Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā uruññāyaṁ viharati kaṇṇakatthale migadāye.
Thus have I heard—At one time, the Blessed One was dwelling at |Uruññā::name of a town in Kosala [uruññā]|, in the deer park at |Kaṇṇakatthala::name of a park in Ujuññā [kaṇṇakatthala]|.
Tena kho pana samayena rājā pasenadi kosalo uruññaṁ anuppatto hoti kenacideva karaṇīyena. Atha kho rājā pasenadi kosalo aññataraṁ purisaṁ āmantesi: “ehi tvaṁ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: ‘rājā, bhante, pasenadi kosalo bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti; evañca vadehi: ‘ajja kira, bhante, rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī’”ti.
At that time King Pasenadi of Kosala had arrived at Uruññā on some business. Then King Pasenadi of Kosala addressed a certain man: “Come, good man, go to the Blessed One. When you have approached him, bow with your head at the Blessed One’s feet on my behalf, and ask whether he is well and healthy, nimble, strong, and dwelling comfortably, saying: ‘Venerable sir, King Pasenadi of Kosala bows with his head at the Blessed One’s feet, and asks whether he is well and healthy, nimble, strong, and dwelling comfortably.’ And say this: ‘Today, venerable sir, after his meal, |having eaten his breakfast::after taking the morning meal [bhuttapātarāsa]|, King Pasenadi of Kosala will come to see the Blessed One.’”
“Evaṁ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso bhagavantaṁ etadavoca: “rājā, bhante, pasenadi kosalo bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati; evañca vadeti: ‘ajja kira, bhante, rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī’”ti.
“Yes, lord,” that man replied to King Pasenadi of Kosala. He approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, that man said to the Blessed One: “Venerable sir, King Pasenadi of Kosala bows with his head at the Blessed One’s feet, and asks whether you are well and healthy, nimble, strong, and dwelling comfortably. And he says this: ‘Today, venerable sir, after his meal, having eaten his breakfast, King Pasenadi of Kosala will come to see the Blessed One.’”
Assosuṁ kho somā ca bhaginī sakulā ca bhaginī: “ajja kira rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī”ti. Atha kho somā ca bhaginī sakulā ca bhaginī rājānaṁ pasenadiṁ kosalaṁ bhattābhihāre upasaṅkamitvā etadavocuṁ: “tena hi, mahārāja, amhākampi vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: ‘somā ca, bhante, bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’”ti.
The sisters |Somā::name of a laywoman, sister of Pasenadi‘s queen [somā]| and |Sakulā::name of a laywoman, sister of Pasenadi’s queen [sakulā]| heard: “Today, it seems, after his meal, having eaten his breakfast, King Pasenadi of Kosala will go to see the Blessed One.” Then the sisters Somā and Sakulā approached King Pasenadi of Kosala while his meal was being served and said to him: “Then, great king, bow with your head at the Blessed One’s feet on our behalf too, and ask whether he is well and healthy, nimble, strong, and dwelling comfortably, saying: ‘Venerable sir, the sisters Somā and Sakulā bow with their heads at the Blessed One’s feet, and ask whether he is well and healthy, nimble, strong, and dwelling comfortably.’”
Atha kho rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “somā ca, bhante, bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī”ti.
Then King Pasenadi of Kosala, after his meal, having eaten his breakfast, approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, King Pasenadi of Kosala said to the Blessed One: “Venerable sir, the sisters Somā and Sakulā bow with their heads at the Blessed One’s feet, and ask whether you are well and healthy, nimble, strong, and dwelling comfortably.”
“Kiṁ pana, mahārāja, somā ca bhaginī sakulā ca bhaginī aññaṁ dūtaṁ nālatthun”ti?
“Great king, could the sisters Somā and Sakulā not find another messenger?”
“Assosuṁ kho, bhante, somā ca bhaginī sakulā ca bhaginī: ‘ajja kira rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī’ti. Atha kho, bhante, somā ca bhaginī sakulā ca bhaginī maṁ bhattābhihāre upasaṅkamitvā etadavocuṁ: ‘tena hi, mahārāja, amhākampi vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha— somā ca bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’”ti.
“Venerable sir, the sisters Somā and Sakulā heard: ‘Today, it seems, after his meal, having eaten his breakfast, King Pasenadi of Kosala will go to see the Blessed One.’ Then, venerable sir, the sisters Somā and Sakulā approached me while my meal was being served and said to me: ‘Then, great king, bow with your head at the Blessed One’s feet on our behalf too, and ask whether he is well and healthy, nimble, strong, and dwelling comfortably—the sisters Somā and Sakulā bow with their heads at the Blessed One’s feet, and ask whether he is well and healthy, nimble, strong, and dwelling comfortably.’”
“Sukhiniyo hontu tā, mahārāja, somā ca bhaginī sakulā ca bhaginī”ti.
“May the sisters Somā and Sakulā be happy, great king.”
Omniscience
Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “sutaṁ metaṁ, bhante, samaṇo gotamo evamāha: ‘natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti. Ye te, bhante, evamāhaṁsu: ‘samaṇo gotamo evamāha—natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti; kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti?
Then King Pasenadi of Kosala said to the Blessed One: “I have heard this, venerable sir: ‘The ascetic Gotama says this: “There is no ascetic or brahmin who is |omniscient::all-knowing, with complete understanding [sabbaññū]| and |all-seeing::who perceives everything [sabbadassāvī]|, who can claim to have complete |knowledge and vision::understanding and insight; (comm) gaining knowledge and vision via divine eye [ñāṇadassana]|; such a thing is impossible.”’ Venerable sir, those who say this: ‘The ascetic Gotama says this: “There is no ascetic or brahmin who is omniscient and all-seeing, who can claim to have complete knowledge and vision; such a thing is impossible”’—are they stating what has been said by the Blessed One, and are not misrepresenting the Blessed One with what is untrue? Do they explain in accordance with the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, and does no reasonable consequence of their statement afford grounds for criticism?”
“Ye te, mahārāja, evamāhaṁsu: ‘samaṇo gotamo evamāha—natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti; na me te vuttavādino, abbhācikkhanti ca pana maṁ te asatā abhūtenā”ti.
“Great king, those who say: ‘The ascetic Gotama says: “There is no ascetic or brahmin who is omniscient and all-seeing, who can claim to have complete knowledge and vision; such a thing is impossible”’—they do not speak what has been said by me, but misrepresent me with what is false and untrue.”
Atha kho rājā pasenadi kosalo viṭaṭūbhaṁ senāpatiṁ āmantesi: “ko nu kho, senāpati, imaṁ kathāvatthuṁ rājantepure abbhudāhāsī”ti?
Then King Pasenadi of Kosala addressed |General::leader of the army [senāpati]| |Viṭaṭūbha::name of king Pasenadi’s general [viṭaṭūbha]|: “General, who introduced this topic of conversation into the royal court?”
“Sañjayo, mahārāja, brāhmaṇo ākāsagotto”ti.
“Great king, it was the brahmin |Sañjaya::name of a Brahman; lit. victory [sañjaya]| of the Ākāsa clan.”
Atha kho rājā pasenadi kosalo aññataraṁ purisaṁ āmantesi: “ehi tvaṁ, ambho purisa, mama vacanena sañjayaṁ brāhmaṇaṁ ākāsagottaṁ āmantehi: ‘rājā taṁ, bhante, pasenadi kosalo āmantetī’”ti.
Then King Pasenadi of Kosala addressed a certain man: “Come, good man, summon the brahmin Sañjaya of the Ākāsa clan in my name: ‘Sir, King Pasenadi of Kosala summons you.’”
“Evaṁ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yena sañjayo brāhmaṇo ākāsagotto tenupasaṅkami; upasaṅkamitvā sañjayaṁ brāhmaṇaṁ ākāsagottaṁ etadavoca: “rājā taṁ, bhante, pasenadi kosalo āmantetī”ti.
“Yes, lord,” that man replied to King Pasenadi of Kosala. He approached the brahmin Sañjaya of the Ākāsa clan and said to him: “Sir, King Pasenadi of Kosala summons you.”
Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “siyā nu kho, bhante, bhagavatā aññadeva kiñci sandhāya bhāsitaṁ, tañca jano aññathāpi paccāgaccheyya. Yathā kathaṁ pana, bhante, bhagavā abhijānāti vācaṁ bhāsitā”ti?
Then King Pasenadi of Kosala said to the Blessed One: “Could it be, venerable sir, that the Blessed One spoke in reference to something else, but that person understood it differently? In what way does the Blessed One recall making that statement?”
“Evaṁ kho ahaṁ, mahārāja, abhijānāmi vācaṁ bhāsitā: ‘natthi so samaṇo vā brāhmaṇo vā yo sakideva sabbaṁ ñassati, sabbaṁ dakkhiti, netaṁ ṭhānaṁ vijjatī’”ti.
“Great king, I recall making the statement in this way: ‘There is no ascetic or brahmin who will know all, see all at once; such a thing is impossible.’”
“Heturūpaṁ, bhante, bhagavā āha; saheturūpaṁ, bhante, bhagavā āha: ‘natthi so samaṇo vā brāhmaṇo vā yo sakideva sabbaṁ ñassati, sabbaṁ dakkhiti, netaṁ ṭhānaṁ vijjatī’ti.
“The Blessed One speaks with reason, venerable sir; the Blessed One speaks with good reason: ‘There is no ascetic or brahmin who will know all, see all at once; such a thing is impossible.’
Cattārome, bhante, vaṇṇā— khattiyā, brāhmaṇā, vessā, suddā. Imesaṁ nu kho, bhante, catunnaṁ vaṇṇānaṁ siyā viseso siyā nānākaraṇan”ti?
“There are these four castes, venerable sir: nobles, brahmins, merchants, and workers. Between these four castes, venerable sir, is there any distinction, any difference?”
“Cattārome, mahārāja, vaṇṇā— khattiyā, brāhmaṇā, vessā, suddā. Imesaṁ kho, mahārāja, catunnaṁ vaṇṇānaṁ dve vaṇṇā aggamakkhāyanti— khattiyā ca brāhmaṇā ca— yadidaṁ abhivādanapaccuṭṭhānaañjalikammasāmīcikammānī”ti.
“There are these four castes, great king: nobles, brahmins, merchants, and workers. Of these four castes, great king, two castes are declared to be foremost—nobles and brahmins—in terms of paying homage, rising up in respect, saluting with joined palms, and proper courtesies.”
“Nāhaṁ, bhante, bhagavantaṁ diṭṭhadhammikaṁ pucchāmi; samparāyikāhaṁ, bhante, bhagavantaṁ pucchāmi. Cattārome, bhante, vaṇṇā— khattiyā, brāhmaṇā, vessā, suddā. Imesaṁ nu kho, bhante, catunnaṁ vaṇṇānaṁ siyā viseso siyā nānākaraṇan”ti?
“I am not asking the Blessed One about the present life, venerable sir; I am asking the Blessed One about what concerns the next life. There are these four castes, venerable sir: nobles, brahmins, merchants, and workers. Between these four castes, is there any distinction, any difference?”
The Five Factors of Striving
“Pañcimāni, mahārāja, padhāniyaṅgāni. Katamāni pañca?
“Great king, there are these five factors of striving. What five?
Idha, mahārāja, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṁ: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti;
1.) Here, great king, a bhikkhu has faith; he has conviction in the awakening of the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, acknowledging: ‘The Blessed One is an 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.’
appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya;
2.) He is without affliction and rarely ill, endowed with a balanced digestion that is neither too cold nor too hot, but moderate and suitable for striving.
asaṭho hoti amāyāvī yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu;
3.) He is neither deceitful nor hypocritical, revealing himself as he truly is to the Teacher or to wise spiritual companions.
āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;
4.) He dwells with energy aroused for abandoning |unwholesome qualities::unskillful actions, bad habits [akusaladhammā]| and acquiring |wholesome qualities::skillful actions, good habits [kusaladhammā]|; he is steadfast, firm in his effort, and does not shirk responsibility with regard to wholesome qualities.
paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā— imāni kho, mahārāja, pañca padhāniyaṅgāni.
5.) He is wise, endowed with |wisdom::distinctive knowledge, discernment [paññā]| that discerns the |arising and passing away::appearance and disappearance, formation and dissolution [udayatthagāmī]|, which is noble and penetrative, |leading to the complete cessation of suffering::leading to extinction of stress, leading to gradual and complete wearing away of discontentment [dukkhakkhayagāmī]|. These, great king, are the five factors of striving.
Cattārome, mahārāja, vaṇṇā— khattiyā, brāhmaṇā, vessā, suddā. Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā; ettha pana nesaṁ assa dīgharattaṁ hitāya sukhāyā”ti.
If people of these four castes—nobles, brahmins, merchants, and workers—were endowed with these five factors of striving, it would lead to their welfare and happiness for a long time.”
“Cattārome, bhante, vaṇṇā— khattiyā, brāhmaṇā, vessā, suddā. Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā; ettha pana nesaṁ, bhante, siyā viseso siyā nānākaraṇan”ti?
“There are these four castes, venerable sir: nobles, brahmins, merchants, and workers. If they were endowed with these five factors of striving, would there be any distinction, any difference among them?”
“Ettha kho nesāhaṁ, mahārāja, padhānavemattataṁ vadāmi. Seyyathāpissu, mahārāja, dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, dve hatthidammā vā assadammā vā godammā vā adantā avinītā. Taṁ kiṁ maññasi, mahārāja, ye te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, api nu te dantāva dantakāraṇaṁ gaccheyyuṁ, dantāva dantabhūmiṁ sampāpuṇeyyun”ti?
“In that case, great king, I declare a difference in striving. Just as, great king, there might be two tamable elephants, horses, or oxen that are well tamed and well trained, and two tamable elephants, horses, or oxen that are untamed and untrained. What do you think, great king? Would those two tameable elephants, horses, or oxen that are well tamed and well trained, being tamed, be fit for the work of the tamed and reach the stage of the tamed?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Ye pana te dve hatthidammā vā assadammā vā godammā vā adantā avinītā, api nu te adantāva dantakāraṇaṁ gaccheyyuṁ, adantāva dantabhūmiṁ sampāpuṇeyyuṁ, seyyathāpi te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā”ti?
“But would those two tamable elephants, horses, or oxen that are untamed and untrained, being untamed, be fit for the work of the tamed and reach the stage of the tamed, just like those two that are well tamed and well trained?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Evameva kho, mahārāja, yaṁ taṁ saddhena pattabbaṁ appābādhena asaṭhena amāyāvinā āraddhavīriyena paññavatā, taṁ vata assaddho bahvābādho saṭho māyāvī kusīto duppañño pāpuṇissatīti—netaṁ ṭhānaṁ vijjatī”ti.
“In the same way, great king, that which is to be attained by one who has faith, is rarely ill, sincere, honest, |energetic::with energy aroused, with initiative [āraddhavīriya]|, and |wise::discerning, percipient; lit. having the wisdom quality [paññavant]|—that one who lacks faith, is often ill, deceitful, hypocritical, |lazy::procrastinating, inactive person, indolent [kusīta]|, and |undiscerning::without wisdom; lit. bad understanding [duppañña]| would attain it: such a thing is impossible.”
“Heturūpaṁ, bhante, bhagavā āha; saheturūpaṁ, bhante, bhagavā āha. Cattārome, bhante, vaṇṇā— khattiyā, brāhmaṇā, vessā, suddā. Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā te cassu sammappadhānā; ettha pana nesaṁ, bhante, siyā viseso siyā nānākaraṇan”ti?
“The Blessed One speaks with reason, venerable sir; the Blessed One speaks with good reason. There are these four castes, venerable sir: nobles, brahmins, merchants, and workers. If they were endowed with these five factors of striving and they exerted themselves rightly, would there be any distinction, any difference among them?”
“Ettha kho nesāhaṁ, mahārāja, na kiñci nānākaraṇaṁ vadāmi—yadidaṁ vimuttiyā vimuttiṁ. Seyyathāpi, mahārāja, puriso sukkhaṁ sākakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya; athāparo puriso sukkhaṁ sālakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya; athāparo puriso sukkhaṁ ambakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya; athāparo puriso sukkhaṁ udumbarakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya. Taṁ kiṁ maññasi, mahārāja, siyā nu kho tesaṁ aggīnaṁ nānādāruto abhinibbattānaṁ kiñci nānākaraṇaṁ acciyā vā acciṁ, vaṇṇena vā vaṇṇaṁ, ābhāya vā ābhan”ti?
“In that case, great king, I declare no difference whatsoever, that is, between |liberation::release, deliverance, freedom, emancipation [vimutti]| and liberation. Suppose, great king, a person took dry teak wood and kindled a fire, making heat appear. And another person took dry sal wood and kindled a fire, making heat appear. And another person took dry mango wood and kindled a fire, making heat appear. And another person took dry fig wood and kindled a fire, making heat appear. What do you think, great king? Would there be any difference between these fires produced from different kinds of wood, in flame from flame, color from color, or radiance from radiance?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Evameva kho, mahārāja, yaṁ taṁ tejaṁ vīriyā nimmathitaṁ padhānābhinibbattaṁ, nāhaṁ tattha kiñci nānākaraṇaṁ vadāmi—yadidaṁ vimuttiyā vimuttin”ti.
“In the same way, great king, when that radiance is churned out by energy and produced by striving, I declare no difference whatsoever, that is, between liberation and liberation.”
Deities Who Return and Who Do Not
“Heturūpaṁ, bhante, bhagavā āha; saheturūpaṁ, bhante, bhagavā āha. Kiṁ pana, bhante, atthi devā”ti?
“The Blessed One speaks with reason, venerable sir; the Blessed One speaks with good reason. But, venerable sir, do deities exist?”
“Kiṁ pana tvaṁ, mahārāja, evaṁ vadesi: ‘kiṁ pana, bhante, atthi devā’”ti?
“Why do you ask, great king: ‘But, venerable sir, do deities exist?’”
“Yadi vā te, bhante, devā āgantāro itthattaṁ yadi vā anāgantāro itthattaṁ”?
“Venerable sir, whether those deities return to this state of existence or do not return to this state of existence?”
“Ye te, mahārāja, devā sabyābajjhā te devā āgantāro itthattaṁ, ye te devā abyābajjhā te devā anāgantāro itthattan”ti.
“Those deities who are subject to affliction, great king, return to this state of existence; those deities who are free from affliction do not return to this state of existence.”
Evaṁ vutte, viṭaṭūbho senāpati bhagavantaṁ etadavoca: “ye te, bhante, devā sabyābajjhā āgantāro itthattaṁ te devā, ye te devā abyābajjhā anāgantāro itthattaṁ te deve tamhā ṭhānā cāvessanti vā pabbājessanti vā”ti?
When this was said, General Viṭaṭūbha said to the Blessed One: “Venerable sir, can those deities who are subject to affliction and return to this state of existence displace or banish those deities who are free from affliction and do not return to this state of existence from their place?”
Atha kho āyasmato ānandassa etadahosi: “ayaṁ kho viṭaṭūbho senāpati rañño pasenadissa kosalassa putto; ahaṁ bhagavato putto. Ayaṁ kho kālo yaṁ putto puttena manteyyā”ti. Atha kho āyasmā ānando viṭaṭūbhaṁ senāpatiṁ āmantesi: “tena hi, senāpati, taññevettha paṭipucchissāmi; yathā te khameyya tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, senāpati, yāvatā rañño pasenadissa kosalassa vijitaṁ yattha ca rājā pasenadi kosalo issariyādhipaccaṁ rajjaṁ kāreti, pahoti tattha rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti?
Then the venerable Ānanda thought: “This General Viṭaṭūbha is the son of King Pasenadi of Kosala; I am a son of the Blessed One. Now is the time for son to confer with son.” Then the venerable Ānanda addressed General Viṭaṭūbha: “Then, General, I will ask you a question in return about this matter. Answer it as you see fit. What do you think, General? As far as the realm of King Pasenadi of Kosala extends, where King Pasenadi of Kosala exercises sovereign rule, can King Pasenadi of Kosala displace or banish from that place any ascetic or brahmin, whether virtuous or unvirtuous, whether practicing the |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]| or not practicing the spiritual life?”
“Yāvatā, bho, rañño pasenadissa kosalassa vijitaṁ yattha ca rājā pasenadi kosalo issariyādhipaccaṁ rajjaṁ kāreti, pahoti tattha rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti.
“Sir, as far as the realm of King Pasenadi of Kosala extends, where King Pasenadi exercises sovereign rule, King Pasenadi can displace or banish from that place an ascetic or brahmin, whether virtuous or unvirtuous, whether practicing the spiritual life or not practicing the spiritual life.”
“Taṁ kiṁ maññasi, senāpati, yāvatā rañño pasenadissa kosalassa avijitaṁ yattha ca rājā pasenadi kosalo na issariyādhipaccaṁ rajjaṁ kāreti, tattha pahoti rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti?
“What do you think, General? As for the territory that is outside the extent of the realm of King Pasenadi of Kosala, where King Pasenadi does not exercise sovereign rule, can King Pasenadi displace or banish from that territory an ascetic or brahmin, whether virtuous or unvirtuous, whether practicing the spiritual life or not practicing the spiritual life?”
“Yāvatā, bho, rañño pasenadissa kosalassa avijitaṁ yattha ca rājā pasenadi kosalo na issariyādhipaccaṁ rajjaṁ kāreti, na tattha pahoti rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti.
“Sir, as for the territory that is outside the extent of the realm of King Pasenadi of Kosala, where King Pasenadi does not exercise sovereign rule, King Pasenadi cannot displace or banish from that territory an ascetic or brahmin, whether virtuous or unvirtuous, whether practicing the spiritual life or not practicing the spiritual life.”
“Taṁ kiṁ maññasi, senāpati, sutā te devā tāvatiṁsā”ti?
“What do you think, General? Have you heard of the gods of the Thirty-Three?”
“Evaṁ, bho. Sutā me devā tāvatiṁsā. Idhāpi bhotā raññā pasenadinā kosalena sutā devā tāvatiṁsā”ti.
“Yes, sir. I have heard of the gods of the Thirty-Three, and King Pasenadi of Kosala has heard of them too.”
“Taṁ kiṁ maññasi, senāpati, pahoti rājā pasenadi kosalo deve tāvatiṁse tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti?
“What do you think, General? Can King Pasenadi of Kosala displace or banish the gods of the Thirty-Three from their place?”
“Dassanampi, bho, rājā pasenadi kosalo deve tāvatiṁse nappahoti, kuto pana tamhā ṭhānā cāvessati vā pabbājessati vā”ti?
“Sir, King Pasenadi of Kosala cannot even see the gods of the Thirty-Three, so how could he displace or banish them from their place?”
“Evameva kho, senāpati, ye te devā sabyābajjhā āgantāro itthattaṁ te devā, ye te devā abyābajjhā anāgantāro itthattaṁ te deve dassanāyapi nappahonti; kuto pana tamhā ṭhānā cāvessanti vā pabbājessanti vā”ti?
“In the same way, General, those deities who are subject to affliction and return to this state of existence cannot even see those deities who are free from affliction and do not return to this state of existence, so how could they displace or banish them from their place?”
Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “konāmo ayaṁ, bhante, bhikkhū”ti?
Then King Pasenadi of Kosala said to the Blessed One: “Venerable sir, what is the name of this bhikkhu?”
“Ānando nāma, mahārājā”ti.
“His name is Ānanda, great king.”
Brahmās
“Ānando vata bho, ānandarūpo vata bho. Heturūpaṁ, bhante, āyasmā ānando āha; saheturūpaṁ, bhante, āyasmā ānando āha. Kiṁ pana, bhante, atthi brahmā”ti?
“Joy (Ānanda) he is indeed! Joyful in appearance he is indeed! Venerable Ānanda speaks with reason, venerable sir; venerable Ānanda speaks with good reason. But, venerable sir, do |Brahmās::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]| exist?”
“Kiṁ pana tvaṁ, mahārāja, evaṁ vadesi: ‘kiṁ pana, bhante, atthi brahmā’”ti?
“Why do you ask, great king: ‘But, venerable sir, do Brahmās exist?’”
“Yadi vā so, bhante, brahmā āgantā itthattaṁ, yadi vā anāgantā itthattan”ti?
“Venerable sir, whether those Brahmās return to this state of existence or do not return to this state of existence?”
“Yo so, mahārāja, brahmā sabyābajjho so brahmā āgantā itthattaṁ, yo so brahmā abyābajjho so brahmā anāgantā itthattan”ti.
“Those Brahmās who are subject to affliction, great king, return to this state of existence; those Brahmās who are free from affliction do not return to this state of existence.”
Atha kho aññataro puriso rājānaṁ pasenadiṁ kosalaṁ etadavoca: “sañjayo, mahārāja, brāhmaṇo ākāsagotto āgato”ti.
Then a certain man said to King Pasenadi of Kosala: “Great king, the brahmin Sañjaya of the Ākāsa clan has arrived.”
Atha kho rājā pasenadi kosalo sañjayaṁ brāhmaṇaṁ ākāsagottaṁ etadavoca: “ko nu kho, brāhmaṇa, imaṁ kathāvatthuṁ rājantepure abbhudāhāsī”ti?
Then King Pasenadi of Kosala said to the brahmin Sañjaya of the Ākāsa clan: “Brahmin, who introduced this topic of conversation into the royal court?”
“Viṭaṭūbho, mahārāja, senāpatī”ti.
“Great king, it was General Viṭaṭūbha.”
Viṭaṭūbho senāpati evamāha: “sañjayo, mahārāja, brāhmaṇo ākāsagotto”ti.
But General Viṭaṭūbha said: “Great king, it was the brahmin Sañjaya of the Ākāsa clan.”
Atha kho aññataro puriso rājānaṁ pasenadiṁ kosalaṁ etadavoca: “yānakālo, mahārājā”ti.
Then a certain man said to King Pasenadi of Kosala: “Great king, it is time to go.”
Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “sabbaññutaṁ mayaṁ, bhante, bhagavantaṁ apucchimhā, sabbaññutaṁ bhagavā byākāsi; tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. Cātuvaṇṇisuddhiṁ mayaṁ, bhante, bhagavantaṁ apucchimhā, cātuvaṇṇisuddhiṁ bhagavā byākāsi; tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. Adhideve mayaṁ, bhante, bhagavantaṁ apucchimhā, adhideve bhagavā byākāsi; tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. Adhibrahmānaṁ mayaṁ, bhante, bhagavantaṁ apucchimhā, adhibrahmānaṁ bhagavā byākāsi; tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. Yaṁ yadeva ca mayaṁ bhagavantaṁ apucchimhā taṁ tadeva bhagavā byākāsi; tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. Handa ca dāni mayaṁ, bhante, gacchāma; bahukiccā mayaṁ bahukaraṇīyā”ti.
Then King Pasenadi of Kosala said to the Blessed One: “Venerable sir, we asked the Blessed One about omniscience, and the Blessed One answered about omniscience; we approve of that and accept it, and we are pleased with it. We asked the Blessed One about the purification of the four castes, and the Blessed One answered about the purification of the four castes; we approve of that and accept it, and we are pleased with it. We asked the Blessed One about higher deities, and the Blessed One answered about higher deities; we approve of that and accept it, and we are pleased with it. We asked the Blessed One about higher Brahmās, and the Blessed One answered about higher Brahmās; we approve of that and accept it, and we are pleased with it. Whatever we asked the Blessed One, the Blessed One answered; we approve of that and accept it, and we are pleased with it. And now, venerable sir, we must depart; we are busy and have much to do.”
“Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti.
“You may proceed, Great King, whenever you think it is time.”
Atha kho rājā pasenadi kosalo bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmīti.
Then King Pasenadi of Kosala, having delighted in and approved of the Blessed One’s words, rose from his seat, paid homage to the Blessed One, circumambulated him with his right side toward him, and departed.