Theravadan

Other Translations: Deutsch

From: Pali, Bhikkhu Sujato , Ṭhānissaro Bhikkhu

Sutta Nipāta 3.7 Sutta Nipāta 3.7Anthology of Discourses 3.7

Selasutta SelaWith Sela

Evaṁ me sutaṁ—I have heard thatSo I have heard.

ekaṁ samayaṁ bhagavā aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi yena āpaṇaṁ nāma aṅguttarāpānaṁ nigamo tadavasari. on one occasion, while the Blessed One was wandering on a tour among the Aṅguttarāpans with a large Saṅgha of monks, approximately 1,250 monks in all, he arrived at an Aṅguttarāpan town named Āpaṇa.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.

Assosi kho keṇiyo jaṭilo: Keṇiya the coiled hair ascetic heard it said,The matted-hair ascetic Keṇiya heard:

“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi āpaṇaṁ anuppatto. “Gotama the contemplative—a son of the Sakyans, gone forth from the Sakyan clan—on a wandering tour among the Aṅguttarāpans with a large Saṅgha of monks, approximately 1,250 monks in all—has arrived at Āpaṇa.“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.

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: And of that Master Gotama this fine reputation has spread:He has this good reputation:

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. ‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’‘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.’

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. He makes known—having realized it through direct knowledge—this world with its devas, Māras, & Brahmās, this generation with its contemplatives & brahmans, its rulers & commonfolk;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.

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. he explains the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; he expounds the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure.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.

Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. It is good to see such a worthy one.”It’s good to see such perfected ones.”

Atha kho keṇiyo jaṭilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. So Keṇiya the coiled-hair ascetic went to the Blessed One and, on arrival, exchanged courteous greetings with him.So Keṇiya approached the Buddha and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. After an exchange of friendly greetings & courtesies, he sat to one side.1When the greetings and polite conversation were over, he sat down to one side.

Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. As he was sitting there, the Blessed One instructed, urged, roused, & encouraged him with a talk on Dhamma.The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk.

Atha kho keṇiyo jaṭilo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca: Then Keṇiya the coiled-hair ascetic—instructed, urged, roused, & encouraged with the Blessed One’s talk on Dhamma—said to him,Then he said to the Buddha,

“adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. “Master Gotama, may the Blessed One acquiesce to my meal tomorrow, together with the Saṅgha of monks.”“Would Worthy Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?”

Evaṁ vutte, bhagavā keṇiyaṁ jaṭilaṁ etadavoca: When this was said, the Blessed One said to him,When he said this, the Buddha said to him,

“mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni; tvañca brāhmaṇesu abhippasanno”ti. “The Saṅgha of monks is large, Keṇiya, approximately 1,250 monks in all, and you are strongly confident in brahmans.”“The Saṅgha is large, Keṇiya; there are 1,250 mendicants. And you are devoted to the brahmins.”

Dutiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca: A second time, Keṇiya the coiled-hair ascetic said to the Blessed One,For a second time, Keṇiya asked the Buddha to accept a meal offering.

“kiñcāpi, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno; “Even though the Saṅgha of monks is large, Master Gotama, approximately 1,250 monks in all, and I am strongly confident in brahmans,“Never mind that the Saṅgha is large, with 1,250 mendicants, and that I am devoted to the brahmins.

adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. may Master Gotama acquiesce to my meal tomorrow, together with the Saṅgha of monks.”Would Worthy Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?”

Dutiyampi kho bhagavā keṇiyaṁ jaṭilaṁ etadavoca: A second time, the Blessed One said to Keṇiya the coiled-hair ascetic,And for a second time, the Buddha gave the same reply.

Tatiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca: A third time, Keṇiya the coiled-hair ascetic said to the Blessed One,For a third time, Keṇiya asked the Buddha to accept a meal offering.

“kiñcāpi, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno, “Master Gotama, even though the Saṅgha of monks is large, approximately 1,250 monks in all, and I am strongly confident in brahmans,“Never mind that the Saṅgha is large, with 1,250 mendicants, and that I am devoted to the brahmins.

Adhivāsesi bhagavā tuṇhībhāvena. The Blessed One acquiesced with silence.The Buddha consented with silence.

Atha kho keṇiyo jaṭilo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā yena sako assamo tenupasaṅkami; upasaṅkamitvā mittāmacce ñātisālohite āmantesi: Then Keṇiya the coiled-hair ascetic, understanding the Blessed One’s acquiescence, got up from his seat and returned to his own ashram. On arrival, he addressed his friends & companions, his relatives & kinsmen: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,

“suṇantu me bhavanto mittāmaccā ñātisālohitā, “Listen to me, venerable friends & companions, relatives & kinsmen:“My friends and colleagues, relatives and kin: please listen!

samaṇo me gotamo nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghena, I have invited Gotama the contemplative together with a Saṅgha of monks, approximately 1,250 monks in all, for the meal tomorrow.The ascetic Gotama together with the mendicant Saṅgha has been invited by me for tomorrow’s meal.

yena me kāyaveyyāvaṭikaṁ kareyyāthā”ti. Give me bodily assistance for that.”Please help me out with the manual preparations.”

“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. “As you say, master,” his friends & companions, relatives & kinsmen responded to him. Some of them dug out ovens, some split wood, some washed dishes, some set out a water pot, some arranged seats,“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.

Keṇiyo pana jaṭilo sāmaṁyeva maṇḍalamāḷaṁ paṭiyādeti. while Keṇiya the coiled-hair ascetic arranged a pavilion of garlands himself.Meanwhile, Keṇiya set up the pavilion himself.

Tena kho pana samayena selo brāhmaṇo āpaṇe paṭivasati, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo, tīṇi ca māṇavakasatāni mante vāceti. Now on that occasion Sela the brahman was staying at Āpaṇa. He was a master of the Three Vedas with their vocabularies, liturgy, phonology, etymology, & histories as a fifth; skilled in philology & grammar, he was fully versed in cosmology and in the marks of a Great Man. He was instructing 300 young brahmans in the (Vedic) mantras.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 keṇiyo jaṭilo sele brāhmaṇe abhippasanno hoti. And at that time Keṇiya was devoted to Sela.

Atha kho selo brāhmaṇo tīhi māṇavakasatehi parivuto jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena keṇiyassa jaṭilassa assamo tenupasaṅkami. Then, as he—surrounded by 300 young brahmans—was walking and wandering about to exercise his legs, he arrived at the ashram of Keṇiya the coiled-hair ascetic.Then Sela, while going for a walk escorted by the three hundred young students, approached Keṇiya’s hermitage.

Addasā kho selo brāhmaṇo keṇiyassa jaṭilassa assame appekacce uddhanāni khaṇante …pe… appekacce āsanāni paññapente, keṇiyaṁ pana jaṭilaṁ sāmaṁyeva maṇḍalamāḷaṁ paṭiyādentaṁ. He saw that some of the people in the ashram were digging out ovens, some were splitting wood… while Keṇiya the coiled-hair ascetic was arranging a pavilion of garlands himself.He saw the preparations going on,

Disvāna keṇiyaṁ jaṭilaṁ etadavoca: On seeing this, he said to Keṇiya the coiled-hair ascetic,and said to Keṇiya,

“kiṁ nu kho bhoto keṇiyassa āvāho vā bhavissati, vivāho vā bhavissati, mahāyañño vā paccupaṭṭhito, rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyenā”ti? “Could it be that Keṇiya the coiled-hair ascetic is giving a son or daughter in marriage, or is he setting up a great sacrifice, or is Seniya Bimbisāra, the king of Magadha, invited for tomorrow together with his army?”“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?”

“Na me, bho sela, āvāho vā bhavissati vivāho vā, nāpi rājā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyena; “No, Sela, it’s not that I’m giving a son or daughter in marriage, nor that Seniya Bimbisāra, the king of Magadha, is invited for tomorrow together with his army.“There is no marriage, Worthy Sela, and the king is not coming.

api ca kho me mahāyañño paccupaṭṭhito. But I am setting up a great sacrifice.Rather, I am setting up a grand sacrifice.

Atthi samaṇo gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi āpaṇaṁ anuppatto. There is Gotama the contemplative—a son of the Sakyans, gone forth from the Sakyan clan—who, on a wandering tour among the Aṅguttarāpans with a large Saṅgha of monks, approximately 1,250 monks in all, has arrived at Āpaṇa.The ascetic Gotama has arrived at Āpaṇa, together with a large Saṅgha of 1,250 mendicants.

Taṁ kho pana bhavantaṁ gotamaṁ …pe… And of that Master Gotama this fine reputation has spread: ‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings,He has this good reputation:

buddho bhagavāti. awakened, blessed.’‘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.’

So me nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. He has been invited by me for the meal tomorrow, together with the Saṅgha of monks.”He has been invited by me for tomorrow’s meal together with the mendicant Saṅgha.”

“Buddhoti, bho keṇiya, vadesi”? “Did you say, ‘Awakened,’ master Keṇiya?”“Did you say ‘the awakened one’?”

“Buddhoti, bho sela, vadāmi”. “I said, ‘Awakened,’ master Sela.”“I said ‘the awakened one’.”

“Buddhoti, bho keṇiya, vadesi”? “Did you say, ‘Awakened,’ master Keṇiya?”“Did you say ‘the awakened one’?”

“Buddhoti, bho sela, vadāmī”ti. “I said, ‘Awakened,’ master Sela.”“I said ‘the awakened one’.”

Atha kho selassa brāhmaṇassa etadahosi: Then the thought occurred to Sela the brahman,Then Sela thought:

“ghosopi kho eso dullabho lokasmiṁ, yadidaṁ buddhoti. “Even just this word is hard to come by in the world: ‘Awakened.’“It’s hard to even find the word ‘awakened one’ in the world.

Āgatāni kho panamhākaṁ mantesu dvattiṁsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. Now, these 32 marks of a Great Man have come down in our mantras. For a Great Man endowed with them, two future courses, and no other, exist.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.

Sace agāraṁ ajjhāvasati rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. If he inhabits a home, he will become a wheel-turning king, righteous, a king through righteousness, a conqueror of the four quarters, a stabilizer of his countryside endowed with the seven treasures.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.

Tassimāni satta ratanāni bhavanti, seyyathidaṁ—The seven treasures are these:He has the following seven treasures:

cakkaratanaṁ, hatthiratanaṁ, assaratanaṁ, maṇiratanaṁ, itthiratanaṁ, gahapatiratanaṁ, pariṇāyakaratanameva sattamaṁ. the wheel-treasure, the elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, the householder-treasure, and the adviser-treasure as the seventh.the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure.

Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. He will have a thousand sons, valiant, heroic in body, crushers of enemy armies.He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies.

So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. He will dwell, having conquered the earth to the edge of the sea, by means of Dhamma, without rod, without sword.After conquering this land girt by sea, he reigns by principle, without rod or sword.

Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado. But if he goes forth from the home life into homelessness, he will become a worthy one, rightly self-awakened, with his roof opened in the world.2But 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.”

Kahaṁ pana, bho keṇiya, etarahi so bhavaṁ gotamo viharati arahaṁ sammāsambuddho”ti? Master Keṇiya, where is he staying now, that Master Gotama, worthy & rightly self-awakened?”He said, “But Keṇiya, where is the Blessed One at present, the perfected one, the fully awakened Buddha?”

Evaṁ vutte, keṇiyo jaṭilo dakkhiṇaṁ bāhuṁ paggahetvā selaṁ brāhmaṇaṁ etadavoca: When this was said, Keṇiya the coiled-hair ascetic lifted his right arm and said to Sela the brahman,When he said this, Keṇiya pointed with his right arm and said,

“yenesā, bho sela, nīlavanarājī”ti. “There, by the dark green line of the forest.”“There, worthy Sela, at that line of blue forest.”

Atha kho selo brāhmaṇo tīhi māṇavakasatehi saddhiṁ yena bhagavā tenupasaṅkami. Then Sela the brahman, together with the 300 young brahmans, headed toward the Blessed One.Then Sela, together with his young students, approached the Buddha.

Atha kho selo brāhmaṇo te māṇavake āmantesi: Then he addressed the young brahmans,He said to his young students,

“appasaddā bhonto āgacchantu, pade padaṁ nikkhipantā. “Come noiselessly, masters, placing a footstep in a footstep.“Come quietly, gentlemen, tread gently.

Durāsadā hi te bhagavanto sīhāva ekacarā. These Blessed Ones are hard to approach, like a lion wandering alone.For the Buddhas are intimidating, like a lion living alone.

Yadā cāhaṁ, bho, samaṇena gotamena saddhiṁ manteyyaṁ, mā me bhonto antarantarā kathaṁ opātetha; And when I engage Gotama the contemplative in counsel, don’t break into the middle of my talk.When I’m consulting with the ascetic Gotama, don’t interrupt.

kathāpariyosānaṁ me bhavanto āgamentū”ti. Wait until the end of my talk.”Wait until I’ve finished speaking.”

Atha kho selo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Then Sela the brahman went to the Blessed One and, on arrival, exchanged courteous greetings with him.Then Sela went up to the Buddha, and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. After an exchange of friendly greetings & courtesies, he sat to one side.When the greetings and polite conversation were over, he sat down to one side,

Ekamantaṁ nisinno kho selo brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi. As he was sitting there, he looked for the 32 marks of a Great Man in the Blessed One’s body.and scrutinized the Buddha’s body for the thirty-two marks of a great man.

Addasā kho selo brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. He saw most of the 32 marks of a Great Man in the Blessed One’s body, except for two.He saw all of them except two,

Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—About the two marks he was doubtful, uncertain, undecided, and wasn’t reassured:which he had doubts about:

kosohite ca vatthaguyhe pahūtajivhatāya cāti. about the male organ being in a sheath, and about the size of the tongue.whether the private parts were sheathed in a foreskin, and the largeness of the tongue.

Atha kho bhagavato etadahosi: The thought occurred to the Blessed One,Then it occurred to the Buddha,

“passati kho me ayaṁ selo brāhmaṇo dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. “Sela the brahman sees most of my marks of a Great Man, except for two.“Sela sees all the marks except two,

Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—About the two marks he is doubtful, uncertain, undecided, and isn’t reassured:which he has doubts about:

kosohite ca vatthaguyhe pahūtajivhatāya cā”ti. about the male organ being in a sheath, and about the size of the tongue.”whether the private parts are sheathed in a foreskin, and the largeness of the tongue.”

Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā addasa selo brāhmaṇo bhagavato kosohitaṁ vatthaguyhaṁ. So the Blessed One willed a willing of power such that Sela the brahman saw that the Blessed One’s male organ was in a sheath.The Buddha used his psychic power to will that Sela would see his private parts sheathed in a foreskin.

Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi. And then, extending his tongue, the Blessed One licked both ear-holes and nostrils back and forth, and covered his whole forehead with his tongue.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 selassa brāhmaṇassa etadahosi: The thought occurred to Sela the brahman,Then Sela thought,

“samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehi. “Gotama the contemplative’s 32 marks of a Great Man are complete and not incomplete.“The ascetic Gotama possesses the thirty-two marks completely, lacking none.

No ca kho naṁ jānāmi buddho vā no vā. But I don’t know whether he is awakened or not.But I don’t know whether or not he is an awakened one.

Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: Still, I have heard the aged line of teachers, along in their years, say:I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said,

‘ye te bhavanti arahanto sammāsambuddhā, te sake vaṇṇe bhaññamāne attānaṁ pātukarontī’ti. ‘Blessed Ones, worthy & rightly self-awakened, reveal themselves when their praise is spoken.’‘Those who are perfected ones, fully awakened Buddhas reveal themselves when praised.’

Yannūnāhaṁ samaṇaṁ gotamaṁ sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti. What if I were to praise Gotama the contemplative face-to-face with fitting verses?”Why don’t I extoll him in his presence with fitting verses?”

Atha kho selo brāhmaṇo bhagavantaṁ sammukhā sāruppāhi gāthāhi abhitthavi: So Sela the brahman praised the Blessed One face-to-face with fitting verses:Then Sela extolled the Buddha in his presence with fitting verses:

“Paripuṇṇakāyo suruci, “Perfect your body, shining well,“O Blessed One, your body’s perfect,

Sujāto cārudassano; well-born, lovely to look at,you’re radiant, handsome, lovely to behold;

Suvaṇṇavaṇṇosi bhagavā, Blessed One, you have a golden complexion,golden colored,

Susukkadāṭhosi vīriyavā. you have white teeth, you’re vigorous.with teeth so white; you’re strong.

Narassa hi sujātassa, The characteristics of a well-born man,The characteristics

ye bhavanti viyañjanā; the marks of a Great Man,of a handsome man,

Sabbe te tava kāyasmiṁ, are all presentthe marks of a great man,

mahāpurisalakkhaṇā. in your body.are all found on your body.

Pasannanetto sumukho, Clear your eyes, good your face,Your eyes are clear, your face is fair,

brahā uju patāpavā; imposing, splendid, straight upright:you’re formidable, upright, majestic.

Majjhe samaṇasaṅghassa, In the midst of a community of contemplativesIn the midst of the Saṅgha of ascetics,

ādiccova virocasi. you shine like the sun.you dazzle like the sun.

Kalyāṇadassano bhikkhu, A monk admirable to look at,You’re a mendicant fine to see,

kañcanasannibhattaco; with skin resembling gold;with skin that shines like lustrous gold.

Kiṁ te samaṇabhāvena, but what use is the contemplative stateBut with such excellent appearance,

evaṁ uttamavaṇṇino. for you, so superlative in appearance?what do you want with the ascetic life?

Rājā arahasi bhavituṁ, You deserve to be a king,You’re fit to be a king,

cakkavattī rathesabho; a wheel-turner,3 lord of charioteers,a wheel-turning monarch, chief of charioteers,

Cāturanto vijitāvī, conqueror of the four quarters,victorious in the four quarters,

jambusaṇḍassa issaro. sovereign lord of the Jambu grove.4lord of the Black Plum Tree Land.

Khattiyā bhogirājāno, Noble warriors, feudal lords, & kingsAristocrats, nobles, and kings

anuyantā bhavantu te; are your devotees.ought follow your rule.

Rājābhirājā manujindo, King of kings, monarch of human beings:Gotama, may you reign

rajjaṁ kārehi gotama”. Rule, Gotama!”as king of kings, lord of mankind!”

“Rājāhamasmi selāti, “I am a king, Sela:“I am a king, Sela”,

(bhagavā) (said the Blessed One)said the Buddha,

Dhammarājā anuttaro; a Dhamma king unexcelled.“the supreme king of the teaching.

Dhammena cakkaṁ vattemi, I turn the wheel with Dhamma—By the teaching I roll forth the wheel

Cakkaṁ appaṭivattiyaṁ”. the wheel whose turning can’t be stopped.”which cannot be rolled back.”

“Sambuddho paṭijānāsi, “You claim to be rightly self-awakened,“You claim to be awakened,”

(iti selo brāhmaṇo) (said Sela)said Sela the brahmin,

Dhammarājā anuttaro; a Dhamma king unexcelled.“the supreme king of the teaching.

‘Dhammena cakkaṁ vattemi’, ‘I roll forth the teaching’:

Iti bhāsasi gotama. so you say, Gotama.

Ko nu senāpati bhoto, But who, master, is your general,Then who is your general,

Sāvako satthuranvayo; the disciple right below the teacher?the disciple who follows the Teacher’s way?

Ko te tamanuvatteti, Who keeps rollingWho keeps rolling the wheel

Dhammacakkaṁ pavattitaṁ”. the Dhamma-wheel set rolling by you?”of the teaching you rolled forth?”

“Mayā pavattitaṁ cakkaṁ, “The wheel set rolling by me“By me the wheel was rolled forth,”

(selāti bhagavā) (the Blessed One said to Sela)said the Buddha,

Dhammacakkaṁ anuttaraṁ; the unexcelled Dhamma-wheel:“the supreme wheel of the teaching.

Sāriputto anuvatteti, Sāriputta keeps it rollingSāriputta, taking after the Realized One,

Anujāto tathāgataṁ. taking after the Tathāgata.5keeps it rolling on.

Abhiññeyyaṁ abhiññātaṁ, What should be directly knownI have known what should be known,

Bhāvetabbañca bhāvitaṁ; has been directly known,and developed what should be developed,

Pahātabbaṁ pahīnaṁ me, what should be developed, developed,and given up what should be given up:

Tasmā buddhosmi brāhmaṇa. what should be abandoned, abandoned6:and so, brahmin, I am a Buddha.

Vinayassu mayi kaṅkhaṁ, Therefore, I’m awakened, brahman.Dispel your doubt in me—

Adhimuccassu brāhmaṇa; Subdue your doubt about me.make up your mind, brahmin!

Dullabhaṁ dassanaṁ hoti, Be decided, brahman.The sight of a Buddha

Sambuddhānaṁ abhiṇhaso. It’s hard often to gainis hard to find again.

Yesaṁ ve dullabho loke, sight of the Rightly Self-Awakened.I am a Buddha, brahmin,

Pātubhāvo abhiṇhaso; I am one whose appearance in the worldthe supreme surgeon,

Sohaṁ brāhmaṇa sambuddho, is hard often to gain:one of those whose appearance in the world

Sallakatto anuttaro. Rightly Self-Awakened,is hard to find again.

Brahmabhūto atitulo, an arrow-remover unexcelled.A manifestation of divinity, unequaled,

Mārasenappamaddano; Brahmā-become, without compare,crusher of Māra’s army;

Sabbāmitte vasīkatvā, crusher of Māra’s armies,having subdued all my opponents,

Modāmi akutobhayo”. having overmastered all enemies, I rejoice, with no fear from anywhere.”I rejoice, fearing nothing from any quarter.”

“Imaṁ bhavanto nisāmetha, “Observe carefully, masters,“Pay heed, good fellows, to what

Yathā bhāsati cakkhumā; how he speaks, this One with Eyes,is spoken by the Clear-eyed One.

Sallakatto mahāvīro, arrow-remover, great hero:The surgeon, the great hero,

Sīhova nadatī vane. He roars like a lion in the forest.roars like a lion in the jungle.

Brahmabhūtaṁ atitulaṁ, Brahmā-become, without compare,A manifestation of divinity, unequaled,

Mārasenappamaddanaṁ; crusher of Māra’s armies:crusher of Māra’s army;

Ko disvā nappasīdeyya, Who, even one of a dark birth,7 on seeing him,who would not be inspired by him,

Api kaṇhābhijātiko. would not have confidence?even one born in a dark class?

Yo maṁ icchati anvetu, Whoever wants to may follow me.Those who wish may follow me;

Yo vā nicchati gacchatu; Whoever doesn’t may go.those who don’t may go.

Idhāhaṁ pabbajissāmi, I will here go forthRight here, I’ll go forth in his presence,

Varapaññassa santike”. in the presence of the one of foremost discernment.”the one of such outstanding wisdom.”

“Evañce ruccati bhoto, “If, master, you thus delight“Sir, if you endorse

Sammāsambuddhasāsane; in the message of the Rightly Self-Awakened One,the teaching of the Buddha,

Mayampi pabbajissāma, we, too, will here go forthwe’ll also go forth in his presence,

Varapaññassa santike”. in the presence of the one of foremost discernment.”the one of such outstanding wisdom.”

Brāhmaṇā tisatā ime, These three hundred brahmans“These three hundred brahmins

Yācanti pañjalīkatā; request, with hands palm-to-palm over the heart:with cupped palms held up, ask:

“Brahmacariyaṁ carissāma, “We will follow the holy-life,‘May we lead the spiritual life

Bhagavā tava santike”. Blessed One, in your presence.”in your presence, Blessed One?’”

“Svākkhātaṁ brahmacariyaṁ, “The holy-life is well-expounded,“The spiritual life is well explained,”

(selāti bhagavā) (the Blessed One said to Sela)said the Buddha,

Sandiṭṭhikamakālikaṁ; to be seen here-&-now, timeless,“apparent in the present life, immediately effective.

Yattha amoghā pabbajjā, where the Going-forth is not in vainHere the going forth isn’t in vain

Appamattassa sikkhato”ti. for a heedful person who trains.”for one who trains with diligence.”

Alattha kho selo brāhmaṇo sapariso bhagavato santike pabbajjaṁ, alattha upasampadaṁ. Then Sela the brahman, together with his following, obtained the Going-forth in the Blessed One’s presence, he obtained Acceptance.And the brahmin Sela together with his assembly received the going forth, the ordination in the Buddha’s presence.

Atha kho keṇiyo jaṭilo tassā rattiyā accayena sake assame paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: Then, as the night was ending, Keṇiya the coiled-hair ascetic, having had choice staple & non-staple foods prepared in his own ashram, announced the time to the Blessed One,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,

“kālo, bho gotama, niṭṭhitaṁ bhattan”ti. “It is time, master Gotama. The meal is ready.”“It’s time, worthy Gotama, the meal is ready.”

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. Then, early in the morning, the Blessed One—after adjusting his lower robe and carrying his bowl & outer robe—went together with a Saṅgha of monks to Keṇiya’s ashram. On arrival, he sat down on an arranged seat.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.

Atha kho keṇiyo jaṭilo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Keṇiya the coiled-hair ascetic, with his own hand, served & satisfied the Blessed One & the Saṅgha of monks with choice staple & non-staple foods.Then Keṇiya served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods.

Atha kho keṇiyo jaṭilo bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Then, when the Blessed One had eaten and had rinsed his bowl & hands, Keṇiya the coiled-hair ascetic took a lower seat and sat to one side.When the Buddha had eaten and washed his hand and bowl, Keṇiya took a low seat and sat to one side.

Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā imāhi gāthāhi anumodi: As he was sitting there, the Blessed One expressed approval of him with these verses:The Buddha expressed his appreciation with these verses:

“Aggihuttamukhā yaññā, “The fire oblation is the chief of sacrifices,“The foremost of sacrifices is the offering to the sacred flame;

Sāvittī chandaso mukhaṁ; the Sāvitti, the chief of Vedic hymns,8the Sāvitrī is the foremost of prayer;

Rājā mukhaṁ manussānaṁ, a king, chief among human beings,of humans, the king is the foremost;

Nadīnaṁ sāgaro mukhaṁ. the ocean, chief among rivers,the ocean’s the foremost of rivers;

Nakkhattānaṁ mukhaṁ cando, the moon, chief of the zodiac stars,the foremost of stars is the moon;

Ādicco tapataṁ mukhaṁ; the sun, chief of things that burn,9the sun is the foremost of blazes;

Puññaṁ ākaṅkhamānānaṁ, and for those who sacrifice, wishing for merit,for those who sacrifice seeking merit,

Saṅgho ve yajataṁ mukhan”ti. the Saṅgha, truly, is chief.”the Saṅgha is the foremost.”

Atha kho bhagavā keṇiyaṁ jaṭilaṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi. Then, having expressed approval of Keṇiya the coiled-hair ascetic with these verses, the Blessed One got up from his seat and left.When the Buddha had expressed his appreciation to Keṇiya the matted-hair ascetic with these verses, he rose from his seat and left.

Atha kho āyasmā selo sapariso eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva …pe… Then Ven. Sela, together with his following—dwelling alone, secluded, heedful, ardent, & resolute—in no long time reached & remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here-&-now. He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.”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.

aññataro kho panāyasmā selo sapariso arahataṁ ahosi. And so Ven. Sela, together with his following, became another one of the arahants.And Venerable Sela together with his assembly became perfected.

Atha kho āyasmā selo sapariso yena bhagavā tenupasaṅkami, upasaṅkamitvā ekaṁsaṁ cīvaraṁ katvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ gāthāya ajjhabhāsi: Then Ven. Sela, together with his following, went to the Blessed One and, on arrival, arranging his upper robe over one shoulder and extending his hands palm-to-palm over the heart toward the Blessed One, addressed him in verse: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:

“Yaṁ taṁ saraṇamāgamha, “This is the eighth day since coming for refuge,“This is the eighth day since

Ito aṭṭhami cakkhuma; One with Eyes.we went for refuge, O Clear-eyed One.

Sattarattena bhagavā, Blessed One, for seven nights,In these seven days, Blessed One,

Dantamha tava sāsane. we have tamed ourselves with your message.we’ve become tamed in your teaching.

Tuvaṁ buddho tuvaṁ satthā, You: Awakened. You: Teacher.You are the Buddha, you are the Teacher,

Tuvaṁ mārābhibhū muni; You: Sage who has conquered Māra.you are the sage who has overcome Māra;

Tuvaṁ anusaye chetvā, You: Having cut obsessions,you have cut off the underlying tendencies,

Tiṇṇo tāresimaṁ pajaṁ. having crossed over, bring this generation across.you’ve crossed over, and you bring humanity across.

Upadhī te samatikkantā, Your acquisitions transcended,You have transcended attachments,

Āsavā te padālitā; your effluents torn apart,your defilements are shattered;

Sīhosi anupādāno, you are a lion free of clinging,you are a lion free of grasping,

Pahīnabhayabheravo. your fear & terror abandoned.with fear and dread given up.

Bhikkhavo tisatā ime, These three hundred monksThese three hundred mendicants

Tiṭṭhanti pañjalīkatā; stand with hands palm-to-palm over the heart.stand with cupped palms raised.

Pāde vīra pasārehi, Extend your feet, hero:Stretch out your feet, great hero:

Nāgā vandantu satthuno”ti. The nāgas venerate them, the feet of the Teacher.”10let these giants bow to the Teacher.”

Selasuttaṁ sattamaṁ. The Sela Sutta, the seventh.

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