Dīgha Nikāya 19

Translators: sujato

Long Discourses 19

Mahāgovindasutta

The Great Steward

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.

Atha kho pañcasikho gandhabbaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ gijjhakūṭaṁ pabbataṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho pañcasikho gandhabbaputto bhagavantaṁ etadavoca:
Then, late at night, the centaur Pañcasikha, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, stood to one side, and said to him,

“yaṁ kho me, bhante, devānaṁ tāvatiṁsānaṁ sammukhā sutaṁ sammukhā paṭiggahitaṁ, ārocemi taṁ bhagavato”ti.
“Sir, I would tell you of what I heard and learned directly from the gods of the thirty-three.”

“Ārocehi me tvaṁ, pañcasikhā”ti bhagavā avoca.
“Tell me, Pañcasikha,” said the Buddha.

1. Devasabhā
1. The Council of the Gods

“Purimāni, bhante, divasāni purimatarāni tadahuposathe pannarase pavāraṇāya puṇṇāya puṇṇamāya rattiyā kevalakappā ca devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā;
“Sir, it was more than a few days ago—on the fifteenth day sabbath on the full moon day at the invitation to admonish held at the end of the rainy season—when all the gods of the thirty-three were sitting together in the Hall of Justice.

mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti;
A large assembly of gods was sitting all around, and the four great kings were seated at the four quarters.

puratthimāya disāya dhataraṭṭho mahārājā pacchimābhimukho nisinno hoti deve purakkhatvā;
The Great King Dhataraṭṭha was seated to the east, facing west, in front of his gods.

dakkhiṇāya disāya virūḷhako mahārājā uttarābhimukho nisinno hoti deve purakkhatvā;
The Great King Virūḷhaka was seated to the south, facing north, in front of his gods.

pacchimāya disāya virūpakkho mahārājā puratthābhimukho nisinno hoti deve purakkhatvā;
The Great King Virūpakkha was seated to the west, facing east, in front of his gods.

uttarāya disāya vessavaṇo mahārājā dakkhiṇābhimukho nisinno hoti deve purakkhatvā.
The Great King Vessavaṇa was seated to the north, facing south, in front of his gods.

Yadā, bhante, kevalakappā ca devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā, mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti, idaṁ nesaṁ hoti āsanasmiṁ;
When the gods of the thirty-three have a gathering like this, that is how they are seated.

atha pacchā amhākaṁ āsanaṁ hoti.
After that come our seats.

Ye te, bhante, devā bhagavati brahmacariyaṁ caritvā adhunūpapannā tāvatiṁsakāyaṁ, te aññe deve atirocanti vaṇṇena ceva yasasā ca.
Sir, those gods who had been recently reborn in the company of the thirty-three after leading the spiritual life under the Buddha outshine the other gods in beauty and glory.

Tena sudaṁ, bhante, devā tāvatiṁsā attamanā honti pamuditā pītisomanassajātā;
The gods of the thirty-three became uplifted and overjoyed at that, full of rapture and happiness, saying,

‘dibbā vata bho kāyā paripūrenti, hāyanti asurakāyā’ti.
‘The heavenly hosts swell, while the titan hosts dwindle!’

Atha kho, bhante, sakko devānamindo devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā imāhi gāthāhi anumodi:
Seeing the joy of those gods, Sakka, lord of gods, celebrated with these verses:

‘Modanti vata bho devā,
‘The gods rejoice—

tāvatiṁsā sahindakā;
the thirty-three with their Lord—

Tathāgataṁ namassantā,
revering the Realized One,

dhammassa ca sudhammataṁ.
and the natural excellence of the teaching;

Nave deve ca passantā,
and seeing the new gods,

vaṇṇavante yasassine;
so beautiful and glorious,

Sugatasmiṁ brahmacariyaṁ,
who have come here after leading

caritvāna idhāgate.
the spiritual life under the Buddha!

Te aññe atirocanti,
They outshine the others

vaṇṇena yasasāyunā;
in beauty, glory, and lifespan.

Sāvakā bhūripaññassa,
Here are the distinguished disciples

visesūpagatā idha.
of he whose wisdom is vast.

Idaṁ disvāna nandanti,
Seeing this, they delight—

tāvatiṁsā sahindakā;
the thirty-three with their Lord—

Tathāgataṁ namassantā,
revering the Realized One,

dhammassa ca sudhammatan’ti.
and the natural excellence of the teaching!’

Tena sudaṁ, bhante, devā tāvatiṁsā bhiyyoso mattāya attamanā honti pamuditā pītisomanassajātā;
The gods of the thirty-three became even more uplifted and overjoyed at that, full of rapture and happiness, saying,

‘dibbā vata bho, kāyā paripūrenti, hāyanti asurakāyā’ti.
‘The heavenly hosts swell, while the titan hosts dwindle!’

2. Aṭṭhayathābhuccavaṇṇa
2. Eight Genuine Praises

Atha kho, bhante, sakko devānamindo devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā deve tāvatiṁse āmantesi:
Seeing the joy of those gods, Sakka, lord of gods, addressed them,

‘iccheyyātha no tumhe, mārisā, tassa bhagavato aṭṭha yathābhucce vaṇṇe sotun’ti?
‘Gentlemen, would you like to hear eight genuine praises of the Buddha?’

‘Icchāma mayaṁ, mārisa, tassa bhagavato aṭṭha yathābhucce vaṇṇe sotun’ti.
‘Indeed we would, sir.’

Atha kho, bhante, sakko devānamindo devānaṁ tāvatiṁsānaṁ bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi:
Then Sakka proffered these eight genuine praises of the Buddha:

‘Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā?
‘What do the good gods of the thirty-three think?

Yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
How the Buddha has acted for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans!

Evaṁ bahujanahitāya paṭipannaṁ bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.
I don’t see any Teacher, past or present, who has such sympathy for the world, apart from the Buddha.

Svākkhāto kho pana tena bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi.
Also, the Buddha has explained the teaching well—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

Evaṁ opaneyyikassa dhammassa desetāraṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.
I don’t see any Teacher, past or present, who explains such a relevant teaching, apart from the Buddha.

“Idaṁ kusalan”ti kho pana tena bhagavatā supaññattaṁ, “idaṁ akusalan”ti supaññattaṁ.
Also, the Buddha has well described what is skillful and what is unskillful,

“Idaṁ sāvajjaṁ idaṁ anavajjaṁ, idaṁ sevitabbaṁ idaṁ na sevitabbaṁ, idaṁ hīnaṁ idaṁ paṇītaṁ, idaṁ kaṇhasukkasappaṭibhāgan”ti supaññattaṁ.
what is blameworthy and what is blameless, what should be cultivated and what should not be cultivated, what is inferior and what is superior, and what is on the side of dark and the side of bright.

Evaṁ kusalākusalasāvajjānavajjasevitabbāsevitabbahīnapaṇītakaṇhasukkasappaṭibhāgānaṁ dhammānaṁ paññāpetāraṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.
I don’t see any Teacher, past or present, who so clearly describes all these things, apart from the Buddha.

Supaññattā kho pana tena bhagavatā sāvakānaṁ nibbānagāminī paṭipadā, saṁsandati nibbānañca paṭipadā ca.
Also, the Buddha has well described the practice that leads to extinguishment for his disciples. And extinguishment converges with the practice,

Seyyathāpi nāma gaṅgodakaṁ yamunodakena saṁsandati sameti;
as the waters of the Ganges come together and converge with the waters of the Yamuna.

evameva supaññattā tena bhagavatā sāvakānaṁ nibbānagāminī paṭipadā, saṁsandati nibbānañca paṭipadā ca.

Evaṁ nibbānagāminiyā paṭipadāya paññāpetāraṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.
I don’t see any Teacher, past or present, who so clearly describes the practice that leads to extinguishment for his disciples, apart from the Buddha.

Abhinipphanno kho pana tassa bhagavato lābho abhinipphanno siloko, yāva maññe khattiyā sampiyāyamānarūpā viharanti, vigatamado kho pana so bhagavā āhāraṁ āhāreti.
Also, possessions and popularity have accrued to the Buddha, so much that you’d think it would thrill even the aristocrats. But he takes his food free of vanity.

Evaṁ vigatamadaṁ āhāraṁ āharayamānaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.
I don’t see any Teacher, past or present, who takes their food so free of vanity, apart from the Buddha.

Laddhasahāyo kho pana so bhagavā sekhānañceva paṭipannānaṁ khīṇāsavānañca vusitavataṁ.
Also, the Buddha has gained companions, both trainees who are practicing, and those with defilements ended who have completed their journey.

Te bhagavā apanujja ekārāmataṁ anuyutto viharati.
The Buddha is committed to the joy of solitude, but doesn’t send them away.

Evaṁ ekārāmataṁ anuyuttaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.
I don’t see any Teacher, past or present, so committed to the joy of solitude, apart from the Buddha.

Yathāvādī kho pana so bhagavā tathākārī, yathākārī tathāvādī, iti yathāvādī tathākārī, yathākārī tathāvādī.
Also, the Buddha does as he says, and says as he does, thus: he does as he says, and says as he does.

Evaṁ dhammānudhammappaṭipannaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.
I don’t see any Teacher, past or present, who so practices in line with the teaching, apart from the Buddha.

Tiṇṇavicikiccho kho pana so bhagavā vigatakathaṅkatho pariyositasaṅkappo ajjhāsayaṁ ādibrahmacariyaṁ.
Also, the Buddha has gone beyond doubt and got rid of indecision. He has achieved all he wished for regarding the fundamental purpose of the spiritual life.

Evaṁ tiṇṇavicikicchaṁ vigatakathaṅkathaṁ pariyositasaṅkappaṁ ajjhāsayaṁ ādibrahmacariyaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā’ti.
I don’t see any Teacher, past or present, who has achieved these things, apart from the Buddha.’

Ime kho, bhante, sakko devānamindo devānaṁ tāvatiṁsānaṁ bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi.
These are the eight genuine praises of the Buddha proffered by Sakka.

Tena sudaṁ, bhante, devā tāvatiṁsā bhiyyoso mattāya attamanā honti pamuditā pītisomanassajātā bhagavato aṭṭha yathābhucce vaṇṇe sutvā.
Hearing them, the gods of the thirty-three became even more uplifted and overjoyed.

Tatra, bhante, ekacce devā evamāhaṁsu:
Then some gods thought,

‘aho vata, mārisā, cattāro sammāsambuddhā loke uppajjeyyuṁ dhammañca deseyyuṁ yathariva bhagavā.
‘If only four fully awakened Buddhas might arise in the world and teach the Dhamma, just like the Blessed One!

Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.
That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans!’

Ekacce devā evamāhaṁsu:
Other gods thought,

‘tiṭṭhantu, mārisā, cattāro sammāsambuddhā, aho vata, mārisā, tayo sammāsambuddhā loke uppajjeyyuṁ dhammañca deseyyuṁ yathariva bhagavā.
‘Let alone four fully awakened Buddhas; if only three fully awakened Buddhas,

Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.

Ekacce devā evamāhaṁsu:

‘tiṭṭhantu, mārisā, tayo sammāsambuddhā, aho vata, mārisā, dve sammāsambuddhā loke uppajjeyyuṁ dhammañca deseyyuṁ yathariva bhagavā.
or two fully awakened Buddhas might arise in the world and teach the Dhamma, just like the Blessed One!

Evaṁ vutte, bhante, sakko devānamindo deve tāvatiṁse etadavoca:
When they said this, Sakka said,

‘aṭṭhānaṁ kho etaṁ, mārisā, anavakāso, yaṁ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṁ acarimaṁ uppajjeyyuṁ, netaṁ ṭhānaṁ vijjati.
‘It is impossible, gentlemen, for two perfected ones, fully awakened Buddhas to arise in the same solar system at the same time.

Aho vata, mārisā, so bhagavā appābādho appātaṅko ciraṁ dīghamaddhānaṁ tiṭṭheyya.
May that Blessed One be healthy and well, and remain with us for a long time!

Atha kho, bhante, yenatthena devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā, taṁ atthaṁ cintayitvā taṁ atthaṁ mantayitvā vuttavacanāpi taṁ cattāro mahārājāno tasmiṁ atthe honti.
Then the gods of the thirty-three, having considered and deliberated on the matter for which they were seated together in the Hall of Justice, advised and instructed the four great kings on the subject.

Paccānusiṭṭhavacanāpi taṁ cattāro mahārājāno tasmiṁ atthe honti, sakesu sakesu āsanesu ṭhitā avipakkantā.
Each one, having been advised, stood at his own seat without departing.

Te vuttavākyā rājāno,
The Kings were instructed,

paṭiggayhānusāsaniṁ;
and heeded good advice.

Vippasannamanā santā,
With clear and peaceful minds,

aṭṭhaṁsu samhi āsaneti.
they stood by their own seats.

Atha kho, bhante, uttarāya disāya uḷāro āloko sañjāyi, obhāso pāturahosi atikkammeva devānaṁ devānubhāvaṁ.
Then in the northern quarter a magnificent light arose and radiance appeared, surpassing the glory of the gods.

Atha kho, bhante, sakko devānamindo deve tāvatiṁse āmantesi:
Then Sakka, lord of gods, addressed the gods of the thirty-three,

‘yathā kho, mārisā, nimittāni dissanti, uḷāro āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati;
‘As indicated by the signs—light arising and radiance appearing—the Divinity will appear. For this is the precursor for the appearance of the Divinity, namely light arising and radiance appearing.’

brahmuno hetaṁ pubbanimittaṁ pātubhāvāya, yadidaṁ āloko sañjāyati obhāso pātubhavatīti.

Yathā nimittā dissanti,
As indicated by the signs,

brahmā pātubhavissati;
the Divinity will appear.

Brahmuno hetaṁ nimittaṁ,
For this is the sign of the Divinity:

obhāso vipulo mahā’ti.
a light vast and great.

3. Sanaṅkumārakathā
3. On Sanaṅkumāra

Atha kho, bhante, devā tāvatiṁsā yathāsakesu āsanesu nisīdiṁsu:
Then the gods of the thirty-three sat in their own seats, saying,

‘obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā’ti.
‘We shall find out what has caused that light, and only when we have realized it shall we go to it.’

Cattāropi mahārājāno yathāsakesu āsanesu nisīdiṁsu:
And the four great kings did likewise.

‘obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā’ti.

Idaṁ sutvā devā tāvatiṁsā ekaggā samāpajjiṁsu:
Hearing that, the gods of the thirty-three agreed in unison,

‘obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā’ti.
‘We shall find out what has caused that light, and only when we have realized it shall we go to it.’

Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, oḷārikaṁ attabhāvaṁ abhinimminitvā pātubhavati.
When the divinity Sanaṅkumāra appears to the gods of the thirty-three, he does so after manifesting in a solid corporeal form.

Yo kho pana, bhante, brahmuno pakativaṇṇo, anabhisambhavanīyo so devānaṁ tāvatiṁsānaṁ cakkhupathasmiṁ.
For a Divinity’s normal appearance is imperceptible in the visual range of the gods of the thirty-three.

Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca.
When the divinity Sanaṅkumāra appears to the gods of the thirty-three, he outshines the other gods in beauty and glory,

Seyyathāpi, bhante, so vaṇṇo viggaho mānusaṁ viggahaṁ atirocati;
as a golden statue outshines the human form.

evameva kho, bhante, yadā brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca.

Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, na tassaṁ parisāyaṁ koci devo abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti.
When the divinity Sanaṅkumāra appears to the gods of the thirty-three, not a single god in that assembly greets him by bowing down or rising up or inviting him to a seat.

Sabbeva tuṇhībhūtā pañjalikā pallaṅkena nisīdanti:
They all sit silently on their couches with their joined palms raised, thinking,

‘yassadāni devassa pallaṅkaṁ icchissati brahmā sanaṅkumāro, tassa devassa pallaṅke nisīdissatī’ti.
‘Now the divinity Sanaṅkumāra will sit on the couch of whatever god he chooses.’

Yassa kho pana, bhante, devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṁ so labhati devo vedapaṭilābhaṁ, uḷāraṁ so labhati devo somanassapaṭilābhaṁ.
And the god on whose couch the Divinity sits is overjoyed and brimming with happiness,

Seyyathāpi, bhante, rājā khattiyo muddhāvasitto adhunābhisitto rajjena, uḷāraṁ so labhati vedapaṭilābhaṁ, uḷāraṁ so labhati somanassapaṭilābhaṁ;
like a king on the day of his coronation.

evameva kho, bhante, yassa devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṁ so labhati devo vedapaṭilābhaṁ, uḷāraṁ so labhati devo somanassapaṭilābhaṁ.

Atha, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā antarahito imāhi gāthāhi anumodi:
Seeing the joy of those gods, the divinity Sanaṅkumāra celebrated with these verses:

‘Modanti vata bho devā,
‘The gods rejoice—

tāvatiṁsā sahindakā;
the thirty-three with their Lord—

Tathāgataṁ namassantā,
revering the Realized One,

dhammassa ca sudhammataṁ.
and the natural excellence of the teaching;

Nave deve ca passantā,
and seeing the new gods,

vaṇṇavante yasassine;
so beautiful and glorious,

Sugatasmiṁ brahmacariyaṁ,
who have come here after leading

caritvāna idhāgate.
the spiritual life under the Buddha!

Te aññe atirocanti,
They outshine the others

vaṇṇena yasasāyunā;
in beauty, glory, and lifespan.

Sāvakā bhūripaññassa,
Here are the distinguished disciples

visesūpagatā idha.
of he whose wisdom is vast.

Idaṁ disvāna nandanti,
Seeing this, they delight—

tāvatiṁsā sahindakā;
the thirty-three with their Lord—

Tathāgataṁ namassantā,
revering the Realized One,

dhammassa ca sudhammatan’ti.
and the natural excellence of the teaching!’

Imamatthaṁ, bhante, brahmā sanaṅkumāro abhāsittha.
That is the topic on which the divinity Sanaṅkumāra spoke.

Imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato aṭṭhaṅgasamannāgato saro hoti vissaṭṭho ca viññeyyo ca mañju ca savanīyo ca bindu ca avisārī ca gambhīro ca ninnādī ca.
And while he was speaking on that topic, his voice had eight qualities: it was clear, comprehensible, charming, audible, lucid, undistorted, deep, and resonant.

Yathāparisaṁ kho pana, bhante, brahmā sanaṅkumāro sarena viññāpeti, na cassa bahiddhā parisāya ghoso niccharati.
He makes sure his voice is intelligible as far as the assembly goes, but the sound doesn’t extend outside the assembly.

Yassa kho pana, bhante, evaṁ aṭṭhaṅgasamannāgato saro hoti, so vuccati ‘brahmassaro’ti.
When someone has a voice like this, they’re said to have the voice of the Divinity.

Atha kho, bhante, devā tāvatiṁsā brahmānaṁ sanaṅkumāraṁ etadavocuṁ:
Then the gods of the thirty-three said to the divinity Sanaṅkumāra,

‘sādhu, mahābrahme, etadeva mayaṁ saṅkhāya modāma;
‘Good, Great Divinity! Having appraised this, we rejoice.

atthi ca sakkena devānamindena tassa bhagavato aṭṭha yathābhuccā vaṇṇā bhāsitā;
And there are the eight genuine praises of the Buddha spoken by Sakka—

te ca mayaṁ saṅkhāya modāmā’ti.
having appraised them, too, we rejoice.’

4. Aṭṭhayathābhuccavaṇṇa
4. Eight Genuine Praises

Atha, bhante, brahmā sanaṅkumāro sakkaṁ devānamindaṁ etadavoca:
Then the Divinity said to Sakka,

‘sādhu, devānaminda, mayampi tassa bhagavato aṭṭha yathābhucce vaṇṇe suṇeyyāmā’ti.
‘It would be good, lord of gods, if I could also hear the eight genuine praises of the Buddha.’

‘Evaṁ, mahābrahme’ti kho, bhante, sakko devānamindo brahmuno sanaṅkumārassa bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi.
Saying, ‘Yes, Great Divinity,’ Sakka repeated the eight genuine praises for him.

‘Taṁ kiṁ maññati, bhavaṁ mahābrahmā?

Yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.

Svākkhāto kho pana tena bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi.

Evaṁ opaneyyikassa dhammassa desetāraṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.

“Idaṁ kusalan”ti kho pana tena bhagavatā supaññattaṁ, “idaṁ akusalan”ti supaññattaṁ, “idaṁ sāvajjaṁ idaṁ anavajjaṁ, idaṁ sevitabbaṁ idaṁ na sevitabbaṁ, idaṁ hīnaṁ idaṁ paṇītaṁ, idaṁ kaṇhasukkasappaṭibhāgan”ti supaññattaṁ.

Evaṁ kusalākusalasāvajjānavajjasevitabbāsevitabbahīnapaṇītakaṇhasukkasappaṭibhāgānaṁ dhammānaṁ paññāpetāraṁ.

Imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.

Supaññattā kho pana tena bhagavatā sāvakānaṁ nibbānagāminī paṭipadā saṁsandati nibbānañca paṭipadā ca.

Seyyathāpi nāma gaṅgodakaṁ yamunodakena saṁsandati sameti;

evameva supaññattā tena bhagavatā sāvakānaṁ nibbānagāminī paṭipadā saṁsandati nibbānañca paṭipadā ca.

Evaṁ nibbānagāminiyā paṭipadāya paññāpetāraṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.

Abhinipphanno kho pana tassa bhagavato lābho abhinipphanno siloko, yāva maññe khattiyā sampiyāyamānarūpā viharanti.

Vigatamado kho pana so bhagavā āhāraṁ āhāreti.

Evaṁ vigatamadaṁ āhāraṁ āharayamānaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.

Laddhasahāyo kho pana so bhagavā sekhānañceva paṭipannānaṁ khīṇāsavānañca vusitavataṁ, te bhagavā apanujja ekārāmataṁ anuyutto viharati.

Evaṁ ekārāmataṁ anuyuttaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.

Yathāvādī kho pana so bhagavā tathākārī, yathākārī tathāvādī;

iti yathāvādī tathākārī, yathākārī tathāvādī.

Evaṁ dhammānudhammappaṭippannaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.

Tiṇṇavicikiccho kho pana so bhagavā vigatakathaṅkatho pariyositasaṅkappo ajjhāsayaṁ ādibrahmacariyaṁ.

Evaṁ tiṇṇavicikicchaṁ vigatakathaṅkathaṁ pariyositasaṅkappaṁ ajjhāsayaṁ ādibrahmacariyaṁ.

Imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā’ti.

Ime kho, bhante, sakko devānamindo brahmuno sanaṅkumārassa bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi.

Tena sudaṁ, bhante, brahmā sanaṅkumāro attamano hoti pamudito pītisomanassajāto bhagavato aṭṭha yathābhucce vaṇṇe sutvā.
Hearing them, the divinity Sanaṅkumāra was uplifted and overjoyed, full of rapture and happiness.

Atha, bhante, brahmā sanaṅkumāro oḷārikaṁ attabhāvaṁ abhinimminitvā kumāravaṇṇī hutvā pañcasikho devānaṁ tāvatiṁsānaṁ pāturahosi.
Then the divinity Sanaṅkumāra manifested in a solid corporeal form, taking on the appearance of the youth Pañcasikha, and appeared to the gods of the thirty-three.

So vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīdi.
Rising into the air, he sat cross-legged in the sky,

Seyyathāpi, bhante, balavā puriso supaccatthate vā pallaṅke same vā bhūmibhāge pallaṅkena nisīdeyya;
like a strong man might sit cross-legged on a well-appointed couch or on level ground.

evameva kho, bhante, brahmā sanaṅkumāro vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā deve tāvatiṁse āmantesi:
There he addressed the gods of the thirty-three:

5. Govindabrāhmaṇavatthu
5. The Story of the Steward

‘Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva dīgharattaṁ mahāpaññova so bhagavā ahosi.
‘What do the gods of the thirty-three think about the extent of the Buddha’s great wisdom?

Bhūtapubbaṁ, bho, rājā disampati nāma ahosi.
Once upon a time, there was a king named Disampati.

Disampatissa rañño govindo nāma brāhmaṇo purohito ahosi.
He had a brahmin high priest named the Steward.

Disampatissa rañño reṇu nāma kumāro putto ahosi.
Disampati’s son was the prince named Reṇu,

Govindassa brāhmaṇassa jotipālo nāma māṇavo putto ahosi.
while the Steward’s son was the student named Jotipāla.

Iti reṇu ca rājaputto jotipālo ca māṇavo aññe ca cha khattiyā iccete aṭṭha sahāyā ahesuṁ.
There were Reṇu the prince, Jotipāla the student, and six other aristocrats; these eight became friends.

Atha kho, bho, ahorattānaṁ accayena govindo brāhmaṇo kālamakāsi.
In due course the brahmin Steward passed away.

Govinde brāhmaṇe kālaṅkate rājā disampati paridevesi:
At his passing, King Disampati lamented,

“yasmiṁ vata, bho, mayaṁ samaye govinde brāhmaṇe sabbakiccāni sammā vossajjitvā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārema, tasmiṁ no samaye govindo brāhmaṇo kālaṅkato”ti.
“At a time when I have relinquished all my duties to the brahmin Steward and amuse myself, supplied and provided with the five kinds of sensual stimulation, he passes away!”

Evaṁ vutte, bho, reṇu rājaputto rājānaṁ disampatiṁ etadavoca:
When he said this, Prince Reṇu said to him,

“mā kho tvaṁ, deva, govinde brāhmaṇe kālaṅkate atibāḷhaṁ paridevesi.
“Sire, don’t lament too much at the Steward’s passing.

Atthi, deva, govindassa brāhmaṇassa jotipālo nāma māṇavo putto paṇḍitataro ceva pitarā, alamatthadasataro ceva pitarā;
He has a son named Jotipāla, who is even more astute and expert than his father.

yepissa pitā atthe anusāsi, tepi jotipālasseva māṇavassa anusāsaniyā”ti.
He should manage the affairs that were managed by his father.”

“Evaṁ, kumārā”ti?
“Is that so, my prince?”

“Evaṁ, devā”ti.
“That is so, sire.”

6. Mahāgovindavatthu
6. The Story of the Great Steward

Atha kho, bho, rājā disampati aññataraṁ purisaṁ āmantesi:
So King Disampati addressed one of his men,

“ehi tvaṁ, ambho purisa, yena jotipālo māṇavo tenupasaṅkama; upasaṅkamitvā jotipālaṁ māṇavaṁ evaṁ vadehi:
“Please, mister, go to the student Jotipāla, and say to him,

‘bhavamatthu bhavantaṁ jotipālaṁ, rājā disampati bhavantaṁ jotipālaṁ māṇavaṁ āmantayati, rājā disampati bhoto jotipālassa māṇavassa dassanakāmo’”ti.
‘Best wishes, Jotipāla! You are summoned by King Disampati; he wants to see you.’”

“Evaṁ, devā”ti kho, bho, so puriso disampatissa rañño paṭissutvā yena jotipālo māṇavo tenupasaṅkami; upasaṅkamitvā jotipālaṁ māṇavaṁ etadavoca:
“Yes, Your Majesty,” replied that man, and did as he was asked.

“bhavamatthu bhavantaṁ jotipālaṁ, rājā disampati bhavantaṁ jotipālaṁ māṇavaṁ āmantayati, rājā disampati bhoto jotipālassa māṇavassa dassanakāmo”ti.

“Evaṁ, bho”ti kho, bho, jotipālo māṇavo tassa purisassa paṭissutvā yena rājā disampati tenupasaṅkami; upasaṅkamitvā disampatinā raññā saddhiṁ sammodi;
Then Jotipāla went to the king and exchanged greetings with him.

sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho, bho, jotipālaṁ māṇavaṁ rājā disampati etadavoca:
When the greetings and polite conversation were over, he sat down to one side, and the king said to him,

“anusāsatu no bhavaṁ jotipālo, mā no bhavaṁ jotipālo anusāsaniyā paccabyāhāsi.
“May you, Jotipāla, manage my affairs—please don’t turn me down!

Pettike taṁ ṭhāne ṭhapessāmi, govindiye abhisiñcissāmī”ti.
I shall appoint you to your father’s position, and anoint you as Steward.”

“Evaṁ, bho”ti kho, bho, so jotipālo māṇavo disampatissa rañño paccassosi.
“Yes, sir,” replied Jotipāla.

Atha kho, bho, rājā disampati jotipālaṁ māṇavaṁ govindiye abhisiñci, taṁ pettike ṭhāne ṭhapesi.
So the king anointed him as Steward and appointed him to his father’s position.

Abhisitto jotipālo māṇavo govindiye pettike ṭhāne ṭhapito yepissa pitā atthe anusāsi tepi atthe anusāsati, yepissa pitā atthe nānusāsi tepi atthe anusāsati;
After his appointment, the Steward Jotipāla managed both the affairs that his father had managed, and other affairs that his father had not managed.

yepissa pitā kammante abhisambhosi tepi kammante abhisambhoti, yepissa pitā kammante nābhisambhosi tepi kammante abhisambhoti.
He organized both the works that his father had organized, and other works that his father had not organized.

Tamenaṁ manussā evamāhaṁsu:
When people noticed this they said,

“govindo vata, bho, brāhmaṇo, mahāgovindo vata, bho, brāhmaṇo”ti.
“The brahmin is indeed a Steward, a Great Steward!”

Iminā kho evaṁ, bho, pariyāyena jotipālassa māṇavassa govindo mahāgovindotveva samaññā udapādi.
And that’s how the student Jotipāla came to be known as the Great Steward.

6.1. Rajjasaṁvibhajana
6.1. Dividing the Realm

Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca:
Then the Great Steward went to the six aristocrats and said,

“disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayoanuppatto, ko nu kho pana, bho, jānāti jīvitaṁ?
“King Disampati is old, elderly and senior, advanced in years, and has reached the final stage of life. Who knows how long he has to live?

Ṭhānaṁ kho panetaṁ vijjati, yaṁ disampatimhi raññe kālaṅkate rājakattāro reṇuṁ rājaputtaṁ rajje abhisiñceyyuṁ.
It’s likely that when he passes away the king-makers will anoint Prince Reṇu as king.

Āyantu, bhonto, yena reṇu rājaputto tenupasaṅkamatha; upasaṅkamitvā reṇuṁ rājaputtaṁ evaṁ vadetha:
Come, sirs, go to Prince Reṇu and say,

‘mayaṁ kho bhoto reṇussa sahāyā piyā manāpā appaṭikūlā, yaṁsukho bhavaṁ taṁsukhā mayaṁ, yaṁdukkho bhavaṁ taṁdukkhā mayaṁ.
‘Prince Reṇu, we are your friends, dear, beloved, and cherished. We have shared your joys and sorrows.

Disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayoanuppatto, ko nu kho pana, bho, jānāti jīvitaṁ?
King Disampati is old, elderly and senior, advanced in years, and has reached the final stage of life. Who knows how long he has to live?

Ṭhānaṁ kho panetaṁ vijjati, yaṁ disampatimhi raññe kālaṅkate rājakattāro bhavantaṁ reṇuṁ rajje abhisiñceyyuṁ.
It’s likely that when he passes away the king-makers will anoint you as king.

Sace bhavaṁ reṇu rajjaṁ labhetha, saṁvibhajetha no rajjenā’”ti.
If you should gain kingship, share it with us.’”

“Evaṁ, bho”ti kho, bho, te cha khattiyā mahāgovindassa brāhmaṇassa paṭissutvā yena reṇu rājaputto tenupasaṅkamiṁsu; upasaṅkamitvā reṇuṁ rājaputtaṁ etadavocuṁ:
“Yes, sir,” replied the six aristocrats. They went to Prince Reṇu and put the proposal to him.

“mayaṁ kho bhoto reṇussa sahāyā piyā manāpā appaṭikūlā;

yaṁsukho bhavaṁ taṁsukhā mayaṁ, yaṁdukkho bhavaṁ taṁdukkhā mayaṁ.

Disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayoanuppatto, ko nu kho pana bho jānāti jīvitaṁ?

Ṭhānaṁ kho panetaṁ vijjati, yaṁ disampatimhi raññe kālaṅkate rājakattāro bhavantaṁ reṇuṁ rajje abhisiñceyyuṁ.

Sace bhavaṁ reṇu rajjaṁ labhetha, saṁvibhajetha no rajjenā”ti.

“Ko nu kho, bho, añño mama vijite sukho bhavetha, aññatra bhavantebhi?
The prince replied, “Who else, sirs, in my realm ought to prosper if not you?

Sacāhaṁ, bho, rajjaṁ labhissāmi, saṁvibhajissāmi vo rajjenā”ti.
If I gain kingship, I will share it with you all.”

Atha kho, bho, ahorattānaṁ accayena rājā disampati kālamakāsi.
In due course King Disampati passed away.

Disampatimhi raññe kālaṅkate rājakattāro reṇuṁ rājaputtaṁ rajje abhisiñciṁsu.
At his passing, the king-makers anointed Prince Reṇu as king.

Abhisitto reṇu rajjena pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.
But after being anointed, King Reṇu amused himself, supplied and provided with the five kinds of sensual stimulation.

Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca:
Then the Great Steward went to the six aristocrats and said,

“disampati kho, bho, rājā kālaṅkato.
“King Disampati has passed away.

Ko nu kho pana, bho, jānāti, madanīyā kāmā?
Who knows the intoxicating power of sensual pleasures?

Āyantu, bhonto, yena reṇu rājā tenupasaṅkamatha; upasaṅkamitvā reṇuṁ rājānaṁ evaṁ vadetha:
Come, sirs, go to Prince Reṇu and say,

‘disampati kho, bho, rājā kālaṅkato, abhisitto bhavaṁ reṇu rajjena, sarati bhavaṁ taṁ vacanan’”ti?
‘Sir, King Disampati has passed away, and you have been anointed as king. Do you remember what you said?’”

“Evaṁ, bho”ti kho, bho, te cha khattiyā mahāgovindassa brāhmaṇassa paṭissutvā yena reṇu rājā tenupasaṅkamiṁsu; upasaṅkamitvā reṇuṁ rājānaṁ etadavocuṁ:
“Yes, sir,” replied the six aristocrats. They went to King Reṇu and said,

“disampati kho, bho, rājā kālaṅkato, abhisitto bhavaṁ reṇu rajjena, sarati bhavaṁ taṁ vacanan”ti?
“Sir, King Disampati has passed away, and you have been anointed as king. Do you remember what you said?”

“Sarāmahaṁ, bho, taṁ vacanaṁ.
“I remember, sirs.

Ko nu kho, bho, pahoti imaṁ mahāpathaviṁ uttarena āyataṁ dakkhiṇena sakaṭamukhaṁ sattadhā samaṁ suvibhattaṁ vibhajitun”ti?
Who is able to neatly divide into seven equal parts this great land, so broad in the north and narrow as the front of a cart in the south?”

“Ko nu kho, bho, añño pahoti, aññatra mahāgovindena brāhmaṇenā”ti?
“Who else, sir, if not the Great Steward?”

Atha kho, bho, reṇu rājā aññataraṁ purisaṁ āmantesi:
So King Reṇu addressed one of his men,

“ehi tvaṁ, ambho purisa, yena mahāgovindo brāhmaṇo tenupasaṅkama; upasaṅkamitvā mahāgovindaṁ brāhmaṇaṁ evaṁ vadehi:
“Please, mister, go to the brahmin Great Steward and say that

‘rājā taṁ, bhante, reṇu āmantetī’”ti.
King Reṇu summons him.”

“Evaṁ, devā”ti kho, bho, so puriso reṇussa rañño paṭissutvā yena mahāgovindo brāhmaṇo tenupasaṅkami; upasaṅkamitvā mahāgovindaṁ brāhmaṇaṁ etadavoca:
“Yes, Your Majesty,” replied that man, and did as he was asked.

“rājā taṁ, bhante, reṇu āmantetī”ti.

“Evaṁ, bho”ti kho, bho, mahāgovindo brāhmaṇo tassa purisassa paṭissutvā yena reṇu rājā tenupasaṅkami; upasaṅkamitvā reṇunā raññā saddhiṁ sammodi.
Then the Great Steward went to the king and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho, bho, mahāgovindaṁ brāhmaṇaṁ reṇu rājā etadavoca:
When the greetings and polite conversation were over, he sat down to one side, and the king said to him,

“etu, bhavaṁ govindo imaṁ mahāpathaviṁ uttarena āyataṁ dakkhiṇena sakaṭamukhaṁ sattadhā samaṁ suvibhattaṁ vibhajatū”ti.
“Come, let the good Steward neatly divide into seven equal parts this great land, so broad in the north and narrow as the front of a cart in the south.”

“Evaṁ, bho”ti kho bho mahāgovindo brāhmaṇo reṇussa rañño paṭissutvā imaṁ mahāpathaviṁ uttarena āyataṁ dakkhiṇena sakaṭamukhaṁ sattadhā samaṁ suvibhattaṁ vibhaji.
“Yes, sir,” replied the Great Steward, and did as he was asked.

Sabbāni sakaṭamukhāni paṭṭhapesi.
All were arranged like the fronts of carts,

Tatra sudaṁ majjhe reṇussa rañño janapado hoti.
and right in the middle was King Reṇu’s nation.

Dantapuraṁ kaliṅgānaṁ,
Dantapura for the Kaliṅgas;

assakānañca potanaṁ;
Potana for the Assakas;

Mahesayaṁ avantīnaṁ,
Māhissatī for the Avantis;

sovīrānañca rorukaṁ.
Roruka for the Sovīras;

Mithilā ca videhānaṁ,
Mithilā for the Videhas;

campā aṅgesu māpitā;
Campā was laid out for the Aṅgas;

Bārāṇasī ca kāsīnaṁ,
and Varanasi for the Kāsis:

ete govindamāpitāti.
these were laid out by the Steward.

Atha kho, bho, te cha khattiyā yathāsakena lābhena attamanā ahesuṁ paripuṇṇasaṅkappā:
Then those six aristocrats were delighted with their respective gains, having achieved all they wished for,

“yaṁ vata no ahosi icchitaṁ, yaṁ ākaṅkhitaṁ, yaṁ adhippetaṁ, yaṁ abhipatthitaṁ, taṁ no laddhan”ti.
“We have received exactly what we wanted, what we wished for, what we desired, what we yearned for.”

Sattabhū brahmadatto ca,
Sattabhū and Brahmadatta,

vessabhū bharato saha;
Vessabhū and Bharata,

Reṇu dve dhataraṭṭhā ca,
Reṇu and the two Dhataraṭṭhas:

tadāsuṁ satta bhāradhāti.
these were the seven Bhāratas.

Paṭhamabhāṇavāro niṭṭhito.
The first recitation section is finished.

6.2. Kittisaddaabbhuggamana
6.2. A Good Reputation

Atha kho, bho, te cha khattiyā yena mahāgovindo brāhmaṇo tenupasaṅkamiṁsu; upasaṅkamitvā mahāgovindaṁ brāhmaṇaṁ etadavocuṁ:
Then the six aristocrats approached the Great Steward and said,

“yathā kho bhavaṁ govindo reṇussa rañño sahāyo piyo manāpo appaṭikūlo.
“Steward, just as you are King Reṇu’s friend, dear, beloved, and cherished,

Evameva kho bhavaṁ govindo amhākampi sahāyo piyo manāpo appaṭikūlo, anusāsatu no bhavaṁ govindo;
you are also our friend.

mā no bhavaṁ govindo anusāsaniyā paccabyāhāsī”ti.
Would you manage our affairs? Please don’t turn us down!”

“Evaṁ, bho”ti kho mahāgovindo brāhmaṇo tesaṁ channaṁ khattiyānaṁ paccassosi.
“Yes, sirs,” replied the Great Steward.

Atha kho, bho, mahāgovindo brāhmaṇo satta ca rājāno khattiye muddhāvasitte rajje anusāsi, satta ca brāhmaṇamahāsāle satta ca nhātakasatāni mante vācesi.
Then the Great Steward managed the realms of the seven kings. And he taught seven well-to-do brahmins, and seven hundred bathed initiates to recite the hymns.

Atha kho, bho, mahāgovindassa brāhmaṇassa aparena samayena evaṁ kalyāṇo kittisaddo abbhuggacchi:
After some time he got this good reputation,

“sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī”ti.
“The Great Steward sees the Divinity in person! The Great Steward discusses, converses, and consults with the Divinity in person!”

Atha kho, bho, mahāgovindassa brāhmaṇassa etadahosi:
The Great Steward thought,

“mayhaṁ kho evaṁ kalyāṇo kittisaddo abbhuggato:
“I have the reputation

‘sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti.
of seeing the Divinity in person, and discussing with him in person.

Na kho panāhaṁ brahmānaṁ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi.
But I don’t.

Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:
I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said:

‘yo vassike cattāro māse paṭisallīyati, karuṇaṁ jhānaṁ jhāyati, so brahmānaṁ passati brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti.
‘Whoever goes on retreat for the four months of the rainy season and practices the absorption on compassion sees the Divinity and discusses with him.’

Yannūnāhaṁ vassike cattāro māse paṭisallīyeyyaṁ, karuṇaṁ jhānaṁ jhāyeyyan”ti.
Why don’t I do that?”

Atha kho, bho, mahāgovindo brāhmaṇo yena reṇu rājā tenupasaṅkami; upasaṅkamitvā reṇuṁ rājānaṁ etadavoca:
So the Great Steward went to King Reṇu and told him of the situation, saying,

“mayhaṁ kho, bho, evaṁ kalyāṇo kittisaddo abbhuggato:

‘sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti.

Na kho panāhaṁ, bho, brahmānaṁ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi.

Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:

‘yo vassike cattāro māse paṭisallīyati, karuṇaṁ jhānaṁ jhāyati, so brahmānaṁ passati, brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti.

Icchāmahaṁ, bho, vassike cattāro māse paṭisallīyituṁ, karuṇaṁ jhānaṁ jhāyituṁ;
“Sir, I wish to go on retreat for the four months of the rainy season and practice the absorption on compassion.

namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti.
No one should approach me, except for the one who brings my meal.”

“Yassadāni bhavaṁ govindo kālaṁ maññatī”ti.
“Please do so, Steward, at your convenience.”

Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca:
Then the Great Steward went to the six aristocrats to put the same proposal, and received the same reply.

“mayhaṁ kho, bho, evaṁ kalyāṇo kittisaddo abbhuggato:

‘sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti.

Na kho panāhaṁ, bho, brahmānaṁ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi.

Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ,

‘yo vassike cattāro māse paṭisallīyati, karuṇaṁ jhānaṁ jhāyati, so brahmānaṁ passati brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti.

Icchāmahaṁ, bho, vassike cattāro māse paṭisallīyituṁ, karuṇaṁ jhānaṁ jhāyituṁ;

namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti.

“Yassadāni bhavaṁ govindo kālaṁ maññatī”ti.

Atha kho, bho, mahāgovindo brāhmaṇo yena te satta ca brāhmaṇamahāsālā satta ca nhātakasatāni tenupasaṅkami; upasaṅkamitvā te satta ca brāhmaṇamahāsāle satta ca nhātakasatāni etadavoca:
He also went to the seven well-to-do brahmins and seven hundred bathed initiates and put to them the same proposal, adding,

“mayhaṁ kho, bho, evaṁ kalyāṇo kittisaddo abbhuggato:

‘sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti.

Na kho panāhaṁ, bho, brahmānaṁ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi.

Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:

‘yo vassike cattāro māse paṭisallīyati, karuṇaṁ jhānaṁ jhāyati, so brahmānaṁ passati, brahmunā sākaccheti, brahmunā sallapati, brahmunā mantetī’ti.

Tena hi, bho, yathāsute yathāpariyatte mante vitthārena sajjhāyaṁ karotha, aññamaññañca mante vācetha;
“Sirs, recite the hymns in detail as you have learned and memorized them, and teach each other how to recite.”

icchāmahaṁ, bho, vassike cattāro māse paṭisallīyituṁ, karuṇaṁ jhānaṁ jhāyituṁ;

namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti.
And they too said,

“Yassadāni bhavaṁ govindo kālaṁ maññatī”ti.
“Please do so, Steward, at your convenience.”

Atha kho, bho, mahāgovindo brāhmaṇo yena cattārīsā bhariyā sādisiyo tenupasaṅkami; upasaṅkamitvā cattārīsā bhariyā sādisiyo etadavoca:
Then the Great Steward went to his forty equal wives to put the same proposal to them, and received the same reply.

“mayhaṁ kho, bhotī, evaṁ kalyāṇo kittisaddo abbhuggato:

‘sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti.

Na kho panāhaṁ, bhotī, brahmānaṁ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi.

Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ

‘yo vassike cattāro māse paṭisallīyati, karuṇaṁ jhānaṁ jhāyati, so brahmānaṁ passati, brahmunā sākaccheti, brahmunā sallapati, brahmunā mantetī’ti,

icchāmahaṁ, bhotī, vassike cattāro māse paṭisallīyituṁ, karuṇaṁ jhānaṁ jhāyituṁ;

namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti.

“Yassadāni bhavaṁ govindo kālaṁ maññatī”ti.

Atha kho, bho, mahāgovindo brāhmaṇo puratthimena nagarassa navaṁ sandhāgāraṁ kārāpetvā vassike cattāro māse paṭisallīyi, karuṇaṁ jhānaṁ jhāyi;
Then the Great Steward had a new ceremonial hall built to the east of his citadel, where he went on retreat for the four months of the rainy season and practiced the absorption on compassion.

nāssudha koci upasaṅkamati aññatra ekena bhattābhihārena.
And no one approached him except the one who brought him meals.

Atha kho, bho, mahāgovindassa brāhmaṇassa catunnaṁ māsānaṁ accayena ahudeva ukkaṇṭhanā ahu paritassanā:
But then, when the four months had passed, the Great Steward became dissatisfied and anxious,

“sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:
“I have heard that brahmins of the past said that

‘yo vassike cattāro māse paṭisallīyati, karuṇaṁ jhānaṁ jhāyati, so brahmānaṁ passati, brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti.
whoever goes on retreat for the four months of the rainy season and practices the absorption on compassion sees the Divinity and discusses with him.

Na kho panāhaṁ brahmānaṁ passāmi, na brahmunā sākacchemi na brahmunā sallapāmi na brahmunā mantemī”ti.
But I neither see the Divinity nor discuss with him.”

6.3. Brahmunāsākacchā
6.3. A Discussion With the Divinity

Atha kho, bho, brahmā sanaṅkumāro mahāgovindassa brāhmaṇassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito mahāgovindassa brāhmaṇassa sammukhe pāturahosi.
And then the divinity Sanaṅkumāra, knowing the Great Steward’s train of thought, as easily as a strong person would extend or contract their arm, vanished from the realm of divinity and reappeared in the Great Steward’s presence.

Atha kho, bho, mahāgovindassa brāhmaṇassa ahudeva bhayaṁ ahu chambhitattaṁ ahu lomahaṁso yathā taṁ adiṭṭhapubbaṁ rūpaṁ disvā.
At that, the Great Steward became frightened, scared, his hair standing on end, as he had never seen such a sight before.

Atha kho, bho, mahāgovindo brāhmaṇo bhīto saṁviggo lomahaṭṭhajāto brahmānaṁ sanaṅkumāraṁ gāthāya ajjhabhāsi:
So he addressed the divinity Sanaṅkumāra in verse:

“Vaṇṇavā yasavā sirimā,
“Who might you be, sir,

ko nu tvamasi mārisa;
so beautiful, glorious, majestic?

Ajānantā taṁ pucchāma,
Not knowing, I ask—

kathaṁ jānemu taṁ mayan”ti.
how am I to know who you are?”

“Maṁ ve kumāraṁ jānanti,
“In the realm of divinity they know me

brahmaloke sanantanaṁ;
as ‘The Eternal Youth’.

Sabbe jānanti maṁ devā,
All the gods know me thus,

evaṁ govinda jānahi”.
and so you should know me, Steward.”

“Āsanaṁ udakaṁ pajjaṁ,
“A Divinity deserves a seat and water,

madhusākañca brahmuno;
foot-salve, and sweet cakes.

Agghe bhavantaṁ pucchāma,
Sir, I ask you to please accept

agghaṁ kurutu no bhavaṁ”.
these gifts of hospitality.”

“Paṭiggaṇhāma te agghaṁ,
“I accept the gifts of hospitality

yaṁ tvaṁ govinda bhāsasi;
of which you speak.

Diṭṭhadhammahitatthāya,
I grant you the opportunity

samparāya sukhāya ca;
to ask whatever you desire—

Katāvakāso pucchassu,
about welfare and benefit in this life,

yaṁ kiñci abhipatthitan”ti.
or happiness in lives to come.”

Atha kho, bho, mahāgovindassa brāhmaṇassa etadahosi:
Then the Great Steward thought,

“katāvakāso khomhi brahmunā sanaṅkumārena.
“the divinity Sanaṅkumāra has granted me an opportunity.

Kiṁ nu kho ahaṁ brahmānaṁ sanaṅkumāraṁ puccheyyaṁ diṭṭhadhammikaṁ vā atthaṁ samparāyikaṁ vā”ti?
Should I ask him about what is beneficial for this life or lives to come?”

Atha kho, bho, mahāgovindassa brāhmaṇassa etadahosi:
Then he thought,

“kusalo kho ahaṁ diṭṭhadhammikānaṁ atthānaṁ, aññepi maṁ diṭṭhadhammikaṁ atthaṁ pucchanti.
“I’m skilled in what is beneficial for this life, and others even ask me about it.

Yannūnāhaṁ brahmānaṁ sanaṅkumāraṁ samparāyikaññeva atthaṁ puccheyyan”ti.
Why don’t I ask the Divinity about the benefit that specifically applies to lives to come?”

Atha kho, bho, mahāgovindo brāhmaṇo brahmānaṁ sanaṅkumāraṁ gāthāya ajjhabhāsi:
So he addressed the divinity Sanaṅkumāra in verse:

“Pucchāmi brahmānaṁ sanaṅkumāraṁ,
“I’m in doubt, so I ask the Divinity—<j>who is free of doubt—

Kaṅkhī akaṅkhiṁ paravediyesu;
about things one may learn from another.

Katthaṭṭhito kimhi ca sikkhamāno,
Standing on what, training in what

Pappoti macco amataṁ brahmalokan”ti.
may a mortal reach the deathless realm of divinity?”

“Hitvā mamattaṁ manujesu brahme,
“He among men, O brahmin, <j>has given up possessiveness,

Ekodibhūto karuṇedhimutto;
at one, compassionate,

Nirāmagandho virato methunasmā,
free of putrefaction, and refraining from sex.

Etthaṭṭhito ettha ca sikkhamāno;
Standing on that, training in that

Pappoti macco amataṁ brahmalokan”ti.
a mortal may reach the deathless realm of divinity.”

“‘Hitvā mamattan’ti ahaṁ, bhoto, ājānāmi.
“Sir, I understand what ‘giving up possessiveness’ means.

Idhekacco appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati,
It’s when someone gives up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.

iti ‘hitvā mamattan’ti ahaṁ, bhoto, ājānāmi.
That’s how I understand ‘giving up possessiveness’.

‘Ekodibhūto’ti ahaṁ, bhoto, ājānāmi.
Sir, I understand what ‘at one’ means.

Idhekacco vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ,
It’s when someone frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.

iti ‘ekodibhūto’ti ahaṁ, bhoto, ājānāmi.
That’s how I understand ‘at one’.

‘Karuṇedhimutto’ti ahaṁ, bhoto, ājānāmi.
Sir, I understand what ‘compassionate’ means.

Idhekacco karuṇāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadhotiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ karuṇāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
It’s when someone meditates spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will.

Iti ‘karuṇedhimutto’ti ahaṁ, bhoto, ājānāmi.
That’s how I understand ‘compassionate’.

Āmagandhe ca kho ahaṁ, bhoto, bhāsamānassa na ājānāmi.
But I don’t understand what you say about putrefaction.

Ke āmagandhā manujesu brahme,
What among men, O the Divinity, is putrefaction?

Ete avidvā idha brūhi dhīra;
I don’t understand, so tell me, attentive one:

Kenāvaṭā vāti pajā kurutu,
wrapped in what do people stink,

Āpāyikā nivutabrahmalokā”ti.
headed for hell, shut out of the realm of divinity?”

“Kodho mosavajjaṁ nikati ca dubbho,
“Anger, lies, fraud, and deceit,

Kadariyatā atimāno usūyā;
miserliness, vanity, jealousy,

Icchā vivicchā paraheṭhanā ca,
desire, stinginess, harassing others,

Lobho ca doso ca mado ca moho;
greed, hate, vanity, and delusion—

Etesu yuttā anirāmagandhā,
those bound to such things <j>are not devoid of putrefaction;

Āpāyikā nivutabrahmalokā”ti.
they’re headed for hell, <j>shut out of the realm of divinity.”

“Yathā kho ahaṁ, bhoto, āmagandhe bhāsamānassa ājānāmi. Te na sunimmadayā agāraṁ ajjhāvasatā.
“As I understand what you say about putrefaction, it’s not easy to quell while living at home.

Pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.
I shall go forth from the lay life to homelessness!”

“Yassadāni bhavaṁ govindo kālaṁ maññatī”ti.
“Please do so, Steward, at your convenience.”

6.4. Reṇurājaāmantanā
6.4. Informing King Reṇu

Atha kho, bho, mahāgovindo brāhmaṇo yena reṇu rājā tenupasaṅkami; upasaṅkamitvā reṇuṁ rājānaṁ etadavoca:
So the Great Steward went to King Reṇu and said,

“aññaṁ dāni bhavaṁ purohitaṁ pariyesatu, yo bhoto rajjaṁ anusāsissati.
“Sir, please now find another high priest to manage the affairs of state for you.

Icchāmahaṁ, bho, agārasmā anagāriyaṁ pabbajituṁ.
I wish to go forth from the lay life to homelessness.

Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā.
As I understand what the Divinity says about putrefaction, it’s not easy to quell while living at home.

Pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.
I shall go forth from the lay life to homelessness.

“Āmantayāmi rājānaṁ,
I announce to King Reṇu,

reṇuṁ bhūmipatiṁ ahaṁ;
the lord of the land:

Tvaṁ pajānassu rajjena,
you must learn how to rule,

nāhaṁ porohicce rame”.
for I no longer care for my ministry.”

“Sace te ūnaṁ kāmehi,
“If you’re lacking any pleasures,

ahaṁ paripūrayāmi te;
I’ll supply them for you.

Yo taṁ hiṁsati vāremi,
I’ll protect you from any harm,

bhūmisenāpati ahaṁ;
for I command the nation’s army.

Tuvaṁ pitā ahaṁ putto,
You are my father, I am your son!

mā no govinda pājahi”.
O Steward, please don’t leave!”

“Namatthi ūnaṁ kāmehi,
“I’m lacking no pleasures,

hiṁsitā me na vijjati;
and no-one is harming me.

Amanussavaco sutvā,
I’ve heard a non-human voice,

tasmāhaṁ na gahe rame”.
so I no longer care for lay life.”

“Amanusso kathaṁvaṇṇo,
“What was that non-human like?

kiṁ te atthaṁ abhāsatha;
What did he say to you,

Yañca sutvā jahāsi no,
hearing which you would abandon

gehe amhe ca kevalī”.
our house and all our people?”

“Upavutthassa me pubbe,
“Before entering this retreat,

yiṭṭhukāmassa me sato;
I only liked to sacrifice.

Aggi pajjalito āsi,
I kindled the sacred flame,

kusapattaparitthato.
strewn about with kusa grass.

Tato me brahmā pāturahu,
But then the Divinity the Eternal Youth

brahmalokā sanantano;
appeared to me from the realm of divinity.

So me pañhaṁ viyākāsi,
He answered my question,

taṁ sutvā na gahe rame”.
hearing which I no longer care for lay life.”

“Saddahāmi ahaṁ bhoto,
“I have faith, O Steward,

yaṁ tvaṁ govinda bhāsasi;
in that of which you speak.

Amanussavaco sutvā,
Having heard a non-human voice,

kathaṁ vattetha aññathā.
what else could you do?

Te taṁ anuvattissāma,
We will follow your example,

satthā govinda no bhavaṁ;
Steward, be my Teacher!

Maṇi yathā veḷuriyo,
Like a gem of beryl—

akāco vimalo subho;
flawless, immaculate, beautiful—

Evaṁ suddhā carissāma,
that’s how pure we shall live,

govindassānusāsaneti.
in the Steward’s dispensation.

Sace bhavaṁ govindo agārasmā anagāriyaṁ pabbajissati, mayampi agārasmā anagāriyaṁ pabbajissāma.
If the Steward is going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours.”

Atha yā te gati, sā no gati bhavissatī”ti.

6.5. Chakhattiyaāmantanā
6.5. Informing the Six Aristocrats

Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca:
Then the Great Steward went to the six aristocrats and said,

“aññaṁ dāni bhavanto purohitaṁ pariyesantu, yo bhavantānaṁ rajje anusāsissati.
“Good sirs, please now find another high priest to manage the affairs of state for you.

Icchāmahaṁ, bho, agārasmā anagāriyaṁ pabbajituṁ.
I wish to go forth from the lay life to homelessness.

Pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.
I shall go forth from the lay life to homelessness!”

Atha kho, bho, te cha khattiyā ekamantaṁ apakkamma evaṁ samacintesuṁ:
Then the six aristocrats withdrew to one side and thought up a plan,

“ime kho brāhmaṇā nāma dhanaluddhā;
“These brahmins are greedy for wealth.

yannūna mayaṁ mahāgovindaṁ brāhmaṇaṁ dhanena sikkheyyāmā”ti.
Why don’t we try to persuade him with wealth?”

Te mahāgovindaṁ brāhmaṇaṁ upasaṅkamitvā evamāhaṁsu:
They returned to the Great Steward and said,

“saṁvijjati kho, bho, imesu sattasu rajjesu pahūtaṁ sāpateyyaṁ, tato bhoto yāvatakena attho, tāvatakaṁ āharīyatan”ti.
“In these seven kingdoms there is abundant wealth. We’ll get you as much as you want.”

“Alaṁ, bho, mamapidaṁ pahūtaṁ sāpateyyaṁ bhavantānaṁyeva vāhasā.
“Enough, sirs. I already have abundant wealth, owing to my lords.

Tamahaṁ sabbaṁ pahāya agārasmā anagāriyaṁ pabbajissāmi.
Giving up all that, I shall go forth.”

Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā,

pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.

Atha kho, bho, te cha khattiyā ekamantaṁ apakkamma evaṁ samacintesuṁ:
Then the six aristocrats withdrew to one side and thought up a plan,

“ime kho brāhmaṇā nāma itthiluddhā;
“These brahmins are greedy for women.

yannūna mayaṁ mahāgovindaṁ brāhmaṇaṁ itthīhi sikkheyyāmā”ti.
Why don’t we try to persuade him with women?”

Te mahāgovindaṁ brāhmaṇaṁ upasaṅkamitvā evamāhaṁsu:
They returned to the Great Steward and said,

“saṁvijjanti kho, bho, imesu sattasu rajjesu pahūtā itthiyo, tato bhoto yāvatikāhi attho, tāvatikā ānīyatan”ti.
“In these seven kingdoms there are many women. We’ll get you as many as you want.”

“Alaṁ, bho, mamapimā cattārīsā bhariyā sādisiyo.
“Enough, sirs. I already have forty equal wives.

Tāpāhaṁ sabbā pahāya agārasmā anagāriyaṁ pabbajissāmi.
Giving up all them, I shall go forth.”

Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā,

pabbajissāmahaṁ, bho, agārasmā anagāriyanti”.

“Sace bhavaṁ govindo agārasmā anagāriyaṁ pabbajissati, mayampi agārasmā anagāriyaṁ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.
“If the Steward is going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours.”

“Sace jahatha kāmāni,
“If you all give up sensual pleasures,

yattha satto puthujjano;
to which ordinary people are attached,

Ārambhavho daḷhā hotha,
exert yourselves, being strong,

khantībalasamāhitā.
and possessing the power of patience.

Esa maggo ujumaggo,
This path is the straight path,

esa maggo anuttaro;
this path is supreme.

Saddhammo sabbhi rakkhito,
Guarded by the good, the true teaching

brahmalokūpapattiyā”ti.
leads to rebirth in the realm of divinity.”

“Tena hi bhavaṁ govindo satta vassāni āgametu.
“Well then, sir, please wait for seven years.

Sattannaṁ vassānaṁ accayena mayampi agārasmā anagāriyaṁ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.
When seven years have passed, we shall go forth with you. Your destiny shall be ours.”

“Aticiraṁ kho, bho, satta vassāni, nāhaṁ sakkomi, bhavante, satta vassāni āgametuṁ.
“Seven years is too long, sirs. I cannot wait that long.

Ko nu kho pana, bho, jānāti jīvitānaṁ.
Who knows what will happen to the living?

Gamanīyo samparāyo, mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ.
We are heading to the next life. We must be thoughtful and wake up! We must do what’s good and lead the spiritual life, for no-one born can escape death.

Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā,

pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.
I shall go forth.”

“Tena hi bhavaṁ govindo chabbassāni āgametu …pe…
“Well then, sir, please wait for six years,

pañca vassāni āgametu …
five years,

cattāri vassāni āgametu …
four years,

tīṇi vassāni āgametu …
three years,

dve vassāni āgametu …
two years,

ekaṁ vassaṁ āgametu, ekassa vassassa accayena mayampi agārasmā anagāriyaṁ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.
one year,

“Aticiraṁ kho, bho, ekaṁ vassaṁ, nāhaṁ sakkomi bhavante ekaṁ vassaṁ āgametuṁ.

Ko nu kho pana, bho, jānāti jīvitānaṁ.

Gamanīyo samparāyo, mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ.

Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā,

pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.

“Tena hi bhavaṁ govindo satta māsāni āgametu, sattannaṁ māsānaṁ accayena mayampi agārasmā anagāriyaṁ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.
seven months,

“Aticiraṁ kho, bho, satta māsāni, nāhaṁ sakkomi bhavante satta māsāni āgametuṁ.

Ko nu kho pana, bho, jānāti jīvitānaṁ.

Gamanīyo samparāyo, mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ.

Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā,

pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.

“Tena hi bhavaṁ govindo cha māsāni āgametu …pe…
six months,

pañca māsāni āgametu …
five months,

cattāri māsāni āgametu …
four months,

tīṇi māsāni āgametu …
three months,

dve māsāni āgametu …
two months,

ekaṁ māsaṁ āgametu …
one month,

addhamāsaṁ āgametu, addhamāsassa accayena mayampi agārasmā anagāriyaṁ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.
or even a fortnight. When a fortnight has passed, we shall go forth. Your destiny shall be ours.”

“Aticiraṁ kho, bho, addhamāso, nāhaṁ sakkomi bhavante addhamāsaṁ āgametuṁ.
“A fortnight is too long, sirs. I cannot wait that long.

Ko nu kho pana, bho, jānāti jīvitānaṁ.
Who knows what will happen to the living?

Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā,
As I understand what the Divinity says about putrefaction, it’s not easy to quell while living at home.

pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.
I shall go forth from the lay life to homelessness.”

“Tena hi bhavaṁ govindo sattāhaṁ āgametu, yāva mayaṁ sake puttabhātaro rajjena anusāsissāma, sattāhassa accayena mayampi agārasmā anagāriyaṁ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.
“Well then, sir, please wait for a week, so that we can instruct our sons and brothers in kingship. When a week has passed, we shall go forth. Your destiny shall be ours.”

“Na ciraṁ kho, bho, sattāhaṁ, āgamessāmahaṁ bhavante sattāhan”ti.
“A week is not too long, sirs. I will wait that long.”

6.6. Brāhmaṇamahāsālādīnaṁāmantanā
6.6. Informing the Brahmins

Atha kho, bho, mahāgovindo brāhmaṇo yena te satta ca brāhmaṇamahāsālā satta ca nhātakasatāni tenupasaṅkami; upasaṅkamitvā te satta ca brāhmaṇamahāsāle satta ca nhātakasatāni etadavoca:
Then the Great Steward also went to the seven well-to-do brahmins and seven hundred bathed initiates and said,

“aññaṁ dāni bhavanto ācariyaṁ pariyesantu, yo bhavantānaṁ mante vācessati.
“Good sirs, please now find another tutor to teach you to recite the hymns.

Icchāmahaṁ, bho, agārasmā anagāriyaṁ pabbajituṁ.
I wish to go forth from the lay life to homelessness.

Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa. Te na sunimmadayā agāraṁ ajjhāvasatā,
As I understand what the Divinity says about putrefaction, it’s not easy to quell while living at home.

pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.
I shall go forth from the lay life to homelessness.”

“Mā bhavaṁ govindo agārasmā anagāriyaṁ pabbaji.
“Please don’t go forth from the lay life to homelessness!

Pabbajjā, bho, appesakkhā ca appalābhā ca;
The life of one gone forth is of little influence or profit,

brahmaññaṁ mahesakkhañca mahālābhañcā”ti.
whereas the life of a brahmin is of great influence and profit.”

“Mā bhavanto evaṁ avacuttha: ‘pabbajjā appesakkhā ca appalābhā ca, brahmaññaṁ mahesakkhañca mahālābhañcā’ti.
“Please, good sirs, don’t say that.

Ko nu kho, bho, aññatra mayā mahesakkhataro vā mahālābhataro vā.
Who has greater influence and profit than myself?

Ahañhi, bho, etarahi rājāva raññaṁ brahmāva brāhmaṇānaṁ devatāva gahapatikānaṁ.
For now I am like a king to kings, like the Divinity to brahmins, like a deity to householders.

Tamahaṁ sabbaṁ pahāya agārasmā anagāriyaṁ pabbajissāmi.
Giving up all that, I shall go forth.

Pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.
I shall go forth from the lay life to homelessness.”

6.7. Bhariyānaṁāmantanā
6.7. Informing the Wives

“yā bhotīnaṁ icchati, sakāni vā ñātikulāni gacchatu aññaṁ vā bhattāraṁ pariyesatu.
“Ladies, please do whatever you wish, whether returning to your own families, or finding another husband.

Icchāmahaṁ, bhotī, agārasmā anagāriyaṁ pabbajituṁ.
I wish to go forth from the lay life to homelessness.

Pabbajissāmahaṁ, bhotī, agārasmā anagāriyan”ti.
I shall go forth from the lay life to homelessness.”

“Tvaññeva no ñāti ñātikāmānaṁ, tvaṁ pana bhattā bhattukāmānaṁ.
“You are the only family we want! You are the only husband we want!

Sace bhavaṁ govindo agārasmā anagāriyaṁ pabbajissati, mayampi agārasmā anagāriyaṁ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.
If you are going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours.”

6.8. Mahāgovindapabbajjā
6.8. The Great Steward Goes Forth

Atha kho, bho, mahāgovindo brāhmaṇo tassa sattāhassa accayena kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji.
When a week had passed, the Great Steward shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.

Pabbajitaṁ pana mahāgovindaṁ brāhmaṇaṁ satta ca rājāno khattiyā muddhāvasittā satta ca brāhmaṇamahāsālā satta ca nhātakasatāni cattārīsā ca bhariyā sādisiyo anekāni ca khattiyasahassāni anekāni ca brāhmaṇasahassāni anekāni ca gahapatisahassāni anekehi ca itthāgārehi itthiyo kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā mahāgovindaṁ brāhmaṇaṁ agārasmā anagāriyaṁ pabbajitaṁ anupabbajiṁsu.
And when he had gone forth, the seven anointed aristocrat kings, the seven brahmins with seven hundred initiates, the forty equal wives, and many thousands of aristocrats, brahmins, householders, and many harem women shaved off their hair and beards, dressed in ocher robes, and went forth from the lay life to homelessness.

Tāya sudaṁ, bho, parisāya parivuto mahāgovindo brāhmaṇo gāmanigamarājadhānīsu cārikaṁ carati.
Escorted by that assembly, the Great Steward wandered on tour among the villages, towns, and capital cities.

Yaṁ kho pana, bho, tena samayena mahāgovindo brāhmaṇo gāmaṁ vā nigamaṁ vā upasaṅkamati, tattha rājāva hoti raññaṁ, brahmāva brāhmaṇānaṁ, devatāva gahapatikānaṁ.
And at that time, whenever he arrived at a village or town, he was like a king to kings, like the Divinity to brahmins, like a deity to householders.

Tena kho pana samayena manussā khipanti vā upakkhalanti vā.
And whenever people sneezed or tripped over

Te evamāhaṁsu:
they’d say:

“namatthu mahāgovindassa brāhmaṇassa, namatthu satta purohitassā”ti.
“Homage to the Great Steward! Homage to the high priest for the seven!”

Mahāgovindo, bho, brāhmaṇo mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihāsi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā vihāsi.
And the Great Steward meditated spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.

Karuṇāsahagatena cetasā …pe…
He meditated spreading a heart full of compassion …

muditāsahagatena cetasā …pe…
rejoicing …

upekkhāsahagatena cetasā …pe… abyāpajjena pharitvā vihāsi.
equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.

Sāvakānañca brahmalokasahabyatāya maggaṁ desesi.
And he taught his disciples the path to rebirth in the company of Divinity.

Ye kho pana, bho, tena samayena mahāgovindassa brāhmaṇassa sāvakā sabbenasabbaṁ sāsanaṁ ājāniṁsu.
Those of his disciples who completely understood the Great Steward’s instructions,

Te kāyassa bhedā paraṁ maraṇā sugatiṁ brahmalokaṁ upapajjiṁsu.
at the breaking up of the body, after death, were reborn in the realm of divinity.

Ye na sabbenasabbaṁ sāsanaṁ ājāniṁsu, te kāyassa bhedā paraṁ maraṇā appekacce paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjiṁsu;
Of those disciples who only partly understood the Great Steward’s instructions, some were reborn in the company of the gods who control what is imagined by others,

appekacce nimmānaratīnaṁ devānaṁ sahabyataṁ upapajjiṁsu;
while some were reborn in the company of the gods who love to imagine,

appekacce tusitānaṁ devānaṁ sahabyataṁ upapajjiṁsu;
or the joyful gods,

appekacce yāmānaṁ devānaṁ sahabyataṁ upapajjiṁsu;
or the gods of Yama,

appekacce tāvatiṁsānaṁ devānaṁ sahabyataṁ upapajjiṁsu;
or the gods of the thirty-three,

appekacce cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjiṁsu;
or the gods of the four great kings.

ye sabbanihīnaṁ kāyaṁ paripūresuṁ te gandhabbakāyaṁ paripūresuṁ.
And at the very least they swelled the hosts of the centaurs.

Iti kho, bho, sabbesaṁyeva tesaṁ kulaputtānaṁ amoghā pabbajjā ahosi avañjhā saphalā saudrayā’ti.
And so the going forth of all those gentlemen was not in vain, was not wasted, but was fruitful and fertile.’

Sarati taṁ bhagavā”ti?
Do you remember this, Blessed One?”

“Sarāmahaṁ, pañcasikha.
“I remember, Pañcasikha.

Ahaṁ tena samayena mahāgovindo brāhmaṇo ahosiṁ.
I myself was the brahmin Great Steward at that time.

Ahaṁ tesaṁ sāvakānaṁ brahmalokasahabyatāya maggaṁ desesiṁ.
And I taught those disciples the path to rebirth in the company of Divinity.

Taṁ kho pana me, pañcasikha, brahmacariyaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva brahmalokūpapattiyā.
But that spiritual path of mine doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the realm of divinity.

Idaṁ kho pana me, pañcasikha, brahmacariyaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.
But this spiritual path does lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

Katamañca taṁ, pañcasikha, brahmacariyaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati?
And what is the spiritual path that leads to extinguishment?

Ayameva ariyo aṭṭhaṅgiko maggo.
It is simply this noble eightfold path, that is:

Seyyathidaṁ—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

Idaṁ kho taṁ, pañcasikha, brahmacariyaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.
This is the spiritual path that leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

Ye kho pana me, pañcasikha, sāvakā sabbenasabbaṁ sāsanaṁ ājānanti, te āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti;
Those of my disciples who completely understand my instructions realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.

ye na sabbenasabbaṁ sāsanaṁ ājānanti, te pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā honti tattha parinibbāyino anāvattidhammā tasmā lokā.
Of those disciples who only partly understand my instructions, some, with the ending of the five lower fetters, become reborn spontaneously. They are extinguished there, and are not liable to return from that world.

Ye na sabbenasabbaṁ sāsanaṁ ājānanti, appekacce tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino honti sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti.
Some, with the ending of three fetters, and the weakening of greed, hate, and delusion, become once-returners. They come back to this world once only, then make an end of suffering.

Ye na sabbenasabbaṁ sāsanaṁ ājānanti, appekacce tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā honti avinipātadhammā niyatā sambodhiparāyaṇā.
And some, with the ending of three fetters, become stream-enterers, not liable to be reborn in the underworld, bound for awakening.

Iti kho, pañcasikha, sabbesaṁyeva imesaṁ kulaputtānaṁ amoghā pabbajjā avañjhā saphalā saudrayā”ti.
And so the going forth of all those gentlemen was not in vain, was not wasted, but was fruitful and fertile.”

Idamavoca bhagavā.
That is what the Buddha said.

Attamano pañcasikho gandhabbaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyīti.
Delighted, the centaur Pañcasikha approved and agreed with what the Buddha said. He bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

Mahāgovindasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.