MN 92 With Sela

Reference Translation by Bhikkhu Sujato (CC0).

So I have heard.

At one time the Buddha was wandering together with a large Saṅgha of 1,250 mendicants in the land of the Aṅguttarāpans when he arrived at a town of theirs named Āpaṇa.

The matted-hair ascetic Keṇiya heard:

“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Āpaṇa, together with a large Saṅgha of 1,250 mendicants.

He has this good reputation:

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.

He proclaims a teaching that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.

It’s good to see such perfected ones.”

So Keṇiya approached the Buddha and exchanged greetings with him.

When the greetings and polite conversation were over, he sat down to one side.

The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk.

Then he said to the Buddha,

“Would Mister Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?”

When he said this, the Buddha said to him,

“The Saṅgha is large, Keṇiya; there are 1,250 mendicants. And you are devoted to the brahmins.”

For a second time, Keṇiya asked the Buddha to accept a meal offering.

“Never mind that the Saṅgha is large, with 1,250 mendicants, and that I am devoted to the brahmins.

Would Mister Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?”

And for a second time, the Buddha gave the same reply.

​

For a third time, Keṇiya asked the Buddha to accept a meal offering.

“Never mind that the Saṅgha is large, with 1,250 mendicants, and that I am devoted to the brahmins.

Would Mister Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?”

The Buddha consented with silence.

Then, knowing that the Buddha had consented, Keṇiya rose from his seat and went to his own hermitage. There he addressed his friends and colleagues, relatives and kin,

“My friends and colleagues, relatives and kin: please listen!

The ascetic Gotama together with the mendicant Saṅgha has been invited by me for tomorrow’s meal.

Please help me out with the manual preparations.”

“Yes, worthy sir,” they replied. Some dug ovens, some chopped wood, some washed dishes, some set out a water jar, and some spread out seats.

Meanwhile, Keṇiya set up the pavilion himself.

Now at that time the brahmin Sela was residing in Āpaṇa. He had mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man. And he was teaching three hundred young students to recite the hymns.

And at that time Keṇiya was devoted to Sela.

Then Sela, while going for a walk escorted by the three hundred young students, approached Keṇiya’s hermitage.

He saw the preparations going on,

and said to Keṇiya,

“Keṇiya, is your son or daughter being married? Or are you setting up a big sacrifice? Or has King Seniya Bimbisāra of Magadha been invited for tomorrow’s meal?”

“There is no marriage, Sela, and the king is not coming.

Rather, I am setting up a big sacrifice.

The ascetic Gotama has arrived at Āpaṇa, together with a large Saṅgha of 1,250 mendicants.

He has this good reputation:

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

He has been invited by me for tomorrow’s meal together with the mendicant Saṅgha.”

“Worthy Keṇiya, did you say ‘the awakened one’?”

“I said ‘the awakened one’.”

“Did you say ‘the awakened one’?”

“I said ‘the awakened one’.”

Then Sela thought,

“It’s hard to even find the word ‘awakened one’ in the world.

The thirty-two marks of a great man have been handed down in our hymns. A great man who possesses these has only two possible destinies, no other.

If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures.

He has the following seven treasures:

the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure.

He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies.

After conquering this land girt by sea, he reigns by principle, without rod or sword.

But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who casts off the veil from the world.”

“But Keṇiya, where is the Blessed One at present, the perfected one, the fully awakened Buddha?”

When he said this, Keṇiya pointed with his right arm and said,

“There, worthy Sela, at that line of blue forest.”

Then Sela, together with his young students, approached the Buddha.

He said to his young students,

“Come quietly, gentlemen, tread gently.

For the Buddhas are intimidating, like a lion living alone.

When I’m consulting with the ascetic Gotama, don’t interrupt.

Wait until I’ve finished speaking.”

Then Sela went up to the Buddha, and exchanged greetings with him.

When the greetings and polite conversation were over, he sat down to one side,

and scrutinized the Buddha’s body for the thirty-two marks of a great man.

He saw all of them except for two,

which he had doubts about:

whether the private parts are sheathed in a foreskin, and the largeness of the tongue.

Then it occurred to the Buddha,

“Sela sees all the marks except for two,

which he has doubts about:

whether the private parts are sheathed in a foreskin, and the largeness of the tongue.”

The Buddha used his psychic power to will that Sela would see his private parts sheathed in a foreskin.

And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue.

Then Sela thought,

“The ascetic Gotama possesses the thirty-two marks completely, lacking none.

But I don’t know whether or not he is an awakened one.

I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said,

‘Those who are perfected ones, fully awakened Buddhas reveal themselves when praised.’

Why don’t I extoll him in his presence with fitting verses?”

Then Sela extolled the Buddha in his presence with fitting verses:

“O Blessed One, your body’s perfect,

you’re radiant, handsome, lovely to behold;

golden colored,

with teeth so white; you’re strong.

The characteristics

of a handsome man,

the marks of a great man,

are all found on your body.

Your eyes are clear, your face is fair,

you’re formidable, upright, majestic.

In the midst of the Saṅgha of ascetics,

you shine like the sun.

You’re a mendicant fine to see,

with skin that shines like lustrous gold.

But with such excellent appearance,

what do you want with the ascetic life?

You’re fit to be a king,

a wheel-turning monarch, chief of charioteers,

victorious in the four quarters,

lord of the Black Plum Tree Land.

Aristocrats, nobles, and kings

ought follow your rule.

Gotama, may you reign

as king of kings, lord of mankind!”

“I am a king, Sela,

the supreme king of the teaching.

By the teaching I roll forth the wheel

which cannot be rolled back.”

“You claim to be awakened,

the supreme king of the teaching.

‘I roll forth the teaching’:

so you say, Gotama.

Then who is your general,

the disciple who follows the Teacher’s way?

Who keeps rolling the wheel

of teaching you rolled forth?”

“By me the wheel was rolled forth,”

said the Buddha,

“the supreme wheel of teaching.

Sāriputta, taking after the Realized One,

keeps it rolling on.

I have known what should be known,

and developed what should be developed,

and given up what should be given up:

and so, brahmin, I am a Buddha.

Dispel your doubt in me—

make up your mind, brahmin!

The sight of a Buddha

is hard to find again.

I am a Buddha, brahmin,

the supreme surgeon,

one of those whose appearance in the world

is hard to find again.

A manifestation of divinity, unequaled,

crusher of Māra’s army;

having subdued all my opponents,

I rejoice, fearing nothing from any quarter.”

“Pay heed, sirs, to what

is spoken by the Clear-eyed One.

The surgeon, the great hero,

roars like a lion in the jungle.

A manifestation of divinity, unequaled,

crusher of Māra’s army;

who would not be inspired by him,

even one born in a dark class?

Those who wish may follow me;

those who don’t may go.

Right here, I’ll go forth in his presence,

the one of such outstanding wisdom.”

“Sir, if you endorse

the teaching of the Buddha,

we’ll also go forth in his presence,

the one of such outstanding wisdom.”

“These three hundred brahmins

with cupped palms held up, ask:

‘May we lead the spiritual life

in your presence, Blessed One?’”

“The spiritual life is well explained,”

said the Buddha,

“apparent in the present life, immediately effective.

Here the going forth isn’t in vain

for one who trains with diligence.”

And the brahmin Sela together with his assembly received the going forth, the ordination in the Buddha’s presence.

And when the night had passed Keṇiya had delicious fresh and cooked foods prepared in his own hermitage. Then he had the Buddha informed of the time, saying,

“It’s time, worthy Gotama, the meal is ready.”

Then the Buddha robed up in the morning and, taking his bowl and robe, went to Keṇiya’s hermitage, where he sat on the seat spread out, together with the Saṅgha of mendicants.

Then Keṇiya served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods.

When the Buddha had eaten and washed his hand and bowl, Keṇiya took a low seat and sat to one side.

The Buddha expressed his appreciation with these verses:

“The foremost of sacrifices is the offering to the sacred flame;

the Sāvitrī is the foremost of prayer;

of humans, the king is the foremost;

the ocean’s the foremost of rivers;

the foremost of stars is the moon;

the sun is the foremost of blazes;

for those who sacrifice seeking merit,

the Saṅgha is the foremost.”

When the Buddha had expressed his appreciation to Keṇiya the matted-hair ascetic with these verses, he rose from his seat and left.

Then Venerable Sela and his assembly, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. They lived having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

They understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.”

And Venerable Sela together with his assembly became perfected.

Then Sela with his assembly went to see the Buddha. He arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and said:

“This is the eighth day since

we went for refuge, O Clear-eyed One.

In these seven days, Blessed One,

we’ve become tamed in your teaching.

You are the Buddha, you are the Teacher,

you are the sage who has overcome Māra;

you have cut off the underlying tendencies,

you’ve crossed over, and you bring humanity across.

You have transcended attachments,

your defilements are shattered;

by not grasping, like a lion,

you’ve given up fear and dread.

These three hundred mendicants

stand with cupped palms raised.

Stretch out your feet, great hero:

let these giants bow to the Teacher.”

​

Evaṁ me sutaṁ—

ekaṁ samayaṁ bhagavā aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi yena āpaṇaṁ nāma aṅguttarāpānaṁ nigamo tadavasari.

Assosi kho keṇiyo jaṭilo:

“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi āpaṇaṁ 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.

Atha kho keṇiyo jaṭilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.

Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.

Atha kho keṇiyo jaṭilo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca:

“adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.

Evaṁ vutte, bhagavā keṇiyaṁ jaṭilaṁ etadavoca:

“mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno”ti.

Dutiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca:

“kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno;

adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.

Dutiyampi kho bhagavā keṇiyaṁ jaṭilaṁ etadavoca:

“mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno”ti.

Tatiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca:

“kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno;

adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.

Adhivāsesi bhagavā tuṇhībhāvena.

Atha kho keṇiyo jaṭilo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā yena sako assamo tenupasaṅkami; upasaṅkamitvā mittāmacce ñātisālohite āmantesi:

“suṇantu me bhonto, mittāmaccā ñātisālohitā;

samaṇo me gotamo nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghena.

Yena me kāyaveyyāvaṭikaṁ kareyyāthā”ti.

“Evaṁ, bho”ti kho keṇiyassa jaṭilassa mittāmaccā ñātisālohitā keṇiyassa jaṭilassa paṭissutvā appekacce uddhanāni khaṇanti, appekacce kaṭṭhāni phālenti, appekacce bhājanāni dhovanti, appekacce udakamaṇikaṁ patiṭṭhāpenti, appekacce āsanāni paññapenti.

Keṇiyo pana jaṭilo sāmaṁyeva maṇḍalamālaṁ paṭiyādeti.

Tena kho pana samayena selo brāhmaṇo āpaṇe paṭivasati tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo, tīṇi ca māṇavakasatāni mante vāceti.

Tena kho pana samayena keṇiyo jaṭilo sele brāhmaṇe abhippasanno hoti.

Atha kho selo brāhmaṇo tīhi māṇavakasatehi parivuto jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena keṇiyassa jaṭilassa assamo tenupasaṅkami.

Addasā kho selo brāhmaṇo keṇiyassa jaṭilassa assame appekacce uddhanāni khaṇante, appekacce kaṭṭhāni phālente, appekacce bhājanāni dhovante, appekacce udakamaṇikaṁ patiṭṭhāpente, appekacce āsanāni paññapente, keṇiyaṁ pana jaṭilaṁ sāmaṁyeva maṇḍalamālaṁ paṭiyādentaṁ.

Disvāna keṇiyaṁ jaṭilaṁ etadavoca:

“kiṁ nu bhoto keṇiyassa āvāho vā bhavissati vivāho vā bhavissati mahāyañño vā paccupaṭṭhito, rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyenā”ti?

“Na me, bho sela, āvāho bhavissati napi vivāho bhavissati napi rājā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyena;

api ca kho me mahāyañño paccupaṭṭhito.

Atthi, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi āpaṇaṁ 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 me nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.

“Buddhoti—bho keṇiya, vadesi”?

“Buddhoti—bho sela, vadāmi”.

“Buddhoti—bho keṇiya, vadesi”?

“Buddhoti—bho sela, vadāmī”ti.

Atha kho selassa brāhmaṇassa etadahosi:

“ghosopi kho eso dullabho lokasmiṁ—yadidaṁ ‘buddho’ti.

Āgatāni kho panamhākaṁ mantesu dvattiṁsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā.

Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.

Tassimāni satta ratanāni bhavanti, seyyathidaṁ—

cakkaratanaṁ, hatthiratanaṁ, assaratanaṁ, maṇiratanaṁ, itthiratanaṁ, gahapatiratanaṁ, pariṇāyakaratanameva sattamaṁ.

Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā.

So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati.

Sace pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado”.

“Kahaṁ pana, bho keṇiya, etarahi so bhavaṁ gotamo viharati arahaṁ sammāsambuddho”ti?

Evaṁ vutte, keṇiyo jaṭilo dakkhiṇaṁ bāhuṁ paggahetvā selaṁ brāhmaṇaṁ etadavoca:

“yenesā, bho sela, nīlavanarājī”ti.

Atha kho selo brāhmaṇo tīhi māṇavakasatehi saddhiṁ yena bhagavā tenupasaṅkami.

Atha kho selo brāhmaṇo te māṇavake āmantesi:

“appasaddā bhonto āgacchantu pade padaṁ nikkhipantā;

durāsadā hi te bhagavanto sīhāva ekacarā.

Yadā cāhaṁ, bho, samaṇena gotamena saddhiṁ manteyyaṁ, mā me bhonto antarantarā kathaṁ opātetha.

Kathāpariyosānaṁ me bhavanto āgamentū”ti.

Atha kho selo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.

Ekamantaṁ nisinno kho selo brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi.

Addasā kho selo brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve.

Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—

kosohite ca vatthaguyhe pahūtajivhatāya ca.

Atha kho bhagavato etadahosi:

“passati kho me ayaṁ selo brāhmaṇo dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve.

Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—

kosohite ca vatthaguyhe pahūtajivhatāya cā”ti.

Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā addasa selo brāhmaṇo bhagavato kosohitaṁ vatthaguyhaṁ.

Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi; ubhopi nāsikasotāni anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi.

Atha kho selassa brāhmaṇassa etadahosi:

“samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehi;

no ca kho naṁ jānāmi buddho vā no vā.

Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:

‘ye te bhavanti arahanto sammāsambuddhā te sake vaṇṇe bhaññamāne attānaṁ pātukarontī’ti.

Yannūnāhaṁ samaṇaṁ gotamaṁ sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti.

Atha kho selo brāhmaṇo bhagavantaṁ sammukhā sāruppāhi gāthāhi abhitthavi:

“Paripuṇṇakāyo suruci,

Sujāto cārudassano;

Suvaṇṇavaṇṇosi bhagavā,

Susukkadāṭhosi vīriyavā.

Narassa hi sujātassa,

ye bhavanti viyañjanā;

Sabbe te tava kāyasmiṁ,

mahāpurisalakkhaṇā.

Pasannanetto sumukho,

brahā uju patāpavā;

Majjhe samaṇasaṅghassa,

ādiccova virocasi.

Kalyāṇadassano bhikkhu,

kañcanasannibhattaco;

Kiṁ te samaṇabhāvena,

evaṁ uttamavaṇṇino.

Rājā arahasi bhavituṁ,

cakkavattī rathesabho;

Cāturanto vijitāvī,

jambusaṇḍassa issaro.

Khattiyā bhogirājāno,

anuyantā bhavantu te;

Rājābhirājā manujindo,

rajjaṁ kārehi gotama”.

“Rājāhamasmi selāti,

dhammarājā anuttaro;

Dhammena cakkaṁ vattemi,

cakkaṁ appaṭivattiyaṁ”.

“Sambuddho paṭijānāsi,

dhammarājā anuttaro;

‘Dhammena cakkaṁ vattemi’,

iti bhāsasi gotama.

Ko nu senāpati bhoto,

sāvako satthuranvayo;

Ko tetamanuvatteti,

dhammacakkaṁ pavattitaṁ”.

“Mayā pavattitaṁ cakkaṁ,

(selāti bhagavā)

Dhammacakkaṁ anuttaraṁ;

Sāriputto anuvatteti,

Anujāto tathāgataṁ.

Abhiññeyyaṁ abhiññātaṁ,

bhāvetabbañca bhāvitaṁ;

Pahātabbaṁ pahīnaṁ me,

tasmā buddhosmi brāhmaṇa.

Vinayassu mayi kaṅkhaṁ,

adhimuccassu brāhmaṇa;

Dullabhaṁ dassanaṁ hoti,

sambuddhānaṁ abhiṇhaso.

Yesaṁ ve dullabho loke,

pātubhāvo abhiṇhaso;

Sohaṁ brāhmaṇa sambuddho,

sallakatto anuttaro.

Brahmabhūto atitulo,

mārasenappamaddano;

Sabbāmitte vasī katvā,

modāmi akutobhayo”.

“Imaṁ bhonto nisāmetha,

yathā bhāsati cakkhumā;

Sallakatto mahāvīro,

sīhova nadatī vane.

Brahmabhūtaṁ atitulaṁ,

mārasenappamaddanaṁ;

Ko disvā nappasīdeyya,

api kaṇhābhijātiko.

Yo maṁ icchati anvetu,

yo vā nicchati gacchatu;

Idhāhaṁ pabbajissāmi,

varapaññassa santike”.

“Etañce ruccati bhoto,

sammāsambuddhasāsanaṁ;

Mayampi pabbajissāma,

varapaññassa santike”.

Brāhmaṇā tisatā ime,

yācanti pañjalīkatā;

“Brahmacariyaṁ carissāma,

bhagavā tava santike”.

“Svākkhātaṁ brahmacariyaṁ,

(selāti bhagavā)

Sandiṭṭhikamakālikaṁ;

Yattha amoghā pabbajjā,

Appamattassa sikkhato”ti.

Alattha kho selo brāhmaṇo sapariso bhagavato santike pabbajjaṁ, alattha upasampadaṁ.

Atha kho keṇiyo jaṭilo tassā rattiyā accayena sake assame paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi:

“kālo, bho gotama, niṭṭhitaṁ bhattan”ti.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.

Atha kho keṇiyo jaṭilo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi, sampavāresi.

Atha kho keṇiyo jaṭilo bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.

Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā imāhi gāthāhi anumodi:

“Aggihuttamukhā yaññā,

sāvittī chandaso mukhaṁ;

Rājā mukhaṁ manussānaṁ,

nadīnaṁ sāgaro mukhaṁ.

Nakkhattānaṁ mukhaṁ cando,

ādicco tapataṁ mukhaṁ;

Puññaṁ ākaṅkhamānānaṁ,

saṅgho ve yajataṁ mukhan”ti.

Atha kho bhagavā keṇiyaṁ jaṭilaṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.

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

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.

Aññataro kho panāyasmā selo sapariso arahataṁ ahosi.

Atha kho āyasmā selo sapariso yena bhagavā tenupasaṅkami; upasaṅkamitvā ekaṁsaṁ cīvaraṁ katvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ gāthāhi ajjhabhāsi:

“Yaṁ taṁ saraṇamāgamma,

ito aṭṭhami cakkhumā;

Sattarattena bhagavā,

dantamha tava sāsane.

Tuvaṁ buddho tuvaṁ satthā,

tuvaṁ mārābhibhū muni;

Tuvaṁ anusaye chetvā,

tiṇṇo tāresimaṁ pajaṁ.

Upadhī te samatikkantā,

āsavā te padālitā;

Sīhova anupādāno,

pahīnabhayabheravo.

Bhikkhavo tisatā ime,

tiṭṭhanti pañjalīkatā;

Pāde vīra pasārehi,

nāgā vandantu satthuno”ti.

Selasuttaṁ niṭṭhitaṁ dutiyaṁ.