--- title: "Long Discourses · Dīgha Nikāya" author: "The Buddha" translator: "Bhikkhu Sujato" languages: [pi, en] shelf: "Pali Canon" section: 24 of 70 url: https://scriptura.si/works/pali-digha-nikaya/24/ cite: "The Buddha, tr. Bhikkhu Sujato, Long Discourses · Dīgha Nikāya, section 24. Scriptura (scriptura.si), https://scriptura.si/works/pali-digha-nikaya/24/" --- # Long Discourses · Dīgha Nikāya *The Buddha, tr. Bhikkhu Sujato* The thirty-four long discourses of the Buddha: the Divine Net of views, the fruits of the ascetic life, the Great Discourse on Mindfulness, and the last days and passing of the Buddha. > Pali: the Mahāsaṅgīti Tipiṭaka (Buddha Jayanti edition, 2500), from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). > English: Bhikkhu Sujato, from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). Notes are not included. > Rows follow the segment numbers the two texts share, gathered into paragraphs; verse keeps its lines. ## 24. DN 14 · The Great Discourse on Traces Left Behind · part 2 Source: https://scriptura.si/works/pali-digha-nikaya/24/ · cite a paragraph as https://scriptura.si/works/pali-digha-nikaya/24/#p-N [¶0] In the same way, when the being intent on awakening emerges from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean. This is normal in such a case. > Pali: Evameva kho, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito, udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado. Ayamettha dhammatā. [¶1] It’s normal that, when the being intent on awakening emerges from his mother’s womb, two showers of water appear from the sky, one cool, one warm, for bathing the being intent on awakening and his mother. This is normal in such a case. > Pali: Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, dve udakassa dhārā antalikkhā pātubhavanti—ekā sītassa ekā uṇhassa yena bodhisattassa udakakiccaṁ karonti mātu ca. Ayamettha dhammatā. [¶2] It’s normal that, as soon as he’s born, the being intent on awakening stands firm with his own feet on the ground. Facing north, he takes seven strides with a white parasol held above him, surveys all quarters, and makes this dramatic proclamation: ‘I am the foremost in the world! I am the eldest in the world! I am the first in the world! This is my last rebirth; now there’ll be no more future lives.’ This is normal in such a case. > Pali: Dhammatā esā, bhikkhave, sampatijāto bodhisatto samehi pādehi patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati setamhi chatte anudhāriyamāne, sabbā ca disā anuviloketi, āsabhiṁ vācaṁ bhāsati ‘aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa, ayamantimā jāti, natthi dāni punabbhavo’ti. Ayamettha dhammatā. [¶3] It’s normal that, when the being intent on awakening emerges from his mother’s womb, then—in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. Even in the boundless gloom of interstellar space—so utterly dark that even the luminosity of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods. And the sentient beings reborn there recognize each other by that light: ‘So, it seems other sentient beings have been reborn here!’ And this ten-thousandfold galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods. This is normal in such a case. > Pali: Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati, atikkammeva devānaṁ devānubhāvaṁ. Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā, yatthapime candimasūriyā evaṁmahiddhikā evaṁmahānubhāvā ābhāya nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Yepi tattha sattā upapannā, tepi tenobhāsena aññamaññaṁ sañjānanti: ‘aññepi kira, bho, santi sattā idhūpapannā’ti. Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Ayamettha dhammatā. [¶4] 3. The Thirty-Two Marks of a Great Man > Pali: 3. Dvattiṁsamahāpurisalakkhaṇā [¶5] When Prince Vipassī was born, they announced it to King Bandhumā, ‘Your Majesty, your son is born! Let Your Majesty examine him!’ When the king had examined the prince, he had the brahmin soothsayers summoned and said to them, ‘Gentlemen, please examine the prince.’ When they had examined him they said to the king, ‘Rejoice, O King! An illustrious son is born to you. You are fortunate, so very fortunate, to have a son such as this born in this family! For the prince possesses the thirty-two marks of a great man. 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 has cast off the veil from the world. > Pali: Jāte kho pana, bhikkhave, vipassimhi kumāre bandhumato rañño paṭivedesuṁ: ‘putto te, deva, jāto, taṁ devo passatū’ti. Addasā kho, bhikkhave, bandhumā rājā vipassiṁ kumāraṁ, disvā nemitte brāhmaṇe āmantāpetvā etadavoca: ‘passantu bhonto nemittā brāhmaṇā kumāran’ti. Addasaṁsu kho, bhikkhave, nemittā brāhmaṇā vipassiṁ kumāraṁ, disvā bandhumantaṁ rājānaṁ etadavocuṁ: ‘attamano, deva, hohi, mahesakkho te putto uppanno, lābhā te, mahārāja, suladdhaṁ te, mahārāja, yassa te kule evarūpo putto uppanno. Ayañhi, deva, kumāro dvattiṁsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni sattaratanāni 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 kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭacchado. [¶6] And what are the marks which he possesses? > Pali: Katamehi cāyaṁ, deva, kumāro dvattiṁsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni sattaratanāni 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. [¶7] He has well-planted feet. > Pali: Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭacchado. Ayañhi, deva, kumāro suppatiṭṭhitapādo. Yaṁ pāyaṁ, deva, kumāro suppatiṭṭhitapādo. Idampissa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati. [¶8] On the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail. > Pali: Imassa, deva, kumārassa heṭṭhā pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni. Yampi imassa, deva, kumārassa heṭṭhā pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni, idampissa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati. [¶9] He has stretched heels. > Pali: Ayañhi, deva, kumāro āyatapaṇhī …pe… [¶10] He has long fingers. > Pali: Ayañhi, deva, kumāro dīghaṅgulī …pe… [¶11] His hands and feet are soft and tender. > Pali: Ayañhi, deva, kumāro mudutalunahatthapādo …pe… [¶12] He has serried hands and feet. > Pali: Ayañhi, deva kumāro jālahatthapādo …pe… [¶13] The tops of his feet are arched. > Pali: Ayañhi, deva, kumāro ussaṅkhapādo …pe… [¶14] His calves are like those of an antelope. > Pali: Ayañhi, deva, kumāro eṇijaṅgho …pe… [¶15] When standing upright and not bending over, the palms of both hands touch the knees. > Pali: Ayañhi, deva, kumāro ṭhitakova anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati …pe… [¶16] His private parts are sheathed in a foreskin. > Pali: Ayañhi, deva, kumāro kosohitavatthaguyho …pe… [¶17] He is golden colored; his skin shines like lustrous gold. > Pali: Ayañhi, deva, kumāro suvaṇṇavaṇṇo kañcanasannibhattaco …pe… [¶18] He has delicate skin, so delicate that dust and dirt don’t stick to his body. > Pali: Ayañhi, deva, kumāro sukhumacchavī; sukhumattā chaviyā rajojallaṁ kāye na upalimpati …pe… [¶19] His hairs grow one per pore. > Pali: Ayañhi, deva, kumāro ekekalomo; ekekāni lomāni lomakūpesu jātāni …pe… [¶20] His hairs stand up; they’re blue-black and curl clockwise. > Pali: Ayañhi, deva, kumāro uddhaggalomo; uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni dakkhiṇāvaṭṭakajātāni …pe… [¶21] His body is tall and straight-limbed. > Pali: Ayañhi, deva, kumāro brahmujugatto …pe… [¶22] He has bulging muscles in seven places. > Pali: Ayañhi, deva, kumāro sattussado …pe… [¶23] His chest is like that of a lion. > Pali: Ayañhi, deva, kumāro sīhapubbaddhakāyo …pe… [¶24] He is filled out between the shoulders. > Pali: Ayañhi, deva, kumāro citantaraṁso …pe… [¶25] He has the proportional circumference of a banyan tree: the span of his arms equals the height of his body. > Pali: Ayañhi, deva, kumāro nigrodhaparimaṇḍalo yāvatakvassa kāyo tāvatakvassa byāmo, yāvatakvassa byāmo, tāvatakvassa kāyo …pe… [¶26] His torso is cylindrical. > Pali: Ayañhi, deva, kumāro samavaṭṭakkhandho …pe… [¶27] He has ridged taste buds. > Pali: Ayañhi, deva, kumāro rasaggasaggī …pe… [¶28] His jaw is like that of a lion. > Pali: Ayañhi, deva, kumāro sīhahanu …pe… [¶29] He has forty teeth. > Pali: Ayañhi, deva, kumāro cattālīsadanto …pe… [¶30] His teeth are even. > Pali: Ayañhi, deva, kumāro samadanto …pe… [¶31] His teeth have no gaps. > Pali: Ayañhi, deva, kumāro aviraḷadanto …pe… [¶32] His teeth are perfectly white. > Pali: Ayañhi, deva, kumāro susukkadāṭho …pe… [¶33] He has a large tongue. > Pali: Ayañhi, deva, kumāro pahūtajivho …pe… [¶34] He has the voice of the Divinity, like a cuckoo’s call. > Pali: Ayañhi, deva, kumāro brahmassaro karavīkabhāṇī …pe… [¶35] His eyes are indigo. > Pali: Ayañhi, deva, kumāro abhinīlanetto …pe… [¶36] He has eyelashes like a cow’s. > Pali: Ayañhi, deva, kumāro gopakhumo …pe… [¶37] Between his eyebrows there grows a tuft, soft and white like cotton-wool. > Pali: Imassa, deva, kumārassa uṇṇā bhamukantare jātā odātā mudutūlasannibhā. Yampi imassa, deva, kumārassa uṇṇā bhamukantare jātā odātā mudutūlasannibhā, idampimassa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati. [¶38] The crown of his head is like a turban. > Pali: Ayañhi, deva, kumāro uṇhīsasīso. Yaṁ pāyaṁ, deva, kumāro uṇhīsasīso, idampissa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati. [¶39] These are the thirty-two marks of a great man that the prince has. 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. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who has cast off the veil from the world.’ > Pali: Imehi kho ayaṁ, deva, kumāro dvattiṁsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni sattaratanāni 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 kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭacchado’ti. [¶40] 4. How He Came to be Known as Vipassī > Pali: 4. Vipassīsamaññā [¶41] Then King Bandhumā had the brahmin soothsayers dressed in unworn clothes and satisfied all their needs. Then the king appointed nursemaids for Prince Vipassī. Some suckled him, some bathed him, some held him, and some carried him on their hip. From when he was born, a white parasol was held over him night and day, with the thought, ‘Don’t let cold, heat, grass, dust, or damp bother him.’ He was dear and beloved by many people, like a blue water lily, or a pink or white lotus. He was always passed from hip to hip. > Pali: Atha kho, bhikkhave, bandhumā rājā nemitte brāhmaṇe ahatehi vatthehi acchādāpetvā sabbakāmehi santappesi. Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa dhātiyo upaṭṭhāpesi. Aññā khīraṁ pāyenti, aññā nhāpenti, aññā dhārenti, aññā aṅkena pariharanti. Jātassa kho pana, bhikkhave, vipassissa kumārassa setacchattaṁ dhārayittha divā ceva rattiñca: ‘mā naṁ sītaṁ vā uṇhaṁ vā tiṇaṁ vā rajo vā ussāvo vā bādhayitthā’ti. Jāto kho pana, bhikkhave, vipassī kumāro bahuno janassa piyo ahosi manāpo. Seyyathāpi, bhikkhave, uppalaṁ vā padumaṁ vā puṇḍarīkaṁ vā bahuno janassa piyaṁ manāpaṁ; evameva kho, bhikkhave, vipassī kumāro bahuno janassa piyo ahosi manāpo. Svāssudaṁ aṅkeneva aṅkaṁ parihariyati. [¶42] From when he was born, his voice was charming, graceful, sweet, and endearing. It was as sweet as the song of a cuckoo-bird found in the Himalayas. > Pali: Jāto kho pana, bhikkhave, vipassī kumāro mañjussaro ca ahosi vaggussaro ca madhurassaro ca pemaniyassaro ca. Seyyathāpi, bhikkhave, himavante pabbate karavīkā nāma sakuṇajāti mañjussarā ca vaggussarā ca madhurassarā ca pemaniyassarā ca; evameva kho, bhikkhave, vipassī kumāro mañjussaro ca ahosi vaggussaro ca madhurassaro ca pemaniyassaro ca. [¶43] From when he was born, Prince Vipassī had the power of clairvoyance which manifested as a result of past deeds, by which he could see for a league all around both by day and by night. > Pali: Jātassa kho pana, bhikkhave, vipassissa kumārassa kammavipākajaṁ dibbacakkhu pāturahosi yena sudaṁ samantā yojanaṁ passati divā ceva rattiñca. [¶44] And he was unblinkingly watchful, like the gods of the thirty-three. And because it was said that he was unblinkingly watchful, he came to be known as ‘Vipassī’. > Pali: Jāto kho pana, bhikkhave, vipassī kumāro animisanto pekkhati seyyathāpi devā tāvatiṁsā. ‘Animisanto kumāro pekkhatī’ti kho, bhikkhave, vipassissa kumārassa ‘vipassī vipassī’ tveva samaññā udapādi. [¶45] Then while King Bandhumā was sitting in court, he’d sit Prince Vipassī in his lap and explain the case to him. And sitting there in his father’s lap, Vipassī would thoroughly consider the case and draw a conclusion using a logical system. So this was all the more reason for him to be known as ‘Vipassī’. > Pali: Atha kho, bhikkhave, bandhumā rājā atthakaraṇe nisinno vipassiṁ kumāraṁ aṅke nisīdāpetvā atthe anusāsati. Tatra sudaṁ, bhikkhave, vipassī kumāro pituaṅke nisinno viceyya viceyya atthe panāyati ñāyena. Viceyya viceyya kumāro atthe panāyati ñāyenāti kho, bhikkhave, vipassissa kumārassa bhiyyoso mattāya ‘vipassī vipassī’ tveva samaññā udapādi. [¶46] Then King Bandhumā had three stilt longhouses built for him—one for the winter, one for the summer, and one for the rainy season, and provided him with the five kinds of sensual stimulation. Prince Vipassī stayed in a stilt longhouse without coming downstairs for the four months of the rainy season, where he was entertained by musicians—none of them men. > Pali: Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa tayo pāsāde kārāpesi, ekaṁ vassikaṁ ekaṁ hemantikaṁ ekaṁ gimhikaṁ; pañca kāmaguṇāni upaṭṭhāpesi. Tatra sudaṁ, bhikkhave, vipassī kumāro vassike pāsāde cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṁ orohatīti. [¶47] The first recitation section. > Pali: Paṭhamabhāṇavāro. [¶48] 5. The Old Man > Pali: 5. Jiṇṇapurisa [¶49] Then, after many years, many hundred years, many thousand years had passed, Prince Vipassī addressed his charioteer, ‘My dear charioteer, harness the finest chariots. We will go to a park and see the scenery.’ > Pali: Atha kho, bhikkhave, vipassī kumāro bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena sārathiṁ āmantesi: ‘yojehi, samma sārathi, bhaddāni bhaddāni yānāni uyyānabhūmiṁ gacchāma subhūmidassanāyā’ti. [¶50] ‘Yes, sir,’ replied the charioteer. He harnessed the chariots and informed the prince, ‘Your Majesty, the finest chariots are harnessed. Please go at your convenience.’ Then Prince Vipassī mounted a fine carriage and, along with other fine carriages, set out for the park. > Pali: ‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā vipassissa kumārassa paṭivedesi: ‘yuttāni kho te, deva, bhaddāni bhaddāni yānāni, yassadāni kālaṁ maññasī’ti. Atha kho, bhikkhave, vipassī kumāro bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi uyyānabhūmiṁ niyyāsi. [¶51] Along the way he saw an elderly man, bent double, crooked, leaning on a staff, trembling as he walked, ailing, past his prime. He addressed his charioteer, ‘My dear charioteer, what has that man done? For his hair and his body are unlike those of other men.’ > Pali: Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto purisaṁ jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantaṁ āturaṁ gatayobbanaṁ. Disvā sārathiṁ āmantesi: ‘ayaṁ pana, samma sārathi, puriso kiṅkato? Kesāpissa na yathā aññesaṁ, kāyopissa na yathā aññesan’ti. [¶52] ‘That, Your Majesty, is called an old man.’ > Pali: ‘Eso kho, deva, jiṇṇo nāmā’ti. [¶53] ‘But why is he called an old man?’ > Pali: ‘Kiṁ paneso, samma sārathi, jiṇṇo nāmā’ti? [¶54] ‘He’s called an old man because now he has not long to live.’ > Pali: ‘Eso kho, deva, jiṇṇo nāma. Na dāni tena ciraṁ jīvitabbaṁ bhavissatī’ti. [¶55] ‘But my dear charioteer, am I liable to grow old? Am I not exempt from old age?’ > Pali: ‘Kiṁ pana, samma sārathi, ahampi jarādhammo, jaraṁ anatīto’ti? [¶56] ‘Everyone is liable to grow old, Your Majesty, including you. No one is exempt from old age.’ > Pali: ‘Tvañca, deva, mayañcamha sabbe jarādhammā, jaraṁ anatītā’ti. [¶57] ‘Well then, my dear charioteer, that’s enough of the park for today. Let’s return to the royal compound.’ > Pali: ‘Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā. Itova antepuraṁ paccaniyyāhī’ti. [¶58] ‘Yes, Your Majesty,’ replied the charioteer and did so. > Pali: ‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsi. [¶59] Back at the royal compound, the prince brooded, miserable and sad: ‘Curse this thing called rebirth, since old age will come to anyone who’s born.’ > Pali: Tatra sudaṁ, bhikkhave, vipassī kumāro antepuraṁ gato dukkhī dummano pajjhāyati: ‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissatī’ti. [¶60] Then King Bandhumā summoned the charioteer and said, ‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’ > Pali: Atha kho, bhikkhave, bandhumā rājā sārathiṁ āmantāpetvā etadavoca: ‘kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha? Kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī’ti? [¶61] ‘No, Your Majesty, the prince didn’t enjoy himself at the park.’ > Pali: ‘Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī’ti. [¶62] ‘But what did he see on the way to the park?’ And the charioteer told the king about seeing the old man and the prince’s reaction. > Pali: ‘Kiṁ pana, samma sārathi, addasa kumāro uyyānabhūmiṁ niyyanto’ti? ‘Addasā kho, deva, kumāro uyyānabhūmiṁ niyyanto purisaṁ jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantaṁ āturaṁ gatayobbanaṁ. Disvā maṁ etadavoca: “ayaṁ pana, samma sārathi, puriso kiṅkato, kesāpissa na yathā aññesaṁ, kāyopissa na yathā aññesan”ti? “Eso kho, deva, jiṇṇo nāmā”ti. “Kiṁ paneso, samma sārathi, jiṇṇo nāmā”ti? “Eso kho, deva, jiṇṇo nāma na dāni tena ciraṁ jīvitabbaṁ bhavissatī”ti. “Kiṁ pana, samma sārathi, ahampi jarādhammo, jaraṁ anatīto”ti? “Tvañca, deva, mayañcamha sabbe jarādhammā, jaraṁ anatītā”ti. [¶63] > Pali: “Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī”ti. “Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ. So kho, deva, kumāro antepuraṁ gato dukkhī dummano pajjhāyati: “dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissatī”’ti. [¶64] 6. The Sick Man > Pali: 6. Byādhitapurisa [¶65] Then King Bandhumā thought, ‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’ To this end he provided the prince with even more of the five kinds of sensual stimulation, with which the prince amused himself. > Pali: Atha kho, bhikkhave, bandhumassa rañño etadahosi: ‘Mā heva kho vipassī kumāro na rajjaṁ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṁ pabbaji, mā heva nemittānaṁ brāhmaṇānaṁ saccaṁ assa vacanan’ti. Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyoso mattāya pañca kāmaguṇāni upaṭṭhāpesi: ‘yathā vipassī kumāro rajjaṁ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṁ pabbajeyya, yathā nemittānaṁ brāhmaṇānaṁ micchā assa vacanan’ti. Tatra sudaṁ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. [¶66] Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to the park once more. > Pali: Atha kho, bhikkhave, vipassī kumāro bahūnaṁ vassānaṁ …pe… [¶67] Along the way he saw a man who was sick, suffering, gravely ill, collapsed in his own urine and feces, being picked up by some and put down by others. He addressed his charioteer, ‘My dear charioteer, what has that man done? For his eyes and his voice are unlike those of other men.’ > Pali: Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto purisaṁ ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ sake muttakarīse palipannaṁ semānaṁ aññehi vuṭṭhāpiyamānaṁ aññehi saṁvesiyamānaṁ. Disvā sārathiṁ āmantesi: ‘ayaṁ pana, samma sārathi, puriso kiṅkato? Akkhīnipissa na yathā aññesaṁ, saropissa na yathā aññesan’ti? [¶68] ‘That, Your Majesty, is called a sick man.’ > Pali: ‘Eso kho, deva, byādhito nāmā’ti. [¶69] ‘But why is he called a sick man?’ > Pali: ‘Kiṁ paneso, samma sārathi, byādhito nāmā’ti? [¶70] ‘He’s called a sick man; hopefully he will recover from that illness.’ > Pali: ‘Eso kho, deva, byādhito nāma appeva nāma tamhā ābādhā vuṭṭhaheyyā’ti. [¶71] ‘But my dear charioteer, am I liable to fall sick? Am I not exempt from sickness?’ > Pali: ‘Kiṁ pana, samma sārathi, ahampi byādhidhammo, byādhiṁ anatīto’ti? [¶72] ‘Everyone is liable to fall sick, Your Majesty, including you. No one is exempt from sickness.’ > Pali: ‘Tvañca, deva, mayañcamha sabbe byādhidhammā, byādhiṁ anatītā’ti. [¶73] ‘Well then, my dear charioteer, that’s enough of the park for today. Let’s return to the royal compound.’ > Pali: ‘Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī’ti. [¶74] ‘Yes, Your Majesty,’ replied the charioteer and did so. > Pali: ‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsi. [¶75] Back at the royal compound, the prince brooded, miserable and sad: ‘Curse this thing called rebirth, since old age and sickness will come to anyone who’s born.’ > Pali: Tatra sudaṁ, bhikkhave, vipassī kumāro antepuraṁ gato dukkhī dummano pajjhāyati: ‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissatī’ti. [¶76] Then King Bandhumā summoned the charioteer and said, ‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’ > Pali: Atha kho, bhikkhave, bandhumā rājā sārathiṁ āmantāpetvā etadavoca: ‘kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha, kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī’ti? [¶77] ‘No, Your Majesty, the prince didn’t enjoy himself at the park.’ > Pali: ‘Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī’ti. [¶78] ‘But what did he see on the way to the park?’ And the charioteer told the king about seeing the sick man and the prince’s reaction. > Pali: ‘Kiṁ pana, samma sārathi, addasa kumāro uyyānabhūmiṁ niyyanto’ti? ‘Addasā kho, deva, kumāro uyyānabhūmiṁ niyyanto purisaṁ ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ sake muttakarīse palipannaṁ semānaṁ aññehi vuṭṭhāpiyamānaṁ aññehi saṁvesiyamānaṁ. Disvā maṁ etadavoca: “ayaṁ pana, samma sārathi, puriso kiṅkato, akkhīnipissa na yathā aññesaṁ, saropissa na yathā aññesan”ti? “Eso kho, deva, byādhito nāmā”ti. “Kiṁ paneso, samma sārathi, byādhito nāmā”ti? “Eso kho, deva, byādhito nāma appeva nāma tamhā ābādhā vuṭṭhaheyyā”ti. “Kiṁ pana, samma sārathi, ahampi byādhidhammo, byādhiṁ anatīto”ti? “Tvañca, deva, mayañcamha sabbe byādhidhammā, byādhiṁ anatītā”ti. “Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī”ti. “Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ. So kho, deva, kumāro antepuraṁ gato dukkhī dummano pajjhāyati: “dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissatī”’ti. [¶79] 7. The Dead Man > Pali: 7. Kālaṅkatapurisa [¶80] Then King Bandhumā thought, ‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’ To this end he provided the prince with even more of the five kinds of sensual stimulation, with which the prince amused himself. > Pali: Atha kho, bhikkhave, bandhumassa rañño etadahosi: ‘mā heva kho vipassī kumāro na rajjaṁ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṁ pabbaji, mā heva nemittānaṁ brāhmaṇānaṁ saccaṁ assa vacanan’ti. Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyoso mattāya pañca kāmaguṇāni upaṭṭhāpesi: ‘yathā vipassī kumāro rajjaṁ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṁ pabbajeyya, yathā nemittānaṁ brāhmaṇānaṁ micchā assa vacanan’ti. Tatra sudaṁ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. [¶81] Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to the park once more. > Pali: Atha kho, bhikkhave, vipassī kumāro bahūnaṁ vassānaṁ …pe… [¶82] Along the way he saw a large crowd gathered making a bier out of garments of different colors. He addressed his charioteer, ‘My dear charioteer, why is that crowd making a bier?’ > Pali: Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto mahājanakāyaṁ sannipatitaṁ nānārattānañca dussānaṁ vilātaṁ kayiramānaṁ. Disvā sārathiṁ āmantesi: ‘kiṁ nu kho so, samma sārathi, mahājanakāyo sannipatito nānārattānañca dussānaṁ vilātaṁ kayiratī’ti? [¶83] ‘That, Your Majesty, is for someone who’s departed.’ > Pali: ‘Eso kho, deva, kālaṅkato nāmā’ti. [¶84] ‘Well then, drive the chariot up to the departed.’ > Pali: ‘Tena hi, samma sārathi, yena so kālaṅkato tena rathaṁ pesehī’ti. [¶85] ‘Yes, Your Majesty,’ replied the charioteer, and did so. > Pali: ‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā yena so kālaṅkato tena rathaṁ pesesi. [¶86] When the prince saw the corpse of the departed, he addressed the charioteer, ‘But why is he called departed?’ > Pali: Addasā kho, bhikkhave, vipassī kumāro petaṁ kālaṅkataṁ, disvā sārathiṁ āmantesi: ‘kiṁ panāyaṁ, samma sārathi, kālaṅkato nāmā’ti? [¶87] ‘He’s called departed because now his mother and father, his relatives and kin shall see him no more, and he shall never again see them.’ > Pali: ‘Eso kho, deva, kālaṅkato nāma. Na dāni taṁ dakkhanti mātā vā pitā vā aññe vā ñātisālohitā, sopi na dakkhissati mātaraṁ vā pitaraṁ vā aññe vā ñātisālohite’ti. [¶88] ‘But my dear charioteer, am I liable to die? Am I not exempt from death? Will the king and queen and my other relatives and kin see me no more? And shall I never again see them?’ > Pali: ‘Kiṁ pana, samma sārathi, ahampi maraṇadhammo maraṇaṁ anatīto; mampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā; ahampi na dakkhissāmi devaṁ vā deviṁ vā aññe vā ñātisālohite’ti? [¶89] ‘Everyone is liable to die, Your Majesty, including you. No one is exempt from death. The king and queen and your other relatives and kin shall see you no more, and you shall never again see them.’ > Pali: ‘Tvañca, deva, mayañcamha sabbe maraṇadhammā maraṇaṁ anatītā; tampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā; tvampi na dakkhissasi devaṁ vā deviṁ vā aññe vā ñātisālohite’ti. [¶90] ‘Well then, my dear charioteer, that’s enough of the park for today. Let’s return to the royal compound.’ > Pali: ‘Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī’ti. [¶91] ‘Yes, Your Majesty,’ replied the charioteer and did so. > Pali: ‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsi. [¶92] Back at the royal compound, the prince brooded, miserable and sad: ‘Curse this thing called rebirth, since old age, sickness, and death will come to anyone who’s born.’ > Pali: Tatra sudaṁ, bhikkhave, vipassī kumāro antepuraṁ gato dukkhī dummano pajjhāyati: ‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissati, maraṇaṁ paññāyissatī’ti. [¶93] Then King Bandhumā summoned the charioteer and said, ‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’ > Pali: Atha kho, bhikkhave, bandhumā rājā sārathiṁ āmantāpetvā etadavoca: ‘kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha, kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī’ti? [¶94] ‘No, Your Majesty, the prince didn’t enjoy himself at the park.’ > Pali: ‘Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī’ti. [¶95] ‘But what did he see on the way to the park?’ And the charioteer told the king about seeing the dead man and the prince’s reaction. > Pali: ‘Kiṁ pana, samma sārathi, addasa kumāro uyyānabhūmiṁ niyyanto’ti? ‘Addasā kho, deva, kumāro uyyānabhūmiṁ niyyanto mahājanakāyaṁ sannipatitaṁ nānārattānañca dussānaṁ vilātaṁ kayiramānaṁ. Disvā maṁ etadavoca: “kiṁ nu kho so, samma sārathi, mahājanakāyo sannipatito nānārattānañca dussānaṁ vilātaṁ kayiratī”ti? “Eso kho, deva, kālaṅkato nāmā”ti. “Tena hi, samma sārathi, yena so kālaṅkato tena rathaṁ pesehī”ti. “Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā yena so kālaṅkato tena rathaṁ pesesiṁ. Addasā kho, deva, kumāro petaṁ kālaṅkataṁ, disvā maṁ etadavoca: “kiṁ panāyaṁ, samma sārathi, kālaṅkato nāmā”ti? “Eso kho, deva, kālaṅkato nāma. Na dāni taṁ dakkhanti mātā vā pitā vā aññe vā ñātisālohitā, sopi na dakkhissati mātaraṁ vā pitaraṁ vā aññe vā ñātisālohite”ti. “Kiṁ pana, samma sārathi, ahampi maraṇadhammo maraṇaṁ anatīto; mampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā; ahampi na dakkhissāmi devaṁ vā deviṁ vā aññe vā ñātisālohite”ti? “Tvañca, deva, mayañcamha sabbe maraṇadhammā maraṇaṁ anatītā; tampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā, tvampi na dakkhissasi devaṁ vā deviṁ vā aññe vā ñātisālohite”ti. “Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī”ti. “Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ. So kho, deva, kumāro antepuraṁ gato dukkhī dummano pajjhāyati: “dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissati, maraṇaṁ paññāyissatī”’ti. [¶96] 8. The Renunciate > Pali: 8. Pabbajita [¶97] Then King Bandhumā thought, ‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’ To this end he provided the prince with even more of the five kinds of sensual stimulation, with which the prince amused himself. > Pali: Atha kho, bhikkhave, bandhumassa rañño etadahosi: ‘mā heva kho vipassī kumāro na rajjaṁ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṁ pabbaji, mā heva nemittānaṁ brāhmaṇānaṁ saccaṁ assa vacanan’ti. Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyoso mattāya pañca kāmaguṇāni upaṭṭhāpesi: ‘yathā vipassī kumāro rajjaṁ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṁ pabbajeyya, yathā nemittānaṁ brāhmaṇānaṁ micchā assa vacanan’ti. Tatra sudaṁ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. [¶98] Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to the park once more. > Pali: Atha kho, bhikkhave, vipassī kumāro bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena sārathiṁ āmantesi: ‘yojehi, samma sārathi, bhaddāni bhaddāni yānāni, uyyānabhūmiṁ gacchāma subhūmidassanāyā’ti. ‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā vipassissa kumārassa paṭivedesi: ‘yuttāni kho te, deva, bhaddāni bhaddāni yānāni, yassadāni kālaṁ maññasī’ti. Atha kho, bhikkhave, vipassī kumāro bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi uyyānabhūmiṁ niyyāsi. [¶99] Along the way he saw a man, a renunciate with shaven head, wearing an ocher robe. He addressed his charioteer, ‘My dear charioteer, what has that man done? For his head and his clothes are unlike those of other men.’ > Pali: Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto purisaṁ bhaṇḍuṁ pabbajitaṁ kāsāyavasanaṁ. Disvā sārathiṁ āmantesi: ‘ayaṁ pana, samma sārathi, puriso kiṅkato? Sīsampissa na yathā aññesaṁ, vatthānipissa na yathā aññesan’ti? [¶100] ‘That, Your Majesty, is called a renunciate.’ > Pali: ‘Eso kho, deva, pabbajito nāmā’ti. [¶101] ‘But why is he called a renunciate?’ > Pali: ‘Kiṁ paneso, samma sārathi, pabbajito nāmā’ti? [¶102] ‘He is called a renunciate because he celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and sympathy for living creatures.’ > Pali: ‘Eso kho, deva, pabbajito nāma sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṁsā sādhu bhūtānukampā’ti.