Khandhaka (The Collection) - Sections 1-14
1. Bodhikathā (The Account of the Bodhi Tree)
Immediately after attaining full enlightenment at Uruvelā under the Bodhi tree, the Buddha (Bhagavā) spent a night contemplating paṭiccasamuppādaṃ (dependent origination) in three watches. He systematically understood how ignorance (avijjā) initiates a chain of conditioned phenomena (saṅkhārā, viññāṇaṃ, etc.) culminating in the entire mass of suffering (dukkha), and conversely, how the cessation of ignorance leads to the cessation of this chain and thus the end of suffering. This profound realisation, led him to utter inspired verses affirming that understanding the conditioned nature of phenomena and the destruction of these conditions dispels all doubts.
2. Ajapālakathā (The Account of the Goatherd’s Banyan Tree)
After emerging from seven days of concentration, the Bhagavā relocated from the Bodhi tree to the goatherd’s banyan Tree, where he sat for another seven days experiencing the bliss of liberation. Here, a disapproving brāhmaṇa approached and asked what defines a true brāhmaṇa and their qualities. The Bhagavā responded with an inspired utterance, stating that a true brāhmaṇa is one who has discarded evil qualities, is free from arrogance and defilements, is self-controlled, perfected in knowledge, has lived the holy life, and has no worldly attachments, thus rightly able to claim the title ‘brāhmaṇa’.
3. Mucalindakathā (The Account of Mucalinda)
After emerging from seven days of samādhi (concentration), the Bhagavā spent another seven days at the Mucalinda tree experiencing the bliss of vimutti (liberation). During this period, an unseasonal storm arose, prompting Mucalinda, the nāga king, to protect the Bhagavā by coiling around his body and spreading a hood over his head for seven days. Once the storm cleared, Mucalinda transformed into a young man and paid homage. In response, the Bhagavā uttered an udāna (inspired utterance) extolling the happiness of viveka (solitude) for the content who have heard the Dhamma, abyāpajja (non-affliction) towards beings, virāgatā (dispassion) from sensual pleasures, and identifying the dispelling of asmimāna (the conceit ‘I am’) as the supreme happiness.
4. Rājāyatanakathā (The Account of the Rājāyatana Tree)
After emerging from another seven days of samādhi and spending a further seven days at the Rājāyatana tree experiencing liberation, the Bhagavā was approached by merchants Tapussa and Bhallika, who were guided by a devatā (deity) to offer him barley-meal and honey-comb. Pondering how to accept the food, as Tathāgatas (realised ones) do not receive offerings in their hands, the four Great Kings miraculously provided four stone bowls. The Bhagavā accepted and partook of the meal, after which Tapussa and Bhallika took refuge in the Bhagavā and the Dhamma (Buddha’s teachings), becoming the first lay followers in the world with two utterances.
5. Brahmayācanakathā (The Account of Brahmā’s Request)
After emerging from deep concentration, the Bhagavā reflected that the profound dhamma (phenomenal nature of experience) he had attained would be too difficult for a generation delighting in attachment to understand, and thus inclined not to teach. However, Brahmā Sahampati (the Supreme Creator of Vedic tradition), perceiving the Bhagavā’s reluctance and concerned for the world, appeared and repeatedly implored him to teach, arguing that some beings with “little dust” in their eyes would indeed comprehend the doctrine. Moved by compassion and Brahmā’s persistent requests, the Bhagavā surveyed the world with his Buddha-eye, saw beings of varying spiritual capacities, much like lotuses in a pond at different stages of growth, and finally agreed to teach the dhamma, opening the “doors to the deathless.”
6. Pañcavaggiyakathā (The Account of the Group of Five)
After realising his first two choices for teaching the Dhamma had passed away, the Buddha (Bhagavā) decided to teach the group of five ascetics who had previously attended him. Journeying to Bārāṇasī, he encountered Upaka, to whom he declared his supreme enlightenment and status as a teacherless Arahant. The five ascetics were initially skeptical of the Buddha, whom they perceived as having reverted to luxury, but he convinced them of his attainment. He then delivered his first discourse, “Setting the Wheel of Dhamma in Motion,” teaching them the Middle Path which avoids the extremes of sensual indulgence and self-mortification, and the Four Noble Truths: suffering, its origin in craving, its cessation, and the path to its cessation (the Noble Eightfold Path). Koṇḍañña was the first to gain the “Dhamma-eye,” understanding that whatever is subject to origination is subject to cessation, followed by the other four, all of whom were then ordained. Subsequently, the Buddha taught them the second discourse - the doctrine of anattā (not-self) in relation to the five aggregates (form, feeling, perception, mental formations, consciousness), leading to all five ascetics achieving liberation as Arahants.
7. Pabbajjākathā (The Account of the Going Forth)
Yasa, a wealthy young man, experiences profound revulsion at his life of sensual pleasure, exclaiming “Oh, what affliction!” and leaves home, encountering the Bhagavā (Buddha). The Buddha teaches Yasa a gradual discourse followed by the Four Noble Truths, leading Yasa to attain the “dust-free, stainless Dhamma-eye” and, after his father also hears the Dhamma, full liberation as an Arahant and ordination as a bhikkhu. Yasa’s father, initially searching for him, is also taught by the Buddha, attains the Dhamma-eye, and becomes the first lay follower; Yasa’s mother and former wife similarly become the first laywomen followers. Inspired by Yasa, his four closest friends and later about fifty more also seek out the Buddha, receive the same progressive instruction, attain the Dhamma-eye, are ordained, and achieve Arahantship, significantly expanding the early Saṅgha.
8. Mārakathā (The Account of Māra)
The Buddha, declaring both himself and his bhikkhus (monks) freed from all divine and human snares, instructs them to go forth and teach the Dhamma — a teaching good in its beginning, middle, and end, leading to a perfect holy life — for the welfare and happiness of all beings, as some are ready to understand it; he himself also intends to teach. This declaration of freedom is immediately challenged by Māra, who claims the Buddha is still bound. However, the Buddha refutes Māra’s assertions, specifically stating his detachment from sensory desires (forms, sounds, tastes, smells, tangibles), which Māra intended as a “mental snare,” causing Māra to recognise his defeat and vanish in distress.
9. Pabbajjūpasampadākathā (The Account of the Going Forth and Undertaking)
Due to the weariness experienced by both bhikkhus and aspirants traveling to the Bhagavā for ordination (upasampadā), the Bhagavā, after reflection, decided to authorise bhikkhus to conduct these ordinations themselves in their respective regions. He then detailed the ordination process, which includes preparatory actions like shaving and donning robes, paying homage, and culminates in the aspirant thrice reciting the Three Refuges (taking refuge in the Buddha, Dhamma, and Saṅgha). The Bhagavā declared that this act of taking the Three Refuges itself constitutes both pabbajjā (going forth) and upasampadā (higher ordination).
10. Dutiyamārakathā (The Second Account of Māra)
After completing the rains retreat, the Bhagavā announced to the bhikkhus his attainment of supreme liberation (vimutti) through wise attention (manasikāra) and right effort (sammappadhāna), encouraging them to achieve the same. Māra the evil one then appeared, claiming the Bhagavā was still bound by his snares, both divine and human. However, the Bhagavā confidently declared his complete freedom from all such bonds, asserting Māra’s defeat. Recognising that the Bhagavā knew him and his powerlessness, Māra vanished in disappointment.
11. Bhaddavaggiyavatthu (The Story of the Bhaddavaggiya Group)
While traveling, the Bhagavā encountered about thirty Bhaddavaggiya companions searching for a courtesan who had stolen their belongings. He redirected their focus, asking if it was better to search for the woman or for themselves, to which they agreed the latter was preferable. The Bhagavā then delivered a gradual discourse, starting with topics like giving and virtue, progressing to the dangers of sensual pleasures and the benefits of renunciation. When he perceived their minds were receptive, he taught them the core Dhamma: suffering, its origin, its cessation, and the path. Upon hearing this, the companions attained the “Dhamma-eye”, understanding that whatever originates is subject to cessation, and subsequently requested and received ordination from the Bhagavā to live the holy life for the complete ending of suffering.
12. Uruvelapāṭihāriyakathā (The Account of the Miracle at Uruvelā)
The Bhagavā (Buddha) journeyed to Uruvelā, encountering three dreadlocked ascetic brothers — Uruvelakassapa, Nadīkassapo, and Gayākassapo — who were leaders of one thousand ascetics. To overcome Uruvelakassapa’s pride and belief in his own spiritual superiority, the Bhagavā performed a series of miracles, including subduing a fierce nāga, being visited by divine beings (Four Great Kings, Sakka, Brahmā Sahampati), discerning Uruvelakassapa’s thoughts, and demonstrating control over natural elements and phenomena. Despite each miracle, Uruvelakassapa, while impressed by the Bhagavā’s power, repeatedly concluded that the Bhagavā was not an arahant like himself. Finally, the Bhagavā directly challenged Uruvelakassapa’s delusion, leading to the conversion of all three brothers and their one thousand followers, who then received ordination. Subsequently, the Bhagavā delivered the Fire Discourse at Gayāsīsa, explaining how all sensory experiences are “burning” with passion, aversion, and delusion, which led to the liberation of all one thousand newly ordained bhikkhus.
13. Bimbisārasamāgamakathā (The Account of the Meeting with Bimbisāra)
The Bhagavā, accompanied by a thousand converted matted-hair ascetics, arrived in Rājagaha, where his renowned virtues attracted King Seniya Bimbisāra and a large assembly. To clarify his supreme spiritual authority, the Buddha elicited a public declaration of discipleship from Uruvelakassapa, a prominent ascetic. Following this, the Buddha delivered a Dhamma discourse, leading King Bimbisāra and many others to attain the Dhamma-eye”. The deeply moved king, whose long-held aspirations were now fulfilled, took refuge in the Triple Gem, invited the Buddha for a meal, and subsequently donated the Veḷuvana (Bamboo Grove) park, which the Buddha accepted, thereby establishing the first monastery and allowing the Saṅgha to accept such offerings.
14. Sāriputtamoggallānapabbajjākathā (The Account of the Pabbajjā (Going Forth) of Sāriputta and Moggallāna)
Sāriputta and Moggallāna, disciples of the wanderer Sañcaya, had agreed to inform each other if one attained amata (“deathless”). Sāriputta, impressed by the venerable Assaji’s demeanor, learned from him the core teaching: phenomena arise from a cause, and the Buddha (Tathāgata) teaches their cause and cessation. This insight led both Sāriputta and Moggallāna to attain the Dhamma-eye. Consequently, they and 250 followers left Sañcaya to join the Buddha, who recognized them as his future chief disciples and ordained them.
Epilogue. Abhiññātānaṃpabbajjā (The Going Forth of the Well-known)
The Bhagavā’s success in attracting distinguished Magadhan young men and former followers of Sañjaya (like Sāriputta and Moggallāna) to the holy life sparked public criticism, with people accusing him of making individuals childless, women widows, and breaking up families, even taunting his bhikkhus with a verse. The Bhagavā predicted this outcry would only last seven days and instructed his bhikkhus to respond with a counter-verse emphasizing that Tathāgatas lead by the true Dhamma, which should not cause envy in those who understand. When the bhikkhus used this response, public opinion shifted to acknowledge that the Sakyaputtiya ascetics led by Dhamma, and the complaints ceased within the predicted timeframe.