Raṭṭhapāla ordains after a fierce struggle with his parents and attains liberation. He later explains to King Korabya the four Dhamma summaries, revealing that despite worldly success, the world is fundamentally unstable, lacks shelter, offers no ownership, and remains forever insatiable.

MN 82 Raṭṭhapāla sutta - On Raṭṭhapāla

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kurūsu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena thullakoṭṭhikaṁ nāma kurūnaṁ nigamo tadavasari.

Thus have I heard—At one time, the Blessed One was wandering on a walking tour in the Kuru country together with a large |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus, and eventually he arrived at a town of the Kurus named |Thullakoṭṭhika::name of a town in the Kuru country; birthplace of Raṭṭhapāla; lit. with a fat granary [thullakoṭṭhika]|.

Assosuṁ kho thullakoṭṭhikā brāhmaṇagahapatikā:

The brahmin householders of Thullakoṭṭhika heard:

“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kurūsu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ thullakoṭṭhikaṁ anuppatto. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

“It seems the ascetic Gotama, the Sakyan son who went forth from the Sakyan clan, while wandering on a walking tour in the Kuru country together with a large Saṅgha of bhikkhus, has arrived at Thullakoṭṭhika. Now a good report about that sir Gotama has circulated thus: ‘The Blessed One is an |Arahant::a worthy one, a fully awakened being, epithet of the Buddha [arahant]|, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One. He declares this world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion; lit. causing death [mārake]|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, this generation with its ascetics and brahmins, kings and commoners, which he has himself realized with direct knowledge. He teaches the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| that is beneficial in the beginning, beneficial in the middle, and beneficial in the end, meaningful and well-phrased, and he reveals a |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]| that is entirely perfect and pure.’ It is auspicious to see such arahants.”

Atha kho thullakoṭṭhikā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu; appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu; appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu; appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu; appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho thullakoṭṭhike brāhmaṇagahapatike bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.

Then the brahmin householders of Thullakoṭṭhika approached the Blessed One. Having drawn near, some paid homage to the Blessed One and sat down to one side; some exchanged friendly greetings with the Blessed One, and after exchanging courteous and polite conversation, sat down to one side; some raised their joined palms towards the Blessed One and sat down to one side; some stated their names and clan affiliation in the presence of the Blessed One and sat down to one side; some kept silent and sat down to one side. When the brahmin householders of Thullakoṭṭhika were seated to one side, the Blessed One instructed, encouraged, inspired, and gladdened them with a talk on the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|.

Tena kho pana samayena raṭṭhapālo nāma kulaputto tasmiṁyeva thullakoṭṭhike aggakulassa putto tissaṁ parisāyaṁ nisinno hoti. Atha kho raṭṭhapālassa kulaputtassa etadahosi: “yathā yathā khvāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan”ti.

At that time, a |son of a good family::clansman, young gentleman [kulaputta]| named Raṭṭhapāla, the son of the leading family in that same Thullakoṭṭhika, was sitting in that assembly. Then it occurred to the young man Raṭṭhapāla: “As I understand the Dhamma taught by the Blessed One, it is not easy while dwelling in a house to lead the spiritual life completely perfect and pure as a polished shell. Suppose I shave off my hair and beard, put on the |ochre robes::organic brown color robes; monks’ robes [kāsāya]|, and go forth from the household life into homelessness.”

Atha kho thullakoṭṭhikā brāhmaṇagahapatikā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.

Then the brahmin householders of Thullakoṭṭhika, having been instructed, encouraged, inspired, and gladdened by the Blessed One’s talk on the Dhamma, delighted and pleased with the Blessed One’s words, rose from their seats, paid homage to the Blessed One, and keeping him on their right, they departed.

Going Forth

Atha kho raṭṭhapālo kulaputto acirapakkantesu thullakoṭṭhikesu brāhmaṇagahapatikesu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho raṭṭhapālo kulaputto bhagavantaṁ etadavoca: “yathā yathāhaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Icchāmahaṁ, bhante, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ. Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadaṁ. Pabbājetu maṁ bhagavā”ti.

Then, not long after the brahmin householders of Thullakoṭṭhika had left, the young man Raṭṭhapāla approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the young man Raṭṭhapāla said to the Blessed One: “As I understand the Dhamma taught by the Blessed One, it is not easy while dwelling in a house to lead the spiritual life completely perfect and pure as a polished shell. I wish, venerable sir, to shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness. May I receive the going forth in the Blessed One’s presence, may I receive full ordination. Let the Blessed One give me the going forth.”

“Anuññātosi pana tvaṁ, raṭṭhapāla, mātāpitūhi agārasmā anagāriyaṁ pabbajjāyā”ti?

“Do you have your parents’ permission, Raṭṭhapāla, to go forth from the home life into homelessness?”

“Na khohaṁ, bhante, anuññāto mātāpitūhi agārasmā anagāriyaṁ pabbajjāyā”ti.

“I do not have my parents’ permission, venerable sir, to go forth from the home life into homelessness.”

“Na kho, raṭṭhapāla, tathāgatā ananuññātaṁ mātāpitūhi puttaṁ pabbājentī”ti.

“|Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|s do not give the going forth to a son without the parents’ permission, Raṭṭhapāla.”

“Svāhaṁ, bhante, tathā karissāmi yathā maṁ mātāpitaro anujānissanti agārasmā anagāriyaṁ pabbajjāyā”ti.

“I will act in such a way, venerable sir, that my parents will give me permission to go forth from the home life into homelessness.”

Parents and Friends

Atha kho raṭṭhapālo kulaputto uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca: “ammatātā, yathā yathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Icchāmahaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ. Anujānātha maṁ agārasmā anagāriyaṁ pabbajjāyā”ti.

Then the young man Raṭṭhapāla rose from his seat, paid homage to the Blessed One, keeping him on his right, and approached his parents. Having approached, he said to his parents: “Mother and father, as I understand the Dhamma taught by the Blessed One, it is not easy while dwelling in a house to lead the spiritual life completely perfect and pure as a polished shell. I wish to shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness. Give me permission to go forth from the household life into homelessness.”

Evaṁ vutte, raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: “tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṁ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi. Maraṇenapi te mayaṁ akāmakā vinā bhavissāma. Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti?

When this was said, the parents of the young man Raṭṭhapāla said to the young man Raṭṭhapāla: “You, dear Raṭṭhapāla, are our only son, dear and beloved, raised in comfort, brought up in comfort. You do not know of any |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, dear Raṭṭhapāla. Even in the case of your death, we would be parted from you against our will. So how could we give you permission to go forth from the household life into homelessness while you are still alive?”

Dutiyampi kho raṭṭhapālo kulaputto …pe… tatiyampi kho raṭṭhapālo kulaputto mātāpitaro etadavoca: “ammatātā, yathā yathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Icchāmahaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ. Anujānātha maṁ agārasmā anagāriyaṁ pabbajjāyā”ti. Tatiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: “tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṁ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi. Maraṇenapi te mayaṁ akāmakā vinā bhavissāma. Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti?

For a second time, the young man Raṭṭhapāla ... For a third time, the young man Raṭṭhapāla said to his parents: “Mother and father, as I understand the Dhamma taught by the Blessed One, it is not easy while dwelling in a house to lead the spiritual life completely perfect and pure as a polished shell. I wish to shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness. Give me permission to go forth from the household life into homelessness.” For a third time, the parents of the young man Raṭṭhapāla said to the young man Raṭṭhapāla: “You, dear Raṭṭhapāla, are our only son, dear and beloved, raised in comfort, brought up in comfort. You do not know of any suffering, dear Raṭṭhapāla. Even in the case of your death, we would be parted from you against our will. So how could we give you permission to go forth from the household life into homelessness while you are still alive?”

Atha kho raṭṭhapālo kulaputto: “na maṁ mātāpitaro anujānanti agārasmā anagāriyaṁ pabbajjāyā”ti tattheva anantarahitāya bhūmiyā nipajji: “idheva me maraṇaṁ bhavissati pabbajjā vā”ti. Atha kho raṭṭhapālo kulaputto ekampi bhattaṁ na bhuñji, dvepi bhattāni na bhuñji, tīṇipi bhattāni na bhuñji, cattāripi bhattāni na bhuñji, pañcapi bhattāni na bhuñji, chapi bhattāni na bhuñji, sattapi bhattāni na bhuñji.

Then the young man Raṭṭhapāla thought: “My parents do not give me permission to go forth from the household life into homelessness,” and he lay down right there on the bare ground, thinking: “Right here I will either die or get the going forth.” Then the young man Raṭṭhapāla did not eat a single meal, he did not eat two meals, he did not eat three meals, he did not eat four meals, he did not eat five meals, he did not eat six meals, he did not eat seven meals.

Atha kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: “tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṁ, tāta raṭṭhapāla, kassaci, dukkhassa jānāsi. Maraṇenapi te mayaṁ akāmakā vinā bhavissāma. Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāya. Uṭṭhehi, tāta raṭṭhapāla, bhuñja ca piva ca paricārehi ca; bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṁ mayaṁ anujānāma agārasmā anagāriyaṁ pabbajjāya. Maraṇenapi te mayaṁ akāmakā vinā bhavissāma. Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti?

Then the parents of the young man Raṭṭhapāla said to the young man Raṭṭhapāla: “You, dear Raṭṭhapāla, are our only son, dear and beloved, raised in comfort, brought up in comfort. You do not know of any suffering, dear Raṭṭhapāla. Even in the case of your death, we would be parted from you against our will. So how could we give you permission to go forth from the household life into homelessness? Get up, dear Raṭṭhapāla, eat, drink, and amuse yourself; eating, drinking, amusing yourself, enjoying sensual pleasures, and making merit, delight yourself. We do not give you permission to go forth from the household life into homelessness. Even in the case of your death, we would be parted from you against our will. So how could we give you permission to go forth from the household life into homelessness while you are still alive?”

Evaṁ vutte, raṭṭhapālo kulaputto tuṇhī ahosi.

When this was said, the young man Raṭṭhapāla remained silent.

Dutiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ …pe… dutiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi. Tatiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: “tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṁ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi. Maraṇenapi te mayaṁ akāmakā vinā bhavissāma, kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāya. Uṭṭhehi, tāta raṭṭhapāla, bhuñja ca piva ca paricārehi ca; bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṁ mayaṁ anujānāma agārasmā anagāriyaṁ pabbajjāya. Maraṇenapi te mayaṁ akāmakā vinā bhavissāma. Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti?

For a second time, the parents of the young man Raṭṭhapāla said to the young man Raṭṭhapāla ... For a second time, the young man Raṭṭhapāla remained silent. For a third time, the parents of the young man Raṭṭhapāla said to the young man Raṭṭhapāla: “You, dear Raṭṭhapāla, are our only son, dear and beloved, raised in comfort, brought up in comfort. You do not know of any suffering, dear Raṭṭhapāla. Even in the case of your death, we would be parted from you against our will. So how could we give you permission to go forth from the household life into homelessness? Get up, dear Raṭṭhapāla, eat, drink, and amuse yourself; eating, drinking, amusing yourself, enjoying sensual pleasures, and making merit, delight yourself. We do not give you permission to go forth from the household life into homelessness. Even in the case of your death, we would be parted from you against our will. So how could we give you permission to go forth from the household life into homelessness while you are still alive?”

Tatiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi.

For a third time, the young man Raṭṭhapāla remained silent.

Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālo kulaputto tenupasaṅkamiṁsu; upasaṅkamitvā raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: “tvaṁ khosi, samma raṭṭhapāla, mātāpitūnaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṁ, samma raṭṭhapāla, kassaci dukkhassa jānāsi. Maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. Kiṁ pana te taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajjāya. Uṭṭhehi, samma raṭṭhapāla, bhuñja ca piva ca paricārehi ca; bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṁ mātāpitaro anujānissanti agārasmā anagāriyaṁ pabbajjāya. Maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. Kiṁ pana te taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajjāyā”ti?

Then the friends of the young man Raṭṭhapāla approached the young man Raṭṭhapāla. Having approached, they said to the young man Raṭṭhapāla: “You, friend Raṭṭhapāla, are the only son of your parents, dear and beloved, raised in comfort, brought up in comfort. You do not know of any suffering, friend Raṭṭhapāla. Even in the case of your death, your parents would be parted from you against their will. So how could they give you permission to go forth from the household life into homelessness? Get up, friend Raṭṭhapāla, eat, drink, and amuse yourself; eating, drinking, amusing yourself, enjoying sensual pleasures, and making merit, delight yourself. Your parents will not give you permission to go forth from the household life into homelessness. Even in the case of your death, your parents would be parted from you against their will. So how could they give you permission to go forth from the household life into homelessness while you are still alive?”

Evaṁ vutte, raṭṭhapālo kulaputto tuṇhī ahosi.

When this was said, the young man Raṭṭhapāla remained silent.

Dutiyampi kho … tatiyampi kho raṭṭhapālassa kulaputtassa sahāyakā raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: “tvaṁ khosi, samma raṭṭhapāla, mātāpitūnaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato, na tvaṁ, samma raṭṭhapāla, kassaci dukkhassa jānāsi, maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. Kiṁ pana te taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajjāya? Uṭṭhehi, samma raṭṭhapāla, bhuñja ca piva ca paricārehi ca, bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṁ mātāpitaro anujānissanti agārasmā anagāriyaṁ pabbajjāya, maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. Kiṁ pana te taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajjāyā”ti? Tatiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi.

For a second time ... For a third time, the friends of the young man Raṭṭhapāla said to the young man Raṭṭhapāla: “You, friend Raṭṭhapāla, are the only son of your parents, dear and beloved, raised in comfort, brought up in comfort. You do not know of any suffering, friend Raṭṭhapāla. Even in the case of your death, your parents would be parted from you against their will. So how could they give you permission to go forth from the household life into homelessness? Get up, friend Raṭṭhapāla, eat, drink, and amuse yourself; eating, drinking, amusing yourself, enjoying sensual pleasures, and making merit, delight yourself. Your parents will not give you permission to go forth from the household life into homelessness. Even in the case of your death, your parents would be parted from you against their will. So how could they give you permission to go forth from the household life into homelessness while you are still alive?” For a third time, the young man Raṭṭhapāla remained silent.

Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālassa kulaputtassa mātāpitaro tenupasaṅkamiṁsu; upasaṅkamitvā raṭṭhapālassa kulaputtassa mātāpitaro etadavocuṁ: “ammatātā, eso raṭṭhapālo kulaputto tattheva anantarahitāya bhūmiyā nipanno: ‘idheva me maraṇaṁ bhavissati pabbajjā vā’ti. Sace tumhe raṭṭhapālaṁ kulaputtaṁ nānujānissatha agārasmā anagāriyaṁ pabbajjāya, tattheva maraṇaṁ āgamissati. Sace pana tumhe raṭṭhapālaṁ kulaputtaṁ anujānissatha agārasmā anagāriyaṁ pabbajjāya, pabbajitampi naṁ dakkhissatha. Sace raṭṭhapālo kulaputto nābhiramissati agārasmā anagāriyaṁ pabbajjāya, kā tassa aññā gati bhavissati? Idheva paccāgamissati. Anujānātha raṭṭhapālaṁ kulaputtaṁ agārasmā anagāriyaṁ pabbajjāyā”ti.

Then the friends of the young man Raṭṭhapāla approached the parents of the young man Raṭṭhapāla. Having approached, they said to the parents of the young man Raṭṭhapāla: “Mother and father, this young man Raṭṭhapāla is lying right there on the bare ground, thinking: ‘Right here I will either die or get the going forth.’ If you do not give the young man Raṭṭhapāla permission to go forth from the household life into homelessness, he will meet his death right there. But if you give the young man Raṭṭhapāla permission to go forth from the household life into homelessness, you will still see him after he has gone forth. If the young man Raṭṭhapāla does not find delight in the going forth from the household life into homelessness, what other destination will he have? He will simply return right here. Give the young man Raṭṭhapāla permission to go forth from the household life into homelessness.”

“Anujānāma, tātā, raṭṭhapālaṁ kulaputtaṁ agārasmā anagāriyaṁ pabbajjāya. Pabbajitena ca pana mātāpitaro uddassetabbā”ti.

“We give the young man Raṭṭhapāla permission to go forth from the household life into homelessness, dears. But after he has gone forth, he must visit his parents.”

Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālo kulaputto tenupasaṅkamiṁsu; upasaṅkamitvā raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: “uṭṭhehi, samma raṭṭhapāla, anuññātosi mātāpitūhi agārasmā anagāriyaṁ pabbajjāya. Pabbajitena ca pana te mātāpitaro uddassetabbā”ti.

Then the friends of the young man Raṭṭhapāla approached the young man Raṭṭhapāla. Having approached, they said to the young man Raṭṭhapāla: “Get up, friend Raṭṭhapāla. You have been given permission by your parents to go forth from the household life into homelessness. But after you have gone forth, you must visit your parents.”

Atha kho raṭṭhapālo kulaputto uṭṭhahitvā balaṁ gāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho raṭṭhapālo kulaputto bhagavantaṁ etadavoca: “anuññāto ahaṁ, bhante, mātāpitūhi agārasmā anagāriyaṁ pabbajjāya. Pabbājetu maṁ bhagavā”ti.

Then the young man Raṭṭhapāla got up, regained his strength, and approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the young man Raṭṭhapāla said to the Blessed One: “I have been given permission by my parents, venerable sir, to go forth from the household life into homelessness. Let the Blessed One give me the going forth.”

Alattha kho raṭṭhapālo kulaputto bhagavato santike pabbajjaṁ, alattha upasampadaṁ. Atha kho bhagavā acirūpasampanne āyasmante raṭṭhapāle aḍḍhamāsupasampanne thullakoṭṭhike yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

The young man Raṭṭhapāla received the going forth in the Blessed One’s presence, he received full ordination. Then, not long after venerable Raṭṭhapāla had been fully ordained, half a month after his full ordination, the Blessed One, having stayed at Thullakoṭṭhika as long as he wished, set out to wander toward Sāvatthi. Wandering by stages, he eventually arrived at Sāvatthi. There the Blessed One stayed at Sāvatthi in Jeta’s Grove, Anāthapiṇḍika’s Park.

Atha kho āyasmā raṭṭhapālo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

Then the venerable Raṭṭhapāla, living in seclusion, |with diligence::quality of doing one’s work or duty well, with alertness, carefulness and care [appamatta]|, |resolute::determined, intent [pahitatta]|, and |with continuous effort::ardent, zealous, with energy, with application; lit. burning [ātāpī]|; not long after, realized by personal knowledge and attained in that very life the unsurpassed culmination of the spiritual life for which sons of good families rightly go forth from the household life into homelessness.

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro kho panāyasmā raṭṭhapālo arahataṁ ahosi.

He |directly knew::understood experientially; lit. completely knew [abbhaññāsi]|: “Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.” And the venerable Raṭṭhapāla became one among the |Arahants::fully awakened ones, free from all mental defilements; worthy of offerings and veneration; also an epithet of the Buddha [arahant]|.

Return Home

Atha kho āyasmā raṭṭhapālo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā raṭṭhapālo bhagavantaṁ etadavoca: “icchāmahaṁ, bhante, mātāpitaro uddassetuṁ, sace maṁ bhagavā anujānātī”ti.

Then the venerable Raṭṭhapāla approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the venerable Raṭṭhapāla said to the Blessed One: “I wish, venerable sir, to visit my parents, if the Blessed One will give me permission.”

Atha kho bhagavā āyasmato raṭṭhapālassa cetasā ceto paricca manasākāsi. Yathā bhagavā aññāsi: “abhabbo kho raṭṭhapālo kulaputto sikkhaṁ paccakkhāya hīnāyāvattitun”ti, atha kho bhagavā āyasmantaṁ raṭṭhapālaṁ etadavoca: “yassadāni tvaṁ, raṭṭhapāla, kālaṁ maññasī”ti.

Then the Blessed One encompassed the mind of the venerable Raṭṭhapāla with his own mind and attended to it. When the Blessed One understood, “The young man Raṭṭhapāla is incapable of abandoning the training and reverting back to the lay life,” the Blessed One said to the venerable Raṭṭhapāla: “Now, Raṭṭhapāla, do whatever you think it is time for.”

Visit to Parents

Atha kho āyasmā raṭṭhapālo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā senāsanaṁ saṁsāmetvā pattacīvaramādāya yena thullakoṭṭhikaṁ tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena thullakoṭṭhiko tadavasari. Tatra sudaṁ āyasmā raṭṭhapālo thullakoṭṭhike viharati rañño korabyassa migacīre. Atha kho āyasmā raṭṭhapālo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya thullakoṭṭhikaṁ piṇḍāya pāvisi. Thullakoṭṭhike sapadānaṁ piṇḍāya caramāno yena sakapitu nivesanaṁ tenupasaṅkami.

Then the venerable Raṭṭhapāla rose from his seat, paid homage to the Blessed One, keeping him on his right, put his lodging in order, took his bowl and robe, and set out to wander toward Thullakoṭṭhika. Wandering by stages, he eventually arrived at Thullakoṭṭhika. There the venerable Raṭṭhapāla stayed at Thullakoṭṭhika in the deer park of King Korabya. Then the venerable Raṭṭhapāla, having dressed early in the morning and taking his bowl and robe, entered Thullakoṭṭhika for alms. Wandering for alms in Thullakoṭṭhika from house to house, he approached his own father’s residence.

Tena kho pana samayena āyasmato raṭṭhapālassa pitā majjhimāya dvārasālāya ullikhāpeti. Addasā kho āyasmato raṭṭhapālassa pitā āyasmantaṁ raṭṭhapālaṁ dūratova āgacchantaṁ. Disvāna etadavoca:

At that time, the venerable Raṭṭhapāla’s father was having his hair combed in the middle doorway hall. The venerable Raṭṭhapāla’s father saw the venerable Raṭṭhapāla coming from a distance. Seeing him, he said:

“imehi muṇḍakehi samaṇakehi amhākaṁ ekaputtako piyo manāpo pabbājito”ti. Atha kho āyasmā raṭṭhapālo sakapitu nivesane neva dānaṁ alattha na paccakkhānaṁ; aññadatthu akkosameva alattha.

“It was by these shaven-headed ascetics that our only son, dear and beloved, was made to go forth.” Then, at his own father’s residence, the venerable Raṭṭhapāla received neither alms nor a polite refusal; instead, he received only abuse.

Tena kho pana samayena āyasmato raṭṭhapālassa ñātidāsī ābhidosikaṁ kummāsaṁ chaḍḍetukāmā hoti. Atha kho āyasmā raṭṭhapālo taṁ ñātidāsiṁ etadavoca: “sacetaṁ, bhagini, chaḍḍanīyadhammaṁ, idha me patte ākirā”ti. Atha kho āyasmato raṭṭhapālassa ñātidāsī taṁ ābhidosikaṁ kummāsaṁ āyasmato raṭṭhapālassa patte ākirantī hatthānañca pādānañca sarassa ca nimittaṁ aggahesi.

At that time, a household maidservant of the venerable Raṭṭhapāla was about to throw away some leftover porridge from the previous night. Then the venerable Raṭṭhapāla said to that household maidservant: “If that is to be thrown away, sister, pour it here into my bowl.” Then, as the household maidservant of the venerable Raṭṭhapāla was pouring that leftover porridge into the venerable Raṭṭhapāla’s bowl, she recognized the characteristics of his hands, feet, and voice.

Atha kho āyasmato raṭṭhapālassa ñātidāsī yenāyasmato raṭṭhapālassa mātā tenupasaṅkami; upasaṅkamitvā āyasmato raṭṭhapālassa mātaraṁ etadavoca: “yaggheyye, jāneyyāsi: ‘ayyaputto raṭṭhapālo anuppatto’”ti.

Then the household maidservant of the venerable Raṭṭhapāla approached the venerable Raṭṭhapāla’s mother. Having approached, she said to the venerable Raṭṭhapāla’s mother: “Please know, my lady: my lord Raṭṭhapāla has arrived.”

“Sace, je, saccaṁ bhaṇasi, adāsiṁ taṁ karomī”ti.

“If you speak the truth, girl, I will make you a free woman.”

Atha kho āyasmato raṭṭhapālassa mātā yenāyasmato raṭṭhapālassa pitā tenupasaṅkami; upasaṅkamitvā āyasmato raṭṭhapālassa pitaraṁ etadavoca: “yagghe, gahapati, jāneyyāsi: ‘raṭṭhapālo kira kulaputto anuppatto’”ti?

Then the venerable Raṭṭhapāla’s mother approached the venerable Raṭṭhapāla’s father. Having approached, she said to the venerable Raṭṭhapāla’s father: “Please know, householder: they say the young man Raṭṭhapāla has arrived.”

Tena kho pana samayena āyasmā raṭṭhapālo taṁ ābhidosikaṁ kummāsaṁ aññataraṁ kuṭṭamūlaṁ nissāya paribhuñjati. Atha kho āyasmato raṭṭhapālassa pitā yenāyasmā raṭṭhapālo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ raṭṭhapālaṁ etadavoca: “atthi nāma, tāta raṭṭhapāla, ābhidosikaṁ kummāsaṁ paribhuñjissasi? Nanu, tāta raṭṭhapāla, sakaṁ gehaṁ gantabban”ti?

At that time, the venerable Raṭṭhapāla was eating that leftover porridge beside a certain wall. Then the venerable Raṭṭhapāla’s father approached the venerable Raṭṭhapāla. Having approached, he said to the venerable Raṭṭhapāla: “Is it really true, dear Raṭṭhapāla, that you are eating leftover porridge? Shouldn’t you have gone to your own house, dear Raṭṭhapāla?”

“Kuto no, gahapati, amhākaṁ gehaṁ agārasmā anagāriyaṁ pabbajitānaṁ? Anagārā mayaṁ, gahapati. Agamamha kho te, gahapati, gehaṁ, tattha neva dānaṁ alatthamha na paccakkhānaṁ; aññadatthu akkosameva alatthamhā”ti.

“Where is there a house for us, householder, who have gone forth from the household life into homelessness? We are homeless, householder. I did go to your house, householder, and there I received neither alms nor a polite refusal; instead, I received only abuse.”

“Ehi, tāta raṭṭhapāla, gharaṁ gamissāmā”ti.

“Come, dear Raṭṭhapāla, let us go to the house.”

“Alaṁ, gahapati, kataṁ me ajja bhattakiccaṁ”.

“Enough, householder, my meal for today is done.”

“Tena hi, tāta raṭṭhapāla, adhivāsehi svātanāya bhattan”ti. Adhivāsesi kho āyasmā raṭṭhapālo tuṇhībhāvena.

“In that case, dear Raṭṭhapāla, accept tomorrow’s meal.” The venerable Raṭṭhapāla consented in silence.

Atha kho āyasmato raṭṭhapālassa pitā āyasmato raṭṭhapālassa adhivāsanaṁ viditvā yena sakaṁ nivesanaṁ tenupasaṅkami; upasaṅkamitvā mahantaṁ hiraññasuvaṇṇassa puñjaṁ kārāpetvā kilañjehi paṭicchādetvā āyasmato raṭṭhapālassa purāṇadutiyikā āmantesi: “etha tumhe, vadhuyo, yena alaṅkārena alaṅkatā pubbe raṭṭhapālassa kulaputtassa piyā hotha manāpā tena alaṅkārena alaṅkarothā”ti.

Then the venerable Raṭṭhapāla’s father, knowing of the venerable Raṭṭhapāla’s consent, approached his own residence. Having approached, he had a great heap of gold coins and bullion made and covered it with mats. He then addressed the venerable Raṭṭhapāla’s former wives: “Come, daughters-in-law, adorn yourselves with the same adornments that you wore when you were previously dear and beloved to the young man Raṭṭhapāla.”

Atha kho āyasmato raṭṭhapālassa pitā tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā āyasmato raṭṭhapālassa kālaṁ ārocesi: “kālo, tāta raṭṭhapāla, niṭṭhitaṁ bhattan”ti.

Then, after the passage of that night, the venerable Raṭṭhapāla’s father had excellent food and provisions prepared in his own residence, and announced the time to the venerable Raṭṭhapāla: “It is time, dear Raṭṭhapāla, the meal is ready.”

Atha kho āyasmā raṭṭhapālo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena sakapitu nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho āyasmato raṭṭhapālassa pitā taṁ hiraññasuvaṇṇassa puñjaṁ vivarāpetvā āyasmantaṁ raṭṭhapālaṁ etadavoca: “idaṁ te, tāta raṭṭhapāla, mātu mattikaṁ dhanaṁ, aññaṁ pettikaṁ, aññaṁ pitāmahaṁ. Sakkā, tāta raṭṭhapāla, bhoge ca bhuñjituṁ puññāni ca kātuṁ. Ehi tvaṁ, tāta raṭṭhapāla, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti.

Then the venerable Raṭṭhapāla, having dressed early in the morning and taking his bowl and robe, approached his own father’s residence. Having approached, he sat down on the prepared seat. Then the venerable Raṭṭhapāla’s father had the heap of gold coins and bullion uncovered and said to the venerable Raṭṭhapāla: “This, dear Raṭṭhapāla, is your mother’s maternal wealth, that is your paternal wealth, and that is your grandfather’s wealth. It is possible, dear Raṭṭhapāla, to enjoy wealth and make merit. Come, dear Raṭṭhapāla, abandon the training, revert back to the lay life, enjoy wealth, and make merit.”

“Sace me tvaṁ, gahapati, vacanaṁ kareyyāsi, imaṁ hiraññasuvaṇṇassa puñjaṁ sakaṭe āropetvā nibbāhāpetvā majjhegaṅgāya nadiyā sote opilāpeyyāsi. Taṁ kissa hetu? Ye uppajjissanti hi te, gahapati, tatonidānaṁ sokaparidevadukkhadomanassupāyāsā”ti.

“If you would do as I say, householder, you would have this heap of gold coins and bullion loaded onto carts, hauled away, and dumped into the middle of the current of the Ganges River. For what reason? Because from that, householder, there will arise for you sorrow, lamentation, pain, displeasure, and despair.”

Atha kho āyasmato raṭṭhapālassa purāṇadutiyikā paccekaṁ pādesu gahetvā āyasmantaṁ raṭṭhapālaṁ etadavocuṁ: “kīdisā nāma tā, ayyaputta, accharāyo yāsaṁ tvaṁ hetu brahmacariyaṁ carasī”ti?

Then the venerable Raṭṭhapāla’s former wives each clasped him by the feet and said to the venerable Raṭṭhapāla: “What are those |nymphs::celestial nymphs, female nature divinities [accharā]| like, my lord, for the sake of whom you lead the spiritual life?”

“Na kho mayaṁ, bhaginī, accharānaṁ hetu brahmacariyaṁ carāmā”ti.

“We do not lead the spiritual life for the sake of nymphs, sisters.”

“Bhaginivādena no ayyaputto raṭṭhapālo samudācaratī”ti tā tattheva mucchitā papatiṁsu.

“Our lord Raṭṭhapāla addresses us as ‘sisters’,” they said, and they fainted and fell right there.

Atha kho āyasmā raṭṭhapālo pitaraṁ etadavoca: “sace, gahapati, bhojanaṁ dātabbaṁ, detha; mā no viheṭhethā”ti.

Then the venerable Raṭṭhapāla said to his father: “If there is a meal to be given, householder, then give it; do not harass us.”

“Bhuñja, tāta raṭṭhapāla, niṭṭhitaṁ bhattan”ti. Atha kho āyasmato raṭṭhapālassa pitā āyasmantaṁ raṭṭhapālaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.

“Eat, dear Raṭṭhapāla, the meal is ready.” Then the venerable Raṭṭhapāla’s father personally served and satisfied the venerable Raṭṭhapāla with excellent food and provisions.

Verses on the Body

Atha kho āyasmā raṭṭhapālo bhuttāvī onītapattapāṇī ṭhitakova imā gāthā abhāsi:

Then, having eaten and washed his hands and bowl, the venerable Raṭṭhapāla remained standing and recited these verses:

“Passa cittīkataṁ bimbaṁ,
arukāyaṁ samussitaṁ;
Āturaṁ bahusaṅkappaṁ,
yassa natthi dhuvaṁ ṭhiti.

Passa cittīkataṁ rūpaṁ,
maṇinā kuṇḍalena ca;
Aṭṭhi tacena onaddhaṁ,
saha vatthebhi sobhati.

Behold this figure, a mind-made adornment,
with jewels and earrings;
bones covered with skin,
looking attractive with its clothes.

Alattakakatā pādā,
mukhaṁ cuṇṇakamakkhitaṁ;
Alaṁ bālassa mohāya,
no ca pāragavesino.

Feet painted with red dye,
a face smeared with powder;
enough to |delude::bewilder, confuse [moha]| a fool, but not
one seeking the farther shore.

Aṭṭhāpadakatā kesā,
nettā añjanamakkhitā;
Alaṁ bālassa mohāya,
no ca pāragavesino.

Hair braided in eight plaits,
eyes |outlined::smeared with collyrium [añjanamakkhita]|;
enough to delude a fool, but not
one seeking the farther shore.

Añjanīva navā cittā,
pūtikāyo alaṅkato;
Alaṁ bālassa mohāya,
no ca pāragavesino.

Like a newly painted make up box
is this adorned foul body;
enough to delude a fool, but not
one seeking the farther shore.

Odahi migavo pāsaṁ,
nāsadā vākaraṁ migo;
Bhutvā nivāpaṁ gacchāma,
kandante migabandhake”ti.

The deer-hunter set out the snare,
but the deer did not spring the trap;
we ate the bait and now depart
leaving the hunters weeping.”

Atha kho āyasmā raṭṭhapālo ṭhitakova imā gāthā bhāsitvā yena rañño korabyassa migacīraṁ tenupasaṅkami; upasaṅkamitvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.

Then the venerable Raṭṭhapāla, having remained standing and recited these verses, approached the deer park of King |Korabya::name of a King; lit. of the Kurus [korabya]|. Having approached, he sat down at the foot of a certain tree for the day’s abiding.

King Korabya

Atha kho rājā korabyo migavaṁ āmantesi: “sodhehi, samma migava, migacīraṁ uyyānabhūmiṁ; gacchāma subhūmiṁ dassanāyā”ti.

Then King Korabya addressed the park keeper: “Clear the deer park, the pleasure grove, good park keeper; let us go to the pleasure grounds to see it.”

“Evaṁ, devā”ti kho migavo rañño korabyassa paṭissutvā migacīraṁ sodhento addasa āyasmantaṁ raṭṭhapālaṁ aññatarasmiṁ rukkhamūle divāvihāraṁ nisinnaṁ. Disvāna yena rājā korabyo tenupasaṅkami; upasaṅkamitvā rājānaṁ korabyaṁ etadavoca: “suddhaṁ kho te, deva, migacīraṁ. Atthi cettha raṭṭhapālo nāma kulaputto imasmiṁyeva thullakoṭṭhike aggakulassa putto yassa tvaṁ abhiṇhaṁ kittayamāno ahosi, so aññatarasmiṁ rukkhamūle divāvihāraṁ nisinno”ti.

“Yes, Your Majesty,” the park keeper replied to King Korabya. While clearing the deer park, he saw the venerable Raṭṭhapāla sitting at the foot of a certain tree for the day’s abiding. Seeing him, he approached King Korabya and said: “Your Majesty, the deer park is cleared. And there is the son of a good family named Raṭṭhapāla, the son of the leading family in this same Thullakoṭṭhika, whom you have frequently praised. He is sitting at the foot of a certain tree for the day’s abiding.”

“Tena hi, samma migava, alaṁ dānajja uyyānabhūmiyā. Tameva dāni mayaṁ bhavantaṁ raṭṭhapālaṁ payirupāsissāmā”ti.

“Then, good park keeper, that is enough of the pleasure grounds for today. Now we will visit that sir Raṭṭhapāla.”

Atha kho rājā korabyo “yaṁ tattha khādanīyaṁ bhojanīyaṁ paṭiyattaṁ taṁ sabbaṁ vissajjethā”ti vatvā bhadrāni bhadrāni yānāni yojāpetvā bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi thullakoṭṭhikamhā niyyāsi mahaccarājānubhāvena āyasmantaṁ raṭṭhapālaṁ dassanāya. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ussaṭāya ussaṭāya parisāya yenāyasmā raṭṭhapālo tenupasaṅkami; upasaṅkamitvā āyasmatā raṭṭhapālena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho rājā korabyo āyasmantaṁ raṭṭhapālaṁ etadavoca:

Then King Korabya said, “Give away all the food and provisions that have been prepared there,” had excellent carriages harnessed, mounted an excellent carriage, and drove out of Thullakoṭṭhika with excellent carriages and great royal pomp to see the venerable Raṭṭhapāla. He went by carriage as far as the ground allowed, then dismounted and approached the venerable Raṭṭhapāla on foot with his retinue. Having approached, he exchanged friendly greetings with the venerable Raṭṭhapāla. After exchanging courteous and polite conversation, he stood to one side. Standing to one side, King Korabya said to the venerable Raṭṭhapāla:

“idha bhavaṁ raṭṭhapālo hatthatthare nisīdatū”ti.

“Let sir Raṭṭhapāla sit here on this elephant rug.”

“Alaṁ, mahārāja, nisīda tvaṁ; nisinno ahaṁ sake āsane”ti.

“Enough, great king, you sit there; I am sitting on my own seat.”

Nisīdi rājā korabyo paññatte āsane. Nisajja kho rājā korabyo āyasmantaṁ raṭṭhapālaṁ etadavoca:

King Korabya sat down on the prepared seat. Seated there, King Korabya said to the venerable Raṭṭhapāla:

Four Kinds of Loss

“Cattārimāni, bho raṭṭhapāla, pārijuññāni yehi pārijuññehi samannāgatā idhekacce kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajanti. Katamāni cattāri? Jarāpārijuññaṁ, byādhipārijuññaṁ, bhogapārijuññaṁ, ñātipārijuññaṁ.

“There are these four kinds of loss, sir Raṭṭhapāla, facing which some people here shave off their hair and beard, put on the ochre robes, and go forth from the household life into homelessness. What four? Loss through aging, loss through illness, loss of wealth, and loss of relatives.

Katamañca, bho raṭṭhapāla, jarāpārijuññaṁ? Idha, bho raṭṭhapāla, ekacco jiṇṇo hoti vuḍḍho mahallako addhagato vayoanuppatto. So iti paṭisañcikkhati: ‘ahaṁ khomhi etarahi jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto. Na kho pana mayā sukaraṁ anadhigataṁ vā bhogaṁ adhigantuṁ adhigataṁ vā bhogaṁ phātiṁ kātuṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. So tena jarāpārijuññena samannāgato kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. Idaṁ vuccati, bho raṭṭhapāla, jarāpārijuññaṁ. Bhavaṁ kho pana raṭṭhapālo etarahi daharo yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā. Taṁ bhoto raṭṭhapālassa jarāpārijuññaṁ natthi. Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito?

And what, sir Raṭṭhapāla, is loss through aging? Here, sir Raṭṭhapāla, someone is aged, old, elderly, advanced in years, and has reached the final stage of life. He reflects thus: ‘I am now aged, old, elderly, advanced in years, and have reached the final stage of life. It is not easy for me to acquire unacquired wealth or to increase wealth already acquired. Suppose I shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness.’ Facing that loss through aging, he shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness. This, sir Raṭṭhapāla, is called loss through aging. But sir Raṭṭhapāla is now young, youthful, with pitch-black hair, endowed with the blessing of youth, in the prime of his life. Sir Raṭṭhapāla has no such loss through aging. What did sir Raṭṭhapāla know, see, or hear that he went forth from the household life into homelessness?

Katamañca, bho raṭṭhapāla, byādhipārijuññaṁ? Idha, bho raṭṭhapāla, ekacco ābādhiko hoti dukkhito bāḷhagilāno. So iti paṭisañcikkhati: ‘ahaṁ khomhi etarahi ābādhiko dukkhito bāḷhagilāno. Na kho pana mayā sukaraṁ anadhigataṁ vā bhogaṁ adhigantuṁ adhigataṁ vā bhogaṁ phātiṁ kātuṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. So tena byādhipārijuññena samannāgato kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. Idaṁ vuccati, bho raṭṭhapāla, byādhipārijuññaṁ. Bhavaṁ kho pana raṭṭhapālo etarahi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya. Taṁ bhoto raṭṭhapālassa byādhipārijuññaṁ natthi. Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito?

And what, sir Raṭṭhapāla, is loss through illness? Here, sir Raṭṭhapāla, someone is afflicted, suffering, and gravely ill. He reflects thus: ‘I am now afflicted, suffering, and gravely ill. It is not easy for me to acquire unacquired wealth or to increase wealth already acquired. Suppose I shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness.’ Facing that loss through illness, he shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness. This, sir Raṭṭhapāla, is called loss through illness. But sir Raṭṭhapāla is now seldom sick and free from affliction, possessing a good digestion that is neither too cold nor too hot. Sir Raṭṭhapāla has no such loss through illness. What did sir Raṭṭhapāla know, see, or hear that he went forth from the household life into homelessness?

Katamañca, bho raṭṭhapāla, bhogapārijuññaṁ? Idha, bho raṭṭhapāla, ekacco aḍḍho hoti mahaddhano mahābhogo. Tassa te bhogā anupubbena parikkhayaṁ gacchanti. So iti paṭisañcikkhati: ‘ahaṁ kho pubbe aḍḍho ahosiṁ mahaddhano mahābhogo. Tassa me te bhogā anupubbena parikkhayaṁ gatā. Na kho pana mayā sukaraṁ anadhigataṁ vā bhogaṁ adhigantuṁ adhigataṁ vā bhogaṁ phātiṁ kātuṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. So tena bhogapārijuññena samannāgato kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. Idaṁ vuccati, bho raṭṭhapāla, bhogapārijuññaṁ. Bhavaṁ kho pana raṭṭhapālo imasmiṁyeva thullakoṭṭhike aggakulassa putto. Taṁ bhoto raṭṭhapālassa bhogapārijuññaṁ natthi. Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito?

And what, sir Raṭṭhapāla, is loss of wealth? Here, sir Raṭṭhapāla, someone is rich, with great wealth and property. His wealth gradually comes to ruin. He reflects thus: ‘I was formerly rich, with great wealth and property. That wealth of mine has gradually come to ruin. It is not easy for me to acquire unacquired wealth or to increase wealth already acquired. Suppose I shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness.’ Facing that loss of wealth, he shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness. This, sir Raṭṭhapāla, is called loss of wealth. But sir Raṭṭhapāla is the son of the leading family in this same Thullakoṭṭhika. Sir Raṭṭhapāla has no such loss of wealth. What did sir Raṭṭhapāla know, see, or hear that he went forth from the household life into homelessness?

Katamañca, bho raṭṭhapāla, ñātipārijuññaṁ? Idha, bho raṭṭhapāla, ekaccassa bahū honti mittāmaccā ñātisālohitā. Tassa te ñātakā anupubbena parikkhayaṁ gacchanti. So iti paṭisañcikkhati: ‘mamaṁ kho pubbe bahū ahesuṁ mittāmaccā ñātisālohitā. Tassa me te anupubbena parikkhayaṁ gatā. Na kho pana mayā sukaraṁ anadhigataṁ vā bhogaṁ adhigantuṁ adhigataṁ vā bhogaṁ phātiṁ kātuṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. So tena ñātipārijuññena samannāgato kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. Idaṁ vuccati, bho raṭṭhapāla, ñātipārijuññaṁ. Bhoto kho pana raṭṭhapālassa imasmiṁyeva thullakoṭṭhike bahū mittāmaccā ñātisālohitā. Taṁ bhoto raṭṭhapālassa ñātipārijuññaṁ natthi. Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito?

And what, sir Raṭṭhapāla, is loss of relatives? Here, sir Raṭṭhapāla, someone has many friends, companions, relatives, and kin. Those relatives of his gradually come to ruin. He reflects thus: ‘I formerly had many friends, companions, relatives, and kin. Those relatives of mine have gradually come to ruin. It is not easy for me to acquire unacquired wealth or to increase wealth already acquired. Suppose I shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness.’ Facing that loss of relatives, he shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness. This, sir Raṭṭhapāla, is called loss of relatives. But sir Raṭṭhapāla has many friends, companions, relatives, and kin in this same Thullakoṭṭhika. Sir Raṭṭhapāla has no such loss of relatives. What did sir Raṭṭhapāla know, see, or hear that he went forth from the household life into homelessness?

Imāni kho, bho raṭṭhapāla, cattāri pārijuññāni, yehi pārijuññehi samannāgatā idhekacce kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajanti. Tāni bhoto raṭṭhapālassa natthi. Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito”ti?

These, sir Raṭṭhapāla, are the four kinds of loss, facing which some people here shave off their hair and beard, put on the ochre robes, and go forth from the household life into homelessness. Sir Raṭṭhapāla has none of these. What did sir Raṭṭhapāla know, see, or hear that he went forth from the household life into homelessness?”

Four Dhamma Summaries

“Atthi kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammuddesā uddiṭṭhā, ye ahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito.

“There are, great king, four Dhamma summaries taught by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One. Knowing, seeing, and hearing these, I went forth from the household life into homelessness.

Katame cattāro?

What four?

‘Upaniyyati loko addhuvo’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo dhammuddeso uddiṭṭho, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito.

‘The world is swept away, it is |not enduring::not eternal [addhuva]|’—this, great king, is the first Dhamma summary taught by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One. Knowing, seeing, and hearing this, I went forth from the household life into homelessness.

‘Atāṇo loko anabhissaro’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo dhammuddeso uddiṭṭho, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito.

‘The world offers no shelter, there is no one in charge’—this, great king, is the second Dhamma summary taught by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One. Knowing, seeing, and hearing this, I went forth from the household life into homelessness.

‘Assako loko, sabbaṁ pahāya gamanīyan’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo dhammuddeso uddiṭṭho, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito.

‘The world has nothing of its own, one has to leave all and pass on’—this, great king, is the third Dhamma summary taught by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One. Knowing, seeing, and hearing this, I went forth from the household life into homelessness.

‘Ūno loko atitto taṇhādāso’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catuttho dhammuddeso uddiṭṭho, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito.

‘The world is |lacking::incomplete, wanting [ūna]|, |discontent::insatiate [atitta]|, |enslaved by craving::a slave of desire [taṇhādāsa]|’—this, great king, is the fourth Dhamma summary taught by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One. Knowing, seeing, and hearing this, I went forth from the household life into homelessness.

Ime kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammuddesā uddiṭṭhā, ye ahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito”ti.

These, great king, are the four Dhamma summaries taught by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One. Knowing, seeing, and hearing these, I went forth from the household life into homelessness.”

Exposition of the Summaries

“‘Upaniyyati loko addhuvo’ti— bhavaṁ raṭṭhapālo āha. Imassa, bho raṭṭhapāla, bhāsitassa kathaṁ attho daṭṭhabbo”ti?

“‘The world is swept away, it is not enduring’—so sir Raṭṭhapāla has said. How, sir Raṭṭhapāla, should the meaning of this statement be seen?”

“Taṁ kiṁ maññasi, mahārāja, tvaṁ vīsativassuddesikopi paṇṇavīsativassuddesikopi hatthismimpi katāvī assasmimpi katāvī rathasmimpi katāvī dhanusmimpi katāvī tharusmimpi katāvī ūrubalī bāhubalī alamatto saṅgāmāvacaro”ti?

“What do you think, great king? When you were twenty or twenty-five years old, were you an expert rider of elephants, horses, and chariots, an expert with the bow and sword, strong in thigh and arm, fully capable, and experienced in battle?”

“Ahosiṁ ahaṁ, bho raṭṭhapāla, vīsativassuddesikopi paṇṇavīsativassuddesikopi hatthismimpi katāvī assasmimpi katāvī rathasmimpi katāvī dhanusmimpi katāvī tharusmimpi katāvī ūrubalī bāhubalī alamatto saṅgāmāvacaro. Appekadāhaṁ, bho raṭṭhapāla, iddhimāva maññe na attano balena samasamaṁ samanupassāmī”ti.

“I was, sir Raṭṭhapāla. When I was twenty or twenty-five years old, I was an expert rider of elephants, horses, and chariots, an expert with the bow and sword, strong in thigh and arm, fully capable, and experienced in battle. Sometimes I thought I had magical powers; I saw no one equal to myself in strength.”

“Taṁ kiṁ maññasi, mahārāja, evameva tvaṁ etarahi ūrubalī bāhubalī alamatto saṅgāmāvacaro”ti?

“What do you think, great king? Are you even now as strong in thigh and arm, fully capable, and experienced in battle?”

“No hidaṁ, bho raṭṭhapāla. Etarahi jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āsītiko me vayo vattati. Appekadāhaṁ, bho raṭṭhapāla, ‘idha pādaṁ karissāmī’ti aññeneva pādaṁ karomī”ti.

“No, sir Raṭṭhapāla. I am now aged, old, elderly, advanced in years, and have reached the final stage of life. I am now eighty years old. Sometimes, sir Raṭṭhapāla, I mean to step one place and I step somewhere else.”

“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: ‘upaniyyati loko addhuvo’ti, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito”ti.

“This, great king, is what the Blessed One who knows and sees, the Arahant, the perfectly Awakened One, referred to when he said: ‘The world is swept away, it is not enduring.’ Knowing, seeing, and hearing this, I went forth from the household life into homelessness.”

“Acchariyaṁ, bho raṭṭhapāla, abbhutaṁ, bho raṭṭhapāla. Yāva subhāsitañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena: ‘upaniyyati loko addhuvo’ti. Upaniyyati hi, bho raṭṭhapāla, loko addhuvo.

“It is wonderful, sir Raṭṭhapāla, it is marvelous! How well this was stated by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One: ‘The world is swept away, it is not enduring.’ For the world is indeed swept away, sir Raṭṭhapāla, it is not enduring.

Saṁvijjante kho, bho raṭṭhapāla, imasmiṁ rājakule hatthikāyāpi assakāyāpi rathakāyāpi pattikāyāpi, amhākaṁ āpadāsu pariyodhāya vattissanti. ‘Atāṇo loko anabhissaro’ti— bhavaṁ raṭṭhapālo āha. Imassa pana, bho raṭṭhapāla, bhāsitassa kathaṁ attho daṭṭhabbo”ti?

In this royal court, sir Raṭṭhapāla, there exist elephant troops, cavalry, chariot troops, and infantry, which will serve to defend us against threats. ‘The world offers no shelter, there is no one in charge’—so sir Raṭṭhapāla has said. How, sir Raṭṭhapāla, should the meaning of this statement be seen?”

“Taṁ kiṁ maññasi, mahārāja, atthi te koci anusāyiko ābādho”ti?

“What do you think, great king? Do you have any chronic illness?”

“Atthi me, bho raṭṭhapāla, anusāyiko ābādho. Appekadā maṁ, bho raṭṭhapāla, mittāmaccā ñātisālohitā parivāretvā ṭhitā honti: ‘idāni rājā korabyo kālaṁ karissati, idāni rājā korabyo kālaṁ karissatī’”ti.

“I have a chronic wind illness, sir Raṭṭhapāla. Sometimes, sir Raṭṭhapāla, my friends, companions, relatives, and kin stand around me thinking: ‘Now King Korabya will pass away, now King Korabya will pass away.’”

“Taṁ kiṁ maññasi, mahārāja, labhasi tvaṁ te mittāmacce ñātisālohite: ‘āyantu me bhonto mittāmaccā ñātisālohitā, sabbeva santā imaṁ vedanaṁ saṁvibhajatha, yathāhaṁ lahukatarikaṁ vedanaṁ vediyeyyan’ti— udāhu tvaṁyeva taṁ vedanaṁ vediyasī”ti?

“What do you think, great king? Can you get your friends, companions, relatives, and kin to say: ‘Come, my friends, companions, relatives, and kin; all of you present here share out this feeling, so that I may feel less pain’—or do you have to feel that pain all by yourself?”

“Nāhaṁ, bho raṭṭhapāla, labhāmi te mittāmacce ñātisālohite: ‘āyantu me bhonto mittāmaccā ñātisālohitā, sabbeva santā imaṁ vedanaṁ saṁvibhajatha, yathāhaṁ lahukatarikaṁ vedanaṁ vediyeyyan’ti. Atha kho ahameva taṁ vedanaṁ vediyāmī”ti.

“I cannot get my friends, companions, relatives, and kin to say: ‘Come, my friends, companions, relatives, and kin; all of you present here share out this feeling, so that I may feel less pain.’ Rather, I have to feel that pain all by myself.”

“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: ‘atāṇo loko anabhissaro’ti, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito”ti.

“This, great king, is what the Blessed One who knows and sees, the Arahant, the perfectly Awakened One, referred to when he said: ‘The world offers no shelter, there is no one in charge.’ Knowing, seeing, and hearing this, I went forth from the household life into homelessness.”

“Acchariyaṁ, bho raṭṭhapāla, abbhutaṁ, bho raṭṭhapāla. Yāva subhāsitaṁ cidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena: ‘atāṇo loko anabhissaro’ti. Atāṇo hi, bho raṭṭhapāla, loko anabhissaro.

“It is wonderful, sir Raṭṭhapāla, it is marvelous! How well this was stated by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One: ‘The world offers no shelter, there is no one in charge.’ For the world indeed offers no shelter, sir Raṭṭhapāla, there is no one in charge.

Saṁvijjati kho, bho raṭṭhapāla, imasmiṁ rājakule pahūtaṁ hiraññasuvaṇṇaṁ bhūmigatañca vehāsagatañca. ‘Assako loko, sabbaṁ pahāya gamanīyan’ti— bhavaṁ raṭṭhapālo āha. Imassa pana, bho raṭṭhapāla, bhāsitassa kathaṁ attho daṭṭhabbo”ti?

There exists in this royal court, sir Raṭṭhapāla, abundant gold and bullion stored underground and in vaults. ‘The world has nothing of its own, one has to leave all and pass on’—so sir Raṭṭhapāla has said. How, sir Raṭṭhapāla, should the meaning of this statement be seen?”

“Taṁ kiṁ maññasi, mahārāja, yathā tvaṁ etarahi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresi, lacchasi tvaṁ paratthāpi: ‘evamevāhaṁ imeheva pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremī’ti, udāhu aññe imaṁ bhogaṁ paṭipajjissanti, tvaṁ pana yathākammaṁ gamissasī”ti?

“What do you think, great king? As you now amuse yourself, endowed and supplied with the five strands of sensual pleasure, will you be able to get it so in the afterlife: ‘In the same way, I will amuse myself, endowed and supplied with these very same five strands of sensual pleasure’—or will others take over this wealth while you pass on according to your actions?”

“Yathāhaṁ, bho raṭṭhapāla, etarahi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremi, nāhaṁ lacchāmi paratthāpi: ‘evameva imeheva pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremī’ti. Atha kho aññe imaṁ bhogaṁ paṭipajjissanti; ahaṁ pana yathākammaṁ gamissāmī”ti.

“As I now amuse myself, sir Raṭṭhapāla, endowed and supplied with the five strands of sensual pleasure, I will not be able to get it so in the afterlife: ‘In the same way, I will amuse myself, endowed and supplied with these very same five strands of sensual pleasure.’ Rather, others will take over this wealth while I pass on according to my actions.”

“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: ‘assako loko, sabbaṁ pahāya gamanīyan’ti, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito”ti.

“This, great king, is what the Blessed One who knows and sees, the Arahant, the perfectly Awakened One, referred to when he said: ‘The world has nothing of its own, one has to leave all and pass on.’ Knowing, seeing, and hearing this, I went forth from the household life into homelessness.”

“Acchariyaṁ, bho raṭṭhapāla, abbhutaṁ, bho raṭṭhapāla. Yāva subhāsitaṁ cidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena: ‘assako loko, sabbaṁ pahāya gamanīyan’ti. Assako hi, bho raṭṭhapāla, loko sabbaṁ pahāya gamanīyaṁ.

“It is wonderful, sir Raṭṭhapāla, it is marvelous! How well this was stated by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One: ‘The world has nothing of its own, one has to leave all and pass on.’ For the world indeed has nothing of its own, sir Raṭṭhapāla, one has to leave all and pass on.

‘Ūno loko atitto taṇhādāso’ti— bhavaṁ raṭṭhapālo āha. Imassa, bho raṭṭhapāla, bhāsitassa kathaṁ attho daṭṭhabbo”ti?

‘The world is lacking, discontent, enslaved by craving’—so sir Raṭṭhapāla has said. How, sir Raṭṭhapāla, should the meaning of this statement be seen?”

“Taṁ kiṁ maññasi, mahārāja, phītaṁ kuruṁ ajjhāvasasī”ti?

“What do you think, great king? Do you dwell ruling over the prosperous Kuru country?”

“Evaṁ, bho raṭṭhapāla, phītaṁ kuruṁ ajjhāvasāmī”ti.

“Yes, sir Raṭṭhapāla, I dwell ruling over the prosperous Kuru country.”

“Taṁ kiṁ maññasi, mahārāja, idha puriso āgaccheyya puratthimāya disāya saddhāyiko paccayiko. So taṁ upasaṅkamitvā evaṁ vadeyya: ‘yagghe, mahārāja, jāneyyāsi, ahaṁ āgacchāmi puratthimāya disāya? Tatthaddasaṁ mahantaṁ janapadaṁ iddhañceva phītañca bahujanaṁ ākiṇṇamanussaṁ. Bahū tattha hatthikāyā assakāyā rathakāyā pattikāyā; bahu tattha dhanadhaññaṁ; bahu tattha hiraññasuvaṇṇaṁ akatañceva katañca; bahu tattha itthipariggaho. Sakkā ca tāvatakeneva balamattena abhivijinituṁ. Abhivijina, mahārājā’ti, kinti naṁ kareyyāsī”ti?

“What do you think, great king? Suppose a trustworthy and reliable man were to come to you from the east. He would approach you and say: ‘Please know, great king, I come from the east. There I saw a great country, prosperous, affluent, populous, and crowded with people. There are many elephant troops, cavalry, chariot troops, and infantry there; there is much unworked and worked gold and bullion; and there are many women. With your current forces, you can conquer it. Conquer it, great king!’ What would you do?”

“Tampi mayaṁ, bho raṭṭhapāla, abhivijiya ajjhāvaseyyāmā”ti.

“We would conquer it and rule over it, sir Raṭṭhapāla.”

“Taṁ kiṁ maññasi, mahārāja, idha puriso āgaccheyya pacchimāya disāya … uttarāya disāya … dakkhiṇāya disāya … parasamuddato saddhāyiko paccayiko. So taṁ upasaṅkamitvā evaṁ vadeyya: ‘yagghe, mahārāja, jāneyyāsi, ahaṁ āgacchāmi parasamuddato? Tatthaddasaṁ mahantaṁ janapadaṁ iddhañceva phītañca bahujanaṁ ākiṇṇamanussaṁ. Bahū tattha hatthikāyā assakāyā rathakāyā pattikāyā; bahu tattha dhanadhaññaṁ; bahu tattha hiraññasuvaṇṇaṁ akatañceva katañca; bahu tattha itthipariggaho. Sakkā ca tāvatakeneva balamattena abhivijinituṁ. Abhivijina, mahārājā’ti, kinti naṁ kareyyāsī”ti?

“What do you think, great king? Suppose a trustworthy and reliable man were to come to you from the west ... from the north ... from the south ... from across the ocean. He would approach you and say: ‘Please know, great king, I come from across the ocean. There I saw a great country, prosperous, affluent, populous, and crowded with people. There are many elephant troops, cavalry, chariot troops, and infantry there; there is much unworked and worked gold and bullion; and there are many women. With your current forces, you can conquer it. Conquer it, great king!’ What would you do?”

“Tampi mayaṁ, bho raṭṭhapāla, abhivijiya ajjhāvaseyyāmā”ti.

“We would conquer it and rule over it, sir Raṭṭhapāla.”

“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: ‘ūno loko atitto taṇhādāso’ti, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito”ti.

“This, great king, is what the Blessed One who knows and sees, the Arahant, the perfectly Awakened One, referred to when he said: ‘The world is lacking, discontent, enslaved by craving.’ Knowing, seeing, and hearing this, I went forth from the household life into homelessness.”

“Acchariyaṁ, bho raṭṭhapāla, abbhutaṁ, bho raṭṭhapāla. Yāva subhāsitañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena: ‘ūno loko atitto taṇhādāso’ti. Ūno hi, bho raṭṭhapāla, loko atitto taṇhādāso”ti.

“It is wonderful, sir Raṭṭhapāla, it is marvelous! How well this was stated by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One: ‘The world is lacking, discontent, enslaved by craving.’ For the world is indeed lacking, sir Raṭṭhapāla, discontent, enslaved by craving.”

Verses to the King

Idamavoca āyasmā raṭṭhapālo. Idaṁ vatvā athāparaṁ etadavoca:

This is what the venerable Raṭṭhapāla said. Having said this, he further said this:

“Passāmi loke sadhane manusse,
Laddhāna vittaṁ na dadanti mohā;
Luddhā dhanaṁ sannicayaṁ karonti,
Bhiyyova kāme abhipatthayanti.

Rājā pasayhā pathaviṁ vijitvā,
Sasāgarantaṁ mahimāvasanto;
Oraṁ samuddassa atittarūpo,
Pāraṁ samuddassapi patthayetha.

A king who has conquered the earth by force,
and rules over the land the ocean bounds;
is yet unsated with the sea’s near shore,
and hungers for its further shore as well.

Rājā ca aññe ca bahū manussā,
Avītataṇhā maraṇaṁ upenti;
Ūnāva hutvāna jahanti dehaṁ,
Kāmehi lokamhi na hatthi titti.

Most other people too, not just a king,
encounter death with craving unabated;
still incomplete, they abandon the body,
for in the world there is no |satisfaction::contentment [titti]| in sensual pleasures.

Kandanti naṁ ñātī pakiriya kese,
Ahovatā no amarāti cāhu;
Vatthena naṁ pārutaṁ nīharitvā,
Citaṁ samādāya tatoḍahanti.

Relatives weep and tear their hair,
and cry: ‘Ah me! Alas! Our love is dead!’
They bear him out wrapped in a shroud,
and building a pyre, they burn him there.

So ḍayhati sūlehi tujjamāno,
Ekena vatthena pahāya bhoge;
Na mīyamānassa bhavanti tāṇā,
Ñātīdha mittā atha vā sahāyā.

He burns as he is prodded with stakes,
leaving his wealth with but a single cloth;
for a dying person has no shelter,
neither from relatives, nor friends, nor companions.

Dāyādakā tassa dhanaṁ haranti,
Satto pana gacchati yena kammaṁ;
Na mīyamānaṁ dhanamanveti kiñci,
Puttā ca dārā ca dhanañca raṭṭhaṁ.

Heirs take his wealth away,
while the being passes on according to his actions;
wealth does not follow the dying person,
nor do children, nor wife, nor wealth, nor kingdom.

Na dīghamāyuṁ labhate dhanena,
Na cāpi vittena jaraṁ vihanti;
Appaṁ hidaṁ jīvitamāhu dhīrā,
Asassataṁ vippariṇāmadhammaṁ.

Long life is not gained through wealth,
nor can prosperity banish old age;
brief is this life, as all the sages say,
eternity it knows not, only change.

Aḍḍhā daliddā ca phusanti phassaṁ,
Bālo ca dhīro ca tatheva phuṭṭho;
Bālo ca bālyā vadhitova seti,
Dhīro ca na vedhati phassaphuṭṭho.

The rich and the poor both feel the touch,
the fool and the wise are touched alike;
but the fool lies stricken by his folly,
while the wise do not tremble when touched by contact.

Tasmā hi paññāva dhanena seyyo,
Yāya vosānamidhādhigacchati;
Abyositattā hi bhavābhavesu,
Pāpāni kammāni karonti mohā.

Better is wisdom here than any wealth,
since by wisdom one gains the ultimate goal;
for it is through failing to reach the goal in existence after existence,
that people commit |wrongdoings::censurable deeds (intention, speech, or act); includes subtle lapses as well as grave offenses, and is understood more fully through investigation and reflection; (here) punishable wrongdoings; criminal misdeeds [pāpakammā]| out of delusion.

Upeti gabbhañca parañca lokaṁ,
Saṁsāramāpajja paramparāya;
Tassappapañño abhisaddahanto,
Upeti gabbhañca parañca lokaṁ.

One enters the womb and goes to the next world,
renewing the successive round of births;
another of little wisdom, trusting in them,
also enters the womb and goes to the next world.

Coro yathā sandhimukhe gahito,
Sakammunā haññati pāpadhammo;
Evaṁ pajā pecca paramhi loke,
Sakammunā haññati pāpadhammo.

Just as a thief caught in burglary,
is made to suffer for his evil deed;
so people after death, in the next world,
are made to suffer for their evil deeds.

Kāmāhi citrā madhurā manoramā,
Virūparūpena mathenti cittaṁ;
Ādīnavaṁ kāmaguṇesu disvā,
Tasmā ahaṁ pabbajitomhi rāja.

Sensual pleasures are varied, sweet, and delightful,
in their disguises they disturb the mind;
seeing the danger in these sensual ties,
I chose to lead the homeless life, O king.

Dumapphalāneva patanti māṇavā,
Daharā ca vuḍḍhā ca sarīrabhedā;
Etampi disvā pabbajitomhi rāja,
Apaṇṇakaṁ sāmaññameva seyyo”ti.

Just as fruits fall from the tree, so do people fall,
the young and the old, at the breaking up of the body;
seeing this too, O king, I went forth,
the sure path of the ascetic life is best.”