81 – MN 81 Ghaṭikāra: with Ghaṭikāra

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā kosalesu cārikaṃ carati mahatā bhikkhusaṃghena saddhiṃ.	At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks.
Atha kho bhagavā maggā okkamma aññatarasmiṃ padese sitaṃ 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 sitaṃ pātukarontī”ti.	Realized Ones do not smile for no reason.”
Atha kho āyasmā ānando ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:	Then 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 sitaṃ pātukarontī”ti.	Realized Ones do not smile for no reason.”

81.1 - (Buddha smiled because previous Buddha Kassapa was here once)

“Bhūtapubbaṃ, ānanda, imasmiṃ padese vegaḷiṅgaṃ 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.
Vegaḷiṅgaṃ kho, ānanda, gāmanigamaṃ kassapo bhagavā arahaṃ sammāsambuddho upanissāya vihāsi.	And Kassapa, a blessed one, a perfected one, a fully awakened Buddha, lived supported by Vebhaliṅga.
Idha sudaṃ, ānanda, kassapassa bhagavato arahato sammāsambuddhassa ārāmo ahosi.	It was here, in fact, that he had his monastery,
Idha sudaṃ, ānanda, kassapo bhagavā arahaṃ sammāsambuddho nisinnako bhikkhusaṃghaṃ ovadatī”ti.	where he sat and advised the monk Saṅgha.”
Atha kho āyasmā ānando catugguṇaṃ saṅghāṭiṃ paññapetvā bhagavantaṃ 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!
Ayaṃ 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 āyasmantaṃ ānandaṃ āmantesi:	When he was seated he said to Venerable Ānanda:
“Bhūtapubbaṃ, ānanda, imasmiṃ padese vegaḷiṅgaṃ 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.
Vegaḷiṅgaṃ kho, ānanda, gāmanigamaṃ kassapo bhagavā arahaṃ sammāsambuddho upanissāya vihāsi.	And Kassapa, a blessed one, a perfected one, a fully awakened Buddha, lived supported by Vebhaliṅga.
Idha sudaṃ, ānanda, kassapassa bhagavato arahato sammāsambuddhassa ārāmo ahosi.	It was here, in fact, that he had his monastery,
Idha sudaṃ, ānanda, kassapo bhagavā arahaṃ sammāsambuddho nisinnako bhikkhusaṅghaṃ ovadati.	where he sat and advised the monk Saṅgha.

81.2 - (Buddha Kassapa’s chief attendant, potter named Ghaṭīkāra)

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 jotipālaṃ māṇavaṃ āmantesi:	Then Ghaṭīkāra addressed Jotipāla:

81.3 - (Jotipāla, a brahmin student is his best friend)

‘āyāma, samma jotipāla, kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ 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 dassanaṃ arahato sammāsambuddhassā’ti.	For I regard it as holy to see that Blessed One.’
Evaṃ vutte, ānanda, jotipālo māṇavo ghaṭikāraṃ kumbhakāraṃ etadavoca:	When he said this, Jotipāla said to him:
‘alaṃ, samma ghaṭikāra.	‘Enough, dear Ghaṭīkāra.
Kiṃ 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 jotipālaṃ māṇavaṃ etadavoca:	and a third time, Ghaṭīkāra addressed Jotipāla:
‘āyāma, samma jotipāla, kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ 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 dassanaṃ arahato sammāsambuddhassā’ti.	For I regard it as holy to see that Blessed One.’
Tatiyampi kho, ānanda, jotipālo māṇavo ghaṭikāraṃ kumbhakāraṃ etadavoca:	For a third time, Jotipāla said to him:
‘alaṃ, samma ghaṭikāra.	‘Enough, dear Ghaṭīkāra.
Kiṃ pana tena muṇḍakena samaṇakena diṭṭhenā’ti?	What’s the use of seeing that baldy, that fake ascetic?’
‘Tena hi, samma jotipāla, sottisināniṃ ādāya nadiṃ gamissāma sināyitun’ti.	‘Well then, dear Jotipāla, let’s take some bathing paste of powdered shell and go to the river to bathe.’
‘Evaṃ, sammā’ti kho, ānanda, jotipālo māṇavo ghaṭikārassa kumbhakārassa paccassosi.	‘Yes, dear,’ replied Jotipāla.
Atha kho, ānanda, ghaṭikāro ca kumbhakāro jotipālo ca māṇavo sottisināniṃ ādāya nadiṃ agamaṃsu sināyituṃ.	So that’s what they did.

81.4 - (Ghaṭīkāra tries again to convince Jotipāla to see Buddha Kassapa)

Atha kho, ānanda, ghaṭikāro kumbhakāro jotipālaṃ māṇavaṃ āmantesi:	Then Ghaṭīkāra addressed Jotipāla:
‘ayaṃ, samma jotipāla, kassapassa bhagavato arahato sammāsambuddhassa avidūre ārāmo.	‘Dear Jotipāla, the Buddha Kassapa’s monastery is not far away.
Āyāma, samma jotipāla, kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ dassanāya upasaṅkamissāma.	Let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha.
Sādhusammatañhi me tassa bhagavato dassanaṃ arahato sammāsambuddhassā’ti.	For I regard it as holy to see that Blessed One.’
Evaṃ vutte, ānanda, jotipālo māṇavo ghaṭikāraṃ kumbhakāraṃ etadavoca:	When he said this, Jotipāla said to him:
‘alaṃ, samma ghaṭikāra.	‘Enough, dear Ghaṭīkāra.
Kiṃ 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 jotipālaṃ māṇavaṃ etadavoca:	and a third time, Ghaṭīkāra addressed Jotipāla:
‘ayaṃ, samma jotipāla, kassapassa bhagavato arahato sammāsambuddhassa avidūre ārāmo.	‘Dear Jotipāla, the Buddha Kassapa’s monastery is not far away.
Āyāma, samma jotipāla, kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ dassanāya upasaṅkamissāma.	Let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha.
Sādhusammatañhi me tassa bhagavato dassanaṃ arahato sammāsambuddhassā’ti.	For I regard it as holy to see that Blessed One.’
Tatiyampi kho, ānanda, jotipālo māṇavo ghaṭikāraṃ kumbhakāraṃ etadavoca:	For a third time, Jotipāla said to him:
‘alaṃ, samma ghaṭikāra.	‘Enough, dear Ghaṭīkāra.
Kiṃ pana tena muṇḍakena samaṇakena diṭṭhenā’ti?	What’s the use of seeing that baldy, that fake ascetic?’

81.5 - (Ghaṭīkāra grabbed Jotipāla by the belt )

Atha kho, ānanda, ghaṭikāro kumbhakāro jotipālaṃ māṇavaṃ ovaṭṭikāyaṃ parāmasitvā etadavoca:	Then Ghaṭīkāra grabbed Jotipāla by the belt and said:
‘ayaṃ, samma jotipāla, kassapassa bhagavato arahato sammāsambuddhassa avidūre ārāmo.	‘Dear Jotipāla, the Buddha Kassapa’s monastery is not far away.
Āyāma, samma jotipāla, kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ dassanāya upasaṅkamissāma.	Let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha.
Sādhusammatañhi me tassa bhagavato dassanaṃ arahato sammāsambuddhassā’ti.	For I regard it as holy to see that Blessed One.’
Atha kho, ānanda, jotipālo māṇavo ovaṭṭikaṃ vinivaṭṭetvā ghaṭikāraṃ kumbhakāraṃ etadavoca:	So Jotipāla undid his belt and said to Ghaṭīkāra:
‘alaṃ, samma ghaṭikāra.	‘Enough, dear Ghaṭīkāra.
Kiṃ pana tena muṇḍakena samaṇakena diṭṭhenā’ti?	What’s the use of seeing that baldy, that fake ascetic?’
Atha kho, ānanda, ghaṭikāro kumbhakāro jotipālaṃ māṇavaṃ sīsaṃnhātaṃ kesesu parāmasitvā etadavoca:	Then Ghaṭīkāra grabbed Jotipāla by the hair of his freshly-washed head and said:
‘ayaṃ, samma jotipāla, kassapassa bhagavato arahato sammāsambuddhassa avidūre ārāmo.	‘Dear Jotipāla, the Buddha Kassapa’s monastery is not far away.
Āyāma, samma jotipāla, kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ dassanāya upasaṅkamissāma.	Let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha.
Sādhusammatañhi me tassa bhagavato dassanaṃ arahato sammāsambuddhassā’ti.	For I regard it as holy to see that Blessed One.’
Atha kho, ānanda, jotipālassa māṇavassa etadahosi:	Then Jotipāla thought:
‘acchariyaṃ vata bho, abbhutaṃ vata bho.	‘It’s incredible, it’s amazing,
Yatra hi nāmāyaṃ ghaṭikāro kumbhakāro ittarajacco samāno amhākaṃ sīsaṃnhātānaṃ kesesu parāmasitabbaṃ 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 vatidaṃ kira orakaṃ maññe bhavissatī’ti;	This must be no ordinary matter.’
ghaṭikāraṃ kumbhakāraṃ 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 sādhusammataṃ tassa bhagavato dassanaṃ 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.’

81.6 - (Jotipāla finally agrees to see Buddha, and ordains)

Atha kho, ānanda, ghaṭikāro ca kumbhakāro jotipālo ca māṇavo yena kassapo bhagavā arahaṃ sammāsambuddho tenupasaṅkamiṃsu; upasaṅkamitvā ghaṭikāro kumbhakāro kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ abhivādetvā ekamantaṃ nisīdi. Jotipālo pana māṇavo kassapena bhagavatā arahatā sammāsambuddhena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ 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.
Ekamantaṃ nisinno kho, ānanda, ghaṭikāro kumbhakāro kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca:	Ghaṭīkāra said to the Buddha Kassapa:
‘ayaṃ me, bhante, jotipālo māṇavo sahāyo piyasahāyo.	‘Sir, this is my dear friend Jotipāla, a brahmin student.
Imassa bhagavā dhammaṃ desetū’ti.	Please teach him the Dhamma.’
Atha kho, ānanda, kassapo bhagavā arahaṃ sammāsambuddho ghaṭikārañca kumbhakāraṃ jotipālañca māṇavaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.	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 sampahaṃsitā kassapassa bhagavato arahato sammāsambuddhassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.	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 ghaṭikāraṃ kumbhakāraṃ etadavoca:	Then Jotipāla said to Ghatīkāra:
‘imaṃ nu tvaṃ, samma ghaṭikāra, dhammaṃ suṇanto atha ca pana agārasmā anagāriyaṃ na pabbajissasī’ti?	‘Dear Ghaṭīkāra, you have heard this teaching, so why don’t you go forth from the lay life to homelessness?’
‘Nanu maṃ, 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, ahaṃ agārasmā anagāriyaṃ 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 arahaṃ sammāsambuddho tenupasaṅkamiṃsu; upasaṅkamitvā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho, ānanda, ghaṭikāro kumbhakāro kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca:	Then Ghaṭīkāra and Jotipāla went to the Buddha Kassapa, bowed and sat down to one side, Ghaṭīkāra said to the Buddha Kassapa:
‘ayaṃ me, bhante, jotipālo māṇavo sahāyo piyasahāyo.	‘Sir, this is my dear friend Jotipāla, a brahmin student.
Imaṃ bhagavā pabbājetū’ti.	Please give him the going forth.’
Alattha kho, ānanda, jotipālo māṇavo kassapassa bhagavato arahato sammāsambuddhassa santike pabbajjaṃ, alattha upasampadaṃ.	And Jotipāla the brahmin student received the going forth, the ordination in the Buddha’s presence.

81.7 - (King Kikī offers meal to Buddha)

Atha kho, ānanda, kassapo bhagavā arahaṃ sammāsambuddho acirūpasampanne jotipāle māṇave aḍḍhamāsupasampanne vegaḷiṅge yathābhirantaṃ viharitvā yena bārāṇasī tena cārikaṃ 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 cārikaṃ caramāno yena bārāṇasī tadavasari.	Traveling stage by stage, he arrived at Benares,
Tatra sudaṃ, ānanda, kassapo bhagavā arahaṃ sammāsambuddho bārāṇasiyaṃ viharati isipatane migadāye.	where he stayed near Benares, in the deer park at Isipatana.
Assosi kho, ānanda, kikī kāsirājā: ‘kassapo kira bhagavā arahaṃ sammāsambuddho bārāṇasiṃ anuppatto bārāṇasiyaṃ viharati isipatane migadāye’ti.	King Kikī of Kāsi heard that he had arrived.
Atha kho, ānanda, kikī kāsirājā bhadrāni bhadrāni yānāni yojāpetvā bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi bārāṇasiyā niyyāsi mahaccarājānubhāvena kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ dassanāya.	King Kikī had the finest carriages harnessed. Then he 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 arahaṃ sammāsambuddho tenupasaṅkami; upasaṅkamitvā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ abhivādetvā ekamantaṃ 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.
Ekamantaṃ nisinnaṃ kho, ānanda, kikiṃ kāsirājānaṃ kassapo bhagavā arahaṃ sammāsambuddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.	Then 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 sampahaṃsito kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca:	Then King Kikī said to the Buddha:
‘adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṃghenā’ti.	‘Sir, would the Buddha together with the monk Saṅgha please accept tomorrow’s meal from me?’
Adhivāsesi kho, ānanda, kassapo bhagavā arahaṃ sammāsambuddho tuṇhībhāvena.	The Buddha Kassapa consented in silence.
Atha kho, ānanda, kikī kāsirājā kassapassa bhagavato sammāsambuddhassa adhivāsanaṃ viditvā uṭṭhāyāsanā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	Then, knowing that the Buddha had accepted, 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 paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā paṇḍupuṭakassa sālino vigatakāḷakaṃ anekasūpaṃ anekabyañjanaṃ, kassapassa bhagavato arahato sammāsambuddhassa kālaṃ 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, niṭṭhitaṃ bhattan’ti.	‘Sir, it’s time. The meal is ready.’
Atha kho, ānanda, kassapo bhagavā arahaṃ sammāsambuddho pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena kikissa kāsirañño nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ 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 monks.
Atha kho, ānanda, kikī kāsirājā buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.	Then King Kikī served and satisfied the monk Saṅgha headed by the Buddha with his own hands with a variety of delicious foods.
Atha kho, ānanda, kikī kāsirājā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.	When the Buddha Kassapa had eaten and washed his hand and bowl, King Kikī took a low seat and sat to one side.
Ekamantaṃ nisinno kho, ānanda, kikī kāsirājā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca:	There he said to the Buddha Kassapa:
‘adhivāsetu me, bhante, bhagavā bārāṇasiyaṃ vassāvāsaṃ;	‘Sir, may the Buddha please accept my invitation to reside in Benares for the rainy season.
evarūpaṃ saṅghassa upaṭṭhānaṃ bhavissatī’ti.	The Saṅgha will be looked after in the same style.’
‘Alaṃ, 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 kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca:	and a third time King Kikī said to the Buddha Kassapa:
‘adhivāsetu me, bhante, bhagavā bārāṇasiyaṃ vassāvāsaṃ;	‘Sir, may the Buddha please accept my invitation to reside in Benares for the rainy season.
evarūpaṃ saṅghassa upaṭṭhānaṃ bhavissatī’ti.	The Saṅgha will be looked after in the same style.’
‘Alaṃ, 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 arahaṃ sammāsambuddho adhivāseti bārāṇasiyaṃ vassāvāsan’ti ahudeva aññathattaṃ, ahu domanassaṃ.	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 kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ 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?’

81.8 - (king offers Buddha rain season, but he decline because already committed to Ghaṭīkāra)

‘Atthi, mahārāja, vegaḷiṅgaṃ 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.
Tuyhaṃ kho pana, mahārāja, na me kassapo bhagavā arahaṃ sammāsambuddho adhivāseti bārāṇasiyaṃ vassāvāsanti attheva aññathattaṃ, atthi domanassaṃ.	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.
Tayidaṃ ghaṭikārassa kumbhakārassa natthi ca na ca bhavissati.	But Ghaṭīkāra doesn’t get upset, nor will he.
Ghaṭikāro kho, mahārāja, kumbhakāro buddhaṃ saraṇaṃ gato, dhammaṃ saraṇaṃ gato, saṃghaṃ saraṇaṃ 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, saṃghe 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 pathaviṃ khaṇati.	He’s put down the shovel and doesn’t dig the earth with his own hands.
Yaṃ hoti kūlapaluggaṃ vā mūsikukkaro vā taṃ kājena āharitvā bhājanaṃ 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 yaṃ icchati taṃ haratū”ti.	“Anyone may leave bagged sesame, mung beans, or chick peas here and take what they wish.”

81.9 - (Ghaṭīkāra is a non-returner lay person)

Ghaṭikāro kho, mahārāja, kumbhakāro andhe jiṇṇe mātāpitaro poseti.	He looks after his blind old parents.
Ghaṭikāro kho, mahārāja, kumbhakāro pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā.	And since he has ended the five lower fetters, Ghaṭīkāra will be reborn spontaneously and will become nirvana'd there, not liable to return from that world.

81.10 - (joy and happiness did not leave him for a fortnight, or his parents for a week from offering Buddha a meal)

Ekamidāhaṃ, mahārāja, samayaṃ vegaḷiṅge nāma gāmanigame viharāmi.	This one time, great king, I was staying near the market town of Vebhaliṅga.
Atha khvāhaṃ, mahārāja, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena ghaṭikārassa kumbhakārassa mātāpitaro tenupasaṅkamiṃ; upasaṅkamitvā ghaṭikārassa kumbhakārassa mātāpitaro etadavocaṃ:	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 ayaṃ bhaggavo gato”ti?	“Excuse me, where has Bhaggava gone?”
“Nikkhanto kho te, bhante, upaṭṭhāko antokumbhiyā odanaṃ gahetvā pariyogā sūpaṃ gahetvā paribhuñjā”ti.	“Your attendant has gone out, sir. But take rice from the pot and sauce from the pan and eat.”
Atha khvāhaṃ, mahārāja, kumbhiyā odanaṃ gahetvā pariyogā sūpaṃ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkamiṃ.	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 odanaṃ gahetvā pariyogā sūpaṃ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkanto”ti?	“Who took rice from the pot and sauce from the pan, ate it, and left?”
“Kassapo, tāta, bhagavā arahaṃ sammāsambuddho kumbhiyā odanaṃ gahetvā pariyogā sūpaṃ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkanto”ti?	“It was the Buddha Kassapa, my dear.”
Atha kho, mahārāja, ghaṭikārassa kumbhakārassa etadahosi:	Then Ghaṭīkāra thought:
“lābhā vata me, suladdhaṃ vata me,	“I’m so fortunate, so very fortunate,
yassa me kassapo bhagavā arahaṃ sammāsambuddho evaṃ abhivissattho”ti.	in that the Buddha Kassapa trusts me so much!”
Atha kho, mahārāja, ghaṭikāraṃ kumbhakāraṃ aḍḍhamāsaṃ pītisukhaṃ na vijahati, sattāhaṃ mātāpitūnaṃ.	Then joy and happiness did not leave him for a fortnight, or his parents for a week.
Ekamidāhaṃ, mahārāja, samayaṃ tattheva vegaḷiṅge nāma gāmanigame viharāmi.	Another time, great king, I was staying near that same market town of Vebhaliṅga.
Atha khvāhaṃ, mahārāja, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena ghaṭikārassa kumbhakārassa mātāpitaro tenupasaṅkamiṃ; upasaṅkamitvā ghaṭikārassa kumbhakārassa mātāpitaro etadavocaṃ:	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 ayaṃ bhaggavo gato”ti?	“Excuse me, where has Bhaggava gone?”
“Nikkhanto kho te, bhante, upaṭṭhāko anto kaḷopiyā kummāsaṃ gahetvā pariyogā sūpaṃ gahetvā paribhuñjā”ti.	“Your attendant has gone out, sir. But take porridge from the pot and sauce from the pan and eat.”
Atha khvāhaṃ, mahārāja, kaḷopiyā kummāsaṃ gahetvā pariyogā sūpaṃ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkamiṃ.	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 kummāsaṃ gahetvā pariyogā sūpaṃ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkanto”ti?	“Who took porridge from the pot and sauce from the pan, ate it, and left?”
“Kassapo, tāta, bhagavā arahaṃ sammāsambuddho kaḷopiyā kummāsaṃ gahetvā pariyogā sūpaṃ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkanto”ti.	“It was the Buddha Kassapa, my dear.”
Atha kho, mahārāja, ghaṭikārassa kumbhakārassa etadahosi:	Then Ghaṭīkāra thought:
“lābhā vata me, suladdhaṃ vata me,	“I’m so fortunate, so very fortunate,
yassa me kassapo bhagavā arahaṃ sammāsambuddho evaṃ abhivissattho”ti.	to be trusted so much by the Buddha Kassapa!”
Atha kho, mahārāja, ghaṭikāraṃ kumbhakāraṃ aḍḍhamāsaṃ pītisukhaṃ na vijahati, sattāhaṃ mātāpitūnaṃ.	Then joy and happiness did not leave him for a fortnight, or his parents for a week.

81.12 - (Buddha took some of Ghaṭīkāra’s roofing material to fix his hut)

Ekamidāhaṃ, mahārāja, samayaṃ 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 khvāhaṃ, mahārāja, bhikkhū āmantesiṃ:	So I addressed the monks:
“gacchatha, bhikkhave, ghaṭikārassa kumbhakārassa nivesane tiṇaṃ jānāthā”ti.	“monks, go to Ghaṭikāra’s home and find some grass.”
Evaṃ vutte, mahārāja, te bhikkhū maṃ etadavocuṃ:	When I said this, those monks said to me:
“natthi kho, bhante, ghaṭikārassa kumbhakārassa nivesane tiṇaṃ, atthi ca khvāssa āvesane tiṇacchadanan”ti.	“Sir, there’s no grass there, but his workshop has a grass roof.”
“Gacchatha, bhikkhave, ghaṭikārassa kumbhakārassa āvesanaṃ uttiṇaṃ karothā”ti.	“Then go to the workshop and strip the grass.”
Atha kho te, mahārāja, bhikkhū ghaṭikārassa kumbhakārassa āvesanaṃ uttiṇamakaṃsu.	So that’s what they did.
Atha kho, mahārāja, ghaṭikārassa kumbhakārassa mātāpitaro te bhikkhū etadavocuṃ:	Then Ghaṭīkāra’s parents said to those monks:
“ke āvesanaṃ uttiṇaṃ karontī”ti?	“Who’s stripping the grass from the workshop?”
“Bhikkhū, bhagini, kassapassa bhagavato arahato sammāsambuddhassa kuṭi ovassatī”ti.	“It’s the monks, 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 āvesanaṃ uttiṇamakaṃsū”ti?	“Who stripped the grass from the workshop?”
“Bhikkhū, tāta, kassapassa kira bhagavato arahato sammāsambuddhassa kuṭi ovassatī”ti.	“It was the monks, dear. It seems the Buddha’s hut is leaking.”
Atha kho, mahārāja, ghaṭikārassa kumbhakārassa etadahosi:	Then Ghaṭīkāra thought:
“lābhā vata me, suladdhaṃ vata me,	“I’m so fortunate, so very fortunate,
yassa me kassapo bhagavā arahaṃ sammāsambuddho evaṃ abhivissattho”ti.	to be trusted so much by the Buddha Kassapa!”
Atha kho, mahārāja, ghaṭikāraṃ kumbhakāraṃ aḍḍhamāsaṃ pītisukhaṃ na vijahati, sattāhaṃ mātāpitūnaṃ.	Then joy and happiness did not leave him for a fortnight, or his parents for a week.
Atha kho, mahārāja, āvesanaṃ sabbantaṃ temāsaṃ ākāsacchadanaṃ 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 evaṃ abhivissattho’ti.	to be so trusted by the Buddha Kassapa.’

81.13 - (Gotama Buddha was the student Jotipāla monk under Buddha Kassapa)

Atha kho, ānanda, kikī kāsirājā ghaṭikārassa kumbhakārassa pañcamattāni taṇḍulavāhasatāni pāhesi paṇḍupuṭakassa sālino tadupiyañca sūpeyyaṃ.	Then King Kikī sent around five hundred cartloads of rice, soft saffron rice, and suitable sauce to Ghaṭīkāra.
Atha kho te, ānanda, rājapurisā ghaṭikāraṃ kumbhakāraṃ upasaṅkamitvā etadavocuṃ:	Then one of the king’s men approached Ghaṭīkāra and said:
‘imāni kho, bhante, pañcamattāni taṇḍulavāhasatāni kikinā kāsirājena pahitāni paṇḍupuṭakassa sālino tadupiyañca sūpeyyaṃ.	‘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.
Alaṃ 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 panetaṃ, ānanda, evaṃ daṭṭhabbaṃ.	But you should not see it like this.
Ahaṃ 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 bhāsitaṃ abhinandīti.	Satisfied, Venerable Ānanda was happy with what the Buddha said.

(end of sutta⏹️)

MN 82 Raṭṭhapāla: with Raṭṭhapāla

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā kurūsu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ yena thullakoṭṭhikaṃ nāma kurūnaṃ nigamo tadavasari.	At one time the Buddha was wandering in the land of the Kurus together with a large Saṅgha of monks when he arrived at a town of the Kurus named Thullakoṭṭhita.
Assosuṃ kho thullakoṭṭhikā brāhmaṇagahapatikā:	The brahmins and householders of Thullakoṭṭhita heard:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kurūsu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ thullakoṭṭhikaṃ anuppatto.	“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Thullakoṭṭhita, together with a large Saṅgha of monks.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ 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 imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ 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 dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ 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 tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.	It’s good to see such perfected ones.”
Atha kho thullakoṭṭhikā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu; appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu; appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu; appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.	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.
Ekamantaṃ nisinne kho thullakoṭṭhike brāhmaṇagahapatike bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.	When they were seated, the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk.
Tena kho pana samayena raṭṭhapālo nāma kulaputto tasmiṃyeva thullakoṭṭhike aggakulassa putto tissaṃ parisāyaṃ nisinno hoti.	Now at that time a respectable person named Raṭṭhapāla, the son of the leading clan in Thullakoṭṭhita, was sitting in the assembly.
Atha kho raṭṭhapālassa kulaputtassa etadahosi:	He thought:
“yathā yathā khvāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.	“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.
Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ 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 sampahaṃsitā bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.	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 bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho raṭṭhapālo kulaputto bhagavantaṃ etadavoca:	Soon after they left, Raṭṭhapāla went up to the Buddha, bowed, sat down to one side, and said to him:
“yathā yathāhaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.	“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.
Icchāmahaṃ, bhante, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ.	I wish to cut off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadaṃ.	Sir, may I receive the going forth, the ordination in the Buddha’s presence?
Pabbājetu maṃ bhagavā”ti.	May the Buddha please give me the going forth.”
“Anuññātosi pana tvaṃ, raṭṭhapāla, mātāpitūhi agārasmā anagāriyaṃ pabbajjāyā”ti?	“But, Raṭṭhapāla, do you have your parents’ permission?”
“Na khohaṃ, bhante, anuññāto mātāpitūhi agārasmā anagāriyaṃ pabbajjāyā”ti.	“No, sir.”
“Na kho, raṭṭhapāla, tathāgatā ananuññātaṃ mātāpitūhi puttaṃ pabbājentī”ti.	“Raṭṭhapāla, Buddhas don’t give the going forth to the child of parents who haven’t given their permission.”
“Svāhaṃ, bhante, tathā karissāmi yathā maṃ mātāpitaro anujānissanti agārasmā anagāriyaṃ pabbajjāyā”ti.	“I’ll make sure, sir, to get my parents’ permission.”
Atha kho raṭṭhapālo kulaputto uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ 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 yathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.	“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.
Icchāmahaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ.	I wish to cut off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
Anujānātha maṃ agārasmā anagāriyaṃ pabbajjāyā”ti.	Please give me permission to go forth.”
Evaṃ vutte, raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṃ kulaputtaṃ etadavocuṃ:	When he said this, Raṭṭhapāla’s parents said to him:
“tvaṃ khosi, tāta raṭṭhapāla, amhākaṃ 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 tvaṃ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi.	You know nothing of suffering.
() Maraṇenapi te mayaṃ akāmakā vinā bhavissāma.	When you die we will lose you against our wishes.
Kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ 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 yathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.
Icchāmahaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ.
Anujānātha maṃ agārasmā anagāriyaṃ pabbajjāyā”ti.
Atha kho raṭṭhapālo kulaputto:	Then Raṭṭhapāla thought:
“na maṃ mātāpitaro anujānanti agārasmā anagāriyaṃ 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 maraṇaṃ bhavissati pabbajjā vā”ti.	“I’ll either die right here or go forth.”
Atha kho raṭṭhapālo kulaputto ekampi bhattaṃ 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 raṭṭhapālaṃ kulaputtaṃ etadavocuṃ:	Then Raṭṭhapāla’s parents said to him:
“tvaṃ khosi, tāta raṭṭhapāla, amhākaṃ 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 tvaṃ, tāta raṭṭhapāla, kassaci, dukkhassa jānāsi.	You know nothing of suffering.
Maraṇenapi te mayaṃ akāmakā vinā bhavissāma.	When you die we will lose you against our wishes.
Kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ 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 taṃ mayaṃ anujānāma agārasmā anagāriyaṃ pabbajjāya.	We don’t allow you to go forth.
Maraṇenapi te mayaṃ akāmakā vinā bhavissāma.	When you die we will lose you against our wishes.
Kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāyā”ti?	So how can we allow you to go forth while you’re still alive?”
Evaṃ vutte, raṭṭhapālo kulaputto tuṇhī ahosi.	When they said this, Raṭṭhapāla kept silent.
Dutiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṃ kulaputtaṃ etadavocuṃ … pe …	For a second time,
dutiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi.
Tatiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṃ kulaputtaṃ etadavocuṃ:	and a third time, Raṭṭhapāla’s parents made the same request.
“tvaṃ khosi, tāta raṭṭhapāla, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato.
Na tvaṃ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi.
Maraṇenapi te mayaṃ akāmakā vinā bhavissāma, kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāya.
Uṭṭhehi, tāta raṭṭhapāla, bhuñja ca piva ca paricārehi ca;
bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu.
Na taṃ mayaṃ anujānāma agārasmā anagāriyaṃ pabbajjāya.
Maraṇenapi te mayaṃ akāmakā vinā bhavissāma.
Kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ 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 tenupasaṅkamiṃsu; upasaṅkamitvā raṭṭhapālaṃ kulaputtaṃ etadavocuṃ:	Then Raṭṭhapāla’s friends went to him and said:
“tvaṃ khosi, samma raṭṭhapāla, mātāpitūnaṃ 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 tvaṃ, 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.
Kiṃ pana te taṃ jīvantaṃ anujānissanti agārasmā anagāriyaṃ 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 taṃ mātāpitaro anujānissanti agārasmā anagāriyaṃ 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.
Kiṃ pana te taṃ jīvantaṃ anujānissanti agārasmā anagāriyaṃ pabbajjāyā”ti?	So how can they allow you to go forth while you’re still alive?”
Evaṃ vutte, raṭṭhapālo kulaputto tuṇhī ahosi.	When they said this, Raṭṭhapāla kept silent.
Dutiyampi kho …	For a second time,
tatiyampi kho raṭṭhapālassa kulaputtassa sahāyakā raṭṭhapālaṃ kulaputtaṃ etadavocuṃ:	and a third time, Raṭṭhapāla’s friends made the same request.
“tvaṃ khosi, samma raṭṭhapāla, mātāpitūnaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato, na tvaṃ, samma raṭṭhapāla, kassaci dukkhassa jānāsi, maraṇenapi te mātāpitaro akāmakā vinā bhavissanti.
Kiṃ pana te taṃ jīvantaṃ anujānissanti agārasmā anagāriyaṃ pabbajjāya?
Uṭṭhehi, samma raṭṭhapāla, bhuñja ca piva ca paricārehi ca, bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu.
Na taṃ mātāpitaro anujānissanti agārasmā anagāriyaṃ pabbajjāya, maraṇenapi te mātāpitaro akāmakā vinā bhavissanti.
Kiṃ pana te taṃ jīvantaṃ anujānissanti agārasmā anagāriyaṃ 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 tenupasaṅkamiṃsu; upasaṅkamitvā raṭṭhapālassa kulaputtassa mātāpitaro etadavocuṃ:	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 maraṇaṃ bhavissati pabbajjā vā’ti.	‘I’ll either die right here or go forth.’
Sace tumhe raṭṭhapālaṃ kulaputtaṃ nānujānissatha agārasmā anagāriyaṃ pabbajjāya, tattheva maraṇaṃ āgamissati.	If you donʼt allow him to go forth, he’ll die there.
Sace pana tumhe raṭṭhapālaṃ kulaputtaṃ anujānissatha agārasmā anagāriyaṃ pabbajjāya, pabbajitampi naṃ dakkhissatha.	But if you do allow him to go forth, you’ll see him again afterwards.
Sace raṭṭhapālo kulaputto nābhiramissati agārasmā anagāriyaṃ 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 raṭṭhapālaṃ kulaputtaṃ agārasmā anagāriyaṃ pabbajjāyā”ti.	Please give Raṭṭhapāla permission to go forth.”
“Anujānāma, tātā, raṭṭhapālaṃ kulaputtaṃ agārasmā anagāriyaṃ 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 tenupasaṅkamiṃsu; upasaṅkamitvā raṭṭhapālaṃ kulaputtaṃ etadavocuṃ:	Then Raṭṭhapāla’s friends went to him and said:
“uṭṭhehi, samma raṭṭhapāla, anuññātosi mātāpitūhi agārasmā anagāriyaṃ 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 balaṃ gāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho raṭṭhapālo kulaputto bhagavantaṃ etadavoca:	Raṭṭhapāla got up and regained his strength. He went to the Buddha, bowed, sat down to one side, and said to him:
“anuññāto ahaṃ, bhante, mātāpitūhi agārasmā anagāriyaṃ pabbajjāya.	“Sir, I have my parentsʼ permission to go forth from the lay life to homelessness.
Pabbājetu maṃ bhagavā”ti.	May the Buddha please give me the going forth.”
Alattha kho raṭṭhapālo kulaputto bhagavato santike pabbajjaṃ, alattha upasampadaṃ.	And Raṭṭhapāla received the going forth, the ordination in the Buddha’s presence.
Atha kho bhagavā acirūpasampanne āyasmante raṭṭhapāle aḍḍhamāsupasampanne thullakoṭṭhike yathābhirantaṃ viharitvā yena sāvatthi tena cārikaṃ 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 cārikaṃ caramāno yena sāvatthi tadavasari.	Traveling stage by stage, he arrived at Sāvatthī,
Tatra sudaṃ bhagavā sāvatthiyaṃ 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 anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ 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 people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ 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 arahataṃ ahosi.	And Venerable Raṭṭhapāla became one of the perfected.
Atha kho āyasmā raṭṭhapālo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā raṭṭhapālo bhagavantaṃ etadavoca:	Then he went up to the Buddha, bowed, sat down to one side, and said to him:
“icchāmahaṃ, bhante, mātāpitaro uddassetuṃ, sace maṃ 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 sikkhaṃ paccakkhāya hīnāyāvattitun”ti, atha kho bhagavā āyasmantaṃ raṭṭhapālaṃ etadavoca:	it was impossible for Raṭṭhapāla to reject the training and return to a lesser life, he said:
“yassadāni tvaṃ, raṭṭhapāla, kālaṃ maññasī”ti.	“Please, Raṭṭhapāla, go at your convenience.”
Atha kho āyasmā raṭṭhapālo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā senāsanaṃ saṃsāmetvā pattacīvaramādāya yena thullakoṭṭhikaṃ tena cārikaṃ 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 cārikaṃ caramāno yena thullakoṭṭhiko tadavasari.	Traveling stage by stage, he arrived at Thullakoṭṭhika,
Tatra sudaṃ āyasmā raṭṭhapālo thullakoṭṭhike viharati rañño korabyassa migacīre.	where he stayed in King Koravya’s deer range.
Atha kho āyasmā raṭṭhapālo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya thullakoṭṭhikaṃ piṇḍāya pāvisi.	Then Raṭṭhapāla robed up in the morning and, taking his bowl and robe, entered Thullakoṭṭhita for alms.
Thullakoṭṭhike sapadānaṃ piṇḍāya caramāno yena sakapitu nivesanaṃ 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 āyasmantaṃ raṭṭhapālaṃ dūratova āgacchantaṃ.	He saw Raṭṭhapāla coming off in the distance
Disvāna etadavoca:	and said:
“imehi muṇḍakehi samaṇakehi amhākaṃ 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 dānaṃ alattha na paccakkhānaṃ;	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 ābhidosikaṃ kummāsaṃ chaḍḍetukāmā hoti.	Now at that time a family bondservant wanted to throw away the previous night’s porridge.
Atha kho āyasmā raṭṭhapālo taṃ ñātidāsiṃ etadavoca:	So Raṭṭhapāla said to her:
“sacetaṃ, bhagini, chaḍḍanīyadhammaṃ, idha me patte ākirā”ti.	“If that’s to be thrown away, sister, pour it here in my bowl.”
Atha kho āyasmato raṭṭhapālassa ñātidāsī taṃ ābhidosikaṃ kummāsaṃ āyasmato raṭṭhapālassa patte ākirantī hatthānañca pādānañca sarassa ca nimittaṃ aggahesi.	As she was pouring the porridge into his bowl, she recognized the details of his hands, feet, and voice.
Atha kho āyasmato raṭṭhapālassa ñātidāsī yenāyasmato raṭṭhapālassa mātā tenupasaṅkami; upasaṅkamitvā āyasmato raṭṭhapālassa mātaraṃ 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, saccaṃ bhaṇasi, adāsiṃ taṃ 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 pitaraṃ 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 taṃ ābhidosikaṃ kummāsaṃ aññataraṃ kuṭṭamūlaṃ 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 āyasmantaṃ raṭṭhapālaṃ etadavoca:	Then Raṭṭhapāla’s father went up to him and said:
“atthi nāma, tāta raṭṭhapāla, ābhidosikaṃ kummāsaṃ paribhuñjissasi?	“Dear Raṭṭhapāla! There’s … and youʼll be eating last night’s porridge!
Nanu, tāta raṭṭhapāla, sakaṃ gehaṃ gantabban”ti?	Why not go to your own home?”
“Kuto no, gahapati, amhākaṃ gehaṃ agārasmā anagāriyaṃ pabbajitānaṃ?	“Householder, how could those of us who have gone forth from the lay life to homelessness have a house?
Anagārā mayaṃ, gahapati.	We’re homeless, householder.
Agamamha kho te, gahapati, gehaṃ, tattha neva dānaṃ alatthamha na paccakkhānaṃ;	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, gharaṃ gamissāmā”ti.	“Come, dear Raṭṭhapāla, let’s go to the house.”
“Alaṃ, gahapati, kataṃ me ajja bhattakiccaṃ”.	“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 adhivāsanaṃ viditvā yena sakaṃ nivesanaṃ tenupasaṅkami; upasaṅkamitvā mahantaṃ hiraññasuvaṇṇassa puñjaṃ kārāpetvā kilañjehi paṭicchādetvā āyasmato raṭṭhapālassa purāṇadutiyikā āmantesi:	Then, knowing that Raṭṭhapāla had accepted, 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 paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā āyasmato raṭṭhapālassa kālaṃ 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, niṭṭhitaṃ bhattan”ti.	“Sir, it’s time. The meal is ready.”
Atha kho āyasmā raṭṭhapālo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena sakapitu nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho āyasmato raṭṭhapālassa pitā taṃ hiraññasuvaṇṇassa puñjaṃ vivarāpetvā āyasmantaṃ raṭṭhapālaṃ 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. Then Raṭṭhapāla’s father, revealing the heap of gold coins and bullion, said to Raṭṭhapāla:
“idaṃ te, tāta raṭṭhapāla, mātu mattikaṃ dhanaṃ, aññaṃ pettikaṃ, aññaṃ pitāmahaṃ.	“Dear Raṭṭhapāla, this is your maternal fortune. There’s another paternal fortune, and an ancestral one.
Sakkā, tāta raṭṭhapāla, bhoge ca bhuñjituṃ puññāni ca kātuṃ.	You can both enjoy your wealth and make merit.
Ehi tvaṃ, tāta raṭṭhapāla, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti.	Come, return to a lesser life, enjoy wealth, and make merit!”
“Sace me tvaṃ, gahapati, vacanaṃ kareyyāsi, imaṃ hiraññasuvaṇṇassa puñjaṃ 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.
Taṃ kissa hetu?	Why is that?
Ye uppajjissanti hi te, gahapati, tatonidānaṃ sokaparidevadukkhadomanassupāyāsā”ti.	Because this will bring you nothing but sorrow, lamentation, pain, sadness, and distress.”
Atha kho āyasmato raṭṭhapālassa purāṇadutiyikā paccekaṃ pādesu gahetvā āyasmantaṃ raṭṭhapālaṃ etadavocuṃ:	Then Raṭṭhapāla’s former wives each clasped his feet and said:
“kīdisā nāma tā, ayyaputta, accharāyo yāsaṃ tvaṃ hetu brahmacariyaṃ carasī”ti?	“What are they like, lord, the nymphs for whom you lead the spiritual life?”
“Na kho mayaṃ, bhaginī, accharānaṃ hetu brahmacariyaṃ carāmā”ti.	“Sisters, I don’t lead the spiritual life for the sake of nymphs.”
“Bhaginivādena no ayyaputto raṭṭhapālo samudācaratī”ti tā tattheva mucchitā papatiṃsu.	Saying, “Our lord Raṭṭhapāla refers to us as sisters!” they fainted right away.
Atha kho āyasmā raṭṭhapālo pitaraṃ etadavoca:	Then Raṭṭhapāla said to his father:
“sace, gahapati, bhojanaṃ dātabbaṃ, detha;	“If there is food to be given, householder, please give it.
mā no viheṭhethā”ti.	But don’t harass me.”
“Bhuñja, tāta raṭṭhapāla, niṭṭhitaṃ bhattan”ti.	“Eat, dear Raṭṭhapāla. The meal is ready.”
Atha kho āyasmato raṭṭhapālassa pitā āyasmantaṃ raṭṭhapālaṃ 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 cittīkataṃ bimbaṃ,	“See this fancy puppet,
arukāyaṃ samussitaṃ;	a body built of sores,
Āturaṃ bahusaṅkappaṃ,	diseased, obsessed over,
yassa natthi dhuvaṃ ṭhiti.	which doesn’t last at all.
Passa cittīkataṃ rūpaṃ,	See this fancy figure,
maṇinā kuṇḍalena ca;	with gems and earrings,
Aṭṭhi tacena onaddhaṃ,	bones wrapped in skin,
saha vatthebhi sobhati.	made pretty by its clothes.
Alattakakatā pādā,	Rouged feet
mukhaṃ cuṇṇakamakkhitaṃ;	and powdered face
Alaṃ bālassa mohāya,	is 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,
Alaṃ bālassa mohāya,	is 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
Alaṃ bālassa mohāya,	is enough to beguile a fool,
no ca pāragavesino.	but not a seeker of the far shore.
Odahi migavo pāsaṃ,	The hunter laid his snare,
nāsadā vākaraṃ migo;	but the deer didn’t spring the trap.
Bhutvā nivāpaṃ 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 migacīraṃ tenupasaṅkami; upasaṅkamitvā aññatarasmiṃ rukkhamūle divāvihāraṃ 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 migavaṃ āmantesi:	Then King Koravya addressed his gamekeeper:
“sodhehi, samma migava, migacīraṃ uyyānabhūmiṃ;	“My good gamekeeper, tidy up the park of the deer range.
gacchāma subhūmiṃ dassanāyā”ti.	We will go to see the nice scenery.”
“Evaṃ, devā”ti kho migavo rañño korabyassa paṭissutvā migacīraṃ sodhento addasa āyasmantaṃ raṭṭhapālaṃ aññatarasmiṃ rukkhamūle divāvihāraṃ nisinnaṃ.	“Yes, Your Majesty,” replied the gamekeeper. While tidying the deer range he saw Raṭṭhapāla sitting in meditation.
Disvāna yena rājā korabyo tenupasaṅkami; upasaṅkamitvā rājānaṃ korabyaṃ etadavoca:	Seeing this, he went to the king, and said:
“suddhaṃ kho te, deva, migacīraṃ.	“The deer range is tidy, sire.
Atthi cettha raṭṭhapālo nāma kulaputto imasmiṃyeva thullakoṭṭhike aggakulassa putto yassa tvaṃ abhiṇhaṃ kittayamāno ahosi, so aññatarasmiṃ rukkhamūle divāvihāraṃ nisinno”ti.	And the respectable person 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, alaṃ dānajja uyyānabhūmiyā.	“Well then, my good gamekeeper, that’s enough of the park for today.
Tameva dāni mayaṃ bhavantaṃ raṭṭhapālaṃ payirupāsissāmā”ti.	Now I shall pay homage to the Master Raṭṭhapāla.”
Atha kho rājā korabyo “yaṃ tattha khādanīyaṃ bhojanīyaṃ paṭiyattaṃ taṃ sabbaṃ vissajjethā”ti vatvā bhadrāni bhadrāni yānāni yojāpetvā bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi thullakoṭṭhikamhā niyyāsi mahaccarājānubhāvena āyasmantaṃ raṭṭhapālaṃ 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 saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho rājā korabyo āyasmantaṃ raṭṭhapālaṃ 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 bhavaṃ raṭṭhapālo hatthatthare nisīdatū”ti.	“Here, Master Raṭṭhapāla, sit on this elephant rug.”
“Alaṃ, mahārāja, nisīda tvaṃ;	“Enough, great king, you sit on it.
nisinno ahaṃ sake āsane”ti.	I’m sitting on my own seat.”
Nisīdi rājā korabyo paññatte āsane. Nisajja kho rājā korabyo āyasmantaṃ raṭṭhapālaṃ etadavoca:	So the king sat down on the seat spread out, and said:
“Cattārimāni, bho raṭṭhapāla, pārijuññāni yehi pārijuññehi samannāgatā idhekacce kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ 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?
Jarāpārijuññaṃ, byādhipārijuññaṃ, bhogapārijuññaṃ, ñātipārijuññaṃ.	Decay due to old age, decay due to sickness, decay of wealth, and decay of relatives.
Katamañca, bho raṭṭhapāla, jarāpārijuññaṃ?	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:
‘ahaṃ 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 sukaraṃ anadhigataṃ vā bhogaṃ adhigantuṃ adhigataṃ vā bhogaṃ phātiṃ kātuṃ.	It’s not easy for me to acquire more wealth or to increase the wealth I’ve already acquired.
Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ 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 kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.	So because of that decay due to old age they go forth.
Idaṃ vuccati, bho raṭṭhapāla, jarāpārijuññaṃ.	This is called decay due to old age.
Bhavaṃ 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.
Taṃ bhoto raṭṭhapālassa jarāpārijuññaṃ natthi.	You have no decay due to old age.
Kiṃ bhavaṃ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṃ pabbajito? (1)	So what did you know or see or hear that made you go forth?
Katamañca, bho raṭṭhapāla, byādhipārijuññaṃ?	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:
‘ahaṃ khomhi etarahi ābādhiko dukkhito bāḷhagilāno.	‘I’m now sick, suffering, gravely ill.
Na kho pana mayā sukaraṃ anadhigataṃ vā bhogaṃ adhigantuṃ adhigataṃ vā bhogaṃ phātiṃ kātuṃ.	It’s not easy for me to acquire more wealth or to increase the wealth I’ve already acquired.
Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.	Why don’t I go forth from the lay life to homelessness?’
So tena byādhipārijuññena samannāgato kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.	So because of that decay due to sickness they go forth.
Idaṃ vuccati, bho raṭṭhapāla, byādhipārijuññaṃ.	This is called decay due to sickness.
Bhavaṃ 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.
Taṃ bhoto raṭṭhapālassa byādhipārijuññaṃ natthi.	You have no decay due to sickness.
Kiṃ bhavaṃ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṃ pabbajito? (2)	So what did you know or see or hear that made you go forth?
Katamañca, bho raṭṭhapāla, bhogapārijuññaṃ?	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 parikkhayaṃ gacchanti.	But gradually their wealth dwindles away.
So iti paṭisañcikkhati:	They reflect:
‘ahaṃ kho pubbe aḍḍho ahosiṃ mahaddhano mahābhogo.	‘I used to be rich, affluent, and wealthy.
Tassa me te bhogā anupubbena parikkhayaṃ gatā.	But gradually my wealth has dwindled away.
Na kho pana mayā sukaraṃ anadhigataṃ vā bhogaṃ adhigantuṃ adhigataṃ vā bhogaṃ phātiṃ kātuṃ.	It’s not easy for me to acquire more wealth or to increase the wealth I’ve already acquired.
Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.	Why don’t I go forth from the lay life to homelessness?’
So tena bhogapārijuññena samannāgato kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.	So because of that decay of wealth they go forth.
Idaṃ vuccati, bho raṭṭhapāla, bhogapārijuññaṃ.	This is called decay of wealth.
Bhavaṃ kho pana raṭṭhapālo imasmiṃyeva thullakoṭṭhike aggakulassa putto.	But Master Raṭṭhapāla is the son of the leading clan here in Thullakoṭṭhita.
Taṃ bhoto raṭṭhapālassa bhogapārijuññaṃ natthi.	You have no decay of wealth.
Kiṃ bhavaṃ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṃ pabbajito? (3)	So what did you know or see or hear that made you go forth?
Katamañca, bho raṭṭhapāla, ñātipārijuññaṃ?	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 parikkhayaṃ gacchanti.	But gradually their relatives dwindle away.
So iti paṭisañcikkhati:	They reflect:
‘mamaṃ kho pubbe bahū ahesuṃ mittāmaccā ñātisālohitā.	‘I used to have many friends and colleagues, relatives and kin.
Tassa me te anupubbena parikkhayaṃ gatā.	But gradually they’ve dwindled away.
Na kho pana mayā sukaraṃ anadhigataṃ vā bhogaṃ adhigantuṃ adhigataṃ vā bhogaṃ phātiṃ kātuṃ.	It’s not easy for me to acquire more wealth or to increase the wealth I’ve already acquired.
Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ 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 kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.	So because of that decay of relatives they go forth.
Idaṃ vuccati, bho raṭṭhapāla, ñātipārijuññaṃ.	This is called decay of relatives.
Bhoto kho pana raṭṭhapālassa imasmiṃyeva thullakoṭṭhike bahū mittāmaccā ñātisālohitā.	But Master Raṭṭhapāla has many friends and colleagues, relatives and kin right here in Thullakoṭṭhita.
Taṃ bhoto raṭṭhapālassa ñātipārijuññaṃ natthi.	You have no decay of relatives.
Kiṃ bhavaṃ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṃ 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 kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ 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.
Kiṃ bhavaṃ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṃ 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 ahaṃ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṃ 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, yamahaṃ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṃ 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, yamahaṃ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṃ pabbajito.	This is the second summary.
‘Assako loko, sabbaṃ 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, yamahaṃ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṃ 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, yamahaṃ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṃ pabbajito.	This is the fourth summary.
Ime kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammuddesā uddiṭṭhā, ye ahaṃ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṃ 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.’
bhavaṃ raṭṭhapālo āha.	So Master Raṭṭhapāla said.
Imassa, bho raṭṭhapāla, bhāsitassa kathaṃ attho daṭṭhabbo”ti?	How should I see the meaning of this statement?”
“Taṃ kiṃ maññasi, mahārāja,	“What do you think, great king?
tvaṃ 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? Were you strong in thigh and arm, capable, and battle-hardened?”
“Ahosiṃ ahaṃ, bho raṭṭhapāla, vīsativassuddesikopi paṇṇavīsativassuddesikopi hatthismimpi katāvī assasmimpi katāvī rathasmimpi katāvī dhanusmimpi katāvī tharusmimpi katāvī ūrubalī bāhubalī alamatto saṅgāmāvacaro.	“I was, Master Raṭṭhapāla.
Appekadāhaṃ, bho raṭṭhapāla, iddhimāva maññe na attano balena samasamaṃ samanupassāmī”ti.	Sometimes it seems as if I had superpowers then. I don’t see anyone who could have equalled me in strength.”
“Taṃ kiṃ maññasi, mahārāja,	“What do you think, great king?
evameva tvaṃ etarahi ūrubalī bāhubalī alamatto saṅgāmāvacaro”ti?	These days are you just as strong in thigh and arm, capable, and battle-hardened?”
“No hidaṃ, 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.
Appekadāhaṃ, bho raṭṭhapāla, ‘idha pādaṃ karissāmī’ti aññeneva pādaṃ karomī”ti.	Sometimes I intend to step in one place, but my foot goes somewhere else.”
“Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ:	“This is what the Buddha was referring to when he said:
‘upaniyyati loko addhuvo’ti,	‘The world is unstable and swept away.’”
yamahaṃ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṃ pabbajito”ti.
“Acchariyaṃ, bho raṭṭhapāla, abbhutaṃ, bho raṭṭhapāla.	“It’s incredible, Master Raṭṭhapāla, it’s amazing,
Yāva subhāsitañcidaṃ 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.
Saṃvijjante kho, bho raṭṭhapāla, imasmiṃ rājakule hatthikāyāpi assakāyāpi rathakāyāpi pattikāyāpi, amhākaṃ 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.’
bhavaṃ raṭṭhapālo āha.
Imassa pana, bho raṭṭhapāla, bhāsitassa kathaṃ attho daṭṭhabbo”ti?	How should I see the meaning of this statement?”
“Taṃ kiṃ 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 maṃ, bho raṭṭhapāla, mittāmaccā ñātisālohitā parivāretvā ṭhitā honti:	Sometimes my friends and colleagues, relatives and family members surround me, thinking:
‘idāni rājā korabyo kālaṃ karissati, idāni rājā korabyo kālaṃ karissatī’”ti.	‘Now the king will die! Now the king will die!’”
“Taṃ kiṃ maññasi, mahārāja,	“What do you think, great king?
labhasi tvaṃ te mittāmacce ñātisālohite:	Can you get your friends and colleagues, relatives and family members to help:
‘āyantu me bhonto mittāmaccā ñātisālohitā, sabbeva santā imaṃ vedanaṃ saṃvibhajatha, yathāhaṃ lahukatarikaṃ vedanaṃ 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 tvaṃyeva taṃ vedanaṃ vediyasī”ti?	Or must you alone feel that pain?”
“Nāhaṃ, bho raṭṭhapāla, labhāmi te mittāmacce ñātisālohite:	“I can’t get my friends to share my pain.
‘āyantu me bhonto mittāmaccā ñātisālohitā, sabbeva santā imaṃ vedanaṃ saṃvibhajatha, yathāhaṃ lahukatarikaṃ vedanaṃ vediyeyyan’ti.
Atha kho ahameva taṃ vedanaṃ vediyāmī”ti.	Rather, I alone must feel it.”
“Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ:	“This is what the Buddha was referring to when he said:
‘atāṇo loko anabhissaro’ti,	‘The world has no shelter and no savior.’”
yamahaṃ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṃ pabbajito”ti.
“Acchariyaṃ, bho raṭṭhapāla, abbhutaṃ, bho raṭṭhapāla.	“It’s incredible, Master Raṭṭhapāla, it’s amazing,
Yāva subhāsitaṃ cidaṃ 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.
Saṃvijjati kho, bho raṭṭhapāla, imasmiṃ rājakule pahūtaṃ hiraññasuvaṇṇaṃ bhūmigatañca vehāsagatañca.	In this royal court you can find abundant gold coin and bullion stored in dungeons and towers. Yet you said:
‘Assako loko, sabbaṃ pahāya gamanīyan’ti—	‘The world has no owner—you must leave it all behind and pass on.’
bhavaṃ raṭṭhapālo āha.
Imassa pana, bho raṭṭhapāla, bhāsitassa kathaṃ attho daṭṭhabbo”ti?	How should I see the meaning of this statement?”
“Taṃ kiṃ maññasi, mahārāja,	‘What do you think, great king?
yathā tvaṃ etarahi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresi, lacchasi tvaṃ 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
‘evamevāhaṃ imeheva pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremī’ti, udāhu aññe imaṃ bhogaṃ paṭipajjissanti, tvaṃ pana yathākammaṃ 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?”
“Yathāhaṃ, bho raṭṭhapāla, etarahi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremi, nāhaṃ 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 imaṃ bhogaṃ paṭipajjissanti; ahaṃ pana yathākammaṃ gamissāmī”ti.	Rather, others will take over this property, while I pass on according to my deeds.”
“Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ:	“This is what the Buddha was referring to when he said:
‘assako loko, sabbaṃ pahāya gamanīyan’ti,	‘The world has no owner—you must leave it all behind and pass on.’”
yamahaṃ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṃ pabbajito”ti.
“Acchariyaṃ, bho raṭṭhapāla, abbhutaṃ, bho raṭṭhapāla.	“It’s incredible, Master Raṭṭhapāla, it’s amazing,
Yāva subhāsitaṃ cidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena:	how well said this was by the Buddha.
‘assako loko, sabbaṃ pahāya gamanīyan’ti.
Assako hi, bho raṭṭhapāla, loko sabbaṃ pahāya gamanīyaṃ. (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.’
bhavaṃ raṭṭhapālo āha.
Imassa, bho raṭṭhapāla, bhāsitassa kathaṃ attho daṭṭhabbo”ti?	How should I see the meaning of this statement?”
“Taṃ kiṃ maññasi, mahārāja,	“What do you think, great king?
phītaṃ kuruṃ ajjhāvasasī”ti?	Do you dwell in the prosperous land of Kuru?”
“Evaṃ, bho raṭṭhapāla, phītaṃ kuruṃ ajjhāvasāmī”ti.	“Indeed I do.”
“Taṃ kiṃ 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 taṃ upasaṅkamitvā evaṃ vadeyya:	He’d approach you and say:
‘yagghe, mahārāja, jāneyyāsi, ahaṃ āgacchāmi puratthimāya disāya?	‘Please sir, you should know this. I come from the east.
Tatthaddasaṃ mahantaṃ janapadaṃ iddhañceva phītañca bahujanaṃ ākiṇṇamanussaṃ.	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 dhanadhaññaṃ;	And there’s plenty of money and grain,
bahu tattha hiraññasuvaṇṇaṃ 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 abhivijinituṃ.	With your current forces you can conquer it.
Abhivijina, mahārājā’ti, kinti naṃ kareyyāsī”ti?	Conquer it, great king!’ What would you do?”
“Tampi mayaṃ, bho raṭṭhapāla, abhivijiya ajjhāvaseyyāmā”ti.	“I would conquer it and dwell there.”
“Taṃ kiṃ 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 taṃ upasaṅkamitvā evaṃ vadeyya:	He’d approach you and say the same thing.
‘yagghe, mahārāja, jāneyyāsi, ahaṃ āgacchāmi parasamuddato?
Tatthaddasaṃ mahantaṃ janapadaṃ iddhañceva phītañca bahujanaṃ ākiṇṇamanussaṃ.
Bahū tattha hatthikāyā assakāyā rathakāyā pattikāyā;
bahu tattha dhanadhaññaṃ;
bahu tattha hiraññasuvaṇṇaṃ akatañceva katañca;
bahu tattha itthipariggaho.
Sakkā ca tāvatakeneva balamattena abhivijinituṃ.
Abhivijina, mahārājā’ti, kinti naṃ kareyyāsī”ti?	What would you do?”
“Tampi mayaṃ, bho raṭṭhapāla, abhivijiya ajjhāvaseyyāmā”ti.	“I would conquer it and dwell there.”
“Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ:	“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.’
yamahaṃ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṃ pabbajito”ti.	And it was after knowing and seeing and hearing this that I went forth from the lay life to homelessness.”
“Acchariyaṃ, bho raṭṭhapāla, abbhutaṃ, bho raṭṭhapāla.	“It’s incredible, Master Raṭṭhapāla, it’s amazing,
Yāva subhāsitañcidaṃ 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.
Idaṃ vatvā athāparaṃ etadavoca:	Then he went on to say:
“Passāmi loke sadhane manusse,	“I see rich people in the world who,
Laddhāna vittaṃ na dadanti mohā;	because of delusion, give not the wealth they’ve earned.
Luddhā dhanaṃ sannicayaṃ karonti,	Greedily, they hoard their riches,
Bhiyyova kāme abhipatthayanti.	yearning for ever more sensual pleasures.
Rājā pasayhā pathaviṃ vijitvā,	A king who conquered the earth by force,
Sasāgarantaṃ mahimāvasanto;	ruling the land from sea to sea,
Oraṃ samuddassa atittarūpo,	unsatisfied with the near shore of the ocean,
Pāraṃ samuddassapi patthayetha.	would still yearn for the further shore.
Rājā ca aññe ca bahū manussā,	Not just the king, but others too,
Avītataṇhā maraṇaṃ upenti;	reach death not rid of craving.
Ūnāva hutvāna jahanti dehaṃ,	They leave the body still wanting,
Kāmehi lokamhi na hatthi titti.	for in this world sensual pleasures never satisfy.
Kandanti naṃ ñātī pakiriya kese,	Relatives lament, their hair disheveled,
Ahovatā no amarāti cāhu;	saying ‘Ah! Alas! They’re not immortal!’
Vatthena naṃ pārutaṃ nīharitvā,	They take out the body wrapped in a shroud,
Citaṃ 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 dhanaṃ haranti,	Heirs take your riches,
Satto pana gacchati yena kammaṃ;	while beings fare on according to their deeds.
Na mīyamānaṃ dhanamanveti kiñci,	Riches don’t follow you when you die;
Puttā ca dārā ca dhanañca raṭṭhaṃ.	nor do children, wife, wealth, nor kingdom.
Na dīghamāyuṃ labhate dhanena,	Longevity isn’t gained by riches,
Na cāpi vittena jaraṃ vihanti;	nor does wealth banish old age;
Appaṃ hidaṃ jīvitamāhu dhīrā,	for the wise say this life is short,
Asassataṃ vippariṇāmadhammaṃ.	it’s perishable and not eternal.
Aḍḍhā daliddā ca phusanti phassaṃ,	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.	but 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 lokaṃ,	One who enters a womb and the world beyond,
Saṃsāramāpajja paramparāya;	will transmigrate from one life to the next.
Tassappapañño abhisaddahanto,	While someone of little wisdom, placing faith in them,
Upeti gabbhañca parañca lokaṃ.	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;
Evaṃ 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 cittaṃ;	appearing in disguise they disturb the mind.
Ādīnavaṃ kāmaguṇesu disvā,	Seeing danger in the many kinds of sensual stimulation,
Tasmā ahaṃ 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;
Apaṇṇakaṃ sāmaññameva seyyo”ti.	the ascetic life is guaranteed to be better.”

(end of sutta⏹️)

MN 83 Maghadeva

(king named) Maghadeva

	(derived from B. Sujato 2018/12)
Maghadevasutta	About King Makhādeva
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā mithilāyaṃ viharati maghadevaambavane.	At one time the Buddha was staying near Mithilā in the Makhādeva Mango Grove.
Atha kho bhagavā aññatarasmiṃ padese sitaṃ 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 sitaṃ pātukarontī”ti.	Realized Ones do not smile for no reason.”
Atha kho āyasmā ānando ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:	Then 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 sitaṃ pātukarontī”ti.	Realized Ones do not smile for no reason.”
“Bhūtapubbaṃ, ānanda, imissāyeva mithilāyaṃ 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.
dhammaṃ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca;	He justly treated brahmins and householders, and people of town and country.
uposathañca upavasati cātuddasiṃ pañcadasiṃ aṭṭhamiñca pakkhassa.	And he observed the sabbath on the fourteenth, fifteenth, and eighth of the fortnight.
Atha kho, ānanda, rājā maghadevo bahūnaṃ vassānaṃ bahūnaṃ vassasatānaṃ bahūnaṃ vassasahassānaṃ accayena kappakaṃ āmantesi:	Then, after many years, many hundred years, many thousand years had passed, King Makhādeva addressed his barber:
‘yadā me, samma kappaka, passeyyāsi sirasmiṃ palitāni jātāni, atha me āroceyyāsī’ti.	‘My dear barber, when you see grey hairs growing on my head, please tell me.’
‘Evaṃ, devā’ti kho, ānanda, kappako rañño maghadevassa paccassosi.	‘Yes, Your Majesty,’ replied the barber.
Addasā kho, ānanda, kappako bahūnaṃ vassānaṃ bahūnaṃ vassasatānaṃ bahūnaṃ vassasahassānaṃ accayena rañño maghadevassa sirasmiṃ palitāni jātāni.	When many thousands of years had passed, the barber saw grey hairs growing on the king’s head.
Disvāna rājānaṃ maghadevaṃ etadavoca:	He said to the king:
‘pātubhūtā kho devassa devadūtā, dissanti sirasmiṃ 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 sādhukaṃ saṇḍāsena uddharitvā mama añjalismiṃ patiṭṭhāpehī’ti.	‘Well then, my dear barber, carefully pull them out with tweezers and place them in my cupped hands.’
‘Evaṃ, devā’ti kho, ānanda, kappako rañño maghadevassa paṭissutvā tāni palitāni sādhukaṃ saṇḍāsena uddharitvā rañño maghadevassa añjalismiṃ patiṭṭhāpesi.	‘Yes, Your Majesty,’ replied the barber, and he did as the king said.
Atha kho, ānanda, rājā maghadevo kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ 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 sirasmiṃ 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 pariyesituṃ.	Now it is time to seek heavenly pleasures.
Ehi tvaṃ, tāta kumāra, imaṃ rajjaṃ paṭipajja.	Come, dear prince, rule the realm.
Ahaṃ pana kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ 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 sirasmiṃ palitāni jātāni, atha kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ sādhukaṃ rajje samanusāsitvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ 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 idaṃ kalyāṇaṃ vattaṃ nihitaṃ anuppavatteyyāsi, mā kho me tvaṃ antimapuriso ahosi.	Keep up this good practice that I have founded. Do not be my final man.
Yasmiṃ kho, tāta kumāra, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṃ antimapuriso hoti.	Whatever generation is current when such good practice is broken, he is their final man.
Taṃ tāhaṃ, tāta kumāra, evaṃ vadāmi—	Therefore I say to you:
yena me idaṃ kalyāṇaṃ vattaṃ nihitaṃ anuppavatteyyāsi, mā kho me tvaṃ antimapuriso ahosī’ti.	“Keep up this good practice that I have founded. Do not be my final man.”’
Atha kho, ānanda, rājā maghadevo kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ sādhukaṃ rajje samanusāsitvā imasmiṃyeva maghadevaambavane kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ 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 ekaṃ disaṃ pharitvā vihāsi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ 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 ekaṃ disaṃ pharitvā vihāsi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ 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 kumārakīḷitaṃ kīḷi, caturāsītivassasahassāni oparajjaṃ kāresi, caturāsītivassasahassāni rajjaṃ kāresi, caturāsītivassasahassāni imasmiṃyeva maghadevaambavane agārasmā anagāriyaṃ 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 paraṃ 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 bahūnaṃ vassānaṃ bahūnaṃ vassasatānaṃ bahūnaṃ vassasahassānaṃ accayena kappakaṃ 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 sirasmiṃ palitāni jātāni, atha kho āroceyyāsī’ti.	‘My dear barber, when you see grey hairs growing on my head, please tell me.’
‘Evaṃ, devā’ti kho, ānanda, kappako rañño maghadevassa puttassa paccassosi.	And all unfolded as in the case of his father.
Addasā kho, ānanda, kappako bahūnaṃ vassānaṃ bahūnaṃ vassasatānaṃ bahūnaṃ vassasahassānaṃ accayena rañño maghadevassa puttassa sirasmiṃ palitāni jātāni.
Disvāna rañño maghadevassa puttaṃ etadavoca:
‘pātubhūtā kho devassa devadūtā;
dissanti sirasmiṃ palitāni jātānī’ti.
‘Tena hi, samma kappaka, tāni palitāni sādhukaṃ saṇḍāsena uddharitvā mama añjalismiṃ patiṭṭhāpehī’ti.
‘Evaṃ, devā’ti kho, ānanda, kappako rañño maghadevassa puttassa paṭissutvā tāni palitāni sādhukaṃ saṇḍāsena uddharitvā rañño maghadevassa puttassa añjalismiṃ patiṭṭhāpesi.
Atha kho, ānanda, rañño maghadevassa putto kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ sādhukaṃ rajje samanusāsitvā imasmiṃyeva maghadevaambavane kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbaji.
So mettāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi.
Karuṇāsahagatena cetasā …
muditāsahagatena cetasā …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi.
Rañño kho panānanda, maghadevassa putto caturāsītivassasahassāni kumārakīḷitaṃ kīḷi, caturāsītivassasahassāni oparajjaṃ kāresi, caturāsītivassasahassāni rajjaṃ kāresi, caturāsītivassasahassāni imasmiṃyeva maghadevaambavane agārasmā anagāriyaṃ pabbajito brahmacariyamacari.
So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṃ 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 imasmiṃyeva maghadevaambavane kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃsu.	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 ekaṃ disaṃ pharitvā vihariṃsu, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṃsu.	They meditated spreading a heart full of love …
Karuṇāsahagatena cetasā …	compassion …
muditāsahagatena cetasā …	rejoicing …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā vihariṃsu, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṃsu.	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 kumārakīḷitaṃ kīḷiṃsu, caturāsītivassasahassāni oparajjaṃ kāresuṃ, caturāsītivassasahassāni rajjaṃ kāresuṃ, caturāsītivassasahassāni imasmiṃyeva maghadevaambavane agārasmā anagāriyaṃ pabbajitā brahmacariyamacariṃsu.	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 paraṃ maraṇā brahmalokūpagā ahesuṃ.	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 tesaṃ 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.
dhammaṃ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca;	He justly treated brahmins and householders, and people of town and country.
uposathañca upavasati cātuddasiṃ pañcadasiṃ aṭṭhamiñca pakkhassa.	And he observed the sabbath on the fourteenth, fifteenth, and eighth of the fortnight.
Bhūtapubbaṃ, ānanda, devānaṃ tāvatiṃsānaṃ sudhammāyaṃ sabhāyaṃ sannisinnānaṃ sannipatitānaṃ 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, videhānaṃ, suladdhaṃ vata, bho, videhānaṃ,	‘The people of Videha are so fortunate, so very fortunate
yesaṃ 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.
dhammaṃ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca;	He justly treats brahmins and householders, and people of town and country.
uposathañca upavasati cātuddasiṃ pañcadasiṃ aṭṭhamiñca pakkhassā’ti.	And he observes the sabbath on the fourteenth, fifteenth, and eighth of the fortnight.’
Atha kho, ānanda, sakko devānamindo deve tāvatiṃse āmantesi:	Then Sakka, lord of gods, addressed the gods of the Thirty-Three:
‘iccheyyātha no tumhe, mārisā, nimiṃ rājānaṃ daṭṭhun’ti?	‘Good sirs, would you like to see King Nimi?’
‘Icchāma mayaṃ, mārisa, nimiṃ rājānaṃ daṭṭhun’ti.	‘We would.’
Tena kho pana, ānanda, samayena nimi rājā tadahuposathe pannarase sīsaṃnhāto 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 samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—devesu tāvatiṃsesu 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 nimiṃ rājānaṃ etadavoca:	Then he said to the king:
‘lābhā te, mahārāja, suladdhaṃ te, mahārāja.	‘You’re fortunate, great king, so very fortunate.
Devā, mahārāja, tāvatiṃsā sudhammāyaṃ sabhāyaṃ 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, videhānaṃ, suladdhaṃ vata, bho, videhānaṃ,
yesaṃ nimi rājā dhammiko dhammarājā dhamme ṭhito mahārājā;
dhammaṃ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca;
uposathañca upavasati cātuddasiṃ pañcadasiṃ aṭṭhamiñca pakkhassā”ti.
Devā te, mahārāja, tāvatiṃsā dassanakāmā.	They would like to see you.
Tassa te ahaṃ, mahārāja, sahassayuttaṃ ājaññarathaṃ pahiṇissāmi;	I shall send a chariot harnessed with a thousand thoroughbreds for you, great king.
abhiruheyyāsi, mahārāja, dibbaṃ yānaṃ 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 adhivāsanaṃ viditvā—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—nimissa rañño pamukhe antarahito devesu tāvatiṃsesu pāturahosi.	Then, knowing that the king had accepted, 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 mātaliṃ saṅgāhakaṃ āmantesi:	Then Sakka, lord of gods, addressed his charioteer Mātali:
‘ehi tvaṃ, samma mātali, sahassayuttaṃ ājaññarathaṃ yojetvā nimiṃ rājānaṃ upasaṅkamitvā evaṃ vadehi—	‘Come, dear Mātali, harness the chariot with a thousand thoroughbreds. Then go to King Nimi and say:
ayaṃ te, mahārāja, sahassayutto ājaññaratho sakkena devānamindena pesito;	“Great king, this chariot has been sent for you by Sakka, lord of gods.
abhiruheyyāsi, mahārāja, dibbaṃ yānaṃ avikampamāno’ti.	Mount the heavenly chariot, great king! Do not waver.”’
‘Evaṃ, bhaddantavā’ti kho, ānanda, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṃ ājaññarathaṃ yojetvā nimiṃ rājānaṃ upasaṅkamitvā etadavoca:	‘Yes, lord,’ replied Mātali. He did as Sakka asked, and said to the king:
‘ayaṃ te, mahārāja, sahassayutto ājaññaratho sakkena devānamindena pesito;	‘Great king, this chariot has been sent for you by Sakka, lord of gods.
abhiruha, mahārāja, dibbaṃ yānaṃ avikampamāno.	Mount the heavenly chariot, great king! Do not waver.
Api ca, mahārāja, katamena taṃ nemi, yena vā pāpakammā pāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedenti, yena vā kalyāṇakammā kalyāṇakammānaṃ vipākaṃ paṭisaṃvedentī’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 maṃ, mātali, nehī’ti.	‘Take me both ways, Mātali.’
Sampavesesi kho, ānanda, mātali, saṅgāhako nimiṃ rājānaṃ sudhammaṃ sabhaṃ.	Mātali brought King Nimi to the Hall of Justice.
Addasā kho, ānanda, sakko devānamindo nimiṃ rājānaṃ dūratova āgacchantaṃ.	Sakka saw King Nimi coming off in the distance,
Disvāna nimiṃ rājānaṃ etadavoca:	and said to him:
‘ehi kho, mahārāja.	‘Come, great king!
Svāgataṃ, mahārāja.	Welcome, great king!
Devā te dassanakāmā, mahārāja, tāvatiṃsā sudhammāyaṃ sabhāyaṃ 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, videhānaṃ, suladdhaṃ vata, bho, videhānaṃ,
yesaṃ nimi rājā dhammiko dhammarājā dhamme ṭhito mahārājā;
dhammaṃ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca;
uposathañca upavasati cātuddasiṃ pañcadasiṃ aṭṭhamiñca pakkhassā”ti.
Devā te, mahārāja, tāvatiṃsā dassanakāmā.	The gods of the Thirty-Three would like to see you.
Abhirama, mahārāja, devesu devānubhāvenā’ti.	Enjoy divine glory among the gods!’
‘Alaṃ, mārisa, tattheva maṃ mithilaṃ paṭinetu.	‘Enough, good sir. Send me back to Mithila right away.
Tathāhaṃ dhammaṃ carissāmi brāhmaṇagahapatikesu negamesu ceva jānapadesu ca;	That way I shall justly treat brahmins and householders, and people of town and country.
uposathañca upavasāmi cātuddasiṃ pañcadasiṃ aṭṭhamiñca pakkhassā’ti.	And I shall observe the sabbath on the fourteenth, fifteenth, and eighth of the fortnight.’
Atha kho, ānanda, sakko devānamindo mātaliṃ saṅgāhakaṃ āmantesi:	Then Sakka, lord of gods, addressed his charioteer Mātali:
‘ehi tvaṃ, samma mātali, sahassayuttaṃ ājaññarathaṃ yojetvā nimiṃ rājānaṃ tattheva mithilaṃ paṭinehī’ti.	‘Come, dear Mātali, harness the chariot with a thousand thoroughbreds and send King Nimi back to Mithila right away.’
‘Evaṃ, bhaddantavā’ti kho, ānanda, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṃ ājaññarathaṃ yojetvā nimiṃ rājānaṃ tattheva mithilaṃ paṭinesi.	‘Yes, lord,’ replied Mātali, and did as Sakka asked.
Tatra sudaṃ, ānanda, nimi rājā dhammaṃ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca, uposathañca upavasati cātuddasiṃ pañcadasiṃ aṭṭhamiñca pakkhassāti.	And there King Nimi justly treated his people, and observed the sabbath.
Atha kho, ānanda, nimi rājā bahūnaṃ vassānaṃ bahūnaṃ vassasatānaṃ bahūnaṃ vassasahassānaṃ accayena kappakaṃ āmantesi:	Then, after many years, many hundred years, many thousand years had passed, King Nimi addressed his barber:
‘yadā me, samma kappaka, passeyyāsi sirasmiṃ palitāni jātāni, atha me āroceyyāsī’ti.	‘My dear barber, when you see grey hairs growing on my head, please tell me.’
‘Evaṃ, devā’ti kho, ānanda, kappako nimissa rañño paccassosi.	And all unfolded as before.
Addasā kho, ānanda, kappako bahūnaṃ vassānaṃ bahūnaṃ vassasatānaṃ bahūnaṃ vassasahassānaṃ accayena nimissa rañño sirasmiṃ palitāni jātāni.
Disvāna nimiṃ rājānaṃ etadavoca:
‘pātubhūtā kho devassa devadūtā;
dissanti sirasmiṃ palitāni jātānī’ti.
‘Tena hi, samma kappaka, tāni palitāni sādhukaṃ saṇḍāsena uddharitvā mama añjalismiṃ patiṭṭhāpehī’ti.
‘Evaṃ, devā’ti kho, ānanda, kappako nimissa rañño paṭissutvā tāni palitāni sādhukaṃ saṇḍāsena uddharitvā nimissa rañño añjalismiṃ patiṭṭhāpesi.
Atha kho, ānanda, nimi rājā kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ āmantāpetvā etadavoca:
‘pātubhūtā kho me, tāta kumāra, devadūtā;
dissanti sirasmiṃ palitāni jātāni;
bhuttā kho pana me mānusakā kāmā;
samayo dibbe kāme pariyesituṃ.
Ehi tvaṃ, tāta kumāra, imaṃ rajjaṃ paṭipajja.
Ahaṃ pana kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajissāmi.
Tena hi, tāta kumāra, yadā tvampi passeyyāsi sirasmiṃ palitāni jātāni, atha kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ sādhukaṃ rajje samanusāsitvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyāsi.
Yena me idaṃ kalyāṇaṃ vattaṃ nihitaṃ anuppavatteyyāsi, mā kho me tvaṃ antimapuriso ahosi.
Yasmiṃ kho, tāta kumāra, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṃ antimapuriso hoti.
Taṃ tāhaṃ, tāta kumāra, evaṃ vadāmi:
“yena me idaṃ kalyāṇaṃ vattaṃ nihitaṃ anuppavatteyyāsi, mā kho me tvaṃ antimapuriso ahosī”’ti.
Atha kho, ānanda, nimi rājā kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ sādhukaṃ rajje samanusāsitvā imasmiṃyeva maghadevaambavane kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbaji.
So mettāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi.
Karuṇāsahagatena cetasā …
muditāsahagatena cetasā …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi.
Nimi kho panānanda, rājā caturāsītivassasahassāni kumārakīḷitaṃ kīḷi, caturāsītivassasahassāni oparajjaṃ kāresi, caturāsītivassasahassāni rajjaṃ kāresi, caturāsītivassasahassāni imasmiṃyeva maghadevaambavane agārasmā anagāriyaṃ pabbajito brahmacariyamacari.
So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṃ 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 anagāriyaṃ pabbaji.	He didn’t go forth from the lay life to homelessness.
So taṃ kalyāṇaṃ vattaṃ samucchindi.	He broke that good practice.
So tesaṃ 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 taṃ kalyāṇaṃ vattaṃ nihitan’ti.	‘Surely King Makhādeva, by whom that good practice was founded, must have been someone else at that time?’
Na kho panetaṃ, ānanda, evaṃ daṭṭhabbaṃ.	But you should not see it like this.
Ahaṃ tena samayena rājā maghadevo ahosiṃ.	I myself was King Makhādeva at that time.
Ahaṃ taṃ kalyāṇaṃ vattaṃ nihiniṃ, mayā taṃ kalyāṇaṃ vattaṃ nihitaṃ;	I was the one who founded that good practice,
pacchimā janatā anuppavattesi.	which was kept up by those who came after.
Taṃ kho panānanda, kalyāṇaṃ vattaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva brahmalokūpapattiyā.	But that good practice doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. It only leads as far as rebirth in the Brahmā realm.
Idaṃ kho panānanda, etarahi mayā kalyāṇaṃ vattaṃ nihitaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.	But now I have founded a good practice that does lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
Katamañcānanda, etarahi mayā kalyāṇaṃ vattaṃ nihitaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati?	And what is that good practice?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—	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 remembering, and right undistractible-lucidity.
Idaṃ kho, ānanda, etarahi mayā kalyāṇaṃ vattaṃ nihitaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.	This is the good practice I have now founded that leads to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
Taṃ vo ahaṃ, ānanda, evaṃ vadāmi:	Ānanda, I say to you:
‘yena me idaṃ kalyāṇaṃ vattaṃ nihitaṃ 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.’
Yasmiṃ kho, ānanda, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṃ antimapuriso hoti.	Whatever generation is current when such good practice is broken, he is their final man.
Taṃ vo ahaṃ, ānanda, evaṃ vadāmi:	Ānanda, I say to you:
‘yena me idaṃ kalyāṇaṃ vattaṃ nihitaṃ 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 bhāsitaṃ abhinandīti.	Satisfied, Venerable Ānanda was happy with what the Buddha said.

MN 84 Madhura

at Madhura

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ āyasmā mahākaccāno madhurāyaṃ 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 madhurāyaṃ viharati gundāvane.	“It seems the ascetic Kaccāna is staying near Madhurā, in Gunda’s Grove.
Taṃ kho pana bhavantaṃ kaccānaṃ evaṃ 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 tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.	It’s good to see such perfected ones.”
Atha kho rājā mādhuro avantiputto bhadrāni bhadrāni yānāni yojāpetvā bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi madhurāya niyyāsi mahaccarājānubhāvena āyasmantaṃ mahākaccānaṃ dassanāya.	And then King Avantiputta 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 Madhurā to see Mahākaccāna.
Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā mādhuro avantiputto āyasmantaṃ mahākaccānaṃ 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, evamāhaṃsu:	“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 bhavaṃ kaccāno kimakkhāyī”ti?	What does Master Kaccāna have to say about this?”
“Ghosoyeva kho eso, mahārāja, lokasmiṃ:	“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.
Tadamināpetaṃ, mahārāja, pariyāyena veditabbaṃ yathā ghosoyeveso lokasmiṃ:	And here’s a way to understand that it’s just propaganda.
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe …
brahmadāyādā’ti.
Taṃ kiṃ 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.
“Taṃ kiṃ 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.
“Taṃ kiṃ 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.
“Taṃ kiṃ 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.
“Taṃ kiṃ maññasi, mahārāja,	“What do you think, great king?
yadi evaṃ sante, ime cattāro vaṇṇā samasamā honti no vā?	If this is so, are the four castes equal or not?
Kathaṃ vā te ettha hotī”ti?	Or how do you see this?”
“Addhā kho, bho kaccāna, evaṃ sante, ime cattāro vaṇṇā samasamā honti.	“Certainly, Master Kaccāna, in this case these four castes are equal.
Nesaṃ ettha kiñci nānākaraṇaṃ samanupassāmī”ti.	I can’t see any difference between them.”
“Imināpi kho etaṃ, mahārāja, pariyāyena veditabbaṃ yathā ghosoyeveso lokasmiṃ:	“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.
Taṃ kiṃ maññasi, mahārāja,	What do you think, great king?
idhassa khattiyo pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ 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?
Kathaṃ 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 paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.	“Such an aristocrat would be reborn in a bad place.
Evaṃ me ettha hoti, evañca pana me etaṃ arahataṃ 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 etaṃ, mahārāja, evaṃ hoti, sādhu ca pana te etaṃ arahataṃ sutaṃ.	It’s good that you think so, and it’s good that you’ve heard it from the perfected ones.
Taṃ kiṃ 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 paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ 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?
Kathaṃ vā te ettha hotī”ti?	Or how do you see this?”
“Suddopi hi, bho kaccāna, pāṇātipātī adinnādāyī … pe … micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.	“Such a brahmin, merchant, or worker would be reborn in a bad place.
Evaṃ me ettha hoti, evañca pana me etaṃ arahataṃ 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 etaṃ, mahārāja, evaṃ hoti, sādhu ca pana te etaṃ arahataṃ sutaṃ.	It’s good that you think so, and it’s good that you’ve heard it from the perfected ones.
Taṃ kiṃ maññasi, mahārāja,	What do you think, great king?
yadi evaṃ sante, ime cattāro vaṇṇā samasamā honti no vā?	If this is so, are the four castes equal or not?
Kathaṃ vā te ettha hotī”ti?	Or how do you see this?”
“Addhā kho, bho kaccāna, evaṃ sante, ime cattāro vaṇṇā samasamā honti.	“Certainly, Master Kaccāna, in this case these four castes are equal.
Nesaṃ ettha kiñci nānākaraṇaṃ samanupassāmī”ti.	I can’t see any difference between them.”
“Imināpi kho etaṃ, mahārāja, pariyāyena veditabbaṃ yathā ghosoyeveso lokasmiṃ:	“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.
“Taṃ kiṃ 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 paraṃ maraṇā sugatiṃ saggaṃ lokaṃ 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?
Kathaṃ 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 paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya.	“Such an aristocrat would be reborn in a good place.
Evaṃ me ettha hoti, evañca pana me etaṃ arahataṃ 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 etaṃ, mahārāja, evaṃ hoti, sādhu ca pana te etaṃ arahataṃ sutaṃ.	It’s good that you think so, and it’s good that you’ve heard it from the perfected ones.
Taṃ kiṃ maññasi, mahārāja,	What do you think, great king?
idhassa brāhmaṇo, idhassa vesso, idhassa suddo pāṇātipātā paṭivirato adinnādānā paṭivirato … pe … sammādiṭṭhi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ 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?
Kathaṃ vā te ettha hotī”ti?	Or how do you see this?”
“Suddopi hi, bho kaccāna, pāṇātipātā paṭivirato, adinnādānā paṭivirato … pe … sammādiṭṭhi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya.	“Such a brahmin, merchant, or worker would be reborn in a good place.
Evaṃ me ettha hoti, evañca pana me etaṃ arahataṃ 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 etaṃ, mahārāja, evaṃ hoti, sādhu ca pana te etaṃ arahataṃ sutaṃ.	It’s good that you think so, and it’s good that you’ve heard it from the perfected ones.
Taṃ kiṃ maññasi, mahārāja,	What do you think, great king?
yadi evaṃ sante, ime cattāro vaṇṇā samasamā honti no vā?	If this is so, are the four castes equal or not?
Kathaṃ vā te ettha hotī”ti?	Or how do you see this?”
“Addhā kho, bho kaccāna, evaṃ sante, ime cattāro vaṇṇā samasamā honti.	“Certainly, Master Kaccāna, in this case these four castes are equal.
Nesaṃ ettha kiñci nānākaraṇaṃ samanupassāmī”ti.	I can’t see any difference between them.”
“Imināpi kho etaṃ, mahārāja, pariyāyena veditabbaṃ yathā ghosoyeveso lokasmiṃ:	“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.
“Taṃ kiṃ maññasi, mahārāja,	What do you think, great king?
idha khattiyo sandhiṃ vā chindeyya, nillopaṃ vā hareyya, ekāgārikaṃ vā kareyya, paripanthe vā tiṭṭheyya, paradāraṃ vā gaccheyya, tañce te purisā gahetvā dasseyyuṃ:	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:
‘ayaṃ te, deva, coro āgucārī.	‘Your Majesty, this man is a bandit, a criminal.
Imassa yaṃ icchasi taṃ daṇḍaṃ paṇehī’ti.	Punish him as you will.’
Kinti naṃ kareyyāsī”ti?	What would you do to him?”
“Ghāteyyāma vā, bho kaccāna, jāpeyyāma vā pabbājeyyāma vā yathāpaccayaṃ vā kareyyāma.	“I would have him executed, fined, or banished, or dealt with as befits the crime.
Taṃ kissa hetu?	Why is that?
Yā hissa, bho kaccāna, pubbe ‘khattiyo’ti samaññā sāssa antarahitā; corotveva saṅkhyaṃ gacchatī”ti.	Because he’s lost his former status as an aristocrat, and is just reckoned as a bandit.”
“Taṃ kiṃ maññasi, mahārāja,	“What do you think, great king?
idha brāhmaṇo, idha vesso, idha suddo sandhiṃ vā chindeyya, nillopaṃ vā hareyya, ekāgārikaṃ vā kareyya, paripanthe vā tiṭṭheyya, paradāraṃ vā gaccheyya, tañce te purisā gahetvā dasseyyuṃ:	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:
‘ayaṃ te, deva, coro āgucārī.	‘Your Majesty, this man is a bandit, a criminal.
Imassa yaṃ icchasi taṃ daṇḍaṃ paṇehī’ti.	Punish him as you will.’
Kinti naṃ kareyyāsī”ti?	What would you do to him?”
“Ghāteyyāma vā, bho kaccāna, jāpeyyāma vā pabbājeyyāma vā yathāpaccayaṃ vā kareyyāma.	“I would have him executed, fined, or banished, or dealt with as befits the crime.
Taṃ kissa hetu?	Why is that?
Yā hissa, bho kaccāna, pubbe ‘suddo’ti samaññā sāssa antarahitā; corotveva saṅkhyaṃ gacchatī”ti.	Because he’s lost his former status as a brahmin, merchant, or worker, and is just reckoned as a bandit.”
“Taṃ kiṃ maññasi, mahārāja,	“What do you think, great king?
yadi evaṃ sante, ime cattāro vaṇṇā samasamā honti no vā?	If this is so, are the four castes equal or not?
Kathaṃ vā te ettha hotī”ti?	Or how do you see this?”
“Addhā kho, bho kaccāna, evaṃ sante, ime cattāro vaṇṇā samasamā honti.	“Certainly, Master Kaccāna, in this case these four castes are equal.
Nesaṃ ettha kiñci nānākaraṇaṃ samanupassāmī”ti.	I can’t see any difference between them.”
“Imināpi kho etaṃ, mahārāja, pariyāyena veditabbaṃ yathā ghosoyeveso lokasmiṃ:	“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.
“Taṃ kiṃ maññasi, mahārāja,	What do you think, great king?
idha khattiyo kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ 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 naṃ kareyyāsī”ti?	How would you treat them?”
“Abhivādeyyāma vā, bho kaccāna, paccuṭṭheyyāma vā āsanena vā nimanteyyāma abhinimanteyyāma vā naṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi dhammikaṃ vā assa rakkhāvaraṇaguttiṃ saṃvidaheyyāma.	“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.
Taṃ kissa hetu?	Why is that?
Yā hissa, bho kaccāna, pubbe ‘khattiyo’ti samaññā sāssa antarahitā; samaṇotveva saṅkhyaṃ gacchatī”ti.	Because they’ve lost their former status as an aristocrat, and are just reckoned as an ascetic.”
“Taṃ kiṃ maññasi, mahārāja,	“What do you think, great king?
idha brāhmaṇo, idha vesso, idha suddo kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ 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 naṃ kareyyāsī”ti?	How would you treat them?”
“Abhivādeyyāma vā, bho kaccāna, paccuṭṭheyyāma vā āsanena vā nimanteyyāma abhinimanteyyāma vā naṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi dhammikaṃ vā assa rakkhāvaraṇaguttiṃ saṃvidaheyyāma.	“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.
Taṃ kissa hetu?	Why is that?
Yā hissa, bho kaccāna, pubbe ‘suddo’ti samaññā sāssa antarahitā; samaṇotveva saṅkhyaṃ gacchatī”ti.	Because they’ve lost their former status as a brahmin, merchant, or worker, and are just reckoned as an ascetic.”
“Taṃ kiṃ maññasi, mahārāja,	“What do you think, great king?
yadi evaṃ sante, ime cattāro vaṇṇā samasamā honti no vā?	If this is so, are the four castes equal or not?
Kathaṃ vā te ettha hotī”ti?	Or how do you see this?”
“Addhā kho, bho kaccāna, evaṃ sante, ime cattāro vaṇṇā samasamā honti.	“Certainly, Master Kaccāna, in this case these four castes are equal.
Nesaṃ ettha kiñci nānākaraṇaṃ samanupassāmī”ti.	I can’t see any difference between them.”
“Imināpi kho etaṃ, mahārāja, pariyāyena veditabbaṃ yathā ghosoyeveso lokasmiṃ:	“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.’”
Evaṃ vutte, rājā mādhuro avantiputto āyasmantaṃ mahākaccānaṃ etadavoca:	When he had spoken, King Avantiputta of Madhurā said to Mahākaccāna:
“abhikkantaṃ, bho kaccāna, abhikkantaṃ, bho kaccāna.	“Excellent, Master Kaccāna! Excellent!
Seyyathāpi, bho kaccāna, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ 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.
Esāhaṃ bhavantaṃ kaccānaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṃghañca.	I go for refuge to Master Kaccāna, to the teaching, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ kaccāno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Kaccāna remember me as a lay follower who has gone for refuge for life.”
“Mā kho maṃ tvaṃ, mahārāja, saraṇaṃ agamāsi.	“Great king, don’t go for refuge to me.
Tameva tvaṃ bhagavantaṃ saraṇaṃ gaccha yamahaṃ saraṇaṃ gato”ti.	You should go for refuge to that same Blessed One to whom I have gone for refuge.”
“Kahaṃ pana, bho kaccāna, etarahi so bhagavā viharati arahaṃ sammāsambuddho”ti?	“But where is that Blessed One at present, the perfected one, the fully awakened Buddha?”
“Parinibbuto kho, mahārāja, etarahi so bhagavā arahaṃ sammāsambuddho”ti.	“Great king, the Buddha has already become fully nirvana'd.”
“Sacepi mayaṃ, bho kaccāna, suṇeyyāma taṃ bhagavantaṃ dasasu yojanesu, dasapi mayaṃ yojanāni gaccheyyāma taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddhaṃ.	“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 mayaṃ, bho kaccāna, suṇeyyāma taṃ bhagavantaṃ vīsatiyā yojanesu, tiṃsāya yojanesu, cattārīsāya yojanesu, paññāsāya yojanesu, paññāsampi mayaṃ yojanāni gaccheyyāma taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddhaṃ.
Yojanasate cepi mayaṃ bho kaccāna, suṇeyyāma taṃ bhagavantaṃ, yojanasatampi mayaṃ gaccheyyāma taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddhaṃ.
Yato ca, bho kaccāna, parinibbuto so bhagavā, parinibbutampi mayaṃ bhagavantaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṃghañca.	But since the Buddha has become fully nirvana'd, I go for refuge to that fully nirvana'd Buddha, to the teaching, and to the Saṅgha.
Upāsakaṃ maṃ bhavaṃ kaccāno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Kaccāna remember me as a lay follower who has gone for refuge for life.”

MN 85 Bodhi-rāja-kumāra

boy king named ‘Bodhi’

	(derived from B. Sujato 2018/12)
Bodhirājakumārasutta	With Prince Bodhi
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ 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 sañjikāputtaṃ māṇavaṃ āmantesi:	Then Prince Bodhi addressed the brahmin student Sañjikāputta:
“ehi tvaṃ, samma sañjikāputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vanda, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ 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, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti.
Evañca vadehi:	And then ask him whether he
‘adhivāsetu kira, bhante, bhagavā bodhissa rājakumārassa svātanāya bhattaṃ saddhiṃ bhikkhusaṃghenā’”ti.	might accept tomorrow’s meal from me together with the monk Saṅgha.”
“Evaṃ, bho”ti kho sañjikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	“Yes, sir,” Sañjikāputta replied. He did as Prince Bodhi asked, and
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sañjikāputto māṇavo bhagavantaṃ etadavoca:
“bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati.
Evañca vadeti:
‘adhivāsetu kira bhavaṃ gotamo bodhissa rājakumārassa svātanāya bhattaṃ saddhiṃ bhikkhusaṃghenā’”ti.
Adhivāsesi bhagavā tuṇhībhāvena.	the Buddha consented in silence.
Atha kho sañjikāputto māṇavo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā yena bodhi rājakumāro tenupasaṅkami; upasaṅkamitvā bodhiṃ rājakumāraṃ etadavoca:	Then, knowing that the Buddha had accepted, Sañjikāputta got up from his seat, went to Prince Bodhi, and said:
“avocumha bhoto vacanena taṃ bhavantaṃ gotamaṃ:	“I gave the ascetic Gotama your message,
‘bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati.
Evañca vadeti—
adhivāsetu kira bhavaṃ gotamo bodhissa rājakumārassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’ti.
Adhivuṭṭhañca pana samaṇena gotamenā”ti.	and he accepted.”
Atha kho bodhi rājakumāro tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā, kokanadañca pāsādaṃ odātehi dussehi santharāpetvā yāva pacchimasopānakaḷevarā, sañjikāputtaṃ māṇavaṃ 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 tvaṃ, samma sañjikāputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā bhagavato kālaṃ ārocehi:	“Please, dear Sañjikāputta, go to the Buddha, and announce the time, saying:
‘kālo, bhante, niṭṭhitaṃ bhattan’”ti.	‘Sir, it’s time. The meal is ready.’”
“Evaṃ, bho”ti kho sañjikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato kālaṃ ārocesi:	“Yes, sir,” Sañjikāputta replied, and he did as he was asked.
“kālo, bho gotama, niṭṭhitaṃ bhattan”ti.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena bodhissa rājakumārassa nivesanaṃ 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 bhagavantaṃ āgamayamāno.	Now at that time Prince Bodhi was standing outside the gates waiting for the Buddha.
Addasā kho bodhi rājakumāro bhagavantaṃ dūratova āgacchantaṃ.	Seeing the Buddha coming off in the distance,
Disvāna paccuggantvā bhagavantaṃ 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 pacchimaṃ sopānakaḷevaraṃ nissāya aṭṭhāsi.	But the Buddha stopped by the last step of the staircase.
Atha kho bodhi rājakumāro bhagavantaṃ 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!
yaṃ mama assa dīgharattaṃ hitāya sukhāyā”ti.	It will be for my lasting welfare and happiness.”
Evaṃ vutte, bhagavā tuṇhī ahosi.	But when he said this, the Buddha kept silent.
Dutiyampi kho … pe …	For a second time …
tatiyampi kho bodhi rājakumāro bhagavantaṃ 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!
yaṃ mama assa dīgharattaṃ hitāya sukhāyā”ti.	It will be for my lasting welfare and happiness.”
Atha kho bhagavā āyasmantaṃ ānandaṃ apalokesi.	Then the Buddha glanced at Venerable Ānanda.
Atha kho āyasmā ānando bodhiṃ rājakumāraṃ etadavoca:	So Ānanda said to Prince Bodhi:
“saṃharatu, rājakumāra, dussāni;	“Fold up the cloth, Prince.
na bhagavā celapaṭikaṃ akkamissati.	The Buddha will not step upon white cloth.
Pacchimaṃ janataṃ tathāgato anukampatī”ti.	The Realized One has compassion for future generations.”
Atha kho bodhi rājakumāro dussāni saṃharāpetvā uparikokanadapāsāde āsanāni paññapesi.	So Prince Bodhi had the cloth folded up and the seats spread out upstairs in the longhouse.
Atha kho bhagavā kokanadaṃ pāsādaṃ abhiruhitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṃghena.	Then the Buddha ascended the longhouse and sat on the seats spread out together with the Saṅgha of monks.
Atha kho bodhi rājakumāro buddhappamukhaṃ bhikkhusaṃghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.	Then Prince Bodhi served and satisfied the monk Saṅgha headed by the Buddha with his own hands with a variety of delicious foods.

(buddha used to think pleasure was gained through pain, not pleasure)

Atha kho bodhi rājakumāro bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.	When the Buddha had eaten and washed his hand and bowl, Prince Bodhi took a low seat, sat to one side,
Ekamantaṃ nisinno kho bodhi rājakumāro bhagavantaṃ etadavoca:	and said to him:
“mayhaṃ kho, bhante, evaṃ hoti:	“Sir, this is what I think:
‘na kho sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabban’”ti.	‘Pleasure is not gained through pleasure; pleasure is gained through pain.’”

(buddha’s story of ordaining)

“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 sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabban’ti.	‘Pleasure is not gained through pleasure; pleasure is gained through pain.’
So kho ahaṃ, rājakumāra, aparena samayena daharova samāno susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ.	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 evaṃ pabbajito samāno kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ:	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:
‘icchāmahaṃ, āvuso kālāma, imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti.	‘Reverend Kālāma, I wish to live the spiritual life in this teaching and training.’
Evaṃ vutte, rājakumāra, āḷāro kālāmo maṃ etadavoca:	Āḷāra Kālāma replied:
‘viharatāyasmā,	‘Stay, venerable.
tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ 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 ahaṃ, rājakumāra, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ.	I quickly memorized that teaching.
So kho ahaṃ, 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 mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘na kho āḷāro kālāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ 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 imaṃ dhammaṃ jānaṃ passaṃ viharatī’ti.	Surely he meditates knowing and seeing this teaching.’

(learned samadhi of nothingness from Āḷāra Kālāma)

Atha khvāhaṃ, rājakumāra, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ:	So I approached Āḷāra Kālāma and said to him:
‘kittāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti?	‘Reverend Kālāma, to what extent do you say you’ve realized this teaching with your own insight?’
Evaṃ vutte, rājakumāra, āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi.	When I said this, he declared the dimension of nothingness.

(outsiders also have 5ind (indriya)!)

Tassa mayhaṃ, 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 vīriyaṃ … pe …	energy,
sati …	remembering,
samādhi …	undistractible-lucidity,
paññā, mayhampatthi paññā.	and wisdom; I too have these things.
Yannūnāhaṃ yaṃ dhammaṃ āḷāro kālāmo sayaṃ 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 ahaṃ, rājakumāra, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.	I quickly realized that teaching with my own insight, and lived having achieved it.
Atha khvāhaṃ, rājakumāra, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ:	So I approached Āḷāra Kālāma and said to him:
‘ettāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti?	‘Reverend Kālāma, have you realized this teaching with your own insight up to this point, and declare it having achieved it?’
‘Ettāvatā kho ahaṃ, āvuso, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemī’ti.	‘I have, reverend.’
‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ 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, suladdhaṃ no, āvuso,	‘We are fortunate, reverend, so very fortunate
ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma.	to see a venerable such as yourself as one of our spiritual companions!
Iti yāhaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi, taṃ tvaṃ dhammaṃ sayaṃ 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.
Yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi, tamahaṃ dhammaṃ sayaṃ 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 yāhaṃ dhammaṃ jānāmi taṃ tvaṃ dhammaṃ jānāsi; yaṃ tvaṃ dhammaṃ jānāsi tamahaṃ dhammaṃ jānāmi.	So the teaching that I know, you know, and the teaching you know, I know.
Iti yādiso ahaṃ, tādiso tuvaṃ; yādiso tuvaṃ tādiso ahaṃ.	I am like you and you are like me.
Ehi dāni, āvuso, ubhova santā imaṃ gaṇaṃ pariharāmā’ti.	Come now, reverend! We should both lead this community together.’
Iti kho, rājakumāra, āḷāro kālāmo ācariyo me samāno attano antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesi, uḷārāya ca maṃ 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 mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti.	‘This teaching doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. It only leads as far as rebirth in the dimension of nothingness.’
So kho ahaṃ, rājakumāra, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.	Realizing that this teaching was inadequate, I left disappointed.

(learned samadhi of neither perception nor non perception from rama uddaka)

So kho ahaṃ, rājakumāra, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ:	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:
‘icchāmahaṃ, āvuso, imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti.	‘Reverend, I wish to live the spiritual life in this teaching and training.’
Evaṃ vutte, rājakumāra, udako rāmaputto maṃ etadavoca:	Uddaka replied:
‘viharatāyasmā,	‘Stay, venerable.
tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ 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 ahaṃ, rājakumāra, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ.	I quickly memorized that teaching.
So kho ahaṃ, 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 mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘na kho rāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ 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 imaṃ dhammaṃ jānaṃ passaṃ vihāsī’ti.	Surely he meditated knowing and seeing this teaching.’
Atha khvāhaṃ, rājakumāra, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ:	So I approached Uddaka, son of Rāma, and said to him:
‘kittāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti?	‘Reverend, to what extent did Rāma say he’d realized this teaching with his own insight?’
Evaṃ vutte, rājakumāra, udako rāmaputto nevasaññānāsaññāyatanaṃ pavedesi.	When I said this, Uddaka, son of Rāma, declared the dimension of neither perception nor non-perception.
Tassa mayhaṃ, 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 vīriyaṃ … pe …	energy,
sati …	remembering,
samādhi …	undistractible-lucidity,
paññā, mayhampatthi paññā.	and wisdom; I too have these things.
Yannūnāhaṃ yaṃ dhammaṃ rāmo sayaṃ 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 ahaṃ, rājakumāra, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.	I quickly realized that teaching with my own insight, and lived having achieved it.
Atha khvāhaṃ, rājakumāra, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ:	So I approached Uddaka, son of Rāma, and said to him:
‘ettāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti?	‘Reverend, had Rāma realized this teaching with his own insight up to this point, and declared it having achieved it?’
‘Ettāvatā kho, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti.	‘He had, reverend.’
‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ 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, suladdhaṃ no, āvuso,	‘We are fortunate, reverend, so very fortunate
ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma.	to see a venerable such as yourself as one of our spiritual companions!
Iti yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi taṃ tvaṃ dhammaṃ sayaṃ 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.
Yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi taṃ dhammaṃ rāmo sayaṃ 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 yaṃ dhammaṃ rāmo abhiññāsi taṃ tvaṃ dhammaṃ jānāsi; yaṃ tvaṃ dhammaṃ jānāsi taṃ dhammaṃ rāmo abhiññāsi.	So the teaching that Rāma directly knew, you know, and the teaching you know, Rāma directly knew.
Iti yādiso rāmo ahosi tādiso tuvaṃ, yādiso tuvaṃ tādiso rāmo ahosi.	Rāma was like you and you are like Rāma.
Ehi dāni, āvuso, tuvaṃ imaṃ gaṇaṃ pariharā’ti.	Come now, reverend! You should lead this community.’
Iti kho, rājakumāra, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṃ ṭhapesi, uḷārāya ca maṃ 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 mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti.	‘This teaching doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. It only leads as far as rebirth in the dimension of neither perception nor non-perception.’
So kho ahaṃ, rājakumāra, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.	Realizing that this teaching was inadequate, I left disappointed.

(3 similes of fire sticks)

So kho ahaṃ, rājakumāra, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno, magadhesu anupubbena cārikaṃ caramāno, yena uruvelā senānigamo tadavasariṃ.	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.
Tatthaddasaṃ ramaṇīyaṃ bhūmibhāgaṃ, pāsādikañca vanasaṇḍaṃ, nadiñca sandantiṃ setakaṃ supatitthaṃ, ramaṇīyaṃ samantā ca gocaragāmaṃ.	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 mayhaṃ, 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.
Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāyā’ti.	This is good enough for a respectable person who wishes to put forth effort in meditation.’
So kho ahaṃ, rājakumāra, tattheva nisīdiṃ:	So I sat down right there, thinking:
‘alamidaṃ padhānāyā’ti.	‘This is good enough for meditation.’
Apissu maṃ, rājakumāra, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.	And then these three examples, which were neither supernaturally inspired, nor learned before in the past, occurred to me.
Seyyathāpi, rājakumāra, allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ.	Suppose there was a green, sappy log, and it was lying in water.
Atha puriso āgaccheyya uttarāraṇiṃ ādāya:	Then a person comes along with a drill-stick, thinking
‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti.	to light a fire and produce heat.
Taṃ kiṃ maññasi, rājakumāra,	What do you think, Prince?
api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ 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 hidaṃ, bhante.	“No, sir.
Taṃ kissa hetu?	Why is that?
Aduñhi, bhante, allaṃ kaṭṭhaṃ sasnehaṃ tañca pana udake nikkhittaṃ,	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 nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ 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, stupefaction, 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.
Ayaṃ kho maṃ, rājakumāra, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā.	This was the first example that occurred to me.
Aparāpi kho maṃ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.	Then a second example occurred to me.
Seyyathāpi, rājakumāra, allaṃ kaṭṭhaṃ sasnehaṃ ārakā udakā thale nikkhittaṃ.	Suppose there was a green, sappy log, and it was lying on dry land far from the water.
Atha puriso āgaccheyya uttarāraṇiṃ ādāya:	Then a person comes along with a drill-stick, thinking
‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti.	to light a fire and produce heat.
Taṃ kiṃ maññasi, rājakumāra,	What do you think, Prince?
api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ ārakā udakā thale nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ 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 hidaṃ, bhante.	“No, sir.
Taṃ kissa hetu?	Why is that?
Aduñhi, bhante, allaṃ kaṭṭhaṃ sasnehaṃ kiñcāpi ārakā udakā thale nikkhittaṃ,	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 nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ 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, stupefaction, 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.
Ayaṃ kho maṃ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.	This was the second example that occurred to me.
Aparāpi kho maṃ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.	Then a third example occurred to me.
Seyyathāpi, rājakumāra, sukkhaṃ kaṭṭhaṃ koḷāpaṃ ārakā udakā thale nikkhittaṃ.	Suppose there was a dried up, withered log, and it was lying on dry land far from the water.
Atha puriso āgaccheyya uttarāraṇiṃ ādāya:	Then a person comes along with a drill-stick, thinking
‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti.	to light a fire and produce heat.
Taṃ kiṃ maññasi, rājakumāra,	What do you think, Prince?
api nu so puriso amuṃ sukkhaṃ kaṭṭhaṃ koḷāpaṃ ārakā udakā thale nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ 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?”
“Evaṃ, bhante.	“Yes, sir.
Taṃ kissa hetu?	Why is that?
Aduñhi, bhante, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, 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 nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ 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, stupefaction, 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.
Ayaṃ kho maṃ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.	This was the third example that occurred to me.
Imā kho maṃ, rājakumāra, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.	These are the three examples, which were neither supernaturally inspired, nor learned before in the past, that occurred to me.

(established mindfulness, unmuddled, but too much energy)

Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘yannūnāhaṃ dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇheyyaṃ abhinippīḷeyyaṃ 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 ahaṃ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi.	So that’s what I did,
Tassa mayhaṃ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti.	until sweat ran from my armpits.
Seyyathāpi, rājakumāra, balavā puriso dubbalataraṃ purisaṃ 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 tāluṃ āhacca, cetasā cittaṃ 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.
Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.	My energy was roused up and unflagging, and my remembering was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving.

(jhāna of holding the breath)

Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti.	‘Why don’t I practice the breathless jhāna?’
So kho ahaṃ, rājakumāra, mukhato ca nāsato ca assāsapassāse uparundhiṃ.	So I cut off my breathing through my mouth and nose.
Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ 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 vātānaṃ nikkhamantānaṃ adhimatto saddo hoti.
Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.	My energy was roused up and unflagging, and my remembering was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving.
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti.	‘Why don’t I keep practicing the breathless jhāna?’
So kho ahaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ.	So I cut off my breathing through my mouth and nose and ears.
Tassa mayhaṃ, 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.
Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.	My energy was roused up and unflagging, and my remembering was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving.
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti.	‘Why don’t I keep practicing the breathless jhāna?’
So kho ahaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ.	So I cut off my breathing through my mouth and nose and ears.
Tassa mayhaṃ, 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 sīsaveṭhaṃ 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.
Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.	My energy was roused up and unflagging, and my remembering was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving.
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti.	‘Why don’t I keep practicing the breathless jhāna?’
So kho ahaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ.	So I cut off my breathing through my mouth and nose and ears.
Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti.	But then strong winds carved up my belly,
Seyyathāpi, rājakumāra, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya;	like an expert 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 kucchiṃ parikantanti.
Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.	My energy was roused up and unflagging, and my remembering was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving.
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti.	‘Why don’t I keep practicing the breathless jhāna?’
So kho ahaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ.	So I cut off my breathing through my mouth and nose and ears.
Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti.	But then there was an intense burning in my body,
Seyyathāpi, rājakumāra, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ;	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 kāyasmiṃ ḍāho hoti.
Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.	My energy was roused up and unflagging, and my remembering was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving.
Apissu maṃ, rājakumāra, devatā disvā evamāhaṃsu:	Then some deities saw me and said:
‘kālaṅkato samaṇo gotamo’ti.	‘The ascetic Gotama is dead.’
Ekaccā devatā evamāhaṃsu:	Others said:
‘na kālaṅkato samaṇo gotamo, api ca kālaṃ karotī’ti.	‘He’s not dead, but he’s dying.’
Ekaccā devatā evamāhaṃsu:	Others said:
‘na kālaṅkato samaṇo gotamo, nāpi kālaṃ karoti. Arahaṃ 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.’

(decrease food intake)

Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘yannūnāhaṃ sabbaso āhārupacchedāya paṭipajjeyyan’ti.	‘Why don’t I practice completely cutting off food?’
Atha kho maṃ, rājakumāra, devatā upasaṅkamitvā etadavocuṃ:	But deities came to me and said:
‘mā kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajji.	‘Good sir, don’t practice totally cutting off food.
Sace kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṃ dibbaṃ ojaṃ lomakūpehi ajjhohāressāma, tāya tvaṃ yāpessasī’ti.	If you do, we’ll infuse divine nectar into your pores and you will live on that.’
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘ahañceva kho pana sabbaso ajajjitaṃ paṭijāneyyaṃ. Imā ca me devatā dibbaṃ ojaṃ lomakūpehi ajjhohāreyyuṃ, tāya cāhaṃ yāpeyyaṃ, taṃ 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 ahaṃ, rājakumāra, tā devatā paccācikkhāmi. ‘Halan’ti vadāmi.	So I dismissed those deities, saying, ‘There’s no need.’
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘yannūnāhaṃ thokaṃ thokaṃ āhāraṃ āhāreyyaṃ pasataṃ pasataṃ, yadi vā muggayūsaṃ yadi vā kulatthayūsaṃ yadi vā kaḷāyayūsaṃ 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, chick peas, or green gram.’
So kho ahaṃ, rājakumāra, thokaṃ thokaṃ āhāraṃ āhāresiṃ pasataṃ pasataṃ, yadi vā muggayūsaṃ yadi vā kulatthayūsaṃ yadi vā kaḷāyayūsaṃ yadi vā hareṇukayūsaṃ.	So that’s what I did,
Tassa mayhaṃ, rājakumāra, thokaṃ thokaṃ āhāraṃ āhārayato pasataṃ pasataṃ, yadi vā muggayūsaṃ yadi vā kulatthayūsaṃ yadi vā kaḷāyayūsaṃ yadi vā hareṇukayūsaṃ, adhimattakasimānaṃ 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 oṭṭhapadaṃ; evamevassu me ānisadaṃ 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 ahaṃ, rājakumāra, ‘udaracchaviṃ parimasissāmī’ti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṃ parimasissāmī’ti udaracchaviṃyeva pariggaṇhāmi. Yāvassu me, rājakumāra, udaracchavi piṭṭhikaṇṭakaṃ 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 ahaṃ, rājakumāra, ‘vaccaṃ vā muttaṃ 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 ahaṃ, rājakumāra, imameva kāyaṃ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṃ, 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 maṃ, rājakumāra, manussā disvā evamāhaṃsu: ‘kāḷo samaṇo gotamo’ti,	Then some people saw me and said: ‘The ascetic Gotama is black.’
ekacce manussā evamāhaṃsu: ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti.	Some said: ‘He’s not black, he’s brown.’
Ekacce manussā evamāhaṃsu: ‘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 mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṃsu, etāvaparamaṃ 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 anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṃ nayito bhiyyo.
Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṃ nayito bhiyyo.
Na kho panāhaṃ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṃ;	But I have not achieved any superhuman distinction in knowledge and vision worthy of the noble ones by this severe, gruelling work.

(recall first jhāna experience as boy)

siyā nu kho añño maggo bodhāyā’ti.	Could there be another path to awakening?’
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘abhijānāmi kho panāhaṃ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ 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 Dharmas, I entered and remained in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
siyā nu kho eso maggo bodhāyā’ti.	Could that be the path to awakening?’
Tassa mayhaṃ, rājakumāra, satānusāri viññāṇaṃ ahosi:	Stemming from that memory came the realization:
‘eseva maggo bodhāyā’ti.	‘That is the path to awakening!’
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘kiṃ nu kho ahaṃ tassa sukhassa bhāyāmi yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti?	‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful Dharmas?’
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘na kho ahaṃ tassa sukhassa bhāyāmi yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti.	‘I’m not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful Dharmas.’

(eat some food for enough energy to do 4j)

(4j🌕 four jhanas)

Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘na kho taṃ sukaraṃ sukhaṃ adhigantuṃ evaṃ adhimattakasimānaṃ pattakāyena. Yannūnāhaṃ oḷārikaṃ āhāraṃ āhāreyyaṃ 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 ahaṃ, rājakumāra, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ.	So I ate some solid food.
Tena kho pana maṃ, rājakumāra, samayena pañcavaggiyā bhikkhū paccupaṭṭhitā honti:	Now at that time the five monks were attending on me, thinking:
‘yaṃ kho samaṇo gotamo dhammaṃ adhigamissati taṃ no ārocessatī’ti.	‘The ascetic Gotama will tell us of any truth that he realizes.’
Yato kho ahaṃ, rājakumāra, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṃsu:	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 ahaṃ, rājakumāra, oḷārikaṃ āhāraṃ āhāretvā balaṃ gahetvā vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja vihāsiṃ.	After eating solid food and gathering my strength, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first jhāna …
Vitakkavicārānaṃ vūpasamā … dutiyaṃ jhānaṃ …	second jhāna …
tatiyaṃ jhānaṃ …	third jhāna …
catutthaṃ jhānaṃ upasampajja vihāsiṃ.	fourth jhāna.

(with imperturbable 4th jhana samadhi, reach 3 higher knowledges)

(--ERROR SUTREF--)

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ.	When my mind had undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives.
So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ 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 evolving, many eons of the world contracting and evolving. And so I recollected my many kinds of past lives, with features and details.
Ayaṃ 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 taṃ 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 evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ.	When my mind had undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, 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.
ayaṃ kho me, rājakumāra, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno—yathā taṃ 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 evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ.	When my mind had undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements.
So ‘idaṃ dukkhan’ti yathābhūtaṃ abbhaññāsiṃ … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ;	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 yathābhūtaṃ abbhaññāsiṃ … pe … ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ.	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 evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha.	Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi.	When it was freed, I knew it was freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ.	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.’
Ayaṃ 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 taṃ 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.

(Buddha doubts he can teach others the deep 12ps)

(12ps)

Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘adhigato kho myāyaṃ 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 panāyaṃ pajā ālayaratā ālayasammuditā.	But people like attachment, they love it and enjoy it.
Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ—idappaccayatāpaṭiccasamuppādo.	It’s hard for them to see this thing; that is, specific conditionality, dependent origination.
Idampi kho ṭhānaṃ duddasaṃ—yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ.	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, nirvana.
Ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ, 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 maṃ, rājakumāra, imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā:	And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to me:

(verse)

‘Kicchena me adhigataṃ,	‘I’ve struggled hard to realize this,
halaṃ dāni pakāsituṃ;	enough with trying to explain it!
Rāgadosaparetehi,	This teaching is not easily understood
nāyaṃ dhammo susambudho.	by those mired in greed and hate.
Paṭisotagāmiṃ nipuṇaṃ,	Those caught up in greed can’t see
gambhīraṃ duddasaṃ aṇuṃ;	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.’

(Brahma begs buddha to teach others)

Itiha me, rājakumāra, paṭisañcikkhato appossukkatāya cittaṃ 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 cittaṃ 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 samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ 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 the Buddha.
Atha kho, rājakumāra, brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yenāhaṃ tenañjaliṃ paṇāmetvā maṃ etadavoca:	He arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and said:
‘desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ.	‘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.
idaṃ vatvā athāparaṃ etadavoca:	Then he went on to say:

(Brahma says a verse)

‘Pāturahosi magadhesu pubbe,	‘Among the Magadhans there appeared in the past
Dhammo asuddho samalehi cintito;	an impure teaching thought up by those still stained.
Apāpuretaṃ amatassa dvāraṃ,	Fling open the door to the deathless!
Suṇantu dhammaṃ vimalenānubuddhaṃ.	Let them hear the teaching the stainless one discovered.
Sele yathā pabbatamuddhaniṭṭhito,	Standing high on a rocky mountain,
Yathāpi passe janataṃ samantato;	you can see the people all around.
Tathūpamaṃ dhammamayaṃ sumedha,	In just the same way, all-seer, wise one,
Pāsādamāruyha samantacakkhu.	ascend the palace built of Dhamma!
Sokāvatiṇṇaṃ janatamapetasoko,	You’re free of sorrow; but look at these people
Avekkhassu jātijarābhibhūtaṃ;	overwhelmed 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 dhammaṃ,	Let the Blessed One teach the Dhamma!
Aññātāro bhavissantī’ti.	There will be those who understand!’

(Buddha surveys world, sees some with little dust in eyes)

Atha khvāhaṃ, rājakumāra, brahmuno ca ajjhesanaṃ viditvā sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesiṃ.	Then, understanding Brahmā’s invitation, I surveyed the world with the eye of a Buddha, because of my compassion for sentient beings.
Addasaṃ kho ahaṃ, rājakumāra, buddhacakkhunā lokaṃ 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 flaw to do with the next world, while others did not.
Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni samodakaṃ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni 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 ahaṃ, rājakumāra; buddhacakkhunā lokaṃ volokento addasaṃ satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.
Atha khvāhaṃ, rājakumāra, brahmānaṃ sahampatiṃ gāthāya paccabhāsiṃ:	Then I replied in verse to Brahmā Sahampati:

(Buddha says verse)

‘Apārutā tesaṃ amatassa dvārā,	‘Flung open are the doors to the deathless!
Ye sotavanto pamuñcantu saddhaṃ;	Let those with ears to hear decide their faith.
Vihiṃsasaññī paguṇaṃ na bhāsiṃ,	Thinking it would be troublesome, Brahmā, I did not teach
Dhammaṃ paṇītaṃ manujesu brahme’ti.	the sophisticated, sublime Dhamma among humans.’
Atha kho, rājakumāra, brahmā sahampati ‘katāvakāso khomhi bhagavatā dhammadesanāyā’ti maṃ abhivādetvā padakkhiṇaṃ 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.

(Buddha decides to teach his former two teachers)

Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ?	‘Who should I teach first of all?
Ko imaṃ dhammaṃ khippameva ājānissatī’ti?	Who will quickly understand the teaching?’
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘ayaṃ kho āḷāro kālāmo paṇḍito viyatto medhāvī dīgharattaṃ apparajakkhajātiko.	‘That Āḷāra Kālāma is astute, competent, clever, and has long had little dust in his eyes.
Yannūnāhaṃ āḷārassa kālāmassa paṭhamaṃ dhammaṃ deseyyaṃ;	Why don’t I teach him first of all?
so imaṃ dhammaṃ khippameva ājānissatī’ti.	He’ll quickly understand the teaching.’
Atha kho maṃ, 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 dassanaṃ udapādi:	And knowledge and vision arose in me:
‘sattāhakālaṅkato āḷāro kālāmo’ti.	‘Āḷāra Kālāma passed away seven days ago.’
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘mahājāniyo kho āḷāro kālāmo.	‘This is a great loss for Āḷāra Kālāma.
Sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā’ti.	If he had heard the teaching, he would have understood it quickly.’
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ?	‘Who should I teach first of all?
Ko imaṃ dhammaṃ khippameva ājānissatī’ti?	Who will quickly understand the teaching?’
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘ayaṃ kho udako rāmaputto paṇḍito viyatto medhāvī dīgharattaṃ apparajakkhajātiko.	‘That Uddaka, son of Rāma, is astute, competent, clever, and has long had little dust in his eyes.
Yannūnāhaṃ udakassa rāmaputtassa paṭhamaṃ dhammaṃ deseyyaṃ;	Why don’t I teach him first of all?
so imaṃ dhammaṃ khippameva ājānissatī’ti.	He’ll quickly understand the teaching.’
Atha kho maṃ, 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 dassanaṃ udapādi:	And knowledge and vision arose in me:
‘abhidosakālaṅkato udako rāmaputto’ti.	‘Uddaka, son of Rāma, passed away just last night.’
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘mahājāniyo kho udako rāmaputto.	‘This is a great loss for Uddaka.
Sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā’ti.	If he had heard the teaching, he would have understood it quickly.’

(Buddha decides to teach his 5 former monk companions)

Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ?	‘Who should I teach first of all?
Ko imaṃ dhammaṃ khippameva ājānissatī’ti?	Who will quickly understand the teaching?’
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘bahukārā kho me pañcavaggiyā bhikkhū ye maṃ padhānapahitattaṃ upaṭṭhahiṃsu.	‘The group of five monks were very helpful to me. They looked after me during my time of resolute striving.
Yannūnāhaṃ pañcavaggiyānaṃ bhikkhūnaṃ paṭhamaṃ dhammaṃ deseyyan’ti.	Why don’t I teach them first of all?’
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘kahaṃ nu kho etarahi pañcavaggiyā bhikkhū viharantī’ti.	‘Where are the group of five monks staying these days?’
Addasaṃ khvāhaṃ, rājakumāra, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṃ viharante isipatane migadāye.	With clairvoyance that is purified and superhuman I saw that the group of five monks were staying near Benares, in the deer park at Isipatana.
Atha khvāhaṃ, rājakumāra, uruvelāyaṃ yathābhirantaṃ viharitvā yena bārāṇasī tena cārikaṃ pakkamiṃ.	So, when I had stayed in Uruvelā as long as I wished, I set out for Benares.

(The first person Buddha talked to after enlightenment)

Addasā kho maṃ, rājakumāra, upako ājīvako antarā ca gayaṃ antarā ca bodhiṃ addhānamaggappaṭipannaṃ.	While I was traveling along the road between Gaya and Bodhgaya, the Ājīvaka ascetic Upaka saw me
Disvāna maṃ 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.
Kaṃsi tvaṃ, āvuso, uddissa pabbajito? Ko vā te satthā? Kassa vā tvaṃ dhammaṃ rocesī’ti?	In whose name have you gone forth, reverend? Who is your Teacher? Whose teaching do you believe in?’
Evaṃ vutte, ahaṃ, rājakumāra, upakaṃ ājīvakaṃ gāthāhi ajjhabhāsiṃ:	I replied to Upaka in verse:

(Buddha’s verse on being the greatest)

‘Sabbābhibhū sabbavidūhamasmi,	‘I am the champion, the knower of all,
Sabbesu dhammesu anūpalitto;	unsullied in the midst of all things.
Sabbañjaho taṇhākkhaye vimutto,	I’ve given up all, freed in the ending of craving.
Sayaṃ abhiññāya kamuddiseyyaṃ.	When I know for myself, who should I follow?
Na me ācariyo atthi,	I have no teacher.
sadiso me na vijjati;	There is no-one like me.
Sadevakasmiṃ lokasmiṃ,	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;
ahaṃ satthā anuttaro;	I am the supreme Teacher.
Ekomhi sammāsambuddho,	I alone am fully awakened,
sītibhūtosmi nibbuto.	cooled, nirvana'd.
Dhammacakkaṃ pavattetuṃ,	I am going to the city of Kāsi
Gacchāmi kāsinaṃ puraṃ;	to roll forth the Wheel of Dhamma.
Andhībhūtasmiṃ lokasmiṃ,	In this world that is so blind,
Āhañchaṃ amatadundubhin’ti.	I’ll beat the deathless drum!’
‘Yathā kho tvaṃ, 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 āsavakkhayaṃ;	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.’

(guy is skeptical, tells Buddha, ‘Whatever, dude.’)

Evaṃ vutte, rājakumāra, upako ājīvako ‘hupeyyapāvuso’ti vatvā sīsaṃ okampetvā ummaggaṃ gahetvā pakkāmi.

When I had spoken, Upaka said: ‘If you say so, reverend.’ Shaking his head, he took a wrong turn and left.

(Buddha finds 5 monks)

Atha khvāhaṃ, rājakumāra, anupubbena cārikaṃ caramāno yena bārāṇasī isipatanaṃ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṃ.	Traveling stage by stage, I arrived at Benares, and went to see the group of five monks in the deer park at Isipatana.
Addasaṃsu kho maṃ, rājakumāra, pañcavaggiyā bhikkhū dūratova āgacchantaṃ.	The group of five monks saw me coming off in the distance
Disvāna aññamaññaṃ saṇṭhapesuṃ:	and stopped each other, saying:
‘ayaṃ 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 pattacīvaraṃ paṭiggahetabbaṃ;	We shouldn’t bow to him or rise for him or receive his bowl and robe.
api ca kho āsanaṃ ṭhapetabbaṃ—sace so ākaṅkhissati nisīdissatī’ti.	But we can set out a seat; he can sit if he likes.’
Yathā yathā kho ahaṃ, rājakumāra, pañcavaggiye bhikkhū upasaṅkamiṃ tathā tathā pañcavaggiyā bhikkhū nāsakkhiṃsu sakāya katikāya saṇṭhātuṃ.	Yet as I drew closer, the group of five monks were unable to stop themselves as they had agreed.
Appekacce maṃ paccuggantvā pattacīvaraṃ paṭiggahesuṃ. Appekacce āsanaṃ paññapesuṃ. Appekacce pādodakaṃ upaṭṭhapesuṃ.	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 maṃ nāmena ca āvusovādena ca samudācaranti.	But they still addressed me by name and as ‘reverend’.
Evaṃ vutte, ahaṃ, rājakumāra, pañcavaggiye bhikkhū etadavocaṃ:	So I said to them:
‘mā, bhikkhave, tathāgataṃ nāmena ca āvusovādena ca samudācaratha;	‘monks, don’t address me by name and as “reverend”.
arahaṃ, bhikkhave, tathāgato sammāsambuddho.	The Realized One is Perfected, a fully awakened Buddha.
Odahatha, bhikkhave, sotaṃ. Amatamadhigataṃ ahamanusāsāmi, ahaṃ dhammaṃ desemi.	Listen up, monks: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma.
Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ 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 people from good families rightly go forth from the lay life to homelessness.’
Evaṃ vutte, rājakumāra, pañcavaggiyā bhikkhū maṃ etadavocuṃ:	But they said to me:
‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṃ; kiṃ pana tvaṃ 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?’
Evaṃ vutte, ahaṃ, rājakumāra, pañcavaggiye bhikkhū etadavocaṃ:	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.
Arahaṃ, bhikkhave, tathāgato sammāsambuddho.	The Realized One is Perfected, a fully awakened Buddha.
Odahatha, bhikkhave, sotaṃ. Amatamadhigataṃ ahamanusāsāmi, ahaṃ dhammaṃ desemi.	Listen up, monks: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma.
Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ 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 people from good families rightly go forth from the lay life to homelessness.’
Dutiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṃ etadavocuṃ:	But for a second time they said to me:
‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṃ; kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti?	‘Reverend Gotama … you’ve fallen into indulgence.’
Dutiyampi kho ahaṃ, rājakumāra, pañcavaggiye bhikkhū etadavocaṃ:	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 …’
Arahaṃ, bhikkhave, tathāgato sammāsambuddho.
Odahatha, bhikkhave, sotaṃ. Amatamadhigataṃ ahamanusāsāmi, ahaṃ dhammaṃ desemi.
Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.
Tatiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṃ etadavocuṃ:	But for a third time they said to me:
‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṃ; kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti?	‘Reverend Gotama … you’ve fallen into indulgence.’
Evaṃ vutte, ahaṃ, rājakumāra, pañcavaggiye bhikkhū etadavocaṃ:	So I said to them:
‘abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṃ pabhāvitametan’ti?	‘monks, have you ever known me to speak like this before?’
‘No hetaṃ, bhante’.	‘No, sir.’
‘Arahaṃ, bhikkhave, tathāgato sammāsambuddho.	‘The Realized One is Perfected, a fully awakened Buddha.
Odahatha, bhikkhave, sotaṃ. Amatamadhigataṃ ahamanusāsāmi, ahaṃ dhammaṃ desemi.	Listen up, monks: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma.
Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ 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 people from good families rightly go forth from the lay life to homelessness.’
Asakkhiṃ kho ahaṃ, rājakumāra, pañcavaggiye bhikkhū saññāpetuṃ.	I was able to persuade the group of five monks.
Dvepi sudaṃ, rājakumāra, bhikkhū ovadāmi. Tayo bhikkhū piṇḍāya caranti.	Then sometimes I advised two monks, while the other three went for alms.
Yaṃ tayo bhikkhū piṇḍāya caritvā āharanti, tena chabbaggiyā yāpema.	Then those three would feed all six of us with what they brought back.
Tayopi sudaṃ, rājakumāra, bhikkhū ovadāmi, dve bhikkhū piṇḍāya caranti.	Sometimes I advised three monks, while the other two went for alms.
Yaṃ 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 evaṃ ovadiyamānā evaṃ anusāsiyamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihariṃsū”ti.	As the group of five monks 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 people from good families rightly go forth from the lay life to homelessness.”

(prince asks buddha how long it takes to realize nirvana)

Evaṃ vutte, bodhi rājakumāro bhagavantaṃ etadavoca:	When he had spoken, Prince Bodhi said to the Buddha:
“kīva cirena nu kho, bhante, bhikkhu tathāgataṃ vināyakaṃ labhamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyā”ti?	“Sir, when a monk 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, taṃyevettha paṭipucchissāmi. Yathā te khameyya, tathā naṃ byākareyyāsi.	“Well then, prince, I’ll ask you about this in return, and you can answer as you like.
Taṃ kiṃ maññasi, rājakumāra,	What do you think, prince?
kusalo tvaṃ hatthārūḷhe aṅkusagayhe sippe”ti?	Are you skilled in the art of wielding a hooked goad while riding an elephant?”
“Evaṃ, bhante, kusalo ahaṃ hatthārūḷhe aṅkusagayhe sippe”ti.	“Yes, sir.”
“Taṃ kiṃ maññasi, rājakumāra,	“What do you think, prince?
idha puriso āgaccheyya:	Suppose a man were to come along thinking:
‘bodhi rājakumāro hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ jānāti;	‘Prince Bodhi knows the art of wielding a hooked goad while riding an elephant.
tassāhaṃ santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkhissāmī’ti.	I’ll train in that art under him.’
So cassa assaddho;	If he’s faithless,
yāvatakaṃ saddhena pattabbaṃ taṃ na sampāpuṇeyya.	he wouldn’t achieve what he could with faith.
So cassa bahvābādho;	If he’s unhealthy,
yāvatakaṃ appābādhena pattabbaṃ taṃ na sampāpuṇeyya.	he wouldn’t achieve what he could with good health.
So cassa saṭho māyāvī;	If he’s devious or deceitful,
yāvatakaṃ asaṭhena amāyāvinā pattabbaṃ taṃ na sampāpuṇeyya.	he wouldn’t achieve what he could with honesty and integrity.
So cassa kusīto;	If he’s lazy,
yāvatakaṃ āraddhavīriyena pattabbaṃ taṃ na sampāpuṇeyya.	he wouldn’t achieve what he could with energy.
So cassa duppañño;	If he’s stupid,
yāvatakaṃ paññavatā pattabbaṃ taṃ na sampāpuṇeyya.	he wouldn’t achieve what he could with wisdom.
Taṃ kiṃ maññasi, rājakumāra,	What do you think, prince?
api nu so puriso tava santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ 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 hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkheyya, ko pana vādo pañcahaṅgehī”ti.	“Sir, if he had even a single one of these factors he couldn’t train under me, not to speak of all five.”
“Taṃ kiṃ maññasi, rājakumāra,	“What do you think, prince?
idha puriso āgaccheyya:	Suppose a man were to come along thinking:
‘bodhi rājakumāro hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ jānāti;	‘Prince Bodhi knows the art of wielding a hooked goad while riding an elephant.
tassāhaṃ santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkhissāmī’ti.	I’ll train in that art under him.’
So cassa saddho;	If he’s faithful,
yāvatakaṃ saddhena pattabbaṃ taṃ sampāpuṇeyya.	he’d achieve what he could with faith.
So cassa appābādho;	If he’s healthy,
yāvatakaṃ appābādhena pattabbaṃ taṃ sampāpuṇeyya.	he’d achieve what he could with good health.
So cassa asaṭho amāyāvī;	If he’s honest and has integrity,
yāvatakaṃ asaṭhena amāyāvinā pattabbaṃ taṃ sampāpuṇeyya.	he’d achieve what he could with honesty and integrity.
So cassa āraddhavīriyo;	If he’s energetic,
yāvatakaṃ āraddhavīriyena pattabbaṃ taṃ sampāpuṇeyya.	he’d achieve what he could with energy.
So cassa paññavā;	If he’s wise,
yāvatakaṃ paññavatā pattabbaṃ taṃ sampāpuṇeyya.	he’d achieve what he could with wisdom.
Taṃ kiṃ maññasi, rājakumāra,	What do you think, prince?
api nu so puriso tava santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ 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 hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkheyya, ko pana vādo pañcahaṅgehī”ti.	“Sir, if he had even a single one of these factors he could train under me, not to speak of all five.”

(Buddha says if they have 5 of these characteristics, then it takes 7 years or less)

(3 of them are from 5ind🖐️, other two are good health, not devious or deceitful)

“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 bodhiṃ:	It’s when a noble disciple has faith in the Realized One’s awakening:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ 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 yathābhūtaṃ attānaṃ 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 akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;	They live with energy roused up for giving up unskillful qualities and gaining 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 tathāgataṃ vināyakaṃ labhamāno—	When a monk with these five factors that support meditation has the Realized One as trainer, they could
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ 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 tathāgataṃ vināyakaṃ labhamāno—	they could
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya chabbassāni …	realize the supreme end of the spiritual path in six years,
pañca vassāni …
cattāri vassāni …
tīṇi vassāni …
dve vassāni …
ekaṃ vassaṃ.	or as little as one year.
Tiṭṭhatu, rājakumāra, ekaṃ vassaṃ.	Let alone one year,
Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno—	when a monk with these five factors that support meditation has the Realized One as trainer, they could
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ 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 tathāgataṃ vināyakaṃ labhamāno—
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—
brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya cha māsāni …
pañca māsāni …
cattāri māsāni …
tīṇi māsāni …
dve māsāni …
ekaṃ māsaṃ …
aḍḍhamāsaṃ.
Tiṭṭhatu, rājakumāra, aḍḍhamāso.
Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno—
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—
brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya satta rattindivāni.
Tiṭṭhantu, rājakumāra, satta rattindivāni.
Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno—
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—
brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya cha rattindivāni …
pañca rattindivāni …
cattāri rattindivāni …
tīṇi rattindivāni …
dve rattindivāni …
ekaṃ rattindivaṃ.	or as little as one day.
Tiṭṭhatu, rājakumāra, eko rattindivo.	Let alone one day,
Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno sāyamanusiṭṭho pāto visesaṃ adhigamissati, pātamanusiṭṭho sāyaṃ visesaṃ adhigamissatī”ti.	when a monk 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.”
Evaṃ vutte, bodhi rājakumāro bhagavantaṃ 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 visesaṃ adhigamissati, pātamanusiṭṭho sāyaṃ visesaṃ 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.”
Evaṃ vutte, sañjikāputto māṇavo bodhiṃ rājakumāraṃ etadavoca:	When he said this, Sañjikāputta said to Prince Bodhi:
“evameva panāyaṃ bhavaṃ bodhi:	“Though Master Bodhi speaks like this,
‘aho buddho, aho dhammo, aho dhammassa svākkhātatā’ti ca vadeti;
atha ca pana na taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchati dhammañca bhikkhusaṃghañcā”ti.	you don’t go for refuge to Master Gotama, to the teaching, and to the monk Saṅgha.”
“Mā hevaṃ, samma sañjikāputta, avaca; mā hevaṃ, samma sañjikāputta, avaca.	“Don’t say that, dear Sañjikāputta, don’t say that.
Sammukhā metaṃ, samma sañjikāputta, ayyāya sutaṃ, sammukhā paṭiggahitaṃ”.	I have heard and learned this in the presence of the lady, my mother.
“Ekamidaṃ, samma sañjikāputta, samayaṃ bhagavā kosambiyaṃ viharati ghositārāme.	This one time the Buddha was staying near Kosambi, in Ghosita’s Monastery.
Atha kho me ayyā kucchimatī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho me ayyā bhagavantaṃ etadavoca:	Then my pregnant mother went up to the Buddha, bowed, sat down to one side, and said to him:
‘yo me ayaṃ, bhante, kucchigato kumārako vā kumārikā vā so bhagavantaṃ saraṇaṃ gacchati dhammañca bhikkhusaṃghañca.	‘Sir, the prince or princess in my womb goes for refuge to the Buddha, the teaching, and the monk Saṅgha.
Upāsakaṃ taṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan’ti.	From this day forth, may the Buddha remember them as a lay follower who has gone for refuge for life.’
Ekamidaṃ, samma sañjikāputta, samayaṃ 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 maṃ dhāti aṅkena haritvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho maṃ dhāti bhagavantaṃ etadavoca:	Then my nurse, carrying me on her hip, went to the Buddha, bowed, stood to one side, and said to him:
‘ayaṃ, bhante, bodhi rājakumāro bhagavantaṃ saraṇaṃ gacchati dhammañca bhikkhusaṃghañca.	‘Sir, this Prince Bodhi goes for refuge to the Buddha, to the teaching, and to the monk Saṅgha.
Upāsakaṃ taṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan’ti.	From this day forth, may the Buddha remember him as a lay follower who has gone for refuge for life.’
Esāhaṃ, samma sañjikāputta, tatiyakampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṃghañca.	Now for a third time I go for refuge to the Buddha, to the teaching, and to the monk Saṅgha.
Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

MN 86 Aṅgulimāla

with Aṅguli-māla (finger-garland)

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ 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 aṅgulīnaṃ mālaṃ dhāreti.	He was constantly murdering people, and he wore their fingers as a necklace.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto senāsanaṃ saṃsāmetvā pattacīvaramādāya yena coro aṅgulimālo tenaddhānamaggaṃ 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.
Addasāsuṃ kho gopālakā pasupālakā kassakā pathāvino bhagavantaṃ yena coro aṅgulimālo tenaddhānamaggapaṭipannaṃ.	The cowherds, shepherds, farmers, and travelers saw him on the road,
Disvāna bhagavantaṃ etadavocuṃ:	and said to him:
“mā, samaṇa, etaṃ maggaṃ paṭipajji.	“Don’t take this road, ascetic.
Etasmiṃ, 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 aṅgulīnaṃ mālaṃ dhāreti.	He is constantly murdering people, and he wears their fingers as a necklace.
Etañhi, samaṇa, maggaṃ dasapi purisā vīsampi purisā tiṃsampi 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 hatthatthaṃ gacchantī”ti.	Still they meet their end by Aṅgulimāla’s hand.”
Evaṃ 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 bhagavantaṃ etadavocuṃ:	and a third time, they urged the Buddha to turn back.
“mā, samaṇa, etaṃ maggaṃ paṭipajji, etasmiṃ 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 aṅgulīnaṃ mālaṃ dhāreti.
Etañhi samaṇa maggaṃ dasapi purisā vīsampi purisā tiṃsampi purisā cattārīsampi purisā paññāsampi purisā saṅkaritvā saṅkaritvā paṭipajjanti.
Tepi corassa aṅgulimālassa hatthatthaṃ gacchantī”ti.
Atha kho bhagavā tuṇhībhūto agamāsi.	But when they said this, the Buddha went on in silence.
Addasā kho coro aṅgulimālo bhagavantaṃ dūratova āgacchantaṃ.	The bandit Aṅgulimāla saw the Buddha coming off in the distance,
Disvānassa etadahosi:	and thought:
“acchariyaṃ vata bho, abbhutaṃ vata bho.	“It’s incredible, it’s amazing!
Imañhi maggaṃ dasapi purisā vīsampi purisā tiṃsampi 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 hatthatthaṃ gacchanti.	Still they meet their end by my hand.
Atha ca panāyaṃ samaṇo eko adutiyo pasayha maññe āgacchati.	But still this ascetic comes along alone and unaccompanied, like he had beaten me already.
Yannūnāhaṃ imaṃ samaṇaṃ jīvitā voropeyyan”ti.	Why don’t I take his life?”
Atha kho coro aṅgulimālo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā bhagavantaṃ piṭṭhito piṭṭhito anubandhi.	Then Aṅgulimāla donned his sword and shield, fastened his bow and arrows, and followed behind the Buddha.
Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā coro aṅgulimālo bhagavantaṃ pakatiyā gacchantaṃ sabbathāmena gacchanto na sakkoti sampāpuṇituṃ.	Then 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:
“acchariyaṃ vata bho, abbhutaṃ vata bho.	“It’s incredible, it’s amazing!
Ahañhi pubbe hatthimpi dhāvantaṃ anupatitvā gaṇhāmi, assampi dhāvantaṃ anupatitvā gaṇhāmi, rathampi dhāvantaṃ anupatitvā gaṇhāmi, migampi dhāvantaṃ anupatitvā gaṇhāmi;	Previously, even when I’ve chased a speeding elephant, horse, chariot or deer, I’ve always caught up with them.
atha ca panāhaṃ imaṃ samaṇaṃ pakatiyā gacchantaṃ 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 bhagavantaṃ etadavoca:	He stood still and said:
“tiṭṭha, tiṭṭha, samaṇā”ti.	“Stop, stop, ascetic!”
“Ṭhito ahaṃ, 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 panāyaṃ samaṇo gacchaṃ yevāha:	Yet while walking the ascetic Gotama says:
‘ṭhito ahaṃ, aṅgulimāla, tvañca tiṭṭhā’ti.	‘I’ve stopped, Aṅgulimāla—now you stop.’
Yannūnāhaṃ imaṃ samaṇaṃ puccheyyan”ti.	Why don’t I ask him about this?”
Atha kho coro aṅgulimālo bhagavantaṃ gāthāya ajjhabhāsi:	Then he addressed the Buddha in verse:
“Gacchaṃ 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 taṃ samaṇa etamatthaṃ,	I’m asking you this, ascetic:
Kathaṃ ṭhito tvaṃ ahamaṭṭhitomhī”ti.	how is it you’ve stopped and I have not?”
“Ṭhito ahaṃ aṅgulimāla sabbadā,	“Aṅgulimāla, I have forever stopped—
Sabbesu bhūtesu nidhāya daṇḍaṃ;	I’ve cast off violence towards all creatures.
Tuvañca pāṇesu asaññatosi,	But you’re uncontrolled towards living creatures;
Tasmā ṭhitohaṃ tuvamaṭṭhitosī”ti.	that’s why I’ve stopped, but you have not.”
“Cirassaṃ vata me mahito mahesī,	“Oh, at long last an ascetic,
Mahāvanaṃ pāpuṇi saccavādī;	a great sage who I honor, has entered this great forest.
Sohaṃ carissāmi pahāya pāpaṃ,	Now that I’ve heard your verse on Dhamma,
Sutvāna gāthaṃ tava dhammayuttaṃ”.	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 naṃ pabbajjaṃ ayāci.	and asked for the going forth right there.
Buddho ca kho kāruṇiko mahesi,	Then the Buddha, the compassionate great sage,
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 cārikaṃ pakkāmi.	Then the Buddha set out for Sāvatthī with Venerable Aṅgulimāla as his second monk.
Anupubbena cārikaṃ caramāno yena sāvatthi tadavasari.	Traveling stage by stage, he arrived at Sāvatthī,
Tatra sudaṃ bhagavā sāvatthiyaṃ 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 aṅgulīnaṃ mālaṃ dhāreti.	He is constantly murdering people, and he wears their fingers as a necklace.
Taṃ 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 bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho rājānaṃ pasenadiṃ kosalaṃ 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:
“kiṃ 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 aṅgulīnaṃ mālaṃ dhāreti.
Tāhaṃ, bhante, paṭisedhissāmī”ti.	I shall put a stop to him.”
“Sace pana tvaṃ, mahārāja, aṅgulimālaṃ passeyyāsi kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitaṃ, virataṃ pāṇātipātā, virataṃ adinnādānā, virataṃ musāvādā, ekabhattikaṃ, brahmacāriṃ, sīlavantaṃ, kalyāṇadhammaṃ, kinti naṃ 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 naṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikaṃ vā assa rakkhāvaraṇaguttiṃ saṃvidaheyyāma.	“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 sīlasaṃyamo 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 dakkhiṇaṃ bāhuṃ paggahetvā rājānaṃ pasenadiṃ kosalaṃ 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 bhayaṃ, ahu chambhitattaṃ, ahu lomahaṃso.	Then the king became frightened, scared, his hair standing on end.
Atha kho bhagavā rājānaṃ pasenadiṃ kosalaṃ bhītaṃ saṃviggaṃ lomahaṭṭhajātaṃ viditvā rājānaṃ pasenadiṃ kosalaṃ 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 yaṃ ahosi bhayaṃ vā chambhitattaṃ vā lomahaṃso vā so paṭippassambhi.	Then the king’s fear died down.
Atha kho rājā pasenadi kosalo yenāyasmā aṅgulimālo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ aṅgulimālaṃ etadavoca:	Then the king went over to Aṅgulimāla and said:
“ayyo no, bhante, aṅgulimālo”ti?	“Sir, is the venerable really Aṅgulimāla?”
“Evaṃ, 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 ussukkaṃ 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 paṃsukūliko tecīvariko.	Now at that time Venerable Aṅgulimāla lived in the wilderness, ate only alms-food, and owned just three robes.
Atha kho āyasmā aṅgulimālo rājānaṃ pasenadiṃ kosalaṃ etadavoca:	He said to the king:
“alaṃ, mahārāja, paripuṇṇaṃ me cīvaran”ti.	“Enough, great king. My robes are complete.”
Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca:	Then the king went back to the Buddha, bowed, sat down to one side, and said to him:
“acchariyaṃ, bhante, abbhutaṃ, bhante.	“It’s incredible, sir, it’s amazing!
Yāvañcidaṃ, bhante, bhagavā adantānaṃ dametā, asantānaṃ sametā, aparinibbutānaṃ parinibbāpetā.	How the Buddha tames those who are wild, pacifies those who are violent, and extinguishes those who are unnirvana'd!
Yañhi mayaṃ, bhante, nāsakkhimhā daṇḍenapi satthenapi dametuṃ 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 mayaṃ, bhante, gacchāma;	Well, now, sir, I must go.
bahukiccā mayaṃ bahukaraṇīyā”ti.	I have many duties, and much to do.”
“Yassadāni, mahārāja, kālaṃ maññasī”ti.	“Please, great king, go at your convenience.”
Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ 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 pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiyaṃ piṇḍāya pāvisi.	Then Venerable Aṅgulimāla robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Addasā kho āyasmā aṅgulimālo sāvatthiyaṃ sapadānaṃ piṇḍāya caramāno aññataraṃ itthiṃ mūḷhagabbhaṃ vighātagabbhaṃ.	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 sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā aṅgulimālo bhagavantaṃ 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:
“idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisiṃ.
Addasaṃ kho ahaṃ, bhante, sāvatthiyaṃ sapadānaṃ piṇḍāya caramāno aññataraṃ itthiṃ mūḷhagabbhaṃ vighātagabbhaṃ.
Disvāna mayhaṃ etadahosi:
‘kilissanti vata bho sattā, kilissanti vata bho sattā’”ti.
“Tena hi tvaṃ, aṅgulimāla, yena sā itthī tenupasaṅkama; upasaṅkamitvā taṃ itthiṃ evaṃ vadehi:	“Well then, Aṅgulimāla, go to that woman and say this:
‘yatohaṃ, bhagini, jāto nābhijānāmi sañcicca pāṇaṃ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā’”ti.	‘Ever since I was born, sister, I don’t recall having deliberately taken the life of a living creature. By this truth, may both you and your infant 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 deliberately killed many living creatures.”
“Tena hi tvaṃ, aṅgulimāla, yena sā itthī tenupasaṅkama; upasaṅkamitvā taṃ itthiṃ evaṃ vadehi:	“In that case, Aṅgulimāla, go to that woman and say this:
‘yatohaṃ, bhagini, ariyāya jātiyā jāto, nābhijānāmi sañcicca pāṇaṃ 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 deliberately taken the life of a living creature. By this truth, may both you and your infant be safe.’”
“Evaṃ, bhante”ti kho āyasmā aṅgulimālo bhagavato paṭissutvā yena sā itthī tenupasaṅkami; upasaṅkamitvā taṃ itthiṃ etadavoca:	“Yes, sir,” replied Aṅgulimāla. He went to that woman and said:
“yatohaṃ, bhagini, ariyāya jātiyā jāto, nābhijānāmi sañcicca pāṇaṃ 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 deliberately taken the life of a living creature. By this truth, may both you and your infant be safe.”
Atha khvāssā itthiyā sotthi ahosi, sotthi gabbhassa.	Then that woman was safe, and so was her infant.
Atha kho āyasmā aṅgulimālo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ 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 people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ 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 arahataṃ ahosi.	And Venerable Aṅgulimāla became one of the perfected.
Atha kho āyasmā aṅgulimālo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ 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 āyasmantaṃ aṅgulimālaṃ dūratova āgacchantaṃ.	The Buddha saw him coming off in the distance,
Disvāna āyasmantaṃ aṅgulimālaṃ etadavoca:	and said to him:
“adhivāsehi tvaṃ, brāhmaṇa, adhivāsehi tvaṃ, brāhmaṇa.	“Endure it, brahmin! Endure it, brahmin!
Yassa kho tvaṃ, brāhmaṇa, kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni niraye pacceyyāsi tassa tvaṃ, brāhmaṇa, kammassa vipākaṃ diṭṭheva dhamme paṭisaṃvedesī”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 vimuttisukhaṃ paṭisaṃvedi;	Later, Venerable Aṅgulimāla was experiencing the pleasure of release while in private retreat.
tāyaṃ velāyaṃ imaṃ udānaṃ udānesi:	On that occasion he spoke these words of inspiration:
“Yo pubbeva pamajjitvā,	“Someone who was heedless before,
pacchā so nappamajjati;	and afterwards is not,
Somaṃ lokaṃ pabhāseti,	lights up the world,
abbhā muttova candimā.	like the moon freed from a cloud.
Yassa pāpaṃ kataṃ kammaṃ,	Someone who, with skillful deeds,
kusalena pidhīyati;	closes the door on bad things they’ve done,
Somaṃ lokaṃ pabhāseti,	lights up the world,
abbhā muttova candimā.	like the moon freed from a cloud.
Yo have daharo bhikkhu,	A young monk,
yuñjati buddhasāsane;	devoted to the teaching of the Buddha,
Somaṃ lokaṃ pabhāseti,	lights up the world,
abbhā muttova candimā.	like the moon freed from a cloud.
Disā hi me dhammakathaṃ 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 khantivādānaṃ,	May even my enemies hear Dhamma at the right time,
avirodhappasaṃsīnaṃ;	from those who speak on acceptance,
Suṇantu dhammaṃ kālena,	praising acquiescence;
tañca anuvidhīyantu.	and may they follow that path!
Na hi jātu so mamaṃ hiṃse,	For then they’d surely wish no harm
aññaṃ vā pana kiñci naṃ;	upon myself or others.
Pappuyya paramaṃ santiṃ,	Protecting creatures firm and fragile,
rakkheyya tasathāvare.	they’d attain ultimate peace.
Udakañhi nayanti nettikā,	For irrigators guide the water,
Usukārā namayanti tejanaṃ;	and fletchers straighten arrows;
Dāruṃ namayanti tacchakā,	carpenters shape timber—
Attānaṃ 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
ahaṃ dantomhi tādinā.	without rod or sword.
Ahiṃsakoti me nāmaṃ,	My name is ‘Harmless’,
hiṃsakassa pure sato;	though I used to be harmful.
Ajjāhaṃ saccanāmomhi,	The name I bear today is true,
na naṃ hiṃsāmi kiñci naṃ.	for I do no harm to anyone.
Coro ahaṃ pure āsiṃ,	I used to be a bandit,
aṅgulimāloti vissuto;	the notorious Aṅgulimāla.
Vuyhamāno mahoghena,	Swept away in a great flood,
buddhaṃ saraṇamāgamaṃ.	I went to the Buddha as a refuge.
Lohitapāṇi pure āsiṃ,	I used to have blood on my hands,
aṅgulimāloti vissuto;	the notorious Aṅgulimāla.
Saraṇagamanaṃ passa,	See the refuge I’ve found—
bhavanetti samūhatā.	the attachment to rebirth is eradicated.
Tādisaṃ kammaṃ katvāna,	I’ve done many of the sort of deeds
bahuṃ duggatigāminaṃ;	that lead to a bad destination.
Phuṭṭho kammavipākena,	The result of my deeds has already hit me,
aṇaṇo bhuñjāmi bhojanaṃ.	so I enjoy my food free of debt.
Pamādamanuyuñjanti,	Fools and unintelligent people
bālā dummedhino janā;	devote themselves to negligence.
Appamādañca medhāvī,	But the intelligent protect diligence
dhanaṃ seṭṭhaṃva rakkhati.	as their best treasure.
Mā pamādamanuyuñjetha,	Don’t devote yourself to negligence,
mā kāmarati santhavaṃ;	or delight in sexual intimacy.
Appamatto hi jhāyanto,	For if you’re diligent and practice jhāna,
pappoti vipulaṃ sukhaṃ.	you’ll attain abundant happiness.
Svāgataṃ nāpagataṃ,	It was welcome, not unwelcome,
nayidaṃ dummantitaṃ mama;	the advice I got was good.
Saṃvibhattesu dhammesu,	Of teachings that are shared,
yaṃ seṭṭhaṃ tadupāgamaṃ.	I encountered the best.
Svāgataṃ nāpagataṃ,	It was welcome, not unwelcome,
nayidaṃ dummantitaṃ mama;	the advice I got was good.
Tisso vijjā anuppattā,	I’ve attained the three knowledges
kataṃ buddhassa sāsanan”ti.	and fulfilled the Buddha’s instructions.”

MN 87 Piya-jātika

born from the beloved

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ 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 kālaṃkiriyāya neva kammantā paṭibhanti na bhattaṃ paṭibhāti.	After their death he didn’t feel like working or eating.
So āḷāhanaṃ gantvā kandati:	He would go to the cemetery and wail:
“kahaṃ, ekaputtaka, kahaṃ, ekaputtakā”ti.	“Where are you, my only child? Where are you, my only child?”
Atha kho so gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ gahapatiṃ 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 indriyānaṃ aññathattan”ti.	“Householder, you look like someone who’s not in their right mind; your faculties have deteriorated.”
“Kiñhi me, bhante, indriyānaṃ nāññathattaṃ 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 kālaṃkiriyāya neva kammantā paṭibhanti, na bhattaṃ paṭibhāti.	Since their death I haven’t felt like working or eating.
Sohaṃ āḷāhanaṃ gantvā kandāmi:	I go to the cemetery and wail:
‘kahaṃ, ekaputtaka, kahaṃ, ekaputtakā’”ti.	‘Where are you, my only child? Where are you, my only child?’”
“Evametaṃ, gahapati, evametaṃ, 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 nāmetaṃ, bhante, evaṃ 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 bhāsitaṃ 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.
“idhāhaṃ, bhonto, yena samaṇo gotamo tenupasaṅkamiṃ; upasaṅkamitvā samaṇaṃ gotamaṃ abhivādetvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinnaṃ kho maṃ, bhonto, samaṇo gotamo etadavoca:
‘na kho te, gahapati, sake citte ṭhitassa indriyāni, atthi te indriyānaṃ aññathattan’ti.
Evaṃ vutte, ahaṃ, bhonto, samaṇaṃ gotamaṃ etadavocaṃ:
‘kiñhi me, bhante, indriyānaṃ nāññathattaṃ bhavissati;
mayhañhi, bhante, ekaputtako piyo manāpo kālaṅkato.
Tassa kālaṅkiriyāya neva kammantā paṭibhanti, na bhattaṃ paṭibhāti.
Sohaṃ āḷāhanaṃ gantvā kandāmi—
kahaṃ, ekaputtaka, kahaṃ, ekaputtakā’ti.
‘Evametaṃ, gahapati, evametaṃ, gahapati.
Piyajātikā hi, gahapati, sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.
‘Kassa kho nāmetaṃ, bhante, evaṃ bhavissati—
piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā?
Piyajātikā hi kho, bhante, ānandasomanassā piyappabhavikā’ti.
Atha khvāhaṃ, bhonto, samaṇassa gotamassa bhāsitaṃ anabhinanditvā paṭikkositvā uṭṭhāyāsanā pakkamin”ti.
“Evametaṃ, gahapati, evametaṃ, 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 idaṃ kathāvatthu anupubbena rājantepuraṃ pāvisi.	Eventually that topic of discussion reached the royal compound.
Atha kho rājā pasenadi kosalo mallikaṃ deviṃ āmantesi:	Then King Pasenadi addressed Queen Mallikā:
“idaṃ te, mallike, samaṇena gotamena bhāsitaṃ:	“Mallika, your ascetic Gotama said this:
‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti.	‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’”
“Sacetaṃ, mahārāja, bhagavatā bhāsitaṃ, evametan”ti.	“If that’s what the Buddha said, great king, then that’s how it is.”
“Evameva panāyaṃ mallikā yaññadeva samaṇo gotamo bhāsati taṃ tadevassa abbhanumodati:	“No matter what the ascetic Gotama says, Mallikā agrees with him:
‘Sacetaṃ, mahārāja, bhagavatā bhāsitaṃ evametan’ti.	‘If that’s what the Buddha said, great king, then that’s how it is.’
Seyyathāpi nāma, yaññadeva ācariyo antevāsissa bhāsati taṃ tadevassa antevāsī abbhanumodati:	You’re just like a student who agrees with everything their teacher says.
‘evametaṃ, ācariya, evametaṃ, ācariyā’ti.
Evameva kho tvaṃ, mallike, yaññadeva samaṇo gotamo bhāsati taṃ tadevassa abbhanumodasi:
‘Sacetaṃ, mahārāja, bhagavatā bhāsitaṃ evametan’ti.
Cara pire, mallike, vinassā”ti.	Go away, Mallikā, get out of here!”
Atha kho mallikā devī nāḷijaṅghaṃ brāhmaṇaṃ āmantesi:	Then Queen Mallikā addressed the brahmin Nāḷijaṅgha:
“ehi tvaṃ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ 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, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti;
evañca vadehi:	And then say:
‘bhāsitā nu kho, bhante, bhagavatā esā vācā—	‘Sir, did the Buddha made this statement:
piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.	“Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress”?’
Yathā te bhagavā byākaroti taṃ sādhukaṃ uggahetvā mama āroceyyāsi.	Remember well how the Buddha answers and tell it to me.
Na hi tathāgatā vitathaṃ bhaṇantī”ti.	For Realized Ones say nothing that is not so.”
“Evaṃ, bhotī”ti kho nāḷijaṅgho brāhmaṇo mallikāya deviyā paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	“Yes, ma’am,” he replied. He went to the Buddha and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho nāḷijaṅgho brāhmaṇo bhagavantaṃ 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; appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ 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.’”
“Evametaṃ, brāhmaṇa, evametaṃ, 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.
Tadamināpetaṃ, brāhmaṇa, pariyāyena veditabbaṃ 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.
Bhūtapubbaṃ, 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 rathikaṃ siṅghāṭakena siṅghāṭakaṃ 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 mātaraṃ addassatha, api me mātaraṃ addassathā’ti?	‘Has anyone seen my mother? Has anyone seen my mother?’
Imināpi kho etaṃ, brāhmaṇa, pariyāyena veditabbaṃ 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.
Bhūtapubbaṃ, 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 rathikaṃ siṅghāṭakena siṅghāṭakaṃ 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 sāmikaṃ addassatha, api me sāmikaṃ addassathā’ti?	‘Has anyone seen my husband? Has anyone seen my husband?’
Imināpi kho etaṃ, brāhmaṇa, pariyāyena veditabbaṃ 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.
Bhūtapubbaṃ, 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 rathikaṃ siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā evamāha:
‘api me mātaraṃ addassatha, api me mātaraṃ addassathā’ti?
Imināpi kho etaṃ, brāhmaṇa, pariyāyena veditabbaṃ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti.
Bhūtapubbaṃ, 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 rathikaṃ siṅghāṭakena siṅghāṭakaṃ 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 pajāpatiṃ addassatha, api me pajāpatiṃ addassathā’ti?	‘Has anyone seen my wife? Has anyone seen my wife?’
Imināpi kho etaṃ, brāhmaṇa, pariyāyena veditabbaṃ 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.
Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarā itthī ñātikulaṃ agamāsi.	Once upon a time right here in Sāvatthī a certain woman went to live with her relative’s family.
Tassā te ñātakā sāmikaṃ acchinditvā aññassa dātukāmā.	But her relatives wanted to divorce her from her husband and give her to another,
Sā ca taṃ na icchati.	who she didn’t want.
Atha kho sā itthī sāmikaṃ etadavoca:	So she told her husband about this.
‘ime, maṃ, ayyaputta, ñātakā tvaṃ acchinditvā aññassa dātukāmā.
Ahañca taṃ na icchāmī’ti.
Atha kho so puriso taṃ itthiṃ dvidhā chetvā attānaṃ upphālesi:	But he cut her in two and disemboweled himself, thinking:
‘ubho pecca bhavissāmā’ti.	‘We shall be together after death.’
Imināpi kho etaṃ, brāhmaṇa, pariyāyena veditabbaṃ 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 bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā yena mallikā devī tenupasaṅkami; upasaṅkamitvā yāvatako ahosi bhagavatā saddhiṃ kathāsallāpo taṃ sabbaṃ mallikāya deviyā ārocesi. Atha kho mallikā devī yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rājānaṃ pasenadiṃ kosalaṃ 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:
“Taṃ kiṃ maññasi, mahārāja,	“What do you think, great king?
piyā te vajirī kumārī”ti?	Do you love Princess Vajirī?”
“Evaṃ, mallike, piyā me vajirī kumārī”ti.	“Indeed I do, Mallikā.”
“Taṃ kiṃ maññasi, mahārāja,	“What do you think, great king?
vajiriyā te kumāriyā vipariṇāmaññathābhāvā uppajjeyyuṃ 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 aññathattaṃ, kiṃ 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?”
“Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ:	“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.’
Taṃ kiṃ maññasi, mahārāja,	What do you think, great king?
piyā te vāsabhā khattiyā”ti?	Do you love Lady Vāsabhā? …
“Evaṃ, mallike, piyā me vāsabhā khattiyā”ti.
“Taṃ kiṃ maññasi, mahārāja, vāsabhāya te khattiyāya vipariṇāmaññathābhāvā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti?
“Vāsabhāya me, mallike, khattiyāya vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṃ, kiṃ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti?
“Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ:
‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.
Taṃ kiṃ maññasi, mahārāja, piyo te viṭaṭūbho senāpatī”ti?	your son, General Viḍūḍabha …
“Evaṃ, mallike, piyo me viṭaṭūbho senāpatī”ti.
“Taṃ kiṃ maññasi, mahārāja, viṭaṭūbhassa te senāpatissa vipariṇāmaññathābhāvā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti?
“Viṭaṭūbhassa me, mallike, senāpatissa vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṃ, kiṃ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti?
“Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ:
‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.
Taṃ kiṃ maññasi, mahārāja, piyā te ahan”ti?	do you love me?”
“Evaṃ, mallike, piyā mesi tvan”ti.	“Indeed I do love you, Mallikā.”
“Taṃ kiṃ maññasi, mahārāja,	“What do you think, great king?
mayhaṃ te vipariṇāmaññathābhāvā uppajjeyyuṃ 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 aññathattaṃ, kiṃ 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?”
“Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ:	“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.’
Taṃ kiṃ maññasi, mahārāja,	What do you think, great king?
piyā te kāsikosalā”ti?	Do you love the realms of Kāsi and Kosala?”
“Evaṃ, mallike, piyā me kāsikosalā.	“Indeed I do, Mallikā.
Kāsikosalānaṃ, mallike, ānubhāvena kāsikacandanaṃ paccanubhoma, mālāgandhavilepanaṃ 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.”
“Taṃ kiṃ maññasi, mahārāja,	“What do you think, great king?
kāsikosalānaṃ te vipariṇāmaññathābhāvā uppajjeyyuṃ 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 aññathattaṃ, kiṃ 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?”
“Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ:	“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.’”
“Acchariyaṃ, mallike, abbhutaṃ, 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 ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā tikkhattuṃ udānaṃ 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 spoke these words of inspiration 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!”

MN 88 Bāhitika

The Imported Cloth

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiyaṃ piṇḍāya pāvisi.	Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ 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 ekapuṇḍarīkaṃ nāgaṃ 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 āyasmantaṃ ānandaṃ dūratova āgacchantaṃ.	He saw Ānanda coming off in the distance
Disvāna sirivaḍḍhaṃ mahāmattaṃ āmantesi:	and said to the minister Sirivaḍḍha:
“āyasmā no eso, samma sirivaḍḍha, ānando”ti.	“My dear Sirivaḍḍha, isn’t that Venerable Ānanda?”
“Evaṃ, mahārāja, āyasmā eso ānando”ti.	“Indeed it is, great king.”
Atha kho rājā pasenadi kosalo aññataraṃ purisaṃ āmantesi:	Then King Pasenadi addressed a man:
“ehi tvaṃ, 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 accāyikaṃ karaṇīyaṃ, āgametu kira, bhante, āyasmā ānando muhuttaṃ anukampaṃ upādāyā’”ti.	‘Sir, if you have no urgent business, please wait a moment out of compassion.’”
“Evaṃ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho so puriso āyasmantaṃ ānandaṃ 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 accāyikaṃ karaṇīyaṃ, āgametu kira, bhante, āyasmā ānando muhuttaṃ anukampaṃ 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 āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho rājā pasenadi kosalo āyasmantaṃ ānandaṃ 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 accāyikaṃ karaṇīyaṃ, sādhu, bhante, āyasmā ānando yena aciravatiyā nadiyā tīraṃ tenupasaṅkamatu anukampaṃ 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 tīraṃ tenupasaṅkami; upasaṅkamitvā aññatarasmiṃ 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 āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho rājā pasenadi kosalo āyasmantaṃ ānandaṃ 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.”
“Alaṃ, mahārāja.	“Enough, great king, you sit on it.
Nisīda tvaṃ;
nisinno ahaṃ 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 āyasmantaṃ ānandaṃ etadavoca:	and said:
“kiṃ nu kho, bhante ānanda, so bhagavā tathārūpaṃ kāyasamācāraṃ 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 tathārūpaṃ kāyasamācāraṃ 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.”
“Acchariyaṃ, bhante, abbhutaṃ, bhante.	“It’s incredible, sir, it’s amazing!
Yañhi mayaṃ, bhante, nāsakkhimhā pañhena paripūretuṃ taṃ, bhante, āyasmatā ānandena pañhassa veyyākaraṇena paripūritaṃ.	For I couldn’t fully express the question, but Ānanda’s answer completed it for me.
Ye te, bhante, bālā abyattā ananuvicca apariyogāhetvā paresaṃ vaṇṇaṃ vā avaṇṇaṃ vā bhāsanti, na mayaṃ taṃ 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 paresaṃ vaṇṇaṃ vā avaṇṇaṃ vā bhāsanti, mayaṃ taṃ 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 saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati.	“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 dukkhavipāko”?
“Yo kho, mahārāja, manosamācāro attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati.	“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.”
“Kiṃ nu kho, bhante ānanda, so bhagavā sabbesaṃyeva akusalānaṃ dhammānaṃ pahānaṃ 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 saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati.	“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 sukhavipāko”?
“Yo kho, mahārāja, manosamācāro nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati.	“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.”
“Kiṃ pana, bhante ānanda, so bhagavā sabbesaṃyeva kusalānaṃ dhammānaṃ upasampadaṃ vaṇṇetī”ti?	“Sir, does the Buddha praise gaining 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.”
“Acchariyaṃ, bhante, abbhutaṃ, bhante.	“It’s incredible, sir, it’s amazing!
Yāva subhāsitañcidaṃ, bhante, āyasmatā ānandena.	How well this was said by Venerable Ānanda!
Iminā ca mayaṃ, bhante, āyasmato ānandassa subhāsitena attamanābhiraddhā.	I’m delighted and satisfied with what you’ve expressed so well.
Evaṃ attamanābhiraddhā ca mayaṃ, bhante, āyasmato ānandassa subhāsitena.	So much so that
Sace, bhante, āyasmato ānandassa hatthiratanaṃ kappeyya, hatthiratanampi mayaṃ āyasmato ānandassa dadeyyāma.	if an elephant treasure was suitable for you, I would give you one.
Sace, bhante, āyasmato ānandassa assaratanaṃ kappeyya, assaratanampi mayaṃ āyasmato ānandassa dadeyyāma.	If a horse treasure was suitable for you, I would give you one.
Sace, bhante, āyasmato ānandassa gāmavaraṃ kappeyya, gāmavarampi mayaṃ āyasmato ānandassa dadeyyāma.	If a prize village was suitable for you, I would give you one.
Api ca, bhante, mayampetaṃ jānāma:	But, sir, I know that
‘netaṃ āyasmato ānandassa kappatī’ti.	these things are not suitable for you.
Ayaṃ 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.
Taṃ, bhante, āyasmā ānando paṭiggaṇhātu anukampaṃ upādāyā”ti.	May Venerable Ānanda please accept it out of compassion.”
“Alaṃ, mahārāja, paripuṇṇaṃ me ticīvaran”ti.	“Enough, great king. My three robes are complete.”
“Ayaṃ, bhante, aciravatī nadī diṭṭhā āyasmatā ceva ānandena amhehi ca.	“Sir, we have both seen this river Aciravatī
Yadā uparipabbate mahāmegho abhippavuṭṭho hoti, athāyaṃ aciravatī nadī ubhato kūlāni saṃvissandantī gacchati;	when it has rained heavily in the mountains, and the river overflows both its banks.
evameva kho, bhante, āyasmā ānando imāya bāhitikāya attano ticīvaraṃ karissati.	In the same way, Venerable Ānanda can make a set of three robes for himself from this imported cloak.
Yaṃ panāyasmato ānandassa purāṇaṃ ticīvaraṃ taṃ sabrahmacārīhi saṃvibhajissati.	And you can share your old robes with your fellow monks.
Evāyaṃ amhākaṃ dakkhiṇā saṃvissandantī maññe gamissati.	In this way my teacher’s offering will come to overflow, it seems to me.
Paṭiggaṇhātu, bhante, āyasmā ānando bāhitikan”ti.	Please accept the imported cloth.”
Paṭiggahesi kho āyasmā ānando bāhitikaṃ.	So Ānanda accepted it.
Atha kho rājā pasenadi kosalo āyasmantaṃ ānandaṃ etadavoca:	Then King Pasenadi said to him:
“handa ca dāni mayaṃ, bhante ānanda, gacchāma;	“Well, now, sir, I must go.
bahukiccā mayaṃ bahukaraṇīyā”ti.	I have many duties, and much to do.”
“Yassadāni tvaṃ, mahārāja, kālaṃ maññasī”ti.	“Please, great king, go at your convenience.”
Atha kho rājā pasenadi kosalo āyasmato ānandassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṃ ānandaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	Then King Pasenadi approved and agreed with what Ānanda said. Then 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 bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Soon after he left, Ānanda went to the Buddha, bowed, sat down to one side,
Ekamantaṃ nisinno kho āyasmā ānando yāvatako ahosi raññā pasenadinā kosalena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.	and told him what had happened.
Tañca bāhitikaṃ bhagavato pādāsi.	He presented the cloth to the Buddha.
Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha said to the monks:
“lābhā, bhikkhave, rañño pasenadissa kosalassa, suladdhalābhā, bhikkhave, rañño pasenadissa kosalassa;	“monks, King Pasenadi is lucky, so very lucky,
yaṃ rājā pasenadi kosalo labhati ānandaṃ 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 bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.

MN 89 Dhammacetiya

Shrines to the Teaching

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sakkesu viharati medāḷupaṃ nāma sakyānaṃ 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 nagarakaṃ anuppatto hoti kenacideva karaṇīyena.	Now at that time King Pasenadi of Kosala had arrived at Nagaraka on some business.
Atha kho rājā pasenadi kosalo dīghaṃ kārāyanaṃ āmantesi:	Then he addressed Dīgha Kārāyana:
“yojehi, samma kārāyana, bhadrāni bhadrāni yānāni, uyyānabhūmiṃ gacchāma subhūmiṃ dassanāyā”ti.	“My good Kārāyana, harness the finest chariots. We will go to a park and see the scenery.”
“Evaṃ, 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 kālaṃ maññasī”ti.	Please go at your convenience.”
Atha kho rājā pasenadi kosalo bhadraṃ yānaṃ 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 Nagaraka,
Yena ārāmo tena pāyāsi.	heading for the park grounds.
Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova ārāmaṃ 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 jaṅghāvihāraṃ 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 appropriate for retreat.
Disvāna bhagavantaṃyeva ārabbha sati udapādi:	The sight reminded him right away of the Buddha:
“imāni kho tāni rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, yattha sudaṃ mayaṃ taṃ bhagavantaṃ payirupāsāma arahantaṃ 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 dīghaṃ kārāyanaṃ āmantesi:	He addressed Dīgha Kārāyana:
“imāni kho, samma kārāyana, tāni rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, yattha sudaṃ mayaṃ taṃ bhagavantaṃ payirupāsāma arahantaṃ sammāsambuddhaṃ.	“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.
Kahaṃ nu kho, samma kārāyana, etarahi so bhagavā viharati arahaṃ sammāsambuddho”ti?	My good Kārāyana, where is that Buddha at present?”
“Atthi, mahārāja, medāḷupaṃ nāma sakyānaṃ nigamo.	“Great king, there is a Sakyan town named Medaḷumpa.
Tattha so bhagavā etarahi viharati arahaṃ sammāsambuddho”ti.	That’s where the Buddha is now staying.”
“Kīvadūre pana, samma kārāyana, nagarakamhā medāḷupaṃ nāma sakyānaṃ 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 mayaṃ taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddhan”ti.	“Well then, harness the chariots, and we shall go to see the Buddha.”
“Evaṃ, 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 kālaṃ maññasī”ti.	Please go at your convenience.”
Atha kho rājā pasenadi kosalo bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi nagarakamhā yena medāḷupaṃ nāma sakyānaṃ nigamo tena pāyāsi.	Then King Pasenadi mounted a fine carriage and, along with other fine carriages, set out from Nagaraka to Medaḷumpa.
Teneva divasāvasesena medāḷupaṃ nāma sakyānaṃ nigamaṃ 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 ārāmaṃ 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 monks were walking meditation 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:
“kahaṃ nu kho, bhante, etarahi so bhagavā viharati arahaṃ sammāsambuddho?	“Sirs, where is the Blessed One at present, the perfected one, the fully awakened Buddha?
Dassanakāmā hi mayaṃ taṃ bhagavantaṃ arahantaṃ sammāsambuddhan”ti.	For I want to see him.”
“Eso, mahārāja, vihāro saṃvutadvāro. Tena appasaddo upasaṅkamitvā ataramāno āḷindaṃ pavisitvā ukkāsitvā aggaḷaṃ 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 saṃvutadvāro tena appasaddo upasaṅkamitvā ataramāno āḷindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭesi. Vivari bhagavā dvāraṃ.	Then the king approached the Buddha’s dwelling and knocked, and the Buddha opened the door.
Atha kho rājā pasenadi kosalo vihāraṃ 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:
“rājāhaṃ, bhante, pasenadi kosalo;	“Sir, I am Pasenadi, king of Kosala!
rājāhaṃ, bhante, pasenadi kosalo”ti.	I am Pasenadi, king of Kosala!”
“Kiṃ pana tvaṃ, mahārāja, atthavasaṃ sampassamāno imasmiṃ sarīre evarūpaṃ paramanipaccakāraṃ karosi, mittūpahāraṃ upadaṃsesī”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 sāvakasaṃgho’ti.	‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
Idhāhaṃ, bhante, passāmi eke samaṇabrāhmaṇe pariyantakataṃ brahmacariyaṃ carante dasapi vassāni, vīsampi vassāni, tiṃsampi 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 panāhaṃ, bhante, bhikkhū passāmi yāvajīvaṃ āpāṇakoṭikaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carante.	But here I see the monks leading the spiritual life entirely full and pure as long as they live, to their last breath.
Na kho panāhaṃ, bhante, ito bahiddhā aññaṃ evaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ 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 sāvakasaṃgho’ti.	‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
Puna caparaṃ, 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 panāhaṃ, bhante, bhikkhū passāmi samagge sammodamāne avivadamāne khīrodakībhūte aññamaññaṃ piyacakkhūhi sampassante viharante.	But here I see the monks living in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.
Na kho panāhaṃ, bhante, ito bahiddhā aññaṃ evaṃ samaggaṃ parisaṃ 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 caparāhaṃ, bhante, ārāmena ārāmaṃ, uyyānena uyyānaṃ anucaṅkamāmi anuvicarāmi.	Furthermore, I have walked and wandered from monastery to monastery and from park to park.
Sohaṃ tattha passāmi eke samaṇabrāhmaṇe kise lūkhe dubbaṇṇe uppaṇḍuppaṇḍukajāte dhamanisanthatagatte, na viya maññe cakkhuṃ 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 mayhaṃ, bhante, etadahosi:	It occurred to me:
‘addhā ime āyasmanto anabhiratā vā brahmacariyaṃ caranti, atthi vā tesaṃ kiñci pāpaṃ kammaṃ kataṃ paṭicchannaṃ;	‘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 cakkhuṃ bandhanti janassa dassanāyā’ti.	That’s why they’re thin, haggard, pale, and veiny—hardly a captivating sight, you’d think.’
Tyāhaṃ upasaṅkamitvā evaṃ vadāmi:	I went up to them and said:
‘kiṃ nu kho tumhe āyasmanto kisā lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā, na viya maññe cakkhuṃ bandhatha janassa dassanāyā’ti?	‘Venerables, why are you so thin, haggard, pale, and veiny—hardly a captivating sight, you’d think?’
Te evamāhaṃsu:	They say:
‘bandhukarogo no, mahārājā’ti.	‘We have jaundice, great king.’
Idha panāhaṃ, bhante, bhikkhū passāmi haṭṭhapahaṭṭhe udaggudagge abhiratarūpe pīṇindriye appossukke pannalome paradattavutte migabhūtena cetasā viharante.	But here I see monks always smiling and joyful, obviously happy, with cheerful faces, living relaxed, unruffled, surviving on charity, their hearts free as a wild deer.
Tassa mayhaṃ, bhante, etadahosi:	It occurred to me:
‘addhā ime āyasmanto tassa bhagavato sāsane uḷāraṃ pubbenāparaṃ visesaṃ 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 sāvakasaṃgho’ti.	‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
Puna caparāhaṃ, bhante, rājā khattiyo muddhāvasitto;	Furthermore, as an anointed king
pahomi ghātetāyaṃ vā ghātetuṃ, jāpetāyaṃ vā jāpetuṃ, pabbājetāyaṃ vā pabbājetuṃ.	I am able to execute, fine, or banish those who are guilty.
Tassa mayhaṃ, bhante, aḍḍakaraṇe nisinnassa antarantarā kathaṃ opātenti.	Yet when I’m sitting in judgment they interrupt me.
Sohaṃ na labhāmi:	And I can’t get them
‘mā me bhonto aḍḍakaraṇe nisinnassa antarantarā kathaṃ opātetha, kathāpariyosānaṃ me bhonto āgamentū’ti.	to stop interrupting me and wait until I’ve finished speaking.
Tassa mayhaṃ, bhante, antarantarā kathaṃ opātenti.
Idha panāhaṃ, bhante, bhikkhū passāmi;	But here I’ve seen the monks
yasmiṃ samaye bhagavā anekasatāya parisāya dhammaṃ deseti, neva tasmiṃ samaye bhagavato sāvakānaṃ 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.
Bhūtapubbaṃ, bhante, bhagavā anekasatāya parisāya dhammaṃ 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.
Tamenaṃ 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 dhammaṃ desetī’ti.	‘Hush, venerable, don’t make a sound! Our teacher, the Blessed One, is teaching!’
Tassa mayhaṃ, bhante, etadahosi:	It occurred to me:
‘acchariyaṃ vata bho, abbhutaṃ vata bho.	‘It’s incredible, it’s amazing,
Adaṇḍena vata kira, bho, asatthena evaṃ suvinītā parisā bhavissatī’ti.	how an assembly can be so well trained without rod or sword!’
Na kho panāhaṃ, bhante, ito bahiddhā aññaṃ evaṃ suvinītaṃ parisaṃ 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 sāvakasaṃgho’ti.	‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
Puna caparāhaṃ, 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 amukaṃ nāma gāmaṃ vā nigamaṃ vā osarissatī’ti.	‘So, gentlemen, that ascetic Gotama will come down to such and such village or town.’
Te pañhaṃ abhisaṅkharonti:	They formulate a question, thinking:
‘imaṃ mayaṃ pañhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā pucchissāma.	‘We’ll approach the ascetic Gotama and ask him this question.
Evañce no puṭṭho evaṃ byākarissati, evamassa mayaṃ vādaṃ āropessāma;	If he answers like this, we’ll refute him like that;
evañcepi no puṭṭho evaṃ byākarissati, evampissa mayaṃ vādaṃ āropessāmā’ti.	and if he answers like that, we’ll refute him like this.’
Te suṇanti:	When they hear that
‘samaṇo khalu, bho, gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osaṭo’ti.	he has come down
Te yena bhagavā tenupasaṅkamanti.	they approach him.
Te bhagavā dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti.	The Buddha educates, encourages, fires up, and inspires them with a Dhamma talk.
Te bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā na ceva bhagavantaṃ pañhaṃ pucchanti, kuto vādaṃ 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 sāvakasaṃgho’ti.	‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
Puna caparāhaṃ, 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 amukaṃ nāma gāmaṃ vā nigamaṃ vā osarissatī’ti.
Te pañhaṃ abhisaṅkharonti:
‘imaṃ mayaṃ pañhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā pucchissāma.
Evañce no puṭṭho evaṃ byākarissati, evamassa mayaṃ vādaṃ āropessāma;
evañcepi no puṭṭho evaṃ byākarissati, evampissa mayaṃ vādaṃ āropessāmā’ti.
Te suṇanti:
‘samaṇo khalu, bho, gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osaṭo’ti.
Te yena bhagavā tenupasaṅkamanti.
Te bhagavā dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti.
Te bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā na ceva bhagavantaṃ pañhaṃ pucchanti, kuto vādaṃ āropessanti?	They don’t even get around to asking their question to the Buddha, so how could they refute his answer?
Aññadatthu bhagavantaṃyeva okāsaṃ yācanti agārasmā anagāriyaṃ 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 anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ 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 people from good families rightly go forth from the lay life to homelessness.
Te evamāhaṃsu:	They say:
‘manaṃ vata, bho, anassāma; manaṃ 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 caparāhaṃ, bhante, ime isidattapurāṇā thapatayo mamabhattā mamayānā, ahaṃ nesaṃ 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 nipaccakāraṃ karonti yathā bhagavati.	And yet they don’t show me the same level of devotion that they show to the Buddha.
Bhūtapubbāhaṃ, bhante, senaṃ abbhuyyāto samāno ime ca isidattapurāṇā thapatayo vīmaṃsamāno aññatarasmiṃ sambādhe āvasathe vāsaṃ upagacchiṃ.	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 rattiṃ dhammiyā kathāya vītināmetvā, yato ahosi bhagavā tato sīsaṃ katvā maṃ pādato karitvā nipajjiṃsu.	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 mayhaṃ, bhante, etadahosi:	It occurred to me:
‘acchariyaṃ vata bho, abbhutaṃ vata bho.	‘It’s incredible, it’s amazing!
Ime isidattapurāṇā thapatayo mamabhattā mamayānā, ahaṃ nesaṃ 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 nipaccakāraṃ 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 uḷāraṃ pubbenāparaṃ visesaṃ 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 sāvakasaṃgho’ti.	‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
Puna caparaṃ, 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,
imināvārahāmevāhaṃ, bhante, bhagavati paramanipaccakāraṃ kātuṃ, mittūpahāraṃ upadaṃsetuṃ.	it’s proper for me to show the Buddha such utmost devotion and demonstrate such friendship.
Handa ca dāni mayaṃ, bhante, gacchāma;	Well, now, sir, I must go.
bahukiccā mayaṃ bahukaraṇīyā”ti.	I have many duties, and much to do.”
“Yassadāni tvaṃ, mahārāja, kālaṃ maññasī”ti.	“Please, great king, go at your convenience.”
Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ 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 monks:
“eso, bhikkhave, rājā pasenadi kosalo dhammacetiyāni bhāsitvā uṭṭhāyāsanā pakkanto.	“monks, 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!
Atthasaṃhitāni, 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 bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.

MN 90 Kaṇṇakatthala

at Kaṇṇakatthala

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā uruññāyaṃ 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 uruññaṃ anuppatto hoti kenacideva karaṇīyena.	Now at that time King Pasenadi of Kosala had arrived at Ujuñña on some business.
Atha kho rājā pasenadi kosalo aññataraṃ purisaṃ āmantesi:	Then he addressed a man:
“ehi tvaṃ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ 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, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti;
evañca vadehi:	And then say:
‘ajja kira, bhante, rājā pasenadi kosalo pacchābhattaṃ bhuttapātarāso bhagavantaṃ dassanāya upasaṅkamissatī’”ti.	‘Sir, King Pasenadi of Kosala will come to see you today when he has finished breakfast.’"
“Evaṃ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso bhagavantaṃ etadavoca:	“Yes, Your Majesty,” that man replied. He did as the king asked.
“rājā, bhante, pasenadi kosalo bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati;
evañca vadeti:
‘ajja kira, bhante, rājā pasenadi kosalo pacchābhattaṃ bhuttapātarāso bhagavantaṃ dassanāya upasaṅkamissatī’”ti.
Assosuṃ kho somā ca bhaginī sakulā ca bhaginī:	The sisters Somā and Sakulā heard this.
“ajja kira rājā pasenadi kosalo pacchābhattaṃ bhuttapātarāso bhagavantaṃ dassanāya upasaṅkamissatī”ti.
Atha kho somā ca bhaginī sakulā ca bhaginī rājānaṃ pasenadiṃ kosalaṃ bhattābhihāre upasaṅkamitvā etadavocuṃ:	Then, while the meal was being served, they approached the king and said:
“tena hi, mahārāja, amhākampi vacanena bhagavato pāde sirasā vandāhi, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ 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, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’”ti.
Atha kho rājā pasenadi kosalo pacchābhattaṃ bhuttapātarāso yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ 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, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ 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.”
“Kiṃ pana, mahārāja, somā ca bhaginī sakulā ca bhaginī aññaṃ dūtaṃ nālatthun”ti?	“But, great king, couldn’t they get any other messenger?”
“Assosuṃ kho, bhante, somā ca bhaginī sakulā ca bhaginī:	So Pasenadi explained the circumstances of the message.
‘ajja kira rājā pasenadi kosalo pacchābhattaṃ bhuttapātarāso bhagavantaṃ dassanāya upasaṅkamissatī’ti.
Atha kho, bhante, somā ca bhaginī sakulā ca bhaginī maṃ bhattābhihāre upasaṅkamitvā etadavocuṃ:
‘tena hi, mahārāja, amhākampi vacanena bhagavato pāde sirasā vandāhi, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha—
somā ca bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ 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 bhagavantaṃ etadavoca:	Then the king said to the Buddha:
“sutaṃ metaṃ, bhante, samaṇo gotamo evamāha:	“I have heard, sir, that the ascetic Gotama says this:
‘natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānissati, netaṃ ṭhānaṃ 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, evamāhaṃsu: ‘samaṇo gotamo evamāha—natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānissati, netaṃ ṭhānaṃ vijjatī’ti; kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ 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, evamāhaṃsu: ‘samaṇo gotamo evamāha—natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānissati, netaṃ ṭhānaṃ vijjatī’ti; na me te vuttavādino, abbhācikkhanti ca pana maṃ 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 viṭaṭūbhaṃ senāpatiṃ āmantesi:	Then King Pasenadi addressed General Viḍūḍabha:
“ko nu kho, senāpati, imaṃ kathāvatthuṃ 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 aññataraṃ purisaṃ āmantesi:	Then the king addressed a man:
“ehi tvaṃ, ambho purisa, mama vacanena sañjayaṃ brāhmaṇaṃ ākāsagottaṃ āmantehi:	“Please, mister, in my name tell Sañjaya that
‘rājā taṃ, bhante, pasenadi kosalo āmantetī’”ti.	King Pasenadi summons him.”
“Evaṃ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yena sañjayo brāhmaṇo ākāsagotto tenupasaṅkami; upasaṅkamitvā sañjayaṃ brāhmaṇaṃ ākāsagottaṃ etadavoca:	“Yes, Your Majesty,” that man replied. He did as the king asked.
“rājā taṃ, bhante, pasenadi kosalo āmantetī”ti.
Atha kho rājā pasenadi kosalo bhagavantaṃ etadavoca:	Then the king said to the Buddha:
“siyā nu kho, bhante, bhagavatā aññadeva kiñci sandhāya bhāsitaṃ, tañca jano aññathāpi paccāgaccheyya.	“Sir, might the Buddha have spoken in reference to one thing, but that person believed it was something else?
Yathā kathaṃ pana, bhante, bhagavā abhijānāti vācaṃ bhāsitā”ti?	How then do you recall making this statement?”
“Evaṃ kho ahaṃ, mahārāja, abhijānāmi vācaṃ bhāsitā:	“Great king, I recall making this statement:
‘natthi so samaṇo vā brāhmaṇo vā yo sakideva sabbaṃ ñassati, sabbaṃ dakkhiti, netaṃ ṭhānaṃ vijjatī’”ti.	‘There is no ascetic or brahmin who knows all and sees all simultaneously: that is not possible.’”
“Heturūpaṃ, bhante, bhagavā āha; saheturūpaṃ, bhante, bhagavā āha:	“What the Buddha says appears reasonable.
‘natthi so samaṇo vā brāhmaṇo vā yo sakideva sabbaṃ ñassati, sabbaṃ dakkhiti, netaṃ ṭhānaṃ vijjatī’ti.
Cattārome, bhante, vaṇṇā—	Sir, there are these four classes:
khattiyā, brāhmaṇā, vessā, suddā.	aristocrats, brahmins, merchants, and workers.
Imesaṃ nu kho, bhante, catunnaṃ vaṇṇānaṃ siyā viseso siyā nānākaraṇan”ti?	Is there any difference between them?”
“Cattārome, mahārāja, vaṇṇā—
khattiyā, brāhmaṇā, vessā, suddā.
Imesaṃ kho, mahārāja, catunnaṃ vaṇṇānaṃ dve vaṇṇā aggamakkhāyanti—	“Of the four classes, two are said to be preeminent—
khattiyā ca brāhmaṇā ca—	the aristocrats and the brahmins.
yadidaṃ abhivādanapaccuṭṭhānaañjalikammasāmīcikammānī”ti.	That is, when it comes to bowing down, rising up, greeting with joined palms, and observing proper etiquette.”
“Nāhaṃ, bhante, bhagavantaṃ diṭṭhadhammikaṃ pucchāmi;	“Sir, I am not asking you about the present life,
samparāyikāhaṃ, bhante, bhagavantaṃ pucchāmi.	but about the life to come.”
Cattārome, bhante, vaṇṇā—
khattiyā, brāhmaṇā, vessā, suddā.
Imesaṃ nu kho, bhante, catunnaṃ vaṇṇānaṃ 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 bodhiṃ:	It’s when a monk has faith in the Realized One’s awakening:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ 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 yathābhūtaṃ attānaṃ 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 akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;	They live with energy roused up for giving up unskillful qualities and gaining 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 nesaṃ assa dīgharattaṃ 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 nesaṃ, bhante, siyā viseso siyā nānākaraṇan”ti?	would there be any difference between them?”
“Ettha kho nesāhaṃ, mahārāja, padhānavemattataṃ 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.
Taṃ kiṃ maññasi, mahārāja,	What do you think, great king?
ye te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, api nu te dantāva dantakāraṇaṃ gaccheyyuṃ, dantāva dantabhūmiṃ 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?”
“Evaṃ, bhante”.	“Yes, sir.”
“Ye pana te dve hatthidammā vā assadammā vā godammā vā adantā avinītā, api nu te adantāva dantakāraṇaṃ gaccheyyuṃ, adantāva dantabhūmiṃ sampāpuṇeyyuṃ, 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 hetaṃ, bhante”.	“No, sir.”
“Evameva kho, mahārāja, yaṃ taṃ saddhena pattabbaṃ appābādhena asaṭhena amāyāvinā āraddhavīriyena paññavatā, taṃ vata assaddho bahvābādho saṭho māyāvī kusīto duppañño pāpuṇissatīti—netaṃ ṭhānaṃ 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.”
“Heturūpaṃ, bhante, bhagavā āha; saheturūpaṃ, 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 nesaṃ, bhante, siyā viseso siyā nānākaraṇan”ti?	would there be any difference between them?”
“Ettha kho nesāhaṃ, mahārāja, na kiñci nānākaraṇaṃ vadāmi—yadidaṃ vimuttiyā vimuttiṃ.	“In that case, I say that there is no difference between the freedom of one and the freedom of the other.
Seyyathāpi, mahārāja, puriso sukkhaṃ sākakaṭṭhaṃ ādāya aggiṃ abhinibbatteyya, tejo pātukareyya;	Suppose a person took dry teak wood and lit a fire and produced heat.
athāparo puriso sukkhaṃ sālakaṭṭhaṃ ādāya aggiṃ abhinibbatteyya, tejo pātukareyya;	Then another person did the same using sāl wood,
athāparo puriso sukkhaṃ ambakaṭṭhaṃ ādāya aggiṃ abhinibbatteyya, tejo pātukareyya;	another used mango wood,
athāparo puriso sukkhaṃ udumbarakaṭṭhaṃ ādāya aggiṃ abhinibbatteyya, tejo pātukareyya.	while another used wood of the cluster fig.
Taṃ kiṃ maññasi, mahārāja,	What do you think, great king?
siyā nu kho tesaṃ aggīnaṃ nānādāruto abhinibbattānaṃ kiñci nānākaraṇaṃ acciyā vā acciṃ, vaṇṇena vā vaṇṇaṃ, 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 hetaṃ, bhante”.	“No, sir.”
“Evameva kho, mahārāja, yaṃ taṃ tejaṃ vīriyā nimmathitaṃ padhānābhinibbattaṃ, nāhaṃ tattha kiñci nānākaraṇaṃ vadāmi—yadidaṃ 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.”
“Heturūpaṃ, bhante, bhagavā āha; saheturūpaṃ, bhante, bhagavā āha.	“What the Buddha says appears reasonable.
Kiṃ pana, bhante, atthi devā”ti?	But sir, do gods absolutely exist?”
“Kiṃ pana tvaṃ, mahārāja, evaṃ vadesi:	“But what exactly are you asking?”
‘kiṃ pana, bhante, atthi devā’”ti?
“Yadi vā te, bhante, devā āgantāro itthattaṃ yadi vā anāgantāro itthattaṃ”?	“Whether those gods come back to this state of existence or not.”
“Ye te, mahārāja, devā sabyābajjhā te devā āgantāro itthattaṃ, 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.”
Evaṃ vutte, viṭaṭūbho senāpati bhagavantaṃ etadavoca:	When he said this, General Viḍūḍabha said to the Buddha:
“ye te, bhante, devā sabyābajjhā āgantāro itthattaṃ te devā, ye te devā abyābajjhā anāgantāro itthattaṃ 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:
“ayaṃ kho viṭaṭūbho senāpati rañño pasenadissa kosalassa putto;	“This General Viḍūḍabha is King Pasenadi’s son,
ahaṃ bhagavato putto.	and I am the Buddha’s son.
Ayaṃ kho kālo yaṃ putto puttena manteyyā”ti.	Now is the time for one son to confer with another.”
Atha kho āyasmā ānando viṭaṭūbhaṃ senāpatiṃ āmantesi:	Then Ānanda addressed General Viḍūḍabha:
“tena hi, senāpati, taññevettha paṭipucchissāmi; yathā te khameyya tathā naṃ byākareyyāsi.	“Well then, general, I’ll ask you about this in return, and you can answer as you like.
Taṃ kiṃ maññasi, senāpati,	What do you think, general?
yāvatā rañño pasenadissa kosalassa vijitaṃ yattha ca rājā pasenadi kosalo issariyādhipaccaṃ rajjaṃ kāreti, pahoti tattha rājā pasenadi kosalo samaṇaṃ vā brāhmaṇaṃ vā puññavantaṃ vā apuññavantaṃ vā brahmacariyavantaṃ vā abrahmacariyavantaṃ vā tamhā ṭhānā cāvetuṃ vā pabbājetuṃ 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 vijitaṃ yattha ca rājā pasenadi kosalo issariyādhipaccaṃ rajjaṃ kāreti, pahoti tattha rājā pasenadi kosalo samaṇaṃ vā brāhmaṇaṃ vā puññavantaṃ vā apuññavantaṃ vā brahmacariyavantaṃ vā abrahmacariyavantaṃ vā tamhā ṭhānā cāvetuṃ vā pabbājetuṃ vā”ti.	“He can, mister.”
“Taṃ kiṃ maññasi, senāpati,	“What do you think, general?
yāvatā rañño pasenadissa kosalassa avijitaṃ yattha ca rājā pasenadi kosalo na issariyādhipaccaṃ rajjaṃ kāreti, tattha pahoti rājā pasenadi kosalo samaṇaṃ vā brāhmaṇaṃ vā puññavantaṃ vā apuññavantaṃ vā brahmacariyavantaṃ vā abrahmacariyavantaṃ vā tamhā ṭhānā cāvetuṃ vā pabbājetuṃ 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 avijitaṃ yattha ca rājā pasenadi kosalo na issariyādhipaccaṃ rajjaṃ kāreti, na tattha pahoti rājā pasenadi kosalo samaṇaṃ vā brāhmaṇaṃ vā puññavantaṃ vā apuññavantaṃ vā brahmacariyavantaṃ vā abrahmacariyavantaṃ vā tamhā ṭhānā cāvetuṃ vā pabbājetuṃ vā”ti.	“He cannot, mister.”
“Taṃ kiṃ maññasi, senāpati,	“What do you think, general?
sutā te devā tāvatiṃsā”ti?	Have you heard of the gods of the Thirty-Three?”
“Evaṃ, bho.	“Yes, mister,
Sutā me devā tāvatiṃsā.	I’ve heard of them,
Idhāpi bhotā raññā pasenadinā kosalena sutā devā tāvatiṃsā”ti.	and so has King Pasenadi.”
“Taṃ kiṃ maññasi, senāpati,	“What do you think, general?
pahoti rājā pasenadi kosalo deve tāvatiṃse tamhā ṭhānā cāvetuṃ vā pabbājetuṃ vā”ti?	Can King Pasenadi topple or expel from their place the gods of the Thirty-Three?”
“Dassanampi, bho, rājā pasenadi kosalo deve tāvatiṃse 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 itthattaṃ te devā, ye te devā abyābajjhā anāgantāro itthattaṃ 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 bhagavantaṃ etadavoca:	Then the king said to the Buddha:
“konāmo ayaṃ, bhante, bhikkhū”ti?	“Sir, what is this monk’s name?”
“Ānando nāma, mahārājā”ti.	“Ānanda, great king.”
“Ānando vata bho, ānandarūpo vata bho.	“A joy he is, and a joy he seems!
Heturūpaṃ, bhante, āyasmā ānando āha; saheturūpaṃ, bhante, āyasmā ānando āha.	What Venerable Ānanda says seems reasonable.
Kiṃ pana, bhante, atthi brahmā”ti?	But sir, does Brahmā absolutely exist?”
“Kiṃ pana tvaṃ, mahārāja, evaṃ vadesi:	“But what exactly are you asking?”
‘kiṃ pana, bhante, atthi brahmā’”ti?
“Yadi vā so, bhante, brahmā āgantā itthattaṃ, 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 itthattaṃ, 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 rājānaṃ pasenadiṃ kosalaṃ 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 sañjayaṃ brāhmaṇaṃ ākāsagottaṃ etadavoca:	Then King Pasenadi asked Sañjaya:
“ko nu kho, brāhmaṇa, imaṃ kathāvatthuṃ 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 rājānaṃ pasenadiṃ kosalaṃ etadavoca:	Then a certain man said to the king:
“yānakālo, mahārājā”ti.	“It’s time to depart, great king.”
Atha kho rājā pasenadi kosalo bhagavantaṃ etadavoca:	Then the king said to the Buddha:
“sabbaññutaṃ mayaṃ, bhante, bhagavantaṃ apucchimhā, sabbaññutaṃ bhagavā byākāsi;	“Sir, I asked you about omniscience, and you answered.
tañca panamhākaṃ ruccati ceva khamati ca, tena camhā attamanā.	I approve and accept this, and am satisfied with it.
Cātuvaṇṇisuddhiṃ mayaṃ, bhante, bhagavantaṃ apucchimhā, cātuvaṇṇisuddhiṃ bhagavā byākāsi;	I asked you about the four classes,
tañca panamhākaṃ ruccati ceva khamati ca, tena camhā attamanā.
Adhideve mayaṃ, bhante, bhagavantaṃ apucchimhā, adhideve bhagavā byākāsi;	about the gods,
tañca panamhākaṃ ruccati ceva khamati ca, tena camhā attamanā.
Adhibrahmānaṃ mayaṃ, bhante, bhagavantaṃ apucchimhā, adhibrahmānaṃ bhagavā byākāsi;	and about Brahmā, and you answered in each case.
tañca panamhākaṃ ruccati ceva khamati ca, tena camhā attamanā.
Yaṃ yadeva ca mayaṃ bhagavantaṃ apucchimhā taṃ tadeva bhagavā byākāsi;	Whatever I asked the Buddha about, he answered.
tañca panamhākaṃ ruccati ceva khamati ca, tena camhā attamanā.	I approve and accept this, and am satisfied with it.
Handa ca dāni mayaṃ, bhante, gacchāma;	Well, now, sir, I must go.
bahukiccā mayaṃ bahukaraṇīyā”ti.	I have many duties, and much to do.”
“Yassadāni tvaṃ, mahārāja, kālaṃ maññasī”ti.	“Please, great king, go at your convenience.”
Atha kho rājā pasenadi kosalo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ 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.

MN 91 Brahmāyu

with Brahmāyu

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​
ekaṃ samayaṃ bhagavā videhesu cārikaṃ carati mahatā bhikkhusaṃghena saddhiṃ pañcamattehi bhikkhusatehi.	So I have heard.
Tena kho pana samayena brahmāyu brāhmaṇo mithilāyaṃ paṭivasati jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo.	Now at that time the brahmin Brahmāyu was residing in Mithilā. He was old, elderly, and senior, advanced in years, having reached the final stage of life; he was a hundred and twenty years old. He was an expert in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knew philology and grammar, and was well versed in cosmology and the marks of a great man.
Assosi kho brahmāyu brāhmaṇo:	He heard:
“samaṇo khalu bho, gotamo sakyaputto sakyakulā pabbajito videhesu cārikaṃ carati mahatā bhikkhusaṃghena saddhiṃ pañcamattehi bhikkhusatehi.	“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—is wandering in the land of the Videhans, together with a large Saṅgha of around five hundred monks.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ 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 imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ 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 dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He explains a teaching 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 tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.	It’s good to see such perfected ones.”
Tena kho pana samayena brahmāyussa brāhmaṇassa uttaro nāma māṇavo antevāsī hoti tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo.	Now at that time the brahmin Brahmāyu had a student named Uttara. He too was an expert in the three Vedas, etc.
Atha kho brahmāyu brāhmaṇo uttaraṃ māṇavaṃ āmantesi:	Then Brahmāyu told Uttara of the Buddha’s presence in the land of the Videhans, and added:
“ayaṃ, tāta uttara, samaṇo gotamo sakyaputto sakyakulā pabbajito videhesu cārikaṃ carati mahatā bhikkhusaṃghena saddhiṃ pañcamattehi bhikkhusatehi.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:
‘itipi so bhagavā arahaṃ sammāsambuddho … pe …
sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’ti.
Ehi tvaṃ, tāta uttara, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ jānāhi, yadi vā taṃ bhavantaṃ gotamaṃ tathā santaṃyeva saddo abbhuggato, yadi vā no tathā;	“Please, dear Uttara, go to the ascetic Gotama and find out whether or not he lives up to his reputation.
yadi vā so bhavaṃ gotamo tādiso, yadi vā na tādiso.
Tathā mayaṃ taṃ bhavantaṃ gotamaṃ vedissāmā”ti.	Through you I shall learn about Master Gotama.”
“Yathā kathaṃ panāhaṃ, bho, taṃ bhavantaṃ gotamaṃ jānissāmi yadi vā taṃ bhavantaṃ gotamaṃ tathā santaṃyeva saddo abbhuggato, yadi vā no tathā;	“But sir, how shall I find out whether or not the ascetic Gotama lives up to his reputation?”
yadi vā so bhavaṃ gotamo tādiso, yadi vā na tādiso”ti.
“Āgatāni kho, tāta uttara, amhākaṃ mantesu dvattiṃsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā.	“Dear Uttara, the thirty-two marks of a great man have been handed down in our hymns. A great man who possesses these has only two possible destinies, no other.
Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.	If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures.
Tassimāni satta ratanāni bhavanti, seyyathidaṃ—	He has the following seven treasures:
cakkaratanaṃ, hatthiratanaṃ, assaratanaṃ, maṇiratanaṃ, itthiratanaṃ, gahapatiratanaṃ, pariṇāyakaratanameva sattamaṃ.	the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure.
Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā.	He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies.
So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati.	After conquering this land girt by sea, he reigns by principle, without rod or sword.
Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado.	But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world.
Ahaṃ kho pana, tāta uttara, mantānaṃ dātā;	But, dear Uttara, I am the one who gives the hymns,
tvaṃ mantānaṃ paṭiggahetā”ti.	and you are the one who receives them.”
“Evaṃ, bho”ti kho uttaro māṇavo brahmāyussa brāhmaṇassa paṭissutvā uṭṭhāyāsanā brahmāyuṃ brāhmaṇaṃ abhivādetvā padakkhiṇaṃ katvā videhesu yena bhagavā tena cārikaṃ pakkāmi.	“Yes, sir,” replied Uttara. He got up from his seat, bowed, and respectfully circled Brahmāyu before setting out for the land of the Videhans where the Buddha was wandering.
Anupubbena cārikaṃ caramāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Traveling stage by stage, he came to the Buddha and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.	When the greetings and polite conversation were over, he sat down to one side,
Ekamantaṃ nisinno kho uttaro māṇavo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi.	and scrutinized his body for the thirty-two marks of a great man.
Addasā kho uttaro māṇavo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena thapetvā dve.	He saw all of them except for two,
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—	which he had doubts about:
kosohite ca vatthaguyhe pahūtajivhatāya ca.	whether the private parts are retracted, and the largeness of the tongue.
Atha kho bhagavato etadahosi:	Then it occurred to the Buddha:
“passati kho me ayaṃ uttaro māṇavo dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena thapetvā dve.	“This brahmin student Uttara sees all the marks except for two,
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—	which he has doubts about:
kosohite ca vatthaguyhe pahūtajivhatāya cā”ti.	whether the private parts are retracted, and the largeness of the tongue.”
Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā addasa uttaro māṇavo bhagavato kosohitaṃ vatthaguyhaṃ.	Then the Buddha used his psychic power to will that Uttara would see his retracted private parts.
Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi; ubhopi nāsikasotāni anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi.	And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue.
Atha kho uttarassa māṇavassa etadahosi:	Then Uttara thought:
“samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi.	“The ascetic Gotama possesses the thirty-two marks.
Yannūnāhaṃ samaṇaṃ gotamaṃ anubandheyyaṃ, iriyāpathamassa passeyyan”ti.	Why don’t I follow him and observe his deportment?”
Atha kho uttaro māṇavo sattamāsāni bhagavantaṃ anubandhi chāyāva anapāyinī.	Then Uttara followed the Buddha like a shadow for seven months.
Atha kho uttaro māṇavo sattannaṃ māsānaṃ accayena videhesu yena mithilā tena cārikaṃ pakkāmi.	When seven months had passed he set out wandering towards Mithilā.
Anupubbena cārikaṃ caramāno yena mithilā yena brahmāyu brāhmaṇo tenupasaṅkami; upasaṅkamitvā brahmāyuṃ brāhmaṇaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho uttaraṃ māṇavaṃ brahmāyu brāhmaṇo etadavoca:	There he approached the brahmin Brahmāyu, bowed, and sat down to one side. Brahmāyu said to him:
“kacci, tāta uttara, taṃ bhavantaṃ gotamaṃ tathā santaṃyeva saddo abbhuggato, no aññathā?	“Well, dear Uttara, does Master Gotama live up to his reputation or not?”
Kacci pana so bhavaṃ gotamo tādiso, no aññādiso”ti?
“Tathā santaṃyeva, bho, taṃ bhavantaṃ gotamaṃ saddo abbhuggato, no aññathā;	“He does, sir.
tādisova so bhavaṃ gotamo, no aññādiso.
Samannāgato ca so bhavaṃ gotamo dvattiṃsamahāpurisalakkhaṇehi.	Master Gotama possesses the thirty-two marks.
Suppatiṭṭhitapādo kho pana bho bhavaṃ gotamo;	He has well-planted feet.
idampi tassa bhoto gotamassa mahāpurisassa mahāpurisalakkhaṇaṃ bhavati. (1)
Heṭṭhā kho pana tassa bhoto gotamassa pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni … (2)	On the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail.
Āyatapaṇhi kho pana so bhavaṃ gotamo … (3)	He has projecting heels.
Dīghaṅguli kho pana so bhavaṃ gotamo … (4)	He has long fingers.
Mudutalunahatthapādo kho pana so bhavaṃ gotamo … (5)	His hands and feet are tender.
Jālahatthapādo kho pana so bhavaṃ gotamo … (6)	His hands and feet cling gracefully.
Ussaṅkhapādo kho pana so bhavaṃ gotamo … (7)	His feet are arched.
Eṇijaṅgho kho pana so bhavaṃ gotamo … (8)	His calves are like those of an antelope.
Ṭhitako kho pana so bhavaṃ gotamo anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati … (9)	When standing upright and not bending over, the palms of both hands touch the knees.
Kosohitavatthaguyho kho pana so bhavaṃ gotamo … (10)	His private parts are retracted.
Suvaṇṇavaṇṇo kho pana so bhavaṃ gotamo kañcanasannibhattaco … (11)	He is gold colored; his skin has a golden sheen.
Sukhumacchavi kho pana so bhavaṃ gotamo. Sukhumattā chaviyā rajojallaṃ kāye na upalimpati … (12)	He has delicate skin, so delicate that dust and dirt don’t stick to his body.
Ekekalomo kho pana so bhavaṃ gotamo; ekekāni lomāni lomakūpesu jātāni … (13)	His hairs grow one per pore.
Uddhaggalomo kho pana so bhavaṃ gotamo; uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni dakkhiṇāvaṭṭakajātāni … (14)	His hairs stand up; they’re blue-black and curl clockwise.
Brahmujugatto kho pana so bhavaṃ gotamo … (15)	His body is as straight as Brahmā’s.
Sattussado kho pana so bhavaṃ gotamo … (16)	He has bulging muscles in seven places.
Sīhapubbaddhakāyo kho pana so bhavaṃ gotamo … (17)	His chest is like that of a lion.
Citantaraṃso kho pana so bhavaṃ gotamo … (18)	The gap between the shoulder-blades is filled in.
Nigrodhaparimaṇḍalo kho pana so bhavaṃ gotamo; yāvatakvassa kāyo tāvatakvassa byāmo, yāvatakvassa byāmo tāvatakvassa kāyo … (19)	He has the proportional circumference of a banyan tree: the span of his arms equals the height of his body.
Samavaṭṭakkhandho kho pana so bhavaṃ gotamo … (20)	His torso is cylindrical.
Rasaggasaggī kho pana so bhavaṃ gotamo … (21)	He has an excellent sense of taste.
Sīhahanu kho pana so bhavaṃ gotamo … (22)	His jaw is like that of a lion.
Cattālīsadanto kho pana so bhavaṃ gotamo … (23)	He has forty teeth.
Samadanto kho pana so bhavaṃ gotamo … (24)	His teeth are even.
Aviraḷadanto kho pana so bhavaṃ gotamo … (25)	His teeth have no gaps.
Susukkadāṭho kho pana so bhavaṃ gotamo … (26)	His teeth are perfectly white.
Pahūtajivho kho pana so bhavaṃ gotamo … (27)	He has a large tongue.
Brahmassaro kho pana so bhavaṃ gotamo karavikabhāṇī … (28)	He has the voice of Brahmā, like a cuckoo’s call.
Abhinīlanetto kho pana so bhavaṃ gotamo … (29)	His eyes are deep blue.
Gopakhumo kho pana so bhavaṃ gotamo … (30)	He has eyelashes like a cow’s.
Uṇṇā kho panassa bhoto gotamassa bhamukantare jātā odātā mudutūlasannibhā … (31)	Between his eyebrows there grows a tuft, soft and white like cotton-wool.
Uṇhīsasīso kho pana so bhavaṃ gotamo; idampi tassa bhoto gotamassa mahāpurisassa mahāpurisalakkhaṇaṃ bhavati. (32)	His head is shaped like a turban.
Imehi kho, bho, so bhavaṃ gotamo dvattiṃsamahāpurisalakkhaṇehi samannāgato.	These are the thirty-two marks of a great man possessed by Master Gotama.
Gacchanto kho pana so bhavaṃ gotamo dakkhiṇeneva pādena paṭhamaṃ pakkamati.	When he’s walking he takes the first step with the right foot.
So nātidūre pādaṃ uddharati, nāccāsanne pādaṃ nikkhipati;	He doesn’t lift his foot too far or place it too near.
so nātisīghaṃ gacchati, nātisaṇikaṃ gacchati;	He doesn’t walk too slow or too fast.
na ca adduvena adduvaṃ saṅghaṭṭento gacchati, na ca gopphakena gopphakaṃ saṅghaṭṭento gacchati.	He walks without knocking his knees or ankles together.
So gacchanto na satthiṃ unnāmeti, na satthiṃ onāmeti; na satthiṃ sannāmeti, na satthiṃ vināmeti.	When he’s walking he keeps his thighs neither too straight nor too bent, neither too tight nor too loose.
Gacchato kho pana tassa bhoto gotamassa adharakāyova iñjati, na ca kāyabalena gacchati.	When he walks, only the lower half of his body moves, and he walks effortlessly.
Apalokento kho pana so bhavaṃ gotamo sabbakāyeneva apaloketi;	When he turns to look he does so with the whole body.
so na uddhaṃ ulloketi, na adho oloketi;	He doesn’t look directly up or down.
na ca vipekkhamāno gacchati, yugamattañca pekkhati; tato cassa uttari anāvaṭaṃ ñāṇadassanaṃ bhavati.	He doesn’t look all around while walking, but focuses a plough’s length in front. Beyond that he has unhindered knowledge and vision.
So antaragharaṃ pavisanto na kāyaṃ unnāmeti, na kāyaṃ onāmeti; na kāyaṃ sannāmeti, na kāyaṃ vināmeti.	When entering an inhabited area he keeps his body neither too straight nor too bent, neither too tight nor too loose.
So nātidūre nāccāsanne āsanassa parivattati, na ca pāṇinā ālambitvā āsane nisīdati, na ca āsanasmiṃ kāyaṃ pakkhipati.	He turns around neither too far nor too close to the seat. He doesn’t lean on his hand when sitting down. And he doesn’t just plonk his body down on the seat.
So antaraghare nisinno samāno na hatthakukkuccaṃ āpajjati, na pādakukkuccaṃ āpajjati;	When sitting in inhabited areas he doesn’t fidget with his hands or feet.
na adduvena adduvaṃ āropetvā nisīdati; na ca gopphakena gopphakaṃ āropetvā nisīdati;	He doesn’t sit with his knees or ankles crossed.
na ca pāṇinā hanukaṃ upadahitvā nisīdati.	He doesn’t sit with his hand holding his chin.
So antaraghare nisinno samāno na chambhati na kampati na vedhati na paritassati. So achambhī akampī avedhī aparitassī vigatalomahaṃso.	When sitting in inhabited areas he doesn’t cower or shake or tremble or get anxious, and so he is not nervous at all.
Vivekavatto ca so bhavaṃ gotamo antaraghare nisinno hoti.	When sitting in inhabited areas he still practices seclusion.
So pattodakaṃ paṭiggaṇhanto na pattaṃ unnāmeti, na pattaṃ onāmeti; na pattaṃ sannāmeti, na pattaṃ vināmeti.	When receiving water for rinsing the bowl, he holds the bowl neither too straight nor too bent, neither too tight nor too loose.
So pattodakaṃ paṭiggaṇhāti nātithokaṃ nātibahuṃ.	He receives neither too little nor too much water.
So na khulukhulukārakaṃ pattaṃ dhovati, na samparivattakaṃ pattaṃ dhovati, na pattaṃ bhūmiyaṃ nikkhipitvā hatthe dhovati; hatthesu dhotesu patto dhoto hoti, patte dhote hatthā dhotā honti.	He rinses the bowl without making a sloshing noise, or spinning it around. He doesn’t put the bowl on the ground to rinse his hands; his hands and bowl are rinsed at the same time.
So pattodakaṃ chaḍḍeti nātidūre nāccāsanne, na ca vicchaḍḍayamāno.	He doesn’t throw the bowl rinsing water away too far or too near, or splash it about.
So odanaṃ paṭiggaṇhanto na pattaṃ unnāmeti, na pattaṃ onāmeti; na pattaṃ sannāmeti, na pattaṃ vināmeti.	When receiving rice, he holds the bowl neither too straight nor too bent, neither too close nor too loose.
So odanaṃ paṭiggaṇhāti nātithokaṃ nātibahuṃ.	He receives neither too little nor too much rice.
Byañjanaṃ kho pana bhavaṃ gotamo byañjanamattāya āhāreti, na ca byañjanena ālopaṃ atināmeti.	He eats sauce in a moderate proportion, and doesn’t spend too much time saucing his portions.
Dvattikkhattuṃ kho bhavaṃ gotamo mukhe ālopaṃ samparivattetvā ajjhoharati;	He chews over each portion two or three times before swallowing.
na cassa kāci odanamiñjā asambhinnā kāyaṃ pavisati, na cassa kāci odanamiñjā mukhe avasiṭṭhā hoti;	But no grain of rice enters his body unchewed, and none remain in his mouth.
athāparaṃ ālopaṃ upanāmeti.	Only then does he raise another portion to his lips.
Rasapaṭisaṃvedī kho pana so bhavaṃ gotamo āhāraṃ āhāreti, no ca rasarāgapaṭisaṃvedī.	He eats experiencing the taste, but without experiencing greed for the taste.
Aṭṭhaṅgasamannāgataṃ kho pana so bhavaṃ gotamo āhāraṃ āhāreti—	He eats food for eight reasons:
neva davāya, na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā brahmacariyānuggahāya: ‘iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti.	‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. So that I will put an end to old discomfort and not give rise to new discomfort, and so that I will keep on living blamelessly and at ease.’
So bhuttāvī pattodakaṃ paṭiggaṇhanto na pattaṃ unnāmeti, na pattaṃ onāmeti; na pattaṃ sannāmeti, na pattaṃ vināmeti.	After eating, when receiving water for washing the bowl, he holds the bowl neither too straight nor too bent, neither too tight nor too loose.
So pattodakaṃ paṭiggaṇhāti nātithokaṃ nātibahuṃ.	He receives neither too little nor too much water.
So na khulukhulukārakaṃ pattaṃ dhovati, na samparivattakaṃ pattaṃ dhovati, na pattaṃ bhūmiyaṃ nikkhipitvā hatthe dhovati; hatthesu dhotesu patto dhoto hoti, patte dhote hatthā dhotā honti.	He washes the bowl without making a sloshing noise, or spinning it around. He doesn’t put the bowl on the ground to wash his hands; his hands and bowl are washed at the same time.
So pattodakaṃ chaḍḍeti nātidūre nāccāsanne, na ca vicchaḍḍayamāno.	He doesn’t throw the bowl washing water away too far or too near, or splash it about.
So bhuttāvī na pattaṃ bhūmiyaṃ nikkhipati nātidūre nāccāsanne, na ca anatthiko pattena hoti, na ca ativelānurakkhī pattasmiṃ.	After eating he doesn’t put the bowl on the ground too far away or too close. He’s not careless with his bowl, nor does he spend too much time on it.
So bhuttāvī muhuttaṃ tuṇhī nisīdati, na ca anumodanassa kālamatināmeti.	After eating he sits for a while in silence, but doesn’t wait too long to give the verses of appreciation.
So bhuttāvī anumodati, na taṃ bhattaṃ garahati, na aññaṃ bhattaṃ paṭikaṅkhati;	After eating he expresses appreciation without criticizing the meal or expecting another one.
aññadatthu dhammiyā kathāya taṃ parisaṃ sandasseti samādapeti samuttejeti sampahaṃseti.	Invariably, he educates, encourages, fires up, and inspires that assembly with a Dhamma talk.
So taṃ parisaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkamati.	Then he gets up from his seat and leaves.
So nātisīghaṃ gacchati, nātisaṇikaṃ gacchati, na ca muccitukāmo gacchati;	He walks neither too fast nor too slow, without wanting to get out of there.
na ca tassa bhoto gotamassa kāye cīvaraṃ accukkaṭṭhaṃ hoti na ca accokkaṭṭhaṃ, na ca kāyasmiṃ allīnaṃ na ca kāyasmā apakaṭṭhaṃ;	He wears his robe on his body neither too high nor too low, neither too tight nor too loose.
na ca tassa bhoto gotamassa kāyamhā vāto cīvaraṃ apavahati;	The wind doesn’t blow his robe off his body.
na ca tassa bhoto gotamassa kāye rajojallaṃ upalimpati.	And dust and dirt don’t stick to his body.
So ārāmagato nisīdati paññatte āsane. Nisajja pāde pakkhāleti;	When he has gone to the monastery he sits on a seat spread out and washes his feet.
na ca so bhavaṃ gotamo pādamaṇḍanānuyogamanuyutto viharati.	But he doesn’t waste time with pedicures.
So pāde pakkhāletvā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.	When he has washed his feet, he sits down cross-legged, with his body straight, and establishes remembering right there.
So neva attabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti;	He has no intention to hurt himself, hurt others, or hurt both.
attahitaparahitaubhayahitasabbalokahitameva so bhavaṃ gotamo cintento nisinno hoti.	He only wishes for the welfare of himself, of others, of both, and of the whole world.
So ārāmagato parisati dhammaṃ deseti, na taṃ parisaṃ ussādeti, na taṃ parisaṃ apasādeti;	In the monastery when he teaches Dhamma to an assembly, he neither flatters them nor rebukes them.
aññadatthu dhammiyā kathāya taṃ parisaṃ sandasseti samādapeti samuttejeti sampahaṃseti.	Invariably, he educates, encourages, fires up, and inspires that assembly with a Dhamma talk.
Aṭṭhaṅgasamannāgato kho panassa bhoto gotamassa mukhato ghoso niccharati—	His voice has eight qualities:
vissaṭṭho ca, viññeyyo ca, mañju ca, savanīyo ca, bindu ca, avisārī ca, gambhīro ca, ninnādī ca.	it is clear, comprehensible, charming, audible, rounded, undistorted, deep, and resonant.
Yathāparisaṃ kho pana so bhavaṃ gotamo sarena viññāpeti, na cassa bahiddhā parisāya ghoso niccharati.	He makes sure his voice is intelligible as far as the assembly goes, but it doesn’t extend outside the assembly.
Te tena bhotā gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā uṭṭhāyāsanā pakkamanti avalokayamānāyeva avijahitattā.	And when they’ve been inspired with a Dhamma talk by Master Gotama they get up from their seats and leave looking back at him alone, and not forgetting their lesson.
Addasāma kho mayaṃ, bho, taṃ bhavantaṃ gotamaṃ gacchantaṃ, addasāma ṭhitaṃ, addasāma antaragharaṃ pavisantaṃ, addasāma antaraghare nisinnaṃ tuṇhībhūtaṃ, addasāma antaraghare bhuñjantaṃ, addasāma bhuttāviṃ nisinnaṃ tuṇhībhūtaṃ, addasāma bhuttāviṃ anumodantaṃ, addasāma ārāmaṃ gacchantaṃ, addasāma ārāmagataṃ nisinnaṃ tuṇhībhūtaṃ, addasāma ārāmagataṃ parisati dhammaṃ desentaṃ.	I have seen Master Gotama walking and standing; entering inhabited areas, and sitting and eating there; sitting silently after eating, and expressing appreciation; going to the monastery, sitting silently there, and teaching Dhamma to an assembly there.
Ediso ca ediso ca so bhavaṃ gotamo, tato ca bhiyyo”ti.	Such is Master Gotama; such he is and more than that.”
Evaṃ vutte, brahmāyu brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā tikkhattuṃ udānaṃ udāneti:	When he had spoken, the brahmin Brahmāyu got up from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and uttered this aphorism 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 sammāsambuddhassāti.	Homage to that Blessed One, the perfected one, the fully awakened Buddha!
Appeva nāma mayaṃ kadāci karahaci tena bhotā gotamena samāgaccheyyāma? Appeva nāma siyā kocideva kathāsallāpo”ti.	Hopefully, some time or other I’ll get to meet him, and we can have a discussion.”
Atha kho bhagavā videhesu anupubbena cārikaṃ caramāno yena mithilā tadavasari.	And then the Buddha, traveling stage by stage in the Videhan lands, arrived at Mithilā,
Tatra sudaṃ bhagavā mithilāyaṃ viharati maghadevaambavane.	where he stayed in the Makhādeva Mango Grove.
Assosuṃ kho mithileyyakā brāhmaṇagahapatikā:	The brahmins and householders of Mithilā heard:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito videhesu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ pañcamattehi bhikkhusatehi mithilaṃ anuppatto, mithilāyaṃ viharati maghadevaambavane.	“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Mithilā, where he is staying in the Makhādeva Mango Grove.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ 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 imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ 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 dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ 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 tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.	It’s good to see such perfected ones.”
Atha kho mithileyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu; appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu; appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu; appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.	Then the brahmins and householders of Mithilā 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.
Assosi kho brahmāyu brāhmaṇo: “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito mithilaṃ anuppatto, mithilāyaṃ viharati maghadevaambavane”ti.	The brahmin Brahmāyu also heard that the Buddha had arrived.
Atha kho brahmāyu brāhmaṇo sambahulehi sāvakehi saddhiṃ yena maghadevaambavanaṃ tenupasaṅkami.	So he went to the Makhādeva Mango Grove together with several disciples.
Atha kho brahmāyuno brāhmaṇassa avidūre ambavanassa etadahosi:	Not far from the grove he thought:
“na kho metaṃ patirūpaṃ yohaṃ pubbe appaṭisaṃvidito samaṇaṃ gotamaṃ dassanāya upasaṅkameyyan”ti.	“It wouldn’t be appropriate for me to go to see the ascetic Gotama without first letting him know.”
Atha kho brahmāyu brāhmaṇo aññataraṃ māṇavakaṃ āmantesi:	Then Brahmāyu addressed one of his students:
“ehi tvaṃ, māṇavaka, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha:	“Here, student, go to the ascetic Gotama and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.
‘brahmāyu, bho gotama, brāhmaṇo bhavantaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti.
Evañca vadehi:	And then say:
‘brahmāyu, bho gotama, brāhmaṇo jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo.	‘Master Gotama, the brahmin Brahmāyu is old, elderly, and senior, advanced in years, having reached the final stage of life; he is a hundred and twenty years old. He is an expert in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knows philology and grammar, and is well versed in cosmology and the marks of a great man.
Yāvatā, bho, brāhmaṇagahapatikā mithilāyaṃ paṭivasanti, brahmāyu tesaṃ brāhmaṇo aggamakkhāyati—	Of all the brahmins and householders residing in Mithilā, Brahmāyu is said to be the foremost in
yadidaṃ bhogehi;	wealth,
brahmāyu tesaṃ brāhmaṇo aggamakkhāyati—
yadidaṃ mantehi;	hymns,
brahmāyu tesaṃ brāhmaṇo aggamakkhāyati—
yadidaṃ āyunā ceva yasasā ca.	lifespan, and fame.
So bhoto gotamassa dassanakāmo’”ti.	He wants to see Master Gotama.’”
“Evaṃ, bho”ti kho so māṇavako brahmāyussa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	“Yes, sir,” that student replied. He did as he was asked, and the Buddha said:
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho so māṇavako bhagavantaṃ etadavoca:
“brahmāyu, bho gotama, brāhmaṇo bhavantaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati;
evañca vadeti:
‘brahmāyu, bho gotama, brāhmaṇo jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo.
Yāvatā, bho, brāhmaṇagahapatikā mithilāyaṃ paṭivasanti, brahmāyu tesaṃ brāhmaṇo aggamakkhāyati—
yadidaṃ bhogehi;
brahmāyu tesaṃ brāhmaṇo aggamakkhāyati—
yadidaṃ mantehi;
brahmāyu tesaṃ brāhmaṇo aggamakkhāyati—
yadidaṃ āyunā ceva yasasā ca.
So bhoto gotamassa dassanakāmo’”ti.
“Yassadāni, māṇava, brahmāyu brāhmaṇo kālaṃ maññatī”ti.	“Please, student, let Brahmāyu come when he’s ready.”
Atha kho so māṇavako yena brahmāyu brāhmaṇo tenupasaṅkami; upasaṅkamitvā brahmāyuṃ brāhmaṇaṃ etadavoca:	The student went back to Brahmāyu and said to him:
“katāvakāso khomhi bhavatā samaṇena gotamena.	“Your request for an audience with the ascetic Gotama has been granted.
Yassadāni bhavaṃ kālaṃ maññatī”ti.	Please go at your convenience.”
Atha kho brahmāyu brāhmaṇo yena bhagavā tenupasaṅkami.	Then the brahmin Brahmāyu went up to the Buddha.
Addasā kho sā parisā brahmāyuṃ brāhmaṇaṃ dūratova āgacchantaṃ.	The assembly saw him coming off in the distance,
Disvāna oramiya okāsamakāsi yathā taṃ ñātassa yasassino.	and made way for him, as he was well-known and famous.
Atha kho brahmāyu brāhmaṇo taṃ parisaṃ etadavoca:	Brahmāyu said to that retinue:
“alaṃ, bho.	“Enough, gentlemen.
Nisīdatha tumhe sake āsane.	Please sit on your own seats.
Idhāhaṃ samaṇassa gotamassa santike nisīdissāmī”ti.	I shall sit here by the ascetic Gotama.”
Atha kho brahmāyu brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the brahmin Brahmāyu went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.	When the greetings and polite conversation were over, he sat down to one side,
Ekamantaṃ nisinno kho brahmāyu brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi.	and scrutinized the Buddha’s body for the thirty-two marks of a great man.
Addasā kho brahmāyu brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve.	He saw all of them except for two,
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—	which he had doubts about:
kosohite ca vatthaguyhe pahūtajivhatāya ca.	whether the private parts are retracted, and the largeness of the tongue.
Atha kho brahmāyu brāhmaṇo bhagavantaṃ gāthāhi ajjhabhāsi:	Then Brahmāyu addressed the Buddha in verse:
“Ye me dvattiṃsāti sutā,	“I have learned of the thirty-two
mahāpurisalakkhaṇā;	marks of a great man.
Duve tesaṃ na passāmi,	There are two that I don’t see
bhoto kāyasmiṃ gotama.	on the body of the ascetic Gotama.
Kacci kosohitaṃ bhoto,	Are the private parts retracted,
vatthaguyhaṃ naruttama;	O supreme person?
Nārīsamānasavhayā,	Though called by a word of the feminine gender,
kacci jivhā na dassakā.	perhaps your tongue is a manly one?
Kacci pahūtajivhosi,	Perhaps your tongue is large,
yathā taṃ jāniyāmase;	as we have been informed.
Ninnāmayetaṃ pahūtaṃ,	Please stick it out in its full extent,
kaṅkhaṃ vinaya no ise.	and so, O hermit, dispel my doubt.
Diṭṭhadhammahitatthāya,	For my welfare and benefit in this life,
samparāyasukhāya ca;	and happiness in the next.
Katāvakāsā pucchāma,	And I ask you to grant the opportunity
yaṃ kiñci abhipatthitan”ti.	to ask whatever I desire.”
Atha kho bhagavato etadahosi:	Then the Buddha thought:
“passati kho me ayaṃ brahmāyu brāhmaṇo dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve.	“Brahmāyu sees all the marks except for two,
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—	which he has doubts about:
kosohite ca vatthaguyhe pahūtajivhatāya cā”ti.	whether the private parts are retracted, and the largeness of the tongue.”
Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā addasa brahmāyu brāhmaṇo bhagavato kosohitaṃ vatthaguyhaṃ.	Then the Buddha used his psychic power to will that Brahmāyu would see his retracted private parts.
Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi; ubhopi nāsikasotāni anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi.	And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue.
Atha kho bhagavā brahmāyuṃ brāhmaṇaṃ gāthāhi paccabhāsi:	Then the Buddha replied to Brahmāyu in verse:
“Ye te dvattiṃsāti sutā,	“The thirty-two marks of a great man
mahāpurisalakkhaṇā;	that you have learned
Sabbe te mama kāyasmiṃ,	are all found on my body:
mā te kaṅkhāhu brāhmaṇa.	so do not doubt, brahmin.
Abhiññeyyaṃ abhiññātaṃ,	I have known what should be known,
bhāvetabbañca bhāvitaṃ;	and developed what should be developed,
Pahātabbaṃ pahīnaṃ me,	and given up what should be given up:
tasmā buddhosmi brāhmaṇa.	and so, brahmin, I am a Buddha.
Diṭṭhadhammahitatthāya,	For your welfare and benefit in this life,
samparāyasukhāya ca;	and happiness in the next:
Katāvakāso pucchassu,	I grant you the opportunity
yaṃ kiñci abhipatthitan”ti.	to ask whatever you desire.”
Atha kho brahmāyussa brāhmaṇassa etadahosi:	Then Brahmāyu thought:
“katāvakāso khomhi samaṇena gotamena.	“My request has been granted.
Kiṃ nu kho ahaṃ samaṇaṃ gotamaṃ puccheyyaṃ:	Should I ask him about
‘diṭṭhadhammikaṃ vā atthaṃ samparāyikaṃ vā’”ti.	what is beneficial in this life or the next?”
Atha kho brahmāyussa brāhmaṇassa etadahosi:	Then he thought:
“kusalo kho ahaṃ diṭṭhadhammikānaṃ atthānaṃ.	“I’m well versed in the benefits that apply to this life,
Aññepi maṃ diṭṭhadhammikaṃ atthaṃ pucchanti.	and others ask me about this.
Yannūnāhaṃ samaṇaṃ gotamaṃ samparāyikaṃyeva atthaṃ puccheyyan”ti.	Why don’t I ask the ascetic Gotama about the benefit that specifically applies to lives to come?”
Atha kho brahmāyu brāhmaṇo bhagavantaṃ gāthāhi ajjhabhāsi:	Then Brahmāyu addressed the Buddha in verse:
“Kathaṃ kho brāhmaṇo hoti,	“How do you become a brahmin?
kathaṃ bhavati vedagū;	And how do you become a knowledge master?
Tevijjo bho kathaṃ hoti,	How a master of the three knowledges?
sotthiyo kinti vuccati.	And how is one called a scholar?
Arahaṃ bho kathaṃ hoti,	How do you become a perfected one?
kathaṃ bhavati kevalī;	And how a consummate one?
Muni ca bho kathaṃ hoti,	How do you become a sage?
buddho kinti pavuccatī”ti.	And how is one declared to be awakened?”
Atha kho bhagavā brahmāyuṃ brāhmaṇaṃ gāthāhi paccabhāsi:	Then the Buddha replied to Brahmāyu in verse:
“Pubbenivāsaṃ yo vedi,	“One who knows their past lives,
saggāpāyañca passati;	and sees heaven and places of loss,
Atho jātikkhayaṃ patto,	and has attained the end of rebirth:
abhiññā vosito muni.	that sage has perfect insight.
Cittaṃ visuddhaṃ jānāti,	They know their mind is pure,
muttaṃ rāgehi sabbaso;	completely freed from greed;
Pahīnajātimaraṇo,	they’ve given up birth and death,
brahmacariyassa kevalī;	and have completed the spiritual journey.
Pāragū sabbadhammānaṃ,	Gone beyond all things,
buddho tādī pavuccatī”ti.	such a one is declared to be awakened.”
Evaṃ vutte, brahmāyu brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti:	When he said this, Brahmāyu got up from his seat and arranged his robe on one shoulder. He bowed with his head to the Buddha’s feet, caressing them and covering them with kisses, and pronounced his name:
“brahmāyu ahaṃ, bho gotama, brāhmaṇo;	“I am the brahmin Brahmāyu, Master Gotama!
brahmāyu ahaṃ, bho gotama, brāhmaṇo”ti.	I am the brahmin Brahmāyu!”
Atha kho sā parisā acchariyabbhutacittajātā ahosi:	Then that assembly, their minds full of wonder and amazement, thought:
“acchariyaṃ vata bho, abbhutaṃ vata bho.	“It’s incredible, it’s amazing,
Yatra hi nāmāyaṃ brahmāyu brāhmaṇo ñāto yasassī evarūpaṃ paramanipaccakāraṃ karissatī”ti.	that Brahmāyu, who is so well-known and famous, should show the Buddha such utmost devotion.”
Atha kho bhagavā brahmāyuṃ brāhmaṇaṃ etadavoca:	Then the Buddha said to Brahmāyu:
“alaṃ, brāhmaṇa, uṭṭhaha nisīda tvaṃ sake āsane yato te mayi cittaṃ pasannan”ti.	“Enough, brahmin. Get up, and sit in your own seat, since your mind has such confidence in me.”
Atha kho brahmāyu brāhmaṇo uṭṭhahitvā sake āsane nisīdi.	So Brahmāyu got up and sat in his own seat.
Atha kho bhagavā brahmāyussa brāhmaṇassa anupubbiṃ kathaṃ kathesi, seyyathidaṃ—	Then the Buddha taught him step by step, with
dānakathaṃ, sīlakathaṃ, saggakathaṃ;	a talk on giving, ethical conduct, and heaven.
kāmānaṃ ādīnavaṃ okāraṃ saṅkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi.	He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.
Yadā bhagavā aññāsi brahmāyuṃ brāhmaṇaṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi—	And when the Buddha knew that Brahmāyu’s mind was ready, pliable, rid of hindrances, joyful, and confident he explained the special teaching of the Buddhas:
dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ.	suffering, its origin, its cessation, and the path.
Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya;	Just as a clean cloth rid of stains would properly absorb dye,
evameva brahmāyussa brāhmaṇassa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi:	in that very seat the stainless, immaculate vision of the Dhamma arose in the brahmin Brahmāyu:
“yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti.	“Everything that has a beginning has an end.”
Atha kho brahmāyu brāhmaṇo diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca:	Then Brahmāyu saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.	“Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena 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 Gotama has made the teaching clear in many ways.
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to Master Gotama, to the teaching, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.
Adhivāsetu ca me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti.	Would you and the monk Saṅgha please accept a meal from me tomorrow?”
Adhivāsesi bhagavā tuṇhībhāvena.	The Buddha consented in silence.
Atha kho brahmāyu brāhmaṇo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	Then, knowing that the Buddha had accepted, Brahmāyu got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho brahmāyu brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi:	And when the night had passed Brahmāyu had a variety of delicious foods prepared in his own home. Then he had the Buddha informed of the time, saying:
“kālo, bho gotama, niṭṭhitaṃ bhattan”ti.	“Itʼs time, Master Gotama, the meal is ready.”
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena brahmāyussa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena.	Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the brahmin Brahmāyu, where he sat on the seat spread out, together with the Saṅgha of monks.
Atha kho brahmāyu brāhmaṇo sattāhaṃ buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.	Then Brahmāyu served and satisfied the monk Saṅgha headed by the Buddha with his own hands with a variety of delicious foods.
Atha kho bhagavā tassa sattāhassa accayena videhesu cārikaṃ pakkāmi.	A week later, the Buddha departed to wander in the Videhan lands.
Atha kho brahmāyu brāhmaṇo acirapakkantassa bhagavato kālamakāsi.	Not long after the Buddha left, Brahmāyu passed away.
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	Then several monks went up to the Buddha, bowed, sat down to one side, and said to him:
“brahmāyu, bhante, brāhmaṇo kālaṅkato.	“Sir, Brahmāyu has passed away.
Tassa kā gati, ko abhisamparāyo”ti?	Where has he been reborn in his next life?”
“Paṇḍito, bhikkhave, brahmāyu brāhmaṇo paccapādi dhammassānudhammaṃ, na ca maṃ dhammādhikaraṇaṃ vihesesi.	“monks, the brahmin Brahmāyu was astute. He practiced in line with the teachings, and did not trouble me about the teachings.
Brahmāyu, bhikkhave, brāhmaṇo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā”ti.	With the ending of the five lower fetters, he’s been reborn spontaneously and will become nirvana'd there, not liable to return from that world.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.

MN 92 Sela

with Sela

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi yena āpaṇaṃ nāma aṅguttarāpānaṃ nigamo tadavasari.	At one time the Buddha was wandering in the land of the Northern Āpaṇas together with a large Saṅgha of 1,250 monks when he arrived at a town of the Northern Āpaṇas named Āpaṇa.
Assosi kho keṇiyo jaṭilo:	The matted-hair ascetic Keṇiya heard:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi āpaṇaṃ anuppatto.	“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Āpaṇa, together with a large Saṅgha of 1,250 monks.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ 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 imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ 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 dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ 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 tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.	It’s good to see such perfected ones.”
Atha kho keṇiyo jaṭilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	So Keṇiya approached the Buddha and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.	When the greetings and polite conversation were over, he sat down to one side.
Ekamantaṃ nisinnaṃ kho keṇiyaṃ jaṭilaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.	The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk.
Atha kho keṇiyo jaṭilo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavantaṃ etadavoca:	Then he said to the Buddha:
“adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti.	“Would Master Gotama together with the monk Saṅgha please accept tomorrow’s meal from me?”
Evaṃ vutte, bhagavā keṇiyaṃ jaṭilaṃ etadavoca:	When he said this, the Buddha said to him:
“mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno”ti.	“The Saṅgha is large, Keṇiya; there are 1,250 monks. And you are devoted to the brahmins.”
Dutiyampi kho keṇiyo jaṭilo bhagavantaṃ etadavoca:	For a second time …
“kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno;
adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti.
Dutiyampi kho bhagavā keṇiyaṃ jaṭilaṃ etadavoca:
“mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno”ti.
Tatiyampi kho keṇiyo jaṭilo bhagavantaṃ etadavoca:	and a third time Keṇiya asked the Buddha to accept a meal offering.
“kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno;
adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti.
Adhivāsesi bhagavā tuṇhībhāvena.	Finally, the Buddha consented in silence.
Atha kho keṇiyo jaṭilo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā yena sako assamo tenupasaṅkami; upasaṅkamitvā mittāmacce ñātisālohite āmantesi:	Then, knowing that the Buddha had accepted, Keṇiya got up from his seat and went to his own hermitage. There he addressed his friends and colleagues, relatives and family members:
“suṇantu me bhonto, mittāmaccā ñātisālohitā;	“Gentlemen, please listen.
samaṇo me gotamo nimantito svātanāya bhattaṃ saddhiṃ bhikkhusaṃghena.	The ascetic Gotama together with the monk Saṅgha has been invited by me for tomorrow’s meal.
Yena me kāyaveyyāvaṭikaṃ kareyyāthā”ti.	Please help me with the preparations.”
“Evaṃ, bho”ti kho keṇiyassa jaṭilassa mittāmaccā ñātisālohitā keṇiyassa jaṭilassa paṭissutvā appekacce uddhanāni khaṇanti, appekacce kaṭṭhāni phālenti, appekacce bhājanāni dhovanti, appekacce udakamaṇikaṃ patiṭṭhāpenti, appekacce āsanāni paññapenti.	“Yes, sir,” they replied. Some dug ovens, some chopped wood, some washed dishes, some set out a water jar, and some spread out seats.
Keṇiyo pana jaṭilo sāmaṃyeva maṇḍalamālaṃ paṭiyādeti.	Meanwhile, Keṇiya set up the pavilion himself.
Tena kho pana samayena selo brāhmaṇo āpaṇe paṭivasati tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo, tīṇi ca māṇavakasatāni mante vāceti.	Now at that time the brahmin Sela was residing in Āpaṇa. He was an expert in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knew philology and grammar, and was well versed in cosmology and the marks of a great man. And he was teaching three hundred students to recite the hymns.
Tena kho pana samayena keṇiyo jaṭilo sele brāhmaṇe abhippasanno hoti.	Now at that time Keṇiya was devoted to Sela.
Atha kho selo brāhmaṇo tīhi māṇavakasatehi parivuto jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena keṇiyassa jaṭilassa assamo tenupasaṅkami.	Then Sela, while going for a walk escorted by the three hundred students, approached Keṇiya’s hermitage.
Addasā kho selo brāhmaṇo keṇiyassa jaṭilassa assame appekacce uddhanāni khaṇante, appekacce kaṭṭhāni phālente, appekacce bhājanāni dhovante, appekacce udakamaṇikaṃ patiṭṭhāpente, appekacce āsanāni paññapente, keṇiyaṃ pana jaṭilaṃ sāmaṃyeva maṇḍalamālaṃ paṭiyādentaṃ.	He saw the preparations going on,
Disvāna keṇiyaṃ jaṭilaṃ etadavoca:	and said to Keṇiya:
“kiṃ nu bhoto keṇiyassa āvāho vā bhavissati vivāho vā bhavissati mahāyañño vā paccupaṭṭhito, rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṃ balakāyenā”ti?	“Keṇiya, is your son or daughter being married? Or are you setting up a big sacrifice? Or has King Seniya Bimbisāra of Magadha been invited for tomorrow’s meal?”
“Na me, bho sela, āvāho bhavissati napi vivāho bhavissati napi rājā māgadho seniyo bimbisāro nimantito svātanāya saddhiṃ balakāyena;	“There is no marriage, Sela, and the king is not coming.
api ca kho me mahāyañño paccupaṭṭhito.	Rather, I am setting up a big sacrifice.
Atthi, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi āpaṇaṃ anuppatto.	The ascetic Gotama has arrived at Āpaṇa, together with a large Saṅgha of 1,250 monks.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ 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 me nimantito svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti.	He has been invited by me for tomorrow’s meal together with the monk Saṅgha.”
“Buddhoti—bho keṇiya, vadesi”?	“Mister Keṇiya, did you say ‘the awakened one’?”
“Buddhoti—bho sela, vadāmi”.	“I said ‘the awakened one’.”
“Buddhoti—bho keṇiya, vadesi”?	“Did you say ‘the awakened one’?”
“Buddhoti—bho sela, vadāmī”ti.	“I said ‘the awakened one’.”
Atha kho selassa brāhmaṇassa etadahosi:	Then Sela thought:
“ghosopi kho eso dullabho lokasmiṃ—yadidaṃ ‘buddho’ti.	“It’s hard to even find the word ‘awakened one’ in the world.
Āgatāni kho panamhākaṃ mantesu dvattiṃsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā.	The thirty-two marks of a great man have been handed down in our hymns. A great man who possesses these has only two possible destinies, no other.
Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.	If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures.
Tassimāni satta ratanāni bhavanti, seyyathidaṃ—	He has the following seven treasures:
cakkaratanaṃ, hatthiratanaṃ, assaratanaṃ, maṇiratanaṃ, itthiratanaṃ, gahapatiratanaṃ, pariṇāyakaratanameva sattamaṃ.	the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure.
Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā.	He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies.
So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati.	After conquering this land girt by sea, he reigns by principle, without rod or sword.
Sace pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado”.	But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world.”
“Kahaṃ pana, bho keṇiya, etarahi so bhavaṃ gotamo viharati arahaṃ sammāsambuddho”ti?	“But Keṇiya, where is the Blessed One at present, the perfected one, the fully awakened Buddha?”
Evaṃ vutte, keṇiyo jaṭilo dakkhiṇaṃ bāhuṃ paggahetvā selaṃ brāhmaṇaṃ etadavoca:	When he said this, Keṇiya pointed with his right arm and said:
“yenesā, bho sela, nīlavanarājī”ti.	“There, Mister Sela, at that line of blue forest.”
Atha kho selo brāhmaṇo tīhi māṇavakasatehi saddhiṃ yena bhagavā tenupasaṅkami.	Then Sela, together with his students, approached the Buddha.
Atha kho selo brāhmaṇo te māṇavake āmantesi:	He said to his students:
“appasaddā bhonto āgacchantu pade padaṃ nikkhipantā;	“Come quietly, gentlemen, tread carefully.
durāsadā hi te bhagavanto sīhāva ekacarā.	For the Buddhas are hard to attack, like a lion living alone.
Yadā cāhaṃ, bho, samaṇena gotamena saddhiṃ manteyyaṃ, mā me bhonto antarantarā kathaṃ opātetha.	When I’m consulting with the ascetic Gotama, don’t interrupt.
Kathāpariyosānaṃ me bhavanto āgamentū”ti.	Wait until I’ve finished speaking.”
Atha kho selo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then Sela went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.	When the greetings and polite conversation were over, he sat down to one side,
Ekamantaṃ nisinno kho selo brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi.	and scrutinized the Buddha’s body for the thirty-two marks of a great man.
Addasā kho selo brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve.	He saw all of them except for two,
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—	which he had doubts about:
kosohite ca vatthaguyhe pahūtajivhatāya ca.	whether the private parts are retracted, and the largeness of the tongue.
Atha kho bhagavato etadahosi:	Then it occurred to the Buddha:
“passati kho me ayaṃ selo brāhmaṇo dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve.	“Sela sees all the marks except for two,
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—	which he has doubts about:
kosohite ca vatthaguyhe pahūtajivhatāya cā”ti.	whether the private parts are retracted, and the largeness of the tongue.”
Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi, yathā addasa selo brāhmaṇo bhagavato kosohitaṃ vatthaguyhaṃ.	Then the Buddha used his psychic power to will that Sela would see his retracted private parts.
Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi; ubhopi nāsikasotāni anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi.	And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue.
Atha kho selassa brāhmaṇassa etadahosi:	Then Sela thought:
“samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehi;	“The ascetic Gotama possesses the thirty-two marks completely, lacking none.
no ca kho naṃ jānāmi buddho vā no vā.	But I don’t know whether or not he is an awakened one.
Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ:	I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said:
‘ye te bhavanti arahanto sammāsambuddhā te sake vaṇṇe bhaññamāne attānaṃ pātukarontī’ti.	‘Those who are perfected ones, fully awakened Buddhas reveal themselves when praised.’
Yannūnāhaṃ samaṇaṃ gotamaṃ sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti.	Why don’t I extoll him in his presence with appropriate verses?”
Atha kho selo brāhmaṇo bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthavi:	Then Sela extolled the Buddha in his presence with appropriate verses:
“Paripuṇṇakāyo suruci,	“O Blessed One, your body’s perfect,
Sujāto cārudassano;	you’re radiant, handsome, lovely to behold;
Suvaṇṇavaṇṇosi bhagavā,	golden colored,
Susukkadāṭhosi vīriyavā.	with teeth so white; you’re strong.
Narassa hi sujātassa,	The characteristics
ye bhavanti viyañjanā;	of a handsome man,
Sabbe te tava kāyasmiṃ,	the marks of a great man,
mahāpurisalakkhaṇā.	are all in your body.
Pasannanetto sumukho,	Your eyes are clear, your face is fair,
brahā uju patāpavā;	you’re formidable, upright, majestic.
Majjhe samaṇasaṃghassa,	In the middle of the Saṅgha of ascetics,
ādiccova virocasi.	you shine like the sun.
Kalyāṇadassano bhikkhu,	You’re a monk lovely to see,
kañcanasannibhattaco;	with skin of golden sheen.
Kiṃ te samaṇabhāvena,	But with such excellent appearance,
evaṃ uttamavaṇṇino.	what do you want with the ascetic life?
Rājā arahasi bhavituṃ,	You’re fit to be a king,
cakkavattī rathesabho;	a wheel-turning monarch, chief of charioteers,
Cāturanto vijitāvī,	victorious in the four directions,
jambusaṇḍassa issaro.	sovereign of all India.
Khattiyā bhogirājāno,	Aristocrats, nobles, and kings
anuyantā bhavantu te;	follow your rule.
Rājābhirājā manujindo,	Gotama, you should reign
rajjaṃ kārehi gotama”.	as king of kings, lord of men!”
“Rājāhamasmi selāti,	“I am a king, Sela—
dhammarājā anuttaro;	the supreme king of the teaching.
Dhammena cakkaṃ vattemi,	By the teaching I roll forth the wheel,
cakkaṃ appaṭivattiyaṃ”.	and it cannot be rolled back.”
“Sambuddho paṭijānāsi,	“You claim to be awakened,
dhammarājā anuttaro;	the supreme king of the teaching.
‘Dhammena cakkaṃ vattemi’,	‘I roll forth the teaching’:
iti bhāsasi gotama.	so you say, Gotama.
Ko nu senāpati bhoto,	Then who is your general,
sāvako satthuranvayo;	the disciple who follows the Teacher’s way?
Ko tetamanuvatteti,	Who keeps rolling the wheel
dhammacakkaṃ pavattitaṃ”.	of teaching you rolled forth?”
“Mayā pavattitaṃ cakkaṃ, (selāti bhagavā)	“By me the wheel was rolled forth,” said the Buddha,
Dhammacakkaṃ anuttaraṃ;	“The supreme wheel of teaching.
Sāriputto anuvatteti,	Sāriputta, taking after the Realized One,
Anujāto tathāgataṃ.	keeps it rolling on.
Abhiññeyyaṃ abhiññātaṃ,	I have known what should be known,
bhāvetabbañca bhāvitaṃ;	and developed what should be developed,
Pahātabbaṃ pahīnaṃ me,	and given up what should be given up:
tasmā buddhosmi brāhmaṇa.	and so, brahmin, I am a Buddha.
Vinayassu mayi kaṅkhaṃ,	Dispel your doubt in me—
adhimuccassu brāhmaṇa;	make up your mind, brahmin!
Dullabhaṃ dassanaṃ hoti,	The sight of a Buddha
sambuddhānaṃ abhiṇhaso.	is hard to find again.
Yesaṃ ve dullabho loke,	I am a Buddha, brahmin,
pātubhāvo abhiṇhaso;	the supreme surgeon,
Sohaṃ brāhmaṇa sambuddho,	whose appearance in the world
sallakatto anuttaro.	is hard to find again.
Brahmabhūto atitulo,	Holy, unequalled,
mārasenappamaddano;	crusher of Māra’s army;
Sabbāmitte vasī katvā,	having subdued all my opponents,
modāmi akutobhayo”.	I rejoice, fearing nothing from any quarter.”
“Imaṃ bhonto nisāmetha,	“Listen, sirs, to what
yathā bhāsati cakkhumā;	is spoken by the seer.
Sallakatto mahāvīro,	The surgeon, the great hero,
sīhova nadatī vane.	roars like a lion in the jungle.
Brahmabhūtaṃ atitulaṃ,	Holy, unequalled,
mārasenappamaddanaṃ;	crusher of Māra’s army;
Ko disvā nappasīdeyya,	who would not be inspired by him,
api kaṇhābhijātiko.	even one whose nature is dark?
Yo maṃ icchati anvetu,	Those who wish may follow me;
yo vā nicchati gacchatu;	those who don’t wish may go.
Idhāhaṃ pabbajissāmi,	Right here, I’ll go forth in the presence of him,
varapaññassa santike”.	this man of such splendid wisdom.”
“Etañce ruccati bhoto,	“Sir, if you approve
sammāsambuddhasāsanaṃ;	the teaching of the Buddha,
Mayampi pabbajissāma,	we’ll also go forth in the presence of him,
varapaññassa santike”.	this man of such splendid wisdom.”
Brāhmaṇā tisatā ime,	“These three hundred brahmins
yācanti pañjalīkatā;	with joined palms held up, ask:
“Brahmacariyaṃ carissāma,	‘May we lead the spiritual life
bhagavā tava santike”.	in your presence, Blessed One?’”
“Svākkhātaṃ brahmacariyaṃ, (selāti bhagavā)	“The spiritual life is well explained,” said the Buddha,
Sandiṭṭhikamakālikaṃ;	“Realizable in this very life, immediately effective.
Yattha amoghā pabbajjā,	Here the going forth isn’t in vain
Appamattassa sikkhato”ti.	for one who trains with diligence.”
Alattha kho selo brāhmaṇo sapariso bhagavato santike pabbajjaṃ, alattha upasampadaṃ.	And the brahmin Sela together with his assembly received the going forth, the ordination in the Buddha’s presence.
Atha kho keṇiyo jaṭilo tassā rattiyā accayena sake assame paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi:	And when the night had passed Keṇiya had a variety of delicious foods prepared in his own home. Then he had the Buddha informed of the time, saying:
“kālo, bho gotama, niṭṭhitaṃ bhattan”ti.	“Itʼs time, Master Gotama, the meal is ready.”
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena.	Then the Buddha robed up in the morning and, taking his bowl and robe, went to Keṇiya’s hermitage, where he sat on the seat spread out, together with the Saṅgha of monks.
Atha kho keṇiyo jaṭilo buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi, sampavāresi.	Then Keṇiya served and satisfied the monk Saṅgha headed by the Buddha with his own hands with a variety of delicious foods.
Atha kho keṇiyo jaṭilo bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.	When the Buddha had eaten and washed his hand and bowl, Keṇiya took a low seat and sat to one side.
Ekamantaṃ nisinnaṃ kho keṇiyaṃ jaṭilaṃ bhagavā imāhi gāthāhi anumodi:	The Buddha expressed his appreciation with these verses:
“Aggihuttamukhā yaññā,	“The foremost of sacrifices is offering to the sacred flame;
sāvittī chandaso mukhaṃ;	the Sāvittī is the foremost of poetic meters;
Rājā mukhaṃ manussānaṃ,	of humans, the king is the foremost;
nadīnaṃ sāgaro mukhaṃ.	the ocean’s the foremost of rivers;
Nakkhattānaṃ mukhaṃ cando,	the foremost of stars is the moon;
ādicco tapataṃ mukhaṃ;	the sun is the foremost of lights;
Puññaṃ ākaṅkhamānānaṃ,	for those who sacrifice seeking merit,
saṅgho ve yajataṃ mukhan”ti.	the Saṅgha is the foremost.”
Atha kho bhagavā keṇiyaṃ jaṭilaṃ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.	When the Buddha had expressed his appreciation to Keṇiya the matted-hair ascetic with these verses, he got up from his seat and left.
Atha kho āyasmā selo sapariso eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	Then Venerable Sela and his assembly, living alone, withdrawn, diligent, keen, and resolute, 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 people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.	They 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 selo sapariso arahataṃ ahosi.	And Venerable Sela together with his assembly became perfected.
Atha kho āyasmā selo sapariso yena bhagavā tenupasaṅkami; upasaṅkamitvā ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ gāthāhi ajjhabhāsi:	Then Sela with his assembly went to see the Buddha. He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:
“Yaṃ taṃ saraṇamāgamma,	“This is the eighth day since
ito aṭṭhami cakkhumā;	we went for refuge, O seer.
Sattarattena bhagavā,	In these seven days, Blessed One,
dantamha tava sāsane.	we’ve become tamed in your teaching.
Tuvaṃ buddho tuvaṃ satthā,	You are the Buddha, you are the Teacher,
tuvaṃ mārābhibhū muni;	you are the sage who has overcome Māra;
Tuvaṃ anusaye chetvā,	you have cut off the underlying tendencies,
tiṇṇo tāresimaṃ pajaṃ.	you’ve crossed over, and you bring humanity across.
Upadhī te samatikkantā,	You have transcended attachments,
āsavā te padālitā;	your defilements are shattered;
Sīhova anupādāno,	by not grasping, like a lion,
pahīnabhayabheravo.	you’ve given up fear and dread.
Bhikkhavo tisatā ime,	These three hundred monks
tiṭṭhanti pañjalīkatā;	stand with joined palms raised.
Pāde vīra pasārehi,	Stretch out your feet, great hero:
nāgā vandantu satthuno”ti.	let these giants worship the Teacher.”

MN 93 Assalāyana

with Assalāyana

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena nānāverajjakānaṃ brāhmaṇānaṃ pañcamattāni brāhmaṇasatāni sāvatthiyaṃ paṭivasanti kenacideva karaṇīyena.	Now at that time around five hundred brahmins from abroad were residing in Sāvatthī on some business.
Atha kho tesaṃ brāhmaṇānaṃ etadahosi:	Then those brahmins thought:
“ayaṃ kho samaṇo gotamo cātuvaṇṇiṃ suddhiṃ paññapeti.	“This ascetic Gotama advocates purification for all four classes.
Ko nu kho pahoti samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetun”ti?	Who is capable of having a dialogue with him about this?”
Tena kho pana samayena assalāyano nāma māṇavo sāvatthiyaṃ paṭivasati daharo, vuttasiro, soḷasavassuddesiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo.	Now at that time the brahmin student Assalāyana was residing in Sāvatthī. He was young, just tonsured; he was sixteen years old. He was an expert in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knew philology and grammar, and was well versed in cosmology and the marks of a great man.
Atha kho tesaṃ brāhmaṇānaṃ etadahosi:	Then those brahmins thought:
“ayaṃ kho assalāyano māṇavo sāvatthiyaṃ paṭivasati daharo, vuttasiro, soḷasavassuddesiko jātiyā, tiṇṇaṃ vedānaṃ pāragū … pe … anavayo.
So kho pahoti samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetun”ti.	“This Assalāyana is capable of having a dialogue with the ascetic Gotama about this.”
Atha kho te brāhmaṇā yena assalāyano māṇavo tenupasaṅkamiṃsu; upasaṅkamitvā assalāyanaṃ māṇavaṃ etadavocuṃ:	So they approached Assalāyana and said to him:
“ayaṃ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṃ suddhiṃ paññapeti.	“This ascetic Gotama advocates purification for all four classes.
Etu bhavaṃ assalāyano samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetū”ti.	Please, Mister Assalāyana, have a dialogue with the ascetic Gotama about this.”
Evaṃ vutte, assalāyano māṇavo te brāhmaṇe etadavoca:	When they said this, Assalāyana said to them:
“samaṇo khalu, bho, gotamo dhammavādī;	“They say that the ascetic Gotama is a speaker of principle.
dhammavādino ca pana duppaṭimantiyā bhavanti.	But speakers of principle are hard to have a dialogue with.
Nāhaṃ sakkomi samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetun”ti.	I’m not capable of having a dialogue with the ascetic Gotama about this.”
Dutiyampi kho te brāhmaṇā assalāyanaṃ māṇavaṃ etadavocuṃ:	For a second time, those brahmins said to him:
“ayaṃ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṃ suddhiṃ paññapeti.	“This ascetic Gotama advocates purification for all four classes.
Etu bhavaṃ assalāyano samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu.	Please, Mister Assalāyana, have a dialogue with the ascetic Gotama about this.
Caritaṃ kho pana bhotā assalāyanena paribbājakan”ti.	For you have lived as a wanderer.”
Dutiyampi kho assalāyano māṇavo te brāhmaṇe etadavoca:	And for a second time, Assalāyana refused.
“samaṇo khalu, bho, gotamo dhammavādī;
dhammavādino ca pana duppaṭimantiyā bhavanti.
Nāhaṃ sakkomi samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetun”ti.
Tatiyampi kho te brāhmaṇā assalāyanaṃ māṇavaṃ etadavocuṃ:	For a third time, those brahmins said to him:
“ayaṃ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṃ suddhiṃ paññapeti.	“This ascetic Gotama advocates purification for all four classes.
Etu bhavaṃ assalāyano samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu.	Please, Mister Assalāyana, have a dialogue with the ascetic Gotama about this.
Caritaṃ kho pana bhotā assalāyanena paribbājakaṃ.	For you have lived as a wanderer.
Mā bhavaṃ assalāyano ayuddhaparājitaṃ parājayī”ti.	Don’t admit defeat before going into battle!”
Evaṃ vutte, assalāyano māṇavo te brāhmaṇe etadavoca:	When they said this, Assalāyana said to them:
“addhā kho ahaṃ bhavanto na labhāmi.	“Clearly, gentlemen, I’m not getting through to you when I say:
Samaṇo khalu, bho, gotamo dhammavādī;	‘They say that the ascetic Gotama is a speaker of principle.
dhammavādino ca pana duppaṭimantiyā bhavanti.	But speakers of principle are hard to have a dialogue with.
Nāhaṃ sakkomi samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetunti.	I’m not capable of having a dialogue with the ascetic Gotama about this.’
Api cāhaṃ bhavantānaṃ vacanena gamissāmī”ti.	Nevertheless, I shall go at your bidding.”
Atha kho assalāyano māṇavo mahatā brāhmaṇagaṇena saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then Assalāyana together with a large group of brahmins went to the Buddha and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho assalāyano māṇavo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“brāhmaṇā, bho gotama, evamāhaṃsu:	“Master Gotama, 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.
brāhmaṇova 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 bhavaṃ gotamo kimāhā”ti?	What do you say about this?”
“Dissanti kho pana, assalāyana, brāhmaṇānaṃ brāhmaṇiyo utuniyopi gabbhiniyopi vijāyamānāpi pāyamānāpi.	“But Assalāyana, brahmin women are seen menstruating, being pregnant, giving birth, and breastfeeding.
Te ca brāhmaṇiyonijāva samānā evamāhaṃsu:	Yet even though they’re born from a brahmin womb they 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.’”
“Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti:	“Even though you say this, still the brahmins maintain their belief.”
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe …
brahmadāyādā’”ti.
“Taṃ kiṃ maññasi, assalāyana,	“What do you think, Assalāyana?
sutaṃ te: ‘yonakambojesu aññesu ca paccantimesu janapadesu dveva vaṇṇā—ayyo ceva dāso ca; ayyo hutvā dāso hoti, dāso hutvā ayyo hotī’”ti?	Have you heard that in Greece and Persia and other foreign lands there are only two classes, masters and bonded servants; and that masters may become servants, and servants masters?”
“Evaṃ, bho, sutaṃ taṃ me: ‘yonakambojesu aññesu ca paccantimesu janapadesu dveva vaṇṇā—ayyo ceva dāso ca; ayyo hutvā dāso hoti, dāso hutvā ayyo hotī’”ti.	“Yes, I have heard that.”
“Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu:	“Then what is the source of the brahmins’ self-confidence and forcefulness in this matter that they make this claim?”
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe …
brahmadāyādā’”ti?
“Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti:	“Even though you say this, still the brahmins maintain their belief.”
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe …
brahmadāyādā’”ti.
“Taṃ kiṃ maññasi, assalāyana,	“What do you think, Assalāyana?
khattiyova nu kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, no brāhmaṇo?	Suppose an aristocrat were to kill living creatures, steal, and commit sexual misconduct; to use speech that’s false, divisive, harsh, or nonsensical; and to be covetous, malicious, with wrong view. When their body breaks up, after death, they’d be reborn in a place of loss, a bad place, the underworld, hell. Would this happen only to an aristocrat, and not to a brahmin?
Vessova nu kho … pe …	Or suppose a merchant,
suddova nu kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, no brāhmaṇo”ti?	or a worker were to act in the same way. Would that result befall only a merchant or a worker, and not to a brahmin?”
“No hidaṃ, bho gotama.	“No, Master Gotama.
Khattiyopi hi, bho gotama, pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.	If they acted the same way, the same result would befall an aristocrat, a brahmin, a merchant, or a worker.
Brāhmaṇopi hi, bho gotama … pe …
vessopi hi, bho gotama … pe …
suddopi hi, bho gotama … pe …
sabbepi hi, bho gotama, cattāro vaṇṇā pāṇātipātino adinnādāyino kāmesumicchācārino musāvādino pisuṇavācā pharusavācā samphappalāpino abhijjhālū byāpannacittā micchādiṭṭhī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyun”ti.	For if any of the four classes were to kill living creatures, steal, and commit sexual misconduct; to use speech that’s false, divisive, harsh, or nonsensical; and to be covetous, malicious, with wrong view, then, when their body breaks up, after death, they’d be reborn in a place of loss, a bad place, the underworld, hell.”
“Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu:	“Then what is the source of the brahmins’ self-confidence and forcefulness in this matter that they make this claim?”
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe …
brahmadāyādā’”ti?
“Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti:	“Even though you say this, still the brahmins maintain their belief.”
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe …
brahmadāyādā’”ti.
“Taṃ kiṃ maññasi, assalāyana,	“What do you think, Assalāyana?
brāhmaṇova nu kho pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, no khattiyo, no vesso, no suddo”ti?	Suppose a brahmin were to refrain from killing living creatures, stealing, and committing sexual misconduct; from using speech that’s false, divisive, harsh, or nonsensical; and from covetousness, malice, and wrong view. When their body breaks up, after death, they’d be reborn in a good place, a heavenly realm. Would this happen only to an brahmin, and not to an aristocrat, a merchant, or a worker?”
“No hidaṃ, bho gotama.	“No, Master Gotama.
Khattiyopi hi, bho gotama, pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya.	If they acted the same way, the same result would befall an aristocrat, a brahmin, a merchant, or a worker.
Brāhmaṇopi hi, bho gotama … pe …
vessopi hi, bho gotama … pe …
suddopi hi, bho gotama … pe …
sabbepi hi, bho gotama, cattāro vaṇṇā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyun”ti.	For if any of the four classes were to refrain from killing living creatures, stealing, and committing sexual misconduct; from using speech that’s false, divisive, harsh, or nonsensical; and from covetousness, malice, and wrong view, then, when their body breaks up, after death, they’d be reborn in a good place, a heavenly realm.”
“Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu:	“Then what is the source of the brahmins’ self-confidence and forcefulness in this matter that they make this claim?”
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe …
brahmadāyādā’”ti?
“Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti:	“Even though you say this, still the brahmins maintain their belief.”
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe …
brahmadāyādā’”ti.
“Taṃ kiṃ maññasi, assalāyana,	“What do you think, Assalāyana?
brāhmaṇova nu kho pahoti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetuṃ, no khattiyo, no vesso, no suddo”ti?	Is only a brahmin capable of developing a heart of love, free of enmity and ill will for this region, and not an aristocrat, merchant, or worker?”
“No hidaṃ, bho gotama.	“No, Master Gotama.
Khattiyopi hi, bho gotama, pahoti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetuṃ;	Aristocrats, brahmins, merchants, and workers can all do so.
brāhmaṇopi hi, bho gotama …
vessopi hi, bho gotama …
suddopi hi, bho gotama …
sabbepi hi, bho gotama, cattāro vaṇṇā pahonti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetun”ti.	For all four classes are capable of developing a heart of love, free of enmity and ill will for this region.”
“Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu:	“Then what is the source of the brahmins’ self-confidence and forcefulness in this matter that they make this claim?”
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe …
brahmadāyādā’”ti?
“Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti:	“Even though you say this, still the brahmins maintain their belief.”
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe …
brahmadāyādā’”ti.
“Taṃ kiṃ maññasi, assalāyana,	“What do you think, Assalāyana?
brāhmaṇova nu kho pahoti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetuṃ, no khattiyo, no vesso, no suddo”ti?	Is only a brahmin capable of taking some bathing paste of powdered shell, going to the river, and washing off dust and dirt, and not an aristocrat, merchant, or worker?”
“No hidaṃ, bho gotama.	“No, Master Gotama.
Khattiyopi hi, bho gotama, pahoti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetuṃ, brāhmaṇopi hi, bho gotama …
vessopi hi, bho gotama …
suddopi hi, bho gotama …
sabbepi hi, bho gotama, cattāro vaṇṇā pahonti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetun”ti.	All four classes are capable of doing this.”
“Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu:	“Then what is the source of the brahmins’ self-confidence and forcefulness in this matter that they make this claim?”
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe …
brahmadāyādā’”ti?
“Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti:	“Even though you say this, still the brahmins maintain their belief.”
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe …
brahmadāyādā’”ti.
“Taṃ kiṃ maññasi, assalāyana,	“What do you think, Assalāyana?
idha rājā khattiyo muddhāvasitto nānājaccānaṃ purisānaṃ purisasataṃ sannipāteyya:	Suppose an anointed aristocratic king were to gather a hundred people born in different castes and say to them:
‘āyantu bhonto ye tattha khattiyakulā brāhmaṇakulā rājaññakulā uppannā, sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya, aggiṃ abhinibbattentu, tejo pātukarontu.	‘Please gentlemen, let anyone here who was born in a family of aristocrats, brahmins, or chieftains take a drill-stick made of teak, sal, frankincense wood, sandalwood, or cherry wood, light a fire and produce heat.
Āyantu pana bhonto ye tattha caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannā, sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya, aggiṃ abhinibbattentu, tejo pātukarontū’ti.	And let anyone here who was born in a family of outcastes, hunters, bamboo-workers, chariot-makers, or waste-collectors take a drill-stick made from a dog’s drinking trough, a pig’s trough, a dustbin, or castor-oil wood, light a fire and produce heat.’
Taṃ kiṃ maññasi, assalāyana,	What do you think, Assalāyana?
yo evaṃ nu kho so khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggi abhinibbatto, tejo pātukato, so eva nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ;	Would only the fire produced by the high class people with good quality wood have flames, color, and radiance, and be usable as fire,
yo pana so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggi abhinibbatto, tejo pātukato svāssa aggi na ceva accimā na ca vaṇṇavā na ca pabhassaro, na ca tena sakkā agginā aggikaraṇīyaṃ kātun”ti?	and not the fire produced by the low class people with poor quality wood?”
“No hidaṃ, bho gotama.	“No, Master Gotama.
Yopi hi so, bho gotama, khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggi abhinibbatto, tejo pātukato svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ;	The fire produced by the high class people with good quality wood would have flames, color, and radiance, and be usable as fire,
yopi so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggi abhinibbatto, tejo pātukato, svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ.	and so would the fire produced by the low class people with poor quality wood.
Sabbopi hi, bho gotama, aggi accimā ceva vaṇṇavā ca pabhassaro ca, sabbenapi sakkā agginā aggikaraṇīyaṃ kātun”ti.	For all fire has flames, color, and radiance, and is usable as fire.”
“Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu:	“Then what is the source of the brahmins’ self-confidence and forcefulness in this matter that they make this claim?”
‘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?
“Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti:	“Even though you say this, still the brahmins maintain their belief.”
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe …
brahmadāyādā’”ti.
“Taṃ kiṃ maññasi, assalāyana,	“What do you think, Assalāyana?
idha khattiyakumāro brāhmaṇakaññāya saddhiṃ saṃvāsaṃ kappeyya, tesaṃ saṃvāsamanvāya putto jāyetha;	Suppose an aristocrat boy was to sleep with a brahmin girl, and they had a child.
yo so khattiyakumārena brāhmaṇakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo”ti?	Would that child be called an aristocrat after the father or a brahmin after the mother?”
“Yo so, bho gotama, khattiyakumārena brāhmaṇakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo”ti.	“They could be called either.”
“Taṃ kiṃ maññasi, assalāyana,	“What do you think, Assalāyana?
idha brāhmaṇakumāro khattiyakaññāya saddhiṃ saṃvāsaṃ kappeyya, tesaṃ saṃvāsamanvāya putto jāyetha;	Suppose a brahmin boy was to sleep with an aristocrat girl, and they had a child.
yo so brāhmaṇakumārena khattiyakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo”ti?	Would that child be called an aristocrat after the mother or a brahmin after the father?”
“Yo so, bho gotama, brāhmaṇakumārena khattiyakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo”ti.	“They could be called either.”
“Taṃ kiṃ maññasi, assalāyana,	“What do you think, Assalāyana?
idha vaḷavaṃ gadrabhena sampayojeyyuṃ, tesaṃ sampayogamanvāya kisoro jāyetha;	Suppose a mare were to mate with a donkey, and she gave birth to a mule.
yo so vaḷavāya gadrabhena kisoro uppanno, siyā so mātupi sadiso pitupi sadiso, ‘asso’tipi vattabbo ‘gadrabho’tipi vattabbo”ti?	Would that mule be called a horse after the mother or a donkey after the father?”
“Kuṇḍañhi so, bho gotama, assataro hoti.	“It’s a mule, as it is a crossbreed.
Idaṃ hissa, bho gotama, nānākaraṇaṃ passāmi;	I see the difference in this case,
amutra ca panesānaṃ na kiñci nānākaraṇaṃ passāmī”ti.	but not in the previous cases.”
“Taṃ kiṃ maññasi, assalāyana,	“What do you think, Assalāyana?
idhāssu dve māṇavakā bhātaro sodariyā, eko ajjhāyako upanīto eko anajjhāyako anupanīto.	Suppose there were two brahmin students who were brothers who had shared a womb. One was educated, a reciter, while the other was uneducated and not a reciter.
Kamettha brāhmaṇā paṭhamaṃ bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā”ti?	Who would the brahmins feed first at an offering of food for ancestors, an offering of a dish of milk-rice, a sacrifice, or a feast for guests?”
“Yo so, bho gotama, māṇavako ajjhāyako upanīto tamettha brāhmaṇā paṭhamaṃ bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā.	“They’d first feed the student who was educated, a reciter.
Kiñhi, bho gotama, anajjhāyake anupanīte dinnaṃ mahapphalaṃ bhavissatī”ti?	For how could an offering to someone who is uneducated and not a reciter be very fruitful?”
“Taṃ kiṃ maññasi, assalāyana,	“What do you think, Assalāyana?
idhāssu dve māṇavakā bhātaro sodariyā, eko ajjhāyako upanīto dussīlo pāpadhammo, eko anajjhāyako anupanīto sīlavā kalyāṇadhammo.	Suppose there were two brahmin students who were brothers who had shared a womb. One was educated, a reciter, but was unethical, of bad character, while the other was uneducated and not a reciter, but was ethical and of good character.
Kamettha brāhmaṇā paṭhamaṃ bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā”ti?	Who would the brahmins feed first?”
“Yo so, bho gotama, māṇavako anajjhāyako anupanīto sīlavā kalyāṇadhammo tamettha brāhmaṇā paṭhamaṃ bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā.	“They’d first feed the student who was uneducated and not a reciter, but was ethical and of good character.
Kiñhi, bho gotama, dussīle pāpadhamme dinnaṃ mahapphalaṃ bhavissatī”ti?	For how could an offering to someone who is unethical and of bad character be very fruitful?”
“Pubbe kho tvaṃ, assalāyana, jātiṃ agamāsi;	“Firstly you relied on birth, Assalāyana,
jātiṃ gantvā mante agamāsi;	then you switched to education,
mante gantvā tape agamāsi;	then you switched to abstemious behavior.
tape gantvā cātuvaṇṇiṃ suddhiṃ paccāgato, yamahaṃ paññapemī”ti.	Now you’ve come around to believing in purification for the four classes, just as I advocate.”
Evaṃ vutte, assalāyano māṇavo tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.	When he said this, Assalāyana sat silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say.
Atha kho bhagavā assalāyanaṃ māṇavaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā assalāyanaṃ māṇavaṃ etadavoca:	Knowing this, the Buddha said to him:
“bhūtapubbaṃ, assalāyana, sattannaṃ brāhmaṇisīnaṃ araññāyatane paṇṇakuṭīsu sammantānaṃ evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti:	“Once upon a time, Assalāyana, seven brahmin hermits settled in leaf huts in a wilderness region. They had the following harmful misconception:
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …	‘Only brahmins are the highest caste; other castes are inferior.
pe …	Only brahmins are the light caste; other castes are dark. Only brahmins are purified, not others.
brahmadāyādā’ti.	Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’
Assosi kho, assalāyana, asito devalo isi:	The hermit Devala the Dark heard about this.
‘sattannaṃ kira brāhmaṇisīnaṃ araññāyatane paṇṇakuṭīsu sammantānaṃ evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ—
brāhmaṇova seṭṭho vaṇṇo … pe …
brahmadāyādā’ti.
Atha kho, assalāyana, asito devalo isi kesamassuṃ kappetvā mañjiṭṭhavaṇṇāni dussāni nivāsetvā paṭaliyo upāhanā āruhitvā jātarūpamayaṃ daṇḍaṃ gahetvā sattannaṃ brāhmaṇisīnaṃ patthaṇḍile pāturahosi.	So he did up his hair and beard, dressed in magenta robes, put on his boots, grasped a golden staff, and appeared in the courtyard of the seven brahmin hermits.
Atha kho, assalāyana, asito devalo isi sattannaṃ brāhmaṇisīnaṃ patthaṇḍile caṅkamamāno evamāha:	Then he wandered about the yard saying:
‘handa ko nu kho ime bhavanto brāhmaṇisayo gatā;	‘Where, oh where have those brahmin hermits gone?
handa ko nu kho ime bhavanto brāhmaṇisayo gatā’ti?	Where, oh where have those rahmin hermits gone?’
Atha kho, assalāyana, sattannaṃ brāhmaṇisīnaṃ etadahosi:	Then those brahmin hermits said:
‘ko nāyaṃ gāmaṇḍalarūpo viya sattannaṃ brāhmaṇisīnaṃ patthaṇḍile caṅkamamāno evamāha:	‘Who’s this wandering about our courtyard like a cowboy?
“handa ko nu kho ime bhavanto brāhmaṇisayo gatā;
handa ko nu kho ime bhavanto brāhmaṇisayo gatāti?
Handa naṃ abhisapāmā”’ti.	Let’s curse him!’
Atha kho, assalāyana, satta brāhmaṇisayo asitaṃ devalaṃ isiṃ abhisapiṃsu:	So they cursed Devala the Dark:
‘bhasmā, vasala, hohi;	‘Be ashes, wretch!
bhasmā, vasala, hohī’ti.	Be ashes, wretch!’
Yathā yathā kho, assalāyana, satta brāhmaṇisayo asitaṃ devalaṃ isiṃ abhisapiṃsu tathā tathā asito devalo isi abhirūpataro ceva hoti dassanīyataro ca pāsādikataro ca.	But the more the hermits cursed him, the more attractive, good-looking, and lovely Devala the Dark became.
Atha kho, assalāyana, sattannaṃ brāhmaṇisīnaṃ etadahosi:	Then those brahmin hermits said:
‘moghaṃ vata no tapo, aphalaṃ brahmacariyaṃ.	‘Our austerities are in vain! Our spiritual path is fruitless!
Mayañhi pubbe yaṃ abhisapāma—	For when we used to curse someone
bhasmā, vasala, hohi;	to become ashes,
bhasmā, vasala, hohīti bhasmāva bhavati ekacco.	ashes they became.
Imaṃ pana mayaṃ yathā yathā abhisapāma tathā tathā abhirūpataro ceva hoti dassanīyataro ca pāsādikataro cā’ti.	But the more we curse this one, the more attractive, good-looking, and lovely he becomes.’
‘Na bhavantānaṃ moghaṃ tapo, nāphalaṃ brahmacariyaṃ.	‘Gentlemen, your austerities are not in vain; your spiritual path is not fruitless.
Iṅgha bhavanto, yo mayi manopadoso taṃ pajahathā’ti.	Please let go of your malevolence towards me.’
‘Yo bhavati manopadoso taṃ pajahāma.	‘We let go of our malevolence towards you.
Ko nu bhavaṃ hotī’ti?	But who are you, sir?’
‘Suto nu bhavataṃ—	‘Have you heard of
asito devalo isī’ti?	the hermit Devala the Dark?’
‘Evaṃ, bho’.	‘Yes, sir.’
‘So khvāhaṃ, bho, homī’ti.	‘I am he, sirs.’
Atha kho, assalāyana, satta brāhmaṇisayo asitaṃ devalaṃ isiṃ abhivādetuṃ upakkamiṃsu.	Then they approached Devala and bowed to him.
Atha kho, assalāyana, asito devalo isi satta brāhmaṇisayo etadavoca:	Devala said to them:
‘sutaṃ metaṃ, bho, sattannaṃ kira brāhmaṇisīnaṃ araññāyatane paṇṇakuṭīsu sammantānaṃ evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ—	‘I heard that when the seven brahmin hermits had settled in leaf huts in a wilderness region, they had the following harmful misconception:
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.”’
‘Evaṃ, bho’.	‘That’s right, sir.’
‘Jānanti pana bhonto—	‘But do you know
yā janikā mātā brāhmaṇaṃyeva agamāsi, no abrāhmaṇan’ti?	whether your birth mother only had relations with a brahmin and not with a non-brahmin?’
‘No hidaṃ, bho’.	‘We don’t know that.’
‘Jānanti pana bhonto—	‘But do you know
yā janikāmātu mātā yāva sattamā mātumātāmahayugā brāhmaṇaṃyeva agamāsi, no abrāhmaṇan’ti?	whether your birth mother’s mothers back to the seventh generation only had relations with brahmins and not with non-brahmins?’
‘No hidaṃ, bho’.	‘We don’t know that.’
‘Jānanti pana bhonto—	‘But do you know
yo janako pitā brāhmaṇiṃyeva agamāsi, no abrāhmaṇin’ti?	whether your birth father only had relations with a brahmin woman and not with a non-brahmin?’
‘No hidaṃ, bho’.	‘We don’t know that.’
‘Jānanti pana bhonto—	‘But do you know
yo janakapitu pitā yāva sattamā pitupitāmahayugā brāhmaṇiṃyeva agamāsi, no abrāhmaṇin’ti?	whether your birth father’s fathers back to the seventh generation only had relations with brahmins and not with non-brahmins?’
‘No hidaṃ, bho’.	‘We don’t know that.’
‘Jānanti pana bhonto—	‘But do you know
yathā gabbhassa avakkanti hotī’ti?	how an embryo is conceived?’
‘Jānāma mayaṃ, bho—	‘We do know that, sir.
yathā gabbhassa avakkanti hoti.
Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti; evaṃ tiṇṇaṃ sannipātā gabbhassa avakkanti hotī’ti.	An embryo is conceived when these three things come together—the mother and father come together, the mother is in the fertile part of her menstrual cycle, and the spirit being reborn is present.’
‘Jānanti pana bhonto—	‘But do you know
taggha, so gandhabbo khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti?	for sure whether that spirit is an aristocrat, a brahmin, a merchant, or a worker?’
‘Na mayaṃ, bho, jānāma—	‘We don’t know that.’
taggha so gandhabbo khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti.
‘Evaṃ sante, bho, jānātha—	‘In that case, sirs, don’t you know
ke tumhe hothā’ti?	what you are?’
‘Evaṃ sante, bho, na mayaṃ jānāma—	‘In that case, sir, we don’t know
ke mayaṃ homā’ti.	what we are.’
Te hi nāma, assalāyana, satta brāhmaṇisayo asitena devalena isinā sake jātivāde samanuyuñjīyamānā samanuggāhīyamānā samanubhāsīyamānā na sampāyissanti;	So even those seven brahmin hermits were stumped when pursued, pressed, and grilled by the seer Devala on their own doctrine of ancestry.
kiṃ pana tvaṃ etarahi mayā sakasmiṃ jātivāde samanuyuñjīyamāno samanuggāhīyamāno samanubhāsīyamāno sampāyissasi, yesaṃ tvaṃ sācariyako na puṇṇo dabbigāho”ti.	So how could you succeed, being grilled by me now on your own doctrine of ancestry—you who have not even mastered your own teacher’s doctrine?”
Evaṃ vutte, assalāyano māṇavo bhagavantaṃ etadavoca:	When he had spoken, Assalāyana said to him:
“abhikkantaṃ, bho gotama … pe …	“Excellent, Master Gotama! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

MN 94 Ghoṭamukha

with Ghoṭamukha

	(derived from B. Sujato 2018/12)
ekaṃ samayaṃ āyasmā udeno bārāṇasiyaṃ viharati khemiyambavane.	At one time Venerable Udena was staying near Benares in the Khemiya Mango Grove.
Tena kho pana samayena ghoṭamukho brāhmaṇo bārāṇasiṃ anuppatto hoti kenacideva karaṇīyena.	Now at that time the brahmin Ghoṭamukha had arrived at Benares on some business.
Atha kho ghoṭamukho brāhmaṇo jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena khemiyambavanaṃ tenupasaṅkami.	Then as he was going for a walk he went to the Khemiya Mango Grove.
Tena kho pana samayena āyasmā udeno abbhokāse caṅkamati.	At that time Venerable Udena was walking meditation in the open air.
Atha kho ghoṭamukho brāhmaṇo yenāyasmā udeno tenupasaṅkami; upasaṅkamitvā āyasmatā udenena saddhiṃ sammodi.	Ghoṭamukha approached and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā āyasmantaṃ udenaṃ caṅkamantaṃ anucaṅkamamāno evamāha:	Walking alongside Udena, he said:
“ambho samaṇa, ‘natthi dhammiko paribbajo’—	“Mister ascetic, there is no such thing as a principled renunciate life;
evaṃ me ettha hoti.	that’s what I think.
Tañca kho bhavantarūpānaṃ vā adassanā, yo vā panettha dhammo”ti.	And that’s without seeing gentlemen such as yourself, or a relevant teaching.”
Evaṃ vutte, āyasmā udeno caṅkamā orohitvā vihāraṃ pavisitvā paññatte āsane nisīdi.	When he said this, Udena stepped down from the walking path, entered his dwelling, and sat down on the seat spread out.
Ghoṭamukhopi kho brāhmaṇo caṅkamā orohitvā vihāraṃ pavisitvā ekamantaṃ aṭṭhāsi.	Ghoṭamukha also stepped down from the walking path and entered the dwelling, where he stood to one side.
Ekamantaṃ ṭhitaṃ kho ghoṭamukhaṃ brāhmaṇaṃ āyasmā udeno etadavoca:	Udena said to him:
“saṃvijjanti kho, brāhmaṇa, āsanāni.	“There are seats, brahmin.
Sace ākaṅkhasi, nisīdā”ti.	Please sit if you wish.”
“Etadeva kho pana mayaṃ bhoto udenassa āgamayamānā nisīdāma.	“I was just waiting for you to sit down.
Kathañhi nāma mādiso pubbe animantito āsane nisīditabbaṃ maññeyyā”ti?	For how could one such as I presume to sit first without being invited?”
Atha kho ghoṭamukho brāhmaṇo aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.	Then he took a low seat and sat to one side,
Ekamantaṃ nisinno kho ghoṭamukho brāhmaṇo āyasmantaṃ udenaṃ etadavoca:	where he said:
“ambho samaṇa, ‘natthi dhammiko paribbajo’—	“Mister ascetic, there is no such thing as a principled renunciate life;
evaṃ me ettha hoti.	that’s what I think.
Tañca kho bhavantarūpānaṃ vā adassanā, yo vā panettha dhammo”ti.	And that’s without seeing gentlemen such as yourself, or a relevant teaching.”
“Sace kho pana me tvaṃ, brāhmaṇa, anuññeyyaṃ anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi; yassa ca pana me bhāsitassa atthaṃ na jāneyyāsi, mamaṃyeva tattha uttari paṭipuccheyyāsi:	“Brahmin, we can discuss this. But only if you allow what should be allowed, and reject what should be rejected. And if you ask me the meaning of anything you don’t understand, saying:
‘idaṃ, bho udena, kathaṃ, imassa kvattho’ti? Evaṃ katvā siyā no ettha kathāsallāpo”ti.	‘Sir, why is this? What does that mean?’”
“Anuññeyyaṃ khvāhaṃ bhoto udenassa anujānissāmi, paṭikkositabbañca paṭikkosissāmi; yassa ca panāhaṃ bhoto udenassa bhāsitassa atthaṃ na jānissāmi, bhavantaṃyeva tattha udenaṃ uttari paṭipucchissāmi: ‘idaṃ, bho udena, kathaṃ, imassa kvattho’ti? Evaṃ katvā hotu no ettha kathāsallāpo”ti.	“Let us discuss this. I will do as you say.”
“Cattārome, brāhmaṇa, puggalā santo saṃvijjamānā lokasmiṃ.	“Brahmin, these four people are found in the world.
Katame cattāro?	What four?
Idha, brāhmaṇa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto.	One person mortifies themselves, committed to the practice of mortifying themselves.
Idha pana, brāhmaṇa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto.	One person mortifies others, committed to the practice of mortifying others.
Idha pana, brāhmaṇa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.	One person mortifies themselves and others, committed to the practice of mortifying themselves and others.
Idha pana, brāhmaṇa, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto.	One person doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others.
So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.	They live without wishes in the present life, nirvana'd, cooled, experiencing pleasure, having become holy in themselves.
Imesaṃ, brāhmaṇa, catunnaṃ puggalānaṃ katamo te puggalo cittaṃ ārādhetī”ti?	Which one of these four people do you like the sound of?”
“Yvāyaṃ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto ayaṃ me puggalo cittaṃ nārādheti;	“Sir, I don’t like the sound of the first three people.
yopāyaṃ, bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṃ nārādheti;
yopāyaṃ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṃ nārādheti;
yo ca kho ayaṃ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.
Ayameva me puggalo cittaṃ ārādhetī”ti.	I only like the sound of the last person, who doesn’t mortify either themselves or others.”
“Kasmā pana te, brāhmaṇa, ime tayo puggalā cittaṃ nārādhentī”ti?	“But why don’t you like the sound of those three people?”
“Yvāyaṃ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti;	“Sir, the person who mortifies themselves does so even though they want to be happy and recoil from pain.
iminā me ayaṃ puggalo cittaṃ nārādheti.	That’s why I don’t like the sound of that person.
Yopāyaṃ, bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti;	The person who mortifies others does so even though others want to be happy and recoil from pain.
iminā me ayaṃ puggalo cittaṃ nārādheti.	That’s why I don’t like the sound of that person.
Yopāyaṃ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti;	The person who mortifies themselves and others does so even though both themselves and others want to be happy and recoil from pain.
iminā me ayaṃ puggalo cittaṃ nārādheti.	That’s why I don’t like the sound of that person.
Yo ca kho ayaṃ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati, so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ neva ātāpeti na paritāpeti;	The person who doesn’t mortify either themselves or others—living without wishes, nirvana'd, cooled, experiencing pleasure, having become holy in themselves—does not torment themselves or others, both of whom want to be happy and recoil from pain.
iminā me ayaṃ puggalo cittaṃ ārādhetī”ti.	That’s why I like the sound of that person.”
“Dvemā, brāhmaṇa, parisā.	“There are, brahmin, these two groups of people.
Katamā dve?	What two?
Idha, brāhmaṇa, ekaccā parisā sārattarattā maṇikuṇḍalesu puttabhariyaṃ pariyesati, dāsidāsaṃ pariyesati, khettavatthuṃ pariyesati, jātarūparajataṃ pariyesati.	There’s one group of people who, being stupefied with jewels and earrings, seeks partners and children, male and female bondservants, fields and lands, and gold and money.
Idha pana, brāhmaṇa, ekaccā parisā asārattarattā maṇikuṇḍalesu puttabhariyaṃ pahāya, dāsidāsaṃ pahāya, khettavatthuṃ pahāya, jātarūparajataṃ pahāya, agārasmā anagāriyaṃ pabbajitā.	And there’s another group of people who, not being stupefied with jewels and earrings, has given up partner and children, male and female bondservants, fields and lands, and gold and money, and goes forth from the lay life to homelessness.
Svāyaṃ, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto.	Now, brahmin, that person who doesn’t mortify either themselves or others—
So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.
Idha katamaṃ tvaṃ, brāhmaṇa, puggalaṃ katamāya parisāya bahulaṃ samanupassasi—	in which of these two groups of people do you usually find such a person?”
yā cāyaṃ parisā sārattarattā maṇikuṇḍalesu puttabhariyaṃ pariyesati dāsidāsaṃ pariyesati khettavatthuṃ pariyesati jātarūparajataṃ pariyesati, yā cāyaṃ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṃ pahāya dāsidāsaṃ pahāya khettavatthuṃ pahāya jātarūparajataṃ pahāya agārasmā anagāriyaṃ pabbajitā”ti?
“Yvāyaṃ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati;	“I usually find such a person in
imāhaṃ puggalaṃ yāyaṃ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṃ pahāya dāsidāsaṃ pahāya khettavatthuṃ pahāya jātarūparajataṃ pahāya agārasmā anagāriyaṃ pabbajitā imissaṃ parisāyaṃ bahulaṃ samanupassāmī”ti.	the group that has gone forth from the lay life to homelessness.”
“Idāneva kho pana te, brāhmaṇa, bhāsitaṃ: ‘mayaṃ evaṃ ājānāma—	“Just now I understood you to say:
ambho samaṇa, natthi dhammiko paribbajo,	‘Mister ascetic, there is no such thing as a principled renunciate life;
evaṃ me ettha hoti.	that’s what I think.
Tañca kho bhavantarūpānaṃ vā adassanā, yo vā panettha dhammo’”ti.	And that’s without seeing gentlemen such as yourself, nor a relevant teaching.’”
“Addhā mesā, bho udena, sānuggahā vācā bhāsitā.	“Well, I obviously had my reasons for saying that, master Udena.
‘Atthi dhammiko paribbajo’—	But there is such a thing as a principled renunciate life;
evaṃ me ettha hoti.	that’s what I think.
Evañca pana maṃ bhavaṃ udeno dhāretu.	Please remember me as saying this.
Ye ca me bhotā udenena cattāro puggalā saṅkhittena vuttā vitthārena avibhattā, sādhu me bhavaṃ, udeno ime cattāro puggale vitthārena vibhajatu anukampaṃ upādāyā”ti.	Now, these four kinds of people that you’ve spoken of in a brief summary: please explain them to me in detail, out of compassion.”
“Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti.	“Well then, brahmin, listen and pay close attention, I will speak.”
“Evaṃ, bho”ti kho ghoṭamukho brāhmaṇo āyasmato udenassa paccassosi.	“Yes, sir,” replied Ghoṭamukha.
Āyasmā udeno etadavoca:	Udena said this:
“Katamo ca, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto?	“What person mortifies themselves, committed to the practice of mortifying themselves?
Idha, brāhmaṇa, ekacco puggalo acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko, nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati.	It’s when someone goes naked, ignoring conventions. They lick their hands, and don’t come or wait when asked. They don’t consent to food brought to them, or food prepared on purpose for them, or an invitation for a meal.
So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṃ na maṃsaṃ, na suraṃ na merayaṃ na thusodakaṃ pivati.	They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who has a man in her home; or where there’s a dog waiting or flies buzzing. They accept no fish or meat or liquor or wine, and drink no beer.
So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko … pe … sattāgāriko vā hoti sattālopiko;	They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls.
ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti … pe … sattahipi dattīhi yāpeti;	They feed on one saucer a day, two saucers a day, up to seven saucers a day.
ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti … pe … sattāhikampi āhāraṃ āhāreti—iti evarūpaṃ addhamāsikaṃ pariyāyabhattabhojanānuyogamanuyutto viharati.	They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals.
So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī.	They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit.
So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti;	They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.
kesamassulocakopi hoti kesamassulocanānuyogamanuyutto,	They tear out their hair and beard, committed to this practice.
ubbhaṭṭhakopi hoti āsanapaṭikkhitto,	They constantly stand, refusing seats.
ukkuṭikopi hoti ukkuṭikappadhānamanuyutto,	They squat, committed to persisting in the squatting position.
kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti;	They lie on a mat of thorns, making a mat of thorns their bed.
sāyatatiyakampi udakorohanānuyogamanuyutto viharati—	They’re committed to the practice of immersion in water three times a day, including the evening.
iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati.	And so they live committed to practicing these various ways of mortifying and tormenting the body.
Ayaṃ vuccati, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto.	This is called a person who mortifies themselves, being committed to the practice of mortifying themselves.
Katamo ca, brāhmaṇa, puggalo parantapo paraparitāpanānuyogamanuyutto?	And what person mortifies others, committed to the practice of mortifying others?
Idha, brāhmaṇa, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko—ye vā panaññepi keci kurūrakammantā.	It’s when a person is a slaughterer of sheep, pigs, poultry, or deer, a hunter or fisher, a bandit, an executioner, a butcher of cattle, a jailer, or has some other cruel livelihood.
Ayaṃ vuccati, brāhmaṇa, puggalo parantapo paraparitāpanānuyogamanuyutto.	This is called a person who mortifies others, being committed to the practice of mortifying others.
Katamo ca, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto?	And what person mortifies themselves and others, being committed to the practice of mortifying themselves and others?
Idha, brāhmaṇa, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto, brāhmaṇo vā mahāsālo.	It’s when a person is an anointed king or a well-to-do brahmin.
So puratthimena nagarassa navaṃ santhāgāraṃ kārāpetvā kesamassuṃ ohāretvā kharājinaṃ nivāsetvā sappitelena kāyaṃ abbhañjitvā magavisāṇena piṭṭhiṃ kaṇḍuvamāno navaṃ santhāgāraṃ pavisati saddhiṃ mahesiyā brāhmaṇena ca purohitena.	He has a new temple built to the east of the city. He shaves off his hair and beard, dresses in a rough antelope hide, and smears his body with ghee and oil. Scratching his back with antlers, he enters the temple with his chief queen and the brahmin high priest.
So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṃ kappeti.	There he lies on the bare ground strewn with grass.
Ekissāya gāviyā sarūpavacchāya yaṃ ekasmiṃ thane khīraṃ hoti tena rājā yāpeti, yaṃ dutiyasmiṃ thane khīraṃ hoti tena mahesī yāpeti, yaṃ tatiyasmiṃ thane khīraṃ hoti tena brāhmaṇo purohito yāpeti, yaṃ catutthasmiṃ thane khīraṃ hoti tena aggiṃ juhati, avasesena vacchako yāpeti.	The king feeds on the milk from one teat of a cow that has a calf of the same color. The chief queen feeds on the milk from the second teat. The brahmin high priest feeds on the milk from the third teat. The milk from the fourth teat is offered to the flames. The calf feeds on the remainder.
So evamāha:	He says:
‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya, ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti.	‘Slaughter this many bulls, bullocks, heifers, goats, rams, and horses for the sacrifice! Fell this many trees and reap this much grass for the sacrificial equipment!’
Yepissa te honti ‘dāsā’ti vā ‘pessā’ti vā ‘kammakarā’ti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti.	His bondservants, employees, and workers do their jobs under threat of punishment and danger, weeping with tearful faces.
Ayaṃ vuccati, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto.	This is called a person who mortifies themselves and others, being committed to the practice of mortifying themselves and others.
Katamo ca, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto;	And what person doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others,
so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati?	living without wishes in the present life, nirvana'd, cooled, experiencing pleasure, having become holy in themselves?
Idha, brāhmaṇa, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.	It’s when a Realized One arises in the world, 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 imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ 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 dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ 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.
Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto.	A householder hears that teaching, or a householder’s child, or someone reborn in some clan.
So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati.	They gain faith in the Realized One,
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:	and reflect:
‘sambādho gharāvāso rajopatho abbhokāso pabbajjā.	‘Living in a house is cramped and dirty, but the life of one gone forth is wide open.
Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.	It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ 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 aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.	After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.	Once they’ve gone forth, they take up the training and livelihood of the monks. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.
Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati.	They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.
Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.	They give up unchastity. They are celibate, set apart, avoiding the common practice of sex.
Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.	They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.
Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti.	They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.
Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.	They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.
Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.	They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.
So bījagāmabhūtagāmasamārambhā paṭivirato hoti.	They avoid injuring plants and seeds.
Ekabhattiko hoti rattūparato virato vikālabhojanā.	They eat in one part of the day, abstaining from eating at night and food at the wrong time.
Naccagītavāditavisūkadassanā paṭivirato hoti.	They avoid dancing, singing, music, and seeing shows.
Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti.	They avoid beautifying and adorning themselves with garlands, perfumes, and makeup.
Uccāsayanamahāsayanā paṭivirato hoti.	They avoid high and luxurious beds.
Jātarūparajatapaṭiggahaṇā paṭivirato hoti.	They avoid receiving gold and money,
Āmakadhaññapaṭiggahaṇā paṭivirato hoti.	raw grains,
Āmakamaṃsapaṭiggahaṇā paṭivirato hoti.	raw meat,
Itthikumārikapaṭiggahaṇā paṭivirato hoti.	women and girls,
Dāsidāsapaṭiggahaṇā paṭivirato hoti.	male and female bondservants,
Ajeḷakapaṭiggahaṇā paṭivirato hoti.	goats and sheep,
Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti.	chickens and pigs,
Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti.	elephants, cows, horses, and mares,
Khettavatthupaṭiggahaṇā paṭivirato hoti.	and fields and land.
Dūteyyapahiṇagamanānuyogā paṭivirato hoti.	They avoid running errands and messages;
Kayavikkayā paṭivirato hoti.	buying and selling;
Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti.	falsifying weights, metals, or measures;
Ukkoṭanavañcananikatisāciyogā paṭivirato hoti.	bribery, fraud, cheating, and duplicity;
Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.	mutilation, murder, abduction, banditry, plunder, and violence.
So santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.	They’re content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things.
Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti;	They’re like a bird: wherever it flies, wings are its only burden.
evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.	In the same way, a monk is content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things.
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.	When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.
So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.	When they see a sight with their eyes, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.	If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.
Sotena saddaṃ sutvā … pe …	When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …	When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …	When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …	When they feel a touch with their body …
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.	When they know a thought with their mind, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati.	If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.	When they have this noble sense restraint, they experience an unsullied pleasure inside themselves.
So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.	They act with lucid-discerning when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato	When they have this noble spectrum of ethics, this noble sense restraint, and this noble remembering and lucid-discerning,
vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.	they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā.	After the meal, they return from alms-round, sit down cross-legged with their body straight, and establish remembering right there.
So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti;	Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire.
byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti;	Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.
thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti;	Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, rememberful and aware, cleansing the mind of dullness and drowsiness.
uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti;	Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.
vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.	Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe	They give up these five hindrances, corruptions of the heart that weaken wisdom.
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.	As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.	And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing the pleasure of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.	Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and remembering.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.
So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto; so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto; so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	They recollect many kinds of 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 evolving, many eons of the world contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. Passing away from there, I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā … pe … ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā … pe … ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.	With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti;	They truly understand: ‘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 yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	They truly understand: ‘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 evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati.	Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘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.’
Ayaṃ vuccati, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto.	This is called a person who neither mortifies themselves or others, being committed to the practice of not mortifying themselves or others.
So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī”ti.	They live without wishes in the present life, nirvana'd, cooled, experiencing pleasure, having become holy in themselves.”
Evaṃ vutte, ghoṭamukho brāhmaṇo āyasmantaṃ udenaṃ etadavoca:	When he had spoken, Ghoṭamukha said to him:
“abhikkantaṃ, bho udena, abhikkantaṃ, bho udena.	“Excellent, Master Udena! Excellent!
Seyyathāpi, bho udena, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā udenena 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 Udena has made the teaching clear in many ways.
Esāhaṃ bhavantaṃ udenaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to Master Udena, to the teaching, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ udeno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Udena remember me as a lay follower who has gone for refuge for life.”
“Mā kho maṃ tvaṃ, brāhmaṇa, saraṇaṃ agamāsi.	“Brahmin, don’t go for refuge to me.
Tameva bhagavantaṃ saraṇaṃ gacchāhi yamahaṃ saraṇaṃ gato”ti.	You should go for refuge to that same Blessed One to whom I have gone for refuge.”
“Kahaṃ pana, bho udena, etarahi so bhavaṃ gotamo viharati arahaṃ sammāsambuddho”ti?	“But Master Udena, where is the Blessed One at present, the perfected one, the fully awakened Buddha?”
“Parinibbuto kho, brāhmaṇa, etarahi so bhagavā arahaṃ sammāsambuddho”ti.	“Brahmin, the Buddha has already become fully nirvana'd.”
“Sacepi mayaṃ, bho udena, suṇeyyāma taṃ bhavantaṃ gotamaṃ dasasu yojanesu, dasapi mayaṃ yojanāni gaccheyyāma taṃ bhavantaṃ gotamaṃ dassanāya arahantaṃ sammāsambuddhaṃ.	“Master Udena, 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 mayaṃ, bho udena, suṇeyyāma taṃ bhavantaṃ gotamaṃ vīsatiyā yojanesu …
tiṃsāya yojanesu …
cattārīsāya yojanesu …
paññāsāya yojanesu, paññāsampi mayaṃ yojanāni gaccheyyāma taṃ bhavantaṃ gotamaṃ dassanāya arahantaṃ sammāsambuddhaṃ.
Yojanasate cepi mayaṃ, bho udena, suṇeyyāma taṃ bhavantaṃ gotamaṃ, yojanasatampi mayaṃ gaccheyyāma taṃ bhavantaṃ gotamaṃ dassanāya arahantaṃ sammāsambuddhaṃ.
Yato ca kho, bho udena, parinibbuto so bhavaṃ gotamo, parinibbutampi mayaṃ taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca.	But since the Buddha has become fully nirvana'd, I go for refuge to that fully nirvana'd Buddha, to the teaching, and to the Saṅgha.
Upāsakaṃ maṃ bhavaṃ udeno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ.	From this day forth, may Master Udena remember me as a lay follower who has gone for refuge for life.
Atthi ca me, bho udena, aṅgarājā devasikaṃ niccabhikkhaṃ dadāti, tato ahaṃ bhoto udenassa ekaṃ niccabhikkhaṃ dadāmī”ti.	Master Udena, the king of Aṅga gives me a regular daily allowance. I will give you one portion of that.”
“Kiṃ pana te, brāhmaṇa, aṅgarājā devasikaṃ niccabhikkhaṃ dadātī”ti?	“But brahmin, what does the king of Aṅga give you as a regular daily allowance?”
“Pañca, bho udena, kahāpaṇasatānī”ti.	“Five hundred dollars.”
“Na kho no, brāhmaṇa, kappati jātarūparajataṃ paṭiggahetun”ti.	“It’s not proper for us to receive gold and money.”
“Sace taṃ bhoto udenassa na kappati vihāraṃ bhoto udenassa kārāpessāmī”ti.	“If that’s not proper, I will have a dwelling built for Master Udena.”
“Sace kho me tvaṃ, brāhmaṇa, vihāraṃ, kārāpetukāmo, pāṭaliputte saṅghassa upaṭṭhānasālaṃ kārāpehī”ti.	“If you want to build me a dwelling, then build an assembly hall for the Saṅgha at Pāṭaliputta.”
“Imināpāhaṃ bhoto udenassa bhiyyoso mattāya attamano abhiraddho yaṃ maṃ bhavaṃ udeno saṅghe dāne samādapeti.	“Now I’m even more delighted and satisfied with Master Udena, since he encourages me to give to the Saṅgha.
Esāhaṃ, bho udena, etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṃ kārāpessāmī”ti.	So with this allowance and another one I will have an assembly hall built for the Saṅgha at Pāṭaliputta.”
Atha kho ghoṭamukho brāhmaṇo etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṃ kārāpesi.	And so he had that hall built.
Sā etarahi “ghoṭamukhī”ti vuccatīti.	And these days it’s called the “Ghoṭamukhī”.