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Majjhima Nikāya 90 Middle Discourses 90Middle Discourses 90
Kaṇṇakatthalasutta At KaṇṇakatthalaAt Kaṇṇakatthala
Evaṁ me sutaṁ—The frame story of this sutta presents a gentle satire of royal life. Despite his position, King Pasenadi Kosala must still act the role of messenger for his wives. Because of his position, he finds himself surrounded by people he cannot trust—he never gets to the bottom of the question of who brought misinformation into the palace—and whose minds fasten on issues of overthrowing and banishing, possibly him. He is so preoccupied with his responsibilities that he doesn’t pick up on the Buddha’s gentle joke about his servitude to the sisters Somā and Sakulā, can’t stick with an issue for any length of time, sometimes can’t even phrase his questions properly, and can arrive at no greater certainty about the Buddha’s teachings than that they seem reasonable. At the end of the sutta he has to leave, not because he has exhausted the issues he would like to discuss, but because one of his courtiers tells him it is time to go. All in all, not an enviable position. The substance of the discussion, however, does touch on some serious issues. The topic treated in greatest detail concerns the differences among the castes of the Buddha’s time, and the Buddha’s remarks can profitably be applied to issues of racism in ours. The discussion and the frame story, of course, play off one another. Because of his social position, King Pasenadi is unable to pursue the path to release that is open to all regardless of race or caste. His social advantages are a spiritual liability. Like many people in the modern world, he has plenty of things but no time. * * * I have heard thatSo I have heard.
ekaṁ samayaṁ bhagavā uruññāyaṁ viharati kaṇṇakatthale migadāye. on one occasion the Blessed One was staying among the Udaññans, in the Deer Park at Kaṇṇakatthala.At one time the Buddha was staying near Ujuññā in the deer park at Kaṇṇakatthala.
Tena kho pana samayena rājā pasenadi kosalo uruññaṁ anuppatto hoti kenacideva karaṇīyena. And at that time King Pasenadi Kosala had arrived at Udañña on some business or other.Now at that time King Pasenadi of Kosala had arrived at Ujuññā on some business.
Atha kho rājā pasenadi kosalo aññataraṁ purisaṁ āmantesi: So King Pasenadi Kosala said to one of his men,Then he addressed a man,
“ehi tvaṁ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: “Come, my good man. Go to the Blessed One and, on arrival, showing reverence with your head to his feet in my name, ask whether he is free from illness & affliction, is carefree, strong, & living in comfort, saying:“Please, my man, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.
‘rājā, bhante, pasenadi kosalo bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti; ‘King Pasenadi Kosala, lord, shows reverence with his head to your feet and asks whether you are free from illness & affliction, are carefree, strong, & living in comfort.’
evañca vadehi: And then say:And then say:
‘ajja kira, bhante, rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī’”ti. ‘Lord, today King Pasenadi Kosala will come to see the Blessed One after his morning meal.’”‘Sir, King Pasenadi of Kosala will come to see you today when he has finished breakfast.’”
“Evaṁ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso bhagavantaṁ etadavoca: Having responded, “As you say, sire,” the man went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to him,“Yes, Your Majesty,” that man replied. He did as the king asked.
“rājā, bhante, pasenadi kosalo bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati; “King Pasenadi Kosala, lord, shows reverence with his head to your feet and asks whether you are free from illness & affliction, are carefree, strong, & living in comfort.”
evañca vadeti: And then he said,
‘ajja kira, bhante, rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī’”ti. “Lord, today King Pasenadi Kosala will come to see the Blessed One after his morning meal.”
Assosuṁ kho somā ca bhaginī sakulā ca bhaginī: Now, the sisters Somā and Sakulā heard,The sisters Somā and Sakulā heard this.
“ajja kira rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī”ti. “Today, they say, King Pasenadi Kosala will go to see the Blessed One after his morning meal.”
Atha kho somā ca bhaginī sakulā ca bhaginī rājānaṁ pasenadiṁ kosalaṁ bhattābhihāre upasaṅkamitvā etadavocuṁ: So they approached King Pasenadi while his meal was being served and on arrival said to him,While the meal was being served, they approached the king and said,
“tena hi, mahārāja, amhākampi vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: “Well in that case, great king, show reverence with your head to his feet in our name, too, and ask whether he is free from illness & affliction, is carefree, strong, & living in comfort, saying:“Great king, since you are going to the Buddha, please bow in our name with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.”
‘somā ca, bhante, bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’”ti. ‘The sisters Somā and Sakulā, lord, show reverence with their heads to your feet and asks whether you are free from illness & affliction, are carefree, strong, & living in comfort.’”
Atha kho rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: Then, after his morning meal, King Pasenadi Kosala went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One,When he had finished breakfast, King Pasenadi went to the Buddha, bowed, sat down to one side, and said to him,
“somā ca, bhante, bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī”ti. “The sisters Somā and Sakulā, lord, show reverence with their heads to your feet and asks whether you are free from illness & affliction, are carefree, strong, & living in comfort.”“Sir, the sisters Somā and Sakulā bow with their heads to your feet. They ask if you are healthy and well, nimble, strong, and living comfortably.”
“Kiṁ pana, mahārāja, somā ca bhaginī sakulā ca bhaginī aññaṁ dūtaṁ nālatthun”ti? “But, great king, couldn’t the sisters Somā and Sakulā get another messenger?”“But, Great King, couldn’t they get any other messenger?”
“Assosuṁ kho, bhante, somā ca bhaginī sakulā ca bhaginī: “Lord, the sisters Somā and Sakulā heard,So Pasenadi explained the circumstances of the message.
‘ajja kira rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī’ti. ‘Today, they say, King Pasenadi Kosala will go to see the Blessed One after his morning meal.’
Atha kho, bhante, somā ca bhaginī sakulā ca bhaginī maṁ bhattābhihāre upasaṅkamitvā etadavocuṁ: So they approached me while my meal was being served and on arrival said to me,
‘tena hi, mahārāja, amhākampi vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha—‘In that case, great king, show reverence with your head to his feet in our name, too, and ask whether he is free from illness & affliction, is carefree, strong, & living in comfort, saying:
somā ca bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’”ti. “The sisters Somā and Sakulā, lord, show reverence with their heads to your feet and asks whether you are free from illness & affliction, are carefree, strong, & living in comfort.”’ Lord, the sisters Somā and Sakulā show reverence with their heads to your feet and asks whether you are free from illness & affliction, are carefree, strong, & living in comfort.”
“Sukhiniyo hontu tā, mahārāja, somā ca bhaginī sakulā ca bhaginī”ti. “May the sisters Somā and Sakulā be happy, great king.”The Buddha said, “May the sisters Somā and Sakulā be happy, Great King.”
Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca: Then King Pasenadi Kosala said to the Blessed One,Then the king said to the Buddha,
“sutaṁ metaṁ, bhante, samaṇo gotamo evamāha: “Lord, I have heard that ‘Gotama the contemplative says this:“I have heard, sir, that the ascetic Gotama says this:
‘natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti. “It is not possible that a contemplative or brahman would claim a knowledge and vision that is all-knowing and all-seeing without exception.”’‘There is no ascetic or brahmin who will ever claim to be all-knowing and all-seeing, to know and see everything without exception: that is not possible.’
Ye te, bhante, evamāhaṁsu: ‘samaṇo gotamo evamāha—natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti; kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti? Those who say this: are they speaking in line with what the Blessed One has said? Are they not misrepresenting the Blessed One with what is unfactual? Are they answering in line with the Dhamma, so that no one whose thinking is in line with the Dhamma would have grounds for criticizing them?”I trust those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism?”
“Ye te, mahārāja, evamāhaṁsu: ‘samaṇo gotamo evamāha—natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti; na me te vuttavādino, abbhācikkhanti ca pana maṁ te asatā abhūtenā”ti. “Great king, those who say that are not speaking in line with what I have said, and are misrepresenting me with what is untrue and unfactual.”“Great king, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue.”
Atha kho rājā pasenadi kosalo viṭaṭūbhaṁ senāpatiṁ āmantesi: Then King Pasenadi Kosala turned to General Viḍūḍabha:Then King Pasenadi addressed General Viḍūḍabha,
“ko nu kho, senāpati, imaṁ kathāvatthuṁ rājantepure abbhudāhāsī”ti? “General, who brought this topic into the palace?”“General, who introduced this topic of discussion to the royal compound?”
“Sañjayo, mahārāja, brāhmaṇo ākāsagotto”ti. “Sañjaya, the brahman of the Ākāsa clan, great king.”“It was Sañjaya, Great King, the brahmin of the Ākāsa clan.”
Atha kho rājā pasenadi kosalo aññataraṁ purisaṁ āmantesi: So King Pasenadi turned to one of his men,Then the king addressed a man,
“ehi tvaṁ, ambho purisa, mama vacanena sañjayaṁ brāhmaṇaṁ ākāsagottaṁ āmantehi: “Come, my good man. Summon Sañjaya the brahman of the Ākāsa clan, saying,“Please, my man, in my name tell Sañjaya that
‘rājā taṁ, bhante, pasenadi kosalo āmantetī’”ti. ‘King Pasenadi Kosala summons you.’”King Pasenadi summons him.”
“Evaṁ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yena sañjayo brāhmaṇo ākāsagotto tenupasaṅkami; upasaṅkamitvā sañjayaṁ brāhmaṇaṁ ākāsagottaṁ etadavoca: Responding, “As you say, sire,” the man went to Sañjaya the brahman of the Ākāsa clan and on arrival said to him,“Yes, Your Majesty,” that man replied. He did as the king asked.
“rājā taṁ, bhante, pasenadi kosalo āmantetī”ti. “King Pasenadi Kosala summons you.”
Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca: Then King Pasenadi Kosala said to the Blessed One,Then the king said to the Buddha,
“siyā nu kho, bhante, bhagavatā aññadeva kiñci sandhāya bhāsitaṁ, tañca jano aññathāpi paccāgaccheyya. “Could it be that something was said by the Blessed One in reference to something else, which a person could have misunderstood?“Sir, might the Buddha have spoken in reference to one thing, but that person believed it was something else?
Yathā kathaṁ pana, bhante, bhagavā abhijānāti vācaṁ bhāsitā”ti? In what way does the Blessed One recall having said (such) a statement?”How then do you recall making this statement?”
“Evaṁ kho ahaṁ, mahārāja, abhijānāmi vācaṁ bhāsitā: “Great king, I recall having said,“Great king, I recall making this statement:
‘natthi so samaṇo vā brāhmaṇo vā yo sakideva sabbaṁ ñassati, sabbaṁ dakkhiti, netaṁ ṭhānaṁ vijjatī’”ti. ‘It is not possible that a contemplative or brahman could know everything and see everything all at once.’”‘There is no ascetic or brahmin who will ever know all and see all simultaneously: that is not possible.’”
“Heturūpaṁ, bhante, bhagavā āha; saheturūpaṁ, bhante, bhagavā āha: “What the Blessed One says, lord, seems reasonable. What the Blessed One says seems logical:“What the Buddha says appears reasonable.
‘natthi so samaṇo vā brāhmaṇo vā yo sakideva sabbaṁ ñassati, sabbaṁ dakkhiti, netaṁ ṭhānaṁ vijjatī’ti. ‘It is not possible that a contemplative or brahman could know everything and see everything all at once.’
Cattārome, bhante, vaṇṇā—“Lord, there are these four castes:Sir, there are these four classes:
khattiyā, brāhmaṇā, vessā, suddā. noble warriors, brahmans, merchants, & workers.aristocrats, brahmins, peasants, and menials.
Imesaṁ nu kho, bhante, catunnaṁ vaṇṇānaṁ siyā viseso siyā nānākaraṇan”ti? Is there any distinction or difference among them?”Is there any difference between them?”
“Cattārome, mahārāja, vaṇṇā—“Great king, there are these four castes:
khattiyā, brāhmaṇā, vessā, suddā. noble warriors, brahmans, merchants, & workers.
Imesaṁ kho, mahārāja, catunnaṁ vaṇṇānaṁ dve vaṇṇā aggamakkhāyanti—Of these four castes, two are held to be foremost—“Of the four classes, two are said to be preeminent—
khattiyā ca brāhmaṇā ca—noble warriors & brahmans—the aristocrats and the brahmins.
yadidaṁ abhivādanapaccuṭṭhānaañjalikammasāmīcikammānī”ti. in terms of receiving homage, hospitality, salutation, & polite services.”That is, when it comes to bowing down, rising up, greeting with cupped palms, and observing proper etiquette.”
“Nāhaṁ, bhante, bhagavantaṁ diṭṭhadhammikaṁ pucchāmi; “I’m not asking about the present life, lord.“Sir, I am not asking you about this life,
samparāyikāhaṁ, bhante, bhagavantaṁ pucchāmi. I’m asking about the future life.but about the life to come.”
Cattārome, bhante, vaṇṇā—Lord, there are these four castes:
khattiyā, brāhmaṇā, vessā, suddā. noble warriors, brahmans, merchants, & workers.
Imesaṁ nu kho, bhante, catunnaṁ vaṇṇānaṁ siyā viseso siyā nānākaraṇan”ti? Is there any distinction or difference among these four castes?”
“Pañcimāni, mahārāja, padhāniyaṅgāni. “Great king, there are these five factors for exertion.“Great king, there are these five factors that support meditation.
Katamāni pañca? Which five?What five?
Idha, mahārāja, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṁ: There is the case where a monk has conviction, is convinced of the Tathāgata’s awakening:It’s when a mendicant has faith in the Realized One’s awakening:
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti; ‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’
appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya; He is free from illness & discomfort, endowed with good digestion—not too cold, not too hot, of moderate strength—fit for exertion.They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.
asaṭho hoti amāyāvī yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu; He is neither fraudulent nor deceitful. He declares himself to the Teacher or to his observant companions in the holy life in line with what he actually is.They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.
āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; He keeps his persistence aroused for abandoning unskillful qualities and taking on skillful qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful qualities.They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā—He is discerning, endowed with discernment leading to the arising of the goal—noble, penetrating, leading to the right ending of stress—They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
imāni kho, mahārāja, pañca padhāniyaṅgāni. these are the five factors for exertion.These are the five factors that support meditation.
Cattārome, mahārāja, vaṇṇā—As for the four castes, great king:There are these four classes:
khattiyā, brāhmaṇā, vessā, suddā. noble warriors, brahmans, merchants, & workers—aristocrats, brahmins, peasants, and menials.
Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā; if they were endowed with these five factors for exertion,If they had these five factors that support meditation,
ettha pana nesaṁ assa dīgharattaṁ hitāya sukhāyā”ti. that would be for their long-term welfare & happiness.”that would be for their lasting welfare and happiness.”
“Cattārome, bhante, vaṇṇā—“Lord, there are these four castes:“Sir, there are these four classes:
khattiyā, brāhmaṇā, vessā, suddā. noble warriors, brahmans, merchants, & workers.aristocrats, brahmins, peasants, and menials.
Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā; If these four castes were endowed with these five factors for exertion,If they had these five factors that support meditation,
ettha pana nesaṁ, bhante, siyā viseso siyā nānākaraṇan”ti? would there be any distinction or difference among them in that respect?”would there be any difference between them?”
“Ettha kho nesāhaṁ, mahārāja, padhānavemattataṁ vadāmi. “I tell you, great king: The difference among them would lie in the diversity of their exertion.“In that case, I say it is the disparity of their efforts in meditation.
Seyyathāpissu, mahārāja, dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, dve hatthidammā vā assadammā vā godammā vā adantā avinītā. Suppose that there were two tamable elephants, tamable horses, or tamable oxen that were well-tamed & well-trained; and two tamable elephants, tamable horses, or tamable oxen that were untamed & untrained.Suppose there was a pair of elephants or horses or oxen in training who were well tamed and well trained. And there was a pair who were not tamed or trained.
Taṁ kiṁ maññasi, mahārāja, What do you think, great king?What do you think, Great King?
ye te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, api nu te dantāva dantakāraṇaṁ gaccheyyuṁ, dantāva dantabhūmiṁ sampāpuṇeyyun”ti? Would the two tamable elephants, tamable horses, or tamable oxen that were well-tamed & well-trained acquire the habits of the tamed and reach the status of the tamed?”Wouldn’t the pair that was well tamed and well trained perform the tasks of the tamed, and reach the level of the tamed?”
“Evaṁ, bhante”. “Yes, lord.”“Yes, sir.”
“Ye pana te dve hatthidammā vā assadammā vā godammā vā adantā avinītā, api nu te adantāva dantakāraṇaṁ gaccheyyuṁ, adantāva dantabhūmiṁ sampāpuṇeyyuṁ, seyyathāpi te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā”ti? “And would the two tamable elephants, tamable horses, or tamable oxen that were untamed & untrained acquire the habits of the tamed and reach the status of the tamed, just as the two tamable elephants, tamable horses, or tamable oxen that were well-tamed & well-trained?”“But would the pair that was not tamed and trained perform the tasks of the tamed and reach the level of the tamed, just like the tamed pair?”
“No hetaṁ, bhante”. “No, lord.”“No, sir.”
“Evameva kho, mahārāja, yaṁ taṁ saddhena pattabbaṁ appābādhena asaṭhena amāyāvinā āraddhavīriyena paññavatā, taṁ vata assaddho bahvābādho saṭho māyāvī kusīto duppañño pāpuṇissatīti—netaṁ ṭhānaṁ vijjatī”ti. “In the same way, great king, it is impossible that what could be attained by one who has confidence, who is free from illness, who is neither fraudulent nor deceitful, whose persistence is aroused, and who is discerning could also be attained by one who is without conviction, who is sickly, fraudulent & deceitful, lazy, and dull.”“In the same way, there are things that must be attained by someone with faith, health, integrity, energy, and wisdom. It’s not possible for a faithless, unhealthy, deceitful, lazy, witless person to attain them.”
“Heturūpaṁ, bhante, bhagavā āha; saheturūpaṁ, bhante, bhagavā āha. “What the Blessed One says, lord, seems reasonable. What the Blessed One says seems logical.“What the Buddha says appears reasonable.
Cattārome, bhante, vaṇṇā—Lord, there are these four castes:Sir, there are these four classes:
khattiyā, brāhmaṇā, vessā, suddā. noble warriors, brahmans, merchants, & workers.aristocrats, brahmins, peasants, and workers.
Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā te cassu sammappadhānā; If they were endowed with these five factors for exertion, and they had right exertion,If they had these five factors that support meditation, and if they practiced rightly,
ettha pana nesaṁ, bhante, siyā viseso siyā nānākaraṇan”ti? would there be any distinction or difference among them in that respect?”would there be any difference between them?”
“Ettha kho nesāhaṁ, mahārāja, na kiñci nānākaraṇaṁ vadāmi—yadidaṁ vimuttiyā vimuttiṁ. “I tell you, great king, that there would be no difference among them with regard to the release of one and the release of another.“In that case, I say that there is no difference between the freedom of one and the freedom of the other.
Seyyathāpi, mahārāja, puriso sukkhaṁ sākakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya; Suppose that a man, taking dry Sal wood, were to generate a fire and make heat appear.Suppose a person took dry teak wood and lit a fire and produced heat.
athāparo puriso sukkhaṁ sālakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya; And suppose that another man, taking dry saka [teak?] wood, were to generate a fire and make heat appear.Then another person did the same using sāl wood,
athāparo puriso sukkhaṁ ambakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya; And suppose that another man, taking dry mango wood, were to generate a fire and make heat appear.another used mango wood,
athāparo puriso sukkhaṁ udumbarakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya. And suppose that another man, taking dry fig wood, were to generate a fire and make heat appear.while another used wood of the cluster fig.
Taṁ kiṁ maññasi, mahārāja, Now what do you think, great king?What do you think, Great King?
siyā nu kho tesaṁ aggīnaṁ nānādāruto abhinibbattānaṁ kiñci nānākaraṇaṁ acciyā vā acciṁ, vaṇṇena vā vaṇṇaṁ, ābhāya vā ābhan”ti? Among those fires generated from different kinds of wood, would there be any difference between the glow of one and the glow of another, the color of one and the color of another, the radiance of one and the radiance of another?”Would there be any difference between the fires produced by these different kinds of wood, that is, in the flame, color, or luminosity?”
“No hetaṁ, bhante”. “No, lord.”“No, sir.”
“Evameva kho, mahārāja, yaṁ taṁ tejaṁ vīriyā nimmathitaṁ padhānābhinibbattaṁ, nāhaṁ tattha kiñci nānākaraṇaṁ vadāmi—yadidaṁ vimuttiyā vimuttin”ti. “In the same way, great king, in the power that is kindled by persistence and generated by exertion, I say that there is no difference with regard to the release of one and the release of another.”“In the same way, when fire has been churned by energy and produced by effort, I say that there is no difference between the freedom of one and the freedom of the other.”
“Heturūpaṁ, bhante, bhagavā āha; saheturūpaṁ, bhante, bhagavā āha. “What the Blessed One says, lord, seems reasonable. What the Blessed One says seems logical.“What the Buddha says appears reasonable.
Kiṁ pana, bhante, atthi devā”ti? But, lord, are there devas?”But sir, do gods survive?”
“Kiṁ pana tvaṁ, mahārāja, evaṁ vadesi: “But why do you ask,“But what exactly are you asking?”
‘kiṁ pana, bhante, atthi devā’”ti? ‘But, lord, are there devas?’?”
“Yadi vā te, bhante, devā āgantāro itthattaṁ yadi vā anāgantāro itthattaṁ”? “Whether the devas come back to this life, lord, or whether they don’t.”“Whether those gods come back to this place or not.”
“Ye te, mahārāja, devā sabyābajjhā te devā āgantāro itthattaṁ, ye te devā abyābajjhā te devā anāgantāro itthattan”ti. “Those devas who are afflicted come back to this life, whereas those devas who are unafflicted don’t come back to this life.”“Those gods who are afflicted come back to this place, but those who are unafflicted do not come back.”
Evaṁ vutte, viṭaṭūbho senāpati bhagavantaṁ etadavoca: When this was said, General Viḍūḍabha said to the Blessed One,When he said this, General Viḍūḍabha said to the Buddha,
“ye te, bhante, devā sabyābajjhā āgantāro itthattaṁ te devā, ye te devā abyābajjhā anāgantāro itthattaṁ te deve tamhā ṭhānā cāvessanti vā pabbājessanti vā”ti? “Lord, can the afflicted devas oust or expel the unafflicted devas from that place?”“Sir, will the gods who are afflicted topple or expel from their place the gods who are unafflicted?”
Atha kho āyasmato ānandassa etadahosi: Then the thought occurred to Ven. Ānanda,Then Venerable Ānanda thought,
“ayaṁ kho viṭaṭūbho senāpati rañño pasenadissa kosalassa putto; “This General Viḍūḍabha is the son of King Pasenadi Kosala,“This General Viḍūḍabha is King Pasenadi’s son,
ahaṁ bhagavato putto. and I am the son of the Blessed One.and I am the Buddha’s son.
Ayaṁ kho kālo yaṁ putto puttena manteyyā”ti. Now is the time for the son to counsel the son.”Now is the time for one son to confer with another.”
Atha kho āyasmā ānando viṭaṭūbhaṁ senāpatiṁ āmantesi: So Ven. Ānanda turned to General Viḍūḍabha and said,So Ānanda addressed General Viḍūḍabha,
“tena hi, senāpati, taññevettha paṭipucchissāmi; yathā te khameyya tathā naṁ byākareyyāsi. “In that case, general, I will ask you a counter question. Answer as you see fit.“Well then, general, I’ll ask you about this in return, and you can answer as you like.
Taṁ kiṁ maññasi, senāpati, What do you think, general?What do you think, general?
yāvatā rañño pasenadissa kosalassa vijitaṁ yattha ca rājā pasenadi kosalo issariyādhipaccaṁ rajjaṁ kāreti, pahoti tattha rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti? Through the extent of land conquered by King Pasenadi Kosala—where he exercises sovereign & independent kingship—is he able to oust or expel a contemplative or brahman from that place, regardless of whether that person has merit or not, or follows the holy life or not?”As far as the dominion of King Pasenadi of Kosala extends, where he rules as sovereign lord, can he topple or expel from that place any ascetic or brahmin, regardless of whether they are good or bad, or whether or not they are genuine spiritual practitioners?”
“Yāvatā, bho, rañño pasenadissa kosalassa vijitaṁ yattha ca rājā pasenadi kosalo issariyādhipaccaṁ rajjaṁ kāreti, pahoti tattha rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti. “Sir, through the extent of land conquered by King Pasenadi Kosala—where he exercises sovereign & independent kingship—he is able to oust or expel a contemplative or brahman from that place, regardless of whether that person has merit or not, or follows the holy life or not.”“He can, worthy.”
“Taṁ kiṁ maññasi, senāpati, “And what do you think, general?“What do you think, general?
yāvatā rañño pasenadissa kosalassa avijitaṁ yattha ca rājā pasenadi kosalo na issariyādhipaccaṁ rajjaṁ kāreti, tattha pahoti rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti? Through the extent of land not conquered by King Pasenadi Kosala—where he does not exercise sovereign & independent kingship—is he able to oust or expel a contemplative or brahman from that place, regardless of whether that person has merit or not, or follows the holy life or not?”As far as the dominion of King Pasenadi does not extend, where he does not rule as sovereign lord, can he topple or expel from that place any ascetic or brahmin, regardless of whether they are good or bad, or whether or not they are genuine spiritual practitioners?”
“Yāvatā, bho, rañño pasenadissa kosalassa avijitaṁ yattha ca rājā pasenadi kosalo na issariyādhipaccaṁ rajjaṁ kāreti, na tattha pahoti rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti. “Sir, through the extent of land not conquered by King Pasenadi Kosala—where he does not exercise sovereign & independent kingship—he is not able to oust or expel a contemplative or brahman from that place, regardless of whether that person has merit or not, or follows the holy life or not.”“He cannot, worthy.”
“Taṁ kiṁ maññasi, senāpati, “And what do you think, general?“What do you think, general?
sutā te devā tāvatiṁsā”ti? Have you heard of the Devas of the Thirty-three?”Have you heard of the gods of the thirty-three?”
“Evaṁ, bho. “Yes, sir,“Yes, worthy,
Sutā me devā tāvatiṁsā. I have heard of the Devas of the Thirty-three,I’ve heard of them,
Idhāpi bhotā raññā pasenadinā kosalena sutā devā tāvatiṁsā”ti. as has King Pasenadi Kosala.”and so has the worthy King Pasenadi.”
“Taṁ kiṁ maññasi, senāpati, “And what do you think, general?“What do you think, general?
pahoti rājā pasenadi kosalo deve tāvatiṁse tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti? Could King Pasenadi Kosala oust or expel the Devas of the Thirty-three from that place?”Can King Pasenadi topple or expel from their place the gods of the thirty-three?”
“Dassanampi, bho, rājā pasenadi kosalo deve tāvatiṁse nappahoti, kuto pana tamhā ṭhānā cāvessati vā pabbājessati vā”ti? “Sir, King Pasenadi Kosala can’t even see the Devas of the Thirty-three. How could he oust or expel them from that place?”“King Pasenadi can’t even see the gods of the thirty-three, so how could he possibly topple or expel them from their place?”
“Evameva kho, senāpati, ye te devā sabyābajjhā āgantāro itthattaṁ te devā, ye te devā abyābajjhā anāgantāro itthattaṁ te deve dassanāyapi nappahonti; kuto pana tamhā ṭhānā cāvessanti vā pabbājessanti vā”ti? “In the same way, general, afflicted devas, who will come back to this life, can’t even see the unafflicted devas who don’t come back to this life. How could they oust or expel them from that place?”“In the same way, general, the gods who are afflicted can’t even see the gods who are unafflicted, so how could they possibly topple or expel them from their place?”
Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca: Then King Pasenadi Kosala said to the Blessed One,Then the king said to the Buddha,
“konāmo ayaṁ, bhante, bhikkhū”ti? “Lord, what is the name of this monk?”“Sir, what is this mendicant’s name?”
“Ānando nāma, mahārājā”ti. “His name is Ānanda [Joy], great king.”“Ānanda, Great King.”
“Ānando vata bho, ānandarūpo vata bho. “What a joy he is! What a true joy!“A joy he is, and a joy he seems!
Heturūpaṁ, bhante, āyasmā ānando āha; saheturūpaṁ, bhante, āyasmā ānando āha. What Ven. Ānanda says, lord, seems reasonable. What Ven. Ānanda says seems logical.What Venerable Ānanda says seems reasonable.
Kiṁ pana, bhante, atthi brahmā”ti? But, lord, are there Brahmās?”But sir, does a divinity survive?”
“Kiṁ pana tvaṁ, mahārāja, evaṁ vadesi: “But why do you ask,“But what exactly are you asking?”
‘kiṁ pana, bhante, atthi brahmā’”ti? ‘But, lord, are there Brahmās?’?”
“Yadi vā so, bhante, brahmā āgantā itthattaṁ, yadi vā anāgantā itthattan”ti? “Whether the Brahmās come back to this life, lord, or whether they don’t.”“Whether that divinity comes back to this place or not.”
“Yo so, mahārāja, brahmā sabyābajjho so brahmā āgantā itthattaṁ, yo so brahmā abyābajjho so brahmā anāgantā itthattan”ti. “Those Brahmās who are afflicted come back to this life, whereas those Brahmās who are unafflicted don’t come back to this life.”“A divinity who is afflicted comes back to this place, but one who is unafflicted does not come back.”
Atha kho aññataro puriso rājānaṁ pasenadiṁ kosalaṁ etadavoca: Then a man said to King Pasenadi Kosala,Then a certain man said to the king,
“sañjayo, mahārāja, brāhmaṇo ākāsagotto āgato”ti. “Great king, Sañjaya the brahman of the Ākāsa clan has come.”“Great king, Sañjaya, the brahmin of the Ākāsa clan, has come.”
Atha kho rājā pasenadi kosalo sañjayaṁ brāhmaṇaṁ ākāsagottaṁ etadavoca: Then King Pasenadi Kosala said to Sañjaya the brahman of the Ākāsa clan,Then King Pasenadi asked Sañjaya,
“ko nu kho, brāhmaṇa, imaṁ kathāvatthuṁ rājantepure abbhudāhāsī”ti? “Who brought that topic into the royal palace?”“Brahmin, who introduced this topic of discussion to the royal compound?”
“Viṭaṭūbho, mahārāja, senāpatī”ti. “General Viḍūḍabha, great king.”“It was General Viḍūḍabha, Great King.”
Viṭaṭūbho senāpati evamāha: General Viḍūḍabha said,But Viḍūḍabha said,
“sañjayo, mahārāja, brāhmaṇo ākāsagotto”ti. “Sañjaya the brahman of the Ākāsa clan, great king.”“It was Sañjaya, Great King, the brahmin of the Ākāsa clan.”
Atha kho aññataro puriso rājānaṁ pasenadiṁ kosalaṁ etadavoca: Then a man said to King Pasenadi Kosala,Then a certain man said to the king,
“yānakālo, mahārājā”ti. “Time to go, great king.”“It’s time to go, Great King.”
Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca: So King Pasenadi Kosala said to the Blessed One,So the king said to the Buddha,
“sabbaññutaṁ mayaṁ, bhante, bhagavantaṁ apucchimhā, sabbaññutaṁ bhagavā byākāsi; “Lord, we have asked the Blessed One about omniscience, the Blessed One has answered about omniscience,“Sir, I asked you about omniscience, and you answered.
tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. and that is pleasing & agreeable to us, and we are gratified because of it.I endorse and accept this, and am satisfied with it.
Cātuvaṇṇisuddhiṁ mayaṁ, bhante, bhagavantaṁ apucchimhā, cātuvaṇṇisuddhiṁ bhagavā byākāsi; We have asked the Blessed One about the purity of the four castes, the Blessed One has answered about the purity of the four castes,I asked you about purification in the four classes,
tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. and that is pleasing & agreeable to us, and we are gratified because of it.
Adhideve mayaṁ, bhante, bhagavantaṁ apucchimhā, adhideve bhagavā byākāsi; We have asked the Blessed One about the higher devas, the Blessed One has answered about the higher devas,about the gods,
tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. and that is pleasing & agreeable to us, and we are gratified because of it.
Adhibrahmānaṁ mayaṁ, bhante, bhagavantaṁ apucchimhā, adhibrahmānaṁ bhagavā byākāsi; We have asked the Blessed One about the higher Brahmās, the Blessed One has answered about the higher Brahmās,and about divinities, and you answered in each case.
tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. and that is pleasing & agreeable to us, and we are gratified because of it.
Yaṁ yadeva ca mayaṁ bhagavantaṁ apucchimhā taṁ tadeva bhagavā byākāsi; Whatever we have asked the Blessed One about, that he has answered,Whatever I asked the Buddha about, he answered.
tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. and that is pleasing & agreeable to us, and we are gratified because of it.I endorse and accept this, and am satisfied with it.
Handa ca dāni mayaṁ, bhante, gacchāma; Now, lord, we must go.Well, now, sir, I must go.
bahukiccā mayaṁ bahukaraṇīyā”ti. Many are our duties, many our responsibilities.”I have many duties, and much to do.”
“Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti. “Then do, great king, what you think it is now time to do.”“Please, Great King, go at your convenience.”
Atha kho rājā pasenadi kosalo bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmīti. Then King Pasenadi Kosala, delighting in and approving of the Blessed One’s words, got up from his seat, bowed down to the Blessed One and—keeping him to his right—departed.Then King Pasenadi approved and agreed with what the Buddha said. Then he got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right, before leaving.
Kaṇṇakatthalasuttaṁ niṭṭhitaṁ dasamaṁ.
Rājavaggo niṭṭhito catuttho.
Tassuddānaṁ
Ghaṭikāro raṭṭhapālo,
maghadevo madhuriyaṁ;
Bodhi aṅgulimālo ca,
piyajātaṁ bāhitikaṁ;
Dhammacetiyasuttañca,
dasamaṁ kaṇṇakatthalaṁ.