| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ८९
Majjhima Nikāya 89
The Middle-Length Suttas Collection 89
धम्मचेतियसुत्त
Dhammacetiyasutta
Shrines to the Teaching
एवं मे सुतं—एकं समयं भगवा सक्केसु विहरति मेदाळुपं नाम सक्यानं निगमो।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sakkesu viharati medāḷupaṁ1 nāma sakyānaṁ nigamo.
So I have heard. At one time the Buddha was staying in the land of the Sakyans, near the Sakyan town named Medaḷumpa.
तेन खो पन समयेन राजा पसेनदि कोसलो नगरकं अनुप्पत्तो होति केनचिदेव करणीयेन।
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.
अथ खो राजा पसेनदि कोसलो दीघं कारायनं आमन्तेसि: “योजेहि, सम्म कारायन, भद्रानि भद्रानि यानानि, उय्यानभूमिं गच्छाम सुभूमिं दस्सनाया”ति।
Atha kho rājā pasenadi kosalo dīghaṁ kārāyanaṁ āmantesi: “yojehi, samma kārāyana, bhadrāni bhadrāni yānāni, uyyānabhūmiṁ gacchāma subhūmiṁ dassanāyā”ti.
Then he addressed Dīgha Kārāyana, “My good Kārāyana, harness the finest chariots. We will go to a park and see the scenery.”
“एवं, देवा”ति खो दीघो कारायनो रञ्ञो पसेनदिस्स कोसलस्स पटिस्सुत्वा भद्रानि भद्रानि यानानि योजापेत्वा रञ्ञो पसेनदिस्स कोसलस्स पटिवेदेसि: “युत्तानि खो ते, देव, भद्रानि भद्रानि यानानि। यस्सदानि कालं मञ्ञसी”ति।
“Evaṁ, devā”ti kho dīgho kārāyano rañño pasenadissa kosalassa paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā rañño pasenadissa kosalassa paṭivedesi: “yuttāni kho te, deva, bhadrāni bhadrāni yānāni. Yassadāni kālaṁ maññasī”ti.
“Yes, Your Majesty,” replied Dīgha Kārāyana. He harnessed the chariots and informed the king, “Sire, the finest chariots are harnessed. Please go at your convenience.”
अथ खो राजा पसेनदि कोसलो भद्रं यानं अभिरुहित्वा भद्रेहि भद्रेहि यानेहि नगरकम्हा निय्यासि महच्चा राजानुभावेन। येन आरामो तेन पायासि। यावतिका यानस्स भूमि, यानेन गन्त्वा याना पच्चोरोहित्वा पत्तिकोव आरामं पाविसि।
Atha kho rājā pasenadi kosalo bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi nagarakamhā niyyāsi mahaccā rājānubhāvena. Yena ārāmo tena pāyāsi. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova ārāmaṁ pāvisi.
Then King Pasenadi mounted a fine carriage and, along with other fine carriages, set out in full royal pomp from Townsville, heading for the park grounds. He went by carriage as far as the terrain allowed, then descended and entered the park on foot.
अद्दसा खो राजा पसेनदि कोसलो आरामे जङ्घाविहारं अनुचङ्कममानो अनुविचरमानो रुक्खमूलानि पासादिकानि पसादनीयानि अप्पसद्दानि अप्पनिग्घोसानि विजनवातानि मनुस्सराहस्सेय्यकानि पटिसल्लानसारुप्पानि। दिस्वान भगवन्तंयेव आरब्भ सति उदपादि: “इमानि खो तानि रुक्खमूलानि पासादिकानि पसादनीयानि अप्पसद्दानि अप्पनिग्घोसानि विजनवातानि मनुस्सराहस्सेय्यकानि पटिसल्लानसारुप्पानि, यत्थ सुदं मयं तं भगवन्तं पयिरुपासाम अरहन्तं सम्मासम्बुद्धन्”ति।
Addasā kho rājā pasenadi kosalo ārāme jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. Disvāna bhagavantaṁyeva ārabbha sati udapādi: “imāni kho tāni rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, yattha sudaṁ mayaṁ taṁ bhagavantaṁ payirupāsāma arahantaṁ sammāsambuddhan”ti.
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. The sight reminded him right away of the Buddha: “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.”
अथ खो राजा पसेनदि कोसलो दीघं कारायनं आमन्तेसि: “इमानि खो, सम्म कारायन, तानि रुक्खमूलानि पासादिकानि पसादनीयानि अप्पसद्दानि अप्पनिग्घोसानि विजनवातानि मनुस्सराहस्सेय्यकानि पटिसल्लानसारुप्पानि, यत्थ सुदं मयं तं भगवन्तं पयिरुपासाम अरहन्तं सम्मासम्बुद्धं। कहं नु खो, सम्म कारायन, एतरहि सो भगवा विहरति अरहं सम्मासम्बुद्धो”ति?
Atha kho rājā pasenadi kosalo dīghaṁ kārāyanaṁ āmantesi: “imāni kho, samma kārāyana, tāni rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, yattha sudaṁ mayaṁ taṁ bhagavantaṁ payirupāsāma arahantaṁ sammāsambuddhaṁ. Kahaṁ nu kho, samma kārāyana, etarahi so bhagavā viharati arahaṁ sammāsambuddho”ti?
He addressed Dīgha Kārāyana, “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. My good Kārāyana, where is that Buddha at present?”
“अत्थि, महाराज, मेदाळुपं नाम सक्यानं निगमो। तत्थ सो भगवा एतरहि विहरति अरहं सम्मासम्बुद्धो”ति।
“Atthi, mahārāja, medāḷupaṁ nāma sakyānaṁ nigamo. Tattha so bhagavā etarahi viharati arahaṁ sammāsambuddho”ti.
“Great king, there is a Sakyan town named Medaḷumpa. That’s where the Buddha is now staying.”
“कीवदूरे पन, सम्म कारायन, नगरकम्हा मेदाळुपं नाम सक्यानं निगमो होती”ति?
“Kīvadūre2 pana, samma kārāyana, nagarakamhā medāḷupaṁ nāma sakyānaṁ nigamo hotī”ti?
“But how far away is that town?”
“न दूरे, महाराज; तीणि योजनानि; सक्का दिवसावसेसेन गन्तुन्”ति।
“Na dūre, mahārāja; tīṇi yojanāni; sakkā divasāvasesena gantun”ti.
“Not far, great king, it’s three leagues. We can get there while it’s still light.”
“तेन हि, सम्म कारायन, योजेहि भद्रानि भद्रानि यानानि, गमिस्साम मयं तं भगवन्तं दस्सनाय अरहन्तं सम्मासम्बुद्धन्”ति।
“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.”
“एवं, देवा”ति खो दीघो कारायनो रञ्ञो पसेनदिस्स कोसलस्स पटिस्सुत्वा भद्रानि भद्रानि यानानि योजापेत्वा रञ्ञो पसेनदिस्स कोसलस्स पटिवेदेसि: “युत्तानि खो ते, देव, भद्रानि भद्रानि यानानि। यस्सदानि कालं मञ्ञसी”ति।
“Evaṁ, devā”ti kho dīgho kārāyano rañño pasenadissa kosalassa paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā rañño pasenadissa kosalassa paṭivedesi: “yuttāni kho te, deva, bhadrāni bhadrāni yānāni. Yassadāni kālaṁ maññasī”ti.
“Yes, Your Majesty,” replied Dīgha Kārāyana. He harnessed the chariots and informed the king, “Sire, the finest chariots are harnessed. Please go at your convenience.”
अथ खो राजा पसेनदि कोसलो भद्रं यानं अभिरुहित्वा भद्रेहि भद्रेहि यानेहि नगरकम्हा येन मेदाळुपं नाम सक्यानं निगमो तेन पायासि। तेनेव दिवसावसेसेन मेदाळुपं नाम सक्यानं निगमं सम्पापुणि। येन आरामो तेन पायासि। यावतिका यानस्स भूमि, यानेन गन्त्वा याना पच्चोरोहित्वा पत्तिकोव आरामं पाविसि।
Atha kho rājā pasenadi kosalo bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi nagarakamhā yena medāḷupaṁ nāma sakyānaṁ nigamo tena pāyāsi. Teneva divasāvasesena medāḷupaṁ nāma sakyānaṁ nigamaṁ sampāpuṇi. Yena ārāmo tena pāyāsi. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova ārāmaṁ pāvisi.
Then King Pasenadi mounted a fine carriage and, along with other fine carriages, set out from Townsville to Medaḷumpa. He reached the town while it was still light and headed for the park grounds. He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot.
तेन खो पन समयेन सम्बहुला भिक्खू अब्भोकासे चङ्कमन्ति। अथ खो राजा पसेनदि कोसलो येन ते भिक्खू तेनुपसङ्कमि; उपसङ्कमित्वा ते भिक्खू एतदवोच: “कहं नु खो, भन्ते, एतरहि सो भगवा विहरति अरहं सम्मासम्बुद्धो? दस्सनकामा हि मयं तं भगवन्तं अरहन्तं सम्मासम्बुद्धन्”ति।
Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho rājā pasenadi kosalo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: “kahaṁ nu kho, bhante, etarahi so bhagavā viharati arahaṁ sammāsambuddho? Dassanakāmā hi mayaṁ taṁ bhagavantaṁ arahantaṁ sammāsambuddhan”ti.
At that time several bhikkhus were walking mindfully in the open air. King Pasenadi of Kosala went up to them and said, “Sirs, where is the Blessed One at present, the perfected one, the fully awakened Buddha? For I want to see him.”
“एसो, महाराज, विहारो संवुतद्वारो। तेन अप्पसद्दो उपसङ्कमित्वा अतरमानो आळिन्दं पविसित्वा उक्कासित्वा अग्गळं आकोटेहि। विवरिस्सति भगवा ते द्वारन्”ति। अथ खो राजा पसेनदि कोसलो तत्थेव खग्गञ्च उण्हीसञ्च दीघस्स कारायनस्स पादासि। अथ खो दीघस्स कारायनस्स एतदहोसि: “रहायति खो दानि राजा, इधेव दानि मया ठातब्बन्”ति।
“Eso, mahārāja, vihāro saṁvutadvāro. Tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭehi. Vivarissati bhagavā te dvāran”ti. Atha kho rājā pasenadi kosalo tattheva khaggañca uṇhīsañca dīghassa kārāyanassa pādāsi. Atha kho dīghassa kārāyanassa etadahosi: “rahāyati kho dāni rājā, idheva3 dāni mayā ṭhātabban”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.” The king right away presented his sword and turban to Dīgha Kārāyana, who thought, “Now the king seeks privacy. I should wait here.”
अथ खो राजा पसेनदि कोसलो येन सो विहारो संवुतद्वारो तेन अप्पसद्दो उपसङ्कमित्वा अतरमानो आळिन्दं पविसित्वा उक्कासित्वा अग्गळं आकोटेसि। विवरि भगवा द्वारं।
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 and knocked, and the Buddha opened the door.
अथ खो राजा पसेनदि कोसलो विहारं पविसित्वा भगवतो पादेसु सिरसा निपतित्वा भगवतो पादानि मुखेन च परिचुम्बति, पाणीहि च परिसम्बाहति, नामञ्च सावेति: “राजाहं, भन्ते, पसेनदि कोसलो; राजाहं, भन्ते, पसेनदि कोसलो”ति।
Atha kho rājā pasenadi kosalo vihāraṁ pavisitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti: “rājāhaṁ, bhante, pasenadi kosalo; rājāhaṁ, bhante, pasenadi kosalo”ti.
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: “Sir, I am Pasenadi, king of Kosala! I am Pasenadi, king of Kosala!”
“किं पन त्वं, महाराज, अत्थवसं सम्पस्समानो इमस्मिं सरीरे एवरूपं परमनिपच्चकारं करोसि, मित्तूपहारं उपदंसेसी”ति?
“Kiṁ pana tvaṁ, mahārāja, atthavasaṁ sampassamāno imasmiṁ sarīre evarūpaṁ paramanipaccakāraṁ karosi, mittūpahāraṁ4 upadaṁsesī”ti?
“But great king, for what reason do you demonstrate such utmost devotion for this body, conveying your manifest love?”
“अत्थि खो मे, भन्ते, भगवति धम्मन्वयो होति: ‘सम्मासम्बुद्धो भगवा, स्वाक्खातो भगवता धम्मो, सुप्पटिपन्नो भगवतो सावकसङ्घोऽति। इधाहं, भन्ते, पस्सामि एके समणब्राह्मणे परियन्तकतं ब्रह्मचरियं चरन्ते दसपि वस्सानि, वीसम्पि वस्सानि, तिंसम्पि वस्सानि, चत्तारीसम्पि वस्सानि। ते अपरेन समयेन सुन्हाता सुविलित्ता कप्पितकेसमस्सू पञ्चहि कामगुणेहि समप्पिता समङ्गीभूता परिचारेन्ति। इध पनाहं, भन्ते, भिक्खू पस्सामि यावजीवं आपाणकोटिकं परिपुण्णं परिसुद्धं ब्रह्मचरियं चरन्ते। न खो पनाहं, भन्ते, इतो बहिद्धा अञ्ञं एवं परिपुण्णं परिसुद्धं ब्रह्मचरियं समनुपस्सामि। अयम्पि खो मे, भन्ते, भगवति धम्मन्वयो होति: ‘सम्मासम्बुद्धो भगवा, स्वाक्खातो भगवता धम्मो, सुप्पटिपन्नो भगवतो सावकसङ्घोऽति।
“Atthi kho me, bhante, bhagavati dhammanvayo hoti: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. Idhāhaṁ, bhante, passāmi eke samaṇabrāhmaṇe pariyantakataṁ brahmacariyaṁ carante dasapi vassāni, vīsampi vassāni, tiṁsampi vassāni, cattārīsampi vassāni. Te aparena samayena sunhātā suvilittā kappitakesamassū pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti. Idha panāhaṁ, bhante, bhikkhū passāmi yāvajīvaṁ āpāṇakoṭikaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carante. Na kho panāhaṁ, bhante, ito bahiddhā aññaṁ evaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ samanupassāmi. Ayampi kho me, bhante, bhagavati dhammanvayo hoti: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
“Sir, I infer about the Buddha from the teaching: ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’ 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. 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. But here I see the bhikkhus leading the spiritual life entirely full and pure as long as they live, to their last breath. I don’t see any other spiritual life elsewhere so full and pure. That’s why I infer this about the Buddha from the teaching: ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
पुन चपरं, भन्ते, राजानोपि राजूहि विवदन्ति, खत्तियापि खत्तियेहि विवदन्ति, ब्राह्मणापि ब्राह्मणेहि विवदन्ति, गहपतयोपि गहपतीहि विवदन्ति, मातापि पुत्तेन विवदति, पुत्तोपि मातरा विवदति, पितापि पुत्तेन विवदति, पुत्तोपि पितरा विवदति, भातापि भगिनिया विवदति, भगिनीपि भातरा विवदति, सहायोपि सहायेन विवदति। इध पनाहं, भन्ते, भिक्खू पस्सामि समग्गे सम्मोदमाने अविवदमाने खीरोदकीभूते अञ्ञमञ्ञं पियचक्खूहि सम्पस्सन्ते विहरन्ते। न खो पनाहं, भन्ते, इतो बहिद्धा अञ्ञं एवं समग्गं परिसं समनुपस्सामि। अयम्पि खो मे, भन्ते, भगवति धम्मन्वयो होति: ‘सम्मासम्बुद्धो भगवा, स्वाक्खातो भगवता धम्मो, सुप्पटिपन्नो भगवतो सावकसङ्घोऽति।
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. Idha panāhaṁ, bhante, bhikkhū passāmi samagge sammodamāne avivadamāne khīrodakībhūte aññamaññaṁ piyacakkhūhi sampassante viharante. Na kho panāhaṁ, bhante, ito bahiddhā aññaṁ evaṁ samaggaṁ parisaṁ samanupassāmi. Ayampi kho me, bhante, bhagavati dhammanvayo hoti: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
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. But here I see the bhikkhus living in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. I don’t see any other assembly elsewhere so harmonious. So I infer this about the Buddha from the teaching: ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
पुन चपराहं, भन्ते, आरामेन आरामं, उय्यानेन उय्यानं अनुचङ्कमामि अनुविचरामि। सोहं तत्थ पस्सामि एके समणब्राह्मणे किसे लूखे दुब्बण्णे उप्पण्डुप्पण्डुकजाते धमनिसन्थतगत्ते, न विय मञ्ञे चक्खुं बन्धन्ते जनस्स दस्सनाय। तस्स मय्हं, भन्ते, एतदहोसि: ‘अद्धा इमे आयस्मन्तो अनभिरता वा ब्रह्मचरियं चरन्ति, अत्थि वा तेसं किञ्चि पापं कम्मं कतं पटिच्छन्नं; तथा हि इमे आयस्मन्तो किसा लूखा दुब्बण्णा उप्पण्डुप्पण्डुकजाता धमनिसन्थतगत्ता, न विय मञ्ञे चक्खुं बन्धन्ति जनस्स दस्सनायाऽति। त्याहं उपसङ्कमित्वा एवं वदामि: ‘किं नु खो तुम्हे आयस्मन्तो किसा लूखा दुब्बण्णा उप्पण्डुप्पण्डुकजाता धमनिसन्थतगत्ता, न विय मञ्ञे चक्खुं बन्धथ जनस्स दस्सनायाऽति? ते एवमाहंसु: ‘बन्धुकरोगो नो, महाराजाऽति। इध पनाहं, भन्ते, भिक्खू पस्सामि हट्ठपहट्ठे उदग्गुदग्गे अभिरतरूपे पीणिन्द्रिये अप्पोस्सुक्के पन्नलोमे परदत्तवुत्ते मिगभूतेन चेतसा विहरन्ते। तस्स मय्हं, भन्ते, एतदहोसि: ‘अद्धा इमे आयस्मन्तो तस्स भगवतो सासने उळारं पुब्बेनापरं विसेसं जानन्ति; तथा हि इमे आयस्मन्तो हट्ठपहट्ठा उदग्गुदग्गा अभिरतरूपा पीणिन्द्रिया अप्पोस्सुक्का पन्नलोमा परदत्तवुत्ता मिगभूतेन चेतसा विहरन्तीऽति। अयम्पि खो मे, भन्ते, भगवति धम्मन्वयो होति: ‘सम्मासम्बुद्धो भगवा, स्वाक्खातो भगवता धम्मो, सुप्पटिपन्नो भगवतो सावकसङ्घोऽति।
Puna caparāhaṁ, bhante, ārāmena ārāmaṁ, uyyānena uyyānaṁ anucaṅkamāmi anuvicarāmi. Sohaṁ tattha passāmi eke samaṇabrāhmaṇe kise lūkhe dubbaṇṇe uppaṇḍuppaṇḍukajāte dhamanisanthatagatte, na viya maññe cakkhuṁ bandhante janassa dassanāya. Tassa mayhaṁ, bhante, etadahosi: ‘addhā ime āyasmanto anabhiratā vā brahmacariyaṁ caranti, atthi vā tesaṁ kiñci pāpaṁ kammaṁ kataṁ paṭicchannaṁ; tathā hi ime āyasmanto kisā lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā, na viya maññe cakkhuṁ bandhanti janassa dassanāyā’ti. Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘kiṁ nu kho tumhe āyasmanto kisā lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā, na viya maññe cakkhuṁ bandhatha janassa dassanāyā’ti? Te evamāhaṁsu: ‘bandhukarogo no, mahārājā’ti. Idha panāhaṁ, bhante, bhikkhū passāmi haṭṭhapahaṭṭhe udaggudagge abhiratarūpe pīṇindriye5 appossukke pannalome paradattavutte migabhūtena cetasā viharante. Tassa mayhaṁ, bhante, etadahosi: ‘addhā ime āyasmanto tassa bhagavato sāsane uḷāraṁ pubbenāparaṁ visesaṁ jānanti; tathā hi ime āyasmanto haṭṭhapahaṭṭhā udaggudaggā abhiratarūpā pīṇindriyā appossukkā pannalomā paradattavuttā migabhūtena cetasā viharantī’ti. Ayampi kho me, bhante, bhagavati dhammanvayo hoti: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
Furthermore, I have walked and wandered from monastery to monastery and from park to park. There I’ve seen some ascetics and brahmins who are thin, haggard, pale, and veiny—hardly a captivating sight, you’d think. It occurred to me: ‘Clearly these venerables lead the spiritual life dissatisfied, or they’re hiding some bad deed they’ve done. That’s why they’re thin, haggard, pale, and veiny—hardly a captivating sight, you’d think.’ I went up to them and said: ‘Venerables, why are you so thin, haggard, pale, and veiny—hardly a captivating sight, you’d think?’ They say: ‘We have jaundice, great king.’ But here I see bhikkhus always smiling and joyful, obviously happy, with cheerful faces, living relaxed, unruffled, surviving on charity, their hearts free as a wild deer. It occurred to me: ‘Clearly these venerables have realized a higher distinction in the Buddha’s instructions than they had before. 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.’ So I infer this about the Buddha from the teaching: ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
पुन चपराहं, भन्ते, राजा खत्तियो मुद्धावसित्तो; पहोमि घातेतायं वा घातेतुं, जापेतायं वा जापेतुं, पब्बाजेतायं वा पब्बाजेतुं। तस्स मय्हं, भन्ते, अड्डकरणे निसिन्नस्स अन्तरन्तरा कथं ओपातेन्ति। सोहं न लभामि: ‘मा मे भोन्तो अड्डकरणे निसिन्नस्स अन्तरन्तरा कथं ओपातेथ, कथापरियोसानं मे भोन्तो आगमेन्तूऽति। तस्स मय्हं, भन्ते, अन्तरन्तरा कथं ओपातेन्ति। इध पनाहं, भन्ते, भिक्खू पस्सामि; यस्मिं समये भगवा अनेकसताय परिसाय धम्मं देसेति, नेव तस्मिं समये भगवतो सावकानं खिपितसद्दो वा होति उक्कासितसद्दो वा। भूतपुब्बं, भन्ते, भगवा अनेकसताय परिसाय धम्मं देसेति। तत्रञ्ञतरो भगवतो सावको उक्कासि। तमेनं अञ्ञतरो सब्रह्मचारी जण्णुकेन घट्टेसि: ‘अप्पसद्दो आयस्मा होतु, मायस्मा सद्दमकासि; सत्था नो भगवा धम्मं देसेतीऽति। तस्स मय्हं, भन्ते, एतदहोसि: ‘अच्छरियं वत भो, अब्भुतं वत भो। अदण्डेन वत किर, भो, असत्थेन एवं सुविनीता परिसा भविस्सतीऽति। न खो पनाहं, भन्ते, इतो बहिद्धा अञ्ञं एवं सुविनीतं परिसं समनुपस्सामि। अयम्पि खो मे, भन्ते, भगवति धम्मन्वयो होति: ‘सम्मासम्बुद्धो भगवा, स्वाक्खातो भगवता धम्मो, सुप्पटिपन्नो भगवतो सावकसङ्घोऽति।
Puna caparāhaṁ, bhante, rājā khattiyo muddhāvasitto; pahomi ghātetāyaṁ vā ghātetuṁ, jāpetāyaṁ vā jāpetuṁ, pabbājetāyaṁ vā pabbājetuṁ. Tassa mayhaṁ, bhante, aḍḍakaraṇe nisinnassa antarantarā kathaṁ opātenti. Sohaṁ na labhāmi: ‘mā me bhonto aḍḍakaraṇe nisinnassa antarantarā kathaṁ opātetha, kathāpariyosānaṁ me bhonto āgamentū’ti. Tassa mayhaṁ, bhante, antarantarā kathaṁ opātenti. Idha panāhaṁ, bhante, bhikkhū passāmi; yasmiṁ samaye bhagavā anekasatāya parisāya dhammaṁ deseti, neva tasmiṁ samaye bhagavato sāvakānaṁ khipitasaddo vā hoti ukkāsitasaddo vā. Bhūtapubbaṁ, bhante, bhagavā anekasatāya parisāya dhammaṁ deseti. Tatraññataro bhagavato sāvako ukkāsi. Tamenaṁ aññataro sabrahmacārī jaṇṇukena ghaṭṭesi: ‘appasaddo āyasmā hotu, māyasmā saddamakāsi; satthā no bhagavā dhammaṁ desetī’ti. Tassa mayhaṁ, bhante, etadahosi: ‘acchariyaṁ vata bho, abbhutaṁ vata bho. Adaṇḍena vata kira, bho, asatthena evaṁ suvinītā parisā bhavissatī’ti. Na kho panāhaṁ, bhante, ito bahiddhā aññaṁ evaṁ suvinītaṁ parisaṁ samanupassāmi. Ayampi kho me, bhante, bhagavati dhammanvayo hoti: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
Furthermore, as an anointed aristocratic king I am able to execute, fine, or banish those who are guilty. Yet when I’m sitting in judgment they interrupt me. And I can’t get them to stop interrupting me and wait until I’ve finished speaking. But here I’ve seen the bhikkhus while the Buddha is teaching an assembly of many hundreds, and there is no sound of his disciples coughing or clearing their throats. Once it so happened that the Buddha was teaching an assembly of many hundreds. Then one of his disciples cleared their throat. And one of their spiritual companions nudged them with their knee, to indicate: ‘Hush, venerable, don’t make a sound! Our teacher, the Blessed One, is teaching!’ It occurred to me: ‘Oh, how incredible, how amazing, how an assembly can be so well trained without rod or sword!’ I don’t see any other assembly elsewhere so well trained. So I infer this about the Buddha from the teaching: ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
पुन चपराहं, भन्ते, पस्सामि इधेकच्चे खत्तियपण्डिते निपुणे कतपरप्पवादे वालवेधिरूपे। ते भिन्दन्ता मञ्ञे चरन्ति पञ्ञागतेन दिट्ठिगतानि। ते सुणन्ति: ‘समणो खलु, भो, गोतमो अमुकं नाम गामं वा निगमं वा ओसरिस्सतीऽति। ते पञ्हं अभिसङ्खरोन्ति: ‘इमं मयं पञ्हं समणं गोतमं उपसङ्कमित्वा पुच्छिस्साम। एवञ्चे नो पुट्ठो एवं ब्याकरिस्सति, एवमस्स मयं वादं आरोपेस्साम; एवञ्चेपि नो पुट्ठो एवं ब्याकरिस्सति, एवम्पिस्स मयं वादं आरोपेस्सामाऽति। ते सुणन्ति: ‘समणो खलु, भो, गोतमो अमुकं नाम गामं वा निगमं वा ओसटोऽति। ते येन भगवा तेनुपसङ्कमन्ति। ते भगवा धम्मिया कथाय सन्दस्सेति समादपेति समुत्तेजेति सम्पहंसेति। ते भगवता धम्मिया कथाय सन्दस्सिता समादपिता समुत्तेजिता सम्पहंसिता न चेव भगवन्तं पञ्हं पुच्छन्ति, कुतो वादं आरोपेस्सन्ति? अञ्ञदत्थु भगवतो सावका सम्पज्जन्ति। अयम्पि खो मे, भन्ते, भगवति धम्मन्वयो होति: ‘सम्मासम्बुद्धो भगवा, स्वाक्खातो भगवता धम्मो, सुप्पटिपन्नो भगवतो सावकसङ्घोऽति।
Puna caparāhaṁ, bhante, passāmi idhekacce khattiyapaṇḍite nipuṇe kataparappavāde vālavedhirūpe. Te bhindantā6 maññe caranti paññāgatena diṭṭhigatāni. 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. Te bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva bhagavantaṁ pañhaṁ pucchanti, kuto vādaṁ āropessanti? Aññadatthu bhagavato sāvakā sampajjanti. Ayampi kho me, bhante, bhagavati dhammanvayo hoti: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
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. They hear: ‘So, gentlemen, that ascetic Gotama will come down to such and such village or town.’ They formulate a question, thinking: ‘We’ll approach the ascetic Gotama and ask him this question. If he answers like this, we’ll refute him like that; and if he answers like that, we’ll refute him like this.’ When they hear that he has come down they approach him. The Buddha educates, encourages, fires up, and inspires them with a Dhamma talk. They don’t even get around to asking their question to the Buddha, so how could they refute his answer? Invariably, they become his disciples. So I infer this about the Buddha from the teaching: ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
पुन चपराहं, भन्ते, पस्सामि इधेकच्चे ब्राह्मणपण्डिते …पे… गहपतिपण्डिते …पे… समणपण्डिते निपुणे कतपरप्पवादे वालवेधिरूपे। ते भिन्दन्ता मञ्ञे चरन्ति पञ्ञागतेन दिट्ठिगतानि। ते सुणन्ति: ‘समणो खलु, भो, गोतमो अमुकं नाम गामं वा निगमं वा ओसरिस्सतीऽति। ते पञ्हं अभिसङ्खरोन्ति: ‘इमं मयं पञ्हं समणं गोतमं उपसङ्कमित्वा पुच्छिस्साम। एवञ्चे नो पुट्ठो एवं ब्याकरिस्सति, एवमस्स मयं वादं आरोपेस्साम; एवञ्चेपि नो पुट्ठो एवं ब्याकरिस्सति, एवम्पिस्स मयं वादं आरोपेस्सामाऽति। ते सुणन्ति: ‘समणो खलु, भो, गोतमो अमुकं नाम गामं वा निगमं वा ओसटोऽति। ते येन भगवा तेनुपसङ्कमन्ति। ते भगवा धम्मिया कथाय सन्दस्सेति समादपेति समुत्तेजेति सम्पहंसेति। ते भगवता धम्मिया कथाय सन्दस्सिता समादपिता समुत्तेजिता सम्पहंसिता न चेव भगवन्तं पञ्हं पुच्छन्ति, कुतो वादं आरोपेस्सन्ति? अञ्ञदत्थु भगवन्तंयेव ओकासं याचन्ति अगारस्मा अनगारियं पब्बज्जाय। ते भगवा पब्बाजेति। ते तथापब्बजिता समाना एका वूपकट्ठा अप्पमत्ता आतापिनो पहितत्ता विहरन्ता नचिरस्सेव—यस्सत्थाय कुलपुत्ता सम्मदेव अगारस्मा अनगारियं पब्बजन्ति, तदनुत्तरं—ब्रह्मचरियपरियोसानं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरन्ति। ते एवमाहंसु: ‘मनं वत, भो, अनस्साम; मनं वत, भो, पनस्सामऽ। मयञ्हि पुब्बे अस्समणाव समाना समणाम्हाति पटिजानिम्हा, अब्राह्मणाव समाना ब्राह्मणाम्हाति पटिजानिम्हा, अनरहन्तोव समाना अरहन्ताम्हाति पटिजानिम्हा। ‘इदानि खोम्ह समणा, इदानि खोम्ह ब्राह्मणा, इदानि खोम्ह अरहन्तोऽति। अयम्पि खो मे, भन्ते, भगवति धम्मन्वयो होति: ‘सम्मासम्बुद्धो भगवा, स्वाक्खातो भगवता धम्मो, सुप्पटिपन्नो भगवतो सावकसङ्घोऽति।
Puna caparāhaṁ, bhante, passāmi idhekacce brāhmaṇapaṇḍite …pe… gahapatipaṇḍite …pe… samaṇapaṇḍite nipuṇe kataparappavāde vālavedhirūpe. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni. 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. Te bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva bhagavantaṁ pañhaṁ pucchanti, kuto vādaṁ āropessanti? Aññadatthu bhagavantaṁyeva okāsaṁ yācanti agārasmā anagāriyaṁ pabbajjāya. Te bhagavā pabbājeti. 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. Te evamāhaṁsu: ‘manaṁ vata, bho, anassāma; manaṁ vata, bho, panassāma’. Mayañhi pubbe assamaṇāva samānā samaṇāmhāti paṭijānimhā, abrāhmaṇāva samānā brāhmaṇāmhāti paṭijānimhā, anarahantova samānā arahantāmhāti paṭijānimhā. ‘Idāni khomha samaṇā, idāni khomha brāhmaṇā, idāni khomha arahanto’ti. Ayampi kho me, bhante, bhagavati dhammanvayo hoti: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
Furthermore, I see some clever brahmins … some clever householders … some clever ascetics who are subtle, accomplished in the doctrines of others, hair-splitters. … They don’t even get around to asking their question to the Buddha, so how could they refute his answer? Invariably, they ask the ascetic Gotama for the chance to go forth. And he gives them the going-forth. 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. They say: ‘We were almost lost! We almost perished! For we used to claim that we were ascetics, brahmins, and perfected ones, but we were none of these things. But now we really are ascetics, brahmins, and perfected ones!’ So I infer this about the Buddha from the teaching: ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
पुन चपराहं, भन्ते, इमे इसिदत्तपुराणा थपतयो ममभत्ता ममयाना, अहं नेसं जीविकाय दाता, यसस्स आहत्ता; अथ च पन नो तथा मयि निपच्चकारं करोन्ति यथा भगवति। भूतपुब्बाहं, भन्ते, सेनं अब्भुय्यातो समानो इमे च इसिदत्तपुराणा थपतयो वीमंसमानो अञ्ञतरस्मिं सम्बाधे आवसथे वासं उपगच्छिं। अथ खो, भन्ते, इमे इसिदत्तपुराणा थपतयो बहुदेव रत्तिं धम्मिया कथाय वीतिनामेत्वा, यतो अहोसि भगवा ततो सीसं कत्वा मं पादतो करित्वा निपज्जिंसु। तस्स मय्हं, भन्ते, एतदहोसि: ‘अच्छरियं वत भो, अब्भुतं वत भो। इमे इसिदत्तपुराणा थपतयो ममभत्ता ममयाना, अहं नेसं जीविकाय दाता, यसस्स आहत्ता; अथ च पन नो तथा मयि निपच्चकारं करोन्ति यथा भगवति। अद्धा इमे आयस्मन्तो तस्स भगवतो सासने उळारं पुब्बेनापरं विसेसं जानन्तीऽति। अयम्पि खो मे, भन्ते, भगवति धम्मन्वयो होति: ‘सम्मासम्बुद्धो भगवा, स्वाक्खातो भगवता धम्मो, सुप्पटिपन्नो भगवतो सावकसङ्घोऽति।
Puna caparāhaṁ, bhante, ime isidattapurāṇā thapatayo mamabhattā mamayānā, ahaṁ nesaṁ jīvikāya7 dātā, yasassa āhattā; atha ca pana no tathā mayi nipaccakāraṁ karonti yathā bhagavati. Bhūtapubbāhaṁ, bhante, senaṁ abbhuyyāto samāno ime ca isidattapurāṇā thapatayo vīmaṁsamāno aññatarasmiṁ sambādhe āvasathe vāsaṁ upagacchiṁ. Atha kho, bhante, ime isidattapurāṇā thapatayo bahudeva rattiṁ dhammiyā kathāya vītināmetvā, yato ahosi bhagavā8 tato sīsaṁ katvā maṁ pādato karitvā nipajjiṁsu. Tassa mayhaṁ, bhante, etadahosi: ‘acchariyaṁ vata bho, abbhutaṁ vata bho. Ime isidattapurāṇā thapatayo mamabhattā mamayānā, ahaṁ nesaṁ jīvikāya dātā, yasassa āhattā; atha ca pana no tathā mayi nipaccakāraṁ karonti yathā bhagavati. Addhā ime āyasmanto tassa bhagavato sāsane uḷāraṁ pubbenāparaṁ visesaṁ jānantī’ti. Ayampi kho me, bhante, bhagavati dhammanvayo hoti: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
Furthermore, these chamberlains Isidatta and Purāṇa share my meals and my carriages. I give them a livelihood and bring them renown. And yet they don’t show me the same level of devotion that they show to the Buddha. 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. 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. It occurred to me: ‘Oh, how incredible, how amazing! These chamberlains Isidatta and Purāṇa share my meals and my carriages. I give them a livelihood and bring them renown. And yet they don’t show me the same level of devotion that they show to the Buddha. Clearly these venerables have realized a higher distinction in the Buddha’s instructions than they had before.’ So I infer this about the Buddha from the teaching: ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
पुन चपरं, भन्ते, भगवापि खत्तियो, अहम्पि खत्तियो; भगवापि कोसलो, अहम्पि कोसलो; भगवापि आसीतिको, अहम्पि आसीतिको। यम्पि, भन्ते, भगवापि खत्तियो अहम्पि खत्तियो, भगवापि कोसलो अहम्पि कोसलो, भगवापि आसीतिको अहम्पि आसीतिको; इमिनावारहामेवाहं, भन्ते, भगवति परमनिपच्चकारं कातुं, मित्तूपहारं उपदंसेतुं।
Puna caparaṁ, bhante, bhagavāpi khattiyo, ahampi khattiyo; bhagavāpi kosalo, ahampi kosalo; bhagavāpi āsītiko, ahampi āsītiko. Yampi, bhante, bhagavāpi khattiyo ahampi khattiyo, bhagavāpi kosalo ahampi kosalo, bhagavāpi āsītiko ahampi āsītiko; imināvārahāmevāhaṁ, bhante, bhagavati paramanipaccakāraṁ kātuṁ, mittūpahāraṁ upadaṁsetuṁ.
Furthermore, the Buddha is an aristocrat, and so am I. The Buddha is Kosalan, and so am I. The Buddha is eighty years old, and so am I. Since this is so, it’s proper for me to show the Buddha such utmost devotion and demonstrate such friendship.
हन्द च दानि मयं, भन्ते, गच्छाम; बहुकिच्चा मयं बहुकरणीया”ति।
Handa ca dāni mayaṁ, bhante, gacchāma; bahukiccā mayaṁ bahukaraṇīyā”ti.
Well, now, sir, I must go. I have many duties, and much to do.”
“यस्सदानि त्वं, महाराज, कालं मञ्ञसी”ति। अथ खो राजा पसेनदि कोसलो उट्ठायासना भगवन्तं अभिवादेत्वा पदक्खिणं कत्वा पक्कामि।
“Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti. Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
“Please, great king, go at your convenience.” Then King Pasenadi got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
अथ खो भगवा अचिरपक्कन्तस्स रञ्ञो पसेनदिस्स कोसलस्स भिक्खू आमन्तेसि: “एसो, भिक्खवे, राजा पसेनदि कोसलो धम्मचेतियानि भासित्वा उट्ठायासना पक्कन्तो। उग्गण्हथ, भिक्खवे, धम्मचेतियानि; परियापुणाथ, भिक्खवे, धम्मचेतियानि; धारेथ, भिक्खवे, धम्मचेतियानि। अत्थसंहितानि, भिक्खवे, धम्मचेतियानि आदिब्रह्मचरियकानी”ति।
Atha kho bhagavā acirapakkantassa rañño pasenadissa kosalassa bhikkhū āmantesi: “eso, bhikkhave, rājā pasenadi kosalo dhammacetiyāni bhāsitvā uṭṭhāyāsanā pakkanto. Uggaṇhatha, bhikkhave, dhammacetiyāni; pariyāpuṇātha, bhikkhave, dhammacetiyāni; dhāretha, bhikkhave, dhammacetiyāni. Atthasaṁhitāni, bhikkhave, dhammacetiyāni ādibrahmacariyakānī”ti.
Soon after the king had left, the Buddha addressed the bhikkhus: “Bhikkhus, before he got up and left, King Pasenadi spoke shrines to the teaching. Learn these shrines to the teaching! Memorize these shrines to the teaching! Remember these shrines to the teaching! These shrines to the teaching are beneficial and relate to the fundamentals of the spiritual life.”
इदमवोच भगवा। अत्तमना ते भिक्खू भगवतो भासितं अभिनन्दुन्ति।
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
That is what the Buddha said. Satisfied, the bhikkhus approved what the Buddha said.
धम्मचेतियसुत्तं निट्ठितं नवमं।
Dhammacetiyasuttaṁ niṭṭhitaṁ navamaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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