Theravadan

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From: Pali, Bhikkhus Nyanamoli & Khantipalo , Bhikkhu Sujato , Ṭhānissaro Bhikkhu

Majjhima Nikāya 92 Middle Discourses 92Middle Discourses 92

Selasutta To SelaWith Sela

Evaṁ me sutaṁ—I have heard thatThus I heard:So I have heard.

ekaṁ samayaṁ bhagavā aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi yena āpaṇaṁ nāma aṅguttarāpānaṁ nigamo tadavasari. on one occasion, while the Blessed One was wandering on a tour among the Aṅguttarāpans with a large Saṅgha of monks, approximately 1,250 monks in all, he arrived at an Aṅguttarāpan town named Āpaṇa.On one occasion the Blessed One was wandering in the country of the Anguttarāpans with a large Sangha of bhikkhus, with twelve hundred and fifty bhikkhus. There is town of the Anguttarāpans called Apaṇa where the Blessed One eventually arrived.At one time the Buddha was wandering together with a large Saṅgha of 1,250 mendicants in the land of the Aṅguttarāpans when he arrived at a town of theirs named Āpaṇa.

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

“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi āpaṇaṁ anuppatto. “Gotama the contemplative—a son of the Sakyans, gone forth from the Sakyan clan—on a wandering tour among the Aṅguttarāpans with a large Saṅgha of monks, approximately 1,250 monks in all—has arrived at Āpaṇa.‘The monk Gotama, it seems, the son of the Sakyans who went forth from a Sakyan clan, has been wandering in the country of the Anguttarāpans with a large Sangha of bhikkhus, with twelve hundred and fifty bhikkhus, and he has come to Apaṇa.“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Āpaṇa, together with a large Saṅgha of 1,250 mendicants.

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: And of that Master Gotama this fine reputation has spread: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. ‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’“That Blessed One is such since he is Arahant, Fully Enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader 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 makes known—having realized it through direct knowledge—this world with its devas, Māras, & Brahmās, this generation with its contemplatives & brahmans, its rulers & commonfolk;He describes this world with its gods, 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 explains the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; he expounds the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure.He teaches 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 proclaims a teaching that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.

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

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

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

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

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

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

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

“mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno”ti. “The Saṅgha of monks is large, Keṇiya, approximately 1,250 monks in all, and you are strongly confident in brahmans.”‘The Sangha of bhikkhus is large, Keniya, there are twelve hundred and fifty bhikkhus and you place all your confidence in the divines.’“The Saṅgha is large, Keṇiya; there are 1,250 mendicants. And you are devoted to the brahmins.”

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

“kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno; “Even though the Saṅgha of monks is large, master Gotama, approximately 1,250 monks in all, and I am strongly confident in brahmans,‘Although the Sangha of bhikkhus is large, Master Gotama, and there are twelve hundred and fifty bhikkhus, and although I place all my confidence in the divines,“Never mind that the Saṅgha is large, with 1,250 mendicants, and that I am devoted to the brahmins.

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

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

“mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno”ti. “The Saṅgha of monks is large, Keṇiya, approximately 1,250 monks in all, and you are strongly confident in brahmans.”‘The Sangha of bhikkhus is large, Keniya, there are twelve hundred and fifty bhikkhus. And you place all your confidence in the divines.’

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

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

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

“suṇantu me bhonto, mittāmaccā ñātisālohitā; “Listen to me, venerable friends & companions, relatives & kinsmen:‘Hear me, my friends and companions, relatives and kin;“My friends and colleagues, relatives and kin: please listen!

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

Yena me kāyaveyyāvaṭikaṁ kareyyāthā”ti. Give me bodily assistance for that.”Make the necessary purchases and preparations for me.’Please help me out with the manual preparations.”

“Evaṁ, bho”ti kho keṇiyassa jaṭilassa mittāmaccā ñātisālohitā keṇiyassa jaṭilassa paṭissutvā appekacce uddhanāni khaṇanti, appekacce kaṭṭhāni phālenti, appekacce bhājanāni dhovanti, appekacce udakamaṇikaṁ patiṭṭhāpenti, appekacce āsanāni paññapenti. “As you say, master,” his friends & companions, relatives & kinsmen responded to him. Some of them dug out ovens, some split wood, some washed dishes, some set out a water pot, some arranged seats,‘Yes, sir,’ they replied, and some excavated ovens, some chopped wood, some washed dishes, some set out water pots, some prepared seats,“Yes, worthy sir,” they replied. Some dug ovens, some chopped wood, some washed dishes, some set up a water jar, and some spread out seats.

Keṇiyo pana jaṭilo sāmaṁyeva maṇḍalamālaṁ paṭiyādeti. while Keṇiya the coiled-hair ascetic arranged a pavilion of garlands himself.while the matted-hair ascetic Keniya himself got ready a pavilion tent.Meanwhile, Keṇiya set up the pavilion himself.

Tena kho pana samayena selo brāhmaṇo āpaṇe paṭivasati tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo, tīṇi ca māṇavakasatāni mante vāceti. Now on that occasion Sela the brahman was staying at Āpaṇa. He was a master of the Three Vedas with their vocabularies, liturgy, phonology, etymology, & histories as a fifth; skilled in philology & grammar, he was fully versed in cosmology and in the marks of a Great Man. He was instructing 300 young brahmans in the (Vedic) mantras.Now on that occasion Sela of the divine caste was staying at Āpaṇa. An expert in the Three Vedas, he knew the text and context of the Histories, the fifth (of the divine authorities), with their invocations, liturgy, word-analysis, and he was fully versed in Natural Science and that of the Marks of the Great Man. He had three hundred divine-caste students to recite hymns.Now at that time the brahmin Sela was residing in Āpaṇa. He had mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man. And he was teaching three hundred young students to recite the hymns.

Tena kho pana samayena keṇiyo jaṭilo sele brāhmaṇe abhippasanno hoti. Now on that occasion Keṇiya the coiled-hair ascetic was strongly confident in Sela the brahman.On that occasion the matted-hair ascetic Keniya placed all his confidence in Sela the divine.And at that time Keṇiya was devoted to Sela.

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

Addasā kho selo brāhmaṇo keṇiyassa jaṭilassa assame appekacce uddhanāni khaṇante, appekacce kaṭṭhāni phālente, appekacce bhājanāni dhovante, appekacce udakamaṇikaṁ patiṭṭhāpente, appekacce āsanāni paññapente, keṇiyaṁ pana jaṭilaṁ sāmaṁyeva maṇḍalamālaṁ paṭiyādentaṁ. He saw that some of the people in the ashram were digging out ovens, some were splitting wood, some were washing dishes, some were setting out a water pot, some were arranging seats, while Keṇiya the coiled-hair ascetic was arranging a pavilion of garlands himself.He saw there some excavating ovens, some chopping wood, some washing dishes, some setting out water pots, some preparing seats, while the matted-hair ascetic Keniya himself was getting ready a pavilion tent.He saw the preparations going on,

Disvāna keṇiyaṁ jaṭilaṁ etadavoca: On seeing this, he said to Keṇiya the coiled-hair ascetic,When he saw this, he asked the matted-hair ascetic Keniya:and said to Keṇiya,

“kiṁ nu bhoto keṇiyassa āvāho vā bhavissati vivāho vā bhavissati mahāyañño vā paccupaṭṭhito, rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyenā”ti? “Could it be that Keṇiya the coiled-hair ascetic is giving a son or daughter in marriage, or is he setting up a great sacrifice, or is Seniya Bimbisāra, the king of Magadha, invited for tomorrow together with his army?”‘What, is there a taking in marriage or a giving in marriage? Or is there some great sacrifice? Or has Seniya Bimbisāra king of Magadha been invited with a large retinue for tomorrow’s meal?’“Worthy Keṇiya, is your son or daughter being married? Or are you setting up a grand sacrifice? Or has King Seniya Bimbisāra of Magadha been invited for tomorrow’s meal?”

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

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

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

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

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

“Buddhoti—bho keṇiya, vadesi”? “Did you say, ‘Awakened,’ master Keṇiya?”‘Do you say “Enlightened One”, Keniya?’“Did you say ‘the awakened one’?”

“Buddhoti—bho sela, vadāmi”. “I said, ‘Awakened,’ master Sela.”‘I say “Enlightened One”, sir.’“I said ‘the awakened one’.”

“Buddhoti—bho keṇiya, vadesi”? “Did you say, ‘Awakened,’ master Keṇiya?”‘Do you say “Enlightened One”, Keniya?’“Did you say ‘the awakened one’?”

“Buddhoti—bho sela, vadāmī”ti. “I said, ‘Awakened,’ master Sela.”‘I say “Enlightened One”, sir.’“I said ‘the awakened one’.”

Atha kho selassa brāhmaṇassa etadahosi: Then the thought occurred to Sela the brahman,Then it occurred to Sela of the divine caste:Then Sela thought:

“ghosopi kho eso dullabho lokasmiṁ—yadidaṁ ‘buddho’ti. “Even just this word is hard to come by in the world: ‘Awakened.’‘This news “Enlightened One” is hard to get in the world.“It’s hard to even find the word ‘awakened one’ in the world.

Āgatāni kho panamhākaṁ mantesu dvattiṁsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā. Now, these 32 marks of a Great Man have come down in our mantras. For a Great Man endowed with them, two future courses, and no other, exist.Now the thirty-two Marks of the Great Man have been handed down in our hymns, and the Great Man who is endowed with them has only two possible destinies, no other.The thirty-two marks of a great man have been handed down in our hymns. A great man who possesses these has only two possible destinies, no other.

Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. If he inhabits a home, he will become a wheel-turning king, righteous, a king through righteousness, a conqueror of the four quarters, a stabilizer of his countryside endowed with the seven treasures.If he lives the home life he becomes an ideal king of Dhamma, master of the four quarters, all-victorious, who has stabilized his country, and possesses seven treasures—If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures.

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

cakkaratanaṁ, hatthiratanaṁ, assaratanaṁ, maṇiratanaṁ, itthiratanaṁ, gahapatiratanaṁ, pariṇāyakaratanameva sattamaṁ. the wheel-treasure, the elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, the householder-treasure, and the adviser-treasure as the seventh.the Wheel Treasure, the Elephant Treasure, the Horse Treasure, the Jewel Treasure, the Woman Tresure, the Householder Treasure, and the Steward Treasure as the seventh—the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure.

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

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

Sace pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado”. But if he goes forth from the home life into homelessness, he will become a worthy one, rightly self-awakened, with his roof opened in the world.”But if he goes forth from the home life into homelessness, he becomes an Arahant, a Fully Enlightened One, who draws aside the veil in the world.’But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who casts off the veil from the world.”

“Kahaṁ pana, bho keṇiya, etarahi so bhavaṁ gotamo viharati arahaṁ sammāsambuddho”ti? “Master Keṇiya, where is he staying now, that Master Gotama, worthy & rightly self-awakened?”He said: ‘My good Keniya, where is Master Gotama, Arahant and Fully Enlightened, living now?’He said, “But Keṇiya, where is the Blessed One at present, the perfected one, the fully awakened Buddha?”

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

“yenesā, bho sela, nīlavanarājī”ti. “There, by the dark green line of the forest.”‘There, where that green line (of trees) is, Master Sela.’“There, worthy Sela, at that line of blue forest.”

Atha kho selo brāhmaṇo tīhi māṇavakasatehi saddhiṁ yena bhagavā tenupasaṅkami. Then Sela the brahman, together with the 300 young brahmans, headed toward the Blessed One.Then Sela of the divine caste went with the three hundred divine-caste students to the Blessed One.Then Sela, together with his young students, approached the Buddha.

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

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

durāsadā hi te bhagavanto sīhāva ekacarā. These Blessed Ones are hard to approach, like a lion wandering alone.for Blessed Ones are difficult of access, they walk alone like lions.For the Buddhas are intimidating, like a lion living alone.

Yadā cāhaṁ, bho, samaṇena gotamena saddhiṁ manteyyaṁ, mā me bhonto antarantarā kathaṁ opātetha. And when I engage Gotama the contemplative in counsel, don’t break into the middle of my talk.And when I am in converse with the monk Gotama, let there be no interrupting me with talk meanwhile,When I’m consulting with the ascetic Gotama, don’t interrupt.

Kathāpariyosānaṁ me bhavanto āgamentū”ti. Wait until the end of my talk.”but wait until our talk has been completed.’Wait until I’ve finished speaking.”

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

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

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

Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—About the two marks he was doubtful, uncertain, undecided, and wasn’t reassured:he was doubtful and uncertain about two of the marks, and he could not decide and make up his mind about them:which he had doubts about:

kosohite ca vatthaguyhe pahūtajivhatāya ca. about the male organ being in a sheath, and about the size of the tongue.about what should be hidden by a cloth being enclosed in a sheath, and about the largeness of the tongue.whether the private parts were sheathed in a foreskin, and the largeness of the tongue.

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

“passati kho me ayaṁ selo brāhmaṇo dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. “Sela the brahman sees most of my marks of a Great Man, except for two.‘This Sela of the divine caste sees, more or less, the thirty-two Marks of the Great Man on me, except for two;“Sela sees all the marks except two,

Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—About the two marks he is doubtful, uncertain, undecided, and isn’t reassured:he is doubtful and uncertain about two of the marks, and he cannot decide and make up his mind about them:which he has doubts about:

kosohite ca vatthaguyhe pahūtajivhatāya cā”ti. about the male organ being in a sheath, and about the size of the tongue.”about what should be hidden by a cloth being enclosed in a sheath, and about the largeness of the tongue.’whether the private parts are sheathed in a foreskin, and the largeness of the tongue.”

Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā addasa selo brāhmaṇo bhagavato kosohitaṁ vatthaguyhaṁ. So the Blessed One willed a willing of power such that Sela the brahman saw that the Blessed One’s male organ was in a sheath.Then the Blessed One worked such a feat of supernormal success that Sela of the divine caste saw that in the Blessed One what should be hidden by a cloth was enclosed in a sheath.The Buddha used his psychic power to will that Sela would see his private parts sheathed in a foreskin.

Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi; ubhopi nāsikasotāni anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi. And then, extending his tongue, the Blessed One licked both ear-holes and nostrils back and forth, and covered his whole forehead with his tongue.Then the Blessed One extended his tongue, and he repeatedly touched both earholes, both nostrils, and he covered the whole of his forehead with his tongue.And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue.

Atha kho selassa brāhmaṇassa etadahosi: The thought occurred to Sela the brahman,Sela of the divine caste thought:Then Sela thought,

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

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

Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: Still, I have heard the aged line of teachers, along in their years, say thatHowever, I have heard from the elders, the aged divines, who preach according to the line of teachers,I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said,

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

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

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

“Paripuṇṇakāyo suruci, “Perfect your body, shining well,‘O perfect in body, well-favoured,“O Blessed One, your body’s perfect,

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

Suvaṇṇavaṇṇosi bhagavā, Blessed One, you have a golden complexion,O Blessed One, golden thy colour,golden colored,

Susukkadāṭhosi vīriyavā. you have white teeth, you’re vigorous.And white are thy teeth; thou art strong;with teeth so white; you’re strong.

Narassa hi sujātassa, The characteristics of a well-born man,For the features are there one and allThe characteristics

ye bhavanti viyañjanā; the marks of a Great Man,That distinguish a man as well born;of a handsome man,

Sabbe te tava kāyasmiṁ, are all present in your body.They are all to be found on thy body,the marks of a great man,

mahāpurisalakkhaṇā. Clear your eyes, good your face,These Marks that betray the Great Man.are all found on your body.

Pasannanetto sumukho, imposing, splendid, straight upright:With eyes clear, with countenance bright,Your eyes are clear, your face is fair,

brahā uju patāpavā; In the midstMajestic, erect as a flame,you’re formidable, upright, majestic.

Majjhe samaṇasaṅghassa, of a community of contemplativesIn the midst of this body of monksIn the midst of the Saṅgha of ascetics,

ādiccova virocasi. you shine like the sun.Thou shinest like unto the sun,you dazzle like the sun.

Kalyāṇadassano bhikkhu, A monk with skin resembling goldA bhikkhu so lovely to look onYou’re a mendicant fine to see,

kañcanasannibhattaco; is admirable to look at,With a skin of so golden a sheen—with skin that shines like lustrous gold.

Kiṁ te samaṇabhāvena, but what use is the contemplative stateWhat canst thou with beauty so rareBut with such excellent appearance,

evaṁ uttamavaṇṇino. for you, so superlative in appearance?Have to do with the life of a monk?what do you want with the ascetic life?

Rājā arahasi bhavituṁ, You deserve to be a king,Thou art fit to be king, lord of chariots,You’re fit to be a king,

cakkavattī rathesabho; a wheel-turner, lord of charioteers,A Monarch who makes the Wheel turn,a wheel-turning monarch, chief of charioteers,

Cāturanto vijitāvī, conqueror of the four quarters,A victor in all the four quartersvictorious in the four quarters,

jambusaṇḍassa issaro. sovereign lord of the Jambu grove.And Lord of the Jambu-Tree Grove.lord of the Black Plum Tree Land.

Khattiyā bhogirājāno, Noble warriors, feudal lords, & kingsWith warriors, with the great princesAristocrats, nobles, and kings

anuyantā bhavantu te; are your devotees.All devoting themselves to your service,ought follow your rule.

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

rajjaṁ kārehi gotama”. Rule, Gotama!”Do thou govern as ruler of men.’as king of kings, lord of mankind!”

“Rājāhamasmi selāti, “I am a king, Sela:‘I am already king, O Sela,’“I am a king, Sela,

dhammarājā anuttaro; a Dhamma king unexcelled.the Blessed One replied; ‘I am supreme king of the Law,the supreme king of the teaching.

Dhammena cakkaṁ vattemi, I turn the wheel with Dhamma—I make the Wheel of the Law revolve,By the teaching I roll forth the wheel

cakkaṁ appaṭivattiyaṁ”. the wheel whose turning can’t be stopped.”The Wheel that none can stay.’which cannot be rolled back.”

“Sambuddho paṭijānāsi, “You claim to be rightly self-awakened,‘Thou claimest full enlightenment,’“You claim to be awakened,

dhammarājā anuttaro; a Dhamma king unexcelled.the divine caste Sela said; “ ‘I am supreme king of the Law,the supreme king of the teaching.

‘Dhammena cakkaṁ vattemi’, ‘I turn the wheel with Dhamma,’I make the Wheel of the Law revolve,’ ” ;‘I roll forth the teaching’:

iti bhāsasi gotama. so you say, Gotama.Thou saidst, O Gotama.so you say, Gotama.

Ko nu senāpati bhoto, But who, master, is your general,Who is thy general, thy discipleThen who is your general,

sāvako satthuranvayo; the disciple right below the teacher?Who follows in the Master’s way?the disciple who follows the Teacher’s way?

Ko tetamanuvatteti, Who keeps rollingWho is it helps to turn as wellWho keeps rolling the wheel

dhammacakkaṁ pavattitaṁ”. the Dhamma-wheel set rolling by you?”This Wheel as turned by thee?’of the teaching you rolled forth?”

“Mayā pavattitaṁ cakkaṁ, “The wheel set rolling by me‘The Wheel, O Sela turned by me,’“By me the wheel was rolled forth,”

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

Dhammacakkaṁ anuttaraṁ; the unexcelled Dhamma-wheel:‘That same supreme Wheel of the Law,“the supreme wheel of the teaching.

Sāriputto anuvatteti, Sāriputta keeps it rolling“Tis Sāriputta, helps to turn.Sāriputta, taking after the Realized One,

Anujāto tathāgataṁ. taking after the Tathāgata.The viceroy of the Tathāgata,keeps it rolling on.

Abhiññeyyaṁ abhiññātaṁ, What should be directly knownWhat must be directly known, is known,I have known what should be known,

bhāvetabbañca bhāvitaṁ; has been directly known,What must be developed—developed,and developed what should be developed,

Pahātabbaṁ pahīnaṁ me, what should be developed, developed,What must be abandoned, has been abandoned,and given up what should be given up:

tasmā buddhosmi brāhmaṇa. what should be abandoned, abandoned:Therefore, divine, enlightened am I.and so, brahmin, I am a Buddha.

Vinayassu mayi kaṅkhaṁ, Therefore, I’m awakened, brahman.So let your doubts about me ceaseDispel your doubt in me—

adhimuccassu brāhmaṇa; Subdue your doubt about me.And let decision take their place,make up your mind, brahmin!

Dullabhaṁ dassanaṁ hoti, Be decided, brahman.For it is always hard to gainThe sight of a Buddha

sambuddhānaṁ abhiṇhaso. It’s hard often to gain sight of the Rightly Self-Awakened.Sight of Enlightened Ones.is hard to find again.

Yesaṁ ve dullabho loke, I am oneI am of those whose presence, divine,I am a Buddha, brahmin,

pātubhāvo abhiṇhaso; whose appearance in the worldIs always hard for you to gainthe supreme surgeon,

Sohaṁ brāhmaṇa sambuddho, is hard often to gain:Here in the world, I am enlightenedone of those whose appearance in the world

sallakatto anuttaro. Rightly Self-Awakened, an arrow-remover unexcelled.And physician supreme.is hard to find again.

Brahmabhūto atitulo, Brahmā-become, without compare,Divine am I beyond compareA manifestation of divinity, unequaled,

mārasenappamaddano; crusher of Māra’s armies,And Māra’s hordes have all been crushed,crusher of Māra’s army;

Sabbāmitte vasī katvā, having overmastered all enemies,I have subjected all my foes,having subdued all my opponents,

modāmi akutobhayo”. I rejoice, with no fear from anywhere.”Rejoicing without fear.’I rejoice, fearing nothing from any quarter.”

“Imaṁ bhonto nisāmetha, “Observe carefully, masters,‘O sirs, hear this, hear what he tells,“Pay heed, sirs, to what

yathā bhāsati cakkhumā; how he speaks, this One with Eyes;The man of vision, the physician,is spoken by the Clear-eyed One.

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

sīhova nadatī vane. he roars like a lion in the forest.like a lion Roaring in the forest.roars like a lion in the jungle.

Brahmabhūtaṁ atitulaṁ, Brahmā-become, without compare,That he is perfect, past compare,A manifestation of divinity, unequaled,

mārasenappamaddanaṁ; crusher of Māra’s armies:With Māra’s hordes crushed everywhere?crusher of Māra’s army;

Ko disvā nappasīdeyya, Who, on seeing him, would not have confidence,Would not believe him when he sawwho would not be inspired by him,

api kaṇhābhijātiko. even one of a dark birth?Who, even though of outcaste birth,even one born in a dark class?

Yo maṁ icchati anvetu, Whoever wants to may follow me;Whoever wishes, let him follow me,Those who wish may follow me;

yo vā nicchati gacchatu; whoever doesn’t may go.and who will not, let him depart,those who don’t may go.

Idhāhaṁ pabbajissāmi, I will here go forthFor I go forth under this manRight here, I’ll go forth in his presence,

varapaññassa santike”. in the presence of the one of foremost discernment.”Of lofty understanding.the one of such outstanding wisdom.”

“Etañce ruccati bhoto, “If, master, you thus delight in the message,‘If this, O sir, will be choice,“Sir, if you endorse

sammāsambuddhasāsanaṁ; of the Rightly Self-Awakened One,This teaching of the Enlightened One,the teaching of the Buddha,

Mayampi pabbajissāma, we, too, will here go forthWe too go forth under this manwe’ll also go forth in his presence,

varapaññassa santike”. in the presence of the one of foremost discernment.”Of lofty understanding.’the one of such outstanding wisdom.”

Brāhmaṇā tisatā ime, These three hundred brahmans,‘There are divines three hundred here“These three hundred brahmins

yācanti pañjalīkatā; request, with hands palm-to-palm over the heart:Who with uplifted hands implore:with cupped palms held up, ask:

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

bhagavā tava santike”. Blessed One, in your presence.”Blessed One, under thee?” ’in your presence, Blessed One?’”

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

(selāti bhagavā) (replied the Blessed One)O Sela,’ said the Blessed One;said the Buddha,

Sandiṭṭhikamakālikaṁ; to be seen here-&-now, timeless,‘Here to be seen, and not delayed,“apparent in the present life, immediately effective.

Yattha amoghā pabbajjā, where the Going-forth is not in vainWherein who trains with zeal will findHere the going forth isn’t in vain

Appamattassa sikkhato”ti. for a heedful person who trains.”Their Going-forth not vain.’for one who trains with diligence.”

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

Atha kho keṇiyo jaṭilo tassā rattiyā accayena sake assame paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: Then, as the night was ending, Keṇiya the coiled-hair ascetic, having had choice staple & non-staple foods prepared in his own ashram, announced the time to the Blessed One,Then when the night was ended, the matted-hair ascetic Keniya had good food of various kinds prepared in his own hermitage and he had the time announced to the Blessed One:And when the night had passed Keṇiya had delicious fresh and cooked foods prepared in his own hermitage. Then he had the Buddha informed of the time, saying,

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

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. Then, early in the morning, the Blessed One—after adjusting his lower robe and carrying his bowl & outer robe—went together with a Saṅgha of monks to Keṇiya’s ashram. On arrival, he sat down on an arranged seat.Then, it being morning, the Blessed One dressed, and taking his bowl and (outer) robe, he went with the Sangha of bhikkhus to the hermitage of the matted-hair ascetic Keniya and he sat down on the seat made ready.Then the Buddha robed up in the morning and, taking his bowl and robe, went to Keṇiya’s hermitage, where he sat down on the seat spread out together with the Saṅgha of mendicants.

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

Atha kho keṇiyo jaṭilo bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Then, when the Blessed One had eaten and had rinsed his bowl & hands, Keṇiya the coiled-hair ascetic took a lower seat and sat to one side.Then when the Blessed One had eaten and no longer had the bowl in his hand, the matted-hair ascetic Keniya took a low seat and sat down at one side.When the Buddha had eaten and washed his hand and bowl, Keṇiya took a low seat and sat to one side.

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

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

sāvittī chandaso mukhaṁ; the Sāvitti, the chief of Vedic hymns,The Invocation glory of hymns,the Sāvitrī is the foremost of prayer;

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

nadīnaṁ sāgaro mukhaṁ. the ocean, chief among rivers.Glory of flowing rivers, the sea;the ocean’s the foremost of rivers;

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

ādicco tapataṁ mukhaṁ; the sun, chief of things that burn,The sun is glory of all that shine; the sun is the foremost of blazes;

Puññaṁ ākaṅkhamānānaṁ, and for those who sacrifice, wishing for merit,Merit is glory of all who aspire; for those who sacrifice seeking merit,

saṅgho ve yajataṁ mukhan”ti. the Saṅgha, truly, is chief.”The Sangha, glory of those who give.’the Saṅgha is the foremost.”

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

Atha kho āyasmā selo sapariso eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. Then Ven. Sela, together with his following—dwelling alone, secluded, heedful, ardent, & resolute—in no long time reached & remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here-&-now.Now not long after his Full Admission, dwelling alone, withdrawn, diligent, ardent, and strenuous, the venerable Sela, with his following, by realization themselves 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 Sela and his assembly, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. They lived having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.”He knew directly: ‘Birth is exhausted, the life divine has been lived out, what was to be done is done, there is no more of this to come’.They 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 selo sapariso arahataṁ ahosi. And so Ven. Sela, together with his following, became another one of the arahants.And the venerable Sela became one of the Arahants, together with his following.And Venerable Sela together with his assembly became perfected.

Atha kho āyasmā selo sapariso yena bhagavā tenupasaṅkami; upasaṅkamitvā ekaṁsaṁ cīvaraṁ katvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ gāthāhi ajjhabhāsi: Then Ven. Sela, together with his following, went to the Blessed One and, on arrival, arranging his upper robe over one shoulder and extending his hands palm-to-palm over the heart toward the Blessed One, addressed him in verse:Then the venerable Sela, with his following, went to the Blessed One and arranging his robe on one shoulder and extending his hands palms together towards the Blessed One, he addressed him with these stanzas:Then Sela with his assembly went to the Buddha. He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:

“Yaṁ taṁ saraṇamāgamma, “This is the eighth day since coming for refuge,‘Eight days have passed O Seer since we “This is the eighth day since

ito aṭṭhami cakkhumā; One with Eyes.Took refuge; and these seven nights, we went for refuge, O Clear-eyed One.

Sattarattena bhagavā, Blessed One, for seven nights,O Blessed One, in this thy teaching In these seven days, Blessed One,

dantamha tava sāsane. we have tamed ourselves with your message.Have given us control. we’ve become tamed in your teaching.

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

tuvaṁ mārābhibhū muni; You : Sage who has conquered Māra;Thou the Sage, Death’s Conqueror, you are the sage who has overcome Māra;

Tuvaṁ anusaye chetvā, You : Having cut obsessions,Thou Free from evil tendencies, you have cut off the underlying tendencies,

tiṇṇo tāresimaṁ pajaṁ. having crossed over, bring this generation across.Thou Saved and Saviour of this breed; you’ve crossed over, and you bring humanity across.

Upadhī te samatikkantā, Your acquisitions transcended,By thee the essentials of all being You have transcended attachments,

āsavā te padālitā; your effluents torn apart;Are left behind, the taints are ended;your defilements are shattered;

Sīhova anupādāno, you are a lion free of clinging,A lion thou art, from clinging freed,like a lion free of grasping,

pahīnabhayabheravo. your fear & terror abandoned.Thou hast abandoned fear and dread.with fear and dread given up.

Bhikkhavo tisatā ime, These three hundred monksHere these three hundred bhikkhus standThese three hundred mendicants

tiṭṭhanti pañjalīkatā; stand with hands palm-to-palm over the heart.With hands held out in adoration.stand with cupped palms raised.

Pāde vīra pasārehi, Extend your feet, hero:O Hero, extend thy foot, and letStretch out your feet, great hero:

nāgā vandantu satthuno”ti. the nāgas venerate them, the feet of the Teacher.”The Master’s Nagas worship it.’let these giants bow to the Teacher.”

Selasuttaṁ niṭṭhitaṁ dutiyaṁ.

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