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Majjhima Nikāya 82 Middle Discourses 82
Raṭṭhapālasutta With Raṭṭhapāla Raṭṭhapāla Sutta
Evaṁ me sutaṁ—So I have heard. Thus I heard:
ekaṁ samayaṁ bhagavā kurūsu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena thullakoṭṭhikaṁ nāma kurūnaṁ nigamo tadavasari. At one time the Buddha was wandering in the land of the Kurus together with a large Saṅgha of mendicants when he arrived at a town of the Kurus named Thullakoṭṭhika. On one occasion the Blessed One was wandering in the Kuru country together with a large Sangha of bhikkhus. He eventually arrived at Thullakoṭṭhita, a Kuru town.
Assosuṁ kho thullakoṭṭhikā brāhmaṇagahapatikā: The brahmins and householders of Thullakoṭṭhika heard: The divine caste householders of Thullakoṭṭhita heard:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kurūsu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ thullakoṭṭhikaṁ anuppatto. “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Thullakoṭṭhika, together with a large Saṅgha of mendicants. ‘The monk Gotama, it seems a son of the Sakyans who went forth from a Sakyan clan, has been wandering in the Kosalan country with a large Sangha of bhikkhus and has come to Sālā.
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: He has this good reputation: Now a good report of Master Gotama has been spread to this effect.
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. ‘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.’ “That Blessed One is such since he is Arahant and Fully Enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable teacher of men to be tamed, teacher of gods and men, enlightened, blessed.
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. 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 describes this world with its Māras, and its (Brahmā) Divinities, this generation with its monks and divines, with its kings and its men, which he has himself realized through direct knowledge.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. He proclaims a teaching that is 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. He teaches a Dhamma that is good in the beginning, good in the middle and good in the end with (the right) meaning and phrasing, he affirms a life divine that is utterly perfect and pure.”
Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. It’s good to see such perfected ones.” It is good to see such Arahants.’
Atha kho thullakoṭṭhikā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu; appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu; appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu; appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu; appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. Then the brahmins and householders of Thullakoṭṭhika went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. Then the divine caste householders of Thullakoṭṭhita went to the Blessed One and some paid homage to the Blessed One and sat down at one side; some exchanged greetings with him, and when the courteous and amiable talk was finished, sat down at one side; some raised their hands palms together in salutation to the Blessed One and sat down at one side; some pronounced their name and clan in the Blessed One’s presence and sat down at one side; some kept silent and sat down at one side.
Ekamantaṁ nisinne kho thullakoṭṭhike brāhmaṇagahapatike bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. When they were seated, the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk. When they were seated, the Blessed One instructed, urged, roused and encouraged them with talk on the Dhamma.
Tena kho pana samayena raṭṭhapālo nāma kulaputto tasmiṁyeva thullakoṭṭhike aggakulassa putto tissaṁ parisāyaṁ nisinno hoti. Now at that time a gentleman named Raṭṭhapāla, the son of the leading clan in Thullakoṭṭhika, was sitting in the assembly. Now at that time a clansman called Raṭṭhapāla, the son of the leading clan in that same Thullakoṭṭhita, was sitting in the assembly.
Atha kho raṭṭhapālassa kulaputtassa etadahosi: He thought, Then it occurred to him:
“yathā yathā khvāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. “As I understand the Buddha’s teaching, it’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. ‘As I understand the Dhamma taught by the Blessed One, it is not possible while living in a household to lead the life divine utterly perfect and pure as a polished shell.
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan”ti. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?” Suppose I shaved off my hair and beard, put on the yellow cloth, and went forth from the home life into homelessness?’
Atha kho thullakoṭṭhikā brāhmaṇagahapatikā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu. Then, having approved and agreed with what the Buddha said, the brahmins and householders of Thullakoṭṭhika got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving. Then the brahmin householders of Thullakoṭṭhita, having been instructed, urged, roused and encouraged by the Blessed One with talk on the Dhamma, and delighted in his words and agreeing, rose from their seats, and after paying homage to him, they departed keeping him on their right.
Atha kho raṭṭhapālo kulaputto acirapakkantesu thullakoṭṭhikesu brāhmaṇagahapatikesu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho raṭṭhapālo kulaputto bhagavantaṁ etadavoca: Soon after they left, Raṭṭhapāla went up to the Buddha, bowed, sat down to one side, and said to him, Soon after they had gone the clansman Raṭṭhapāla went to the Blessed One, and after paying homage to him, he sat down at one side. When he had done so, he said to the Blessed One:
“yathā yathāhaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. “Sir, as I understand the Buddha’s teaching, it’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. ‘Venerable sir, as I understand the Dhamma taught by the Blessed One, it is not possible while living in a household, to lead the life divine as perfect and pure as a polished shell.
Icchāmahaṁ, bhante, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ. I wish to shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. Venerable sir, I want to shave off my hair and beard, put on the yellow cloth, and go forth from the home life into homelessness.
Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadaṁ. Sir, may I receive the going forth, the ordination in the Buddha’s presence? I would receive the Going-forth under the Blessed One and I would receive the Full Admission.’
Pabbājetu maṁ bhagavā”ti. May the Buddha please give me the going forth!”
“Anuññātosi pana tvaṁ, raṭṭhapāla, mātāpitūhi agārasmā anagāriyaṁ pabbajjāyā”ti? “But, Raṭṭhapāla, do you have your parents’ permission?” ‘Are you permitted by your parents, Raṭṭhapāla, to go forth from the home life into homelessness?’
“Na khohaṁ, bhante, anuññāto mātāpitūhi agārasmā anagāriyaṁ pabbajjāyā”ti. “No, sir.” ‘No, venerable sir, I am not.’
“Na kho, raṭṭhapāla, tathāgatā ananuññātaṁ mātāpitūhi puttaṁ pabbājentī”ti. “Raṭṭhapāla, Buddhas don’t give the going forth to the child of parents who haven’t given their permission.” ‘Tathāgatas do not give the Going-forth without the parents’ permission, Raṭṭhapāla.’
“Svāhaṁ, bhante, tathā karissāmi yathā maṁ mātāpitaro anujānissanti agārasmā anagāriyaṁ pabbajjāyā”ti. “I’ll make sure, sir, to get my parents’ permission.” ‘Venerable sir, I shall see to it that my parents permit me to go forth from the home life into homelessness.’
Atha kho raṭṭhapālo kulaputto uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca: Then Raṭṭhapāla got up from his seat, bowed, and respectfully circled the Buddha. Then he went to his parents and said, Then the clansman Raṭṭhapāla rose from his seat, and after paying homage to the Blessed One, (he left) keeping him on his right. He went to his parents and told them:
“ammatātā, yathā yathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. “Mum and dad, as I understand the Buddha’s teachings, it’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. ‘Mother and father, as I understand the Dhamma taught by the Blessed One, it is impossible while living in a household to lead the life divine as perfect and pure as a polished shell.
Icchāmahaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ. I wish to shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. I want to shave off my hair and beard, put on the yellow cloth, and go forth from the home life into homelessness.
Anujānātha maṁ agārasmā anagāriyaṁ pabbajjāyā”ti. Please give me permission to go forth.” Give me permission to go forth from the home life into homelessness.’
Evaṁ vutte, raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: When he said this, Raṭṭhapāla’s parents said to him, When this was said his parents replied:
“tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. “But, dear Raṭṭhapāla, you’re our only child. You’re dear to us and we love you. You’re dainty and raised in comfort. ‘Dear Raṭṭhapāla, you, being an only son and dear and precious to us, have been educated to pleasure, brought up to pleasure.
Na tvaṁ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi. You know nothing of suffering. Dear Raṭṭhapāla, you know nothing of suffering.
(…) Maraṇenapi te mayaṁ akāmakā vinā bhavissāma. Even when you die we will lose you against our wishes. In case of your death we should lose you willy-nilly;
Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti? So how can we allow you to go forth while you’re still alive?” but why should we give you our permission to go forth from the home life into homelessness while you are still living?’
Dutiyampi kho raṭṭhapālo kulaputto …pe… For a second time, For the second time …
tatiyampi kho raṭṭhapālo kulaputto mātāpitaro etadavoca: and a third time, Raṭṭhapāla asked his parents for permission, but got the same reply. For the third time the clansman Raṭṭhapāla said to his parents:
“ammatātā, yathā yathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. ‘Mother and father … give me permission to go forth from the home life into homelessness.’
Icchāmahaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ.
Anujānātha maṁ agārasmā anagāriyaṁ pabbajjāyā”ti.
Tatiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: For the third time his parents replied:
“tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. ‘Dear Raṭṭhapāla, you, being an only son and dear and precious to us, have been educated to pleasure, brought up to pleasure.
Na tvaṁ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi. Dear Raṭṭhapāla, you know nothing of suffering.
Maraṇenapi te mayaṁ akāmakā vinā bhavissāma. In case of your death we should lose you willy-nilly;
Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti? but why should we give you our permission to go forth from the home life into homelessness while you are still living?’
Atha kho raṭṭhapālo kulaputto: Then Raṭṭhapāla thought, (thinking:)
“na maṁ mātāpitaro anujānanti agārasmā anagāriyaṁ pabbajjāyā”ti tattheva anantarahitāya bhūmiyā nipajji: “My parents don’t allow me to go forth.” He laid down right there on the bare ground, saying, Then, not getting his parents’ (permission) for the Going-forth, the clansman Raṭṭhapāla lay down there on the bare floor, (thinking:)
“idheva me maraṇaṁ bhavissati pabbajjā vā”ti. “I’ll either die right here or go forth.” ‘Right here I shall either die or get the Going-forth’.
Atha kho raṭṭhapālo kulaputto ekampi bhattaṁ na bhuñji, dvepi bhattāni na bhuñji, tīṇipi bhattāni na bhuñji, cattāripi bhattāni na bhuñji, pañcapi bhattāni na bhuñji, chapi bhattāni na bhuñji, sattapi bhattāni na bhuñji. And he refused to eat, up to the seventh meal.
Atha kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: Then Raṭṭhapāla’s parents said to him, Then the clansman Raṭṭhapāla’s parents said to him:
“tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. “Dear Raṭṭhapāla, you’re our only child. You’re dear to us and we love you. You’re dainty and raised in comfort. ‘Dear Raṭṭhapāla, you, being an only son and dear and precious to us, have been educated to pleasure, brought up to pleasure.
Na tvaṁ, tāta raṭṭhapāla, kassaci, dukkhassa jānāsi. You know nothing of suffering. Dear Raṭṭhapāla, you know nothing of suffering.
Maraṇenapi te mayaṁ akāmakā vinā bhavissāma. When you die we will lose you against our wishes.
Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāya. So how can we allow you to go forth from lay life to homelessness while you’re still living? but why should we give you our permission to go forth from the home life into homelessness while you are still living?
Uṭṭhehi, tāta raṭṭhapāla, bhuñja ca piva ca paricārehi ca; Get up, Raṭṭhapāla! Eat, drink, and amuse yourself. Get up, dear Raṭṭhapāla, eat, drink and be merry;
bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. While enjoying sensual pleasures, delight in making merit. enjoy eating, drinking, being merry, indulging sensual desires and making merit.
Na taṁ mayaṁ anujānāma agārasmā anagāriyaṁ pabbajjāya. We don’t allow you to go forth. We do not permit you to go forth from the home life into homelessness.
Maraṇenapi te mayaṁ akāmakā vinā bhavissāma. When you die we will lose you against our wishes. In case of your death we should lose you willy-nilly:
Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti? So how can we allow you to go forth while you’re still alive?” but why should we give you our permission to go forth from the home life into homelessness while you are still living?’
Evaṁ vutte, raṭṭhapālo kulaputto tuṇhī ahosi. When they said this, Raṭṭhapāla kept silent. When this was said the clansman Raṭṭhapāla was silent.
Dutiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ …pe… For a second time, For the second time …
dutiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi.
Tatiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: and a third time, Raṭṭhapāla’s parents made the same request. For the third time his parents said to him:
“tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. ‘Dear Raṭṭhapāla, you, being an only son …
Na tvaṁ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi.
Maraṇenapi te mayaṁ akāmakā vinā bhavissāma, kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāya.
Uṭṭhehi, tāta raṭṭhapāla, bhuñja ca piva ca paricārehi ca;
bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu.
Na taṁ mayaṁ anujānāma agārasmā anagāriyaṁ pabbajjāya.
Maraṇenapi te mayaṁ akāmakā vinā bhavissāma.
Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti?
Tatiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi. And for a third time, Raṭṭhapāla kept silent. Raṭṭhapāla’s parents then went to see his friends. They told them of the situation and asked for their help. For the third time he was silent.
Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālo kulaputto tenupasaṅkamiṁsu; upasaṅkamitvā raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: Then Raṭṭhapāla’s friends went to him and said, Then the clansman Raṭṭhapāla’s friends went to him and said to him:
“tvaṁ khosi, samma raṭṭhapāla, mātāpitūnaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. “Our friend Raṭṭhapāla, you are your parents’ only child. You’re dear to them and they love you. You’re dainty and raised in comfort. ‘Good Raṭṭhapāla, you, being an only son and dear and precious to your parents, have been educated to pleasure, brought up to pleasure.
Na tvaṁ, samma raṭṭhapāla, kassaci dukkhassa jānāsi. You know nothing of suffering. Good Raṭṭhapāla, you know nothing of suffering.
Maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. When you die your parents will lose you against their wishes. In case of your death they would lose you willy-nilly;
Kiṁ pana te taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajjāya. So how can they allow you to go forth while you’re still alive? but why should they give you their permission to go forth from the home life into homelessness while you are still living?
Uṭṭhehi, samma raṭṭhapāla, bhuñja ca piva ca paricārehi ca; Get up, Raṭṭhapāla! Eat, drink, and amuse yourself. Get up, good Raṭṭhapāla, eat, drink and be merry;
bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. While enjoying sensual pleasures, delight in making merit. enjoy eating, drinking, being merry, indulging sensual desires, and making merit.
Na taṁ mātāpitaro anujānissanti agārasmā anagāriyaṁ pabbajjāya. Your parents will not allow you to go forth. Your parents do not permit you to go forth from the home life into homelessness.
Maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. Even when you die your parents will lose you against their wishes. In case of your death they would lose you willy-nilly;
Kiṁ pana te taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajjāyā”ti? So how can they allow you to go forth while you’re still alive?” but why should they give you their permission to go forth from the home life into homelessness while you are still living?’
Evaṁ vutte, raṭṭhapālo kulaputto tuṇhī ahosi. When they said this, Raṭṭhapāla kept silent. When this was said, the clansman Raṭṭhapāla was silent.
Dutiyampi kho … For a second time, For the second time …
tatiyampi kho raṭṭhapālassa kulaputtassa sahāyakā raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: and a third time, Raṭṭhapāla’s friends made the same request. For the third time his friends said to him:
“tvaṁ khosi, samma raṭṭhapāla, mātāpitūnaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato, na tvaṁ, samma raṭṭhapāla, kassaci dukkhassa jānāsi, maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. ‘Good Raṭṭhapāla, you, being an only son …
Kiṁ pana te taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajjāya? … while you are still living?’
Uṭṭhehi, samma raṭṭhapāla, bhuñja ca piva ca paricārehi ca, bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Get up, dear Raṭṭhapāla, eat, drink and be merry; enjoy eating, drinking, being merry, indulging sensual desires and making merit.
Na taṁ mātāpitaro anujānissanti agārasmā anagāriyaṁ pabbajjāya, maraṇenapi te mātāpitaro akāmakā vinā bhavissanti.
Kiṁ pana te taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajjāyā”ti?
Tatiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi. And for a third time, Raṭṭhapāla kept silent. For the third time he was silent.
Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālassa kulaputtassa mātāpitaro tenupasaṅkamiṁsu; upasaṅkamitvā raṭṭhapālassa kulaputtassa mātāpitaro etadavocuṁ: Then Raṭṭhapāla’s friends went to his parents and said, Then the clansman Raṭṭhapāla’s friends went to his parents and said to them:
“ammatātā, eso raṭṭhapālo kulaputto tattheva anantarahitāya bhūmiyā nipanno: “Mum and dad, Raṭṭhapāla is lying there on the bare ground saying: ‘Mother and father, this clansman Raṭṭhapāla has lain down there on the bare floor, (thinking:)
‘idheva me maraṇaṁ bhavissati pabbajjā vā’ti. ‘I’ll either die right here or go forth.’ “Right here I shall either die or get the Going-forth.”
Sace tumhe raṭṭhapālaṁ kulaputtaṁ nānujānissatha agārasmā anagāriyaṁ pabbajjāya, tattheva maraṇaṁ āgamissati. If you don’t allow him to go forth, he’ll die there. Now if you do not give him your permission to go forth from the home life into homelessness, he will die there.
Sace pana tumhe raṭṭhapālaṁ kulaputtaṁ anujānissatha agārasmā anagāriyaṁ pabbajjāya, pabbajitampi naṁ dakkhissatha. But if you do allow him to go forth, you’ll see him again afterwards. But if you give him your permission, you will see him after he has gone forth.
Sace raṭṭhapālo kulaputto nābhiramissati agārasmā anagāriyaṁ pabbajjāya, kā tassa aññā gati bhavissati? Idheva paccāgamissati. And if he doesn’t enjoy the renunciate life, where else will he have to go? He’ll come right back here. And if he does not enjoy the Going-forth, what else can he do then but return here?
Anujānātha raṭṭhapālaṁ kulaputtaṁ agārasmā anagāriyaṁ pabbajjāyā”ti. Please give Raṭṭhapāla permission to go forth.” So give him your permission to go forth from the home life into homelessness.’
“Anujānāma, tātā, raṭṭhapālaṁ kulaputtaṁ agārasmā anagāriyaṁ pabbajjāya. “Then, dears, we give Raṭṭhapāla permission to go forth. ‘Then we give the clansman Raṭṭhapāla permission to go forth from the home life into homelessness.
Pabbajitena ca pana mātāpitaro uddassetabbā”ti. But once gone forth he must visit his parents.” But when he has gone forth, he must visit his parents.’
Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālo kulaputto tenupasaṅkamiṁsu; upasaṅkamitvā raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: Then Raṭṭhapāla’s friends went to him and said, So the clansman Raṭṭhapāla’s friends went to him and told him:
“uṭṭhehi, samma raṭṭhapāla, anuññātosi mātāpitūhi agārasmā anagāriyaṁ pabbajjāya. “Get up, Raṭṭhapāla! Your parents have given you permission to go forth from lay life to homelessness. ‘You are permitted by your parents to go forth from the home life into homelessness.
Pabbajitena ca pana te mātāpitaro uddassetabbā”ti. But once gone forth you must visit your parents.” But when you have gone forth, you must visit your parents.’
Atha kho raṭṭhapālo kulaputto uṭṭhahitvā balaṁ gāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho raṭṭhapālo kulaputto bhagavantaṁ etadavoca: Raṭṭhapāla got up and regained his strength. He went to the Buddha, bowed, sat down to one side, and said to him, The clansman Raṭṭhapāla then got up, and when he had gained strength, he went to the Blessed One, and after paying homage to him he sat down at one side. When he had done so, he said:
“anuññāto ahaṁ, bhante, mātāpitūhi agārasmā anagāriyaṁ pabbajjāya. “Sir, I have my parents’ permission to go forth from the lay life to homelessness. ‘Venerable sir, I have my parents’ permission to go forth from the home life into homelessness.
Pabbājetu maṁ bhagavā”ti. May the Buddha please give me the going forth.” Let the Blessed One give me the Going-forth.’
Alattha kho raṭṭhapālo kulaputto bhagavato santike pabbajjaṁ, alattha upasampadaṁ. And Raṭṭhapāla received the going forth, the ordination in the Buddha’s presence. So the clansman Raṭṭhapāla received the Going-forth under the Blessed One, and he received the Full Admission.
Atha kho bhagavā acirūpasampanne āyasmante raṭṭhapāle aḍḍhamāsupasampanne thullakoṭṭhike yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi. Not long after Venerable Raṭṭhapāla’s ordination, a fortnight later, the Buddha—having stayed in Thullakoṭṭhika as long as he pleased—set out for Sāvatthī. Then soon after the venerable Raṭṭhapāla’s Full Admission, when he had been fully admitted a fortnight, the Blessed One, having stayed at Thullakoṭṭhita as long as he chose, set out to go by stages to Sāvatthi.
Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. Traveling stage by stage, he arrived at Sāvatthī, Wandering by stages, he at length arrived at Sāvatthi.
Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. where he stayed in Jeta’s Grove, Anāthapiṇḍika’s monastery. There he lived in Sāvatthi in Jeta’s Grove. Anāthapiṇḍika’s Park.
Atha kho āyasmā raṭṭhapālo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. Then Venerable Raṭṭhapāla, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. Meanwhile, dwelling alone, withdrawn, diligent, ardent, and self-controlled, the venerable Raṭṭhapāla, by realization himself with direct knowledge here and now entered upon and abode in that supreme goal of the life divine for the sake of which clansmen rightly go forth from the home life into homelessness.
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” He knew directly: ‘Birth is ended, the life divine has been lived, what was to be done is done, there is no more of this to come.’
Aññataro kho panāyasmā raṭṭhapālo arahataṁ ahosi. And Venerable Raṭṭhapāla became one of the perfected. And the venerable Raṭṭhapāla became one of the Arahants.
Atha kho āyasmā raṭṭhapālo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā raṭṭhapālo bhagavantaṁ etadavoca: Then he went up to the Buddha, bowed, sat down to one side, and said to him, Then the venerable Raṭṭhapāla went to the Blessed One, and after paying homage to him, he sat down at one side. When he had done so, he said:
“icchāmahaṁ, bhante, mātāpitaro uddassetuṁ, sace maṁ bhagavā anujānātī”ti. “Sir, I would like to visit my parents, if the Buddha allows it.” ‘Venerable sir, I wish to see my parents, if I have the Blessed One’s permission.’
Atha kho bhagavā āyasmato raṭṭhapālassa cetasā ceto paricca manasākāsi. Then the Buddha focused on encompassing Raṭṭhapāla’s mind. Then encompassing mind with mind the Blessed One directed his attention to the venerable Raṭṭhapāla’s thought.
Yathā bhagavā aññāsi: When he knew that When he knew thus:
“abhabbo kho raṭṭhapālo kulaputto sikkhaṁ paccakkhāya hīnāyāvattitun”ti, atha kho bhagavā āyasmantaṁ raṭṭhapālaṁ etadavoca: it was impossible for Raṭṭhapāla to resign the training and return to a lesser life, he said, ‘The clansman Raṭṭhapāla is incapable of forsaking the training and reverting to what he has abandoned,’ he told him:
“yassadāni tvaṁ, raṭṭhapāla, kālaṁ maññasī”ti. “Please, Raṭṭhapāla, go at your convenience.” ‘It is time for you, Raṭṭhapāla, to do as you think fit.’
Atha kho āyasmā raṭṭhapālo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā senāsanaṁ saṁsāmetvā pattacīvaramādāya yena thullakoṭṭhikaṁ tena cārikaṁ pakkāmi. And then Raṭṭhapāla got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he set his lodgings in order and, taking his bowl and robe, set out for Thullakoṭṭhika. The venerable Raṭṭhapāla rose from his seat, and after paying homage to the Blessed One, (he departed), keeping him on his right. Then he set his resting place in order, and taking his bowl and (outer) robe, he set out to go by stages to Thullakoṭṭhita.
Anupubbena cārikaṁ caramāno yena thullakoṭṭhiko tadavasari. Traveling stage by stage, he arrived at Thullakoṭṭhika, Wandering by stages, he eventually arrived at Thullakoṭṭhita.
Tatra sudaṁ āyasmā raṭṭhapālo thullakoṭṭhike viharati rañño korabyassa migacīre. where he stayed in King Koravya’s deer range. There he lived in Thullakoṭṭhita in King Koravya’s Migācira (Garden).
Atha kho āyasmā raṭṭhapālo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya thullakoṭṭhikaṁ piṇḍāya pāvisi. Then Raṭṭhapāla robed up in the morning and, taking his bowl and robe, entered Thullakoṭṭhika for alms. Then, when it was morning, he dressed, and taking his bowl and (outer) robe, he went into Thullakoṭṭhita for alms.
Thullakoṭṭhike sapadānaṁ piṇḍāya caramāno yena sakapitu nivesanaṁ tenupasaṅkami. Wandering indiscriminately for almsfood, he approached his own father’s house. As was wandering from house to house he came to his own father’s house.
Tena kho pana samayena āyasmato raṭṭhapālassa pitā majjhimāya dvārasālāya ullikhāpeti. Now at that time Raṭṭhapāla’s father was having his hair dressed in the hall of the middle gate. Now on that occasion the venerable Raṭṭhapāla’s father was sitting in the hall of the central door having his hair dressed.
Addasā kho āyasmato raṭṭhapālassa pitā āyasmantaṁ raṭṭhapālaṁ dūratova āgacchantaṁ. He saw Raṭṭhapāla coming off in the distance He saw the venerable Raṭṭhapāla coming in the distance.
Disvāna etadavoca: and said, When he saw him, he said:
“imehi muṇḍakehi samaṇakehi amhākaṁ ekaputtako piyo manāpo pabbājito”ti. “Our dear and beloved only son was made to go forth by these shavelings, these fake ascetics!” ‘Our only son who was dear and precious to us was made to go forth by these monkish shavelings.’
Atha kho āyasmā raṭṭhapālo sakapitu nivesane neva dānaṁ alattha na paccakkhānaṁ; And at his own father’s home Raṭṭhapāla received neither alms nor a polite refusal, Then the venerable Raṭṭhapāla got neither gifts nor polite refusal,
aññadatthu akkosameva alattha. but only abuse. and instead he got only abuse.
Tena kho pana samayena āyasmato raṭṭhapālassa ñātidāsī ābhidosikaṁ kummāsaṁ chaḍḍetukāmā hoti. Now at that time a family bondservant wanted to throw away the previous night’s porridge. A bondswoman belonging to one of his relatives was about to throw away some stale porridge.
Atha kho āyasmā raṭṭhapālo taṁ ñātidāsiṁ etadavoca: So Raṭṭhapāla said to her, Then he told the bondswoman:
“sacetaṁ, bhagini, chaḍḍanīyadhammaṁ, idha me patte ākirā”ti. “If that’s to be thrown away, sister, pour it here in my bowl.” ‘Sister, if that is stuff to be thrown away, then pour it into my bowl here.’
Atha kho āyasmato raṭṭhapālassa ñātidāsī taṁ ābhidosikaṁ kummāsaṁ āyasmato raṭṭhapālassa patte ākirantī hatthānañca pādānañca sarassa ca nimittaṁ aggahesi. As she was pouring the porridge into his bowl, she recognized the features of his hands, feet, and voice. While she was doing so, she recognized the characteristics of his hands, his feet and his voice.
Atha kho āyasmato raṭṭhapālassa ñātidāsī yenāyasmato raṭṭhapālassa mātā tenupasaṅkami; upasaṅkamitvā āyasmato raṭṭhapālassa mātaraṁ etadavoca: She then went to his mother and said, Then she went to his mother and said:
“yaggheyye, jāneyyāsi: “Please, madam, you should know this. ‘My goodness, my lady! Do you know that
‘ayyaputto raṭṭhapālo anuppatto’”ti. Master Raṭṭhapāla has arrived.” my lord’s son Raṭṭhapāla has arrived?’
“Sace, je, saccaṁ bhaṇasi, adāsiṁ taṁ karomī”ti. “If you speak the truth, wench, I’ll make you a free woman!” ‘Gracious! If what you say is true, you are a bondswoman no more!’
Atha kho āyasmato raṭṭhapālassa mātā yenāyasmato raṭṭhapālassa pitā tenupasaṅkami; upasaṅkamitvā āyasmato raṭṭhapālassa pitaraṁ etadavoca: Then Raṭṭhapāla’s mother went to his father and said, Then the venerable Raṭṭhapāla’s mother went to his father and said:
“yagghe, gahapati, jāneyyāsi: “Please householder, you should know this. ‘My goodness, householder! Do you know that
‘raṭṭhapālo kira kulaputto anuppatto’”ti? It seems our son Raṭṭhapāla has arrived.” they say that the clansman Raṭṭhapāla has arrived?’
Tena kho pana samayena āyasmā raṭṭhapālo taṁ ābhidosikaṁ kummāsaṁ aññataraṁ kuṭṭamūlaṁ nissāya paribhuñjati. Now at that time Raṭṭhapāla was eating last night’s porridge by a wall. Just then the venerable Raṭṭhapāla was eating the stale porridge by the wall of a certain (shelter).
Atha kho āyasmato raṭṭhapālassa pitā yenāyasmā raṭṭhapālo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ raṭṭhapālaṁ etadavoca: Then Raṭṭhapāla’s father went up to him and said, His father went to him and said:
“atthi nāma, tāta raṭṭhapāla, ābhidosikaṁ kummāsaṁ paribhuñjissasi? “Dear Raṭṭhapāla! How can you be eating last night’s porridge? ‘Raṭṭhapāla, my dear, surely there is … and you will be eating stale porridge!
Nanu, tāta raṭṭhapāla, sakaṁ gehaṁ gantabban”ti? Why not go to your own home?” Is there not your own house to go to?’
“Kuto no, gahapati, amhākaṁ gehaṁ agārasmā anagāriyaṁ pabbajitānaṁ? “Householder, how could those of us who have gone forth from the lay life to homelessness have a house? ‘How should we, householder, who have gone forth from the home life into homelessness, have a house?
Anagārā mayaṁ, gahapati. We are homeless, householder. We are homeless, householder.
Agamamha kho te, gahapati, gehaṁ, tattha neva dānaṁ alatthamha na paccakkhānaṁ; I came to your house, but there I received neither alms nor a polite refusal, We went to your home but we got neither gifts nor polite refusal there,
aññadatthu akkosameva alatthamhā”ti. but only abuse.” but only abuse.’
“Ehi, tāta raṭṭhapāla, gharaṁ gamissāmā”ti. “Come, dear Raṭṭhapāla, let’s go to the house.” ‘Come, Raṭṭhapāla dear, let us go to the house.’
“Alaṁ, gahapati, kataṁ me ajja bhattakiccaṁ”. “Enough, householder. My meal is finished for today.” ‘Enough, householder, I have finished my meal for today.’
“Tena hi, tāta raṭṭhapāla, adhivāsehi svātanāya bhattan”ti. “Well then, dear Raṭṭhapāla, please accept tomorrow’s meal from me.” ‘Then, Raṭṭhapāla dear, accept tomorrow’s meal.’
Adhivāsesi kho āyasmā raṭṭhapālo tuṇhībhāvena. Raṭṭhapāla consented with silence. The venerable Raṭṭhapāla accepted in silence.
Atha kho āyasmato raṭṭhapālassa pitā āyasmato raṭṭhapālassa adhivāsanaṁ viditvā yena sakaṁ nivesanaṁ tenupasaṅkami; upasaṅkamitvā mahantaṁ hiraññasuvaṇṇassa puñjaṁ kārāpetvā kilañjehi paṭicchādetvā āyasmato raṭṭhapālassa purāṇadutiyikā āmantesi: Then, knowing that Raṭṭhapāla had consented, his father went back to his own house. He made a heap of gold, both coined and uncoined, and hid it under mats. Then he addressed Raṭṭhapāla’s former wives, Then knowing that his son had accepted, he went back to his own house. He had gold and bullion made into a large heap and covered with mats. Then he told the venerable Raṭṭhapāla’s former wives:
“etha tumhe, vadhuyo, yena alaṅkārena alaṅkatā pubbe raṭṭhapālassa kulaputtassa piyā hotha manāpā tena alaṅkārena alaṅkarothā”ti. “Please, daughters-in-law, adorn yourselves in the way that our son Raṭṭhapāla found you most adorable.” ‘Come, daughters-in-law, dress yourselves up in the way in which Raṭṭhapāla used to hold you most dear and precious.’
Atha kho āyasmato raṭṭhapālassa pitā tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā āyasmato raṭṭhapālassa kālaṁ ārocesi: And when the night had passed Raṭṭhapāla’s father had delicious fresh and cooked foods prepared in his own home, and announced the time to the Venerable Raṭṭhapāla, saying, When the night was ended, the venerable Raṭṭhapāla’s father had good food of various kinds prepared in his own house, and he had the time announced to the venerable Raṭṭhapāla:
“kālo, tāta raṭṭhapāla, niṭṭhitaṁ bhattan”ti. “Sir, it’s time. The meal is ready.” ‘It is time, dear Raṭṭhapāla, the meal is ready.’
Atha kho āyasmā raṭṭhapālo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena sakapitu nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho āyasmato raṭṭhapālassa pitā taṁ hiraññasuvaṇṇassa puñjaṁ vivarāpetvā āyasmantaṁ raṭṭhapālaṁ etadavoca: Then Raṭṭhapāla robed up in the morning and, taking his bowl and robe, went to his father’s home, and sat down on the seat spread out. Raṭṭhapāla’s father, revealing the heap of gold, both coined and uncoined, said to him, Then, it being morning, the venerable Raṭṭhapāla dressed, and taking his bowl and (outer) robe, he went to his own father’s house, and he sat down on the seat made ready. Then his father had the pile of gold and bullion uncovered, and he said:
“idaṁ te, tāta raṭṭhapāla, mātu mattikaṁ dhanaṁ, aññaṁ pettikaṁ, aññaṁ pitāmahaṁ. “Dear Raṭṭhapāla, this is your maternal fortune. There’s another paternal fortune, and an ancestral one. ‘Raṭṭhapāla dear, this is your maternal fortune; your paternal fortune is another and your ancestral fortune is yet another.
Sakkā, tāta raṭṭhapāla, bhoge ca bhuñjituṁ puññāni ca kātuṁ. You can both enjoy your wealth and make merit. Ratṭhapāla dear, you can use the wealth and make merit.
Ehi tvaṁ, tāta raṭṭhapāla, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti. Come, return to a lesser life, enjoy wealth, and make merit!” Come then, renounce the training, return to what you have abandoned, use the wealth and make merit.’
“Sace me tvaṁ, gahapati, vacanaṁ kareyyāsi, imaṁ hiraññasuvaṇṇassa puñjaṁ sakaṭe āropetvā nibbāhāpetvā majjhegaṅgāya nadiyā sote opilāpeyyāsi. “If you’d follow my advice, householder, you’d have this heap of gold, both coined and uncoined, loaded on a cart and carried away to be dumped in the middle of the Ganges river. ‘Householder, if you would do as I say, then have this pile of gold and bullion loaded on carts and carried away to be dumped in the River Ganges in midstream.
Taṁ kissa hetu? Why is that? Why is that?
Ye uppajjissanti hi te, gahapati, tatonidānaṁ sokaparidevadukkhadomanassupāyāsā”ti. Because this will bring you nothing but sorrow, lamentation, pain, sadness, and distress.” Because, householder, for you it will be a source of sorrow and lamentation, pain, grief and despair.’
Atha kho āyasmato raṭṭhapālassa purāṇadutiyikā paccekaṁ pādesu gahetvā āyasmantaṁ raṭṭhapālaṁ etadavocuṁ: Then Raṭṭhapāla’s former wives each clasped his feet and said, The venerable Ratṭhapāla’s former wives clasped both his feet, saying to him:
“kīdisā nāma tā, ayyaputta, accharāyo yāsaṁ tvaṁ hetu brahmacariyaṁ carasī”ti? “What are they like, master, the nymphs for whom you lead the spiritual life?” ‘What are they like, my lord, the nymphs for whose sake you lead the life divine?’
“Na kho mayaṁ, bhaginī, accharānaṁ hetu brahmacariyaṁ carāmā”ti. “Sisters, I don’t lead the spiritual life for the sake of nymphs.” ‘We do not lead the life divine for the sake of nymphs, sisters.’
“Bhaginivādena no ayyaputto raṭṭhapālo samudācaratī”ti tā tattheva mucchitā papatiṁsu. Saying, “Our master Raṭṭhapāla addresses us as sisters!” they fainted right away. ‘My lord’s son Ratṭhapāla calls us “sisters”,’ (they cried) and they fell swooning on the spot.
Atha kho āyasmā raṭṭhapālo pitaraṁ etadavoca: Then Raṭṭhapāla said to his father, Then the venerable Ratṭhapāla told his father:
“sace, gahapati, bhojanaṁ dātabbaṁ, detha; “If there is food to be given, householder, please give it. ‘Householder, if there is a meal to be given, then give it.
mā no viheṭhethā”ti. But don’t harass me.” Do not harass us.’
“Bhuñja, tāta raṭṭhapāla, niṭṭhitaṁ bhattan”ti. “Eat, dear Raṭṭhapāla. The meal is ready.” ‘Eat then, dear Ratṭhapāla. The meal is ready.’
Atha kho āyasmato raṭṭhapālassa pitā āyasmantaṁ raṭṭhapālaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Then Raṭṭhapāla’s father served and satisfied Venerable Raṭṭhapāla with his own hands with delicious fresh and cooked foods. Then with his own hands the venerable Ratṭhapāla’s father served and satisfied him with the various kinds of food.
Atha kho āyasmā raṭṭhapālo bhuttāvī onītapattapāṇī ṭhitakova imā gāthā abhāsi: When he had eaten and washed his hand and bowl, he spoke this verse while standing right there: When the venerable Ratṭhapāla had no longer the bowl in his hand, he stood up and uttered these stanzas:
“Passa cittīkataṁ bimbaṁ, “See this fancy puppet, ‘Behold a puppet (here) pranked out,
arukāyaṁ samussitaṁ; a body built of sores, A body built up out of sores,
Āturaṁ bahusaṅkappaṁ, diseased, obsessed over, Sick, and much for concern,
yassa natthi dhuvaṁ ṭhiti. in which nothing lasts at all. Where no stability abides.
Passa cittīkataṁ rūpaṁ, See this fancy figure, Behold a figure here pranked out,
maṇinā kuṇḍalena ca; with its gems and earrings; With jewelry and earrings too,
Aṭṭhi tacena onaddhaṁ, it is bones encased in skin, A skeleton wrapped up in skin,
saha vatthebhi sobhati. made pretty by its clothes. Made creditable by its clothes.’
Alattakakatā pādā, Rouged feet
mukhaṁ cuṇṇakamakkhitaṁ; and powdered face And powder smeared upon its face,
Alaṁ bālassa mohāya, may be enough to beguile a fool, It may beguile a fool,
no ca pāragavesino. but not a seeker of the far shore. but not a seeker of the Further Shore.
Aṭṭhāpadakatā kesā, Hair in eight braids Its hair is dressed in eightfold plaits
nettā añjanamakkhitā; and eyeshadow And unguent smeared upon its eyes,
Alaṁ bālassa mohāya, may be enough to beguile a fool, It may beguile a fool,
no ca pāragavesino. but not a seeker of the far shore. but not a seeker of the Further Shore.
Añjanīva navā cittā, A rotting body all adorned Like a new-painted unguent pot,
pūtikāyo alaṅkato; like a freshly painted makeup box A filthy body decked without
Alaṁ bālassa mohāya, may be enough to beguile a fool, It may beguile a fool,
no ca pāragavesino. but not a seeker of the far shore. but not a seeker of the Further Shore.
Odahi migavo pāsaṁ, The hunter laid his snare, The deer-hunter sets well the snare
nāsadā vākaraṁ migo; but the deer didn’t spring the trap. But the deer springs not the trap;
Bhutvā nivāpaṁ gacchāma, I’ve eaten the bait and now I go, We ate the bait, and we depart
kandante migabandhake”ti. leaving the trapper to lament.” Leaving the hunters to lament.’
Atha kho āyasmā raṭṭhapālo ṭhitakova imā gāthā bhāsitvā yena rañño korabyassa migacīraṁ tenupasaṅkami; upasaṅkamitvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Then Raṭṭhapāla, having spoke this verse while standing, went to King Koravya’s deer range and sat at the root of a tree for the day’s meditation. When the venerable Raṭṭhapāla had stood up and uttered these stanzas, he went to King Koravya’s Migācira (Garden) and sat down at the root of a tree for the day’s abiding.
Atha kho rājā korabyo migavaṁ āmantesi: Then King Koravya addressed his gamekeeper, Then King Koravya addressed Migava thus:
“sodhehi, samma migava, migacīraṁ uyyānabhūmiṁ; “My good gamekeeper, tidy up the park of the deer range. ‘Good Migava, get the Migācira (Garden) tidied up, to the pleasure garden
gacchāma subhūmiṁ dassanāyā”ti. We will go to see the scenery.” so that we may go to see a pleasing spot.’
“Evaṁ, devā”ti kho migavo rañño korabyassa paṭissutvā migacīraṁ sodhento addasa āyasmantaṁ raṭṭhapālaṁ aññatarasmiṁ rukkhamūle divāvihāraṁ nisinnaṁ. “Yes, Your Majesty,” replied the gamekeeper. While tidying the deer range he saw Raṭṭhapāla sitting in meditation. ‘Yes, sir,’ he replied. Now while he was having the Migācira (Garden) tidied up, he saw the venerable Raṭṭhapāla seated at the root of a tree for the day’s abiding.
Disvāna yena rājā korabyo tenupasaṅkami; upasaṅkamitvā rājānaṁ korabyaṁ etadavoca: Seeing this, he went to the king, and said, When he saw him, he went to the King Koravya and told him:
“suddhaṁ kho te, deva, migacīraṁ. “The deer range is tidy, sire. ‘Sire, the Migācira (Garden) has been tidied up.
Atthi cettha raṭṭhapālo nāma kulaputto imasmiṁyeva thullakoṭṭhike aggakulassa putto yassa tvaṁ abhiṇhaṁ kittayamāno ahosi, so aññatarasmiṁ rukkhamūle divāvihāraṁ nisinno”ti. And the gentleman named Raṭṭhapāla, the son of the leading clan in Thullakoṭṭhika, of whom you have often spoken highly, is meditating there at the root of a tree.” And the clansman called Raṭṭhapāla is there, the son of the leading clan in this same Thullakoṭṭhita, of whom you have always spoken highly; he is seated at the foot of a tree for the day’s abiding.’
“Tena hi, samma migava, alaṁ dānajja uyyānabhūmiyā. “Well then, my good gamekeeper, that’s enough of the park for today. ‘Then, good Migava, enough of the pleasure garden for today.
Tameva dāni mayaṁ bhavantaṁ raṭṭhapālaṁ payirupāsissāmā”ti. Now I shall pay homage to the worthy Raṭṭhapāla.” Now we shall pay honour to that Master Raṭṭhapāla.’
Atha kho rājā korabyo “yaṁ tattha khādanīyaṁ bhojanīyaṁ paṭiyattaṁ taṁ sabbaṁ vissajjethā”ti vatvā bhadrāni bhadrāni yānāni yojāpetvā bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi thullakoṭṭhikamhā niyyāsi mahaccarājānubhāvena āyasmantaṁ raṭṭhapālaṁ dassanāya. And then King Koravya said, “Give away the fresh and cooked foods that have been prepared there.” He had the finest carriages harnessed. Then he mounted a fine carriage and, along with other fine carriages, set out in full royal pomp from Thullakoṭṭhika to see Raṭṭhapāla. Then, (saying:) ‘Give away all food of any kind that has been prepared there,’ King Koravya had a number of state carriages got ready, and mounting a state carriage, he drove out from Thullakoṭṭhita with the full pomp of royalty to see the venerable Raṭṭhapāla.
Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ussaṭāya ussaṭāya parisāya yenāyasmā raṭṭhapālo tenupasaṅkami; upasaṅkamitvā āyasmatā raṭṭhapālena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho rājā korabyo āyasmantaṁ raṭṭhapālaṁ etadavoca: He went by carriage as far as the terrain allowed, then descended and approached Raṭṭhapāla on foot, together with a group of eminent officials. They exchanged greetings, and, when the greetings and polite conversation were over, he stood to one side and said to Raṭṭhapāla: He went thus as far as the road was passable for carriages, and then he got down from his carriage and went forward on foot with a following of the most eminent (officials) to where the venerable Raṭṭhapāla was. He exchanged greetings with the venerable Raṭṭhapāla, and when the courteous and amiable talk was finished, he stood at one side. Then he said:
“idha bhavaṁ raṭṭhapālo hatthatthare nisīdatū”ti. “Here, worthy Raṭṭhapāla, sit on this elephant rug.” ‘Here is an elephant rug. Let Master Raṭṭhapāla be seated on it.’
“Alaṁ, mahārāja, nisīda tvaṁ; “Enough, great king, you sit on it. ‘There is no need, great king. (Please) sit down.
nisinno ahaṁ sake āsane”ti. I’m sitting on my own seat.” I am sitting on my own mat.’
Nisīdi rājā korabyo paññatte āsane. Nisajja kho rājā korabyo āyasmantaṁ raṭṭhapālaṁ etadavoca: So the king sat down on the seat spread out, and said: King Koravya sat down on a seat made ready. When he had done so, he said:
“Cattārimāni, bho raṭṭhapāla, pārijuññāni yehi pārijuññehi samannāgatā idhekacce kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajanti. “Worthy Raṭṭhapāla, there are these four kinds of decay. Because of these, some people shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. ‘Master Raṭṭhapāla, there are four kinds of loss after undergoing which some people here shave off their hair and beard, put on the yellow cloth and go forth from the home life into homelessness.
Katamāni cattāri? What four? What are the four?
Jarāpārijuññaṁ, byādhipārijuññaṁ, bhogapārijuññaṁ, ñātipārijuññaṁ. Decay due to old age, decay due to sickness, decay of wealth, and decay of relatives. They are loss through ageing, loss through sickness, loss of property and loss of relatives.
Katamañca, bho raṭṭhapāla, jarāpārijuññaṁ? And what is decay due to old age? ‘And what is loss through ageing?
Idha, bho raṭṭhapāla, ekacco jiṇṇo hoti vuḍḍho mahallako addhagato vayoanuppatto. It’s when someone is old, elderly, and senior, advanced in years, and has reached the final stage of life. Here someone is old, aged, burdened with years, advanced in life, and come to the last stage.
So iti paṭisañcikkhati: They reflect: He considers thus:
‘ahaṁ khomhi etarahi jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto. ‘I’m now old, elderly, and senior. I’m advanced in years and have reached the final stage of life. “I am old, aged, burdened with years, advanced in life and come to the last stage.
Na kho pana mayā sukaraṁ anadhigataṁ vā bhogaṁ adhigantuṁ adhigataṁ vā bhogaṁ phātiṁ kātuṁ. It’s not easy for me to acquire more wealth or to increase the wealth I’ve already acquired. It is no more possible for me to acquire unacquired properties or to augment properties already acquired.
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ Suppose I shaved off my hair and beard, put on the yellow cloth and went forth from the home life into homelessness?”
So tena jarāpārijuññena samannāgato kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. So because of that decay due to old age they go forth. Undergoing that loss through ageing, he shaves off his hair and beard, puts on the yellow cloth and goes forth from the home life into homelessness.
Idaṁ vuccati, bho raṭṭhapāla, jarāpārijuññaṁ. This is called decay due to old age. This is called loss through ageing.
Bhavaṁ kho pana raṭṭhapālo etarahi daharo yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā. But worthy Raṭṭhapāla is now a youth, young, with pristine black hair, blessed with youth, in the prime of life. But Master Raṭṭhapāla is now still young, a black-haired boy endowed with the blessing of youth, in the first phase of life.
Taṁ bhoto raṭṭhapālassa jarāpārijuññaṁ natthi. You have no decay due to old age. Master Raṭṭhapāla has nothing of loss through ageing.
Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito? So what did you know or see or hear that made you go forth? What has he known or seen or heard that he has gone forth from the home life into homelessness?’
Katamañca, bho raṭṭhapāla, byādhipārijuññaṁ? And what is decay due to sickness? ‘And what is loss through sickness?
Idha, bho raṭṭhapāla, ekacco ābādhiko hoti dukkhito bāḷhagilāno. It’s when someone is sick, suffering, gravely ill. Here someone is afflicted, suffering and gravely ill.
So iti paṭisañcikkhati: They reflect: He considers thus:
‘ahaṁ khomhi etarahi ābādhiko dukkhito bāḷhagilāno. ‘I’m now sick, suffering, gravely ill. “I am afflicted, suffering and gravely ill.
Na kho pana mayā sukaraṁ anadhigataṁ vā bhogaṁ adhigantuṁ adhigataṁ vā bhogaṁ phātiṁ kātuṁ. It’s not easy for me to acquire more wealth or to increase the wealth I’ve already acquired. It is no more possible for me to acquire unacquired properties or to augment properties already acquired.
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. Why don’t I go forth from the lay life to homelessness?’ Suppose I shaved off my hair and beard, put on the yellow cloth, and went forth from the home life into homelessness?
So tena byādhipārijuññena samannāgato kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. So because of that decay due to sickness they go forth. Undergoing that loss through sickness, he shaves off …
Idaṁ vuccati, bho raṭṭhapāla, byādhipārijuññaṁ. This is called decay due to sickness. This is called loss through sickness.
Bhavaṁ kho pana raṭṭhapālo etarahi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya. But worthy Raṭṭhapāla is now rarely ill or unwell. Your stomach digests well, being neither too hot nor too cold. But Master Raṭṭhapāla has now no affliction or ailment, having a good digestion that is neither too cool nor nor too warm but medium.
Taṁ bhoto raṭṭhapālassa byādhipārijuññaṁ natthi. You have no decay due to sickness. Master Raṭṭhapāla has nothing of loss through sickness.
Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito? So what did you know or see or hear that made you go forth? What has he known or seen or heard that he has gone forth from the home life into homelessness?
Katamañca, bho raṭṭhapāla, bhogapārijuññaṁ? And what is decay of wealth? ‘And what is loss of property?
Idha, bho raṭṭhapāla, ekacco aḍḍho hoti mahaddhano mahābhogo. It’s when someone is rich, affluent, and wealthy. Here someone is rich with great wealth and great property.
Tassa te bhogā anupubbena parikkhayaṁ gacchanti. But gradually their wealth dwindles away. Gradually those properties of his dwindle away.
So iti paṭisañcikkhati: They reflect: He considers thus:
‘ahaṁ kho pubbe aḍḍho ahosiṁ mahaddhano mahābhogo. ‘I used to be rich, affluent, and wealthy. “Formerly I was rich with great wealth and great property.
Tassa me te bhogā anupubbena parikkhayaṁ gatā. But gradually my wealth has dwindled away. Gradually those properties of mine have dwindled away.
Na kho pana mayā sukaraṁ anadhigataṁ vā bhogaṁ adhigantuṁ adhigataṁ vā bhogaṁ phātiṁ kātuṁ. It’s not easy for me to acquire more wealth or to increase the wealth I’ve already acquired. It is no more possible for me to acquire … into homelessness?”
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. Why don’t I go forth from the lay life to homelessness?’ Suppose I shaved off my hair and beard, put on the yellow cloth, and went forth from the home life into homelessness
So tena bhogapārijuññena samannāgato kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. So because of that decay of wealth they go forth. Undergoing that loss of property, he shaves off …
Idaṁ vuccati, bho raṭṭhapāla, bhogapārijuññaṁ. This is called decay of wealth. This is called loss of property.
Bhavaṁ kho pana raṭṭhapālo imasmiṁyeva thullakoṭṭhike aggakulassa putto. But worthy Raṭṭhapāla is the son of the leading clan here in Thullakoṭṭhika. But Master Raṭṭhapāla is the son of the leading clan in this same Thullakoṭṭhita.
Taṁ bhoto raṭṭhapālassa bhogapārijuññaṁ natthi. You have no decay of wealth. Master Raṭṭhapāla has nothing of that loss of wealth.
Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito? So what did you know or see or hear that made you go forth? What has he known or seen or heard that he has gone forth from the home life into homelessness?
Katamañca, bho raṭṭhapāla, ñātipārijuññaṁ? And what is decay of relatives? ‘And what is loss of relatives?
Idha, bho raṭṭhapāla, ekaccassa bahū honti mittāmaccā ñātisālohitā. It’s when someone has many friends and colleagues, relatives and kin. Here someone has many friends and companions, relatives and kin.
Tassa te ñātakā anupubbena parikkhayaṁ gacchanti. But gradually their relatives dwindle away. Gradually those relatives of his dwindle away.
So iti paṭisañcikkhati: They reflect: He considers thus:
‘mamaṁ kho pubbe bahū ahesuṁ mittāmaccā ñātisālohitā. ‘I used to have many friends and colleagues, relatives and kin. “Formerly I had many friends and companions, relatives and kin.
Tassa me te anupubbena parikkhayaṁ gatā. But gradually they’ve dwindled away. Gradually those relatives of mine have dwindled away.
Na kho pana mayā sukaraṁ anadhigataṁ vā bhogaṁ adhigantuṁ adhigataṁ vā bhogaṁ phātiṁ kātuṁ. It’s not easy for me to acquire more wealth or to increase the wealth I’ve already acquired. It is no more possible for me to acquire … into homelessness?”
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ Suppose I shaved off my hair and beard, put on the yellow cloth, and went forth from the home life into homelessness?’
So tena ñātipārijuññena samannāgato kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. So because of that decay of relatives they go forth. Undergoing that loss of relatives, he shaves off …
Idaṁ vuccati, bho raṭṭhapāla, ñātipārijuññaṁ. This is called decay of relatives. This is called loss of relatives.
Bhoto kho pana raṭṭhapālassa imasmiṁyeva thullakoṭṭhike bahū mittāmaccā ñātisālohitā. But worthy Raṭṭhapāla has many friends and colleagues, relatives and kin right here in Thullakoṭṭhika. But Master Raṭṭhapāla has many friends and companions, relatives and kin in this same Thullakoṭṭhita.
Taṁ bhoto raṭṭhapālassa ñātipārijuññaṁ natthi. You have no decay of relatives. Master Raṭṭhapāla has nothing of that loss of relatives.
Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito? So what did you know or see or hear that made you go forth? What has he known or seen or heard that he has gone forth from the home life into homelessness?
Imāni kho, bho raṭṭhapāla, cattāri pārijuññāni, yehi pārijuññehi samannāgatā idhekacce kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajanti. There are these four kinds of decay. Because of these, some people shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. ‘Master Raṭṭhapāla, these are four kinds of loss after undergoing which some people here shave off their hair and beard, put on the yellow cloth and go forth from the home life into homelessness.
Tāni bhoto raṭṭhapālassa natthi. Worthy Raṭṭhapāla has none of these. Master Raṭṭhapāla has none of these.
Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito”ti? So what did you know or see or hear that made you go forth?” What has he known or seen or heard that he has gone forth from the home life into homelessness?’
“Atthi kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammuddesā uddiṭṭhā, ye ahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito. “Great king, the Blessed One who knows and sees, the perfected one, the fully awakened Buddha has taught these four summaries of the teaching for recitation. It was after knowing and seeing and hearing these that I went forth from the lay life to homelessness. ‘Great king, there are four summaries of Dhamma which have been given by the Blessed One who knows and sees, Arahant and Fully Enlightened, knowing and seeing and hearing which I went forth from the home life into homelessness.
Katame cattāro? What four? What are the four?
‘Upaniyyati loko addhuvo’ti ‘The world is unstable and swept away.’ ‘ “(Life in) any world has no lastingness, and is led on”:
kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo dhammuddeso uddiṭṭho, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito. This is the first summary. this is the first summary of the Dhamma given by the Blessed One who knows and sees, Arahant and Fully Enlightened, knowing and seeing and hearing which I went forth from the home life into homelessness.
‘Atāṇo loko anabhissaro’ti ‘The world has no shelter and no savior.’ ‘ “(Life in) any world has no shelter and no protector”:
kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo dhammuddeso uddiṭṭho, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito. This is the second summary. this is the second summary … into homelessness.
‘Assako loko, sabbaṁ pahāya gamanīyan’ti ‘The world has no owner—you must leave it all behind and pass on.’ ‘ “(Life in) any world has nothing of its own; it has to leave all and pass on”:
kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo dhammuddeso uddiṭṭho, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito. This is the third summary. this is the third summary …
‘Ūno loko atitto taṇhādāso’ti ‘The world is wanting, insatiable, the slave of craving.’ ‘ “(Life in) any world is incomplete, insatiate and the slave of craving”:
kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catuttho dhammuddeso uddiṭṭho, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito. This is the fourth summary. this is the fourth summary … knowing and seeing and hearing which I went forth from the home life into homelessness.
Ime kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammuddesā uddiṭṭhā, ye ahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito”ti. The Blessed One who knows and sees, the perfected one, the fully awakened Buddha taught these four summaries of the teaching. It was after knowing and seeing and hearing these that I went forth from the lay life to homelessness.” ‘Great king, these are the four summaries of the Dhamma which have been given by the Blessed One … into homelessness.’
“‘Upaniyyati loko addhuvo’ti—“‘The world is unstable and swept away.’ ‘ “(Life in) any world has no lastingness, and is led on”,
bhavaṁ raṭṭhapālo āha. So the worthy Raṭṭhapāla said. was what Master Raṭṭhapāla said;
Imassa, bho raṭṭhapāla, bhāsitassa kathaṁ attho daṭṭhabbo”ti? How should I see the meaning of this statement?” but how should the meaning of that statement be regarded?’
“Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? ‘How do you conceive this, great king,
tvaṁ vīsativassuddesikopi paṇṇavīsativassuddesikopi hatthismimpi katāvī assasmimpi katāvī rathasmimpi katāvī dhanusmimpi katāvī tharusmimpi katāvī ūrubalī bāhubalī alamatto saṅgāmāvacaro”ti? When you were twenty or twenty-five years of age, were you proficient at riding elephants, horses, and chariots, and at archery and swordsmanship? Were you strong in thigh and arm, capable, and battle-hardened?” when you were twenty years old and twenty-five years old, were you an expert rider of elephants, an expert horseman, an expert charioteer, an expert bowman, an expert swordsman, strong in thigh and arm, sturdy and used to wars?’
“Ahosiṁ ahaṁ, bho raṭṭhapāla, vīsativassuddesikopi paṇṇavīsativassuddesikopi hatthismimpi katāvī assasmimpi katāvī rathasmimpi katāvī dhanusmimpi katāvī tharusmimpi katāvī ūrubalī bāhubalī alamatto saṅgāmāvacaro. “I was, worthy Raṭṭhapāla. ‘I was, Master Raṭṭhapāla.
Appekadāhaṁ, bho raṭṭhapāla, iddhimāva maññe na attano balena samasamaṁ samanupassāmī”ti. Sometimes it seems as if I had superpowers then. I don’t see anyone who could have equalled me in strength.” Sometimes I wonder if I had supernormal power: I do not see that it was quite the same as my own power.’
“Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? ‘How do you conceive this, great king,
evameva tvaṁ etarahi ūrubalī bāhubalī alamatto saṅgāmāvacaro”ti? These days are you just as strong in thigh and arm, capable, and battle-hardened?” are you now as strong in thigh and arm, as sturdy and as used to wars?’
“No hidaṁ, bho raṭṭhapāla. “No, worthy Raṭṭhapāla. ‘No, Master Raṭṭhapāla.
Etarahi jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āsītiko me vayo vattati. For now I am old, elderly, and senior, I’m advanced in years and have reached the final stage of life. I am eighty years old. Now I am old, aged, burdened with years, advanced in life and come to the last stage. My years have turned eighty.
Appekadāhaṁ, bho raṭṭhapāla, ‘idha pādaṁ karissāmī’ti aññeneva pādaṁ karomī”ti. Sometimes I intend to step in one place, but my foot goes somewhere else.” Sometimes I mean to put my foot here and I put my foot somewhere else.’
“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: “This is what the Buddha was referring to when he said: ‘Great king, it was on account of this that the Blessed One who knows and sees, Arahant and Fully Enlightened, said:
‘upaniyyati loko addhuvo’ti, ‘The world is unstable and swept away.’” “(Life in) any world has no lastingness and is led on”,
yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito”ti. and when I knew and saw and heard that, I went forth from the home life into homelessness.’
“Acchariyaṁ, bho raṭṭhapāla, abbhutaṁ, bho raṭṭhapāla. “It’s incredible, worthy Raṭṭhapāla, it’s amazing, ‘It is wonderful, Master Raṭṭhapāla, it is marvellous
Yāva subhāsitañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena: how well said this was by the Buddha. how well that has been expressed by the Blessed One who knows and sees, Arahant and Fully Enlightened.
‘upaniyyati loko addhuvo’ti. “(Life in) any world has no lastingness and is led on”,
Upaniyyati hi, bho raṭṭhapāla, loko addhuvo. For the world is indeed unstable and swept away. for it is indeed so!
Saṁvijjante kho, bho raṭṭhapāla, imasmiṁ rājakule hatthikāyāpi assakāyāpi rathakāyāpi pattikāyāpi, amhākaṁ āpadāsu pariyodhāya vattissanti. In this royal court you can find divisions of elephants, cavalry, chariots, and infantry. They will serve to defend us from any threats. Yet you said: ‘Master Raṭṭhapāla, there exist in this court elephant troops and cavalry and chariot troops and infantry, which will serve to subdue any threats to us.
‘Atāṇo loko anabhissaro’ti—‘The world has no shelter and no savior.’ Now “(Life in) any world has no shelter and no protector”
bhavaṁ raṭṭhapālo āha. was what Master Raṭṭhapāla said;
Imassa pana, bho raṭṭhapāla, bhāsitassa kathaṁ attho daṭṭhabbo”ti? How should I see the meaning of this statement?” but how should the meaning of that statement be regarded?’
“Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? ‘How do you conceive this, great king,
atthi te koci anusāyiko ābādho”ti? Do you have any chronic ailments?” have you any latent sickness?’
“Atthi me, bho raṭṭhapāla, anusāyiko ābādho. “Yes, I do. ‘I have a latent wind sickness, Master Raṭṭhapāla.
Appekadā maṁ, bho raṭṭhapāla, mittāmaccā ñātisālohitā parivāretvā ṭhitā honti: Sometimes my friends and colleagues, relatives and kin surround me, thinking: Sometimes my friends and companions, my relatives and kin, stand around me, (saying):
‘idāni rājā korabyo kālaṁ karissati, idāni rājā korabyo kālaṁ karissatī’”ti. ‘Now the king will die! Now the king will die!’” “Now King Koravya is about to die, now King Koravya is about to die!”’
“Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? ‘How do you conceive this, great king,
labhasi tvaṁ te mittāmacce ñātisālohite: Can you get your friends and colleagues, relatives and kin to help: can you have it thus with your friends and companions, your relatives and kin:
‘āyantu me bhonto mittāmaccā ñātisālohitā, sabbeva santā imaṁ vedanaṁ saṁvibhajatha, yathāhaṁ lahukatarikaṁ vedanaṁ vediyeyyan’ti—‘Please, my dear friends and colleagues, relatives and kin, all of you here share my pain so that I may feel less pain.’ “Come, my good friends and companions, my relatives and kin, do all of you present share out this feeling (of pain) so that I may feel less feeling (of pain)”,
udāhu tvaṁyeva taṁ vedanaṁ vediyasī”ti? Or must you alone feel that pain?” or do you have to feel that feeling (of pain) yourself alone?’
“Nāhaṁ, bho raṭṭhapāla, labhāmi te mittāmacce ñātisālohite: “I can’t get my friends to share my pain. ‘I cannot have it thus, Master Raṭṭhapāla,
‘āyantu me bhonto mittāmaccā ñātisālohitā, sabbeva santā imaṁ vedanaṁ saṁvibhajatha, yathāhaṁ lahukatarikaṁ vedanaṁ vediyeyyan’ti.
Atha kho ahameva taṁ vedanaṁ vediyāmī”ti. Rather, I alone must feel it.” I have to feel that feeling of pain alone.’
“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: “This is what the Buddha was referring to when he said: ‘Great king, it was on account of this that the Blessed One who knows and sees, Arahant and Fully Enlightened, said:
‘atāṇo loko anabhissaro’ti, ‘The world has no shelter and no savior.’” “(Life in) any world has no shelter and no protector”;
yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito”ti. and when I knew and saw and heard that, I went forth from the home life into homelessness.’
“Acchariyaṁ, bho raṭṭhapāla, abbhutaṁ, bho raṭṭhapāla. “It’s incredible, worthy Raṭṭhapāla, it’s amazing, ‘It is wonderful, Master Raṭṭhapāla …
Yāva subhāsitaṁ cidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena: how well said this was by the Buddha.
‘atāṇo loko anabhissaro’ti. “(Life in) any world has no shelter and protector”,
Atāṇo hi, bho raṭṭhapāla, loko anabhissaro. For the world indeed has no shelter and no savior. for it is indeed so!
Saṁvijjati kho, bho raṭṭhapāla, imasmiṁ rājakule pahūtaṁ hiraññasuvaṇṇaṁ bhūmigatañca vehāsagatañca. In this royal court you can find abundant gold, both coined and uncoined, stored above and below ground. Yet you said: ‘Master Raṭṭhapāla, there exists in this court ample gold and bullion stored away in cellars and laid up in attics.
‘Assako loko, sabbaṁ pahāya gamanīyan’ti—‘The world has no owner—you must leave it all behind and pass on.’ Now “(Life in) any world has nothing of its own; it has to leave all and pass on”
bhavaṁ raṭṭhapālo āha. was what Master Raṭṭhapāla said;
Imassa pana, bho raṭṭhapāla, bhāsitassa kathaṁ attho daṭṭhabbo”ti? How should I see the meaning of this statement?” but how should the meaning of that statement be regarded?’
“Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? ‘How do you conceive this, great king,
yathā tvaṁ etarahi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresi, lacchasi tvaṁ paratthāpi: These days you amuse yourself, supplied and provided with the five kinds of sensual stimulation. But is there any way to ensure that in the next life you are now furnished and invested with the five cords of sensual desires and enjoy them, but will you be able to have it of the life to come:
‘evamevāhaṁ imeheva pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremī’ti, udāhu aññe imaṁ bhogaṁ paṭipajjissanti, tvaṁ pana yathākammaṁ gamissasī”ti? you will continue to amuse yourself in the same way, supplied and provided with the same five kinds of sensual stimulation? Or will others make use of this property, while you pass on according to your deeds?” “May I be likewise furnished and invested with these five cords of sensual desires and enjoy them”, or will others take over this property, while you will have to pass on according to your kammas?’
“Yathāhaṁ, bho raṭṭhapāla, etarahi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremi, nāhaṁ lacchāmi paratthāpi: “There’s no way to ensure that I will continue to amuse myself in the same way. ‘I cannot have it thus, Master Raṭṭhapāla.
‘evameva imeheva pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremī’ti.
Atha kho aññe imaṁ bhogaṁ paṭipajjissanti; ahaṁ pana yathākammaṁ gamissāmī”ti. Rather, others will take over this property, while I pass on according to my deeds.” On the contrary, others will take over this property, while I shall have to pass on according to my kammas.’
“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: “This is what the Buddha was referring to when he said: ‘Great king, it was on account of this that the Blessed One who knows and sees, Arahant and Fully Enlightened, said:
‘assako loko, sabbaṁ pahāya gamanīyan’ti, ‘The world has no owner—you must leave it all behind and pass on.’” “(Life in) any world has nothing of its own; it has to leave all and pass on”;
yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito”ti. and when I knew and heard that, I went forth from the home life to homelessness.’
“Acchariyaṁ, bho raṭṭhapāla, abbhutaṁ, bho raṭṭhapāla. “It’s incredible, worthy Raṭṭhapāla, it’s amazing, ‘It is wonderful, Master Raṭṭhapāla …
Yāva subhāsitaṁ cidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena: how well said this was by the Buddha.
‘assako loko, sabbaṁ pahāya gamanīyan’ti. “(Life in) any world has nothing of its own; it has to leave all and pass on”,
Assako hi, bho raṭṭhapāla, loko sabbaṁ pahāya gamanīyaṁ. For the world indeed has no owner—you must leave it all behind and pass on. for it is indeed so!
‘Ūno loko atitto taṇhādāso’ti—You also said this: ‘The world is wanting, insatiable, the slave of craving.’ ‘Now, “(Life in) any world is incomplete, insatiate, and the slave of craving”
bhavaṁ raṭṭhapālo āha. was what Master Raṭṭhapāla said;
Imassa, bho raṭṭhapāla, bhāsitassa kathaṁ attho daṭṭhabbo”ti? How should I see the meaning of this statement?” but how should the meaning of that statement be regarded?’
“Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? ‘How do you conceive this, Great King,
phītaṁ kuruṁ ajjhāvasasī”ti? Do you reign over the prosperous land of Kuru?” do you live in the rich Kuru country as its owner?’
“Evaṁ, bho raṭṭhapāla, phītaṁ kuruṁ ajjhāvasāmī”ti. “Indeed I do.” ‘Yes, Master Raṭṭhapāla, I do.’
“Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? ‘How do you conceive this, great king?
idha puriso āgaccheyya puratthimāya disāya saddhāyiko paccayiko. Suppose a trustworthy and dependable man were to come from the east. If a trustworthy and reliable man came to you from the east
So taṁ upasaṅkamitvā evaṁ vadeyya: He’d approach you and say: and said:
‘yagghe, mahārāja, jāneyyāsi, ahaṁ āgacchāmi puratthimāya disāya? ‘Please great king, you should know this. I come from the east. “Please to know, great king, that I come from the east,
Tatthaddasaṁ mahantaṁ janapadaṁ iddhañceva phītañca bahujanaṁ ākiṇṇamanussaṁ. There I saw a large country that is successful and prosperous, populous, full of people. and there I saw a large country powerful and rich, very populous and crowded with men;
Bahū tattha hatthikāyā assakāyā rathakāyā pattikāyā; They have many divisions of elephants, cavalry, chariots, and infantry. there are plenty of elephant troops there, plenty of cavalry, plenty of chariot troops and plenty of infantry;
bahu tattha dhanadhaññaṁ; And there’s plenty of money and grain, there is plenty of ivory there,
bahu tattha hiraññasuvaṇṇaṁ akatañceva katañca; plenty of gold, coined and uncoined, worked and unworked, and plenty of gold and bullion both unworked and worked,
bahu tattha itthipariggaho. and plenty of women for the taking. and there are plenty of women for wives.
Sakkā ca tāvatakeneva balamattena abhivijinituṁ. With your current forces you can conquer it. With such and such a force you can conquer it.
Abhivijina, mahārājā’ti, kinti naṁ kareyyāsī”ti? Conquer it, great king!’ What would you do?” Conquer it then, great king.” How would you act?’
“Tampi mayaṁ, bho raṭṭhapāla, abhivijiya ajjhāvaseyyāmā”ti. “I would conquer it and reign over it.” ‘We should conquer it and live there as its owner, Master Raṭṭhapāla.’
“Taṁ kiṁ maññasi, mahārāja, “What do you think, great king? ‘How do you conceive this, great king,
idha puriso āgaccheyya pacchimāya disāya … Suppose a trustworthy and dependable man were to come from the west, if a trustworthy and reliable man came to you from the west …
uttarāya disāya … north, from the north …
dakkhiṇāya disāya … south, from the south,
parasamuddato saddhāyiko paccayiko. or from over the ocean.
So taṁ upasaṅkamitvā evaṁ vadeyya: He’d approach you and say the same thing.
‘yagghe, mahārāja, jāneyyāsi, ahaṁ āgacchāmi parasamuddato?
Tatthaddasaṁ mahantaṁ janapadaṁ iddhañceva phītañca bahujanaṁ ākiṇṇamanussaṁ.
Bahū tattha hatthikāyā assakāyā rathakāyā pattikāyā;
bahu tattha dhanadhaññaṁ;
bahu tattha hiraññasuvaṇṇaṁ akatañceva katañca;
bahu tattha itthipariggaho.
Sakkā ca tāvatakeneva balamattena abhivijinituṁ.
Abhivijina, mahārājā’ti, kinti naṁ kareyyāsī”ti? What would you do?” How do you act?’
“Tampi mayaṁ, bho raṭṭhapāla, abhivijiya ajjhāvaseyyāmā”ti. “I would conquer it and reign over it.” ‘We should conquer it too and live there as its owner, Master Raṭṭhapāla.’
“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: “This is what the Buddha was referring to when he said: ‘Great king, it was on account of this that the Blessed One who knows and sees, Arahant and Fully Enlightened, said:
‘ūno loko atitto taṇhādāso’ti, ‘The world is wanting, insatiable, the slave of craving.’ “(Life in) any world is incomplete, insatiate and the slave of craving”,
yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito”ti. And it was after knowing and seeing and hearing this that I went forth from the lay life to homelessness.” and when I knew and saw and heard that, I went forth from the home life into homelessness.’
“Acchariyaṁ, bho raṭṭhapāla, abbhutaṁ, bho raṭṭhapāla. “It’s incredible, worthy Raṭṭhapāla, it’s amazing,
Yāva subhāsitañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena: how well said this was by the Buddha. ‘It is wonderful, Master Raṭṭhapāla, it is marvellous how well that has been expressed by the Blessed One who knows and sees, Arahant and Full Enlightened:
‘ūno loko atitto taṇhādāso’ti. “(Life in) any world is incomplete, insatiate and the slave of craving”,
Ūno hi, bho raṭṭhapāla, loko atitto taṇhādāso”ti. For the world is indeed wanting, insatiable, the slave of craving.” for it is indeed so.’
Idamavoca āyasmā raṭṭhapālo. This is what Venerable Raṭṭhapāla said. That is what the venerable Raṭṭhapāla said.
Idaṁ vatvā athāparaṁ etadavoca: Then he went on to say: And having said that he said further:
“Passāmi loke sadhane manusse, “I see rich humans in the world who, I see men wealthy in the world, who yet
Laddhāna vittaṁ na dadanti mohā; because of delusion, give not the wealth they’ve earned. Give not, from ignorance, their gathered riches;
Luddhā dhanaṁ sannicayaṁ karonti, Greedily, they hoard their riches, But greedily will hoard away their wealth,
Bhiyyova kāme abhipatthayanti. yearning for ever more sensual pleasures. Through longing for still further sensual pleasures.
Rājā pasayhā pathaviṁ vijitvā, A king who conquered the earth by force, A king who has by force conquered the earth
Sasāgarantaṁ mahimāvasanto; ruling the land from sea to sea, And even lords the land the ocean bounds
Oraṁ samuddassa atittarūpo, unsatisfied with the near shore of the ocean, Is yet unsated with the sea’s near shore
Pāraṁ samuddassapi patthayetha. would still yearn for the further shore. And hungers for its further shore as well.
Rājā ca aññe ca bahū manussā, Not just the king, but others too, Most other men as well, not just a king,
Avītataṇhā maraṇaṁ upenti; reach death not rid of craving. Encounter death with craving unabated;
Ūnāva hutvāna jahanti dehaṁ, They leave the body still wanting, (With plans) still incomplete they leave the corpse;
Kāmehi lokamhi na hatthi titti. for in this world sensual pleasures never satisfy. Desires remain unsated in the world.
Kandanti naṁ ñātī pakiriya kese, Relatives lament, their hair disheveled, His relatives lament him, rend their hair,
Ahovatā no amarāti cāhu; saying ‘Ah! Alas! They’re not immortal!’ Crying “Ah me! Alas! Our love is dead!”
Vatthena naṁ pārutaṁ nīharitvā, They take out the body wrapped in a shroud, Then bear away the body wrapped in shrouds
Citaṁ samādāya tatoḍahanti. heap up a pyre, and burn it there. To place it on a pyre and burn it there.
So ḍayhati sūlehi tujjamāno, It’s poked with stakes while being burnt, and prodded with stakes he burns,
Ekena vatthena pahāya bhoge; in just a single cloth, all wealth gone. Clad in single shroud, he leaves behind His property,
Na mīyamānassa bhavanti tāṇā, Relatives, friends, and companions And as he died, no relatives or kin
Ñātīdha mittā atha vā sahāyā. can’t help you when you’re dying. Or friends could offer refuge to him here.
Dāyādakā tassa dhanaṁ haranti, Heirs take your riches, The while his heirs annex his wealth,
Satto pana gacchati yena kammaṁ; while beings fare on according to their deeds. this being must now pass on according to his kammas;
Na mīyamānaṁ dhanamanveti kiñci, Riches don’t follow you when you die; And as he dies no thing can follow him:
Puttā ca dārā ca dhanañca raṭṭhaṁ. nor do children, wife, wealth, nor kingdom. Nor child nor wife nor wealth nor royal estate.
Na dīghamāyuṁ labhate dhanena, Longevity isn’t gained by riches, Longevity is not acquired with wealth
Na cāpi vittena jaraṁ vihanti; nor does wealth banish old age; Nor can prosperity banish old age;
Appaṁ hidaṁ jīvitamāhu dhīrā, for the attentive say this life is short, Short is this life, as all the sages say,
Asassataṁ vippariṇāmadhammaṁ. it’s perishable and not eternal. Eternity it knows not, only change.
Aḍḍhā daliddā ca phusanti phassaṁ, The rich and the poor feel its touch; The rich man and the poor man both shall feel (Death’s) touch,
Bālo ca dhīro ca tatheva phuṭṭho; the fool and the attentive one feel it too. as do the fool and sage alike;
Bālo ca bālyā vadhitova seti, But the fool lies stricken by their own folly, But while the fool lies stricken by his folly,
Dhīro ca na vedhati phassaphuṭṭho. while the attentive one does not tremble at the touch. No sage will ever tremble at the touch.
Tasmā hi paññāva dhanena seyyo, Therefore wisdom’s much better than wealth, Better understanding, then, whereby
Yāya vosānamidhādhigacchati; since by wisdom you reach consummation in this life. The goal can here be gained, than any wealth;
Abyositattā hi bhavābhavesu, But if because of delusion you don’t reach consummation, For men through different lives in ignorance
Pāpāni kammāni karonti mohā. you’ll do evil deeds in life after life. Do evil, while they fail to reach the goal.
Upeti gabbhañca parañca lokaṁ, One who enters a womb and the world beyond, As one goes to the womb and the next world,
Saṁsāramāpajja paramparāya; will transmigrate from one life to the next. Renewing the successive round, so another
Tassappapañño abhisaddahanto, While someone of little wisdom, placing faith in them, With no more understanding, trusting him,
Upeti gabbhañca parañca lokaṁ. also enters a womb and the world beyond. Goes also to the womb and the next world.
Coro yathā sandhimukhe gahito, As a bandit caught in a window Just as robber caught in burglary
Sakammunā haññati pāpadhammo; is punished for his own bad deeds; By his own kamma’s marked a miscreant,
Evaṁ pajā pecca paramhi loke, so after departing, in the world beyond, So people are after death, in the next world
Sakammunā haññati pāpadhammo. people are punished for their own bad deeds. By their own kammas marked as miscreants.
Kāmāhi citrā madhurā manoramā, Sensual pleasures are diverse, sweet, delightful; For sense desires so mind-alluring, sweet,
Virūparūpena mathenti cittaṁ; appearing in disguise they disturb the mind. In many a different way disturb the mind;
Ādīnavaṁ kāmaguṇesu disvā, Seeing danger in sensual stimulations, Seeing the danger in these sense desires
Tasmā ahaṁ pabbajitomhi rāja. I went forth, O King. So I went forth to homelessness, O king.
Dumapphalāneva patanti māṇavā, As fruit falls from a tree, so the sons of Manu fall, Men whether young or old, like fruits of trees
Daharā ca vuḍḍhā ca sarīrabhedā; young and old, when the body breaks up. Fall when the body’s break-up comes about;
Etampi disvā pabbajitomhi rāja, Seeing this, too, I went forth, O King; That too I saw, and so went forth, O king,
Apaṇṇakaṁ sāmaññameva seyyo”ti. the ascetic life is unfailingly better.” Better by far the monk’s state assured.
Raṭṭhapālasuttaṁ niṭṭhitaṁ dutiyaṁ.