Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park.
Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiyaṁ piṇḍāya pāvisi. Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena pubbārāmo migāramātupāsādo tenupasaṅkami divāvihārāya.
Then the venerable Ānanda, having dressed early in the morning and taking his alms bowl and outer robe, entered Sāvatthi for alms. Then, having wandered for alms in Sāvatthi, after his meal and having returned from his alms round, he went to the Eastern Park, to the |Migāramātā’s mansion::name of a monastery outside Sāvatthi, built by Visākhā; lit. Migāra’s Mother’s Hall [migāramātupāsāda]|, for the day’s abiding.
Tena kho pana samayena rājā pasenadi kosalo ekapuṇḍarīkaṁ nāgaṁ abhiruhitvā sāvatthiyā niyyāti divā divassa. Addasā kho rājā pasenadi kosalo āyasmantaṁ ānandaṁ dūratova āgacchantaṁ. Disvāna sirivaḍḍhaṁ mahāmattaṁ āmantesi: “āyasmā no eso, samma sirivaḍḍha, ānando”ti.
Now at that time, King Pasenadi of Kosala had mounted the elephant Ekapuṇḍarīka and was riding out of Sāvatthi in the middle of the day. King Pasenadi of Kosala saw the venerable Ānanda coming from a distance. Seeing him, he addressed the minister Sirivaḍḍha: “Good Sirivaḍḍha, is that the venerable Ānanda?”
“Evaṁ, mahārāja, āyasmā eso ānando”ti.
“Yes, great king, that is the venerable Ānanda.”
Atha kho rājā pasenadi kosalo aññataraṁ purisaṁ āmantesi: “ehi tvaṁ, ambho purisa, yenāyasmā ānando tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato ānandassa pāde sirasā vandāhi: ‘rājā, bhante, pasenadi kosalo āyasmato ānandassa pāde sirasā vandatī’ti; evañca vadehi: ‘sace kira, bhante, āyasmato ānandassa na kiñci accāyikaṁ karaṇīyaṁ, āgametu kira, bhante, āyasmā ānando muhuttaṁ anukampaṁ upādāyā’”ti.
Then King Pasenadi of Kosala addressed a certain man: “Come, good man, approach the venerable Ānanda. Having approached, pay homage to the venerable Ānanda’s feet with your head in my name, saying: ‘Venerable sir, King Pasenadi of Kosala pays homage to the venerable Ānanda’s feet with his head.’ And say this: ‘If, venerable sir, the venerable Ānanda has no urgent business, please, let the venerable Ānanda wait for a moment out of |compassion::benevolence, concern, gentle regard [anukampā]|.’”
“Evaṁ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho so puriso āyasmantaṁ ānandaṁ etadavoca: “rājā, bhante, pasenadi kosalo āyasmato ānandassa pāde sirasā vandati; evañca vadeti: ‘sace kira, bhante, āyasmato ānandassa na kiñci accāyikaṁ karaṇīyaṁ, āgametu kira, bhante, āyasmā ānando muhuttaṁ anukampaṁ upādāyā’”ti.
“Yes, Your Majesty,” that man replied to King Pasenadi of Kosala. Having agreed, he approached the venerable Ānanda. Having approached, he paid homage to the venerable Ānanda and stood to one side. Standing to one side, that man said to the venerable Ānanda: “Venerable sir, King Pasenadi of Kosala pays homage to the venerable Ānanda’s feet with his head; and he says this: ‘If, venerable sir, the venerable Ānanda has no urgent business, please, let the venerable Ānanda wait for a moment out of compassion.’”
Adhivāsesi kho āyasmā ānando tuṇhībhāvena.
The venerable Ānanda consented in silence.
Atha kho rājā pasenadi kosalo yāvatikā nāgassa bhūmi nāgena gantvā nāgā paccorohitvā pattikova yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho rājā pasenadi kosalo āyasmantaṁ ānandaṁ etadavoca: “sace, bhante, āyasmato ānandassa na kiñci accāyikaṁ karaṇīyaṁ, sādhu, bhante, āyasmā ānando yena aciravatiyā nadiyā tīraṁ tenupasaṅkamatu anukampaṁ upādāyā”ti.
Then King Pasenadi of Kosala rode on his elephant as far as the ground allowed, then dismounted and approached the venerable Ānanda on foot. Having approached, he paid homage to the venerable Ānanda and stood to one side. Standing to one side, King Pasenadi of Kosala said to the venerable Ānanda: “If, venerable sir, the venerable Ānanda has no urgent business, it would be good if the venerable Ānanda would approach the bank of the Aciravatī river, out of compassion.”
Adhivāsesi kho āyasmā ānando tuṇhībhāvena.
The venerable Ānanda consented in silence.
Atha kho āyasmā ānando yena aciravatiyā nadiyā tīraṁ tenupasaṅkami; upasaṅkamitvā aññatarasmiṁ rukkhamūle paññatte āsane nisīdi. Atha kho rājā pasenadi kosalo yāvatikā nāgassa bhūmi nāgena gantvā nāgā paccorohitvā pattikova yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho rājā pasenadi kosalo āyasmantaṁ ānandaṁ etadavoca: “idha, bhante, āyasmā ānando hatthatthare nisīdatū”ti.
Then the venerable Ānanda approached the bank of the Aciravatī river. Having approached, he sat down on a prepared seat at the root of a certain tree. Then King Pasenadi of Kosala rode on his elephant as far as the ground allowed, then dismounted and approached the venerable Ānanda on foot. Having approached, he paid homage to the venerable Ānanda and stood to one side. Standing to one side, King Pasenadi of Kosala said to the venerable Ānanda: “Venerable sir, let the venerable Ānanda sit here on the elephant rug.”
“Alaṁ, mahārāja. Nisīda tvaṁ; nisinno ahaṁ sake āsane”ti.
“Enough, great king. You sit down; I am sitting on my own seat.”
Nisīdi kho rājā pasenadi kosalo paññatte āsane. Nisajja kho rājā pasenadi kosalo āyasmantaṁ ānandaṁ etadavoca: “kiṁ nu kho, bhante ānanda, so bhagavā tathārūpaṁ kāyasamācāraṁ samācareyya, yvāssa kāyasamācāro opārambho samaṇehi brāhmaṇehī”ti?
King Pasenadi of Kosala sat down on the prepared seat. Seated there, King Pasenadi of Kosala said to the venerable Ānanda: “Venerable Ānanda, would the Blessed One engage in such bodily conduct that is |criticizable::blameworthy, censurable [opārambha]| by ascetics and brahmins?”
“Na kho, mahārāja, so bhagavā tathārūpaṁ kāyasamācāraṁ samācareyya, yvāssa kāyasamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti.
“Great king, the Blessed One would not engage in such bodily conduct that is criticizable by |wise::discerning, intelligent, who can distinguish [viññū]| ascetics and brahmins.”
“Kiṁ pana, bhante ānanda, so bhagavā tathārūpaṁ vacīsamācāraṁ …pe… manosamācāraṁ samācareyya, yvāssa manosamācāro opārambho samaṇehi brāhmaṇehī”ti?
“But, venerable Ānanda, would the Blessed One engage in such verbal conduct ... mental conduct that is criticizable by ascetics and brahmins?”
“Na kho, mahārāja, so bhagavā tathārūpaṁ manosamācāraṁ samācareyya, yvāssa manosamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti.
“Great king, the Blessed One would not engage in such verbal conduct, such mental conduct that is criticizable by wise ascetics and brahmins.”
“Acchariyaṁ, bhante, abbhutaṁ, bhante. Yañhi mayaṁ, bhante, nāsakkhimhā pañhena paripūretuṁ taṁ, bhante, āyasmatā ānandena pañhassa veyyākaraṇena paripūritaṁ. Ye te, bhante, bālā abyattā ananuvicca apariyogāhetvā paresaṁ vaṇṇaṁ vā avaṇṇaṁ vā bhāsanti, na mayaṁ taṁ sārato paccāgacchāma; ye pana te, bhante, paṇḍitā viyattā medhāvino anuvicca pariyogāhetvā paresaṁ vaṇṇaṁ vā avaṇṇaṁ vā bhāsanti, mayaṁ taṁ sārato paccāgacchāma.
“It is wonderful, venerable sir, it is marvelous! For what we were unable to complete with a question, the venerable Ānanda has completed with his answer to the question. We do not recognize anything of value in the praise and blame of others spoken by foolish and incompetent persons, who speak without examining and investigating; but we recognize as valuable the praise and blame of others spoken by wise, competent, and discerning persons, who speak after examining and investigating.
Criticizable Conduct
Katamo pana, bhante ānanda, kāyasamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti?
“But what, venerable Ānanda, is that bodily conduct criticizable by wise ascetics and brahmins?”
“Yo kho, mahārāja, kāyasamācāro akusalo”.
“It is that bodily conduct, great king, that is |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]|.”
“Katamo pana, bhante, kāyasamācāro akusalo”?
“But what, venerable sir, is that bodily conduct that is unwholesome?”
“Yo kho, mahārāja, kāyasamācāro sāvajjo”.
“It is that bodily conduct, great king, that is |blameworthy::at fault, objectionable [sāvajja]|.”
“Katamo pana, bhante, kāyasamācāro sāvajjo”?
“But what, venerable sir, is that bodily conduct that is blameworthy?”
“Yo kho, mahārāja, kāyasamācāro sabyābajjho”.
“It is that bodily conduct, great king, that is |afflictive::hurtful, harmful [sabyābajjha]|.”
“Katamo pana, bhante, kāyasamācāro sabyābajjho”?
“But what, venerable sir, is that bodily conduct that is afflictive?”
“Yo kho, mahārāja, kāyasamācāro dukkhavipāko”.
“It is that bodily conduct, great king, that results in |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.”
“Katamo pana, bhante, kāyasamācāro dukkhavipāko”?
“But what, venerable sir, is that bodily conduct that results in suffering?”
“Yo kho, mahārāja, kāyasamācāro attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati. Tassa akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; evarūpo kho, mahārāja, kāyasamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti.
“It is that bodily conduct, great king, that leads to one’s own affliction, leads to the affliction of others, and leads to the affliction of both. For one engaging in it, unwholesome qualities grow, and wholesome qualities decline; such bodily conduct, great king, is criticizable by wise ascetics and brahmins.”
“Katamo pana, bhante ānanda, vacīsamācāro …pe… manosamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti?
“But what, venerable Ānanda, is that verbal conduct ... mental conduct criticizable by wise ascetics and brahmins?”
“Yo kho, mahārāja, manosamācāro akusalo”.
“It is that mental conduct, great king, that is unwholesome.”
“Katamo pana, bhante, manosamācāro akusalo”?
“But what, venerable sir, is that mental conduct that is unwholesome?”
“Yo kho, mahārāja, manosamācāro sāvajjo”.
“It is that mental conduct, great king, that is blameworthy.”
“Katamo pana, bhante, manosamācāro sāvajjo”?
“But what, venerable sir, is that mental conduct that is blameworthy?”
“Yo kho, mahārāja, manosamācāro sabyābajjho”.
“It is that mental conduct, great king, that is afflictive.”
“Katamo pana, bhante, manosamācāro sabyābajjho”?
“But what, venerable sir, is that mental conduct that is afflictive?”
“Yo kho, mahārāja, manosamācāro dukkhavipāko”.
“It is that mental conduct, great king, that results in suffering.”
“Katamo pana, bhante, manosamācāro dukkhavipāko”?
“But what, venerable sir, is that mental conduct that results in suffering?”
“Yo kho, mahārāja, manosamācāro attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati. Tassa akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; evarūpo kho, mahārāja, manosamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti.
“It is that mental conduct, great king, that leads to one’s own affliction, leads to the affliction of others, and leads to the affliction of both. For one engaging in it, unwholesome qualities grow, and wholesome qualities decline; such mental conduct, great king, is criticizable by wise ascetics and brahmins.”
“Kiṁ nu kho, bhante ānanda, so bhagavā sabbesaṁyeva akusalānaṁ dhammānaṁ pahānaṁ vaṇṇetī”ti?
“Does the Blessed One, venerable Ānanda, praise the abandoning of all unwholesome qualities?”
“Sabbākusaladhammapahīno kho, mahārāja, tathāgato kusaladhammasamannāgato”ti.
“The |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, great king, has abandoned all unwholesome qualities and is endowed with wholesome qualities.”
Non-Criticizable Conduct
“Katamo pana, bhante ānanda, kāyasamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti?
“But what, venerable Ānanda, is that bodily conduct not criticizable by wise ascetics and brahmins?”
“Yo kho, mahārāja, kāyasamācāro kusalo”.
“It is that bodily conduct, great king, that is |wholesome::healthy, beneficial, useful [kusala]|.”
“Katamo pana, bhante, kāyasamācāro kusalo”?
“But what, venerable sir, is that bodily conduct that is wholesome?”
“Yo kho, mahārāja, kāyasamācāro anavajjo”.
“It is that bodily conduct, great king, that is |blameless::irreproachable, faultless [anavajja]|.”
“Katamo pana, bhante, kāyasamācāro anavajjo”?
“But what, venerable sir, is that bodily conduct that is blameless?”
“Yo kho, mahārāja, kāyasamācāro abyābajjho”.
“It is that bodily conduct, great king, that is |non-afflictive::not harmful, without suffering [abyābajjha]|.”
“Katamo pana, bhante, kāyasamācāro abyābajjho”?
“But what, venerable sir, is that bodily conduct that is non-afflictive?”
“Yo kho, mahārāja, kāyasamācāro sukhavipāko”.
“It is that bodily conduct, great king, that results in |happiness::contentment, ease, pleasant abiding [sukha]|.”
“Katamo pana, bhante, kāyasamācāro sukhavipāko”?
“But what, venerable sir, is that bodily conduct that results in happiness?”
“Yo kho, mahārāja, kāyasamācāro nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati. Tassa akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. Evarūpo kho, mahārāja, kāyasamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti.
“It is that bodily conduct, great king, that does not lead to one’s own affliction, does not lead to the affliction of others, and does not lead to the affliction of both. For one engaging in it, unwholesome qualities decline, and wholesome qualities grow. Such bodily conduct, great king, is not criticizable by wise ascetics and brahmins.”
“Katamo pana, bhante ānanda, vacīsamācāro …pe… manosamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti?
“But what, venerable Ānanda, is that verbal conduct ... mental conduct not criticizable by wise ascetics and brahmins?”
“Yo kho, mahārāja, manosamācāro kusalo”.
“It is that mental conduct, great king, that is wholesome.”
“Katamo pana, bhante, manosamācāro kusalo”?
“But what, venerable sir, is that mental conduct that is wholesome?”
“Yo kho, mahārāja, manosamācāro anavajjo”.
“It is that mental conduct, great king, that is blameless.”
“Katamo pana, bhante, manosamācāro anavajjo”?
“But what, venerable sir, is that mental conduct that is blameless?”
“Yo kho, mahārāja, manosamācāro abyābajjho”.
“It is that mental conduct, great king, that is non-afflictive.”
“Katamo pana, bhante, manosamācāro abyābajjho”?
“But what, venerable sir, is that mental conduct that is non-afflictive?”
“Yo kho, mahārāja, manosamācāro sukhavipāko”.
“It is that mental conduct, great king, that results in happiness.”
“Katamo pana, bhante, manosamācāro sukhavipāko”?
“But what, venerable sir, is that mental conduct that results in happiness?”
“Yo kho, mahārāja, manosamācāro nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati. Tassa akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. Evarūpo kho, mahārāja, manosamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti.
“It is that mental conduct, great king, that does not lead to one’s own affliction, does not lead to the affliction of others, and does not lead to the affliction of both. For one engaging in it, unwholesome qualities decline, and wholesome qualities grow. Such mental conduct, great king, is not criticizable by wise ascetics and brahmins.”
“Kiṁ pana, bhante ānanda, so bhagavā sabbesaṁyeva kusalānaṁ dhammānaṁ upasampadaṁ vaṇṇetī”ti?
“Does the Blessed One, venerable Ānanda, praise the acquisition of all wholesome qualities?”
“Sabbākusaladhammapahīno kho, mahārāja, tathāgato kusaladhammasamannāgato”ti.
“The Tathāgata, great king, has abandoned all unwholesome qualities and is endowed with wholesome qualities.”
The Bāhitika Cloth
“Acchariyaṁ, bhante, abbhutaṁ, bhante. Yāva subhāsitañcidaṁ, bhante, āyasmatā ānandena. Iminā ca mayaṁ, bhante, āyasmato ānandassa subhāsitena attamanābhiraddhā. Evaṁ attamanābhiraddhā ca mayaṁ, bhante, āyasmato ānandassa subhāsitena. Sace, bhante, āyasmato ānandassa hatthiratanaṁ kappeyya, hatthiratanampi mayaṁ āyasmato ānandassa dadeyyāma. Sace, bhante, āyasmato ānandassa assaratanaṁ kappeyya, assaratanampi mayaṁ āyasmato ānandassa dadeyyāma. Sace, bhante, āyasmato ānandassa gāmavaraṁ kappeyya, gāmavarampi mayaṁ āyasmato ānandassa dadeyyāma. Api ca, bhante, mayampetaṁ jānāma: ‘netaṁ āyasmato ānandassa kappatī’ti. Ayaṁ me, bhante, bāhitikā raññā māgadhena ajātasattunā vedehiputtena vatthanāḷiyā pakkhipitvā pahitā soḷasasamā āyāmena, aṭṭhasamā vitthārena. Taṁ, bhante, āyasmā ānando paṭiggaṇhātu anukampaṁ upādāyā”ti.
“It is wonderful, venerable sir, it is marvelous! How well this was spoken by the venerable Ānanda. We are delighted and pleased with this well-spoken statement by the venerable Ānanda. Being so delighted and pleased with the venerable Ānanda’s well-spoken statement, if it were proper to offer the venerable Ānanda an elephant treasure, we would give the venerable Ānanda an elephant treasure. If it were proper to offer the venerable Ānanda a horse treasure, we would give the venerable Ānanda a horse treasure. If it were proper to offer the venerable Ānanda an excellent village, we would give the venerable Ānanda an excellent village. But, venerable sir, we ourselves know this: ‘This is not proper for the venerable Ānanda.’ Venerable sir, this |Bāhitika cloth::fine outer mantle, wrapper, or long tunic made from tree-linen or plant fibers [bāhitikā]| was sent to me by King Ajātasattu of Magadha, the son of the Videhan princess, packed in a cloth tube; it is sixteen spans in length and eight in width. Let the venerable Ānanda accept it, out of compassion.”
“Alaṁ, mahārāja, paripuṇṇaṁ me ticīvaran”ti.
“Enough, great king. My set of three robes is complete.”
“Ayaṁ, bhante, aciravatī nadī diṭṭhā āyasmatā ceva ānandena amhehi ca. Yadā uparipabbate mahāmegho abhippavuṭṭho hoti, athāyaṁ aciravatī nadī ubhato kūlāni saṁvissandantī gacchati; evameva kho, bhante, āyasmā ānando imāya bāhitikāya attano ticīvaraṁ karissati. Yaṁ panāyasmato ānandassa purāṇaṁ ticīvaraṁ taṁ sabrahmacārīhi saṁvibhajissati. Evāyaṁ amhākaṁ dakkhiṇā saṁvissandantī maññe gamissati. Paṭiggaṇhātu, bhante, āyasmā ānando bāhitikan”ti.
“Venerable sir, this Aciravatī river is visible to both the venerable Ānanda and to us. When a heavy rain pours down on the mountains above, this Aciravatī river flows overflowing both its banks. Even so, venerable sir, the venerable Ānanda can make a set of three robes for himself out of this Bāhitika cloth, and whatever old set of three robes the venerable Ānanda has, he can share with his fellow spiritual companions. In this way, our offering will flow overflowing, so to speak. Let the venerable Ānanda accept the Bāhitika cloth.”
Paṭiggahesi kho āyasmā ānando bāhitikaṁ.
The venerable Ānanda accepted the Bāhitika cloth.
Atha kho rājā pasenadi kosalo āyasmantaṁ ānandaṁ etadavoca: “handa ca dāni mayaṁ, bhante ānanda, gacchāma; bahukiccā mayaṁ bahukaraṇīyā”ti.
Then King Pasenadi of Kosala said to the venerable Ānanda: “Well then, venerable Ānanda, we must go now; we have much business and much to do.”
“Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti. Atha kho rājā pasenadi kosalo āyasmato ānandassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṁ ānandaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
“Do as you think it is time for, great king.” Then King Pasenadi of Kosala, delighting and rejoicing in what the venerable Ānanda had said, rose from his seat, paid homage to the venerable Ānanda, and keeping him on his right, he departed.
Atha kho āyasmā ānando acirapakkantassa rañño pasenadissa kosalassa yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando yāvatako ahosi raññā pasenadinā kosalena saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi. Tañca bāhitikaṁ bhagavato pādāsi.
Then, soon after King Pasenadi of Kosala had left, the venerable Ānanda 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 Ānanda reported to the Blessed One the entire conversation he had had with King Pasenadi of Kosala. And he presented that Bāhitika cloth to the Blessed One.
Atha kho bhagavā bhikkhū āmantesi:
Then the Blessed One addressed the bhikkhus:
“lābhā, bhikkhave, rañño pasenadissa kosalassa, suladdhalābhā, bhikkhave, rañño pasenadissa kosalassa; yaṁ rājā pasenadi kosalo labhati ānandaṁ dassanāya, labhati payirupāsanāyā”ti.
“It is a gain, bhikkhus, for King Pasenadi of Kosala, it is a great gain, bhikkhus, for King Pasenadi of Kosala, that he gets to see Ānanda and gets to pay respect to him.”
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
The Blessed One said this. The bhikkhus were delighted and pleased with the Blessed One’s words.