sutta » mn » Majjhima Nikāya 94

Ghoṭamukhasutta

With Ghoṭamukha

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ āyasmā udeno bārāṇasiyaṁ viharati khemiyambavane.
At one time Venerable Udena was staying near Varanasi in the Khemiya Mango Grove.

Tena kho pana samayena ghoṭamukho brāhmaṇo bārāṇasiṁ anuppatto hoti kenacideva karaṇīyena.
Now at that time the brahmin Ghoṭamukha had arrived at Varanasi on some business.

Atha kho ghoṭamukho brāhmaṇo jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena khemiyambavanaṁ tenupasaṅkami.
Then as he was going for a walk he went to the Khemiya Mango Grove.

Tena kho pana samayena āyasmā udeno abbhokāse caṅkamati.
At that time Venerable Udena was walking mindfully in the open air.

Atha kho ghoṭamukho brāhmaṇo yenāyasmā udeno tenupasaṅkami; upasaṅkamitvā āyasmatā udenena saddhiṁ sammodi.
Ghoṭamukha approached and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā āyasmantaṁ udenaṁ caṅkamantaṁ anucaṅkamamāno evamāha:
Walking alongside Udena, he said,

“ambho samaṇa, ‘natthi dhammiko paribbajo’—
“Mister ascetic, there is no such thing as a principled renunciate life;

evaṁ me ettha hoti.
that’s what I think.

Tañca kho bhavantarūpānaṁ vā adassanā, yo vā panettha dhammo”ti.
Yet I have not seen honorable ones such as yourself, or a relevant teaching.”

Evaṁ vutte, āyasmā udeno caṅkamā orohitvā vihāraṁ pavisitvā paññatte āsane nisīdi.
When he said this, Udena stepped down from the walking path, entered his dwelling, and sat down on the seat spread out.

Ghoṭamukhopi kho brāhmaṇo caṅkamā orohitvā vihāraṁ pavisitvā ekamantaṁ aṭṭhāsi.
Ghoṭamukha also stepped down from the walking path and entered the dwelling, where he stood to one side.

Ekamantaṁ ṭhitaṁ kho ghoṭamukhaṁ brāhmaṇaṁ āyasmā udeno etadavoca:
Udena said to him,

“saṁvijjanti kho, brāhmaṇa, āsanāni.
“There are seats, brahmin.

Sace ākaṅkhasi, nisīdā”ti.
Please sit if you wish.”

“Etadeva kho pana mayaṁ bhoto udenassa āgamayamānā nisīdāma.
“I was just waiting for you to sit down.

Kathañhi nāma mādiso pubbe animantito āsane nisīditabbaṁ maññeyyā”ti?
For how could one such as I presume to sit first without being invited?”

Atha kho ghoṭamukho brāhmaṇo aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
Then he took a low seat and sat to one side,

Ekamantaṁ nisinno kho ghoṭamukho brāhmaṇo āyasmantaṁ udenaṁ etadavoca:
where he said,

“ambho samaṇa, ‘natthi dhammiko paribbajo’—
“Mister ascetic, there is no such thing as a principled renunciate life;

evaṁ me ettha hoti.
that’s what I think.

Tañca kho bhavantarūpānaṁ vā adassanā, yo vā panettha dhammo”ti.
Yet I have not seen honorable ones such as yourself, or a relevant teaching.”

“Sace kho pana me tvaṁ, brāhmaṇa, anuññeyyaṁ anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi; yassa ca pana me bhāsitassa atthaṁ na jāneyyāsi, mamaṁyeva tattha uttari paṭipuccheyyāsi:
“Brahmin, we can discuss this. But only if you allow what should be allowed, and reject what should be rejected. And if you ask me the meaning of anything you don’t understand, saying:

‘idaṁ, bho udena, kathaṁ, imassa kvattho’ti? Evaṁ katvā siyā no ettha kathāsallāpo”ti.
‘Sir, why is this? What does that mean?’”

“Anuññeyyaṁ khvāhaṁ bhoto udenassa anujānissāmi, paṭikkositabbañca paṭikkosissāmi; yassa ca panāhaṁ bhoto udenassa bhāsitassa atthaṁ na jānissāmi, bhavantaṁyeva tattha udenaṁ uttari paṭipucchissāmi: ‘idaṁ, bho udena, kathaṁ, imassa kvattho’ti? Evaṁ katvā hotu no ettha kathāsallāpo”ti.
“Let us discuss this. I will do as you say.”

“Cattārome, brāhmaṇa, puggalā santo saṁvijjamānā lokasmiṁ.
“Brahmin, these four people are found in the world.

Katame cattāro?
What four?

Idha, brāhmaṇa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto.
One person mortifies themselves, committed to the practice of mortifying themselves.

Idha pana, brāhmaṇa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto.
One person mortifies others, committed to the practice of mortifying others.

Idha pana, brāhmaṇa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.
One person mortifies themselves and others, committed to the practice of mortifying themselves and others.

Idha pana, brāhmaṇa, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto.
One person doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others.

So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.
They live without wishes in the present life, extinguished, cooled, experiencing bliss, with self become divine.

Imesaṁ, brāhmaṇa, catunnaṁ puggalānaṁ katamo te puggalo cittaṁ ārādhetī”ti?
Which one of these four people do you like the sound of?”

“Yvāyaṁ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto ayaṁ me puggalo cittaṁ nārādheti;
“Sir, I don’t like the sound of the first three people.

yopāyaṁ, bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṁ nārādheti;

yopāyaṁ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṁ nārādheti;

yo ca kho ayaṁ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.

Ayameva me puggalo cittaṁ ārādhetī”ti.
I only like the sound of the last person, who doesn’t mortify either themselves or others.”

“Kasmā pana te, brāhmaṇa, ime tayo puggalā cittaṁ nārādhentī”ti?
“But why don’t you like the sound of those three people?”

“Yvāyaṁ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṁ sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti;
“Sir, the person who mortifies themselves does so even though they want to be happy and recoil from pain.

iminā me ayaṁ puggalo cittaṁ nārādheti.
That’s why I don’t like the sound of that person.

Yopāyaṁ, bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṁ sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti;
The person who mortifies others does so even though others want to be happy and recoil from pain.

iminā me ayaṁ puggalo cittaṁ nārādheti.
That’s why I don’t like the sound of that person.

Yopāyaṁ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti;
The person who mortifies themselves and others does so even though both themselves and others want to be happy and recoil from pain.

iminā me ayaṁ puggalo cittaṁ nārādheti.
That’s why I don’t like the sound of that person.

Yo ca kho ayaṁ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati, so attānañca parañca sukhakāmaṁ dukkhapaṭikkūlaṁ neva ātāpeti na paritāpeti;
The person who doesn’t mortify either themselves or others—living without wishes, extinguished, cooled, experiencing bliss, with self become divine—does not torment themselves or others, both of whom want to be happy and recoil from pain.

iminā me ayaṁ puggalo cittaṁ ārādhetī”ti.
That’s why I like the sound of that person.”

“Dvemā, brāhmaṇa, parisā.
“There are, brahmin, these two groups of people.

Katamā dve?
What two?

Idha, brāhmaṇa, ekaccā parisā sārattarattā maṇikuṇḍalesu puttabhariyaṁ pariyesati, dāsidāsaṁ pariyesati, khettavatthuṁ pariyesati, jātarūparajataṁ pariyesati.
There’s one group of people who, being obsessed with jeweled earrings, seeks partners and children, male and female bondservants, fields and lands, and gold and money.

Idha pana, brāhmaṇa, ekaccā parisā asārattarattā maṇikuṇḍalesu puttabhariyaṁ pahāya, dāsidāsaṁ pahāya, khettavatthuṁ pahāya, jātarūparajataṁ pahāya, agārasmā anagāriyaṁ pabbajitā.
And there’s another group of people who, not being obsessed with jeweled earrings, has given up partner and children, male and female bondservants, fields and lands, and gold and money, and goes forth from the lay life to homelessness.

Svāyaṁ, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto.
Now, brahmin, that person who doesn’t mortify either themselves or others—

So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.

Idha katamaṁ tvaṁ, brāhmaṇa, puggalaṁ katamāya parisāya bahulaṁ samanupassasi—
in which of these two groups of people do you usually find such a person?”

yā cāyaṁ parisā sārattarattā maṇikuṇḍalesu puttabhariyaṁ pariyesati dāsidāsaṁ pariyesati khettavatthuṁ pariyesati jātarūparajataṁ pariyesati, yā cāyaṁ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṁ pahāya dāsidāsaṁ pahāya khettavatthuṁ pahāya jātarūparajataṁ pahāya agārasmā anagāriyaṁ pabbajitā”ti?

“Yvāyaṁ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati;
“I usually find such a person in

imāhaṁ puggalaṁ yāyaṁ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṁ pahāya dāsidāsaṁ pahāya khettavatthuṁ pahāya jātarūparajataṁ pahāya agārasmā anagāriyaṁ pabbajitā imissaṁ parisāyaṁ bahulaṁ samanupassāmī”ti.
the group that has gone forth from the lay life to homelessness.”

“Idāneva kho pana te, brāhmaṇa, bhāsitaṁ: ‘mayaṁ evaṁ ājānāma—
“Just now I understood you to say:

ambho samaṇa, natthi dhammiko paribbajo,
‘Mister ascetic, there is no such thing as a principled renunciate life;

evaṁ me ettha hoti.
that’s what I think.

Tañca kho bhavantarūpānaṁ vā adassanā, yo vā panettha dhammo’”ti.
Yet I have not seen honorable ones such as yourself, or a relevant teaching.”

“Addhā mesā, bho udena, sānuggahā vācā bhāsitā.
“Well, I obviously had my reasons for saying that, master Udena.

‘Atthi dhammiko paribbajo’—
But there is such a thing as a principled renunciate life.

evaṁ me ettha hoti.
That’s what I think,

Evañca pana maṁ bhavaṁ udeno dhāretu.
and that’s how you should remember me.

Ye ca me bhotā udenena cattāro puggalā saṅkhittena vuttā vitthārena avibhattā, sādhu me bhavaṁ, udeno ime cattāro puggale vitthārena vibhajatu anukampaṁ upādāyā”ti.
Now, these four kinds of people that you’ve spoken of in a brief summary: please explain them to me in detail, out of compassion.”

“Tena hi, brāhmaṇa, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.
“Well then, brahmin, listen and apply your mind well, I will speak.”

“Evaṁ, bho”ti kho ghoṭamukho brāhmaṇo āyasmato udenassa paccassosi.
“Yes, sir,” replied Ghoṭamukha.

Āyasmā udeno etadavoca:
Udena said this:

“Katamo ca, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto?
“What person mortifies themselves, committed to the practice of mortifying themselves?

Idha, brāhmaṇa, ekacco puggalo acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko, nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyati.
It’s when someone goes naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared on their behalf, or an invitation for a meal.

So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṁ, na daṇḍamantaraṁ, na musalamantaraṁ, na dvinnaṁ bhuñjamānānaṁ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṁ na maṁsaṁ, na suraṁ na merayaṁ na thusodakaṁ pivati.
They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who has a man in her home; or where there’s a dog waiting or flies buzzing. They accept no fish or meat or liquor or wine, and drink no beer.

So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko …pe… sattāgāriko vā hoti sattālopiko;
They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls.

ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti …pe… sattahipi dattīhi yāpeti;
They feed on one saucer a day, two saucers a day, up to seven saucers a day.

ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti …pe… sattāhikampi āhāraṁ āhāreti—iti evarūpaṁ addhamāsikaṁ pariyāyabhattabhojanānuyogamanuyutto viharati.
They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals.

So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī.
They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit.

So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṁsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti;
They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.

kesamassulocakopi hoti kesamassulocanānuyogamanuyutto,
They tear out their hair and beard, committed to this practice.

ubbhaṭṭhakopi hoti āsanapaṭikkhitto,
They constantly stand, refusing seats.

ukkuṭikopi hoti ukkuṭikappadhānamanuyutto,
They squat, committed to persisting in the squatting position.

kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti;
They lie on a mat of thorns, making a mat of thorns their bed.

sāyatatiyakampi udakorohanānuyogamanuyutto viharati—
They’re committed to the practice of immersion in water three times a day, including the evening.

iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati.
And so they live committed to practicing these various ways of mortifying and tormenting the body.

Ayaṁ vuccati, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto.
This is called a person who mortifies themselves, being committed to the practice of mortifying themselves.

Katamo ca, brāhmaṇa, puggalo parantapo paraparitāpanānuyogamanuyutto?
And what person mortifies others, committed to the practice of mortifying others?

Idha, brāhmaṇa, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko—ye vā panaññepi keci kurūrakammantā.
It’s when a person is a slaughterer of sheep, pigs, poultry, or deer, a hunter or fisher, a bandit, an executioner, a butcher of cattle, a jailer, or has some other cruel livelihood.

Ayaṁ vuccati, brāhmaṇa, puggalo parantapo paraparitāpanānuyogamanuyutto.
This is called a person who mortifies others, being committed to the practice of mortifying others.

Katamo ca, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto?
And what person mortifies themselves and others, being committed to the practice of mortifying themselves and others?

Idha, brāhmaṇa, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto, brāhmaṇo vā mahāsālo.
It’s when a person is an anointed aristocratic king or a well-to-do brahmin.

So puratthimena nagarassa navaṁ santhāgāraṁ kārāpetvā kesamassuṁ ohāretvā kharājinaṁ nivāsetvā sappitelena kāyaṁ abbhañjitvā magavisāṇena piṭṭhiṁ kaṇḍuvamāno navaṁ santhāgāraṁ pavisati saddhiṁ mahesiyā brāhmaṇena ca purohitena.
He has a new ceremonial hall built to the east of the citadel. He shaves off his hair and beard, dresses in a rough antelope hide, and smears his body with ghee and oil. Scratching his back with antlers, he enters the hall with his chief queen and the brahmin high priest.

So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṁ kappeti.
There he lies on the bare ground strewn with grass.

Ekissāya gāviyā sarūpavacchāya yaṁ ekasmiṁ thane khīraṁ hoti tena rājā yāpeti, yaṁ dutiyasmiṁ thane khīraṁ hoti tena mahesī yāpeti, yaṁ tatiyasmiṁ thane khīraṁ hoti tena brāhmaṇo purohito yāpeti, yaṁ catutthasmiṁ thane khīraṁ hoti tena aggiṁ juhati, avasesena vacchako yāpeti.
The king feeds on the milk from one teat of a cow that has a calf of the same color. The chief queen feeds on the milk from the second teat. The brahmin high priest feeds on the milk from the third teat. The milk from the fourth teat is served to the sacred flame. The calf feeds on the remainder.

So evamāha:
He says:

‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya, ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti.
‘Slaughter this many bulls, bullocks, heifers, goats, rams, and horses for the sacrifice! Fell this many trees and reap this much grass for the sacrificial equipment!’

Yepissa te honti ‘dāsā’ti vā ‘pessā’ti vā ‘kammakarā’ti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti.
His bondservants, servants, and workers do their jobs under threat of punishment and danger, weeping with tearful faces.

Ayaṁ vuccati, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto.
This is called a person who mortifies themselves and others, being committed to the practice of mortifying themselves and others.

Katamo ca, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto;
And what person doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others,

so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati?
living without wishes in the present life, extinguished, cooled, experiencing bliss, with self become divine?

Idha, brāhmaṇa, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.
It’s when a Realized One arises in the world, 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 Brahmās, 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 teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.

Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto.
A householder hears that teaching, or a householder’s child, or someone reborn in a good family.

So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.
They gain faith in the Realized One,

So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:
and reflect:

‘sambādho gharāvāso rajopatho abbhokāso pabbajjā.
‘Life at home is cramped and dirty, life gone forth is wide open.

Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.
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 the lay life to homelessness?’

So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.
After some time they give 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.

So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.

Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati.
They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.

Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.
They give up unchastity. They are celibate, set apart, avoiding the vulgar act of sex.

Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.
They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.

Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti.
They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.

Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti.
They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.

Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.
They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.

So bījagāmabhūtagāmasamārambhā paṭivirato hoti.
They avoid injuring plants and seeds.

Ekabhattiko hoti rattūparato virato vikālabhojanā.
They eat in one part of the day, abstaining from eating at night and food at the wrong time.

Naccagītavāditavisūkadassanā paṭivirato hoti.
They avoid seeing shows of dancing, singing, and music .

Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti.
They avoid beautifying and adorning themselves with garlands, perfumes, and makeup.

Uccāsayanamahāsayanā paṭivirato hoti.
They avoid high and luxurious beds.

Jātarūparajatapaṭiggahaṇā paṭivirato hoti.
They avoid receiving gold and money,

Āmakadhaññapaṭiggahaṇā paṭivirato hoti.
raw grains,

Āmakamaṁsapaṭiggahaṇā paṭivirato hoti.
raw meat,

Itthikumārikapaṭiggahaṇā paṭivirato hoti.
women and girls,

Dāsidāsapaṭiggahaṇā paṭivirato hoti.
male and female bondservants,

Ajeḷakapaṭiggahaṇā paṭivirato hoti.
goats and sheep,

Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti.
chickens and pigs,

Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti.
elephants, cows, horses, and mares,

Khettavatthupaṭiggahaṇā paṭivirato hoti.
and fields and land.

Dūteyyapahiṇagamanānuyogā paṭivirato hoti.
They avoid running errands and messages;

Kayavikkayā paṭivirato hoti.
buying and selling;

Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti.
falsifying weights, metals, or measures;

Ukkoṭanavañcananikatisāciyogā paṭivirato hoti.
bribery, fraud, cheating, and duplicity;

Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.
mutilation, murder, abduction, banditry, plunder, and violence.

So santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.
They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.

Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti;
They’re like a bird: wherever it flies, wings are its only burden.

evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.
In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.

So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.
When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.

So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.
When they see a sight with their eyes, they don’t get caught up in the features and details.

Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.
If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.

Sotena saddaṁ sutvā …pe…
When they hear a sound with their ears …

ghānena gandhaṁ ghāyitvā …
When they smell an odor with their nose …

jivhāya rasaṁ sāyitvā …
When they taste a flavor with their tongue …

kāyena phoṭṭhabbaṁ phusitvā …
When they feel a touch with their body …

manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
When they know an idea with their mind, they don’t get caught up in the features and details.

Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.

So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.
When they have this noble sense restraint, they experience an unsullied bliss inside themselves.

So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
They act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.

So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato
When they have this noble spectrum of ethics, this noble sense restraint, and this noble mindfulness and situational awareness,

vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.
they frequent 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.

So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā.
After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in front of them.

So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti;
Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness.

byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti;
Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.

thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti;
Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness.

uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti;
Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.

vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.
Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe
They give up these five hindrances, corruptions of the heart that weaken wisdom.

vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.
And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.

So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto; so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto; so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.
They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.

So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā …pe… ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā …pe… ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti;
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.

Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
When they’re freed, they know they’re freed.

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’

Ayaṁ vuccati, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto.
This is called a person who neither mortifies themselves or others, being committed to the practice of not mortifying themselves or others.

So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatī”ti.
They live without wishes in the present life, extinguished, cooled, experiencing bliss, with self become divine.”

Evaṁ vutte, ghoṭamukho brāhmaṇo āyasmantaṁ udenaṁ etadavoca:
When he had spoken, Ghoṭamukha said to him,

“abhikkantaṁ, bho udena, abhikkantaṁ, bho udena.
“Excellent, Mister Udena! Excellent!

Seyyathāpi, bho udena, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā udenena anekapariyāyena dhammo pakāsito.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Udena has made the teaching clear in many ways.

Esāhaṁ bhavantaṁ udenaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to Mister Udena, to the teaching, and to the mendicant Saṅgha.

Upāsakaṁ maṁ bhavaṁ udeno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
From this day forth, may Mister Udena remember me as a lay follower who has gone for refuge for life.”

“Mā kho maṁ tvaṁ, brāhmaṇa, saraṇaṁ agamāsi.
“Brahmin, don’t go for refuge to me.

Tameva bhagavantaṁ saraṇaṁ gacchāhi yamahaṁ saraṇaṁ gato”ti.
You should go for refuge to that same Blessed One to whom I have gone for refuge.”

“Kahaṁ pana, bho udena, etarahi so bhavaṁ gotamo viharati arahaṁ sammāsambuddho”ti?
“But Mister Udena, where is the Blessed One at present, the perfected one, the fully awakened Buddha?”

“Parinibbuto kho, brāhmaṇa, etarahi so bhagavā arahaṁ sammāsambuddho”ti.
“Brahmin, the Buddha has already become fully extinguished.”

“Sacepi mayaṁ, bho udena, suṇeyyāma taṁ bhavantaṁ gotamaṁ dasasu yojanesu, dasapi mayaṁ yojanāni gaccheyyāma taṁ bhavantaṁ gotamaṁ dassanāya arahantaṁ sammāsambuddhaṁ.
“Mister Udena, if I heard that the Buddha was within ten leagues, or twenty, or even up to a hundred leagues away, I’d go a hundred leagues to see him.

Sacepi mayaṁ, bho udena, suṇeyyāma taṁ bhavantaṁ gotamaṁ vīsatiyā yojanesu …

tiṁsāya yojanesu …

cattārīsāya yojanesu …

paññāsāya yojanesu, paññāsampi mayaṁ yojanāni gaccheyyāma taṁ bhavantaṁ gotamaṁ dassanāya arahantaṁ sammāsambuddhaṁ.

Yojanasate cepi mayaṁ, bho udena, suṇeyyāma taṁ bhavantaṁ gotamaṁ, yojanasatampi mayaṁ gaccheyyāma taṁ bhavantaṁ gotamaṁ dassanāya arahantaṁ sammāsambuddhaṁ.

Yato ca kho, bho udena, parinibbuto so bhavaṁ gotamo, parinibbutampi mayaṁ taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca.
But since the Buddha has become fully extinguished, I go for refuge to that fully extinguished Buddha, to the teaching, and to the Saṅgha.

Upāsakaṁ maṁ bhavaṁ udeno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ.
From this day forth, may Mister Udena remember me as a lay follower who has gone for refuge for life.

Atthi ca me, bho udena, aṅgarājā devasikaṁ niccabhikkhaṁ dadāti, tato ahaṁ bhoto udenassa ekaṁ niccabhikkhaṁ dadāmī”ti.
Mister Udena, the king of Aṅga gives me a regular daily allowance. I will give you one portion of that.”

“Kiṁ pana te, brāhmaṇa, aṅgarājā devasikaṁ niccabhikkhaṁ dadātī”ti?
“But brahmin, what does the king of Aṅga give you as a regular daily allowance?”

“Pañca, bho udena, kahāpaṇasatānī”ti.
“Five hundred dollars.”

“Na kho no, brāhmaṇa, kappati jātarūparajataṁ paṭiggahetun”ti.
“It’s not proper for us to receive gold and money.”

“Sace taṁ bhoto udenassa na kappati vihāraṁ bhoto udenassa kārāpessāmī”ti.
“If that’s not proper, I will have a dwelling built for Mister Udena.”

“Sace kho me tvaṁ, brāhmaṇa, vihāraṁ, kārāpetukāmo, pāṭaliputte saṅghassa upaṭṭhānasālaṁ kārāpehī”ti.
“If you want to build me a dwelling, then build an assembly hall for the Saṅgha at Pāṭaliputta.”

“Imināpāhaṁ bhoto udenassa bhiyyoso mattāya attamano abhiraddho yaṁ maṁ bhavaṁ udeno saṅghe dāne samādapeti.
“Now I’m even more delighted and satisfied with Mister Udena, since he encourages me to give to the Saṅgha.

Esāhaṁ, bho udena, etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṁ kārāpessāmī”ti.
So with this allowance and another one I will have an assembly hall built for the Saṅgha at Pāṭaliputta.”

Atha kho ghoṭamukho brāhmaṇo etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṁ kārāpesi.
And so he had that hall built.

Sā etarahi “ghoṭamukhī”ti vuccatīti.
And these days it’s called the “Ghoṭamukhī”.

Ghoṭamukhasuttaṁ niṭṭhitaṁ catutthaṁ.