Majjhima Nikāya 82

Translators: sujato

Middle Discourses 82

Raṭṭhapālasutta

With Raṭṭhapāla

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā kurūsu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena thullakoṭṭhikaṁ nāma kurūnaṁ nigamo tadavasari.
At one time the Buddha was wandering in the land of the Kurus together with a large Saṅgha of mendicants when he arrived at a town of the Kurus named Thullakoṭṭhika.

Assosuṁ kho thullakoṭṭhikā brāhmaṇagahapatikā:
The brahmins and householders of Thullakoṭṭhika heard:

“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kurūsu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ thullakoṭṭhikaṁ anuppatto.
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Thullakoṭṭhika, together with a large Saṅgha of mendicants.

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
He has this good reputation:

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.
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 proclaims a teaching that is 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’s good to see such perfected ones.”

Atha kho thullakoṭṭhikā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu; appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu; appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu; appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu; appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu.
Then the brahmins and householders of Thullakoṭṭhika went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent.

Ekamantaṁ nisinne kho thullakoṭṭhike brāhmaṇagahapatike bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
When they were seated, the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk.

Tena kho pana samayena raṭṭhapālo nāma kulaputto tasmiṁyeva thullakoṭṭhike aggakulassa putto tissaṁ parisāyaṁ nisinno hoti.
Now at that time a gentleman named Raṭṭhapāla, the son of the leading clan in Thullakoṭṭhika, was sitting in the assembly.

Atha kho raṭṭhapālassa kulaputtassa etadahosi:
He thought,

“yathā yathā khvāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.
“As I understand the Buddha’s teaching, it’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.

Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan”ti.
Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?”

Atha kho thullakoṭṭhikā brāhmaṇagahapatikā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.
Then, having approved and agreed with what the Buddha said, the brahmins and householders of Thullakoṭṭhika got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving.

Atha kho raṭṭhapālo kulaputto acirapakkantesu thullakoṭṭhikesu brāhmaṇagahapatikesu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho raṭṭhapālo kulaputto bhagavantaṁ etadavoca:
Soon after they left, Raṭṭhapāla went up to the Buddha, bowed, sat down to one side, and said to him,

“yathā yathāhaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.
“Sir, as I understand the Buddha’s teaching, it’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.

Icchāmahaṁ, bhante, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ.
I wish to shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.

Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadaṁ.
Sir, may I receive the going forth, the ordination in the Buddha’s presence?

Pabbājetu maṁ bhagavā”ti.
May the Buddha please give me the going forth!”

“Anuññātosi pana tvaṁ, raṭṭhapāla, mātāpitūhi agārasmā anagāriyaṁ pabbajjāyā”ti?
“But, Raṭṭhapāla, do you have your parents’ permission?”

“Na khohaṁ, bhante, anuññāto mātāpitūhi agārasmā anagāriyaṁ pabbajjāyā”ti.
“No, sir.”

“Na kho, raṭṭhapāla, tathāgatā ananuññātaṁ mātāpitūhi puttaṁ pabbājentī”ti.
“Raṭṭhapāla, Buddhas don’t give the going forth to the child of parents who haven’t given their permission.”

“Svāhaṁ, bhante, tathā karissāmi yathā maṁ mātāpitaro anujānissanti agārasmā anagāriyaṁ pabbajjāyā”ti.
“I’ll make sure, sir, to get my parents’ permission.”

Atha kho raṭṭhapālo kulaputto uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca:
Then Raṭṭhapāla got up from his seat, bowed, and respectfully circled the Buddha. Then he went to his parents and said,

“ammatātā, yathā yathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.
“Mum and dad, as I understand the Buddha’s teachings, it’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.

Icchāmahaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ.
I wish to shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.

Anujānātha maṁ agārasmā anagāriyaṁ pabbajjāyā”ti.
Please give me permission to go forth.”

Evaṁ vutte, raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ:
When he said this, Raṭṭhapāla’s parents said to him,

“tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato.
“But, dear Raṭṭhapāla, you’re our only child. You’re dear to us and we love you. You’re dainty and raised in comfort.

Na tvaṁ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi.
You know nothing of suffering.

(…) Maraṇenapi te mayaṁ akāmakā vinā bhavissāma.
Even when you die we will lose you against our wishes.

Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti?
So how can we allow you to go forth while you’re still alive?”

Dutiyampi kho raṭṭhapālo kulaputto …pe…
For a second time,

tatiyampi kho raṭṭhapālo kulaputto mātāpitaro etadavoca:
and a third time, Raṭṭhapāla asked his parents for permission, but got the same reply.

Icchāmahaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ.

Anujānātha maṁ agārasmā anagāriyaṁ pabbajjāyā”ti.

Tatiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ:

“tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato.

Na tvaṁ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi.

Maraṇenapi te mayaṁ akāmakā vinā bhavissāma.

Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti?

Atha kho raṭṭhapālo kulaputto:
Then Raṭṭhapāla thought,

“na maṁ mātāpitaro anujānanti agārasmā anagāriyaṁ pabbajjāyā”ti tattheva anantarahitāya bhūmiyā nipajji:
“My parents don’t allow me to go forth.” He laid down right there on the bare ground, saying,

“idheva me maraṇaṁ bhavissati pabbajjā vā”ti.
“I’ll either die right here or go forth.”

Atha kho raṭṭhapālo kulaputto ekampi bhattaṁ na bhuñji, dvepi bhattāni na bhuñji, tīṇipi bhattāni na bhuñji, cattāripi bhattāni na bhuñji, pañcapi bhattāni na bhuñji, chapi bhattāni na bhuñji, sattapi bhattāni na bhuñji.
And he refused to eat, up to the seventh meal.

Atha kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ:
Then Raṭṭhapāla’s parents said to him,

“tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato.
“Dear Raṭṭhapāla, you’re our only child. You’re dear to us and we love you. You’re dainty and raised in comfort.

Na tvaṁ, tāta raṭṭhapāla, kassaci, dukkhassa jānāsi.
You know nothing of suffering.

Maraṇenapi te mayaṁ akāmakā vinā bhavissāma.
When you die we will lose you against our wishes.

Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāya.
So how can we allow you to go forth from lay life to homelessness while you’re still living?

Uṭṭhehi, tāta raṭṭhapāla, bhuñja ca piva ca paricārehi ca;
Get up, Raṭṭhapāla! Eat, drink, and amuse yourself.

bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu.
While enjoying sensual pleasures, delight in making merit.

Na taṁ mayaṁ anujānāma agārasmā anagāriyaṁ pabbajjāya.
We don’t allow you to go forth.

Maraṇenapi te mayaṁ akāmakā vinā bhavissāma.
When you die we will lose you against our wishes.

Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti?
So how can we allow you to go forth while you’re still alive?”

Evaṁ vutte, raṭṭhapālo kulaputto tuṇhī ahosi.
When they said this, Raṭṭhapāla kept silent.

Dutiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ …pe…
For a second time,

dutiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi.

Tatiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ:
and a third time, Raṭṭhapāla’s parents made the same request.

“tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato.

Na tvaṁ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi.

Maraṇenapi te mayaṁ akāmakā vinā bhavissāma, kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāya.

Uṭṭhehi, tāta raṭṭhapāla, bhuñja ca piva ca paricārehi ca;

bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu.

Na taṁ mayaṁ anujānāma agārasmā anagāriyaṁ pabbajjāya.

Maraṇenapi te mayaṁ akāmakā vinā bhavissāma.

Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti?

Tatiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi.
And for a third time, Raṭṭhapāla kept silent. Raṭṭhapāla’s parents then went to see his friends. They told them of the situation and asked for their help.

Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālo kulaputto tenupasaṅkamiṁsu; upasaṅkamitvā raṭṭhapālaṁ kulaputtaṁ etadavocuṁ:
Then Raṭṭhapāla’s friends went to him and said,

“tvaṁ khosi, samma raṭṭhapāla, mātāpitūnaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato.
“Our friend Raṭṭhapāla, you are your parents’ only child. You’re dear to them and they love you. You’re dainty and raised in comfort.

Na tvaṁ, samma raṭṭhapāla, kassaci dukkhassa jānāsi.
You know nothing of suffering.

Maraṇenapi te mātāpitaro akāmakā vinā bhavissanti.
When you die your parents will lose you against their wishes.

Kiṁ pana te taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajjāya.
So how can they allow you to go forth while you’re still alive?

Uṭṭhehi, samma raṭṭhapāla, bhuñja ca piva ca paricārehi ca;
Get up, Raṭṭhapāla! Eat, drink, and amuse yourself.

bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu.
While enjoying sensual pleasures, delight in making merit.

Na taṁ mātāpitaro anujānissanti agārasmā anagāriyaṁ pabbajjāya.
Your parents will not allow you to go forth.

Maraṇenapi te mātāpitaro akāmakā vinā bhavissanti.
Even when you die your parents will lose you against their wishes.

Kiṁ pana te taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajjāyā”ti?
So how can they allow you to go forth while you’re still alive?”

Evaṁ vutte, raṭṭhapālo kulaputto tuṇhī ahosi.
When they said this, Raṭṭhapāla kept silent.

Dutiyampi kho …
For a second time,

tatiyampi kho raṭṭhapālassa kulaputtassa sahāyakā raṭṭhapālaṁ kulaputtaṁ etadavocuṁ:
and a third time, Raṭṭhapāla’s friends made the same request.

“tvaṁ khosi, samma raṭṭhapāla, mātāpitūnaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato, na tvaṁ, samma raṭṭhapāla, kassaci dukkhassa jānāsi, maraṇenapi te mātāpitaro akāmakā vinā bhavissanti.

Kiṁ pana te taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajjāya?

Uṭṭhehi, samma raṭṭhapāla, bhuñja ca piva ca paricārehi ca, bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu.

Na taṁ mātāpitaro anujānissanti agārasmā anagāriyaṁ pabbajjāya, maraṇenapi te mātāpitaro akāmakā vinā bhavissanti.

Kiṁ pana te taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajjāyā”ti?

Tatiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi.
And for a third time, Raṭṭhapāla kept silent.

Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālassa kulaputtassa mātāpitaro tenupasaṅkamiṁsu; upasaṅkamitvā raṭṭhapālassa kulaputtassa mātāpitaro etadavocuṁ:
Then Raṭṭhapāla’s friends went to his parents and said,

“ammatātā, eso raṭṭhapālo kulaputto tattheva anantarahitāya bhūmiyā nipanno:
“Mum and dad, Raṭṭhapāla is lying there on the bare ground saying:

‘idheva me maraṇaṁ bhavissati pabbajjā vā’ti.
‘I’ll either die right here or go forth.’

Sace tumhe raṭṭhapālaṁ kulaputtaṁ nānujānissatha agārasmā anagāriyaṁ pabbajjāya, tattheva maraṇaṁ āgamissati.
If you don’t allow him to go forth, he’ll die there.

Sace pana tumhe raṭṭhapālaṁ kulaputtaṁ anujānissatha agārasmā anagāriyaṁ pabbajjāya, pabbajitampi naṁ dakkhissatha.
But if you do allow him to go forth, you’ll see him again afterwards.

Sace raṭṭhapālo kulaputto nābhiramissati agārasmā anagāriyaṁ pabbajjāya, kā tassa aññā gati bhavissati? Idheva paccāgamissati.
And if he doesn’t enjoy the renunciate life, where else will he have to go? He’ll come right back here.

Anujānātha raṭṭhapālaṁ kulaputtaṁ agārasmā anagāriyaṁ pabbajjāyā”ti.
Please give Raṭṭhapāla permission to go forth.”

“Anujānāma, tātā, raṭṭhapālaṁ kulaputtaṁ agārasmā anagāriyaṁ pabbajjāya.
“Then, dears, we give Raṭṭhapāla permission to go forth.

Pabbajitena ca pana mātāpitaro uddassetabbā”ti.
But once gone forth he must visit his parents.”

“uṭṭhehi, samma raṭṭhapāla, anuññātosi mātāpitūhi agārasmā anagāriyaṁ pabbajjāya.
“Get up, Raṭṭhapāla! Your parents have given you permission to go forth from lay life to homelessness.

Pabbajitena ca pana te mātāpitaro uddassetabbā”ti.
But once gone forth you must visit your parents.”

Atha kho raṭṭhapālo kulaputto uṭṭhahitvā balaṁ gāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho raṭṭhapālo kulaputto bhagavantaṁ etadavoca:
Raṭṭhapāla got up and regained his strength. He went to the Buddha, bowed, sat down to one side, and said to him,

“anuññāto ahaṁ, bhante, mātāpitūhi agārasmā anagāriyaṁ pabbajjāya.
“Sir, I have my parents’ permission to go forth from the lay life to homelessness.

Pabbājetu maṁ bhagavā”ti.
May the Buddha please give me the going forth.”

Alattha kho raṭṭhapālo kulaputto bhagavato santike pabbajjaṁ, alattha upasampadaṁ.
And Raṭṭhapāla received the going forth, the ordination in the Buddha’s presence.

Atha kho bhagavā acirūpasampanne āyasmante raṭṭhapāle aḍḍhamāsupasampanne thullakoṭṭhike yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi.
Not long after Venerable Raṭṭhapāla’s ordination, a fortnight later, the Buddha—having stayed in Thullakoṭṭhika as long as he pleased—set out for Sāvatthī.

Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari.
Traveling stage by stage, he arrived at Sāvatthī,

Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
where he stayed in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Atha kho āyasmā raṭṭhapālo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.
Then Venerable Raṭṭhapāla, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.”

Aññataro kho panāyasmā raṭṭhapālo arahataṁ ahosi.
And Venerable Raṭṭhapāla became one of the perfected.

Atha kho āyasmā raṭṭhapālo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā raṭṭhapālo bhagavantaṁ etadavoca:
Then he went up to the Buddha, bowed, sat down to one side, and said to him,

“icchāmahaṁ, bhante, mātāpitaro uddassetuṁ, sace maṁ bhagavā anujānātī”ti.
“Sir, I would like to visit my parents, if the Buddha allows it.”

Atha kho bhagavā āyasmato raṭṭhapālassa cetasā ceto paricca manasākāsi.
Then the Buddha focused on comprehending Raṭṭhapāla’s mind.

Yathā bhagavā aññāsi:
When he knew that

“abhabbo kho raṭṭhapālo kulaputto sikkhaṁ paccakkhāya hīnāyāvattitun”ti, atha kho bhagavā āyasmantaṁ raṭṭhapālaṁ etadavoca:
it was impossible for Raṭṭhapāla to resign the training and return to a lesser life, he said,

“yassadāni tvaṁ, raṭṭhapāla, kālaṁ maññasī”ti.
“Please, Raṭṭhapāla, go at your convenience.”

Atha kho āyasmā raṭṭhapālo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā senāsanaṁ saṁsāmetvā pattacīvaramādāya yena thullakoṭṭhikaṁ tena cārikaṁ pakkāmi.
And then Raṭṭhapāla got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he set his lodgings in order and, taking his bowl and robe, set out for Thullakoṭṭhika.

Anupubbena cārikaṁ caramāno yena thullakoṭṭhiko tadavasari.
Traveling stage by stage, he arrived at Thullakoṭṭhika,

Tatra sudaṁ āyasmā raṭṭhapālo thullakoṭṭhike viharati rañño korabyassa migacīre.
where he stayed in King Koravya’s deer range.

Atha kho āyasmā raṭṭhapālo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya thullakoṭṭhikaṁ piṇḍāya pāvisi.
Then Raṭṭhapāla robed up in the morning and, taking his bowl and robe, entered Thullakoṭṭhika for alms.

Thullakoṭṭhike sapadānaṁ piṇḍāya caramāno yena sakapitu nivesanaṁ tenupasaṅkami.
Wandering indiscriminately for almsfood, he approached his own father’s house.

Tena kho pana samayena āyasmato raṭṭhapālassa pitā majjhimāya dvārasālāya ullikhāpeti.
Now at that time Raṭṭhapāla’s father was having his hair dressed in the hall of the middle gate.

Addasā kho āyasmato raṭṭhapālassa pitā āyasmantaṁ raṭṭhapālaṁ dūratova āgacchantaṁ.
He saw Raṭṭhapāla coming off in the distance

Disvāna etadavoca:
and said,

“imehi muṇḍakehi samaṇakehi amhākaṁ ekaputtako piyo manāpo pabbājito”ti.
“Our dear and beloved only son was made to go forth by these shavelings, these fake ascetics!”

Atha kho āyasmā raṭṭhapālo sakapitu nivesane neva dānaṁ alattha na paccakkhānaṁ;
And at his own father’s home Raṭṭhapāla received neither alms nor a polite refusal,

aññadatthu akkosameva alattha.
but only abuse.

Tena kho pana samayena āyasmato raṭṭhapālassa ñātidāsī ābhidosikaṁ kummāsaṁ chaḍḍetukāmā hoti.
Now at that time a family bondservant wanted to throw away the previous night’s porridge.

Atha kho āyasmā raṭṭhapālo taṁ ñātidāsiṁ etadavoca:
So Raṭṭhapāla said to her,

“sacetaṁ, bhagini, chaḍḍanīyadhammaṁ, idha me patte ākirā”ti.
“If that’s to be thrown away, sister, pour it here in my bowl.”

Atha kho āyasmato raṭṭhapālassa ñātidāsī taṁ ābhidosikaṁ kummāsaṁ āyasmato raṭṭhapālassa patte ākirantī hatthānañca pādānañca sarassa ca nimittaṁ aggahesi.
As she was pouring the porridge into his bowl, she recognized the features of his hands, feet, and voice.

Atha kho āyasmato raṭṭhapālassa ñātidāsī yenāyasmato raṭṭhapālassa mātā tenupasaṅkami; upasaṅkamitvā āyasmato raṭṭhapālassa mātaraṁ etadavoca:
She then went to his mother and said,

“yaggheyye, jāneyyāsi:
“Please, madam, you should know this.

‘ayyaputto raṭṭhapālo anuppatto’”ti.
Master Raṭṭhapāla has arrived.”

“Sace, je, saccaṁ bhaṇasi, adāsiṁ taṁ karomī”ti.
“If you speak the truth, wench, I’ll make you a free woman!”

Atha kho āyasmato raṭṭhapālassa mātā yenāyasmato raṭṭhapālassa pitā tenupasaṅkami; upasaṅkamitvā āyasmato raṭṭhapālassa pitaraṁ etadavoca:
Then Raṭṭhapāla’s mother went to his father and said,

“yagghe, gahapati, jāneyyāsi:
“Please householder, you should know this.

‘raṭṭhapālo kira kulaputto anuppatto’”ti?
It seems our son Raṭṭhapāla has arrived.”

Tena kho pana samayena āyasmā raṭṭhapālo taṁ ābhidosikaṁ kummāsaṁ aññataraṁ kuṭṭamūlaṁ nissāya paribhuñjati.
Now at that time Raṭṭhapāla was eating last night’s porridge by a wall.

Atha kho āyasmato raṭṭhapālassa pitā yenāyasmā raṭṭhapālo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ raṭṭhapālaṁ etadavoca:
Then Raṭṭhapāla’s father went up to him and said,

“atthi nāma, tāta raṭṭhapāla, ābhidosikaṁ kummāsaṁ paribhuñjissasi?
“Dear Raṭṭhapāla! How can you be eating last night’s porridge?

Nanu, tāta raṭṭhapāla, sakaṁ gehaṁ gantabban”ti?
Why not go to your own home?”

“Kuto no, gahapati, amhākaṁ gehaṁ agārasmā anagāriyaṁ pabbajitānaṁ?
“Householder, how could those of us who have gone forth from the lay life to homelessness have a house?

Anagārā mayaṁ, gahapati.
We are homeless, householder.

Agamamha kho te, gahapati, gehaṁ, tattha neva dānaṁ alatthamha na paccakkhānaṁ;
I came to your house, but there I received neither alms nor a polite refusal,

aññadatthu akkosameva alatthamhā”ti.
but only abuse.”

“Ehi, tāta raṭṭhapāla, gharaṁ gamissāmā”ti.
“Come, dear Raṭṭhapāla, let’s go to the house.”

“Alaṁ, gahapati, kataṁ me ajja bhattakiccaṁ”.
“Enough, householder. My meal is finished for today.”

“Tena hi, tāta raṭṭhapāla, adhivāsehi svātanāya bhattan”ti.
“Well then, dear Raṭṭhapāla, please accept tomorrow’s meal from me.”

Adhivāsesi kho āyasmā raṭṭhapālo tuṇhībhāvena.
Raṭṭhapāla consented with silence.

Atha kho āyasmato raṭṭhapālassa pitā āyasmato raṭṭhapālassa adhivāsanaṁ viditvā yena sakaṁ nivesanaṁ tenupasaṅkami; upasaṅkamitvā mahantaṁ hiraññasuvaṇṇassa puñjaṁ kārāpetvā kilañjehi paṭicchādetvā āyasmato raṭṭhapālassa purāṇadutiyikā āmantesi:
Then, knowing that Raṭṭhapāla had consented, his father went back to his own house. He made a heap of gold, both coined and uncoined, and hid it under mats. Then he addressed Raṭṭhapāla’s former wives,

“etha tumhe, vadhuyo, yena alaṅkārena alaṅkatā pubbe raṭṭhapālassa kulaputtassa piyā hotha manāpā tena alaṅkārena alaṅkarothā”ti.
“Please, daughters-in-law, adorn yourselves in the way that our son Raṭṭhapāla found you most adorable.”

Atha kho āyasmato raṭṭhapālassa pitā tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā āyasmato raṭṭhapālassa kālaṁ ārocesi:
And when the night had passed Raṭṭhapāla’s father had delicious fresh and cooked foods prepared in his own home, and announced the time to the Venerable Raṭṭhapāla, saying,

“kālo, tāta raṭṭhapāla, niṭṭhitaṁ bhattan”ti.
“Sir, it’s time. The meal is ready.”

Atha kho āyasmā raṭṭhapālo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena sakapitu nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho āyasmato raṭṭhapālassa pitā taṁ hiraññasuvaṇṇassa puñjaṁ vivarāpetvā āyasmantaṁ raṭṭhapālaṁ etadavoca:
Then Raṭṭhapāla robed up in the morning and, taking his bowl and robe, went to his father’s home, and sat down on the seat spread out. Raṭṭhapāla’s father, revealing the heap of gold, both coined and uncoined, said to him,

“idaṁ te, tāta raṭṭhapāla, mātu mattikaṁ dhanaṁ, aññaṁ pettikaṁ, aññaṁ pitāmahaṁ.
“Dear Raṭṭhapāla, this is your maternal fortune. There’s another paternal fortune, and an ancestral one.

Sakkā, tāta raṭṭhapāla, bhoge ca bhuñjituṁ puññāni ca kātuṁ.
You can both enjoy your wealth and make merit.

Ehi tvaṁ, tāta raṭṭhapāla, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti.
Come, return to a lesser life, enjoy wealth, and make merit!”

“Sace me tvaṁ, gahapati, vacanaṁ kareyyāsi, imaṁ hiraññasuvaṇṇassa puñjaṁ sakaṭe āropetvā nibbāhāpetvā majjhegaṅgāya nadiyā sote opilāpeyyāsi.
“If you’d follow my advice, householder, you’d have this heap of gold, both coined and uncoined, loaded on a cart and carried away to be dumped in the middle of the Ganges river.

Taṁ kissa hetu?
Why is that?

Ye uppajjissanti hi te, gahapati, tatonidānaṁ sokaparidevadukkhadomanassupāyāsā”ti.
Because this will bring you nothing but sorrow, lamentation, pain, sadness, and distress.”

Atha kho āyasmato raṭṭhapālassa purāṇadutiyikā paccekaṁ pādesu gahetvā āyasmantaṁ raṭṭhapālaṁ etadavocuṁ:
Then Raṭṭhapāla’s former wives each clasped his feet and said,

“kīdisā nāma tā, ayyaputta, accharāyo yāsaṁ tvaṁ hetu brahmacariyaṁ carasī”ti?
“What are they like, master, the nymphs for whom you lead the spiritual life?”

“Na kho mayaṁ, bhaginī, accharānaṁ hetu brahmacariyaṁ carāmā”ti.
“Sisters, I don’t lead the spiritual life for the sake of nymphs.”

“Bhaginivādena no ayyaputto raṭṭhapālo samudācaratī”ti tā tattheva mucchitā papatiṁsu.
Saying, “Our master Raṭṭhapāla addresses us as sisters!” they fainted right away.

Atha kho āyasmā raṭṭhapālo pitaraṁ etadavoca:
Then Raṭṭhapāla said to his father,

“sace, gahapati, bhojanaṁ dātabbaṁ, detha;
“If there is food to be given, householder, please give it.

mā no viheṭhethā”ti.
But don’t harass me.”

“Bhuñja, tāta raṭṭhapāla, niṭṭhitaṁ bhattan”ti.
“Eat, dear Raṭṭhapāla. The meal is ready.”

Atha kho āyasmato raṭṭhapālassa pitā āyasmantaṁ raṭṭhapālaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
Then Raṭṭhapāla’s father served and satisfied Venerable Raṭṭhapāla with his own hands with delicious fresh and cooked foods.

Atha kho āyasmā raṭṭhapālo bhuttāvī onītapattapāṇī ṭhitakova imā gāthā abhāsi:
When he had eaten and washed his hand and bowl, he recited this verse while standing right there:

“Passa cittīkataṁ bimbaṁ,
“See this fancy puppet,

arukāyaṁ samussitaṁ;
a body built of sores,

Āturaṁ bahusaṅkappaṁ,
diseased, obsessed over,

yassa natthi dhuvaṁ ṭhiti.
in which nothing lasts at all.

Passa cittīkataṁ rūpaṁ,
See this fancy figure,

maṇinā kuṇḍalena ca;
with its gems and earrings;

Aṭṭhi tacena onaddhaṁ,
it is bones encased in skin,

saha vatthebhi sobhati.
made pretty by its clothes.

Alattakakatā pādā,
Rouged feet

mukhaṁ cuṇṇakamakkhitaṁ;
and powdered face

Alaṁ bālassa mohāya,
may be enough to beguile a fool,

no ca pāragavesino.
but not a seeker of the far shore.

Aṭṭhāpadakatā kesā,
Hair in eight braids

nettā añjanamakkhitā;
and eyeshadow

Alaṁ bālassa mohāya,
may be enough to beguile a fool,

no ca pāragavesino.
but not a seeker of the far shore.

Añjanīva navā cittā,
A rotting body all adorned

pūtikāyo alaṅkato;
like a freshly painted makeup box

Alaṁ bālassa mohāya,
may be enough to beguile a fool,

no ca pāragavesino.
but not a seeker of the far shore.

Odahi migavo pāsaṁ,
The hunter laid his snare,

nāsadā vākaraṁ migo;
but the deer didn’t spring the trap.

Bhutvā nivāpaṁ gacchāma,
I’ve eaten the bait and now I go,

kandante migabandhake”ti.
leaving the trapper to lament.”

Atha kho āyasmā raṭṭhapālo ṭhitakova imā gāthā bhāsitvā yena rañño korabyassa migacīraṁ tenupasaṅkami; upasaṅkamitvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.
Then Raṭṭhapāla, having recited this verse while standing, went to King Koravya’s deer range and sat at the root of a tree for the day’s meditation.

Atha kho rājā korabyo migavaṁ āmantesi:
Then King Koravya addressed his gamekeeper,

“sodhehi, samma migava, migacīraṁ uyyānabhūmiṁ;
“My good gamekeeper, tidy up the park of the deer range.

gacchāma subhūmiṁ dassanāyā”ti.
We will go to see the scenery.”

“Evaṁ, devā”ti kho migavo rañño korabyassa paṭissutvā migacīraṁ sodhento addasa āyasmantaṁ raṭṭhapālaṁ aññatarasmiṁ rukkhamūle divāvihāraṁ nisinnaṁ.
“Yes, Your Majesty,” replied the gamekeeper. While tidying the deer range he saw Raṭṭhapāla sitting in meditation.

Disvāna yena rājā korabyo tenupasaṅkami; upasaṅkamitvā rājānaṁ korabyaṁ etadavoca:
Seeing this, he went to the king, and said,

“suddhaṁ kho te, deva, migacīraṁ.
“The deer range is tidy, sire.

Atthi cettha raṭṭhapālo nāma kulaputto imasmiṁyeva thullakoṭṭhike aggakulassa putto yassa tvaṁ abhiṇhaṁ kittayamāno ahosi, so aññatarasmiṁ rukkhamūle divāvihāraṁ nisinno”ti.
And the gentleman named Raṭṭhapāla, the son of the leading clan in Thullakoṭṭhika, of whom you have often spoken highly, is meditating there at the root of a tree.”

“Tena hi, samma migava, alaṁ dānajja uyyānabhūmiyā.
“Well then, my good gamekeeper, that’s enough of the park for today.

Tameva dāni mayaṁ bhavantaṁ raṭṭhapālaṁ payirupāsissāmā”ti.
Now I shall pay homage to Mister Raṭṭhapāla.”

Atha kho rājā korabyo “yaṁ tattha khādanīyaṁ bhojanīyaṁ paṭiyattaṁ taṁ sabbaṁ vissajjethā”ti vatvā bhadrāni bhadrāni yānāni yojāpetvā bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi thullakoṭṭhikamhā niyyāsi mahaccarājānubhāvena āyasmantaṁ raṭṭhapālaṁ dassanāya.
And then King Koravya said, “Give away the fresh and cooked foods that have been prepared there.” He had the finest carriages harnessed. Then he mounted a fine carriage and, along with other fine carriages, set out in full royal pomp from Thullakoṭṭhika to see Raṭṭhapāla.

Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ussaṭāya ussaṭāya parisāya yenāyasmā raṭṭhapālo tenupasaṅkami; upasaṅkamitvā āyasmatā raṭṭhapālena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho rājā korabyo āyasmantaṁ raṭṭhapālaṁ etadavoca:
He went by carriage as far as the terrain allowed, then descended and approached Raṭṭhapāla on foot, together with a group of eminent officials. They exchanged greetings, and, when the greetings and polite conversation were over, he stood to one side and said to Raṭṭhapāla:

“idha bhavaṁ raṭṭhapālo hatthatthare nisīdatū”ti.
“Here, Mister Raṭṭhapāla, sit on this elephant rug.”

“Alaṁ, mahārāja, nisīda tvaṁ;
“Enough, great king, you sit on it.

nisinno ahaṁ sake āsane”ti.
I’m sitting on my own seat.”

Nisīdi rājā korabyo paññatte āsane. Nisajja kho rājā korabyo āyasmantaṁ raṭṭhapālaṁ etadavoca:
So the king sat down on the seat spread out, and said:

“Cattārimāni, bho raṭṭhapāla, pārijuññāni yehi pārijuññehi samannāgatā idhekacce kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajanti.
“Mister Raṭṭhapāla, there are these four kinds of decay. Because of these, some people shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.

Katamāni cattāri?
What four?

Jarāpārijuññaṁ, byādhipārijuññaṁ, bhogapārijuññaṁ, ñātipārijuññaṁ.
Decay due to old age, decay due to sickness, decay of wealth, and decay of relatives.

Katamañca, bho raṭṭhapāla, jarāpārijuññaṁ?
And what is decay due to old age?

Idha, bho raṭṭhapāla, ekacco jiṇṇo hoti vuḍḍho mahallako addhagato vayoanuppatto.
It’s when someone is old, elderly, and senior, advanced in years, and has reached the final stage of life.

So iti paṭisañcikkhati:
They reflect:

‘ahaṁ khomhi etarahi jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto.
‘I’m now old, elderly, and senior. I’m advanced in years and have reached the final stage of life.

Na kho pana mayā sukaraṁ anadhigataṁ vā bhogaṁ adhigantuṁ adhigataṁ vā bhogaṁ phātiṁ kātuṁ.
It’s not easy for me to acquire more wealth or to increase the wealth I’ve already acquired.

Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.
Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’

So tena jarāpārijuññena samannāgato kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.
So because of that decay due to old age they go forth.

Idaṁ vuccati, bho raṭṭhapāla, jarāpārijuññaṁ.
This is called decay due to old age.

Bhavaṁ kho pana raṭṭhapālo etarahi daharo yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā.
But Mister Raṭṭhapāla is now a youth, young, with pristine black hair, blessed with youth, in the prime of life.

Taṁ bhoto raṭṭhapālassa jarāpārijuññaṁ natthi.
You have no decay due to old age.

Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito?
So what did you know or see or hear that made you go forth?

Katamañca, bho raṭṭhapāla, byādhipārijuññaṁ?
And what is decay due to sickness?

Idha, bho raṭṭhapāla, ekacco ābādhiko hoti dukkhito bāḷhagilāno.
It’s when someone is sick, suffering, gravely ill.

So iti paṭisañcikkhati:
They reflect:

‘ahaṁ khomhi etarahi ābādhiko dukkhito bāḷhagilāno.
‘I’m now sick, suffering, gravely ill.

Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.
Why don’t I go forth from the lay life to homelessness?’

So tena byādhipārijuññena samannāgato kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.
So because of that decay due to sickness they go forth.

Idaṁ vuccati, bho raṭṭhapāla, byādhipārijuññaṁ.
This is called decay due to sickness.

Bhavaṁ kho pana raṭṭhapālo etarahi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya.
But Mister Raṭṭhapāla is now rarely ill or unwell. Your stomach digests well, being neither too hot nor too cold.

Taṁ bhoto raṭṭhapālassa byādhipārijuññaṁ natthi.
You have no decay due to sickness.

Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito?
So what did you know or see or hear that made you go forth?

Katamañca, bho raṭṭhapāla, bhogapārijuññaṁ?
And what is decay of wealth?

Idha, bho raṭṭhapāla, ekacco aḍḍho hoti mahaddhano mahābhogo.
It’s when someone is rich, affluent, and wealthy.

Tassa te bhogā anupubbena parikkhayaṁ gacchanti.
But gradually their wealth dwindles away.

So iti paṭisañcikkhati:
They reflect:

‘ahaṁ kho pubbe aḍḍho ahosiṁ mahaddhano mahābhogo.
‘I used to be rich, affluent, and wealthy.

Tassa me te bhogā anupubbena parikkhayaṁ gatā.
But gradually my wealth has dwindled away.

Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.
Why don’t I go forth from the lay life to homelessness?’

So tena bhogapārijuññena samannāgato kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.
So because of that decay of wealth they go forth.

Idaṁ vuccati, bho raṭṭhapāla, bhogapārijuññaṁ.
This is called decay of wealth.

Bhavaṁ kho pana raṭṭhapālo imasmiṁyeva thullakoṭṭhike aggakulassa putto.
But Mister Raṭṭhapāla is the son of the leading clan here in Thullakoṭṭhika.

Taṁ bhoto raṭṭhapālassa bhogapārijuññaṁ natthi.
You have no decay of wealth.

Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito?
So what did you know or see or hear that made you go forth?

Katamañca, bho raṭṭhapāla, ñātipārijuññaṁ?
And what is decay of relatives?

Idha, bho raṭṭhapāla, ekaccassa bahū honti mittāmaccā ñātisālohitā.
It’s when someone has many friends and colleagues, relatives and kin.

Tassa te ñātakā anupubbena parikkhayaṁ gacchanti.
But gradually their relatives dwindle away.

So iti paṭisañcikkhati:
They reflect:

‘mamaṁ kho pubbe bahū ahesuṁ mittāmaccā ñātisālohitā.
‘I used to have many friends and colleagues, relatives and kin.

Tassa me te anupubbena parikkhayaṁ gatā.
But gradually they’ve dwindled away.

So tena ñātipārijuññena samannāgato kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.
So because of that decay of relatives they go forth.

Idaṁ vuccati, bho raṭṭhapāla, ñātipārijuññaṁ.
This is called decay of relatives.

Bhoto kho pana raṭṭhapālassa imasmiṁyeva thullakoṭṭhike bahū mittāmaccā ñātisālohitā.
But Mister Raṭṭhapāla has many friends and colleagues, relatives and kin right here in Thullakoṭṭhika.

Taṁ bhoto raṭṭhapālassa ñātipārijuññaṁ natthi.
You have no decay of relatives.

Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito?
So what did you know or see or hear that made you go forth?

Imāni kho, bho raṭṭhapāla, cattāri pārijuññāni, yehi pārijuññehi samannāgatā idhekacce kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajanti.
There are these four kinds of decay. Because of these, some people shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.

Tāni bhoto raṭṭhapālassa natthi.
Mister Raṭṭhapāla has none of these.

Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito”ti?
So what did you know or see or hear that made you go forth?”

“Atthi kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammuddesā uddiṭṭhā, ye ahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito.
“Great king, the Blessed One who knows and sees, the perfected one, the fully awakened Buddha has taught these four summaries of the teaching for recitation. It was after knowing and seeing and hearing these that I went forth from the lay life to homelessness.

Katame cattāro?
What four?

‘Upaniyyati loko addhuvo’ti
‘The world is unstable and swept away.’

kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo dhammuddeso uddiṭṭho, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito.
This is the first summary.

‘Atāṇo loko anabhissaro’ti
‘The world has no shelter and no savior.’

kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo dhammuddeso uddiṭṭho, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito.
This is the second summary.

‘Assako loko, sabbaṁ pahāya gamanīyan’ti
‘The world has no owner—you must leave it all behind and pass on.’

kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo dhammuddeso uddiṭṭho, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito.
This is the third summary.

‘Ūno loko atitto taṇhādāso’ti
‘The world is wanting, insatiable, the slave of craving.’

kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catuttho dhammuddeso uddiṭṭho, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito.
This is the fourth summary.

Ime kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammuddesā uddiṭṭhā, ye ahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito”ti.
The Blessed One who knows and sees, the perfected one, the fully awakened Buddha taught these four summaries of the teaching. It was after knowing and seeing and hearing these that I went forth from the lay life to homelessness.”

“‘Upaniyyati loko addhuvo’ti—
“‘The world is unstable and swept away.’

bhavaṁ raṭṭhapālo āha.
So Mister Raṭṭhapāla said.

Imassa, bho raṭṭhapāla, bhāsitassa kathaṁ attho daṭṭhabbo”ti?
How should I see the meaning of this statement?”

“Taṁ kiṁ maññasi, mahārāja,
“What do you think, great king?

tvaṁ vīsativassuddesikopi paṇṇavīsativassuddesikopi hatthismimpi katāvī assasmimpi katāvī rathasmimpi katāvī dhanusmimpi katāvī tharusmimpi katāvī ūrubalī bāhubalī alamatto saṅgāmāvacaro”ti?
When you were twenty or twenty-five years of age, were you proficient at riding elephants, horses, and chariots, and at archery and swordsmanship? Were you strong in thigh and arm, capable, and battle-hardened?”

“Ahosiṁ ahaṁ, bho raṭṭhapāla, vīsativassuddesikopi paṇṇavīsativassuddesikopi hatthismimpi katāvī assasmimpi katāvī rathasmimpi katāvī dhanusmimpi katāvī tharusmimpi katāvī ūrubalī bāhubalī alamatto saṅgāmāvacaro.
“I was, Mister Raṭṭhapāla.

Appekadāhaṁ, bho raṭṭhapāla, iddhimāva maññe na attano balena samasamaṁ samanupassāmī”ti.
Sometimes it seems as if I had superpowers then. I don’t see anyone who could have equalled me in strength.”

“Taṁ kiṁ maññasi, mahārāja,
“What do you think, great king?

evameva tvaṁ etarahi ūrubalī bāhubalī alamatto saṅgāmāvacaro”ti?
These days are you just as strong in thigh and arm, capable, and battle-hardened?”

“No hidaṁ, bho raṭṭhapāla.
“No, Mister Raṭṭhapāla.

Etarahi jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āsītiko me vayo vattati.
For now I am old, elderly, and senior, I’m advanced in years and have reached the final stage of life. I am eighty years old.

Appekadāhaṁ, bho raṭṭhapāla, ‘idha pādaṁ karissāmī’ti aññeneva pādaṁ karomī”ti.
Sometimes I intend to step in one place, but my foot goes somewhere else.”

“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ:
“This is what the Buddha was referring to when he said:

‘upaniyyati loko addhuvo’ti,
‘The world is unstable and swept away.’”

yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito”ti.

“Acchariyaṁ, bho raṭṭhapāla, abbhutaṁ, bho raṭṭhapāla.
“It’s incredible, Mister Raṭṭhapāla, it’s amazing,

Yāva subhāsitañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena:
how well said this was by the Buddha.

‘upaniyyati loko addhuvo’ti.

Upaniyyati hi, bho raṭṭhapāla, loko addhuvo.
For the world is indeed unstable and swept away.

Saṁvijjante kho, bho raṭṭhapāla, imasmiṁ rājakule hatthikāyāpi assakāyāpi rathakāyāpi pattikāyāpi, amhākaṁ āpadāsu pariyodhāya vattissanti.
In this royal court you can find divisions of elephants, cavalry, chariots, and infantry. They will serve to defend us from any threats. Yet you said:

‘Atāṇo loko anabhissaro’ti—
‘The world has no shelter and no savior.’

bhavaṁ raṭṭhapālo āha.

Imassa pana, bho raṭṭhapāla, bhāsitassa kathaṁ attho daṭṭhabbo”ti?
How should I see the meaning of this statement?”

“Taṁ kiṁ maññasi, mahārāja,
“What do you think, great king?

atthi te koci anusāyiko ābādho”ti?
Do you have any chronic ailments?”

“Atthi me, bho raṭṭhapāla, anusāyiko ābādho.
“Yes, I do.

Appekadā maṁ, bho raṭṭhapāla, mittāmaccā ñātisālohitā parivāretvā ṭhitā honti:
Sometimes my friends and colleagues, relatives and kin surround me, thinking:

‘idāni rājā korabyo kālaṁ karissati, idāni rājā korabyo kālaṁ karissatī’”ti.
‘Now the king will die! Now the king will die!’”

“Taṁ kiṁ maññasi, mahārāja,
“What do you think, great king?

labhasi tvaṁ te mittāmacce ñātisālohite:
Can you get your friends and colleagues, relatives and kin to help:

‘āyantu me bhonto mittāmaccā ñātisālohitā, sabbeva santā imaṁ vedanaṁ saṁvibhajatha, yathāhaṁ lahukatarikaṁ vedanaṁ vediyeyyan’ti—
‘Please, my dear friends and colleagues, relatives and kin, all of you here share my pain so that I may feel less pain.’

udāhu tvaṁyeva taṁ vedanaṁ vediyasī”ti?
Or must you alone feel that pain?”

“Nāhaṁ, bho raṭṭhapāla, labhāmi te mittāmacce ñātisālohite:
“I can’t get my friends to share my pain.

‘āyantu me bhonto mittāmaccā ñātisālohitā, sabbeva santā imaṁ vedanaṁ saṁvibhajatha, yathāhaṁ lahukatarikaṁ vedanaṁ vediyeyyan’ti.

Atha kho ahameva taṁ vedanaṁ vediyāmī”ti.
Rather, I alone must feel it.”

“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ:
“This is what the Buddha was referring to when he said:

‘atāṇo loko anabhissaro’ti,
‘The world has no shelter and no savior.’”

yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito”ti.

“Acchariyaṁ, bho raṭṭhapāla, abbhutaṁ, bho raṭṭhapāla.
“It’s incredible, Mister Raṭṭhapāla, it’s amazing,

Yāva subhāsitaṁ cidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena:
how well said this was by the Buddha.

‘atāṇo loko anabhissaro’ti.

Atāṇo hi, bho raṭṭhapāla, loko anabhissaro.
For the world indeed has no shelter and no savior.

Saṁvijjati kho, bho raṭṭhapāla, imasmiṁ rājakule pahūtaṁ hiraññasuvaṇṇaṁ bhūmigatañca vehāsagatañca.
In this royal court you can find abundant gold, both coined and uncoined, stored in dungeons and towers. Yet you said:

‘Assako loko, sabbaṁ pahāya gamanīyan’ti—
‘The world has no owner—you must leave it all behind and pass on.’

bhavaṁ raṭṭhapālo āha.

Imassa pana, bho raṭṭhapāla, bhāsitassa kathaṁ attho daṭṭhabbo”ti?
How should I see the meaning of this statement?”

“Taṁ kiṁ maññasi, mahārāja,
“What do you think, great king?

yathā tvaṁ etarahi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresi, lacchasi tvaṁ paratthāpi:
These days you amuse yourself, supplied and provided with the five kinds of sensual stimulation. But is there any way to ensure that in the next life

‘evamevāhaṁ imeheva pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremī’ti, udāhu aññe imaṁ bhogaṁ paṭipajjissanti, tvaṁ pana yathākammaṁ gamissasī”ti?
you will continue to amuse yourself in the same way, supplied and provided with the same five kinds of sensual stimulation? Or will others make use of this property, while you pass on according to your deeds?”

“Yathāhaṁ, bho raṭṭhapāla, etarahi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremi, nāhaṁ lacchāmi paratthāpi:
“There’s no way to ensure that I will continue to amuse myself in the same way.

‘evameva imeheva pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremī’ti.

Atha kho aññe imaṁ bhogaṁ paṭipajjissanti; ahaṁ pana yathākammaṁ gamissāmī”ti.
Rather, others will take over this property, while I pass on according to my deeds.”

“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ:
“This is what the Buddha was referring to when he said:

‘assako loko, sabbaṁ pahāya gamanīyan’ti,
‘The world has no owner—you must leave it all behind and pass on.’”

yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito”ti.

“Acchariyaṁ, bho raṭṭhapāla, abbhutaṁ, bho raṭṭhapāla.
“It’s incredible, Mister Raṭṭhapāla, it’s amazing,

Yāva subhāsitaṁ cidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena:
how well said this was by the Buddha.

‘assako loko, sabbaṁ pahāya gamanīyan’ti.

Assako hi, bho raṭṭhapāla, loko sabbaṁ pahāya gamanīyaṁ.
For the world indeed has no owner—you must leave it all behind and pass on.

‘Ūno loko atitto taṇhādāso’ti—
You also said this: ‘The world is wanting, insatiable, the slave of craving.’

bhavaṁ raṭṭhapālo āha.

Imassa, bho raṭṭhapāla, bhāsitassa kathaṁ attho daṭṭhabbo”ti?
How should I see the meaning of this statement?”

“Taṁ kiṁ maññasi, mahārāja,
“What do you think, great king?

phītaṁ kuruṁ ajjhāvasasī”ti?
Do you reign over the prosperous land of Kuru?”

“Evaṁ, bho raṭṭhapāla, phītaṁ kuruṁ ajjhāvasāmī”ti.
“Indeed I do.”

“Taṁ kiṁ maññasi, mahārāja,
“What do you think, great king?

idha puriso āgaccheyya puratthimāya disāya saddhāyiko paccayiko.
Suppose a trustworthy and dependable man were to come from the east.

So taṁ upasaṅkamitvā evaṁ vadeyya:
He’d approach you and say:

‘yagghe, mahārāja, jāneyyāsi, ahaṁ āgacchāmi puratthimāya disāya?
‘Please great king, you should know this. I come from the east.

Tatthaddasaṁ mahantaṁ janapadaṁ iddhañceva phītañca bahujanaṁ ākiṇṇamanussaṁ.
There I saw a large country that is successful and prosperous, populous, full of people.

Bahū tattha hatthikāyā assakāyā rathakāyā pattikāyā;
They have many divisions of elephants, cavalry, chariots, and infantry.

bahu tattha dhanadhaññaṁ;
And there’s plenty of money and grain,

bahu tattha hiraññasuvaṇṇaṁ akatañceva katañca;
plenty of gold, coined and uncoined, worked and unworked,

bahu tattha itthipariggaho.
and plenty of women for the taking.

Sakkā ca tāvatakeneva balamattena abhivijinituṁ.
With your current forces you can conquer it.

Abhivijina, mahārājā’ti, kinti naṁ kareyyāsī”ti?
Conquer it, great king!’ What would you do?”

“Tampi mayaṁ, bho raṭṭhapāla, abhivijiya ajjhāvaseyyāmā”ti.
“I would conquer it and reign over it.”

“Taṁ kiṁ maññasi, mahārāja,
“What do you think, great king?

idha puriso āgaccheyya pacchimāya disāya …
Suppose a trustworthy and dependable man were to come from the west,

uttarāya disāya …
north,

dakkhiṇāya disāya …
south,

parasamuddato saddhāyiko paccayiko.
or from over the ocean.

So taṁ upasaṅkamitvā evaṁ vadeyya:
He’d approach you and say the same thing.

‘yagghe, mahārāja, jāneyyāsi, ahaṁ āgacchāmi parasamuddato?

Tatthaddasaṁ mahantaṁ janapadaṁ iddhañceva phītañca bahujanaṁ ākiṇṇamanussaṁ.

Bahū tattha hatthikāyā assakāyā rathakāyā pattikāyā;

bahu tattha dhanadhaññaṁ;

bahu tattha hiraññasuvaṇṇaṁ akatañceva katañca;

bahu tattha itthipariggaho.

Sakkā ca tāvatakeneva balamattena abhivijinituṁ.

Abhivijina, mahārājā’ti, kinti naṁ kareyyāsī”ti?
What would you do?”

“Tampi mayaṁ, bho raṭṭhapāla, abhivijiya ajjhāvaseyyāmā”ti.
“I would conquer it and reign over it.”

“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ:
“This is what the Buddha was referring to when he said:

‘ūno loko atitto taṇhādāso’ti,
‘The world is wanting, insatiable, the slave of craving.’

yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito”ti.
And it was after knowing and seeing and hearing this that I went forth from the lay life to homelessness.”

“Acchariyaṁ, bho raṭṭhapāla, abbhutaṁ, bho raṭṭhapāla.
“It’s incredible, Mister Raṭṭhapāla, it’s amazing,

Yāva subhāsitañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena:
how well said this was by the Buddha.

‘ūno loko atitto taṇhādāso’ti.

Ūno hi, bho raṭṭhapāla, loko atitto taṇhādāso”ti.
For the world is indeed wanting, insatiable, the slave of craving.”

Idamavoca āyasmā raṭṭhapālo.
This is what Venerable Raṭṭhapāla said.

Idaṁ vatvā athāparaṁ etadavoca:
Then he went on to say:

“Passāmi loke sadhane manusse,
“I see rich people in the world who,

Laddhāna vittaṁ na dadanti mohā;
because of delusion, give not <j>the wealth they’ve earned.

Luddhā dhanaṁ sannicayaṁ karonti,
Greedily, they hoard their riches,

Bhiyyova kāme abhipatthayanti.
yearning for ever more sensual pleasures.

Rājā pasayhā pathaviṁ vijitvā,
A king who conquered the earth by force,

Sasāgarantaṁ mahimāvasanto;
ruling the land from sea to sea,

Oraṁ samuddassa atittarūpo,
unsatisfied with the near shore of the ocean,

Pāraṁ samuddassapi patthayetha.
would still yearn for the further shore.

Rājā ca aññe ca bahū manussā,
Not just the king, but others too,

Avītataṇhā maraṇaṁ upenti;
reach death not rid of craving.

Ūnāva hutvāna jahanti dehaṁ,
They leave the body still wanting,

Kāmehi lokamhi na hatthi titti.
for in this world sensual pleasures never satisfy.

Kandanti naṁ ñātī pakiriya kese,
Relatives lament, their hair disheveled,

Ahovatā no amarāti cāhu;
saying ‘Ah! Alas! They’re not immortal!’

Vatthena naṁ pārutaṁ nīharitvā,
They take out the body wrapped in a shroud,

Citaṁ samādāya tatoḍahanti.
heap up a pyre, and burn it there.

So ḍayhati sūlehi tujjamāno,
It’s poked with stakes while being burnt,

Ekena vatthena pahāya bhoge;
in just a single cloth, all wealth gone.

Na mīyamānassa bhavanti tāṇā,
Relatives, friends, and companions

Ñātīdha mittā atha vā sahāyā.
can’t help you when you’re dying.

Dāyādakā tassa dhanaṁ haranti,
Heirs take your riches,

Satto pana gacchati yena kammaṁ;
while beings fare on according to their deeds.

Na mīyamānaṁ dhanamanveti kiñci,
Riches don’t follow you when you die;

Puttā ca dārā ca dhanañca raṭṭhaṁ.
nor do children, wife, wealth, nor kingdom.

Na dīghamāyuṁ labhate dhanena,
Longevity isn’t gained by riches,

Na cāpi vittena jaraṁ vihanti;
nor does wealth banish old age;

Appaṁ hidaṁ jīvitamāhu dhīrā,
for the attentive say this life is short,

Asassataṁ vippariṇāmadhammaṁ.
it’s perishable and not eternal.

Aḍḍhā daliddā ca phusanti phassaṁ,
The rich and the poor feel its touch;

Bālo ca dhīro ca tatheva phuṭṭho;
the fool and the attentive feel it too.

Bālo ca bālyā vadhitova seti,
But the fool lies stricken by their own folly,

Dhīro ca na vedhati phassaphuṭṭho.
while the attentive don’t tremble at the touch.

Tasmā hi paññāva dhanena seyyo,
Therefore wisdom’s much better than wealth,

Yāya vosānamidhādhigacchati;
since by wisdom <j>you reach consummation in this life.

Abyositattā hi bhavābhavesu,
But if because of delusion <j>you don’t reach consummation,

Pāpāni kammāni karonti mohā.
you’ll do evil deeds in life after life.

Upeti gabbhañca parañca lokaṁ,
One who enters a womb and the world beyond,

Saṁsāramāpajja paramparāya;
will transmigrate from one life to the next.

Tassappapañño abhisaddahanto,
While someone of little wisdom, <j>placing faith in them,

Upeti gabbhañca parañca lokaṁ.
also enters a womb and the world beyond.

Coro yathā sandhimukhe gahito,
As a bandit caught in a window

Sakammunā haññati pāpadhammo;
is punished for his own bad deeds;

Evaṁ pajā pecca paramhi loke,
so after departing, in the world beyond,

Sakammunā haññati pāpadhammo.
people are punished for their own bad deeds.

Kāmāhi citrā madhurā manoramā,
Sensual pleasures are diverse, sweet, delightful;

Virūparūpena mathenti cittaṁ;
appearing in disguise they disturb the mind.

Ādīnavaṁ kāmaguṇesu disvā,
Seeing danger in sensual stimulations,

Tasmā ahaṁ pabbajitomhi rāja.
I went forth, O King.

Dumapphalāneva patanti māṇavā,
As fruit falls from a tree, so people fall,

Daharā ca vuḍḍhā ca sarīrabhedā;
young and old, when the body breaks up.

Etampi disvā pabbajitomhi rāja,
Seeing this, too, I went forth, O King;

Apaṇṇakaṁ sāmaññameva seyyo”ti.
the ascetic life is unfailingly better.”

Raṭṭhapālasuttaṁ niṭṭhitaṁ dutiyaṁ.