo tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamaṁsu; evameva kho, bhikkhave, ye te bhikkhū pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā, tepi tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṁ gamissanti.
Just as, bhikkhus, those strong cattle and tamed cattle cut across the stream of the Ganges and safely reached the far bank; so too, bhikkhus, those bhikkhus who, through the |complete exhaustion::gradual and complete wearing away [parikkhaya]| of the |five lower fetters::the five lower fetters are 1] personal existence, 2] doubt, perplexity, or indecisiveness, and 3] adherence to rules and observances as a means of liberation, 4] sensual desire and 5] ill will. [pañca + orambhāgiya + saṃyojana]|, are |spontaneously reborn::reborn directly without intermediate birth in the Pure Abodes [opapātika]|, where they attain final |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating; lit. blowing away [nibbāna]| without returning from that world—they too will cut across Māra’s stream and safely go beyond.
Seyyathāpi te, bhikkhave, vacchatarā vacchatariyo tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamaṁsu; evameva kho, bhikkhave, ye te bhikkhū tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti, tepi tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṁ gamissanti.
Just as, bhikkhus, those young bulls and young heifers cut across the stream of the Ganges and safely reached the far bank; so too, bhikkhus, those bhikkhus who, with the complete exhaustion of three fetters and with the weakening of |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, |aversion::hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and |delusion::illusion, misperception, erroneous belief, false idea, misapprehension; a fundamental distortion of reality that sustains confusion, clouds discernment, and fuels further doubt [moha]|, are |once-returners::the second stage of awakening where one has completely exhausted the fetters of 1] personal existence, 2] doubt, perplexity, or indecisiveness, and 3] adherence to rules and observances as a means of liberation, and made significant progress in overcoming the fetters of 4] sensual desire and 5] ill will. [sakadāgāmī]|, who, after returning to this world only once more, will make an end of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|—they too will cut across Māra’s stream and safely go beyond.
Seyyathāpi te, bhikkhave, vacchakā kisābalakā tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamaṁsu; evameva kho, bhikkhave, ye te bhikkhū tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyanā, tepi tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṁ gamissanti.
Just as, bhikkhus, those calves that were frail and weak cut across the stream of the Ganges and safely reached the far bank; so too, bhikkhus, those bhikkhus who, through the complete exhaustion of |three fetters::the three fetters are 1] personal existence, 2] doubt, perplexity, or indecisiveness, and 3] adherence to rules and observances as a means of liberation [tiṇṇa + saṃyojana]|, are |stream-enterers::A stream-enterer is an individual who has attained the first stage of awakening, having completely abandoned the three fetters: 1) personal existence view - identity view, belief in a self, 2) doubt or perplexity regarding suffering, its arising, its ending, and the way of practice leading to the end of suffering, and 3) adherence to rules and observances as a means of liberation [sotāpanna]|, no longer subject to downfall, fixed in destiny, and headed for full awakening—they too will cut across Māra’s stream and safely go beyond.
Seyyathāpi so, bhikkhave, vacchako taruṇako tāvadeva jātako mātugoravakena vuyhamāno tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamāsi; evameva kho, bhikkhave, ye te bhikkhū dhammānusārino saddhānusārino, tepi tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṁ gamissanti.
Just as, bhikkhus, that tender calf, born just that very day, who, on being urged on by its mother’s lowing, cut across the stream of the Ganges and safely reached the far bank; so too, bhikkhus, those bhikkhus who are |Dhamma-follower::who has attained the path of stream entry through understanding the teaching; lit. following the Dhamma [dhammānusārī]|s and |faith-follower::who has attained the path of stream entry through faith; lit. faith follower [saddhānusārī]|s—they too will cut across Māra’s stream and safely go beyond.
Ahaṁ kho pana, bhikkhave, kusalo imassa lokassa kusalo parassa lokassa, kusalo māradheyyassa kusalo amāradheyyassa, kusalo maccudheyyassa kusalo amaccudheyyassa. Tassa mayhaṁ, bhikkhave, ye sotabbaṁ saddahātabbaṁ maññissanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāyā”ti.
Now I, bhikkhus, am skilled in this world and skilled in the other world, skilled in Māra’s realm and skilled in what is outside Māra’s realm, skilled in the realm of Death and skilled in what is outside the realm of Death. For those who think they should listen to me and place faith in me, it will lead to their welfare and happiness for a long time.”
Idamavoca bhagavā. Idaṁ vatvā sugato athāparaṁ etadavoca satthā:
The Blessed One said this. Having spoken thus, the Accomplished One further said this:
“Ayaṁ loko paro loko,
jānatā suppakāsito;
Yañca mārena sampattaṁ,
appattaṁ yañca maccunā.
“This world and the other world
have been clearly declared by the one who knows;
and what is still in Māra’s reach,
and what is out of reach of Death.
Sabbaṁ lokaṁ abhiññāya,
sambuddhena pajānatā;
Vivaṭaṁ amatadvāraṁ,
khemaṁ nibbānapattiyā.
Directly knowing all the world,
the Awakened One who understands
opened the door to the |deathless::deathless state, epithet of Nibbāna [amata]|,
for the safe attainment of Nibbāna.
Chinnaṁ pāpimato sotaṁ,
Viddhastaṁ vinaḷīkataṁ;
Pāmojjabahulā hotha,
Khemaṁ pattattha bhikkhavo”ti.
For the Evil One’s stream is cut off now,
its current blocked, its reeds removed;
rejoice abundantly then, bhikkhus,
and set your hearts where |safety::security, sanctuary, peace, rest [khema]| lies.”