MAJJHIMA NIKĀYA (MIDDLE DISCOURSES)
Suttas 81-90: Rājavagga (The Division on Kings)
Pali Canon
Translated by Bhikkhu Sujato

81. Ghaṭikārasutta
With Ghaṭikāra

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā kosalesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ.
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants.

Atha kho bhagavā maggā okkamma aññatarasmiṁ padese sitaṁ pātvākāsi.
Then the Buddha left the road, and at a certain spot he smiled.

Atha kho āyasmato ānandassa etadahosi:
Then Venerable Ānanda thought,

“ko nu kho hetu, ko paccayo bhagavato sitassa pātukammāya?
“What is the cause, what is the reason why the Buddha smiled?

Na akāraṇena tathāgatā sitaṁ pātukarontī”ti.
Realized Ones do not smile for no reason.”

Atha kho āyasmā ānando ekaṁsaṁ cīvaraṁ katvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:
So Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said,

“ko nu kho, bhante, hetu, ko paccayo bhagavato sitassa pātukammāya?
“What is the cause, what is the reason why the Buddha smiled?

Na akāraṇena tathāgatā sitaṁ pātukarontī”ti.
Realized Ones do not smile for no reason.”

“Bhūtapubbaṁ, ānanda, imasmiṁ padese vegaḷiṅgaṁ nāma gāmanigamo ahosi iddho ceva phīto ca bahujano ākiṇṇamanusso.
“Once upon a time, Ānanda, there was a market town in this spot named Vebhaliṅga. It was successful and prosperous and full of people.

Vegaḷiṅgaṁ kho, ānanda, gāmanigamaṁ kassapo bhagavā arahaṁ sammāsambuddho upanissāya vihāsi.
And Kassapa, a blessed one, a perfected one, a fully awakened Buddha, lived supported by Vebhaliṅga.

Idha sudaṁ, ānanda, kassapassa bhagavato arahato sammāsambuddhassa ārāmo ahosi.
It was here, in fact, that he had his monastery,

Idha sudaṁ, ānanda, kassapo bhagavā arahaṁ sammāsambuddho nisinnako bhikkhusaṅghaṁ ovadatī”ti.
where he sat and advised the mendicant Saṅgha.”

Atha kho āyasmā ānando catugguṇaṁ saṅghāṭiṁ paññapetvā bhagavantaṁ etadavoca:
Then Ānanda spread out his outer robe folded in four and said to the Buddha,

“tena hi, bhante, bhagavā nisīdatu ettha.
“Well then, sir, may the Blessed One sit here!

Ayaṁ bhūmipadeso dvīhi arahantehi sammāsambuddhehi paribhutto bhavissatī”ti.
Then this piece of land will have been occupied by two perfected ones, fully awakened Buddhas.”

Nisīdi bhagavā paññatte āsane.
The Buddha sat on the seat spread out.

Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
When he was seated he said to Venerable Ānanda:

Idha sudaṁ, ānanda, kassapassa bhagavato arahato sammāsambuddhassa ārāmo ahosi.
It was here, in fact, that he had his monastery,

Idha sudaṁ, ānanda, kassapo bhagavā arahaṁ sammāsambuddho nisinnako bhikkhusaṅghaṁ ovadati.
where he sat and advised the mendicant Saṅgha.

Vegaḷiṅge kho, ānanda, gāmanigame ghaṭikāro nāma kumbhakāro kassapassa bhagavato arahato sammāsambuddhassa upaṭṭhāko ahosi aggupaṭṭhāko.
The Buddha Kassapa had as chief attendant in Vebhaliṅga a potter named Ghaṭīkāra.

Ghaṭikārassa kho, ānanda, kumbhakārassa jotipālo nāma māṇavo sahāyo ahosi piyasahāyo.
Ghaṭīkāra had a dear friend named Jotipāla, a brahmin student.

Atha kho, ānanda, ghaṭikāro kumbhakāro jotipālaṁ māṇavaṁ āmantesi:
Then Ghaṭīkāra addressed Jotipāla,

‘āyāma, samma jotipāla, kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ dassanāya upasaṅkamissāma.
‘Come, dear Jotipāla, let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha.

Sādhusammatañhi me tassa bhagavato dassanaṁ arahato sammāsambuddhassā’ti.
For I regard it as holy to see that Blessed One.’

Evaṁ vutte, ānanda, jotipālo māṇavo ghaṭikāraṁ kumbhakāraṁ etadavoca:
When he said this, Jotipāla said to him,

‘alaṁ, samma ghaṭikāra.
‘Enough, dear Ghaṭīkāra.

Kiṁ pana tena muṇḍakena samaṇakena diṭṭhenā’ti?
What’s the use of seeing that baldy, that fake ascetic?’

Dutiyampi kho, ānanda …pe…
For a second time …

tatiyampi kho, ānanda, ghaṭikāro kumbhakāro jotipālaṁ māṇavaṁ etadavoca:
and a third time, Ghaṭīkāra addressed Jotipāla,

Sādhusammatañhi me tassa bhagavato dassanaṁ arahato sammāsambuddhassā’ti.
For I regard it as holy to see that Blessed One.’

Tatiyampi kho, ānanda, jotipālo māṇavo ghaṭikāraṁ kumbhakāraṁ etadavoca:
For a third time, Jotipāla said to him,

‘alaṁ, samma ghaṭikāra.
‘Enough, dear Ghaṭīkāra.

Kiṁ pana tena muṇḍakena samaṇakena diṭṭhenā’ti?
What’s the use of seeing that baldy, that fake ascetic?’

‘Tena hi, samma jotipāla, sottisināniṁ ādāya nadiṁ gamissāma sināyitun’ti.
‘Well then, dear Jotipāla, let’s take some bathing paste of powdered shell and go to the river to bathe.’

‘Evaṁ, sammā’ti kho, ānanda, jotipālo māṇavo ghaṭikārassa kumbhakārassa paccassosi.
‘Yes, dear,’ replied Jotipāla.

Atha kho, ānanda, ghaṭikāro ca kumbhakāro jotipālo ca māṇavo sottisināniṁ ādāya nadiṁ agamaṁsu sināyituṁ.
So that’s what they did.

Atha kho, ānanda, ghaṭikāro kumbhakāro jotipālaṁ māṇavaṁ āmantesi:
Then Ghaṭīkāra addressed Jotipāla,

‘ayaṁ, samma jotipāla, kassapassa bhagavato arahato sammāsambuddhassa avidūre ārāmo.
‘Dear Jotipāla, the Buddha Kassapa’s monastery is not far away.

Āyāma, samma jotipāla, kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ dassanāya upasaṅkamissāma.
Let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha.

Sādhusammatañhi me tassa bhagavato dassanaṁ arahato sammāsambuddhassā’ti.
For I regard it as holy to see that Blessed One.’

Evaṁ vutte, ānanda, jotipālo māṇavo ghaṭikāraṁ kumbhakāraṁ etadavoca:
When he said this, Jotipāla said to him,

‘alaṁ, samma ghaṭikāra.
‘Enough, dear Ghaṭīkāra.

Kiṁ pana tena muṇḍakena samaṇakena diṭṭhenā’ti?
What’s the use of seeing that baldy, that fake ascetic?’

Dutiyampi kho, ānanda …pe…
For a second time …

tatiyampi kho, ānanda, ghaṭikāro kumbhakāro jotipālaṁ māṇavaṁ etadavoca:
and a third time, Ghaṭīkāra addressed Jotipāla,

‘ayaṁ, samma jotipāla, kassapassa bhagavato arahato sammāsambuddhassa avidūre ārāmo.
‘Dear Jotipāla, the Buddha Kassapa’s monastery is not far away.

Sādhusammatañhi me tassa bhagavato dassanaṁ arahato sammāsambuddhassā’ti.
For I regard it as holy to see that Blessed One.’

Tatiyampi kho, ānanda, jotipālo māṇavo ghaṭikāraṁ kumbhakāraṁ etadavoca:
For a third time, Jotipāla said to him,

‘alaṁ, samma ghaṭikāra.
‘Enough, dear Ghaṭīkāra.

Kiṁ pana tena muṇḍakena samaṇakena diṭṭhenā’ti?
What’s the use of seeing that baldy, that fake ascetic?’

Atha kho, ānanda, ghaṭikāro kumbhakāro jotipālaṁ māṇavaṁ ovaṭṭikāyaṁ parāmasitvā etadavoca:
Then Ghaṭīkāra grabbed Jotipāla by the belt and said,

‘ayaṁ, samma jotipāla, kassapassa bhagavato arahato sammāsambuddhassa avidūre ārāmo.
‘Dear Jotipāla, the Buddha Kassapa’s monastery is not far away.

Sādhusammatañhi me tassa bhagavato dassanaṁ arahato sammāsambuddhassā’ti.
For I regard it as holy to see that Blessed One.’

Atha kho, ānanda, jotipālo māṇavo ovaṭṭikaṁ vinivaṭṭetvā ghaṭikāraṁ kumbhakāraṁ etadavoca:
So Jotipāla undid his belt and said to Ghaṭīkāra,

‘alaṁ, samma ghaṭikāra.
‘Enough, dear Ghaṭīkāra.

Kiṁ pana tena muṇḍakena samaṇakena diṭṭhenā’ti?
What’s the use of seeing that baldy, that fake ascetic?’

Atha kho, ānanda, ghaṭikāro kumbhakāro jotipālaṁ māṇavaṁ sīsaṁnhātaṁ kesesu parāmasitvā etadavoca:
Then Ghaṭīkāra grabbed Jotipāla by the hair of his freshly-washed head and said,

‘ayaṁ, samma jotipāla, kassapassa bhagavato arahato sammāsambuddhassa avidūre ārāmo.
‘Dear Jotipāla, the Buddha Kassapa’s monastery is not far away.

Sādhusammatañhi me tassa bhagavato dassanaṁ arahato sammāsambuddhassā’ti.
For I regard it as holy to see that Blessed One.’

Atha kho, ānanda, jotipālassa māṇavassa etadahosi:
Then Jotipāla thought,

‘acchariyaṁ vata bho, abbhutaṁ vata bho.
‘It’s incredible, it’s amazing,

Yatra hi nāmāyaṁ ghaṭikāro kumbhakāro ittarajacco samāno amhākaṁ sīsaṁnhātānaṁ kesesu parāmasitabbaṁ maññissati;
how this potter Ghaṭikāra, though born in a lower caste, should presume to grab me by the hair of my freshly-washed head!

na vatidaṁ kira orakaṁ maññe bhavissatī’ti;
This must be no ordinary matter.’

ghaṭikāraṁ kumbhakāraṁ etadavoca:
He said to Ghaṭīkāra,

‘yāvatādohipi, samma ghaṭikārā’ti?
‘You’d even milk it to this extent, dear Ghaṭīkāra?’

‘Yāvatādohipi, samma jotipāla.
‘I even milk it to this extent, dear Jotipāla.

Tathā hi pana me sādhusammataṁ tassa bhagavato dassanaṁ arahato sammāsambuddhassā’ti.
For that is how holy I regard it to see that Blessed One.’

‘Tena hi, samma ghaṭikāra, muñca; gamissāmā’ti.
‘Well then, dear Ghaṭīkāra, release me, we shall go.’

Atha kho, ānanda, ghaṭikāro ca kumbhakāro jotipālo ca māṇavo yena kassapo bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu; upasaṅkamitvā ghaṭikāro kumbhakāro kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdi. Jotipālo pana māṇavo kassapena bhagavatā arahatā sammāsambuddhena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.
Then Ghaṭīkāra the potter and Jotipāla the brahmin student went to the Buddha Kassapa. Ghaṭīkāra bowed and sat down to one side, but Jotipāla exchanged greetings with the Buddha and sat down to one side.

Ekamantaṁ nisinno kho, ānanda, ghaṭikāro kumbhakāro kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca:
Ghaṭīkāra said to the Buddha Kassapa,

‘ayaṁ me, bhante, jotipālo māṇavo sahāyo piyasahāyo.
‘Sir, this is my dear friend Jotipāla, a brahmin student.

Imassa bhagavā dhammaṁ desetū’ti.
Please teach him the Dhamma.’

Atha kho, ānanda, kassapo bhagavā arahaṁ sammāsambuddho ghaṭikārañca kumbhakāraṁ jotipālañca māṇavaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
Then the Buddha Kassapa educated, encouraged, fired up, and inspired Ghaṭikāra and Jotipāla with a Dhamma talk.

Atha kho, ānanda, ghaṭikāro ca kumbhakāro jotipālo ca māṇavo kassapena bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā kassapassa bhagavato arahato sammāsambuddhassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.
Then they got up from their seat, bowed, and respectfully circled the Buddha Kassapa, keeping him on their right, before leaving.

Atha kho, ānanda, jotipālo māṇavo ghaṭikāraṁ kumbhakāraṁ etadavoca:
Then Jotipāla said to Ghatīkāra,

‘imaṁ nu tvaṁ, samma ghaṭikāra, dhammaṁ suṇanto atha ca pana agārasmā anagāriyaṁ na pabbajissasī’ti?
‘Dear Ghaṭīkāra, you have heard this teaching, so why don’t you go forth from the lay life to homelessness?’

‘Nanu maṁ, samma jotipāla, jānāsi, andhe jiṇṇe mātāpitaro posemī’ti?
‘Don’t you know, dear Jotipāla, that I look after my blind old parents?’

‘Tena hi, samma ghaṭikāra, ahaṁ agārasmā anagāriyaṁ pabbajissāmī’ti.
‘Well then, dear Ghaṭīkāra, I shall go forth from the lay life to homelessness.’

Atha kho, ānanda, ghaṭikāro ca kumbhakāro jotipālo ca māṇavo yena kassapo bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu; upasaṅkamitvā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho, ānanda, ghaṭikāro kumbhakāro kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca:
Then Ghaṭīkāra and Jotipāla went to the Buddha Kassapa, bowed and sat down to one side. Ghaṭīkāra said to the Buddha Kassapa,

‘ayaṁ me, bhante, jotipālo māṇavo sahāyo piyasahāyo.
‘Sir, this is my dear friend Jotipāla, a brahmin student.

Imaṁ bhagavā pabbājetū’ti.
Please give him the going forth.’

Alattha kho, ānanda, jotipālo māṇavo kassapassa bhagavato arahato sammāsambuddhassa santike pabbajjaṁ, alattha upasampadaṁ.
And Jotipāla the brahmin student received the going forth, the ordination in the Buddha’s presence.

Atha kho, ānanda, kassapo bhagavā arahaṁ sammāsambuddho acirūpasampanne jotipāle māṇave aḍḍhamāsupasampanne vegaḷiṅge yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkāmi.
Not long after Jotipāla’s ordination, a fortnight later, the Buddha Kassapa—having stayed in Vebhaliṅga as long as he wished—set out for Benares.

Anupubbena cārikaṁ caramāno yena bārāṇasī tadavasari.
Traveling stage by stage, he arrived at Benares,

Tatra sudaṁ, ānanda, kassapo bhagavā arahaṁ sammāsambuddho bārāṇasiyaṁ viharati isipatane migadāye.
where he stayed near Benares, in the deer park at Isipatana.

Assosi kho, ānanda, kikī kāsirājā: ‘kassapo kira bhagavā arahaṁ sammāsambuddho bārāṇasiṁ anuppatto bārāṇasiyaṁ viharati isipatane migadāye’ti.
King Kikī of Kāsi heard that he had arrived.

Atha kho, ānanda, kikī kāsirājā bhadrāni bhadrāni yānāni yojāpetvā bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi bārāṇasiyā niyyāsi mahaccarājānubhāvena kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ dassanāya.
He had the finest carriages harnessed. He then mounted a fine carriage and, along with other fine carriages, set out in full royal pomp from Benares to see the Buddha Kassapa.

Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova yena kassapo bhagavā arahaṁ sammāsambuddho tenupasaṅkami; upasaṅkamitvā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdi.
He went by carriage as far as the terrain allowed, then descended and approached the Buddha Kassapa on foot. He bowed and sat down to one side.

Ekamantaṁ nisinnaṁ kho, ānanda, kikiṁ kāsirājānaṁ kassapo bhagavā arahaṁ sammāsambuddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk.

Atha kho, ānanda, kikī kāsirājā kassapena bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca:
Then King Kikī said to the Buddha,

‘adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’ti.
‘Sir, would the Buddha together with the mendicant Saṅgha please accept tomorrow’s meal from me?’

Adhivāsesi kho, ānanda, kassapo bhagavā arahaṁ sammāsambuddho tuṇhībhāvena.
The Buddha Kassapa consented in silence.

Atha kho, ānanda, kikī kāsirājā kassapassa bhagavato sammāsambuddhassa adhivāsanaṁ viditvā uṭṭhāyāsanā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Then, knowing that the Buddha had consented, King Kikī got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

Atha kho, ānanda, kikī kāsirājā tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā paṇḍupuṭakassa sālino vigatakāḷakaṁ anekasūpaṁ anekabyañjanaṁ, kassapassa bhagavato arahato sammāsambuddhassa kālaṁ ārocāpesi:
And when the night had passed, King Kikī had a variety of delicious foods prepared in his own home—soft saffron rice with the dark grains picked out, served with many soups and sauces. Then he had the Buddha informed of the time, saying,

‘kālo, bhante, niṭṭhitaṁ bhattan’ti.
‘Sir, it’s time. The meal is ready.’

Atha kho, ānanda, kassapo bhagavā arahaṁ sammāsambuddho pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena kikissa kāsirañño nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.
Then Kassapa Buddha robed up in the morning and, taking his bowl and robe, went to the home of King Kikī, where he sat on the seat spread out, together with the Saṅgha of mendicants.

Atha kho, ānanda, kikī kāsirājā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
Then King Kikī served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with a variety of delicious foods.

Atha kho, ānanda, kikī kāsirājā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
When the Buddha Kassapa had eaten and washed his hand and bowl, King Kikī took a low seat and sat to one side.

Ekamantaṁ nisinno kho, ānanda, kikī kāsirājā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca:
There he said to the Buddha Kassapa,

‘adhivāsetu me, bhante, bhagavā bārāṇasiyaṁ vassāvāsaṁ;
‘Sir, may the Buddha please accept my invitation to reside in Benares for the rainy season.

evarūpaṁ saṅghassa upaṭṭhānaṁ bhavissatī’ti.
The Saṅgha will be looked after in the same style.’

‘Alaṁ, mahārāja.
‘Enough, great king.

Adhivuttho me vassāvāso’ti.
I have already accepted an invitation for the rains residence.’

Dutiyampi kho, ānanda …
For a second time …

tatiyampi kho, ānanda, kikī kāsirājā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca:
and a third time King Kikī said to the Buddha Kassapa,

‘adhivāsetu me, bhante, bhagavā bārāṇasiyaṁ vassāvāsaṁ;
‘Sir, may the Buddha please accept my invitation to reside in Benares for the rainy season.

evarūpaṁ saṅghassa upaṭṭhānaṁ bhavissatī’ti.
The Saṅgha will be looked after in the same style.’

‘Alaṁ, mahārāja.
‘Enough, Great King.

Adhivuttho me vassāvāso’ti.
I have already accepted an invitation for the rains residence.’

Atha kho, ānanda, kikissa kāsirañño ‘na me kassapo bhagavā arahaṁ sammāsambuddho adhivāseti bārāṇasiyaṁ vassāvāsan’ti ahudeva aññathattaṁ, ahu domanassaṁ.
Then King Kikī, thinking, ‘The Buddha does not accept my invitation to reside for the rains in Benares,’ became sad and upset.

Atha kho, ānanda, kikī kāsirājā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca:
Then King Kikī said to the Buddha Kassapa,

‘atthi nu kho, bhante, añño koci mayā upaṭṭhākataro’ti?
‘Sir, do you have another attendant better than me?’

‘Atthi, mahārāja, vegaḷiṅgaṁ nāma gāmanigamo.
‘Great king, there is a market town named Vebhaliṅga,

Tattha ghaṭikāro nāma kumbhakāro;
where there’s a potter named Ghaṭīkāra.

so me upaṭṭhāko aggupaṭṭhāko.
He is my chief attendant.

Tuyhaṁ kho pana, mahārāja, na me kassapo bhagavā arahaṁ sammāsambuddho adhivāseti bārāṇasiyaṁ vassāvāsanti attheva aññathattaṁ, atthi domanassaṁ.
Now, great king, you thought, “The Buddha does not accept my invitation to reside for the rains in Benares,” and you became sad and upset.

Tayidaṁ ghaṭikārassa kumbhakārassa natthi ca na ca bhavissati.
But Ghaṭīkāra doesn’t get upset, nor will he.

Ghaṭikāro kho, mahārāja, kumbhakāro buddhaṁ saraṇaṁ gato, dhammaṁ saraṇaṁ gato, saṅghaṁ saraṇaṁ gato.
Ghaṭīkāra has gone for refuge to the Buddha, the teaching, and the Saṅgha.

Ghaṭikāro kho, mahārāja, kumbhakāro pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato.
He doesn’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence.

Ghaṭikāro kho, mahārāja, kumbhakāro buddhe aveccappasādena samannāgato, dhamme aveccappasādena samannāgato, saṅghe aveccappasādena samannāgato, ariyakantehi sīlehi samannāgato.
He has experiential confidence in the Buddha, the teaching, and the Saṅgha, and has the ethics loved by the noble ones.

Ghaṭikāro kho, mahārāja, kumbhakāro dukkhe nikkaṅkho, dukkhasamudaye nikkaṅkho, dukkhanirodhe nikkaṅkho, dukkhanirodhagāminiyā paṭipadāya nikkaṅkho.
He is free of doubt regarding suffering, its origin, its cessation, and the practice that leads to its cessation.

Ghaṭikāro kho, mahārāja, kumbhakāro ekabhattiko brahmacārī sīlavā kalyāṇadhammo.
He eats in one part of the day; he’s celibate, ethical, and of good character.

Ghaṭikāro kho, mahārāja, kumbhakāro nikkhittamaṇisuvaṇṇo apetajātarūparajato.
He has set aside gems and gold, and rejected gold and money.

Ghaṭikāro kho, mahārāja, kumbhakāro pannamusalo na sahatthā pathaviṁ khaṇati.
He’s put down the shovel and doesn’t dig the earth with his own hands.

Yaṁ hoti kūlapaluggaṁ vā mūsikukkaro vā taṁ kājena āharitvā bhājanaṁ karitvā evamāha:
He takes what has crumbled off by a riverbank or been dug up by mice, and brings it back in a carrier. When he has made a pot, he says,

“ettha yo icchati taṇḍulapaṭibhastāni vā muggapaṭibhastāni vā kaḷāyapaṭibhastāni vā nikkhipitvā yaṁ icchati taṁ haratū”ti.
“Anyone may leave bagged sesame, mung beans, or chickpeas here and take what they wish.”

Ghaṭikāro kho, mahārāja, kumbhakāro andhe jiṇṇe mātāpitaro poseti.
He looks after his blind old parents.

Ghaṭikāro kho, mahārāja, kumbhakāro pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā.
And since he has ended the five lower fetters, Ghaṭīkāra will be reborn spontaneously and will become extinguished there, not liable to return from that world.

Ekamidāhaṁ, mahārāja, samayaṁ vegaḷiṅge nāma gāmanigame viharāmi.
This one time, great king, I was staying near the market town of Vebhaliṅga.

Atha khvāhaṁ, mahārāja, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena ghaṭikārassa kumbhakārassa mātāpitaro tenupasaṅkamiṁ; upasaṅkamitvā ghaṭikārassa kumbhakārassa mātāpitaro etadavocaṁ:
Then I robed up in the morning and, taking my bowl and robe, went to the home of Ghaṭīkāra’s parents, where I said to them,

“handa ko nu kho ayaṁ bhaggavo gato”ti?
“Excuse me, where has Bhaggava gone?”

“Nikkhanto kho te, bhante, upaṭṭhāko antokumbhiyā odanaṁ gahetvā pariyogā sūpaṁ gahetvā paribhuñjā”ti.
“Your attendant has gone out, sir. But take rice from the pot and sauce from the pan and eat.”

Atha khvāhaṁ, mahārāja, kumbhiyā odanaṁ gahetvā pariyogā sūpaṁ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkamiṁ.
So that’s what I did. And after eating I got up from my seat and left.

Atha kho, mahārāja, ghaṭikāro kumbhakāro yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca:
Then Ghaṭīkāra went up to his parents and said,

“ko kumbhiyā odanaṁ gahetvā pariyogā sūpaṁ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkanto”ti?
“Who took rice from the pot and sauce from the pan, ate it, and left?”

“Kassapo, tāta, bhagavā arahaṁ sammāsambuddho kumbhiyā odanaṁ gahetvā pariyogā sūpaṁ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkanto”ti?
“It was the Buddha Kassapa, my dear.”

Atha kho, mahārāja, ghaṭikārassa kumbhakārassa etadahosi:
Then Ghaṭīkāra thought,

“lābhā vata me, suladdhaṁ vata me,
“I’m so fortunate, so very fortunate,

yassa me kassapo bhagavā arahaṁ sammāsambuddho evaṁ abhivissattho”ti.
in that the Buddha Kassapa trusts me so much!”

Atha kho, mahārāja, ghaṭikāraṁ kumbhakāraṁ aḍḍhamāsaṁ pītisukhaṁ na vijahati, sattāhaṁ mātāpitūnaṁ.
Then joy and happiness did not leave him for a fortnight, or his parents for a week.

Ekamidāhaṁ, mahārāja, samayaṁ tattheva vegaḷiṅge nāma gāmanigame viharāmi.
Another time, great king, I was staying near that same market town of Vebhaliṅga.

“handa ko nu kho ayaṁ bhaggavo gato”ti?
“Excuse me, where has Bhaggava gone?”

“Nikkhanto kho te, bhante, upaṭṭhāko anto kaḷopiyā kummāsaṁ gahetvā pariyogā sūpaṁ gahetvā paribhuñjā”ti.
“Your attendant has gone out, sir. But take porridge from the pot and sauce from the pan and eat.”

Atha khvāhaṁ, mahārāja, kaḷopiyā kummāsaṁ gahetvā pariyogā sūpaṁ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkamiṁ.
So that’s what I did. And after eating I got up from my seat and left.

Atha kho, mahārāja, ghaṭikāro kumbhakāro yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca:
Then Ghaṭīkāra went up to his parents and said,

“ko kaḷopiyā kummāsaṁ gahetvā pariyogā sūpaṁ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkanto”ti?
“Who took porridge from the pot and sauce from the pan, ate it, and left?”

“Kassapo, tāta, bhagavā arahaṁ sammāsambuddho kaḷopiyā kummāsaṁ gahetvā pariyogā sūpaṁ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkanto”ti.
“It was the Buddha Kassapa, my dear.”

Atha kho, mahārāja, ghaṭikārassa kumbhakārassa etadahosi:
Then Ghaṭīkāra thought,

“lābhā vata me, suladdhaṁ vata me,
“I’m so fortunate, so very fortunate,

yassa me kassapo bhagavā arahaṁ sammāsambuddho evaṁ abhivissattho”ti.
to be trusted so much by the Buddha Kassapa!”

Ekamidāhaṁ, mahārāja, samayaṁ tattheva vegaḷiṅge nāma gāmanigame viharāmi.
Another time, great king, I was staying near that same market town of Vebhaliṅga.

Tena kho pana samayena kuṭi ovassati.
Now at that time my hut leaked.

Atha khvāhaṁ, mahārāja, bhikkhū āmantesiṁ:
So I addressed the mendicants,

“gacchatha, bhikkhave, ghaṭikārassa kumbhakārassa nivesane tiṇaṁ jānāthā”ti.
“Mendicants, go to Ghaṭikāra’s home and find some grass.”

Evaṁ vutte, mahārāja, te bhikkhū maṁ etadavocuṁ:
When I said this, those mendicants said to me,

“natthi kho, bhante, ghaṭikārassa kumbhakārassa nivesane tiṇaṁ, atthi ca khvāssa āvesane tiṇacchadanan”ti.
“Sir, there’s no grass there, but his workshop has a grass roof.”

“Gacchatha, bhikkhave, ghaṭikārassa kumbhakārassa āvesanaṁ uttiṇaṁ karothā”ti.
“Then go to the workshop and strip the grass.”

Atha kho te, mahārāja, bhikkhū ghaṭikārassa kumbhakārassa āvesanaṁ uttiṇamakaṁsu.
So that’s what they did.

Atha kho, mahārāja, ghaṭikārassa kumbhakārassa mātāpitaro te bhikkhū etadavocuṁ:
Then Ghaṭīkāra’s parents said to those mendicants,

“ke āvesanaṁ uttiṇaṁ karontī”ti?
“Who’s stripping the grass from the workshop?”

“Bhikkhū, bhagini, kassapassa bhagavato arahato sammāsambuddhassa kuṭi ovassatī”ti.
“It’s the mendicants, sister. The Buddha’s hut is leaking.”

“Haratha, bhante, haratha, bhadramukhā”ti.
“Take it, sirs! Take it, my dears!”

Atha kho, mahārāja, ghaṭikāro kumbhakāro yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca:
Then Ghaṭīkāra went up to his parents and said,

“ke āvesanaṁ uttiṇamakaṁsū”ti?
“Who stripped the grass from the workshop?”

“Bhikkhū, tāta, kassapassa kira bhagavato arahato sammāsambuddhassa kuṭi ovassatī”ti.
“It was the mendicants, dear. It seems the Buddha’s hut is leaking.”

Atha kho, mahārāja, ghaṭikārassa kumbhakārassa etadahosi:
Then Ghaṭīkāra thought,

“lābhā vata me, suladdhaṁ vata me,
“I’m so fortunate, so very fortunate,

yassa me kassapo bhagavā arahaṁ sammāsambuddho evaṁ abhivissattho”ti.
to be trusted so much by the Buddha Kassapa!”

Atha kho, mahārāja, āvesanaṁ sabbantaṁ temāsaṁ ākāsacchadanaṁ aṭṭhāsi, na devotivassi.
Then the workshop remained with the sky for a roof for the whole three months, but no rain fell on it.

Evarūpo ca, mahārāja, ghaṭikāro kumbhakāro’ti.
And that, great king, is what Ghaṭīkāra the potter is like.’

‘Lābhā, bhante, ghaṭikārassa kumbhakārassa, suladdhā, bhante, ghaṭikārassa kumbhakārassa
‘Ghaṭīkāra the potter is fortunate, very fortunate,

yassa bhagavā evaṁ abhivissattho’ti.
to be so trusted by the Buddha Kassapa.’

Atha kho, ānanda, kikī kāsirājā ghaṭikārassa kumbhakārassa pañcamattāni taṇḍulavāhasatāni pāhesi paṇḍupuṭakassa sālino tadupiyañca sūpeyyaṁ.
Then King Kikī sent around five hundred cartloads of rice, soft saffron rice, and suitable sauce to Ghaṭīkāra.

Atha kho te, ānanda, rājapurisā ghaṭikāraṁ kumbhakāraṁ upasaṅkamitvā etadavocuṁ:
Then one of the king’s men approached Ghaṭīkāra and said,

‘imāni kho, bhante, pañcamattāni taṇḍulavāhasatāni kikinā kāsirājena pahitāni paṇḍupuṭakassa sālino tadupiyañca sūpeyyaṁ.
‘Sir, these five hundred cartloads of rice, soft saffron rice, and suitable sauce have been sent to you by King Kikī of Kāsī.

Tāni, bhante, paṭiggaṇhathā’ti.
Please accept them.’

‘Rājā kho bahukicco bahukaraṇīyo.
‘The king has many duties, and much to do.

Alaṁ me.
I have enough.

Raññova hotū’ti.
Let this be for the king himself.’

Siyā kho pana te, ānanda, evamassa:
Ānanda, you might think:

‘añño nūna tena samayena jotipālo māṇavo ahosī’ti.
‘Surely the brahmin student Jotipāla must have been someone else at that time?’

Na kho panetaṁ, ānanda, evaṁ daṭṭhabbaṁ.
But you should not see it like this.

Ahaṁ tena samayena jotipālo māṇavo ahosin”ti.
I myself was the student Jotipāla at that time.”

Idamavoca bhagavā.
That is what the Buddha said.

Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.
Satisfied, Venerable Ānanda was happy with what the Buddha said.

Ghaṭikārasuttaṁ niṭṭhitaṁ paṭhamaṁ.

82. Raṭṭhapālasutta
With Raṭṭhapāla

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā kurūsu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena thullakoṭṭhikaṁ nāma kurūnaṁ nigamo tadavasari.
At one time the Buddha was wandering in the land of the Kurus together with a large Saṅgha of mendicants when he arrived at a town of the Kurus named Thullakoṭṭhita.

Assosuṁ kho thullakoṭṭhikā brāhmaṇagahapatikā:
The brahmins and householders of Thullakoṭṭhita heard:

“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kurūsu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ thullakoṭṭhikaṁ anuppatto.
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Thullakoṭṭhita, together with a large Saṅgha of mendicants.

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
He has this good reputation:

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.
He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.

Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
It’s good to see such perfected ones.”

Atha kho thullakoṭṭhikā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu; appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu; appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu; appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu; appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu.
Then the brahmins and householders of Thullakoṭṭhita went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent.

Ekamantaṁ nisinne kho thullakoṭṭhike brāhmaṇagahapatike bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
When they were seated, the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk.

Tena kho pana samayena raṭṭhapālo nāma kulaputto tasmiṁyeva thullakoṭṭhike aggakulassa putto tissaṁ parisāyaṁ nisinno hoti.
Now at that time a gentleman named Raṭṭhapāla, the son of the leading clan in Thullakoṭṭhita, was sitting in the assembly.

Atha kho raṭṭhapālassa kulaputtassa etadahosi:
He thought,

“yathā yathā khvāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.
“As I understand the Buddha’s teachings, it’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.

Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan”ti.
Why don’t I cut off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?”

Atha kho thullakoṭṭhikā brāhmaṇagahapatikā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.
Then, having approved and agreed with what the Buddha said, the brahmins and householders of Thullakoṭṭhita got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving.

Atha kho raṭṭhapālo kulaputto acirapakkantesu thullakoṭṭhikesu brāhmaṇagahapatikesu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho raṭṭhapālo kulaputto bhagavantaṁ etadavoca:
Soon after they left, Raṭṭhapāla went up to the Buddha, bowed, sat down to one side, and said to him,

“yathā yathāhaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.
“Sir, as I understand the Buddha’s teachings, it’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.

Icchāmahaṁ, bhante, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ.
I wish to cut off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.

Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadaṁ.
Sir, may I receive the going forth, the ordination in the Buddha’s presence?

Pabbājetu maṁ bhagavā”ti.
May the Buddha please give me the going forth!”

“Anuññātosi pana tvaṁ, raṭṭhapāla, mātāpitūhi agārasmā anagāriyaṁ pabbajjāyā”ti?
“But, Raṭṭhapāla, do you have your parents’ permission?”

“Na khohaṁ, bhante, anuññāto mātāpitūhi agārasmā anagāriyaṁ pabbajjāyā”ti.
“No, sir.”

“Na kho, raṭṭhapāla, tathāgatā ananuññātaṁ mātāpitūhi puttaṁ pabbājentī”ti.
“Raṭṭhapāla, Buddhas don’t give the going forth to the child of parents who haven’t given their permission.”

“Svāhaṁ, bhante, tathā karissāmi yathā maṁ mātāpitaro anujānissanti agārasmā anagāriyaṁ pabbajjāyā”ti.
“I’ll make sure, sir, to get my parents’ permission.”

Atha kho raṭṭhapālo kulaputto uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca:
Then Raṭṭhapāla got up from his seat, bowed, and respectfully circled the Buddha. Then he went to his parents and said,

“ammatātā, yathā yathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.
“Mum and dad, as I understand the Buddha’s teachings, it’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.

Icchāmahaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ.
I wish to cut off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.

Anujānātha maṁ agārasmā anagāriyaṁ pabbajjāyā”ti.
Please give me permission to go forth.”

Evaṁ vutte, raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ:
When he said this, Raṭṭhapāla’s parents said to him,

“tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato.
“But, dear Raṭṭhapāla, you’re our only child. Youʼre dear to us and we love you. You’re dainty and raised in comfort.

Na tvaṁ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi.
You know nothing of suffering.

(…) Maraṇenapi te mayaṁ akāmakā vinā bhavissāma.
When you die we will lose you against our wishes.

Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti?
So how can we allow you to go forth while you’re still alive?”

Dutiyampi kho raṭṭhapālo kulaputto …pe…
For a second time,

tatiyampi kho raṭṭhapālo kulaputto mātāpitaro etadavoca:
and a third time, Raṭṭhapāla asked his parents for permission, but got the same reply.

Icchāmahaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ.

Anujānātha maṁ agārasmā anagāriyaṁ pabbajjāyā”ti.

Tatiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ:

“tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato.

Na tvaṁ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi.

Maraṇenapi te mayaṁ akāmakā vinā bhavissāma.

Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti?

Atha kho raṭṭhapālo kulaputto:
Then Raṭṭhapāla thought,

“na maṁ mātāpitaro anujānanti agārasmā anagāriyaṁ pabbajjāyā”ti tattheva anantarahitāya bhūmiyā nipajji:
“My parents don’t allow me to go forth.” He laid down there on the bare ground, saying,

“idheva me maraṇaṁ bhavissati pabbajjā vā”ti.
“I’ll either die right here or go forth.”

Atha kho raṭṭhapālo kulaputto ekampi bhattaṁ na bhuñji, dvepi bhattāni na bhuñji, tīṇipi bhattāni na bhuñji, cattāripi bhattāni na bhuñji, pañcapi bhattāni na bhuñji, chapi bhattāni na bhuñji, sattapi bhattāni na bhuñji.
And he refused to eat, up to the seventh meal.

Atha kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ:
Then Raṭṭhapāla’s parents said to him,

“tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato.
“Dear Raṭṭhapāla, youʼre our only child. You’re dear to us and we love you. You’re dainty and raised in comfort.

Na tvaṁ, tāta raṭṭhapāla, kassaci, dukkhassa jānāsi.
You know nothing of suffering.

Maraṇenapi te mayaṁ akāmakā vinā bhavissāma.
When you die we will lose you against our wishes.

Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāya.
So how can we allow you to go forth from lay life to homelessness while youʼre still living?

Uṭṭhehi, tāta raṭṭhapāla, bhuñja ca piva ca paricārehi ca;
Get up, Raṭṭhapāla! Eat, drink, and amuse yourself.

bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu.
While enjoying sensual pleasures, delight in making merit.

Na taṁ mayaṁ anujānāma agārasmā anagāriyaṁ pabbajjāya.
We don’t allow you to go forth.

Maraṇenapi te mayaṁ akāmakā vinā bhavissāma.
When you die we will lose you against our wishes.

Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti?
So how can we allow you to go forth while you’re still alive?”

Evaṁ vutte, raṭṭhapālo kulaputto tuṇhī ahosi.
When they said this, Raṭṭhapāla kept silent.

Dutiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ …pe…
For a second time,

dutiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi.

Tatiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ:
and a third time, Raṭṭhapāla’s parents made the same request.

“tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato.

Na tvaṁ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi.

Maraṇenapi te mayaṁ akāmakā vinā bhavissāma, kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāya.

Uṭṭhehi, tāta raṭṭhapāla, bhuñja ca piva ca paricārehi ca;

bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu.

Na taṁ mayaṁ anujānāma agārasmā anagāriyaṁ pabbajjāya.

Maraṇenapi te mayaṁ akāmakā vinā bhavissāma.

Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti?

Tatiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi.
And for a third time, Raṭṭhapāla kept silent. Raṭṭhapāla’s parents then went to see his friends. They told them of the situation and asked for their help.

Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālo kulaputto tenupasaṅkamiṁsu; upasaṅkamitvā raṭṭhapālaṁ kulaputtaṁ etadavocuṁ:
Then Raṭṭhapāla’s friends went to him and said,

“tvaṁ khosi, samma raṭṭhapāla, mātāpitūnaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato.
“Our friend Raṭṭhapāla, you are your parents’ only child. Youʼre dear to them and they love you. You’re dainty and raised in comfort.

Na tvaṁ, samma raṭṭhapāla, kassaci dukkhassa jānāsi.
You know nothing of suffering.

Maraṇenapi te mātāpitaro akāmakā vinā bhavissanti.
When you die your parents will lose you against their wishes.

Kiṁ pana te taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajjāya.
So how can they allow you to go forth while you’re still alive?

Uṭṭhehi, samma raṭṭhapāla, bhuñja ca piva ca paricārehi ca;
Get up, Raṭṭhapāla! Eat, drink, and amuse yourself.

bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu.
While enjoying sensual pleasures, delight in making merit.

Na taṁ mātāpitaro anujānissanti agārasmā anagāriyaṁ pabbajjāya.
Your parents will not allow you to go forth.

Maraṇenapi te mātāpitaro akāmakā vinā bhavissanti.
When you die your parents will lose you against their wishes.

Kiṁ pana te taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajjāyā”ti?
So how can they allow you to go forth while you’re still alive?”

Evaṁ vutte, raṭṭhapālo kulaputto tuṇhī ahosi.
When they said this, Raṭṭhapāla kept silent.

Dutiyampi kho …
For a second time,

tatiyampi kho raṭṭhapālassa kulaputtassa sahāyakā raṭṭhapālaṁ kulaputtaṁ etadavocuṁ:
and a third time, Raṭṭhapāla’s friends made the same request.

“tvaṁ khosi, samma raṭṭhapāla, mātāpitūnaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato, na tvaṁ, samma raṭṭhapāla, kassaci dukkhassa jānāsi, maraṇenapi te mātāpitaro akāmakā vinā bhavissanti.

Kiṁ pana te taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajjāya?

Uṭṭhehi, samma raṭṭhapāla, bhuñja ca piva ca paricārehi ca, bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu.

Na taṁ mātāpitaro anujānissanti agārasmā anagāriyaṁ pabbajjāya, maraṇenapi te mātāpitaro akāmakā vinā bhavissanti.

Kiṁ pana te taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajjāyā”ti?

Tatiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi.
And for a third time, Raṭṭhapāla kept silent.

Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālassa kulaputtassa mātāpitaro tenupasaṅkamiṁsu; upasaṅkamitvā raṭṭhapālassa kulaputtassa mātāpitaro etadavocuṁ:
Then Raṭṭhapāla’s friends went to his parents and said,

“ammatātā, eso raṭṭhapālo kulaputto tattheva anantarahitāya bhūmiyā nipanno:
“Mum and dad, Raṭṭhapāla is lying there on the bare ground saying:

‘idheva me maraṇaṁ bhavissati pabbajjā vā’ti.
‘I’ll either die right here or go forth.’

Sace tumhe raṭṭhapālaṁ kulaputtaṁ nānujānissatha agārasmā anagāriyaṁ pabbajjāya, tattheva maraṇaṁ āgamissati.
If you donʼt allow him to go forth, he’ll die there.

Sace pana tumhe raṭṭhapālaṁ kulaputtaṁ anujānissatha agārasmā anagāriyaṁ pabbajjāya, pabbajitampi naṁ dakkhissatha.
But if you do allow him to go forth, you’ll see him again afterwards.

Sace raṭṭhapālo kulaputto nābhiramissati agārasmā anagāriyaṁ pabbajjāya, kā tassa aññā gati bhavissati? Idheva paccāgamissati.
And if he doesnʼt enjoy the renunciate life, where else will he have to go? He’ll come right back here.

Anujānātha raṭṭhapālaṁ kulaputtaṁ agārasmā anagāriyaṁ pabbajjāyā”ti.
Please give Raṭṭhapāla permission to go forth.”

“Anujānāma, tātā, raṭṭhapālaṁ kulaputtaṁ agārasmā anagāriyaṁ pabbajjāya.
“Then, dears, we give Raṭṭhapāla permission to go forth.

Pabbajitena ca pana mātāpitaro uddassetabbā”ti.
But once gone forth he must visit his parents.”

“uṭṭhehi, samma raṭṭhapāla, anuññātosi mātāpitūhi agārasmā anagāriyaṁ pabbajjāya.
“Get up, Raṭṭhapāla! Your parents have given you permission to go forth from lay life to homelessness.

Pabbajitena ca pana te mātāpitaro uddassetabbā”ti.
But once gone forth you must visit your parents.”

Atha kho raṭṭhapālo kulaputto uṭṭhahitvā balaṁ gāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho raṭṭhapālo kulaputto bhagavantaṁ etadavoca:
Raṭṭhapāla got up and regained his strength. He went to the Buddha, bowed, sat down to one side, and said to him,

“anuññāto ahaṁ, bhante, mātāpitūhi agārasmā anagāriyaṁ pabbajjāya.
“Sir, I have my parentsʼ permission to go forth from the lay life to homelessness.

Pabbājetu maṁ bhagavā”ti.
May the Buddha please give me the going forth.”

Alattha kho raṭṭhapālo kulaputto bhagavato santike pabbajjaṁ, alattha upasampadaṁ.
And Raṭṭhapāla received the going forth, the ordination in the Buddha’s presence.

Atha kho bhagavā acirūpasampanne āyasmante raṭṭhapāle aḍḍhamāsupasampanne thullakoṭṭhike yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi.
Not long after Venerable Raṭṭhapāla’s ordination, a fortnight later, the Buddha—having stayed in Thullakoṭṭhita as long as he wished—set out for Sāvatthī.

Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari.
Traveling stage by stage, he arrived at Sāvatthī,

Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
where he stayed in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Atha kho āyasmā raṭṭhapālo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.
Then Venerable Raṭṭhapāla, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”

Aññataro kho panāyasmā raṭṭhapālo arahataṁ ahosi.
And Venerable Raṭṭhapāla became one of the perfected.

Atha kho āyasmā raṭṭhapālo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā raṭṭhapālo bhagavantaṁ etadavoca:
Then he went up to the Buddha, bowed, sat down to one side, and said to him,

“icchāmahaṁ, bhante, mātāpitaro uddassetuṁ, sace maṁ bhagavā anujānātī”ti.
“Sir, I’d like to visit my parents, if the Buddha allows it.”

Atha kho bhagavā āyasmato raṭṭhapālassa cetasā ceto paricca manasākāsi.
Then the Buddha focused on comprehending Raṭṭhapāla’s mind.

Yathā bhagavā aññāsi:
When he knew that

“abhabbo kho raṭṭhapālo kulaputto sikkhaṁ paccakkhāya hīnāyāvattitun”ti, atha kho bhagavā āyasmantaṁ raṭṭhapālaṁ etadavoca:
it was impossible for Raṭṭhapāla to reject the training and return to a lesser life, he said,

“yassadāni tvaṁ, raṭṭhapāla, kālaṁ maññasī”ti.
“Please, Raṭṭhapāla, go at your convenience.”

Atha kho āyasmā raṭṭhapālo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā senāsanaṁ saṁsāmetvā pattacīvaramādāya yena thullakoṭṭhikaṁ tena cārikaṁ pakkāmi.
And then Raṭṭhapāla got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he set his lodgings in order and, taking his bowl and robe, set out for Thullakoṭṭhita.

Anupubbena cārikaṁ caramāno yena thullakoṭṭhiko tadavasari.
Traveling stage by stage, he arrived at Thullakoṭṭhika,

Tatra sudaṁ āyasmā raṭṭhapālo thullakoṭṭhike viharati rañño korabyassa migacīre.
where he stayed in King Koravya’s deer range.

Atha kho āyasmā raṭṭhapālo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya thullakoṭṭhikaṁ piṇḍāya pāvisi.
Then Raṭṭhapāla robed up in the morning and, taking his bowl and robe, entered Thullakoṭṭhita for alms.

Thullakoṭṭhike sapadānaṁ piṇḍāya caramāno yena sakapitu nivesanaṁ tenupasaṅkami.
Wandering indiscriminately for alms-food, he approached his own father’s house.

Tena kho pana samayena āyasmato raṭṭhapālassa pitā majjhimāya dvārasālāya ullikhāpeti.
Now at that time Raṭṭhapāla’s father was having his hair dressed in the hall of the middle gate.

Addasā kho āyasmato raṭṭhapālassa pitā āyasmantaṁ raṭṭhapālaṁ dūratova āgacchantaṁ.
He saw Raṭṭhapāla coming off in the distance

Disvāna etadavoca:
and said,

“imehi muṇḍakehi samaṇakehi amhākaṁ ekaputtako piyo manāpo pabbājito”ti.
“Our dear and beloved only son was made to go forth by these shavelings, these fake ascetics!”

Atha kho āyasmā raṭṭhapālo sakapitu nivesane neva dānaṁ alattha na paccakkhānaṁ;
And at his own father’s house Raṭṭhapāla received neither alms nor a polite refusal,

aññadatthu akkosameva alattha.
but only abuse.

Tena kho pana samayena āyasmato raṭṭhapālassa ñātidāsī ābhidosikaṁ kummāsaṁ chaḍḍetukāmā hoti.
Now at that time a family bondservant wanted to throw away the previous night’s porridge.

Atha kho āyasmā raṭṭhapālo taṁ ñātidāsiṁ etadavoca:
So Raṭṭhapāla said to her,

“sacetaṁ, bhagini, chaḍḍanīyadhammaṁ, idha me patte ākirā”ti.
“If that’s to be thrown away, sister, pour it here in my bowl.”

Atha kho āyasmato raṭṭhapālassa ñātidāsī taṁ ābhidosikaṁ kummāsaṁ āyasmato raṭṭhapālassa patte ākirantī hatthānañca pādānañca sarassa ca nimittaṁ aggahesi.
As she was pouring the porridge into his bowl, she recognized the features of his hands, feet, and voice.

Atha kho āyasmato raṭṭhapālassa ñātidāsī yenāyasmato raṭṭhapālassa mātā tenupasaṅkami; upasaṅkamitvā āyasmato raṭṭhapālassa mātaraṁ etadavoca:
She then went to his mother and said,

“yaggheyye, jāneyyāsi:
“Please, madam, you should know this.

‘ayyaputto raṭṭhapālo anuppatto’”ti.
My lord Raṭṭhapāla has arrived.”

“Sace, je, saccaṁ bhaṇasi, adāsiṁ taṁ karomī”ti.
“Wow! If you speak the truth, I’ll make you a free woman!”

Atha kho āyasmato raṭṭhapālassa mātā yenāyasmato raṭṭhapālassa pitā tenupasaṅkami; upasaṅkamitvā āyasmato raṭṭhapālassa pitaraṁ etadavoca:
Then Raṭṭhapāla’s mother went to his father and said,

“yagghe, gahapati, jāneyyāsi:
“Please householder, you should know this.

‘raṭṭhapālo kira kulaputto anuppatto’”ti?
It seems our son Raṭṭhapāla has arrived.”

Tena kho pana samayena āyasmā raṭṭhapālo taṁ ābhidosikaṁ kummāsaṁ aññataraṁ kuṭṭamūlaṁ nissāya paribhuñjati.
Now at that time Raṭṭhapāla was eating last night’s porridge by a wall.

Atha kho āyasmato raṭṭhapālassa pitā yenāyasmā raṭṭhapālo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ raṭṭhapālaṁ etadavoca:
Then Raṭṭhapāla’s father went up to him and said,

“atthi nāma, tāta raṭṭhapāla, ābhidosikaṁ kummāsaṁ paribhuñjissasi?
“Dear Raṭṭhapāla! There’s … and youʼll be eating last night’s porridge!

Nanu, tāta raṭṭhapāla, sakaṁ gehaṁ gantabban”ti?
Why not go to your own home?”

“Kuto no, gahapati, amhākaṁ gehaṁ agārasmā anagāriyaṁ pabbajitānaṁ?
“Householder, how could those of us who have gone forth from the lay life to homelessness have a house?

Anagārā mayaṁ, gahapati.
We’re homeless, householder.

Agamamha kho te, gahapati, gehaṁ, tattha neva dānaṁ alatthamha na paccakkhānaṁ;
I came to your house, but there I received neither alms nor a polite refusal,

aññadatthu akkosameva alatthamhā”ti.
but only abuse.”

“Ehi, tāta raṭṭhapāla, gharaṁ gamissāmā”ti.
“Come, dear Raṭṭhapāla, let’s go to the house.”

“Alaṁ, gahapati, kataṁ me ajja bhattakiccaṁ”.
“Enough, householder. My meal is finished for today.”

“Tena hi, tāta raṭṭhapāla, adhivāsehi svātanāya bhattan”ti.
“Well then, dear Raṭṭhapāla, please accept tomorrow’s meal from me.”

Adhivāsesi kho āyasmā raṭṭhapālo tuṇhībhāvena.
Raṭṭhapāla consented in silence.

Atha kho āyasmato raṭṭhapālassa pitā āyasmato raṭṭhapālassa adhivāsanaṁ viditvā yena sakaṁ nivesanaṁ tenupasaṅkami; upasaṅkamitvā mahantaṁ hiraññasuvaṇṇassa puñjaṁ kārāpetvā kilañjehi paṭicchādetvā āyasmato raṭṭhapālassa purāṇadutiyikā āmantesi:
Then, knowing that Raṭṭhapāla had consented, his father went back to his own house. He made a heap of gold coins and bullion and hid it under mats. Then he addressed Raṭṭhapāla’s former wives,

“etha tumhe, vadhuyo, yena alaṅkārena alaṅkatā pubbe raṭṭhapālassa kulaputtassa piyā hotha manāpā tena alaṅkārena alaṅkarothā”ti.
“Please, daughters-in-law, adorn yourselves in the way that our son Raṭṭhapāla found you most adorable.”

Atha kho āyasmato raṭṭhapālassa pitā tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā āyasmato raṭṭhapālassa kālaṁ ārocesi:
And when the night had passed Raṭṭhapāla’s father had a variety of delicious foods prepared in his own home, and announced the time to the Venerable Raṭṭhapāla, saying,

“kālo, tāta raṭṭhapāla, niṭṭhitaṁ bhattan”ti.
“Sir, it’s time. The meal is ready.”

Atha kho āyasmā raṭṭhapālo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena sakapitu nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho āyasmato raṭṭhapālassa pitā taṁ hiraññasuvaṇṇassa puñjaṁ vivarāpetvā āyasmantaṁ raṭṭhapālaṁ etadavoca:
Then Raṭṭhapāla robed up in the morning and, taking his bowl and robe, went to his father’s home, and sat down on the seat spread out. Raṭṭhapāla’s father, revealing the heap of gold coins and bullion, said to him,

“idaṁ te, tāta raṭṭhapāla, mātu mattikaṁ dhanaṁ, aññaṁ pettikaṁ, aññaṁ pitāmahaṁ.
“Dear Raṭṭhapāla, this is your maternal fortune. There’s another paternal fortune, and an ancestral one.

Sakkā, tāta raṭṭhapāla, bhoge ca bhuñjituṁ puññāni ca kātuṁ.
You can both enjoy your wealth and make merit.

Ehi tvaṁ, tāta raṭṭhapāla, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti.
Come, return to a lesser life, enjoy wealth, and make merit!”

“Sace me tvaṁ, gahapati, vacanaṁ kareyyāsi, imaṁ hiraññasuvaṇṇassa puñjaṁ sakaṭe āropetvā nibbāhāpetvā majjhegaṅgāya nadiyā sote opilāpeyyāsi.
“If you’d follow my advice, householder, you’d have this heap of gold loaded on a cart and carried away to be dumped in the middle of the Ganges river.

Taṁ kissa hetu?
Why is that?

Ye uppajjissanti hi te, gahapati, tatonidānaṁ sokaparidevadukkhadomanassupāyāsā”ti.
Because this will bring you nothing but sorrow, lamentation, pain, sadness, and distress.”

Atha kho āyasmato raṭṭhapālassa purāṇadutiyikā paccekaṁ pādesu gahetvā āyasmantaṁ raṭṭhapālaṁ etadavocuṁ:
Then Raṭṭhapāla’s former wives each clasped his feet and said,

“kīdisā nāma tā, ayyaputta, accharāyo yāsaṁ tvaṁ hetu brahmacariyaṁ carasī”ti?
“What are they like, lord, the nymphs for whom you lead the spiritual life?”

“Na kho mayaṁ, bhaginī, accharānaṁ hetu brahmacariyaṁ carāmā”ti.
“Sisters, I don’t lead the spiritual life for the sake of nymphs.”

“Bhaginivādena no ayyaputto raṭṭhapālo samudācaratī”ti tā tattheva mucchitā papatiṁsu.
Saying, “Our lord Raṭṭhapāla refers to us as sisters!” they fainted right away.

Atha kho āyasmā raṭṭhapālo pitaraṁ etadavoca:
Then Raṭṭhapāla said to his father,

“sace, gahapati, bhojanaṁ dātabbaṁ, detha;
“If there is food to be given, householder, please give it.

mā no viheṭhethā”ti.
But don’t harass me.”

“Bhuñja, tāta raṭṭhapāla, niṭṭhitaṁ bhattan”ti.
“Eat, dear Raṭṭhapāla. The meal is ready.”

Atha kho āyasmato raṭṭhapālassa pitā āyasmantaṁ raṭṭhapālaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
Then Raṭṭhapāla’s father served and satisfied Venerable Raṭṭhapāla with his own hands with a variety of delicious foods.

Atha kho āyasmā raṭṭhapālo bhuttāvī onītapattapāṇī ṭhitakova imā gāthā abhāsi:
When he had eaten and washed his hand and bowl, he recited these verses while standing right there:

“Passa cittīkataṁ bimbaṁ,
“See this fancy puppet,

arukāyaṁ samussitaṁ;
a body built of sores,

Āturaṁ bahusaṅkappaṁ,
diseased, obsessed over,

yassa natthi dhuvaṁ ṭhiti.
in which nothing lasts at all.

Passa cittīkataṁ rūpaṁ,
See this fancy figure,

maṇinā kuṇḍalena ca;
with its gems and earrings;

Aṭṭhi tacena onaddhaṁ,
it is bones wrapped in skin,

saha vatthebhi sobhati.
made pretty by its clothes.

Alattakakatā pādā,
Rouged feet

mukhaṁ cuṇṇakamakkhitaṁ;
and powdered face

Alaṁ bālassa mohāya,
may be enough to beguile a fool,

no ca pāragavesino.
but not a seeker of the far shore.

Aṭṭhāpadakatā kesā,
Hair in eight braids

nettā añjanamakkhitā;
and eyeliner

Alaṁ bālassa mohāya,
may be enough to beguile a fool,

no ca pāragavesino.
but not a seeker of the far shore.

Añjanīva navā cittā,
A rotting body all adorned

pūtikāyo alaṅkato;
like a freshly painted makeup box

Alaṁ bālassa mohāya,
may be enough to beguile a fool,

no ca pāragavesino.
but not a seeker of the far shore.

Odahi migavo pāsaṁ,
The hunter laid his snare,

nāsadā vākaraṁ migo;
but the deer didn’t spring the trap.

Bhutvā nivāpaṁ gacchāma,
I’ve eaten the bait and now I go,

kandante migabandhake”ti.
leaving the trapper to lament.”

Atha kho āyasmā raṭṭhapālo ṭhitakova imā gāthā bhāsitvā yena rañño korabyassa migacīraṁ tenupasaṅkami; upasaṅkamitvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.
Then Raṭṭhapāla, having recited this verse while standing, went to King Koravya’s deer range and sat at the root of a tree for the day’s meditation.

Atha kho rājā korabyo migavaṁ āmantesi:
Then King Koravya addressed his gamekeeper,

“sodhehi, samma migava, migacīraṁ uyyānabhūmiṁ;
“My good gamekeeper, tidy up the park of the deer range.

gacchāma subhūmiṁ dassanāyā”ti.
We will go to see the scenery.”

“Evaṁ, devā”ti kho migavo rañño korabyassa paṭissutvā migacīraṁ sodhento addasa āyasmantaṁ raṭṭhapālaṁ aññatarasmiṁ rukkhamūle divāvihāraṁ nisinnaṁ.
“Yes, Your Majesty,” replied the gamekeeper. While tidying the deer range he saw Raṭṭhapāla sitting in meditation.

Disvāna yena rājā korabyo tenupasaṅkami; upasaṅkamitvā rājānaṁ korabyaṁ etadavoca:
Seeing this, he went to the king, and said,

“suddhaṁ kho te, deva, migacīraṁ.
“The deer range is tidy, sire.

Atthi cettha raṭṭhapālo nāma kulaputto imasmiṁyeva thullakoṭṭhike aggakulassa putto yassa tvaṁ abhiṇhaṁ kittayamāno ahosi, so aññatarasmiṁ rukkhamūle divāvihāraṁ nisinno”ti.
And the gentleman named Raṭṭhapāla, the son of the leading clan in Thullakoṭṭhita, of whom you have often spoken highly, is meditating there at the root of a tree.”

“Tena hi, samma migava, alaṁ dānajja uyyānabhūmiyā.
“Well then, my good gamekeeper, that’s enough of the park for today.

Tameva dāni mayaṁ bhavantaṁ raṭṭhapālaṁ payirupāsissāmā”ti.
Now I shall pay homage to the Master Raṭṭhapāla.”

Atha kho rājā korabyo “yaṁ tattha khādanīyaṁ bhojanīyaṁ paṭiyattaṁ taṁ sabbaṁ vissajjethā”ti vatvā bhadrāni bhadrāni yānāni yojāpetvā bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi thullakoṭṭhikamhā niyyāsi mahaccarājānubhāvena āyasmantaṁ raṭṭhapālaṁ dassanāya.
And then King Koravya said, “Give away all the different foods that have been prepared there.” He had the finest carriages harnessed. Then he mounted a fine carriage and, along with other fine carriages, set out in full royal pomp from Thullakoṭṭhita to see Raṭṭhapāla.

Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ussaṭāya ussaṭāya parisāya yenāyasmā raṭṭhapālo tenupasaṅkami; upasaṅkamitvā āyasmatā raṭṭhapālena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho rājā korabyo āyasmantaṁ raṭṭhapālaṁ etadavoca:
He went by carriage as far as the terrain allowed, then descended and approached Raṭṭhapāla on foot, together with a group of eminent officials. They exchanged greetings, and, when the greetings and polite conversation were over, he stood to one side, and said to Raṭṭhapāla:

“idha bhavaṁ raṭṭhapālo hatthatthare nisīdatū”ti.
“Here, Master Raṭṭhapāla, sit on this elephant rug.”

“Alaṁ, mahārāja, nisīda tvaṁ;
“Enough, great king, you sit on it.

nisinno ahaṁ sake āsane”ti.
I’m sitting on my own seat.”

Nisīdi rājā korabyo paññatte āsane. Nisajja kho rājā korabyo āyasmantaṁ raṭṭhapālaṁ etadavoca:
So the king sat down on the seat spread out, and said:

“Cattārimāni, bho raṭṭhapāla, pārijuññāni yehi pārijuññehi samannāgatā idhekacce kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajanti.
“Master Raṭṭhapāla, there are these four kinds of decay. Because of these, some people shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.

Katamāni cattāri?
What four?

Jarāpārijuññaṁ, byādhipārijuññaṁ, bhogapārijuññaṁ, ñātipārijuññaṁ.
Decay due to old age, decay due to sickness, decay of wealth, and decay of relatives.

Katamañca, bho raṭṭhapāla, jarāpārijuññaṁ?
And what is decay due to old age?

Idha, bho raṭṭhapāla, ekacco jiṇṇo hoti vuḍḍho mahallako addhagato vayoanuppatto.
It’s when someone is old, elderly, and senior, advanced in years, and has reached the final stage of life.

So iti paṭisañcikkhati:
They reflect:

‘ahaṁ khomhi etarahi jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto.
‘I’m now old, elderly, and senior. I’m advanced in years and have reached the final stage of life.

Na kho pana mayā sukaraṁ anadhigataṁ vā bhogaṁ adhigantuṁ adhigataṁ vā bhogaṁ phātiṁ kātuṁ.
It’s not easy for me to acquire more wealth or to increase the wealth I’ve already acquired.

Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.
Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’

So tena jarāpārijuññena samannāgato kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.
So because of that decay due to old age they go forth.

Idaṁ vuccati, bho raṭṭhapāla, jarāpārijuññaṁ.
This is called decay due to old age.

Bhavaṁ kho pana raṭṭhapālo etarahi daharo yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā.
But Master Raṭṭhapāla is now a youth, young, black-haired, blessed with youth, in the prime of life.

Taṁ bhoto raṭṭhapālassa jarāpārijuññaṁ natthi.
You have no decay due to old age.

Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito? (1)
So what did you know or see or hear that made you go forth?

Katamañca, bho raṭṭhapāla, byādhipārijuññaṁ?
And what is decay due to sickness?

Idha, bho raṭṭhapāla, ekacco ābādhiko hoti dukkhito bāḷhagilāno.
It’s when someone is sick, suffering, gravely ill.

So iti paṭisañcikkhati:
They reflect:

‘ahaṁ khomhi etarahi ābādhiko dukkhito bāḷhagilāno.
‘I’m now sick, suffering, gravely ill.

Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.
Why don’t I go forth from the lay life to homelessness?’

So tena byādhipārijuññena samannāgato kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.
So because of that decay due to sickness they go forth.

Idaṁ vuccati, bho raṭṭhapāla, byādhipārijuññaṁ.
This is called decay due to sickness.

Bhavaṁ kho pana raṭṭhapālo etarahi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya.
But Master Raṭṭhapāla is now rarely ill or unwell. Your stomach digests well, being neither too hot nor too cold.

Taṁ bhoto raṭṭhapālassa byādhipārijuññaṁ natthi.
You have no decay due to sickness.

Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito? (2)
So what did you know or see or hear that made you go forth?

Katamañca, bho raṭṭhapāla, bhogapārijuññaṁ?
And what is decay of wealth?

Idha, bho raṭṭhapāla, ekacco aḍḍho hoti mahaddhano mahābhogo.
It’s when someone is rich, affluent, and wealthy.

Tassa te bhogā anupubbena parikkhayaṁ gacchanti.
But gradually their wealth dwindles away.

So iti paṭisañcikkhati:
They reflect:

‘ahaṁ kho pubbe aḍḍho ahosiṁ mahaddhano mahābhogo.
‘I used to be rich, affluent, and wealthy.

Tassa me te bhogā anupubbena parikkhayaṁ gatā.
But gradually my wealth has dwindled away.

Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.
Why don’t I go forth from the lay life to homelessness?’

So tena bhogapārijuññena samannāgato kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.
So because of that decay of wealth they go forth.

Idaṁ vuccati, bho raṭṭhapāla, bhogapārijuññaṁ.
This is called decay of wealth.

Bhavaṁ kho pana raṭṭhapālo imasmiṁyeva thullakoṭṭhike aggakulassa putto.
But Master Raṭṭhapāla is the son of the leading clan here in Thullakoṭṭhita.

Taṁ bhoto raṭṭhapālassa bhogapārijuññaṁ natthi.
You have no decay of wealth.

Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito? (3)
So what did you know or see or hear that made you go forth?

Katamañca, bho raṭṭhapāla, ñātipārijuññaṁ?
And what is decay of relatives?

Idha, bho raṭṭhapāla, ekaccassa bahū honti mittāmaccā ñātisālohitā.
It’s when someone has many friends and colleagues, relatives and kin.

Tassa te ñātakā anupubbena parikkhayaṁ gacchanti.
But gradually their relatives dwindle away.

So iti paṭisañcikkhati:
They reflect:

‘mamaṁ kho pubbe bahū ahesuṁ mittāmaccā ñātisālohitā.
‘I used to have many friends and colleagues, relatives and kin.

Tassa me te anupubbena parikkhayaṁ gatā.
But gradually they’ve dwindled away.

So tena ñātipārijuññena samannāgato kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.
So because of that decay of relatives they go forth.

Idaṁ vuccati, bho raṭṭhapāla, ñātipārijuññaṁ.
This is called decay of relatives.

Bhoto kho pana raṭṭhapālassa imasmiṁyeva thullakoṭṭhike bahū mittāmaccā ñātisālohitā.
But Master Raṭṭhapāla has many friends and colleagues, relatives and kin right here in Thullakoṭṭhita.

Taṁ bhoto raṭṭhapālassa ñātipārijuññaṁ natthi.
You have no decay of relatives.

Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito? (4)
So what did you know or see or hear that made you go forth?

Imāni kho, bho raṭṭhapāla, cattāri pārijuññāni, yehi pārijuññehi samannāgatā idhekacce kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajanti.
There are these four kinds of decay. Because of these, some people shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.

Tāni bhoto raṭṭhapālassa natthi.
Master Raṭṭhapāla has none of these.

Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito”ti?
So what did you know or see or hear that made you go forth?”

“Atthi kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammuddesā uddiṭṭhā, ye ahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito.
“Great king, the Blessed One who knows and sees, the perfected one, the fully awakened Buddha has taught these four summaries of the teaching for recitation. It was after knowing and seeing and hearing these that I went forth from the lay life to homelessness.

Katame cattāro?
What four?

‘Upaniyyati loko addhuvo’ti
‘The world is unstable and swept away.’

kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo dhammuddeso uddiṭṭho, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito.
This is the first summary.

‘Atāṇo loko anabhissaro’ti
‘The world has no shelter and no savior.’

kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo dhammuddeso uddiṭṭho, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito.
This is the second summary.

‘Assako loko, sabbaṁ pahāya gamanīyan’ti
‘The world has no owner—you must leave it all behind and pass on.’

kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo dhammuddeso uddiṭṭho, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito.
This is the third summary.

‘Ūno loko atitto taṇhādāso’ti
‘The world is wanting, insatiable, the slave of craving.’

kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catuttho dhammuddeso uddiṭṭho, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito.
This is the fourth summary.

Ime kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammuddesā uddiṭṭhā, ye ahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito”ti.
The Blessed One who knows and sees, the perfected one, the fully awakened Buddha taught these four summaries of the teaching. It was after knowing and seeing and hearing these that I went forth from the lay life to homelessness.”

“‘Upaniyyati loko addhuvo’ti—
“‘The world is unstable and swept away.’

bhavaṁ raṭṭhapālo āha.
So Master Raṭṭhapāla said.

Imassa, bho raṭṭhapāla, bhāsitassa kathaṁ attho daṭṭhabbo”ti?
How should I see the meaning of this statement?”

“Taṁ kiṁ maññasi, mahārāja,
“What do you think, great king?

tvaṁ vīsativassuddesikopi paṇṇavīsativassuddesikopi hatthismimpi katāvī assasmimpi katāvī rathasmimpi katāvī dhanusmimpi katāvī tharusmimpi katāvī ūrubalī bāhubalī alamatto saṅgāmāvacaro”ti?
When you were twenty or twenty-five years of age, were you proficient at riding elephants, horses, and chariots, and at archery and swordsmanship? Were you strong in thigh and arm, capable, and battle-hardened?”

“Ahosiṁ ahaṁ, bho raṭṭhapāla, vīsativassuddesikopi paṇṇavīsativassuddesikopi hatthismimpi katāvī assasmimpi katāvī rathasmimpi katāvī dhanusmimpi katāvī tharusmimpi katāvī ūrubalī bāhubalī alamatto saṅgāmāvacaro.
“I was, Master Raṭṭhapāla.

Appekadāhaṁ, bho raṭṭhapāla, iddhimāva maññe na attano balena samasamaṁ samanupassāmī”ti.
Sometimes it seems as if I had superpowers then. I don’t see anyone who could have equalled me in strength.”

“Taṁ kiṁ maññasi, mahārāja,
“What do you think, great king?

evameva tvaṁ etarahi ūrubalī bāhubalī alamatto saṅgāmāvacaro”ti?
These days are you just as strong in thigh and arm, capable, and battle-hardened?”

“No hidaṁ, bho raṭṭhapāla.
“No, Master Raṭṭhapāla.

Etarahi jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āsītiko me vayo vattati.
For now I am old, elderly, and senior, I’m advanced in years and have reached the final stage of life. I am eighty years old.

Appekadāhaṁ, bho raṭṭhapāla, ‘idha pādaṁ karissāmī’ti aññeneva pādaṁ karomī”ti.
Sometimes I intend to step in one place, but my foot goes somewhere else.”

“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ:
“This is what the Buddha was referring to when he said:

‘upaniyyati loko addhuvo’ti,
‘The world is unstable and swept away.’”

yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito”ti.

“Acchariyaṁ, bho raṭṭhapāla, abbhutaṁ, bho raṭṭhapāla.
“It’s incredible, Master Raṭṭhapāla, it’s amazing,

Yāva subhāsitañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena:
how well said this was by the Buddha.

‘upaniyyati loko addhuvo’ti.

Upaniyyati hi, bho raṭṭhapāla, loko addhuvo. (1)
For the world is indeed unstable and swept away.

Saṁvijjante kho, bho raṭṭhapāla, imasmiṁ rājakule hatthikāyāpi assakāyāpi rathakāyāpi pattikāyāpi, amhākaṁ āpadāsu pariyodhāya vattissanti.
In this royal court you can find divisions of elephants, cavalry, chariots, and infantry. They will serve to defend us from any threats. Yet you said:

‘Atāṇo loko anabhissaro’ti—
‘The world has no shelter and no savior.’

bhavaṁ raṭṭhapālo āha.

Imassa pana, bho raṭṭhapāla, bhāsitassa kathaṁ attho daṭṭhabbo”ti?
How should I see the meaning of this statement?”

“Taṁ kiṁ maññasi, mahārāja,
“What do you think, great king?

atthi te koci anusāyiko ābādho”ti?
Do you have any chronic ailments?”

“Atthi me, bho raṭṭhapāla, anusāyiko ābādho.
“Yes, I do.

Appekadā maṁ, bho raṭṭhapāla, mittāmaccā ñātisālohitā parivāretvā ṭhitā honti:
Sometimes my friends and colleagues, relatives and family members surround me, thinking:

‘idāni rājā korabyo kālaṁ karissati, idāni rājā korabyo kālaṁ karissatī’”ti.
‘Now the king will die! Now the king will die!’”

“Taṁ kiṁ maññasi, mahārāja,
“What do you think, great king?

labhasi tvaṁ te mittāmacce ñātisālohite:
Can you get your friends and colleagues, relatives and family members to help:

‘āyantu me bhonto mittāmaccā ñātisālohitā, sabbeva santā imaṁ vedanaṁ saṁvibhajatha, yathāhaṁ lahukatarikaṁ vedanaṁ vediyeyyan’ti—
‘Please, my dear friends and colleagues, relatives and family members, all of you here share my pain so that I may feel less pain.’

udāhu tvaṁyeva taṁ vedanaṁ vediyasī”ti?
Or must you alone feel that pain?”

“Nāhaṁ, bho raṭṭhapāla, labhāmi te mittāmacce ñātisālohite:
“I can’t get my friends to share my pain.

‘āyantu me bhonto mittāmaccā ñātisālohitā, sabbeva santā imaṁ vedanaṁ saṁvibhajatha, yathāhaṁ lahukatarikaṁ vedanaṁ vediyeyyan’ti.

Atha kho ahameva taṁ vedanaṁ vediyāmī”ti.
Rather, I alone must feel it.”

“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ:
“This is what the Buddha was referring to when he said:

‘atāṇo loko anabhissaro’ti,
‘The world has no shelter and no savior.’”

yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito”ti.

“Acchariyaṁ, bho raṭṭhapāla, abbhutaṁ, bho raṭṭhapāla.
“It’s incredible, Master Raṭṭhapāla, it’s amazing,

Yāva subhāsitaṁ cidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena:
how well said this was by the Buddha.

‘atāṇo loko anabhissaro’ti.

Atāṇo hi, bho raṭṭhapāla, loko anabhissaro. (2)
For the world indeed has no shelter and no savior.

Saṁvijjati kho, bho raṭṭhapāla, imasmiṁ rājakule pahūtaṁ hiraññasuvaṇṇaṁ bhūmigatañca vehāsagatañca.
In this royal court you can find abundant gold coin and bullion stored in dungeons and towers. Yet you said:

‘Assako loko, sabbaṁ pahāya gamanīyan’ti—
‘The world has no owner—you must leave it all behind and pass on.’

bhavaṁ raṭṭhapālo āha.

Imassa pana, bho raṭṭhapāla, bhāsitassa kathaṁ attho daṭṭhabbo”ti?
How should I see the meaning of this statement?”

“Taṁ kiṁ maññasi, mahārāja,
‘What do you think, great king?

yathā tvaṁ etarahi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresi, lacchasi tvaṁ paratthāpi:
These days you amuse yourself, supplied and provided with the five kinds of sensual stimulation. But is there any way to ensure that in the next life

‘evamevāhaṁ imeheva pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremī’ti, udāhu aññe imaṁ bhogaṁ paṭipajjissanti, tvaṁ pana yathākammaṁ gamissasī”ti?
you will continue to amuse yourself in the same way, supplied and provided with the same five kinds of sensual stimulation? Or will others make use of this property, while you pass on according to your deeds?”

“Yathāhaṁ, bho raṭṭhapāla, etarahi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremi, nāhaṁ lacchāmi paratthāpi:
“There’s no way to ensure that I will continue to amuse myself in the same way.

‘evameva imeheva pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremī’ti.

Atha kho aññe imaṁ bhogaṁ paṭipajjissanti; ahaṁ pana yathākammaṁ gamissāmī”ti.
Rather, others will take over this property, while I pass on according to my deeds.”

“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ:
“This is what the Buddha was referring to when he said:

‘assako loko, sabbaṁ pahāya gamanīyan’ti,
‘The world has no owner—you must leave it all behind and pass on.’”

yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito”ti.

“Acchariyaṁ, bho raṭṭhapāla, abbhutaṁ, bho raṭṭhapāla.
“It’s incredible, Master Raṭṭhapāla, it’s amazing,

Yāva subhāsitaṁ cidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena:
how well said this was by the Buddha.

‘assako loko, sabbaṁ pahāya gamanīyan’ti.

Assako hi, bho raṭṭhapāla, loko sabbaṁ pahāya gamanīyaṁ. (3)
For the world indeed has no owner—you must leave it all behind and pass on.

‘Ūno loko atitto taṇhādāso’ti—
You also said this: ‘The world is wanting, insatiable, the slave of craving.’

bhavaṁ raṭṭhapālo āha.

Imassa, bho raṭṭhapāla, bhāsitassa kathaṁ attho daṭṭhabbo”ti?
How should I see the meaning of this statement?”

“Taṁ kiṁ maññasi, mahārāja,
“What do you think, great king?

phītaṁ kuruṁ ajjhāvasasī”ti?
Do you dwell in the prosperous land of Kuru?”

“Evaṁ, bho raṭṭhapāla, phītaṁ kuruṁ ajjhāvasāmī”ti.
“Indeed I do.”

“Taṁ kiṁ maññasi, mahārāja,
“What do you think, great king?

idha puriso āgaccheyya puratthimāya disāya saddhāyiko paccayiko.
Suppose a trustworthy and reliable man were to come from the east.

So taṁ upasaṅkamitvā evaṁ vadeyya:
He’d approach you and say:

‘yagghe, mahārāja, jāneyyāsi, ahaṁ āgacchāmi puratthimāya disāya?
‘Please sir, you should know this. I come from the east.

Tatthaddasaṁ mahantaṁ janapadaṁ iddhañceva phītañca bahujanaṁ ākiṇṇamanussaṁ.
There I saw a large country that is successful and prosperous and full of people.

Bahū tattha hatthikāyā assakāyā rathakāyā pattikāyā;
They have many divisions of elephants, cavalry, chariots, and infantry.

bahu tattha dhanadhaññaṁ;
And there’s plenty of money and grain,

bahu tattha hiraññasuvaṇṇaṁ akatañceva katañca;
plenty of gold coins and bullion, both worked and unworked,

bahu tattha itthipariggaho.
and plenty of women for the taking.

Sakkā ca tāvatakeneva balamattena abhivijinituṁ.
With your current forces you can conquer it.

Abhivijina, mahārājā’ti, kinti naṁ kareyyāsī”ti?
Conquer it, great king!’ What would you do?”

“Tampi mayaṁ, bho raṭṭhapāla, abhivijiya ajjhāvaseyyāmā”ti.
“I would conquer it and dwell there.”

“Taṁ kiṁ maññasi, mahārāja,
“What do you think, great king?

idha puriso āgaccheyya pacchimāya disāya …
Suppose a trustworthy and reliable man were to come from the west,

uttarāya disāya …
north,

dakkhiṇāya disāya …
south,

parasamuddato saddhāyiko paccayiko.
or from over the ocean.

So taṁ upasaṅkamitvā evaṁ vadeyya:
He’d approach you and say the same thing.

‘yagghe, mahārāja, jāneyyāsi, ahaṁ āgacchāmi parasamuddato?

Tatthaddasaṁ mahantaṁ janapadaṁ iddhañceva phītañca bahujanaṁ ākiṇṇamanussaṁ.

Bahū tattha hatthikāyā assakāyā rathakāyā pattikāyā;

bahu tattha dhanadhaññaṁ;

bahu tattha hiraññasuvaṇṇaṁ akatañceva katañca;

bahu tattha itthipariggaho.

Sakkā ca tāvatakeneva balamattena abhivijinituṁ.

Abhivijina, mahārājā’ti, kinti naṁ kareyyāsī”ti?
What would you do?”

“Tampi mayaṁ, bho raṭṭhapāla, abhivijiya ajjhāvaseyyāmā”ti.
“I would conquer it and dwell there.”

“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ:
“This is what the Buddha was referring to when he said:

‘ūno loko atitto taṇhādāso’ti,
‘The world is wanting, insatiable, the slave of craving.’

yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito”ti.
And it was after knowing and seeing and hearing this that I went forth from the lay life to homelessness.”

“Acchariyaṁ, bho raṭṭhapāla, abbhutaṁ, bho raṭṭhapāla.
“It’s incredible, Master Raṭṭhapāla, it’s amazing,

Yāva subhāsitañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena:
how well said this was by the Buddha.

‘ūno loko atitto taṇhādāso’ti.

Ūno hi, bho raṭṭhapāla, loko atitto taṇhādāso”ti.
For the world is indeed wanting, insatiable, the slave of craving.”

Idamavoca āyasmā raṭṭhapālo.
This is what Venerable Raṭṭhapāla said.

Idaṁ vatvā athāparaṁ etadavoca:
Then he went on to say:

“Passāmi loke sadhane manusse,
“I see rich people in the world who,

Laddhāna vittaṁ na dadanti mohā;
because of delusion, give not the wealth they’ve earned.

Luddhā dhanaṁ sannicayaṁ karonti,
Greedily, they hoard their riches,

Bhiyyova kāme abhipatthayanti.
yearning for ever more sensual pleasures.

Rājā pasayhā pathaviṁ vijitvā,
A king who conquered the earth by force,

Sasāgarantaṁ mahimāvasanto;
ruling the land from sea to sea,

Oraṁ samuddassa atittarūpo,
unsatisfied with the near shore of the ocean,

Pāraṁ samuddassapi patthayetha.
would still yearn for the further shore.

Rājā ca aññe ca bahū manussā,
Not just the king, but others too,

Avītataṇhā maraṇaṁ upenti;
reach death not rid of craving.

Ūnāva hutvāna jahanti dehaṁ,
They leave the body still wanting,

Kāmehi lokamhi na hatthi titti.
for in this world sensual pleasures never satisfy.

Kandanti naṁ ñātī pakiriya kese,
Relatives lament, their hair disheveled,

Ahovatā no amarāti cāhu;
saying ‘Ah! Alas! They’re not immortal!’

Vatthena naṁ pārutaṁ nīharitvā,
They take out the body wrapped in a shroud,

Citaṁ samādāya tatoḍahanti.
heap up a pyre, and burn it there.

So ḍayhati sūlehi tujjamāno,
It’s poked with stakes while being burnt,

Ekena vatthena pahāya bhoge;
in just a single cloth, all wealth gone.

Na mīyamānassa bhavanti tāṇā,
Relatives, friends, and companions

Ñātīdha mittā atha vā sahāyā.
can’t help you when you’re dying.

Dāyādakā tassa dhanaṁ haranti,
Heirs take your riches,

Satto pana gacchati yena kammaṁ;
while beings fare on according to their deeds.

Na mīyamānaṁ dhanamanveti kiñci,
Riches don’t follow you when you die;

Puttā ca dārā ca dhanañca raṭṭhaṁ.
nor do children, wife, wealth, nor kingdom.

Na dīghamāyuṁ labhate dhanena,
Longevity isn’t gained by riches,

Na cāpi vittena jaraṁ vihanti;
nor does wealth banish old age;

Appaṁ hidaṁ jīvitamāhu dhīrā,
for the wise say this life is short,

Asassataṁ vippariṇāmadhammaṁ.
it’s perishable and not eternal.

Aḍḍhā daliddā ca phusanti phassaṁ,
The rich and the poor feel its touch;

Bālo ca dhīro ca tatheva phuṭṭho;
the fool and the wise feel it too.

Bālo ca bālyā vadhitova seti,
But the fool lies stricken by their own folly,

Dhīro ca na vedhati phassaphuṭṭho.
while the wise don’t tremble at the touch.

Tasmā hi paññāva dhanena seyyo,
Therefore wisdom’s much better than wealth,

Yāya vosānamidhādhigacchati;
since by wisdom you reach consummation in this life.

Abyositattā hi bhavābhavesu,
But if because of delusion you don’t reach consummation,

Pāpāni kammāni karonti mohā.
you’ll do evil deeds in life after life.

Upeti gabbhañca parañca lokaṁ,
One who enters a womb and the world beyond,

Saṁsāramāpajja paramparāya;
will transmigrate from one life to the next.

Tassappapañño abhisaddahanto,
While someone of little wisdom, placing faith in them,

Upeti gabbhañca parañca lokaṁ.
also enters a womb and the world beyond.

Coro yathā sandhimukhe gahito,
As a bandit caught in the door

Sakammunā haññati pāpadhammo;
is punished for his own bad deeds;

Evaṁ pajā pecca paramhi loke,
so after departing, in the world beyond,

Sakammunā haññati pāpadhammo.
people are punished for their own bad deeds.

Kāmāhi citrā madhurā manoramā,
Sensual pleasures are diverse, sweet, delightful;

Virūparūpena mathenti cittaṁ;
appearing in disguise they disturb the mind.

Ādīnavaṁ kāmaguṇesu disvā,
Seeing danger in the many kinds of sensual stimulation,

Tasmā ahaṁ pabbajitomhi rāja.
I went forth, O King.

Dumapphalāneva patanti māṇavā,
As fruit falls from a tree, so people fall,

Daharā ca vuḍḍhā ca sarīrabhedā;
young and old, when the body breaks up.

Etampi disvā pabbajitomhi rāja,
Seeing this, too, I went forth, O King;

Apaṇṇakaṁ sāmaññameva seyyo”ti.
the ascetic life is guaranteed to be better.”

Raṭṭhapālasuttaṁ niṭṭhitaṁ dutiyaṁ.

83. Maghadevasutta
About King Makhādeva

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā mithilāyaṁ viharati maghadevaambavane.
At one time the Buddha was staying near Mithilā in the Makhādeva Mango Grove.

Atha kho bhagavā aññatarasmiṁ padese sitaṁ pātvākāsi.
Then the Buddha smiled at a certain spot.

Atha kho āyasmato ānandassa etadahosi:
Then Venerable Ānanda thought,

“ko nu kho hetu, ko paccayo bhagavato sitassa pātukammāya?
“What is the cause, what is the reason why the Buddha smiled?

Na akāraṇena tathāgatā sitaṁ pātukarontī”ti.
Realized Ones do not smile for no reason.”

“ko nu kho, bhante, hetu, ko paccayo bhagavato sitassa pātukammāya?
“What is the cause, what is the reason why the Buddha smiled?

Na akāraṇena tathāgatā sitaṁ pātukarontī”ti.
Realized Ones do not smile for no reason.”

“Bhūtapubbaṁ, ānanda, imissāyeva mithilāyaṁ rājā ahosi maghadevo nāma dhammiko dhammarājā dhamme ṭhito mahārājā;
“Once upon a time, Ānanda, right here in Mithilā there was a just and principled king named Makhādeva, a great king who stood by his duty.

dhammaṁ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca;
He justly treated brahmins and householders, and people of town and country.

uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassa.
And he observed the sabbath on the fourteenth, fifteenth, and eighth of the fortnight.

Atha kho, ānanda, rājā maghadevo bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena kappakaṁ āmantesi:
Then, after many years, many hundred years, many thousand years had passed, King Makhādeva addressed his barber,

‘yadā me, samma kappaka, passeyyāsi sirasmiṁ palitāni jātāni, atha me āroceyyāsī’ti.
‘My dear barber, when you see grey hairs growing on my head, please tell me.’

‘Evaṁ, devā’ti kho, ānanda, kappako rañño maghadevassa paccassosi.
‘Yes, Your Majesty,’ replied the barber.

Addasā kho, ānanda, kappako bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena rañño maghadevassa sirasmiṁ palitāni jātāni.
When many thousands of years had passed, the barber saw grey hairs growing on the king’s head.

Disvāna rājānaṁ maghadevaṁ etadavoca:
He said to the king,

‘pātubhūtā kho devassa devadūtā, dissanti sirasmiṁ palitāni jātānī’ti.
‘The messengers of the gods have shown themselves to you. Grey hairs can be seen growing on your head.’

‘Tena hi, samma kappaka, tāni palitāni sādhukaṁ saṇḍāsena uddharitvā mama añjalismiṁ patiṭṭhāpehī’ti.
‘Well then, my dear barber, carefully pull them out with tweezers and place them in my cupped hands.’

‘Evaṁ, devā’ti kho, ānanda, kappako rañño maghadevassa paṭissutvā tāni palitāni sādhukaṁ saṇḍāsena uddharitvā rañño maghadevassa añjalismiṁ patiṭṭhāpesi.
‘Yes, Your Majesty,’ replied the barber, and he did as the king said.

Atha kho, ānanda, rājā maghadevo kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ āmantāpetvā etadavoca:
The king gave the barber a prize village, then summoned the crown prince and said,

‘pātubhūtā kho me, tāta kumāra, devadūtā;
‘Dear prince, the messengers of the gods have shown themselves to me.

dissanti sirasmiṁ palitāni jātāni;
Grey hairs can be seen growing on my head.

bhuttā kho pana me mānusakā kāmā;
I have enjoyed human pleasures.

samayo dibbe kāme pariyesituṁ.
Now it is time to seek heavenly pleasures.

Ehi tvaṁ, tāta kumāra, imaṁ rajjaṁ paṭipajja.
Come, dear prince, rule the realm.

Ahaṁ pana kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissāmi.
I shall shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.

Tena hi, tāta kumāra, yadā tvampi passeyyāsi sirasmiṁ palitāni jātāni, atha kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyāsi.
For dear prince, you too will one day see grey hairs growing on your head. When this happens, after giving a prize village to the barber and carefully instructing the crown prince in kingship, you should shave off your hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.

Yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosi.
Keep up this good practice that I have founded. Do not be my final man.

Yasmiṁ kho, tāta kumāra, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṁ antimapuriso hoti.
Whatever generation is current when such good practice is broken, he is their final man.

Taṁ tāhaṁ, tāta kumāra, evaṁ vadāmi—
Therefore I say to you,

yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosī’ti.
“Keep up this good practice that I have founded. Do not be my final man.”’

Atha kho, ānanda, rājā maghadevo kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā imasmiṁyeva maghadevaambavane kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji.
And so, after giving a prize village to the barber and carefully instructing the crown prince in kingship, King Makhādeva shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness here in this mango grove.

So mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihāsi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi.
He meditated spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.

Karuṇāsahagatena cetasā …
He meditated spreading a heart full of compassion …

muditāsahagatena cetasā …
rejoicing …

upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā vihāsi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi.
equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.

Rājā kho panānanda, maghadevo caturāsītivassasahassāni kumārakīḷitaṁ kīḷi, caturāsītivassasahassāni oparajjaṁ kāresi, caturāsītivassasahassāni rajjaṁ kāresi, caturāsītivassasahassāni imasmiṁyeva maghadevaambavane agārasmā anagāriyaṁ pabbajito brahmacariyamacari.
For 84,000 years King Makhādeva played games as a child, for 84,000 years he acted as viceroy, for 84,000 years he ruled the realm, and for 84,000 years he led the spiritual life after going forth here in this mango grove.

So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā brahmalokūpago ahosi.
Having developed these four Brahmā meditations, when his body broke up, after death, he was reborn in a good place, a Brahmā realm.

Atha kho rañño, ānanda, maghadevassa putto bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena kappakaṁ āmantesi:
Then, after many years, many hundred years, many thousand years had passed, King Makhādeva’s son addressed his barber,

‘yadā me, samma kappaka, passeyyāsi sirasmiṁ palitāni jātāni, atha kho āroceyyāsī’ti.
‘My dear barber, when you see grey hairs growing on my head, please tell me.’

‘Evaṁ, devā’ti kho, ānanda, kappako rañño maghadevassa puttassa paccassosi.
And all unfolded as in the case of his father.

Addasā kho, ānanda, kappako bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena rañño maghadevassa puttassa sirasmiṁ palitāni jātāni.

Disvāna rañño maghadevassa puttaṁ etadavoca:

‘pātubhūtā kho devassa devadūtā;

dissanti sirasmiṁ palitāni jātānī’ti.

‘Tena hi, samma kappaka, tāni palitāni sādhukaṁ saṇḍāsena uddharitvā mama añjalismiṁ patiṭṭhāpehī’ti.

‘Evaṁ, devā’ti kho, ānanda, kappako rañño maghadevassa puttassa paṭissutvā tāni palitāni sādhukaṁ saṇḍāsena uddharitvā rañño maghadevassa puttassa añjalismiṁ patiṭṭhāpesi.

Atha kho, ānanda, rañño maghadevassa putto kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ āmantāpetvā etadavoca:

‘pātubhūtā kho me, tāta kumāra, devadūtā;

dissanti sirasmiṁ palitāni jātāni;

bhuttā kho pana me mānusakā kāmā;

samayo dibbe kāme pariyesituṁ.

Ehi tvaṁ, tāta kumāra, imaṁ rajjaṁ paṭipajja.

Ahaṁ pana kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissāmi.

Yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosi.

Yasmiṁ kho, tāta kumāra, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṁ antimapuriso hoti.

Taṁ tāhaṁ, tāta kumāra, evaṁ vadāmi—

yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosī’ti.

Atha kho, ānanda, rañño maghadevassa putto kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā imasmiṁyeva maghadevaambavane kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji.

Karuṇāsahagatena cetasā …

muditāsahagatena cetasā …

Rañño kho panānanda, maghadevassa putto caturāsītivassasahassāni kumārakīḷitaṁ kīḷi, caturāsītivassasahassāni oparajjaṁ kāresi, caturāsītivassasahassāni rajjaṁ kāresi, caturāsītivassasahassāni imasmiṁyeva maghadevaambavane agārasmā anagāriyaṁ pabbajito brahmacariyamacari.

So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā brahmalokūpago ahosi.
And having developed the four Brahmā meditations, when his body broke up, after death, Makhādeva’s son was reborn in a good place, a Brahmā realm.

Rañño kho panānanda, maghadevassa puttapaputtakā tassa paramparā caturāsītirājasahassāni imasmiṁyeva maghadevaambavane kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁsu.
And a lineage of 84,000 kings, sons of sons of King Makhādeva, shaved off their hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness here in this mango grove.

Te mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihariṁsu, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṁsu.
They meditated spreading a heart full of love …

Karuṇāsahagatena cetasā …
compassion …

muditāsahagatena cetasā …
rejoicing …

upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā vihariṁsu, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṁsu.
equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.

Caturāsītivassasahassāni kumārakīḷitaṁ kīḷiṁsu, caturāsītivassasahassāni oparajjaṁ kāresuṁ, caturāsītivassasahassāni rajjaṁ kāresuṁ, caturāsītivassasahassāni imasmiṁyeva maghadevaambavane agārasmā anagāriyaṁ pabbajitā brahmacariyamacariṁsu.
For 84,000 years they played games as a child, for 84,000 years they acted as viceroy, for 84,000 years they ruled the realm, and for 84,000 years they led the spiritual life after going forth here in this mango grove.

Te cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā brahmalokūpagā ahesuṁ.
And having developed the four Brahmā meditations, when their bodies broke up, after death, they were reborn in a good place, a Brahmā realm.

Nimi tesaṁ rājā pacchimako ahosi dhammiko dhammarājā dhamme ṭhito mahārājā;
Nimi was the last of those kings, a just and principled king, a great king who stood by his duty.

dhammaṁ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca;
He justly treated brahmins and householders, and people of town and country.

uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassa.
And he observed the sabbath on the fourteenth, fifteenth, and eighth of the fortnight.

Bhūtapubbaṁ, ānanda, devānaṁ tāvatiṁsānaṁ sudhammāyaṁ sabhāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:
Once upon a time, Ānanda, while the gods of the Thirty-Three were sitting together in the Hall of Justice, this discussion came up among them:

‘lābhā vata, bho, videhānaṁ, suladdhaṁ vata, bho, videhānaṁ,
‘The people of Videha are so fortunate, so very fortunate

yesaṁ nimi rājā dhammiko dhammarājā dhamme ṭhito mahārājā;
to have Nimi as their king. He is a just and principled king, a great king who stands by his duty.

dhammaṁ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca;
He justly treats brahmins and householders, and people of town and country.

uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassā’ti.
And he observes the sabbath on the fourteenth, fifteenth, and eighth of the fortnight.’

Atha kho, ānanda, sakko devānamindo deve tāvatiṁse āmantesi:
Then Sakka, lord of gods, addressed the gods of the Thirty-Three,

‘iccheyyātha no tumhe, mārisā, nimiṁ rājānaṁ daṭṭhun’ti?
‘Good sirs, would you like to see King Nimi?’

‘Icchāma mayaṁ, mārisa, nimiṁ rājānaṁ daṭṭhun’ti.
‘We would.’

Tena kho pana, ānanda, samayena nimi rājā tadahuposathe pannarase sīsaṁnhāto uposathiko uparipāsādavaragato nisinno hoti.
Now at that time it was the fifteenth day sabbath, and King Nimi had bathed his head and was sitting upstairs in the stilt longhouse to observe the sabbath.

Atha kho, ānanda, sakko devānamindo—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—devesu tāvatiṁsesu antarahito nimissa rañño pamukhe pāturahosi.
Then, as easily as a strong person would extend or contract their arm, Sakka vanished from the Thirty-Three gods and reappeared in front of King Nimi.

Atha kho, ānanda, sakko devānamindo nimiṁ rājānaṁ etadavoca:
He said to the king,

‘lābhā te, mahārāja, suladdhaṁ te, mahārāja.
‘You’re fortunate, great king, so very fortunate.

Devā, mahārāja, tāvatiṁsā sudhammāyaṁ sabhāyaṁ kittayamānarūpā sannisinnā:
The gods of the Thirty-Three were sitting together in the Hall of Justice, where they spoke very highly of you.

“lābhā vata, bho, videhānaṁ, suladdhaṁ vata, bho, videhānaṁ,

yesaṁ nimi rājā dhammiko dhammarājā dhamme ṭhito mahārājā;

dhammaṁ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca;

uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassā”ti.

Devā te, mahārāja, tāvatiṁsā dassanakāmā.
They would like to see you.

Tassa te ahaṁ, mahārāja, sahassayuttaṁ ājaññarathaṁ pahiṇissāmi;
I shall send a chariot harnessed with a thousand thoroughbreds for you, great king.

abhiruheyyāsi, mahārāja, dibbaṁ yānaṁ avikampamāno’ti.
Mount the heavenly chariot, great king! Do not waver.’

Adhivāsesi kho, ānanda, nimi rājā tuṇhībhāvena.
King Nimi consented in silence.

Atha kho, ānanda, sakko devānamindo nimissa rañño adhivāsanaṁ viditvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—nimissa rañño pamukhe antarahito devesu tāvatiṁsesu pāturahosi.
Then, knowing that the king had consented, as easily as a strong person would extend or contract their arm, Sakka vanished from King Nimi and reappeared among the Thirty-Three gods.

Atha kho, ānanda, sakko devānamindo mātaliṁ saṅgāhakaṁ āmantesi:
Then Sakka, lord of gods, addressed his charioteer Mātali,

‘ehi tvaṁ, samma mātali, sahassayuttaṁ ājaññarathaṁ yojetvā nimiṁ rājānaṁ upasaṅkamitvā evaṁ vadehi—
‘Come, dear Mātali, harness the chariot with a thousand thoroughbreds. Then go to King Nimi and say,

ayaṁ te, mahārāja, sahassayutto ājaññaratho sakkena devānamindena pesito;
“Great king, this chariot has been sent for you by Sakka, lord of gods.

abhiruheyyāsi, mahārāja, dibbaṁ yānaṁ avikampamāno’ti.
Mount the heavenly chariot, great king! Do not waver.”’

‘Evaṁ, bhaddantavā’ti kho, ānanda, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṁ ājaññarathaṁ yojetvā nimiṁ rājānaṁ upasaṅkamitvā etadavoca:
‘Yes, lord,’ replied Mātali. He did as Sakka asked, and said to the king,

‘ayaṁ te, mahārāja, sahassayutto ājaññaratho sakkena devānamindena pesito;
‘Great king, this chariot has been sent for you by Sakka, lord of gods.

abhiruha, mahārāja, dibbaṁ yānaṁ avikampamāno.
Mount the heavenly chariot, great king! Do not waver.

Api ca, mahārāja, katamena taṁ nemi, yena vā pāpakammā pāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedenti, yena vā kalyāṇakammā kalyāṇakammānaṁ vipākaṁ paṭisaṁvedentī’ti?
But which way should we go—the way of those who experience the result of bad deeds, or the way of those who experience the result of good deeds?’

‘Ubhayeneva maṁ, mātali, nehī’ti.
‘Take me both ways, Mātali.’

Sampavesesi kho, ānanda, mātali, saṅgāhako nimiṁ rājānaṁ sudhammaṁ sabhaṁ.
Mātali brought King Nimi to the Hall of Justice.

Addasā kho, ānanda, sakko devānamindo nimiṁ rājānaṁ dūratova āgacchantaṁ.
Sakka saw King Nimi coming off in the distance,

Disvāna nimiṁ rājānaṁ etadavoca:
and said to him:

‘ehi kho, mahārāja.
‘Come, great king!

Svāgataṁ, mahārāja.
Welcome, great king!

Devā te dassanakāmā, mahārāja, tāvatiṁsā sudhammāyaṁ sabhāyaṁ kittayamānarūpā sannisinnā:
The gods of the Thirty-Three who wanted to see you were sitting together in the Hall of Justice, where they spoke very highly of you.

“lābhā vata, bho, videhānaṁ, suladdhaṁ vata, bho, videhānaṁ,

yesaṁ nimi rājā dhammiko dhammarājā dhamme ṭhito mahārājā;

dhammaṁ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca;

uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassā”ti.

Devā te, mahārāja, tāvatiṁsā dassanakāmā.
The gods of the Thirty-Three would like to see you.

Abhirama, mahārāja, devesu devānubhāvenā’ti.
Enjoy divine glory among the gods!’

‘Alaṁ, mārisa, tattheva maṁ mithilaṁ paṭinetu.
‘Enough, good sir. Send me back to Mithila right away.

Tathāhaṁ dhammaṁ carissāmi brāhmaṇagahapatikesu negamesu ceva jānapadesu ca;
That way I shall justly treat brahmins and householders, and people of town and country.

uposathañca upavasāmi cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassā’ti.
And I shall observe the sabbath on the fourteenth, fifteenth, and eighth of the fortnight.’

Atha kho, ānanda, sakko devānamindo mātaliṁ saṅgāhakaṁ āmantesi:
Then Sakka, lord of gods, addressed his charioteer Mātali,

‘ehi tvaṁ, samma mātali, sahassayuttaṁ ājaññarathaṁ yojetvā nimiṁ rājānaṁ tattheva mithilaṁ paṭinehī’ti.
‘Come, dear Mātali, harness the chariot with a thousand thoroughbreds and send King Nimi back to Mithila right away.’

‘Evaṁ, bhaddantavā’ti kho, ānanda, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṁ ājaññarathaṁ yojetvā nimiṁ rājānaṁ tattheva mithilaṁ paṭinesi.
‘Yes, lord,’ replied Mātali, and did as Sakka asked.

Tatra sudaṁ, ānanda, nimi rājā dhammaṁ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca, uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassāti.
And there King Nimi justly treated his people, and observed the sabbath.

Atha kho, ānanda, nimi rājā bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena kappakaṁ āmantesi:
Then, after many years, many hundred years, many thousand years had passed, King Nimi addressed his barber,

‘yadā me, samma kappaka, passeyyāsi sirasmiṁ palitāni jātāni, atha me āroceyyāsī’ti.
‘My dear barber, when you see grey hairs growing on my head, please tell me.’

‘Evaṁ, devā’ti kho, ānanda, kappako nimissa rañño paccassosi.
And all unfolded as before.

Addasā kho, ānanda, kappako bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena nimissa rañño sirasmiṁ palitāni jātāni.

Disvāna nimiṁ rājānaṁ etadavoca:

‘pātubhūtā kho devassa devadūtā;

dissanti sirasmiṁ palitāni jātānī’ti.

‘Tena hi, samma kappaka, tāni palitāni sādhukaṁ saṇḍāsena uddharitvā mama añjalismiṁ patiṭṭhāpehī’ti.

‘Evaṁ, devā’ti kho, ānanda, kappako nimissa rañño paṭissutvā tāni palitāni sādhukaṁ saṇḍāsena uddharitvā nimissa rañño añjalismiṁ patiṭṭhāpesi.

Atha kho, ānanda, nimi rājā kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ āmantāpetvā etadavoca:

‘pātubhūtā kho me, tāta kumāra, devadūtā;

dissanti sirasmiṁ palitāni jātāni;

bhuttā kho pana me mānusakā kāmā;

samayo dibbe kāme pariyesituṁ.

Ehi tvaṁ, tāta kumāra, imaṁ rajjaṁ paṭipajja.

Ahaṁ pana kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissāmi.

Yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosi.

Yasmiṁ kho, tāta kumāra, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṁ antimapuriso hoti.

Taṁ tāhaṁ, tāta kumāra, evaṁ vadāmi:

“yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosī”’ti.

Atha kho, ānanda, nimi rājā kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā imasmiṁyeva maghadevaambavane kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji.

Karuṇāsahagatena cetasā …

muditāsahagatena cetasā …

Nimi kho panānanda, rājā caturāsītivassasahassāni kumārakīḷitaṁ kīḷi, caturāsītivassasahassāni oparajjaṁ kāresi, caturāsītivassasahassāni rajjaṁ kāresi, caturāsītivassasahassāni imasmiṁyeva maghadevaambavane agārasmā anagāriyaṁ pabbajito brahmacariyamacari.

So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā brahmalokūpago ahosi.
And having developed the four Brahmā meditations, when his body broke up, after death, King Nimi was reborn in a good place, a Brahmā realm.

Nimissa kho panānanda, rañño kaḷārajanako nāma putto ahosi.
But King Nimi had a son named Kaḷārajanaka.

Na so agārasmā anagāriyaṁ pabbaji.
He didn’t go forth from the lay life to homelessness.

So taṁ kalyāṇaṁ vattaṁ samucchindi.
He broke that good practice.

So tesaṁ antimapuriso ahosi.
He was their final man.

Siyā kho pana te, ānanda, evamassa:
Ānanda, you might think,

‘añño nūna tena samayena rājā maghadevo ahosi, yena taṁ kalyāṇaṁ vattaṁ nihitan’ti.
‘Surely King Makhādeva, by whom that good practice was founded, must have been someone else at that time?’

Na kho panetaṁ, ānanda, evaṁ daṭṭhabbaṁ.
But you should not see it like this.

Ahaṁ tena samayena rājā maghadevo ahosiṁ.
I myself was King Makhādeva at that time.

Ahaṁ taṁ kalyāṇaṁ vattaṁ nihiniṁ, mayā taṁ kalyāṇaṁ vattaṁ nihitaṁ;
I was the one who founded that good practice,

pacchimā janatā anuppavattesi.
which was kept up by those who came after.

Taṁ kho panānanda, kalyāṇaṁ vattaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva brahmalokūpapattiyā.
But that good practice doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the Brahmā realm.

Idaṁ kho panānanda, etarahi mayā kalyāṇaṁ vattaṁ nihitaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.
But now I have founded a good practice that does lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

Katamañcānanda, etarahi mayā kalyāṇaṁ vattaṁ nihitaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati?
And what is that good practice?

Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—
It is simply this noble eightfold path, that is:

sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

Idaṁ kho, ānanda, etarahi mayā kalyāṇaṁ vattaṁ nihitaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.
This is the good practice I have now founded that leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

Taṁ vo ahaṁ, ānanda, evaṁ vadāmi:
Ānanda, I say to you:

‘yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyātha, mā kho me tumhe antimapurisā ahuvattha’.
‘You all should keep up this good practice that I have founded. Do not be my final men.’

Yasmiṁ kho, ānanda, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṁ antimapuriso hoti.
Whatever generation is current when such good practice is broken, he is their final man.

Taṁ vo ahaṁ, ānanda, evaṁ vadāmi:
Ānanda, I say to you:

‘yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyātha, mā kho me tumhe antimapurisā ahuvatthā’”ti.
‘You all should keep up this good practice that I have founded. Do not be my final men.’”

Idamavoca bhagavā.
That is what the Buddha said.

Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.
Satisfied, Venerable Ānanda was happy with what the Buddha said.

Maghadevasuttaṁ niṭṭhitaṁ tatiyaṁ.

84. Madhurasutta
At Madhurā

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ āyasmā mahākaccāno madhurāyaṁ viharati gundāvane.
At one time Venerable Mahākaccāna was staying near Madhurā, in Gunda’s Grove.

Assosi kho rājā mādhuro avantiputto:
King Avantiputta of Madhurā heard,

“samaṇo khalu, bho, kaccāno madhurāyaṁ viharati gundāvane.
“It seems the ascetic Kaccāna is staying near Madhurā, in Gunda’s Grove.

Taṁ kho pana bhavantaṁ kaccānaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
He has this good reputation:

‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca’.
‘He is astute, competent, clever, learned, a brilliant speaker, eloquent, mature, a perfected one.’

Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
It’s good to see such perfected ones.”

Atha kho rājā mādhuro avantiputto bhadrāni bhadrāni yānāni yojāpetvā bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi madhurāya niyyāsi mahaccarājānubhāvena āyasmantaṁ mahākaccānaṁ dassanāya.
And then King Avantiputta had the finest carriages harnessed. He mounted a fine carriage and, along with other fine carriages, set out in full royal pomp from Madhurā to see Mahākaccāna.

Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā mādhuro avantiputto āyasmantaṁ mahākaccānaṁ etadavoca:
He went by carriage as far as the terrain allowed, then descended and approached Mahākaccāna on foot. They exchanged greetings, and when the greetings and polite conversation were over, the king sat down to one side and said to Mahākaccāna:

“brāhmaṇā, bho kaccāna, evamāhaṁsu:
“Master Kaccāna, the brahmins say:

‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo;
‘Only brahmins are the highest caste; other castes are inferior.

brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo;
Only brahmins are the light caste; other castes are dark.

brāhmaṇāva sujjhanti, no abrāhmaṇā;
Only brahmins are purified, not others.

brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti.
Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’

Idha bhavaṁ kaccāno kimakkhāyī”ti?
What does Master Kaccāna have to say about this?”

“Ghosoyeva kho eso, mahārāja, lokasmiṁ:
“Great king, that’s just propaganda.

‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo;

brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo;

brāhmaṇāva sujjhanti, no abrāhmaṇā;

brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti.

Tadamināpetaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ:
And here’s a way to understand that it’s just propaganda.

‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe…

brahmadāyādā’ti.

Taṁ kiṁ maññasi, mahārāja,
What do you think, great king?

khattiyassa cepi ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā khattiyopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī …
Suppose an aristocrat prospers in money, grain, silver, or gold. Wouldn’t there be aristocrats, brahmins, merchants, and workers who would get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely?”

brāhmaṇopissāssa …

vessopissāssa …

suddopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti?

“Khattiyassa cepi, bho kaccāna, ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā khattiyopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī …
“There would, Master Kaccāna.”

brāhmaṇopissāssa …

vessopissāssa …

suddopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti.

“Taṁ kiṁ maññasi, mahārāja,
“What do you think, great king?

brāhmaṇassa cepi ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā brāhmaṇopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī …
Suppose a brahmin …

vessopissāssa …

suddopissāssa …

khattiyopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti?

“Brāhmaṇassa cepi, bho kaccāna, ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā brāhmaṇopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī …

vessopissāssa …

suddopissāssa …

khattiyopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti.

“Taṁ kiṁ maññasi, mahārāja, vessassa cepi ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā vessopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī …
a merchant …

suddopissāssa …

khattiyopissāssa …

brāhmaṇopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti?

“Vessassa cepi, bho kaccāna, ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā vessopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī …

suddopissāssa …

khattiyopissāssa …

brāhmaṇopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti.

“Taṁ kiṁ maññasi, mahārāja, suddassa cepi ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā suddopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī …
a worker prospers in money, grain, silver, or gold. Wouldn’t there be workers, aristocrats, brahmins, and merchants who would get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely?”

khattiyopissāssa …

brāhmaṇopissāssa …

vessopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti?

“Suddassa cepi, bho kaccāna, ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā suddopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādīti …
“There would, Master Kaccāna.”

khattiyopissāssa …

brāhmaṇopissāssa …

vessopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti.

“Taṁ kiṁ maññasi, mahārāja,
“What do you think, great king?

yadi evaṁ sante, ime cattāro vaṇṇā samasamā honti no vā?
If this is so, are the four castes equal or not?

Kathaṁ vā te ettha hotī”ti?
Or how do you see this?”

“Addhā kho, bho kaccāna, evaṁ sante, ime cattāro vaṇṇā samasamā honti.
“Certainly, Master Kaccāna, in this case these four castes are equal.

Nesaṁ ettha kiñci nānākaraṇaṁ samanupassāmī”ti.
I can’t see any difference between them.”

“Imināpi kho etaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ:
“And here’s another way to understand that the claims of the brahmins are just propaganda.

‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe…

brahmadāyādā’ti.

Taṁ kiṁ maññasi, mahārāja,
What do you think, great king?

idhassa khattiyo pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya no vā?
Take an aristocrat who kills living creatures, steals, and commits sexual misconduct; uses speech that’s false, divisive, harsh, or nonsensical; and is covetous, malicious, and has wrong view. When their body breaks up, after death, would they be reborn in a place of loss, a bad place, the underworld, hell, or not?

Kathaṁ vā te ettha hotī”ti?
Or how do you see this?”

“Khattiyopi hi, bho kaccāna, pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya.
“Such an aristocrat would be reborn in a bad place.

Evaṁ me ettha hoti, evañca pana me etaṁ arahataṁ sutan”ti.
That’s what I think, but I’ve also heard it from the perfected ones.”

“Sādhu sādhu, mahārāja.
“Good, good, great king!

Sādhu kho te etaṁ, mahārāja, evaṁ hoti, sādhu ca pana te etaṁ arahataṁ sutaṁ.
It’s good that you think so, and it’s good that you’ve heard it from the perfected ones.

Taṁ kiṁ maññasi, mahārāja,
What do you think, great king?

idhassa brāhmaṇo …pe…
Take a brahmin …

idhassa vesso …pe…
a merchant …

idhassa suddo pāṇātipātī adinnādāyī …pe… micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya no vā?
a worker who kills living creatures, steals, and commits sexual misconduct; uses speech that’s false, divisive, harsh, or nonsensical; and is covetous, malicious, and has wrong view. When their body breaks up, after death, would they be reborn in a place of loss, a bad place, the underworld, hell, or not?

Kathaṁ vā te ettha hotī”ti?
Or how do you see this?”

“Suddopi hi, bho kaccāna, pāṇātipātī adinnādāyī …pe… micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya.
“Such a brahmin, merchant, or worker would be reborn in a bad place.

Evaṁ me ettha hoti, evañca pana me etaṁ arahataṁ sutan”ti.
That’s what I think, but I’ve also heard it from the perfected ones.”

“Sādhu sādhu, mahārāja.
“Good, good, great king!

Sādhu kho te etaṁ, mahārāja, evaṁ hoti, sādhu ca pana te etaṁ arahataṁ sutaṁ.
It’s good that you think so, and it’s good that you’ve heard it from the perfected ones.

Taṁ kiṁ maññasi, mahārāja,
What do you think, great king?

yadi evaṁ sante, ime cattāro vaṇṇā samasamā honti no vā?
If this is so, are the four castes equal or not?

Kathaṁ vā te ettha hotī”ti?
Or how do you see this?”

“Addhā kho, bho kaccāna, evaṁ sante, ime cattāro vaṇṇā samasamā honti.
“Certainly, Master Kaccāna, in this case these four castes are equal.

Nesaṁ ettha kiñci nānākaraṇaṁ samanupassāmī”ti.
I can’t see any difference between them.”

“Imināpi kho etaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ:
“And here’s another way to understand that the claims of the brahmins are just propaganda.

‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti.

“Taṁ kiṁ maññasi, mahārāja,
What do you think, great king?

idhassa khattiyo pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya no vā?
Take an aristocrat who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. When their body breaks up, after death, would they be reborn in a good place, a heavenly realm, or not?

Kathaṁ vā te ettha hotī”ti?
Or how do you see this?”

“Khattiyopi hi, bho kaccāna, pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya.
“Such an aristocrat would be reborn in a good place.

Evaṁ me ettha hoti, evañca pana me etaṁ arahataṁ sutan”ti.
That’s what I think, but I’ve also heard it from the perfected ones.”

“Sādhu sādhu, mahārāja.
“Good, good, great king!

Sādhu kho te etaṁ, mahārāja, evaṁ hoti, sādhu ca pana te etaṁ arahataṁ sutaṁ.
It’s good that you think so, and it’s good that you’ve heard it from the perfected ones.

Taṁ kiṁ maññasi, mahārāja,
What do you think, great king?

idhassa brāhmaṇo, idhassa vesso, idhassa suddo pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya no vā?
Take a brahmin, merchant, or worker who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. When their body breaks up, after death, would they be reborn in a good place, a heavenly realm, or not?

Kathaṁ vā te ettha hotī”ti?
Or how do you see this?”

“Suddopi hi, bho kaccāna, pāṇātipātā paṭivirato, adinnādānā paṭivirato …pe… sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya.
“Such a brahmin, merchant, or worker would be reborn in a good place.

Evaṁ me ettha hoti, evañca pana me etaṁ arahataṁ sutan”ti.
That’s what I think, but I’ve also heard it from the perfected ones.”

“Sādhu sādhu, mahārāja.
“Good, good, great king!

Sādhu kho te etaṁ, mahārāja, evaṁ hoti, sādhu ca pana te etaṁ arahataṁ sutaṁ.
It’s good that you think so, and it’s good that you’ve heard it from the perfected ones.

Taṁ kiṁ maññasi, mahārāja,
What do you think, great king?

yadi evaṁ sante, ime cattāro vaṇṇā samasamā honti no vā?
If this is so, are the four castes equal or not?

Kathaṁ vā te ettha hotī”ti?
Or how do you see this?”

“Addhā kho, bho kaccāna, evaṁ sante, ime cattāro vaṇṇā samasamā honti.
“Certainly, Master Kaccāna, in this case these four castes are equal.

Nesaṁ ettha kiñci nānākaraṇaṁ samanupassāmī”ti.
I can’t see any difference between them.”

“Imināpi kho etaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ:
“And here’s another way to understand that the claims of the brahmins are just propaganda.

‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti.

“Taṁ kiṁ maññasi, mahārāja,
What do you think, great king?

idha khattiyo sandhiṁ vā chindeyya, nillopaṁ vā hareyya, ekāgārikaṁ vā kareyya, paripanthe vā tiṭṭheyya, paradāraṁ vā gaccheyya, tañce te purisā gahetvā dasseyyuṁ:
Take an aristocrat who breaks into houses, plunders wealth, steals from isolated buildings, commits highway robbery, and commits adultery. Suppose your men arrest him and present him to you, saying:

‘ayaṁ te, deva, coro āgucārī.
‘Your Majesty, this man is a bandit, a criminal.

Imassa yaṁ icchasi taṁ daṇḍaṁ paṇehī’ti.
Punish him as you will.’

Kinti naṁ kareyyāsī”ti?
What would you do to him?”

“Ghāteyyāma vā, bho kaccāna, jāpeyyāma vā pabbājeyyāma vā yathāpaccayaṁ vā kareyyāma.
“I would have him executed, fined, or banished, or dealt with as befits the crime.

Taṁ kissa hetu?
Why is that?

Yā hissa, bho kaccāna, pubbe ‘khattiyo’ti samaññā sāssa antarahitā; corotveva saṅkhyaṁ gacchatī”ti.
Because he’s lost his former status as an aristocrat, and is just reckoned as a bandit.”

“Taṁ kiṁ maññasi, mahārāja,
“What do you think, great king?

idha brāhmaṇo, idha vesso, idha suddo sandhiṁ vā chindeyya, nillopaṁ vā hareyya, ekāgārikaṁ vā kareyya, paripanthe vā tiṭṭheyya, paradāraṁ vā gaccheyya, tañce te purisā gahetvā dasseyyuṁ:
Take a brahmin, merchant, or worker who breaks into houses, plunders wealth, steals from isolated buildings, commits highway robbery, and commits adultery. Suppose your men arrest him and present him to you, saying:

‘ayaṁ te, deva, coro āgucārī.
‘Your Majesty, this man is a bandit, a criminal.

Imassa yaṁ icchasi taṁ daṇḍaṁ paṇehī’ti.
Punish him as you will.’

Kinti naṁ kareyyāsī”ti?
What would you do to him?”

“Ghāteyyāma vā, bho kaccāna, jāpeyyāma vā pabbājeyyāma vā yathāpaccayaṁ vā kareyyāma.
“I would have him executed, fined, or banished, or dealt with as befits the crime.

Taṁ kissa hetu?
Why is that?

Yā hissa, bho kaccāna, pubbe ‘suddo’ti samaññā sāssa antarahitā; corotveva saṅkhyaṁ gacchatī”ti.
Because he’s lost his former status as a brahmin, merchant, or worker, and is just reckoned as a bandit.”

“Taṁ kiṁ maññasi, mahārāja,
“What do you think, great king?

yadi evaṁ sante, ime cattāro vaṇṇā samasamā honti no vā?
If this is so, are the four castes equal or not?

Kathaṁ vā te ettha hotī”ti?
Or how do you see this?”

“Addhā kho, bho kaccāna, evaṁ sante, ime cattāro vaṇṇā samasamā honti.
“Certainly, Master Kaccāna, in this case these four castes are equal.

Nesaṁ ettha kiñci nānākaraṇaṁ samanupassāmī”ti.
I can’t see any difference between them.”

“Imināpi kho etaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ:
“And here’s another way to understand that the claims of the brahmins are just propaganda.

‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti.

“Taṁ kiṁ maññasi, mahārāja,
What do you think, great king?

idha khattiyo kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito assa virato pāṇātipātā, virato adinnādānā, virato musāvādā, rattūparato, ekabhattiko, brahmacārī, sīlavā, kalyāṇadhammo.
Take an aristocrat who shaves off their hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness. They refrain from killing living creatures, stealing, and lying. They abstain from eating at night, eat in one part of the day, and are celibate, ethical, and of good character.

Kinti naṁ kareyyāsī”ti?
How would you treat them?”

“Abhivādeyyāma vā, bho kaccāna, paccuṭṭheyyāma vā āsanena vā nimanteyyāma abhinimanteyyāma vā naṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi dhammikaṁ vā assa rakkhāvaraṇaguttiṁ saṁvidaheyyāma.
“I would bow to them, rise in their presence, or offer them a seat. I’d invite them to accept robes, alms-food, lodgings, and medicines and supplies for the sick. And I’d arrange for their lawful guarding and protection.

Taṁ kissa hetu?
Why is that?

Yā hissa, bho kaccāna, pubbe ‘khattiyo’ti samaññā sāssa antarahitā; samaṇotveva saṅkhyaṁ gacchatī”ti.
Because they’ve lost their former status as an aristocrat, and are just reckoned as an ascetic.”

“Taṁ kiṁ maññasi, mahārāja,
“What do you think, great king?

idha brāhmaṇo, idha vesso, idha suddo kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito assa virato pāṇātipātā, virato adinnādānā virato musāvādā, rattūparato, ekabhattiko, brahmacārī, sīlavā, kalyāṇadhammo.
Take a brahmin, merchant, or worker who shaves off their hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness. They refrain from killing living creatures, stealing, and lying. They abstain from eating at night, eat in one part of the day, and are celibate, ethical, and of good character.

Kinti naṁ kareyyāsī”ti?
How would you treat them?”

Taṁ kissa hetu?
Why is that?

Yā hissa, bho kaccāna, pubbe ‘suddo’ti samaññā sāssa antarahitā; samaṇotveva saṅkhyaṁ gacchatī”ti.
Because they’ve lost their former status as a brahmin, merchant, or worker, and are just reckoned as an ascetic.”

“Taṁ kiṁ maññasi, mahārāja,
“What do you think, great king?

yadi evaṁ sante, ime cattāro vaṇṇā samasamā honti no vā?
If this is so, are the four castes equal or not?

Kathaṁ vā te ettha hotī”ti?
Or how do you see this?”

“Addhā kho, bho kaccāna, evaṁ sante, ime cattāro vaṇṇā samasamā honti.
“Certainly, Master Kaccāna, in this case these four castes are equal.

Nesaṁ ettha kiñci nānākaraṇaṁ samanupassāmī”ti.
I can’t see any difference between them.”

“Imināpi kho etaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ:
“This is another way to understand that this is just propaganda:

‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo;
‘Only brahmins are the highest caste; other castes are inferior.

brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo;
Only brahmins are the light caste; other castes are dark.

brāhmaṇāva sujjhanti, no abrāhmaṇā;
Only brahmins are purified, not others.

brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’”ti.
Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’”

Evaṁ vutte, rājā mādhuro avantiputto āyasmantaṁ mahākaccānaṁ etadavoca:
When he had spoken, King Avantiputta of Madhurā said to Mahākaccāna,

“abhikkantaṁ, bho kaccāna, abhikkantaṁ, bho kaccāna.
“Excellent, Master Kaccāna! Excellent!

Seyyathāpi, bho kaccāna, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā kaccānena anekapariyāyena dhammo pakāsito.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Kaccāna has made the teaching clear in many ways.

Esāhaṁ bhavantaṁ kaccānaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to Master Kaccāna, to the teaching, and to the mendicant Saṅgha.

Upāsakaṁ maṁ bhavaṁ kaccāno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
From this day forth, may Master Kaccāna remember me as a lay follower who has gone for refuge for life.”

“Mā kho maṁ tvaṁ, mahārāja, saraṇaṁ agamāsi.
“Great king, don’t go for refuge to me.

Tameva tvaṁ bhagavantaṁ saraṇaṁ gaccha yamahaṁ saraṇaṁ gato”ti.
You should go for refuge to that same Blessed One to whom I have gone for refuge.”

“Kahaṁ pana, bho kaccāna, etarahi so bhagavā viharati arahaṁ sammāsambuddho”ti?
“But where is that Blessed One at present, the perfected one, the fully awakened Buddha?”

“Parinibbuto kho, mahārāja, etarahi so bhagavā arahaṁ sammāsambuddho”ti.
“Great king, the Buddha has already become fully extinguished.”

“Sacepi mayaṁ, bho kaccāna, suṇeyyāma taṁ bhagavantaṁ dasasu yojanesu, dasapi mayaṁ yojanāni gaccheyyāma taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ.
“Master Kaccāna, if I heard that the Buddha was within ten leagues, or twenty, or even up to a hundred leagues away, I’d go a hundred leagues to see him.

Sacepi mayaṁ, bho kaccāna, suṇeyyāma taṁ bhagavantaṁ vīsatiyā yojanesu, tiṁsāya yojanesu, cattārīsāya yojanesu, paññāsāya yojanesu, paññāsampi mayaṁ yojanāni gaccheyyāma taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ.

Yojanasate cepi mayaṁ bho kaccāna, suṇeyyāma taṁ bhagavantaṁ, yojanasatampi mayaṁ gaccheyyāma taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ.

Yato ca, bho kaccāna, parinibbuto so bhagavā, parinibbutampi mayaṁ bhagavantaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca.
But since the Buddha has become fully extinguished, I go for refuge to that fully extinguished Buddha, to the teaching, and to the Saṅgha.

Madhurasuttaṁ niṭṭhitaṁ catutthaṁ.

85. Bodhirājakumārasutta
With Prince Bodhi

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.
At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.

Tena kho pana samayena bodhissa rājakumārassa kokanado nāma pāsādo acirakārito hoti anajjhāvuṭṭho samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.
Now at that time a new stilt longhouse named Pink Lotus had recently been constructed for Prince Bodhi. It had not yet been occupied by an ascetic or brahmin or any person at all.

Atha kho bodhi rājakumāro sañjikāputtaṁ māṇavaṁ āmantesi:
Then Prince Bodhi addressed the brahmin student Sañjikāputta,

“ehi tvaṁ, samma sañjikāputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vanda, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha:
“Please, dear Sañjikāputta, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.

‘bodhi, bhante, rājakumāro bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti.

Evañca vadehi:
And then ask him whether he

‘adhivāsetu kira, bhante, bhagavā bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’”ti.
might accept tomorrow’s meal from me together with the mendicant Saṅgha.”

“Evaṁ, bho”ti kho sañjikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
“Yes, sir,” Sañjikāputta replied. He did as Prince Bodhi asked, and

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sañjikāputto māṇavo bhagavantaṁ etadavoca:

“bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati.

Evañca vadeti:

‘adhivāsetu kira bhavaṁ gotamo bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’”ti.

Adhivāsesi bhagavā tuṇhībhāvena.
the Buddha consented in silence.

Atha kho sañjikāputto māṇavo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā yena bodhi rājakumāro tenupasaṅkami; upasaṅkamitvā bodhiṁ rājakumāraṁ etadavoca:
Then, knowing that the Buddha had consented, Sañjikāputta got up from his seat, went to Prince Bodhi, and said,

“avocumha bhoto vacanena taṁ bhavantaṁ gotamaṁ:
“I gave the ascetic Gotama your message,

‘bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati.

Evañca vadeti—

adhivāsetu kira bhavaṁ gotamo bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’ti.

Adhivuṭṭhañca pana samaṇena gotamenā”ti.
and he accepted.”

Atha kho bodhi rājakumāro tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā, kokanadañca pāsādaṁ odātehi dussehi santharāpetvā yāva pacchimasopānakaḷevarā, sañjikāputtaṁ māṇavaṁ āmantesi:
And when the night had passed Prince Bodhi had a variety of delicious foods prepared in his own home. He also had the Pink Lotus longhouse spread with white cloth down to the last step of the staircase. Then he said to Sañjikāputta,

“ehi tvaṁ, samma sañjikāputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā bhagavato kālaṁ ārocehi:
“Please, dear Sañjikāputta, go to the Buddha, and announce the time, saying,

‘kālo, bhante, niṭṭhitaṁ bhattan’”ti.
‘Sir, it’s time. The meal is ready.’”

“Evaṁ, bho”ti kho sañjikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato kālaṁ ārocesi:
“Yes, sir,” Sañjikāputta replied, and he did as he was asked.

“kālo, bho gotama, niṭṭhitaṁ bhattan”ti.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena bodhissa rājakumārassa nivesanaṁ tenupasaṅkami.
Then the Buddha robed up in the morning and, taking his bowl and robe, went to Prince Bodhi’s home.

Tena kho pana samayena bodhi rājakumāro bahidvārakoṭṭhake ṭhito hoti bhagavantaṁ āgamayamāno.
Now at that time Prince Bodhi was standing outside the gates waiting for the Buddha.

Addasā kho bodhi rājakumāro bhagavantaṁ dūratova āgacchantaṁ.
Seeing the Buddha coming off in the distance,

Disvāna paccuggantvā bhagavantaṁ abhivādetvā purakkhatvā yena kokanado pāsādo tenupasaṅkami.
he went out to greet him. After bowing and inviting the Buddha to go first, he approached the Pink Lotus longhouse.

Atha kho bhagavā pacchimaṁ sopānakaḷevaraṁ nissāya aṭṭhāsi.
But the Buddha stopped by the last step of the staircase.

Atha kho bodhi rājakumāro bhagavantaṁ etadavoca:
Then Prince Bodhi said to him,

“abhiruhatu, bhante, bhagavā dussāni, abhiruhatu sugato dussāni;
“Sir, let the Blessed One ascend on the cloth! Let the Holy One ascend on the cloth!

yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti.
It will be for my lasting welfare and happiness.”

Evaṁ vutte, bhagavā tuṇhī ahosi.
But when he said this, the Buddha kept silent.

Dutiyampi kho …pe…
For a second time …

tatiyampi kho bodhi rājakumāro bhagavantaṁ etadavoca:
and a third time, Prince Bodhi said to him,

“abhiruhatu, bhante, bhagavā dussāni, abhiruhatu sugato dussāni;
“Sir, let the Blessed One ascend on the cloth! Let the Holy One ascend on the cloth!

yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti.
It will be for my lasting welfare and happiness.”

Atha kho bhagavā āyasmantaṁ ānandaṁ apalokesi.
Then the Buddha glanced at Venerable Ānanda.

Atha kho āyasmā ānando bodhiṁ rājakumāraṁ etadavoca:
So Ānanda said to Prince Bodhi,

“saṁharatu, rājakumāra, dussāni;
“Fold up the cloth, Prince.

na bhagavā celapaṭikaṁ akkamissati.
The Buddha will not step upon white cloth.

Pacchimaṁ janataṁ tathāgato anukampatī”ti.
The Realized One has compassion for future generations.”

Atha kho bodhi rājakumāro dussāni saṁharāpetvā uparikokanadapāsāde āsanāni paññapesi.
So Prince Bodhi had the cloth folded up and the seats spread out upstairs in the longhouse.

Atha kho bhagavā kokanadaṁ pāsādaṁ abhiruhitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.
Then the Buddha ascended the longhouse and sat on the seats spread out together with the Saṅgha of mendicants.

Atha kho bodhi rājakumāro buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
Then Prince Bodhi served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with a variety of delicious foods.

Atha kho bodhi rājakumāro bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
When the Buddha had eaten and washed his hand and bowl, Prince Bodhi took a low seat, sat to one side,

Ekamantaṁ nisinno kho bodhi rājakumāro bhagavantaṁ etadavoca:
and said to him,

“mayhaṁ kho, bhante, evaṁ hoti:
“Sir, this is what I think:

‘na kho sukhena sukhaṁ adhigantabbaṁ, dukkhena kho sukhaṁ adhigantabban’”ti.
‘Pleasure is not gained through pleasure; pleasure is gained through pain.’”

“Mayhampi kho, rājakumāra, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:
“Prince, before my awakening—when I was still unawakened but intent on awakening—I too thought:

‘na kho sukhena sukhaṁ adhigantabbaṁ, dukkhena kho sukhaṁ adhigantabban’ti.
‘Pleasure is not gained through pleasure; pleasure is gained through pain.’

So kho ahaṁ, rājakumāra, aparena samayena daharova samāno susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ.
Some time later, while still black-haired, blessed with youth, in the prime of life—though my mother and father wished otherwise, weeping with tearful faces—I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.

So evaṁ pabbajito samāno kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ:
Once I had gone forth I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Āḷāra Kālāma and said to him,

‘icchāmahaṁ, āvuso kālāma, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti.
‘Reverend Kālāma, I wish to live the spiritual life in this teaching and training.’

Evaṁ vutte, rājakumāra, āḷāro kālāmo maṁ etadavoca:
Āḷāra Kālāma replied,

‘viharatāyasmā,
‘Stay, venerable.

tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti.
This teaching is such that a sensible person can soon realize their own teacher’s doctrine with their own insight and live having achieved it.’

So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.
I quickly memorized that teaching.

So kho ahaṁ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca.
So far as lip-recital and oral recitation were concerned, I spoke with knowledge and the authority of the elders. I claimed to know and see, and so did others.

Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me,

‘na kho āḷāro kālāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti;
‘It is not solely by mere faith that Āḷāra Kālāma declares: “I realize this teaching with my own insight, and live having achieved it.”

addhā āḷāro kālāmo imaṁ dhammaṁ jānaṁ passaṁ viharatī’ti.
Surely he meditates knowing and seeing this teaching.’

Atha khvāhaṁ, rājakumāra, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ:
So I approached Āḷāra Kālāma and said to him,

‘kittāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti?
‘Reverend Kālāma, to what extent do you say you’ve realized this teaching with your own insight?’

Evaṁ vutte, rājakumāra, āḷāro kālāmo ākiñcaññāyatanaṁ pavedesi.
When I said this, he declared the dimension of nothingness.

Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me,

‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā;
‘It’s not just Āḷāra Kālāma who has faith,

na kho āḷārasseva kālāmassa atthi vīriyaṁ …pe…
energy,

sati …
mindfulness,

samādhi …
immersion,

paññā, mayhampatthi paññā.
and wisdom; I too have these things.

Yannūnāhaṁ yaṁ dhammaṁ āḷāro kālāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti.
Why don’t I make an effort to realize the same teaching that Āḷāra Kālāma says he has realized with his own insight?’

So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.
I quickly realized that teaching with my own insight, and lived having achieved it.

Atha khvāhaṁ, rājakumāra, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ:
So I approached Āḷāra Kālāma and said to him,

‘ettāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti?
‘Reverend Kālāma, have you realized this teaching with your own insight up to this point, and declare having achieved it?’

‘Ettāvatā kho ahaṁ, āvuso, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemī’ti.
‘I have, reverend.’

‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti.
‘I too have realized this teaching with my own insight up to this point, and live having achieved it.’

‘Lābhā no, āvuso, suladdhaṁ no, āvuso,
‘We are fortunate, reverend, so very fortunate

ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma.
to see a venerable such as yourself as one of our spiritual companions!

Iti yāhaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi, taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi.
So the teaching that I’ve realized with my own insight, and declare having achieved it, you’ve realized with your own insight, and live having achieved it.

Yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi, tamahaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi.
The teaching that you’ve realized with your own insight, and live having achieved it, I’ve realized with my own insight, and declare having achieved it.

Iti yāhaṁ dhammaṁ jānāmi taṁ tvaṁ dhammaṁ jānāsi; yaṁ tvaṁ dhammaṁ jānāsi tamahaṁ dhammaṁ jānāmi.
So the teaching that I know, you know, and the teaching you know, I know.

Iti yādiso ahaṁ, tādiso tuvaṁ; yādiso tuvaṁ tādiso ahaṁ.
I am like you and you are like me.

Ehi dāni, āvuso, ubhova santā imaṁ gaṇaṁ pariharāmā’ti.
Come now, reverend! We should both lead this community together.’

Iti kho, rājakumāra, āḷāro kālāmo ācariyo me samāno attano antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.
And that is how my teacher Āḷāra Kālāma placed me, his student, on the same position as him, and honored me with lofty praise.

Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me,

‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti.
‘This teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the dimension of nothingness.’

So kho ahaṁ, rājakumāra, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.
Realizing that this teaching was inadequate, I left disappointed.

So kho ahaṁ, rājakumāra, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:
I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Uddaka, son of Rāma, and said to him,

‘icchāmahaṁ, āvuso, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti.
‘Reverend, I wish to live the spiritual life in this teaching and training.’

Evaṁ vutte, rājakumāra, udako rāmaputto maṁ etadavoca:
Uddaka replied,

‘viharatāyasmā,
‘Stay, venerable.

So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.
I quickly memorized that teaching.

Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me,

‘na kho rāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi;
‘It is not solely by mere faith that Rāma declared: “I realize this teaching with my own insight, and live having achieved it.”

addhā rāmo imaṁ dhammaṁ jānaṁ passaṁ vihāsī’ti.
Surely he meditated knowing and seeing this teaching.’

Atha khvāhaṁ, rājakumāra, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:
So I approached Uddaka, son of Rāma, and said to him,

‘kittāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti?
‘Reverend, to what extent did Rāma say he’d realized this teaching with his own insight?’

Evaṁ vutte, rājakumāra, udako rāmaputto nevasaññānāsaññāyatanaṁ pavedesi.
When I said this, Uddaka, son of Rāma, declared the dimension of neither perception nor non-perception.

Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me,

‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā;
‘It’s not just Rāma who had faith,

na kho rāmasseva ahosi vīriyaṁ …pe…
energy,

sati …
mindfulness,

samādhi …
immersion,

paññā, mayhampatthi paññā.
and wisdom; I too have these things.

Yannūnāhaṁ yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti.
Why don’t I make an effort to realize the same teaching that Rāma said he had realized with his own insight?’

Atha khvāhaṁ, rājakumāra, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:
So I approached Uddaka, son of Rāma, and said to him,

‘ettāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti?
‘Reverend, had Rāma realized this teaching with his own insight up to this point, and declared having achieved it?’

‘Ettāvatā kho, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti.
‘He had, reverend.’

‘Lābhā no, āvuso, suladdhaṁ no, āvuso,
‘We are fortunate, reverend, so very fortunate

ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma.
to see a venerable such as yourself as one of our spiritual companions!

Iti yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi.
So the teaching that Rāma had realized with his own insight, and declared having achieved it, you've realized with your own insight, and live having achieved it.

Yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi taṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi.
The teaching that you’ve realized with your own insight, and live having achieved it, Rāma had realized with his own insight, and declared having achieved it.

Iti yaṁ dhammaṁ rāmo abhiññāsi taṁ tvaṁ dhammaṁ jānāsi; yaṁ tvaṁ dhammaṁ jānāsi taṁ dhammaṁ rāmo abhiññāsi.
So the teaching that Rāma directly knew, you know, and the teaching you know, Rāma directly knew.

Iti yādiso rāmo ahosi tādiso tuvaṁ, yādiso tuvaṁ tādiso rāmo ahosi.
Rāma was like you and you are like Rāma.

Ehi dāni, āvuso, tuvaṁ imaṁ gaṇaṁ pariharā’ti.
Come now, reverend! You should lead this community.’

Iti kho, rājakumāra, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.
And that is how my spiritual companion Uddaka, son of Rāma, placed me in the position of a teacher, and honored me with lofty praise.

Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me,

‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti.
‘This teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the dimension of neither perception nor non-perception.’

So kho ahaṁ, rājakumāra, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.
Realizing that this teaching was inadequate, I left disappointed.

So kho ahaṁ, rājakumāra, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno, magadhesu anupubbena cārikaṁ caramāno, yena uruvelā senānigamo tadavasariṁ.
I set out to discover what is skillful, seeking the supreme state of sublime peace. Traveling stage by stage in the Magadhan lands, I arrived at Senanigama near Uruvelā.

Tatthaddasaṁ ramaṇīyaṁ bhūmibhāgaṁ, pāsādikañca vanasaṇḍaṁ, nadiñca sandantiṁ setakaṁ supatitthaṁ, ramaṇīyaṁ samantā ca gocaragāmaṁ.
There I saw a delightful park, a lovely grove with a flowing river that was clean and charming, with smooth banks. And nearby was a village to go for alms.

Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me,

‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā, ramaṇīyā samantā ca gocaragāmo.
‘This park is truly delightful, a lovely grove with a flowing river that’s clean and charming, with smooth banks. And nearby there’s a village to go for alms.

Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāyā’ti.
This is good enough for a gentleman who wishes to put forth effort in meditation.’

So kho ahaṁ, rājakumāra, tattheva nisīdiṁ:
So I sat down right there, thinking,

‘alamidaṁ padhānāyā’ti.
‘This is good enough for meditation.’

Apissu maṁ, rājakumāra, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā.
And then these three examples, which were neither supernaturally inspired, nor learned before in the past, occurred to me.

Seyyathāpi, rājakumāra, allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ.
Suppose there was a green, sappy log, and it was lying in water.

Atha puriso āgaccheyya uttarāraṇiṁ ādāya:
Then a person comes along with a drill-stick, thinking

‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.
to light a fire and produce heat.

Taṁ kiṁ maññasi, rājakumāra,
What do you think, Prince?

api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?
By drilling the stick against that green, sappy log lying in water, could they light a fire and produce heat?”

“No hidaṁ, bhante.
“No, sir.

Taṁ kissa hetu?
Why is that?

Aduñhi, bhante, allaṁ kaṭṭhaṁ sasnehaṁ tañca pana udake nikkhittaṁ,
Because it’s a green, sappy log, and it’s lying in the water.

yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.
That person will eventually get weary and frustrated.”

“Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho.
“In the same way, there are ascetics and brahmins who don’t live withdrawn in body and mind from sensual pleasures. They haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they feel painful, sharp, severe, acute feelings because of their efforts, they are incapable of knowledge and vision, of supreme awakening.

Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.

No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.

Ayaṁ kho maṁ, rājakumāra, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā.
This was the first example that occurred to me.

Aparāpi kho maṁ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.
Then a second example occurred to me.

Seyyathāpi, rājakumāra, allaṁ kaṭṭhaṁ sasnehaṁ ārakā udakā thale nikkhittaṁ.
Suppose there was a green, sappy log, and it was lying on dry land far from the water.

Atha puriso āgaccheyya uttarāraṇiṁ ādāya:
Then a person comes along with a drill-stick, thinking

‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.
to light a fire and produce heat.

Taṁ kiṁ maññasi, rājakumāra,
What do you think, Prince?

api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ ārakā udakā thale nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?
By drilling the stick against that green, sappy log on dry land far from water, could they light a fire and produce heat?”

“No hidaṁ, bhante.
“No, sir.

Taṁ kissa hetu?
Why is that?

Aduñhi, bhante, allaṁ kaṭṭhaṁ sasnehaṁ kiñcāpi ārakā udakā thale nikkhittaṁ,
Because it’s still a green, sappy log, despite the fact that it’s lying on dry land far from water.

yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.
That person will eventually get weary and frustrated.”

“Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho.
“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. But they haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they feel painful, sharp, severe, acute feelings because of their efforts, they are incapable of knowledge and vision, of supreme awakening.

Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.

No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.

Ayaṁ kho maṁ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.
This was the second example that occurred to me.

Aparāpi kho maṁ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.
Then a third example occurred to me.

Seyyathāpi, rājakumāra, sukkhaṁ kaṭṭhaṁ koḷāpaṁ ārakā udakā thale nikkhittaṁ.
Suppose there was a dried up, withered log, and it was lying on dry land far from the water.

Atha puriso āgaccheyya uttarāraṇiṁ ādāya:
Then a person comes along with a drill-stick, thinking

‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.
to light a fire and produce heat.

Taṁ kiṁ maññasi, rājakumāra,
What do you think, Prince?

api nu so puriso amuṁ sukkhaṁ kaṭṭhaṁ koḷāpaṁ ārakā udakā thale nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?
By drilling the stick against that dried up, withered log on dry land far from water, could they light a fire and produce heat?”

“Evaṁ, bhante.
“Yes, sir.

Taṁ kissa hetu?
Why is that?

Aduñhi, bhante, sukkhaṁ kaṭṭhaṁ koḷāpaṁ, tañca pana ārakā udakā thale nikkhittan”ti.
Because it’s a dried up, withered log, and it’s lying on dry land far from water.”

“Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ suppahīno hoti suppaṭippassaddho.
“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. And they have internally given up and stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they feel painful, sharp, severe, acute feelings because of their efforts, they are capable of knowledge and vision, of supreme awakening.

Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.

No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.

Ayaṁ kho maṁ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.
This was the third example that occurred to me.

Imā kho maṁ, rājakumāra, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā.
These are the three examples, which were neither supernaturally inspired, nor learned before in the past, that occurred to me.

Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me,

‘yannūnāhaṁ dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇheyyaṁ abhinippīḷeyyaṁ abhisantāpeyyan’ti.
‘Why don’t I, with teeth clenched and tongue pressed against the roof of my mouth, squeeze, squash, and torture mind with mind.’

So kho ahaṁ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi.
So that’s what I did,

Tassa mayhaṁ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti.
until sweat ran from my armpits.

Seyyathāpi, rājakumāra, balavā puriso dubbalataraṁ purisaṁ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya;
It was like when a strong man grabs a weaker man by the head or throat or shoulder and squeezes, squashes, and tortures them.

evameva kho me, rājakumāra, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti.
In the same way, with teeth clenched and tongue pressed against the roof of my mouth, I squeezed, squashed, and tortured mind with mind until sweat ran from my armpits.

Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.

Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me,

‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.
‘Why don’t I practice the breathless absorption?’

So kho ahaṁ, rājakumāra, mukhato ca nāsato ca assāsapassāse uparundhiṁ.
So I cut off my breathing through my mouth and nose.

Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti.
But then winds came out my ears making a loud noise,

Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti;
like the puffing of a blacksmith’s bellows.

evameva kho me, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti.

Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me,

‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.
‘Why don’t I keep practicing the breathless absorption?’

So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.
So I cut off my breathing through my mouth and nose and ears.

Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti.
But then strong winds ground my head,

Seyyathāpi, rājakumāra, balavā puriso tiṇhena sikharena muddhani abhimattheyya;
like a strong man was drilling into my head with a sharp point.

evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti.

Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me,

‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.
‘Why don’t I keep practicing the breathless absorption?’

So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.
So I cut off my breathing through my mouth and nose and ears.

Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti.
But then I got a severe headache,

Seyyathāpi, rājakumāra, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya;
like a strong man was tightening a tough leather strap around my head.

evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti.

Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me,

‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.
‘Why don’t I keep practicing the breathless absorption?’

So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.
So I cut off my breathing through my mouth and nose and ears.

Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṁ parikantanti.
But then strong winds carved up my belly,

Seyyathāpi, rājakumāra, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya;
like a deft butcher or their apprentice was slicing my belly open with a meat cleaver.

evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā, vātā kucchiṁ parikantanti.

Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me,

‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.
‘Why don’t I keep practicing the breathless absorption?’

So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.
So I cut off my breathing through my mouth and nose and ears.

Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti.
But then there was an intense burning in my body,

Seyyathāpi, rājakumāra, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ;
like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals.

evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti.

Apissu maṁ, rājakumāra, devatā disvā evamāhaṁsu:
Then some deities saw me and said,

‘kālaṅkato samaṇo gotamo’ti.
‘The ascetic Gotama is dead.’

Ekaccā devatā evamāhaṁsu:
Others said,

‘na kālaṅkato samaṇo gotamo, api ca kālaṁ karotī’ti.
‘He’s not dead, but he’s dying.’

Ekaccā devatā evamāhaṁsu:
Others said,

‘na kālaṅkato samaṇo gotamo, nāpi kālaṁ karoti. Arahaṁ samaṇo gotamo. Vihāro tveva so arahato evarūpo hotī’ti.
‘He’s not dead or dying. The ascetic Gotama is a perfected one, for that is how the perfected ones live.’

Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me,

‘yannūnāhaṁ sabbaso āhārupacchedāya paṭipajjeyyan’ti.
‘Why don’t I practice completely cutting off food?’

Atha kho maṁ, rājakumāra, devatā upasaṅkamitvā etadavocuṁ:
But deities came to me and said,

‘mā kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajji.
‘Good sir, don’t practice totally cutting off food.

Sace kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṁ dibbaṁ ojaṁ lomakūpehi ajjhohāressāma, tāya tvaṁ yāpessasī’ti.
If you do, we’ll infuse divine nectar into your pores and you will live on that.’

Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me,

‘ahañceva kho pana sabbaso ajajjitaṁ paṭijāneyyaṁ. Imā ca me devatā dibbaṁ ojaṁ lomakūpehi ajjhohāreyyuṁ, tāya cāhaṁ yāpeyyaṁ, taṁ mamassa musā’ti.
‘If I claim to be completely fasting while these deities are infusing divine nectar in my pores, that would be a lie on my part.’

So kho ahaṁ, rājakumāra, tā devatā paccācikkhāmi. ‘Halan’ti vadāmi.
So I dismissed those deities, saying, ‘There’s no need.’

Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me,

‘yannūnāhaṁ thokaṁ thokaṁ āhāraṁ āhāreyyaṁ pasataṁ pasataṁ, yadi vā muggayūsaṁ yadi vā kulatthayūsaṁ yadi vā kaḷāyayūsaṁ yadi vā hareṇukayūsan’ti.
‘Why don’t I just take a little bit of food each time, a cup of broth made from mung beans, lentils, chickpeas, or green gram.’

So kho ahaṁ, rājakumāra, thokaṁ thokaṁ āhāraṁ āhāresiṁ pasataṁ pasataṁ, yadi vā muggayūsaṁ yadi vā kulatthayūsaṁ yadi vā kaḷāyayūsaṁ yadi vā hareṇukayūsaṁ.
So that’s what I did,

Tassa mayhaṁ, rājakumāra, thokaṁ thokaṁ āhāraṁ āhārayato pasataṁ pasataṁ, yadi vā muggayūsaṁ yadi vā kulatthayūsaṁ yadi vā kaḷāyayūsaṁ yadi vā hareṇukayūsaṁ, adhimattakasimānaṁ patto kāyo hoti.
until my body became extremely emaciated.

Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya.
Due to eating so little, my limbs became like the joints of an eighty-year-old or a corpse,

Seyyathāpi nāma oṭṭhapadaṁ; evamevassu me ānisadaṁ hoti tāyevappāhāratāya.
my bottom became like a camel’s hoof,

Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya.
my vertebrae stuck out like beads on a string,

Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya.
and my ribs were as gaunt as the broken-down rafters on an old barn.

Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya.
Due to eating so little, the gleam of my eyes sank deep in their sockets, like the gleam of water sunk deep down a well.

Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya.
Due to eating so little, my scalp shriveled and withered like a green bitter-gourd in the wind and sun.

So kho ahaṁ, rājakumāra, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhāmi. Yāvassu me, rājakumāra, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya.
Due to eating so little, the skin of my belly stuck to my backbone, so that when I tried to rub the skin of my belly I grabbed my backbone, and when I tried to rub my backbone I rubbed the skin of my belly.

So kho ahaṁ, rājakumāra, ‘vaccaṁ vā muttaṁ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya.
Due to eating so little, when I tried to urinate or defecate I fell face down right there.

So kho ahaṁ, rājakumāra, imameva kāyaṁ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṁ, rājakumāra, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya.
Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out.

Apissu maṁ, rājakumāra, manussā disvā evamāhaṁsu: ‘kāḷo samaṇo gotamo’ti,
Then some people saw me and said, ‘The ascetic Gotama is black.’

ekacce manussā evamāhaṁsu: ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti.
Some said, ‘He’s not black, he’s brown.’

Ekacce manussā evamāhaṁsu: ‘na kāḷo samaṇo gotamo, napi sāmo, maṅguracchavi samaṇo gotamo’ti.
Some said, ‘He’s neither black nor brown. The ascetic Gotama has tawny skin.’

Yāvassu me, rājakumāra, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.
That’s how far the pure, bright complexion of my skin had been ruined by taking so little food.

Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me,

‘ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṁsu, etāvaparamaṁ nayito bhiyyo.
‘Whatever ascetics and brahmins have experienced painful, sharp, severe, acute feelings due to overexertion—whether in the past, future, or present—this is as far as it goes, no-one has done more than this.

Yepi hi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṁ nayito bhiyyo.

Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṁ nayito bhiyyo.

Na kho panāhaṁ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṁ;
But I have not achieved any superhuman distinction in knowledge and vision worthy of the noble ones by this severe, gruelling work.

siyā nu kho añño maggo bodhāyā’ti.
Could there be another path to awakening?’

Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me,

‘abhijānāmi kho panāhaṁ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharitā;
‘I recall sitting in the cool shade of the rose-apple tree while my father the Sakyan was off working. Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

siyā nu kho eso maggo bodhāyā’ti.
Could that be the path to awakening?’

Tassa mayhaṁ, rājakumāra, satānusāri viññāṇaṁ ahosi:
Stemming from that memory came the realization:

‘eseva maggo bodhāyā’ti.
‘*That* is the path to awakening!’

Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me,

‘kiṁ nu kho ahaṁ tassa sukhassa bhāyāmi yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti?
‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities?’

Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me,

‘na kho ahaṁ tassa sukhassa bhāyāmi yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti.
‘I’m not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities.’

Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me,

‘na kho taṁ sukaraṁ sukhaṁ adhigantuṁ evaṁ adhimattakasimānaṁ pattakāyena. Yannūnāhaṁ oḷārikaṁ āhāraṁ āhāreyyaṁ odanakummāsan’ti.
‘I can’t achieve that pleasure with a body so excessively emaciated. Why don’t I eat some solid food, some rice and porridge?’

So kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ.
So I ate some solid food.

Tena kho pana maṁ, rājakumāra, samayena pañcavaggiyā bhikkhū paccupaṭṭhitā honti:
Now at that time the five mendicants were attending on me, thinking,

‘yaṁ kho samaṇo gotamo dhammaṁ adhigamissati taṁ no ārocessatī’ti.
‘The ascetic Gotama will tell us of any truth that he realizes.’

Yato kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṁsu:
But when I ate some solid food, they left disappointed in me, saying,

‘bāhulliko samaṇo gotamo padhānavibbhanto, āvatto bāhullāyā’ti.
‘The ascetic Gotama has become indulgent; he has strayed from the struggle and returned to indulgence.’

So kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāretvā balaṁ gahetvā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja vihāsiṁ.
After eating solid food and gathering my strength, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption …

Vitakkavicārānaṁ vūpasamā … dutiyaṁ jhānaṁ …
second absorption …

tatiyaṁ jhānaṁ …
third absorption …

catutthaṁ jhānaṁ upasampajja vihāsiṁ.
fourth absorption.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ.
When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives.

So anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.
I recollected many past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. And so I recollected my many kinds of past lives, with features and details.

Ayaṁ kho me, rājakumāra, rattiyā paṭhame yāme paṭhamā
This was the first knowledge, which I achieved in the first watch of the night.

vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno—yathā taṁ appamattassa ātāpino pahitattassa viharato.
Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ.
When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings.

So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi …pe…
With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds.

ayaṁ kho me, rājakumāra, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno—yathā taṁ appamattassa ātāpino pahitattassa viharato.
This was the second knowledge, which I achieved in the middle watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ.
When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements.

So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ;
I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

‘ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ …pe… ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.
I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.

Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha.
Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.

Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi.
When it was freed, I knew it was freed.

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ.
I understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.’

Ayaṁ kho me, rājakumāra, rattiyā pacchime yāme tatiyā
This was the third knowledge, which I achieved in the last watch of the night.

Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me,

‘adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.
‘This principle I have discovered is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute.

Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā.
But people like attachment, they love it and enjoy it.

Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ—idappaccayatāpaṭiccasamuppādo.
It’s hard for them to see this thing; that is, specific conditionality, dependent origination.

Idampi kho ṭhānaṁ duddasaṁ—yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ.
It’s also hard for them to see this thing; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.

Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ, so mamassa kilamatho, sā mamassa vihesā’ti.
And if I were to teach the Dhamma, others might not understand me, which would be wearying and troublesome for me.’

Apissu maṁ, rājakumāra, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā:
And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to me:

‘Kicchena me adhigataṁ,
‘I’ve struggled hard to realize this,

halaṁ dāni pakāsituṁ;
enough with trying to explain it!

Rāgadosaparetehi,
This teaching is not easily understood

nāyaṁ dhammo susambudho.
by those mired in greed and hate.

Paṭisotagāmiṁ nipuṇaṁ,
Those caught up in greed can’t see

gambhīraṁ duddasaṁ aṇuṁ;
what’s subtle, going against the stream,

Rāgarattā na dakkhanti,
deep, hard to see, and very fine,

tamokhandhena āvuṭā’ti.
for they’re shrouded in a mass of darkness.’

Itiha me, rājakumāra, paṭisañcikkhato appossukkatāya cittaṁ namati no dhammadesanāya.
And as I reflected like this, my mind inclined to remaining passive, not to teaching the Dhamma.

Atha kho, rājakumāra, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi:
Then Brahmā Sahampati, knowing what I was thinking, thought,

‘nassati vata bho loko; vinassati vata bho loko. Yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṁ namati no dhammadesanāyā’ti.
‘Oh my goodness! The world will be lost, the world will perish! For the mind of the Realized One, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.’

Atha kho, rājakumāra, brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito mama purato pāturahosi.
Then Brahmā Sahampati, as easily as a strong person would extend or contract their arm, vanished from the Brahmā realm and reappeared in front of me.

Atha kho, rājakumāra, brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yenāhaṁ tenañjaliṁ paṇāmetvā maṁ etadavoca:
He arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward me, and said,

‘desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ.
‘Sir, let the Blessed One teach the Dhamma! Let the Holy One teach the Dhamma!

Santi sattā apparajakkhajātikā assavanatāya dhammassa parihāyanti;
There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching.

bhavissanti dhammassa aññātāro’ti.
There will be those who understand the teaching!’

Idamavoca, rājakumāra, brahmā sahampati;
That’s what Brahmā Sahampati said.

idaṁ vatvā athāparaṁ etadavoca:
Then he went on to say:

‘Pāturahosi magadhesu pubbe,
‘Among the Magadhans there appeared in the past

Dhammo asuddho samalehi cintito;
an impure teaching thought up by those still stained.

Apāpuretaṁ amatassa dvāraṁ,
Fling open the door to the deathless!

Suṇantu dhammaṁ vimalenānubuddhaṁ.
Let them hear the teaching the immaculate one discovered.

Sele yathā pabbatamuddhaniṭṭhito,
Standing high on a rocky mountain,

Yathāpi passe janataṁ samantato;
you can see the people all around.

Tathūpamaṁ dhammamayaṁ sumedha,
In just the same way, all-seer, wise one,

Pāsādamāruyha samantacakkhu.
having ascended the Temple of Truth,

Sokāvatiṇṇaṁ janatamapetasoko,
rid of sorrow, look upon the people

Avekkhassu jātijarābhibhūtaṁ;
swamped with sorrow, oppressed by rebirth and old age.

Uṭṭhehi vīra vijitasaṅgāma,
Rise, hero! Victor in battle, leader of the caravan,

Satthavāha aṇaṇa vicara loke;
wander the world without obligation.

Desassu bhagavā dhammaṁ,
Let the Blessed One teach the Dhamma!

Aññātāro bhavissantī’ti.
There will be those who understand!’

Atha khvāhaṁ, rājakumāra, brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesiṁ.
Then, understanding Brahmā’s invitation, I surveyed the world with the eye of a Buddha, because of my compassion for sentient beings.

Addasaṁ kho ahaṁ, rājakumāra, buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.
And I saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not.

Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni samodakaṁ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakā accuggamma ṭhitāni anupalittāni udakena;
It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. Some of them sprout and grow in the water reaching the water’s surface. And some of them sprout and grow in the water but rise up above the water and stand with no water clinging to them.

evameva kho ahaṁ, rājakumāra; buddhacakkhunā lokaṁ volokento addasaṁ satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.

Atha khvāhaṁ, rājakumāra, brahmānaṁ sahampatiṁ gāthāya paccabhāsiṁ:
Then I replied in verse to Brahmā Sahampati:

‘Apārutā tesaṁ amatassa dvārā,
‘Flung open are the doors to the deathless!

Ye sotavanto pamuñcantu saddhaṁ;
Let those with ears to hear decide their faith.

Vihiṁsasaññī paguṇaṁ na bhāsiṁ,
Thinking it would be troublesome, Brahmā, I did not teach

Dhammaṁ paṇītaṁ manujesu brahme’ti.
the sophisticated, sublime Dhamma among humans.’

Atha kho, rājakumāra, brahmā sahampati ‘katāvakāso khomhi bhagavatā dhammadesanāyā’ti maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi.
Then Brahmā Sahampati, knowing that his request for me to teach the Dhamma had been granted, bowed and respectfully circled me, keeping me on his right, before vanishing right there.

Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me,

‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ?
‘Who should I teach first of all?

Ko imaṁ dhammaṁ khippameva ājānissatī’ti?
Who will quickly understand the teaching?’

Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me,

‘ayaṁ kho āḷāro kālāmo paṇḍito viyatto medhāvī dīgharattaṁ apparajakkhajātiko.
‘That Āḷāra Kālāma is astute, competent, clever, and has long had little dust in his eyes.

Yannūnāhaṁ āḷārassa kālāmassa paṭhamaṁ dhammaṁ deseyyaṁ;
Why don’t I teach him first of all?

so imaṁ dhammaṁ khippameva ājānissatī’ti.
He’ll quickly understand the teaching.’

Atha kho maṁ, rājakumāra, devatā upasaṅkamitvā etadavoca:
But a deity came to me and said,

‘sattāhakālaṅkato, bhante, āḷāro kālāmo’ti.
‘Sir, Āḷāra Kālāma passed away seven days ago.’

Ñāṇañca pana me dassanaṁ udapādi:
And knowledge and vision arose in me,

‘sattāhakālaṅkato āḷāro kālāmo’ti.
‘Āḷāra Kālāma passed away seven days ago.’

Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me,

‘mahājāniyo kho āḷāro kālāmo.
‘This is a great loss for Āḷāra Kālāma.

Sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā’ti.
If he had heard the teaching, he would have understood it quickly.’

Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me,

‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ?
‘Who should I teach first of all?

Ko imaṁ dhammaṁ khippameva ājānissatī’ti?
Who will quickly understand the teaching?’

Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me,

‘ayaṁ kho udako rāmaputto paṇḍito viyatto medhāvī dīgharattaṁ apparajakkhajātiko.
‘That Uddaka, son of Rāma, is astute, competent, clever, and has long had little dust in his eyes.

Yannūnāhaṁ udakassa rāmaputtassa paṭhamaṁ dhammaṁ deseyyaṁ;
Why don’t I teach him first of all?

so imaṁ dhammaṁ khippameva ājānissatī’ti.
He’ll quickly understand the teaching.’

Atha kho maṁ, rājakumāra, devatā upasaṅkamitvā etadavoca:
But a deity came to me and said,

‘abhidosakālaṅkato, bhante, udako rāmaputto’ti.
‘Sir, Uddaka, son of Rāma, passed away just last night.’

Ñāṇañca pana me dassanaṁ udapādi:
And knowledge and vision arose in me,

‘abhidosakālaṅkato udako rāmaputto’ti.
‘Uddaka, son of Rāma, passed away just last night.’

Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me,

‘mahājāniyo kho udako rāmaputto.
‘This is a great loss for Uddaka.

Sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā’ti.
If he had heard the teaching, he would have understood it quickly.’

Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me,

‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ?
‘Who should I teach first of all?

Ko imaṁ dhammaṁ khippameva ājānissatī’ti?
Who will quickly understand the teaching?’

Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me,

‘bahukārā kho me pañcavaggiyā bhikkhū ye maṁ padhānapahitattaṁ upaṭṭhahiṁsu.
‘The group of five mendicants were very helpful to me. They looked after me during my time of resolute striving.

Yannūnāhaṁ pañcavaggiyānaṁ bhikkhūnaṁ paṭhamaṁ dhammaṁ deseyyan’ti.
Why don’t I teach them first of all?’

Tassa mayhaṁ, rājakumāra, etadahosi:
Then it occurred to me,

‘kahaṁ nu kho etarahi pañcavaggiyā bhikkhū viharantī’ti.
‘Where are the group of five mendicants staying these days?’

Addasaṁ khvāhaṁ, rājakumāra, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṁ viharante isipatane migadāye.
With clairvoyance that is purified and superhuman I saw that the group of five mendicants were staying near Benares, in the deer park at Isipatana.

Atha khvāhaṁ, rājakumāra, uruvelāyaṁ yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkamiṁ.
So, when I had stayed in Uruvelā as long as I wished, I set out for Benares.

Addasā kho maṁ, rājakumāra, upako ājīvako antarā ca gayaṁ antarā ca bodhiṁ addhānamaggappaṭipannaṁ.
While I was traveling along the road between Gaya and Bodhgaya, the Ājīvaka ascetic Upaka saw me

Disvāna maṁ etadavoca:
and said,

‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto.
‘Reverend, your faculties are so very clear, and your complexion is pure and bright.

Kaṁsi tvaṁ, āvuso, uddissa pabbajito? Ko vā te satthā? Kassa vā tvaṁ dhammaṁ rocesī’ti?
In whose name have you gone forth, reverend? Who is your Teacher? Whose teaching do you believe in?’

Evaṁ vutte, ahaṁ, rājakumāra, upakaṁ ājīvakaṁ gāthāhi ajjhabhāsiṁ:
I replied to Upaka in verse:

‘Sabbābhibhū sabbavidūhamasmi,
‘I am the champion, the knower of all,

Sabbesu dhammesu anūpalitto;
unsullied among all things.

Sabbañjaho taṇhākkhaye vimutto,
I’ve given up all, freed in the ending of craving.

Sayaṁ abhiññāya kamuddiseyyaṁ.
Since I know for myself, whose follower should I be?

Na me ācariyo atthi,
I have no teacher.

sadiso me na vijjati;
There is no-one like me.

Sadevakasmiṁ lokasmiṁ,
In the world with its gods,

natthi me paṭipuggalo.
I have no counterpart.

Ahañhi arahā loke,
For in this world, I am the perfected one;

ahaṁ satthā anuttaro;
I am the supreme Teacher.

Ekomhi sammāsambuddho,
I alone am fully awakened,

sītibhūtosmi nibbuto.
cooled, extinguished.

Dhammacakkaṁ pavattetuṁ,
I am going to the city of Kāsi

Gacchāmi kāsinaṁ puraṁ;
to roll forth the Wheel of Dhamma.

Andhībhūtasmiṁ lokasmiṁ,
In this world that is so blind,

Āhañchaṁ amatadundubhin’ti.
I’ll beat the deathless drum!’

‘Yathā kho tvaṁ, āvuso, paṭijānāsi arahasi anantajino’ti.
‘According to what you claim, reverend, you ought to be the Infinite Victor.’

‘Mādisā ve jinā honti,
‘The victors are those who, like me,

ye pattā āsavakkhayaṁ;
have reached the ending of defilements.

Jitā me pāpakā dhammā,
I have conquered bad qualities, Upaka—

tasmāhamupaka jino’ti.
that’s why I’m a victor.’

Evaṁ vutte, rājakumāra, upako ājīvako ‘hupeyyapāvuso’ti vatvā sīsaṁ okampetvā ummaggaṁ gahetvā pakkāmi.
When I had spoken, Upaka said: ‘If you say so, reverend.’ Shaking his head, he took a wrong turn and left.

Atha khvāhaṁ, rājakumāra, anupubbena cārikaṁ caramāno yena bārāṇasī isipatanaṁ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṁ.
Traveling stage by stage, I arrived at Benares, and went to see the group of five mendicants in the deer park at Isipatana.

Addasaṁsu kho maṁ, rājakumāra, pañcavaggiyā bhikkhū dūratova āgacchantaṁ.
The group of five mendicants saw me coming off in the distance

Disvāna aññamaññaṁ saṇṭhapesuṁ:
and stopped each other, saying,

‘ayaṁ kho, āvuso, samaṇo gotamo āgacchati bāhulliko padhānavibbhanto āvatto bāhullāya.
‘Here comes the ascetic Gotama. He’s so indulgent; he strayed from the struggle and returned to indulgence.

So neva abhivādetabbo, na paccuṭṭhātabbo, nāssa pattacīvaraṁ paṭiggahetabbaṁ;
We shouldn’t bow to him or rise for him or receive his bowl and robe.

api ca kho āsanaṁ ṭhapetabbaṁ—sace so ākaṅkhissati nisīdissatī’ti.
But we can set out a seat; he can sit if he likes.’

Yathā yathā kho ahaṁ, rājakumāra, pañcavaggiye bhikkhū upasaṅkamiṁ tathā tathā pañcavaggiyā bhikkhū nāsakkhiṁsu sakāya katikāya saṇṭhātuṁ.
Yet as I drew closer, the group of five mendicants were unable to stop themselves as they had agreed.

Appekacce maṁ paccuggantvā pattacīvaraṁ paṭiggahesuṁ. Appekacce āsanaṁ paññapesuṁ. Appekacce pādodakaṁ upaṭṭhapesuṁ.
Some came out to greet me and receive my bowl and robe, some spread out a seat, while others set out water for washing my feet.

Api ca kho maṁ nāmena ca āvusovādena ca samudācaranti.
But they still addressed me by name and as ‘reverend’.

Evaṁ vutte, ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ:
So I said to them,

‘mā, bhikkhave, tathāgataṁ nāmena ca āvusovādena ca samudācaratha;
‘Mendicants, don’t address me by name and as “reverend”.

arahaṁ, bhikkhave, tathāgato sammāsambuddho.
The Realized One is Perfected, a fully awakened Buddha.

Odahatha, bhikkhave, sotaṁ. Amatamadhigataṁ ahamanusāsāmi, ahaṁ dhammaṁ desemi.
Listen up, mendicants: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma.

Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
By practicing as instructed you will soon realize the supreme end of the spiritual path in this very life. You will live having achieved with your own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’

Evaṁ vutte, rājakumāra, pañcavaggiyā bhikkhū maṁ etadavocuṁ:
But they said to me,

‘tāyapi kho tvaṁ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṁ; kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti?
‘Reverend Gotama, even by that conduct, that practice, that grueling work you did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones. How could you have achieved such a state now that you’ve become indulgent, strayed from the struggle and fallen into indulgence?’

Evaṁ vutte, ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ:
So I said to them,

‘na, bhikkhave, tathāgato bāhulliko na padhānavibbhanto na āvatto bāhullāya.
‘The Realized One has not become indulgent, strayed from the struggle and fallen into indulgence.

Arahaṁ, bhikkhave, tathāgato sammāsambuddho.
The Realized One is Perfected, a fully awakened Buddha.

Odahatha, bhikkhave, sotaṁ. Amatamadhigataṁ ahamanusāsāmi, ahaṁ dhammaṁ desemi.
Listen up, mendicants: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma.

Dutiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṁ etadavocuṁ:
But for a second time they said to me,

Dutiyampi kho ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ:
So for a second time I said to them,

‘na, bhikkhave, tathāgato bāhulliko na padhānavibbhanto na āvatto bāhullāya.
‘The Realized One has not become indulgent …’

Arahaṁ, bhikkhave, tathāgato sammāsambuddho.

Odahatha, bhikkhave, sotaṁ. Amatamadhigataṁ ahamanusāsāmi, ahaṁ dhammaṁ desemi.

Tatiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṁ etadavocuṁ:
But for a third time they said to me,

Evaṁ vutte, ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ:
So I said to them,

‘abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṁ pabhāvitametan’ti?
‘Mendicants, have you ever known me to speak like this before?’

‘No hetaṁ, bhante’.
‘No, sir.’

‘Arahaṁ, bhikkhave, tathāgato sammāsambuddho.
‘The Realized One is Perfected, a fully awakened Buddha.

Odahatha, bhikkhave, sotaṁ. Amatamadhigataṁ ahamanusāsāmi, ahaṁ dhammaṁ desemi.
Listen up, mendicants: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma.

Asakkhiṁ kho ahaṁ, rājakumāra, pañcavaggiye bhikkhū saññāpetuṁ.
I was able to persuade the group of five mendicants.

Dvepi sudaṁ, rājakumāra, bhikkhū ovadāmi. Tayo bhikkhū piṇḍāya caranti.
Then sometimes I advised two mendicants, while the other three went for alms.

Yaṁ tayo bhikkhū piṇḍāya caritvā āharanti, tena chabbaggiyā yāpema.
Then those three would feed all six of us with what they brought back.

Tayopi sudaṁ, rājakumāra, bhikkhū ovadāmi, dve bhikkhū piṇḍāya caranti.
Sometimes I advised three mendicants, while the other two went for alms.

Yaṁ dve bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema.
Then those two would feed all six of us with what they brought back.

Atha kho, rājakumāra, pañcavaggiyā bhikkhū mayā evaṁ ovadiyamānā evaṁ anusāsiyamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihariṁsū”ti.
As the group of five mendicants were being advised and instructed by me like this, they soon realized the supreme end of the spiritual path in this very life. They lived having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.”

Evaṁ vutte, bodhi rājakumāro bhagavantaṁ etadavoca:
When he had spoken, Prince Bodhi said to the Buddha,

“kīva cirena nu kho, bhante, bhikkhu tathāgataṁ vināyakaṁ labhamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyā”ti?
“Sir, when a mendicant has the Realized One as trainer, how long would it take for them to realize the supreme end of the spiritual path in this very life?”

“Tena hi, rājakumāra, taṁyevettha paṭipucchissāmi. Yathā te khameyya, tathā naṁ byākareyyāsi.
“Well then, prince, I’ll ask you about this in return, and you can answer as you like.

Taṁ kiṁ maññasi, rājakumāra,
What do you think, prince?

kusalo tvaṁ hatthārūḷhe aṅkusagayhe sippe”ti?
Are you skilled in the art of wielding a hooked goad while riding an elephant?”

“Evaṁ, bhante, kusalo ahaṁ hatthārūḷhe aṅkusagayhe sippe”ti.
“Yes, sir.”

“Taṁ kiṁ maññasi, rājakumāra,
“What do you think, prince?

idha puriso āgaccheyya:
Suppose a man were to come along thinking,

‘bodhi rājakumāro hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ jānāti;
‘Prince Bodhi knows the art of wielding a hooked goad while riding an elephant.

tassāhaṁ santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkhissāmī’ti.
I’ll train in that art under him.’

So cassa assaddho;
If he’s faithless,

yāvatakaṁ saddhena pattabbaṁ taṁ na sampāpuṇeyya.
he wouldn’t achieve what he could with faith.

So cassa bahvābādho;
If he’s unhealthy,

yāvatakaṁ appābādhena pattabbaṁ taṁ na sampāpuṇeyya.
he wouldn’t achieve what he could with good health.

So cassa saṭho māyāvī;
If he’s devious or deceitful,

yāvatakaṁ asaṭhena amāyāvinā pattabbaṁ taṁ na sampāpuṇeyya.
he wouldn’t achieve what he could with honesty and integrity.

So cassa kusīto;
If he’s lazy,

yāvatakaṁ āraddhavīriyena pattabbaṁ taṁ na sampāpuṇeyya.
he wouldn’t achieve what he could with energy.

So cassa duppañño;
If he’s stupid,

yāvatakaṁ paññavatā pattabbaṁ taṁ na sampāpuṇeyya.
he wouldn’t achieve what he could with wisdom.

Taṁ kiṁ maññasi, rājakumāra,
What do you think, prince?

api nu so puriso tava santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyyā”ti?
Could that man still train under you in the art of wielding a hooked goad while riding an elephant?”

“Ekamekenāpi, bhante, aṅgena samannāgato so puriso na mama santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyya, ko pana vādo pañcahaṅgehī”ti.
“Sir, if he had even a single one of these factors he couldn’t train under me, let alone all five.”

“Taṁ kiṁ maññasi, rājakumāra,
“What do you think, prince?

idha puriso āgaccheyya:
Suppose a man were to come along thinking,

‘bodhi rājakumāro hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ jānāti;
‘Prince Bodhi knows the art of wielding a hooked goad while riding an elephant.

tassāhaṁ santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkhissāmī’ti.
I’ll train in that art under him.’

So cassa saddho;
If he’s faithful,

yāvatakaṁ saddhena pattabbaṁ taṁ sampāpuṇeyya.
he’d achieve what he could with faith.

So cassa appābādho;
If he’s healthy,

yāvatakaṁ appābādhena pattabbaṁ taṁ sampāpuṇeyya.
he’d achieve what he could with good health.

So cassa asaṭho amāyāvī;
If he’s honest and has integrity,

yāvatakaṁ asaṭhena amāyāvinā pattabbaṁ taṁ sampāpuṇeyya.
he’d achieve what he could with honesty and integrity.

So cassa āraddhavīriyo;
If he’s energetic,

yāvatakaṁ āraddhavīriyena pattabbaṁ taṁ sampāpuṇeyya.
he’d achieve what he could with energy.

So cassa paññavā;
If he’s wise,

yāvatakaṁ paññavatā pattabbaṁ taṁ sampāpuṇeyya.
he’d achieve what he could with wisdom.

Taṁ kiṁ maññasi, rājakumāra,
What do you think, prince?

api nu so puriso tava santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyyā”ti?
Could that man still train under you in the art of wielding a hooked goad while riding an elephant?”

“Ekamekenāpi, bhante, aṅgena samannāgato so puriso mama santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyya, ko pana vādo pañcahaṅgehī”ti.
“Sir, if he had even a single one of these factors he could train under me, let alone all five.”

“Evameva kho, rājakumāra, pañcimāni padhāniyaṅgāni.
“In the same way, prince, there are these five factors that support meditation.

Katamāni pañca?
What five?

Idha, rājakumāra, bhikkhu saddho hoti; saddahati tathāgatassa bodhiṁ:
It’s when a noble disciple has faith in the Realized One’s awakening:

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti;
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’

appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya;
They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.

asaṭho hoti amāyāvī yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu;
They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.

āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;
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.

paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā.
They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

Imāni kho, rājakumāra, pañca padhāniyaṅgāni.
These are the five factors that support meditation.

Imehi, rājakumāra, pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—
When a mendicant with these five factors that support meditation has the Realized One as trainer, they could

yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya satta vassāni.
realize the supreme end of the spiritual path in seven years.

Tiṭṭhantu, rājakumāra, satta vassāni.
Let alone seven years,

Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—
they could

yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya chabbassāni …
realize the supreme end of the spiritual path in six years,

pañca vassāni …

cattāri vassāni …

tīṇi vassāni …

dve vassāni …

ekaṁ vassaṁ.
or as little as one year.

Tiṭṭhatu, rājakumāra, ekaṁ vassaṁ.
Let alone one year,

Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—
when a mendicant with these five factors that support meditation has the Realized One as trainer, they could

yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya satta māsāni.
realize the supreme end of the spiritual path in seven months,

Tiṭṭhantu, rājakumāra, satta māsāni.

Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—

yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—

brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya cha māsāni …

pañca māsāni …

cattāri māsāni …

tīṇi māsāni …

dve māsāni …

ekaṁ māsaṁ …

aḍḍhamāsaṁ.

Tiṭṭhatu, rājakumāra, aḍḍhamāso.

Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—

yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—

brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya satta rattindivāni.

Tiṭṭhantu, rājakumāra, satta rattindivāni.

Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno—

yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—

brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya cha rattindivāni …

pañca rattindivāni …

cattāri rattindivāni …

tīṇi rattindivāni …

dve rattindivāni …

ekaṁ rattindivaṁ.
or as little as one day.

Tiṭṭhatu, rājakumāra, eko rattindivo.
Let alone one day,

Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno sāyamanusiṭṭho pāto visesaṁ adhigamissati, pātamanusiṭṭho sāyaṁ visesaṁ adhigamissatī”ti.
when a mendicant with these five factors that support meditation has the Realized One as trainer, they could be instructed in the evening and achieve distinction in the morning, or be instructed in the morning and achieve distinction in the evening.”

Evaṁ vutte, bodhi rājakumāro bhagavantaṁ etadavoca:
When he had spoken, Prince Bodhi said to the Buddha,

“aho buddho, aho dhammo, aho dhammassa svākkhātatā.
“Oh, the Buddha! Oh, the teaching! Oh, how well explained is the teaching!

Yatra hi nāma sāyamanusiṭṭho pāto visesaṁ adhigamissati, pātamanusiṭṭho sāyaṁ visesaṁ adhigamissatī”ti.
For someone could be instructed in the evening and achieve distinction in the morning, or be instructed in the morning and achieve distinction in the evening.”

Evaṁ vutte, sañjikāputto māṇavo bodhiṁ rājakumāraṁ etadavoca:
When he said this, Sañjikāputta said to Prince Bodhi,

“evameva panāyaṁ bhavaṁ bodhi:
“Though Master Bodhi speaks like this,

‘aho buddho, aho dhammo, aho dhammassa svākkhātatā’ti ca vadeti;

atha ca pana na taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchati dhammañca bhikkhusaṅghañcā”ti.
you don’t go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha.”

“Mā hevaṁ, samma sañjikāputta, avaca; mā hevaṁ, samma sañjikāputta, avaca.
“Don’t say that, dear Sañjikāputta, don’t say that!

Sammukhā metaṁ, samma sañjikāputta, ayyāya sutaṁ, sammukhā paṭiggahitaṁ”.
I have heard and learned this in the presence of the lady, my mother.

“Ekamidaṁ, samma sañjikāputta, samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.
This one time the Buddha was staying near Kosambi, in Ghosita’s Monastery.

Atha kho me ayyā kucchimatī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho me ayyā bhagavantaṁ etadavoca:
Then my pregnant mother went up to the Buddha, bowed, sat down to one side, and said to him,

‘yo me ayaṁ, bhante, kucchigato kumārako vā kumārikā vā so bhagavantaṁ saraṇaṁ gacchati dhammañca bhikkhusaṅghañca.
‘Sir, the prince or princess in my womb goes for refuge to the Buddha, the teaching, and the mendicant Saṅgha.

Upāsakaṁ taṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan’ti.
From this day forth, may the Buddha remember them as a lay follower who has gone for refuge for life.’

Ekamidaṁ, samma sañjikāputta, samayaṁ bhagavā idheva bhaggesu viharati susumāragire bhesakaḷāvane migadāye.
Another time the Buddha was staying here in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.

Atha kho maṁ dhāti aṅkena haritvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho maṁ dhāti bhagavantaṁ etadavoca:
Then my nurse, carrying me on her hip, went to the Buddha, bowed, stood to one side, and said to him,

‘ayaṁ, bhante, bodhi rājakumāro bhagavantaṁ saraṇaṁ gacchati dhammañca bhikkhusaṅghañca.
‘Sir, this Prince Bodhi goes for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.

Upāsakaṁ taṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan’ti.
From this day forth, may the Buddha remember him as a lay follower who has gone for refuge for life.’

Esāhaṁ, samma sañjikāputta, tatiyakampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
Now for a third time I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.

Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

Bodhirājakumārasuttaṁ niṭṭhitaṁ pañcamaṁ.

86. Aṅgulimālasutta
With Aṅgulimāla

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Tena kho pana samayena rañño pasenadissa kosalassa vijite coro aṅgulimālo nāma hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu.
Now at that time in the realm of King Pasenadi of Kosala there was a bandit named Aṅgulimāla. He was violent, bloody-handed, a hardened killer, merciless to living beings.

Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā.
He laid waste to villages, towns, and countries.

So manusse vadhitvā vadhitvā aṅgulīnaṁ mālaṁ dhāreti.
He was constantly murdering people, and he wore their fingers as a necklace.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.

Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto senāsanaṁ saṁsāmetvā pattacīvaramādāya yena coro aṅgulimālo tenaddhānamaggaṁ paṭipajji.
Then, after the meal, on his return from alms-round, he set his lodgings in order and, taking his bowl and robe, he walked down the road that led to Aṅgulimāla.

Addasāsuṁ kho gopālakā pasupālakā kassakā pathāvino bhagavantaṁ yena coro aṅgulimālo tenaddhānamaggapaṭipannaṁ.
The cowherds, shepherds, farmers, and travelers saw him on the road,

Disvāna bhagavantaṁ etadavocuṁ:
and said to him,

“mā, samaṇa, etaṁ maggaṁ paṭipajji.
“Don’t take this road, ascetic.

Etasmiṁ, samaṇa, magge coro aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu.
On this road there is a bandit named Aṅgulimāla. He is violent, bloody-handed, a hardened killer, merciless to living beings.

Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā.
He has laid waste to villages, towns, and countries.

So manusse vadhitvā vadhitvā aṅgulīnaṁ mālaṁ dhāreti.
He is constantly murdering people, and he wears their fingers as a necklace.

Etañhi, samaṇa, maggaṁ dasapi purisā vīsampi purisā tiṁsampi purisā cattārīsampi purisā paññāsampi purisā saṅkaritvā saṅkaritvā paṭipajjanti.
People travel along this road only after banding closely together in groups of ten, twenty, thirty, forty, or fifty.

Tepi corassa aṅgulimālassa hatthatthaṁ gacchantī”ti.
Still they meet their end by Aṅgulimāla’s hand.”

Evaṁ vutte, bhagavā tuṇhībhūto agamāsi.
But when they said this, the Buddha went on in silence.

Dutiyampi kho gopālakā …pe…
For a second time …

tatiyampi kho gopālakā pasupālakā kassakā pathāvino bhagavantaṁ etadavocuṁ:
and a third time, they urged the Buddha to turn back.

“mā, samaṇa, etaṁ maggaṁ paṭipajji, etasmiṁ samaṇa magge coro aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu, tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā.

So manusse vadhitvā vadhitvā aṅgulīnaṁ mālaṁ dhāreti.

Etañhi samaṇa maggaṁ dasapi purisā vīsampi purisā tiṁsampi purisā cattārīsampi purisā paññāsampi purisā saṅkaritvā saṅkaritvā paṭipajjanti.

Tepi corassa aṅgulimālassa hatthatthaṁ gacchantī”ti.

Atha kho bhagavā tuṇhībhūto agamāsi.
But when they said this, the Buddha went on in silence.

Addasā kho coro aṅgulimālo bhagavantaṁ dūratova āgacchantaṁ.
The bandit Aṅgulimāla saw the Buddha coming off in the distance,

Disvānassa etadahosi:
and thought,

“acchariyaṁ vata bho, abbhutaṁ vata bho.
“It’s incredible, it’s amazing!

Imañhi maggaṁ dasapi purisā vīsampi purisā tiṁsampi purisā cattārīsampi purisā paññāsampi purisā saṅkaritvā saṅkaritvā paṭipajjanti.
People travel along this road only after banding closely together in groups of ten, twenty, thirty, forty, or fifty.

Tepi mama hatthatthaṁ gacchanti.
Still they meet their end by my hand.

Atha ca panāyaṁ samaṇo eko adutiyo pasayha maññe āgacchati.
But still this ascetic comes along alone and unaccompanied, like he had beaten me already.

Yannūnāhaṁ imaṁ samaṇaṁ jīvitā voropeyyan”ti.
Why don’t I take his life?”

Atha kho coro aṅgulimālo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā bhagavantaṁ piṭṭhito piṭṭhito anubandhi.
Then Aṅgulimāla donned his sword and shield, fastened his bow and arrows, and followed behind the Buddha.

Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā coro aṅgulimālo bhagavantaṁ pakatiyā gacchantaṁ sabbathāmena gacchanto na sakkoti sampāpuṇituṁ.
But the Buddha used his psychic power to will that Aṅgulimāla could not catch up with him no matter how hard he tried, even though the Buddha kept walking at a normal speed.

Atha kho corassa aṅgulimālassa etadahosi:
Then Aṅgulimāla thought,

“acchariyaṁ vata bho, abbhutaṁ vata bho.
“It’s incredible, it’s amazing!

Ahañhi pubbe hatthimpi dhāvantaṁ anupatitvā gaṇhāmi, assampi dhāvantaṁ anupatitvā gaṇhāmi, rathampi dhāvantaṁ anupatitvā gaṇhāmi, migampi dhāvantaṁ anupatitvā gaṇhāmi;
Previously, even when I’ve chased a speeding elephant, horse, chariot or deer, I’ve always caught up with them.

atha ca panāhaṁ imaṁ samaṇaṁ pakatiyā gacchantaṁ sabbathāmena gacchanto na sakkomi sampāpuṇitun”ti.
But I can’t catch up with this ascetic no matter how hard I try, even though he’s walking at a normal speed.”

Ṭhitova bhagavantaṁ etadavoca:
He stood still and said,

“tiṭṭha, tiṭṭha, samaṇā”ti.
“Stop, stop, ascetic!”

“Ṭhito ahaṁ, aṅgulimāla, tvañca tiṭṭhā”ti.
“I’ve stopped, Aṅgulimāla—now you stop.”

Atha kho corassa aṅgulimālassa etadahosi:
Then Aṅgulimāla thought,

“ime kho samaṇā sakyaputtiyā saccavādino saccapaṭiññā.
“These Sakyan ascetics speak the truth.

Atha panāyaṁ samaṇo gacchaṁ yevāha:
Yet while walking the ascetic Gotama says:

‘ṭhito ahaṁ, aṅgulimāla, tvañca tiṭṭhā’ti.
‘I’ve stopped, Aṅgulimāla—now you stop.’

Yannūnāhaṁ imaṁ samaṇaṁ puccheyyan”ti.
Why don’t I ask him about this?”

Atha kho coro aṅgulimālo bhagavantaṁ gāthāya ajjhabhāsi:
Then he addressed the Buddha in verse:

“Gacchaṁ vadesi samaṇa ṭhitomhi,
“While walking, ascetic, you say ‘I’ve stopped.’

Mamañca brūsi ṭhitamaṭṭhitoti;
And I have stopped, but you tell me I’ve not.

Pucchāmi taṁ samaṇa etamatthaṁ,
I’m asking you this, ascetic:

Kathaṁ ṭhito tvaṁ ahamaṭṭhitomhī”ti.
how is it you’ve stopped and I have not?”

“Ṭhito ahaṁ aṅgulimāla sabbadā,
“Aṅgulimāla, I have forever stopped—

Sabbesu bhūtesu nidhāya daṇḍaṁ;
I’ve cast off violence towards all creatures.

Tuvañca pāṇesu asaññatosi,
But you can’t stop yourself from harming living creatures;

Tasmā ṭhitohaṁ tuvamaṭṭhitosī”ti.
that’s why I’ve stopped, but you have not.”

“Cirassaṁ vata me mahito mahesī,
“Oh, at long last a hermit,

Mahāvanaṁ pāpuṇi saccavādī;
a great sage who I honor, has entered this great forest.

Sohaṁ carissāmi pahāya pāpaṁ,
Now that I’ve heard your verse on Dhamma,

Sutvāna gāthaṁ tava dhammayuttaṁ”.
I shall live without evil.”

Itveva coro asimāvudhañca,
With these words, the bandit hurled his sword and weapons

Sobbhe papāte narake akiri;
down a cliff into a chasm.

Avandi coro sugatassa pāde,
He venerated the Holy One’s feet,

Tattheva naṁ pabbajjaṁ ayāci.
and asked him for the going forth right away.

Buddho ca kho kāruṇiko mahesi,
Then the Buddha, the compassionate great hermit,

Yo satthā lokassa sadevakassa;
the teacher of the world with its gods,

“Tamehi bhikkhū”ti tadā avoca,
said to him, “Come, monk!”

Eseva tassa ahu bhikkhubhāvoti.
And with that he became a monk.

Atha kho bhagavā āyasmatā aṅgulimālena pacchāsamaṇena yena sāvatthi tena cārikaṁ pakkāmi.
Then the Buddha set out for Sāvatthī with Venerable Aṅgulimāla as his second monk.

Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari.
Traveling stage by stage, he arrived at Sāvatthī,

Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
where he stayed in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Tena kho pana samayena rañño pasenadissa kosalassa antepuradvāre mahājanakāyo sannipatitvā uccāsaddo mahāsaddo hoti:
Now at that time a crowd had gathered by the gate of King Pasenadi’s royal compound making a dreadful racket,

“coro te, deva, vijite aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu.
“In your realm, Your Majesty, there is a bandit named Aṅgulimāla. He is violent, bloody-handed, a hardened killer, merciless to living beings.

Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā.
He has laid waste to villages, towns, and countries.

So manusse vadhitvā vadhitvā aṅgulīnaṁ mālaṁ dhāreti.
He is constantly murdering people, and he wears their fingers as a necklace.

Taṁ devo paṭisedhetū”ti.
Your Majesty must put a stop to him!”

Atha kho rājā pasenadi kosalo pañcamattehi assasatehi sāvatthiyā nikkhami divā divassa.
Then King Pasenadi drove out from Sāvatthī in the middle of the day with around five hundred horses,

Yena ārāmo tena pāvisi.
heading for the monastery.

Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho rājānaṁ pasenadiṁ kosalaṁ bhagavā etadavoca:
He went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot. He bowed and sat down to one side. The Buddha said to him,

“kiṁ nu te, mahārāja, rājā vā māgadho seniyo bimbisāro kupito vesālikā vā licchavī aññe vā paṭirājāno”ti?
“What is it, great king? Is King Seniya Bimbisāra of Magadha angry with you, or the Licchavis of Vesālī, or some other opposing ruler?”

“Na kho me, bhante, rājā māgadho seniyo bimbisāro kupito, nāpi vesālikā licchavī, nāpi aññe paṭirājāno.
“No, sir.

Coro me, bhante, vijite aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu.
In my realm there is a bandit named Aṅgulimāla. He is violent, bloody-handed, a hardened killer, merciless to living beings. …

Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā.

So manusse vadhitvā vadhitvā aṅgulīnaṁ mālaṁ dhāreti.

Tāhaṁ, bhante, paṭisedhissāmī”ti.
I shall put a stop to him.”

“Sace pana tvaṁ, mahārāja, aṅgulimālaṁ passeyyāsi kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitaṁ, virataṁ pāṇātipātā, virataṁ adinnādānā, virataṁ musāvādā, ekabhattikaṁ, brahmacāriṁ, sīlavantaṁ, kalyāṇadhammaṁ, kinti naṁ kareyyāsī”ti?
“But great king, suppose you were to see that Aṅgulimāla had shaved off his hair and beard, dressed in ocher robes, and gone forth from the lay life to homelessness. And that he was refraining from killing living creatures, stealing, and lying; that he was eating in one part of the day, and was celibate, ethical, and of good character. What would you do to him?”

“Abhivādeyyāma vā, bhante, paccuṭṭheyyāma vā āsanena vā nimanteyyāma, abhinimanteyyāma vā naṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikaṁ vā assa rakkhāvaraṇaguttiṁ saṁvidaheyyāma.
“I would bow to him, rise in his presence, or offer him a seat. I’d invite him to accept robes, alms-food, lodgings, and medicines and supplies for the sick. And I’d arrange for his lawful guarding and protection.

Kuto panassa, bhante, dussīlassa pāpadhammassa evarūpo sīlasaṁyamo bhavissatī”ti?
But sir, how could such an immoral, evil man ever have such virtue and restraint?”

Tena kho pana samayena āyasmā aṅgulimālo bhagavato avidūre nisinno hoti.
Now, at that time Venerable Aṅgulimāla was sitting not far from the Buddha.

Atha kho bhagavā dakkhiṇaṁ bāhuṁ paggahetvā rājānaṁ pasenadiṁ kosalaṁ etadavoca:
Then the Buddha pointed with his right arm and said to the king,

“eso, mahārāja, aṅgulimālo”ti.
“Great king, this is Aṅgulimāla.”

Atha kho rañño pasenadissa kosalassa ahudeva bhayaṁ, ahu chambhitattaṁ, ahu lomahaṁso.
Then the king became frightened, scared, his hair standing on end.

Atha kho bhagavā rājānaṁ pasenadiṁ kosalaṁ bhītaṁ saṁviggaṁ lomahaṭṭhajātaṁ viditvā rājānaṁ pasenadiṁ kosalaṁ etadavoca:
Knowing this, the Buddha said to him,

“mā bhāyi, mahārāja, natthi te ito bhayan”ti.
“Do not fear, great king. You have nothing to fear from him.”

Atha kho rañño pasenadissa kosalassa yaṁ ahosi bhayaṁ vā chambhitattaṁ vā lomahaṁso vā so paṭippassambhi.
Then the king’s fear died down.

Atha kho rājā pasenadi kosalo yenāyasmā aṅgulimālo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ aṅgulimālaṁ etadavoca:
Then the king went over to Aṅgulimāla and said,

“ayyo no, bhante, aṅgulimālo”ti?
“Sir, is the venerable really Aṅgulimāla?”

“Evaṁ, mahārājā”ti.
“Yes, great king.”

“Kathaṅgotto ayyassa pitā, kathaṅgottā mātā”ti?
“What clans were your father and mother from?”

“Gaggo kho, mahārāja, pitā, mantāṇī mātā”ti.
“My father was a Gagga, and my mother a Mantāṇī.”

“Abhiramatu, bhante, ayyo gaggo mantāṇiputto.
“May the venerable Gagga Mantāṇīputta be happy.

Ahamayyassa gaggassa mantāṇiputtassa ussukkaṁ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti.
I’ll make sure that you’re provided with robes, alms-food, lodgings, and medicines and supplies for the sick.”

Tena kho pana samayena āyasmā aṅgulimālo āraññiko hoti piṇḍapātiko paṁsukūliko tecīvariko.
But at that time Venerable Aṅgulimāla lived in the wilderness, ate only alms-food, and owned just three robes.

Atha kho āyasmā aṅgulimālo rājānaṁ pasenadiṁ kosalaṁ etadavoca:
So he said to the king,

“alaṁ, mahārāja, paripuṇṇaṁ me cīvaran”ti.
“Enough, great king. My robes are complete.”

Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca:
Then the king went back to the Buddha, bowed, sat down to one side, and said to him,

“acchariyaṁ, bhante, abbhutaṁ, bhante.
“It’s incredible, sir, it’s amazing!

Yāvañcidaṁ, bhante, bhagavā adantānaṁ dametā, asantānaṁ sametā, aparinibbutānaṁ parinibbāpetā.
How the Buddha tames those who are wild, pacifies those who are violent, and extinguishes those who are unextinguished!

Yañhi mayaṁ, bhante, nāsakkhimhā daṇḍenapi satthenapi dametuṁ so bhagavatā adaṇḍena asattheneva danto.
For I was not able to tame him with the rod and the sword, but the Buddha tamed him without rod or sword.

Handa ca dāni mayaṁ, bhante, gacchāma;
Well, now, sir, I must go.

bahukiccā mayaṁ bahukaraṇīyā”ti.
I have many duties, and much to do.”

“Yassadāni, mahārāja, kālaṁ maññasī”ti.
“Please, great king, go at your convenience.”

Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Then King Pasenadi got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

Atha kho āyasmā aṅgulimālo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiyaṁ piṇḍāya pāvisi.
Then Venerable Aṅgulimāla robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.

Addasā kho āyasmā aṅgulimālo sāvatthiyaṁ sapadānaṁ piṇḍāya caramāno aññataraṁ itthiṁ mūḷhagabbhaṁ vighātagabbhaṁ.
Then as he was wandering indiscriminately for alms-food he saw a woman undergoing a painful obstructed labor.

Disvānassa etadahosi:
Seeing this, it occurred to him,

“kilissanti vata, bho, sattā;
“Oh, beings suffer such filth!

kilissanti vata, bho, sattā”ti.
Oh, beings suffer such filth!”

Atha kho āyasmā aṅgulimālo sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā aṅgulimālo bhagavantaṁ etadavoca:
Then after wandering for alms in Sāvatthī, after the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said to him,

“idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisiṁ.

Addasaṁ kho ahaṁ, bhante, sāvatthiyaṁ sapadānaṁ piṇḍāya caramāno aññataraṁ itthiṁ mūḷhagabbhaṁ vighātagabbhaṁ.

Disvāna mayhaṁ etadahosi:

‘kilissanti vata bho sattā, kilissanti vata bho sattā’”ti.

“Tena hi tvaṁ, aṅgulimāla, yena sā itthī tenupasaṅkama; upasaṅkamitvā taṁ itthiṁ evaṁ vadehi:
“Well then, Aṅgulimāla, go to that woman and say this:

‘yatohaṁ, bhagini, jāto nābhijānāmi sañcicca pāṇaṁ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā’”ti.
‘Ever since I was born, sister, I don’t recall having intentionally taken the life of a living creature. By this truth, may both you and your baby be safe.’”

“So hi nūna me, bhante, sampajānamusāvādo bhavissati.
“But sir, wouldn’t that be telling a deliberate lie?

Mayā hi, bhante, bahū sañcicca pāṇā jīvitā voropitā”ti.
For I have intentionally killed many living creatures.”

“Tena hi tvaṁ, aṅgulimāla, yena sā itthī tenupasaṅkama; upasaṅkamitvā taṁ itthiṁ evaṁ vadehi:
“In that case, Aṅgulimāla, go to that woman and say this:

‘yatohaṁ, bhagini, ariyāya jātiyā jāto, nābhijānāmi sañcicca pāṇaṁ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā’”ti.
‘Ever since I was born in the noble birth, sister, I don’t recall having intentionally taken the life of a living creature. By this truth, may both you and your baby be safe.’”

“Evaṁ, bhante”ti kho āyasmā aṅgulimālo bhagavato paṭissutvā yena sā itthī tenupasaṅkami; upasaṅkamitvā taṁ itthiṁ etadavoca:
“Yes, sir,” replied Aṅgulimāla. He went to that woman and said:

“yatohaṁ, bhagini, ariyāya jātiyā jāto, nābhijānāmi sañcicca pāṇaṁ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā”ti.
“Ever since I was born in the noble birth, sister, I don’t recall having intentionally taken the life of a living creature. By this truth, may both you and your baby be safe.”

Atha khvāssā itthiyā sotthi ahosi, sotthi gabbhassa.
Then that woman was safe, and so was her baby.

Atha kho āyasmā aṅgulimālo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.
Then Aṅgulimāla, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

Aññataro kho panāyasmā aṅgulimālo arahataṁ ahosi.
And Venerable Aṅgulimāla became one of the perfected.

Atha kho āyasmā aṅgulimālo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.
Then Venerable Aṅgulimāla robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.

Tena kho pana samayena aññenapi leḍḍu khitto āyasmato aṅgulimālassa kāye nipatati, aññenapi daṇḍo khitto āyasmato aṅgulimālassa kāye nipatati, aññenapi sakkharā khittā āyasmato aṅgulimālassa kāye nipatati.
Now at that time someone threw a stone that hit Aṅgulimāla, someone else threw a stick, and someone else threw gravel.

Atha kho āyasmā aṅgulimālo bhinnena sīsena, lohitena gaḷantena, bhinnena pattena, vipphālitāya saṅghāṭiyā yena bhagavā tenupasaṅkami.
Then Aṅgulimāla—with cracked head, bleeding, his bowl broken, and his outer robe torn—went to the Buddha.

Addasā kho bhagavā āyasmantaṁ aṅgulimālaṁ dūratova āgacchantaṁ.
The Buddha saw him coming off in the distance,

Disvāna āyasmantaṁ aṅgulimālaṁ etadavoca:
and said to him,

“adhivāsehi tvaṁ, brāhmaṇa, adhivāsehi tvaṁ, brāhmaṇa.
“Endure it, brahmin! Endure it, brahmin!

Yassa kho tvaṁ, brāhmaṇa, kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni niraye pacceyyāsi tassa tvaṁ, brāhmaṇa, kammassa vipākaṁ diṭṭheva dhamme paṭisaṁvedesī”ti.
You’re experiencing in this life the result of deeds that might have caused you to be tormented in hell for many years, many hundreds or thousands of years.”

Atha kho āyasmā aṅgulimālo rahogato paṭisallīno vimuttisukhaṁ paṭisaṁvedi;
Later, Venerable Aṅgulimāla was experiencing the bliss of release while in private retreat.

tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
On that occasion he expressed this heartfelt sentiment:

“Yo pubbeva pamajjitvā,
“He who once was heedless,

pacchā so nappamajjati;
but turned to heedfulness,

Somaṁ lokaṁ pabhāseti,
lights up the world,

abbhā muttova candimā.
like the moon freed from a cloud.

Yassa pāpaṁ kataṁ kammaṁ,
Someone whose bad deed

kusalena pidhīyati;
is supplanted by the good,

Somaṁ lokaṁ pabhāseti,
lights up the world,

abbhā muttova candimā.
like the moon freed from a cloud.

Yo have daharo bhikkhu,
A young mendicant

yuñjati buddhasāsane;
devoted to the Buddha’s teaching,

Somaṁ lokaṁ pabhāseti,
lights up the world,

abbhā muttova candimā.
like the moon freed from a cloud.

Disā hi me dhammakathaṁ suṇantu,
May even my enemies hear a Dhamma talk!

Disā hi me yuñjantu buddhasāsane;
May even my enemies devote themselves to the Buddha’s teaching!

Disā hi me te manujā bhajantu,
May even my enemies associate with those good people

Ye dhammamevādapayanti santo.
who establish others in the Dhamma!

Disā hi me khantivādānaṁ,
May even my enemies hear Dhamma at the right time,

avirodhappasaṁsīnaṁ;
from those who speak on acceptance,

Suṇantu dhammaṁ kālena,
praising acquiescence;

tañca anuvidhīyantu.
and may they follow that path!

Na hi jātu so mamaṁ hiṁse,
For then they’d surely wish no harm

aññaṁ vā pana kiñci naṁ;
upon myself or others.

Pappuyya paramaṁ santiṁ,
Having arrived at ultimate peace,

rakkheyya tasathāvare.
they’d look after creatures firm and frail.

Udakañhi nayanti nettikā,
For irrigators guide the water,

Usukārā namayanti tejanaṁ;
and fletchers straighten arrows;

Dāruṁ namayanti tacchakā,
carpenters carve timber—

Attānaṁ damayanti paṇḍitā.
but the astute tame themselves.

Daṇḍeneke damayanti,
Some tame by using the rod,

aṅkusehi kasāhi ca;
some with goads, and some with whips.

Adaṇḍena asatthena,
But the poised one tamed me

ahaṁ dantomhi tādinā.
without rod or sword.

Ahiṁsakoti me nāmaṁ,
My name is ‘Harmless’,

hiṁsakassa pure sato;
though I used to be harmful.

Ajjāhaṁ saccanāmomhi,
The name I bear today is true,

na naṁ hiṁsāmi kiñci naṁ.
for I do no harm to anyone.

Coro ahaṁ pure āsiṁ,
I used to be a bandit,

aṅgulimāloti vissuto;
the notorious Aṅgulimāla.

Vuyhamāno mahoghena,
Swept away in a great flood,

buddhaṁ saraṇamāgamaṁ.
I went to the Buddha as a refuge.

Lohitapāṇi pure āsiṁ,
I used to have blood on my hands,

aṅgulimāloti vissuto;
the notorious Aṅgulimāla.

Saraṇagamanaṁ passa,
See the refuge I’ve found—

bhavanetti samūhatā.
the attachment to rebirth is eradicated.

Tādisaṁ kammaṁ katvāna,
I’ve done many of the sort of deeds

bahuṁ duggatigāminaṁ;
that lead to a bad destination.

Phuṭṭho kammavipākena,
The result of my deeds has already hit me,

aṇaṇo bhuñjāmi bhojanaṁ.
so I enjoy my food free of debt.

Pamādamanuyuñjanti,
Fools and half-wits

bālā dummedhino janā;
devote themselves to negligence.

Appamādañca medhāvī,
But the wise protect diligence

dhanaṁ seṭṭhaṁva rakkhati.
as their best treasure.

Mā pamādamanuyuñjetha,
Don’t devote yourself to negligence,

mā kāmarati santhavaṁ;
or delight in sexual intimacy.

Appamatto hi jhāyanto,
For if you’re diligent and practice absorption,

pappoti vipulaṁ sukhaṁ.
you’ll attain abundant happiness.

Svāgataṁ nāpagataṁ,
It was welcome, not unwelcome,

nayidaṁ dummantitaṁ mama;
the advice I got was good.

Saṁvibhattesu dhammesu,
Of teachings that are shared,

yaṁ seṭṭhaṁ tadupāgamaṁ.
I encountered the best.

Svāgataṁ nāpagataṁ,
It was welcome, not unwelcome,

nayidaṁ dummantitaṁ mama;
the advice I got was good.

Tisso vijjā anuppattā,
I’ve attained the three knowledges

kataṁ buddhassa sāsanan”ti.
and fulfilled the Buddha’s instructions.”

Aṅgulimālasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.

87. Piyajātikasutta
Born From the Beloved

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Tena kho pana samayena aññatarassa gahapatissa ekaputtako piyo manāpo kālaṅkato hoti.
Now at that time a certain householder’s dear and beloved only child passed away.

Tassa kālaṅkiriyāya neva kammantā paṭibhanti na bhattaṁ paṭibhāti.
After their death he didn’t feel like working or eating.

So āḷāhanaṁ gantvā kandati:
He would go to the cemetery and wail,

“kahaṁ, ekaputtaka, kahaṁ, ekaputtakā”ti.
“Where are you, my only child? Where are you, my only child?”

Atha kho so gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho taṁ gahapatiṁ bhagavā etadavoca:
Then he went to the Buddha, bowed, and sat down to one side. The Buddha said to him,

“na kho te, gahapati, sake citte ṭhitassa indriyāni, atthi te indriyānaṁ aññathattan”ti.
“Householder, you look like someone who’s not in their right mind; your faculties have deteriorated.”

“Kiñhi me, bhante, indriyānaṁ nāññathattaṁ bhavissati;
“And how, sir, could my faculties not have deteriorated?

mayhañhi, bhante, ekaputto piyo manāpo kālaṅkato.
For my dear and beloved only child has passed away.

Tassa kālaṅkiriyāya neva kammantā paṭibhanti, na bhattaṁ paṭibhāti.
Since their death I haven’t felt like working or eating.

Sohaṁ āḷāhanaṁ gantvā kandāmi:
I go to the cemetery and wail:

‘kahaṁ, ekaputtaka, kahaṁ, ekaputtakā’”ti.
‘Where are you, my only child? Where are you, my only child?’”

“Evametaṁ, gahapati, evametaṁ, gahapati.
“That’s so true, householder! That’s so true, householder!

Piyajātikā hi, gahapati, sokaparidevadukkhadomanassupāyāsā piyappabhavikā”ti.
For our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.”

“Kassa kho nāmetaṁ, bhante, evaṁ bhavissati:
“Sir, who on earth could ever think such a thing!

‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti?

Piyajātikā hi kho, bhante, ānandasomanassā piyappabhavikā”ti.
For our loved ones are a source of joy and happiness.”

Atha kho so gahapati bhagavato bhāsitaṁ anabhinanditvā paṭikkositvā uṭṭhāyāsanā pakkāmi.
Disagreeing with the Buddha’s statement, rejecting it, he got up from his seat and left.

Tena kho pana samayena sambahulā akkhadhuttā bhagavato avidūre akkhehi dibbanti.
Now at that time several gamblers were playing dice not far from the Buddha.

Atha kho so gahapati yena te akkhadhuttā tenupasaṅkami; upasaṅkamitvā akkhadhutte etadavoca:
That householder approached them and told them what had happened.

“idhāhaṁ, bhonto, yena samaṇo gotamo tenupasaṅkamiṁ; upasaṅkamitvā samaṇaṁ gotamaṁ abhivādetvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinnaṁ kho maṁ, bhonto, samaṇo gotamo etadavoca:

‘na kho te, gahapati, sake citte ṭhitassa indriyāni, atthi te indriyānaṁ aññathattan’ti.

Evaṁ vutte, ahaṁ, bhonto, samaṇaṁ gotamaṁ etadavocaṁ:

‘kiñhi me, bhante, indriyānaṁ nāññathattaṁ bhavissati;

mayhañhi, bhante, ekaputtako piyo manāpo kālaṅkato.

Tassa kālaṅkiriyāya neva kammantā paṭibhanti, na bhattaṁ paṭibhāti.

Sohaṁ āḷāhanaṁ gantvā kandāmi—

kahaṁ, ekaputtaka, kahaṁ, ekaputtakā’ti.

‘Evametaṁ, gahapati, evametaṁ, gahapati.

Piyajātikā hi, gahapati, sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.

‘Kassa kho nāmetaṁ, bhante, evaṁ bhavissati—

piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā?

Piyajātikā hi kho, bhante, ānandasomanassā piyappabhavikā’ti.

Atha khvāhaṁ, bhonto, samaṇassa gotamassa bhāsitaṁ anabhinanditvā paṭikkositvā uṭṭhāyāsanā pakkamin”ti.

“Evametaṁ, gahapati, evametaṁ, gahapati.
“That’s so true, householder! That’s so true, householder!

Piyajātikā hi, gahapati, ānandasomanassā piyappabhavikā”ti.
For our loved ones are a source of joy and happiness.”

Atha kho so gahapati “sameti me akkhadhuttehī”ti pakkāmi.
Thinking, “The gamblers and I are in agreement,” the householder left.

Atha kho idaṁ kathāvatthu anupubbena rājantepuraṁ pāvisi.
Eventually that topic of discussion reached the royal compound.

Atha kho rājā pasenadi kosalo mallikaṁ deviṁ āmantesi:
Then King Pasenadi addressed Queen Mallikā,

“idaṁ te, mallike, samaṇena gotamena bhāsitaṁ:
“Mallika, your ascetic Gotama said this:

‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti.
‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’”

“Sacetaṁ, mahārāja, bhagavatā bhāsitaṁ, evametan”ti.
“If that’s what the Buddha said, great king, then that’s how it is.”

“Evameva panāyaṁ mallikā yaññadeva samaṇo gotamo bhāsati taṁ tadevassa abbhanumodati:
“No matter what the ascetic Gotama says, Mallikā agrees with him:

‘Sacetaṁ, mahārāja, bhagavatā bhāsitaṁ evametan’ti.
‘If that’s what the Buddha said, great king, then that’s how it is.’

Seyyathāpi nāma, yaññadeva ācariyo antevāsissa bhāsati taṁ tadevassa antevāsī abbhanumodati:
You’re just like a student who agrees with everything their teacher says.

‘evametaṁ, ācariya, evametaṁ, ācariyā’ti.

Evameva kho tvaṁ, mallike, yaññadeva samaṇo gotamo bhāsati taṁ tadevassa abbhanumodasi:

‘Sacetaṁ, mahārāja, bhagavatā bhāsitaṁ evametan’ti.

Cara pire, mallike, vinassā”ti.
Go away, Mallikā, get out of here!”

Atha kho mallikā devī nāḷijaṅghaṁ brāhmaṇaṁ āmantesi:
Then Queen Mallikā addressed the brahmin Nāḷijaṅgha,

“ehi tvaṁ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha:
“Please, brahmin, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.

‘mallikā, bhante, devī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti;

evañca vadehi:
And then say:

‘bhāsitā nu kho, bhante, bhagavatā esā vācā—
‘Sir, did the Buddha make this statement:

piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.
“Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress”?’

Yathā te bhagavā byākaroti taṁ sādhukaṁ uggahetvā mama āroceyyāsi.
Remember well how the Buddha answers and tell it to me.

Na hi tathāgatā vitathaṁ bhaṇantī”ti.
For Realized Ones say nothing that is not so.”

“Evaṁ, bhotī”ti kho nāḷijaṅgho brāhmaṇo mallikāya deviyā paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
“Yes, ma’am,” he replied. He went to the Buddha and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho nāḷijaṅgho brāhmaṇo bhagavantaṁ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha,

“mallikā, bho gotama, devī bhoto gotamassa pāde sirasā vandati; appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati;
“Master Gotama, Queen Mallikā bows with her head to your feet. She asks if you are healthy and well, nimble, strong, and living comfortably.

evañca vadeti:
And she asks whether

‘bhāsitā nu kho, bhante, bhagavatā esā vācā—
the Buddha made this statement:

piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti.
‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’”

“Evametaṁ, brāhmaṇa, evametaṁ, brāhmaṇa.
“That’s right, brahmin, that’s right!

Piyajātikā hi, brāhmaṇa, sokaparidevadukkhadomanassupāyāsā piyappabhavikāti.
For our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.

Tadamināpetaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā.
And here’s a way to understand how our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.

Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarissā itthiyā mātā kālamakāsi.
Once upon a time right here in Sāvatthī a certain woman’s mother passed away.

Sā tassā kālakiriyāya ummattikā khittacittā rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamāha:
And because of that she went mad and lost her mind. She went from street to street and from square to square saying,

‘api me mātaraṁ addassatha, api me mātaraṁ addassathā’ti?
‘Has anyone seen my mother? Has anyone seen my mother?’

Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti.
And here’s another way to understand how our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.

Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarissā itthiyā pitā kālamakāsi …
Once upon a time right here in Sāvatthī a certain woman’s father …

bhātā kālamakāsi …
brother …

bhaginī kālamakāsi …
sister …

putto kālamakāsi …
son …

dhītā kālamakāsi …
daughter …

sāmiko kālamakāsi.
husband passed away.

Sā tassa kālakiriyāya ummattikā khittacittā rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamāha:
And because of that she went mad and lost her mind. She went from street to street and from square to square saying,

‘api me sāmikaṁ addassatha, api me sāmikaṁ addassathā’ti?
‘Has anyone seen my husband? Has anyone seen my husband?’

Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarassa purisassa mātā kālamakāsi.
Once upon a time right here in Sāvatthī a certain man’s mother …

So tassā kālakiriyāya ummattako khittacitto rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamāha:

‘api me mātaraṁ addassatha, api me mātaraṁ addassathā’ti?

Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti.

Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarassa purisassa pitā kālamakāsi …
father …

bhātā kālamakāsi …
brother …

bhaginī kālamakāsi …
sister …

putto kālamakāsi …
son …

dhītā kālamakāsi …
daughter …

pajāpati kālamakāsi.
wife passed away.

So tassā kālakiriyāya ummattako khittacitto rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamāha:
And because of that he went mad and lost his mind. He went from street to street and from square to square saying,

‘api me pajāpatiṁ addassatha, api me pajāpatiṁ addassathā’ti?
‘Has anyone seen my wife? Has anyone seen my wife?’

Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarā itthī ñātikulaṁ agamāsi.
Once upon a time right here in Sāvatthī a certain woman went to live with her relative’s family.

Tassā te ñātakā sāmikaṁ acchinditvā aññassa dātukāmā.
But her relatives wanted to divorce her from her husband and give her to another,

Sā ca taṁ na icchati.
who she didn’t want.

Atha kho sā itthī sāmikaṁ etadavoca:
So she told her husband about this.

‘ime, maṁ, ayyaputta, ñātakā tvaṁ acchinditvā aññassa dātukāmā.

Ahañca taṁ na icchāmī’ti.

Atha kho so puriso taṁ itthiṁ dvidhā chetvā attānaṁ upphālesi:
But he cut her in two and disemboweled himself, thinking,

‘ubho pecca bhavissāmā’ti.
‘We shall be together after death.’

Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā”ti.
That’s another way to understand how our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.”

Atha kho nāḷijaṅgho brāhmaṇo bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā yena mallikā devī tenupasaṅkami; upasaṅkamitvā yāvatako ahosi bhagavatā saddhiṁ kathāsallāpo taṁ sabbaṁ mallikāya deviyā ārocesi. Atha kho mallikā devī yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rājānaṁ pasenadiṁ kosalaṁ etadavoca:
Then Nāḷijaṅgha the brahmin, having approved and agreed with what the Buddha said, got up from his seat, went to Queen Mallikā, and told her of all they had discussed. Then Queen Mallikā approached King Pasenadi and said to him,

“Taṁ kiṁ maññasi, mahārāja,
“What do you think, great king?

piyā te vajirī kumārī”ti?
Do you love Princess Vajirī?”

“Evaṁ, mallike, piyā me vajirī kumārī”ti.
“Indeed I do, Mallikā.”

“Taṁ kiṁ maññasi, mahārāja,
“What do you think, great king?

vajiriyā te kumāriyā vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?
If she were to decay and perish, would sorrow, lamentation, pain, sadness, and distress arise in you?”

“Vajiriyā me, mallike, kumāriyā vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti?
“If she were to decay and perish, my life would fall apart. How could sorrow, lamentation, pain, sadness, and distress not arise in me?”

“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ:
“This is what the Buddha was referring to when he said:

‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.
‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’

Taṁ kiṁ maññasi, mahārāja,
What do you think, great king?

piyā te vāsabhā khattiyā”ti?
Do you love Lady Vāsabhā? …

“Evaṁ, mallike, piyā me vāsabhā khattiyā”ti.

“Taṁ kiṁ maññasi, mahārāja, vāsabhāya te khattiyāya vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?

“Vāsabhāya me, mallike, khattiyāya vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti?

“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ:

‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.

Taṁ kiṁ maññasi, mahārāja, piyo te viṭaṭūbho senāpatī”ti?
Do you love your son, General Viḍūḍabha? …

“Evaṁ, mallike, piyo me viṭaṭūbho senāpatī”ti.

“Taṁ kiṁ maññasi, mahārāja, viṭaṭūbhassa te senāpatissa vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?

“Viṭaṭūbhassa me, mallike, senāpatissa vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti?

“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ:

‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.

Taṁ kiṁ maññasi, mahārāja, piyā te ahan”ti?
Do you love me?”

“Evaṁ, mallike, piyā mesi tvan”ti.
“Indeed I do love you, Mallikā.”

“Taṁ kiṁ maññasi, mahārāja,
“What do you think, great king?

mayhaṁ te vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?
If I were to decay and perish, would sorrow, lamentation, pain, sadness, and distress arise in you?”

“Tuyhañhi me, mallike, vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti?
“If you were to decay and perish, my life would fall apart. How could sorrow, lamentation, pain, sadness, and distress not arise in me?”

“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ:
“This is what the Buddha was referring to when he said:

‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.
‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’

Taṁ kiṁ maññasi, mahārāja,
What do you think, great king?

piyā te kāsikosalā”ti?
Do you love the realms of Kāsi and Kosala?”

“Evaṁ, mallike, piyā me kāsikosalā.
“Indeed I do, Mallikā.

Kāsikosalānaṁ, mallike, ānubhāvena kāsikacandanaṁ paccanubhoma, mālāgandhavilepanaṁ dhāremā”ti.
It’s due to the bounty of Kāsi and Kosala that we use sandalwood imported from Kāsi and wear garlands, perfumes, and makeup.”

“Taṁ kiṁ maññasi, mahārāja,
“What do you think, great king?

kāsikosalānaṁ te vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?
If these realms were to decay and perish, would sorrow, lamentation, pain, sadness, and distress arise in you?”

“Kāsikosalānañhi, mallike, vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti?
“If they were to decay and perish, my life would fall apart. How could sorrow, lamentation, pain, sadness, and distress not arise in me?”

“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ:
“This is what the Buddha was referring to when he said:

‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti.
‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’”

“Acchariyaṁ, mallike, abbhutaṁ, mallike.
“It’s incredible, Mallikā, it’s amazing,

Yāvañca so bhagavā paññāya ativijjha maññe passati.
how far the Buddha sees with penetrating wisdom, it seems to me.

Ehi, mallike, ācamehī”ti.
Come, Mallikā, rinse my hands.”

Atha kho rājā pasenadi kosalo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udānesi:
Then King Pasenadi got up from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and expressed this heartfelt sentiment three times:

“Namo tassa bhagavato arahato sammāsambuddhassa.
“Homage to that Blessed One, the perfected one, the fully awakened Buddha!

Namo tassa bhagavato arahato sammāsambuddhassa.
Homage to that Blessed One, the perfected one, the fully awakened Buddha!

Namo tassa bhagavato arahato sammāsambuddhassā”ti.
Homage to that Blessed One, the perfected one, the fully awakened Buddha!”

Piyajātikasuttaṁ niṭṭhitaṁ sattamaṁ.

88. Bāhitikasutta
The Imported Cloth

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiyaṁ piṇḍāya pāvisi.
Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.

Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena pubbārāmo migāramātupāsādo tenupasaṅkami divāvihārāya.
He wandered for alms in Sāvatthī. After the meal, on his return from alms-round, he went to the Eastern Monastery, the stilt longhouse of Migāra’s mother, for the day’s meditation.

Tena kho pana samayena rājā pasenadi kosalo ekapuṇḍarīkaṁ nāgaṁ abhiruhitvā sāvatthiyā niyyāti divā divassa.
Now at that time King Pasenadi of Kosala mounted the Single Lotus Elephant and drove out from Sāvatthī in the middle of the day.

Addasā kho rājā pasenadi kosalo āyasmantaṁ ānandaṁ dūratova āgacchantaṁ.
He saw Ānanda coming off in the distance

Disvāna sirivaḍḍhaṁ mahāmattaṁ āmantesi:
and said to the minister Sirivaḍḍha,

“āyasmā no eso, samma sirivaḍḍha, ānando”ti.
“My dear Sirivaḍḍha, isn’t that Venerable Ānanda?”

“Evaṁ, mahārāja, āyasmā eso ānando”ti.
“Indeed it is, great king.”

Atha kho rājā pasenadi kosalo aññataraṁ purisaṁ āmantesi:
Then King Pasenadi addressed a man,

“ehi tvaṁ, ambho purisa, yenāyasmā ānando tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato ānandassa pāde sirasā vandāhi:
“Please, mister, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him:

‘rājā, bhante, pasenadi kosalo āyasmato ānandassa pāde sirasā vandatī’ti;
‘Sir, King Pasenadi of Kosala bows with his head at your feet.’

evañca vadehi:
And then say:

‘sace kira, bhante, āyasmato ānandassa na kiñci accāyikaṁ karaṇīyaṁ, āgametu kira, bhante, āyasmā ānando muhuttaṁ anukampaṁ upādāyā’”ti.
‘Sir, if you have no urgent business, please wait a moment out of compassion.’”

“Evaṁ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho so puriso āyasmantaṁ ānandaṁ etadavoca:
“Yes, Your Majesty,” that man replied. He did as the king asked.

“rājā, bhante, pasenadi kosalo āyasmato ānandassa pāde sirasā vandati;

evañca vadeti:

‘sace kira, bhante, āyasmato ānandassa na kiñci accāyikaṁ karaṇīyaṁ, āgametu kira, bhante, āyasmā ānando muhuttaṁ anukampaṁ upādāyā’”ti.

Adhivāsesi kho āyasmā ānando tuṇhībhāvena.
Ānanda consented in silence.

Atha kho rājā pasenadi kosalo yāvatikā nāgassa bhūmi nāgena gantvā nāgā paccorohitvā pattikova yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho rājā pasenadi kosalo āyasmantaṁ ānandaṁ etadavoca:
Then King Pasenadi rode on the elephant as far as the terrain allowed, then descended and approached Ānanda on foot. He bowed, stood to one side, and said to Ānanda,

“sace, bhante, āyasmato ānandassa na kiñci accāyikaṁ karaṇīyaṁ, sādhu, bhante, āyasmā ānando yena aciravatiyā nadiyā tīraṁ tenupasaṅkamatu anukampaṁ upādāyā”ti.
“Sir, if you have no urgent business, it would be nice of you to go to the bank of the Aciravatī river out of compassion.”

Adhivāsesi kho āyasmā ānando tuṇhībhāvena.
Ānanda consented in silence.

Atha kho āyasmā ānando yena aciravatiyā nadiyā tīraṁ tenupasaṅkami; upasaṅkamitvā aññatarasmiṁ rukkhamūle paññatte āsane nisīdi.
He went to the river bank and sat at the root of a certain tree on a seat spread out.

“idha, bhante, āyasmā ānando hatthatthare nisīdatū”ti.
“Here, Venerable Ānanda, sit on this elephant rug.”

“Alaṁ, mahārāja.
“Enough, great king,

Nisīda tvaṁ;
you sit on it.

nisinno ahaṁ sake āsane”ti.
I’m sitting on my own seat.”

Nisīdi kho rājā pasenadi kosalo paññatte āsane.
So the king sat down on the seat spread out,

Nisajja kho rājā pasenadi kosalo āyasmantaṁ ānandaṁ etadavoca:
and said,

“kiṁ nu kho, bhante ānanda, so bhagavā tathārūpaṁ kāyasamācāraṁ samācareyya, yvāssa kāyasamācāro opārambho samaṇehi brāhmaṇehī”ti?
“Sir, might the Buddha engage in the sort of behavior—by way of body, speech, or mind—that is faulted by ascetics and brahmins?”

“Na kho, mahārāja, so bhagavā tathārūpaṁ kāyasamācāraṁ samācareyya, yvāssa kāyasamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti.
“No, great king, the Buddha would not engage in the sort of behavior that is faulted by sensible ascetics and brahmins.”

“Kiṁ pana, bhante ānanda, so bhagavā tathārūpaṁ vacīsamācāraṁ …pe…

manosamācāraṁ samācareyya, yvāssa manosamācāro opārambho samaṇehi brāhmaṇehī”ti?

“Na kho, mahārāja, so bhagavā tathārūpaṁ manosamācāraṁ samācareyya, yvāssa manosamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti.

“Acchariyaṁ, bhante, abbhutaṁ, bhante.
“It’s incredible, sir, it’s amazing!

Yañhi mayaṁ, bhante, nāsakkhimhā pañhena paripūretuṁ taṁ, bhante, āyasmatā ānandena pañhassa veyyākaraṇena paripūritaṁ.
For I couldn’t fully express the question, but Ānanda’s answer completed it for me.

Ye te, bhante, bālā abyattā ananuvicca apariyogāhetvā paresaṁ vaṇṇaṁ vā avaṇṇaṁ vā bhāsanti, na mayaṁ taṁ sārato paccāgacchāma;
I don’t believe that praise or criticism of others spoken by incompetent fools, without examining or scrutinizing, is the most important thing.

ye pana te, bhante, paṇḍitā viyattā medhāvino anuvicca pariyogāhetvā paresaṁ vaṇṇaṁ vā avaṇṇaṁ vā bhāsanti, mayaṁ taṁ sārato paccāgacchāma.
Rather, I believe that praise or criticism of others spoken by competent and intelligent people after examining and scrutinizing is the most important thing.

Katamo pana, bhante ānanda, kāyasamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti?
But sir, what kind of bodily behavior is faulted by sensible ascetics and brahmins?”

“Yo kho, mahārāja, kāyasamācāro akusalo”.
“Unskillful behavior.”

“Katamo pana, bhante, kāyasamācāro akusalo”?
“But what kind of bodily behavior is unskillful?”

“Yo kho, mahārāja, kāyasamācāro sāvajjo”.
“Blameworthy behavior.”

“Katamo pana, bhante, kāyasamācāro sāvajjo”?
“But what kind of bodily behavior is blameworthy?”

“Yo kho, mahārāja, kāyasamācāro sabyābajjho”.
“Hurtful behavior.”

“Katamo pana, bhante, kāyasamācāro sabyābajjho”?
“But what kind of bodily behavior is hurtful?”

“Yo kho, mahārāja, kāyasamācāro dukkhavipāko”.
“Behavior that results in suffering.”

“Katamo pana, bhante, kāyasamācāro dukkhavipāko”?
“But what kind of bodily behavior results in suffering?”

“Yo kho, mahārāja, kāyasamācāro attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati.
“Bodily behavior that leads to hurting yourself, hurting others, and hurting both,

Tassa akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti;
and which makes unskillful qualities grow while skillful qualities decline.

evarūpo kho, mahārāja, kāyasamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti.
That kind of bodily behavior is faulted by sensible ascetics and brahmins.”

“Katamo pana, bhante ānanda, vacīsamācāro …pe…
“But what kind of verbal behavior …

manosamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti?
mental behavior is faulted by sensible ascetics and brahmins?” …

“Yo kho, mahārāja, manosamācāro akusalo”.

“Katamo pana, bhante, manosamācāro akusalo”?

“Yo kho, mahārāja, manosamācāro sāvajjo”.

“Katamo pana, bhante, manosamācāro sāvajjo”?

“Yo kho, mahārāja, manosamācāro sabyābajjho”.

“Katamo pana, bhante, manosamācāro sabyābajjho”?

“Yo kho, mahārāja, manosamācāro dukkhavipāko”.

“Katamo pana, bhante, manosamācāro dukkhavipāko”?

“Yo kho, mahārāja, manosamācāro attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati.
“Mental behavior that leads to hurting yourself, hurting others, and hurting both,

Tassa akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti;
and which makes unskillful qualities grow while skillful qualities decline.

evarūpo kho, mahārāja, manosamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti.
That kind of mental behavior is faulted by sensible ascetics and brahmins.”

“Kiṁ nu kho, bhante ānanda, so bhagavā sabbesaṁyeva akusalānaṁ dhammānaṁ pahānaṁ vaṇṇetī”ti?
“Sir, does the Buddha praise giving up all these unskillful things?”

“Sabbākusaladhammapahīno kho, mahārāja, tathāgato kusaladhammasamannāgato”ti.
“Great king, the Realized One has given up all unskillful things and possesses skillful things.”

“Katamo pana, bhante ānanda, kāyasamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti?
“But sir, what kind of bodily behavior is not faulted by sensible ascetics and brahmins?”

“Yo kho, mahārāja, kāyasamācāro kusalo”.
“Skillful behavior.”

“Katamo pana, bhante, kāyasamācāro kusalo”?
“But what kind of bodily behavior is skillful?”

“Yo kho, mahārāja, kāyasamācāro anavajjo”.
“Blameless behavior.”

“Katamo pana, bhante, kāyasamācāro anavajjo”?
“But what kind of bodily behavior is blameless?”

“Yo kho, mahārāja, kāyasamācāro abyābajjho”.
“Pleasing behavior.”

“Katamo pana, bhante, kāyasamācāro abyābajjho”?
“But what kind of bodily behavior is pleasing?”

“Yo kho, mahārāja, kāyasamācāro sukhavipāko”.
“Behavior that results in happiness.”

“Katamo pana, bhante, kāyasamācāro sukhavipāko”?
“But what kind of bodily behavior results in happiness?”

“Yo kho, mahārāja, kāyasamācāro nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati.
“Bodily behavior that leads to pleasing yourself, pleasing others, and pleasing both,

Tassa akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.
and which makes unskillful qualities decline while skillful qualities grow.

Evarūpo kho, mahārāja, kāyasamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti.
That kind of bodily behavior is not faulted by sensible ascetics and brahmins.”

“Katamo pana, bhante ānanda, vacīsamācāro …pe…
“But what kind of verbal behavior …

manosamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti?
mental behavior is not faulted by sensible ascetics and brahmins?” …

“Yo kho, mahārāja, manosamācāro kusalo”.

“Katamo pana, bhante, manosamācāro kusalo”?

“Yo kho, mahārāja, manosamācāro anavajjo”.

“Katamo pana, bhante, manosamācāro anavajjo”?

“Yo kho, mahārāja, manosamācāro abyābajjho”.

“Katamo pana, bhante, manosamācāro abyābajjho”?

“Yo kho, mahārāja, manosamācāro sukhavipāko”.

“Katamo pana, bhante, manosamācāro sukhavipāko”?

“Yo kho, mahārāja, manosamācāro nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati.
“Mental behavior that leads to pleasing yourself, pleasing others, and pleasing both,

Tassa akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.
and which makes unskillful qualities decline while skillful qualities grow.

Evarūpo kho, mahārāja, manosamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti.
That kind of mental behavior is not faulted by sensible ascetics and brahmins.”

“Kiṁ pana, bhante ānanda, so bhagavā sabbesaṁyeva kusalānaṁ dhammānaṁ upasampadaṁ vaṇṇetī”ti?
“Sir, does the Buddha praise embracing all these skillful things?”

“Sabbākusaladhammapahīno kho, mahārāja, tathāgato kusaladhammasamannāgato”ti.
“Great king, the Realized One has given up all unskillful things and possesses skillful things.”

“Acchariyaṁ, bhante, abbhutaṁ, bhante.
“It’s incredible, sir, it’s amazing!

Yāva subhāsitañcidaṁ, bhante, āyasmatā ānandena.
How well this was said by Venerable Ānanda!

Iminā ca mayaṁ, bhante, āyasmato ānandassa subhāsitena attamanābhiraddhā.
I’m delighted and satisfied with what you’ve expressed so well.

Evaṁ attamanābhiraddhā ca mayaṁ, bhante, āyasmato ānandassa subhāsitena.
So much so that

Sace, bhante, āyasmato ānandassa hatthiratanaṁ kappeyya, hatthiratanampi mayaṁ āyasmato ānandassa dadeyyāma.
if an elephant treasure was suitable for you, I would give you one.

Sace, bhante, āyasmato ānandassa assaratanaṁ kappeyya, assaratanampi mayaṁ āyasmato ānandassa dadeyyāma.
If a horse treasure was suitable for you, I would give you one.

Sace, bhante, āyasmato ānandassa gāmavaraṁ kappeyya, gāmavarampi mayaṁ āyasmato ānandassa dadeyyāma.
If a prize village was suitable for you, I would give you one.

Api ca, bhante, mayampetaṁ jānāma:
But, sir, I know that

‘netaṁ āyasmato ānandassa kappatī’ti.
these things are not suitable for you.

Ayaṁ me, bhante, bāhitikā raññā māgadhena ajātasattunā vedehiputtena vatthanāḷiyā pakkhipitvā pahitā soḷasasamā āyāmena, aṭṭhasamā vitthārena.
This imported cloth was sent to me by King Ajātasattu Vedehiputta of Magadha packed in a parasol case. It’s exactly sixteen measures long and eight wide.

Taṁ, bhante, āyasmā ānando paṭiggaṇhātu anukampaṁ upādāyā”ti.
May Venerable Ānanda please accept it out of compassion.”

“Alaṁ, mahārāja, paripuṇṇaṁ me ticīvaran”ti.
“Enough, great king. My three robes are complete.”

“Ayaṁ, bhante, aciravatī nadī diṭṭhā āyasmatā ceva ānandena amhehi ca.
“Sir, we have both seen this river Aciravatī

Yadā uparipabbate mahāmegho abhippavuṭṭho hoti, athāyaṁ aciravatī nadī ubhato kūlāni saṁvissandantī gacchati;
when it has rained heavily in the mountains, and the river overflows both its banks.

evameva kho, bhante, āyasmā ānando imāya bāhitikāya attano ticīvaraṁ karissati.
In the same way, Venerable Ānanda can make a set of three robes for himself from this imported cloak.

Yaṁ panāyasmato ānandassa purāṇaṁ ticīvaraṁ taṁ sabrahmacārīhi saṁvibhajissati.
And you can share your old robes with your fellow monks.

Evāyaṁ amhākaṁ dakkhiṇā saṁvissandantī maññe gamissati.
In this way my religious donation will come to overflow, it seems to me.

Paṭiggaṇhātu, bhante, āyasmā ānando bāhitikan”ti.
Please accept the imported cloth.”

Paṭiggahesi kho āyasmā ānando bāhitikaṁ.
So Ānanda accepted it.

Atha kho rājā pasenadi kosalo āyasmantaṁ ānandaṁ etadavoca:
Then King Pasenadi said to him,

“handa ca dāni mayaṁ, bhante ānanda, gacchāma;
“Well, now, sir, I must go.

bahukiccā mayaṁ bahukaraṇīyā”ti.
I have many duties, and much to do.”

“Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti.
“Please, great king, go at your convenience.”

Atha kho rājā pasenadi kosalo āyasmato ānandassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṁ ānandaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Then King Pasenadi approved and agreed with what Ānanda said. He got up from his seat, bowed, and respectfully circled Ānanda, keeping him on his right, before leaving.

Atha kho āyasmā ānando acirapakkantassa rañño pasenadissa kosalassa yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Soon after he left, Ānanda went to the Buddha, bowed, sat down to one side,

Ekamantaṁ nisinno kho āyasmā ānando yāvatako ahosi raññā pasenadinā kosalena saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.
and told him what had happened.

Tañca bāhitikaṁ bhagavato pādāsi.
He presented the cloth to the Buddha.

Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the mendicants,

“lābhā, bhikkhave, rañño pasenadissa kosalassa, suladdhalābhā, bhikkhave, rañño pasenadissa kosalassa;
“Mendicants, King Pasenadi is lucky, so very lucky,

yaṁ rājā pasenadi kosalo labhati ānandaṁ dassanāya, labhati payirupāsanāyā”ti.
to get to see Ānanda and pay homage to him.”

Idamavoca bhagavā.
That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the mendicants were happy with what the Buddha said.

Bāhitikasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.

89. Dhammacetiyasutta
Shrines to the Teaching

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā sakkesu viharati medāḷupaṁ nāma sakyānaṁ nigamo.
At one time the Buddha was staying in the land of the Sakyans, near the Sakyan town named Medeḷumpa.

Tena kho pana samayena rājā pasenadi kosalo nagarakaṁ anuppatto hoti kenacideva karaṇīyena.
Now at that time King Pasenadi of Kosala had arrived at Townsville on some business.

Atha kho rājā pasenadi kosalo dīghaṁ kārāyanaṁ āmantesi:
Then he addressed Dīgha Kārāyana,

“yojehi, samma kārāyana, bhadrāni bhadrāni yānāni, uyyānabhūmiṁ gacchāma subhūmiṁ dassanāyā”ti.
“My good Kārāyana, harness the finest chariots. We will go to a park and see the scenery.”

“Evaṁ, devā”ti kho dīgho kārāyano rañño pasenadissa kosalassa paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā rañño pasenadissa kosalassa paṭivedesi:
“Yes, Your Majesty,” replied Dīgha Kārāyana. He harnessed the chariots and informed the king,

“yuttāni kho te, deva, bhadrāni bhadrāni yānāni.
“Sire, the finest chariots are harnessed.

Yassadāni kālaṁ maññasī”ti.
Please go at your convenience.”

Atha kho rājā pasenadi kosalo bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi nagarakamhā niyyāsi mahaccā rājānubhāvena.
Then King Pasenadi mounted a fine carriage and, along with other fine carriages, set out in full royal pomp from Townsville,

Yena ārāmo tena pāyāsi.
heading for the park grounds.

Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova ārāmaṁ pāvisi.
He went by carriage as far as the terrain allowed, then descended and entered the park on foot.

Addasā kho rājā pasenadi kosalo ārāme jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni.
As he was going for a walk in the park he saw roots of trees that were impressive and inspiring, quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat.

Disvāna bhagavantaṁyeva ārabbha sati udapādi:
The sight reminded him right away of the Buddha:

“imāni kho tāni rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, yattha sudaṁ mayaṁ taṁ bhagavantaṁ payirupāsāma arahantaṁ sammāsambuddhan”ti.
“These roots of trees, so impressive and inspiring, are like those where we used to pay homage to the Blessed One, the perfected one, the fully awakened Buddha.”

Atha kho rājā pasenadi kosalo dīghaṁ kārāyanaṁ āmantesi:
He addressed Dīgha Kārāyana,

“imāni kho, samma kārāyana, tāni rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, yattha sudaṁ mayaṁ taṁ bhagavantaṁ payirupāsāma arahantaṁ sammāsambuddhaṁ.
“These roots of trees, so impressive and inspiring, are like those where we used to pay homage to the Blessed One, the perfected one, the fully awakened Buddha.

Kahaṁ nu kho, samma kārāyana, etarahi so bhagavā viharati arahaṁ sammāsambuddho”ti?
My good Kārāyana, where is that Buddha at present?”

“Atthi, mahārāja, medāḷupaṁ nāma sakyānaṁ nigamo.
“Great king, there is a Sakyan town named Medaḷumpa.

Tattha so bhagavā etarahi viharati arahaṁ sammāsambuddho”ti.
That’s where the Buddha is now staying.”

“Kīvadūre pana, samma kārāyana, nagarakamhā medāḷupaṁ nāma sakyānaṁ nigamo hotī”ti?
“But how far away is that town?”

“Na dūre, mahārāja;
“Not far, great king,

tīṇi yojanāni;
it’s three leagues.

sakkā divasāvasesena gantun”ti.
We can get there while it’s still light.”

“Tena hi, samma kārāyana, yojehi bhadrāni bhadrāni yānāni, gamissāma mayaṁ taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhan”ti.
“Well then, harness the chariots, and we shall go to see the Buddha.”

“yuttāni kho te, deva, bhadrāni bhadrāni yānāni.
“Sire, the finest chariots are harnessed.

Yassadāni kālaṁ maññasī”ti.
Please go at your convenience.”

Atha kho rājā pasenadi kosalo bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi nagarakamhā yena medāḷupaṁ nāma sakyānaṁ nigamo tena pāyāsi.
Then King Pasenadi mounted a fine carriage and, along with other fine carriages, set out from Townsville to Medaḷumpa.

Teneva divasāvasesena medāḷupaṁ nāma sakyānaṁ nigamaṁ sampāpuṇi.
He reached the town while it was still light

Yena ārāmo tena pāyāsi.
and headed for the park grounds.

Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova ārāmaṁ pāvisi.
He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot.

Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti.
At that time several mendicants were walking mindfully in the open air.

Atha kho rājā pasenadi kosalo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca:
King Pasenadi of Kosala went up to them and said,

“kahaṁ nu kho, bhante, etarahi so bhagavā viharati arahaṁ sammāsambuddho?
“Sirs, where is the Blessed One at present, the perfected one, the fully awakened Buddha?

Dassanakāmā hi mayaṁ taṁ bhagavantaṁ arahantaṁ sammāsambuddhan”ti.
For I want to see him.”

“Eso, mahārāja, vihāro saṁvutadvāro. Tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭehi. Vivarissati bhagavā te dvāran”ti.
“Great king, that’s his dwelling, with the door closed. Approach it quietly, without hurrying; go onto the porch, clear your throat, and knock with the latch. The Buddha will open the door.”

Atha kho rājā pasenadi kosalo tattheva khaggañca uṇhīsañca dīghassa kārāyanassa pādāsi.
The king right away presented his sword and turban to Dīgha Kārāyana,

Atha kho dīghassa kārāyanassa etadahosi:
who thought,

“rahāyati kho dāni rājā, idheva dāni mayā ṭhātabban”ti.
“Now the king seeks privacy. I should wait here.”

Atha kho rājā pasenadi kosalo yena so vihāro saṁvutadvāro tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭesi. Vivari bhagavā dvāraṁ.
Then the king approached the Buddha’s dwelling and knocked, and the Buddha opened the door.

Atha kho rājā pasenadi kosalo vihāraṁ pavisitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti:
King Pasenadi entered the dwelling, and bowed with his head to the Buddha’s feet, caressing them and covering them with kisses, and pronounced his name:

“rājāhaṁ, bhante, pasenadi kosalo;
“Sir, I am Pasenadi, king of Kosala!

rājāhaṁ, bhante, pasenadi kosalo”ti.
I am Pasenadi, king of Kosala!”

“Kiṁ pana tvaṁ, mahārāja, atthavasaṁ sampassamāno imasmiṁ sarīre evarūpaṁ paramanipaccakāraṁ karosi, mittūpahāraṁ upadaṁsesī”ti?
“But great king, for what reason do you demonstrate such utmost devotion for this body, conveying your manifest love?”

“Atthi kho me, bhante, bhagavati dhammanvayo hoti:
“Sir, I infer about the Buddha from the teaching:

‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’

Idhāhaṁ, bhante, passāmi eke samaṇabrāhmaṇe pariyantakataṁ brahmacariyaṁ carante dasapi vassāni, vīsampi vassāni, tiṁsampi vassāni, cattārīsampi vassāni.
It happens, sir, that I see some ascetics and brahmins leading the spiritual life only for a limited period: ten, twenty, thirty, or forty years.

Te aparena samayena sunhātā suvilittā kappitakesamassū pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti.
Some time later—nicely bathed and anointed, with hair and beard dressed—they amuse themselves, supplied and provided with the five kinds of sensual stimulation.

Idha panāhaṁ, bhante, bhikkhū passāmi yāvajīvaṁ āpāṇakoṭikaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carante.
But here I see the mendicants leading the spiritual life entirely full and pure as long as they live, to their last breath.

Na kho panāhaṁ, bhante, ito bahiddhā aññaṁ evaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ samanupassāmi.
I don’t see any other spiritual life elsewhere so full and pure.

Ayampi kho me, bhante, bhagavati dhammanvayo hoti:
That’s why I infer this about the Buddha from the teaching:

Puna caparaṁ, bhante, rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatayopi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati.
Furthermore, kings fight with kings, aristocrats fight with aristocrats, brahmins fight with brahmins, householders fight with householders. A mother fights with her child, child with mother, father with child, and child with father. Brother fights with brother, brother with sister, sister with brother, and friend fights with friend.

Idha panāhaṁ, bhante, bhikkhū passāmi samagge sammodamāne avivadamāne khīrodakībhūte aññamaññaṁ piyacakkhūhi sampassante viharante.
But here I see the mendicants living in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.

Na kho panāhaṁ, bhante, ito bahiddhā aññaṁ evaṁ samaggaṁ parisaṁ samanupassāmi.
I don’t see any other assembly elsewhere so harmonious.

Ayampi kho me, bhante, bhagavati dhammanvayo hoti:
So I infer this about the Buddha from the teaching:

Puna caparāhaṁ, bhante, ārāmena ārāmaṁ, uyyānena uyyānaṁ anucaṅkamāmi anuvicarāmi.
Furthermore, I have walked and wandered from monastery to monastery and from park to park.

Sohaṁ tattha passāmi eke samaṇabrāhmaṇe kise lūkhe dubbaṇṇe uppaṇḍuppaṇḍukajāte dhamanisanthatagatte, na viya maññe cakkhuṁ bandhante janassa dassanāya.
There I’ve seen some ascetics and brahmins who are thin, haggard, pale, and veiny—hardly a captivating sight, you’d think.

Tassa mayhaṁ, bhante, etadahosi:
It occurred to me:

‘addhā ime āyasmanto anabhiratā vā brahmacariyaṁ caranti, atthi vā tesaṁ kiñci pāpaṁ kammaṁ kataṁ paṭicchannaṁ;
‘Clearly these venerables lead the spiritual life dissatisfied, or they’re hiding some bad deed they’ve done.

tathā hi ime āyasmanto kisā lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā, na viya maññe cakkhuṁ bandhanti janassa dassanāyā’ti.
That’s why they’re thin, haggard, pale, and veiny—hardly a captivating sight, you’d think.’

Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:
I went up to them and said:

‘kiṁ nu kho tumhe āyasmanto kisā lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā, na viya maññe cakkhuṁ bandhatha janassa dassanāyā’ti?
‘Venerables, why are you so thin, haggard, pale, and veiny—hardly a captivating sight, you’d think?’

Te evamāhaṁsu:
They say:

‘bandhukarogo no, mahārājā’ti.
‘We have jaundice, great king.’

Idha panāhaṁ, bhante, bhikkhū passāmi haṭṭhapahaṭṭhe udaggudagge abhiratarūpe pīṇindriye appossukke pannalome paradattavutte migabhūtena cetasā viharante.
But here I see mendicants always smiling and joyful, obviously happy, with cheerful faces, living relaxed, unruffled, surviving on charity, their hearts free as a wild deer.

Tassa mayhaṁ, bhante, etadahosi:
It occurred to me:

‘addhā ime āyasmanto tassa bhagavato sāsane uḷāraṁ pubbenāparaṁ visesaṁ jānanti;
‘Clearly these venerables have realized a higher distinction in the Buddha’s instructions than they had before.

tathā hi ime āyasmanto haṭṭhapahaṭṭhā udaggudaggā abhiratarūpā pīṇindriyā appossukkā pannalomā paradattavuttā migabhūtena cetasā viharantī’ti.
That’s why these venerables are always smiling and joyful, obviously happy, with cheerful faces, living relaxed, unruffled, surviving on charity, their hearts free as a wild deer.’

Ayampi kho me, bhante, bhagavati dhammanvayo hoti:
So I infer this about the Buddha from the teaching:

Puna caparāhaṁ, bhante, rājā khattiyo muddhāvasitto;
Furthermore, as an anointed king

pahomi ghātetāyaṁ vā ghātetuṁ, jāpetāyaṁ vā jāpetuṁ, pabbājetāyaṁ vā pabbājetuṁ.
I am able to execute, fine, or banish those who are guilty.

Tassa mayhaṁ, bhante, aḍḍakaraṇe nisinnassa antarantarā kathaṁ opātenti.
Yet when I’m sitting in judgment they interrupt me.

Sohaṁ na labhāmi:
And I can’t get them

‘mā me bhonto aḍḍakaraṇe nisinnassa antarantarā kathaṁ opātetha, kathāpariyosānaṁ me bhonto āgamentū’ti.
to stop interrupting me and wait until I’ve finished speaking.

Tassa mayhaṁ, bhante, antarantarā kathaṁ opātenti.

Idha panāhaṁ, bhante, bhikkhū passāmi;
But here I’ve seen the mendicants

yasmiṁ samaye bhagavā anekasatāya parisāya dhammaṁ deseti, neva tasmiṁ samaye bhagavato sāvakānaṁ khipitasaddo vā hoti ukkāsitasaddo vā.
while the Buddha is teaching an assembly of many hundreds, and there is no sound of his disciples coughing or clearing their throats.

Bhūtapubbaṁ, bhante, bhagavā anekasatāya parisāya dhammaṁ deseti.
Once it so happened that the Buddha was teaching an assembly of many hundreds.

Tatraññataro bhagavato sāvako ukkāsi.
Then one of his disciples cleared their throat.

Tamenaṁ aññataro sabrahmacārī jaṇṇukena ghaṭṭesi:
And one of their spiritual companions nudged them with their knee, to indicate:

‘appasaddo āyasmā hotu, māyasmā saddamakāsi; satthā no bhagavā dhammaṁ desetī’ti.
‘Hush, venerable, don’t make a sound! Our teacher, the Blessed One, is teaching!’

Tassa mayhaṁ, bhante, etadahosi:
It occurred to me:

‘acchariyaṁ vata bho, abbhutaṁ vata bho.
‘It’s incredible, it’s amazing,

Adaṇḍena vata kira, bho, asatthena evaṁ suvinītā parisā bhavissatī’ti.
how an assembly can be so well trained without rod or sword!’

Na kho panāhaṁ, bhante, ito bahiddhā aññaṁ evaṁ suvinītaṁ parisaṁ samanupassāmi.
I don’t see any other assembly elsewhere so well trained.

Ayampi kho me, bhante, bhagavati dhammanvayo hoti:
So I infer this about the Buddha from the teaching:

Puna caparāhaṁ, bhante, passāmi idhekacce khattiyapaṇḍite nipuṇe kataparappavāde vālavedhirūpe. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni.
Furthermore, I’ve seen some clever aristocrats who are subtle, accomplished in the doctrines of others, hair-splitters. You’d think they live to demolish convictions with their intellect.

Te suṇanti:
They hear:

‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti.
‘So, gentlemen, that ascetic Gotama will come down to such and such village or town.’

Te pañhaṁ abhisaṅkharonti:
They formulate a question, thinking:

‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma.
‘We’ll approach the ascetic Gotama and ask him this question.

Evañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma;
If he answers like this, we’ll refute him like that;

evañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti.
and if he answers like that, we’ll refute him like this.’

Te suṇanti:
When they hear that

‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti.
he has come down

Te yena bhagavā tenupasaṅkamanti.
they approach him.

Te bhagavā dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.
The Buddha educates, encourages, fires up, and inspires them with a Dhamma talk.

Te bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva bhagavantaṁ pañhaṁ pucchanti, kuto vādaṁ āropessanti?
They don’t even get around to asking their question to the Buddha, so how could they refute his answer?

Aññadatthu bhagavato sāvakā sampajjanti.
Invariably, they become his disciples.

Ayampi kho me, bhante, bhagavati dhammanvayo hoti:
So I infer this about the Buddha from the teaching:

Puna caparāhaṁ, bhante, passāmi idhekacce brāhmaṇapaṇḍite …pe…
Furthermore, I see some clever brahmins …

gahapatipaṇḍite …pe…
some clever householders …

samaṇapaṇḍite nipuṇe kataparappavāde vālavedhirūpe. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni.
some clever ascetics who are subtle, accomplished in the doctrines of others, hair-splitters. …

Te suṇanti:

‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti.

Te pañhaṁ abhisaṅkharonti:

‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma.

Evañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma;

evañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti.

Te suṇanti:

‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti.

Te yena bhagavā tenupasaṅkamanti.

Te bhagavā dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.

Aññadatthu bhagavantaṁyeva okāsaṁ yācanti agārasmā anagāriyaṁ pabbajjāya.
Invariably, they ask the ascetic Gotama for the chance to go forth.

Te bhagavā pabbājeti.
And he gives them the going-forth.

Te tathāpabbajitā samānā ekā vūpakaṭṭhā appamattā ātāpino pahitattā viharantā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.
Soon after going forth, living withdrawn, diligent, keen, and resolute, they realize the supreme end of the spiritual path in this very life. They live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

Te evamāhaṁsu:
They say:

‘manaṁ vata, bho, anassāma; manaṁ vata, bho, panassāma’.
‘We were almost lost! We almost perished!

Mayañhi pubbe assamaṇāva samānā samaṇāmhāti paṭijānimhā, abrāhmaṇāva samānā brāhmaṇāmhāti paṭijānimhā, anarahantova samānā arahantāmhāti paṭijānimhā.
For we used to claim that we were ascetics, brahmins, and perfected ones, but we were none of these things.

‘Idāni khomha samaṇā, idāni khomha brāhmaṇā, idāni khomha arahanto’ti.
But now we really are ascetics, brahmins, and perfected ones!’

Ayampi kho me, bhante, bhagavati dhammanvayo hoti:
So I infer this about the Buddha from the teaching:

Puna caparāhaṁ, bhante, ime isidattapurāṇā thapatayo mamabhattā mamayānā, ahaṁ nesaṁ jīvikāya dātā, yasassa āhattā;
Furthermore, these chamberlains Isidatta and Purāṇa share my meals and my carriages. I give them a livelihood and bring them renown.

atha ca pana no tathā mayi nipaccakāraṁ karonti yathā bhagavati.
And yet they don’t show me the same level of devotion that they show to the Buddha.

Bhūtapubbāhaṁ, bhante, senaṁ abbhuyyāto samāno ime ca isidattapurāṇā thapatayo vīmaṁsamāno aññatarasmiṁ sambādhe āvasathe vāsaṁ upagacchiṁ.
Once it so happened that while I was leading a military campaign and testing Isidatta and Purāṇa I took up residence in a cramped house.

Atha kho, bhante, ime isidattapurāṇā thapatayo bahudeva rattiṁ dhammiyā kathāya vītināmetvā, yato ahosi bhagavā tato sīsaṁ katvā maṁ pādato karitvā nipajjiṁsu.
They spent most of the night discussing the teaching, then they lay down with their heads towards where the Buddha was and their feet towards me.

Tassa mayhaṁ, bhante, etadahosi:
It occurred to me:

‘acchariyaṁ vata bho, abbhutaṁ vata bho.
‘It’s incredible, it’s amazing!

Ime isidattapurāṇā thapatayo mamabhattā mamayānā, ahaṁ nesaṁ jīvikāya dātā, yasassa āhattā;
These chamberlains Isidatta and Purāṇa share my meals and my carriages. I give them a livelihood and bring them renown.

atha ca pana no tathā mayi nipaccakāraṁ karonti yathā bhagavati.
And yet they don’t show me the same level of devotion that they show to the Buddha.

Addhā ime āyasmanto tassa bhagavato sāsane uḷāraṁ pubbenāparaṁ visesaṁ jānantī’ti.
Clearly these venerables have realized a higher distinction in the Buddha’s instructions than they had before.’

Ayampi kho me, bhante, bhagavati dhammanvayo hoti:
So I infer this about the Buddha from the teaching:

Puna caparaṁ, bhante, bhagavāpi khattiyo, ahampi khattiyo;
Furthermore, the Buddha is an aristocrat, and so am I.

bhagavāpi kosalo, ahampi kosalo;
The Buddha is Kosalan, and so am I.

bhagavāpi āsītiko, ahampi āsītiko.
The Buddha is eighty years old, and so am I.

Yampi, bhante, bhagavāpi khattiyo ahampi khattiyo, bhagavāpi kosalo ahampi kosalo, bhagavāpi āsītiko ahampi āsītiko;
Since this is so,

imināvārahāmevāhaṁ, bhante, bhagavati paramanipaccakāraṁ kātuṁ, mittūpahāraṁ upadaṁsetuṁ.
it’s proper for me to show the Buddha such utmost devotion and demonstrate such friendship.

Handa ca dāni mayaṁ, bhante, gacchāma;
Well, now, sir, I must go.

bahukiccā mayaṁ bahukaraṇīyā”ti.
I have many duties, and much to do.”

“Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti.
“Please, great king, go at your convenience.”

Atha kho bhagavā acirapakkantassa rañño pasenadissa kosalassa bhikkhū āmantesi:
Soon after the king had left, the Buddha addressed the mendicants:

“eso, bhikkhave, rājā pasenadi kosalo dhammacetiyāni bhāsitvā uṭṭhāyāsanā pakkanto.
“Mendicants, before he got up and left, King Pasenadi spoke shrines to the teaching.

Uggaṇhatha, bhikkhave, dhammacetiyāni;
Learn these shrines to the teaching!

pariyāpuṇātha, bhikkhave, dhammacetiyāni;
Memorize these shrines to the teaching!

dhāretha, bhikkhave, dhammacetiyāni.
Remember these shrines to the teaching!

Atthasaṁhitāni, bhikkhave, dhammacetiyāni ādibrahmacariyakānī”ti.
These shrines to the teaching are beneficial and relate to the fundamentals of the spiritual life.”

Idamavoca bhagavā.
That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the mendicants were happy with what the Buddha said.

Dhammacetiyasuttaṁ niṭṭhitaṁ navamaṁ.

90. Kaṇṇakatthalasutta
At Kaṇṇakatthala

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā uruññāyaṁ viharati kaṇṇakatthale migadāye.
At one time the Buddha was staying near Ujuñña, in the deer park at Kaṇṇakatthala.

Tena kho pana samayena rājā pasenadi kosalo uruññaṁ anuppatto hoti kenacideva karaṇīyena.
Now at that time King Pasenadi of Kosala had arrived at Ujuñña on some business.

Atha kho rājā pasenadi kosalo aññataraṁ purisaṁ āmantesi:
Then he addressed a man,

“ehi tvaṁ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha:
“Please, mister, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.

‘rājā, bhante, pasenadi kosalo bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti;

evañca vadehi:
And then say:

‘ajja kira, bhante, rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī’”ti.
‘Sir, King Pasenadi of Kosala will come to see you today when he has finished breakfast.’”

“Evaṁ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso bhagavantaṁ etadavoca:
“Yes, Your Majesty,” that man replied. He did as the king asked.

“rājā, bhante, pasenadi kosalo bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati;

evañca vadeti:

‘ajja kira, bhante, rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī’”ti.

Assosuṁ kho somā ca bhaginī sakulā ca bhaginī:
The sisters Somā and Sakulā heard this.

“ajja kira rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī”ti.

Atha kho somā ca bhaginī sakulā ca bhaginī rājānaṁ pasenadiṁ kosalaṁ bhattābhihāre upasaṅkamitvā etadavocuṁ:
While the meal was being served, they approached the king and said,

“tena hi, mahārāja, amhākampi vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha:
“Great king, since you are going to the Buddha, please bow in our name with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.”

‘somā ca, bhante, bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’”ti.

Atha kho rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca:
When he had finished breakfast, King Pasenadi went to the Buddha, bowed, sat down to one side, and said to him,

“somā ca, bhante, bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī”ti.
“Sir, the sisters Somā and Sakulā bow with their heads to your feet. They ask if you are healthy and well, nimble, strong, and living comfortably.”

“Kiṁ pana, mahārāja, somā ca bhaginī sakulā ca bhaginī aññaṁ dūtaṁ nālatthun”ti?
“But, great king, couldn’t they get any other messenger?”

“Assosuṁ kho, bhante, somā ca bhaginī sakulā ca bhaginī:
So Pasenadi explained the circumstances of the message.

‘ajja kira rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī’ti.

Atha kho, bhante, somā ca bhaginī sakulā ca bhaginī maṁ bhattābhihāre upasaṅkamitvā etadavocuṁ:

‘tena hi, mahārāja, amhākampi vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha—

somā ca bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’”ti.

“Sukhiniyo hontu tā, mahārāja, somā ca bhaginī sakulā ca bhaginī”ti.
The Buddha said, “May the sisters Somā and Sakulā be happy, great king.”

Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca:
Then the king said to the Buddha,

“sutaṁ metaṁ, bhante, samaṇo gotamo evamāha:
“I have heard, sir, that the ascetic Gotama says this:

‘natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti.
‘There is no ascetic or brahmin who will claim to be all-knowing and all-seeing, to know and see everything without exception: that is not possible.’

Ye te, bhante, evamāhaṁsu: ‘samaṇo gotamo evamāha—natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti; kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti?
Do those who say this repeat what the Buddha has said, and not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism?”

“Ye te, mahārāja, evamāhaṁsu: ‘samaṇo gotamo evamāha—natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti; na me te vuttavādino, abbhācikkhanti ca pana maṁ te asatā abhūtenā”ti.
“Great king, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue.”

Atha kho rājā pasenadi kosalo viṭaṭūbhaṁ senāpatiṁ āmantesi:
Then King Pasenadi addressed General Viḍūḍabha,

“ko nu kho, senāpati, imaṁ kathāvatthuṁ rājantepure abbhudāhāsī”ti?
“General, who introduced this topic of discussion to the royal compound?”

“Sañjayo, mahārāja, brāhmaṇo ākāsagotto”ti.
“It was Sañjaya, great king, the brahmin of the Ākāsa clan.”

Atha kho rājā pasenadi kosalo aññataraṁ purisaṁ āmantesi:
Then the king addressed a man,

“ehi tvaṁ, ambho purisa, mama vacanena sañjayaṁ brāhmaṇaṁ ākāsagottaṁ āmantehi:
“Please, mister, in my name tell Sañjaya that

‘rājā taṁ, bhante, pasenadi kosalo āmantetī’”ti.
King Pasenadi summons him.”

“Evaṁ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yena sañjayo brāhmaṇo ākāsagotto tenupasaṅkami; upasaṅkamitvā sañjayaṁ brāhmaṇaṁ ākāsagottaṁ etadavoca:
“Yes, Your Majesty,” that man replied. He did as the king asked.

“rājā taṁ, bhante, pasenadi kosalo āmantetī”ti.

Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca:
Then the king said to the Buddha,

“siyā nu kho, bhante, bhagavatā aññadeva kiñci sandhāya bhāsitaṁ, tañca jano aññathāpi paccāgaccheyya.
“Sir, might the Buddha have spoken in reference to one thing, but that person believed it was something else?

Yathā kathaṁ pana, bhante, bhagavā abhijānāti vācaṁ bhāsitā”ti?
How then do you recall making this statement?”

“Evaṁ kho ahaṁ, mahārāja, abhijānāmi vācaṁ bhāsitā:
“Great king, I recall making this statement:

‘natthi so samaṇo vā brāhmaṇo vā yo sakideva sabbaṁ ñassati, sabbaṁ dakkhiti, netaṁ ṭhānaṁ vijjatī’”ti.
‘There is no ascetic or brahmin who knows all and sees all simultaneously: that is not possible.’”

“Heturūpaṁ, bhante, bhagavā āha; saheturūpaṁ, bhante, bhagavā āha:
“What the Buddha says appears reasonable.

‘natthi so samaṇo vā brāhmaṇo vā yo sakideva sabbaṁ ñassati, sabbaṁ dakkhiti, netaṁ ṭhānaṁ vijjatī’ti.

Cattārome, bhante, vaṇṇā—
Sir, there are these four classes:

khattiyā, brāhmaṇā, vessā, suddā.
aristocrats, brahmins, merchants, and workers.

Imesaṁ nu kho, bhante, catunnaṁ vaṇṇānaṁ siyā viseso siyā nānākaraṇan”ti?
Is there any difference between them?”

“Cattārome, mahārāja, vaṇṇā—

khattiyā, brāhmaṇā, vessā, suddā.

Imesaṁ kho, mahārāja, catunnaṁ vaṇṇānaṁ dve vaṇṇā aggamakkhāyanti—
“Of the four classes, two are said to be preeminent—

khattiyā ca brāhmaṇā ca—
the aristocrats and the brahmins.

yadidaṁ abhivādanapaccuṭṭhānaañjalikammasāmīcikammānī”ti.
That is, when it comes to bowing down, rising up, greeting with joined palms, and observing proper etiquette.”

“Nāhaṁ, bhante, bhagavantaṁ diṭṭhadhammikaṁ pucchāmi;
“Sir, I am not asking you about the present life,

samparāyikāhaṁ, bhante, bhagavantaṁ pucchāmi.
but about the life to come.”

Cattārome, bhante, vaṇṇā—

khattiyā, brāhmaṇā, vessā, suddā.

Imesaṁ nu kho, bhante, catunnaṁ vaṇṇānaṁ siyā viseso siyā nānākaraṇan”ti?

“Pañcimāni, mahārāja, padhāniyaṅgāni.
“Great king, there are these five factors that support meditation.

Katamāni pañca?
What five?

Idha, mahārāja, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṁ:
It’s when a mendicant has faith in the Realized One’s awakening:

āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;
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.

paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā—
They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

imāni kho, mahārāja, pañca padhāniyaṅgāni.
These are the five factors that support meditation.

Cattārome, mahārāja, vaṇṇā—
There are these four classes:

khattiyā, brāhmaṇā, vessā, suddā.
aristocrats, brahmins, merchants, and workers.

Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā;
If they had these five factors that support meditation,

ettha pana nesaṁ assa dīgharattaṁ hitāya sukhāyā”ti.
that would be for their lasting welfare and happiness.”

“Cattārome, bhante, vaṇṇā—
“Sir, there are these four classes:

khattiyā, brāhmaṇā, vessā, suddā.
aristocrats, brahmins, merchants, and workers.

Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā;
If they had these five factors that support meditation,

ettha pana nesaṁ, bhante, siyā viseso siyā nānākaraṇan”ti?
would there be any difference between them?”

“Ettha kho nesāhaṁ, mahārāja, padhānavemattataṁ vadāmi.
“In that case, I say it is the diversity of their efforts in meditation.

Seyyathāpissu, mahārāja, dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, dve hatthidammā vā assadammā vā godammā vā adantā avinītā.
Suppose there was a pair of elephants or horses or oxen in training who were well tamed and well trained. And there was a pair who were not tamed or trained.

Taṁ kiṁ maññasi, mahārāja,
What do you think, great king?

ye te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, api nu te dantāva dantakāraṇaṁ gaccheyyuṁ, dantāva dantabhūmiṁ sampāpuṇeyyun”ti?
Wouldn’t the pair that was well tamed and well trained perform the tasks of the tamed, and reach the level of the tamed?”

“Evaṁ, bhante”.
“Yes, sir.”

“Ye pana te dve hatthidammā vā assadammā vā godammā vā adantā avinītā, api nu te adantāva dantakāraṇaṁ gaccheyyuṁ, adantāva dantabhūmiṁ sampāpuṇeyyuṁ, seyyathāpi te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā”ti?
“But would the pair that was not tamed and trained perform the tasks of the tamed and reach the level of the tamed, just like the tamed pair?”

“No hetaṁ, bhante”.
“No, sir.”

“Evameva kho, mahārāja, yaṁ taṁ saddhena pattabbaṁ appābādhena asaṭhena amāyāvinā āraddhavīriyena paññavatā, taṁ vata assaddho bahvābādho saṭho māyāvī kusīto duppañño pāpuṇissatīti—netaṁ ṭhānaṁ vijjatī”ti.
“In the same way, there are things that must be attained by someone with faith, health, integrity, energy, and wisdom. It’s not possible for a faithless, unhealthy, deceitful, lazy, witless person to attain them.”

“Heturūpaṁ, bhante, bhagavā āha; saheturūpaṁ, bhante, bhagavā āha.
“What the Buddha says appears reasonable.

Cattārome, bhante, vaṇṇā—
Sir, there are these four classes:

khattiyā, brāhmaṇā, vessā, suddā.
aristocrats, brahmins, merchants, and workers.

Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā te cassu sammappadhānā;
If they had these five factors that support meditation, and if they practiced rightly,

ettha pana nesaṁ, bhante, siyā viseso siyā nānākaraṇan”ti?
would there be any difference between them?”

“Ettha kho nesāhaṁ, mahārāja, na kiñci nānākaraṇaṁ vadāmi—yadidaṁ vimuttiyā vimuttiṁ.
“In that case, I say that there is no difference between the freedom of one and the freedom of the other.

Seyyathāpi, mahārāja, puriso sukkhaṁ sākakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya;
Suppose a person took dry teak wood and lit a fire and produced heat.

athāparo puriso sukkhaṁ sālakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya;
Then another person did the same using sāl wood,

athāparo puriso sukkhaṁ ambakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya;
another used mango wood,

athāparo puriso sukkhaṁ udumbarakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya.
while another used wood of the cluster fig.

Taṁ kiṁ maññasi, mahārāja,
What do you think, great king?

siyā nu kho tesaṁ aggīnaṁ nānādāruto abhinibbattānaṁ kiñci nānākaraṇaṁ acciyā vā acciṁ, vaṇṇena vā vaṇṇaṁ, ābhāya vā ābhan”ti?
Would there be any difference between the fires produced by these different kinds of wood, that is, in the flame, color, or light?”

“No hetaṁ, bhante”.
“No, sir.”

“Evameva kho, mahārāja, yaṁ taṁ tejaṁ vīriyā nimmathitaṁ padhānābhinibbattaṁ, nāhaṁ tattha kiñci nānākaraṇaṁ vadāmi—yadidaṁ vimuttiyā vimuttin”ti.
“In the same way, when fire has been kindled by energy and produced by effort, I say that there is no difference between the freedom of one and the freedom of the other.”

“Heturūpaṁ, bhante, bhagavā āha; saheturūpaṁ, bhante, bhagavā āha.
“What the Buddha says appears reasonable.

Kiṁ pana, bhante, atthi devā”ti?
But sir, do gods absolutely exist?”

“Kiṁ pana tvaṁ, mahārāja, evaṁ vadesi:
“But what exactly are you asking?”

‘kiṁ pana, bhante, atthi devā’”ti?

“Yadi vā te, bhante, devā āgantāro itthattaṁ yadi vā anāgantāro itthattaṁ”?
“Whether those gods come back to this state of existence or not.”

“Ye te, mahārāja, devā sabyābajjhā te devā āgantāro itthattaṁ, ye te devā abyābajjhā te devā anāgantāro itthattan”ti.
“Those gods who are subject to affliction come back to this state of existence, but those free of affliction do not come back.”

Evaṁ vutte, viṭaṭūbho senāpati bhagavantaṁ etadavoca:
When he said this, General Viḍūḍabha said to the Buddha,

“ye te, bhante, devā sabyābajjhā āgantāro itthattaṁ te devā, ye te devā abyābajjhā anāgantāro itthattaṁ te deve tamhā ṭhānā cāvessanti vā pabbājessanti vā”ti?
“Sir, will the gods subject to affliction topple or expel from their place the gods who are free of affliction?”

Atha kho āyasmato ānandassa etadahosi:
Then Venerable Ānanda thought,

“ayaṁ kho viṭaṭūbho senāpati rañño pasenadissa kosalassa putto;
“This General Viḍūḍabha is King Pasenadi’s son,

ahaṁ bhagavato putto.
and I am the Buddha’s son.

Ayaṁ kho kālo yaṁ putto puttena manteyyā”ti.
Now is the time for one son to confer with another.”

Atha kho āyasmā ānando viṭaṭūbhaṁ senāpatiṁ āmantesi:
So Ānanda addressed General Viḍūḍabha,

“tena hi, senāpati, taññevettha paṭipucchissāmi; yathā te khameyya tathā naṁ byākareyyāsi.
“Well then, general, I’ll ask you about this in return, and you can answer as you like.

Taṁ kiṁ maññasi, senāpati,
What do you think, general?

yāvatā rañño pasenadissa kosalassa vijitaṁ yattha ca rājā pasenadi kosalo issariyādhipaccaṁ rajjaṁ kāreti, pahoti tattha rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti?
As far as the dominion of King Pasenadi of Kosala extends, where he rules as sovereign lord, can he topple or expel from that place any ascetic or brahmin, regardless of whether they are good or bad, or whether or not they are genuine spiritual practitioners?”

“Yāvatā, bho, rañño pasenadissa kosalassa vijitaṁ yattha ca rājā pasenadi kosalo issariyādhipaccaṁ rajjaṁ kāreti, pahoti tattha rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti.
“He can, mister.”

“Taṁ kiṁ maññasi, senāpati,
“What do you think, general?

yāvatā rañño pasenadissa kosalassa avijitaṁ yattha ca rājā pasenadi kosalo na issariyādhipaccaṁ rajjaṁ kāreti, tattha pahoti rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti?
As far as the dominion of King Pasenadi does not extend, where he does not rule as sovereign lord, can he topple or expel from that place any ascetic or brahmin, regardless of whether they are good or bad, or whether or not they are genuine spiritual practitioners?”

“Yāvatā, bho, rañño pasenadissa kosalassa avijitaṁ yattha ca rājā pasenadi kosalo na issariyādhipaccaṁ rajjaṁ kāreti, na tattha pahoti rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti.
“He cannot, mister.”

“Taṁ kiṁ maññasi, senāpati,
“What do you think, general?

sutā te devā tāvatiṁsā”ti?
Have you heard of the gods of the Thirty-Three?”

“Evaṁ, bho.
“Yes, mister,

Sutā me devā tāvatiṁsā.
I’ve heard of them,

Idhāpi bhotā raññā pasenadinā kosalena sutā devā tāvatiṁsā”ti.
and so has the good King Pasenadi.”

“Taṁ kiṁ maññasi, senāpati,
“What do you think, general?

pahoti rājā pasenadi kosalo deve tāvatiṁse tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti?
Can King Pasenadi topple or expel from their place the gods of the Thirty-Three?”

“Dassanampi, bho, rājā pasenadi kosalo deve tāvatiṁse nappahoti, kuto pana tamhā ṭhānā cāvessati vā pabbājessati vā”ti?
“King Pasenadi can’t even see the gods of the Thirty-Three, so how could he possibly topple or expel them from their place?”

“Evameva kho, senāpati, ye te devā sabyābajjhā āgantāro itthattaṁ te devā, ye te devā abyābajjhā anāgantāro itthattaṁ te deve dassanāyapi nappahonti; kuto pana tamhā ṭhānā cāvessanti vā pabbājessanti vā”ti?
“In the same way, general, the gods subject to affliction can’t even see the gods who are free of affliction, so how could they possibly topple or expel them from their place?”

Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca:
Then the king said to the Buddha,

“konāmo ayaṁ, bhante, bhikkhū”ti?
“Sir, what is this mendicant’s name?”

“Ānando nāma, mahārājā”ti.
“Ānanda, great king.”

“Ānando vata bho, ānandarūpo vata bho.
“A joy he is, and a joy he seems!

Heturūpaṁ, bhante, āyasmā ānando āha; saheturūpaṁ, bhante, āyasmā ānando āha.
What Venerable Ānanda says seems reasonable.

Kiṁ pana, bhante, atthi brahmā”ti?
But sir, does Brahmā absolutely exist?”

“Kiṁ pana tvaṁ, mahārāja, evaṁ vadesi:
“But what exactly are you asking?”

‘kiṁ pana, bhante, atthi brahmā’”ti?

“Yadi vā so, bhante, brahmā āgantā itthattaṁ, yadi vā anāgantā itthattan”ti?
“Whether that Brahmā comes back to this state of existence or not.”

“Yo so, mahārāja, brahmā sabyābajjho so brahmā āgantā itthattaṁ, yo so brahmā abyābajjho so brahmā anāgantā itthattan”ti.
“Any Brahmā who is subject to affliction comes back to this state of existence, but those free of affliction do not come back.”

Atha kho aññataro puriso rājānaṁ pasenadiṁ kosalaṁ etadavoca:
Then a certain man said to the king,

“sañjayo, mahārāja, brāhmaṇo ākāsagotto āgato”ti.
“Great king, Sañjaya, the brahmin of the Ākāsa clan, has come.”

Atha kho rājā pasenadi kosalo sañjayaṁ brāhmaṇaṁ ākāsagottaṁ etadavoca:
Then King Pasenadi asked Sañjaya,

“ko nu kho, brāhmaṇa, imaṁ kathāvatthuṁ rājantepure abbhudāhāsī”ti?
“Brahmin, who introduced this topic of discussion to the royal compound?”

“Viṭaṭūbho, mahārāja, senāpatī”ti.
“It was General Viḍūḍabha, great king.”

Viṭaṭūbho senāpati evamāha:
But Viḍūḍabha said,

“sañjayo, mahārāja, brāhmaṇo ākāsagotto”ti.
“It was Sañjaya, great king, the brahmin of the Ākāsa clan.”

Atha kho aññataro puriso rājānaṁ pasenadiṁ kosalaṁ etadavoca:
Then a certain man said to the king,

“yānakālo, mahārājā”ti.
“It’s time to depart, great king.”

Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca:
So the king said to the Buddha,

“sabbaññutaṁ mayaṁ, bhante, bhagavantaṁ apucchimhā, sabbaññutaṁ bhagavā byākāsi;
“Sir, I asked you about omniscience, and you answered.

tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā.
I like and accept this, and am satisfied with it.

Cātuvaṇṇisuddhiṁ mayaṁ, bhante, bhagavantaṁ apucchimhā, cātuvaṇṇisuddhiṁ bhagavā byākāsi;
I asked you about the four classes,

tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā.

Adhideve mayaṁ, bhante, bhagavantaṁ apucchimhā, adhideve bhagavā byākāsi;
about the gods,

tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā.

Adhibrahmānaṁ mayaṁ, bhante, bhagavantaṁ apucchimhā, adhibrahmānaṁ bhagavā byākāsi;
and about Brahmā, and you answered in each case.

tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā.

Yaṁ yadeva ca mayaṁ bhagavantaṁ apucchimhā taṁ tadeva bhagavā byākāsi;
Whatever I asked the Buddha about, he answered.

tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā.
I like and accept this, and am satisfied with it.

Handa ca dāni mayaṁ, bhante, gacchāma;
Well, now, sir, I must go.

bahukiccā mayaṁ bahukaraṇīyā”ti.
I have many duties, and much to do.”

“Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti.
“Please, great king, go at your convenience.”

Atha kho rājā pasenadi kosalo bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmīti.
Then King Pasenadi approved and agreed with what the Buddha said. Then he got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

Kaṇṇakatthalasuttaṁ niṭṭhitaṁ dasamaṁ.

Rājavaggo niṭṭhito catuttho.

Tassuddānaṁ

Ghaṭikāro raṭṭhapālo,

maghadevo madhuriyaṁ;

Bodhi aṅgulimālo ca,

piyajātaṁ bāhitikaṁ;

Dhammacetiyasuttañca,

dasamaṁ kaṇṇakatthalaṁ.

(CONTINUED AT ETCHING.NET)

Dated c. 500 BCE
From suttacentral.net
Inscribed by etching.net - PGP ordinal 1534430655325919
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MAJJHIMA NIKĀYA (MIDDLE DISCOURSES) Suttas 81-90: Rājavagga (The Division on Kings) Pali Canon Translated by Bhikkhu Sujato 81. Ghaṭikārasutta With Ghaṭikāra Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā kosalesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants. Atha kho bhagavā maggā okkamma aññatarasmiṁ padese sitaṁ pātvākāsi. Then the Buddha left the road, and at a certain spot he smiled. Atha kho āyasmato ānandassa etadahosi: Then Venerable Ānanda thought, “ko nu kho hetu, ko paccayo bhagavato sitassa pātukammāya? “What is the cause, what is the reason why the Buddha smiled? Na akāraṇena tathāgatā sitaṁ pātukarontī”ti. Realized Ones do not smile for no reason.” Atha kho āyasmā ānando ekaṁsaṁ cīvaraṁ katvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: So Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said, “ko nu kho, bhante, hetu, ko paccayo bhagavato sitassa pātukammāya? “What is the cause, what is the reason why the Buddha smiled? Na akāraṇena tathāgatā sitaṁ pātukarontī”ti. Realized Ones do not smile for no reason.” “Bhūtapubbaṁ, ānanda, imasmiṁ padese vegaḷiṅgaṁ nāma gāmanigamo ahosi iddho ceva phīto ca bahujano ākiṇṇamanusso. “Once upon a time, Ānanda, there was a market town in this spot named Vebhaliṅga. It was successful and prosperous and full of people. Vegaḷiṅgaṁ kho, ānanda, gāmanigamaṁ kassapo bhagavā arahaṁ sammāsambuddho upanissāya vihāsi. And Kassapa, a blessed one, a perfected one, a fully awakened Buddha, lived supported by Vebhaliṅga. Idha sudaṁ, ānanda, kassapassa bhagavato arahato sammāsambuddhassa ārāmo ahosi. It was here, in fact, that he had his monastery, Idha sudaṁ, ānanda, kassapo bhagavā arahaṁ sammāsambuddho nisinnako bhikkhusaṅghaṁ ovadatī”ti. where he sat and advised the mendicant Saṅgha.” Atha kho āyasmā ānando catugguṇaṁ saṅghāṭiṁ paññapetvā bhagavantaṁ etadavoca: Then Ānanda spread out his outer robe folded in four and said to the Buddha, “tena hi, bhante, bhagavā nisīdatu ettha. “Well then, sir, may the Blessed One sit here! Ayaṁ bhūmipadeso dvīhi arahantehi sammāsambuddhehi paribhutto bhavissatī”ti. Then this piece of land will have been occupied by two perfected ones, fully awakened Buddhas.” Nisīdi bhagavā paññatte āsane. The Buddha sat on the seat spread out. Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi: When he was seated he said to Venerable Ānanda: “Bhūtapubbaṁ, ānanda, imasmiṁ padese vegaḷiṅgaṁ nāma gāmanigamo ahosi iddho ceva phīto ca bahujano ākiṇṇamanusso. “Once upon a time, Ānanda, there was a market town in this spot named Vebhaliṅga. It was successful and prosperous and full of people. Vegaḷiṅgaṁ kho, ānanda, gāmanigamaṁ kassapo bhagavā arahaṁ sammāsambuddho upanissāya vihāsi. And Kassapa, a blessed one, a perfected one, a fully awakened Buddha, lived supported by Vebhaliṅga. Idha sudaṁ, ānanda, kassapassa bhagavato arahato sammāsambuddhassa ārāmo ahosi. It was here, in fact, that he had his monastery, Idha sudaṁ, ānanda, kassapo bhagavā arahaṁ sammāsambuddho nisinnako bhikkhusaṅghaṁ ovadati. where he sat and advised the mendicant Saṅgha. Vegaḷiṅge kho, ānanda, gāmanigame ghaṭikāro nāma kumbhakāro kassapassa bhagavato arahato sammāsambuddhassa upaṭṭhāko ahosi aggupaṭṭhāko. The Buddha Kassapa had as chief attendant in Vebhaliṅga a potter named Ghaṭīkāra. Ghaṭikārassa kho, ānanda, kumbhakārassa jotipālo nāma māṇavo sahāyo ahosi piyasahāyo. Ghaṭīkāra had a dear friend named Jotipāla, a brahmin student. Atha kho, ānanda, ghaṭikāro kumbhakāro jotipālaṁ māṇavaṁ āmantesi: Then Ghaṭīkāra addressed Jotipāla, ‘āyāma, samma jotipāla, kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ dassanāya upasaṅkamissāma. ‘Come, dear Jotipāla, let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha. Sādhusammatañhi me tassa bhagavato dassanaṁ arahato sammāsambuddhassā’ti. For I regard it as holy to see that Blessed One.’ Evaṁ vutte, ānanda, jotipālo māṇavo ghaṭikāraṁ kumbhakāraṁ etadavoca: When he said this, Jotipāla said to him, ‘alaṁ, samma ghaṭikāra. ‘Enough, dear Ghaṭīkāra. Kiṁ pana tena muṇḍakena samaṇakena diṭṭhenā’ti? What’s the use of seeing that baldy, that fake ascetic?’ Dutiyampi kho, ānanda …pe… For a second time … tatiyampi kho, ānanda, ghaṭikāro kumbhakāro jotipālaṁ māṇavaṁ etadavoca: and a third time, Ghaṭīkāra addressed Jotipāla, ‘āyāma, samma jotipāla, kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ dassanāya upasaṅkamissāma. ‘Come, dear Jotipāla, let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha. Sādhusammatañhi me tassa bhagavato dassanaṁ arahato sammāsambuddhassā’ti. For I regard it as holy to see that Blessed One.’ Tatiyampi kho, ānanda, jotipālo māṇavo ghaṭikāraṁ kumbhakāraṁ etadavoca: For a third time, Jotipāla said to him, ‘alaṁ, samma ghaṭikāra. ‘Enough, dear Ghaṭīkāra. Kiṁ pana tena muṇḍakena samaṇakena diṭṭhenā’ti? What’s the use of seeing that baldy, that fake ascetic?’ ‘Tena hi, samma jotipāla, sottisināniṁ ādāya nadiṁ gamissāma sināyitun’ti. ‘Well then, dear Jotipāla, let’s take some bathing paste of powdered shell and go to the river to bathe.’ ‘Evaṁ, sammā’ti kho, ānanda, jotipālo māṇavo ghaṭikārassa kumbhakārassa paccassosi. ‘Yes, dear,’ replied Jotipāla. Atha kho, ānanda, ghaṭikāro ca kumbhakāro jotipālo ca māṇavo sottisināniṁ ādāya nadiṁ agamaṁsu sināyituṁ. So that’s what they did. Atha kho, ānanda, ghaṭikāro kumbhakāro jotipālaṁ māṇavaṁ āmantesi: Then Ghaṭīkāra addressed Jotipāla, ‘ayaṁ, samma jotipāla, kassapassa bhagavato arahato sammāsambuddhassa avidūre ārāmo. ‘Dear Jotipāla, the Buddha Kassapa’s monastery is not far away. Āyāma, samma jotipāla, kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ dassanāya upasaṅkamissāma. Let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha. Sādhusammatañhi me tassa bhagavato dassanaṁ arahato sammāsambuddhassā’ti. For I regard it as holy to see that Blessed One.’ Evaṁ vutte, ānanda, jotipālo māṇavo ghaṭikāraṁ kumbhakāraṁ etadavoca: When he said this, Jotipāla said to him, ‘alaṁ, samma ghaṭikāra. ‘Enough, dear Ghaṭīkāra. Kiṁ pana tena muṇḍakena samaṇakena diṭṭhenā’ti? What’s the use of seeing that baldy, that fake ascetic?’ Dutiyampi kho, ānanda …pe… For a second time … tatiyampi kho, ānanda, ghaṭikāro kumbhakāro jotipālaṁ māṇavaṁ etadavoca: and a third time, Ghaṭīkāra addressed Jotipāla, ‘ayaṁ, samma jotipāla, kassapassa bhagavato arahato sammāsambuddhassa avidūre ārāmo. ‘Dear Jotipāla, the Buddha Kassapa’s monastery is not far away. Āyāma, samma jotipāla, kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ dassanāya upasaṅkamissāma. Let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha. Sādhusammatañhi me tassa bhagavato dassanaṁ arahato sammāsambuddhassā’ti. For I regard it as holy to see that Blessed One.’ Tatiyampi kho, ānanda, jotipālo māṇavo ghaṭikāraṁ kumbhakāraṁ etadavoca: For a third time, Jotipāla said to him, ‘alaṁ, samma ghaṭikāra. ‘Enough, dear Ghaṭīkāra. Kiṁ pana tena muṇḍakena samaṇakena diṭṭhenā’ti? What’s the use of seeing that baldy, that fake ascetic?’ Atha kho, ānanda, ghaṭikāro kumbhakāro jotipālaṁ māṇavaṁ ovaṭṭikāyaṁ parāmasitvā etadavoca: Then Ghaṭīkāra grabbed Jotipāla by the belt and said, ‘ayaṁ, samma jotipāla, kassapassa bhagavato arahato sammāsambuddhassa avidūre ārāmo. ‘Dear Jotipāla, the Buddha Kassapa’s monastery is not far away. Āyāma, samma jotipāla, kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ dassanāya upasaṅkamissāma. Let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha. Sādhusammatañhi me tassa bhagavato dassanaṁ arahato sammāsambuddhassā’ti. For I regard it as holy to see that Blessed One.’ Atha kho, ānanda, jotipālo māṇavo ovaṭṭikaṁ vinivaṭṭetvā ghaṭikāraṁ kumbhakāraṁ etadavoca: So Jotipāla undid his belt and said to Ghaṭīkāra, ‘alaṁ, samma ghaṭikāra. ‘Enough, dear Ghaṭīkāra. Kiṁ pana tena muṇḍakena samaṇakena diṭṭhenā’ti? What’s the use of seeing that baldy, that fake ascetic?’ Atha kho, ānanda, ghaṭikāro kumbhakāro jotipālaṁ māṇavaṁ sīsaṁnhātaṁ kesesu parāmasitvā etadavoca: Then Ghaṭīkāra grabbed Jotipāla by the hair of his freshly-washed head and said, ‘ayaṁ, samma jotipāla, kassapassa bhagavato arahato sammāsambuddhassa avidūre ārāmo. ‘Dear Jotipāla, the Buddha Kassapa’s monastery is not far away. Āyāma, samma jotipāla, kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ dassanāya upasaṅkamissāma. Let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha. Sādhusammatañhi me tassa bhagavato dassanaṁ arahato sammāsambuddhassā’ti. For I regard it as holy to see that Blessed One.’ Atha kho, ānanda, jotipālassa māṇavassa etadahosi: Then Jotipāla thought, ‘acchariyaṁ vata bho, abbhutaṁ vata bho. ‘It’s incredible, it’s amazing, Yatra hi nāmāyaṁ ghaṭikāro kumbhakāro ittarajacco samāno amhākaṁ sīsaṁnhātānaṁ kesesu parāmasitabbaṁ maññissati; how this potter Ghaṭikāra, though born in a lower caste, should presume to grab me by the hair of my freshly-washed head! na vatidaṁ kira orakaṁ maññe bhavissatī’ti; This must be no ordinary matter.’ ghaṭikāraṁ kumbhakāraṁ etadavoca: He said to Ghaṭīkāra, ‘yāvatādohipi, samma ghaṭikārā’ti? ‘You’d even milk it to this extent, dear Ghaṭīkāra?’ ‘Yāvatādohipi, samma jotipāla. ‘I even milk it to this extent, dear Jotipāla. Tathā hi pana me sādhusammataṁ tassa bhagavato dassanaṁ arahato sammāsambuddhassā’ti. For that is how holy I regard it to see that Blessed One.’ ‘Tena hi, samma ghaṭikāra, muñca; gamissāmā’ti. ‘Well then, dear Ghaṭīkāra, release me, we shall go.’ Atha kho, ānanda, ghaṭikāro ca kumbhakāro jotipālo ca māṇavo yena kassapo bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu; upasaṅkamitvā ghaṭikāro kumbhakāro kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdi. Jotipālo pana māṇavo kassapena bhagavatā arahatā sammāsambuddhena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Then Ghaṭīkāra the potter and Jotipāla the brahmin student went to the Buddha Kassapa. Ghaṭīkāra bowed and sat down to one side, but Jotipāla exchanged greetings with the Buddha and sat down to one side. Ekamantaṁ nisinno kho, ānanda, ghaṭikāro kumbhakāro kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: Ghaṭīkāra said to the Buddha Kassapa, ‘ayaṁ me, bhante, jotipālo māṇavo sahāyo piyasahāyo. ‘Sir, this is my dear friend Jotipāla, a brahmin student. Imassa bhagavā dhammaṁ desetū’ti. Please teach him the Dhamma.’ Atha kho, ānanda, kassapo bhagavā arahaṁ sammāsambuddho ghaṭikārañca kumbhakāraṁ jotipālañca māṇavaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Then the Buddha Kassapa educated, encouraged, fired up, and inspired Ghaṭikāra and Jotipāla with a Dhamma talk. Atha kho, ānanda, ghaṭikāro ca kumbhakāro jotipālo ca māṇavo kassapena bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā kassapassa bhagavato arahato sammāsambuddhassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu. Then they got up from their seat, bowed, and respectfully circled the Buddha Kassapa, keeping him on their right, before leaving. Atha kho, ānanda, jotipālo māṇavo ghaṭikāraṁ kumbhakāraṁ etadavoca: Then Jotipāla said to Ghatīkāra, ‘imaṁ nu tvaṁ, samma ghaṭikāra, dhammaṁ suṇanto atha ca pana agārasmā anagāriyaṁ na pabbajissasī’ti? ‘Dear Ghaṭīkāra, you have heard this teaching, so why don’t you go forth from the lay life to homelessness?’ ‘Nanu maṁ, samma jotipāla, jānāsi, andhe jiṇṇe mātāpitaro posemī’ti? ‘Don’t you know, dear Jotipāla, that I look after my blind old parents?’ ‘Tena hi, samma ghaṭikāra, ahaṁ agārasmā anagāriyaṁ pabbajissāmī’ti. ‘Well then, dear Ghaṭīkāra, I shall go forth from the lay life to homelessness.’ Atha kho, ānanda, ghaṭikāro ca kumbhakāro jotipālo ca māṇavo yena kassapo bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu; upasaṅkamitvā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho, ānanda, ghaṭikāro kumbhakāro kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: Then Ghaṭīkāra and Jotipāla went to the Buddha Kassapa, bowed and sat down to one side. Ghaṭīkāra said to the Buddha Kassapa, ‘ayaṁ me, bhante, jotipālo māṇavo sahāyo piyasahāyo. ‘Sir, this is my dear friend Jotipāla, a brahmin student. Imaṁ bhagavā pabbājetū’ti. Please give him the going forth.’ Alattha kho, ānanda, jotipālo māṇavo kassapassa bhagavato arahato sammāsambuddhassa santike pabbajjaṁ, alattha upasampadaṁ. And Jotipāla the brahmin student received the going forth, the ordination in the Buddha’s presence. Atha kho, ānanda, kassapo bhagavā arahaṁ sammāsambuddho acirūpasampanne jotipāle māṇave aḍḍhamāsupasampanne vegaḷiṅge yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkāmi. Not long after Jotipāla’s ordination, a fortnight later, the Buddha Kassapa—having stayed in Vebhaliṅga as long as he wished—set out for Benares. Anupubbena cārikaṁ caramāno yena bārāṇasī tadavasari. Traveling stage by stage, he arrived at Benares, Tatra sudaṁ, ānanda, kassapo bhagavā arahaṁ sammāsambuddho bārāṇasiyaṁ viharati isipatane migadāye. where he stayed near Benares, in the deer park at Isipatana. Assosi kho, ānanda, kikī kāsirājā: ‘kassapo kira bhagavā arahaṁ sammāsambuddho bārāṇasiṁ anuppatto bārāṇasiyaṁ viharati isipatane migadāye’ti. King Kikī of Kāsi heard that he had arrived. Atha kho, ānanda, kikī kāsirājā bhadrāni bhadrāni yānāni yojāpetvā bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi bārāṇasiyā niyyāsi mahaccarājānubhāvena kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ dassanāya. He had the finest carriages harnessed. He then mounted a fine carriage and, along with other fine carriages, set out in full royal pomp from Benares to see the Buddha Kassapa. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova yena kassapo bhagavā arahaṁ sammāsambuddho tenupasaṅkami; upasaṅkamitvā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdi. He went by carriage as far as the terrain allowed, then descended and approached the Buddha Kassapa on foot. He bowed and sat down to one side. Ekamantaṁ nisinnaṁ kho, ānanda, kikiṁ kāsirājānaṁ kassapo bhagavā arahaṁ sammāsambuddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk. Atha kho, ānanda, kikī kāsirājā kassapena bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: Then King Kikī said to the Buddha, ‘adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’ti. ‘Sir, would the Buddha together with the mendicant Saṅgha please accept tomorrow’s meal from me?’ Adhivāsesi kho, ānanda, kassapo bhagavā arahaṁ sammāsambuddho tuṇhībhāvena. The Buddha Kassapa consented in silence. Atha kho, ānanda, kikī kāsirājā kassapassa bhagavato sammāsambuddhassa adhivāsanaṁ viditvā uṭṭhāyāsanā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Then, knowing that the Buddha had consented, King Kikī got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Atha kho, ānanda, kikī kāsirājā tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā paṇḍupuṭakassa sālino vigatakāḷakaṁ anekasūpaṁ anekabyañjanaṁ, kassapassa bhagavato arahato sammāsambuddhassa kālaṁ ārocāpesi: And when the night had passed, King Kikī had a variety of delicious foods prepared in his own home—soft saffron rice with the dark grains picked out, served with many soups and sauces. Then he had the Buddha informed of the time, saying, ‘kālo, bhante, niṭṭhitaṁ bhattan’ti. ‘Sir, it’s time. The meal is ready.’ Atha kho, ānanda, kassapo bhagavā arahaṁ sammāsambuddho pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena kikissa kāsirañño nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. Then Kassapa Buddha robed up in the morning and, taking his bowl and robe, went to the home of King Kikī, where he sat on the seat spread out, together with the Saṅgha of mendicants. Atha kho, ānanda, kikī kāsirājā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Then King Kikī served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with a variety of delicious foods. Atha kho, ānanda, kikī kāsirājā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. When the Buddha Kassapa had eaten and washed his hand and bowl, King Kikī took a low seat and sat to one side. Ekamantaṁ nisinno kho, ānanda, kikī kāsirājā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: There he said to the Buddha Kassapa, ‘adhivāsetu me, bhante, bhagavā bārāṇasiyaṁ vassāvāsaṁ; ‘Sir, may the Buddha please accept my invitation to reside in Benares for the rainy season. evarūpaṁ saṅghassa upaṭṭhānaṁ bhavissatī’ti. The Saṅgha will be looked after in the same style.’ ‘Alaṁ, mahārāja. ‘Enough, great king. Adhivuttho me vassāvāso’ti. I have already accepted an invitation for the rains residence.’ Dutiyampi kho, ānanda … For a second time … tatiyampi kho, ānanda, kikī kāsirājā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: and a third time King Kikī said to the Buddha Kassapa, ‘adhivāsetu me, bhante, bhagavā bārāṇasiyaṁ vassāvāsaṁ; ‘Sir, may the Buddha please accept my invitation to reside in Benares for the rainy season. evarūpaṁ saṅghassa upaṭṭhānaṁ bhavissatī’ti. The Saṅgha will be looked after in the same style.’ ‘Alaṁ, mahārāja. ‘Enough, Great King. Adhivuttho me vassāvāso’ti. I have already accepted an invitation for the rains residence.’ Atha kho, ānanda, kikissa kāsirañño ‘na me kassapo bhagavā arahaṁ sammāsambuddho adhivāseti bārāṇasiyaṁ vassāvāsan’ti ahudeva aññathattaṁ, ahu domanassaṁ. Then King Kikī, thinking, ‘The Buddha does not accept my invitation to reside for the rains in Benares,’ became sad and upset. Atha kho, ānanda, kikī kāsirājā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: Then King Kikī said to the Buddha Kassapa, ‘atthi nu kho, bhante, añño koci mayā upaṭṭhākataro’ti? ‘Sir, do you have another attendant better than me?’ ‘Atthi, mahārāja, vegaḷiṅgaṁ nāma gāmanigamo. ‘Great king, there is a market town named Vebhaliṅga, Tattha ghaṭikāro nāma kumbhakāro; where there’s a potter named Ghaṭīkāra. so me upaṭṭhāko aggupaṭṭhāko. He is my chief attendant. Tuyhaṁ kho pana, mahārāja, na me kassapo bhagavā arahaṁ sammāsambuddho adhivāseti bārāṇasiyaṁ vassāvāsanti attheva aññathattaṁ, atthi domanassaṁ. Now, great king, you thought, “The Buddha does not accept my invitation to reside for the rains in Benares,” and you became sad and upset. Tayidaṁ ghaṭikārassa kumbhakārassa natthi ca na ca bhavissati. But Ghaṭīkāra doesn’t get upset, nor will he. Ghaṭikāro kho, mahārāja, kumbhakāro buddhaṁ saraṇaṁ gato, dhammaṁ saraṇaṁ gato, saṅghaṁ saraṇaṁ gato. Ghaṭīkāra has gone for refuge to the Buddha, the teaching, and the Saṅgha. Ghaṭikāro kho, mahārāja, kumbhakāro pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato. He doesn’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence. Ghaṭikāro kho, mahārāja, kumbhakāro buddhe aveccappasādena samannāgato, dhamme aveccappasādena samannāgato, saṅghe aveccappasādena samannāgato, ariyakantehi sīlehi samannāgato. He has experiential confidence in the Buddha, the teaching, and the Saṅgha, and has the ethics loved by the noble ones. Ghaṭikāro kho, mahārāja, kumbhakāro dukkhe nikkaṅkho, dukkhasamudaye nikkaṅkho, dukkhanirodhe nikkaṅkho, dukkhanirodhagāminiyā paṭipadāya nikkaṅkho. He is free of doubt regarding suffering, its origin, its cessation, and the practice that leads to its cessation. Ghaṭikāro kho, mahārāja, kumbhakāro ekabhattiko brahmacārī sīlavā kalyāṇadhammo. He eats in one part of the day; he’s celibate, ethical, and of good character. Ghaṭikāro kho, mahārāja, kumbhakāro nikkhittamaṇisuvaṇṇo apetajātarūparajato. He has set aside gems and gold, and rejected gold and money. Ghaṭikāro kho, mahārāja, kumbhakāro pannamusalo na sahatthā pathaviṁ khaṇati. He’s put down the shovel and doesn’t dig the earth with his own hands. Yaṁ hoti kūlapaluggaṁ vā mūsikukkaro vā taṁ kājena āharitvā bhājanaṁ karitvā evamāha: He takes what has crumbled off by a riverbank or been dug up by mice, and brings it back in a carrier. When he has made a pot, he says, “ettha yo icchati taṇḍulapaṭibhastāni vā muggapaṭibhastāni vā kaḷāyapaṭibhastāni vā nikkhipitvā yaṁ icchati taṁ haratū”ti. “Anyone may leave bagged sesame, mung beans, or chickpeas here and take what they wish.” Ghaṭikāro kho, mahārāja, kumbhakāro andhe jiṇṇe mātāpitaro poseti. He looks after his blind old parents. Ghaṭikāro kho, mahārāja, kumbhakāro pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā. And since he has ended the five lower fetters, Ghaṭīkāra will be reborn spontaneously and will become extinguished there, not liable to return from that world. Ekamidāhaṁ, mahārāja, samayaṁ vegaḷiṅge nāma gāmanigame viharāmi. This one time, great king, I was staying near the market town of Vebhaliṅga. Atha khvāhaṁ, mahārāja, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena ghaṭikārassa kumbhakārassa mātāpitaro tenupasaṅkamiṁ; upasaṅkamitvā ghaṭikārassa kumbhakārassa mātāpitaro etadavocaṁ: Then I robed up in the morning and, taking my bowl and robe, went to the home of Ghaṭīkāra’s parents, where I said to them, “handa ko nu kho ayaṁ bhaggavo gato”ti? “Excuse me, where has Bhaggava gone?” “Nikkhanto kho te, bhante, upaṭṭhāko antokumbhiyā odanaṁ gahetvā pariyogā sūpaṁ gahetvā paribhuñjā”ti. “Your attendant has gone out, sir. But take rice from the pot and sauce from the pan and eat.” Atha khvāhaṁ, mahārāja, kumbhiyā odanaṁ gahetvā pariyogā sūpaṁ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkamiṁ. So that’s what I did. And after eating I got up from my seat and left. Atha kho, mahārāja, ghaṭikāro kumbhakāro yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca: Then Ghaṭīkāra went up to his parents and said, “ko kumbhiyā odanaṁ gahetvā pariyogā sūpaṁ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkanto”ti? “Who took rice from the pot and sauce from the pan, ate it, and left?” “Kassapo, tāta, bhagavā arahaṁ sammāsambuddho kumbhiyā odanaṁ gahetvā pariyogā sūpaṁ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkanto”ti? “It was the Buddha Kassapa, my dear.” Atha kho, mahārāja, ghaṭikārassa kumbhakārassa etadahosi: Then Ghaṭīkāra thought, “lābhā vata me, suladdhaṁ vata me, “I’m so fortunate, so very fortunate, yassa me kassapo bhagavā arahaṁ sammāsambuddho evaṁ abhivissattho”ti. in that the Buddha Kassapa trusts me so much!” Atha kho, mahārāja, ghaṭikāraṁ kumbhakāraṁ aḍḍhamāsaṁ pītisukhaṁ na vijahati, sattāhaṁ mātāpitūnaṁ. Then joy and happiness did not leave him for a fortnight, or his parents for a week. Ekamidāhaṁ, mahārāja, samayaṁ tattheva vegaḷiṅge nāma gāmanigame viharāmi. Another time, great king, I was staying near that same market town of Vebhaliṅga. Atha khvāhaṁ, mahārāja, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena ghaṭikārassa kumbhakārassa mātāpitaro tenupasaṅkamiṁ; upasaṅkamitvā ghaṭikārassa kumbhakārassa mātāpitaro etadavocaṁ: Then I robed up in the morning and, taking my bowl and robe, went to the home of Ghaṭīkāra’s parents, where I said to them, “handa ko nu kho ayaṁ bhaggavo gato”ti? “Excuse me, where has Bhaggava gone?” “Nikkhanto kho te, bhante, upaṭṭhāko anto kaḷopiyā kummāsaṁ gahetvā pariyogā sūpaṁ gahetvā paribhuñjā”ti. “Your attendant has gone out, sir. But take porridge from the pot and sauce from the pan and eat.” Atha khvāhaṁ, mahārāja, kaḷopiyā kummāsaṁ gahetvā pariyogā sūpaṁ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkamiṁ. So that’s what I did. And after eating I got up from my seat and left. Atha kho, mahārāja, ghaṭikāro kumbhakāro yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca: Then Ghaṭīkāra went up to his parents and said, “ko kaḷopiyā kummāsaṁ gahetvā pariyogā sūpaṁ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkanto”ti? “Who took porridge from the pot and sauce from the pan, ate it, and left?” “Kassapo, tāta, bhagavā arahaṁ sammāsambuddho kaḷopiyā kummāsaṁ gahetvā pariyogā sūpaṁ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkanto”ti. “It was the Buddha Kassapa, my dear.” Atha kho, mahārāja, ghaṭikārassa kumbhakārassa etadahosi: Then Ghaṭīkāra thought, “lābhā vata me, suladdhaṁ vata me, “I’m so fortunate, so very fortunate, yassa me kassapo bhagavā arahaṁ sammāsambuddho evaṁ abhivissattho”ti. to be trusted so much by the Buddha Kassapa!” Atha kho, mahārāja, ghaṭikāraṁ kumbhakāraṁ aḍḍhamāsaṁ pītisukhaṁ na vijahati, sattāhaṁ mātāpitūnaṁ. Then joy and happiness did not leave him for a fortnight, or his parents for a week. Ekamidāhaṁ, mahārāja, samayaṁ tattheva vegaḷiṅge nāma gāmanigame viharāmi. Another time, great king, I was staying near that same market town of Vebhaliṅga. Tena kho pana samayena kuṭi ovassati. Now at that time my hut leaked. Atha khvāhaṁ, mahārāja, bhikkhū āmantesiṁ: So I addressed the mendicants, “gacchatha, bhikkhave, ghaṭikārassa kumbhakārassa nivesane tiṇaṁ jānāthā”ti. “Mendicants, go to Ghaṭikāra’s home and find some grass.” Evaṁ vutte, mahārāja, te bhikkhū maṁ etadavocuṁ: When I said this, those mendicants said to me, “natthi kho, bhante, ghaṭikārassa kumbhakārassa nivesane tiṇaṁ, atthi ca khvāssa āvesane tiṇacchadanan”ti. “Sir, there’s no grass there, but his workshop has a grass roof.” “Gacchatha, bhikkhave, ghaṭikārassa kumbhakārassa āvesanaṁ uttiṇaṁ karothā”ti. “Then go to the workshop and strip the grass.” Atha kho te, mahārāja, bhikkhū ghaṭikārassa kumbhakārassa āvesanaṁ uttiṇamakaṁsu. So that’s what they did. Atha kho, mahārāja, ghaṭikārassa kumbhakārassa mātāpitaro te bhikkhū etadavocuṁ: Then Ghaṭīkāra’s parents said to those mendicants, “ke āvesanaṁ uttiṇaṁ karontī”ti? “Who’s stripping the grass from the workshop?” “Bhikkhū, bhagini, kassapassa bhagavato arahato sammāsambuddhassa kuṭi ovassatī”ti. “It’s the mendicants, sister. The Buddha’s hut is leaking.” “Haratha, bhante, haratha, bhadramukhā”ti. “Take it, sirs! Take it, my dears!” Atha kho, mahārāja, ghaṭikāro kumbhakāro yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca: Then Ghaṭīkāra went up to his parents and said, “ke āvesanaṁ uttiṇamakaṁsū”ti? “Who stripped the grass from the workshop?” “Bhikkhū, tāta, kassapassa kira bhagavato arahato sammāsambuddhassa kuṭi ovassatī”ti. “It was the mendicants, dear. It seems the Buddha’s hut is leaking.” Atha kho, mahārāja, ghaṭikārassa kumbhakārassa etadahosi: Then Ghaṭīkāra thought, “lābhā vata me, suladdhaṁ vata me, “I’m so fortunate, so very fortunate, yassa me kassapo bhagavā arahaṁ sammāsambuddho evaṁ abhivissattho”ti. to be trusted so much by the Buddha Kassapa!” Atha kho, mahārāja, ghaṭikāraṁ kumbhakāraṁ aḍḍhamāsaṁ pītisukhaṁ na vijahati, sattāhaṁ mātāpitūnaṁ. Then joy and happiness did not leave him for a fortnight, or his parents for a week. Atha kho, mahārāja, āvesanaṁ sabbantaṁ temāsaṁ ākāsacchadanaṁ aṭṭhāsi, na devotivassi. Then the workshop remained with the sky for a roof for the whole three months, but no rain fell on it. Evarūpo ca, mahārāja, ghaṭikāro kumbhakāro’ti. And that, great king, is what Ghaṭīkāra the potter is like.’ ‘Lābhā, bhante, ghaṭikārassa kumbhakārassa, suladdhā, bhante, ghaṭikārassa kumbhakārassa ‘Ghaṭīkāra the potter is fortunate, very fortunate, yassa bhagavā evaṁ abhivissattho’ti. to be so trusted by the Buddha Kassapa.’ Atha kho, ānanda, kikī kāsirājā ghaṭikārassa kumbhakārassa pañcamattāni taṇḍulavāhasatāni pāhesi paṇḍupuṭakassa sālino tadupiyañca sūpeyyaṁ. Then King Kikī sent around five hundred cartloads of rice, soft saffron rice, and suitable sauce to Ghaṭīkāra. Atha kho te, ānanda, rājapurisā ghaṭikāraṁ kumbhakāraṁ upasaṅkamitvā etadavocuṁ: Then one of the king’s men approached Ghaṭīkāra and said, ‘imāni kho, bhante, pañcamattāni taṇḍulavāhasatāni kikinā kāsirājena pahitāni paṇḍupuṭakassa sālino tadupiyañca sūpeyyaṁ. ‘Sir, these five hundred cartloads of rice, soft saffron rice, and suitable sauce have been sent to you by King Kikī of Kāsī. Tāni, bhante, paṭiggaṇhathā’ti. Please accept them.’ ‘Rājā kho bahukicco bahukaraṇīyo. ‘The king has many duties, and much to do. Alaṁ me. I have enough. Raññova hotū’ti. Let this be for the king himself.’ Siyā kho pana te, ānanda, evamassa: Ānanda, you might think: ‘añño nūna tena samayena jotipālo māṇavo ahosī’ti. ‘Surely the brahmin student Jotipāla must have been someone else at that time?’ Na kho panetaṁ, ānanda, evaṁ daṭṭhabbaṁ. But you should not see it like this. Ahaṁ tena samayena jotipālo māṇavo ahosin”ti. I myself was the student Jotipāla at that time.” Idamavoca bhagavā. That is what the Buddha said. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. Satisfied, Venerable Ānanda was happy with what the Buddha said. Ghaṭikārasuttaṁ niṭṭhitaṁ paṭhamaṁ. 82. Raṭṭhapālasutta With Raṭṭhapāla Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā kurūsu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena thullakoṭṭhikaṁ nāma kurūnaṁ nigamo tadavasari. At one time the Buddha was wandering in the land of the Kurus together with a large Saṅgha of mendicants when he arrived at a town of the Kurus named Thullakoṭṭhita. Assosuṁ kho thullakoṭṭhikā brāhmaṇagahapatikā: The brahmins and householders of Thullakoṭṭhita heard: “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kurūsu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ thullakoṭṭhikaṁ anuppatto. “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Thullakoṭṭhita, together with a large Saṅgha of mendicants. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: He has this good reputation: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. It’s good to see such perfected ones.” Atha kho thullakoṭṭhikā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu; appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu; appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu; appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu; appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. Then the brahmins and householders of Thullakoṭṭhita went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. Ekamantaṁ nisinne kho thullakoṭṭhike brāhmaṇagahapatike bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. When they were seated, the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk. Tena kho pana samayena raṭṭhapālo nāma kulaputto tasmiṁyeva thullakoṭṭhike aggakulassa putto tissaṁ parisāyaṁ nisinno hoti. Now at that time a gentleman named Raṭṭhapāla, the son of the leading clan in Thullakoṭṭhita, was sitting in the assembly. Atha kho raṭṭhapālassa kulaputtassa etadahosi: He thought, “yathā yathā khvāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. “As I understand the Buddha’s teachings, it’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan”ti. Why don’t I cut off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?” Atha kho thullakoṭṭhikā brāhmaṇagahapatikā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu. Then, having approved and agreed with what the Buddha said, the brahmins and householders of Thullakoṭṭhita got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving. Atha kho raṭṭhapālo kulaputto acirapakkantesu thullakoṭṭhikesu brāhmaṇagahapatikesu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho raṭṭhapālo kulaputto bhagavantaṁ etadavoca: Soon after they left, Raṭṭhapāla went up to the Buddha, bowed, sat down to one side, and said to him, “yathā yathāhaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. “Sir, as I understand the Buddha’s teachings, it’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Icchāmahaṁ, bhante, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ. I wish to cut off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadaṁ. Sir, may I receive the going forth, the ordination in the Buddha’s presence? Pabbājetu maṁ bhagavā”ti. May the Buddha please give me the going forth!” “Anuññātosi pana tvaṁ, raṭṭhapāla, mātāpitūhi agārasmā anagāriyaṁ pabbajjāyā”ti? “But, Raṭṭhapāla, do you have your parents’ permission?” “Na khohaṁ, bhante, anuññāto mātāpitūhi agārasmā anagāriyaṁ pabbajjāyā”ti. “No, sir.” “Na kho, raṭṭhapāla, tathāgatā ananuññātaṁ mātāpitūhi puttaṁ pabbājentī”ti. “Raṭṭhapāla, Buddhas don’t give the going forth to the child of parents who haven’t given their permission.” “Svāhaṁ, bhante, tathā karissāmi yathā maṁ mātāpitaro anujānissanti agārasmā anagāriyaṁ pabbajjāyā”ti. “I’ll make sure, sir, to get my parents’ permission.” Atha kho raṭṭhapālo kulaputto uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca: Then Raṭṭhapāla got up from his seat, bowed, and respectfully circled the Buddha. Then he went to his parents and said, “ammatātā, yathā yathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. “Mum and dad, as I understand the Buddha’s teachings, it’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Icchāmahaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ. I wish to cut off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. Anujānātha maṁ agārasmā anagāriyaṁ pabbajjāyā”ti. Please give me permission to go forth.” Evaṁ vutte, raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: When he said this, Raṭṭhapāla’s parents said to him, “tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. “But, dear Raṭṭhapāla, you’re our only child. Youʼre dear to us and we love you. You’re dainty and raised in comfort. Na tvaṁ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi. You know nothing of suffering. (…) Maraṇenapi te mayaṁ akāmakā vinā bhavissāma. When you die we will lose you against our wishes. Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti? So how can we allow you to go forth while you’re still alive?” Dutiyampi kho raṭṭhapālo kulaputto …pe… For a second time, tatiyampi kho raṭṭhapālo kulaputto mātāpitaro etadavoca: and a third time, Raṭṭhapāla asked his parents for permission, but got the same reply. “ammatātā, yathā yathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Icchāmahaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ. Anujānātha maṁ agārasmā anagāriyaṁ pabbajjāyā”ti. Tatiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: “tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṁ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi. Maraṇenapi te mayaṁ akāmakā vinā bhavissāma. Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti? Atha kho raṭṭhapālo kulaputto: Then Raṭṭhapāla thought, “na maṁ mātāpitaro anujānanti agārasmā anagāriyaṁ pabbajjāyā”ti tattheva anantarahitāya bhūmiyā nipajji: “My parents don’t allow me to go forth.” He laid down there on the bare ground, saying, “idheva me maraṇaṁ bhavissati pabbajjā vā”ti. “I’ll either die right here or go forth.” Atha kho raṭṭhapālo kulaputto ekampi bhattaṁ na bhuñji, dvepi bhattāni na bhuñji, tīṇipi bhattāni na bhuñji, cattāripi bhattāni na bhuñji, pañcapi bhattāni na bhuñji, chapi bhattāni na bhuñji, sattapi bhattāni na bhuñji. And he refused to eat, up to the seventh meal. Atha kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: Then Raṭṭhapāla’s parents said to him, “tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. “Dear Raṭṭhapāla, youʼre our only child. You’re dear to us and we love you. You’re dainty and raised in comfort. Na tvaṁ, tāta raṭṭhapāla, kassaci, dukkhassa jānāsi. You know nothing of suffering. Maraṇenapi te mayaṁ akāmakā vinā bhavissāma. When you die we will lose you against our wishes. Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāya. So how can we allow you to go forth from lay life to homelessness while youʼre still living? Uṭṭhehi, tāta raṭṭhapāla, bhuñja ca piva ca paricārehi ca; Get up, Raṭṭhapāla! Eat, drink, and amuse yourself. bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. While enjoying sensual pleasures, delight in making merit. Na taṁ mayaṁ anujānāma agārasmā anagāriyaṁ pabbajjāya. We don’t allow you to go forth. Maraṇenapi te mayaṁ akāmakā vinā bhavissāma. When you die we will lose you against our wishes. Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti? So how can we allow you to go forth while you’re still alive?” Evaṁ vutte, raṭṭhapālo kulaputto tuṇhī ahosi. When they said this, Raṭṭhapāla kept silent. Dutiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ …pe… For a second time, dutiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi. Tatiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: and a third time, Raṭṭhapāla’s parents made the same request. “tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṁ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi. Maraṇenapi te mayaṁ akāmakā vinā bhavissāma, kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāya. Uṭṭhehi, tāta raṭṭhapāla, bhuñja ca piva ca paricārehi ca; bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṁ mayaṁ anujānāma agārasmā anagāriyaṁ pabbajjāya. Maraṇenapi te mayaṁ akāmakā vinā bhavissāma. Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti? Tatiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi. And for a third time, Raṭṭhapāla kept silent. Raṭṭhapāla’s parents then went to see his friends. They told them of the situation and asked for their help. Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālo kulaputto tenupasaṅkamiṁsu; upasaṅkamitvā raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: Then Raṭṭhapāla’s friends went to him and said, “tvaṁ khosi, samma raṭṭhapāla, mātāpitūnaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. “Our friend Raṭṭhapāla, you are your parents’ only child. Youʼre dear to them and they love you. You’re dainty and raised in comfort. Na tvaṁ, samma raṭṭhapāla, kassaci dukkhassa jānāsi. You know nothing of suffering. Maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. When you die your parents will lose you against their wishes. Kiṁ pana te taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajjāya. So how can they allow you to go forth while you’re still alive? Uṭṭhehi, samma raṭṭhapāla, bhuñja ca piva ca paricārehi ca; Get up, Raṭṭhapāla! Eat, drink, and amuse yourself. bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. While enjoying sensual pleasures, delight in making merit. Na taṁ mātāpitaro anujānissanti agārasmā anagāriyaṁ pabbajjāya. Your parents will not allow you to go forth. Maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. When you die your parents will lose you against their wishes. Kiṁ pana te taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajjāyā”ti? So how can they allow you to go forth while you’re still alive?” Evaṁ vutte, raṭṭhapālo kulaputto tuṇhī ahosi. When they said this, Raṭṭhapāla kept silent. Dutiyampi kho … For a second time, tatiyampi kho raṭṭhapālassa kulaputtassa sahāyakā raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: and a third time, Raṭṭhapāla’s friends made the same request. “tvaṁ khosi, samma raṭṭhapāla, mātāpitūnaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato, na tvaṁ, samma raṭṭhapāla, kassaci dukkhassa jānāsi, maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. Kiṁ pana te taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajjāya? Uṭṭhehi, samma raṭṭhapāla, bhuñja ca piva ca paricārehi ca, bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṁ mātāpitaro anujānissanti agārasmā anagāriyaṁ pabbajjāya, maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. Kiṁ pana te taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajjāyā”ti? Tatiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi. And for a third time, Raṭṭhapāla kept silent. Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālassa kulaputtassa mātāpitaro tenupasaṅkamiṁsu; upasaṅkamitvā raṭṭhapālassa kulaputtassa mātāpitaro etadavocuṁ: Then Raṭṭhapāla’s friends went to his parents and said, “ammatātā, eso raṭṭhapālo kulaputto tattheva anantarahitāya bhūmiyā nipanno: “Mum and dad, Raṭṭhapāla is lying there on the bare ground saying: ‘idheva me maraṇaṁ bhavissati pabbajjā vā’ti. ‘I’ll either die right here or go forth.’ Sace tumhe raṭṭhapālaṁ kulaputtaṁ nānujānissatha agārasmā anagāriyaṁ pabbajjāya, tattheva maraṇaṁ āgamissati. If you donʼt allow him to go forth, he’ll die there. Sace pana tumhe raṭṭhapālaṁ kulaputtaṁ anujānissatha agārasmā anagāriyaṁ pabbajjāya, pabbajitampi naṁ dakkhissatha. But if you do allow him to go forth, you’ll see him again afterwards. Sace raṭṭhapālo kulaputto nābhiramissati agārasmā anagāriyaṁ pabbajjāya, kā tassa aññā gati bhavissati? Idheva paccāgamissati. And if he doesnʼt enjoy the renunciate life, where else will he have to go? He’ll come right back here. Anujānātha raṭṭhapālaṁ kulaputtaṁ agārasmā anagāriyaṁ pabbajjāyā”ti. Please give Raṭṭhapāla permission to go forth.” “Anujānāma, tātā, raṭṭhapālaṁ kulaputtaṁ agārasmā anagāriyaṁ pabbajjāya. “Then, dears, we give Raṭṭhapāla permission to go forth. Pabbajitena ca pana mātāpitaro uddassetabbā”ti. But once gone forth he must visit his parents.” Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālo kulaputto tenupasaṅkamiṁsu; upasaṅkamitvā raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: Then Raṭṭhapāla’s friends went to him and said, “uṭṭhehi, samma raṭṭhapāla, anuññātosi mātāpitūhi agārasmā anagāriyaṁ pabbajjāya. “Get up, Raṭṭhapāla! Your parents have given you permission to go forth from lay life to homelessness. Pabbajitena ca pana te mātāpitaro uddassetabbā”ti. But once gone forth you must visit your parents.” Atha kho raṭṭhapālo kulaputto uṭṭhahitvā balaṁ gāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho raṭṭhapālo kulaputto bhagavantaṁ etadavoca: Raṭṭhapāla got up and regained his strength. He went to the Buddha, bowed, sat down to one side, and said to him, “anuññāto ahaṁ, bhante, mātāpitūhi agārasmā anagāriyaṁ pabbajjāya. “Sir, I have my parentsʼ permission to go forth from the lay life to homelessness. Pabbājetu maṁ bhagavā”ti. May the Buddha please give me the going forth.” Alattha kho raṭṭhapālo kulaputto bhagavato santike pabbajjaṁ, alattha upasampadaṁ. And Raṭṭhapāla received the going forth, the ordination in the Buddha’s presence. Atha kho bhagavā acirūpasampanne āyasmante raṭṭhapāle aḍḍhamāsupasampanne thullakoṭṭhike yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi. Not long after Venerable Raṭṭhapāla’s ordination, a fortnight later, the Buddha—having stayed in Thullakoṭṭhita as long as he wished—set out for Sāvatthī. Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. Traveling stage by stage, he arrived at Sāvatthī, Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. where he stayed in Jeta’s Grove, Anāthapiṇḍika’s monastery. Atha kho āyasmā raṭṭhapālo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. Then Venerable Raṭṭhapāla, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” Aññataro kho panāyasmā raṭṭhapālo arahataṁ ahosi. And Venerable Raṭṭhapāla became one of the perfected. Atha kho āyasmā raṭṭhapālo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā raṭṭhapālo bhagavantaṁ etadavoca: Then he went up to the Buddha, bowed, sat down to one side, and said to him, “icchāmahaṁ, bhante, mātāpitaro uddassetuṁ, sace maṁ bhagavā anujānātī”ti. “Sir, I’d like to visit my parents, if the Buddha allows it.” Atha kho bhagavā āyasmato raṭṭhapālassa cetasā ceto paricca manasākāsi. Then the Buddha focused on comprehending Raṭṭhapāla’s mind. Yathā bhagavā aññāsi: When he knew that “abhabbo kho raṭṭhapālo kulaputto sikkhaṁ paccakkhāya hīnāyāvattitun”ti, atha kho bhagavā āyasmantaṁ raṭṭhapālaṁ etadavoca: it was impossible for Raṭṭhapāla to reject the training and return to a lesser life, he said, “yassadāni tvaṁ, raṭṭhapāla, kālaṁ maññasī”ti. “Please, Raṭṭhapāla, go at your convenience.” Atha kho āyasmā raṭṭhapālo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā senāsanaṁ saṁsāmetvā pattacīvaramādāya yena thullakoṭṭhikaṁ tena cārikaṁ pakkāmi. And then Raṭṭhapāla got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he set his lodgings in order and, taking his bowl and robe, set out for Thullakoṭṭhita. Anupubbena cārikaṁ caramāno yena thullakoṭṭhiko tadavasari. Traveling stage by stage, he arrived at Thullakoṭṭhika, Tatra sudaṁ āyasmā raṭṭhapālo thullakoṭṭhike viharati rañño korabyassa migacīre. where he stayed in King Koravya’s deer range. Atha kho āyasmā raṭṭhapālo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya thullakoṭṭhikaṁ piṇḍāya pāvisi. Then Raṭṭhapāla robed up in the morning and, taking his bowl and robe, entered Thullakoṭṭhita for alms. Thullakoṭṭhike sapadānaṁ piṇḍāya caramāno yena sakapitu nivesanaṁ tenupasaṅkami. Wandering indiscriminately for alms-food, he approached his own father’s house. Tena kho pana samayena āyasmato raṭṭhapālassa pitā majjhimāya dvārasālāya ullikhāpeti. Now at that time Raṭṭhapāla’s father was having his hair dressed in the hall of the middle gate. Addasā kho āyasmato raṭṭhapālassa pitā āyasmantaṁ raṭṭhapālaṁ dūratova āgacchantaṁ. He saw Raṭṭhapāla coming off in the distance Disvāna etadavoca: and said, “imehi muṇḍakehi samaṇakehi amhākaṁ ekaputtako piyo manāpo pabbājito”ti. “Our dear and beloved only son was made to go forth by these shavelings, these fake ascetics!” Atha kho āyasmā raṭṭhapālo sakapitu nivesane neva dānaṁ alattha na paccakkhānaṁ; And at his own father’s house Raṭṭhapāla received neither alms nor a polite refusal, aññadatthu akkosameva alattha. but only abuse. Tena kho pana samayena āyasmato raṭṭhapālassa ñātidāsī ābhidosikaṁ kummāsaṁ chaḍḍetukāmā hoti. Now at that time a family bondservant wanted to throw away the previous night’s porridge. Atha kho āyasmā raṭṭhapālo taṁ ñātidāsiṁ etadavoca: So Raṭṭhapāla said to her, “sacetaṁ, bhagini, chaḍḍanīyadhammaṁ, idha me patte ākirā”ti. “If that’s to be thrown away, sister, pour it here in my bowl.” Atha kho āyasmato raṭṭhapālassa ñātidāsī taṁ ābhidosikaṁ kummāsaṁ āyasmato raṭṭhapālassa patte ākirantī hatthānañca pādānañca sarassa ca nimittaṁ aggahesi. As she was pouring the porridge into his bowl, she recognized the features of his hands, feet, and voice. Atha kho āyasmato raṭṭhapālassa ñātidāsī yenāyasmato raṭṭhapālassa mātā tenupasaṅkami; upasaṅkamitvā āyasmato raṭṭhapālassa mātaraṁ etadavoca: She then went to his mother and said, “yaggheyye, jāneyyāsi: “Please, madam, you should know this. ‘ayyaputto raṭṭhapālo anuppatto’”ti. My lord Raṭṭhapāla has arrived.” “Sace, je, saccaṁ bhaṇasi, adāsiṁ taṁ karomī”ti. “Wow! If you speak the truth, I’ll make you a free woman!” Atha kho āyasmato raṭṭhapālassa mātā yenāyasmato raṭṭhapālassa pitā tenupasaṅkami; upasaṅkamitvā āyasmato raṭṭhapālassa pitaraṁ etadavoca: Then Raṭṭhapāla’s mother went to his father and said, “yagghe, gahapati, jāneyyāsi: “Please householder, you should know this. ‘raṭṭhapālo kira kulaputto anuppatto’”ti? It seems our son Raṭṭhapāla has arrived.” Tena kho pana samayena āyasmā raṭṭhapālo taṁ ābhidosikaṁ kummāsaṁ aññataraṁ kuṭṭamūlaṁ nissāya paribhuñjati. Now at that time Raṭṭhapāla was eating last night’s porridge by a wall. Atha kho āyasmato raṭṭhapālassa pitā yenāyasmā raṭṭhapālo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ raṭṭhapālaṁ etadavoca: Then Raṭṭhapāla’s father went up to him and said, “atthi nāma, tāta raṭṭhapāla, ābhidosikaṁ kummāsaṁ paribhuñjissasi? “Dear Raṭṭhapāla! There’s … and youʼll be eating last night’s porridge! Nanu, tāta raṭṭhapāla, sakaṁ gehaṁ gantabban”ti? Why not go to your own home?” “Kuto no, gahapati, amhākaṁ gehaṁ agārasmā anagāriyaṁ pabbajitānaṁ? “Householder, how could those of us who have gone forth from the lay life to homelessness have a house? Anagārā mayaṁ, gahapati. We’re homeless, householder. Agamamha kho te, gahapati, gehaṁ, tattha neva dānaṁ alatthamha na paccakkhānaṁ; I came to your house, but there I received neither alms nor a polite refusal, aññadatthu akkosameva alatthamhā”ti. but only abuse.” “Ehi, tāta raṭṭhapāla, gharaṁ gamissāmā”ti. “Come, dear Raṭṭhapāla, let’s go to the house.” “Alaṁ, gahapati, kataṁ me ajja bhattakiccaṁ”. “Enough, householder. My meal is finished for today.” “Tena hi, tāta raṭṭhapāla, adhivāsehi svātanāya bhattan”ti. “Well then, dear Raṭṭhapāla, please accept tomorrow’s meal from me.” Adhivāsesi kho āyasmā raṭṭhapālo tuṇhībhāvena. Raṭṭhapāla consented in silence. Atha kho āyasmato raṭṭhapālassa pitā āyasmato raṭṭhapālassa adhivāsanaṁ viditvā yena sakaṁ nivesanaṁ tenupasaṅkami; upasaṅkamitvā mahantaṁ hiraññasuvaṇṇassa puñjaṁ kārāpetvā kilañjehi paṭicchādetvā āyasmato raṭṭhapālassa purāṇadutiyikā āmantesi: Then, knowing that Raṭṭhapāla had consented, his father went back to his own house. He made a heap of gold coins and bullion and hid it under mats. Then he addressed Raṭṭhapāla’s former wives, “etha tumhe, vadhuyo, yena alaṅkārena alaṅkatā pubbe raṭṭhapālassa kulaputtassa piyā hotha manāpā tena alaṅkārena alaṅkarothā”ti. “Please, daughters-in-law, adorn yourselves in the way that our son Raṭṭhapāla found you most adorable.” Atha kho āyasmato raṭṭhapālassa pitā tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā āyasmato raṭṭhapālassa kālaṁ ārocesi: And when the night had passed Raṭṭhapāla’s father had a variety of delicious foods prepared in his own home, and announced the time to the Venerable Raṭṭhapāla, saying, “kālo, tāta raṭṭhapāla, niṭṭhitaṁ bhattan”ti. “Sir, it’s time. The meal is ready.” Atha kho āyasmā raṭṭhapālo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena sakapitu nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho āyasmato raṭṭhapālassa pitā taṁ hiraññasuvaṇṇassa puñjaṁ vivarāpetvā āyasmantaṁ raṭṭhapālaṁ etadavoca: Then Raṭṭhapāla robed up in the morning and, taking his bowl and robe, went to his father’s home, and sat down on the seat spread out. Raṭṭhapāla’s father, revealing the heap of gold coins and bullion, said to him, “idaṁ te, tāta raṭṭhapāla, mātu mattikaṁ dhanaṁ, aññaṁ pettikaṁ, aññaṁ pitāmahaṁ. “Dear Raṭṭhapāla, this is your maternal fortune. There’s another paternal fortune, and an ancestral one. Sakkā, tāta raṭṭhapāla, bhoge ca bhuñjituṁ puññāni ca kātuṁ. You can both enjoy your wealth and make merit. Ehi tvaṁ, tāta raṭṭhapāla, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti. Come, return to a lesser life, enjoy wealth, and make merit!” “Sace me tvaṁ, gahapati, vacanaṁ kareyyāsi, imaṁ hiraññasuvaṇṇassa puñjaṁ sakaṭe āropetvā nibbāhāpetvā majjhegaṅgāya nadiyā sote opilāpeyyāsi. “If you’d follow my advice, householder, you’d have this heap of gold loaded on a cart and carried away to be dumped in the middle of the Ganges river. Taṁ kissa hetu? Why is that? Ye uppajjissanti hi te, gahapati, tatonidānaṁ sokaparidevadukkhadomanassupāyāsā”ti. Because this will bring you nothing but sorrow, lamentation, pain, sadness, and distress.” Atha kho āyasmato raṭṭhapālassa purāṇadutiyikā paccekaṁ pādesu gahetvā āyasmantaṁ raṭṭhapālaṁ etadavocuṁ: Then Raṭṭhapāla’s former wives each clasped his feet and said, “kīdisā nāma tā, ayyaputta, accharāyo yāsaṁ tvaṁ hetu brahmacariyaṁ carasī”ti? “What are they like, lord, the nymphs for whom you lead the spiritual life?” “Na kho mayaṁ, bhaginī, accharānaṁ hetu brahmacariyaṁ carāmā”ti. “Sisters, I don’t lead the spiritual life for the sake of nymphs.” “Bhaginivādena no ayyaputto raṭṭhapālo samudācaratī”ti tā tattheva mucchitā papatiṁsu. Saying, “Our lord Raṭṭhapāla refers to us as sisters!” they fainted right away. Atha kho āyasmā raṭṭhapālo pitaraṁ etadavoca: Then Raṭṭhapāla said to his father, “sace, gahapati, bhojanaṁ dātabbaṁ, detha; “If there is food to be given, householder, please give it. mā no viheṭhethā”ti. But don’t harass me.” “Bhuñja, tāta raṭṭhapāla, niṭṭhitaṁ bhattan”ti. “Eat, dear Raṭṭhapāla. The meal is ready.” Atha kho āyasmato raṭṭhapālassa pitā āyasmantaṁ raṭṭhapālaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Then Raṭṭhapāla’s father served and satisfied Venerable Raṭṭhapāla with his own hands with a variety of delicious foods. Atha kho āyasmā raṭṭhapālo bhuttāvī onītapattapāṇī ṭhitakova imā gāthā abhāsi: When he had eaten and washed his hand and bowl, he recited these verses while standing right there: “Passa cittīkataṁ bimbaṁ, “See this fancy puppet, arukāyaṁ samussitaṁ; a body built of sores, Āturaṁ bahusaṅkappaṁ, diseased, obsessed over, yassa natthi dhuvaṁ ṭhiti. in which nothing lasts at all. Passa cittīkataṁ rūpaṁ, See this fancy figure, maṇinā kuṇḍalena ca; with its gems and earrings; Aṭṭhi tacena onaddhaṁ, it is bones wrapped in skin, saha vatthebhi sobhati. made pretty by its clothes. Alattakakatā pādā, Rouged feet mukhaṁ cuṇṇakamakkhitaṁ; and powdered face Alaṁ bālassa mohāya, may be enough to beguile a fool, no ca pāragavesino. but not a seeker of the far shore. Aṭṭhāpadakatā kesā, Hair in eight braids nettā añjanamakkhitā; and eyeliner Alaṁ bālassa mohāya, may be enough to beguile a fool, no ca pāragavesino. but not a seeker of the far shore. Añjanīva navā cittā, A rotting body all adorned pūtikāyo alaṅkato; like a freshly painted makeup box Alaṁ bālassa mohāya, may be enough to beguile a fool, no ca pāragavesino. but not a seeker of the far shore. Odahi migavo pāsaṁ, The hunter laid his snare, nāsadā vākaraṁ migo; but the deer didn’t spring the trap. Bhutvā nivāpaṁ gacchāma, I’ve eaten the bait and now I go, kandante migabandhake”ti. leaving the trapper to lament.” Atha kho āyasmā raṭṭhapālo ṭhitakova imā gāthā bhāsitvā yena rañño korabyassa migacīraṁ tenupasaṅkami; upasaṅkamitvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Then Raṭṭhapāla, having recited this verse while standing, went to King Koravya’s deer range and sat at the root of a tree for the day’s meditation. Atha kho rājā korabyo migavaṁ āmantesi: Then King Koravya addressed his gamekeeper, “sodhehi, samma migava, migacīraṁ uyyānabhūmiṁ; “My good gamekeeper, tidy up the park of the deer range. gacchāma subhūmiṁ dassanāyā”ti. We will go to see the scenery.” “Evaṁ, devā”ti kho migavo rañño korabyassa paṭissutvā migacīraṁ sodhento addasa āyasmantaṁ raṭṭhapālaṁ aññatarasmiṁ rukkhamūle divāvihāraṁ nisinnaṁ. “Yes, Your Majesty,” replied the gamekeeper. While tidying the deer range he saw Raṭṭhapāla sitting in meditation. Disvāna yena rājā korabyo tenupasaṅkami; upasaṅkamitvā rājānaṁ korabyaṁ etadavoca: Seeing this, he went to the king, and said, “suddhaṁ kho te, deva, migacīraṁ. “The deer range is tidy, sire. Atthi cettha raṭṭhapālo nāma kulaputto imasmiṁyeva thullakoṭṭhike aggakulassa putto yassa tvaṁ abhiṇhaṁ kittayamāno ahosi, so aññatarasmiṁ rukkhamūle divāvihāraṁ nisinno”ti. And the gentleman named Raṭṭhapāla, the son of the leading clan in Thullakoṭṭhita, of whom you have often spoken highly, is meditating there at the root of a tree.” “Tena hi, samma migava, alaṁ dānajja uyyānabhūmiyā. “Well then, my good gamekeeper, that’s enough of the park for today. Tameva dāni mayaṁ bhavantaṁ raṭṭhapālaṁ payirupāsissāmā”ti. Now I shall pay homage to the Master Raṭṭhapāla.” Atha kho rājā korabyo “yaṁ tattha khādanīyaṁ bhojanīyaṁ paṭiyattaṁ taṁ sabbaṁ vissajjethā”ti vatvā bhadrāni bhadrāni yānāni yojāpetvā bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi thullakoṭṭhikamhā niyyāsi mahaccarājānubhāvena āyasmantaṁ raṭṭhapālaṁ dassanāya. And then King Koravya said, “Give away all the different foods that have been prepared there.” He had the finest carriages harnessed. Then he mounted a fine carriage and, along with other fine carriages, set out in full royal pomp from Thullakoṭṭhita to see Raṭṭhapāla. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ussaṭāya ussaṭāya parisāya yenāyasmā raṭṭhapālo tenupasaṅkami; upasaṅkamitvā āyasmatā raṭṭhapālena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho rājā korabyo āyasmantaṁ raṭṭhapālaṁ etadavoca: He went by carriage as far as the terrain allowed, then descended and approached Raṭṭhapāla on foot, together with a group of eminent officials. They exchanged greetings, and, when the greetings and polite conversation were over, he stood to one side, and said to Raṭṭhapāla: “idha bhavaṁ raṭṭhapālo hatthatthare nisīdatū”ti. “Here, Master Raṭṭhapāla, sit on this elephant rug.” “Alaṁ, mahārāja, nisīda tvaṁ; “Enough, great king, you sit on it. nisinno ahaṁ sake āsane”ti. I’m sitting on my own seat.” Nisīdi rājā korabyo paññatte āsane. Nisajja kho rājā korabyo āyasmantaṁ raṭṭhapālaṁ etadavoca: So the king sat down on the seat spread out, and said: “Cattārimāni, bho raṭṭhapāla, pārijuññāni yehi pārijuññehi samannāgatā idhekacce kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajanti. “Master Raṭṭhapāla, there are these four kinds of decay. Because of these, some people shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. Katamāni cattāri? What four? Jarāpārijuññaṁ, byādhipārijuññaṁ, bhogapārijuññaṁ, ñātipārijuññaṁ. Decay due to old age, decay due to sickness, decay of wealth, and decay of relatives. Katamañca, bho raṭṭhapāla, jarāpārijuññaṁ? And what is decay due to old age? Idha, bho raṭṭhapāla, ekacco jiṇṇo hoti vuḍḍho mahallako addhagato vayoanuppatto. It’s when someone is old, elderly, and senior, advanced in years, and has reached the final stage of life. So iti paṭisañcikkhati: They reflect: ‘ahaṁ khomhi etarahi jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto. ‘I’m now old, elderly, and senior. I’m advanced in years and have reached the final stage of life. Na kho pana mayā sukaraṁ anadhigataṁ vā bhogaṁ adhigantuṁ adhigataṁ vā bhogaṁ phātiṁ kātuṁ. It’s not easy for me to acquire more wealth or to increase the wealth I’ve already acquired. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ So tena jarāpārijuññena samannāgato kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. So because of that decay due to old age they go forth. Idaṁ vuccati, bho raṭṭhapāla, jarāpārijuññaṁ. This is called decay due to old age. Bhavaṁ kho pana raṭṭhapālo etarahi daharo yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā. But Master Raṭṭhapāla is now a youth, young, black-haired, blessed with youth, in the prime of life. Taṁ bhoto raṭṭhapālassa jarāpārijuññaṁ natthi. You have no decay due to old age. Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito? (1) So what did you know or see or hear that made you go forth? Katamañca, bho raṭṭhapāla, byādhipārijuññaṁ? And what is decay due to sickness? Idha, bho raṭṭhapāla, ekacco ābādhiko hoti dukkhito bāḷhagilāno. It’s when someone is sick, suffering, gravely ill. So iti paṭisañcikkhati: They reflect: ‘ahaṁ khomhi etarahi ābādhiko dukkhito bāḷhagilāno. ‘I’m now sick, suffering, gravely ill. Na kho pana mayā sukaraṁ anadhigataṁ vā bhogaṁ adhigantuṁ adhigataṁ vā bhogaṁ phātiṁ kātuṁ. It’s not easy for me to acquire more wealth or to increase the wealth I’ve already acquired. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. Why don’t I go forth from the lay life to homelessness?’ So tena byādhipārijuññena samannāgato kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. So because of that decay due to sickness they go forth. Idaṁ vuccati, bho raṭṭhapāla, byādhipārijuññaṁ. This is called decay due to sickness. Bhavaṁ kho pana raṭṭhapālo etarahi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya. But Master Raṭṭhapāla is now rarely ill or unwell. Your stomach digests well, being neither too hot nor too cold. Taṁ bhoto raṭṭhapālassa byādhipārijuññaṁ natthi. You have no decay due to sickness. Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito? (2) So what did you know or see or hear that made you go forth? Katamañca, bho raṭṭhapāla, bhogapārijuññaṁ? And what is decay of wealth? Idha, bho raṭṭhapāla, ekacco aḍḍho hoti mahaddhano mahābhogo. It’s when someone is rich, affluent, and wealthy. Tassa te bhogā anupubbena parikkhayaṁ gacchanti. But gradually their wealth dwindles away. So iti paṭisañcikkhati: They reflect: ‘ahaṁ kho pubbe aḍḍho ahosiṁ mahaddhano mahābhogo. ‘I used to be rich, affluent, and wealthy. Tassa me te bhogā anupubbena parikkhayaṁ gatā. But gradually my wealth has dwindled away. Na kho pana mayā sukaraṁ anadhigataṁ vā bhogaṁ adhigantuṁ adhigataṁ vā bhogaṁ phātiṁ kātuṁ. It’s not easy for me to acquire more wealth or to increase the wealth I’ve already acquired. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. Why don’t I go forth from the lay life to homelessness?’ So tena bhogapārijuññena samannāgato kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. So because of that decay of wealth they go forth. Idaṁ vuccati, bho raṭṭhapāla, bhogapārijuññaṁ. This is called decay of wealth. Bhavaṁ kho pana raṭṭhapālo imasmiṁyeva thullakoṭṭhike aggakulassa putto. But Master Raṭṭhapāla is the son of the leading clan here in Thullakoṭṭhita. Taṁ bhoto raṭṭhapālassa bhogapārijuññaṁ natthi. You have no decay of wealth. Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito? (3) So what did you know or see or hear that made you go forth? Katamañca, bho raṭṭhapāla, ñātipārijuññaṁ? And what is decay of relatives? Idha, bho raṭṭhapāla, ekaccassa bahū honti mittāmaccā ñātisālohitā. It’s when someone has many friends and colleagues, relatives and kin. Tassa te ñātakā anupubbena parikkhayaṁ gacchanti. But gradually their relatives dwindle away. So iti paṭisañcikkhati: They reflect: ‘mamaṁ kho pubbe bahū ahesuṁ mittāmaccā ñātisālohitā. ‘I used to have many friends and colleagues, relatives and kin. Tassa me te anupubbena parikkhayaṁ gatā. But gradually they’ve dwindled away. Na kho pana mayā sukaraṁ anadhigataṁ vā bhogaṁ adhigantuṁ adhigataṁ vā bhogaṁ phātiṁ kātuṁ. It’s not easy for me to acquire more wealth or to increase the wealth I’ve already acquired. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ So tena ñātipārijuññena samannāgato kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. So because of that decay of relatives they go forth. Idaṁ vuccati, bho raṭṭhapāla, ñātipārijuññaṁ. This is called decay of relatives. Bhoto kho pana raṭṭhapālassa imasmiṁyeva thullakoṭṭhike bahū mittāmaccā ñātisālohitā. But Master Raṭṭhapāla has many friends and colleagues, relatives and kin right here in Thullakoṭṭhita. Taṁ bhoto raṭṭhapālassa ñātipārijuññaṁ natthi. You have no decay of relatives. Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito? (4) So what did you know or see or hear that made you go forth? Imāni kho, bho raṭṭhapāla, cattāri pārijuññāni, yehi pārijuññehi samannāgatā idhekacce kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajanti. There are these four kinds of decay. Because of these, some people shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. Tāni bhoto raṭṭhapālassa natthi. Master Raṭṭhapāla has none of these. Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito”ti? So what did you know or see or hear that made you go forth?” “Atthi kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammuddesā uddiṭṭhā, ye ahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito. “Great king, the Blessed One who knows and sees, the perfected one, the fully awakened Buddha has taught these four summaries of the teaching for recitation. It was after knowing and seeing and hearing these that I went forth from the lay life to homelessness. Katame cattāro? What four? ‘Upaniyyati loko addhuvo’ti ‘The world is unstable and swept away.’ kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo dhammuddeso uddiṭṭho, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito. This is the first summary. ‘Atāṇo loko anabhissaro’ti ‘The world has no shelter and no savior.’ kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo dhammuddeso uddiṭṭho, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito. This is the second summary. ‘Assako loko, sabbaṁ pahāya gamanīyan’ti ‘The world has no owner—you must leave it all behind and pass on.’ kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo dhammuddeso uddiṭṭho, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito. This is the third summary. ‘Ūno loko atitto taṇhādāso’ti ‘The world is wanting, insatiable, the slave of craving.’ kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catuttho dhammuddeso uddiṭṭho, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito. This is the fourth summary. Ime kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammuddesā uddiṭṭhā, ye ahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito”ti. The Blessed One who knows and sees, the perfected one, the fully awakened Buddha taught these four summaries of the teaching. It was after knowing and seeing and hearing these that I went forth from the lay life to homelessness.” “‘Upaniyyati loko addhuvo’ti— “‘The world is unstable and swept away.’ bhavaṁ raṭṭhapālo āha. So Master Raṭṭhapāla said. Imassa, bho raṭṭhapāla, bhāsitassa kathaṁ attho daṭṭhabbo”ti? How should I see the meaning of this statement?” “Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? tvaṁ vīsativassuddesikopi paṇṇavīsativassuddesikopi hatthismimpi katāvī assasmimpi katāvī rathasmimpi katāvī dhanusmimpi katāvī tharusmimpi katāvī ūrubalī bāhubalī alamatto saṅgāmāvacaro”ti? When you were twenty or twenty-five years of age, were you proficient at riding elephants, horses, and chariots, and at archery and swordsmanship? Were you strong in thigh and arm, capable, and battle-hardened?” “Ahosiṁ ahaṁ, bho raṭṭhapāla, vīsativassuddesikopi paṇṇavīsativassuddesikopi hatthismimpi katāvī assasmimpi katāvī rathasmimpi katāvī dhanusmimpi katāvī tharusmimpi katāvī ūrubalī bāhubalī alamatto saṅgāmāvacaro. “I was, Master Raṭṭhapāla. Appekadāhaṁ, bho raṭṭhapāla, iddhimāva maññe na attano balena samasamaṁ samanupassāmī”ti. Sometimes it seems as if I had superpowers then. I don’t see anyone who could have equalled me in strength.” “Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? evameva tvaṁ etarahi ūrubalī bāhubalī alamatto saṅgāmāvacaro”ti? These days are you just as strong in thigh and arm, capable, and battle-hardened?” “No hidaṁ, bho raṭṭhapāla. “No, Master Raṭṭhapāla. Etarahi jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āsītiko me vayo vattati. For now I am old, elderly, and senior, I’m advanced in years and have reached the final stage of life. I am eighty years old. Appekadāhaṁ, bho raṭṭhapāla, ‘idha pādaṁ karissāmī’ti aññeneva pādaṁ karomī”ti. Sometimes I intend to step in one place, but my foot goes somewhere else.” “Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: “This is what the Buddha was referring to when he said: ‘upaniyyati loko addhuvo’ti, ‘The world is unstable and swept away.’” yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito”ti. “Acchariyaṁ, bho raṭṭhapāla, abbhutaṁ, bho raṭṭhapāla. “It’s incredible, Master Raṭṭhapāla, it’s amazing, Yāva subhāsitañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena: how well said this was by the Buddha. ‘upaniyyati loko addhuvo’ti. Upaniyyati hi, bho raṭṭhapāla, loko addhuvo. (1) For the world is indeed unstable and swept away. Saṁvijjante kho, bho raṭṭhapāla, imasmiṁ rājakule hatthikāyāpi assakāyāpi rathakāyāpi pattikāyāpi, amhākaṁ āpadāsu pariyodhāya vattissanti. In this royal court you can find divisions of elephants, cavalry, chariots, and infantry. They will serve to defend us from any threats. Yet you said: ‘Atāṇo loko anabhissaro’ti— ‘The world has no shelter and no savior.’ bhavaṁ raṭṭhapālo āha. Imassa pana, bho raṭṭhapāla, bhāsitassa kathaṁ attho daṭṭhabbo”ti? How should I see the meaning of this statement?” “Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? atthi te koci anusāyiko ābādho”ti? Do you have any chronic ailments?” “Atthi me, bho raṭṭhapāla, anusāyiko ābādho. “Yes, I do. Appekadā maṁ, bho raṭṭhapāla, mittāmaccā ñātisālohitā parivāretvā ṭhitā honti: Sometimes my friends and colleagues, relatives and family members surround me, thinking: ‘idāni rājā korabyo kālaṁ karissati, idāni rājā korabyo kālaṁ karissatī’”ti. ‘Now the king will die! Now the king will die!’” “Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? labhasi tvaṁ te mittāmacce ñātisālohite: Can you get your friends and colleagues, relatives and family members to help: ‘āyantu me bhonto mittāmaccā ñātisālohitā, sabbeva santā imaṁ vedanaṁ saṁvibhajatha, yathāhaṁ lahukatarikaṁ vedanaṁ vediyeyyan’ti— ‘Please, my dear friends and colleagues, relatives and family members, all of you here share my pain so that I may feel less pain.’ udāhu tvaṁyeva taṁ vedanaṁ vediyasī”ti? Or must you alone feel that pain?” “Nāhaṁ, bho raṭṭhapāla, labhāmi te mittāmacce ñātisālohite: “I can’t get my friends to share my pain. ‘āyantu me bhonto mittāmaccā ñātisālohitā, sabbeva santā imaṁ vedanaṁ saṁvibhajatha, yathāhaṁ lahukatarikaṁ vedanaṁ vediyeyyan’ti. Atha kho ahameva taṁ vedanaṁ vediyāmī”ti. Rather, I alone must feel it.” “Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: “This is what the Buddha was referring to when he said: ‘atāṇo loko anabhissaro’ti, ‘The world has no shelter and no savior.’” yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito”ti. “Acchariyaṁ, bho raṭṭhapāla, abbhutaṁ, bho raṭṭhapāla. “It’s incredible, Master Raṭṭhapāla, it’s amazing, Yāva subhāsitaṁ cidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena: how well said this was by the Buddha. ‘atāṇo loko anabhissaro’ti. Atāṇo hi, bho raṭṭhapāla, loko anabhissaro. (2) For the world indeed has no shelter and no savior. Saṁvijjati kho, bho raṭṭhapāla, imasmiṁ rājakule pahūtaṁ hiraññasuvaṇṇaṁ bhūmigatañca vehāsagatañca. In this royal court you can find abundant gold coin and bullion stored in dungeons and towers. Yet you said: ‘Assako loko, sabbaṁ pahāya gamanīyan’ti— ‘The world has no owner—you must leave it all behind and pass on.’ bhavaṁ raṭṭhapālo āha. Imassa pana, bho raṭṭhapāla, bhāsitassa kathaṁ attho daṭṭhabbo”ti? How should I see the meaning of this statement?” “Taṁ kiṁ maññasi, mahārāja, ‘What do you think, great king? yathā tvaṁ etarahi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresi, lacchasi tvaṁ paratthāpi: These days you amuse yourself, supplied and provided with the five kinds of sensual stimulation. But is there any way to ensure that in the next life ‘evamevāhaṁ imeheva pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremī’ti, udāhu aññe imaṁ bhogaṁ paṭipajjissanti, tvaṁ pana yathākammaṁ gamissasī”ti? you will continue to amuse yourself in the same way, supplied and provided with the same five kinds of sensual stimulation? Or will others make use of this property, while you pass on according to your deeds?” “Yathāhaṁ, bho raṭṭhapāla, etarahi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremi, nāhaṁ lacchāmi paratthāpi: “There’s no way to ensure that I will continue to amuse myself in the same way. ‘evameva imeheva pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremī’ti. Atha kho aññe imaṁ bhogaṁ paṭipajjissanti; ahaṁ pana yathākammaṁ gamissāmī”ti. Rather, others will take over this property, while I pass on according to my deeds.” “Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: “This is what the Buddha was referring to when he said: ‘assako loko, sabbaṁ pahāya gamanīyan’ti, ‘The world has no owner—you must leave it all behind and pass on.’” yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito”ti. “Acchariyaṁ, bho raṭṭhapāla, abbhutaṁ, bho raṭṭhapāla. “It’s incredible, Master Raṭṭhapāla, it’s amazing, Yāva subhāsitaṁ cidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena: how well said this was by the Buddha. ‘assako loko, sabbaṁ pahāya gamanīyan’ti. Assako hi, bho raṭṭhapāla, loko sabbaṁ pahāya gamanīyaṁ. (3) For the world indeed has no owner—you must leave it all behind and pass on. ‘Ūno loko atitto taṇhādāso’ti— You also said this: ‘The world is wanting, insatiable, the slave of craving.’ bhavaṁ raṭṭhapālo āha. Imassa, bho raṭṭhapāla, bhāsitassa kathaṁ attho daṭṭhabbo”ti? How should I see the meaning of this statement?” “Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? phītaṁ kuruṁ ajjhāvasasī”ti? Do you dwell in the prosperous land of Kuru?” “Evaṁ, bho raṭṭhapāla, phītaṁ kuruṁ ajjhāvasāmī”ti. “Indeed I do.” “Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? idha puriso āgaccheyya puratthimāya disāya saddhāyiko paccayiko. Suppose a trustworthy and reliable man were to come from the east. So taṁ upasaṅkamitvā evaṁ vadeyya: He’d approach you and say: ‘yagghe, mahārāja, jāneyyāsi, ahaṁ āgacchāmi puratthimāya disāya? ‘Please sir, you should know this. I come from the east. Tatthaddasaṁ mahantaṁ janapadaṁ iddhañceva phītañca bahujanaṁ ākiṇṇamanussaṁ. There I saw a large country that is successful and prosperous and full of people. Bahū tattha hatthikāyā assakāyā rathakāyā pattikāyā; They have many divisions of elephants, cavalry, chariots, and infantry. bahu tattha dhanadhaññaṁ; And there’s plenty of money and grain, bahu tattha hiraññasuvaṇṇaṁ akatañceva katañca; plenty of gold coins and bullion, both worked and unworked, bahu tattha itthipariggaho. and plenty of women for the taking. Sakkā ca tāvatakeneva balamattena abhivijinituṁ. With your current forces you can conquer it. Abhivijina, mahārājā’ti, kinti naṁ kareyyāsī”ti? Conquer it, great king!’ What would you do?” “Tampi mayaṁ, bho raṭṭhapāla, abhivijiya ajjhāvaseyyāmā”ti. “I would conquer it and dwell there.” “Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? idha puriso āgaccheyya pacchimāya disāya … Suppose a trustworthy and reliable man were to come from the west, uttarāya disāya … north, dakkhiṇāya disāya … south, parasamuddato saddhāyiko paccayiko. or from over the ocean. So taṁ upasaṅkamitvā evaṁ vadeyya: He’d approach you and say the same thing. ‘yagghe, mahārāja, jāneyyāsi, ahaṁ āgacchāmi parasamuddato? Tatthaddasaṁ mahantaṁ janapadaṁ iddhañceva phītañca bahujanaṁ ākiṇṇamanussaṁ. Bahū tattha hatthikāyā assakāyā rathakāyā pattikāyā; bahu tattha dhanadhaññaṁ; bahu tattha hiraññasuvaṇṇaṁ akatañceva katañca; bahu tattha itthipariggaho. Sakkā ca tāvatakeneva balamattena abhivijinituṁ. Abhivijina, mahārājā’ti, kinti naṁ kareyyāsī”ti? What would you do?” “Tampi mayaṁ, bho raṭṭhapāla, abhivijiya ajjhāvaseyyāmā”ti. “I would conquer it and dwell there.” “Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: “This is what the Buddha was referring to when he said: ‘ūno loko atitto taṇhādāso’ti, ‘The world is wanting, insatiable, the slave of craving.’ yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito”ti. And it was after knowing and seeing and hearing this that I went forth from the lay life to homelessness.” “Acchariyaṁ, bho raṭṭhapāla, abbhutaṁ, bho raṭṭhapāla. “It’s incredible, Master Raṭṭhapāla, it’s amazing, Yāva subhāsitañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena: how well said this was by the Buddha. ‘ūno loko atitto taṇhādāso’ti. Ūno hi, bho raṭṭhapāla, loko atitto taṇhādāso”ti. For the world is indeed wanting, insatiable, the slave of craving.” Idamavoca āyasmā raṭṭhapālo. This is what Venerable Raṭṭhapāla said. Idaṁ vatvā athāparaṁ etadavoca: Then he went on to say: “Passāmi loke sadhane manusse, “I see rich people in the world who, Laddhāna vittaṁ na dadanti mohā; because of delusion, give not the wealth they’ve earned. Luddhā dhanaṁ sannicayaṁ karonti, Greedily, they hoard their riches, Bhiyyova kāme abhipatthayanti. yearning for ever more sensual pleasures. Rājā pasayhā pathaviṁ vijitvā, A king who conquered the earth by force, Sasāgarantaṁ mahimāvasanto; ruling the land from sea to sea, Oraṁ samuddassa atittarūpo, unsatisfied with the near shore of the ocean, Pāraṁ samuddassapi patthayetha. would still yearn for the further shore. Rājā ca aññe ca bahū manussā, Not just the king, but others too, Avītataṇhā maraṇaṁ upenti; reach death not rid of craving. Ūnāva hutvāna jahanti dehaṁ, They leave the body still wanting, Kāmehi lokamhi na hatthi titti. for in this world sensual pleasures never satisfy. Kandanti naṁ ñātī pakiriya kese, Relatives lament, their hair disheveled, Ahovatā no amarāti cāhu; saying ‘Ah! Alas! They’re not immortal!’ Vatthena naṁ pārutaṁ nīharitvā, They take out the body wrapped in a shroud, Citaṁ samādāya tatoḍahanti. heap up a pyre, and burn it there. So ḍayhati sūlehi tujjamāno, It’s poked with stakes while being burnt, Ekena vatthena pahāya bhoge; in just a single cloth, all wealth gone. Na mīyamānassa bhavanti tāṇā, Relatives, friends, and companions Ñātīdha mittā atha vā sahāyā. can’t help you when you’re dying. Dāyādakā tassa dhanaṁ haranti, Heirs take your riches, Satto pana gacchati yena kammaṁ; while beings fare on according to their deeds. Na mīyamānaṁ dhanamanveti kiñci, Riches don’t follow you when you die; Puttā ca dārā ca dhanañca raṭṭhaṁ. nor do children, wife, wealth, nor kingdom. Na dīghamāyuṁ labhate dhanena, Longevity isn’t gained by riches, Na cāpi vittena jaraṁ vihanti; nor does wealth banish old age; Appaṁ hidaṁ jīvitamāhu dhīrā, for the wise say this life is short, Asassataṁ vippariṇāmadhammaṁ. it’s perishable and not eternal. Aḍḍhā daliddā ca phusanti phassaṁ, The rich and the poor feel its touch; Bālo ca dhīro ca tatheva phuṭṭho; the fool and the wise feel it too. Bālo ca bālyā vadhitova seti, But the fool lies stricken by their own folly, Dhīro ca na vedhati phassaphuṭṭho. while the wise don’t tremble at the touch. Tasmā hi paññāva dhanena seyyo, Therefore wisdom’s much better than wealth, Yāya vosānamidhādhigacchati; since by wisdom you reach consummation in this life. Abyositattā hi bhavābhavesu, But if because of delusion you don’t reach consummation, Pāpāni kammāni karonti mohā. you’ll do evil deeds in life after life. Upeti gabbhañca parañca lokaṁ, One who enters a womb and the world beyond, Saṁsāramāpajja paramparāya; will transmigrate from one life to the next. Tassappapañño abhisaddahanto, While someone of little wisdom, placing faith in them, Upeti gabbhañca parañca lokaṁ. also enters a womb and the world beyond. Coro yathā sandhimukhe gahito, As a bandit caught in the door Sakammunā haññati pāpadhammo; is punished for his own bad deeds; Evaṁ pajā pecca paramhi loke, so after departing, in the world beyond, Sakammunā haññati pāpadhammo. people are punished for their own bad deeds. Kāmāhi citrā madhurā manoramā, Sensual pleasures are diverse, sweet, delightful; Virūparūpena mathenti cittaṁ; appearing in disguise they disturb the mind. Ādīnavaṁ kāmaguṇesu disvā, Seeing danger in the many kinds of sensual stimulation, Tasmā ahaṁ pabbajitomhi rāja. I went forth, O King. Dumapphalāneva patanti māṇavā, As fruit falls from a tree, so people fall, Daharā ca vuḍḍhā ca sarīrabhedā; young and old, when the body breaks up. Etampi disvā pabbajitomhi rāja, Seeing this, too, I went forth, O King; Apaṇṇakaṁ sāmaññameva seyyo”ti. the ascetic life is guaranteed to be better.” Raṭṭhapālasuttaṁ niṭṭhitaṁ dutiyaṁ. 83. Maghadevasutta About King Makhādeva Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā mithilāyaṁ viharati maghadevaambavane. At one time the Buddha was staying near Mithilā in the Makhādeva Mango Grove. Atha kho bhagavā aññatarasmiṁ padese sitaṁ pātvākāsi. Then the Buddha smiled at a certain spot. Atha kho āyasmato ānandassa etadahosi: Then Venerable Ānanda thought, “ko nu kho hetu, ko paccayo bhagavato sitassa pātukammāya? “What is the cause, what is the reason why the Buddha smiled? Na akāraṇena tathāgatā sitaṁ pātukarontī”ti. Realized Ones do not smile for no reason.” Atha kho āyasmā ānando ekaṁsaṁ cīvaraṁ katvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: So Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said, “ko nu kho, bhante, hetu, ko paccayo bhagavato sitassa pātukammāya? “What is the cause, what is the reason why the Buddha smiled? Na akāraṇena tathāgatā sitaṁ pātukarontī”ti. Realized Ones do not smile for no reason.” “Bhūtapubbaṁ, ānanda, imissāyeva mithilāyaṁ rājā ahosi maghadevo nāma dhammiko dhammarājā dhamme ṭhito mahārājā; “Once upon a time, Ānanda, right here in Mithilā there was a just and principled king named Makhādeva, a great king who stood by his duty. dhammaṁ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; He justly treated brahmins and householders, and people of town and country. uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassa. And he observed the sabbath on the fourteenth, fifteenth, and eighth of the fortnight. Atha kho, ānanda, rājā maghadevo bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena kappakaṁ āmantesi: Then, after many years, many hundred years, many thousand years had passed, King Makhādeva addressed his barber, ‘yadā me, samma kappaka, passeyyāsi sirasmiṁ palitāni jātāni, atha me āroceyyāsī’ti. ‘My dear barber, when you see grey hairs growing on my head, please tell me.’ ‘Evaṁ, devā’ti kho, ānanda, kappako rañño maghadevassa paccassosi. ‘Yes, Your Majesty,’ replied the barber. Addasā kho, ānanda, kappako bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena rañño maghadevassa sirasmiṁ palitāni jātāni. When many thousands of years had passed, the barber saw grey hairs growing on the king’s head. Disvāna rājānaṁ maghadevaṁ etadavoca: He said to the king, ‘pātubhūtā kho devassa devadūtā, dissanti sirasmiṁ palitāni jātānī’ti. ‘The messengers of the gods have shown themselves to you. Grey hairs can be seen growing on your head.’ ‘Tena hi, samma kappaka, tāni palitāni sādhukaṁ saṇḍāsena uddharitvā mama añjalismiṁ patiṭṭhāpehī’ti. ‘Well then, my dear barber, carefully pull them out with tweezers and place them in my cupped hands.’ ‘Evaṁ, devā’ti kho, ānanda, kappako rañño maghadevassa paṭissutvā tāni palitāni sādhukaṁ saṇḍāsena uddharitvā rañño maghadevassa añjalismiṁ patiṭṭhāpesi. ‘Yes, Your Majesty,’ replied the barber, and he did as the king said. Atha kho, ānanda, rājā maghadevo kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ āmantāpetvā etadavoca: The king gave the barber a prize village, then summoned the crown prince and said, ‘pātubhūtā kho me, tāta kumāra, devadūtā; ‘Dear prince, the messengers of the gods have shown themselves to me. dissanti sirasmiṁ palitāni jātāni; Grey hairs can be seen growing on my head. bhuttā kho pana me mānusakā kāmā; I have enjoyed human pleasures. samayo dibbe kāme pariyesituṁ. Now it is time to seek heavenly pleasures. Ehi tvaṁ, tāta kumāra, imaṁ rajjaṁ paṭipajja. Come, dear prince, rule the realm. Ahaṁ pana kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissāmi. I shall shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. Tena hi, tāta kumāra, yadā tvampi passeyyāsi sirasmiṁ palitāni jātāni, atha kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyāsi. For dear prince, you too will one day see grey hairs growing on your head. When this happens, after giving a prize village to the barber and carefully instructing the crown prince in kingship, you should shave off your hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. Yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosi. Keep up this good practice that I have founded. Do not be my final man. Yasmiṁ kho, tāta kumāra, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṁ antimapuriso hoti. Whatever generation is current when such good practice is broken, he is their final man. Taṁ tāhaṁ, tāta kumāra, evaṁ vadāmi— Therefore I say to you, yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosī’ti. “Keep up this good practice that I have founded. Do not be my final man.”’ Atha kho, ānanda, rājā maghadevo kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā imasmiṁyeva maghadevaambavane kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji. And so, after giving a prize village to the barber and carefully instructing the crown prince in kingship, King Makhādeva shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness here in this mango grove. So mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihāsi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi. He meditated spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. Karuṇāsahagatena cetasā … He meditated spreading a heart full of compassion … muditāsahagatena cetasā … rejoicing … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā vihāsi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi. equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. Rājā kho panānanda, maghadevo caturāsītivassasahassāni kumārakīḷitaṁ kīḷi, caturāsītivassasahassāni oparajjaṁ kāresi, caturāsītivassasahassāni rajjaṁ kāresi, caturāsītivassasahassāni imasmiṁyeva maghadevaambavane agārasmā anagāriyaṁ pabbajito brahmacariyamacari. For 84,000 years King Makhādeva played games as a child, for 84,000 years he acted as viceroy, for 84,000 years he ruled the realm, and for 84,000 years he led the spiritual life after going forth here in this mango grove. So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā brahmalokūpago ahosi. Having developed these four Brahmā meditations, when his body broke up, after death, he was reborn in a good place, a Brahmā realm. Atha kho rañño, ānanda, maghadevassa putto bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena kappakaṁ āmantesi: Then, after many years, many hundred years, many thousand years had passed, King Makhādeva’s son addressed his barber, ‘yadā me, samma kappaka, passeyyāsi sirasmiṁ palitāni jātāni, atha kho āroceyyāsī’ti. ‘My dear barber, when you see grey hairs growing on my head, please tell me.’ ‘Evaṁ, devā’ti kho, ānanda, kappako rañño maghadevassa puttassa paccassosi. And all unfolded as in the case of his father. Addasā kho, ānanda, kappako bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena rañño maghadevassa puttassa sirasmiṁ palitāni jātāni. Disvāna rañño maghadevassa puttaṁ etadavoca: ‘pātubhūtā kho devassa devadūtā; dissanti sirasmiṁ palitāni jātānī’ti. ‘Tena hi, samma kappaka, tāni palitāni sādhukaṁ saṇḍāsena uddharitvā mama añjalismiṁ patiṭṭhāpehī’ti. ‘Evaṁ, devā’ti kho, ānanda, kappako rañño maghadevassa puttassa paṭissutvā tāni palitāni sādhukaṁ saṇḍāsena uddharitvā rañño maghadevassa puttassa añjalismiṁ patiṭṭhāpesi. Atha kho, ānanda, rañño maghadevassa putto kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ āmantāpetvā etadavoca: ‘pātubhūtā kho me, tāta kumāra, devadūtā; dissanti sirasmiṁ palitāni jātāni; bhuttā kho pana me mānusakā kāmā; samayo dibbe kāme pariyesituṁ. Ehi tvaṁ, tāta kumāra, imaṁ rajjaṁ paṭipajja. Ahaṁ pana kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissāmi. Tena hi, tāta kumāra, yadā tvampi passeyyāsi sirasmiṁ palitāni jātāni, atha kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyāsi. Yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosi. Yasmiṁ kho, tāta kumāra, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṁ antimapuriso hoti. Taṁ tāhaṁ, tāta kumāra, evaṁ vadāmi— yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosī’ti. Atha kho, ānanda, rañño maghadevassa putto kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā imasmiṁyeva maghadevaambavane kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji. So mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihāsi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi. Karuṇāsahagatena cetasā … muditāsahagatena cetasā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā vihāsi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi. Rañño kho panānanda, maghadevassa putto caturāsītivassasahassāni kumārakīḷitaṁ kīḷi, caturāsītivassasahassāni oparajjaṁ kāresi, caturāsītivassasahassāni rajjaṁ kāresi, caturāsītivassasahassāni imasmiṁyeva maghadevaambavane agārasmā anagāriyaṁ pabbajito brahmacariyamacari. So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā brahmalokūpago ahosi. And having developed the four Brahmā meditations, when his body broke up, after death, Makhādeva’s son was reborn in a good place, a Brahmā realm. Rañño kho panānanda, maghadevassa puttapaputtakā tassa paramparā caturāsītirājasahassāni imasmiṁyeva maghadevaambavane kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁsu. And a lineage of 84,000 kings, sons of sons of King Makhādeva, shaved off their hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness here in this mango grove. Te mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihariṁsu, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṁsu. They meditated spreading a heart full of love … Karuṇāsahagatena cetasā … compassion … muditāsahagatena cetasā … rejoicing … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā vihariṁsu, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṁsu. equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. Caturāsītivassasahassāni kumārakīḷitaṁ kīḷiṁsu, caturāsītivassasahassāni oparajjaṁ kāresuṁ, caturāsītivassasahassāni rajjaṁ kāresuṁ, caturāsītivassasahassāni imasmiṁyeva maghadevaambavane agārasmā anagāriyaṁ pabbajitā brahmacariyamacariṁsu. For 84,000 years they played games as a child, for 84,000 years they acted as viceroy, for 84,000 years they ruled the realm, and for 84,000 years they led the spiritual life after going forth here in this mango grove. Te cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā brahmalokūpagā ahesuṁ. And having developed the four Brahmā meditations, when their bodies broke up, after death, they were reborn in a good place, a Brahmā realm. Nimi tesaṁ rājā pacchimako ahosi dhammiko dhammarājā dhamme ṭhito mahārājā; Nimi was the last of those kings, a just and principled king, a great king who stood by his duty. dhammaṁ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; He justly treated brahmins and householders, and people of town and country. uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassa. And he observed the sabbath on the fourteenth, fifteenth, and eighth of the fortnight. Bhūtapubbaṁ, ānanda, devānaṁ tāvatiṁsānaṁ sudhammāyaṁ sabhāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: Once upon a time, Ānanda, while the gods of the Thirty-Three were sitting together in the Hall of Justice, this discussion came up among them: ‘lābhā vata, bho, videhānaṁ, suladdhaṁ vata, bho, videhānaṁ, ‘The people of Videha are so fortunate, so very fortunate yesaṁ nimi rājā dhammiko dhammarājā dhamme ṭhito mahārājā; to have Nimi as their king. He is a just and principled king, a great king who stands by his duty. dhammaṁ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; He justly treats brahmins and householders, and people of town and country. uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassā’ti. And he observes the sabbath on the fourteenth, fifteenth, and eighth of the fortnight.’ Atha kho, ānanda, sakko devānamindo deve tāvatiṁse āmantesi: Then Sakka, lord of gods, addressed the gods of the Thirty-Three, ‘iccheyyātha no tumhe, mārisā, nimiṁ rājānaṁ daṭṭhun’ti? ‘Good sirs, would you like to see King Nimi?’ ‘Icchāma mayaṁ, mārisa, nimiṁ rājānaṁ daṭṭhun’ti. ‘We would.’ Tena kho pana, ānanda, samayena nimi rājā tadahuposathe pannarase sīsaṁnhāto uposathiko uparipāsādavaragato nisinno hoti. Now at that time it was the fifteenth day sabbath, and King Nimi had bathed his head and was sitting upstairs in the stilt longhouse to observe the sabbath. Atha kho, ānanda, sakko devānamindo—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—devesu tāvatiṁsesu antarahito nimissa rañño pamukhe pāturahosi. Then, as easily as a strong person would extend or contract their arm, Sakka vanished from the Thirty-Three gods and reappeared in front of King Nimi. Atha kho, ānanda, sakko devānamindo nimiṁ rājānaṁ etadavoca: He said to the king, ‘lābhā te, mahārāja, suladdhaṁ te, mahārāja. ‘You’re fortunate, great king, so very fortunate. Devā, mahārāja, tāvatiṁsā sudhammāyaṁ sabhāyaṁ kittayamānarūpā sannisinnā: The gods of the Thirty-Three were sitting together in the Hall of Justice, where they spoke very highly of you. “lābhā vata, bho, videhānaṁ, suladdhaṁ vata, bho, videhānaṁ, yesaṁ nimi rājā dhammiko dhammarājā dhamme ṭhito mahārājā; dhammaṁ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassā”ti. Devā te, mahārāja, tāvatiṁsā dassanakāmā. They would like to see you. Tassa te ahaṁ, mahārāja, sahassayuttaṁ ājaññarathaṁ pahiṇissāmi; I shall send a chariot harnessed with a thousand thoroughbreds for you, great king. abhiruheyyāsi, mahārāja, dibbaṁ yānaṁ avikampamāno’ti. Mount the heavenly chariot, great king! Do not waver.’ Adhivāsesi kho, ānanda, nimi rājā tuṇhībhāvena. King Nimi consented in silence. Atha kho, ānanda, sakko devānamindo nimissa rañño adhivāsanaṁ viditvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—nimissa rañño pamukhe antarahito devesu tāvatiṁsesu pāturahosi. Then, knowing that the king had consented, as easily as a strong person would extend or contract their arm, Sakka vanished from King Nimi and reappeared among the Thirty-Three gods. Atha kho, ānanda, sakko devānamindo mātaliṁ saṅgāhakaṁ āmantesi: Then Sakka, lord of gods, addressed his charioteer Mātali, ‘ehi tvaṁ, samma mātali, sahassayuttaṁ ājaññarathaṁ yojetvā nimiṁ rājānaṁ upasaṅkamitvā evaṁ vadehi— ‘Come, dear Mātali, harness the chariot with a thousand thoroughbreds. Then go to King Nimi and say, ayaṁ te, mahārāja, sahassayutto ājaññaratho sakkena devānamindena pesito; “Great king, this chariot has been sent for you by Sakka, lord of gods. abhiruheyyāsi, mahārāja, dibbaṁ yānaṁ avikampamāno’ti. Mount the heavenly chariot, great king! Do not waver.”’ ‘Evaṁ, bhaddantavā’ti kho, ānanda, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṁ ājaññarathaṁ yojetvā nimiṁ rājānaṁ upasaṅkamitvā etadavoca: ‘Yes, lord,’ replied Mātali. He did as Sakka asked, and said to the king, ‘ayaṁ te, mahārāja, sahassayutto ājaññaratho sakkena devānamindena pesito; ‘Great king, this chariot has been sent for you by Sakka, lord of gods. abhiruha, mahārāja, dibbaṁ yānaṁ avikampamāno. Mount the heavenly chariot, great king! Do not waver. Api ca, mahārāja, katamena taṁ nemi, yena vā pāpakammā pāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedenti, yena vā kalyāṇakammā kalyāṇakammānaṁ vipākaṁ paṭisaṁvedentī’ti? But which way should we go—the way of those who experience the result of bad deeds, or the way of those who experience the result of good deeds?’ ‘Ubhayeneva maṁ, mātali, nehī’ti. ‘Take me both ways, Mātali.’ Sampavesesi kho, ānanda, mātali, saṅgāhako nimiṁ rājānaṁ sudhammaṁ sabhaṁ. Mātali brought King Nimi to the Hall of Justice. Addasā kho, ānanda, sakko devānamindo nimiṁ rājānaṁ dūratova āgacchantaṁ. Sakka saw King Nimi coming off in the distance, Disvāna nimiṁ rājānaṁ etadavoca: and said to him: ‘ehi kho, mahārāja. ‘Come, great king! Svāgataṁ, mahārāja. Welcome, great king! Devā te dassanakāmā, mahārāja, tāvatiṁsā sudhammāyaṁ sabhāyaṁ kittayamānarūpā sannisinnā: The gods of the Thirty-Three who wanted to see you were sitting together in the Hall of Justice, where they spoke very highly of you. “lābhā vata, bho, videhānaṁ, suladdhaṁ vata, bho, videhānaṁ, yesaṁ nimi rājā dhammiko dhammarājā dhamme ṭhito mahārājā; dhammaṁ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassā”ti. Devā te, mahārāja, tāvatiṁsā dassanakāmā. The gods of the Thirty-Three would like to see you. Abhirama, mahārāja, devesu devānubhāvenā’ti. Enjoy divine glory among the gods!’ ‘Alaṁ, mārisa, tattheva maṁ mithilaṁ paṭinetu. ‘Enough, good sir. Send me back to Mithila right away. Tathāhaṁ dhammaṁ carissāmi brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; That way I shall justly treat brahmins and householders, and people of town and country. uposathañca upavasāmi cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassā’ti. And I shall observe the sabbath on the fourteenth, fifteenth, and eighth of the fortnight.’ Atha kho, ānanda, sakko devānamindo mātaliṁ saṅgāhakaṁ āmantesi: Then Sakka, lord of gods, addressed his charioteer Mātali, ‘ehi tvaṁ, samma mātali, sahassayuttaṁ ājaññarathaṁ yojetvā nimiṁ rājānaṁ tattheva mithilaṁ paṭinehī’ti. ‘Come, dear Mātali, harness the chariot with a thousand thoroughbreds and send King Nimi back to Mithila right away.’ ‘Evaṁ, bhaddantavā’ti kho, ānanda, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṁ ājaññarathaṁ yojetvā nimiṁ rājānaṁ tattheva mithilaṁ paṭinesi. ‘Yes, lord,’ replied Mātali, and did as Sakka asked. Tatra sudaṁ, ānanda, nimi rājā dhammaṁ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca, uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassāti. And there King Nimi justly treated his people, and observed the sabbath. Atha kho, ānanda, nimi rājā bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena kappakaṁ āmantesi: Then, after many years, many hundred years, many thousand years had passed, King Nimi addressed his barber, ‘yadā me, samma kappaka, passeyyāsi sirasmiṁ palitāni jātāni, atha me āroceyyāsī’ti. ‘My dear barber, when you see grey hairs growing on my head, please tell me.’ ‘Evaṁ, devā’ti kho, ānanda, kappako nimissa rañño paccassosi. And all unfolded as before. Addasā kho, ānanda, kappako bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena nimissa rañño sirasmiṁ palitāni jātāni. Disvāna nimiṁ rājānaṁ etadavoca: ‘pātubhūtā kho devassa devadūtā; dissanti sirasmiṁ palitāni jātānī’ti. ‘Tena hi, samma kappaka, tāni palitāni sādhukaṁ saṇḍāsena uddharitvā mama añjalismiṁ patiṭṭhāpehī’ti. ‘Evaṁ, devā’ti kho, ānanda, kappako nimissa rañño paṭissutvā tāni palitāni sādhukaṁ saṇḍāsena uddharitvā nimissa rañño añjalismiṁ patiṭṭhāpesi. Atha kho, ānanda, nimi rājā kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ āmantāpetvā etadavoca: ‘pātubhūtā kho me, tāta kumāra, devadūtā; dissanti sirasmiṁ palitāni jātāni; bhuttā kho pana me mānusakā kāmā; samayo dibbe kāme pariyesituṁ. Ehi tvaṁ, tāta kumāra, imaṁ rajjaṁ paṭipajja. Ahaṁ pana kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissāmi. Tena hi, tāta kumāra, yadā tvampi passeyyāsi sirasmiṁ palitāni jātāni, atha kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyāsi. Yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosi. Yasmiṁ kho, tāta kumāra, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṁ antimapuriso hoti. Taṁ tāhaṁ, tāta kumāra, evaṁ vadāmi: “yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosī”’ti. Atha kho, ānanda, nimi rājā kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā imasmiṁyeva maghadevaambavane kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji. So mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihāsi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi. Karuṇāsahagatena cetasā … muditāsahagatena cetasā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā vihāsi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi. Nimi kho panānanda, rājā caturāsītivassasahassāni kumārakīḷitaṁ kīḷi, caturāsītivassasahassāni oparajjaṁ kāresi, caturāsītivassasahassāni rajjaṁ kāresi, caturāsītivassasahassāni imasmiṁyeva maghadevaambavane agārasmā anagāriyaṁ pabbajito brahmacariyamacari. So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā brahmalokūpago ahosi. And having developed the four Brahmā meditations, when his body broke up, after death, King Nimi was reborn in a good place, a Brahmā realm. Nimissa kho panānanda, rañño kaḷārajanako nāma putto ahosi. But King Nimi had a son named Kaḷārajanaka. Na so agārasmā anagāriyaṁ pabbaji. He didn’t go forth from the lay life to homelessness. So taṁ kalyāṇaṁ vattaṁ samucchindi. He broke that good practice. So tesaṁ antimapuriso ahosi. He was their final man. Siyā kho pana te, ānanda, evamassa: Ānanda, you might think, ‘añño nūna tena samayena rājā maghadevo ahosi, yena taṁ kalyāṇaṁ vattaṁ nihitan’ti. ‘Surely King Makhādeva, by whom that good practice was founded, must have been someone else at that time?’ Na kho panetaṁ, ānanda, evaṁ daṭṭhabbaṁ. But you should not see it like this. Ahaṁ tena samayena rājā maghadevo ahosiṁ. I myself was King Makhādeva at that time. Ahaṁ taṁ kalyāṇaṁ vattaṁ nihiniṁ, mayā taṁ kalyāṇaṁ vattaṁ nihitaṁ; I was the one who founded that good practice, pacchimā janatā anuppavattesi. which was kept up by those who came after. Taṁ kho panānanda, kalyāṇaṁ vattaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva brahmalokūpapattiyā. But that good practice doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the Brahmā realm. Idaṁ kho panānanda, etarahi mayā kalyāṇaṁ vattaṁ nihitaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. But now I have founded a good practice that does lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Katamañcānanda, etarahi mayā kalyāṇaṁ vattaṁ nihitaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati? And what is that good practice? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— It is simply this noble eightfold path, that is: sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. Idaṁ kho, ānanda, etarahi mayā kalyāṇaṁ vattaṁ nihitaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. This is the good practice I have now founded that leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Taṁ vo ahaṁ, ānanda, evaṁ vadāmi: Ānanda, I say to you: ‘yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyātha, mā kho me tumhe antimapurisā ahuvattha’. ‘You all should keep up this good practice that I have founded. Do not be my final men.’ Yasmiṁ kho, ānanda, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṁ antimapuriso hoti. Whatever generation is current when such good practice is broken, he is their final man. Taṁ vo ahaṁ, ānanda, evaṁ vadāmi: Ānanda, I say to you: ‘yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyātha, mā kho me tumhe antimapurisā ahuvatthā’”ti. ‘You all should keep up this good practice that I have founded. Do not be my final men.’” Idamavoca bhagavā. That is what the Buddha said. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. Satisfied, Venerable Ānanda was happy with what the Buddha said. Maghadevasuttaṁ niṭṭhitaṁ tatiyaṁ. 84. Madhurasutta At Madhurā Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ āyasmā mahākaccāno madhurāyaṁ viharati gundāvane. At one time Venerable Mahākaccāna was staying near Madhurā, in Gunda’s Grove. Assosi kho rājā mādhuro avantiputto: King Avantiputta of Madhurā heard, “samaṇo khalu, bho, kaccāno madhurāyaṁ viharati gundāvane. “It seems the ascetic Kaccāna is staying near Madhurā, in Gunda’s Grove. Taṁ kho pana bhavantaṁ kaccānaṁ evaṁ kalyāṇo kittisaddo abbhuggato: He has this good reputation: ‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca’. ‘He is astute, competent, clever, learned, a brilliant speaker, eloquent, mature, a perfected one.’ Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. It’s good to see such perfected ones.” Atha kho rājā mādhuro avantiputto bhadrāni bhadrāni yānāni yojāpetvā bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi madhurāya niyyāsi mahaccarājānubhāvena āyasmantaṁ mahākaccānaṁ dassanāya. And then King Avantiputta had the finest carriages harnessed. He mounted a fine carriage and, along with other fine carriages, set out in full royal pomp from Madhurā to see Mahākaccāna. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā mādhuro avantiputto āyasmantaṁ mahākaccānaṁ etadavoca: He went by carriage as far as the terrain allowed, then descended and approached Mahākaccāna on foot. They exchanged greetings, and when the greetings and polite conversation were over, the king sat down to one side and said to Mahākaccāna: “brāhmaṇā, bho kaccāna, evamāhaṁsu: “Master Kaccāna, the brahmins say: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; ‘Only brahmins are the highest caste; other castes are inferior. brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; Only brahmins are the light caste; other castes are dark. brāhmaṇāva sujjhanti, no abrāhmaṇā; Only brahmins are purified, not others. brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’ Idha bhavaṁ kaccāno kimakkhāyī”ti? What does Master Kaccāna have to say about this?” “Ghosoyeva kho eso, mahārāja, lokasmiṁ: “Great king, that’s just propaganda. ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. Tadamināpetaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ: And here’s a way to understand that it’s just propaganda. ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’ti. Taṁ kiṁ maññasi, mahārāja, What do you think, great king? khattiyassa cepi ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā khattiyopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī … Suppose an aristocrat prospers in money, grain, silver, or gold. Wouldn’t there be aristocrats, brahmins, merchants, and workers who would get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely?” brāhmaṇopissāssa … vessopissāssa … suddopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti? “Khattiyassa cepi, bho kaccāna, ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā khattiyopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī … “There would, Master Kaccāna.” brāhmaṇopissāssa … vessopissāssa … suddopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti. “Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? brāhmaṇassa cepi ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā brāhmaṇopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī … Suppose a brahmin … vessopissāssa … suddopissāssa … khattiyopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti? “Brāhmaṇassa cepi, bho kaccāna, ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā brāhmaṇopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī … vessopissāssa … suddopissāssa … khattiyopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti. “Taṁ kiṁ maññasi, mahārāja, vessassa cepi ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā vessopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī … a merchant … suddopissāssa … khattiyopissāssa … brāhmaṇopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti? “Vessassa cepi, bho kaccāna, ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā vessopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī … suddopissāssa … khattiyopissāssa … brāhmaṇopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti. “Taṁ kiṁ maññasi, mahārāja, suddassa cepi ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā suddopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī … a worker prospers in money, grain, silver, or gold. Wouldn’t there be workers, aristocrats, brahmins, and merchants who would get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely?” khattiyopissāssa … brāhmaṇopissāssa … vessopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti? “Suddassa cepi, bho kaccāna, ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā suddopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādīti … “There would, Master Kaccāna.” khattiyopissāssa … brāhmaṇopissāssa … vessopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti. “Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? yadi evaṁ sante, ime cattāro vaṇṇā samasamā honti no vā? If this is so, are the four castes equal or not? Kathaṁ vā te ettha hotī”ti? Or how do you see this?” “Addhā kho, bho kaccāna, evaṁ sante, ime cattāro vaṇṇā samasamā honti. “Certainly, Master Kaccāna, in this case these four castes are equal. Nesaṁ ettha kiñci nānākaraṇaṁ samanupassāmī”ti. I can’t see any difference between them.” “Imināpi kho etaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ: “And here’s another way to understand that the claims of the brahmins are just propaganda. ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’ti. Taṁ kiṁ maññasi, mahārāja, What do you think, great king? idhassa khattiyo pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya no vā? Take an aristocrat who kills living creatures, steals, and commits sexual misconduct; uses speech that’s false, divisive, harsh, or nonsensical; and is covetous, malicious, and has wrong view. When their body breaks up, after death, would they be reborn in a place of loss, a bad place, the underworld, hell, or not? Kathaṁ vā te ettha hotī”ti? Or how do you see this?” “Khattiyopi hi, bho kaccāna, pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. “Such an aristocrat would be reborn in a bad place. Evaṁ me ettha hoti, evañca pana me etaṁ arahataṁ sutan”ti. That’s what I think, but I’ve also heard it from the perfected ones.” “Sādhu sādhu, mahārāja. “Good, good, great king! Sādhu kho te etaṁ, mahārāja, evaṁ hoti, sādhu ca pana te etaṁ arahataṁ sutaṁ. It’s good that you think so, and it’s good that you’ve heard it from the perfected ones. Taṁ kiṁ maññasi, mahārāja, What do you think, great king? idhassa brāhmaṇo …pe… Take a brahmin … idhassa vesso …pe… a merchant … idhassa suddo pāṇātipātī adinnādāyī …pe… micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya no vā? a worker who kills living creatures, steals, and commits sexual misconduct; uses speech that’s false, divisive, harsh, or nonsensical; and is covetous, malicious, and has wrong view. When their body breaks up, after death, would they be reborn in a place of loss, a bad place, the underworld, hell, or not? Kathaṁ vā te ettha hotī”ti? Or how do you see this?” “Suddopi hi, bho kaccāna, pāṇātipātī adinnādāyī …pe… micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. “Such a brahmin, merchant, or worker would be reborn in a bad place. Evaṁ me ettha hoti, evañca pana me etaṁ arahataṁ sutan”ti. That’s what I think, but I’ve also heard it from the perfected ones.” “Sādhu sādhu, mahārāja. “Good, good, great king! Sādhu kho te etaṁ, mahārāja, evaṁ hoti, sādhu ca pana te etaṁ arahataṁ sutaṁ. It’s good that you think so, and it’s good that you’ve heard it from the perfected ones. Taṁ kiṁ maññasi, mahārāja, What do you think, great king? yadi evaṁ sante, ime cattāro vaṇṇā samasamā honti no vā? If this is so, are the four castes equal or not? Kathaṁ vā te ettha hotī”ti? Or how do you see this?” “Addhā kho, bho kaccāna, evaṁ sante, ime cattāro vaṇṇā samasamā honti. “Certainly, Master Kaccāna, in this case these four castes are equal. Nesaṁ ettha kiñci nānākaraṇaṁ samanupassāmī”ti. I can’t see any difference between them.” “Imināpi kho etaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ: “And here’s another way to understand that the claims of the brahmins are just propaganda. ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti. “Taṁ kiṁ maññasi, mahārāja, What do you think, great king? idhassa khattiyo pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya no vā? Take an aristocrat who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. When their body breaks up, after death, would they be reborn in a good place, a heavenly realm, or not? Kathaṁ vā te ettha hotī”ti? Or how do you see this?” “Khattiyopi hi, bho kaccāna, pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya. “Such an aristocrat would be reborn in a good place. Evaṁ me ettha hoti, evañca pana me etaṁ arahataṁ sutan”ti. That’s what I think, but I’ve also heard it from the perfected ones.” “Sādhu sādhu, mahārāja. “Good, good, great king! Sādhu kho te etaṁ, mahārāja, evaṁ hoti, sādhu ca pana te etaṁ arahataṁ sutaṁ. It’s good that you think so, and it’s good that you’ve heard it from the perfected ones. Taṁ kiṁ maññasi, mahārāja, What do you think, great king? idhassa brāhmaṇo, idhassa vesso, idhassa suddo pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya no vā? Take a brahmin, merchant, or worker who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. When their body breaks up, after death, would they be reborn in a good place, a heavenly realm, or not? Kathaṁ vā te ettha hotī”ti? Or how do you see this?” “Suddopi hi, bho kaccāna, pāṇātipātā paṭivirato, adinnādānā paṭivirato …pe… sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya. “Such a brahmin, merchant, or worker would be reborn in a good place. Evaṁ me ettha hoti, evañca pana me etaṁ arahataṁ sutan”ti. That’s what I think, but I’ve also heard it from the perfected ones.” “Sādhu sādhu, mahārāja. “Good, good, great king! Sādhu kho te etaṁ, mahārāja, evaṁ hoti, sādhu ca pana te etaṁ arahataṁ sutaṁ. It’s good that you think so, and it’s good that you’ve heard it from the perfected ones. Taṁ kiṁ maññasi, mahārāja, What do you think, great king? yadi evaṁ sante, ime cattāro vaṇṇā samasamā honti no vā? If this is so, are the four castes equal or not? Kathaṁ vā te ettha hotī”ti? Or how do you see this?” “Addhā kho, bho kaccāna, evaṁ sante, ime cattāro vaṇṇā samasamā honti. “Certainly, Master Kaccāna, in this case these four castes are equal. Nesaṁ ettha kiñci nānākaraṇaṁ samanupassāmī”ti. I can’t see any difference between them.” “Imināpi kho etaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ: “And here’s another way to understand that the claims of the brahmins are just propaganda. ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti. “Taṁ kiṁ maññasi, mahārāja, What do you think, great king? idha khattiyo sandhiṁ vā chindeyya, nillopaṁ vā hareyya, ekāgārikaṁ vā kareyya, paripanthe vā tiṭṭheyya, paradāraṁ vā gaccheyya, tañce te purisā gahetvā dasseyyuṁ: Take an aristocrat who breaks into houses, plunders wealth, steals from isolated buildings, commits highway robbery, and commits adultery. Suppose your men arrest him and present him to you, saying: ‘ayaṁ te, deva, coro āgucārī. ‘Your Majesty, this man is a bandit, a criminal. Imassa yaṁ icchasi taṁ daṇḍaṁ paṇehī’ti. Punish him as you will.’ Kinti naṁ kareyyāsī”ti? What would you do to him?” “Ghāteyyāma vā, bho kaccāna, jāpeyyāma vā pabbājeyyāma vā yathāpaccayaṁ vā kareyyāma. “I would have him executed, fined, or banished, or dealt with as befits the crime. Taṁ kissa hetu? Why is that? Yā hissa, bho kaccāna, pubbe ‘khattiyo’ti samaññā sāssa antarahitā; corotveva saṅkhyaṁ gacchatī”ti. Because he’s lost his former status as an aristocrat, and is just reckoned as a bandit.” “Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? idha brāhmaṇo, idha vesso, idha suddo sandhiṁ vā chindeyya, nillopaṁ vā hareyya, ekāgārikaṁ vā kareyya, paripanthe vā tiṭṭheyya, paradāraṁ vā gaccheyya, tañce te purisā gahetvā dasseyyuṁ: Take a brahmin, merchant, or worker who breaks into houses, plunders wealth, steals from isolated buildings, commits highway robbery, and commits adultery. Suppose your men arrest him and present him to you, saying: ‘ayaṁ te, deva, coro āgucārī. ‘Your Majesty, this man is a bandit, a criminal. Imassa yaṁ icchasi taṁ daṇḍaṁ paṇehī’ti. Punish him as you will.’ Kinti naṁ kareyyāsī”ti? What would you do to him?” “Ghāteyyāma vā, bho kaccāna, jāpeyyāma vā pabbājeyyāma vā yathāpaccayaṁ vā kareyyāma. “I would have him executed, fined, or banished, or dealt with as befits the crime. Taṁ kissa hetu? Why is that? Yā hissa, bho kaccāna, pubbe ‘suddo’ti samaññā sāssa antarahitā; corotveva saṅkhyaṁ gacchatī”ti. Because he’s lost his former status as a brahmin, merchant, or worker, and is just reckoned as a bandit.” “Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? yadi evaṁ sante, ime cattāro vaṇṇā samasamā honti no vā? If this is so, are the four castes equal or not? Kathaṁ vā te ettha hotī”ti? Or how do you see this?” “Addhā kho, bho kaccāna, evaṁ sante, ime cattāro vaṇṇā samasamā honti. “Certainly, Master Kaccāna, in this case these four castes are equal. Nesaṁ ettha kiñci nānākaraṇaṁ samanupassāmī”ti. I can’t see any difference between them.” “Imināpi kho etaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ: “And here’s another way to understand that the claims of the brahmins are just propaganda. ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti. “Taṁ kiṁ maññasi, mahārāja, What do you think, great king? idha khattiyo kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito assa virato pāṇātipātā, virato adinnādānā, virato musāvādā, rattūparato, ekabhattiko, brahmacārī, sīlavā, kalyāṇadhammo. Take an aristocrat who shaves off their hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness. They refrain from killing living creatures, stealing, and lying. They abstain from eating at night, eat in one part of the day, and are celibate, ethical, and of good character. Kinti naṁ kareyyāsī”ti? How would you treat them?” “Abhivādeyyāma vā, bho kaccāna, paccuṭṭheyyāma vā āsanena vā nimanteyyāma abhinimanteyyāma vā naṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi dhammikaṁ vā assa rakkhāvaraṇaguttiṁ saṁvidaheyyāma. “I would bow to them, rise in their presence, or offer them a seat. I’d invite them to accept robes, alms-food, lodgings, and medicines and supplies for the sick. And I’d arrange for their lawful guarding and protection. Taṁ kissa hetu? Why is that? Yā hissa, bho kaccāna, pubbe ‘khattiyo’ti samaññā sāssa antarahitā; samaṇotveva saṅkhyaṁ gacchatī”ti. Because they’ve lost their former status as an aristocrat, and are just reckoned as an ascetic.” “Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? idha brāhmaṇo, idha vesso, idha suddo kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito assa virato pāṇātipātā, virato adinnādānā virato musāvādā, rattūparato, ekabhattiko, brahmacārī, sīlavā, kalyāṇadhammo. Take a brahmin, merchant, or worker who shaves off their hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness. They refrain from killing living creatures, stealing, and lying. They abstain from eating at night, eat in one part of the day, and are celibate, ethical, and of good character. Kinti naṁ kareyyāsī”ti? How would you treat them?” “Abhivādeyyāma vā, bho kaccāna, paccuṭṭheyyāma vā āsanena vā nimanteyyāma abhinimanteyyāma vā naṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi dhammikaṁ vā assa rakkhāvaraṇaguttiṁ saṁvidaheyyāma. “I would bow to them, rise in their presence, or offer them a seat. I’d invite them to accept robes, alms-food, lodgings, and medicines and supplies for the sick. And I’d arrange for their lawful guarding and protection. Taṁ kissa hetu? Why is that? Yā hissa, bho kaccāna, pubbe ‘suddo’ti samaññā sāssa antarahitā; samaṇotveva saṅkhyaṁ gacchatī”ti. Because they’ve lost their former status as a brahmin, merchant, or worker, and are just reckoned as an ascetic.” “Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? yadi evaṁ sante, ime cattāro vaṇṇā samasamā honti no vā? If this is so, are the four castes equal or not? Kathaṁ vā te ettha hotī”ti? Or how do you see this?” “Addhā kho, bho kaccāna, evaṁ sante, ime cattāro vaṇṇā samasamā honti. “Certainly, Master Kaccāna, in this case these four castes are equal. Nesaṁ ettha kiñci nānākaraṇaṁ samanupassāmī”ti. I can’t see any difference between them.” “Imināpi kho etaṁ, mahārāja, pariyāyena veditabbaṁ yathā ghosoyeveso lokasmiṁ: “This is another way to understand that this is just propaganda: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; ‘Only brahmins are the highest caste; other castes are inferior. brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; Only brahmins are the light caste; other castes are dark. brāhmaṇāva sujjhanti, no abrāhmaṇā; Only brahmins are purified, not others. brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’”ti. Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’” Evaṁ vutte, rājā mādhuro avantiputto āyasmantaṁ mahākaccānaṁ etadavoca: When he had spoken, King Avantiputta of Madhurā said to Mahākaccāna, “abhikkantaṁ, bho kaccāna, abhikkantaṁ, bho kaccāna. “Excellent, Master Kaccāna! Excellent! Seyyathāpi, bho kaccāna, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā kaccānena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Kaccāna has made the teaching clear in many ways. Esāhaṁ bhavantaṁ kaccānaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. I go for refuge to Master Kaccāna, to the teaching, and to the mendicant Saṅgha. Upāsakaṁ maṁ bhavaṁ kaccāno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Kaccāna remember me as a lay follower who has gone for refuge for life.” “Mā kho maṁ tvaṁ, mahārāja, saraṇaṁ agamāsi. “Great king, don’t go for refuge to me. Tameva tvaṁ bhagavantaṁ saraṇaṁ gaccha yamahaṁ saraṇaṁ gato”ti. You should go for refuge to that same Blessed One to whom I have gone for refuge.” “Kahaṁ pana, bho kaccāna, etarahi so bhagavā viharati arahaṁ sammāsambuddho”ti? “But where is that Blessed One at present, the perfected one, the fully awakened Buddha?” “Parinibbuto kho, mahārāja, etarahi so bhagavā arahaṁ sammāsambuddho”ti. “Great king, the Buddha has already become fully extinguished.” “Sacepi mayaṁ, bho kaccāna, suṇeyyāma taṁ bhagavantaṁ dasasu yojanesu, dasapi mayaṁ yojanāni gaccheyyāma taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ. “Master Kaccāna, if I heard that the Buddha was within ten leagues, or twenty, or even up to a hundred leagues away, I’d go a hundred leagues to see him. Sacepi mayaṁ, bho kaccāna, suṇeyyāma taṁ bhagavantaṁ vīsatiyā yojanesu, tiṁsāya yojanesu, cattārīsāya yojanesu, paññāsāya yojanesu, paññāsampi mayaṁ yojanāni gaccheyyāma taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ. Yojanasate cepi mayaṁ bho kaccāna, suṇeyyāma taṁ bhagavantaṁ, yojanasatampi mayaṁ gaccheyyāma taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ. Yato ca, bho kaccāna, parinibbuto so bhagavā, parinibbutampi mayaṁ bhagavantaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. But since the Buddha has become fully extinguished, I go for refuge to that fully extinguished Buddha, to the teaching, and to the Saṅgha. Upāsakaṁ maṁ bhavaṁ kaccāno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Kaccāna remember me as a lay follower who has gone for refuge for life.” Madhurasuttaṁ niṭṭhitaṁ catutthaṁ. 85. Bodhirājakumārasutta With Prince Bodhi Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. Tena kho pana samayena bodhissa rājakumārassa kokanado nāma pāsādo acirakārito hoti anajjhāvuṭṭho samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Now at that time a new stilt longhouse named Pink Lotus had recently been constructed for Prince Bodhi. It had not yet been occupied by an ascetic or brahmin or any person at all. Atha kho bodhi rājakumāro sañjikāputtaṁ māṇavaṁ āmantesi: Then Prince Bodhi addressed the brahmin student Sañjikāputta, “ehi tvaṁ, samma sañjikāputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vanda, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: “Please, dear Sañjikāputta, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. ‘bodhi, bhante, rājakumāro bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti. Evañca vadehi: And then ask him whether he ‘adhivāsetu kira, bhante, bhagavā bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’”ti. might accept tomorrow’s meal from me together with the mendicant Saṅgha.” “Evaṁ, bho”ti kho sañjikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. “Yes, sir,” Sañjikāputta replied. He did as Prince Bodhi asked, and Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sañjikāputto māṇavo bhagavantaṁ etadavoca: “bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati. Evañca vadeti: ‘adhivāsetu kira bhavaṁ gotamo bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’”ti. Adhivāsesi bhagavā tuṇhībhāvena. the Buddha consented in silence. Atha kho sañjikāputto māṇavo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā yena bodhi rājakumāro tenupasaṅkami; upasaṅkamitvā bodhiṁ rājakumāraṁ etadavoca: Then, knowing that the Buddha had consented, Sañjikāputta got up from his seat, went to Prince Bodhi, and said, “avocumha bhoto vacanena taṁ bhavantaṁ gotamaṁ: “I gave the ascetic Gotama your message, ‘bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati. Evañca vadeti— adhivāsetu kira bhavaṁ gotamo bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’ti. Adhivuṭṭhañca pana samaṇena gotamenā”ti. and he accepted.” Atha kho bodhi rājakumāro tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā, kokanadañca pāsādaṁ odātehi dussehi santharāpetvā yāva pacchimasopānakaḷevarā, sañjikāputtaṁ māṇavaṁ āmantesi: And when the night had passed Prince Bodhi had a variety of delicious foods prepared in his own home. He also had the Pink Lotus longhouse spread with white cloth down to the last step of the staircase. Then he said to Sañjikāputta, “ehi tvaṁ, samma sañjikāputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā bhagavato kālaṁ ārocehi: “Please, dear Sañjikāputta, go to the Buddha, and announce the time, saying, ‘kālo, bhante, niṭṭhitaṁ bhattan’”ti. ‘Sir, it’s time. The meal is ready.’” “Evaṁ, bho”ti kho sañjikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato kālaṁ ārocesi: “Yes, sir,” Sañjikāputta replied, and he did as he was asked. “kālo, bho gotama, niṭṭhitaṁ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena bodhissa rājakumārassa nivesanaṁ tenupasaṅkami. Then the Buddha robed up in the morning and, taking his bowl and robe, went to Prince Bodhi’s home. Tena kho pana samayena bodhi rājakumāro bahidvārakoṭṭhake ṭhito hoti bhagavantaṁ āgamayamāno. Now at that time Prince Bodhi was standing outside the gates waiting for the Buddha. Addasā kho bodhi rājakumāro bhagavantaṁ dūratova āgacchantaṁ. Seeing the Buddha coming off in the distance, Disvāna paccuggantvā bhagavantaṁ abhivādetvā purakkhatvā yena kokanado pāsādo tenupasaṅkami. he went out to greet him. After bowing and inviting the Buddha to go first, he approached the Pink Lotus longhouse. Atha kho bhagavā pacchimaṁ sopānakaḷevaraṁ nissāya aṭṭhāsi. But the Buddha stopped by the last step of the staircase. Atha kho bodhi rājakumāro bhagavantaṁ etadavoca: Then Prince Bodhi said to him, “abhiruhatu, bhante, bhagavā dussāni, abhiruhatu sugato dussāni; “Sir, let the Blessed One ascend on the cloth! Let the Holy One ascend on the cloth! yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti. It will be for my lasting welfare and happiness.” Evaṁ vutte, bhagavā tuṇhī ahosi. But when he said this, the Buddha kept silent. Dutiyampi kho …pe… For a second time … tatiyampi kho bodhi rājakumāro bhagavantaṁ etadavoca: and a third time, Prince Bodhi said to him, “abhiruhatu, bhante, bhagavā dussāni, abhiruhatu sugato dussāni; “Sir, let the Blessed One ascend on the cloth! Let the Holy One ascend on the cloth! yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti. It will be for my lasting welfare and happiness.” Atha kho bhagavā āyasmantaṁ ānandaṁ apalokesi. Then the Buddha glanced at Venerable Ānanda. Atha kho āyasmā ānando bodhiṁ rājakumāraṁ etadavoca: So Ānanda said to Prince Bodhi, “saṁharatu, rājakumāra, dussāni; “Fold up the cloth, Prince. na bhagavā celapaṭikaṁ akkamissati. The Buddha will not step upon white cloth. Pacchimaṁ janataṁ tathāgato anukampatī”ti. The Realized One has compassion for future generations.” Atha kho bodhi rājakumāro dussāni saṁharāpetvā uparikokanadapāsāde āsanāni paññapesi. So Prince Bodhi had the cloth folded up and the seats spread out upstairs in the longhouse. Atha kho bhagavā kokanadaṁ pāsādaṁ abhiruhitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. Then the Buddha ascended the longhouse and sat on the seats spread out together with the Saṅgha of mendicants. Atha kho bodhi rājakumāro buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Then Prince Bodhi served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with a variety of delicious foods. Atha kho bodhi rājakumāro bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. When the Buddha had eaten and washed his hand and bowl, Prince Bodhi took a low seat, sat to one side, Ekamantaṁ nisinno kho bodhi rājakumāro bhagavantaṁ etadavoca: and said to him, “mayhaṁ kho, bhante, evaṁ hoti: “Sir, this is what I think: ‘na kho sukhena sukhaṁ adhigantabbaṁ, dukkhena kho sukhaṁ adhigantabban’”ti. ‘Pleasure is not gained through pleasure; pleasure is gained through pain.’” “Mayhampi kho, rājakumāra, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: “Prince, before my awakening—when I was still unawakened but intent on awakening—I too thought: ‘na kho sukhena sukhaṁ adhigantabbaṁ, dukkhena kho sukhaṁ adhigantabban’ti. ‘Pleasure is not gained through pleasure; pleasure is gained through pain.’ So kho ahaṁ, rājakumāra, aparena samayena daharova samāno susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ. Some time later, while still black-haired, blessed with youth, in the prime of life—though my mother and father wished otherwise, weeping with tearful faces—I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. So evaṁ pabbajito samāno kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: Once I had gone forth I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Āḷāra Kālāma and said to him, ‘icchāmahaṁ, āvuso kālāma, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti. ‘Reverend Kālāma, I wish to live the spiritual life in this teaching and training.’ Evaṁ vutte, rājakumāra, āḷāro kālāmo maṁ etadavoca: Āḷāra Kālāma replied, ‘viharatāyasmā, ‘Stay, venerable. tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti. This teaching is such that a sensible person can soon realize their own teacher’s doctrine with their own insight and live having achieved it.’ So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. I quickly memorized that teaching. So kho ahaṁ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca. So far as lip-recital and oral recitation were concerned, I spoke with knowledge and the authority of the elders. I claimed to know and see, and so did others. Tassa mayhaṁ, rājakumāra, etadahosi: Then it occurred to me, ‘na kho āḷāro kālāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti; ‘It is not solely by mere faith that Āḷāra Kālāma declares: “I realize this teaching with my own insight, and live having achieved it.” addhā āḷāro kālāmo imaṁ dhammaṁ jānaṁ passaṁ viharatī’ti. Surely he meditates knowing and seeing this teaching.’ Atha khvāhaṁ, rājakumāra, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: So I approached Āḷāra Kālāma and said to him, ‘kittāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? ‘Reverend Kālāma, to what extent do you say you’ve realized this teaching with your own insight?’ Evaṁ vutte, rājakumāra, āḷāro kālāmo ākiñcaññāyatanaṁ pavedesi. When I said this, he declared the dimension of nothingness. Tassa mayhaṁ, rājakumāra, etadahosi: Then it occurred to me, ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā; ‘It’s not just Āḷāra Kālāma who has faith, na kho āḷārasseva kālāmassa atthi vīriyaṁ …pe… energy, sati … mindfulness, samādhi … immersion, paññā, mayhampatthi paññā. and wisdom; I too have these things. Yannūnāhaṁ yaṁ dhammaṁ āḷāro kālāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti. Why don’t I make an effort to realize the same teaching that Āḷāra Kālāma says he has realized with his own insight?’ So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ. I quickly realized that teaching with my own insight, and lived having achieved it. Atha khvāhaṁ, rājakumāra, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: So I approached Āḷāra Kālāma and said to him, ‘ettāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Reverend Kālāma, have you realized this teaching with your own insight up to this point, and declare having achieved it?’ ‘Ettāvatā kho ahaṁ, āvuso, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemī’ti. ‘I have, reverend.’ ‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘I too have realized this teaching with my own insight up to this point, and live having achieved it.’ ‘Lābhā no, āvuso, suladdhaṁ no, āvuso, ‘We are fortunate, reverend, so very fortunate ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma. to see a venerable such as yourself as one of our spiritual companions! Iti yāhaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi, taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi. So the teaching that I’ve realized with my own insight, and declare having achieved it, you’ve realized with your own insight, and live having achieved it. Yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi, tamahaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi. The teaching that you’ve realized with your own insight, and live having achieved it, I’ve realized with my own insight, and declare having achieved it. Iti yāhaṁ dhammaṁ jānāmi taṁ tvaṁ dhammaṁ jānāsi; yaṁ tvaṁ dhammaṁ jānāsi tamahaṁ dhammaṁ jānāmi. So the teaching that I know, you know, and the teaching you know, I know. Iti yādiso ahaṁ, tādiso tuvaṁ; yādiso tuvaṁ tādiso ahaṁ. I am like you and you are like me. Ehi dāni, āvuso, ubhova santā imaṁ gaṇaṁ pariharāmā’ti. Come now, reverend! We should both lead this community together.’ Iti kho, rājakumāra, āḷāro kālāmo ācariyo me samāno attano antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi. And that is how my teacher Āḷāra Kālāma placed me, his student, on the same position as him, and honored me with lofty praise. Tassa mayhaṁ, rājakumāra, etadahosi: Then it occurred to me, ‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. ‘This teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the dimension of nothingness.’ So kho ahaṁ, rājakumāra, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ. Realizing that this teaching was inadequate, I left disappointed. So kho ahaṁ, rājakumāra, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Uddaka, son of Rāma, and said to him, ‘icchāmahaṁ, āvuso, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti. ‘Reverend, I wish to live the spiritual life in this teaching and training.’ Evaṁ vutte, rājakumāra, udako rāmaputto maṁ etadavoca: Uddaka replied, ‘viharatāyasmā, ‘Stay, venerable. tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti. This teaching is such that a sensible person can soon realize their own teacher’s doctrine with their own insight and live having achieved it.’ So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. I quickly memorized that teaching. So kho ahaṁ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca. So far as lip-recital and oral recitation were concerned, I spoke with knowledge and the authority of the elders. I claimed to know and see, and so did others. Tassa mayhaṁ, rājakumāra, etadahosi: Then it occurred to me, ‘na kho rāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi; ‘It is not solely by mere faith that Rāma declared: “I realize this teaching with my own insight, and live having achieved it.” addhā rāmo imaṁ dhammaṁ jānaṁ passaṁ vihāsī’ti. Surely he meditated knowing and seeing this teaching.’ Atha khvāhaṁ, rājakumāra, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: So I approached Uddaka, son of Rāma, and said to him, ‘kittāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? ‘Reverend, to what extent did Rāma say he’d realized this teaching with his own insight?’ Evaṁ vutte, rājakumāra, udako rāmaputto nevasaññānāsaññāyatanaṁ pavedesi. When I said this, Uddaka, son of Rāma, declared the dimension of neither perception nor non-perception. Tassa mayhaṁ, rājakumāra, etadahosi: Then it occurred to me, ‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā; ‘It’s not just Rāma who had faith, na kho rāmasseva ahosi vīriyaṁ …pe… energy, sati … mindfulness, samādhi … immersion, paññā, mayhampatthi paññā. and wisdom; I too have these things. Yannūnāhaṁ yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti. Why don’t I make an effort to realize the same teaching that Rāma said he had realized with his own insight?’ So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ. I quickly realized that teaching with my own insight, and lived having achieved it. Atha khvāhaṁ, rājakumāra, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: So I approached Uddaka, son of Rāma, and said to him, ‘ettāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Reverend, had Rāma realized this teaching with his own insight up to this point, and declared having achieved it?’ ‘Ettāvatā kho, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti. ‘He had, reverend.’ ‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘I too have realized this teaching with my own insight up to this point, and live having achieved it.’ ‘Lābhā no, āvuso, suladdhaṁ no, āvuso, ‘We are fortunate, reverend, so very fortunate ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma. to see a venerable such as yourself as one of our spiritual companions! Iti yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi. So the teaching that Rāma had realized with his own insight, and declared having achieved it, you've realized with your own insight, and live having achieved it. Yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi taṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi. The teaching that you’ve realized with your own insight, and live having achieved it, Rāma had realized with his own insight, and declared having achieved it. Iti yaṁ dhammaṁ rāmo abhiññāsi taṁ tvaṁ dhammaṁ jānāsi; yaṁ tvaṁ dhammaṁ jānāsi taṁ dhammaṁ rāmo abhiññāsi. So the teaching that Rāma directly knew, you know, and the teaching you know, Rāma directly knew. Iti yādiso rāmo ahosi tādiso tuvaṁ, yādiso tuvaṁ tādiso rāmo ahosi. Rāma was like you and you are like Rāma. Ehi dāni, āvuso, tuvaṁ imaṁ gaṇaṁ pariharā’ti. Come now, reverend! You should lead this community.’ Iti kho, rājakumāra, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi. And that is how my spiritual companion Uddaka, son of Rāma, placed me in the position of a teacher, and honored me with lofty praise. Tassa mayhaṁ, rājakumāra, etadahosi: Then it occurred to me, ‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. ‘This teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the dimension of neither perception nor non-perception.’ So kho ahaṁ, rājakumāra, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ. Realizing that this teaching was inadequate, I left disappointed. So kho ahaṁ, rājakumāra, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno, magadhesu anupubbena cārikaṁ caramāno, yena uruvelā senānigamo tadavasariṁ. I set out to discover what is skillful, seeking the supreme state of sublime peace. Traveling stage by stage in the Magadhan lands, I arrived at Senanigama near Uruvelā. Tatthaddasaṁ ramaṇīyaṁ bhūmibhāgaṁ, pāsādikañca vanasaṇḍaṁ, nadiñca sandantiṁ setakaṁ supatitthaṁ, ramaṇīyaṁ samantā ca gocaragāmaṁ. There I saw a delightful park, a lovely grove with a flowing river that was clean and charming, with smooth banks. And nearby was a village to go for alms. Tassa mayhaṁ, rājakumāra, etadahosi: Then it occurred to me, ‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā, ramaṇīyā samantā ca gocaragāmo. ‘This park is truly delightful, a lovely grove with a flowing river that’s clean and charming, with smooth banks. And nearby there’s a village to go for alms. Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāyā’ti. This is good enough for a gentleman who wishes to put forth effort in meditation.’ So kho ahaṁ, rājakumāra, tattheva nisīdiṁ: So I sat down right there, thinking, ‘alamidaṁ padhānāyā’ti. ‘This is good enough for meditation.’ Apissu maṁ, rājakumāra, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā. And then these three examples, which were neither supernaturally inspired, nor learned before in the past, occurred to me. Seyyathāpi, rājakumāra, allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ. Suppose there was a green, sappy log, and it was lying in water. Atha puriso āgaccheyya uttarāraṇiṁ ādāya: Then a person comes along with a drill-stick, thinking ‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. to light a fire and produce heat. Taṁ kiṁ maññasi, rājakumāra, What do you think, Prince? api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti? By drilling the stick against that green, sappy log lying in water, could they light a fire and produce heat?” “No hidaṁ, bhante. “No, sir. Taṁ kissa hetu? Why is that? Aduñhi, bhante, allaṁ kaṭṭhaṁ sasnehaṁ tañca pana udake nikkhittaṁ, Because it’s a green, sappy log, and it’s lying in the water. yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. That person will eventually get weary and frustrated.” “Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho. “In the same way, there are ascetics and brahmins who don’t live withdrawn in body and mind from sensual pleasures. They haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they feel painful, sharp, severe, acute feelings because of their efforts, they are incapable of knowledge and vision, of supreme awakening. Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṁ kho maṁ, rājakumāra, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā. This was the first example that occurred to me. Aparāpi kho maṁ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Then a second example occurred to me. Seyyathāpi, rājakumāra, allaṁ kaṭṭhaṁ sasnehaṁ ārakā udakā thale nikkhittaṁ. Suppose there was a green, sappy log, and it was lying on dry land far from the water. Atha puriso āgaccheyya uttarāraṇiṁ ādāya: Then a person comes along with a drill-stick, thinking ‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. to light a fire and produce heat. Taṁ kiṁ maññasi, rājakumāra, What do you think, Prince? api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ ārakā udakā thale nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti? By drilling the stick against that green, sappy log on dry land far from water, could they light a fire and produce heat?” “No hidaṁ, bhante. “No, sir. Taṁ kissa hetu? Why is that? Aduñhi, bhante, allaṁ kaṭṭhaṁ sasnehaṁ kiñcāpi ārakā udakā thale nikkhittaṁ, Because it’s still a green, sappy log, despite the fact that it’s lying on dry land far from water. yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. That person will eventually get weary and frustrated.” “Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho. “In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. But they haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they feel painful, sharp, severe, acute feelings because of their efforts, they are incapable of knowledge and vision, of supreme awakening. Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṁ kho maṁ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. This was the second example that occurred to me. Aparāpi kho maṁ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Then a third example occurred to me. Seyyathāpi, rājakumāra, sukkhaṁ kaṭṭhaṁ koḷāpaṁ ārakā udakā thale nikkhittaṁ. Suppose there was a dried up, withered log, and it was lying on dry land far from the water. Atha puriso āgaccheyya uttarāraṇiṁ ādāya: Then a person comes along with a drill-stick, thinking ‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. to light a fire and produce heat. Taṁ kiṁ maññasi, rājakumāra, What do you think, Prince? api nu so puriso amuṁ sukkhaṁ kaṭṭhaṁ koḷāpaṁ ārakā udakā thale nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti? By drilling the stick against that dried up, withered log on dry land far from water, could they light a fire and produce heat?” “Evaṁ, bhante. “Yes, sir. Taṁ kissa hetu? Why is that? Aduñhi, bhante, sukkhaṁ kaṭṭhaṁ koḷāpaṁ, tañca pana ārakā udakā thale nikkhittan”ti. Because it’s a dried up, withered log, and it’s lying on dry land far from water.” “Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ suppahīno hoti suppaṭippassaddho. “In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. And they have internally given up and stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they feel painful, sharp, severe, acute feelings because of their efforts, they are capable of knowledge and vision, of supreme awakening. Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṁ kho maṁ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. This was the third example that occurred to me. Imā kho maṁ, rājakumāra, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā. These are the three examples, which were neither supernaturally inspired, nor learned before in the past, that occurred to me. Tassa mayhaṁ, rājakumāra, etadahosi: Then it occurred to me, ‘yannūnāhaṁ dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇheyyaṁ abhinippīḷeyyaṁ abhisantāpeyyan’ti. ‘Why don’t I, with teeth clenched and tongue pressed against the roof of my mouth, squeeze, squash, and torture mind with mind.’ So kho ahaṁ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi. So that’s what I did, Tassa mayhaṁ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. until sweat ran from my armpits. Seyyathāpi, rājakumāra, balavā puriso dubbalataraṁ purisaṁ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya; It was like when a strong man grabs a weaker man by the head or throat or shoulder and squeezes, squashes, and tortures them. evameva kho me, rājakumāra, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. In the same way, with teeth clenched and tongue pressed against the roof of my mouth, I squeezed, squashed, and tortured mind with mind until sweat ran from my armpits. Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. Tassa mayhaṁ, rājakumāra, etadahosi: Then it occurred to me, ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. ‘Why don’t I practice the breathless absorption?’ So kho ahaṁ, rājakumāra, mukhato ca nāsato ca assāsapassāse uparundhiṁ. So I cut off my breathing through my mouth and nose. Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. But then winds came out my ears making a loud noise, Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti; like the puffing of a blacksmith’s bellows. evameva kho me, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. Tassa mayhaṁ, rājakumāra, etadahosi: Then it occurred to me, ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. ‘Why don’t I keep practicing the breathless absorption?’ So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. So I cut off my breathing through my mouth and nose and ears. Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. But then strong winds ground my head, Seyyathāpi, rājakumāra, balavā puriso tiṇhena sikharena muddhani abhimattheyya; like a strong man was drilling into my head with a sharp point. evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. Tassa mayhaṁ, rājakumāra, etadahosi: Then it occurred to me, ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. ‘Why don’t I keep practicing the breathless absorption?’ So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. So I cut off my breathing through my mouth and nose and ears. Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. But then I got a severe headache, Seyyathāpi, rājakumāra, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya; like a strong man was tightening a tough leather strap around my head. evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. Tassa mayhaṁ, rājakumāra, etadahosi: Then it occurred to me, ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. ‘Why don’t I keep practicing the breathless absorption?’ So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. So I cut off my breathing through my mouth and nose and ears. Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṁ parikantanti. But then strong winds carved up my belly, Seyyathāpi, rājakumāra, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; like a deft butcher or their apprentice was slicing my belly open with a meat cleaver. evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā, vātā kucchiṁ parikantanti. Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. Tassa mayhaṁ, rājakumāra, etadahosi: Then it occurred to me, ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. ‘Why don’t I keep practicing the breathless absorption?’ So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. So I cut off my breathing through my mouth and nose and ears. Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti. But then there was an intense burning in my body, Seyyathāpi, rājakumāra, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti. Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. Apissu maṁ, rājakumāra, devatā disvā evamāhaṁsu: Then some deities saw me and said, ‘kālaṅkato samaṇo gotamo’ti. ‘The ascetic Gotama is dead.’ Ekaccā devatā evamāhaṁsu: Others said, ‘na kālaṅkato samaṇo gotamo, api ca kālaṁ karotī’ti. ‘He’s not dead, but he’s dying.’ Ekaccā devatā evamāhaṁsu: Others said, ‘na kālaṅkato samaṇo gotamo, nāpi kālaṁ karoti. Arahaṁ samaṇo gotamo. Vihāro tveva so arahato evarūpo hotī’ti. ‘He’s not dead or dying. The ascetic Gotama is a perfected one, for that is how the perfected ones live.’ Tassa mayhaṁ, rājakumāra, etadahosi: Then it occurred to me, ‘yannūnāhaṁ sabbaso āhārupacchedāya paṭipajjeyyan’ti. ‘Why don’t I practice completely cutting off food?’ Atha kho maṁ, rājakumāra, devatā upasaṅkamitvā etadavocuṁ: But deities came to me and said, ‘mā kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajji. ‘Good sir, don’t practice totally cutting off food. Sace kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṁ dibbaṁ ojaṁ lomakūpehi ajjhohāressāma, tāya tvaṁ yāpessasī’ti. If you do, we’ll infuse divine nectar into your pores and you will live on that.’ Tassa mayhaṁ, rājakumāra, etadahosi: Then it occurred to me, ‘ahañceva kho pana sabbaso ajajjitaṁ paṭijāneyyaṁ. Imā ca me devatā dibbaṁ ojaṁ lomakūpehi ajjhohāreyyuṁ, tāya cāhaṁ yāpeyyaṁ, taṁ mamassa musā’ti. ‘If I claim to be completely fasting while these deities are infusing divine nectar in my pores, that would be a lie on my part.’ So kho ahaṁ, rājakumāra, tā devatā paccācikkhāmi. ‘Halan’ti vadāmi. So I dismissed those deities, saying, ‘There’s no need.’ Tassa mayhaṁ, rājakumāra, etadahosi: Then it occurred to me, ‘yannūnāhaṁ thokaṁ thokaṁ āhāraṁ āhāreyyaṁ pasataṁ pasataṁ, yadi vā muggayūsaṁ yadi vā kulatthayūsaṁ yadi vā kaḷāyayūsaṁ yadi vā hareṇukayūsan’ti. ‘Why don’t I just take a little bit of food each time, a cup of broth made from mung beans, lentils, chickpeas, or green gram.’ So kho ahaṁ, rājakumāra, thokaṁ thokaṁ āhāraṁ āhāresiṁ pasataṁ pasataṁ, yadi vā muggayūsaṁ yadi vā kulatthayūsaṁ yadi vā kaḷāyayūsaṁ yadi vā hareṇukayūsaṁ. So that’s what I did, Tassa mayhaṁ, rājakumāra, thokaṁ thokaṁ āhāraṁ āhārayato pasataṁ pasataṁ, yadi vā muggayūsaṁ yadi vā kulatthayūsaṁ yadi vā kaḷāyayūsaṁ yadi vā hareṇukayūsaṁ, adhimattakasimānaṁ patto kāyo hoti. until my body became extremely emaciated. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Due to eating so little, my limbs became like the joints of an eighty-year-old or a corpse, Seyyathāpi nāma oṭṭhapadaṁ; evamevassu me ānisadaṁ hoti tāyevappāhāratāya. my bottom became like a camel’s hoof, Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya. my vertebrae stuck out like beads on a string, Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. and my ribs were as gaunt as the broken-down rafters on an old barn. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Due to eating so little, the gleam of my eyes sank deep in their sockets, like the gleam of water sunk deep down a well. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya. Due to eating so little, my scalp shriveled and withered like a green bitter-gourd in the wind and sun. So kho ahaṁ, rājakumāra, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhāmi. Yāvassu me, rājakumāra, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya. Due to eating so little, the skin of my belly stuck to my backbone, so that when I tried to rub the skin of my belly I grabbed my backbone, and when I tried to rub my backbone I rubbed the skin of my belly. So kho ahaṁ, rājakumāra, ‘vaccaṁ vā muttaṁ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. Due to eating so little, when I tried to urinate or defecate I fell face down right there. So kho ahaṁ, rājakumāra, imameva kāyaṁ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṁ, rājakumāra, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya. Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out. Apissu maṁ, rājakumāra, manussā disvā evamāhaṁsu: ‘kāḷo samaṇo gotamo’ti, Then some people saw me and said, ‘The ascetic Gotama is black.’ ekacce manussā evamāhaṁsu: ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti. Some said, ‘He’s not black, he’s brown.’ Ekacce manussā evamāhaṁsu: ‘na kāḷo samaṇo gotamo, napi sāmo, maṅguracchavi samaṇo gotamo’ti. Some said, ‘He’s neither black nor brown. The ascetic Gotama has tawny skin.’ Yāvassu me, rājakumāra, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya. That’s how far the pure, bright complexion of my skin had been ruined by taking so little food. Tassa mayhaṁ, rājakumāra, etadahosi: Then it occurred to me, ‘ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṁsu, etāvaparamaṁ nayito bhiyyo. ‘Whatever ascetics and brahmins have experienced painful, sharp, severe, acute feelings due to overexertion—whether in the past, future, or present—this is as far as it goes, no-one has done more than this. Yepi hi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṁ nayito bhiyyo. Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṁ nayito bhiyyo. Na kho panāhaṁ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṁ; But I have not achieved any superhuman distinction in knowledge and vision worthy of the noble ones by this severe, gruelling work. siyā nu kho añño maggo bodhāyā’ti. Could there be another path to awakening?’ Tassa mayhaṁ, rājakumāra, etadahosi: Then it occurred to me, ‘abhijānāmi kho panāhaṁ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharitā; ‘I recall sitting in the cool shade of the rose-apple tree while my father the Sakyan was off working. Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. siyā nu kho eso maggo bodhāyā’ti. Could that be the path to awakening?’ Tassa mayhaṁ, rājakumāra, satānusāri viññāṇaṁ ahosi: Stemming from that memory came the realization: ‘eseva maggo bodhāyā’ti. ‘*That* is the path to awakening!’ Tassa mayhaṁ, rājakumāra, etadahosi: Then it occurred to me, ‘kiṁ nu kho ahaṁ tassa sukhassa bhāyāmi yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti? ‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities?’ Tassa mayhaṁ, rājakumāra, etadahosi: Then it occurred to me, ‘na kho ahaṁ tassa sukhassa bhāyāmi yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti. ‘I’m not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities.’ Tassa mayhaṁ, rājakumāra, etadahosi: Then it occurred to me, ‘na kho taṁ sukaraṁ sukhaṁ adhigantuṁ evaṁ adhimattakasimānaṁ pattakāyena. Yannūnāhaṁ oḷārikaṁ āhāraṁ āhāreyyaṁ odanakummāsan’ti. ‘I can’t achieve that pleasure with a body so excessively emaciated. Why don’t I eat some solid food, some rice and porridge?’ So kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ. So I ate some solid food. Tena kho pana maṁ, rājakumāra, samayena pañcavaggiyā bhikkhū paccupaṭṭhitā honti: Now at that time the five mendicants were attending on me, thinking, ‘yaṁ kho samaṇo gotamo dhammaṁ adhigamissati taṁ no ārocessatī’ti. ‘The ascetic Gotama will tell us of any truth that he realizes.’ Yato kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṁsu: But when I ate some solid food, they left disappointed in me, saying, ‘bāhulliko samaṇo gotamo padhānavibbhanto, āvatto bāhullāyā’ti. ‘The ascetic Gotama has become indulgent; he has strayed from the struggle and returned to indulgence.’ So kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāretvā balaṁ gahetvā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja vihāsiṁ. After eating solid food and gathering my strength, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption … Vitakkavicārānaṁ vūpasamā … dutiyaṁ jhānaṁ … second absorption … tatiyaṁ jhānaṁ … third absorption … catutthaṁ jhānaṁ upasampajja vihāsiṁ. fourth absorption. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ. When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives. So anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. I recollected many past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. And so I recollected my many kinds of past lives, with features and details. Ayaṁ kho me, rājakumāra, rattiyā paṭhame yāme paṭhamā This was the first knowledge, which I achieved in the first watch of the night. vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno—yathā taṁ appamattassa ātāpino pahitattassa viharato. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ. When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi …pe… With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds. ayaṁ kho me, rājakumāra, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno—yathā taṁ appamattassa ātāpino pahitattassa viharato. This was the second knowledge, which I achieved in the middle watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ. When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements. So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ; I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. ‘ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ …pe… ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ. I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha. Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi. When it was freed, I knew it was freed. ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ. I understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.’ Ayaṁ kho me, rājakumāra, rattiyā pacchime yāme tatiyā This was the third knowledge, which I achieved in the last watch of the night. vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno—yathā taṁ appamattassa ātāpino pahitattassa viharato. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. Tassa mayhaṁ, rājakumāra, etadahosi: Then it occurred to me, ‘adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. ‘This principle I have discovered is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute. Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā. But people like attachment, they love it and enjoy it. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ—idappaccayatāpaṭiccasamuppādo. It’s hard for them to see this thing; that is, specific conditionality, dependent origination. Idampi kho ṭhānaṁ duddasaṁ—yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. It’s also hard for them to see this thing; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ, so mamassa kilamatho, sā mamassa vihesā’ti. And if I were to teach the Dhamma, others might not understand me, which would be wearying and troublesome for me.’ Apissu maṁ, rājakumāra, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā: And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to me: ‘Kicchena me adhigataṁ, ‘I’ve struggled hard to realize this, halaṁ dāni pakāsituṁ; enough with trying to explain it! Rāgadosaparetehi, This teaching is not easily understood nāyaṁ dhammo susambudho. by those mired in greed and hate. Paṭisotagāmiṁ nipuṇaṁ, Those caught up in greed can’t see gambhīraṁ duddasaṁ aṇuṁ; what’s subtle, going against the stream, Rāgarattā na dakkhanti, deep, hard to see, and very fine, tamokhandhena āvuṭā’ti. for they’re shrouded in a mass of darkness.’ Itiha me, rājakumāra, paṭisañcikkhato appossukkatāya cittaṁ namati no dhammadesanāya. And as I reflected like this, my mind inclined to remaining passive, not to teaching the Dhamma. Atha kho, rājakumāra, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi: Then Brahmā Sahampati, knowing what I was thinking, thought, ‘nassati vata bho loko; vinassati vata bho loko. Yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṁ namati no dhammadesanāyā’ti. ‘Oh my goodness! The world will be lost, the world will perish! For the mind of the Realized One, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.’ Atha kho, rājakumāra, brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito mama purato pāturahosi. Then Brahmā Sahampati, as easily as a strong person would extend or contract their arm, vanished from the Brahmā realm and reappeared in front of me. Atha kho, rājakumāra, brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yenāhaṁ tenañjaliṁ paṇāmetvā maṁ etadavoca: He arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward me, and said, ‘desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ. ‘Sir, let the Blessed One teach the Dhamma! Let the Holy One teach the Dhamma! Santi sattā apparajakkhajātikā assavanatāya dhammassa parihāyanti; There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching. bhavissanti dhammassa aññātāro’ti. There will be those who understand the teaching!’ Idamavoca, rājakumāra, brahmā sahampati; That’s what Brahmā Sahampati said. idaṁ vatvā athāparaṁ etadavoca: Then he went on to say: ‘Pāturahosi magadhesu pubbe, ‘Among the Magadhans there appeared in the past Dhammo asuddho samalehi cintito; an impure teaching thought up by those still stained. Apāpuretaṁ amatassa dvāraṁ, Fling open the door to the deathless! Suṇantu dhammaṁ vimalenānubuddhaṁ. Let them hear the teaching the immaculate one discovered. Sele yathā pabbatamuddhaniṭṭhito, Standing high on a rocky mountain, Yathāpi passe janataṁ samantato; you can see the people all around. Tathūpamaṁ dhammamayaṁ sumedha, In just the same way, all-seer, wise one, Pāsādamāruyha samantacakkhu. having ascended the Temple of Truth, Sokāvatiṇṇaṁ janatamapetasoko, rid of sorrow, look upon the people Avekkhassu jātijarābhibhūtaṁ; swamped with sorrow, oppressed by rebirth and old age. Uṭṭhehi vīra vijitasaṅgāma, Rise, hero! Victor in battle, leader of the caravan, Satthavāha aṇaṇa vicara loke; wander the world without obligation. Desassu bhagavā dhammaṁ, Let the Blessed One teach the Dhamma! Aññātāro bhavissantī’ti. There will be those who understand!’ Atha khvāhaṁ, rājakumāra, brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesiṁ. Then, understanding Brahmā’s invitation, I surveyed the world with the eye of a Buddha, because of my compassion for sentient beings. Addasaṁ kho ahaṁ, rājakumāra, buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. And I saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not. Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni samodakaṁ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakā accuggamma ṭhitāni anupalittāni udakena; It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. Some of them sprout and grow in the water reaching the water’s surface. And some of them sprout and grow in the water but rise up above the water and stand with no water clinging to them. evameva kho ahaṁ, rājakumāra; buddhacakkhunā lokaṁ volokento addasaṁ satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. Atha khvāhaṁ, rājakumāra, brahmānaṁ sahampatiṁ gāthāya paccabhāsiṁ: Then I replied in verse to Brahmā Sahampati: ‘Apārutā tesaṁ amatassa dvārā, ‘Flung open are the doors to the deathless! Ye sotavanto pamuñcantu saddhaṁ; Let those with ears to hear decide their faith. Vihiṁsasaññī paguṇaṁ na bhāsiṁ, Thinking it would be troublesome, Brahmā, I did not teach Dhammaṁ paṇītaṁ manujesu brahme’ti. the sophisticated, sublime Dhamma among humans.’ Atha kho, rājakumāra, brahmā sahampati ‘katāvakāso khomhi bhagavatā dhammadesanāyā’ti maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi. Then Brahmā Sahampati, knowing that his request for me to teach the Dhamma had been granted, bowed and respectfully circled me, keeping me on his right, before vanishing right there. Tassa mayhaṁ, rājakumāra, etadahosi: Then it occurred to me, ‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ? ‘Who should I teach first of all? Ko imaṁ dhammaṁ khippameva ājānissatī’ti? Who will quickly understand the teaching?’ Tassa mayhaṁ, rājakumāra, etadahosi: Then it occurred to me, ‘ayaṁ kho āḷāro kālāmo paṇḍito viyatto medhāvī dīgharattaṁ apparajakkhajātiko. ‘That Āḷāra Kālāma is astute, competent, clever, and has long had little dust in his eyes. Yannūnāhaṁ āḷārassa kālāmassa paṭhamaṁ dhammaṁ deseyyaṁ; Why don’t I teach him first of all? so imaṁ dhammaṁ khippameva ājānissatī’ti. He’ll quickly understand the teaching.’ Atha kho maṁ, rājakumāra, devatā upasaṅkamitvā etadavoca: But a deity came to me and said, ‘sattāhakālaṅkato, bhante, āḷāro kālāmo’ti. ‘Sir, Āḷāra Kālāma passed away seven days ago.’ Ñāṇañca pana me dassanaṁ udapādi: And knowledge and vision arose in me, ‘sattāhakālaṅkato āḷāro kālāmo’ti. ‘Āḷāra Kālāma passed away seven days ago.’ Tassa mayhaṁ, rājakumāra, etadahosi: Then it occurred to me, ‘mahājāniyo kho āḷāro kālāmo. ‘This is a great loss for Āḷāra Kālāma. Sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā’ti. If he had heard the teaching, he would have understood it quickly.’ Tassa mayhaṁ, rājakumāra, etadahosi: Then it occurred to me, ‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ? ‘Who should I teach first of all? Ko imaṁ dhammaṁ khippameva ājānissatī’ti? Who will quickly understand the teaching?’ Tassa mayhaṁ, rājakumāra, etadahosi: Then it occurred to me, ‘ayaṁ kho udako rāmaputto paṇḍito viyatto medhāvī dīgharattaṁ apparajakkhajātiko. ‘That Uddaka, son of Rāma, is astute, competent, clever, and has long had little dust in his eyes. Yannūnāhaṁ udakassa rāmaputtassa paṭhamaṁ dhammaṁ deseyyaṁ; Why don’t I teach him first of all? so imaṁ dhammaṁ khippameva ājānissatī’ti. He’ll quickly understand the teaching.’ Atha kho maṁ, rājakumāra, devatā upasaṅkamitvā etadavoca: But a deity came to me and said, ‘abhidosakālaṅkato, bhante, udako rāmaputto’ti. ‘Sir, Uddaka, son of Rāma, passed away just last night.’ Ñāṇañca pana me dassanaṁ udapādi: And knowledge and vision arose in me, ‘abhidosakālaṅkato udako rāmaputto’ti. ‘Uddaka, son of Rāma, passed away just last night.’ Tassa mayhaṁ, rājakumāra, etadahosi: Then it occurred to me, ‘mahājāniyo kho udako rāmaputto. ‘This is a great loss for Uddaka. Sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā’ti. If he had heard the teaching, he would have understood it quickly.’ Tassa mayhaṁ, rājakumāra, etadahosi: Then it occurred to me, ‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ? ‘Who should I teach first of all? Ko imaṁ dhammaṁ khippameva ājānissatī’ti? Who will quickly understand the teaching?’ Tassa mayhaṁ, rājakumāra, etadahosi: Then it occurred to me, ‘bahukārā kho me pañcavaggiyā bhikkhū ye maṁ padhānapahitattaṁ upaṭṭhahiṁsu. ‘The group of five mendicants were very helpful to me. They looked after me during my time of resolute striving. Yannūnāhaṁ pañcavaggiyānaṁ bhikkhūnaṁ paṭhamaṁ dhammaṁ deseyyan’ti. Why don’t I teach them first of all?’ Tassa mayhaṁ, rājakumāra, etadahosi: Then it occurred to me, ‘kahaṁ nu kho etarahi pañcavaggiyā bhikkhū viharantī’ti. ‘Where are the group of five mendicants staying these days?’ Addasaṁ khvāhaṁ, rājakumāra, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṁ viharante isipatane migadāye. With clairvoyance that is purified and superhuman I saw that the group of five mendicants were staying near Benares, in the deer park at Isipatana. Atha khvāhaṁ, rājakumāra, uruvelāyaṁ yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkamiṁ. So, when I had stayed in Uruvelā as long as I wished, I set out for Benares. Addasā kho maṁ, rājakumāra, upako ājīvako antarā ca gayaṁ antarā ca bodhiṁ addhānamaggappaṭipannaṁ. While I was traveling along the road between Gaya and Bodhgaya, the Ājīvaka ascetic Upaka saw me Disvāna maṁ etadavoca: and said, ‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto. ‘Reverend, your faculties are so very clear, and your complexion is pure and bright. Kaṁsi tvaṁ, āvuso, uddissa pabbajito? Ko vā te satthā? Kassa vā tvaṁ dhammaṁ rocesī’ti? In whose name have you gone forth, reverend? Who is your Teacher? Whose teaching do you believe in?’ Evaṁ vutte, ahaṁ, rājakumāra, upakaṁ ājīvakaṁ gāthāhi ajjhabhāsiṁ: I replied to Upaka in verse: ‘Sabbābhibhū sabbavidūhamasmi, ‘I am the champion, the knower of all, Sabbesu dhammesu anūpalitto; unsullied among all things. Sabbañjaho taṇhākkhaye vimutto, I’ve given up all, freed in the ending of craving. Sayaṁ abhiññāya kamuddiseyyaṁ. Since I know for myself, whose follower should I be? Na me ācariyo atthi, I have no teacher. sadiso me na vijjati; There is no-one like me. Sadevakasmiṁ lokasmiṁ, In the world with its gods, natthi me paṭipuggalo. I have no counterpart. Ahañhi arahā loke, For in this world, I am the perfected one; ahaṁ satthā anuttaro; I am the supreme Teacher. Ekomhi sammāsambuddho, I alone am fully awakened, sītibhūtosmi nibbuto. cooled, extinguished. Dhammacakkaṁ pavattetuṁ, I am going to the city of Kāsi Gacchāmi kāsinaṁ puraṁ; to roll forth the Wheel of Dhamma. Andhībhūtasmiṁ lokasmiṁ, In this world that is so blind, Āhañchaṁ amatadundubhin’ti. I’ll beat the deathless drum!’ ‘Yathā kho tvaṁ, āvuso, paṭijānāsi arahasi anantajino’ti. ‘According to what you claim, reverend, you ought to be the Infinite Victor.’ ‘Mādisā ve jinā honti, ‘The victors are those who, like me, ye pattā āsavakkhayaṁ; have reached the ending of defilements. Jitā me pāpakā dhammā, I have conquered bad qualities, Upaka— tasmāhamupaka jino’ti. that’s why I’m a victor.’ Evaṁ vutte, rājakumāra, upako ājīvako ‘hupeyyapāvuso’ti vatvā sīsaṁ okampetvā ummaggaṁ gahetvā pakkāmi. When I had spoken, Upaka said: ‘If you say so, reverend.’ Shaking his head, he took a wrong turn and left. Atha khvāhaṁ, rājakumāra, anupubbena cārikaṁ caramāno yena bārāṇasī isipatanaṁ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṁ. Traveling stage by stage, I arrived at Benares, and went to see the group of five mendicants in the deer park at Isipatana. Addasaṁsu kho maṁ, rājakumāra, pañcavaggiyā bhikkhū dūratova āgacchantaṁ. The group of five mendicants saw me coming off in the distance Disvāna aññamaññaṁ saṇṭhapesuṁ: and stopped each other, saying, ‘ayaṁ kho, āvuso, samaṇo gotamo āgacchati bāhulliko padhānavibbhanto āvatto bāhullāya. ‘Here comes the ascetic Gotama. He’s so indulgent; he strayed from the struggle and returned to indulgence. So neva abhivādetabbo, na paccuṭṭhātabbo, nāssa pattacīvaraṁ paṭiggahetabbaṁ; We shouldn’t bow to him or rise for him or receive his bowl and robe. api ca kho āsanaṁ ṭhapetabbaṁ—sace so ākaṅkhissati nisīdissatī’ti. But we can set out a seat; he can sit if he likes.’ Yathā yathā kho ahaṁ, rājakumāra, pañcavaggiye bhikkhū upasaṅkamiṁ tathā tathā pañcavaggiyā bhikkhū nāsakkhiṁsu sakāya katikāya saṇṭhātuṁ. Yet as I drew closer, the group of five mendicants were unable to stop themselves as they had agreed. Appekacce maṁ paccuggantvā pattacīvaraṁ paṭiggahesuṁ. Appekacce āsanaṁ paññapesuṁ. Appekacce pādodakaṁ upaṭṭhapesuṁ. Some came out to greet me and receive my bowl and robe, some spread out a seat, while others set out water for washing my feet. Api ca kho maṁ nāmena ca āvusovādena ca samudācaranti. But they still addressed me by name and as ‘reverend’. Evaṁ vutte, ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ: So I said to them, ‘mā, bhikkhave, tathāgataṁ nāmena ca āvusovādena ca samudācaratha; ‘Mendicants, don’t address me by name and as “reverend”. arahaṁ, bhikkhave, tathāgato sammāsambuddho. The Realized One is Perfected, a fully awakened Buddha. Odahatha, bhikkhave, sotaṁ. Amatamadhigataṁ ahamanusāsāmi, ahaṁ dhammaṁ desemi. Listen up, mendicants: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma. Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. By practicing as instructed you will soon realize the supreme end of the spiritual path in this very life. You will live having achieved with your own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’ Evaṁ vutte, rājakumāra, pañcavaggiyā bhikkhū maṁ etadavocuṁ: But they said to me, ‘tāyapi kho tvaṁ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṁ; kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti? ‘Reverend Gotama, even by that conduct, that practice, that grueling work you did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones. How could you have achieved such a state now that you’ve become indulgent, strayed from the struggle and fallen into indulgence?’ Evaṁ vutte, ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ: So I said to them, ‘na, bhikkhave, tathāgato bāhulliko na padhānavibbhanto na āvatto bāhullāya. ‘The Realized One has not become indulgent, strayed from the struggle and fallen into indulgence. Arahaṁ, bhikkhave, tathāgato sammāsambuddho. The Realized One is Perfected, a fully awakened Buddha. Odahatha, bhikkhave, sotaṁ. Amatamadhigataṁ ahamanusāsāmi, ahaṁ dhammaṁ desemi. Listen up, mendicants: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma. Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. By practicing as instructed you will soon realize the supreme end of the spiritual path in this very life. You will live having achieved with your own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’ Dutiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṁ etadavocuṁ: But for a second time they said to me, ‘tāyapi kho tvaṁ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṁ; kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti? ‘Reverend Gotama … you’ve fallen into indulgence.’ Dutiyampi kho ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ: So for a second time I said to them, ‘na, bhikkhave, tathāgato bāhulliko na padhānavibbhanto na āvatto bāhullāya. ‘The Realized One has not become indulgent …’ Arahaṁ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṁ. Amatamadhigataṁ ahamanusāsāmi, ahaṁ dhammaṁ desemi. Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. Tatiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṁ etadavocuṁ: But for a third time they said to me, ‘tāyapi kho tvaṁ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṁ; kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti? ‘Reverend Gotama … you’ve fallen into indulgence.’ Evaṁ vutte, ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ: So I said to them, ‘abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṁ pabhāvitametan’ti? ‘Mendicants, have you ever known me to speak like this before?’ ‘No hetaṁ, bhante’. ‘No, sir.’ ‘Arahaṁ, bhikkhave, tathāgato sammāsambuddho. ‘The Realized One is Perfected, a fully awakened Buddha. Odahatha, bhikkhave, sotaṁ. Amatamadhigataṁ ahamanusāsāmi, ahaṁ dhammaṁ desemi. Listen up, mendicants: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma. Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. By practicing as instructed you will soon realize the supreme end of the spiritual path in this very life. You will live having achieved with your own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’ Asakkhiṁ kho ahaṁ, rājakumāra, pañcavaggiye bhikkhū saññāpetuṁ. I was able to persuade the group of five mendicants. Dvepi sudaṁ, rājakumāra, bhikkhū ovadāmi. Tayo bhikkhū piṇḍāya caranti. Then sometimes I advised two mendicants, while the other three went for alms. Yaṁ tayo bhikkhū piṇḍāya caritvā āharanti, tena chabbaggiyā yāpema. Then those three would feed all six of us with what they brought back. Tayopi sudaṁ, rājakumāra, bhikkhū ovadāmi, dve bhikkhū piṇḍāya caranti. Sometimes I advised three mendicants, while the other two went for alms. Yaṁ dve bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema. Then those two would feed all six of us with what they brought back. Atha kho, rājakumāra, pañcavaggiyā bhikkhū mayā evaṁ ovadiyamānā evaṁ anusāsiyamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihariṁsū”ti. As the group of five mendicants were being advised and instructed by me like this, they soon realized the supreme end of the spiritual path in this very life. They lived having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.” Evaṁ vutte, bodhi rājakumāro bhagavantaṁ etadavoca: When he had spoken, Prince Bodhi said to the Buddha, “kīva cirena nu kho, bhante, bhikkhu tathāgataṁ vināyakaṁ labhamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyā”ti? “Sir, when a mendicant has the Realized One as trainer, how long would it take for them to realize the supreme end of the spiritual path in this very life?” “Tena hi, rājakumāra, taṁyevettha paṭipucchissāmi. Yathā te khameyya, tathā naṁ byākareyyāsi. “Well then, prince, I’ll ask you about this in return, and you can answer as you like. Taṁ kiṁ maññasi, rājakumāra, What do you think, prince? kusalo tvaṁ hatthārūḷhe aṅkusagayhe sippe”ti? Are you skilled in the art of wielding a hooked goad while riding an elephant?” “Evaṁ, bhante, kusalo ahaṁ hatthārūḷhe aṅkusagayhe sippe”ti. “Yes, sir.” “Taṁ kiṁ maññasi, rājakumāra, “What do you think, prince? idha puriso āgaccheyya: Suppose a man were to come along thinking, ‘bodhi rājakumāro hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ jānāti; ‘Prince Bodhi knows the art of wielding a hooked goad while riding an elephant. tassāhaṁ santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkhissāmī’ti. I’ll train in that art under him.’ So cassa assaddho; If he’s faithless, yāvatakaṁ saddhena pattabbaṁ taṁ na sampāpuṇeyya. he wouldn’t achieve what he could with faith. So cassa bahvābādho; If he’s unhealthy, yāvatakaṁ appābādhena pattabbaṁ taṁ na sampāpuṇeyya. he wouldn’t achieve what he could with good health. So cassa saṭho māyāvī; If he’s devious or deceitful, yāvatakaṁ asaṭhena amāyāvinā pattabbaṁ taṁ na sampāpuṇeyya. he wouldn’t achieve what he could with honesty and integrity. So cassa kusīto; If he’s lazy, yāvatakaṁ āraddhavīriyena pattabbaṁ taṁ na sampāpuṇeyya. he wouldn’t achieve what he could with energy. So cassa duppañño; If he’s stupid, yāvatakaṁ paññavatā pattabbaṁ taṁ na sampāpuṇeyya. he wouldn’t achieve what he could with wisdom. Taṁ kiṁ maññasi, rājakumāra, What do you think, prince? api nu so puriso tava santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyyā”ti? Could that man still train under you in the art of wielding a hooked goad while riding an elephant?” “Ekamekenāpi, bhante, aṅgena samannāgato so puriso na mama santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyya, ko pana vādo pañcahaṅgehī”ti. “Sir, if he had even a single one of these factors he couldn’t train under me, let alone all five.” “Taṁ kiṁ maññasi, rājakumāra, “What do you think, prince? idha puriso āgaccheyya: Suppose a man were to come along thinking, ‘bodhi rājakumāro hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ jānāti; ‘Prince Bodhi knows the art of wielding a hooked goad while riding an elephant. tassāhaṁ santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkhissāmī’ti. I’ll train in that art under him.’ So cassa saddho; If he’s faithful, yāvatakaṁ saddhena pattabbaṁ taṁ sampāpuṇeyya. he’d achieve what he could with faith. So cassa appābādho; If he’s healthy, yāvatakaṁ appābādhena pattabbaṁ taṁ sampāpuṇeyya. he’d achieve what he could with good health. So cassa asaṭho amāyāvī; If he’s honest and has integrity, yāvatakaṁ asaṭhena amāyāvinā pattabbaṁ taṁ sampāpuṇeyya. he’d achieve what he could with honesty and integrity. So cassa āraddhavīriyo; If he’s energetic, yāvatakaṁ āraddhavīriyena pattabbaṁ taṁ sampāpuṇeyya. he’d achieve what he could with energy. So cassa paññavā; If he’s wise, yāvatakaṁ paññavatā pattabbaṁ taṁ sampāpuṇeyya. he’d achieve what he could with wisdom. Taṁ kiṁ maññasi, rājakumāra, What do you think, prince? api nu so puriso tava santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyyā”ti? Could that man still train under you in the art of wielding a hooked goad while riding an elephant?” “Ekamekenāpi, bhante, aṅgena samannāgato so puriso mama santike hatthārūḷhaṁ aṅkusagayhaṁ sippaṁ sikkheyya, ko pana vādo pañcahaṅgehī”ti. “Sir, if he had even a single one of these factors he could train under me, let alone all five.” “Evameva kho, rājakumāra, pañcimāni padhāniyaṅgāni. “In the same way, prince, there are these five factors that support meditation. Katamāni pañca? What five? Idha, rājakumāra, bhikkhu saddho hoti; saddahati tathāgatassa bodhiṁ: It’s when a noble disciple has faith in the Realized One’s awakening: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti; ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya; They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. asaṭho hoti amāyāvī yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu; They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions. āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; 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. paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. Imāni kho, rājakumāra, pañca padhāniyaṅgāni. These are the five factors that support meditation. Imehi, rājakumāra, pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno— When a mendicant with these five factors that support meditation has the Realized One as trainer, they could yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya satta vassāni. realize the supreme end of the spiritual path in seven years. Tiṭṭhantu, rājakumāra, satta vassāni. Let alone seven years, Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno— they could yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya chabbassāni … realize the supreme end of the spiritual path in six years, pañca vassāni … cattāri vassāni … tīṇi vassāni … dve vassāni … ekaṁ vassaṁ. or as little as one year. Tiṭṭhatu, rājakumāra, ekaṁ vassaṁ. Let alone one year, Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno— when a mendicant with these five factors that support meditation has the Realized One as trainer, they could yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya satta māsāni. realize the supreme end of the spiritual path in seven months, Tiṭṭhantu, rājakumāra, satta māsāni. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno— yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ— brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya cha māsāni … pañca māsāni … cattāri māsāni … tīṇi māsāni … dve māsāni … ekaṁ māsaṁ … aḍḍhamāsaṁ. Tiṭṭhatu, rājakumāra, aḍḍhamāso. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno— yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ— brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya satta rattindivāni. Tiṭṭhantu, rājakumāra, satta rattindivāni. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno— yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ— brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya cha rattindivāni … pañca rattindivāni … cattāri rattindivāni … tīṇi rattindivāni … dve rattindivāni … ekaṁ rattindivaṁ. or as little as one day. Tiṭṭhatu, rājakumāra, eko rattindivo. Let alone one day, Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno sāyamanusiṭṭho pāto visesaṁ adhigamissati, pātamanusiṭṭho sāyaṁ visesaṁ adhigamissatī”ti. when a mendicant with these five factors that support meditation has the Realized One as trainer, they could be instructed in the evening and achieve distinction in the morning, or be instructed in the morning and achieve distinction in the evening.” Evaṁ vutte, bodhi rājakumāro bhagavantaṁ etadavoca: When he had spoken, Prince Bodhi said to the Buddha, “aho buddho, aho dhammo, aho dhammassa svākkhātatā. “Oh, the Buddha! Oh, the teaching! Oh, how well explained is the teaching! Yatra hi nāma sāyamanusiṭṭho pāto visesaṁ adhigamissati, pātamanusiṭṭho sāyaṁ visesaṁ adhigamissatī”ti. For someone could be instructed in the evening and achieve distinction in the morning, or be instructed in the morning and achieve distinction in the evening.” Evaṁ vutte, sañjikāputto māṇavo bodhiṁ rājakumāraṁ etadavoca: When he said this, Sañjikāputta said to Prince Bodhi, “evameva panāyaṁ bhavaṁ bodhi: “Though Master Bodhi speaks like this, ‘aho buddho, aho dhammo, aho dhammassa svākkhātatā’ti ca vadeti; atha ca pana na taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchati dhammañca bhikkhusaṅghañcā”ti. you don’t go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha.” “Mā hevaṁ, samma sañjikāputta, avaca; mā hevaṁ, samma sañjikāputta, avaca. “Don’t say that, dear Sañjikāputta, don’t say that! Sammukhā metaṁ, samma sañjikāputta, ayyāya sutaṁ, sammukhā paṭiggahitaṁ”. I have heard and learned this in the presence of the lady, my mother. “Ekamidaṁ, samma sañjikāputta, samayaṁ bhagavā kosambiyaṁ viharati ghositārāme. This one time the Buddha was staying near Kosambi, in Ghosita’s Monastery. Atha kho me ayyā kucchimatī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho me ayyā bhagavantaṁ etadavoca: Then my pregnant mother went up to the Buddha, bowed, sat down to one side, and said to him, ‘yo me ayaṁ, bhante, kucchigato kumārako vā kumārikā vā so bhagavantaṁ saraṇaṁ gacchati dhammañca bhikkhusaṅghañca. ‘Sir, the prince or princess in my womb goes for refuge to the Buddha, the teaching, and the mendicant Saṅgha. Upāsakaṁ taṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan’ti. From this day forth, may the Buddha remember them as a lay follower who has gone for refuge for life.’ Ekamidaṁ, samma sañjikāputta, samayaṁ bhagavā idheva bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Another time the Buddha was staying here in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. Atha kho maṁ dhāti aṅkena haritvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho maṁ dhāti bhagavantaṁ etadavoca: Then my nurse, carrying me on her hip, went to the Buddha, bowed, stood to one side, and said to him, ‘ayaṁ, bhante, bodhi rājakumāro bhagavantaṁ saraṇaṁ gacchati dhammañca bhikkhusaṅghañca. ‘Sir, this Prince Bodhi goes for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Upāsakaṁ taṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan’ti. From this day forth, may the Buddha remember him as a lay follower who has gone for refuge for life.’ Esāhaṁ, samma sañjikāputta, tatiyakampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Now for a third time I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” Bodhirājakumārasuttaṁ niṭṭhitaṁ pañcamaṁ. 86. Aṅgulimālasutta With Aṅgulimāla Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tena kho pana samayena rañño pasenadissa kosalassa vijite coro aṅgulimālo nāma hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. Now at that time in the realm of King Pasenadi of Kosala there was a bandit named Aṅgulimāla. He was violent, bloody-handed, a hardened killer, merciless to living beings. Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā. He laid waste to villages, towns, and countries. So manusse vadhitvā vadhitvā aṅgulīnaṁ mālaṁ dhāreti. He was constantly murdering people, and he wore their fingers as a necklace. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto senāsanaṁ saṁsāmetvā pattacīvaramādāya yena coro aṅgulimālo tenaddhānamaggaṁ paṭipajji. Then, after the meal, on his return from alms-round, he set his lodgings in order and, taking his bowl and robe, he walked down the road that led to Aṅgulimāla. Addasāsuṁ kho gopālakā pasupālakā kassakā pathāvino bhagavantaṁ yena coro aṅgulimālo tenaddhānamaggapaṭipannaṁ. The cowherds, shepherds, farmers, and travelers saw him on the road, Disvāna bhagavantaṁ etadavocuṁ: and said to him, “mā, samaṇa, etaṁ maggaṁ paṭipajji. “Don’t take this road, ascetic. Etasmiṁ, samaṇa, magge coro aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. On this road there is a bandit named Aṅgulimāla. He is violent, bloody-handed, a hardened killer, merciless to living beings. Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā. He has laid waste to villages, towns, and countries. So manusse vadhitvā vadhitvā aṅgulīnaṁ mālaṁ dhāreti. He is constantly murdering people, and he wears their fingers as a necklace. Etañhi, samaṇa, maggaṁ dasapi purisā vīsampi purisā tiṁsampi purisā cattārīsampi purisā paññāsampi purisā saṅkaritvā saṅkaritvā paṭipajjanti. People travel along this road only after banding closely together in groups of ten, twenty, thirty, forty, or fifty. Tepi corassa aṅgulimālassa hatthatthaṁ gacchantī”ti. Still they meet their end by Aṅgulimāla’s hand.” Evaṁ vutte, bhagavā tuṇhībhūto agamāsi. But when they said this, the Buddha went on in silence. Dutiyampi kho gopālakā …pe… For a second time … tatiyampi kho gopālakā pasupālakā kassakā pathāvino bhagavantaṁ etadavocuṁ: and a third time, they urged the Buddha to turn back. “mā, samaṇa, etaṁ maggaṁ paṭipajji, etasmiṁ samaṇa magge coro aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu, tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā. So manusse vadhitvā vadhitvā aṅgulīnaṁ mālaṁ dhāreti. Etañhi samaṇa maggaṁ dasapi purisā vīsampi purisā tiṁsampi purisā cattārīsampi purisā paññāsampi purisā saṅkaritvā saṅkaritvā paṭipajjanti. Tepi corassa aṅgulimālassa hatthatthaṁ gacchantī”ti. Atha kho bhagavā tuṇhībhūto agamāsi. But when they said this, the Buddha went on in silence. Addasā kho coro aṅgulimālo bhagavantaṁ dūratova āgacchantaṁ. The bandit Aṅgulimāla saw the Buddha coming off in the distance, Disvānassa etadahosi: and thought, “acchariyaṁ vata bho, abbhutaṁ vata bho. “It’s incredible, it’s amazing! Imañhi maggaṁ dasapi purisā vīsampi purisā tiṁsampi purisā cattārīsampi purisā paññāsampi purisā saṅkaritvā saṅkaritvā paṭipajjanti. People travel along this road only after banding closely together in groups of ten, twenty, thirty, forty, or fifty. Tepi mama hatthatthaṁ gacchanti. Still they meet their end by my hand. Atha ca panāyaṁ samaṇo eko adutiyo pasayha maññe āgacchati. But still this ascetic comes along alone and unaccompanied, like he had beaten me already. Yannūnāhaṁ imaṁ samaṇaṁ jīvitā voropeyyan”ti. Why don’t I take his life?” Atha kho coro aṅgulimālo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā bhagavantaṁ piṭṭhito piṭṭhito anubandhi. Then Aṅgulimāla donned his sword and shield, fastened his bow and arrows, and followed behind the Buddha. Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā coro aṅgulimālo bhagavantaṁ pakatiyā gacchantaṁ sabbathāmena gacchanto na sakkoti sampāpuṇituṁ. But the Buddha used his psychic power to will that Aṅgulimāla could not catch up with him no matter how hard he tried, even though the Buddha kept walking at a normal speed. Atha kho corassa aṅgulimālassa etadahosi: Then Aṅgulimāla thought, “acchariyaṁ vata bho, abbhutaṁ vata bho. “It’s incredible, it’s amazing! Ahañhi pubbe hatthimpi dhāvantaṁ anupatitvā gaṇhāmi, assampi dhāvantaṁ anupatitvā gaṇhāmi, rathampi dhāvantaṁ anupatitvā gaṇhāmi, migampi dhāvantaṁ anupatitvā gaṇhāmi; Previously, even when I’ve chased a speeding elephant, horse, chariot or deer, I’ve always caught up with them. atha ca panāhaṁ imaṁ samaṇaṁ pakatiyā gacchantaṁ sabbathāmena gacchanto na sakkomi sampāpuṇitun”ti. But I can’t catch up with this ascetic no matter how hard I try, even though he’s walking at a normal speed.” Ṭhitova bhagavantaṁ etadavoca: He stood still and said, “tiṭṭha, tiṭṭha, samaṇā”ti. “Stop, stop, ascetic!” “Ṭhito ahaṁ, aṅgulimāla, tvañca tiṭṭhā”ti. “I’ve stopped, Aṅgulimāla—now you stop.” Atha kho corassa aṅgulimālassa etadahosi: Then Aṅgulimāla thought, “ime kho samaṇā sakyaputtiyā saccavādino saccapaṭiññā. “These Sakyan ascetics speak the truth. Atha panāyaṁ samaṇo gacchaṁ yevāha: Yet while walking the ascetic Gotama says: ‘ṭhito ahaṁ, aṅgulimāla, tvañca tiṭṭhā’ti. ‘I’ve stopped, Aṅgulimāla—now you stop.’ Yannūnāhaṁ imaṁ samaṇaṁ puccheyyan”ti. Why don’t I ask him about this?” Atha kho coro aṅgulimālo bhagavantaṁ gāthāya ajjhabhāsi: Then he addressed the Buddha in verse: “Gacchaṁ vadesi samaṇa ṭhitomhi, “While walking, ascetic, you say ‘I’ve stopped.’ Mamañca brūsi ṭhitamaṭṭhitoti; And I have stopped, but you tell me I’ve not. Pucchāmi taṁ samaṇa etamatthaṁ, I’m asking you this, ascetic: Kathaṁ ṭhito tvaṁ ahamaṭṭhitomhī”ti. how is it you’ve stopped and I have not?” “Ṭhito ahaṁ aṅgulimāla sabbadā, “Aṅgulimāla, I have forever stopped— Sabbesu bhūtesu nidhāya daṇḍaṁ; I’ve cast off violence towards all creatures. Tuvañca pāṇesu asaññatosi, But you can’t stop yourself from harming living creatures; Tasmā ṭhitohaṁ tuvamaṭṭhitosī”ti. that’s why I’ve stopped, but you have not.” “Cirassaṁ vata me mahito mahesī, “Oh, at long last a hermit, Mahāvanaṁ pāpuṇi saccavādī; a great sage who I honor, has entered this great forest. Sohaṁ carissāmi pahāya pāpaṁ, Now that I’ve heard your verse on Dhamma, Sutvāna gāthaṁ tava dhammayuttaṁ”. I shall live without evil.” Itveva coro asimāvudhañca, With these words, the bandit hurled his sword and weapons Sobbhe papāte narake akiri; down a cliff into a chasm. Avandi coro sugatassa pāde, He venerated the Holy One’s feet, Tattheva naṁ pabbajjaṁ ayāci. and asked him for the going forth right away. Buddho ca kho kāruṇiko mahesi, Then the Buddha, the compassionate great hermit, Yo satthā lokassa sadevakassa; the teacher of the world with its gods, “Tamehi bhikkhū”ti tadā avoca, said to him, “Come, monk!” Eseva tassa ahu bhikkhubhāvoti. And with that he became a monk. Atha kho bhagavā āyasmatā aṅgulimālena pacchāsamaṇena yena sāvatthi tena cārikaṁ pakkāmi. Then the Buddha set out for Sāvatthī with Venerable Aṅgulimāla as his second monk. Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. Traveling stage by stage, he arrived at Sāvatthī, Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. where he stayed in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tena kho pana samayena rañño pasenadissa kosalassa antepuradvāre mahājanakāyo sannipatitvā uccāsaddo mahāsaddo hoti: Now at that time a crowd had gathered by the gate of King Pasenadi’s royal compound making a dreadful racket, “coro te, deva, vijite aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. “In your realm, Your Majesty, there is a bandit named Aṅgulimāla. He is violent, bloody-handed, a hardened killer, merciless to living beings. Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā. He has laid waste to villages, towns, and countries. So manusse vadhitvā vadhitvā aṅgulīnaṁ mālaṁ dhāreti. He is constantly murdering people, and he wears their fingers as a necklace. Taṁ devo paṭisedhetū”ti. Your Majesty must put a stop to him!” Atha kho rājā pasenadi kosalo pañcamattehi assasatehi sāvatthiyā nikkhami divā divassa. Then King Pasenadi drove out from Sāvatthī in the middle of the day with around five hundred horses, Yena ārāmo tena pāvisi. heading for the monastery. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho rājānaṁ pasenadiṁ kosalaṁ bhagavā etadavoca: He went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot. He bowed and sat down to one side. The Buddha said to him, “kiṁ nu te, mahārāja, rājā vā māgadho seniyo bimbisāro kupito vesālikā vā licchavī aññe vā paṭirājāno”ti? “What is it, great king? Is King Seniya Bimbisāra of Magadha angry with you, or the Licchavis of Vesālī, or some other opposing ruler?” “Na kho me, bhante, rājā māgadho seniyo bimbisāro kupito, nāpi vesālikā licchavī, nāpi aññe paṭirājāno. “No, sir. Coro me, bhante, vijite aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. In my realm there is a bandit named Aṅgulimāla. He is violent, bloody-handed, a hardened killer, merciless to living beings. … Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā. So manusse vadhitvā vadhitvā aṅgulīnaṁ mālaṁ dhāreti. Tāhaṁ, bhante, paṭisedhissāmī”ti. I shall put a stop to him.” “Sace pana tvaṁ, mahārāja, aṅgulimālaṁ passeyyāsi kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitaṁ, virataṁ pāṇātipātā, virataṁ adinnādānā, virataṁ musāvādā, ekabhattikaṁ, brahmacāriṁ, sīlavantaṁ, kalyāṇadhammaṁ, kinti naṁ kareyyāsī”ti? “But great king, suppose you were to see that Aṅgulimāla had shaved off his hair and beard, dressed in ocher robes, and gone forth from the lay life to homelessness. And that he was refraining from killing living creatures, stealing, and lying; that he was eating in one part of the day, and was celibate, ethical, and of good character. What would you do to him?” “Abhivādeyyāma vā, bhante, paccuṭṭheyyāma vā āsanena vā nimanteyyāma, abhinimanteyyāma vā naṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikaṁ vā assa rakkhāvaraṇaguttiṁ saṁvidaheyyāma. “I would bow to him, rise in his presence, or offer him a seat. I’d invite him to accept robes, alms-food, lodgings, and medicines and supplies for the sick. And I’d arrange for his lawful guarding and protection. Kuto panassa, bhante, dussīlassa pāpadhammassa evarūpo sīlasaṁyamo bhavissatī”ti? But sir, how could such an immoral, evil man ever have such virtue and restraint?” Tena kho pana samayena āyasmā aṅgulimālo bhagavato avidūre nisinno hoti. Now, at that time Venerable Aṅgulimāla was sitting not far from the Buddha. Atha kho bhagavā dakkhiṇaṁ bāhuṁ paggahetvā rājānaṁ pasenadiṁ kosalaṁ etadavoca: Then the Buddha pointed with his right arm and said to the king, “eso, mahārāja, aṅgulimālo”ti. “Great king, this is Aṅgulimāla.” Atha kho rañño pasenadissa kosalassa ahudeva bhayaṁ, ahu chambhitattaṁ, ahu lomahaṁso. Then the king became frightened, scared, his hair standing on end. Atha kho bhagavā rājānaṁ pasenadiṁ kosalaṁ bhītaṁ saṁviggaṁ lomahaṭṭhajātaṁ viditvā rājānaṁ pasenadiṁ kosalaṁ etadavoca: Knowing this, the Buddha said to him, “mā bhāyi, mahārāja, natthi te ito bhayan”ti. “Do not fear, great king. You have nothing to fear from him.” Atha kho rañño pasenadissa kosalassa yaṁ ahosi bhayaṁ vā chambhitattaṁ vā lomahaṁso vā so paṭippassambhi. Then the king’s fear died down. Atha kho rājā pasenadi kosalo yenāyasmā aṅgulimālo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ aṅgulimālaṁ etadavoca: Then the king went over to Aṅgulimāla and said, “ayyo no, bhante, aṅgulimālo”ti? “Sir, is the venerable really Aṅgulimāla?” “Evaṁ, mahārājā”ti. “Yes, great king.” “Kathaṅgotto ayyassa pitā, kathaṅgottā mātā”ti? “What clans were your father and mother from?” “Gaggo kho, mahārāja, pitā, mantāṇī mātā”ti. “My father was a Gagga, and my mother a Mantāṇī.” “Abhiramatu, bhante, ayyo gaggo mantāṇiputto. “May the venerable Gagga Mantāṇīputta be happy. Ahamayyassa gaggassa mantāṇiputtassa ussukkaṁ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti. I’ll make sure that you’re provided with robes, alms-food, lodgings, and medicines and supplies for the sick.” Tena kho pana samayena āyasmā aṅgulimālo āraññiko hoti piṇḍapātiko paṁsukūliko tecīvariko. But at that time Venerable Aṅgulimāla lived in the wilderness, ate only alms-food, and owned just three robes. Atha kho āyasmā aṅgulimālo rājānaṁ pasenadiṁ kosalaṁ etadavoca: So he said to the king, “alaṁ, mahārāja, paripuṇṇaṁ me cīvaran”ti. “Enough, great king. My robes are complete.” Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: Then the king went back to the Buddha, bowed, sat down to one side, and said to him, “acchariyaṁ, bhante, abbhutaṁ, bhante. “It’s incredible, sir, it’s amazing! Yāvañcidaṁ, bhante, bhagavā adantānaṁ dametā, asantānaṁ sametā, aparinibbutānaṁ parinibbāpetā. How the Buddha tames those who are wild, pacifies those who are violent, and extinguishes those who are unextinguished! Yañhi mayaṁ, bhante, nāsakkhimhā daṇḍenapi satthenapi dametuṁ so bhagavatā adaṇḍena asattheneva danto. For I was not able to tame him with the rod and the sword, but the Buddha tamed him without rod or sword. Handa ca dāni mayaṁ, bhante, gacchāma; Well, now, sir, I must go. bahukiccā mayaṁ bahukaraṇīyā”ti. I have many duties, and much to do.” “Yassadāni, mahārāja, kālaṁ maññasī”ti. “Please, great king, go at your convenience.” Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Then King Pasenadi got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Atha kho āyasmā aṅgulimālo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiyaṁ piṇḍāya pāvisi. Then Venerable Aṅgulimāla robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Addasā kho āyasmā aṅgulimālo sāvatthiyaṁ sapadānaṁ piṇḍāya caramāno aññataraṁ itthiṁ mūḷhagabbhaṁ vighātagabbhaṁ. Then as he was wandering indiscriminately for alms-food he saw a woman undergoing a painful obstructed labor. Disvānassa etadahosi: Seeing this, it occurred to him, “kilissanti vata, bho, sattā; “Oh, beings suffer such filth! kilissanti vata, bho, sattā”ti. Oh, beings suffer such filth!” Atha kho āyasmā aṅgulimālo sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā aṅgulimālo bhagavantaṁ etadavoca: Then after wandering for alms in Sāvatthī, after the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said to him, “idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisiṁ. Addasaṁ kho ahaṁ, bhante, sāvatthiyaṁ sapadānaṁ piṇḍāya caramāno aññataraṁ itthiṁ mūḷhagabbhaṁ vighātagabbhaṁ. Disvāna mayhaṁ etadahosi: ‘kilissanti vata bho sattā, kilissanti vata bho sattā’”ti. “Tena hi tvaṁ, aṅgulimāla, yena sā itthī tenupasaṅkama; upasaṅkamitvā taṁ itthiṁ evaṁ vadehi: “Well then, Aṅgulimāla, go to that woman and say this: ‘yatohaṁ, bhagini, jāto nābhijānāmi sañcicca pāṇaṁ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā’”ti. ‘Ever since I was born, sister, I don’t recall having intentionally taken the life of a living creature. By this truth, may both you and your baby be safe.’” “So hi nūna me, bhante, sampajānamusāvādo bhavissati. “But sir, wouldn’t that be telling a deliberate lie? Mayā hi, bhante, bahū sañcicca pāṇā jīvitā voropitā”ti. For I have intentionally killed many living creatures.” “Tena hi tvaṁ, aṅgulimāla, yena sā itthī tenupasaṅkama; upasaṅkamitvā taṁ itthiṁ evaṁ vadehi: “In that case, Aṅgulimāla, go to that woman and say this: ‘yatohaṁ, bhagini, ariyāya jātiyā jāto, nābhijānāmi sañcicca pāṇaṁ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā’”ti. ‘Ever since I was born in the noble birth, sister, I don’t recall having intentionally taken the life of a living creature. By this truth, may both you and your baby be safe.’” “Evaṁ, bhante”ti kho āyasmā aṅgulimālo bhagavato paṭissutvā yena sā itthī tenupasaṅkami; upasaṅkamitvā taṁ itthiṁ etadavoca: “Yes, sir,” replied Aṅgulimāla. He went to that woman and said: “yatohaṁ, bhagini, ariyāya jātiyā jāto, nābhijānāmi sañcicca pāṇaṁ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā”ti. “Ever since I was born in the noble birth, sister, I don’t recall having intentionally taken the life of a living creature. By this truth, may both you and your baby be safe.” Atha khvāssā itthiyā sotthi ahosi, sotthi gabbhassa. Then that woman was safe, and so was her baby. Atha kho āyasmā aṅgulimālo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. Then Aṅgulimāla, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” Aññataro kho panāyasmā aṅgulimālo arahataṁ ahosi. And Venerable Aṅgulimāla became one of the perfected. Atha kho āyasmā aṅgulimālo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Then Venerable Aṅgulimāla robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Tena kho pana samayena aññenapi leḍḍu khitto āyasmato aṅgulimālassa kāye nipatati, aññenapi daṇḍo khitto āyasmato aṅgulimālassa kāye nipatati, aññenapi sakkharā khittā āyasmato aṅgulimālassa kāye nipatati. Now at that time someone threw a stone that hit Aṅgulimāla, someone else threw a stick, and someone else threw gravel. Atha kho āyasmā aṅgulimālo bhinnena sīsena, lohitena gaḷantena, bhinnena pattena, vipphālitāya saṅghāṭiyā yena bhagavā tenupasaṅkami. Then Aṅgulimāla—with cracked head, bleeding, his bowl broken, and his outer robe torn—went to the Buddha. Addasā kho bhagavā āyasmantaṁ aṅgulimālaṁ dūratova āgacchantaṁ. The Buddha saw him coming off in the distance, Disvāna āyasmantaṁ aṅgulimālaṁ etadavoca: and said to him, “adhivāsehi tvaṁ, brāhmaṇa, adhivāsehi tvaṁ, brāhmaṇa. “Endure it, brahmin! Endure it, brahmin! Yassa kho tvaṁ, brāhmaṇa, kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni niraye pacceyyāsi tassa tvaṁ, brāhmaṇa, kammassa vipākaṁ diṭṭheva dhamme paṭisaṁvedesī”ti. You’re experiencing in this life the result of deeds that might have caused you to be tormented in hell for many years, many hundreds or thousands of years.” Atha kho āyasmā aṅgulimālo rahogato paṭisallīno vimuttisukhaṁ paṭisaṁvedi; Later, Venerable Aṅgulimāla was experiencing the bliss of release while in private retreat. tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: On that occasion he expressed this heartfelt sentiment: “Yo pubbeva pamajjitvā, “He who once was heedless, pacchā so nappamajjati; but turned to heedfulness, Somaṁ lokaṁ pabhāseti, lights up the world, abbhā muttova candimā. like the moon freed from a cloud. Yassa pāpaṁ kataṁ kammaṁ, Someone whose bad deed kusalena pidhīyati; is supplanted by the good, Somaṁ lokaṁ pabhāseti, lights up the world, abbhā muttova candimā. like the moon freed from a cloud. Yo have daharo bhikkhu, A young mendicant yuñjati buddhasāsane; devoted to the Buddha’s teaching, Somaṁ lokaṁ pabhāseti, lights up the world, abbhā muttova candimā. like the moon freed from a cloud. Disā hi me dhammakathaṁ suṇantu, May even my enemies hear a Dhamma talk! Disā hi me yuñjantu buddhasāsane; May even my enemies devote themselves to the Buddha’s teaching! Disā hi me te manujā bhajantu, May even my enemies associate with those good people Ye dhammamevādapayanti santo. who establish others in the Dhamma! Disā hi me khantivādānaṁ, May even my enemies hear Dhamma at the right time, avirodhappasaṁsīnaṁ; from those who speak on acceptance, Suṇantu dhammaṁ kālena, praising acquiescence; tañca anuvidhīyantu. and may they follow that path! Na hi jātu so mamaṁ hiṁse, For then they’d surely wish no harm aññaṁ vā pana kiñci naṁ; upon myself or others. Pappuyya paramaṁ santiṁ, Having arrived at ultimate peace, rakkheyya tasathāvare. they’d look after creatures firm and frail. Udakañhi nayanti nettikā, For irrigators guide the water, Usukārā namayanti tejanaṁ; and fletchers straighten arrows; Dāruṁ namayanti tacchakā, carpenters carve timber— Attānaṁ damayanti paṇḍitā. but the astute tame themselves. Daṇḍeneke damayanti, Some tame by using the rod, aṅkusehi kasāhi ca; some with goads, and some with whips. Adaṇḍena asatthena, But the poised one tamed me ahaṁ dantomhi tādinā. without rod or sword. Ahiṁsakoti me nāmaṁ, My name is ‘Harmless’, hiṁsakassa pure sato; though I used to be harmful. Ajjāhaṁ saccanāmomhi, The name I bear today is true, na naṁ hiṁsāmi kiñci naṁ. for I do no harm to anyone. Coro ahaṁ pure āsiṁ, I used to be a bandit, aṅgulimāloti vissuto; the notorious Aṅgulimāla. Vuyhamāno mahoghena, Swept away in a great flood, buddhaṁ saraṇamāgamaṁ. I went to the Buddha as a refuge. Lohitapāṇi pure āsiṁ, I used to have blood on my hands, aṅgulimāloti vissuto; the notorious Aṅgulimāla. Saraṇagamanaṁ passa, See the refuge I’ve found— bhavanetti samūhatā. the attachment to rebirth is eradicated. Tādisaṁ kammaṁ katvāna, I’ve done many of the sort of deeds bahuṁ duggatigāminaṁ; that lead to a bad destination. Phuṭṭho kammavipākena, The result of my deeds has already hit me, aṇaṇo bhuñjāmi bhojanaṁ. so I enjoy my food free of debt. Pamādamanuyuñjanti, Fools and half-wits bālā dummedhino janā; devote themselves to negligence. Appamādañca medhāvī, But the wise protect diligence dhanaṁ seṭṭhaṁva rakkhati. as their best treasure. Mā pamādamanuyuñjetha, Don’t devote yourself to negligence, mā kāmarati santhavaṁ; or delight in sexual intimacy. Appamatto hi jhāyanto, For if you’re diligent and practice absorption, pappoti vipulaṁ sukhaṁ. you’ll attain abundant happiness. Svāgataṁ nāpagataṁ, It was welcome, not unwelcome, nayidaṁ dummantitaṁ mama; the advice I got was good. Saṁvibhattesu dhammesu, Of teachings that are shared, yaṁ seṭṭhaṁ tadupāgamaṁ. I encountered the best. Svāgataṁ nāpagataṁ, It was welcome, not unwelcome, nayidaṁ dummantitaṁ mama; the advice I got was good. Tisso vijjā anuppattā, I’ve attained the three knowledges kataṁ buddhassa sāsanan”ti. and fulfilled the Buddha’s instructions.” Aṅgulimālasuttaṁ niṭṭhitaṁ chaṭṭhaṁ. 87. Piyajātikasutta Born From the Beloved Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tena kho pana samayena aññatarassa gahapatissa ekaputtako piyo manāpo kālaṅkato hoti. Now at that time a certain householder’s dear and beloved only child passed away. Tassa kālaṅkiriyāya neva kammantā paṭibhanti na bhattaṁ paṭibhāti. After their death he didn’t feel like working or eating. So āḷāhanaṁ gantvā kandati: He would go to the cemetery and wail, “kahaṁ, ekaputtaka, kahaṁ, ekaputtakā”ti. “Where are you, my only child? Where are you, my only child?” Atha kho so gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho taṁ gahapatiṁ bhagavā etadavoca: Then he went to the Buddha, bowed, and sat down to one side. The Buddha said to him, “na kho te, gahapati, sake citte ṭhitassa indriyāni, atthi te indriyānaṁ aññathattan”ti. “Householder, you look like someone who’s not in their right mind; your faculties have deteriorated.” “Kiñhi me, bhante, indriyānaṁ nāññathattaṁ bhavissati; “And how, sir, could my faculties not have deteriorated? mayhañhi, bhante, ekaputto piyo manāpo kālaṅkato. For my dear and beloved only child has passed away. Tassa kālaṅkiriyāya neva kammantā paṭibhanti, na bhattaṁ paṭibhāti. Since their death I haven’t felt like working or eating. Sohaṁ āḷāhanaṁ gantvā kandāmi: I go to the cemetery and wail: ‘kahaṁ, ekaputtaka, kahaṁ, ekaputtakā’”ti. ‘Where are you, my only child? Where are you, my only child?’” “Evametaṁ, gahapati, evametaṁ, gahapati. “That’s so true, householder! That’s so true, householder! Piyajātikā hi, gahapati, sokaparidevadukkhadomanassupāyāsā piyappabhavikā”ti. For our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.” “Kassa kho nāmetaṁ, bhante, evaṁ bhavissati: “Sir, who on earth could ever think such a thing! ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti? Piyajātikā hi kho, bhante, ānandasomanassā piyappabhavikā”ti. For our loved ones are a source of joy and happiness.” Atha kho so gahapati bhagavato bhāsitaṁ anabhinanditvā paṭikkositvā uṭṭhāyāsanā pakkāmi. Disagreeing with the Buddha’s statement, rejecting it, he got up from his seat and left. Tena kho pana samayena sambahulā akkhadhuttā bhagavato avidūre akkhehi dibbanti. Now at that time several gamblers were playing dice not far from the Buddha. Atha kho so gahapati yena te akkhadhuttā tenupasaṅkami; upasaṅkamitvā akkhadhutte etadavoca: That householder approached them and told them what had happened. “idhāhaṁ, bhonto, yena samaṇo gotamo tenupasaṅkamiṁ; upasaṅkamitvā samaṇaṁ gotamaṁ abhivādetvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinnaṁ kho maṁ, bhonto, samaṇo gotamo etadavoca: ‘na kho te, gahapati, sake citte ṭhitassa indriyāni, atthi te indriyānaṁ aññathattan’ti. Evaṁ vutte, ahaṁ, bhonto, samaṇaṁ gotamaṁ etadavocaṁ: ‘kiñhi me, bhante, indriyānaṁ nāññathattaṁ bhavissati; mayhañhi, bhante, ekaputtako piyo manāpo kālaṅkato. Tassa kālaṅkiriyāya neva kammantā paṭibhanti, na bhattaṁ paṭibhāti. Sohaṁ āḷāhanaṁ gantvā kandāmi— kahaṁ, ekaputtaka, kahaṁ, ekaputtakā’ti. ‘Evametaṁ, gahapati, evametaṁ, gahapati. Piyajātikā hi, gahapati, sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. ‘Kassa kho nāmetaṁ, bhante, evaṁ bhavissati— piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā? Piyajātikā hi kho, bhante, ānandasomanassā piyappabhavikā’ti. Atha khvāhaṁ, bhonto, samaṇassa gotamassa bhāsitaṁ anabhinanditvā paṭikkositvā uṭṭhāyāsanā pakkamin”ti. “Evametaṁ, gahapati, evametaṁ, gahapati. “That’s so true, householder! That’s so true, householder! Piyajātikā hi, gahapati, ānandasomanassā piyappabhavikā”ti. For our loved ones are a source of joy and happiness.” Atha kho so gahapati “sameti me akkhadhuttehī”ti pakkāmi. Thinking, “The gamblers and I are in agreement,” the householder left. Atha kho idaṁ kathāvatthu anupubbena rājantepuraṁ pāvisi. Eventually that topic of discussion reached the royal compound. Atha kho rājā pasenadi kosalo mallikaṁ deviṁ āmantesi: Then King Pasenadi addressed Queen Mallikā, “idaṁ te, mallike, samaṇena gotamena bhāsitaṁ: “Mallika, your ascetic Gotama said this: ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti. ‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’” “Sacetaṁ, mahārāja, bhagavatā bhāsitaṁ, evametan”ti. “If that’s what the Buddha said, great king, then that’s how it is.” “Evameva panāyaṁ mallikā yaññadeva samaṇo gotamo bhāsati taṁ tadevassa abbhanumodati: “No matter what the ascetic Gotama says, Mallikā agrees with him: ‘Sacetaṁ, mahārāja, bhagavatā bhāsitaṁ evametan’ti. ‘If that’s what the Buddha said, great king, then that’s how it is.’ Seyyathāpi nāma, yaññadeva ācariyo antevāsissa bhāsati taṁ tadevassa antevāsī abbhanumodati: You’re just like a student who agrees with everything their teacher says. ‘evametaṁ, ācariya, evametaṁ, ācariyā’ti. Evameva kho tvaṁ, mallike, yaññadeva samaṇo gotamo bhāsati taṁ tadevassa abbhanumodasi: ‘Sacetaṁ, mahārāja, bhagavatā bhāsitaṁ evametan’ti. Cara pire, mallike, vinassā”ti. Go away, Mallikā, get out of here!” Atha kho mallikā devī nāḷijaṅghaṁ brāhmaṇaṁ āmantesi: Then Queen Mallikā addressed the brahmin Nāḷijaṅgha, “ehi tvaṁ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: “Please, brahmin, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. ‘mallikā, bhante, devī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti; evañca vadehi: And then say: ‘bhāsitā nu kho, bhante, bhagavatā esā vācā— ‘Sir, did the Buddha make this statement: piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. “Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress”?’ Yathā te bhagavā byākaroti taṁ sādhukaṁ uggahetvā mama āroceyyāsi. Remember well how the Buddha answers and tell it to me. Na hi tathāgatā vitathaṁ bhaṇantī”ti. For Realized Ones say nothing that is not so.” “Evaṁ, bhotī”ti kho nāḷijaṅgho brāhmaṇo mallikāya deviyā paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. “Yes, ma’am,” he replied. He went to the Buddha and exchanged greetings with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho nāḷijaṅgho brāhmaṇo bhagavantaṁ etadavoca: When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “mallikā, bho gotama, devī bhoto gotamassa pāde sirasā vandati; appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati; “Master Gotama, Queen Mallikā bows with her head to your feet. She asks if you are healthy and well, nimble, strong, and living comfortably. evañca vadeti: And she asks whether ‘bhāsitā nu kho, bhante, bhagavatā esā vācā— the Buddha made this statement: piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti. ‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’” “Evametaṁ, brāhmaṇa, evametaṁ, brāhmaṇa. “That’s right, brahmin, that’s right! Piyajātikā hi, brāhmaṇa, sokaparidevadukkhadomanassupāyāsā piyappabhavikāti. For our loved ones are a source of sorrow, lamentation, pain, sadness, and distress. Tadamināpetaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā. And here’s a way to understand how our loved ones are a source of sorrow, lamentation, pain, sadness, and distress. Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarissā itthiyā mātā kālamakāsi. Once upon a time right here in Sāvatthī a certain woman’s mother passed away. Sā tassā kālakiriyāya ummattikā khittacittā rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamāha: And because of that she went mad and lost her mind. She went from street to street and from square to square saying, ‘api me mātaraṁ addassatha, api me mātaraṁ addassathā’ti? ‘Has anyone seen my mother? Has anyone seen my mother?’ Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti. And here’s another way to understand how our loved ones are a source of sorrow, lamentation, pain, sadness, and distress. Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarissā itthiyā pitā kālamakāsi … Once upon a time right here in Sāvatthī a certain woman’s father … bhātā kālamakāsi … brother … bhaginī kālamakāsi … sister … putto kālamakāsi … son … dhītā kālamakāsi … daughter … sāmiko kālamakāsi. husband passed away. Sā tassa kālakiriyāya ummattikā khittacittā rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamāha: And because of that she went mad and lost her mind. She went from street to street and from square to square saying, ‘api me sāmikaṁ addassatha, api me sāmikaṁ addassathā’ti? ‘Has anyone seen my husband? Has anyone seen my husband?’ Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti. And here’s another way to understand how our loved ones are a source of sorrow, lamentation, pain, sadness, and distress. Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarassa purisassa mātā kālamakāsi. Once upon a time right here in Sāvatthī a certain man’s mother … So tassā kālakiriyāya ummattako khittacitto rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamāha: ‘api me mātaraṁ addassatha, api me mātaraṁ addassathā’ti? Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti. Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarassa purisassa pitā kālamakāsi … father … bhātā kālamakāsi … brother … bhaginī kālamakāsi … sister … putto kālamakāsi … son … dhītā kālamakāsi … daughter … pajāpati kālamakāsi. wife passed away. So tassā kālakiriyāya ummattako khittacitto rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamāha: And because of that he went mad and lost his mind. He went from street to street and from square to square saying, ‘api me pajāpatiṁ addassatha, api me pajāpatiṁ addassathā’ti? ‘Has anyone seen my wife? Has anyone seen my wife?’ Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti. And here’s another way to understand how our loved ones are a source of sorrow, lamentation, pain, sadness, and distress. Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarā itthī ñātikulaṁ agamāsi. Once upon a time right here in Sāvatthī a certain woman went to live with her relative’s family. Tassā te ñātakā sāmikaṁ acchinditvā aññassa dātukāmā. But her relatives wanted to divorce her from her husband and give her to another, Sā ca taṁ na icchati. who she didn’t want. Atha kho sā itthī sāmikaṁ etadavoca: So she told her husband about this. ‘ime, maṁ, ayyaputta, ñātakā tvaṁ acchinditvā aññassa dātukāmā. Ahañca taṁ na icchāmī’ti. Atha kho so puriso taṁ itthiṁ dvidhā chetvā attānaṁ upphālesi: But he cut her in two and disemboweled himself, thinking, ‘ubho pecca bhavissāmā’ti. ‘We shall be together after death.’ Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā”ti. That’s another way to understand how our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.” Atha kho nāḷijaṅgho brāhmaṇo bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā yena mallikā devī tenupasaṅkami; upasaṅkamitvā yāvatako ahosi bhagavatā saddhiṁ kathāsallāpo taṁ sabbaṁ mallikāya deviyā ārocesi. Atha kho mallikā devī yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rājānaṁ pasenadiṁ kosalaṁ etadavoca: Then Nāḷijaṅgha the brahmin, having approved and agreed with what the Buddha said, got up from his seat, went to Queen Mallikā, and told her of all they had discussed. Then Queen Mallikā approached King Pasenadi and said to him, “Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? piyā te vajirī kumārī”ti? Do you love Princess Vajirī?” “Evaṁ, mallike, piyā me vajirī kumārī”ti. “Indeed I do, Mallikā.” “Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? vajiriyā te kumāriyā vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? If she were to decay and perish, would sorrow, lamentation, pain, sadness, and distress arise in you?” “Vajiriyā me, mallike, kumāriyā vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? “If she were to decay and perish, my life would fall apart. How could sorrow, lamentation, pain, sadness, and distress not arise in me?” “Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: “This is what the Buddha was referring to when he said: ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. ‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’ Taṁ kiṁ maññasi, mahārāja, What do you think, great king? piyā te vāsabhā khattiyā”ti? Do you love Lady Vāsabhā? … “Evaṁ, mallike, piyā me vāsabhā khattiyā”ti. “Taṁ kiṁ maññasi, mahārāja, vāsabhāya te khattiyāya vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? “Vāsabhāya me, mallike, khattiyāya vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? “Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. Taṁ kiṁ maññasi, mahārāja, piyo te viṭaṭūbho senāpatī”ti? Do you love your son, General Viḍūḍabha? … “Evaṁ, mallike, piyo me viṭaṭūbho senāpatī”ti. “Taṁ kiṁ maññasi, mahārāja, viṭaṭūbhassa te senāpatissa vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? “Viṭaṭūbhassa me, mallike, senāpatissa vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? “Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. Taṁ kiṁ maññasi, mahārāja, piyā te ahan”ti? Do you love me?” “Evaṁ, mallike, piyā mesi tvan”ti. “Indeed I do love you, Mallikā.” “Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? mayhaṁ te vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? If I were to decay and perish, would sorrow, lamentation, pain, sadness, and distress arise in you?” “Tuyhañhi me, mallike, vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? “If you were to decay and perish, my life would fall apart. How could sorrow, lamentation, pain, sadness, and distress not arise in me?” “Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: “This is what the Buddha was referring to when he said: ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. ‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’ Taṁ kiṁ maññasi, mahārāja, What do you think, great king? piyā te kāsikosalā”ti? Do you love the realms of Kāsi and Kosala?” “Evaṁ, mallike, piyā me kāsikosalā. “Indeed I do, Mallikā. Kāsikosalānaṁ, mallike, ānubhāvena kāsikacandanaṁ paccanubhoma, mālāgandhavilepanaṁ dhāremā”ti. It’s due to the bounty of Kāsi and Kosala that we use sandalwood imported from Kāsi and wear garlands, perfumes, and makeup.” “Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? kāsikosalānaṁ te vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? If these realms were to decay and perish, would sorrow, lamentation, pain, sadness, and distress arise in you?” “Kāsikosalānañhi, mallike, vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? “If they were to decay and perish, my life would fall apart. How could sorrow, lamentation, pain, sadness, and distress not arise in me?” “Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: “This is what the Buddha was referring to when he said: ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti. ‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’” “Acchariyaṁ, mallike, abbhutaṁ, mallike. “It’s incredible, Mallikā, it’s amazing, Yāvañca so bhagavā paññāya ativijjha maññe passati. how far the Buddha sees with penetrating wisdom, it seems to me. Ehi, mallike, ācamehī”ti. Come, Mallikā, rinse my hands.” Atha kho rājā pasenadi kosalo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udānesi: Then King Pasenadi got up from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and expressed this heartfelt sentiment three times: “Namo tassa bhagavato arahato sammāsambuddhassa. “Homage to that Blessed One, the perfected one, the fully awakened Buddha! Namo tassa bhagavato arahato sammāsambuddhassa. Homage to that Blessed One, the perfected one, the fully awakened Buddha! Namo tassa bhagavato arahato sammāsambuddhassā”ti. Homage to that Blessed One, the perfected one, the fully awakened Buddha!” Piyajātikasuttaṁ niṭṭhitaṁ sattamaṁ. 88. Bāhitikasutta The Imported Cloth Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiyaṁ piṇḍāya pāvisi. Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena pubbārāmo migāramātupāsādo tenupasaṅkami divāvihārāya. He wandered for alms in Sāvatthī. After the meal, on his return from alms-round, he went to the Eastern Monastery, the stilt longhouse of Migāra’s mother, for the day’s meditation. Tena kho pana samayena rājā pasenadi kosalo ekapuṇḍarīkaṁ nāgaṁ abhiruhitvā sāvatthiyā niyyāti divā divassa. Now at that time King Pasenadi of Kosala mounted the Single Lotus Elephant and drove out from Sāvatthī in the middle of the day. Addasā kho rājā pasenadi kosalo āyasmantaṁ ānandaṁ dūratova āgacchantaṁ. He saw Ānanda coming off in the distance Disvāna sirivaḍḍhaṁ mahāmattaṁ āmantesi: and said to the minister Sirivaḍḍha, “āyasmā no eso, samma sirivaḍḍha, ānando”ti. “My dear Sirivaḍḍha, isn’t that Venerable Ānanda?” “Evaṁ, mahārāja, āyasmā eso ānando”ti. “Indeed it is, great king.” Atha kho rājā pasenadi kosalo aññataraṁ purisaṁ āmantesi: Then King Pasenadi addressed a man, “ehi tvaṁ, ambho purisa, yenāyasmā ānando tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato ānandassa pāde sirasā vandāhi: “Please, mister, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him: ‘rājā, bhante, pasenadi kosalo āyasmato ānandassa pāde sirasā vandatī’ti; ‘Sir, King Pasenadi of Kosala bows with his head at your feet.’ evañca vadehi: And then say: ‘sace kira, bhante, āyasmato ānandassa na kiñci accāyikaṁ karaṇīyaṁ, āgametu kira, bhante, āyasmā ānando muhuttaṁ anukampaṁ upādāyā’”ti. ‘Sir, if you have no urgent business, please wait a moment out of compassion.’” “Evaṁ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho so puriso āyasmantaṁ ānandaṁ etadavoca: “Yes, Your Majesty,” that man replied. He did as the king asked. “rājā, bhante, pasenadi kosalo āyasmato ānandassa pāde sirasā vandati; evañca vadeti: ‘sace kira, bhante, āyasmato ānandassa na kiñci accāyikaṁ karaṇīyaṁ, āgametu kira, bhante, āyasmā ānando muhuttaṁ anukampaṁ upādāyā’”ti. Adhivāsesi kho āyasmā ānando tuṇhībhāvena. Ānanda consented in silence. Atha kho rājā pasenadi kosalo yāvatikā nāgassa bhūmi nāgena gantvā nāgā paccorohitvā pattikova yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho rājā pasenadi kosalo āyasmantaṁ ānandaṁ etadavoca: Then King Pasenadi rode on the elephant as far as the terrain allowed, then descended and approached Ānanda on foot. He bowed, stood to one side, and said to Ānanda, “sace, bhante, āyasmato ānandassa na kiñci accāyikaṁ karaṇīyaṁ, sādhu, bhante, āyasmā ānando yena aciravatiyā nadiyā tīraṁ tenupasaṅkamatu anukampaṁ upādāyā”ti. “Sir, if you have no urgent business, it would be nice of you to go to the bank of the Aciravatī river out of compassion.” Adhivāsesi kho āyasmā ānando tuṇhībhāvena. Ānanda consented in silence. Atha kho āyasmā ānando yena aciravatiyā nadiyā tīraṁ tenupasaṅkami; upasaṅkamitvā aññatarasmiṁ rukkhamūle paññatte āsane nisīdi. He went to the river bank and sat at the root of a certain tree on a seat spread out. Atha kho rājā pasenadi kosalo yāvatikā nāgassa bhūmi nāgena gantvā nāgā paccorohitvā pattikova yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho rājā pasenadi kosalo āyasmantaṁ ānandaṁ etadavoca: Then King Pasenadi rode on the elephant as far as the terrain allowed, then descended and approached Ānanda on foot. He bowed, stood to one side, and said to Ānanda, “idha, bhante, āyasmā ānando hatthatthare nisīdatū”ti. “Here, Venerable Ānanda, sit on this elephant rug.” “Alaṁ, mahārāja. “Enough, great king, Nisīda tvaṁ; you sit on it. nisinno ahaṁ sake āsane”ti. I’m sitting on my own seat.” Nisīdi kho rājā pasenadi kosalo paññatte āsane. So the king sat down on the seat spread out, Nisajja kho rājā pasenadi kosalo āyasmantaṁ ānandaṁ etadavoca: and said, “kiṁ nu kho, bhante ānanda, so bhagavā tathārūpaṁ kāyasamācāraṁ samācareyya, yvāssa kāyasamācāro opārambho samaṇehi brāhmaṇehī”ti? “Sir, might the Buddha engage in the sort of behavior—by way of body, speech, or mind—that is faulted by ascetics and brahmins?” “Na kho, mahārāja, so bhagavā tathārūpaṁ kāyasamācāraṁ samācareyya, yvāssa kāyasamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti. “No, great king, the Buddha would not engage in the sort of behavior that is faulted by sensible ascetics and brahmins.” “Kiṁ pana, bhante ānanda, so bhagavā tathārūpaṁ vacīsamācāraṁ …pe… manosamācāraṁ samācareyya, yvāssa manosamācāro opārambho samaṇehi brāhmaṇehī”ti? “Na kho, mahārāja, so bhagavā tathārūpaṁ manosamācāraṁ samācareyya, yvāssa manosamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti. “Acchariyaṁ, bhante, abbhutaṁ, bhante. “It’s incredible, sir, it’s amazing! Yañhi mayaṁ, bhante, nāsakkhimhā pañhena paripūretuṁ taṁ, bhante, āyasmatā ānandena pañhassa veyyākaraṇena paripūritaṁ. For I couldn’t fully express the question, but Ānanda’s answer completed it for me. Ye te, bhante, bālā abyattā ananuvicca apariyogāhetvā paresaṁ vaṇṇaṁ vā avaṇṇaṁ vā bhāsanti, na mayaṁ taṁ sārato paccāgacchāma; I don’t believe that praise or criticism of others spoken by incompetent fools, without examining or scrutinizing, is the most important thing. ye pana te, bhante, paṇḍitā viyattā medhāvino anuvicca pariyogāhetvā paresaṁ vaṇṇaṁ vā avaṇṇaṁ vā bhāsanti, mayaṁ taṁ sārato paccāgacchāma. Rather, I believe that praise or criticism of others spoken by competent and intelligent people after examining and scrutinizing is the most important thing. Katamo pana, bhante ānanda, kāyasamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti? But sir, what kind of bodily behavior is faulted by sensible ascetics and brahmins?” “Yo kho, mahārāja, kāyasamācāro akusalo”. “Unskillful behavior.” “Katamo pana, bhante, kāyasamācāro akusalo”? “But what kind of bodily behavior is unskillful?” “Yo kho, mahārāja, kāyasamācāro sāvajjo”. “Blameworthy behavior.” “Katamo pana, bhante, kāyasamācāro sāvajjo”? “But what kind of bodily behavior is blameworthy?” “Yo kho, mahārāja, kāyasamācāro sabyābajjho”. “Hurtful behavior.” “Katamo pana, bhante, kāyasamācāro sabyābajjho”? “But what kind of bodily behavior is hurtful?” “Yo kho, mahārāja, kāyasamācāro dukkhavipāko”. “Behavior that results in suffering.” “Katamo pana, bhante, kāyasamācāro dukkhavipāko”? “But what kind of bodily behavior results in suffering?” “Yo kho, mahārāja, kāyasamācāro attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati. “Bodily behavior that leads to hurting yourself, hurting others, and hurting both, Tassa akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; and which makes unskillful qualities grow while skillful qualities decline. evarūpo kho, mahārāja, kāyasamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti. That kind of bodily behavior is faulted by sensible ascetics and brahmins.” “Katamo pana, bhante ānanda, vacīsamācāro …pe… “But what kind of verbal behavior … manosamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti? mental behavior is faulted by sensible ascetics and brahmins?” … “Yo kho, mahārāja, manosamācāro akusalo”. “Katamo pana, bhante, manosamācāro akusalo”? “Yo kho, mahārāja, manosamācāro sāvajjo”. “Katamo pana, bhante, manosamācāro sāvajjo”? “Yo kho, mahārāja, manosamācāro sabyābajjho”. “Katamo pana, bhante, manosamācāro sabyābajjho”? “Yo kho, mahārāja, manosamācāro dukkhavipāko”. “Katamo pana, bhante, manosamācāro dukkhavipāko”? “Yo kho, mahārāja, manosamācāro attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati. “Mental behavior that leads to hurting yourself, hurting others, and hurting both, Tassa akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; and which makes unskillful qualities grow while skillful qualities decline. evarūpo kho, mahārāja, manosamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti. That kind of mental behavior is faulted by sensible ascetics and brahmins.” “Kiṁ nu kho, bhante ānanda, so bhagavā sabbesaṁyeva akusalānaṁ dhammānaṁ pahānaṁ vaṇṇetī”ti? “Sir, does the Buddha praise giving up all these unskillful things?” “Sabbākusaladhammapahīno kho, mahārāja, tathāgato kusaladhammasamannāgato”ti. “Great king, the Realized One has given up all unskillful things and possesses skillful things.” “Katamo pana, bhante ānanda, kāyasamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti? “But sir, what kind of bodily behavior is not faulted by sensible ascetics and brahmins?” “Yo kho, mahārāja, kāyasamācāro kusalo”. “Skillful behavior.” “Katamo pana, bhante, kāyasamācāro kusalo”? “But what kind of bodily behavior is skillful?” “Yo kho, mahārāja, kāyasamācāro anavajjo”. “Blameless behavior.” “Katamo pana, bhante, kāyasamācāro anavajjo”? “But what kind of bodily behavior is blameless?” “Yo kho, mahārāja, kāyasamācāro abyābajjho”. “Pleasing behavior.” “Katamo pana, bhante, kāyasamācāro abyābajjho”? “But what kind of bodily behavior is pleasing?” “Yo kho, mahārāja, kāyasamācāro sukhavipāko”. “Behavior that results in happiness.” “Katamo pana, bhante, kāyasamācāro sukhavipāko”? “But what kind of bodily behavior results in happiness?” “Yo kho, mahārāja, kāyasamācāro nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati. “Bodily behavior that leads to pleasing yourself, pleasing others, and pleasing both, Tassa akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. and which makes unskillful qualities decline while skillful qualities grow. Evarūpo kho, mahārāja, kāyasamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti. That kind of bodily behavior is not faulted by sensible ascetics and brahmins.” “Katamo pana, bhante ānanda, vacīsamācāro …pe… “But what kind of verbal behavior … manosamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti? mental behavior is not faulted by sensible ascetics and brahmins?” … “Yo kho, mahārāja, manosamācāro kusalo”. “Katamo pana, bhante, manosamācāro kusalo”? “Yo kho, mahārāja, manosamācāro anavajjo”. “Katamo pana, bhante, manosamācāro anavajjo”? “Yo kho, mahārāja, manosamācāro abyābajjho”. “Katamo pana, bhante, manosamācāro abyābajjho”? “Yo kho, mahārāja, manosamācāro sukhavipāko”. “Katamo pana, bhante, manosamācāro sukhavipāko”? “Yo kho, mahārāja, manosamācāro nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati. “Mental behavior that leads to pleasing yourself, pleasing others, and pleasing both, Tassa akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. and which makes unskillful qualities decline while skillful qualities grow. Evarūpo kho, mahārāja, manosamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti. That kind of mental behavior is not faulted by sensible ascetics and brahmins.” “Kiṁ pana, bhante ānanda, so bhagavā sabbesaṁyeva kusalānaṁ dhammānaṁ upasampadaṁ vaṇṇetī”ti? “Sir, does the Buddha praise embracing all these skillful things?” “Sabbākusaladhammapahīno kho, mahārāja, tathāgato kusaladhammasamannāgato”ti. “Great king, the Realized One has given up all unskillful things and possesses skillful things.” “Acchariyaṁ, bhante, abbhutaṁ, bhante. “It’s incredible, sir, it’s amazing! Yāva subhāsitañcidaṁ, bhante, āyasmatā ānandena. How well this was said by Venerable Ānanda! Iminā ca mayaṁ, bhante, āyasmato ānandassa subhāsitena attamanābhiraddhā. I’m delighted and satisfied with what you’ve expressed so well. Evaṁ attamanābhiraddhā ca mayaṁ, bhante, āyasmato ānandassa subhāsitena. So much so that Sace, bhante, āyasmato ānandassa hatthiratanaṁ kappeyya, hatthiratanampi mayaṁ āyasmato ānandassa dadeyyāma. if an elephant treasure was suitable for you, I would give you one. Sace, bhante, āyasmato ānandassa assaratanaṁ kappeyya, assaratanampi mayaṁ āyasmato ānandassa dadeyyāma. If a horse treasure was suitable for you, I would give you one. Sace, bhante, āyasmato ānandassa gāmavaraṁ kappeyya, gāmavarampi mayaṁ āyasmato ānandassa dadeyyāma. If a prize village was suitable for you, I would give you one. Api ca, bhante, mayampetaṁ jānāma: But, sir, I know that ‘netaṁ āyasmato ānandassa kappatī’ti. these things are not suitable for you. Ayaṁ me, bhante, bāhitikā raññā māgadhena ajātasattunā vedehiputtena vatthanāḷiyā pakkhipitvā pahitā soḷasasamā āyāmena, aṭṭhasamā vitthārena. This imported cloth was sent to me by King Ajātasattu Vedehiputta of Magadha packed in a parasol case. It’s exactly sixteen measures long and eight wide. Taṁ, bhante, āyasmā ānando paṭiggaṇhātu anukampaṁ upādāyā”ti. May Venerable Ānanda please accept it out of compassion.” “Alaṁ, mahārāja, paripuṇṇaṁ me ticīvaran”ti. “Enough, great king. My three robes are complete.” “Ayaṁ, bhante, aciravatī nadī diṭṭhā āyasmatā ceva ānandena amhehi ca. “Sir, we have both seen this river Aciravatī Yadā uparipabbate mahāmegho abhippavuṭṭho hoti, athāyaṁ aciravatī nadī ubhato kūlāni saṁvissandantī gacchati; when it has rained heavily in the mountains, and the river overflows both its banks. evameva kho, bhante, āyasmā ānando imāya bāhitikāya attano ticīvaraṁ karissati. In the same way, Venerable Ānanda can make a set of three robes for himself from this imported cloak. Yaṁ panāyasmato ānandassa purāṇaṁ ticīvaraṁ taṁ sabrahmacārīhi saṁvibhajissati. And you can share your old robes with your fellow monks. Evāyaṁ amhākaṁ dakkhiṇā saṁvissandantī maññe gamissati. In this way my religious donation will come to overflow, it seems to me. Paṭiggaṇhātu, bhante, āyasmā ānando bāhitikan”ti. Please accept the imported cloth.” Paṭiggahesi kho āyasmā ānando bāhitikaṁ. So Ānanda accepted it. Atha kho rājā pasenadi kosalo āyasmantaṁ ānandaṁ etadavoca: Then King Pasenadi said to him, “handa ca dāni mayaṁ, bhante ānanda, gacchāma; “Well, now, sir, I must go. bahukiccā mayaṁ bahukaraṇīyā”ti. I have many duties, and much to do.” “Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti. “Please, great king, go at your convenience.” Atha kho rājā pasenadi kosalo āyasmato ānandassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṁ ānandaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Then King Pasenadi approved and agreed with what Ānanda said. He got up from his seat, bowed, and respectfully circled Ānanda, keeping him on his right, before leaving. Atha kho āyasmā ānando acirapakkantassa rañño pasenadissa kosalassa yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Soon after he left, Ānanda went to the Buddha, bowed, sat down to one side, Ekamantaṁ nisinno kho āyasmā ānando yāvatako ahosi raññā pasenadinā kosalena saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi. and told him what had happened. Tañca bāhitikaṁ bhagavato pādāsi. He presented the cloth to the Buddha. Atha kho bhagavā bhikkhū āmantesi: Then the Buddha said to the mendicants, “lābhā, bhikkhave, rañño pasenadissa kosalassa, suladdhalābhā, bhikkhave, rañño pasenadissa kosalassa; “Mendicants, King Pasenadi is lucky, so very lucky, yaṁ rājā pasenadi kosalo labhati ānandaṁ dassanāya, labhati payirupāsanāyā”ti. to get to see Ānanda and pay homage to him.” Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants were happy with what the Buddha said. Bāhitikasuttaṁ niṭṭhitaṁ aṭṭhamaṁ. 89. Dhammacetiyasutta Shrines to the Teaching Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā sakkesu viharati medāḷupaṁ nāma sakyānaṁ nigamo. At one time the Buddha was staying in the land of the Sakyans, near the Sakyan town named Medeḷumpa. Tena kho pana samayena rājā pasenadi kosalo nagarakaṁ anuppatto hoti kenacideva karaṇīyena. Now at that time King Pasenadi of Kosala had arrived at Townsville on some business. Atha kho rājā pasenadi kosalo dīghaṁ kārāyanaṁ āmantesi: Then he addressed Dīgha Kārāyana, “yojehi, samma kārāyana, bhadrāni bhadrāni yānāni, uyyānabhūmiṁ gacchāma subhūmiṁ dassanāyā”ti. “My good Kārāyana, harness the finest chariots. We will go to a park and see the scenery.” “Evaṁ, devā”ti kho dīgho kārāyano rañño pasenadissa kosalassa paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā rañño pasenadissa kosalassa paṭivedesi: “Yes, Your Majesty,” replied Dīgha Kārāyana. He harnessed the chariots and informed the king, “yuttāni kho te, deva, bhadrāni bhadrāni yānāni. “Sire, the finest chariots are harnessed. Yassadāni kālaṁ maññasī”ti. Please go at your convenience.” Atha kho rājā pasenadi kosalo bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi nagarakamhā niyyāsi mahaccā rājānubhāvena. Then King Pasenadi mounted a fine carriage and, along with other fine carriages, set out in full royal pomp from Townsville, Yena ārāmo tena pāyāsi. heading for the park grounds. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova ārāmaṁ pāvisi. He went by carriage as far as the terrain allowed, then descended and entered the park on foot. Addasā kho rājā pasenadi kosalo ārāme jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. As he was going for a walk in the park he saw roots of trees that were impressive and inspiring, quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat. Disvāna bhagavantaṁyeva ārabbha sati udapādi: The sight reminded him right away of the Buddha: “imāni kho tāni rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, yattha sudaṁ mayaṁ taṁ bhagavantaṁ payirupāsāma arahantaṁ sammāsambuddhan”ti. “These roots of trees, so impressive and inspiring, are like those where we used to pay homage to the Blessed One, the perfected one, the fully awakened Buddha.” Atha kho rājā pasenadi kosalo dīghaṁ kārāyanaṁ āmantesi: He addressed Dīgha Kārāyana, “imāni kho, samma kārāyana, tāni rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, yattha sudaṁ mayaṁ taṁ bhagavantaṁ payirupāsāma arahantaṁ sammāsambuddhaṁ. “These roots of trees, so impressive and inspiring, are like those where we used to pay homage to the Blessed One, the perfected one, the fully awakened Buddha. Kahaṁ nu kho, samma kārāyana, etarahi so bhagavā viharati arahaṁ sammāsambuddho”ti? My good Kārāyana, where is that Buddha at present?” “Atthi, mahārāja, medāḷupaṁ nāma sakyānaṁ nigamo. “Great king, there is a Sakyan town named Medaḷumpa. Tattha so bhagavā etarahi viharati arahaṁ sammāsambuddho”ti. That’s where the Buddha is now staying.” “Kīvadūre pana, samma kārāyana, nagarakamhā medāḷupaṁ nāma sakyānaṁ nigamo hotī”ti? “But how far away is that town?” “Na dūre, mahārāja; “Not far, great king, tīṇi yojanāni; it’s three leagues. sakkā divasāvasesena gantun”ti. We can get there while it’s still light.” “Tena hi, samma kārāyana, yojehi bhadrāni bhadrāni yānāni, gamissāma mayaṁ taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhan”ti. “Well then, harness the chariots, and we shall go to see the Buddha.” “Evaṁ, devā”ti kho dīgho kārāyano rañño pasenadissa kosalassa paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā rañño pasenadissa kosalassa paṭivedesi: “Yes, Your Majesty,” replied Dīgha Kārāyana. He harnessed the chariots and informed the king, “yuttāni kho te, deva, bhadrāni bhadrāni yānāni. “Sire, the finest chariots are harnessed. Yassadāni kālaṁ maññasī”ti. Please go at your convenience.” Atha kho rājā pasenadi kosalo bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi nagarakamhā yena medāḷupaṁ nāma sakyānaṁ nigamo tena pāyāsi. Then King Pasenadi mounted a fine carriage and, along with other fine carriages, set out from Townsville to Medaḷumpa. Teneva divasāvasesena medāḷupaṁ nāma sakyānaṁ nigamaṁ sampāpuṇi. He reached the town while it was still light Yena ārāmo tena pāyāsi. and headed for the park grounds. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova ārāmaṁ pāvisi. He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot. Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. At that time several mendicants were walking mindfully in the open air. Atha kho rājā pasenadi kosalo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: King Pasenadi of Kosala went up to them and said, “kahaṁ nu kho, bhante, etarahi so bhagavā viharati arahaṁ sammāsambuddho? “Sirs, where is the Blessed One at present, the perfected one, the fully awakened Buddha? Dassanakāmā hi mayaṁ taṁ bhagavantaṁ arahantaṁ sammāsambuddhan”ti. For I want to see him.” “Eso, mahārāja, vihāro saṁvutadvāro. Tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭehi. Vivarissati bhagavā te dvāran”ti. “Great king, that’s his dwelling, with the door closed. Approach it quietly, without hurrying; go onto the porch, clear your throat, and knock with the latch. The Buddha will open the door.” Atha kho rājā pasenadi kosalo tattheva khaggañca uṇhīsañca dīghassa kārāyanassa pādāsi. The king right away presented his sword and turban to Dīgha Kārāyana, Atha kho dīghassa kārāyanassa etadahosi: who thought, “rahāyati kho dāni rājā, idheva dāni mayā ṭhātabban”ti. “Now the king seeks privacy. I should wait here.” Atha kho rājā pasenadi kosalo yena so vihāro saṁvutadvāro tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭesi. Vivari bhagavā dvāraṁ. Then the king approached the Buddha’s dwelling and knocked, and the Buddha opened the door. Atha kho rājā pasenadi kosalo vihāraṁ pavisitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti: King Pasenadi entered the dwelling, and bowed with his head to the Buddha’s feet, caressing them and covering them with kisses, and pronounced his name: “rājāhaṁ, bhante, pasenadi kosalo; “Sir, I am Pasenadi, king of Kosala! rājāhaṁ, bhante, pasenadi kosalo”ti. I am Pasenadi, king of Kosala!” “Kiṁ pana tvaṁ, mahārāja, atthavasaṁ sampassamāno imasmiṁ sarīre evarūpaṁ paramanipaccakāraṁ karosi, mittūpahāraṁ upadaṁsesī”ti? “But great king, for what reason do you demonstrate such utmost devotion for this body, conveying your manifest love?” “Atthi kho me, bhante, bhagavati dhammanvayo hoti: “Sir, I infer about the Buddha from the teaching: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’ Idhāhaṁ, bhante, passāmi eke samaṇabrāhmaṇe pariyantakataṁ brahmacariyaṁ carante dasapi vassāni, vīsampi vassāni, tiṁsampi vassāni, cattārīsampi vassāni. It happens, sir, that I see some ascetics and brahmins leading the spiritual life only for a limited period: ten, twenty, thirty, or forty years. Te aparena samayena sunhātā suvilittā kappitakesamassū pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti. Some time later—nicely bathed and anointed, with hair and beard dressed—they amuse themselves, supplied and provided with the five kinds of sensual stimulation. Idha panāhaṁ, bhante, bhikkhū passāmi yāvajīvaṁ āpāṇakoṭikaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carante. But here I see the mendicants leading the spiritual life entirely full and pure as long as they live, to their last breath. Na kho panāhaṁ, bhante, ito bahiddhā aññaṁ evaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ samanupassāmi. I don’t see any other spiritual life elsewhere so full and pure. Ayampi kho me, bhante, bhagavati dhammanvayo hoti: That’s why I infer this about the Buddha from the teaching: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’ Puna caparaṁ, bhante, rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatayopi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati. Furthermore, kings fight with kings, aristocrats fight with aristocrats, brahmins fight with brahmins, householders fight with householders. A mother fights with her child, child with mother, father with child, and child with father. Brother fights with brother, brother with sister, sister with brother, and friend fights with friend. Idha panāhaṁ, bhante, bhikkhū passāmi samagge sammodamāne avivadamāne khīrodakībhūte aññamaññaṁ piyacakkhūhi sampassante viharante. But here I see the mendicants living in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. Na kho panāhaṁ, bhante, ito bahiddhā aññaṁ evaṁ samaggaṁ parisaṁ samanupassāmi. I don’t see any other assembly elsewhere so harmonious. Ayampi kho me, bhante, bhagavati dhammanvayo hoti: So I infer this about the Buddha from the teaching: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’ Puna caparāhaṁ, bhante, ārāmena ārāmaṁ, uyyānena uyyānaṁ anucaṅkamāmi anuvicarāmi. Furthermore, I have walked and wandered from monastery to monastery and from park to park. Sohaṁ tattha passāmi eke samaṇabrāhmaṇe kise lūkhe dubbaṇṇe uppaṇḍuppaṇḍukajāte dhamanisanthatagatte, na viya maññe cakkhuṁ bandhante janassa dassanāya. There I’ve seen some ascetics and brahmins who are thin, haggard, pale, and veiny—hardly a captivating sight, you’d think. Tassa mayhaṁ, bhante, etadahosi: It occurred to me: ‘addhā ime āyasmanto anabhiratā vā brahmacariyaṁ caranti, atthi vā tesaṁ kiñci pāpaṁ kammaṁ kataṁ paṭicchannaṁ; ‘Clearly these venerables lead the spiritual life dissatisfied, or they’re hiding some bad deed they’ve done. tathā hi ime āyasmanto kisā lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā, na viya maññe cakkhuṁ bandhanti janassa dassanāyā’ti. That’s why they’re thin, haggard, pale, and veiny—hardly a captivating sight, you’d think.’ Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: I went up to them and said: ‘kiṁ nu kho tumhe āyasmanto kisā lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā, na viya maññe cakkhuṁ bandhatha janassa dassanāyā’ti? ‘Venerables, why are you so thin, haggard, pale, and veiny—hardly a captivating sight, you’d think?’ Te evamāhaṁsu: They say: ‘bandhukarogo no, mahārājā’ti. ‘We have jaundice, great king.’ Idha panāhaṁ, bhante, bhikkhū passāmi haṭṭhapahaṭṭhe udaggudagge abhiratarūpe pīṇindriye appossukke pannalome paradattavutte migabhūtena cetasā viharante. But here I see mendicants always smiling and joyful, obviously happy, with cheerful faces, living relaxed, unruffled, surviving on charity, their hearts free as a wild deer. Tassa mayhaṁ, bhante, etadahosi: It occurred to me: ‘addhā ime āyasmanto tassa bhagavato sāsane uḷāraṁ pubbenāparaṁ visesaṁ jānanti; ‘Clearly these venerables have realized a higher distinction in the Buddha’s instructions than they had before. tathā hi ime āyasmanto haṭṭhapahaṭṭhā udaggudaggā abhiratarūpā pīṇindriyā appossukkā pannalomā paradattavuttā migabhūtena cetasā viharantī’ti. That’s why these venerables are always smiling and joyful, obviously happy, with cheerful faces, living relaxed, unruffled, surviving on charity, their hearts free as a wild deer.’ Ayampi kho me, bhante, bhagavati dhammanvayo hoti: So I infer this about the Buddha from the teaching: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’ Puna caparāhaṁ, bhante, rājā khattiyo muddhāvasitto; Furthermore, as an anointed king pahomi ghātetāyaṁ vā ghātetuṁ, jāpetāyaṁ vā jāpetuṁ, pabbājetāyaṁ vā pabbājetuṁ. I am able to execute, fine, or banish those who are guilty. Tassa mayhaṁ, bhante, aḍḍakaraṇe nisinnassa antarantarā kathaṁ opātenti. Yet when I’m sitting in judgment they interrupt me. Sohaṁ na labhāmi: And I can’t get them ‘mā me bhonto aḍḍakaraṇe nisinnassa antarantarā kathaṁ opātetha, kathāpariyosānaṁ me bhonto āgamentū’ti. to stop interrupting me and wait until I’ve finished speaking. Tassa mayhaṁ, bhante, antarantarā kathaṁ opātenti. Idha panāhaṁ, bhante, bhikkhū passāmi; But here I’ve seen the mendicants yasmiṁ samaye bhagavā anekasatāya parisāya dhammaṁ deseti, neva tasmiṁ samaye bhagavato sāvakānaṁ khipitasaddo vā hoti ukkāsitasaddo vā. while the Buddha is teaching an assembly of many hundreds, and there is no sound of his disciples coughing or clearing their throats. Bhūtapubbaṁ, bhante, bhagavā anekasatāya parisāya dhammaṁ deseti. Once it so happened that the Buddha was teaching an assembly of many hundreds. Tatraññataro bhagavato sāvako ukkāsi. Then one of his disciples cleared their throat. Tamenaṁ aññataro sabrahmacārī jaṇṇukena ghaṭṭesi: And one of their spiritual companions nudged them with their knee, to indicate: ‘appasaddo āyasmā hotu, māyasmā saddamakāsi; satthā no bhagavā dhammaṁ desetī’ti. ‘Hush, venerable, don’t make a sound! Our teacher, the Blessed One, is teaching!’ Tassa mayhaṁ, bhante, etadahosi: It occurred to me: ‘acchariyaṁ vata bho, abbhutaṁ vata bho. ‘It’s incredible, it’s amazing, Adaṇḍena vata kira, bho, asatthena evaṁ suvinītā parisā bhavissatī’ti. how an assembly can be so well trained without rod or sword!’ Na kho panāhaṁ, bhante, ito bahiddhā aññaṁ evaṁ suvinītaṁ parisaṁ samanupassāmi. I don’t see any other assembly elsewhere so well trained. Ayampi kho me, bhante, bhagavati dhammanvayo hoti: So I infer this about the Buddha from the teaching: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’ Puna caparāhaṁ, bhante, passāmi idhekacce khattiyapaṇḍite nipuṇe kataparappavāde vālavedhirūpe. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni. Furthermore, I’ve seen some clever aristocrats who are subtle, accomplished in the doctrines of others, hair-splitters. You’d think they live to demolish convictions with their intellect. Te suṇanti: They hear: ‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti. ‘So, gentlemen, that ascetic Gotama will come down to such and such village or town.’ Te pañhaṁ abhisaṅkharonti: They formulate a question, thinking: ‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma. ‘We’ll approach the ascetic Gotama and ask him this question. Evañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma; If he answers like this, we’ll refute him like that; evañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti. and if he answers like that, we’ll refute him like this.’ Te suṇanti: When they hear that ‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti. he has come down Te yena bhagavā tenupasaṅkamanti. they approach him. Te bhagavā dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. The Buddha educates, encourages, fires up, and inspires them with a Dhamma talk. Te bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva bhagavantaṁ pañhaṁ pucchanti, kuto vādaṁ āropessanti? They don’t even get around to asking their question to the Buddha, so how could they refute his answer? Aññadatthu bhagavato sāvakā sampajjanti. Invariably, they become his disciples. Ayampi kho me, bhante, bhagavati dhammanvayo hoti: So I infer this about the Buddha from the teaching: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’ Puna caparāhaṁ, bhante, passāmi idhekacce brāhmaṇapaṇḍite …pe… Furthermore, I see some clever brahmins … gahapatipaṇḍite …pe… some clever householders … samaṇapaṇḍite nipuṇe kataparappavāde vālavedhirūpe. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni. some clever ascetics who are subtle, accomplished in the doctrines of others, hair-splitters. … Te suṇanti: ‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti. Te pañhaṁ abhisaṅkharonti: ‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma. Evañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma; evañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti. Te suṇanti: ‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti. Te yena bhagavā tenupasaṅkamanti. Te bhagavā dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. Te bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva bhagavantaṁ pañhaṁ pucchanti, kuto vādaṁ āropessanti? They don’t even get around to asking their question to the Buddha, so how could they refute his answer? Aññadatthu bhagavantaṁyeva okāsaṁ yācanti agārasmā anagāriyaṁ pabbajjāya. Invariably, they ask the ascetic Gotama for the chance to go forth. Te bhagavā pabbājeti. And he gives them the going-forth. Te tathāpabbajitā samānā ekā vūpakaṭṭhā appamattā ātāpino pahitattā viharantā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. Soon after going forth, living withdrawn, diligent, keen, and resolute, they realize the supreme end of the spiritual path in this very life. They live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. Te evamāhaṁsu: They say: ‘manaṁ vata, bho, anassāma; manaṁ vata, bho, panassāma’. ‘We were almost lost! We almost perished! Mayañhi pubbe assamaṇāva samānā samaṇāmhāti paṭijānimhā, abrāhmaṇāva samānā brāhmaṇāmhāti paṭijānimhā, anarahantova samānā arahantāmhāti paṭijānimhā. For we used to claim that we were ascetics, brahmins, and perfected ones, but we were none of these things. ‘Idāni khomha samaṇā, idāni khomha brāhmaṇā, idāni khomha arahanto’ti. But now we really are ascetics, brahmins, and perfected ones!’ Ayampi kho me, bhante, bhagavati dhammanvayo hoti: So I infer this about the Buddha from the teaching: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’ Puna caparāhaṁ, bhante, ime isidattapurāṇā thapatayo mamabhattā mamayānā, ahaṁ nesaṁ jīvikāya dātā, yasassa āhattā; Furthermore, these chamberlains Isidatta and Purāṇa share my meals and my carriages. I give them a livelihood and bring them renown. atha ca pana no tathā mayi nipaccakāraṁ karonti yathā bhagavati. And yet they don’t show me the same level of devotion that they show to the Buddha. Bhūtapubbāhaṁ, bhante, senaṁ abbhuyyāto samāno ime ca isidattapurāṇā thapatayo vīmaṁsamāno aññatarasmiṁ sambādhe āvasathe vāsaṁ upagacchiṁ. Once it so happened that while I was leading a military campaign and testing Isidatta and Purāṇa I took up residence in a cramped house. Atha kho, bhante, ime isidattapurāṇā thapatayo bahudeva rattiṁ dhammiyā kathāya vītināmetvā, yato ahosi bhagavā tato sīsaṁ katvā maṁ pādato karitvā nipajjiṁsu. They spent most of the night discussing the teaching, then they lay down with their heads towards where the Buddha was and their feet towards me. Tassa mayhaṁ, bhante, etadahosi: It occurred to me: ‘acchariyaṁ vata bho, abbhutaṁ vata bho. ‘It’s incredible, it’s amazing! Ime isidattapurāṇā thapatayo mamabhattā mamayānā, ahaṁ nesaṁ jīvikāya dātā, yasassa āhattā; These chamberlains Isidatta and Purāṇa share my meals and my carriages. I give them a livelihood and bring them renown. atha ca pana no tathā mayi nipaccakāraṁ karonti yathā bhagavati. And yet they don’t show me the same level of devotion that they show to the Buddha. Addhā ime āyasmanto tassa bhagavato sāsane uḷāraṁ pubbenāparaṁ visesaṁ jānantī’ti. Clearly these venerables have realized a higher distinction in the Buddha’s instructions than they had before.’ Ayampi kho me, bhante, bhagavati dhammanvayo hoti: So I infer this about the Buddha from the teaching: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’ Puna caparaṁ, bhante, bhagavāpi khattiyo, ahampi khattiyo; Furthermore, the Buddha is an aristocrat, and so am I. bhagavāpi kosalo, ahampi kosalo; The Buddha is Kosalan, and so am I. bhagavāpi āsītiko, ahampi āsītiko. The Buddha is eighty years old, and so am I. Yampi, bhante, bhagavāpi khattiyo ahampi khattiyo, bhagavāpi kosalo ahampi kosalo, bhagavāpi āsītiko ahampi āsītiko; Since this is so, imināvārahāmevāhaṁ, bhante, bhagavati paramanipaccakāraṁ kātuṁ, mittūpahāraṁ upadaṁsetuṁ. it’s proper for me to show the Buddha such utmost devotion and demonstrate such friendship. Handa ca dāni mayaṁ, bhante, gacchāma; Well, now, sir, I must go. bahukiccā mayaṁ bahukaraṇīyā”ti. I have many duties, and much to do.” “Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti. “Please, great king, go at your convenience.” Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Then King Pasenadi got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Atha kho bhagavā acirapakkantassa rañño pasenadissa kosalassa bhikkhū āmantesi: Soon after the king had left, the Buddha addressed the mendicants: “eso, bhikkhave, rājā pasenadi kosalo dhammacetiyāni bhāsitvā uṭṭhāyāsanā pakkanto. “Mendicants, before he got up and left, King Pasenadi spoke shrines to the teaching. Uggaṇhatha, bhikkhave, dhammacetiyāni; Learn these shrines to the teaching! pariyāpuṇātha, bhikkhave, dhammacetiyāni; Memorize these shrines to the teaching! dhāretha, bhikkhave, dhammacetiyāni. Remember these shrines to the teaching! Atthasaṁhitāni, bhikkhave, dhammacetiyāni ādibrahmacariyakānī”ti. These shrines to the teaching are beneficial and relate to the fundamentals of the spiritual life.” Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants were happy with what the Buddha said. Dhammacetiyasuttaṁ niṭṭhitaṁ navamaṁ. 90. Kaṇṇakatthalasutta At Kaṇṇakatthala Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā uruññāyaṁ viharati kaṇṇakatthale migadāye. At one time the Buddha was staying near Ujuñña, in the deer park at Kaṇṇakatthala. Tena kho pana samayena rājā pasenadi kosalo uruññaṁ anuppatto hoti kenacideva karaṇīyena. Now at that time King Pasenadi of Kosala had arrived at Ujuñña on some business. Atha kho rājā pasenadi kosalo aññataraṁ purisaṁ āmantesi: Then he addressed a man, “ehi tvaṁ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: “Please, mister, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. ‘rājā, bhante, pasenadi kosalo bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti; evañca vadehi: And then say: ‘ajja kira, bhante, rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī’”ti. ‘Sir, King Pasenadi of Kosala will come to see you today when he has finished breakfast.’” “Evaṁ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso bhagavantaṁ etadavoca: “Yes, Your Majesty,” that man replied. He did as the king asked. “rājā, bhante, pasenadi kosalo bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati; evañca vadeti: ‘ajja kira, bhante, rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī’”ti. Assosuṁ kho somā ca bhaginī sakulā ca bhaginī: The sisters Somā and Sakulā heard this. “ajja kira rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī”ti. Atha kho somā ca bhaginī sakulā ca bhaginī rājānaṁ pasenadiṁ kosalaṁ bhattābhihāre upasaṅkamitvā etadavocuṁ: While the meal was being served, they approached the king and said, “tena hi, mahārāja, amhākampi vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: “Great king, since you are going to the Buddha, please bow in our name with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.” ‘somā ca, bhante, bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’”ti. Atha kho rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: When he had finished breakfast, King Pasenadi went to the Buddha, bowed, sat down to one side, and said to him, “somā ca, bhante, bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī”ti. “Sir, the sisters Somā and Sakulā bow with their heads to your feet. They ask if you are healthy and well, nimble, strong, and living comfortably.” “Kiṁ pana, mahārāja, somā ca bhaginī sakulā ca bhaginī aññaṁ dūtaṁ nālatthun”ti? “But, great king, couldn’t they get any other messenger?” “Assosuṁ kho, bhante, somā ca bhaginī sakulā ca bhaginī: So Pasenadi explained the circumstances of the message. ‘ajja kira rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī’ti. Atha kho, bhante, somā ca bhaginī sakulā ca bhaginī maṁ bhattābhihāre upasaṅkamitvā etadavocuṁ: ‘tena hi, mahārāja, amhākampi vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha— somā ca bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’”ti. “Sukhiniyo hontu tā, mahārāja, somā ca bhaginī sakulā ca bhaginī”ti. The Buddha said, “May the sisters Somā and Sakulā be happy, great king.” Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca: Then the king said to the Buddha, “sutaṁ metaṁ, bhante, samaṇo gotamo evamāha: “I have heard, sir, that the ascetic Gotama says this: ‘natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti. ‘There is no ascetic or brahmin who will claim to be all-knowing and all-seeing, to know and see everything without exception: that is not possible.’ Ye te, bhante, evamāhaṁsu: ‘samaṇo gotamo evamāha—natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti; kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti? Do those who say this repeat what the Buddha has said, and not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism?” “Ye te, mahārāja, evamāhaṁsu: ‘samaṇo gotamo evamāha—natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti; na me te vuttavādino, abbhācikkhanti ca pana maṁ te asatā abhūtenā”ti. “Great king, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue.” Atha kho rājā pasenadi kosalo viṭaṭūbhaṁ senāpatiṁ āmantesi: Then King Pasenadi addressed General Viḍūḍabha, “ko nu kho, senāpati, imaṁ kathāvatthuṁ rājantepure abbhudāhāsī”ti? “General, who introduced this topic of discussion to the royal compound?” “Sañjayo, mahārāja, brāhmaṇo ākāsagotto”ti. “It was Sañjaya, great king, the brahmin of the Ākāsa clan.” Atha kho rājā pasenadi kosalo aññataraṁ purisaṁ āmantesi: Then the king addressed a man, “ehi tvaṁ, ambho purisa, mama vacanena sañjayaṁ brāhmaṇaṁ ākāsagottaṁ āmantehi: “Please, mister, in my name tell Sañjaya that ‘rājā taṁ, bhante, pasenadi kosalo āmantetī’”ti. King Pasenadi summons him.” “Evaṁ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yena sañjayo brāhmaṇo ākāsagotto tenupasaṅkami; upasaṅkamitvā sañjayaṁ brāhmaṇaṁ ākāsagottaṁ etadavoca: “Yes, Your Majesty,” that man replied. He did as the king asked. “rājā taṁ, bhante, pasenadi kosalo āmantetī”ti. Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca: Then the king said to the Buddha, “siyā nu kho, bhante, bhagavatā aññadeva kiñci sandhāya bhāsitaṁ, tañca jano aññathāpi paccāgaccheyya. “Sir, might the Buddha have spoken in reference to one thing, but that person believed it was something else? Yathā kathaṁ pana, bhante, bhagavā abhijānāti vācaṁ bhāsitā”ti? How then do you recall making this statement?” “Evaṁ kho ahaṁ, mahārāja, abhijānāmi vācaṁ bhāsitā: “Great king, I recall making this statement: ‘natthi so samaṇo vā brāhmaṇo vā yo sakideva sabbaṁ ñassati, sabbaṁ dakkhiti, netaṁ ṭhānaṁ vijjatī’”ti. ‘There is no ascetic or brahmin who knows all and sees all simultaneously: that is not possible.’” “Heturūpaṁ, bhante, bhagavā āha; saheturūpaṁ, bhante, bhagavā āha: “What the Buddha says appears reasonable. ‘natthi so samaṇo vā brāhmaṇo vā yo sakideva sabbaṁ ñassati, sabbaṁ dakkhiti, netaṁ ṭhānaṁ vijjatī’ti. Cattārome, bhante, vaṇṇā— Sir, there are these four classes: khattiyā, brāhmaṇā, vessā, suddā. aristocrats, brahmins, merchants, and workers. Imesaṁ nu kho, bhante, catunnaṁ vaṇṇānaṁ siyā viseso siyā nānākaraṇan”ti? Is there any difference between them?” “Cattārome, mahārāja, vaṇṇā— khattiyā, brāhmaṇā, vessā, suddā. Imesaṁ kho, mahārāja, catunnaṁ vaṇṇānaṁ dve vaṇṇā aggamakkhāyanti— “Of the four classes, two are said to be preeminent— khattiyā ca brāhmaṇā ca— the aristocrats and the brahmins. yadidaṁ abhivādanapaccuṭṭhānaañjalikammasāmīcikammānī”ti. That is, when it comes to bowing down, rising up, greeting with joined palms, and observing proper etiquette.” “Nāhaṁ, bhante, bhagavantaṁ diṭṭhadhammikaṁ pucchāmi; “Sir, I am not asking you about the present life, samparāyikāhaṁ, bhante, bhagavantaṁ pucchāmi. but about the life to come.” Cattārome, bhante, vaṇṇā— khattiyā, brāhmaṇā, vessā, suddā. Imesaṁ nu kho, bhante, catunnaṁ vaṇṇānaṁ siyā viseso siyā nānākaraṇan”ti? “Pañcimāni, mahārāja, padhāniyaṅgāni. “Great king, there are these five factors that support meditation. Katamāni pañca? What five? Idha, mahārāja, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṁ: It’s when a mendicant has faith in the Realized One’s awakening: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti; ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya; They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. asaṭho hoti amāyāvī yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu; They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions. āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; 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. paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā— They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. imāni kho, mahārāja, pañca padhāniyaṅgāni. These are the five factors that support meditation. Cattārome, mahārāja, vaṇṇā— There are these four classes: khattiyā, brāhmaṇā, vessā, suddā. aristocrats, brahmins, merchants, and workers. Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā; If they had these five factors that support meditation, ettha pana nesaṁ assa dīgharattaṁ hitāya sukhāyā”ti. that would be for their lasting welfare and happiness.” “Cattārome, bhante, vaṇṇā— “Sir, there are these four classes: khattiyā, brāhmaṇā, vessā, suddā. aristocrats, brahmins, merchants, and workers. Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā; If they had these five factors that support meditation, ettha pana nesaṁ, bhante, siyā viseso siyā nānākaraṇan”ti? would there be any difference between them?” “Ettha kho nesāhaṁ, mahārāja, padhānavemattataṁ vadāmi. “In that case, I say it is the diversity of their efforts in meditation. Seyyathāpissu, mahārāja, dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, dve hatthidammā vā assadammā vā godammā vā adantā avinītā. Suppose there was a pair of elephants or horses or oxen in training who were well tamed and well trained. And there was a pair who were not tamed or trained. Taṁ kiṁ maññasi, mahārāja, What do you think, great king? ye te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, api nu te dantāva dantakāraṇaṁ gaccheyyuṁ, dantāva dantabhūmiṁ sampāpuṇeyyun”ti? Wouldn’t the pair that was well tamed and well trained perform the tasks of the tamed, and reach the level of the tamed?” “Evaṁ, bhante”. “Yes, sir.” “Ye pana te dve hatthidammā vā assadammā vā godammā vā adantā avinītā, api nu te adantāva dantakāraṇaṁ gaccheyyuṁ, adantāva dantabhūmiṁ sampāpuṇeyyuṁ, seyyathāpi te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā”ti? “But would the pair that was not tamed and trained perform the tasks of the tamed and reach the level of the tamed, just like the tamed pair?” “No hetaṁ, bhante”. “No, sir.” “Evameva kho, mahārāja, yaṁ taṁ saddhena pattabbaṁ appābādhena asaṭhena amāyāvinā āraddhavīriyena paññavatā, taṁ vata assaddho bahvābādho saṭho māyāvī kusīto duppañño pāpuṇissatīti—netaṁ ṭhānaṁ vijjatī”ti. “In the same way, there are things that must be attained by someone with faith, health, integrity, energy, and wisdom. It’s not possible for a faithless, unhealthy, deceitful, lazy, witless person to attain them.” “Heturūpaṁ, bhante, bhagavā āha; saheturūpaṁ, bhante, bhagavā āha. “What the Buddha says appears reasonable. Cattārome, bhante, vaṇṇā— Sir, there are these four classes: khattiyā, brāhmaṇā, vessā, suddā. aristocrats, brahmins, merchants, and workers. Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā te cassu sammappadhānā; If they had these five factors that support meditation, and if they practiced rightly, ettha pana nesaṁ, bhante, siyā viseso siyā nānākaraṇan”ti? would there be any difference between them?” “Ettha kho nesāhaṁ, mahārāja, na kiñci nānākaraṇaṁ vadāmi—yadidaṁ vimuttiyā vimuttiṁ. “In that case, I say that there is no difference between the freedom of one and the freedom of the other. Seyyathāpi, mahārāja, puriso sukkhaṁ sākakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya; Suppose a person took dry teak wood and lit a fire and produced heat. athāparo puriso sukkhaṁ sālakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya; Then another person did the same using sāl wood, athāparo puriso sukkhaṁ ambakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya; another used mango wood, athāparo puriso sukkhaṁ udumbarakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya. while another used wood of the cluster fig. Taṁ kiṁ maññasi, mahārāja, What do you think, great king? siyā nu kho tesaṁ aggīnaṁ nānādāruto abhinibbattānaṁ kiñci nānākaraṇaṁ acciyā vā acciṁ, vaṇṇena vā vaṇṇaṁ, ābhāya vā ābhan”ti? Would there be any difference between the fires produced by these different kinds of wood, that is, in the flame, color, or light?” “No hetaṁ, bhante”. “No, sir.” “Evameva kho, mahārāja, yaṁ taṁ tejaṁ vīriyā nimmathitaṁ padhānābhinibbattaṁ, nāhaṁ tattha kiñci nānākaraṇaṁ vadāmi—yadidaṁ vimuttiyā vimuttin”ti. “In the same way, when fire has been kindled by energy and produced by effort, I say that there is no difference between the freedom of one and the freedom of the other.” “Heturūpaṁ, bhante, bhagavā āha; saheturūpaṁ, bhante, bhagavā āha. “What the Buddha says appears reasonable. Kiṁ pana, bhante, atthi devā”ti? But sir, do gods absolutely exist?” “Kiṁ pana tvaṁ, mahārāja, evaṁ vadesi: “But what exactly are you asking?” ‘kiṁ pana, bhante, atthi devā’”ti? “Yadi vā te, bhante, devā āgantāro itthattaṁ yadi vā anāgantāro itthattaṁ”? “Whether those gods come back to this state of existence or not.” “Ye te, mahārāja, devā sabyābajjhā te devā āgantāro itthattaṁ, ye te devā abyābajjhā te devā anāgantāro itthattan”ti. “Those gods who are subject to affliction come back to this state of existence, but those free of affliction do not come back.” Evaṁ vutte, viṭaṭūbho senāpati bhagavantaṁ etadavoca: When he said this, General Viḍūḍabha said to the Buddha, “ye te, bhante, devā sabyābajjhā āgantāro itthattaṁ te devā, ye te devā abyābajjhā anāgantāro itthattaṁ te deve tamhā ṭhānā cāvessanti vā pabbājessanti vā”ti? “Sir, will the gods subject to affliction topple or expel from their place the gods who are free of affliction?” Atha kho āyasmato ānandassa etadahosi: Then Venerable Ānanda thought, “ayaṁ kho viṭaṭūbho senāpati rañño pasenadissa kosalassa putto; “This General Viḍūḍabha is King Pasenadi’s son, ahaṁ bhagavato putto. and I am the Buddha’s son. Ayaṁ kho kālo yaṁ putto puttena manteyyā”ti. Now is the time for one son to confer with another.” Atha kho āyasmā ānando viṭaṭūbhaṁ senāpatiṁ āmantesi: So Ānanda addressed General Viḍūḍabha, “tena hi, senāpati, taññevettha paṭipucchissāmi; yathā te khameyya tathā naṁ byākareyyāsi. “Well then, general, I’ll ask you about this in return, and you can answer as you like. Taṁ kiṁ maññasi, senāpati, What do you think, general? yāvatā rañño pasenadissa kosalassa vijitaṁ yattha ca rājā pasenadi kosalo issariyādhipaccaṁ rajjaṁ kāreti, pahoti tattha rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti? As far as the dominion of King Pasenadi of Kosala extends, where he rules as sovereign lord, can he topple or expel from that place any ascetic or brahmin, regardless of whether they are good or bad, or whether or not they are genuine spiritual practitioners?” “Yāvatā, bho, rañño pasenadissa kosalassa vijitaṁ yattha ca rājā pasenadi kosalo issariyādhipaccaṁ rajjaṁ kāreti, pahoti tattha rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti. “He can, mister.” “Taṁ kiṁ maññasi, senāpati, “What do you think, general? yāvatā rañño pasenadissa kosalassa avijitaṁ yattha ca rājā pasenadi kosalo na issariyādhipaccaṁ rajjaṁ kāreti, tattha pahoti rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti? As far as the dominion of King Pasenadi does not extend, where he does not rule as sovereign lord, can he topple or expel from that place any ascetic or brahmin, regardless of whether they are good or bad, or whether or not they are genuine spiritual practitioners?” “Yāvatā, bho, rañño pasenadissa kosalassa avijitaṁ yattha ca rājā pasenadi kosalo na issariyādhipaccaṁ rajjaṁ kāreti, na tattha pahoti rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti. “He cannot, mister.” “Taṁ kiṁ maññasi, senāpati, “What do you think, general? sutā te devā tāvatiṁsā”ti? Have you heard of the gods of the Thirty-Three?” “Evaṁ, bho. “Yes, mister, Sutā me devā tāvatiṁsā. I’ve heard of them, Idhāpi bhotā raññā pasenadinā kosalena sutā devā tāvatiṁsā”ti. and so has the good King Pasenadi.” “Taṁ kiṁ maññasi, senāpati, “What do you think, general? pahoti rājā pasenadi kosalo deve tāvatiṁse tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti? Can King Pasenadi topple or expel from their place the gods of the Thirty-Three?” “Dassanampi, bho, rājā pasenadi kosalo deve tāvatiṁse nappahoti, kuto pana tamhā ṭhānā cāvessati vā pabbājessati vā”ti? “King Pasenadi can’t even see the gods of the Thirty-Three, so how could he possibly topple or expel them from their place?” “Evameva kho, senāpati, ye te devā sabyābajjhā āgantāro itthattaṁ te devā, ye te devā abyābajjhā anāgantāro itthattaṁ te deve dassanāyapi nappahonti; kuto pana tamhā ṭhānā cāvessanti vā pabbājessanti vā”ti? “In the same way, general, the gods subject to affliction can’t even see the gods who are free of affliction, so how could they possibly topple or expel them from their place?” Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca: Then the king said to the Buddha, “konāmo ayaṁ, bhante, bhikkhū”ti? “Sir, what is this mendicant’s name?” “Ānando nāma, mahārājā”ti. “Ānanda, great king.” “Ānando vata bho, ānandarūpo vata bho. “A joy he is, and a joy he seems! Heturūpaṁ, bhante, āyasmā ānando āha; saheturūpaṁ, bhante, āyasmā ānando āha. What Venerable Ānanda says seems reasonable. Kiṁ pana, bhante, atthi brahmā”ti? But sir, does Brahmā absolutely exist?” “Kiṁ pana tvaṁ, mahārāja, evaṁ vadesi: “But what exactly are you asking?” ‘kiṁ pana, bhante, atthi brahmā’”ti? “Yadi vā so, bhante, brahmā āgantā itthattaṁ, yadi vā anāgantā itthattan”ti? “Whether that Brahmā comes back to this state of existence or not.” “Yo so, mahārāja, brahmā sabyābajjho so brahmā āgantā itthattaṁ, yo so brahmā abyābajjho so brahmā anāgantā itthattan”ti. “Any Brahmā who is subject to affliction comes back to this state of existence, but those free of affliction do not come back.” Atha kho aññataro puriso rājānaṁ pasenadiṁ kosalaṁ etadavoca: Then a certain man said to the king, “sañjayo, mahārāja, brāhmaṇo ākāsagotto āgato”ti. “Great king, Sañjaya, the brahmin of the Ākāsa clan, has come.” Atha kho rājā pasenadi kosalo sañjayaṁ brāhmaṇaṁ ākāsagottaṁ etadavoca: Then King Pasenadi asked Sañjaya, “ko nu kho, brāhmaṇa, imaṁ kathāvatthuṁ rājantepure abbhudāhāsī”ti? “Brahmin, who introduced this topic of discussion to the royal compound?” “Viṭaṭūbho, mahārāja, senāpatī”ti. “It was General Viḍūḍabha, great king.” Viṭaṭūbho senāpati evamāha: But Viḍūḍabha said, “sañjayo, mahārāja, brāhmaṇo ākāsagotto”ti. “It was Sañjaya, great king, the brahmin of the Ākāsa clan.” Atha kho aññataro puriso rājānaṁ pasenadiṁ kosalaṁ etadavoca: Then a certain man said to the king, “yānakālo, mahārājā”ti. “It’s time to depart, great king.” Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca: So the king said to the Buddha, “sabbaññutaṁ mayaṁ, bhante, bhagavantaṁ apucchimhā, sabbaññutaṁ bhagavā byākāsi; “Sir, I asked you about omniscience, and you answered. tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. I like and accept this, and am satisfied with it. Cātuvaṇṇisuddhiṁ mayaṁ, bhante, bhagavantaṁ apucchimhā, cātuvaṇṇisuddhiṁ bhagavā byākāsi; I asked you about the four classes, tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. Adhideve mayaṁ, bhante, bhagavantaṁ apucchimhā, adhideve bhagavā byākāsi; about the gods, tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. Adhibrahmānaṁ mayaṁ, bhante, bhagavantaṁ apucchimhā, adhibrahmānaṁ bhagavā byākāsi; and about Brahmā, and you answered in each case. tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. Yaṁ yadeva ca mayaṁ bhagavantaṁ apucchimhā taṁ tadeva bhagavā byākāsi; Whatever I asked the Buddha about, he answered. tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. I like and accept this, and am satisfied with it. Handa ca dāni mayaṁ, bhante, gacchāma; Well, now, sir, I must go. bahukiccā mayaṁ bahukaraṇīyā”ti. I have many duties, and much to do.” “Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti. “Please, great king, go at your convenience.” Atha kho rājā pasenadi kosalo bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmīti. Then King Pasenadi approved and agreed with what the Buddha said. Then he got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Kaṇṇakatthalasuttaṁ niṭṭhitaṁ dasamaṁ. Rājavaggo niṭṭhito catuttho. Tassuddānaṁ Ghaṭikāro raṭṭhapālo, maghadevo madhuriyaṁ; Bodhi aṅgulimālo ca, piyajātaṁ bāhitikaṁ; Dhammacetiyasuttañca, dasamaṁ kaṇṇakatthalaṁ. (CONTINUED AT ETCHING.NET) Dated c. 500 BCE From suttacentral.net Inscribed by etching.net - PGP ordinal 1534430655325919 Support the preservation of knowledge and culture with Monero (XMR): 876PwzyUV9PGcbySDpDS9aXXEzGwDW1rRjaYoLTuqueTfsDihnAHTUcYmYECAiuG6w9Ak3AHwh31YHwUoKMTLjCfN8wbYYi