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