Snp 3.5–3.7

Snp 3.5 · With Māgha

Snp 3.5 · Māghasutta

So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Then the student Māgha approached the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to the Buddha:

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho māgho māṇavo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho māgho māṇavo bhagavantaṁ etadavoca:

“I’m a giver, worthy Gotama, a donor; I am bountiful and committed to charity. I seek wealth in a principled manner, and with that legitimate wealth I give to one person, to two, three, four, five, six, seven, eight, nine, ten, twenty, thirty, forty, fifty, a hundred people or even more. Giving and sacrificing like this, worthy Gotama, do I brim with much merit?”

“Ahañhi, bho gotama, dāyako dānapati vadaññū yācayogo; dhammena bhoge pariyesāmi; dhammena bhoge pariyesitvā dhammaladdhehi bhogehi dhammādhigatehi ekassapi dadāmi dvinnampi tiṇṇampi catunnampi pañcannampi channampi sattannampi aṭṭhannampi navannampi dasannampi dadāmi, vīsāyapi tiṁsāyapi cattālīsāyapi paññāsāyapi dadāmi, satassapi dadāmi, bhiyyopi dadāmi. Kaccāhaṁ, bho gotama, evaṁ dadanto evaṁ yajanto bahuṁ puññaṁ pasavāmī”ti?

“Indeed you do, student. A giver or donor who is bountiful and committed to charity, who seeks wealth in a principled manner, and with that legitimate wealth gives to one person, or up to a hundred people or even more, brims with much merit.” Then Māgha addressed the Buddha in verse:

“Taggha tvaṁ, māṇava, evaṁ dadanto evaṁ yajanto bahuṁ puññaṁ pasavasi. Yo kho, māṇava, dāyako dānapati vadaññū yācayogo; dhammena bhoge pariyesati; dhammena bhoge pariyesitvā dhammaladdhehi bhogehi dhammādhigatehi ekassapi dadāti …pe… satassapi dadāti, bhiyyopi dadāti, bahuṁ so puññaṁ pasavatī”ti. Atha kho māgho māṇavo bhagavantaṁ gāthāya ajjhabhāsi—

“I ask the bountiful Gotama,”said Māgha,“wearing an ochre robe, wandering homeless.Suppose a lay donor who is committed to charitymakes a sacrifice seeking merit, looking for merit,giving food and drink to others here:how is their offering purified?”

“Pucchāmahaṁ gotamaṁ vadaññuṁ,(iti māgho māṇavo)Kāsāyavāsiṁ agahaṁ carantaṁ;Yo yācayogo dānapati gahaṭṭho,Puññatthiko yajati puññapekkho;Dadaṁ paresaṁ idha annapānaṁ,Kathaṁ hutaṁ yajamānassa sujjhe”.

“Suppose a lay donor who is committed to charity,”replied the Buddha,“makes a sacrifice seeking merit, looking for merit,giving food and drink to others here:such a one would succeed due to those <j>who are worthy of donations.”

“Yo yācayogo dānapati gahaṭṭho,(māghāti bhagavā)Puññatthiko yajati puññapekkho;Dadaṁ paresaṁ idha annapānaṁ,Ārādhaye dakkhiṇeyyebhi tādi”.

“Suppose a lay donor who is committed to charity,”said Māgha,“makes a sacrifice seeking merit, looking for merit,giving food and drink to others here:explain to me who is worthy of donations.”

“Yo yācayogo dānapati gahaṭṭho,(iti māgho māṇavo)Puññatthiko yajati puññapekkho;Dadaṁ paresaṁ idha annapānaṁ,Akkhāhi me bhagavā dakkhiṇeyye”.

“Those who wander the world unattached,consummate, self-controlled, owning nothing:that is where a brahmin seeking meritshould bestow a timely oblation as sacrifice.

“Ye ve asattā vicaranti loke,Akiñcanā kevalino yatattā;Kālena tesu habyaṁ pavecche,Yo brāhmaṇo puññapekkho yajetha.

Those who have cut off all fetters and bonds,tamed, liberated, untroubled, with no need for hope:that is where a brahmin seeking meritshould bestow a timely oblation as sacrifice.

Ye sabbasaṁyojanabandhanacchidā,Dantā vimuttā anīghā nirāsā;Kālena tesu habyaṁ pavecche,Yo brāhmaṇo puññapekkho yajetha.

Those who are released from all fetters,tamed, liberated, untroubled, with no need for hope:that is where a brahmin seeking meritshould bestow a timely oblation as sacrifice.

Ye sabbasaṁyojanavippamuttā,Dantā vimuttā anīghā nirāsā;Kālena tesu habyaṁ pavecche,Yo brāhmaṇo puññapekkho yajetha.

Having given up greed, hate, and delusion,with defilements ended, <j>the spiritual journey completed:that is where a brahmin seeking meritshould bestow a timely oblation as sacrifice.

Rāgañca dosañca pahāya mohaṁ,Khīṇāsavā vūsitabrahmacariyā;Kālena tesu habyaṁ pavecche,Yo brāhmaṇo puññapekkho yajetha.

Those in whom dwells no deceit or conceit,with defilements ended, <j>the spiritual journey completed:that is where a brahmin seeking meritshould bestow a timely oblation as sacrifice.

Yesu na māyā vasati na māno,Khīṇāsavā vūsitabrahmacariyā;Kālena tesu habyaṁ pavecche,Yo brāhmaṇo puññapekkho yajetha.

Those rid of greed, unselfish, with no need for hope,with defilements ended, <j>the spiritual journey completed:that is where a brahmin seeking meritshould bestow a timely oblation as sacrifice.

Ye vītalobhā amamā nirāsā,Khīṇāsavā vūsitabrahmacariyā;Kālena tesu habyaṁ pavecche,Yo brāhmaṇo puññapekkho yajetha.

Those not fallen prey to cravings,who, having crossed the flood, live unselfishly:that is where a brahmin seeking meritshould bestow a timely oblation as sacrifice.

Ye ve na taṇhāsu upātipannā,Vitareyya oghaṁ amamā caranti;Kālena tesu habyaṁ pavecche,Yo brāhmaṇo puññapekkho yajetha.

Those with no craving at all in the worldfor any state of existence in this life or the next:that is where a brahmin seeking meritshould bestow a timely oblation as sacrifice.

Yesaṁ taṇhā natthi kuhiñci loke,Bhavābhavāya idha vā huraṁ vā;Kālena tesu habyaṁ pavecche,Yo brāhmaṇo puññapekkho yajetha.

Those who have left sensuality behind, <j>wandering homeless,self-controlled, straight as a shuttle:that is where a brahmin seeking meritshould bestow a timely oblation as sacrifice.

Ye kāme hitvā agahā caranti,Susaññatattā tasaraṁva ujjuṁ;Kālena tesu habyaṁ pavecche,Yo brāhmaṇo puññapekkho yajetha.

Those freed of greed, with senses stilled,like the moon released from the eclipse:that is where a brahmin seeking meritshould bestow a timely oblation as sacrifice.

Ye vītarāgā susamāhitindriyā,Candova rāhuggahaṇā pamuttā;Kālena tesu habyaṁ pavecche,Yo brāhmaṇo puññapekkho yajetha.

Those assuaged ones free of greed and anger,for whom there are no destinies, <j>being rid of them in this life:that is where a brahmin seeking meritshould bestow a timely oblation as sacrifice.

Samitāvino vītarāgā akopā,Yesaṁ gatī natthidha vippahāya;Kālena tesu habyaṁ pavecche,Yo brāhmaṇo puññapekkho yajetha.

They’ve given up rebirth and death completely,and have gone beyond all indecision:that is where a brahmin seeking meritshould bestow a timely oblation as sacrifice.

Jahitvā jātimaraṇaṁ asesaṁ,Kathaṅkathiṁ sabbamupātivattā;Kālena tesu habyaṁ pavecche,Yo brāhmaṇo puññapekkho yajetha.

Those who live as their own island,everywhere free, owning nothing:that is where a brahmin seeking meritshould bestow a timely oblation as sacrifice.

Ye attadīpā vicaranti loke,Akiñcanā sabbadhi vippamuttā;Kālena tesu habyaṁ pavecche,Yo brāhmaṇo puññapekkho yajetha.

Those here who know this to be true:‘This is my last life, there are no future lives’:that is where a brahmin seeking meritshould bestow a timely oblation as sacrifice.

Ye hettha jānanti yathā tathā idaṁ,Ayamantimā natthi punabbhavoti;Kālena tesu habyaṁ pavecche,Yo brāhmaṇo puññapekkho yajetha.

A knowledge master, loving absorption, mindful,who has reached awakening and is a refuge for many:that is where a brahmin seeking meritshould bestow a timely oblation as sacrifice.”

Yo vedagū jhānarato satīmā,Sambodhipatto saraṇaṁ bahūnaṁ;Kālena tamhi habyaṁ pavecche,Yo brāhmaṇo puññapekkho yajetha”.

“Clearly my questions were not in vain!”said Māgha,“The Buddha has explained to me <j>who is worthy of donations.You are the one here who knows this to be true,for truly you understand this matter.

“Addhā amoghā mama pucchanā ahu,(iti māgho māṇavo)Akkhāsi me bhagavā dakkhiṇeyye;Tvañhettha jānāsi yathā tathā idaṁ,Tathā hi te vidito esa dhammo.

Suppose a lay donor who is committed to charitymakes a sacrifice seeking merit, looking for merit,giving food and drink to others here:explain to me how to accomplish the sacrifice.”

Yo yācayogo dānapati gahaṭṭho,Puññatthiko yajati puññapekkho;Dadaṁ paresaṁ idha annapānaṁ,Akkhāhi me bhagavā yaññasampadaṁ”.

“Sacrifice, and while doing so,”replied the Buddha,“be clear and confident in every way.Sacrifice is the ground standing upon whichthe sacrificer sheds their flaws.

“Yajassu yajamāno,(māghāti bhagavā)Sabbattha ca vippasādehi cittaṁ;Ārammaṇaṁ yajamānassa yañño,Ettha patiṭṭhāya jahāti dosaṁ.

One free of greed, rid of anger,developing a heart of limitless love,spreads that limitlessness in every direction,ever diligent day and night.”

So vītarāgo pavineyya dosaṁ,Mettaṁ cittaṁ bhāvayamappamāṇaṁ;Rattindivaṁ satatamappamatto,Sabbā disā pharati appamaññaṁ”.

“Who is purified, freed, awake?How can one go to the realm of divinity oneself?I do not know, so please tell me when asked,for the Buddha is the divinity I see in person today!To us you are truly the equal of divinity.Brilliant One, how is one reborn <j>in the realm of divinity?”

“Ko sujjhati muccati bajjhatī ca,Kenattanā gacchati brahmalokaṁ;Ajānato me muni brūhi puṭṭho,Bhagavā hi me sakkhi brahmajjadiṭṭho;Tuvañhi no brahmasamosi saccaṁ,Kathaṁ upapajjati brahmalokaṁ jutima”.

“One who accomplishes the sacrifice <j>with three modes,”replied the Buddha,“such a one would succeed <j>due to those who are worthy of donations.Sacrificing like this, one rightly committed to charityis reborn in the realm of divinity, I say.”

“Yo yajati tividhaṁ yaññasampadaṁ,(māghāti bhagavā)Ārādhaye dakkhiṇeyyebhi tādi;Evaṁ yajitvā sammā yācayogo,Upapajjati brahmalokanti brūmī”ti.

When he had spoken, the student Māgha said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

Evaṁ vutte, māgho māṇavo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

Snp 3.6 · With Sabhiya

Snp 3.6 · Sabhiyasutta

So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Now at that time the wanderer Sabhiya had been presented with several questions by a deity who was a former blood relation, saying: “Sabhiya, you should live the spiritual life with whatever ascetic or brahmin answers these questions.”

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena sabhiyassa paribbājakassa purāṇasālohitāya devatāya pañhā uddiṭṭhā honti: “yo te, sabhiya, samaṇo vā brāhmaṇo vā ime pañhe puṭṭho byākaroti tassa santike brahmacariyaṁ careyyāsī”ti.

Then Sabhiya, after learning those questions in the presence of that deity, approached those ascetics and brahmins who led an order and a community, and taught a community, who were well-known and famous religious founders, deemed holy by many people. That is, Pūraṇa Kassapa, the bamboo-staffed ascetic Gosāla, Ajita of the hair blanket, Pakudha Kaccāyana, Sañjaya Belaṭṭhiputta, and the Jain ascetic of the Ñātika clan. And he asked them those questions, but they were stumped by them. Displaying annoyance, hate, and bitterness, they questioned Sabhiya in return.

Atha kho sabhiyo paribbājako tassā devatāya santike te pañhe uggahetvā ye te samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṁ— pūraṇo kassapo makkhaligosālo ajito kesakambalo pakudho kaccāno sañcayo belaṭṭhaputto nigaṇṭho nāṭaputto— te upasaṅkamitvā te pañhe pucchati. Te sabhiyena paribbājakena pañhe puṭṭhā na sampāyanti; asampāyantā kopañca dosañca appaccayañca pātukaronti. Api ca sabhiyaṁyeva paribbājakaṁ paṭipucchanti.

Then Sabhiya thought, “Those famous ascetics and brahmins were stumped by my questions. Displaying annoyance, hate, and bitterness, they questioned me in return on that matter. Why don’t I return to a lesser life so I can enjoy sensual pleasures?”

Atha kho sabhiyassa paribbājakassa etadahosi: “ye kho te bhonto samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṁ— pūraṇo kassapo …pe… nigaṇṭho nāṭaputto— te mayā pañhe puṭṭhā na sampāyanti, asampāyantā kopañca dosañca appaccayañca pātukaronti; api ca maññevettha paṭipucchanti. Yannūnāhaṁ hīnāyāvattitvā kāme paribhuñjeyyan”ti.

Then Sabhiya thought, “This ascetic Gotama also leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people. Why don’t I ask him these questions?”

Atha kho sabhiyassa paribbājakassa etadahosi: “ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; yannūnāhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā ime pañhe puccheyyan”ti.

Then he thought, “Even those ascetics and brahmins who are elderly and senior, who are advanced in years and have reached the final stage of life; who are senior, long standing, long gone forth; who lead an order and a community, and tutor a community; who are well-known and famous religious founders, deemed holy by many people—that is Pūraṇa Kassapa and the rest— were stumped by my questions. They displayed annoyance, hate, and bitterness, and even questioned me in return. How can the ascetic Gotama possibly answer my questions, since he is so young in age and newly gone forth?”

Atha kho sabhiyassa paribbājakassa etadahosi: “yepi kho te bhonto samaṇabrāhmaṇā jiṇṇā vuḍḍhā mahallakā addhagatā vayoanuppattā therā rattaññū cirapabbajitā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṁ— pūraṇo kassapo …pe… nigaṇṭho nāṭaputto— tepi mayā pañhe puṭṭhā na sampāyanti, asampāyantā kopañca dosañca appaccayañca pātukaronti, api ca maññevettha paṭipucchanti; kiṁ pana me samaṇo gotamo ime pañhe puṭṭho byākarissati. Samaṇo hi gotamo daharo ceva jātiyā, navo ca pabbajjāyā”ti.

Then he thought, “An ascetic should not be looked down upon or disparaged because they are young. Though young, the ascetic Gotama has great psychic power and might. Why don’t I ask him these questions?”

Atha kho sabhiyassa paribbājakassa etadahosi: “samaṇo kho daharoti na uññātabbo na paribhotabbo. Daharopi cesa samaṇo gotamo mahiddhiko hoti mahānubhāvo, yannūnāhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā ime pañhe puccheyyan”ti.

Then Sabhiya set out for Rājagaha. Traveling stage by stage, he came to Rājagaha, the Bamboo Grove, the squirrels’ feeding ground. He 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 addressed the Buddha in verse:

Atha kho sabhiyo paribbājako yena rājagahaṁ tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena rājagahaṁ veḷuvanaṁ kalandakanivāpo, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sabhiyo paribbājako bhagavantaṁ gāthāya ajjhabhāsi—

“I’ve come full of doubts and uncertainties,”said Sabhiya,“wishing to ask some questions.Please solve them for me.Answer my questions in turn, <j>in accordance with the truth.”

“Kaṅkhī vecikicchī āgamaṁ,(iti sabhiyo)Pañhe pucchituṁ abhikaṅkhamāno;Tesantakaro bhavāhi pañhe me puṭṭho,Anupubbaṁ anudhammaṁ byākarohi me”.

“You have come from afar, Sabhiya,”said the Buddha,“wishing to ask some questions.I shall solve them for you,answering your questions in turn, <j>in accordance with the truth.

“Dūrato āgatosi sabhiya,(iti bhagavā)Pañhe pucchituṁ abhikaṅkhamāno;Tesantakaro bhavāmi pañhe te puṭṭho,Anupubbaṁ anudhammaṁ byākaromi te.

Ask me your question, Sabhiya,whatever you want.I’ll solve each and everyquestion you have.”

Puccha maṁ sabhiya pañhaṁ,Yaṁ kiñci manasicchasi;Tassa tasseva pañhassa,Ahaṁ antaṁ karomi te”ti.

Then Sabhiya thought, “Oh lord, how incredible, how amazing! Where those other ascetics and brahmins didn’t even give me a chance, the Buddha has invited me.” Uplifted and elated, full of rapture and happiness, he asked this question.

Atha kho sabhiyassa paribbājakassa etadahosi: “acchariyaṁ vata bho, abbhutaṁ vata bho. Yaṁ vatāhaṁ aññesu samaṇabrāhmaṇesu okāsakammamattampi nālatthaṁ taṁ me idaṁ samaṇena gotamena okāsakammaṁ katan”ti. Attamano pamudito udaggo pītisomanassajāto bhagavantaṁ pañhaṁ apucchi—

“What must one attain to be called a mendicant?”said Sabhiya,“How is one ‘gentle’, how said to be ‘tamed’?How is one declared to be ‘awakened’?May the Buddha please answer my question.”

“Kiṁpattinamāhu bhikkhunaṁ,(iti sabhiyo)Sorataṁ kena kathañca dantamāhu;Buddhoti kathaṁ pavuccati,Puṭṭho me bhagavā byākarohi”.

“When by the path they have walked themselves,”said the Buddha to Sabhiya,“they reach extinguishment, with doubt overcome;giving up desire for existence or nonexistence,their journey complete, their rebirths ended: <j>that is a mendicant.

“Pajjena katena attanā,(sabhiyāti bhagavā)Parinibbānagato vitiṇṇakaṅkho;Vibhavañca bhavañca vippahāya,Vusitavā khīṇapunabbhavo sa bhikkhu.

Equanimous toward everything, mindful,they don’t harm anyone in the world.An ascetic who has crossed over, unclouded,who has no pretensions, is gentle.

Sabbattha upekkhako satimā,Na so hiṁsati kañci sabbaloke;Tiṇṇo samaṇo anāvilo,Ussadā yassa na santi sorato so.

Their faculties have been developedinside and out in the whole world.Having pierced through this world and the next,tamed, they await their time.

Yassindriyāni bhāvitāni,Ajjhattaṁ bahiddhā ca sabbaloke;Nibbijjha imaṁ parañca lokaṁ,Kālaṁ kaṅkhati bhāvito sa danto.

They have examined the eons in their entirety,and both sides of transmigration—<j>passing away and rebirth.Rid of dust, unblemished, purified:the one they call ‘awakened’ has attained <j>the end of rebirth.”

Kappāni viceyya kevalāni,Saṁsāraṁ dubhayaṁ cutūpapātaṁ;Vigatarajamanaṅgaṇaṁ visuddhaṁ,Pattaṁ jātikhayaṁ tamāhu buddhan”ti.

And then, having approved and agreed with what the Buddha said, uplifted and elated, full of rapture and happiness, Sabhiya asked another question:

Atha kho sabhiyo paribbājako bhagavato bhāsitaṁ abhinanditvā anumoditvā attamano pamudito udaggo pītisomanassajāto bhagavantaṁ uttariṁ pañhaṁ apucchi—

“What must one attain to be called ‘brahmin’?”said Sabhiya.“Why is one an ‘ascetic’, and how a ‘bathed initiate’?How is one declared to be a ‘giant’?May the Buddha please answer my question.”

“Kiṁpattinamāhu brāhmaṇaṁ,(iti sabhiyo)Samaṇaṁ kena kathañca nhātakoti;Nāgoti kathaṁ pavuccati,Puṭṭho me bhagavā byākarohi”.

“Having banished all bad things,”said the Buddha to Sabhiya,“immaculate, well-composed, steadfast,consummate, they’ve left transmigration behind:unattached, one such is called ‘brahmin’.

“Bāhitvā sabbapāpakāni,(sabhiyāti bhagavā)Vimalo sādhusamāhito ṭhitatto;Saṁsāramaticca kevalī so,Asito tādi pavuccate sa brahmā.

An assuaged one who has given up good and evil,stainless, understanding this world and the next,gone beyond rebirth and death:one such is rightly called ‘ascetic’.

Samitāvi pahāya puññapāpaṁ,Virajo ñatvā imaṁ parañca lokaṁ;Jātimaraṇaṁ upātivatto,Samaṇo tādi pavuccate tathattā.

Having washed off all bad thingsinside and out in the whole world,among gods and humans bound to creations,the one they call ‘washed’ does not return to creation.

Ninhāya sabbapāpakāni,Ajjhattaṁ bahiddhā ca sabbaloke;Devamanussesu kappiyesu,Kappaṁ neti tamāhu nhātakoti.

They do nothing monstrous at all in the world,discarding all yokes and bonds,everywhere not stuck, freed:one such is rightly called ‘giant’.”

Āguṁ na karoti kiñci loke,Sabbasaṁyoge visajja bandhanāni;Sabbattha na sajjatī vimutto,Nāgo tādi pavuccate tathattā”ti.

And then Sabhiya asked another question:

Atha kho sabhiyo paribbājako …pe… bhagavantaṁ uttariṁ pañhaṁ apucchi—

“Who is a ‘field-victor’ according to the Buddhas?”said Sabhiya,“Why is one ‘skillful’, and how ‘an astute scholar’?How is one declared to be a ‘sage’?May the Buddha please answer my question.”

“Kaṁ khettajinaṁ vadanti buddhā,(iti sabhiyo)Kusalaṁ kena kathañca paṇḍitoti;Muni nāma kathaṁ pavuccati,Puṭṭho me bhagavā byākarohi”.

“They are victors on the fields of deeds in their entirety,”said the Buddha to Sabhiya,“the fields of gods, humans, and divinities;released from the root bondage to all fields:one such is rightly called ‘field-victor’.

“Khettāni viceyya kevalāni,(sabhiyāti bhagavā)Dibbaṁ mānusakañca brahmakhettaṁ;Sabbakhettamūlabandhanā pamutto,Khettajino tādi pavuccate tathattā.

They have examined the coffers in their entirety,the coffers of gods, humans, and divinities;released from the root bondage to all coffers:one such is rightly called ‘skillful’.

Kosāni viceyya kevalāni,Dibbaṁ mānusakañca brahmakosaṁ;Sabbakosamūlabandhanā pamutto,Kusalo tādi pavuccate tathattā.

They have examined whitenessboth inside and out; understanding purity,they have left dark and bright behind:one such is rightly called ‘an astute scholar’.

Dubhayāni viceyya paṇḍarāni,Ajjhattaṁ bahiddhā ca suddhipañño;Kaṇhaṁ sukkaṁ upātivatto,Paṇḍito tādi pavuccate tathattā.

Understanding the nature of the bad and the goodinside and out in the whole world;one worthy of honor by gods and humans,who has escaped from the net and the chain: <j>that is a sage.”

Asatañca satañca ñatvā dhammaṁ,Ajjhattaṁ bahiddhā ca sabbaloke;Devamanussehi pūjanīyo,Saṅgaṁ jālamaticca so munī”ti.

And then Sabhiya asked another question:

Atha kho sabhiyo paribbājako …pe… bhagavantaṁ uttariṁ pañhaṁ apucchi—

“What must one attain <j>to be called ‘knowledge master’?”said Sabhiya,“Why is one ‘studied’, and how is one ‘heroic’?How to gain the name ‘thoroughbred’?May the Buddha please answer my question.”

“Kiṁpattinamāhu vedaguṁ,(iti sabhiyo)Anuviditaṁ kena kathañca viriyavāti;Ājāniyo kinti nāma hoti,Puṭṭho me bhagavā byākarohi”.

“They have examined knowledges in their entirety,”said the Buddha to Sabhiya,“those that are current among ascetics and brahmins;rid of greed for all feelings,having left all knowledges behind: <j>that is a knowledge master.

“Vedāni viceyya kevalāni,(sabhiyāti bhagavā)Samaṇānaṁ yānidhatthi brāhmaṇānaṁ;Sabbavedanāsu vītarāgo,Sabbaṁ vedamaticca vedagū so.

Having studied proliferation and name & forminside and out—the root of disease;released from the root bondage to all disease:one such is rightly called ‘studied’.

Anuvicca papañcanāmarūpaṁ,Ajjhattaṁ bahiddhā ca rogamūlaṁ;Sabbarogamūlabandhanā pamutto,Anuvidito tādi pavuccate tathattā.

Refraining from all evil here,heroic, he escapes from the suffering of hell;he is heroic and energetic:one such is rightly called ‘hero’.

Virato idha sabbapāpakehi,Nirayadukkhaṁ aticca viriyavāso;So vīriyavā padhānavā,Dhīro tādi pavuccate tathattā.

Whoever’s bonds are cut,the root of clinging inside and out;released from the root bondage to all clinging:one such is rightly called ‘thoroughbred’.”

Yassassu lunāni bandhanāni,Ajjhattaṁ bahiddhā ca saṅgamūlaṁ;Sabbasaṅgamūlabandhanā pamutto,Ājāniyo tādi pavuccate tathattā”ti.

And then Sabhiya asked another question:

Atha kho sabhiyo paribbājako …pe… bhagavantaṁ uttariṁ pañhaṁ apucchi—

“What must one attain to be called ‘scholar’?”said Sabhiya,“Why is one ‘noble’, and how is one ‘well conducted’?How to gain the name ‘wanderer’?May the Buddha please answer my question.”

“Kiṁpattinamāhu sottiyaṁ,(iti sabhiyo)Ariyaṁ kena kathañca caraṇavāti;Paribbājako kinti nāma hoti,Puṭṭho me bhagavā byākarohi”.

“One who has learned every teaching,”said the Buddha to Sabhiya,“and has known for themselves what in the world <j>is blameworthy and blameless;a vanquisher, decided, liberated,untroubled everywhere: they call them ‘scholar’.

“Sutvā sabbadhammaṁ abhiññāya loke,(sabhiyāti bhagavā)Sāvajjānavajjaṁ yadatthi kiñci;Abhibhuṁ akathaṅkathiṁ vimuttaṁ,Anighaṁ sabbadhimāhu sottiyoti.

Having cut off defilements and clingings,being wise, they enter no womb.They’ve cast aside the bog of the three perceptions,the one they call ‘noble’ does not return to creation.

Chetvā āsavāni ālayāni,Vidvā so na upeti gabbhaseyyaṁ;Saññaṁ tividhaṁ panujja paṅkaṁ,Kappaṁ neti tamāhu ariyoti.

One here who is accomplished <j>and skillful in all forms of good conduct;always understanding the teaching,everywhere not stuck, freed in mind,who has no aversion: they are ‘well-conducted’.

Yo idha caraṇesu pattipatto,Kusalo sabbadā ājānāti dhammaṁ;Sabbattha na sajjati vimuttacitto,Paṭighā yassa na santi caraṇavā so.

They wander full of wisdom,having banished any deed that results in suffering,deceit and conceit, as well as greed and anger,above, below, all round, between.They have made a limit on name and form;the one they call a ‘wanderer’ <j>has reached their destination.”

Dukkhavepakkaṁ yadatthi kammaṁ,Uddhamadho tiriyaṁ vāpi majjhe;Paribbājayitvā pariññacārī,Māyaṁ mānamathopi lobhakodhaṁ;Pariyantamakāsi nāmarūpaṁ,Taṁ paribbājakamāhu pattipattan”ti.

And then, having approved and agreed with what the Buddha said, uplifted and elated, full of rapture and happiness, Sabhiya rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and extolled the Buddha in his presence with fitting verses:

Atha kho sabhiyo paribbājako bhagavato bhāsitaṁ abhinanditvā anumoditvā attamano pamudito udaggo pītisomanassajāto uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ sammukhā sāruppāhi gāthāhi abhitthavi:

“O one of vast wisdom, <j>there are three and sixty opinionsbased on the doctrines of ascetics:they are expressions of perception, <j>based on perception.Having dispelled them all, <j>you passed over the dark flood.

“Yāni ca tīṇi yāni ca saṭṭhi,Samaṇappavādasitāni bhūripañña;Saññakkharasaññanissitāni,Osaraṇāni vineyya oghatamagā.

You have gone to the end, gone beyond suffering,you are perfected, a fully awakened Buddha; <j>I think you have ended defilements.Brilliant, thoughtful, abounding in wisdom,ender of suffering—you brought me across!

Antagūsi pāragū dukkhassa,Arahāsi sammāsambuddho khīṇāsavaṁ taṁ maññe;Jutimā mutimā pahūtapañño,Dukkhassantakara atāresi maṁ.

When you understood my uncertainty,you brought me beyond doubt—homage to you!A sage, accomplished in the ways of sagacity,you are gentle, not hardhearted, <j>O Kinsman of the Sun.

Yaṁ me kaṅkhitamaññāsi,Vicikicchā maṁ tārayi namo te;Muni monapathesu pattipatta,Akhila ādiccabandhu soratosi.

Any doubts that I once had,you have answered for me, O Clear-eyed One.Clearly you are a sage, an Awakened One,there are no hindrances in you.

Yā me kaṅkhā pure āsi,Taṁ me byākāsi cakkhumā;Addhā munīsi sambuddho,Natthi nīvaraṇā tava.

All your distressis blown away and mown down.Cooled, tamed, steadfast:truth is your strength.

Upāyāsā ca te sabbe,Viddhastā vinaḷīkatā;Sītibhūto damappatto,Dhitimā saccanikkamo.

O giant among giants, O great hero,when you are speakingall the gods rejoice,including both Nārada and Pabbata.

Tassa te nāganāgassa,Mahāvīrassa bhāsato;Sabbe devānumodanti,Ubho nāradapabbatā.

Homage to you, O thoroughbred!Homage to you, supreme among men!In the world with its gods,you have no rival.

Namo te purisājañña,Namo te purisuttama;Sadevakasmiṁ lokasmiṁ,Natthi te paṭipuggalo.

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.

Tuvaṁ buddho tuvaṁ satthā,Tuvaṁ mārābhibhū muni;Tuvaṁ anusaye chetvā,Tiṇṇo tāresimaṁ pajaṁ.

You have transcended attachments,your defilements are shattered;you are a lion free of grasping,with fear and dread given up.

Upadhī te samatikkantā,Āsavā te padālitā;Sīhosi anupādāno,Pahīnabhayabheravo.

Like a graceful lotusto which water does not stick,so both good and evildo not stick to you.Stretch out your feet, great hero:Sabhiya bows to the Teacher.”

Puṇḍarīkaṁ yathā vaggu,Toye na upalimpati;Evaṁ puññe ca pāpe ca,Ubhaye tvaṁ na limpasi;Pāde vīra pasārehi,Sabhiyo vandati satthuno”ti.

Then the wanderer Sabhiya bowed with his head to the Buddha’s feet and said, “Excellent, sir! Excellent! … I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

Atha kho sabhiyo paribbājako bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca: “abhikkantaṁ, bhante …pe… esāhaṁ bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca; labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.

“Sabhiya, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the mendicants are satisfied, they’ll give the going forth, the ordination into monkhood. However, I recognize individual differences in this matter.”

“Yo kho, sabhiya, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati; catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā”ti.

“Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the mendicants are satisfied, let them give me the going forth, the ordination into monkhood.” And the wanderer Sabhiya received the going forth, the ordination in the Buddha’s presence. And Venerable Sabhiya became one of the perfected.

“Sace, bhante, aññatitthiyapubbā imasmiṁ dhammavinaye ākaṅkhantā pabbajjaṁ, ākaṅkhantā upasampadaṁ cattāro māse parivasanti, catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya, ahaṁ cattāri vassāni parivasissāmi; catunnaṁ vassānaṁ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti. Alattha kho sabhiyo paribbājako bhagavato santike pabbajjaṁ alattha upasampadaṁ …pe… aññataro kho panāyasmā sabhiyo arahataṁ ahosīti.

Snp 3.7 · With Sela

Snp 3.7 · Selasutta

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 teaches Dhamma 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.”

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.

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 Worthy 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.”

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.

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 Worthy Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” And for a second time, the Buddha gave the same reply.

Dutiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca: “kiñcāpi, 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.

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 Worthy 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 up a water jar, and some spread out seats. Meanwhile, Keṇiya set up the pavilion himself.

Tatiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca: “kiñcāpi, 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 bhavanto 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 paññāpenti. Keṇiyo pana jaṭilo sāmaṁyeva maṇḍalamāḷaṁ paṭiyādeti.

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.

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

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

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 …pe… appekacce āsanāni paññapente, keṇiyaṁ pana jaṭilaṁ sāmaṁyeva maṇḍalamāḷaṁ paṭiyādentaṁ. Disvāna keṇiyaṁ jaṭilaṁ etadavoca: “kiṁ nu kho bhoto keṇiyassa āvāho vā bhavissati, vivāho vā bhavissati, mahāyañño vā paccupaṭṭhito, rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyenā”ti?

“There is no marriage, Worthy Sela, and the king is not coming. Rather, I am setting up a grand 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.” “Did you say ‘the awakened one’?” “I said ‘the awakened one’.” “Did you say ‘the awakened one’?” “I said ‘the awakened one’.”

“Na me, bho sela, āvāho vā bhavissati vivāho vā, nāpi rājā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyena; api ca kho me mahāyañño paccupaṭṭhito. Atthi samaṇo gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi āpaṇaṁ anuppatto. Taṁ kho pana bhavantaṁ gotamaṁ …pe… buddho bhagavāti. 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.

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 has cast off the world’s veil.” He said, “But Keṇiya, where is the Blessed One at present, the perfected one, the fully awakened Buddha?”

Atha kho selassa brāhmaṇassa etadahosi: “ghosopi kho eso dullabho lokasmiṁ, yadidaṁ buddhoti. Āgatāni kho panamhākaṁ mantesu dvattiṁsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveva 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 kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado. Kahaṁ pana, bho keṇiya, etarahi so bhavaṁ gotamo viharati arahaṁ sammāsambuddho”ti?

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.”

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.

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 two, which he had doubts about: whether the private parts were sheathed in a foreskin, and the largeness of the tongue.

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 cāti.

Then it occurred to the Buddha, “Sela sees all the marks except 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.

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.

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:

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 vuḍḍhānaṁ 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:

“O Blessed One, your body’s perfect,you’re radiant, handsome, lovely to behold;golden colored,with teeth so white; you’re strong.

“Paripuṇṇakāyo suruci,Sujāto cārudassano;Suvaṇṇavaṇṇosi bhagavā,Susukkadāṭhosi vīriyavā.

The characteristicsof a handsome man,the marks of a great man,are all found on your body.

Narassa hi sujātassa,ye bhavanti viyañjanā;Sabbe te tava kāyasmiṁ,mahāpurisalakkhaṇā.

Your eyes are clear, your face is fair,you’re formidable, upright, majestic.In the midst of the Saṅgha of ascetics,you dazzle like the sun.

Pasannanetto sumukho,brahā uju patāpavā;Majjhe samaṇasaṅghassa,ādiccova virocasi.

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?

Kalyāṇadassano bhikkhu,kañcanasannibhattaco;Kiṁ te samaṇabhāvena,evaṁ uttamavaṇṇino.

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.

Rājā arahasi bhavituṁ,cakkavattī rathesabho;Cāturanto vijitāvī,jambusaṇḍassa issaro.

Aristocrats, nobles, and kingsought follow your rule.Gotama, may you reignas king of kings, lord of mankind!”

Khattiyā bhogirājāno,anuyantā bhavantu te;Rājābhirājā manujindo,rajjaṁ kārehi gotama”.

“I am a king, Sela”,said the Buddha,“the supreme king of the teaching.By the teaching I roll forth the wheelwhich cannot be rolled back.”

“Rājāhamasmi selāti,(bhagavā)Dhammarājā anuttaro;Dhammena cakkaṁ vattemi,Cakkaṁ appaṭivattiyaṁ”.

“You claim to be awakened,”said Sela the brahmin,“the supreme king of the teaching.‘I roll forth the teaching’:so you say, Gotama.

“Sambuddho paṭijānāsi,(iti selo brāhmaṇo)Dhammarājā anuttaro;‘Dhammena cakkaṁ vattemi’,Iti bhāsasi gotama.

Then who is your general,the disciple who follows the Teacher’s way?Who keeps rolling the wheelof the teaching you rolled forth?”

Ko nu senāpati bhoto,Sāvako satthuranvayo;Ko te tamanuvatteti,Dhammacakkaṁ pavattitaṁ”.

“By me the wheel was rolled forth,”said the Buddha,“the supreme wheel of the teaching.Sāriputta, taking after the Realized One,keeps it rolling on.

“Mayā pavattitaṁ cakkaṁ,(selāti bhagavā)Dhammacakkaṁ anuttaraṁ;Sāriputto anuvatteti,Anujāto tathāgataṁ.

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.

Abhiññeyyaṁ abhiññātaṁ,Bhāvetabbañca bhāvitaṁ;Pahātabbaṁ pahīnaṁ me,Tasmā buddhosmi brāhmaṇa.

Dispel your doubt in me—make up your mind, brahmin!The sight of a Buddhais hard to find again.

Vinayassu mayi kaṅkhaṁ,Adhimuccassu brāhmaṇa;Dullabhaṁ dassanaṁ hoti,Sambuddhānaṁ abhiṇhaso.

I am a Buddha, brahmin,the supreme surgeon,one of those whose appearance in the worldis hard to find again.

Yesaṁ ve dullabho loke,Pātubhāvo abhiṇhaso;Sohaṁ brāhmaṇa sambuddho,Sallakatto anuttaro.

A manifestation of divinity, unequaled,crusher of Māra’s army;having subdued all my opponents,I rejoice, fearing nothing from any quarter.”

Brahmabhūto atitulo,Mārasenappamaddano;Sabbāmitte vasīkatvā,Modāmi akutobhayo”.

“Pay heed, good fellows, to whatis spoken by the Clear-eyed One.The surgeon, the great hero,roars like a lion in the jungle.

“Imaṁ bhavanto nisāmetha,Yathā bhāsati cakkhumā;Sallakatto mahāvīro,Sīhova nadatī vane.

A manifestation of divinity, unequaled,crusher of Māra’s army;who would not be inspired by him,even one born in a dark class?

Brahmabhūtaṁ atitulaṁ,Mārasenappamaddanaṁ;Ko disvā nappasīdeyya,Api kaṇhābhijātiko.

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.”

Yo maṁ icchati anvetu,Yo vā nicchati gacchatu;Idhāhaṁ pabbajissāmi,Varapaññassa santike”.

“Sir, if you endorsethe teaching of the Buddha,we’ll also go forth in his presence,the one of such outstanding wisdom.”

“Evañce ruccati bhoto,Sammāsambuddhasāsane;Mayampi pabbajissāma,Varapaññassa santike”.

“These three hundred brahminswith cupped palms held up, ask:‘May we lead the spiritual lifein your presence, Blessed One?’”

Brāhmaṇā tisatā ime,Yācanti pañjalīkatā;“Brahmacariyaṁ carissāma,Bhagavā tava santike”.

“The spiritual life is well explained,”said the Buddha,“apparent in the present life, immediately effective.Here the going forth isn’t in vainfor one who trains with diligence.”

“Svākkhātaṁ brahmacariyaṁ,(selāti bhagavā)Sandiṭṭhikamakālikaṁ;Yattha amoghā pabbajjā,Appamattassa sikkhato”ti.

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 down on the seat spread out together with the Saṅgha of mendicants.

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.

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:

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:

“The foremost of sacrifices <j>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;

“Aggihuttamukhā yaññā,Sāvittī chandaso mukhaṁ;Rājā mukhaṁ manussānaṁ,Nadīnaṁ sāgaro mukhaṁ.

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.”

Nakkhattānaṁ mukhaṁ cando,Ādicco tapataṁ mukhaṁ;Puññaṁ ākaṅkhamānānaṁ,Saṅgho ve yajataṁ mukhan”ti.

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 culmination 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. And Venerable Sela together with his assembly became perfected.

Atha kho bhagavā keṇiyaṁ jaṭilaṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi. Atha kho āyasmā selo sapariso eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva …pe… aññataro kho panāyasmā selo sapariso arahataṁ ahosi.

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

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

“This is the eighth day sincewe went for refuge, O Clear-eyed One.In these seven days, Blessed One,we’ve become tamed in your teaching.

“Yaṁ taṁ saraṇamāgamha,Ito aṭṭhami cakkhuma;Sattarattena bhagavā,Dantamha tava sāsane.

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.

Tuvaṁ buddho tuvaṁ satthā,Tuvaṁ mārābhibhū muni;Tuvaṁ anusaye chetvā,Tiṇṇo tāresimaṁ pajaṁ.

You have transcended attachments,your defilements are shattered;you are a lion free of grasping,with fear and dread given up.

Upadhī te samatikkantā,Āsavā te padālitā;Sīhosi anupādāno,Pahīnabhayabheravo.

These three hundred mendicantsstand with cupped palms raised.Stretch out your feet, great hero:let these giants bow to the Teacher.”

Bhikkhavo tisatā ime,Tiṭṭhanti pañjalīkatā;Pāde vīra pasārehi,Nāgā vandantu satthuno”ti.