| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ९२
Majjhima Nikāya 92
The Middle-Length Suttas Collection 92
सेलसुत्त
Selasutta
With Sela
एवं मे सुतं—एकं समयं भगवा अङ्गुत्तरापेसु चारिकं चरमानो महता भिक्खुसङ्घेन सद्धिं अड्ढतेळसेहि भिक्खुसतेहि येन आपणं नाम अङ्गुत्तरापानं निगमो तदवसरि।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi yena āpaṇaṁ nāma aṅguttarāpānaṁ nigamo tadavasari.
So I have heard. At one time the Buddha was wandering in the land of the Northern Āpaṇas together with a large Saṅgha of 1,250 bhikkhus when he arrived at a town of the Northern Āpaṇas named Āpaṇa.
अस्सोसि खो केणियो जटिलो: “समणो खलु, भो, गोतमो सक्यपुत्तो सक्यकुला पब्बजितो अङ्गुत्तरापेसु चारिकं चरमानो महता भिक्खुसङ्घेन सद्धिं अड्ढतेळसेहि भिक्खुसतेहि आपणं अनुप्पत्तो। तं खो पन भवन्तं गोतमं एवं कल्याणो कित्तिसद्दो अब्भुग्गतो: ‘इतिपि सो भगवा अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवाऽति। सो इमं लोकं सदेवकं समारकं सब्रह्मकं सस्समणब्राह्मणिं पजं सदेवमनुस्सं सयं अभिञ्ञा सच्छिकत्वा पवेदेति। सो धम्मं देसेति आदिकल्याणं मज्झेकल्याणं परियोसानकल्याणं सात्थं सब्यञ्जनं, केवलपरिपुण्णं परिसुद्धं ब्रह्मचरियं पकासेति। साधु खो पन तथारूपानं अरहतं दस्सनं होती”ति।
Assosi kho keṇiyo jaṭilo: “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi āpaṇaṁ anuppatto. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
The matted-hair ascetic Keṇiya heard: “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Āpaṇa, together with a large Saṅgha of 1,250 bhikkhus. He has this good reputation: ‘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.’ 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. 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. It’s good to see such perfected ones.”
अथ खो केणियो जटिलो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवता सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नं खो केणियं जटिलं भगवा धम्मिया कथाय सन्दस्सेसि समादपेसि समुत्तेजेसि सम्पहंसेसि।
Atha kho keṇiyo jaṭilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
So Keṇiya approached the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk.
अथ खो केणियो जटिलो भगवता धम्मिया कथाय सन्दस्सितो समादपितो समुत्तेजितो सम्पहंसितो भगवन्तं एतदवोच: “अधिवासेतु मे भवं गोतमो स्वातनाय भत्तं सद्धिं भिक्खुसङ्घेना”ति।
Atha kho keṇiyo jaṭilo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca: “adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
Then he said to the Buddha, “Would Master Gotama together with the bhikkhu Saṅgha please accept tomorrow’s meal from me?”
एवं वुत्ते, भगवा केणियं जटिलं एतदवोच: “महा खो, केणिय, भिक्खुसङ्घो अड्ढतेळसानि भिक्खुसतानि, त्वञ्च ब्राह्मणेसु अभिप्पसन्नो”ति।
Evaṁ vutte, bhagavā keṇiyaṁ jaṭilaṁ etadavoca: “mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno”ti.
When he said this, the Buddha said to him, “The Saṅgha is large, Keṇiya; there are 1,250 bhikkhus. And you are devoted to the brahmins.”
दुतियम्पि खो केणियो जटिलो भगवन्तं एतदवोच: “किञ्चापि खो, भो गोतम, महा भिक्खुसङ्घो अड्ढतेळसानि भिक्खुसतानि, अहञ्च ब्राह्मणेसु अभिप्पसन्नो; अधिवासेतु मे भवं गोतमो स्वातनाय भत्तं सद्धिं भिक्खुसङ्घेना”ति। दुतियम्पि खो भगवा केणियं जटिलं एतदवोच: “महा खो, केणिय, भिक्खुसङ्घो अड्ढतेळसानि भिक्खुसतानि, त्वञ्च ब्राह्मणेसु अभिप्पसन्नो”ति। ततियम्पि खो केणियो जटिलो भगवन्तं एतदवोच: “किञ्चापि खो, भो गोतम, महा भिक्खुसङ्घो अड्ढतेळसानि भिक्खुसतानि, अहञ्च ब्राह्मणेसु अभिप्पसन्नो; अधिवासेतु मे भवं गोतमो स्वातनाय भत्तं सद्धिं भिक्खुसङ्घेना”ति। अधिवासेसि भगवा तुण्हीभावेन।
Dutiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca: “kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno; adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Dutiyampi kho bhagavā keṇiyaṁ jaṭilaṁ etadavoca: “mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno”ti. Tatiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca: “kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno; adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena.
For a second time, Keṇiya asked the Buddha to accept a meal offering. “Never mind that the Saṅgha is large, with 1,250 bhikkhus, and that I am devoted to the brahmins. Would Master Gotama together with the bhikkhu Saṅgha please accept tomorrow’s meal from me?” And for a second time, the Buddha gave the same reply. For a third time, Keṇiya asked the Buddha to accept a meal offering. “Never mind that the Saṅgha is large, with 1,250 bhikkhus, and that I am devoted to the brahmins. Would Master Gotama together with the bhikkhu Saṅgha please accept tomorrow’s meal from me?” The Buddha consented with silence.
अथ खो केणियो जटिलो भगवतो अधिवासनं विदित्वा उट्ठायासना येन सको अस्समो तेनुपसङ्कमि; उपसङ्कमित्वा मित्तामच्चे ञातिसालोहिते आमन्तेसि: “सुणन्तु मे भोन्तो, मित्तामच्चा ञातिसालोहिता; समणो मे गोतमो निमन्तितो स्वातनाय भत्तं सद्धिं भिक्खुसङ्घेन। येन मे कायवेय्यावटिकं करेय्याथा”ति।
Atha kho keṇiyo jaṭilo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā yena sako assamo tenupasaṅkami; upasaṅkamitvā mittāmacce ñātisālohite āmantesi: “suṇantu me bhonto, mittāmaccā ñātisālohitā; samaṇo me gotamo nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghena. Yena me kāyaveyyāvaṭikaṁ kareyyāthā”ti.
Then, knowing that the Buddha had consented, Keṇiya got up from his seat and went to his own hermitage. There he addressed his friends and colleagues, relatives and family members, “My friends and colleagues, relatives and family members: please listen! The ascetic Gotama together with the bhikkhu Saṅgha has been invited by me for tomorrow’s meal. Please help me with the preparations.”
“एवं, भो”ति खो केणियस्स जटिलस्स मित्तामच्चा ञातिसालोहिता केणियस्स जटिलस्स पटिस्सुत्वा अप्पेकच्चे उद्धनानि खणन्ति, अप्पेकच्चे कट्ठानि फालेन्ति, अप्पेकच्चे भाजनानि धोवन्ति, अप्पेकच्चे उदकमणिकं पतिट्ठापेन्ति, अप्पेकच्चे आसनानि पञ्ञपेन्ति। केणियो पन जटिलो सामंयेव मण्डलमालं पटियादेति।
“Evaṁ, bho”ti kho keṇiyassa jaṭilassa mittāmaccā ñātisālohitā keṇiyassa jaṭilassa paṭissutvā appekacce uddhanāni khaṇanti, appekacce kaṭṭhāni phālenti, appekacce bhājanāni dhovanti, appekacce udakamaṇikaṁ patiṭṭhāpenti, appekacce āsanāni paññapenti. Keṇiyo pana jaṭilo sāmaṁyeva maṇḍalamālaṁ paṭiyādeti.
“Yes, sir,” they replied. Some dug ovens, some chopped wood, some washed dishes, some set out a water jar, and some spread out seats. Meanwhile, Keṇiya set up the pavilion himself.
तेन खो पन समयेन सेलो ब्राह्मणो आपणे पटिवसति तिण्णं वेदानं पारगू सनिघण्डुकेटुभानं साक्खरप्पभेदानं इतिहासपञ्चमानं, पदको, वेय्याकरणो, लोकायतमहापुरिसलक्खणेसु अनवयो, तीणि च माणवकसतानि मन्ते वाचेति।
Tena kho pana samayena selo brāhmaṇo āpaṇe paṭivasati tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo, tīṇi ca māṇavakasatāni mante vāceti.
Now at that time the brahmin Sela was residing in Āpaṇa. He had mastered the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knew philology and grammar, and was well versed in cosmology and the marks of a great man. And he was teaching three hundred students to recite the hymns.
तेन खो पन समयेन केणियो जटिलो सेले ब्राह्मणे अभिप्पसन्नो होति। अथ खो सेलो ब्राह्मणो तीहि माणवकसतेहि परिवुतो जङ्घाविहारं अनुचङ्कममानो अनुविचरमानो येन केणियस्स जटिलस्स अस्समो तेनुपसङ्कमि। अद्दसा खो सेलो ब्राह्मणो केणियस्स जटिलस्स अस्समे अप्पेकच्चे उद्धनानि खणन्ते, अप्पेकच्चे कट्ठानि फालेन्ते, अप्पेकच्चे भाजनानि धोवन्ते, अप्पेकच्चे उदकमणिकं पतिट्ठापेन्ते, अप्पेकच्चे आसनानि पञ्ञपेन्ते, केणियं पन जटिलं सामंयेव मण्डलमालं पटियादेन्तं। दिस्वान केणियं जटिलं एतदवोच: “किं नु भोतो केणियस्स आवाहो वा भविस्सति विवाहो वा भविस्सति महायञ्ञो वा पच्चुपट्ठितो, राजा वा मागधो सेनियो बिम्बिसारो निमन्तितो स्वातनाय सद्धिं बलकायेना”ति?
Tena kho pana samayena keṇiyo jaṭilo sele brāhmaṇe abhippasanno hoti. Atha kho selo brāhmaṇo tīhi māṇavakasatehi parivuto jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena keṇiyassa jaṭilassa assamo tenupasaṅkami. Addasā kho selo brāhmaṇo keṇiyassa jaṭilassa assame appekacce uddhanāni khaṇante, appekacce kaṭṭhāni phālente, appekacce bhājanāni dhovante, appekacce udakamaṇikaṁ patiṭṭhāpente, appekacce āsanāni paññapente, keṇiyaṁ pana jaṭilaṁ sāmaṁyeva maṇḍalamālaṁ paṭiyādentaṁ. Disvāna keṇiyaṁ jaṭilaṁ etadavoca: “kiṁ nu bhoto keṇiyassa āvāho vā bhavissati vivāho vā bhavissati mahāyañño vā paccupaṭṭhito, rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyenā”ti?
And at that time Keṇiya was devoted to Sela. Then Sela, while going for a walk escorted by the three hundred students, approached Keṇiya’s hermitage. He saw the preparations going on, and said to Keṇiya, “Keṇiya, is your son or daughter being married? Or are you setting up a big sacrifice? Or has King Seniya Bimbisāra of Magadha been invited for tomorrow’s meal?”
“न मे, भो सेल, आवाहो भविस्सति नपि विवाहो भविस्सति नपि राजा मागधो सेनियो बिम्बिसारो निमन्तितो स्वातनाय सद्धिं बलकायेन; अपि च खो मे महायञ्ञो पच्चुपट्ठितो। अत्थि, भो, समणो गोतमो सक्यपुत्तो सक्यकुला पब्बजितो अङ्गुत्तरापेसु चारिकं चरमानो महता भिक्खुसङ्घेन सद्धिं अड्ढतेळसेहि भिक्खुसतेहि आपणं अनुप्पत्तो। तं खो पन भवन्तं गोतमं एवं कल्याणो कित्तिसद्दो अब्भुग्गतो: ‘इतिपि सो भगवा अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवाऽति। सो मे निमन्तितो स्वातनाय भत्तं सद्धिं भिक्खुसङ्घेना”ति।
“Na me, bho sela, āvāho bhavissati napi vivāho bhavissati napi rājā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyena; api ca kho me mahāyañño paccupaṭṭhito. Atthi, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi āpaṇaṁ anuppatto. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. So me nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
“There is no marriage, Sela, and the king is not coming. Rather, I am setting up a big sacrifice. The ascetic Gotama has arrived at Āpaṇa, together with a large Saṅgha of 1,250 bhikkhus. He has this good reputation: ‘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.’ He has been invited by me for tomorrow’s meal together with the bhikkhu Saṅgha.”
“बुद्धोति—भो केणिय, वदेसि”?
“Buddhoti—bho keṇiya, vadesi”?
“Mister Keṇiya, did you say ‘the awakened one’?”
“बुद्धोति—भो सेल, वदामि”।
“Buddhoti—bho sela, vadāmi”.
“I said ‘the awakened one’.”
“बुद्धोति—भो केणिय, वदेसि”?
“Buddhoti—bho keṇiya, vadesi”?
“Did you say ‘the awakened one’?”
“बुद्धोति—भो सेल, वदामी”ति।
“Buddhoti—bho sela, vadāmī”ti.
“I said ‘the awakened one’.”
अथ खो सेलस्स ब्राह्मणस्स एतदहोसि: “घोसोपि खो एसो दुल्लभो लोकस्मिं—यदिदं ‘बुद्धोऽति। आगतानि खो पनम्हाकं मन्तेसु द्वत्तिंसमहापुरिसलक्खणानि, येहि समन्नागतस्स महापुरिसस्स द्वेयेव गतियो भवन्ति अनञ्ञा। सचे अगारं अज्झावसति, राजा होति चक्कवत्ती धम्मिको धम्मराजा चातुरन्तो विजितावी जनपदत्थावरियप्पत्तो सत्तरतनसमन्नागतो। तस्सिमानि सत्त रतनानि भवन्ति, सेय्यथिदं—चक्करतनं, हत्थिरतनं, अस्सरतनं, मणिरतनं, इत्थिरतनं, गहपतिरतनं, परिणायकरतनमेव सत्तमं। परोसहस्सं खो पनस्स पुत्ता भवन्ति सूरा वीरङ्गरूपा परसेनप्पमद्दना। सो इमं पथविं सागरपरियन्तं अदण्डेन असत्थेन धम्मेन अभिविजिय अज्झावसति। सचे पन अगारस्मा अनगारियं पब्बजति, अरहं होति सम्मासम्बुद्धो लोके विवट्टच्छदो”।
Atha kho selassa brāhmaṇassa etadahosi: “ghosopi kho eso dullabho lokasmiṁ—yadidaṁ ‘buddho’ti. Āgatāni kho panamhākaṁ mantesu dvattiṁsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā. Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni bhavanti, seyyathidaṁ—cakkaratanaṁ, hatthiratanaṁ, assaratanaṁ, maṇiratanaṁ, itthiratanaṁ, gahapatiratanaṁ, pariṇāyakaratanameva sattamaṁ. Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado”.
Then Sela thought, “It’s hard to even find the word ‘awakened one’ in the world. The thirty-two marks of a great man have been handed down in our hymns. A great man who possesses these has only two possible destinies, no other. If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures. He has the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he reigns by principle, without rod or sword. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world.”
“कहं पन, भो केणिय, एतरहि सो भवं गोतमो विहरति अरहं सम्मासम्बुद्धो”ति?
“Kahaṁ pana, bho keṇiya, etarahi so bhavaṁ gotamo viharati arahaṁ sammāsambuddho”ti?
“But Keṇiya, where is the Blessed One at present, the perfected one, the fully awakened Buddha?”
एवं वुत्ते, केणियो जटिलो दक्खिणं बाहुं पग्गहेत्वा सेलं ब्राह्मणं एतदवोच: “येनेसा, भो सेल, नीलवनराजी”ति।
Evaṁ vutte, keṇiyo jaṭilo dakkhiṇaṁ bāhuṁ paggahetvā selaṁ brāhmaṇaṁ etadavoca: “yenesā, bho sela, nīlavanarājī”ti.
When he said this, Keṇiya pointed with his right arm and said, “There, Mister Sela, at that line of blue forest.”
अथ खो सेलो ब्राह्मणो तीहि माणवकसतेहि सद्धिं येन भगवा तेनुपसङ्कमि। अथ खो सेलो ब्राह्मणो ते माणवके आमन्तेसि: “अप्पसद्दा भोन्तो आगच्छन्तु पदे पदं निक्खिपन्ता; दुरासदा हि ते भगवन्तो सीहाव एकचरा। यदा चाहं, भो, समणेन गोतमेन सद्धिं मन्तेय्यं, मा मे भोन्तो अन्तरन्तरा कथं ओपातेथ। कथापरियोसानं मे भवन्तो आगमेन्तू”ति।
Atha kho selo brāhmaṇo tīhi māṇavakasatehi saddhiṁ yena bhagavā tenupasaṅkami. Atha kho selo brāhmaṇo te māṇavake āmantesi: “appasaddā bhonto āgacchantu pade padaṁ1 nikkhipantā; durāsadā2 hi te bhagavanto sīhāva ekacarā. Yadā cāhaṁ, bho, samaṇena gotamena saddhiṁ manteyyaṁ, mā me bhonto antarantarā kathaṁ opātetha. Kathāpariyosānaṁ me bhavanto āgamentū”ti.
Then Sela, together with his students, approached the Buddha. He said to his students, “Come quietly, gentlemen, tread gently. For the Buddhas are intimidating, like a lion living alone. When I’m consulting with the ascetic Gotama, don’t interrupt. Wait until I’ve finished speaking.”
अथ खो सेलो ब्राह्मणो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवता सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो सेलो ब्राह्मणो भगवतो काये द्वत्तिंसमहापुरिसलक्खणानि समन्नेसि।
Atha kho selo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho selo brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi.
Then Sela went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and scrutinized the Buddha’s body for the thirty-two marks of a great man.
अद्दसा खो सेलो ब्राह्मणो भगवतो काये द्वत्तिंसमहापुरिसलक्खणानि, येभुय्येन ठपेत्वा द्वे। द्वीसु महापुरिसलक्खणेसु कङ्खति विचिकिच्छति नाधिमुच्चति न सम्पसीदति—कोसोहिते च वत्थगुय्हे पहूतजिव्हताय च।
Addasā kho selo brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—kosohite ca vatthaguyhe pahūtajivhatāya ca.
He saw all of them except for two, which he had doubts about: whether the private parts are covered in a foreskin, and the largeness of the tongue.
अथ खो भगवतो एतदहोसि: “पस्सति खो मे अयं सेलो ब्राह्मणो द्वत्तिंसमहापुरिसलक्खणानि, येभुय्येन ठपेत्वा द्वे। द्वीसु महापुरिसलक्खणेसु कङ्खति विचिकिच्छति नाधिमुच्चति न सम्पसीदति—कोसोहिते च वत्थगुय्हे पहूतजिव्हताय चा”ति।
Atha kho bhagavato etadahosi: “passati kho me ayaṁ selo brāhmaṇo dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—kosohite ca vatthaguyhe pahūtajivhatāya cā”ti.
Then it occurred to the Buddha, “Sela sees all the marks except for two, which he has doubts about: whether the private parts are covered in a foreskin, and the largeness of the tongue.”
अथ खो भगवा तथारूपं इद्धाभिसङ्खारं अभिसङ्खासि, यथा अद्दस सेलो ब्राह्मणो भगवतो कोसोहितं वत्थगुय्हं। अथ खो भगवा जिव्हं निन्नामेत्वा उभोपि कण्णसोतानि अनुमसि पटिमसि; उभोपि नासिकसोतानि अनुमसि पटिमसि; केवलम्पि नलाटमण्डलं जिव्हाय छादेसि।
Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā addasa selo brāhmaṇo bhagavato kosohitaṁ vatthaguyhaṁ. Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi; ubhopi nāsikasotāni anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi.
The Buddha used his psychic power to will that Sela would see his private parts covered in a foreskin. And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue.
अथ खो सेलस्स ब्राह्मणस्स एतदहोसि: “समन्नागतो खो समणो गोतमो द्वत्तिंसमहापुरिसलक्खणेहि परिपुण्णेहि, नो अपरिपुण्णेहि; नो च खो नं जानामि बुद्धो वा नो वा। सुतं खो पन मेतं ब्राह्मणानं वुद्धानं महल्लकानं आचरियपाचरियानं भासमानानं: ‘ये ते भवन्ति अरहन्तो सम्मासम्बुद्धा ते सके वण्णे भञ्ञमाने अत्तानं पातुकरोन्तीऽति। यन्नूनाहं समणं गोतमं सम्मुखा सारुप्पाहि गाथाहि अभित्थवेय्यन्”ति।
Atha kho selassa brāhmaṇassa etadahosi: “samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehi; no ca kho naṁ jānāmi buddho vā no vā. Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: ‘ye te bhavanti arahanto sammāsambuddhā te sake vaṇṇe bhaññamāne attānaṁ pātukarontī’ti. Yannūnāhaṁ samaṇaṁ gotamaṁ sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti.
Then Sela thought, “The ascetic Gotama possesses the thirty-two marks completely, lacking none. But I don’t know whether or not he is an awakened one. I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said, ‘Those who are perfected ones, fully awakened Buddhas reveal themselves when praised.’ Why don’t I extoll him in his presence with fitting verses?”
अथ खो सेलो ब्राह्मणो भगवन्तं सम्मुखा सारुप्पाहि गाथाहि अभित्थवि:
Atha kho selo brāhmaṇo bhagavantaṁ sammukhā sāruppāhi gāthāhi abhitthavi:
Then Sela extolled the Buddha in his presence with fitting verses:
“परिपुण्णकायो सुरुचि, सुजातो चारुदस्सनो; सुवण्णवण्णोसि भगवा, सुसुक्कदाठोसि वीरियवा।
“Paripuṇṇakāyo suruci, Sujāto cārudassano; Suvaṇṇavaṇṇosi bhagavā, Susukkadāṭhosi vīriyavā.
“O Blessed One, your body’s perfect, you’re radiant, handsome, lovely to behold; golden colored, with teeth so white; you’re strong.
नरस्स हि सुजातस्स, ये भवन्ति वियञ्जना; सब्बे ते तव कायस्मिं, महापुरिसलक्खणा।
Narassa hi sujātassa, ye bhavanti viyañjanā; Sabbe te tava kāyasmiṁ, mahāpurisalakkhaṇā.
The characteristics of a handsome man, the marks of a great man, are all found on your body.
पसन्ननेत्तो सुमुखो, ब्रहा उजु पतापवा; मज्झे समणसङ्घस्स, आदिच्चोव विरोचसि।
Pasannanetto sumukho, brahā3 uju patāpavā; Majjhe samaṇasaṅghassa, ādiccova virocasi.
Your eyes are clear, your face is fair, you’re formidable, upright, majestic. In the midst of the Saṅgha of ascetics, you shine like the sun.
कल्याणदस्सनो भिक्खु, कञ्चनसन्निभत्तचो; किं ते समणभावेन, एवं उत्तमवण्णिनो।
Kalyāṇadassano bhikkhu, kañcanasannibhattaco; Kiṁ te samaṇabhāvena, evaṁ uttamavaṇṇino.
You’re a bhikkhu fine to see, with skin of golden sheen. But with such excellent appearance, what do you want with the ascetic life?
राजा अरहसि भवितुं, चक्कवत्ती रथेसभो; चातुरन्तो विजितावी, जम्बुसण्डस्स इस्सरो।
Rājā arahasi bhavituṁ, cakkavattī rathesabho; Cāturanto vijitāvī, jambusaṇḍassa4 issaro.
You’re fit to be a king, a wheel-turning monarch, chief of charioteers, victorious in the four quarters, lord of all India.
खत्तिया भोगिराजानो, अनुयन्ता भवन्तु ते; राजाभिराजा मनुजिन्दो, रज्जं कारेहि गोतम”।
Khattiyā bhogirājāno, anuyantā5 bhavantu te; Rājābhirājā manujindo, rajjaṁ kārehi gotama”.
Aristocrats, nobles, and kings ought follow your rule. Gotama, you should reign as king of kings, lord of men!”
“राजाहमस्मि सेलाति, धम्मराजा अनुत्तरो; धम्मेन चक्कं वत्तेमि, चक्कं अप्पटिवत्तियं”।
“Rājāhamasmi selāti, dhammarājā anuttaro; Dhammena cakkaṁ vattemi, cakkaṁ appaṭivattiyaṁ”.
“I am a king, Sela, the supreme king of the teaching. By the teaching I roll forth the wheel which cannot be rolled back.”
“सम्बुद्धो पटिजानासि, धम्मराजा अनुत्तरो; ‘धम्मेन चक्कं वत्तेमिऽ, इति भाससि गोतम।
“Sambuddho paṭijānāsi, dhammarājā anuttaro; ‘Dhammena cakkaṁ vattemi’, iti bhāsasi gotama.
“You claim to be awakened, the supreme king of the teaching. ‘I roll forth the teaching’: so you say, Gotama.
को नु सेनापति भोतो, सावको सत्थुरन्वयो; को तेतमनुवत्तेति, धम्मचक्कं पवत्तितं”।
Ko nu senāpati bhoto, sāvako satthuranvayo; Ko tetamanuvatteti, dhammacakkaṁ pavattitaṁ”.
Then who is your general, the disciple who follows the Teacher’s way? Who keeps rolling the wheel of teaching you rolled forth?”
“मया पवत्तितं चक्कं, (सेलाति भगवा) धम्मचक्कं अनुत्तरं; सारिपुत्तो अनुवत्तेति, अनुजातो तथागतं।
“Mayā pavattitaṁ cakkaṁ, (selāti bhagavā) Dhammacakkaṁ anuttaraṁ; Sāriputto anuvatteti, Anujāto tathāgataṁ.
“By me the wheel was rolled forth,” said the Buddha, “the supreme wheel of teaching. Sāriputta, taking after the Realized One, keeps it rolling on.
अभिञ्ञेय्यं अभिञ्ञातं, भावेतब्बञ्च भावितं; पहातब्बं पहीनं मे, तस्मा बुद्धोस्मि ब्राह्मण।
Abhiññeyyaṁ abhiññātaṁ, bhāvetabbañca bhāvitaṁ; Pahātabbaṁ pahīnaṁ me, tasmā buddhosmi brāhmaṇa.
I have known what should be known, and developed what should be developed, and given up what should be given up: and so, brahmin, I am a Buddha.
विनयस्सु मयि कङ्खं, अधिमुच्चस्सु ब्राह्मण; दुल्लभं दस्सनं होति, सम्बुद्धानं अभिण्हसो।
Vinayassu mayi kaṅkhaṁ, adhimuccassu brāhmaṇa; Dullabhaṁ dassanaṁ hoti, sambuddhānaṁ abhiṇhaso.
Dispel your doubt in me—make up your mind, brahmin! The sight of a Buddha is hard to find again.
येसं वे दुल्लभो लोके, पातुभावो अभिण्हसो; सोहं ब्राह्मण सम्बुद्धो, सल्लकत्तो अनुत्तरो।
Yesaṁ ve dullabho loke, pātubhāvo abhiṇhaso; Sohaṁ brāhmaṇa sambuddho, sallakatto anuttaro.
I am a Buddha, brahmin, the supreme surgeon, one of those whose appearance in the world is hard to find again.
ब्रह्मभूतो अतितुलो, मारसेनप्पमद्दनो; सब्बामित्ते वसी कत्वा, मोदामि अकुतोभयो”।
Brahmabhūto atitulo, mārasenappamaddano; Sabbāmitte vasī katvā, modāmi akutobhayo”.
Holy, unequaled, crusher of Māra’s army; having subdued all my opponents, I rejoice, fearing nothing from any quarter.”
“इमं भोन्तो निसामेथ, यथा भासति चक्खुमा; सल्लकत्तो महावीरो, सीहोव नदती वने।
“Imaṁ bhonto nisāmetha, yathā bhāsati cakkhumā; Sallakatto mahāvīro, sīhova nadatī vane.
“Pay heed, sirs, to what is spoken by the Clear-eyed One. The surgeon, the great hero, roars like a lion in the jungle.
ब्रह्मभूतं अतितुलं, मारसेनप्पमद्दनं; को दिस्वा नप्पसीदेय्य, अपि कण्हाभिजातिको।
Brahmabhūtaṁ atitulaṁ, mārasenappamaddanaṁ; Ko disvā nappasīdeyya, api kaṇhābhijātiko.
Holy, unequaled, crusher of Māra’s army; who would not be inspired by him, even one whose nature is dark?
यो मं इच्छति अन्वेतु, यो वा निच्छति गच्छतु; इधाहं पब्बजिस्सामि, वरपञ्ञस्स सन्तिके”।
Yo maṁ icchati anvetu, yo vā nicchati gacchatu; Idhāhaṁ pabbajissāmi, varapaññassa santike”.
Those who wish may follow me; those who don’t may go. Right here, I’ll go forth in his presence, the one of such splendid wisdom.”
“एतञ्चे रुच्चति भोतो, सम्मासम्बुद्धसासनं; मयम्पि पब्बजिस्साम, वरपञ्ञस्स सन्तिके”।
“Etañce6 ruccati bhoto, sammāsambuddhasāsanaṁ; Mayampi pabbajissāma, varapaññassa santike”.
“Sir, if you like the teaching of the Buddha, we’ll also go forth in his presence, the one of such splendid wisdom.”
ब्राह्मणा तिसता इमे, याचन्ति पञ्जलीकता; “ब्रह्मचरियं चरिस्साम, भगवा तव सन्तिके”।
Brāhmaṇā tisatā ime, yācanti pañjalīkatā; “Brahmacariyaṁ carissāma, bhagavā tava santike”.
“These three hundred brahmins with joined palms held up, ask: ‘May we lead the spiritual life in your presence, Blessed One?’”
“स्वाक्खातं ब्रह्मचरियं, (सेलाति भगवा) सन्दिट्ठिकमकालिकं; यत्थ अमोघा पब्बज्जा, अप्पमत्तस्स सिक्खतो”ति।
“Svākkhātaṁ brahmacariyaṁ, (selāti bhagavā) Sandiṭṭhikamakālikaṁ; Yattha amoghā pabbajjā, Appamattassa sikkhato”ti.
“The spiritual life is well explained,” said the Buddha, “apparent in the present life, immediately effective. Here the going forth isn’t in vain for one who trains with diligence.”
अलत्थ खो सेलो ब्राह्मणो सपरिसो भगवतो सन्तिके पब्बज्जं, अलत्थ उपसम्पदं।
Alattha kho selo brāhmaṇo sapariso bhagavato santike pabbajjaṁ, alattha upasampadaṁ.
And the brahmin Sela together with his assembly received the going forth, the ordination in the Buddha’s presence.
अथ खो केणियो जटिलो तस्सा रत्तिया अच्चयेन सके अस्समे पणीतं खादनीयं भोजनीयं पटियादापेत्वा भगवतो कालं आरोचापेसि: “कालो, भो गोतम, निट्ठितं भत्तन्”ति।
Atha kho keṇiyo jaṭilo tassā rattiyā accayena sake assame paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: “kālo, bho gotama, niṭṭhitaṁ bhattan”ti.
And when the night had passed Keṇiya had delicious fresh and cooked foods prepared in his own home. Then he had the Buddha informed of the time, saying, “It’s time, Master Gotama, the meal is ready.”
अथ खो भगवा पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय येन केणियस्स जटिलस्स अस्समो तेनुपसङ्कमि; उपसङ्कमित्वा पञ्ञत्ते आसने निसीदि सद्धिं भिक्खुसङ्घेन। अथ खो केणियो जटिलो बुद्धप्पमुखं भिक्खुसङ्घं पणीतेन खादनीयेन भोजनीयेन सहत्था सन्तप्पेसि, सम्पवारेसि। अथ खो केणियो जटिलो भगवन्तं भुत्ताविं ओनीतपत्तपाणिं अञ्ञतरं नीचं आसनं गहेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नं खो केणियं जटिलं भगवा इमाहि गाथाहि अनुमोदि:
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. Atha kho keṇiyo jaṭilo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi, sampavāresi. Atha kho keṇiyo jaṭilo bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā imāhi gāthāhi anumodi:
Then the Buddha robed up in the morning and, taking his bowl and robe, went to Keṇiya’s hermitage, where he sat on the seat spread out, together with the Saṅgha of bhikkhus. Then Keṇiya served and satisfied the bhikkhu Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods. When the Buddha had eaten and washed his hand and bowl, Keṇiya took a low seat and sat to one side. The Buddha expressed his appreciation with these verses:
“अग्गिहुत्तमुखा यञ्ञा, सावित्ती छन्दसो मुखं; राजा मुखं मनुस्सानं, नदीनं सागरो मुखं।
“Aggihuttamukhā yaññā, sāvittī chandaso mukhaṁ; Rājā mukhaṁ manussānaṁ, nadīnaṁ sāgaro mukhaṁ.
“The foremost of sacrifices
is the offering to the sacred flame; the Gāyatrī Mantra is the foremost of poetic meters; of humans, the king is the foremost; the ocean’s the foremost of rivers;
नक्खत्तानं मुखं चन्दो, आदिच्चो तपतं मुखं; पुञ्ञं आकङ्खमानानं, सङ्घो वे यजतं मुखन्”ति।
Nakkhattānaṁ mukhaṁ cando, ādicco tapataṁ mukhaṁ; Puññaṁ ākaṅkhamānānaṁ, saṅgho ve yajataṁ mukhan”ti.
the foremost of stars is the moon; the sun is the foremost of lights; for those who sacrifice seeking merit, the Saṅgha is the foremost.”
अथ खो भगवा केणियं जटिलं इमाहि गाथाहि अनुमोदित्वा उट्ठायासना पक्कामि।
Atha kho bhagavā keṇiyaṁ jaṭilaṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.
When the Buddha had expressed his appreciation to Keṇiya the matted-hair ascetic with these verses, he got up from his seat and left.
अथ खो आयस्मा सेलो सपरिसो एको वूपकट्ठो अप्पमत्तो आतापी पहितत्तो विहरन्तो नचिरस्सेव—यस्सत्थाय कुलपुत्ता सम्मदेव अगारस्मा अनगारियं पब्बजन्ति, तदनुत्तरं—ब्रह्मचरियपरियोसानं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहासि।
Atha kho āyasmā selo sapariso eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.
Then Venerable Sela and his assembly, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. They lived having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
“खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्ताया”ति अब्भञ्ञासि। अञ्ञतरो खो पनायस्मा सेलो सपरिसो अरहतं अहोसि।
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro kho panāyasmā selo sapariso arahataṁ ahosi.
They understood: “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.” And Venerable Sela together with his assembly became perfected.
अथ खो आयस्मा सेलो सपरिसो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा एकंसं चीवरं कत्वा येन भगवा तेनञ्जलिं पणामेत्वा भगवन्तं गाथाहि अज्झभासि:
Atha kho āyasmā selo sapariso yena bhagavā tenupasaṅkami; upasaṅkamitvā ekaṁsaṁ cīvaraṁ katvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ gāthāhi ajjhabhāsi:
Then Sela with his assembly went to see the Buddha. He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:
“यं तं सरणमागम्म, इतो अट्ठमि चक्खुमा; सत्तरत्तेन भगवा, दन्तम्ह तव सासने।
“Yaṁ taṁ saraṇamāgamma, ito aṭṭhami cakkhumā; Sattarattena7 bhagavā, dantamha tava sāsane.
“This is the eighth day since we went for refuge, O Clear-eyed One. In these seven days, Blessed One, we’ve become tamed in your teaching.
तुवं बुद्धो तुवं सत्था, तुवं माराभिभू मुनि; तुवं अनुसये छेत्वा, तिण्णो तारेसिमं पजं।
Tuvaṁ buddho tuvaṁ satthā, tuvaṁ mārābhibhū muni; Tuvaṁ anusaye chetvā, tiṇṇo tāresimaṁ pajaṁ.
You are the Buddha, you are the Teacher, you are the sage who has overcome Māra; you have cut off the underlying tendencies, you’ve crossed over, and you bring humanity across.
उपधी ते समतिक्कन्ता, आसवा ते पदालिता; सीहोव अनुपादानो, पहीनभयभेरवो।
Upadhī te samatikkantā, āsavā te padālitā; Sīhova anupādāno, pahīnabhayabheravo.
You have transcended attachments, your defilements are shattered; by not grasping, like a lion, you’ve given up fear and dread.
भिक्खवो तिसता इमे, तिट्ठन्ति पञ्जलीकता; पादे वीर पसारेहि, नागा वन्दन्तु सत्थुनो”ति।
Bhikkhavo tisatā ime, tiṭṭhanti pañjalīkatā; Pāde vīra pasārehi, nāgā vandantu satthuno”ti.
These three hundred bhikkhus stand with joined palms raised. Stretch out your feet, great hero: let these giants bow to the Teacher.”
सेलसुत्तं निट्ठितं दुतियं।
Selasuttaṁ niṭṭhitaṁ dutiyaṁ.
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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