Other Translations: Deutsch , Italiano , ру́сский язы́к
From: ,
Majjhima Nikāya 89 Middle Discourses 89
Dhammacetiyasutta Shrines to the Teaching
Evaṁ me sutaṁ—So I have heard. Thus I heard:
ekaṁ samayaṁ bhagavā sakkesu viharati medāḷupaṁ nāma sakyānaṁ nigamo. At one time the Buddha was staying in the land of the Sakyans, near the Sakyan town named Medaḷumpa. On one occasion the Blessed One was living in the Sakyan country. There is a town of the Sakyans called Medaḷumpa.
Tena kho pana samayena rājā pasenadi kosalo nagarakaṁ anuppatto hoti kenacideva karaṇīyena. Now at that time King Pasenadi of Kosala had arrived at Townsville on some business. Now on that occasion King Pasenadi of Kosala had arrived at Nāgaraka for some business or other.
Atha kho rājā pasenadi kosalo dīghaṁ kārāyanaṁ āmantesi: Then he addressed Dīgha Kārāyana, Then he told Dīgha Kārāyana:
“yojehi, samma kārāyana, bhadrāni bhadrāni yānāni, uyyānabhūmiṁ gacchāma subhūmiṁ dassanāyā”ti. “My good Kārāyana, harness the finest chariots. We will go to a park and see the scenery.” ‘My friend, have the state carriages got ready. Let us go to the Pleasure Garden to see a pleasing spot.’
“Evaṁ, devā”ti kho dīgho kārāyano rañño pasenadissa kosalassa paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā rañño pasenadissa kosalassa paṭivedesi: “Yes, Your Majesty,” replied Dīgha Kārāyana. He harnessed the chariots and informed the king, ‘Yes, sire,’ he replied. When the state carriages were ready, he informed the king:
“yuttāni kho te, deva, bhadrāni bhadrāni yānāni. “Sire, the finest chariots are harnessed. ‘Sire, the state carriages are ready for you.
Yassadāni kālaṁ maññasī”ti. Please go at your convenience.” Now it is time to do as you think fit.’
Atha kho rājā pasenadi kosalo bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi nagarakamhā niyyāsi mahaccā rājānubhāvena. Then King Pasenadi mounted a fine carriage and, along with other fine carriages, set out in full royal pomp from Townsville, Then King Pasenadi mounted a state carriage and driving out from Nāgaraka with the full pomp of royalty,
Yena ārāmo tena pāyāsi. heading for the park grounds. he proceeded towards the Park.
Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova ārāmaṁ pāvisi. He went by carriage as far as the terrain allowed, then descended and entered the park on foot. 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.
Addasā kho rājā pasenadi kosalo ārāme jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. As he was going for a walk in the park he saw roots of trees that were impressive and inspiring, quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat. As he walked and wandered in the Park for exercise, he saw the roots of trees that inspired trust and confidence in him, that were quiet and undisturbed by voices, with an atmosphere of unfrequentedness, where one could lie hidden from people, favourable for retreat.
Disvāna bhagavantaṁyeva ārabbha sati udapādi: The sight reminded him right away of the Buddha: The sight of them reminded him of the Blessed One thus:
“imāni kho tāni rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, yattha sudaṁ mayaṁ taṁ bhagavantaṁ payirupāsāma arahantaṁ sammāsambuddhan”ti. “These roots of trees, so impressive and inspiring, are like those where we used to pay homage to the Blessed One, the perfected one, the fully awakened Buddha.” ‘These roots of trees are like (those) that inspired trust and confidence in me, that were quiet and undisturbed by voices, with an atmosphere of unfrequentedness, where one could lie hidden from people, favourable for retreat, where we used to do honour to the Blessed One, Arahant and Fully Enlightened.’
Atha kho rājā pasenadi kosalo dīghaṁ kārāyanaṁ āmantesi: He addressed Dīgha Kārāyana, Then he told Dīgha Kārāyana what he had thought, and he added:
“imāni kho, samma kārāyana, tāni rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, yattha sudaṁ mayaṁ taṁ bhagavantaṁ payirupāsāma arahantaṁ sammāsambuddhaṁ. “These roots of trees, so impressive and inspiring, are like those where we used to pay homage to the Blessed One, the perfected one, the fully awakened Buddha.
Kahaṁ nu kho, samma kārāyana, etarahi so bhagavā viharati arahaṁ sammāsambuddho”ti? My good Kārāyana, where is that Buddha at present?” ‘Where is he living now, the Blessed One, Arahant and Fully Enlightened?’
“Atthi, mahārāja, medāḷupaṁ nāma sakyānaṁ nigamo. “Great king, there is a Sakyan town named Medaḷumpa. ‘There is a town of the Sakyans called Medaḷumpa, sire.
Tattha so bhagavā etarahi viharati arahaṁ sammāsambuddho”ti. That’s where the Buddha is now staying.” The Blessed One, Arahant and Fully Enlightened is living there now.’
“Kīvadūre pana, samma kārāyana, nagarakamhā medāḷupaṁ nāma sakyānaṁ nigamo hotī”ti? “But how far away is that town?” ‘How far is it from Nāgaraka to Medaḷumpa?’
“Na dūre, mahārāja; “Not far, great king, ‘It is not far, sire,
tīṇi yojanāni; it’s three leagues. three leagues.
sakkā divasāvasesena gantun”ti. We can get there while it’s still light.” There is still daylight enough to go there.’
“Tena hi, samma kārāyana, yojehi bhadrāni bhadrāni yānāni, gamissāma mayaṁ taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhan”ti. “Well then, harness the chariots, and we shall go to see the Buddha.” ‘Then, my friend, get the state carriages ready. Let us go and see the Blessed One, Arahant and Fully Enlightened.’
“Evaṁ, devā”ti kho dīgho kārāyano rañño pasenadissa kosalassa paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā rañño pasenadissa kosalassa paṭivedesi: “Yes, Your Majesty,” replied Dīgha Kārāyana. He harnessed the chariots and informed the king, ‘Yes, sire,’ he replied. When the state carriages were ready, he informed the king:
“yuttāni kho te, deva, bhadrāni bhadrāni yānāni. “Sire, the finest chariots are harnessed. ‘Sire, the state carriages are ready for you.
Yassadāni kālaṁ maññasī”ti. Please go at your convenience.” Now it is time to do as you think fit.’
Atha kho rājā pasenadi kosalo bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi nagarakamhā yena medāḷupaṁ nāma sakyānaṁ nigamo tena pāyāsi. Then King Pasenadi mounted a fine carriage and, along with other fine carriages, set out from Townsville to Medaḷumpa. Then King Pasenadi mounted a state carriage, and he drove out of Nāgaraka and proceeded to the Sakyan town of Medalumpa.
Teneva divasāvasesena medāḷupaṁ nāma sakyānaṁ nigamaṁ sampāpuṇi. He reached the town while it was still light He arrived there while it was still daylight,
Yena ārāmo tena pāyāsi. and headed for the monastery grounds. and he proceeded to the Park.
Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova ārāmaṁ pāvisi. He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot. He went thus as far as the road was passable for carriages, and then he got down from his carriage and went into the park on foot.
Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. At that time several mendicants were walking mindfully in the open air. Now on that occasion a number of bhikkhus were walking up and down in the open.
Atha kho rājā pasenadi kosalo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: King Pasenadi of Kosala went up to them and said, Then King Pasenadi went to them and asked:
“kahaṁ nu kho, bhante, etarahi so bhagavā viharati arahaṁ sammāsambuddho? “Sirs, where is the Blessed One at present, the perfected one, the fully awakened Buddha? ‘Venerable sirs, where is he living now, the Blessed One, Arahant and Fully Enlightened?
Dassanakāmā hi mayaṁ taṁ bhagavantaṁ arahantaṁ sammāsambuddhan”ti. For I want to see him.” We want to see the Blessed One, Arahant and Fully Enlightened.’
“Eso, mahārāja, vihāro saṁvutadvāro. Tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭehi. Vivarissati bhagavā te dvāran”ti. “Great king, that’s his dwelling, with the door closed. Approach it quietly, without hurrying; go onto the porch, clear your throat, and knock on the door-panel. The Buddha will open the door.” ‘That is his dwelling, great king, with the closed door. Go up to it quietly, go into the porch without hurry, cough and tap on the panel. The Blessed One will open the door to you.’
Atha kho rājā pasenadi kosalo tattheva khaggañca uṇhīsañca dīghassa kārāyanassa pādāsi. The king right away presented his sword and turban to Dīgha Kārāyana, King Pasenadi handed over his sword and turban to Digha Kārāyana then and there.
Atha kho dīghassa kārāyanassa etadahosi: who thought, Then Digha Kārāyana thought:
“rahāyati kho dāni rājā, idheva dāni mayā ṭhātabban”ti. “Now the king seeks privacy. I should wait here.” ‘So the King is going into secret session now! And I have to wait here alone now!
Atha kho rājā pasenadi kosalo yena so vihāro saṁvutadvāro tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭesi. Vivari bhagavā dvāraṁ. Then the king approached the Buddha’s dwelling, cleared his throat and knocked on the door-panel, and the Buddha opened the door. King Pasenadi went quietly up to the dwelling with the closed door. He went into the porch without hurry, coughed and tapped on the panel. The Blessed One opened the door.
Atha kho rājā pasenadi kosalo vihāraṁ pavisitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti: King Pasenadi entered the dwelling, and bowed with his head at the Buddha’s feet, caressing them and covering them with kisses, and pronounced his name: Then King Pasenadi entered the dwelling. He prostrated himself at the Blessed One’s feet, and then he covered the Blessed One’s feet with kisses, caressing them with his hands and pronouncing his name:
“rājāhaṁ, bhante, pasenadi kosalo; “Sir, I am Pasenadi, king of Kosala! ‘I am King Pasenadi of Kosala, venerable sir;
rājāhaṁ, bhante, pasenadi kosalo”ti. I am Pasenadi, king of Kosala!” I am King Pasenadi of Kosala, venerable sir.’
“Kiṁ pana tvaṁ, mahārāja, atthavasaṁ sampassamāno imasmiṁ sarīre evarūpaṁ paramanipaccakāraṁ karosi, mittūpahāraṁ upadaṁsesī”ti? “But great king, for what reason do you demonstrate such utmost devotion for this body, conveying your manifest love?” ‘But, great king, what purpose do you see in doing such extreme honour to this body and in showing such friendship?’
“Atthi kho me, bhante, bhagavati dhammanvayo hoti: “Sir, I infer about the Buddha from the teaching: ‘Venerable sir, I infer according to Dhamma about the Blessed One:
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’ The Blessed One is fully enlightened. The Dhamma is well proclaimed by the Blessed One. The Sangha of the Blessed one’s disciples has entered upon the good way.
Idhāhaṁ, bhante, passāmi eke samaṇabrāhmaṇe pariyantakataṁ brahmacariyaṁ carante dasapi vassāni, vīsampi vassāni, tiṁsampi vassāni, cattārīsampi vassāni. It happens, sir, that I see some ascetics and brahmins leading the spiritual life only for a limited period: ten, twenty, thirty, or forty years. Now, venerable sir, I see some monks and divines leading the life divine for ten, twenty, thirty, forty years,
Te aparena samayena sunhātā suvilittā kappitakesamassū pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti. Some time later—nicely bathed and anointed, with hair and beard dressed—they amuse themselves, supplied and provided with the five kinds of sensual stimulation. and then on another occasion (I see them) enjoying themselves endowed and invested with the five cords of sensual desire.
Idha panāhaṁ, bhante, bhikkhū passāmi yāvajīvaṁ āpāṇakoṭikaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carante. But here I see the mendicants leading the spiritual life entirely full and pure as long as they live, to their last breath. But here I see bhikkhus leading the life divine in perfect purity as long as life and breath last.
Na kho panāhaṁ, bhante, ito bahiddhā aññaṁ evaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ samanupassāmi. I don’t see any other spiritual life elsewhere so full and pure. Indeed, I do not see any other life divine elsewhere so perfect and pure as this.
Ayampi kho me, bhante, bhagavati dhammanvayo hoti: That’s why I infer this about the Buddha from the teaching: So, venerable sir, I infer according to Dhamma about the Blessed One:
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’ “The Blessed One is fully enlightened. The Dhamma is well proclaimed by the Blessed One. The Sangha of the Blessed One’s disciples has entered on the good way.”
Puna caparaṁ, bhante, rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatayopi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati. Furthermore, kings fight with kings, aristocrats fight with aristocrats, brahmins fight with brahmins, householders fight with householders. A mother fights with her child, child with mother, father with child, and child with father. Brother fights with brother, brother with sister, sister with brother, and friend fights with friend. ‘Again, venerable sir, kings quarrel with kings, warrior-nobles with warrior-nobles, divines with divines, householders with householders, mother with child, child with mother, father with child, child with father, brother with brother, brother with sister, sister with brother, friend with friend.
Idha panāhaṁ, bhante, bhikkhū passāmi samagge sammodamāne avivadamāne khīrodakībhūte aññamaññaṁ piyacakkhūhi sampassante viharante. But here I see the mendicants living in harmony, appreciating each other, without dispute, blending like milk and water, and regarding each other with kindly eyes. But here I see bhikkhus enjoying concord, living as undisputing as milk with water, and viewing each other with kindly eyes.
Na kho panāhaṁ, bhante, ito bahiddhā aññaṁ evaṁ samaggaṁ parisaṁ samanupassāmi. I don’t see any other assembly elsewhere so harmonious. I do not see any other assembly elsewhere with such concord.
Ayampi kho me, bhante, bhagavati dhammanvayo hoti: So I infer this about the Buddha from the teaching: This is why I infer according to Dhamma about the Blessed One:
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’ “The Blessed One is fully enlightened. The Dhamma is well proclaimed by the Blessed One. The Sangha of the Blessed One’s disciples has entered on the good way.”
Puna caparāhaṁ, bhante, ārāmena ārāmaṁ, uyyānena uyyānaṁ anucaṅkamāmi anuvicarāmi. Furthermore, I have walked and wandered from monastery to monastery and from park to park. ‘Again, venerable sir, I have walked and wandered from park to park and from garden to garden,
Sohaṁ tattha passāmi eke samaṇabrāhmaṇe kise lūkhe dubbaṇṇe uppaṇḍuppaṇḍukajāte dhamanisanthatagatte, na viya maññe cakkhuṁ bandhante janassa dassanāya. There I’ve seen some ascetics and brahmins who are thin, haggard, pale, and veiny—hardly a captivating sight for people, you’d think. and there I have seen some monks and divines lean, wretched, unsightly, jaundiced, with veins standing out on their limbs, hardly such, one would think, as to make people want to look at them again.
Tassa mayhaṁ, bhante, etadahosi: It occurred to me: I have thought:
‘addhā ime āyasmanto anabhiratā vā brahmacariyaṁ caranti, atthi vā tesaṁ kiñci pāpaṁ kammaṁ kataṁ paṭicchannaṁ; ‘Clearly these venerables lead the spiritual life dissatisfied, or they’re hiding some bad deed they’ve done. “Surely these venerable ones are leading the life divine in discontent, or they have done some evil deed and are concealing it,
tathā hi ime āyasmanto kisā lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā, na viya maññe cakkhuṁ bandhanti janassa dassanāyā’ti. That’s why they’re thin, haggard, pale, and veiny—hardly a captivating sight for people, you’d think.’ so lean and wretched are they, so unsightly and jaundiced, with veins standing out on their limbs, not such, one would think, as to make people want to look at them again.
Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: I went up to them and said: I went up to them and asked:
‘kiṁ nu kho tumhe āyasmanto kisā lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā, na viya maññe cakkhuṁ bandhatha janassa dassanāyā’ti? ‘Venerables, why are you so thin, haggard, pale, and veiny—hardly a captivating sight for people, you’d think?’ “Why are you venerable ones so lean, wretched, unsightly and jaundiced, with veins standing out on your limbs, not such, one would think, as to make people want to look at you again?”
Te evamāhaṁsu: They say: Their reply was:
‘bandhukarogo no, mahārājā’ti. ‘We have jaundice, great king.’ “It is our family sickness, great king.”
Idha panāhaṁ, bhante, bhikkhū passāmi haṭṭhapahaṭṭhe udaggudagge abhiratarūpe pīṇindriye appossukke pannalome paradattavutte migabhūtena cetasā viharante. But here I see mendicants always smiling and joyful, obviously happy, with cheerful faces, living relaxed, unruffled, surviving on charity, their hearts free as a wild deer. But here I see bhikkhus smiling, cheerful and sincerely joyful, plainly delighting, their faculties fresh, uninvolved in activity, unruffled, subsisting on what others give, abiding with mind (as aloof) as a wild deer’s.
Tassa mayhaṁ, bhante, etadahosi: It occurred to me: I have (thought):
‘addhā ime āyasmanto tassa bhagavato sāsane uḷāraṁ pubbenāparaṁ visesaṁ jānanti; ‘Clearly these venerables have realized a higher distinction in the Buddha’s instructions than they had before. “Surely these venerable ones perceive high successive distinction in the Blessed One’s dispensation,
tathā hi ime āyasmanto haṭṭhapahaṭṭhā udaggudaggā abhiratarūpā pīṇindriyā appossukkā pannalomā paradattavuttā migabhūtena cetasā viharantī’ti. That’s why these venerables are always smiling and joyful, obviously happy, with cheerful faces, living relaxed, unruffled, surviving on charity, their hearts free as a wild deer.’ since they abide so smiling and cheerful, so sincerely joyful, so plainly delighting, their faculties so fresh, so uninvolved in activity and unruffled, subsisting on other’ gifts with mind (as aloof) as a wild deer’s.”
Ayampi kho me, bhante, bhagavati dhammanvayo hoti: So I infer this about the Buddha from the teaching: That is why I infer according to Dhamma about the Blessed One:
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’ “The Blessed One is fully enlightened. The Dhamma is well proclaimed by the Blessed One. The Sangha of the Blessed One’s disciples has entered on the good way.”
Puna caparāhaṁ, bhante, rājā khattiyo muddhāvasitto; Furthermore, as an anointed aristocratic king ‘Again, venerable sir, as a head-anointed warrior-noble king
pahomi ghātetāyaṁ vā ghātetuṁ, jāpetāyaṁ vā jāpetuṁ, pabbājetāyaṁ vā pabbājetuṁ. I am able to execute, fine, or banish those who are guilty. I am able to have executed those who should be executed, to fine those who should be fined, to exile those who should be exiled.
Tassa mayhaṁ, bhante, aḍḍakaraṇe nisinnassa antarantarā kathaṁ opātenti. Yet when I’m sitting in court they interrupt me. Yet when I am sitting in council they interrupt me
Sohaṁ na labhāmi: And I can’t get them (though I say):
‘mā me bhonto aḍḍakaraṇe nisinnassa antarantarā kathaṁ opātetha, kathāpariyosānaṁ me bhonto āgamentū’ti. to stop interrupting me and wait until I’ve finished speaking. “Gentlemen, do not interrupt me when I am sitting in council; wait till the end of my speech,”
Tassa mayhaṁ, bhante, antarantarā kathaṁ opātenti. still they interrupt me.
Idha panāhaṁ, bhante, bhikkhū passāmi; But here I’ve seen the mendicants But here I see bhikkhus
yasmiṁ samaye bhagavā anekasatāya parisāya dhammaṁ deseti, neva tasmiṁ samaye bhagavato sāvakānaṁ khipitasaddo vā hoti ukkāsitasaddo vā. while the Buddha is teaching an assembly of many hundreds, and there is no sound of his disciples coughing or clearing their throats. while the Blessed One was expounding the Dhamma to an assembly of several hundreds and then there is not even the sound of a disciple of the Blessed One hawking or clearing his throat.
Bhūtapubbaṁ, bhante, bhagavā anekasatāya parisāya dhammaṁ deseti. Once it so happened that the Buddha was teaching an assembly of many hundreds. Once the Blessed One was expounding the Dhamma to an assembly of several hundreds,
Tatraññataro bhagavato sāvako ukkāsi. Then one of his disciples cleared their throat. a disciple of the Blessed One cleared his throat.
Tamenaṁ aññataro sabrahmacārī jaṇṇukena ghaṭṭesi: And one of their spiritual companions nudged them with their knee, to indicate: Thereupon one of his companions in the life divine nudged him with his knee (saying):
‘appasaddo āyasmā hotu, māyasmā saddamakāsi; satthā no bhagavā dhammaṁ desetī’ti. ‘Hush, venerable, don’t make a sound! Our teacher, the Blessed One, is teaching!’ “Quiet, venerable sir, make no noise; the Teacher is expounding the Dhamma.”
Tassa mayhaṁ, bhante, etadahosi: It occurred to me: I thought:
‘acchariyaṁ vata bho, abbhutaṁ vata bho. ‘Oh lord, how incredible, how amazing, “It is wonderful, it is marvellous!
Adaṇḍena vata kira, bho, asatthena evaṁ suvinītā parisā bhavissatī’ti. how an assembly can be so well trained without rod or sword!’ An assembly, it seems, can be so well disciplined without either punishment or weapon!”
Na kho panāhaṁ, bhante, ito bahiddhā aññaṁ evaṁ suvinītaṁ parisaṁ samanupassāmi. I don’t see any other assembly elsewhere so well trained. Indeed, I do not see any other assembly elsewhere so well disciplined.
Ayampi kho me, bhante, bhagavati dhammanvayo hoti: So I infer this about the Buddha from the teaching: That is why I infer according to Dhamma about the Blessed One:
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’ “The Blessed One is fully enlightened. The Dhamma is well proclaimed by the Blessed One. The Sangha of the Blessed One’s disciples has entered on the good way.”
Puna caparāhaṁ, bhante, passāmi idhekacce khattiyapaṇḍite nipuṇe kataparappavāde vālavedhirūpe. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni. Furthermore, I’ve seen some clever aristocrats who are subtle, accomplished in the doctrines of others, hair-splitters. You’d think they live to demolish convictions with their intellect. ‘Again, venerable sir, I have seen here certain warrior-noble scholars that were clever and knew others’ theories as a hair-splitting (marksman knows archery): they must surely, one would think, go about demolishing views with the understanding that they have.
Te suṇanti: They hear: They hear:
‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti. ‘So, gentlemen, that ascetic Gotama will come down to such and such village or town.’ “The monk Gotama will visit such and such a village or town.”
Te pañhaṁ abhisaṅkharonti: They formulate a question, thinking: They construct a formulated question thus:
‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma. ‘We’ll approach the ascetic Gotama and ask him this question.
Evañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma; If he answers like this, we’ll refute him like that; “If he is asked like this, he will answer like this, and so we shall prove his theory wrong;
evañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti. and if he answers like that, we’ll refute him like this.’ and if he is asked like this, he will answer like this, and so we shall prove his theory wrong”.
Te suṇanti: When they hear that They hear:
‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti. he has come down “The monk Gotama has come to visit such and such a village or town.”
Te yena bhagavā tenupasaṅkamanti. they approach him. They go to the monk Gotama.
Te bhagavā dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. The Buddha educates, encourages, fires up, and inspires them with a Dhamma talk. The monk Gotama instructs, urges, rouses and encourages them with talk on the Dhamma.
Te bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva bhagavantaṁ pañhaṁ pucchanti, kuto vādaṁ āropessanti? They don’t even get around to asking their question to the Buddha, so how could they refute his answer? When they have been instructed, urged, roused and encouraged by the monk Gotama with talk on the Dhamma, they do not even ask him the question, so how should they prove his theory wrong?
Aññadatthu bhagavato sāvakā sampajjanti. Invariably, they become his disciples. In actual fact these become his disciples.
Ayampi kho me, bhante, bhagavati dhammanvayo hoti: So I infer this about the Buddha from the teaching: That is why I infer according to Dhamma about the Blessed One:
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’ “The Blessed One is fully enlightened. The Dhamma is well proclaimed by the Blessed One. The Sangha of the Blessed One’s disciples has entered on the good way.”
Puna caparāhaṁ, bhante, passāmi idhekacce brāhmaṇapaṇḍite …pe… Furthermore, I see some clever brahmins … ‘Again, venerable sir, I have seen here certain divine caste scholars …
gahapatipaṇḍite …pe… some clever householders … ‘Again, venerable sir, I have seen here certain householder scholars …
samaṇapaṇḍite nipuṇe kataparappavāde vālavedhirūpe. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni. some clever ascetics who are subtle, accomplished in the doctrines of others, hair-splitters. … ‘Again, venerable sir, I have seen here certain monk scholars …
Te suṇanti: They hear:
‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti. “The monk Gotama will visit such and such a village or town.”
Te pañhaṁ abhisaṅkharonti:
‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma.
Evañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma; If he is asked like this, he will answer like this, and so we shall prove his theory wrong
evañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti. and if he is asked like this, he will answer like this, and so we shall prove his theory wrong
Te suṇanti:
‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti.
Te yena bhagavā tenupasaṅkamanti.
Te bhagavā dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. The monk Gotama instructs, urges, rouses and encourages them with talk on the Dhamma.
Te bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva bhagavantaṁ pañhaṁ pucchanti, kuto vādaṁ āropessanti? They don’t even get around to asking their question to the Buddha, so how could they refute his answer? When they have been instructed, urged, roused and encouraged by the monk Gotama with talk on the Dhamma, they do not even ask him the question, so how should they prove his theory wrong?
Aññadatthu bhagavantaṁyeva okāsaṁ yācanti agārasmā anagāriyaṁ pabbajjāya. Invariably, they ask the ascetic Gotama for the chance to go forth. In actual fact they ask the Blessed One to allow them to go forth from the home life into homelessness,
Te bhagavā pabbājeti. And he gives them the going-forth. and he gives them the Going-forth.
Te tathāpabbajitā samānā ekā vūpakaṭṭhā appamattā ātāpino pahitattā viharantā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. Soon after going forth, living withdrawn, diligent, keen, and resolute, they realize the supreme end of the spiritual path in this very life. They live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. Not long after they have gone forth thus, dwelling alone in retreat, diligent, ardent and self-controlled, by realization themselves with direct knowledge they here and now enter upon and abide in that supreme goal of the life divine for the sake of which clansmen rightly go forth from the home life into homelessness.
Te evamāhaṁsu: They say: They say thus:
‘manaṁ vata, bho, anassāma; manaṁ vata, bho, panassāma’. ‘We were almost lost! We almost perished! “We were very nearly lost, we were very nearly undone,
Mayañhi pubbe assamaṇāva samānā samaṇāmhāti paṭijānimhā, abrāhmaṇāva samānā brāhmaṇāmhāti paṭijānimhā, anarahantova samānā arahantāmhāti paṭijānimhā. For we used to claim that we were ascetics, brahmins, and perfected ones, but we were none of these things. for formerly we claimed that we were monks though we were not; we claimed that we were divines though we were not;
‘Idāni khomha samaṇā, idāni khomha brāhmaṇā, idāni khomha arahanto’ti. But now we really are ascetics, brahmins, and perfected ones!’ now we are Monks, now we are Divines, now we are Arahants.”
Ayampi kho me, bhante, bhagavati dhammanvayo hoti: So I infer this about the Buddha from the teaching: That is why I infer according to Dhamma about the Blessed One:
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’ “The Blessed One is fully enlightened. The Dhamma is well proclaimed by the Blessed One. The Sangha of the Blessed One’s disciples has entered on the good way.”
Puna caparāhaṁ, bhante, ime isidattapurāṇā thapatayo mamabhattā mamayānā, ahaṁ nesaṁ jīvikāya dātā, yasassa āhattā; Furthermore, these chamberlains Isidatta and Purāṇa share my meals and my carriages. I give them a livelihood and bring them renown. ‘Again, venerable sir, there are Isidatta and Purāna, my two inspectors, who accept food and keep from me, whose provider of livelihood and bestower of fame I am.
atha ca pana no tathā mayi nipaccakāraṁ karonti yathā bhagavati. And yet they don’t show me the same level of devotion that they show to the Buddha. In spite of that they are less respectful to me than they are to the Blessed One.
Bhūtapubbāhaṁ, bhante, senaṁ abbhuyyāto samāno ime ca isidattapurāṇā thapatayo vīmaṁsamāno aññatarasmiṁ sambādhe āvasathe vāsaṁ upagacchiṁ. Once it so happened that while I was leading a military campaign and testing Isidatta and Purāṇa I took up residence in a cramped house. Once when I had gone out leading an army and was testing these inspectors, Isidatta and Purāna, I happened to put up in very cramped quarters.
Atha kho, bhante, ime isidattapurāṇā thapatayo bahudeva rattiṁ dhammiyā kathāya vītināmetvā, yato ahosi bhagavā tato sīsaṁ katvā maṁ pādato karitvā nipajjiṁsu. They spent much of the night discussing the teaching, then they lay down with their heads towards where the Buddha was and their feet towards me. Then these two inspectors, Isidatta and Purāna, spent much of the night in talk on the Dhamma, after which they lay down with their heads towards where they had heard the Blessed One was and their feet towards me.
Tassa mayhaṁ, bhante, etadahosi: It occurred to me: I thought:
‘acchariyaṁ vata bho, abbhutaṁ vata bho. ‘Oh lord, how incredible, how amazing! “It is wonderful, it is marvellous!
Ime isidattapurāṇā thapatayo mamabhattā mamayānā, ahaṁ nesaṁ jīvikāya dātā, yasassa āhattā; These chamberlains Isidatta and Purāṇa share my meals and my carriages. I give them a livelihood and bring them renown. There are these two inspectors, Isidatta and Purāna, who accept food and keep from me, whose provider of livelihood and bestower of fame I am;
atha ca pana no tathā mayi nipaccakāraṁ karonti yathā bhagavati. And yet they don’t show me the same level of devotion that they show to the Buddha. in spite of that they are less respectful to me than they are to the Blessed One.
Addhā ime āyasmanto tassa bhagavato sāsane uḷāraṁ pubbenāparaṁ visesaṁ jānantī’ti. Clearly these venerables have realized a higher distinction in the Buddha’s instructions than they had before.’ Surely these good people perceive high successive distinction in the Blessed One’s dispensation.”
Ayampi kho me, bhante, bhagavati dhammanvayo hoti: So I infer this about the Buddha from the teaching: That is why I infer according to Dhamma about the Blessed One:
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’ “The Blessed One is fully enlightened. The Dhamma is well proclaimed by the Blessed One. The Sangha of the Blessed One’s disciples has entered on the good way.”
Puna caparaṁ, bhante, bhagavāpi khattiyo, ahampi khattiyo; Furthermore, the Buddha is an aristocrat, and so am I. ‘Again, venerable sir, the Blessed One is a warrior-noble and I am a warrior-noble;
bhagavāpi kosalo, ahampi kosalo; The Buddha is Kosalan, and so am I. the Blessed One is a Kosalan and I am a Kosalan;
bhagavāpi āsītiko, ahampi āsītiko. The Buddha is eighty years old, and so am I. the Blessed One is eighty and I am eighty.
Yampi, bhante, bhagavāpi khattiyo ahampi khattiyo, bhagavāpi kosalo ahampi kosalo, bhagavāpi āsītiko ahampi āsītiko; Since this is so, Since that is so,
imināvārahāmevāhaṁ, bhante, bhagavati paramanipaccakāraṁ kātuṁ, mittūpahāraṁ upadaṁsetuṁ. it’s proper for me to act with such utmost deference for the Buddha and demonstrate such friendship. I therefore think it proper to do extreme honour to the Blessed One and to show such friendship.
Handa ca dāni mayaṁ, bhante, gacchāma; Well, now, sir, I must go. ‘And now, venerable sir, we depart;
bahukiccā mayaṁ bahukaraṇīyā”ti. I have many duties, and much to do.” we are busy and have much to do.’
“Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti. “Please, great king, go at your convenience.” ‘It is time now, great king, to do as you think fit.’
Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Then King Pasenadi got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Then King Pasenadi of Kosala rose from his seat, and after paying homage to the Blessed One, keeping him on his right, he departed.
Atha kho bhagavā acirapakkantassa rañño pasenadissa kosalassa bhikkhū āmantesi: Soon after the king had left, the Buddha addressed the mendicants: Then soon after he had gone, the Blessed One addressed the bhikkhus thus:
“eso, bhikkhave, rājā pasenadi kosalo dhammacetiyāni bhāsitvā uṭṭhāyāsanā pakkanto. “Mendicants, before he got up and left, King Pasenadi spoke shrines to the teaching. ‘Bhikkhus, this King Pasenadi has uttered monuments to the Dhamma before rising from his seat and departing.
Uggaṇhatha, bhikkhave, dhammacetiyāni; Learn these shrines to the teaching! Learn the monuments to the Dhamma;
pariyāpuṇātha, bhikkhave, dhammacetiyāni; Memorize these shrines to the teaching!
dhāretha, bhikkhave, dhammacetiyāni. Remember these shrines to the teaching! remember the monuments to the Dhamma.
Atthasaṁhitāni, bhikkhave, dhammacetiyāni ādibrahmacariyakānī”ti. These shrines to the teaching are beneficial and relate to the fundamentals of the spiritual life.” The monuments to the Dhamma are conducive to welfare, and they belong to the principles of the life divine.’
Idamavoca bhagavā. That is what the Buddha said. That is what the Blessed One said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants approved what the Buddha said. The bhikkhus were satisfied, and they delighted in his words.
Dhammacetiyasuttaṁ niṭṭhitaṁ navamaṁ.