Majjhima Nikāya 89

Translators: sujato

Middle Discourses 89

Dhammacetiyasutta

Shrines to the Teaching

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā sakkesu viharati medāḷupaṁ nāma sakyānaṁ nigamo.
At one time the Buddha was staying in the land of the Sakyans, near the Sakyan town named Medaḷumpa.

Tena kho pana samayena rājā pasenadi kosalo nagarakaṁ anuppatto hoti kenacideva karaṇīyena.
Now at that time King Pasenadi of Kosala had arrived at Townsville on some business.

Atha kho rājā pasenadi kosalo dīghaṁ kārāyanaṁ āmantesi:
Then he addressed Dīgha Kārāyana,

“yojehi, samma kārāyana, bhadrāni bhadrāni yānāni, uyyānabhūmiṁ gacchāma subhūmiṁ dassanāyā”ti.
“My good Kārāyana, harness the finest chariots. We will go to a park and see the scenery.”

“Evaṁ, devā”ti kho dīgho kārāyano rañño pasenadissa kosalassa paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā rañño pasenadissa kosalassa paṭivedesi:
“Yes, Your Majesty,” replied Dīgha Kārāyana. He harnessed the chariots and informed the king,

“yuttāni kho te, deva, bhadrāni bhadrāni yānāni.
“Sire, the finest chariots are harnessed.

Yassadāni kālaṁ maññasī”ti.
Please go at your convenience.”

Atha kho rājā pasenadi kosalo bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi nagarakamhā niyyāsi mahaccā rājānubhāvena.
Then King Pasenadi mounted a fine carriage and, along with other fine carriages, set out in full royal pomp from Townsville,

Yena ārāmo tena pāyāsi.
heading for the park grounds.

Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova ārāmaṁ pāvisi.
He went by carriage as far as the terrain allowed, then descended and entered the park on foot.

Addasā kho rājā pasenadi kosalo ārāme jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni.
As he was going for a walk in the park he saw roots of trees that were impressive and inspiring, quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat.

Disvāna bhagavantaṁyeva ārabbha sati udapādi:
The sight reminded him right away of the Buddha:

“imāni kho tāni rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, yattha sudaṁ mayaṁ taṁ bhagavantaṁ payirupāsāma arahantaṁ sammāsambuddhan”ti.
“These roots of trees, so impressive and inspiring, are like those where we used to pay homage to the Blessed One, the perfected one, the fully awakened Buddha.”

Atha kho rājā pasenadi kosalo dīghaṁ kārāyanaṁ āmantesi:
He addressed Dīgha Kārāyana,

“imāni kho, samma kārāyana, tāni rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, yattha sudaṁ mayaṁ taṁ bhagavantaṁ payirupāsāma arahantaṁ sammāsambuddhaṁ.
“These roots of trees, so impressive and inspiring, are like those where we used to pay homage to the Blessed One, the perfected one, the fully awakened Buddha.

Kahaṁ nu kho, samma kārāyana, etarahi so bhagavā viharati arahaṁ sammāsambuddho”ti?
My good Kārāyana, where is that Buddha at present?”

“Atthi, mahārāja, medāḷupaṁ nāma sakyānaṁ nigamo.
“Great king, there is a Sakyan town named Medaḷumpa.

Tattha so bhagavā etarahi viharati arahaṁ sammāsambuddho”ti.
That’s where the Buddha is now staying.”

“Kīvadūre pana, samma kārāyana, nagarakamhā medāḷupaṁ nāma sakyānaṁ nigamo hotī”ti?
“But how far away is that town?”

“Na dūre, mahārāja;
“Not far, great king,

tīṇi yojanāni;
it’s three leagues.

sakkā divasāvasesena gantun”ti.
We can get there while it’s still light.”

“Tena hi, samma kārāyana, yojehi bhadrāni bhadrāni yānāni, gamissāma mayaṁ taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhan”ti.
“Well then, harness the chariots, and we shall go to see the Buddha.”

“yuttāni kho te, deva, bhadrāni bhadrāni yānāni.
“Sire, the finest chariots are harnessed.

Yassadāni kālaṁ maññasī”ti.
Please go at your convenience.”

Atha kho rājā pasenadi kosalo bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi nagarakamhā yena medāḷupaṁ nāma sakyānaṁ nigamo tena pāyāsi.
Then King Pasenadi mounted a fine carriage and, along with other fine carriages, set out from Townsville to Medaḷumpa.

Teneva divasāvasesena medāḷupaṁ nāma sakyānaṁ nigamaṁ sampāpuṇi.
He reached the town while it was still light

Yena ārāmo tena pāyāsi.
and headed for the monastery grounds.

Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova ārāmaṁ pāvisi.
He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot.

Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti.
At that time several mendicants were walking mindfully in the open air.

Atha kho rājā pasenadi kosalo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca:
King Pasenadi of Kosala went up to them and said,

“kahaṁ nu kho, bhante, etarahi so bhagavā viharati arahaṁ sammāsambuddho?
“Sirs, where is the Blessed One at present, the perfected one, the fully awakened Buddha?

Dassanakāmā hi mayaṁ taṁ bhagavantaṁ arahantaṁ sammāsambuddhan”ti.
For I want to see him.”

“Eso, mahārāja, vihāro saṁvutadvāro. Tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭehi. Vivarissati bhagavā te dvāran”ti.
“Great king, that’s his dwelling, with the door closed. Approach it quietly, without hurrying; go onto the porch, clear your throat, and knock with the latch. The Buddha will open the door.”

Atha kho rājā pasenadi kosalo tattheva khaggañca uṇhīsañca dīghassa kārāyanassa pādāsi.
The king right away presented his sword and turban to Dīgha Kārāyana,

Atha kho dīghassa kārāyanassa etadahosi:
who thought,

“rahāyati kho dāni rājā, idheva dāni mayā ṭhātabban”ti.
“Now the king seeks privacy. I should wait here.”

Atha kho rājā pasenadi kosalo yena so vihāro saṁvutadvāro tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭesi. Vivari bhagavā dvāraṁ.
Then the king approached the Buddha’s dwelling, cleared his throat and knocked, and the Buddha opened the door.

Atha kho rājā pasenadi kosalo vihāraṁ pavisitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti:
King Pasenadi entered the dwelling, and bowed with his head at the Buddha’s feet, caressing them and covering them with kisses, and pronounced his name:

“rājāhaṁ, bhante, pasenadi kosalo;
“Sir, I am Pasenadi, king of Kosala!

rājāhaṁ, bhante, pasenadi kosalo”ti.
I am Pasenadi, king of Kosala!”

“Kiṁ pana tvaṁ, mahārāja, atthavasaṁ sampassamāno imasmiṁ sarīre evarūpaṁ paramanipaccakāraṁ karosi, mittūpahāraṁ upadaṁsesī”ti?
“But great king, for what reason do you demonstrate such utmost devotion for this body, conveying your manifest love?”

“Atthi kho me, bhante, bhagavati dhammanvayo hoti:
“Sir, I infer about the Buddha from the teaching:

‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’

Idhāhaṁ, bhante, passāmi eke samaṇabrāhmaṇe pariyantakataṁ brahmacariyaṁ carante dasapi vassāni, vīsampi vassāni, tiṁsampi vassāni, cattārīsampi vassāni.
It happens, sir, that I see some ascetics and brahmins leading the spiritual life only for a limited period: ten, twenty, thirty, or forty years.

Te aparena samayena sunhātā suvilittā kappitakesamassū pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti.
Some time later—nicely bathed and anointed, with hair and beard dressed—they amuse themselves, supplied and provided with the five kinds of sensual stimulation.

Idha panāhaṁ, bhante, bhikkhū passāmi yāvajīvaṁ āpāṇakoṭikaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carante.
But here I see the mendicants leading the spiritual life entirely full and pure as long as they live, to their last breath.

Na kho panāhaṁ, bhante, ito bahiddhā aññaṁ evaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ samanupassāmi.
I don’t see any other spiritual life elsewhere so full and pure.

Ayampi kho me, bhante, bhagavati dhammanvayo hoti:
That’s why I infer this about the Buddha from the teaching:

Puna caparaṁ, bhante, rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatayopi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati.
Furthermore, kings fight with kings, aristocrats fight with aristocrats, brahmins fight with brahmins, householders fight with householders. A mother fights with her child, child with mother, father with child, and child with father. Brother fights with brother, brother with sister, sister with brother, and friend fights with friend.

Idha panāhaṁ, bhante, bhikkhū passāmi samagge sammodamāne avivadamāne khīrodakībhūte aññamaññaṁ piyacakkhūhi sampassante viharante.
But here I see the mendicants living in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.

Na kho panāhaṁ, bhante, ito bahiddhā aññaṁ evaṁ samaggaṁ parisaṁ samanupassāmi.
I don’t see any other assembly elsewhere so harmonious.

Ayampi kho me, bhante, bhagavati dhammanvayo hoti:
So I infer this about the Buddha from the teaching:

Puna caparāhaṁ, bhante, ārāmena ārāmaṁ, uyyānena uyyānaṁ anucaṅkamāmi anuvicarāmi.
Furthermore, I have walked and wandered from monastery to monastery and from park to park.

Sohaṁ tattha passāmi eke samaṇabrāhmaṇe kise lūkhe dubbaṇṇe uppaṇḍuppaṇḍukajāte dhamanisanthatagatte, na viya maññe cakkhuṁ bandhante janassa dassanāya.
There I’ve seen some ascetics and brahmins who are thin, haggard, pale, and veiny—hardly a captivating sight for people, you’d think.

Tassa mayhaṁ, bhante, etadahosi:
It occurred to me:

‘addhā ime āyasmanto anabhiratā vā brahmacariyaṁ caranti, atthi vā tesaṁ kiñci pāpaṁ kammaṁ kataṁ paṭicchannaṁ;
‘Clearly these venerables lead the spiritual life dissatisfied, or they’re hiding some bad deed they’ve done.

tathā hi ime āyasmanto kisā lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā, na viya maññe cakkhuṁ bandhanti janassa dassanāyā’ti.
That’s why they’re thin, haggard, pale, and veiny—hardly a captivating sight for people, you’d think.’

Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:
I went up to them and said:

‘kiṁ nu kho tumhe āyasmanto kisā lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā, na viya maññe cakkhuṁ bandhatha janassa dassanāyā’ti?
‘Venerables, why are you so thin, haggard, pale, and veiny—hardly a captivating sight for people, you’d think?’

Te evamāhaṁsu:
They say:

‘bandhukarogo no, mahārājā’ti.
‘We have jaundice, great king.’

Idha panāhaṁ, bhante, bhikkhū passāmi haṭṭhapahaṭṭhe udaggudagge abhiratarūpe pīṇindriye appossukke pannalome paradattavutte migabhūtena cetasā viharante.
But here I see mendicants always smiling and joyful, obviously happy, with cheerful faces, living relaxed, unruffled, surviving on charity, their hearts free as a wild deer.

Tassa mayhaṁ, bhante, etadahosi:
It occurred to me:

‘addhā ime āyasmanto tassa bhagavato sāsane uḷāraṁ pubbenāparaṁ visesaṁ jānanti;
‘Clearly these venerables have realized a higher distinction in the Buddha’s instructions than they had before.

tathā hi ime āyasmanto haṭṭhapahaṭṭhā udaggudaggā abhiratarūpā pīṇindriyā appossukkā pannalomā paradattavuttā migabhūtena cetasā viharantī’ti.
That’s why these venerables are always smiling and joyful, obviously happy, with cheerful faces, living relaxed, unruffled, surviving on charity, their hearts free as a wild deer.’

Ayampi kho me, bhante, bhagavati dhammanvayo hoti:
So I infer this about the Buddha from the teaching:

Puna caparāhaṁ, bhante, rājā khattiyo muddhāvasitto;
Furthermore, as an anointed aristocratic king

pahomi ghātetāyaṁ vā ghātetuṁ, jāpetāyaṁ vā jāpetuṁ, pabbājetāyaṁ vā pabbājetuṁ.
I am able to execute, fine, or banish those who are guilty.

Tassa mayhaṁ, bhante, aḍḍakaraṇe nisinnassa antarantarā kathaṁ opātenti.
Yet when I’m sitting in judgment they interrupt me.

Sohaṁ na labhāmi:
And I can’t get them

‘mā me bhonto aḍḍakaraṇe nisinnassa antarantarā kathaṁ opātetha, kathāpariyosānaṁ me bhonto āgamentū’ti.
to stop interrupting me and wait until I’ve finished speaking.

Tassa mayhaṁ, bhante, antarantarā kathaṁ opātenti.

Idha panāhaṁ, bhante, bhikkhū passāmi;
But here I’ve seen the mendicants

yasmiṁ samaye bhagavā anekasatāya parisāya dhammaṁ deseti, neva tasmiṁ samaye bhagavato sāvakānaṁ khipitasaddo vā hoti ukkāsitasaddo vā.
while the Buddha is teaching an assembly of many hundreds, and there is no sound of his disciples coughing or clearing their throats.

Bhūtapubbaṁ, bhante, bhagavā anekasatāya parisāya dhammaṁ deseti.
Once it so happened that the Buddha was teaching an assembly of many hundreds.

Tatraññataro bhagavato sāvako ukkāsi.
Then one of his disciples cleared their throat.

Tamenaṁ aññataro sabrahmacārī jaṇṇukena ghaṭṭesi:
And one of their spiritual companions nudged them with their knee, to indicate:

‘appasaddo āyasmā hotu, māyasmā saddamakāsi; satthā no bhagavā dhammaṁ desetī’ti.
‘Hush, venerable, don’t make a sound! Our teacher, the Blessed One, is teaching!’

Tassa mayhaṁ, bhante, etadahosi:
It occurred to me:

‘acchariyaṁ vata bho, abbhutaṁ vata bho.
‘Oh, how incredible, how amazing,

Adaṇḍena vata kira, bho, asatthena evaṁ suvinītā parisā bhavissatī’ti.
how an assembly can be so well trained without rod or sword!’

Na kho panāhaṁ, bhante, ito bahiddhā aññaṁ evaṁ suvinītaṁ parisaṁ samanupassāmi.
I don’t see any other assembly elsewhere so well trained.

Ayampi kho me, bhante, bhagavati dhammanvayo hoti:
So I infer this about the Buddha from the teaching:

Puna caparāhaṁ, bhante, passāmi idhekacce khattiyapaṇḍite nipuṇe kataparappavāde vālavedhirūpe. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni.
Furthermore, I’ve seen some clever aristocrats who are subtle, accomplished in the doctrines of others, hair-splitters. You’d think they live to demolish convictions with their intellect.

Te suṇanti:
They hear:

‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti.
‘So, gentlemen, that ascetic Gotama will come down to such and such village or town.’

Te pañhaṁ abhisaṅkharonti:
They formulate a question, thinking:

‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma.
‘We’ll approach the ascetic Gotama and ask him this question.

Evañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma;
If he answers like this, we’ll refute him like that;

evañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti.
and if he answers like that, we’ll refute him like this.’

Te suṇanti:
When they hear that

‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti.
he has come down

Te yena bhagavā tenupasaṅkamanti.
they approach him.

Te bhagavā dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.
The Buddha educates, encourages, fires up, and inspires them with a Dhamma talk.

Te bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva bhagavantaṁ pañhaṁ pucchanti, kuto vādaṁ āropessanti?
They don’t even get around to asking their question to the Buddha, so how could they refute his answer?

Aññadatthu bhagavato sāvakā sampajjanti.
Invariably, they become his disciples.

Ayampi kho me, bhante, bhagavati dhammanvayo hoti:
So I infer this about the Buddha from the teaching:

Puna caparāhaṁ, bhante, passāmi idhekacce brāhmaṇapaṇḍite …pe…
Furthermore, I see some clever brahmins …

gahapatipaṇḍite …pe…
some clever householders …

samaṇapaṇḍite nipuṇe kataparappavāde vālavedhirūpe. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni.
some clever ascetics who are subtle, accomplished in the doctrines of others, hair-splitters. …

Te suṇanti:

‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti.

Te pañhaṁ abhisaṅkharonti:

‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma.

Evañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma;

evañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti.

Te suṇanti:

‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti.

Te yena bhagavā tenupasaṅkamanti.

Te bhagavā dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.

Aññadatthu bhagavantaṁyeva okāsaṁ yācanti agārasmā anagāriyaṁ pabbajjāya.
Invariably, they ask the ascetic Gotama for the chance to go forth.

Te bhagavā pabbājeti.
And he gives them the going-forth.

Te tathāpabbajitā samānā ekā vūpakaṭṭhā appamattā ātāpino pahitattā viharantā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.
Soon after going forth, living withdrawn, diligent, keen, and resolute, they realize the supreme end of the spiritual path in this very life. They live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

Te evamāhaṁsu:
They say:

‘manaṁ vata, bho, anassāma; manaṁ vata, bho, panassāma’.
‘We were almost lost! We almost perished!

Mayañhi pubbe assamaṇāva samānā samaṇāmhāti paṭijānimhā, abrāhmaṇāva samānā brāhmaṇāmhāti paṭijānimhā, anarahantova samānā arahantāmhāti paṭijānimhā.
For we used to claim that we were ascetics, brahmins, and perfected ones, but we were none of these things.

‘Idāni khomha samaṇā, idāni khomha brāhmaṇā, idāni khomha arahanto’ti.
But now we really are ascetics, brahmins, and perfected ones!’

Ayampi kho me, bhante, bhagavati dhammanvayo hoti:
So I infer this about the Buddha from the teaching:

Puna caparāhaṁ, bhante, ime isidattapurāṇā thapatayo mamabhattā mamayānā, ahaṁ nesaṁ jīvikāya dātā, yasassa āhattā;
Furthermore, these chamberlains Isidatta and Purāṇa share my meals and my carriages. I give them a livelihood and bring them renown.

atha ca pana no tathā mayi nipaccakāraṁ karonti yathā bhagavati.
And yet they don’t show me the same level of devotion that they show to the Buddha.

Bhūtapubbāhaṁ, bhante, senaṁ abbhuyyāto samāno ime ca isidattapurāṇā thapatayo vīmaṁsamāno aññatarasmiṁ sambādhe āvasathe vāsaṁ upagacchiṁ.
Once it so happened that while I was leading a military campaign and testing Isidatta and Purāṇa I took up residence in a cramped house.

Atha kho, bhante, ime isidattapurāṇā thapatayo bahudeva rattiṁ dhammiyā kathāya vītināmetvā, yato ahosi bhagavā tato sīsaṁ katvā maṁ pādato karitvā nipajjiṁsu.
They spent much of the night discussing the teaching, then they lay down with their heads towards where the Buddha was and their feet towards me.

Tassa mayhaṁ, bhante, etadahosi:
It occurred to me:

‘acchariyaṁ vata bho, abbhutaṁ vata bho.
‘Oh, how incredible, how amazing!

Ime isidattapurāṇā thapatayo mamabhattā mamayānā, ahaṁ nesaṁ jīvikāya dātā, yasassa āhattā;
These chamberlains Isidatta and Purāṇa share my meals and my carriages. I give them a livelihood and bring them renown.

atha ca pana no tathā mayi nipaccakāraṁ karonti yathā bhagavati.
And yet they don’t show me the same level of devotion that they show to the Buddha.

Addhā ime āyasmanto tassa bhagavato sāsane uḷāraṁ pubbenāparaṁ visesaṁ jānantī’ti.
Clearly these venerables have realized a higher distinction in the Buddha’s instructions than they had before.’

Ayampi kho me, bhante, bhagavati dhammanvayo hoti:
So I infer this about the Buddha from the teaching:

Puna caparaṁ, bhante, bhagavāpi khattiyo, ahampi khattiyo;
Furthermore, the Buddha is an aristocrat, and so am I.

bhagavāpi kosalo, ahampi kosalo;
The Buddha is Kosalan, and so am I.

bhagavāpi āsītiko, ahampi āsītiko.
The Buddha is eighty years old, and so am I.

Yampi, bhante, bhagavāpi khattiyo ahampi khattiyo, bhagavāpi kosalo ahampi kosalo, bhagavāpi āsītiko ahampi āsītiko;
Since this is so,

imināvārahāmevāhaṁ, bhante, bhagavati paramanipaccakāraṁ kātuṁ, mittūpahāraṁ upadaṁsetuṁ.
it’s proper for me to show the Buddha such utmost devotion and demonstrate such friendship.

Handa ca dāni mayaṁ, bhante, gacchāma;
Well, now, sir, I must go.

bahukiccā mayaṁ bahukaraṇīyā”ti.
I have many duties, and much to do.”

“Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti.
“Please, great king, go at your convenience.”

Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Then King Pasenadi got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

Atha kho bhagavā acirapakkantassa rañño pasenadissa kosalassa bhikkhū āmantesi:
Soon after the king had left, the Buddha addressed the mendicants:

“eso, bhikkhave, rājā pasenadi kosalo dhammacetiyāni bhāsitvā uṭṭhāyāsanā pakkanto.
“Mendicants, before he got up and left, King Pasenadi spoke shrines to the teaching.

Uggaṇhatha, bhikkhave, dhammacetiyāni;
Learn these shrines to the teaching!

pariyāpuṇātha, bhikkhave, dhammacetiyāni;
Memorize these shrines to the teaching!

dhāretha, bhikkhave, dhammacetiyāni.
Remember these shrines to the teaching!

Atthasaṁhitāni, bhikkhave, dhammacetiyāni ādibrahmacariyakānī”ti.
These shrines to the teaching are beneficial and relate to the fundamentals of the spiritual life.”

Idamavoca bhagavā.
That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the mendicants approved what the Buddha said.

Dhammacetiyasuttaṁ niṭṭhitaṁ navamaṁ.