Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sakkesu viharati medāḷupaṁ nāma sakyānaṁ nigamo.
Thus have I heard—At one time, the Blessed One was dwelling among the Sakyans at a Sakyan market town named Medāḷupa.
Tena kho pana samayena rājā pasenadi kosalo nagarakaṁ anuppatto hoti kenacideva karaṇīyena.
Now at that time, King Pasenadi of Kosala had arrived at Nagaraka on some business.
Atha kho rājā pasenadi kosalo dīghaṁ kārāyanaṁ āmantesi: “yojehi, samma kārāyana, bhadrāni bhadrāni yānāni, uyyānabhūmiṁ gacchāma subhūmiṁ dassanāyā”ti.
Then King Pasenadi of Kosala addressed Dīgha |Kārāyana::name of king Pasenadi’s charioteer [kārāyana]|: “My friend Kārāyana, harness the finest, most excellent carriages. We shall go to the pleasure park to see a beautiful landscape.”
“Evaṁ, devā”ti kho dīgho kārāyano rañño pasenadissa kosalassa paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā rañño pasenadissa kosalassa paṭivedesi: “yuttāni kho te, deva, bhadrāni bhadrāni yānāni. Yassadāni kālaṁ maññasī”ti.
“Yes, Your Majesty,” Dīgha Kārāyana replied to King Pasenadi of Kosala. Having had the finest, most excellent carriages harnessed, he informed the king: “Your Majesty, your finest and most excellent carriages are ready. You may proceed whenever you think it is time.”
Atha kho rājā pasenadi kosalo bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi nagarakamhā niyyāsi mahaccā rājānubhāvena. Yena ārāmo tena pāyāsi. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova ārāmaṁ pāvisi.
Then King Pasenadi of Kosala mounted an excellent carriage and, accompanied by a procession of other excellent carriages, drove out from Nagaraka in full royal splendor. He drove toward the park. He went by carriage as far as the ground would allow, then dismounted from his carriage and entered the park on foot.
Recollection at the Tree Roots
Addasā kho rājā pasenadi kosalo ārāme jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. Disvāna bhagavantaṁyeva ārabbha sati udapādi: “imāni kho tāni rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, yattha sudaṁ mayaṁ taṁ bhagavantaṁ payirupāsāma arahantaṁ sammāsambuddhan”ti.
As King Pasenadi of Kosala was wandering and walking around the park for exercise, he saw roots of trees that were delightful, inspiring, quiet, free from noise, isolated from crowds, hidden from human sight, and perfectly suited for retreat. Seeing them, a |recollection::memory, remembrance [sati]| of the Blessed One arose within him: “These are those tree roots that are delightful, inspiring, quiet, free from noise, isolated from crowds, hidden from human sight, and perfectly suited for retreat, where we used to pay our respects to that Blessed One, the Arahant, the perfectly Awakened One.”
Atha kho rājā pasenadi kosalo dīghaṁ kārāyanaṁ āmantesi: “imāni kho, samma kārāyana, tāni rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, yattha sudaṁ mayaṁ taṁ bhagavantaṁ payirupāsāma arahantaṁ sammāsambuddhaṁ. Kahaṁ nu kho, samma kārāyana, etarahi so bhagavā viharati arahaṁ sammāsambuddho”ti?
Then King Pasenadi of Kosala addressed Dīgha Kārāyana: “My friend Kārāyana, these are those tree roots that are delightful, inspiring, quiet, free from noise, isolated from crowds, hidden from human sight, and perfectly suited for retreat, where we used to pay our respects to that Blessed One, the Arahant, the perfectly Awakened One. Where, my friend Kārāyana, is that Blessed One, the Arahant, the perfectly Awakened One, dwelling at present?”
“Atthi, mahārāja, medāḷupaṁ nāma sakyānaṁ nigamo. Tattha so bhagavā etarahi viharati arahaṁ sammāsambuddho”ti.
“Great King, there is a Sakyan market town named Medāḷupa. The Blessed One, the Arahant, the perfectly Awakened One, is dwelling there at present.”
“Kīvadūre pana, samma kārāyana, nagarakamhā medāḷupaṁ nāma sakyānaṁ nigamo hotī”ti?
“But how far, my friend Kārāyana, is the Sakyan market town named Medāḷupa from Nagaraka?”
“Na dūre, mahārāja; tīṇi yojanāni; sakkā divasāvasesena gantun”ti.
“It is not far, Great King; it is three |yojanas::yojana is a unit of distance used in ancient India, ranging from 3.5 to 15 km [yojana]|. It is possible to reach it with what remains of the day.”
“Tena hi, samma kārāyana, yojehi bhadrāni bhadrāni yānāni, gamissāma mayaṁ taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhan”ti.
“In that case, my friend Kārāyana, harness the finest, most excellent carriages. We shall go to see that Blessed One, the Arahant, the perfectly Awakened One.”
“Evaṁ, devā”ti kho dīgho kārāyano rañño pasenadissa kosalassa paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā rañño pasenadissa kosalassa paṭivedesi: “yuttāni kho te, deva, bhadrāni bhadrāni yānāni. Yassadāni kālaṁ maññasī”ti.
“Yes, Your Majesty,” Dīgha Kārāyana replied to King Pasenadi of Kosala. Having had the finest, most excellent carriages harnessed, he informed the king: “Your Majesty, your finest and most excellent carriages are ready. You may proceed whenever you think it is time.”
Atha kho rājā pasenadi kosalo bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi nagarakamhā yena medāḷupaṁ nāma sakyānaṁ nigamo tena pāyāsi. Teneva divasāvasesena medāḷupaṁ nāma sakyānaṁ nigamaṁ sampāpuṇi. Yena ārāmo tena pāyāsi. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova ārāmaṁ pāvisi.
Then King Pasenadi of Kosala mounted an excellent carriage and, accompanied by a procession of other excellent carriages, drove out from Nagaraka toward the Sakyan market town named Medāḷupa. He arrived at Medāḷupa with what remained of the day. He drove toward the park. He went by carriage as far as the ground would allow, then dismounted from his carriage and entered the park on foot.
Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho rājā pasenadi kosalo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: “kahaṁ nu kho, bhante, etarahi so bhagavā viharati arahaṁ sammāsambuddho? Dassanakāmā hi mayaṁ taṁ bhagavantaṁ arahantaṁ sammāsambuddhan”ti.
Now at that time, several bhikkhus were walking back and forth in the open air. Then King Pasenadi of Kosala approached those bhikkhus; having approached, he said to them: “Venerable sirs, where is the Blessed One, the Arahant, the perfectly Awakened One, dwelling at present? We wish to see the Blessed One, the Arahant, the perfectly Awakened One.”
“Eso, mahārāja, vihāro saṁvutadvāro. Tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭehi. Vivarissati bhagavā te dvāran”ti. Atha kho rājā pasenadi kosalo tattheva khaggañca uṇhīsañca dīghassa kārāyanassa pādāsi. Atha kho dīghassa kārāyanassa etadahosi: “rahāyati kho dāni rājā, idheva dāni mayā ṭhātabban”ti.
“Great King, that is his dwelling with the door closed. Approach quietly, and without hurrying, enter the porch, clear your throat, and tap on the door panel. The Blessed One will open the door for you.” Then and there, King Pasenadi of Kosala handed over his sword and his turban to Dīgha Kārāyana. Then it occurred to Dīgha Kārāyana: “The king seeks privacy now; I should wait right here.”
Atha kho rājā pasenadi kosalo yena so vihāro saṁvutadvāro tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭesi. Vivari bhagavā dvāraṁ.
Then King Pasenadi of Kosala approached that dwelling with the door closed. Moving quietly, without hurrying, he entered the porch, cleared his throat, and tapped on the door panel. The Blessed One opened the door.
Atha kho rājā pasenadi kosalo vihāraṁ pavisitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti: “rājāhaṁ, bhante, pasenadi kosalo; rājāhaṁ, bhante, pasenadi kosalo”ti.
Then King Pasenadi of Kosala entered the dwelling, bowed down with his head at the Blessed One’s feet, covered the Blessed One’s feet with kisses, caressed them with his hands, and announced his name: “Venerable sir, I am King Pasenadi of Kosala; venerable sir, I am King Pasenadi of Kosala.”
“Kiṁ pana tvaṁ, mahārāja, atthavasaṁ sampassamāno imasmiṁ sarīre evarūpaṁ paramanipaccakāraṁ karosi, mittūpahāraṁ upadaṁsesī”ti?
“But, Great King, what benefit do you see that you display such supreme humility toward this body, and show such tokens of affection?”
Tributes to the Dhamma
“Atthi kho me, bhante, bhagavati dhammanvayo hoti: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. Idhāhaṁ, bhante, passāmi eke samaṇabrāhmaṇe pariyantakataṁ brahmacariyaṁ carante dasapi vassāni, vīsampi vassāni, tiṁsampi vassāni, cattārīsampi vassāni. Te aparena samayena sunhātā suvilittā kappitakesamassū pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti. Idha panāhaṁ, bhante, bhikkhū passāmi yāvajīvaṁ āpāṇakoṭikaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carante. Na kho panāhaṁ, bhante, ito bahiddhā aññaṁ evaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ samanupassāmi. Ayampi kho me, bhante, bhagavati dhammanvayo hoti: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
“Venerable sir, I draw a conclusion in accordance with the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| regarding the Blessed One: ‘The Blessed One is a perfectly Awakened One, the Dhamma is well proclaimed by the Blessed One, the |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 the Blessed One’s disciples is practicing well.’ Here, venerable sir, I see some ascetics and beggars living a limited spiritual life for ten years, twenty years, thirty years, or forty years. Yet at a later time, they are well-bathed, well-anointed, with their hair and beards trimmed, enjoying themselves fully provided and endowed with the five strands of sensual pleasure. But here, venerable sir, I see bhikkhus living a perfectly complete and purified spiritual life for as long as life lasts, until their final breath. I do not see any other complete and purified spiritual life like this outside of here. This too, venerable sir, is why I draw a conclusion in accordance with the Dhamma regarding the Blessed One: ‘The Blessed One is a perfectly Awakened One, the Dhamma is well proclaimed by the Blessed One, the Saṅgha of the Blessed One’s disciples is practicing well.’
Puna caparaṁ, bhante, rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatayopi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati. Idha panāhaṁ, bhante, bhikkhū passāmi samagge sammodamāne avivadamāne khīrodakībhūte aññamaññaṁ piyacakkhūhi sampassante viharante. Na kho panāhaṁ, bhante, ito bahiddhā aññaṁ evaṁ samaggaṁ parisaṁ samanupassāmi. Ayampi kho me, bhante, bhagavati dhammanvayo hoti: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
Furthermore, venerable sir, kings quarrel with kings, nobles with nobles, brahmins with brahmins, householders with householders; a mother quarrels with her son, and a son with his mother; a father quarrels with his son, and a son with his father; a brother quarrels with his brother, a brother with his sister, a sister with her brother, a friend with a friend. But here, venerable sir, I see bhikkhus dwelling in unity, harmoniously, without quarreling, blending like milk and water, viewing each other with eyes of affection. I do not see any other assembly in such unity outside of here. This too, venerable sir, is why I draw a conclusion in accordance with the Dhamma regarding the Blessed One: ‘The Blessed One is a perfectly Awakened One, the Dhamma is well proclaimed by the Blessed One, the Saṅgha of the Blessed One’s disciples is practicing well.’
Puna caparāhaṁ, bhante, ārāmena ārāmaṁ, uyyānena uyyānaṁ anucaṅkamāmi anuvicarāmi. Sohaṁ tattha passāmi eke samaṇabrāhmaṇe kise lūkhe dubbaṇṇe uppaṇḍuppaṇḍukajāte dhamanisanthatagatte, na viya maññe cakkhuṁ bandhante janassa dassanāya. Tassa mayhaṁ, bhante, etadahosi: ‘addhā ime āyasmanto anabhiratā vā brahmacariyaṁ caranti, atthi vā tesaṁ kiñci pāpaṁ kammaṁ kataṁ paṭicchannaṁ; tathā hi ime āyasmanto kisā lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā, na viya maññe cakkhuṁ bandhanti janassa dassanāyā’ti. Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘kiṁ nu kho tumhe āyasmanto kisā lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā, na viya maññe cakkhuṁ bandhatha janassa dassanāyā’ti? Te evamāhaṁsu: ‘bandhukarogo no, mahārājā’ti. Idha panāhaṁ, bhante, bhikkhū passāmi haṭṭhapahaṭṭhe udaggudagge abhiratarūpe pīṇindriye appossukke pannalome paradattavutte migabhūtena cetasā viharante. Tassa mayhaṁ, bhante, etadahosi: ‘addhā ime āyasmanto tassa bhagavato sāsane uḷāraṁ pubbenāparaṁ visesaṁ jānanti; tathā hi ime āyasmanto haṭṭhapahaṭṭhā udaggudaggā abhiratarūpā pīṇindriyā appossukkā pannalomā paradattavuttā migabhūtena cetasā viharantī’ti. Ayampi kho me, bhante, bhagavati dhammanvayo hoti: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
Furthermore, venerable sir, I wander and walk from park to park, from garden to garden. There I see some ascetics and brahmins who are emaciated, haggard, unsightly, pale, with veins standing out on their limbs, such that people would not want to look at them again. It occurred to me, venerable sir: ‘Surely these venerable ones are living the spiritual life |dissatisfied::discontent [anabhirata]|, or they have committed some wrongdoing and are concealing it; that is why they are emaciated, haggard, unsightly, pale, with veins standing out on their limbs, such that people would not want to look at them again.’ I approached them and asked: ‘Why are you venerable ones so emaciated, haggard, unsightly, pale, with veins standing out on your limbs, such that people would not want to look at you again?’ Their reply was: ‘It is our |hereditary disease::family sickness [bandhukaroga]|, Great King.’ But here, venerable sir, I see bhikkhus joyful and elated, jubilant and deeply content, their faculties radiant, at ease, serene, living on what is given by others, with a mind [as aloof] as a wild deer’s. It occurred to me, venerable sir: ‘Surely these venerable ones perceive successive stages of |noble distinction::attainment of a superior state on the noble path, such as stream-entry or higher [uḷāra + visesa]| in the Dhamma of the Blessed One, since they abide joyful and elated, jubilant and deeply content, their faculties radiant, at ease, serene, living on what is given by others, with a mind [as aloof] as a wild deer’s.’ This too, venerable sir, is why I draw a conclusion in accordance with the Dhamma regarding the Blessed One: ‘The Blessed One is a perfectly Awakened One, the Dhamma is well proclaimed by the Blessed One, the Saṅgha of the Blessed One’s disciples is practicing well.’
Puna caparāhaṁ, bhante, rājā khattiyo muddhāvasitto; pahomi ghātetāyaṁ vā ghātetuṁ, jāpetāyaṁ vā jāpetuṁ, pabbājetāyaṁ vā pabbājetuṁ. Tassa mayhaṁ, bhante, aḍḍakaraṇe nisinnassa antarantarā kathaṁ opātenti. Sohaṁ na labhāmi: ‘mā me bhonto aḍḍakaraṇe nisinnassa antarantarā kathaṁ opātetha, kathāpariyosānaṁ me bhonto āgamentū’ti. Tassa mayhaṁ, bhante, antarantarā kathaṁ opātenti. Idha panāhaṁ, bhante, bhikkhū passāmi; yasmiṁ samaye bhagavā anekasatāya parisāya dhammaṁ deseti, neva tasmiṁ samaye bhagavato sāvakānaṁ khipitasaddo vā hoti ukkāsitasaddo vā. Bhūtapubbaṁ, bhante, bhagavā anekasatāya parisāya dhammaṁ deseti. Tatraññataro bhagavato sāvako ukkāsi. Tamenaṁ aññataro sabrahmacārī jaṇṇukena ghaṭṭesi: ‘appasaddo āyasmā hotu, māyasmā saddamakāsi; satthā no bhagavā dhammaṁ desetī’ti. Tassa mayhaṁ, bhante, etadahosi: ‘acchariyaṁ vata bho, abbhutaṁ vata bho. Adaṇḍena vata kira, bho, asatthena evaṁ suvinītā parisā bhavissatī’ti. Na kho panāhaṁ, bhante, ito bahiddhā aññaṁ evaṁ suvinītaṁ parisaṁ samanupassāmi. Ayampi kho me, bhante, bhagavati dhammanvayo hoti: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
Furthermore, venerable sir, I am an anointed aristocratic king; I have the power to execute those deserving execution, to fine those deserving a fine, to banish those deserving banishment. Yet, when I am seated in council, people constantly interrupt my speech. I do not get a chance to say: ‘Sirs, do not interrupt my speech while I am seated in council; wait until my speech is finished.’ Still, they constantly interrupt me. But here, venerable sir, I see bhikkhus; at a time when the Blessed One is teaching the Dhamma to an assembly of several hundred, not even the sound of sneezing or coughing is heard from the Blessed One’s disciples. Once, venerable sir, the Blessed One was teaching the Dhamma to an assembly of several hundred, and a certain disciple cleared his throat. Then a fellow spiritual companion nudged him with his knee: ‘Let the venerable one be quiet, let the venerable one not make a sound, our Teacher, the Blessed One, is teaching the Dhamma.’ It occurred to me, venerable sir: ‘How wonderful, how marvelous! It seems an assembly can be so perfectly well-disciplined without a rod or sword!’ I do not see any other assembly so well-disciplined outside of here. This too, venerable sir, is why I draw a conclusion in accordance with the Dhamma regarding the Blessed One: ‘The Blessed One is a perfectly Awakened One, the Dhamma is well proclaimed by the Blessed One, the Saṅgha of the Blessed One’s disciples is practicing well.’
Puna caparāhaṁ, bhante, passāmi idhekacce khattiyapaṇḍite nipuṇe kataparappavāde vālavedhirūpe. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni. Te suṇanti: ‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti. Te pañhaṁ abhisaṅkharonti: ‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma. Evañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma; evañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti. Te suṇanti: ‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti. Te yena bhagavā tenupasaṅkamanti. Te bhagavā dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. Te bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva bhagavantaṁ pañhaṁ pucchanti, kuto vādaṁ āropessanti? Aññadatthu bhagavato sāvakā sampajjanti. Ayampi kho me, bhante, bhagavati dhammanvayo hoti: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
Furthermore, venerable sir, I have seen certain nobles, skilled, well acquainted with others’ doctrines, as sharp as hairsplitting marksmen; they wander about, as it were, shooting down the views of others with their sharp intellect. When they hear: ‘The ascetic Gotama will arrive at such-and-such a village or town,’ they |construct::formulate, fabricate, fashion, generate [abhisaṅkharoti]| a question thus: ‘We will approach the ascetic Gotama and ask him this question. If, when asked, he answers in this way, we will refute him on that basis. And if he answers otherwise, we will still raise a dispute against him.’ They hear: ‘The ascetic Gotama has arrived at that village or market town.’ They approach the Blessed One. The Blessed One instructs, encourages, inspires, and gladdens them with a talk on the Dhamma. Having been instructed, encouraged, inspired, and gladdened by the Blessed One’s talk on the Dhamma, they do not even ask the Blessed One the question, let alone raise a dispute against him. Instead, they become disciples of the Blessed One. This too, venerable sir, is why I draw a conclusion in accordance with the Dhamma regarding the Blessed One: ‘The Blessed One is a perfectly Awakened One, the Dhamma is well proclaimed by the Blessed One, the Saṅgha of the Blessed One’s disciples is practicing well.’
Puna caparāhaṁ, bhante, passāmi idhekacce brāhmaṇapaṇḍite …pe… gahapatipaṇḍite …pe… samaṇapaṇḍite nipuṇe kataparappavāde vālavedhirūpe. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni. Te suṇanti: ‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti. Te pañhaṁ abhisaṅkharonti: ‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma. Evañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma; evañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti. Te suṇanti: ‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti. Te yena bhagavā tenupasaṅkamanti. Te bhagavā dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. Te bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva bhagavantaṁ pañhaṁ pucchanti, kuto vādaṁ āropessanti? Aññadatthu bhagavantaṁyeva okāsaṁ yācanti agārasmā anagāriyaṁ pabbajjāya. Te bhagavā pabbājeti. Te tathāpabbajitā samānā ekā vūpakaṭṭhā appamattā ātāpino pahitattā viharantā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. Te evamāhaṁsu: ‘manaṁ vata, bho, anassāma; manaṁ vata, bho, panassāma’. Mayañhi pubbe assamaṇāva samānā samaṇāmhāti paṭijānimhā, abrāhmaṇāva samānā brāhmaṇāmhāti paṭijānimhā, anarahantova samānā arahantāmhāti paṭijānimhā. ‘Idāni khomha samaṇā, idāni khomha brāhmaṇā, idāni khomha arahanto’ti. Ayampi kho me, bhante, bhagavati dhammanvayo hoti: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
Furthermore, venerable sir, I have seen certain brahmins ... householders ... ascetics, skilled, well acquainted with others’ doctrines, as sharp as hairsplitting marksmen; they wander about, as it were, shooting down the views of others with their sharp intellect. When they hear: ‘The ascetic Gotama will arrive at such-and-such a village or town,’ they construct a question thus: ‘We will approach the ascetic Gotama and ask him this question. If, when asked, he answers in this way, we will refute him on that basis. And if he answers otherwise, we will still raise a dispute against him.’ They hear: ‘The ascetic Gotama has arrived at that village or market town.’ They approach the Blessed One. The Blessed One instructs, encourages, inspires, and gladdens them with a talk on the Dhamma. Having been instructed, encouraged, inspired, and gladdened by the Blessed One’s talk on the Dhamma, they do not even ask the Blessed One the question, let alone raise a dispute against him. Instead, they invariably ask the Blessed One for permission to go forth from the household life into homelessness. And the Blessed One gives them the going forth. Not long after they have gone forth, dwelling |secluded::detached, solitary, withdrawn [vūpakaṭṭha]|, |diligent::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]| by realizing for themselves with |direct knowledge::experiential understanding [abhiññāya]| the ultimate goal of the spiritual life for which sons of good families rightly go forth from the household life into homelessness, they abide in it. They say thus: ‘We were very nearly lost, we very nearly perished, for formerly we claimed that we were ascetics though we were not really ascetics; we claimed that we were brahmins though we were not really brahmins; we claimed that we were arahants though we were not really arahants. But now sir, we are truly ascetics, we are truly brahmins, we are truly arahants.’ This too, venerable sir, is why I draw a conclusion in accordance with the Dhamma regarding the Blessed One: ‘The Blessed One is a perfectly Awakened One, the Dhamma is well proclaimed by the Blessed One, the Saṅgha of the Blessed One’s disciples is practicing well.’
Puna caparāhaṁ, bhante, ime isidattapurāṇā thapatayo mamabhattā mamayānā, ahaṁ nesaṁ jīvikāya dātā, yasassa āhattā; atha ca pana no tathā mayi nipaccakāraṁ karonti yathā bhagavati. Bhūtapubbāhaṁ, bhante, senaṁ abbhuyyāto samāno ime ca isidattapurāṇā thapatayo vīmaṁsamāno aññatarasmiṁ sambādhe āvasathe vāsaṁ upagacchiṁ. Atha kho, bhante, ime isidattapurāṇā thapatayo bahudeva rattiṁ dhammiyā kathāya vītināmetvā, yato ahosi bhagavā tato sīsaṁ katvā maṁ pādato karitvā nipajjiṁsu. Tassa mayhaṁ, bhante, etadahosi: ‘acchariyaṁ vata bho, abbhutaṁ vata bho. Ime isidattapurāṇā thapatayo mamabhattā mamayānā, ahaṁ nesaṁ jīvikāya dātā, yasassa āhattā; atha ca pana no tathā mayi nipaccakāraṁ karonti yathā bhagavati. Addhā ime āyasmanto tassa bhagavato sāsane uḷāraṁ pubbenāparaṁ visesaṁ jānantī’ti. Ayampi kho me, bhante, bhagavati dhammanvayo hoti: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
Furthermore, venerable sir, these master builders Isidatta and Purāṇa are my dependents, using my vehicles; I am the provider of their livelihood and the bringer of their fame. Yet, they do not display such supreme humility toward me as they do toward the Blessed One. Once, venerable sir, when I went out with the army and was testing these master builders Isidatta and Purāṇa, I took up quarters in a cramped lodging. Then, venerable sir, these master builders Isidatta and Purāṇa spent much of the night in discussion on the Dhamma, and when they lay down to sleep, they turned their heads toward where the Blessed One was staying and turned their feet toward me. It occurred to me, venerable sir: ‘How wonderful, how marvelous! These master builders Isidatta and Purāṇa are my dependents, using my vehicles; I am the provider of their livelihood and the bringer of their fame. Yet they do not display such supreme humility toward me as they do toward the Blessed One. Surely these venerable ones perceive successive stages of noble distinction in the Dhamma of the Blessed One.’ This too, venerable sir, is why I draw a conclusion in accordance with the Dhamma regarding the Blessed One: ‘The Blessed One is a perfectly Awakened One, the Dhamma is well proclaimed by the Blessed One, the Saṅgha of the Blessed One’s disciples is practicing well.’
Puna caparaṁ, bhante, bhagavāpi khattiyo, ahampi khattiyo; bhagavāpi kosalo, ahampi kosalo; bhagavāpi āsītiko, ahampi āsītiko. Yampi, bhante, bhagavāpi khattiyo ahampi khattiyo, bhagavāpi kosalo ahampi kosalo, bhagavāpi āsītiko ahampi āsītiko; imināvārahāmevāhaṁ, bhante, bhagavati paramanipaccakāraṁ kātuṁ, mittūpahāraṁ upadaṁsetuṁ.
Furthermore, venerable sir, the Blessed One is an aristocrat, and I am an aristocrat; the Blessed One is a Kosalan, and I am a Kosalan; the Blessed One is eighty years old, and I am eighty years old. Since the Blessed One is an aristocrat and I am an aristocrat, the Blessed One is a Kosalan and I am a Kosalan, the Blessed One is eighty years old and I am eighty years old, it is entirely fitting for me to display such supreme humility toward the Blessed One, and to show these tokens of affection.
Handa ca dāni mayaṁ, bhante, gacchāma; bahukiccā mayaṁ bahukaraṇīyā”ti.
And now, venerable sir, we must depart; we are busy and have much to do.”
“Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti. Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
“You may proceed, Great King, whenever you think it is time.” Then King Pasenadi of Kosala rose from his seat, paid homage to the Blessed One, and keeping him on his right, departed.
Atha kho bhagavā acirapakkantassa rañño pasenadissa kosalassa bhikkhū āmantesi: “eso, bhikkhave, rājā pasenadi kosalo dhammacetiyāni bhāsitvā uṭṭhāyāsanā pakkanto. Uggaṇhatha, bhikkhave, dhammacetiyāni; pariyāpuṇātha, bhikkhave, dhammacetiyāni; dhāretha, bhikkhave, dhammacetiyāni. Atthasaṁhitāni, bhikkhave, dhammacetiyāni ādibrahmacariyakānī”ti.
Then, not long after King Pasenadi of Kosala had left, the Blessed One addressed the bhikkhus: “Bhikkhus, King Pasenadi of Kosala, having spoken tributes to the Dhamma, has risen from his seat and departed. Memorize these tributes to the Dhamma, bhikkhus; master these tributes to the Dhamma; retain these tributes to the Dhamma. These tributes to the Dhamma are beneficial, bhikkhus, and belong to the fundamentals of the spiritual life.”
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.