| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ९०
Majjhima Nikāya 90
The Middle-Length Suttas Collection 90
कण्णकत्थलसुत्त
Kaṇṇakatthalasutta
At Kaṇṇakatthala
एवं मे सुतं—एकं समयं भगवा उरुञ्ञायं विहरति कण्णकत्थले मिगदाये।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā uruññāyaṁ1 viharati kaṇṇakatthale migadāye.
So I have heard. At one time the Buddha was staying near Ujuñña, in the deer park at Kaṇṇakatthala.
तेन खो पन समयेन राजा पसेनदि कोसलो उरुञ्ञं अनुप्पत्तो होति केनचिदेव करणीयेन। अथ खो राजा पसेनदि कोसलो अञ्ञतरं पुरिसं आमन्तेसि: “एहि त्वं, अम्भो पुरिस, येन भगवा तेनुपसङ्कम; उपसङ्कमित्वा मम वचनेन भगवतो पादे सिरसा वन्दाहि, अप्पाबाधं अप्पातङ्कं लहुट्ठानं बलं फासुविहारं पुच्छ: ‘राजा, भन्ते, पसेनदि कोसलो भगवतो पादे सिरसा वन्दति, अप्पाबाधं अप्पातङ्कं लहुट्ठानं बलं फासुविहारं पुच्छतीऽति; एवञ्च वदेहि: ‘अज्ज किर, भन्ते, राजा पसेनदि कोसलो पच्छाभत्तं भुत्तपातरासो भगवन्तं दस्सनाय उपसङ्कमिस्सतीऽ”ति।
Tena kho pana samayena rājā pasenadi kosalo uruññaṁ anuppatto hoti kenacideva karaṇīyena. Atha kho rājā pasenadi kosalo aññataraṁ purisaṁ āmantesi: “ehi tvaṁ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: ‘rājā, bhante, pasenadi kosalo bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti; evañca vadehi: ‘ajja kira, bhante, rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī’”ti.
Now at that time King Pasenadi of Kosala had arrived at Ujuñña on some business. Then he addressed a man, “Please, mister, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. And then say: ‘Sir, King Pasenadi of Kosala will come to see you today when he has finished breakfast.’”
“एवं, देवा”ति खो सो पुरिसो रञ्ञो पसेनदिस्स कोसलस्स पटिस्सुत्वा येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो सो पुरिसो भगवन्तं एतदवोच: “राजा, भन्ते, पसेनदि कोसलो भगवतो पादे सिरसा वन्दति, अप्पाबाधं अप्पातङ्कं लहुट्ठानं बलं फासुविहारं पुच्छति; एवञ्च वदेति: ‘अज्ज किर, भन्ते, राजा पसेनदि कोसलो पच्छाभत्तं भुत्तपातरासो भगवन्तं दस्सनाय उपसङ्कमिस्सतीऽ”ति।
“Evaṁ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso bhagavantaṁ etadavoca: “rājā, bhante, pasenadi kosalo bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati; evañca vadeti: ‘ajja kira, bhante, rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī’”ti.
“Yes, Your Majesty,” that man replied. He did as the king asked.
अस्सोसुं खो सोमा च भगिनी सकुला च भगिनी: “अज्ज किर राजा पसेनदि कोसलो पच्छाभत्तं भुत्तपातरासो भगवन्तं दस्सनाय उपसङ्कमिस्सती”ति। अथ खो सोमा च भगिनी सकुला च भगिनी राजानं पसेनदिं कोसलं भत्ताभिहारे उपसङ्कमित्वा एतदवोचुं: “तेन हि, महाराज, अम्हाकम्पि वचनेन भगवतो पादे सिरसा वन्दाहि, अप्पाबाधं अप्पातङ्कं लहुट्ठानं बलं फासुविहारं पुच्छ: ‘सोमा च, भन्ते, भगिनी सकुला च भगिनी भगवतो पादे सिरसा वन्दति, अप्पाबाधं अप्पातङ्कं लहुट्ठानं बलं फासुविहारं पुच्छतीऽ”ति।
Assosuṁ kho somā ca bhaginī sakulā ca bhaginī: “ajja kira rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī”ti. Atha kho somā ca bhaginī sakulā ca bhaginī rājānaṁ pasenadiṁ kosalaṁ bhattābhihāre upasaṅkamitvā etadavocuṁ: “tena hi, mahārāja, amhākampi vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: ‘somā ca, bhante, bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’”ti.
The sisters Somā and Sakulā heard this. While the meal was being served, they approached the king and said, “Great king, since you are going to the Buddha, please bow in our name with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.”
अथ खो राजा पसेनदि कोसलो पच्छाभत्तं भुत्तपातरासो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो राजा पसेनदि कोसलो भगवन्तं एतदवोच: “सोमा च, भन्ते, भगिनी सकुला च भगिनी भगवतो पादे सिरसा वन्दति, अप्पाबाधं अप्पातङ्कं लहुट्ठानं बलं फासुविहारं पुच्छती”ति।
Atha kho rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “somā ca, bhante, bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī”ti.
When he had finished breakfast, King Pasenadi went to the Buddha, bowed, sat down to one side, and said to him, “Sir, the sisters Somā and Sakulā bow with their heads to your feet. They ask if you are healthy and well, nimble, strong, and living comfortably.”
“किं पन, महाराज, सोमा च भगिनी सकुला च भगिनी अञ्ञं दूतं नालत्थुन्”ति?
“Kiṁ pana, mahārāja, somā ca bhaginī sakulā ca bhaginī aññaṁ dūtaṁ nālatthun”ti?
“But, great king, couldn’t they get any other messenger?”
“अस्सोसुं खो, भन्ते, सोमा च भगिनी सकुला च भगिनी: ‘अज्ज किर राजा पसेनदि कोसलो पच्छाभत्तं भुत्तपातरासो भगवन्तं दस्सनाय उपसङ्कमिस्सतीऽति। अथ खो, भन्ते, सोमा च भगिनी सकुला च भगिनी मं भत्ताभिहारे उपसङ्कमित्वा एतदवोचुं: ‘तेन हि, महाराज, अम्हाकम्पि वचनेन भगवतो पादे सिरसा वन्दाहि, अप्पाबाधं अप्पातङ्कं लहुट्ठानं बलं फासुविहारं पुच्छ—सोमा च भगिनी सकुला च भगिनी भगवतो पादे सिरसा वन्दति, अप्पाबाधं अप्पातङ्कं लहुट्ठानं बलं फासुविहारं पुच्छतीऽ”ति। “सुखिनियो होन्तु ता, महाराज, सोमा च भगिनी सकुला च भगिनी”ति।
“Assosuṁ kho, bhante, somā ca bhaginī sakulā ca bhaginī: ‘ajja kira rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī’ti. Atha kho, bhante, somā ca bhaginī sakulā ca bhaginī maṁ bhattābhihāre upasaṅkamitvā etadavocuṁ: ‘tena hi, mahārāja, amhākampi vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha—somā ca bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’”ti. “Sukhiniyo hontu tā, mahārāja, somā ca bhaginī sakulā ca bhaginī”ti.
So Pasenadi explained the circumstances of the message. The Buddha said, “May the sisters Somā and Sakulā be happy, great king.”
अथ खो राजा पसेनदि कोसलो भगवन्तं एतदवोच: “सुतं मेतं, भन्ते, समणो गोतमो एवमाह: ‘नत्थि सो समणो वा ब्राह्मणो वा यो सब्बञ्ञू सब्बदस्सावी अपरिसेसं ञाणदस्सनं पटिजानिस्सति, नेतं ठानं विज्जतीऽति। ये ते, भन्ते, एवमाहंसु: ‘समणो गोतमो एवमाह—नत्थि सो समणो वा ब्राह्मणो वा यो सब्बञ्ञू सब्बदस्सावी अपरिसेसं ञाणदस्सनं पटिजानिस्सति, नेतं ठानं विज्जतीऽति; कच्चि ते, भन्ते, भगवतो वुत्तवादिनो, न च भगवन्तं अभूतेन अब्भाचिक्खन्ति, धम्मस्स चानुधम्मं ब्याकरोन्ति, न च कोचि सहधम्मिको वादानुवादो गारय्हं ठानं आगच्छती”ति?
Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “sutaṁ metaṁ, bhante, samaṇo gotamo evamāha: ‘natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti. Ye te, bhante, evamāhaṁsu: ‘samaṇo gotamo evamāha—natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti; kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti?
Then the king said to the Buddha, “I have heard, sir, that the ascetic Gotama says this: ‘There is no ascetic or brahmin who will claim to be all-knowing and all-seeing, to know and see everything without exception: that is not possible.’ Do those who say this repeat what the Buddha has said, and not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism?”
“ये ते, महाराज, एवमाहंसु: ‘समणो गोतमो एवमाह—नत्थि सो समणो वा ब्राह्मणो वा यो सब्बञ्ञू सब्बदस्सावी अपरिसेसं ञाणदस्सनं पटिजानिस्सति, नेतं ठानं विज्जतीऽति; न मे ते वुत्तवादिनो, अब्भाचिक्खन्ति च पन मं ते असता अभूतेना”ति।
“Ye te, mahārāja, evamāhaṁsu: ‘samaṇo gotamo evamāha—natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti; na me te vuttavādino, abbhācikkhanti ca pana maṁ te asatā abhūtenā”ti.
“Great king, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue.”
अथ खो राजा पसेनदि कोसलो विटटूभं सेनापतिं आमन्तेसि: “को नु खो, सेनापति, इमं कथावत्थुं राजन्तेपुरे अब्भुदाहासी”ति?
Atha kho rājā pasenadi kosalo viṭaṭūbhaṁ senāpatiṁ āmantesi: “ko nu kho, senāpati, imaṁ kathāvatthuṁ rājantepure abbhudāhāsī”ti?
Then King Pasenadi addressed General Viḍūḍabha, “General, who introduced this topic of discussion to the royal compound?”
“सञ्जयो, महाराज, ब्राह्मणो आकासगोत्तो”ति।
“Sañjayo, mahārāja, brāhmaṇo ākāsagotto”ti.
“It was Sañjaya, great king, the brahmin of the Ākāsa clan.”
अथ खो राजा पसेनदि कोसलो अञ्ञतरं पुरिसं आमन्तेसि: “एहि त्वं, अम्भो पुरिस, मम वचनेन सञ्जयं ब्राह्मणं आकासगोत्तं आमन्तेहि: ‘राजा तं, भन्ते, पसेनदि कोसलो आमन्तेतीऽ”ति।
Atha kho rājā pasenadi kosalo aññataraṁ purisaṁ āmantesi: “ehi tvaṁ, ambho purisa, mama vacanena sañjayaṁ brāhmaṇaṁ ākāsagottaṁ āmantehi: ‘rājā taṁ, bhante, pasenadi kosalo āmantetī’”ti.
Then the king addressed a man, “Please, mister, in my name tell Sañjaya that King Pasenadi summons him.”
“एवं, देवा”ति खो सो पुरिसो रञ्ञो पसेनदिस्स कोसलस्स पटिस्सुत्वा येन सञ्जयो ब्राह्मणो आकासगोत्तो तेनुपसङ्कमि; उपसङ्कमित्वा सञ्जयं ब्राह्मणं आकासगोत्तं एतदवोच: “राजा तं, भन्ते, पसेनदि कोसलो आमन्तेती”ति।
“Evaṁ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yena sañjayo brāhmaṇo ākāsagotto tenupasaṅkami; upasaṅkamitvā sañjayaṁ brāhmaṇaṁ ākāsagottaṁ etadavoca: “rājā taṁ, bhante, pasenadi kosalo āmantetī”ti.
“Yes, Your Majesty,” that man replied. He did as the king asked.
अथ खो राजा पसेनदि कोसलो भगवन्तं एतदवोच: “सिया नु खो, भन्ते, भगवता अञ्ञदेव किञ्चि सन्धाय भासितं, तञ्च जनो अञ्ञथापि पच्चागच्छेय्य। यथा कथं पन, भन्ते, भगवा अभिजानाति वाचं भासिता”ति?
Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “siyā nu kho, bhante, bhagavatā aññadeva kiñci sandhāya bhāsitaṁ, tañca jano aññathāpi paccāgaccheyya. Yathā kathaṁ pana, bhante, bhagavā abhijānāti vācaṁ bhāsitā”ti?
Then the king said to the Buddha, “Sir, might the Buddha have spoken in reference to one thing, but that person believed it was something else? How then do you recall making this statement?”
“एवं खो अहं, महाराज, अभिजानामि वाचं भासिता: ‘नत्थि सो समणो वा ब्राह्मणो वा यो सकिदेव सब्बं ञस्सति, सब्बं दक्खिति, नेतं ठानं विज्जतीऽ”ति।
“Evaṁ kho ahaṁ, mahārāja, abhijānāmi vācaṁ bhāsitā: ‘natthi so samaṇo vā brāhmaṇo vā yo sakideva sabbaṁ ñassati, sabbaṁ dakkhiti, netaṁ ṭhānaṁ vijjatī’”ti.
“Great king, I recall making this statement: ‘There is no ascetic or brahmin who knows all and sees all simultaneously: that is not possible.’”
“हेतुरूपं, भन्ते, भगवा आह; सहेतुरूपं, भन्ते, भगवा आह: ‘नत्थि सो समणो वा ब्राह्मणो वा यो सकिदेव सब्बं ञस्सति, सब्बं दक्खिति, नेतं ठानं विज्जतीऽति।
“Heturūpaṁ, bhante, bhagavā āha; saheturūpaṁ, bhante, bhagavā āha: ‘natthi so samaṇo vā brāhmaṇo vā yo sakideva sabbaṁ ñassati, sabbaṁ dakkhiti, netaṁ ṭhānaṁ vijjatī’ti.
“What the Buddha says appears reasonable.
चत्तारोमे, भन्ते, वण्णा—खत्तिया, ब्राह्मणा, वेस्सा, सुद्दा। इमेसं नु खो, भन्ते, चतुन्नं वण्णानं सिया विसेसो सिया नानाकरणन्”ति?
Cattārome, bhante, vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā. Imesaṁ nu kho, bhante, catunnaṁ vaṇṇānaṁ siyā viseso siyā nānākaraṇan”ti?
Sir, there are these four classes: aristocrats, brahmins, peasants, and menials. Is there any difference between them?”
“चत्तारोमे, महाराज, वण्णा—खत्तिया, ब्राह्मणा, वेस्सा, सुद्दा। इमेसं खो, महाराज, चतुन्नं वण्णानं द्वे वण्णा अग्गमक्खायन्ति—खत्तिया च ब्राह्मणा च—यदिदं अभिवादनपच्चुट्ठानअञ्जलिकम्मसामीचिकम्मानी”ति।
“Cattārome, mahārāja, vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā. Imesaṁ kho, mahārāja, catunnaṁ vaṇṇānaṁ dve vaṇṇā aggamakkhāyanti—khattiyā ca brāhmaṇā ca—yadidaṁ abhivādanapaccuṭṭhānaañjalikammasāmīcikammānī”ti.
“Of the four classes, two are said to be preeminent—the aristocrats and the brahmins. That is, when it comes to bowing down, rising up, greeting with joined palms, and observing proper etiquette.”
“नाहं, भन्ते, भगवन्तं दिट्ठधम्मिकं पुच्छामि; सम्परायिकाहं, भन्ते, भगवन्तं पुच्छामि। चत्तारोमे, भन्ते, वण्णा—खत्तिया, ब्राह्मणा, वेस्सा, सुद्दा। इमेसं नु खो, भन्ते, चतुन्नं वण्णानं सिया विसेसो सिया नानाकरणन्”ति?
“Nāhaṁ, bhante, bhagavantaṁ diṭṭhadhammikaṁ pucchāmi; samparāyikāhaṁ, bhante, bhagavantaṁ pucchāmi. Cattārome, bhante, vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā. Imesaṁ nu kho, bhante, catunnaṁ vaṇṇānaṁ siyā viseso siyā nānākaraṇan”ti?
“Sir, I am not asking you about the present life, but about the life to come.”
“पञ्चिमानि, महाराज, पधानियङ्गानि। कतमानि पञ्च? इध, महाराज, भिक्खु सद्धो होति, सद्दहति तथागतस्स बोधिं: ‘इतिपि सो भगवा अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवाऽति; अप्पाबाधो होति अप्पातङ्को समवेपाकिनिया गहणिया समन्नागतो नातिसीताय नाच्चुण्हाय मज्झिमाय पधानक्खमाय; असठो होति अमायावी यथाभूतं अत्तानं आविकत्ता सत्थरि वा विञ्ञूसु वा सब्रह्मचारीसु; आरद्धवीरियो विहरति अकुसलानं धम्मानं पहानाय, कुसलानं धम्मानं उपसम्पदाय, थामवा दळ्हपरक्कमो अनिक्खित्तधुरो कुसलेसु धम्मेसु; पञ्ञवा होति उदयत्थगामिनिया पञ्ञाय समन्नागतो अरियाय निब्बेधिकाय सम्मादुक्खक्खयगामिनिया—इमानि खो, महाराज, पञ्च पधानियङ्गानि। चत्तारोमे, महाराज, वण्णा—खत्तिया, ब्राह्मणा, वेस्सा, सुद्दा। ते चस्सु इमेहि पञ्चहि पधानियङ्गेहि समन्नागता; एत्थ पन नेसं अस्स दीघरत्तं हिताय सुखाया”ति।
“Pañcimāni, mahārāja, padhāniyaṅgāni. Katamāni pañca? Idha, mahārāja, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṁ: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti; appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya; asaṭho hoti amāyāvī yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu; āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā—imāni kho, mahārāja, pañca padhāniyaṅgāni. Cattārome, mahārāja, vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā. Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā; ettha pana nesaṁ assa dīgharattaṁ hitāya sukhāyā”ti.
“Great king, there are these five factors that support meditation. What five? It’s when a bhikkhu has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions. They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. These are the five factors that support meditation. There are these four classes: aristocrats, brahmins, peasants, and menials. If they had these five factors that support meditation, that would be for their lasting welfare and happiness.”
“चत्तारोमे, भन्ते, वण्णा—खत्तिया, ब्राह्मणा, वेस्सा, सुद्दा। ते चस्सु इमेहि पञ्चहि पधानियङ्गेहि समन्नागता; एत्थ पन नेसं, भन्ते, सिया विसेसो सिया नानाकरणन्”ति?
“Cattārome, bhante, vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā. Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā; ettha pana nesaṁ, bhante, siyā viseso siyā nānākaraṇan”ti?
“Sir, there are these four classes: aristocrats, brahmins, peasants, and menials. If they had these five factors that support meditation, would there be any difference between them?”
“एत्थ खो नेसाहं, महाराज, पधानवेमत्ततं वदामि। सेय्यथापिस्सु, महाराज, द्वे हत्थिदम्मा वा अस्सदम्मा वा गोदम्मा वा सुदन्ता सुविनीता, द्वे हत्थिदम्मा वा अस्सदम्मा वा गोदम्मा वा अदन्ता अविनीता। तं किं मञ्ञसि, महाराज, ये ते द्वे हत्थिदम्मा वा अस्सदम्मा वा गोदम्मा वा सुदन्ता सुविनीता, अपि नु ते दन्ताव दन्तकारणं गच्छेय्युं, दन्ताव दन्तभूमिं सम्पापुणेय्युन्”ति?
“Ettha kho nesāhaṁ, mahārāja, padhānavemattataṁ vadāmi. Seyyathāpissu, mahārāja, dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, dve hatthidammā vā assadammā vā godammā vā adantā avinītā. Taṁ kiṁ maññasi, mahārāja, ye te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, api nu te dantāva dantakāraṇaṁ gaccheyyuṁ, dantāva dantabhūmiṁ sampāpuṇeyyun”ti?
“In that case, I say it is the diversity of their efforts in meditation. Suppose there was a pair of elephants or horses or oxen in training who were well tamed and well trained. And there was a pair who were not tamed or trained. What do you think, great king? Wouldn’t the pair that was well tamed and well trained perform the tasks of the tamed, and reach the level of the tamed?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“ये पन ते द्वे हत्थिदम्मा वा अस्सदम्मा वा गोदम्मा वा अदन्ता अविनीता, अपि नु ते अदन्ताव दन्तकारणं गच्छेय्युं, अदन्ताव दन्तभूमिं सम्पापुणेय्युं, सेय्यथापि ते द्वे हत्थिदम्मा वा अस्सदम्मा वा गोदम्मा वा सुदन्ता सुविनीता”ति?
“Ye pana te dve hatthidammā vā assadammā vā godammā vā adantā avinītā, api nu te adantāva dantakāraṇaṁ gaccheyyuṁ, adantāva dantabhūmiṁ sampāpuṇeyyuṁ, seyyathāpi te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā”ti?
“But would the pair that was not tamed and trained perform the tasks of the tamed and reach the level of the tamed, just like the tamed pair?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“एवमेव खो, महाराज, यं तं सद्धेन पत्तब्बं अप्पाबाधेन असठेन अमायाविना आरद्धवीरियेन पञ्ञवता, तं वत अस्सद्धो बह्वाबाधो सठो मायावी कुसीतो दुप्पञ्ञो पापुणिस्सतीति—नेतं ठानं विज्जती”ति।
“Evameva kho, mahārāja, yaṁ taṁ saddhena pattabbaṁ appābādhena asaṭhena amāyāvinā āraddhavīriyena paññavatā, taṁ vata2 assaddho bahvābādho saṭho māyāvī kusīto duppañño pāpuṇissatīti—netaṁ ṭhānaṁ vijjatī”ti.
“In the same way, there are things that must be attained by someone with faith, health, integrity, energy, and wisdom. It’s not possible for a faithless, unhealthy, deceitful, lazy, witless person to attain them.”
“हेतुरूपं, भन्ते, भगवा आह; सहेतुरूपं, भन्ते, भगवा आह। चत्तारोमे, भन्ते, वण्णा—खत्तिया, ब्राह्मणा, वेस्सा, सुद्दा। ते चस्सु इमेहि पञ्चहि पधानियङ्गेहि समन्नागता ते चस्सु सम्मप्पधाना; एत्थ पन नेसं, भन्ते, सिया विसेसो सिया नानाकरणन्”ति?
“Heturūpaṁ, bhante, bhagavā āha; saheturūpaṁ, bhante, bhagavā āha. Cattārome, bhante, vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā. Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā te cassu sammappadhānā; ettha pana nesaṁ, bhante, siyā viseso siyā nānākaraṇan”ti?
“What the Buddha says appears reasonable. Sir, there are these four classes: aristocrats, brahmins, peasants, and workers. If they had these five factors that support meditation, and if they practiced rightly, would there be any difference between them?”
“एत्थ खो नेसाहं, महाराज, न किञ्चि नानाकरणं वदामि—यदिदं विमुत्तिया विमुत्तिं। सेय्यथापि, महाराज, पुरिसो सुक्खं साककट्ठं आदाय अग्गिं अभिनिब्बत्तेय्य, तेजो पातुकरेय्य; अथापरो पुरिसो सुक्खं सालकट्ठं आदाय अग्गिं अभिनिब्बत्तेय्य, तेजो पातुकरेय्य; अथापरो पुरिसो सुक्खं अम्बकट्ठं आदाय अग्गिं अभिनिब्बत्तेय्य, तेजो पातुकरेय्य; अथापरो पुरिसो सुक्खं उदुम्बरकट्ठं आदाय अग्गिं अभिनिब्बत्तेय्य, तेजो पातुकरेय्य। तं किं मञ्ञसि, महाराज, सिया नु खो तेसं अग्गीनं नानादारुतो अभिनिब्बत्तानं किञ्चि नानाकरणं अच्चिया वा अच्चिं, वण्णेन वा वण्णं, आभाय वा आभन्”ति?
“Ettha kho3 nesāhaṁ, mahārāja, na kiñci nānākaraṇaṁ vadāmi—yadidaṁ vimuttiyā vimuttiṁ. Seyyathāpi, mahārāja, puriso sukkhaṁ sākakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya; athāparo puriso sukkhaṁ sālakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya; athāparo puriso sukkhaṁ ambakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya; athāparo puriso sukkhaṁ udumbarakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya. Taṁ kiṁ maññasi, mahārāja, siyā nu kho tesaṁ aggīnaṁ nānādāruto abhinibbattānaṁ kiñci nānākaraṇaṁ acciyā vā acciṁ, vaṇṇena vā vaṇṇaṁ, ābhāya vā ābhan”ti?
“In that case, I say that there is no difference between the freedom of one and the freedom of the other. Suppose a person took dry teak wood and lit a fire and produced heat. Then another person did the same using sāl wood, another used mango wood, while another used wood of the cluster fig. What do you think, great king? Would there be any difference between the fires produced by these different kinds of wood, that is, in the flame, color, or light?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“एवमेव खो, महाराज, यं तं तेजं वीरिया निम्मथितं पधानाभिनिब्बत्तं, नाहं तत्थ किञ्चि नानाकरणं वदामि—यदिदं विमुत्तिया विमुत्तिन्”ति।
“Evameva kho, mahārāja, yaṁ taṁ tejaṁ vīriyā nimmathitaṁ padhānābhinibbattaṁ, nāhaṁ tattha kiñci nānākaraṇaṁ vadāmi—yadidaṁ vimuttiyā vimuttin”ti.
“In the same way, when fire has been kindled by energy and produced by effort, I say that there is no difference between the freedom of one and the freedom of the other.”
“हेतुरूपं, भन्ते, भगवा आह; सहेतुरूपं, भन्ते, भगवा आह। किं पन, भन्ते, अत्थि देवा”ति?
“Heturūpaṁ, bhante, bhagavā āha; saheturūpaṁ, bhante, bhagavā āha. Kiṁ pana, bhante, atthi devā”ti?
“What the Buddha says appears reasonable. But sir, do gods survive?”
“किं पन त्वं, महाराज, एवं वदेसि: ‘किं पन, भन्ते, अत्थि देवाऽ”ति?
“Kiṁ pana tvaṁ, mahārāja, evaṁ vadesi: ‘kiṁ pana, bhante, atthi devā’”ti?
“But what exactly are you asking?”
“यदि वा ते, भन्ते, देवा आगन्तारो इत्थत्तं यदि वा अनागन्तारो इत्थत्तं”?
“Yadi vā te, bhante, devā āgantāro itthattaṁ yadi vā anāgantāro itthattaṁ”?
“Whether those gods come back to this state of existence or not.”
“ये ते, महाराज, देवा सब्याबज्झा ते देवा आगन्तारो इत्थत्तं, ये ते देवा अब्याबज्झा ते देवा अनागन्तारो इत्थत्तन्”ति।
“Ye te, mahārāja, devā sabyābajjhā te devā āgantāro itthattaṁ, ye te devā abyābajjhā te devā anāgantāro itthattan”ti.
“Those gods who are subject to affliction come back to this state of existence, but those free of affliction do not come back.”
एवं वुत्ते, विटटूभो सेनापति भगवन्तं एतदवोच: “ये ते, भन्ते, देवा सब्याबज्झा आगन्तारो इत्थत्तं ते देवा, ये ते देवा अब्याबज्झा अनागन्तारो इत्थत्तं ते देवे तम्हा ठाना चावेस्सन्ति वा पब्बाजेस्सन्ति वा”ति?
Evaṁ vutte, viṭaṭūbho senāpati bhagavantaṁ etadavoca: “ye te, bhante, devā sabyābajjhā āgantāro itthattaṁ te devā, ye te devā abyābajjhā anāgantāro itthattaṁ te deve tamhā ṭhānā cāvessanti vā pabbājessanti vā”ti?
When he said this, General Viḍūḍabha said to the Buddha, “Sir, will the gods subject to affliction topple or expel from their place the gods who are free of affliction?”
अथ खो आयस्मतो आनन्दस्स एतदहोसि: “अयं खो विटटूभो सेनापति रञ्ञो पसेनदिस्स कोसलस्स पुत्तो; अहं भगवतो पुत्तो। अयं खो कालो यं पुत्तो पुत्तेन मन्तेय्या”ति। अथ खो आयस्मा आनन्दो विटटूभं सेनापतिं आमन्तेसि: “तेन हि, सेनापति, तञ्ञेवेत्थ पटिपुच्छिस्सामि; यथा ते खमेय्य तथा नं ब्याकरेय्यासि। तं किं मञ्ञसि, सेनापति, यावता रञ्ञो पसेनदिस्स कोसलस्स विजितं यत्थ च राजा पसेनदि कोसलो इस्सरियाधिपच्चं रज्जं कारेति, पहोति तत्थ राजा पसेनदि कोसलो समणं वा ब्राह्मणं वा पुञ्ञवन्तं वा अपुञ्ञवन्तं वा ब्रह्मचरियवन्तं वा अब्रह्मचरियवन्तं वा तम्हा ठाना चावेतुं वा पब्बाजेतुं वा”ति?
Atha kho āyasmato ānandassa etadahosi: “ayaṁ kho viṭaṭūbho senāpati rañño pasenadissa kosalassa putto; ahaṁ bhagavato putto. Ayaṁ kho kālo yaṁ putto puttena manteyyā”ti. Atha kho āyasmā ānando viṭaṭūbhaṁ senāpatiṁ āmantesi: “tena hi, senāpati, taññevettha paṭipucchissāmi; yathā te khameyya tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, senāpati, yāvatā rañño pasenadissa kosalassa vijitaṁ yattha ca rājā pasenadi kosalo issariyādhipaccaṁ rajjaṁ kāreti, pahoti tattha rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti?
Then Venerable Ānanda thought, “This General Viḍūḍabha is King Pasenadi’s son, and I am the Buddha’s son. Now is the time for one son to confer with another.” So Ānanda addressed General Viḍūḍabha, “Well then, general, I’ll ask you about this in return, and you can answer as you like. What do you think, general? As far as the dominion of King Pasenadi of Kosala extends, where he rules as sovereign lord, can he topple or expel from that place any ascetic or brahmin, regardless of whether they are good or bad, or whether or not they are genuine spiritual practitioners?”
“यावता, भो, रञ्ञो पसेनदिस्स कोसलस्स विजितं यत्थ च राजा पसेनदि कोसलो इस्सरियाधिपच्चं रज्जं कारेति, पहोति तत्थ राजा पसेनदि कोसलो समणं वा ब्राह्मणं वा पुञ्ञवन्तं वा अपुञ्ञवन्तं वा ब्रह्मचरियवन्तं वा अब्रह्मचरियवन्तं वा तम्हा ठाना चावेतुं वा पब्बाजेतुं वा”ति।
“Yāvatā, bho, rañño pasenadissa kosalassa vijitaṁ yattha ca rājā pasenadi kosalo issariyādhipaccaṁ rajjaṁ kāreti, pahoti tattha rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti.
“He can, mister.”
“तं किं मञ्ञसि, सेनापति, यावता रञ्ञो पसेनदिस्स कोसलस्स अविजितं यत्थ च राजा पसेनदि कोसलो न इस्सरियाधिपच्चं रज्जं कारेति, तत्थ पहोति राजा पसेनदि कोसलो समणं वा ब्राह्मणं वा पुञ्ञवन्तं वा अपुञ्ञवन्तं वा ब्रह्मचरियवन्तं वा अब्रह्मचरियवन्तं वा तम्हा ठाना चावेतुं वा पब्बाजेतुं वा”ति?
“Taṁ kiṁ maññasi, senāpati, yāvatā rañño pasenadissa kosalassa avijitaṁ yattha ca rājā pasenadi kosalo na issariyādhipaccaṁ rajjaṁ kāreti, tattha pahoti rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti?
“What do you think, general? As far as the dominion of King Pasenadi does not extend, where he does not rule as sovereign lord, can he topple or expel from that place any ascetic or brahmin, regardless of whether they are good or bad, or whether or not they are genuine spiritual practitioners?”
“यावता, भो, रञ्ञो पसेनदिस्स कोसलस्स अविजितं यत्थ च राजा पसेनदि कोसलो न इस्सरियाधिपच्चं रज्जं कारेति, न तत्थ पहोति राजा पसेनदि कोसलो समणं वा ब्राह्मणं वा पुञ्ञवन्तं वा अपुञ्ञवन्तं वा ब्रह्मचरियवन्तं वा अब्रह्मचरियवन्तं वा तम्हा ठाना चावेतुं वा पब्बाजेतुं वा”ति।
“Yāvatā, bho, rañño pasenadissa kosalassa avijitaṁ yattha ca rājā pasenadi kosalo na issariyādhipaccaṁ rajjaṁ kāreti, na tattha pahoti rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti.
“He cannot, mister.”
“तं किं मञ्ञसि, सेनापति, सुता ते देवा तावतिंसा”ति?
“Taṁ kiṁ maññasi, senāpati, sutā te devā tāvatiṁsā”ti?
“What do you think, general? Have you heard of the gods of the Thirty-Three?”
“एवं, भो। सुता मे देवा तावतिंसा। इधापि भोता रञ्ञा पसेनदिना कोसलेन सुता देवा तावतिंसा”ति।
“Evaṁ, bho. Sutā me devā tāvatiṁsā. Idhāpi bhotā raññā pasenadinā kosalena sutā devā tāvatiṁsā”ti.
“Yes, mister, I’ve heard of them, and so has the good King Pasenadi.”
“तं किं मञ्ञसि, सेनापति, पहोति राजा पसेनदि कोसलो देवे तावतिंसे तम्हा ठाना चावेतुं वा पब्बाजेतुं वा”ति?
“Taṁ kiṁ maññasi, senāpati, pahoti rājā pasenadi kosalo deve tāvatiṁse tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti?
“What do you think, general? Can King Pasenadi topple or expel from their place the gods of the Thirty-Three?”
“दस्सनम्पि, भो, राजा पसेनदि कोसलो देवे तावतिंसे नप्पहोति, कुतो पन तम्हा ठाना चावेस्सति वा पब्बाजेस्सति वा”ति?
“Dassanampi, bho, rājā pasenadi kosalo deve tāvatiṁse nappahoti, kuto pana tamhā ṭhānā cāvessati vā pabbājessati vā”ti?
“King Pasenadi can’t even see the gods of the Thirty-Three, so how could he possibly topple or expel them from their place?”
“एवमेव खो, सेनापति, ये ते देवा सब्याबज्झा आगन्तारो इत्थत्तं ते देवा, ये ते देवा अब्याबज्झा अनागन्तारो इत्थत्तं ते देवे दस्सनायपि नप्पहोन्ति; कुतो पन तम्हा ठाना चावेस्सन्ति वा पब्बाजेस्सन्ति वा”ति?
“Evameva kho, senāpati, ye te devā sabyābajjhā āgantāro itthattaṁ te devā, ye te devā abyābajjhā anāgantāro itthattaṁ te deve dassanāyapi nappahonti; kuto pana tamhā ṭhānā cāvessanti vā pabbājessanti vā”ti?
“In the same way, general, the gods subject to affliction can’t even see the gods who are free of affliction, so how could they possibly topple or expel them from their place?”
अथ खो राजा पसेनदि कोसलो भगवन्तं एतदवोच: “कोनामो अयं, भन्ते, भिक्खू”ति?
Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “konāmo ayaṁ, bhante, bhikkhū”ti?
Then the king said to the Buddha, “Sir, what is this bhikkhu’s name?”
“आनन्दो नाम, महाराजा”ति।
“Ānando nāma, mahārājā”ti.
“Ānanda, great king.”
“आनन्दो वत भो, आनन्दरूपो वत भो। हेतुरूपं, भन्ते, आयस्मा आनन्दो आह; सहेतुरूपं, भन्ते, आयस्मा आनन्दो आह। किं पन, भन्ते, अत्थि ब्रह्मा”ति?
“Ānando vata bho, ānandarūpo vata bho. Heturūpaṁ, bhante, āyasmā ānando āha; saheturūpaṁ, bhante, āyasmā ānando āha. Kiṁ pana, bhante, atthi brahmā”ti?
“A joy he is, and a joy he seems! What Venerable Ānanda says seems reasonable. But sir, does Brahmā survive?”
“किं पन त्वं, महाराज, एवं वदेसि: ‘किं पन, भन्ते, अत्थि ब्रह्माऽ”ति?
“Kiṁ pana tvaṁ, mahārāja, evaṁ vadesi: ‘kiṁ pana, bhante, atthi brahmā’”ti?
“But what exactly are you asking?”
“यदि वा सो, भन्ते, ब्रह्मा आगन्ता इत्थत्तं, यदि वा अनागन्ता इत्थत्तन्”ति?
“Yadi vā so, bhante, brahmā āgantā itthattaṁ, yadi vā anāgantā itthattan”ti?
“Whether that Brahmā comes back to this state of existence or not.”
“यो सो, महाराज, ब्रह्मा सब्याबज्झो सो ब्रह्मा आगन्ता इत्थत्तं, यो सो ब्रह्मा अब्याबज्झो सो ब्रह्मा अनागन्ता इत्थत्तन्”ति।
“Yo so, mahārāja, brahmā sabyābajjho so brahmā āgantā itthattaṁ, yo so brahmā abyābajjho so brahmā anāgantā itthattan”ti.
“Any Brahmā who is subject to affliction comes back to this state of existence, but those free of affliction do not come back.”
अथ खो अञ्ञतरो पुरिसो राजानं पसेनदिं कोसलं एतदवोच: “सञ्जयो, महाराज, ब्राह्मणो आकासगोत्तो आगतो”ति।
Atha kho aññataro puriso rājānaṁ pasenadiṁ kosalaṁ etadavoca: “sañjayo, mahārāja, brāhmaṇo ākāsagotto āgato”ti.
Then a certain man said to the king, “Great king, Sañjaya, the brahmin of the Ākāsa clan, has come.”
अथ खो राजा पसेनदि कोसलो सञ्जयं ब्राह्मणं आकासगोत्तं एतदवोच: “को नु खो, ब्राह्मण, इमं कथावत्थुं राजन्तेपुरे अब्भुदाहासी”ति?
Atha kho rājā pasenadi kosalo sañjayaṁ brāhmaṇaṁ ākāsagottaṁ etadavoca: “ko nu kho, brāhmaṇa, imaṁ kathāvatthuṁ rājantepure abbhudāhāsī”ti?
Then King Pasenadi asked Sañjaya, “Brahmin, who introduced this topic of discussion to the royal compound?”
“विटटूभो, महाराज, सेनापती”ति।
“Viṭaṭūbho, mahārāja, senāpatī”ti.
“It was General Viḍūḍabha, great king.”
विटटूभो सेनापति एवमाह: “सञ्जयो, महाराज, ब्राह्मणो आकासगोत्तो”ति।
Viṭaṭūbho senāpati evamāha: “sañjayo, mahārāja, brāhmaṇo ākāsagotto”ti.
But Viḍūḍabha said, “It was Sañjaya, great king, the brahmin of the Ākāsa clan.”
अथ खो अञ्ञतरो पुरिसो राजानं पसेनदिं कोसलं एतदवोच: “यानकालो, महाराजा”ति।
Atha kho aññataro puriso rājānaṁ pasenadiṁ kosalaṁ etadavoca: “yānakālo, mahārājā”ti.
Then a certain man said to the king, “It’s time to depart, great king.”
अथ खो राजा पसेनदि कोसलो भगवन्तं एतदवोच: “सब्बञ्ञुतं मयं, भन्ते, भगवन्तं अपुच्छिम्हा, सब्बञ्ञुतं भगवा ब्याकासि; तञ्च पनम्हाकं रुच्चति चेव खमति च, तेन चम्हा अत्तमना। चातुवण्णिसुद्धिं मयं, भन्ते, भगवन्तं अपुच्छिम्हा, चातुवण्णिसुद्धिं भगवा ब्याकासि; तञ्च पनम्हाकं रुच्चति चेव खमति च, तेन चम्हा अत्तमना। अधिदेवे मयं, भन्ते, भगवन्तं अपुच्छिम्हा, अधिदेवे भगवा ब्याकासि; तञ्च पनम्हाकं रुच्चति चेव खमति च, तेन चम्हा अत्तमना। अधिब्रह्मानं मयं, भन्ते, भगवन्तं अपुच्छिम्हा, अधिब्रह्मानं भगवा ब्याकासि; तञ्च पनम्हाकं रुच्चति चेव खमति च, तेन चम्हा अत्तमना। यं यदेव च मयं भगवन्तं अपुच्छिम्हा तं तदेव भगवा ब्याकासि; तञ्च पनम्हाकं रुच्चति चेव खमति च, तेन चम्हा अत्तमना। हन्द च दानि मयं, भन्ते, गच्छाम; बहुकिच्चा मयं बहुकरणीया”ति।
Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “sabbaññutaṁ mayaṁ, bhante, bhagavantaṁ apucchimhā, sabbaññutaṁ bhagavā byākāsi; tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. Cātuvaṇṇisuddhiṁ mayaṁ, bhante, bhagavantaṁ apucchimhā, cātuvaṇṇisuddhiṁ bhagavā byākāsi; tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. Adhideve mayaṁ, bhante, bhagavantaṁ apucchimhā, adhideve bhagavā byākāsi; tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. Adhibrahmānaṁ mayaṁ, bhante, bhagavantaṁ apucchimhā, adhibrahmānaṁ bhagavā byākāsi; tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. Yaṁ yadeva ca mayaṁ bhagavantaṁ apucchimhā taṁ tadeva bhagavā byākāsi; tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. Handa ca dāni mayaṁ, bhante, gacchāma; bahukiccā mayaṁ bahukaraṇīyā”ti.
So the king said to the Buddha, “Sir, I asked you about omniscience, and you answered. I like and accept this, and am satisfied with it. I asked you about the four classes, about the gods, and about Brahmā, and you answered in each case. Whatever I asked the Buddha about, he answered. I like and accept this, and am satisfied with it. Well, now, sir, I must go. I have many duties, and much to do.”
“यस्सदानि त्वं, महाराज, कालं मञ्ञसी”ति।
“Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti.
“Please, great king, go at your convenience.”
अथ खो राजा पसेनदि कोसलो भगवतो भासितं अभिनन्दित्वा अनुमोदित्वा उट्ठायासना भगवन्तं अभिवादेत्वा पदक्खिणं कत्वा पक्कामीति।
Atha kho rājā pasenadi kosalo bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmīti.
Then King Pasenadi approved and agreed with what the Buddha said. Then he got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
कण्णकत्थलसुत्तं निट्ठितं दसमं।
Kaṇṇakatthalasuttaṁ niṭṭhitaṁ dasamaṁ.
राजवग्गो निट्ठितो चतुत्थो।
Rājavaggo niṭṭhito catuttho.
तस्सुद्दानं
Tassuddānaṁ
घटिकारो रट्ठपालो, मघदेवो मधुरियं; बोधि अङ्गुलिमालो च, पियजातं बाहितिकं; धम्मचेतियसुत्तञ्च, दसमं कण्णकत्थलं।
Ghaṭikāro raṭṭhapālo, maghadevo madhuriyaṁ; Bodhi aṅgulimālo ca, piyajātaṁ bāhitikaṁ; Dhammacetiyasuttañca, dasamaṁ kaṇṇakatthalaṁ.
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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