The Great Steward

So I have heard. At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying near Rājagaha, on the Vulture’s Peak Mountain.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.

So I have heard. Evaṁ me sutaṁ—At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying near Rājagaha, on the Vulture’s Peak Mountain. ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.

Then, late at night, the centaur Pañcasikha, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, stood to one side, and said to him,*We were introduced to Pañcasikha in DN 18, which is similar to the current sutta in many other details as well. Thus this sutta can be considered as a distant cousin to the Mahāparinibbāna cycle. “Sir, I would tell you of what I heard and learned directly from the gods of the thirty-three.”

Atha kho pañcasikho gandhabbaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ gijjhakūṭaṁ pabbataṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho pañcasikho gandhabbaputto bhagavantaṁ etadavoca: “yaṁ kho me, bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario, devānaṁ tāvatiṁsānaṁ sammukhā sutaṁ sammukhā paṭiggahitaṁ, ārocemi taṁ bhagavato”ti.

Then, late at night, the centaur Pañcasikha, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, stood to one side, and said to him,*We were introduced to Pañcasikha in DN 18, which is similar to the current sutta in many other details as well. Thus this sutta can be considered as a distant cousin to the Mahāparinibbāna cycle.Atha kho pañcasikho gandhabbaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ gijjhakūṭaṁ pabbataṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho pañcasikho gandhabbaputto bhagavantaṁ etadavoca: “Sir, I would tell you of what I heard and learned directly from the gods of the thirty-three.” “yaṁ kho me, bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario, devānaṁ tāvatiṁsānaṁ sammukhā sutaṁ sammukhā paṭiggahitaṁ, ārocemi taṁ bhagavato”ti.

“Sir, it was more than a few days ago—on the fifteenth day sabbath on the full moon day at the invitation to admonish held at the end of the rainy season—when all the gods of the thirty-three were sitting together in the Hall of Clear Right.*The council of gods described by Janavasabha at DN 18:12.1, while otherwise similar, took place at the entry to a rainy season, whereas this one is at the end of a rainy season. This cannot have been the Buddha’s last rains, for he was already in Vajji by then. A large assembly of gods was sitting all around, and the four great kings were seated at the four quarters.

“Purimāni, bhante, divasāni purimatarāni tadahuposathe pannarase pavāraṇāya puṇṇāya puṇṇamāya rattiyā kevalakappā ca devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā; mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti;

“Sir, it was more than a few days ago—on the fifteenth day sabbath on the full moon day at the invitation to admonish held at the end of the rainy season—when all the gods of the thirty-three were sitting together in the Hall of Clear Right.*The council of gods described by Janavasabha at DN 18:12.1, while otherwise similar, took place at the entry to a rainy season, whereas this one is at the end of a rainy season. This cannot have been the Buddha’s last rains, for he was already in Vajji by then.“Purimāni, bhante, divasāni purimatarāni tadahuposathe pannarase pavāraṇāya puṇṇāya puṇṇamāya rattiyā kevalakappā ca devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā; A large assembly of gods was sitting all around, and the four great kings were seated at the four quarters. mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti;

The Great King Dhataraṭṭha was seated to the east, facing west, in front of his gods. The Great King Virūḷhaka was seated to the south, facing north, in front of his gods. The Great King Virūpakkha was seated to the west, facing east, in front of his gods. The Great King Vessavaṇa was seated to the north, facing south, in front of his gods.

puratthimāya disāya dhataraṭṭho mahārājā pacchimābhimukho nisinno hoti deve purakkhatvā; dakkhiṇāya disāya virūḷhako mahārājā uttarābhimukho nisinno hoti deve purakkhatvā; pacchimāya disāya virūpakkho mahārājā puratthābhimukho nisinno hoti deve purakkhatvā; uttarāya disāya vessavaṇo mahārājā dakkhiṇābhimukho nisinno hoti deve purakkhatvā.

The Great King Dhataraṭṭha was seated to the east, facing west, in front of his gods. puratthimāya disāya dhataraṭṭho mahārājā pacchimābhimukho nisinno hoti deve purakkhatvā; The Great King Virūḷhaka was seated to the south, facing north, in front of his gods. dakkhiṇāya disāya virūḷhako mahārājā uttarābhimukho nisinno hoti deve purakkhatvā; The Great King Virūpakkha was seated to the west, facing east, in front of his gods. pacchimāya disāya virūpakkho mahārājā puratthābhimukho nisinno hoti deve purakkhatvā; The Great King Vessavaṇa was seated to the north, facing south, in front of his gods. uttarāya disāya vessavaṇo mahārājā dakkhiṇābhimukho nisinno hoti deve purakkhatvā.

When the gods of the thirty-three have a gathering like this, that is how they are seated. After that come our seats.

Yadā, bhante, kevalakappā ca devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā, mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti, idaṁ nesaṁ hoti āsanasmiṁ; atha pacchā amhākaṁ āsanaṁ hoti.

When the gods of the thirty-three have a gathering like this, that is how they are seated. Yadā, bhante, kevalakappā ca devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā, mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti, idaṁ nesaṁ hoti āsanasmiṁ; After that come our seats. atha pacchā amhākaṁ āsanaṁ hoti.

Sir, those gods who had been recently reborn in the company of the thirty-three after leading the spiritual life under the Buddha outshine the other gods in beauty and glory. The gods of the thirty-three became uplifted and overjoyed at that, full of rapture and happiness, saying, ‘The heavenly hosts swell, while the titan hosts dwindle!’

Ye te, bhante, devā bhagavati brahmacariyaṁ caritvā adhunūpapannā tāvatiṁsakāyaṁ, te aññe deve atirocanti vaṇṇena ceva yasasā ca. Tena sudaṁ, bhante, devā tāvatiṁsā attamanā honti pamuditā pītisomanassajātā; ‘dibbā vata bho kāyā paripūrenti, hāyanti asurakāyā’ti.

Sir, those gods who had been recently reborn in the company of the thirty-three after leading the spiritual life under the Buddha outshine the other gods in beauty and glory. Ye te, bhante, devā bhagavati brahmacariyaṁ caritvā adhunūpapannā tāvatiṁsakāyaṁ, te aññe deve atirocanti vaṇṇena ceva yasasā ca. The gods of the thirty-three became uplifted and overjoyed at that, full of rapture and happiness, saying, Tena sudaṁ, bhante, devā tāvatiṁsā attamanā honti pamuditā pītisomanassajātā; ‘The heavenly hosts swell, while the titan hosts dwindle!’ ‘dibbā vata bho kāyā paripūrenti, hāyanti asurakāyā’ti.

The gods of the thirty-three became even more uplifted and overjoyed at that, full of rapture and happiness, saying, ‘The heavenly hosts swell, while the titan hosts dwindle!’

Tena sudaṁ, bhante, devā tāvatiṁsā bhiyyoso mattāya attamanā honti pamuditā pītisomanassajātā; ‘dibbā vata bho, kāyā paripūrenti, hāyanti asurakāyā’ti.

The gods of the thirty-three became even more uplifted and overjoyed at that, full of rapture and happiness, saying, Tena sudaṁ, bhante, devā tāvatiṁsā bhiyyoso mattāya attamanā honti pamuditā pītisomanassajātā; ‘The heavenly hosts swell, while the titan hosts dwindle!’ ‘dibbā vata bho, kāyā paripūrenti, hāyanti asurakāyā’ti.

Seeing the joy of those gods, Sakka, lord of gods, addressed them, ‘Gentlemen, would you like to hear eight genuine praises of the Buddha?’*For “genuine praise” (yathābhucce vaṇṇe), see DN 1:1.28.1.

Atha kho, bhante, sakko devānamindo devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā deve tāvatiṁse āmantesi: ‘iccheyyātha no tumhe, mārisā, tassa bhagavato aṭṭha yathābhucce vaṇṇe sotun’ti?

Seeing the joy of those gods, Sakka, lord of gods, addressed them, Atha kho, bhante, sakko devānamindo devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā deve tāvatiṁse āmantesi: ‘Gentlemen, would you like to hear eight genuine praises of the Buddha?’*For “genuine praise” (yathābhucce vaṇṇe), see DN 1:1.28.1.‘iccheyyātha no tumhe, mārisā, tassa bhagavato aṭṭha yathābhucce vaṇṇe sotun’ti?

‘What do the good gods of the thirty-three think?*Sakka adopts the same rhetorical style as Sanaṅkumāra (DN 18:20.2). How the Buddha has acted for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans! I don’t see any Teacher, past or present, who has such sympathy for the world, apart from the Buddha.

‘Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā? Yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. Evaṁ bahujanahitāya paṭipannaṁ bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.

‘What do the good gods of the thirty-three think?*Sakka adopts the same rhetorical style as Sanaṅkumāra (DN 18:20.2).‘Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā? How the Buddha has acted for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans! Yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. I don’t see any Teacher, past or present, who has such sympathy for the world, apart from the Buddha. Evaṁ bahujanahitāya paṭipannaṁ bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.

Also, the Buddha has explained the teaching well—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. I don’t see any Teacher, past or present, who explains such a relevant teaching, apart from the Buddha.

SvākkhātosvākkhātoBien expuesto, explicado o proclamado. Como cualidad del Dhamma, indica que la enseñanza ha sido correctamente expuesta por el Buddha. Svākkhāto es la forma nominativa masculina singular de svākkhāta y concuerda con dhammo.Ver en el glosario kho pana tena bhagavatā dhammo sandiṭṭhikosandiṭṭhikoDirectamente visible o cognoscible aquí y ahora. Como cualidad del Dhamma, indica que puede comprobarse en la experiencia presente mediante la práctica y no solo aceptarse por testimonio o creencia.Ver en el glosario akālikoakāliko1. Atemporal; no condicionado por el tiempo. 2. Como cualidad del Dhamma, indica que la enseñanza puede ser verificada sin depender de una época, estación o espera futura. 3. En esta misma vidaVer en el glosario ehipassikoehipassikoDigno de la invitación «ven y mira». Como cualidad del Dhamma, indica que la enseñanza está abierta al examen e invita a acercarse y comprobarla directamente mediante la práctica.Ver en el glosario opaneyyiko paccattaṁ veditabbo viññūhi. Evaṁ opaneyyikassa dhammassa desetāraṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.

Also, the Buddha has explained the teaching well—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. SvākkhātosvākkhātoBien expuesto, explicado o proclamado. Como cualidad del Dhamma, indica que la enseñanza ha sido correctamente expuesta por el Buddha. Svākkhāto es la forma nominativa masculina singular de svākkhāta y concuerda con dhammo.Ver en el glosario kho pana tena bhagavatā dhammo sandiṭṭhikosandiṭṭhikoDirectamente visible o cognoscible aquí y ahora. Como cualidad del Dhamma, indica que puede comprobarse en la experiencia presente mediante la práctica y no solo aceptarse por testimonio o creencia.Ver en el glosario akālikoakāliko1. Atemporal; no condicionado por el tiempo. 2. Como cualidad del Dhamma, indica que la enseñanza puede ser verificada sin depender de una época, estación o espera futura. 3. En esta misma vidaVer en el glosario ehipassikoehipassikoDigno de la invitación «ven y mira». Como cualidad del Dhamma, indica que la enseñanza está abierta al examen e invita a acercarse y comprobarla directamente mediante la práctica.Ver en el glosario opaneyyiko paccattaṁ veditabbo viññūhi. I don’t see any Teacher, past or present, who explains such a relevant teaching, apart from the Buddha. Evaṁ opaneyyikassa dhammassa desetāraṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.

Also, the Buddha has well described what is skillful and what is unskillful,*Compare DN 18:25.1. what is blameworthy and what is blameless, what should be cultivated and what should not be cultivated, what is inferior and what is superior, and what has a portion of dark or bright. I don’t see any Teacher, past or present, who so clearly describes all these things, apart from the Buddha.

“Idaṁ kusalan”ti kho pana tena bhagavatā supaññattaṁ, “idaṁ akusalan”ti supaññattaṁ. “Idaṁ sāvajjaṁ idaṁ anavajjaṁ, idaṁ sevitabbaṁ idaṁ na sevitabbaṁ, idaṁ hīnaṁ idaṁ paṇītaṁ, idaṁ kaṇhasukkasappaṭibhāgan”ti supaññattaṁ. Evaṁ kusalākusalasāvajjānavajjasevitabbāsevitabbahīnapaṇītakaṇhasukkasappaṭibhāgānaṁ dhammānaṁ paññāpetāraṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.

Also, the Buddha has well described what is skillful and what is unskillful,*Compare DN 18:25.1.“Idaṁ kusalan”ti kho pana tena bhagavatā supaññattaṁ, “idaṁ akusalan”ti supaññattaṁ. what is blameworthy and what is blameless, what should be cultivated and what should not be cultivated, what is inferior and what is superior, and what has a portion of dark or bright. “Idaṁ sāvajjaṁ idaṁ anavajjaṁ, idaṁ sevitabbaṁ idaṁ na sevitabbaṁ, idaṁ hīnaṁ idaṁ paṇītaṁ, idaṁ kaṇhasukkasappaṭibhāgan”ti supaññattaṁ. I don’t see any Teacher, past or present, who so clearly describes all these things, apart from the Buddha. Evaṁ kusalākusalasāvajjānavajjasevitabbāsevitabbahīnapaṇītakaṇhasukkasappaṭibhāgānaṁ dhammānaṁ paññāpetāraṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.

Also, the Buddha has well described the practice that leads to extinguishment for his disciples. And extinguishment converges with the practice,*Paṭipadā is instrumental. as the waters of the Ganges join together and converge with the waters of the Yamunā.*I don’t think this idea is found elsewhere in quite this way. Normally it is said that the path leads to Nibbāna like the rivers lead to the ocean (eg. SN 45.114:1.1). I don’t see any Teacher, past or present, who so clearly describes the practice that leads to extinguishment for his disciples, apart from the Buddha.

Supaññattā kho pana tena bhagavatā sāvakānaṁ nibbānagāminī paṭipadāpaṭipadāEl medio de alcanzar una meta o destino. El «camino medio» (majjhima-paṭipadā) enseñado por el Buddha; el sendero de práctica descrito en la cuarta noble verdad (dukkhanirodhagāminī-paṭīpadā).Ver en el glosario, saṁsandati nibbānañca paṭipadā ca. Seyyathāpi nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario gaṅgodakaṁ yamunodakena saṁsandati sameti; evameva supaññattā tena bhagavatā sāvakānaṁ nibbānagāminī paṭipadā, saṁsandati nibbānañca paṭipadā ca. Evaṁ nibbānagāminiyā paṭipadāya paññāpetāraṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.

Also, the Buddha has well described the practice that leads to extinguishment for his disciples. And extinguishment converges with the practice,*Paṭipadā is instrumental.Supaññattā kho pana tena bhagavatā sāvakānaṁ nibbānagāminī paṭipadāpaṭipadāEl medio de alcanzar una meta o destino. El «camino medio» (majjhima-paṭipadā) enseñado por el Buddha; el sendero de práctica descrito en la cuarta noble verdad (dukkhanirodhagāminī-paṭīpadā).Ver en el glosario, saṁsandati nibbānañca paṭipadā ca. as the waters of the Ganges join together and converge with the waters of the Yamunā.*I don’t think this idea is found elsewhere in quite this way. Normally it is said that the path leads to Nibbāna like the rivers lead to the ocean (eg. SN 45.114:1.1).Seyyathāpi nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario gaṅgodakaṁ yamunodakena saṁsandati sameti; evameva supaññattā tena bhagavatā sāvakānaṁ nibbānagāminī paṭipadā, saṁsandati nibbānañca paṭipadā ca. I don’t see any Teacher, past or present, who so clearly describes the practice that leads to extinguishment for his disciples, apart from the Buddha. Evaṁ nibbānagāminiyā paṭipadāya paññāpetāraṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.

Also, possessions and popularity have accrued to the Buddha, so much that you’d think it would thrill even the aristocrats. But he takes his food free of vanity.*This item is unique. I don’t see any Teacher, past or present, who takes their food so free of vanity, apart from the Buddha.

Abhinipphanno kho pana tassa bhagavato lābho abhinipphanno siloko, yāva maññe khattiyā sampiyāyamānarūpā viharanti, vigatamado kho pana so bhagavā āhāraṁ āhāreti.*Abhinipphanno → abhinippanno (pts1ed, mr) Evaṁ vigatamadaṁ āhāraṁ āharayamānaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.

Also, possessions and popularity have accrued to the Buddha, so much that you’d think it would thrill even the aristocrats. But he takes his food free of vanity.*This item is unique.Abhinipphanno kho pana tassa bhagavato lābho abhinipphanno siloko, yāva maññe khattiyā sampiyāyamānarūpā viharanti, vigatamado kho pana so bhagavā āhāraṁ āhāreti.*Abhinipphanno → abhinippanno (pts1ed, mr)I don’t see any Teacher, past or present, who takes their food so free of vanity, apart from the Buddha. Evaṁ vigatamadaṁ āhāraṁ āharayamānaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.

Also, the Buddha has gained companions, both trainees who are practicing, and those with defilements ended who have completed their journey.*Another unique item. The Buddha is committed to the joy of solitude, but doesn’t send them away.*This is normally true, but in some cases the Buddha left a badly-behaved community (MN 48), dismissed misbehaving monks (eg. AN 8.10:2.2), or even dismissed a large community (MN 67). | The “joy of solitude” is ekārāmataṁ . I don’t see any Teacher, past or present, so committed to the joy of solitude, apart from the Buddha.

Laddhasahāyo kho pana so bhagavā sekhānañceva paṭipannānaṁ khīṇāsavānañca vusitavataṁ. Te bhagavā apanujja ekārāmataṁ anuyutto viharati. Evaṁ ekārāmataṁ anuyuttaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.

Also, the Buddha has gained companions, both trainees who are practicing, and those with defilements ended who have completed their journey.*Another unique item.Laddhasahāyo kho pana so bhagavā sekhānañceva paṭipannānaṁ khīṇāsavānañca vusitavataṁ. The Buddha is committed to the joy of solitude, but doesn’t send them away.*This is normally true, but in some cases the Buddha left a badly-behaved community (MN 48), dismissed misbehaving monks (eg. AN 8.10:2.2), or even dismissed a large community (MN 67). | The “joy of solitude” is ekārāmataṁ .Te bhagavā apanujja ekārāmataṁ anuyutto viharati. I don’t see any Teacher, past or present, so committed to the joy of solitude, apart from the Buddha. Evaṁ ekārāmataṁ anuyuttaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.

Also, the Buddha does as he says, and says as he does, thus: he does as he says, and says as he does.*Also at DN 29:29.5, AN 4.23:4.1, and Iti 112:5.1. I don’t see any Teacher, past or present, who so practices in line with the teaching, apart from the Buddha.

Yathāvādī kho pana so bhagavā tathākārī, yathākārī tathāvādī, iti yathāvādī tathākārī, yathākārī tathāvādī. Evaṁ dhammānudhammappaṭipannaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.

Also, the Buddha does as he says, and says as he does, thus: he does as he says, and says as he does.*Also at DN 29:29.5, AN 4.23:4.1, and Iti 112:5.1.Yathāvādī kho pana so bhagavā tathākārī, yathākārī tathāvādī, iti yathāvādī tathākārī, yathākārī tathāvādī. I don’t see any Teacher, past or present, who so practices in line with the teaching, apart from the Buddha. Evaṁ dhammānudhammappaṭipannaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.

Also, the Buddha has gone beyond doubt and got rid of indecision. He has achieved all he wished for regarding the fundamental goal of the spiritual life.*Pariyositasaṅkappo (“achieved all he wished for”) is a synonym of the more common paripuṇṇasaṅkappo (eg. MN 29:2.5). I don’t see any Teacher, past or present, who has achieved these things, apart from the Buddha.’

Tiṇṇavicikiccho kho pana so bhagavā vigatakathaṅkatho pariyositasaṅkappo ajjhāsayaṁ ādibrahmacariyaṁ. Evaṁ tiṇṇavicikicchaṁ vigatakathaṅkathaṁ pariyositasaṅkappaṁ ajjhāsayaṁ ādibrahmacariyaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā’ti.

Also, the Buddha has gone beyond doubt and got rid of indecision. He has achieved all he wished for regarding the fundamental goal of the spiritual life.*Pariyositasaṅkappo (“achieved all he wished for”) is a synonym of the more common paripuṇṇasaṅkappo (eg. MN 29:2.5).Tiṇṇavicikiccho kho pana so bhagavā vigatakathaṅkatho pariyositasaṅkappo ajjhāsayaṁ ādibrahmacariyaṁ. I don’t see any Teacher, past or present, who has achieved these things, apart from the Buddha.’ Evaṁ tiṇṇavicikicchaṁ vigatakathaṅkathaṁ pariyositasaṅkappaṁ ajjhāsayaṁ ādibrahmacariyaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā’ti.

These are the eight genuine praises of the Buddha proffered by Sakka. Hearing them, the gods of the thirty-three became even more uplifted and overjoyed.

Ime kho, bhante, sakko devānamindo devānaṁ tāvatiṁsānaṁ bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi. Tena sudaṁ, bhante, devā tāvatiṁsā bhiyyoso mattāya attamanā honti pamuditā pītisomanassajātā bhagavato aṭṭha yathābhucce vaṇṇe sutvā.

These are the eight genuine praises of the Buddha proffered by Sakka. Ime kho, bhante, sakko devānamindo devānaṁ tāvatiṁsānaṁ bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi. Hearing them, the gods of the thirty-three became even more uplifted and overjoyed. Tena sudaṁ, bhante, devā tāvatiṁsā bhiyyoso mattāya attamanā honti pamuditā pītisomanassajātā bhagavato aṭṭha yathābhucce vaṇṇe sutvā.

Then some gods thought, ‘If only four fully awakened Buddhas might arise in the world and teach the DhammaDhamma1. Fenómeno; cualquier cosa que ocurre y es cognoscible. 2. Fenómeno mental, «pensamiento». 3. Principio, especialmente los principios de causalidad. 4. Doctrina, enseñanza. También, principios de comportamiento que los seres humanos deben seguir para armonizar con el orden natural correcto de las cosas; cualidades mentales que deben desarrollar para realizar la cualidad inherente de la mente en sí misma. Por extensión, «Dhamma» (usualmente en mayúscula) se usa también para denotar cualquier doctrina que enseña tales cosas. Así, el Dhamma del Buddha denota tanto sus enseñanzas como las realidades descritas por esa enseñanza. (Sánscrito: dharma)Ver en el glosario, just like the Blessed One! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans!’

Tatra, bhante, ekacce devā evamāhaṁsu: ‘aho vata, mārisā, cattāro sammāsambuddhā loke uppajjeyyuṁ dhammañca deseyyuṁ yathariva bhagavā. Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.

Then some gods thought, Tatra, bhante, ekacce devā evamāhaṁsu: ‘If only four fully awakened Buddhas might arise in the world and teach the DhammaDhamma1. Fenómeno; cualquier cosa que ocurre y es cognoscible. 2. Fenómeno mental, «pensamiento». 3. Principio, especialmente los principios de causalidad. 4. Doctrina, enseñanza. También, principios de comportamiento que los seres humanos deben seguir para armonizar con el orden natural correcto de las cosas; cualidades mentales que deben desarrollar para realizar la cualidad inherente de la mente en sí misma. Por extensión, «Dhamma» (usualmente en mayúscula) se usa también para denotar cualquier doctrina que enseña tales cosas. Así, el Dhamma del Buddha denota tanto sus enseñanzas como las realidades descritas por esa enseñanza. (Sánscrito: dharma)Ver en el glosario, just like the Blessed One! ‘aho vata, mārisā, cattāro sammāsambuddhā loke uppajjeyyuṁ dhammañca deseyyuṁ yathariva bhagavā. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans!’ Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.

Other gods thought, ‘Let alone four fully awakened Buddhas; if only three fully awakened Buddhas, or two fully awakened Buddhas might arise in the world and teach the Dhamma, just like the Blessed One! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans!’

Ekacce devā evamāhaṁsu: ‘tiṭṭhantu, mārisā, cattāro sammāsambuddhā, aho vata, mārisā, tayo sammāsambuddhā loke uppajjeyyuṁ dhammañca deseyyuṁ yathariva bhagavā. Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Ekacce devā evamāhaṁsu: ‘tiṭṭhantu, mārisā, tayo sammāsambuddhā, aho vata, mārisā, dve sammāsambuddhā loke uppajjeyyuṁ dhammañca deseyyuṁ yathariva bhagavā. Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.

Other gods thought, Ekacce devā evamāhaṁsu: ‘Let alone four fully awakened Buddhas; if only three fully awakened Buddhas, ‘tiṭṭhantu, mārisā, cattāro sammāsambuddhā, aho vata, mārisā, tayo sammāsambuddhā loke uppajjeyyuṁ dhammañca deseyyuṁ yathariva bhagavā. Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Ekacce devā evamāhaṁsu: or two fully awakened Buddhas might arise in the world and teach the Dhamma, just like the Blessed One! ‘tiṭṭhantu, mārisā, tayo sammāsambuddhā, aho vata, mārisā, dve sammāsambuddhā loke uppajjeyyuṁ dhammañca deseyyuṁ yathariva bhagavā. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans!’ Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.

When they said this, Sakka said, ‘It is impossible, gentlemen, for two perfected ones, fully awakened Buddhas to arise in the same solar system at the same time.*This impossibility is also at AN 1.277:1.1 and MN 115:14.1. | “In one solar system” (ekissā lokadhātuyā): a single lokadhātu encompasses a single terrestrial world with a single moon and sun. May that Blessed One be healthy and well, and remain with us for a long time!*It is not common to wish for the Buddha’s long life, but we do find this sentiment expressed in a conversation between Sāriputta and Ānanda (SN 21.2:3.5). That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans!’

Evaṁ vutte, bhante, sakko devānamindo deve tāvatiṁse etadavoca: ‘aṭṭhānaṁ kho etaṁ, mārisā, anavakāso, yaṁ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṁ acarimaṁ uppajjeyyuṁ, netaṁ ṭhānaṁ vijjati. Aho vata, mārisā, so bhagavā appābādho appātaṅko ciraṁ dīghamaddhānaṁ tiṭṭheyya. Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.

When they said this, Sakka said, Evaṁ vutte, bhante, sakko devānamindo deve tāvatiṁse etadavoca: ‘It is impossible, gentlemen, for two perfected ones, fully awakened Buddhas to arise in the same solar system at the same time.*This impossibility is also at AN 1.277:1.1 and MN 115:14.1. | “In one solar system” (ekissā lokadhātuyā): a single lokadhātu encompasses a single terrestrial world with a single moon and sun.‘aṭṭhānaṁ kho etaṁ, mārisā, anavakāso, yaṁ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṁ acarimaṁ uppajjeyyuṁ, netaṁ ṭhānaṁ vijjati. May that Blessed One be healthy and well, and remain with us for a long time!*It is not common to wish for the Buddha’s long life, but we do find this sentiment expressed in a conversation between Sāriputta and Ānanda (SN 21.2:3.5).Aho vata, mārisā, so bhagavā appābādho appātaṅko ciraṁ dīghamaddhānaṁ tiṭṭheyya. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans!’ Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.

Then the gods of the thirty-three, having considered and deliberated on the matter for which they were seated together in the Hall of Clear Right, advised and instructed the four great kings on the subject. Each one, having been advised, stood at his own seat without leaving.

Atha kho, bhante, yenatthena devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā, taṁ atthaṁ cintayitvā taṁ atthaṁ mantayitvā vuttavacanāpi taṁ cattāro mahārājāno tasmiṁ atthe honti. Paccānusiṭṭhavacanāpi taṁ cattāro mahārājāno tasmiṁ atthe honti, sakesu sakesu āsanesu ṭhitā avipakkantā.

Then the gods of the thirty-three, having considered and deliberated on the matter for which they were seated together in the Hall of Clear Right, advised and instructed the four great kings on the subject. Atha kho, bhante, yenatthena devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā, taṁ atthaṁ cintayitvā taṁ atthaṁ mantayitvā vuttavacanāpi taṁ cattāro mahārājāno tasmiṁ atthe honti. Each one, having been advised, stood at his own seat without leaving. Paccānusiṭṭhavacanāpi taṁ cattāro mahārājāno tasmiṁ atthe honti, sakesu sakesu āsanesu ṭhitā avipakkantā.

Then in the northern quarter a magnificent light arose and radiance appeared, surpassing the glory of the gods. Then Sakka, lord of gods, addressed the gods of the thirty-three, ‘As indicated by the signs—light arising and radiance appearing—the Divinity will appear. For this is the harbinger for the appearance of the Divinity, namely light arising and radiance appearing.’

Atha kho, bhante, uttarāya disāya uḷāro āloko sañjāyi, obhāso pāturahosi atikkammeva devānaṁ devānubhāvaṁ. Atha kho, bhante, sakko devānamindo deve tāvatiṁse āmantesi: ‘yathā kho, mārisā, nimittāni dissanti, uḷāro āloko sañjāyati, obhāso pātubhavati, brahmābrahmāUn habitante de los cielos no-sensuales de la forma o de lo sin forma. Considerado por sí mismo y por los brahmines como Señor y creador del universo.Ver en el glosario pātubhavissati; brahmuno hetaṁ pubbanimittaṁ pātubhāvāya, yadidaṁ āloko sañjāyati obhāso pātubhavatīti.

Then in the northern quarter a magnificent light arose and radiance appeared, surpassing the glory of the gods. Atha kho, bhante, uttarāya disāya uḷāro āloko sañjāyi, obhāso pāturahosi atikkammeva devānaṁ devānubhāvaṁ. Then Sakka, lord of gods, addressed the gods of the thirty-three, Atha kho, bhante, sakko devānamindo deve tāvatiṁse āmantesi: ‘As indicated by the signs—light arising and radiance appearing—the Divinity will appear. For this is the harbinger for the appearance of the Divinity, namely light arising and radiance appearing.’ ‘yathā kho, mārisā, nimittāni dissanti, uḷāro āloko sañjāyati, obhāso pātubhavati, brahmābrahmāUn habitante de los cielos no-sensuales de la forma o de lo sin forma. Considerado por sí mismo y por los brahmines como Señor y creador del universo.Ver en el glosario pātubhavissati; brahmuno hetaṁ pubbanimittaṁ pātubhāvāya, yadidaṁ āloko sañjāyati obhāso pātubhavatīti.

Then the gods of the thirty-three sat in their own seats, saying, ‘We shall find out what has caused that light, and only when we have realized it shall we go to it.’ And the four great kings did likewise. Hearing that, the gods of the thirty-three agreed in unison, ‘We shall find out what has caused that light, and only when we have realized it shall we go to it.’

Atha kho, bhante, devā tāvatiṁsā yathāsakesu āsanesu nisīdiṁsu: ‘obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā’ti. Cattāropi mahārājāno yathāsakesu āsanesu nisīdiṁsu: ‘obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā’ti. Idaṁ sutvā devā tāvatiṁsā ekaggā samāpajjiṁsu: ‘obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā’ti.

Then the gods of the thirty-three sat in their own seats, saying, Atha kho, bhante, devā tāvatiṁsā yathāsakesu āsanesu nisīdiṁsu: ‘We shall find out what has caused that light, and only when we have realized it shall we go to it.’ ‘obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā’ti. And the four great kings did likewise. Cattāropi mahārājāno yathāsakesu āsanesu nisīdiṁsu: ‘obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā’ti. Hearing that, the gods of the thirty-three agreed in unison, Idaṁ sutvā devā tāvatiṁsā ekaggā samāpajjiṁsu: ‘We shall find out what has caused that light, and only when we have realized it shall we go to it.’ ‘obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā’ti.

When the divinity Sanaṅkumāra appears to the gods of the thirty-three, he does so after manifesting in a solid life-form. For a Divinity’s normal appearance is imperceptible in the visual range of the gods of the thirty-three. When the divinity Sanaṅkumāra appears to the gods of the thirty-three, he outshines the other gods in beauty and glory, as a golden statue outshines the human form. When the divinity Sanaṅkumāra appears to the gods of the thirty-three, not a single god in that assembly greets him by bowing down or rising up or inviting him to a seat. They all sit silently on their couches with their cupped palms raised, thinking, ‘Now the divinity Sanaṅkumāra will sit on the couch of whatever god he chooses.’ And the god on whose couch the Divinity sits is overjoyed and brimming with happiness, like a king on the day of his coronation.

Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, oḷārikaṁ attabhāvaṁ abhinimminitvā pātubhavati. Yo kho pana, bhante, brahmuno pakativaṇṇo, anabhisambhavanīyo so devānaṁ tāvatiṁsānaṁ cakkhupathasmiṁ. Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca. Seyyathāpi, bhante, so vaṇṇo viggaho mānusaṁ viggahaṁ atirocati; evameva kho, bhante, yadā brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca. Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, na tassaṁ parisāyaṁ koci devo abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. Sabbeva tuṇhībhūtā pañjalikā pallaṅkena nisīdanti: ‘yassadāni devassa pallaṅkaṁ icchissati brahmā sanaṅkumāro, tassa devassa pallaṅke nisīdissatī’ti. Yassa kho pana, bhante, devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṁ so labhati devo vedapaṭilābhaṁ, uḷāraṁ so labhati devo somanassapaṭilābhaṁ. Seyyathāpi, bhante, rājā khattiyo muddhāvasitto adhunābhisitto rajjena, uḷāraṁ so labhati vedapaṭilābhaṁ, uḷāraṁ so labhati somanassapaṭilābhaṁ; evameva kho, bhante, yassa devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṁ so labhati devo vedapaṭilābhaṁ, uḷāraṁ so labhati devo somanassapaṭilābhaṁ.

When the divinity Sanaṅkumāra appears to the gods of the thirty-three, he does so after manifesting in a solid life-form. Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, oḷārikaṁ attabhāvaṁ abhinimminitvā pātubhavati. For a Divinity’s normal appearance is imperceptible in the visual range of the gods of the thirty-three. Yo kho pana, bhante, brahmuno pakativaṇṇo, anabhisambhavanīyo so devānaṁ tāvatiṁsānaṁ cakkhupathasmiṁ. When the divinity Sanaṅkumāra appears to the gods of the thirty-three, he outshines the other gods in beauty and glory, Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca. as a golden statue outshines the human form. Seyyathāpi, bhante, so vaṇṇo viggaho mānusaṁ viggahaṁ atirocati; evameva kho, bhante, yadā brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca. When the divinity Sanaṅkumāra appears to the gods of the thirty-three, not a single god in that assembly greets him by bowing down or rising up or inviting him to a seat. Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, na tassaṁ parisāyaṁ koci devo abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. They all sit silently on their couches with their cupped palms raised, thinking, Sabbeva tuṇhībhūtā pañjalikā pallaṅkena nisīdanti: ‘Now the divinity Sanaṅkumāra will sit on the couch of whatever god he chooses.’ ‘yassadāni devassa pallaṅkaṁ icchissati brahmā sanaṅkumāro, tassa devassa pallaṅke nisīdissatī’ti. And the god on whose couch the Divinity sits is overjoyed and brimming with happiness, Yassa kho pana, bhante, devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṁ so labhati devo vedapaṭilābhaṁ, uḷāraṁ so labhati devo somanassapaṭilābhaṁ. like a king on the day of his coronation. Seyyathāpi, bhante, rājā khattiyo muddhāvasitto adhunābhisitto rajjena, uḷāraṁ so labhati vedapaṭilābhaṁ, uḷāraṁ so labhati somanassapaṭilābhaṁ; evameva kho, bhante, yassa devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṁ so labhati devo vedapaṭilābhaṁ, uḷāraṁ so labhati devo somanassapaṭilābhaṁ.

That is the topic on which the divinity Sanaṅkumāra spoke. And while he was speaking on that topic, his voice had eight qualities: it was clear, comprehensible, charming, audible, lucid, undistorted, deep, and resonant. He makes sure his voice is intelligible as far as the assembly goes, but the sound doesn’t extend outside the assembly. When someone has a voice like this, they’re said to have the voice of the Divinity.

Imamatthaṁ, bhante, brahmā sanaṅkumāro abhāsittha. Imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato aṭṭhaṅgasamannāgato saro hoti vissaṭṭho ca viññeyyo ca mañju ca savanīyo ca bindu ca avisārī ca gambhīro ca ninnādī ca. Yathāparisaṁ kho pana, bhante, brahmā sanaṅkumāro sarena viññāpeti, na cassa bahiddhā parisāya ghoso niccharati. Yassa kho pana, bhante, evaṁ aṭṭhaṅgasamannāgato saro hoti, so vuccati ‘brahmassaro’ti.

That is the topic on which the divinity Sanaṅkumāra spoke. Imamatthaṁ, bhante, brahmā sanaṅkumāro abhāsittha. And while he was speaking on that topic, his voice had eight qualities: it was clear, comprehensible, charming, audible, lucid, undistorted, deep, and resonant. Imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato aṭṭhaṅgasamannāgato saro hoti vissaṭṭho ca viññeyyo ca mañju ca savanīyo ca bindu ca avisārī ca gambhīro ca ninnādī ca. He makes sure his voice is intelligible as far as the assembly goes, but the sound doesn’t extend outside the assembly. Yathāparisaṁ kho pana, bhante, brahmā sanaṅkumāro sarena viññāpeti, na cassa bahiddhā parisāya ghoso niccharati. When someone has a voice like this, they’re said to have the voice of the Divinity. Yassa kho pana, bhante, evaṁ aṭṭhaṅgasamannāgato saro hoti, so vuccati ‘brahmassaro’ti.

Then the gods of the thirty-three said to the divinity Sanaṅkumāra, ‘Good, Great Divinity! Having appraised this, we rejoice.*“Having appraised” (saṅkhāya) is glossed by the commentary with “having known” (jānitvā). Compare the discussion on “judgmentalism” at DN 1:1.3.1. And there are the eight genuine praises of the Buddha spoken by Sakka— having appraised them, too, we rejoice.’

Atha kho, bhante, devā tāvatiṁsā brahmānaṁ sanaṅkumāraṁ etadavocuṁ: ‘sādhu, mahābrahme, etadeva mayaṁ saṅkhāya modāma; atthi ca sakkena devānamindena tassa bhagavato aṭṭha yathābhuccā vaṇṇā bhāsitā; te ca mayaṁ saṅkhāya modāmā’ti.

Then the gods of the thirty-three said to the divinity Sanaṅkumāra, Atha kho, bhante, devā tāvatiṁsā brahmānaṁ sanaṅkumāraṁ etadavocuṁ: ‘Good, Great Divinity! Having appraised this, we rejoice.*“Having appraised” (saṅkhāya) is glossed by the commentary with “having known” (jānitvā). Compare the discussion on “judgmentalism” at DN 1:1.3.1.‘sādhu, mahābrahme, etadeva mayaṁ saṅkhāya modāma; And there are the eight genuine praises of the Buddha spoken by Sakka—atthi ca sakkena devānamindena tassa bhagavato aṭṭha yathābhuccā vaṇṇā bhāsitā; having appraised them, too, we rejoice.’ te ca mayaṁ saṅkhāya modāmā’ti.

Then the Divinity said to Sakka, ‘It would be good, lord of gods, if I could also hear the eight genuine praises of the Buddha.’

Atha, bhante, brahmā sanaṅkumāro sakkaṁ devānamindaṁ etadavoca: ‘sādhu, devānaminda, mayampi tassa bhagavato aṭṭha yathābhucce vaṇṇe suṇeyyāmā’ti.

Then the Divinity said to Sakka, Atha, bhante, brahmā sanaṅkumāro sakkaṁ devānamindaṁ etadavoca: ‘It would be good, lord of gods, if I could also hear the eight genuine praises of the Buddha.’ ‘sādhu, devānaminda, mayampi tassa bhagavato aṭṭha yathābhucce vaṇṇe suṇeyyāmā’ti.

Hearing them, the divinity Sanaṅkumāra was uplifted and overjoyed, full of rapture and happiness. Then the divinity Sanaṅkumāra manifested in a solid life-form, taking on the appearance of the youth Pañcasikha, and appeared to the gods of the thirty-three. Rising into the air, he sat cross-legged in the sky, like a strong man might sit cross-legged on a well-appointed couch or on level ground. There he addressed the gods of the thirty-three:

Ime kho, bhante, sakko devānamindo brahmuno sanaṅkumārassa bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi. Tena sudaṁ, bhante, brahmā sanaṅkumāro attamano hoti pamudito pītisomanassajāto bhagavato aṭṭha yathābhucce vaṇṇe sutvā. Atha, bhante, brahmā sanaṅkumāro oḷārikaṁ attabhāvaṁ abhinimminitvā kumāravaṇṇī hutvā pañcasikho devānaṁ tāvatiṁsānaṁ pāturahosi. So vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīdi. Seyyathāpi, bhante, balavā puriso supaccatthate vā pallaṅke same vā bhūmibhāge pallaṅkena nisīdeyya; evameva kho, bhante, brahmā sanaṅkumāro vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā deve tāvatiṁse āmantesi:

Ime kho, bhante, sakko devānamindo brahmuno sanaṅkumārassa bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi. Hearing them, the divinity Sanaṅkumāra was uplifted and overjoyed, full of rapture and happiness. Tena sudaṁ, bhante, brahmā sanaṅkumāro attamano hoti pamudito pītisomanassajāto bhagavato aṭṭha yathābhucce vaṇṇe sutvā. Then the divinity Sanaṅkumāra manifested in a solid life-form, taking on the appearance of the youth Pañcasikha, and appeared to the gods of the thirty-three. Atha, bhante, brahmā sanaṅkumāro oḷārikaṁ attabhāvaṁ abhinimminitvā kumāravaṇṇī hutvā pañcasikho devānaṁ tāvatiṁsānaṁ pāturahosi. Rising into the air, he sat cross-legged in the sky, So vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīdi. like a strong man might sit cross-legged on a well-appointed couch or on level ground. Seyyathāpi, bhante, balavā puriso supaccatthate vā pallaṅke same vā bhūmibhāge pallaṅkena nisīdeyya; There he addressed the gods of the thirty-three: evameva kho, bhante, brahmā sanaṅkumāro vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā deve tāvatiṁse āmantesi:

Once upon a time, there was a king named Disampati.*Disampati means “head of the directions”, i.e. king of all the land. He and his story are found nowhere else in the early texts. He had a brahmin high priest named the Steward.*“Steward” is Govinda, literally “lord of cows”. The “high priest” (purohita) was a hereditary office, a learned ritualist and adviser attached to a specific family. For royal families the post could be highly contested. The closeness of the role is shown in that aristocratic families could be referred to by the lineage of the high priest. Disampati’s son was the prince named Reṇu,*While the current sutta does not explicitly identify their realm, Dīpavaṁsa iii 40 records Disampati and Reṇu as kings of Kāsi. This fits with the geographical layout depicted in this sutta, with Kāsi at the center. The story, then, depicts the establishment of Brahmanical kings across India from Kāsi. while the Steward’s son was the student named Jotipāla.*Jotipāla means “guardian of the sacred flame”, i.e. someone who maintains the Vedic fire ritual (see below at DN 19:47.26). There was another Jotipāla in the time of Buddha Kassapa at MN 81:6.2, and another who was a religious founder of the past (AN 6.54:18.1, AN 7.73:2.5). Despite the popularity of the name in Pali, it does not seem to appear in Sanskrit sources. Given that it appears in Pali only in legendary contexts, it is probably a vocational epithet. There were Reṇu the prince, Jotipāla the student, and six other aristocrats; these eight became friends.

Bhūtapubbaṁ, bho, rājā disampati nāma ahosi. Disampatissa rañño govindo nāma brāhmaṇo purohito ahosi. Disampatissa rañño reṇu nāma kumāro putto ahosi. Govindassa brāhmaṇassa jotipālo nāma māṇavo putto ahosi. Iti reṇu ca rājaputto jotipālo ca māṇavo aññe ca cha khattiyā iccete aṭṭha sahāyā ahesuṁ.

Once upon a time, there was a king named Disampati.*Disampati means “head of the directions”, i.e. king of all the land. He and his story are found nowhere else in the early texts.Bhūtapubbaṁ, bho, rājā disampati nāma ahosi. He had a brahmin high priest named the Steward.*“Steward” is Govinda, literally “lord of cows”. The “high priest” (purohita) was a hereditary office, a learned ritualist and adviser attached to a specific family. For royal families the post could be highly contested. The closeness of the role is shown in that aristocratic families could be referred to by the lineage of the high priest.Disampatissa rañño govindo nāma brāhmaṇo purohito ahosi. Disampati’s son was the prince named Reṇu,*While the current sutta does not explicitly identify their realm, Dīpavaṁsa iii 40 records Disampati and Reṇu as kings of Kāsi. This fits with the geographical layout depicted in this sutta, with Kāsi at the center. The story, then, depicts the establishment of Brahmanical kings across India from Kāsi.Disampatissa rañño reṇu nāma kumāro putto ahosi. while the Steward’s son was the student named Jotipāla.*Jotipāla means “guardian of the sacred flame”, i.e. someone who maintains the Vedic fire ritual (see below at DN 19:47.26). There was another Jotipāla in the time of Buddha Kassapa at MN 81:6.2, and another who was a religious founder of the past (AN 6.54:18.1, AN 7.73:2.5). Despite the popularity of the name in Pali, it does not seem to appear in Sanskrit sources. Given that it appears in Pali only in legendary contexts, it is probably a vocational epithet.Govindassa brāhmaṇassa jotipālo nāma māṇavo putto ahosi. There were Reṇu the prince, Jotipāla the student, and six other aristocrats; these eight became friends. Iti reṇu ca rājaputto jotipālo ca māṇavo aññe ca cha khattiyā iccete aṭṭha sahāyā ahesuṁ.

In due course the brahmin Steward passed away. At his passing, King Disampati lamented, “At a time when I have relinquished all my duties to the brahmin Steward and amuse myself, supplied and provided with the five kinds of sensual stimulation, he passes away!”*The king’s only care, it seems, is not for the passing of his friend, but that he no longer gets to indulge in whatever he wants.

Atha kho, bho, ahorattānaṁ accayena govindo brāhmaṇo kālamakāsi. Govinde brāhmaṇe kālaṅkate rājā disampati paridevesi: “yasmiṁ vata, bho, mayaṁ samaye govinde brāhmaṇe sabbakiccāni sammāsammāDe forma correcta, adecuada o bien orientada. En el Noble Sendero Óctuple indica que cada factor está alineado con el camino que conduce al cese de dukkha.Ver en el glosario vossajjitvā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārema, tasmiṁ no samaye govindo brāhmaṇo kālaṅkato”ti.

In due course the brahmin Steward passed away. Atha kho, bho, ahorattānaṁ accayena govindo brāhmaṇo kālamakāsi. At his passing, King Disampati lamented, Govinde brāhmaṇe kālaṅkate rājā disampati paridevesi: “At a time when I have relinquished all my duties to the brahmin Steward and amuse myself, supplied and provided with the five kinds of sensual stimulation, he passes away!”*The king’s only care, it seems, is not for the passing of his friend, but that he no longer gets to indulge in whatever he wants.“yasmiṁ vata, bho, mayaṁ samaye govinde brāhmaṇe sabbakiccāni sammāsammāDe forma correcta, adecuada o bien orientada. En el Noble Sendero Óctuple indica que cada factor está alineado con el camino que conduce al cese de dukkha.Ver en el glosario vossajjitvā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārema, tasmiṁ no samaye govindo brāhmaṇo kālaṅkato”ti.

When he said this, Prince Reṇu said to him, “Sire, don’t lament too much at the Steward’s passing. He has a son named Jotipāla, who is even more astute and expert than his father. He should manage the affairs that were managed by his father.”

Evaṁ vutte, bho, reṇu rājaputto rājānaṁ disampatiṁ etadavoca: “mā kho tvaṁ, devadevaLiteralmente, «ser resplandeciente»: un habitante de los reinos celestiales (ver sagga y sugati). Los tres términos deva, devatā y devaputta son sinónimos.Ver en el glosario, govinde brāhmaṇe kālaṅkate atibāḷhaṁ paridevesi. Atthi, deva, govindassa brāhmaṇassa jotipālo nāma māṇavo putto paṇḍitataro ceva pitarā, alamatthadasataro ceva pitarā; yepissa pitā atthe anusāsi, tepi jotipālasseva māṇavassa anusāsaniyā”ti.

When he said this, Prince Reṇu said to him, Evaṁ vutte, bho, reṇu rājaputto rājānaṁ disampatiṁ etadavoca: “Sire, don’t lament too much at the Steward’s passing. “mā kho tvaṁ, devadevaLiteralmente, «ser resplandeciente»: un habitante de los reinos celestiales (ver sagga y sugati). Los tres términos deva, devatā y devaputta son sinónimos.Ver en el glosario, govinde brāhmaṇe kālaṅkate atibāḷhaṁ paridevesi. He has a son named Jotipāla, who is even more astute and expert than his father. Atthi, deva, govindassa brāhmaṇassa jotipālo nāma māṇavo putto paṇḍitataro ceva pitarā, alamatthadasataro ceva pitarā; He should manage the affairs that were managed by his father.” yepissa pitā atthe anusāsi, tepi jotipālasseva māṇavassa anusāsaniyā”ti.

So King Disampati addressed one of his men, “Please, my man, go to the student Jotipāla, and say to him, ‘Best wishes, Jotipāla! You are summoned by King Disampati; he wants to see you.’”

Atha kho, bho, rājā disampati aññataraṁ purisaṁ āmantesi: “ehi tvaṁ, ambho purisa, yena jotipālo māṇavo tenupasaṅkama; upasaṅkamitvā jotipālaṁ māṇavaṁ evaṁ vadehi: ‘bhavamatthu bhavantaṁ jotipālaṁ, rājā disampati bhavantaṁ jotipālaṁ māṇavaṁ āmantayati, rājā disampati bhoto jotipālassa māṇavassa dassanakāmo’”ti.

So King Disampati addressed one of his men, Atha kho, bho, rājā disampati aññataraṁ purisaṁ āmantesi: “Please, my man, go to the student Jotipāla, and say to him, “ehi tvaṁ, ambho purisa, yena jotipālo māṇavo tenupasaṅkama; upasaṅkamitvā jotipālaṁ māṇavaṁ evaṁ vadehi: ‘Best wishes, Jotipāla! You are summoned by King Disampati; he wants to see you.’” ‘bhavamatthu bhavantaṁ jotipālaṁ, rājā disampati bhavantaṁ jotipālaṁ māṇavaṁ āmantayati, rājā disampati bhoto jotipālassa māṇavassa dassanakāmo’”ti.

“Yes, Your Majesty,” replied that man, and did as he was asked. Then Jotipāla went to the king and exchanged greetings with him.

“Evaṁ, devā”ti kho, bho, so puriso disampatissa rañño paṭissutvā yena jotipālo māṇavo tenupasaṅkami; upasaṅkamitvā jotipālaṁ māṇavaṁ etadavoca: “bhavamatthu bhavantaṁ jotipālaṁ, rājā disampati bhavantaṁ jotipālaṁ māṇavaṁ āmantayati, rājā disampati bhoto jotipālassa māṇavassa dassanakāmo”ti. “Evaṁ, bho”ti kho, bho, jotipālo māṇavo tassa purisassa paṭissutvā yena rājā disampati tenupasaṅkami; upasaṅkamitvā disampatinā raññā saddhiṁ sammodi;

“Yes, Your Majesty,” replied that man, and did as he was asked. “Evaṁ, devā”ti kho, bho, so puriso disampatissa rañño paṭissutvā yena jotipālo māṇavo tenupasaṅkami; upasaṅkamitvā jotipālaṁ māṇavaṁ etadavoca: “bhavamatthu bhavantaṁ jotipālaṁ, rājā disampati bhavantaṁ jotipālaṁ māṇavaṁ āmantayati, rājā disampati bhoto jotipālassa māṇavassa dassanakāmo”ti. Then Jotipāla went to the king and exchanged greetings with him. “Evaṁ, bho”ti kho, bho, jotipālo māṇavo tassa purisassa paṭissutvā yena rājā disampati tenupasaṅkami; upasaṅkamitvā disampatinā raññā saddhiṁ sammodi;

When the greetings and polite conversation were over, he sat down to one side, and the king said to him, “May you, Jotipāla, manage my affairs—please don’t turn me down! I shall appoint you to your father’s position, and anoint you as Steward.”*This shows that Govinda is an office rather than a personal name.

sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho, bho, jotipālaṁ māṇavaṁ rājā disampati etadavoca: “anusāsatu no bhavaṁ jotipālo, mā no bhavaṁ jotipālo anusāsaniyā paccabyāhāsi. Pettike taṁ ṭhāne ṭhapessāmi, govindiye abhisiñcissāmī”ti.

When the greetings and polite conversation were over, he sat down to one side, and the king said to him, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho, bho, jotipālaṁ māṇavaṁ rājā disampati etadavoca: “May you, Jotipāla, manage my affairs—please don’t turn me down! “anusāsatu no bhavaṁ jotipālo, mā no bhavaṁ jotipālo anusāsaniyā paccabyāhāsi. I shall appoint you to your father’s position, and anoint you as Steward.”*This shows that Govinda is an office rather than a personal name.Pettike taṁ ṭhāne ṭhapessāmi, govindiye abhisiñcissāmī”ti.

So the king anointed him as Steward and appointed him to his father’s position. After his appointment, the Steward Jotipāla managed both the affairs that his father had managed, and other affairs that his father had not managed.*Following the Mahāsaṅgīti reading rather than the PTS (nānusāsi … nānusāsati). It seems required by the context that he does more than his father. He organized both the works that his father had organized, and other works that his father had not organized. When people noticed this they said, “The brahmin is indeed a Steward, a Great Steward!” And that’s how the student Jotipāla came to be known as the Great Steward.

Atha kho, bho, rājā disampati jotipālaṁ māṇavaṁ govindiye abhisiñci, taṁ pettike ṭhāne ṭhapesi. Abhisitto jotipālo māṇavo govindiye pettike ṭhāne ṭhapito yepissa pitā atthe anusāsi tepi atthe anusāsati, yepissa pitā atthe nānusāsi tepi atthe anusāsati; yepissa pitā kammante abhisambhosi tepi kammante abhisambhoti, yepissa pitā kammante nābhisambhosi tepi kammante abhisambhoti. Tamenaṁ manussā evamāhaṁsu: “govindo vata, bho, brāhmaṇo, mahāgovindo vata, bho, brāhmaṇo”ti. Iminā kho evaṁ, bho, pariyāyena jotipālassa māṇavassa govindo mahāgovindotveva samaññā udapādi.

So the king anointed him as Steward and appointed him to his father’s position. Atha kho, bho, rājā disampati jotipālaṁ māṇavaṁ govindiye abhisiñci, taṁ pettike ṭhāne ṭhapesi. After his appointment, the Steward Jotipāla managed both the affairs that his father had managed, and other affairs that his father had not managed.*Following the Mahāsaṅgīti reading rather than the PTS (nānusāsi … nānusāsati). It seems required by the context that he does more than his father.Abhisitto jotipālo māṇavo govindiye pettike ṭhāne ṭhapito yepissa pitā atthe anusāsi tepi atthe anusāsati, yepissa pitā atthe nānusāsi tepi atthe anusāsati; He organized both the works that his father had organized, and other works that his father had not organized. yepissa pitā kammante abhisambhosi tepi kammante abhisambhoti, yepissa pitā kammante nābhisambhosi tepi kammante abhisambhoti. When people noticed this they said, Tamenaṁ manussā evamāhaṁsu: “The brahmin is indeed a Steward, a Great Steward!” “govindo vata, bho, brāhmaṇo, mahāgovindo vata, bho, brāhmaṇo”ti. And that’s how the student Jotipāla came to be known as the Great Steward. Iminā kho evaṁ, bho, pariyāyena jotipālassa māṇavassa govindo mahāgovindotveva samaññā udapādi.

Then the Great Steward went to the six aristocrats and said, “King Disampati is old, elderly and senior, advanced in years, and has reached the final stage of life. Who knows how long he has to live? It’s likely that when he passes away the king-makers will anoint Prince Reṇu as king. Come, sirs, go to Prince Reṇu and say, ‘Prince Reṇu, we are your friends, dear, beloved, and cherished. We have shared your joys and sorrows. King Disampati is old, elderly and senior, advanced in years, and has reached the final stage of life. Who knows how long he has to live? It’s likely that when he passes away the king-makers will anoint you as king. If you should gain kingship, share it with us.’”

Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca: “disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayoanuppatto, ko nu kho pana, bho, jānāti jīvitaṁ? Ṭhānaṁ kho panetaṁ vijjati, yaṁ disampatimhi raññe kālaṅkate rājakattāro reṇuṁ rājaputtaṁ rajje abhisiñceyyuṁ. Āyantu, bhonto, yena reṇu rājaputto tenupasaṅkamatha; upasaṅkamitvā reṇuṁ rājaputtaṁ evaṁ vadetha: ‘mayaṁ kho bhoto reṇussa sahāyā piyā manāpā appaṭikūlā, yaṁsukho bhavaṁ taṁsukhā mayaṁ, yaṁdukkho bhavaṁ taṁdukkhā mayaṁ. Disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayoanuppatto, ko nu kho pana, bho, jānāti jīvitaṁ? Ṭhānaṁ kho panetaṁ vijjati, yaṁ disampatimhi raññe kālaṅkate rājakattāro bhavantaṁ reṇuṁ rajje abhisiñceyyuṁ. Sace bhavaṁ reṇu rajjaṁ labhetha, saṁvibhajetha no rajjenā’”ti.

Then the Great Steward went to the six aristocrats and said, Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca: “King Disampati is old, elderly and senior, advanced in years, and has reached the final stage of life. Who knows how long he has to live? “disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayoanuppatto, ko nu kho pana, bho, jānāti jīvitaṁ? It’s likely that when he passes away the king-makers will anoint Prince Reṇu as king. Ṭhānaṁ kho panetaṁ vijjati, yaṁ disampatimhi raññe kālaṅkate rājakattāro reṇuṁ rājaputtaṁ rajje abhisiñceyyuṁ. Come, sirs, go to Prince Reṇu and say, Āyantu, bhonto, yena reṇu rājaputto tenupasaṅkamatha; upasaṅkamitvā reṇuṁ rājaputtaṁ evaṁ vadetha: ‘Prince Reṇu, we are your friends, dear, beloved, and cherished. We have shared your joys and sorrows. ‘mayaṁ kho bhoto reṇussa sahāyā piyā manāpā appaṭikūlā, yaṁsukho bhavaṁ taṁsukhā mayaṁ, yaṁdukkho bhavaṁ taṁdukkhā mayaṁ. King Disampati is old, elderly and senior, advanced in years, and has reached the final stage of life. Who knows how long he has to live? Disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayoanuppatto, ko nu kho pana, bho, jānāti jīvitaṁ? It’s likely that when he passes away the king-makers will anoint you as king. Ṭhānaṁ kho panetaṁ vijjati, yaṁ disampatimhi raññe kālaṅkate rājakattāro bhavantaṁ reṇuṁ rajje abhisiñceyyuṁ. If you should gain kingship, share it with us.’” Sace bhavaṁ reṇu rajjaṁ labhetha, saṁvibhajetha no rajjenā’”ti.

“Yes, worthy sir,” replied the six aristocrats. They went to Prince Reṇu and put the proposal to him.

“Evaṁ, bho”ti kho, bho, te cha khattiyā mahāgovindassa brāhmaṇassa paṭissutvā yena reṇu rājaputto tenupasaṅkamiṁsu; upasaṅkamitvā reṇuṁ rājaputtaṁ etadavocuṁ: “mayaṁ kho bhoto reṇussa sahāyā piyā manāpā appaṭikūlā; yaṁsukho bhavaṁ taṁsukhā mayaṁ, yaṁdukkho bhavaṁ taṁdukkhā mayaṁ. Disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayoanuppatto, ko nu kho pana bho jānāti jīvitaṁ? Ṭhānaṁ kho panetaṁ vijjati, yaṁ disampatimhi raññe kālaṅkate rājakattāro bhavantaṁ reṇuṁ rajje abhisiñceyyuṁ. Sace bhavaṁ reṇu rajjaṁ labhetha, saṁvibhajetha no rajjenā”ti.

“Yes, worthy sir,” replied the six aristocrats. They went to Prince Reṇu and put the proposal to him. “Evaṁ, bho”ti kho, bho, te cha khattiyā mahāgovindassa brāhmaṇassa paṭissutvā yena reṇu rājaputto tenupasaṅkamiṁsu; upasaṅkamitvā reṇuṁ rājaputtaṁ etadavocuṁ: “mayaṁ kho bhoto reṇussa sahāyā piyā manāpā appaṭikūlā; yaṁsukho bhavaṁ taṁsukhā mayaṁ, yaṁdukkho bhavaṁ taṁdukkhā mayaṁ. Disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayoanuppatto, ko nu kho pana bho jānāti jīvitaṁ? Ṭhānaṁ kho panetaṁ vijjati, yaṁ disampatimhi raññe kālaṅkate rājakattāro bhavantaṁ reṇuṁ rajje abhisiñceyyuṁ. Sace bhavaṁ reṇu rajjaṁ labhetha, saṁvibhajetha no rajjenā”ti.

The prince replied, “Who else, sirs, in my realm ought to prosper if not you?*Following PTS reading sukhaṁ edheyyātha. If I gain kingship, I will share it with you all.”

“Ko nu kho, bho, añño mama vijite sukho bhavetha, aññatra bhavantebhi?*sukho bhavetha → sukha medhetha (bj); sukhaṁ bhaveyyātha (sya-all, km); sukhamedheyyātha (pts1ed); sukhā bhaveyyātha (mr) Sacāhaṁ, bho, rajjaṁ labhissāmi, saṁvibhajissāmi vo rajjenā”ti.

The prince replied, “Who else, sirs, in my realm ought to prosper if not you?*Following PTS reading sukhaṁ edheyyātha.“Ko nu kho, bho, añño mama vijite sukho bhavetha, aññatra bhavantebhi?*sukho bhavetha → sukha medhetha (bj); sukhaṁ bhaveyyātha (sya-all, km); sukhamedheyyātha (pts1ed); sukhā bhaveyyātha (mr)If I gain kingship, I will share it with you all.” Sacāhaṁ, bho, rajjaṁ labhissāmi, saṁvibhajissāmi vo rajjenā”ti.

In due course King Disampati passed away. At his passing, the king-makers anointed Prince Reṇu as king. But after being anointed, King Reṇu amused himself, supplied and provided with the five kinds of sensual stimulation.

Atha kho, bho, ahorattānaṁ accayena rājā disampati kālamakāsi. Disampatimhi raññe kālaṅkate rājakattāro reṇuṁ rājaputtaṁ rajje abhisiñciṁsu. Abhisitto reṇu rajjena pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.

In due course King Disampati passed away. Atha kho, bho, ahorattānaṁ accayena rājā disampati kālamakāsi. At his passing, the king-makers anointed Prince Reṇu as king. Disampatimhi raññe kālaṅkate rājakattāro reṇuṁ rājaputtaṁ rajje abhisiñciṁsu. But after being anointed, King Reṇu amused himself, supplied and provided with the five kinds of sensual stimulation. Abhisitto reṇu rajjena pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.

Then the Great Steward went to the six aristocrats and said, “King Disampati has passed away. But after being anointed, King Reṇu amused himself, supplied and provided with the five kinds of sensual stimulation. Who knows the intoxicating power of sensual pleasures? Come, sirs, go to Prince Reṇu and say, ‘Worthy sir, King Disampati has passed away, and you have been anointed as king. Do you remember what you said?’”

Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca: “disampati kho, bho, rājā kālaṅkato. Abhisitto reṇu rajjena pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. Ko nu kho pana, bho, jānāti, madanīyā kāmā? Āyantu, bhonto, yena reṇu rājā tenupasaṅkamatha; upasaṅkamitvā reṇuṁ rājānaṁ evaṁ vadetha: ‘disampati kho, bho, rājā kālaṅkato, abhisitto bhavaṁ reṇu rajjena, sarati bhavaṁ taṁ vacanan’”ti?

Then the Great Steward went to the six aristocrats and said, Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca: “King Disampati has passed away. “disampati kho, bho, rājā kālaṅkato. But after being anointed, King Reṇu amused himself, supplied and provided with the five kinds of sensual stimulation. Abhisitto reṇu rajjena pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. Who knows the intoxicating power of sensual pleasures? Ko nu kho pana, bho, jānāti, madanīyā kāmā? Come, sirs, go to Prince Reṇu and say, Āyantu, bhonto, yena reṇu rājā tenupasaṅkamatha; upasaṅkamitvā reṇuṁ rājānaṁ evaṁ vadetha: ‘Worthy sir, King Disampati has passed away, and you have been anointed as king. Do you remember what you said?’” ‘disampati kho, bho, rājā kālaṅkato, abhisitto bhavaṁ reṇu rajjena, sarati bhavaṁ taṁ vacanan’”ti?

“Yes, worthy sir,” replied the six aristocrats. They went to King Reṇu and said, “Worthy sir, King Disampati has passed away, and you have been anointed as king. Do you remember what you said?”

“Evaṁ, bho”ti kho, bho, te cha khattiyā mahāgovindassa brāhmaṇassa paṭissutvā yena reṇu rājā tenupasaṅkamiṁsu; upasaṅkamitvā reṇuṁ rājānaṁ etadavocuṁ: “disampati kho, bho, rājā kālaṅkato, abhisitto bhavaṁ reṇu rajjena, sarati bhavaṁ taṁ vacanan”ti?

“Yes, worthy sir,” replied the six aristocrats. They went to King Reṇu and said, “Evaṁ, bho”ti kho, bho, te cha khattiyā mahāgovindassa brāhmaṇassa paṭissutvā yena reṇu rājā tenupasaṅkamiṁsu; upasaṅkamitvā reṇuṁ rājānaṁ etadavocuṁ: “Worthy sir, King Disampati has passed away, and you have been anointed as king. Do you remember what you said?” “disampati kho, bho, rājā kālaṅkato, abhisitto bhavaṁ reṇu rajjena, sarati bhavaṁ taṁ vacanan”ti?

“I remember, sirs. Who is able to neatly divide into seven equal parts this great land, so broad in the north and narrow as the front of a cart in the south?”*The meaning of sakaṭamukhaṁ (“front of a cart”) is clarified by comparison with the parallels. T 8 is identical (其界廣闊。正南南隅，其界狹略，猶如車形), while DA 3 expresses a similar idea more briefly (此閻浮提地， 內廣外狹). The Mahāvastu (Mvu 85.17) confirms this sense with dakṣiṇena saṁkṣiptā śakaṭamukhasaṁsthitaṁ. These appear to demonstrate a knowledge of the shape of the Indian subcontinent. Below it says that each of the kingdoms is shaped like the front of a cart, just as India is as a whole.

“Sarāmahaṁ, bho, taṁ vacanaṁ.*vacanaṁ → vacananti (sya-all, km, mr) Ko nu kho, bho, pahoti imaṁ mahāpathaviṁ uttarena āyataṁ dakkhiṇena sakaṭamukhaṁ sattadhā samaṁ suvibhattaṁ vibhajitun”ti?

“I remember, sirs. “Sarāmahaṁ, bho, taṁ vacanaṁ.*vacanaṁ → vacananti (sya-all, km, mr)Who is able to neatly divide into seven equal parts this great land, so broad in the north and narrow as the front of a cart in the south?”*The meaning of sakaṭamukhaṁ (“front of a cart”) is clarified by comparison with the parallels. T 8 is identical (其界廣闊。正南南隅，其界狹略，猶如車形), while DA 3 expresses a similar idea more briefly (此閻浮提地， 內廣外狹). The Mahāvastu (Mvu 85.17) confirms this sense with dakṣiṇena saṁkṣiptā śakaṭamukhasaṁsthitaṁ. These appear to demonstrate a knowledge of the shape of the Indian subcontinent. Below it says that each of the kingdoms is shaped like the front of a cart, just as India is as a whole.Ko nu kho, bho, pahoti imaṁ mahāpathaviṁ uttarena āyataṁ dakkhiṇena sakaṭamukhaṁ sattadhā samaṁ suvibhattaṁ vibhajitun”ti?

So King Reṇu addressed one of his men, “Please, my man, go to the brahmin Great Steward and say that King Reṇu summons him.”

Atha kho, bho, reṇu rājā aññataraṁ purisaṁ āmantesi: “ehi tvaṁ, ambho purisa, yena mahāgovindo brāhmaṇo tenupasaṅkama; upasaṅkamitvā mahāgovindaṁ brāhmaṇaṁ evaṁ vadehi: ‘rājā taṁ, bhante, reṇu āmantetī’”ti.

So King Reṇu addressed one of his men, Atha kho, bho, reṇu rājā aññataraṁ purisaṁ āmantesi: “Please, my man, go to the brahmin Great Steward and say that “ehi tvaṁ, ambho purisa, yena mahāgovindo brāhmaṇo tenupasaṅkama; upasaṅkamitvā mahāgovindaṁ brāhmaṇaṁ evaṁ vadehi: King Reṇu summons him.” ‘rājā taṁ, bhante, reṇu āmantetī’”ti.

“Yes, Your Majesty,” replied that man, and did as he was asked. Then the Great Steward went to the king and exchanged greetings with him.

“Evaṁ, devā”ti kho, bho, so puriso reṇussa rañño paṭissutvā yena mahāgovindo brāhmaṇo tenupasaṅkami; upasaṅkamitvā mahāgovindaṁ brāhmaṇaṁ etadavoca: “rājā taṁ, bhante, reṇu āmantetī”ti. “Evaṁ, bho”ti kho, bho, mahāgovindo brāhmaṇo tassa purisassa paṭissutvā yena reṇu rājā tenupasaṅkami; upasaṅkamitvā reṇunā raññā saddhiṁ sammodi.

“Yes, Your Majesty,” replied that man, and did as he was asked. “Evaṁ, devā”ti kho, bho, so puriso reṇussa rañño paṭissutvā yena mahāgovindo brāhmaṇo tenupasaṅkami; upasaṅkamitvā mahāgovindaṁ brāhmaṇaṁ etadavoca: “rājā taṁ, bhante, reṇu āmantetī”ti. Then the Great Steward went to the king and exchanged greetings with him. “Evaṁ, bho”ti kho, bho, mahāgovindo brāhmaṇo tassa purisassa paṭissutvā yena reṇu rājā tenupasaṅkami; upasaṅkamitvā reṇunā raññā saddhiṁ sammodi.

When the greetings and polite conversation were over, he sat down to one side, and the king said to him, “Come, let the good Steward neatly divide into seven equal parts this great land, so broad in the north and narrow as the front of a cart in the south.”

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho, bho, mahāgovindaṁ brāhmaṇaṁ reṇu rājā etadavoca: “etu, bhavaṁ govindo imaṁ mahāpathaviṁ uttarena āyataṁ dakkhiṇena sakaṭamukhaṁ sattadhā samaṁ suvibhattaṁ vibhajatū”ti.

When the greetings and polite conversation were over, he sat down to one side, and the king said to him, Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho, bho, mahāgovindaṁ brāhmaṇaṁ reṇu rājā etadavoca: “Come, let the good Steward neatly divide into seven equal parts this great land, so broad in the north and narrow as the front of a cart in the south.” “etu, bhavaṁ govindo imaṁ mahāpathaviṁ uttarena āyataṁ dakkhiṇena sakaṭamukhaṁ sattadhā samaṁ suvibhattaṁ vibhajatū”ti.

“Yes, worthy sir,” replied the Great Steward, and did as he was asked. All were arranged like the fronts of carts,*Neither Rhys Davids nor Walshe translate this line, but it receives an extensive discussion in the commentary. It says that six kingdoms were arranged around Reṇu’s kingdom in the middle, like an umbrella (vitānasadisaṁ). and right in the middle was King Reṇu’s nation.*The verses tell the realms starting with the rising sun at Kaliṅga in the east and proceeding clockwise (padakkhiṇā) until the circle is complete with Aṅga on the Kaliṅga border. Thus the original center was probably the last place on the list, Kāsi, which is indeed geographically central.

“Evaṁ, bho”ti kho bho mahāgovindo brāhmaṇo reṇussa rañño paṭissutvā imaṁ mahāpathaviṁ uttarena āyataṁ dakkhiṇena sakaṭamukhaṁ sattadhā samaṁ suvibhattaṁ vibhaji. Sabbāni sakaṭamukhāni paṭṭhapesi.*paṭṭhapesi → aṭṭhapesi (pts1ed) Tatra sudaṁ majjhe reṇussa rañño janapado hoti.

“Yes, worthy sir,” replied the Great Steward, and did as he was asked. “Evaṁ, bho”ti kho bho mahāgovindo brāhmaṇo reṇussa rañño paṭissutvā imaṁ mahāpathaviṁ uttarena āyataṁ dakkhiṇena sakaṭamukhaṁ sattadhā samaṁ suvibhattaṁ vibhaji. All were arranged like the fronts of carts,*Neither Rhys Davids nor Walshe translate this line, but it receives an extensive discussion in the commentary. It says that six kingdoms were arranged around Reṇu’s kingdom in the middle, like an umbrella (vitānasadisaṁ).Sabbāni sakaṭamukhāni paṭṭhapesi.*paṭṭhapesi → aṭṭhapesi (pts1ed)and right in the middle was King Reṇu’s nation.*The verses tell the realms starting with the rising sun at Kaliṅga in the east and proceeding clockwise (padakkhiṇā) until the circle is complete with Aṅga on the Kaliṅga border. Thus the original center was probably the last place on the list, Kāsi, which is indeed geographically central.Tatra sudaṁ majjhe reṇussa rañño janapado hoti.

Then those six aristocrats were delighted with their respective gains, having achieved all they wished for, “We have received exactly what we wanted, what we wished for, what we desired, what we yearned for.”

Atha kho, bho, te cha khattiyā yathāsakena lābhena attamanā ahesuṁ paripuṇṇasaṅkappā: “yaṁ vata no ahosi icchitaṁ, yaṁ ākaṅkhitaṁ, yaṁ adhippetaṁ, yaṁ abhipatthitaṁ, taṁ no laddhan”ti.

Then those six aristocrats were delighted with their respective gains, having achieved all they wished for, Atha kho, bho, te cha khattiyā yathāsakena lābhena attamanā ahesuṁ paripuṇṇasaṅkappā: “We have received exactly what we wanted, what we wished for, what we desired, what we yearned for.” “yaṁ vata no ahosi icchitaṁ, yaṁ ākaṅkhitaṁ, yaṁ adhippetaṁ, yaṁ abhipatthitaṁ, taṁ no laddhan”ti.

Then the six aristocrats approached the Great Steward and said, “Steward, just as you are King Reṇu’s friend, dear, beloved, and cherished, you are also our friend. Would you manage our affairs? Please don’t turn us down!”

Atha kho, bho, te cha khattiyā yena mahāgovindo brāhmaṇo tenupasaṅkamiṁsu; upasaṅkamitvā mahāgovindaṁ brāhmaṇaṁ etadavocuṁ: “yathā kho bhavaṁ govindo reṇussa rañño sahāyo piyo manāpo appaṭikūlo. Evameva kho bhavaṁ govindo amhākampi sahāyo piyo manāpo appaṭikūlo, anusāsatu no bhavaṁ govindo; mā no bhavaṁ govindo anusāsaniyā paccabyāhāsī”ti.

Then the six aristocrats approached the Great Steward and said, Atha kho, bho, te cha khattiyā yena mahāgovindo brāhmaṇo tenupasaṅkamiṁsu; upasaṅkamitvā mahāgovindaṁ brāhmaṇaṁ etadavocuṁ: “Steward, just as you are King Reṇu’s friend, dear, beloved, and cherished, “yathā kho bhavaṁ govindo reṇussa rañño sahāyo piyo manāpo appaṭikūlo. you are also our friend. Evameva kho bhavaṁ govindo amhākampi sahāyo piyo manāpo appaṭikūlo, anusāsatu no bhavaṁ govindo; Would you manage our affairs? Please don’t turn us down!” mā no bhavaṁ govindo anusāsaniyā paccabyāhāsī”ti.

“Yes, worthy sirs,” replied the Great Steward. Then the Great Steward managed the realms of the seven kings. And he taught seven well-to-do brahmins, and seven hundred bathed initiates to recite the hymns.

“Evaṁ, bho”ti kho mahāgovindo brāhmaṇo tesaṁ channaṁ khattiyānaṁ paccassosi. Atha kho, bho, mahāgovindo brāhmaṇo satta ca rājāno khattiye muddhāvasitte rajje anusāsi, satta ca brāhmaṇamahāsāle satta ca nhātakasatāni mante vācesi.*muddhāvasitte rajje → muddhābhisitte rajjena (sya-all, km)

“Yes, worthy sirs,” replied the Great Steward. “Evaṁ, bho”ti kho mahāgovindo brāhmaṇo tesaṁ channaṁ khattiyānaṁ paccassosi. Then the Great Steward managed the realms of the seven kings. And he taught seven well-to-do brahmins, and seven hundred bathed initiates to recite the hymns. Atha kho, bho, mahāgovindo brāhmaṇo satta ca rājāno khattiye muddhāvasitte rajje anusāsi, satta ca brāhmaṇamahāsāle satta ca nhātakasatāni mante vācesi.*muddhāvasitte rajje → muddhābhisitte rajjena (sya-all, km)

After some time he got this good reputation, “The Great Steward sees the Divinity in person! The Great Steward discusses, converses, and consults with the Divinity in person!”*In spiritual circles, such rumors spread like wildfire in an Australian summer.

Atha kho, bho, mahāgovindassa brāhmaṇassa aparena samayena evaṁ kalyāṇo kittisaddo abbhuggacchi:*abbhuggacchi → abbhuggañchi (bj, pts1ed) “sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī”ti.

After some time he got this good reputation, Atha kho, bho, mahāgovindassa brāhmaṇassa aparena samayena evaṁ kalyāṇo kittisaddo abbhuggacchi:*abbhuggacchi → abbhuggañchi (bj, pts1ed)“The Great Steward sees the Divinity in person! The Great Steward discusses, converses, and consults with the Divinity in person!”*In spiritual circles, such rumors spread like wildfire in an Australian summer.“sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī”ti.

The Great Steward thought, “I have the reputation of seeing the Divinity in person, and discussing with him in person. But I don’t. I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said: ‘Whoever goes on retreat for the four months of the rainy season and practices the absorption on compassion sees the Divinity and discusses with him.’*The ancient Brahmanical teachers are invoked to justify the Buddhist rains retreat. | Compassion is one of the “meditations of Brahmā” (brahmavihāra). Normally the suttas speak of the absorptions (jhāna) and of the meditation on compassion (karuṇā), but the idea of an “absorption on compassion” is unique to this sutta. Why don’t I do that?”

Atha kho, bho, mahāgovindassa brāhmaṇassa etadahosi: “mayhaṁ kho evaṁ kalyāṇo kittisaddo abbhuggato: ‘sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti. Na kho panāhaṁ brahmānaṁ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: ‘yo vassike cattāro māse paṭisallīyati, karuṇaṁ jhānaṁ jhāyati, so brahmānaṁ passati brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti. Yannūnāhaṁ vassike cattāro māse paṭisallīyeyyaṁ, karuṇaṁ jhānaṁ jhāyeyyan”ti.

The Great Steward thought, Atha kho, bho, mahāgovindassa brāhmaṇassa etadahosi: “I have the reputation “mayhaṁ kho evaṁ kalyāṇo kittisaddo abbhuggato: of seeing the Divinity in person, and discussing with him in person. ‘sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti. But I don’t. Na kho panāhaṁ brahmānaṁ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said: Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: ‘Whoever goes on retreat for the four months of the rainy season and practices the absorption on compassion sees the Divinity and discusses with him.’*The ancient Brahmanical teachers are invoked to justify the Buddhist rains retreat. | Compassion is one of the “meditations of Brahmā” (brahmavihāra). Normally the suttas speak of the absorptions (jhāna) and of the meditation on compassion (karuṇā), but the idea of an “absorption on compassion” is unique to this sutta.‘yo vassike cattāro māse paṭisallīyati, karuṇaṁ jhānaṁ jhāyati, so brahmānaṁ passati brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti. Why don’t I do that?” Yannūnāhaṁ vassike cattāro māse paṭisallīyeyyaṁ, karuṇaṁ jhānaṁ jhāyeyyan”ti.

So the Great Steward went to King Reṇu and told him of the situation, saying, “Sir, I wish to go on retreat for the four months of the rainy season and practice the absorption on compassion. No one should approach me, except for the one who serves my meal.”

Atha kho, bho, mahāgovindo brāhmaṇo yena reṇu rājā tenupasaṅkami; upasaṅkamitvā reṇuṁ rājānaṁ etadavoca: “mayhaṁ kho, bho, evaṁ kalyāṇo kittisaddo abbhuggato: ‘sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti. Na kho panāhaṁ, bho, brahmānaṁ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: ‘yo vassike cattāro māse paṭisallīyati, karuṇaṁ jhānaṁ jhāyati, so brahmānaṁ passati, brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti. Icchāmahaṁ, bho, vassike cattāro māse paṭisallīyituṁ, karuṇaṁ jhānaṁ jhāyituṁ; namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti.

So the Great Steward went to King Reṇu and told him of the situation, saying, Atha kho, bho, mahāgovindo brāhmaṇo yena reṇu rājā tenupasaṅkami; upasaṅkamitvā reṇuṁ rājānaṁ etadavoca: “mayhaṁ kho, bho, evaṁ kalyāṇo kittisaddo abbhuggato: ‘sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti. Na kho panāhaṁ, bho, brahmānaṁ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: ‘yo vassike cattāro māse paṭisallīyati, karuṇaṁ jhānaṁ jhāyati, so brahmānaṁ passati, brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti. “Sir, I wish to go on retreat for the four months of the rainy season and practice the absorption on compassion. Icchāmahaṁ, bho, vassike cattāro māse paṭisallīyituṁ, karuṇaṁ jhānaṁ jhāyituṁ; No one should approach me, except for the one who serves my meal.” namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti.

Then the Great Steward went to the six aristocrats to put the same proposal, and received the same reply.

Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca: “mayhaṁ kho, bho, evaṁ kalyāṇo kittisaddo abbhuggato: ‘sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti. Na kho panāhaṁ, bho, brahmānaṁ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ, ‘yo vassike cattāro māse paṭisallīyati, karuṇaṁ jhānaṁ jhāyati, so brahmānaṁ passati brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti. Icchāmahaṁ, bho, vassike cattāro māse paṭisallīyituṁ, karuṇaṁ jhānaṁ jhāyituṁ; namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti. “Yassadāni bhavaṁ govindo kālaṁ maññatī”ti.

Then the Great Steward went to the six aristocrats to put the same proposal, and received the same reply. Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca: “mayhaṁ kho, bho, evaṁ kalyāṇo kittisaddo abbhuggato: ‘sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti. Na kho panāhaṁ, bho, brahmānaṁ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ, ‘yo vassike cattāro māse paṭisallīyati, karuṇaṁ jhānaṁ jhāyati, so brahmānaṁ passati brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti. Icchāmahaṁ, bho, vassike cattāro māse paṭisallīyituṁ, karuṇaṁ jhānaṁ jhāyituṁ; namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti. “Yassadāni bhavaṁ govindo kālaṁ maññatī”ti.

He also went to the seven well-to-do brahmins and seven hundred bathed initiates and put to them the same proposal, adding, “Sirs, rehearse the hymns in detail as you have learned and memorized them, and teach each other how to recite.”

Atha kho, bho, mahāgovindo brāhmaṇo yena te satta ca brāhmaṇamahāsālā satta ca nhātakasatāni tenupasaṅkami; upasaṅkamitvā te satta ca brāhmaṇamahāsāle satta ca nhātakasatāni etadavoca: “mayhaṁ kho, bho, evaṁ kalyāṇo kittisaddo abbhuggato: ‘sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti. Na kho panāhaṁ, bho, brahmānaṁ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: ‘yo vassike cattāro māse paṭisallīyati, karuṇaṁ jhānaṁ jhāyati, so brahmānaṁ passati, brahmunā sākaccheti, brahmunā sallapati, brahmunā mantetī’ti. Tena hi, bho, yathāsute yathāpariyatte mante vitthārena sajjhāyaṁ karotha, aññamaññañca mante vācetha; icchāmahaṁ, bho, vassike cattāro māse paṭisallīyituṁ, karuṇaṁ jhānaṁ jhāyituṁ;

He also went to the seven well-to-do brahmins and seven hundred bathed initiates and put to them the same proposal, adding, Atha kho, bho, mahāgovindo brāhmaṇo yena te satta ca brāhmaṇamahāsālā satta ca nhātakasatāni tenupasaṅkami; upasaṅkamitvā te satta ca brāhmaṇamahāsāle satta ca nhātakasatāni etadavoca: “mayhaṁ kho, bho, evaṁ kalyāṇo kittisaddo abbhuggato: ‘sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti. Na kho panāhaṁ, bho, brahmānaṁ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: ‘yo vassike cattāro māse paṭisallīyati, karuṇaṁ jhānaṁ jhāyati, so brahmānaṁ passati, brahmunā sākaccheti, brahmunā sallapati, brahmunā mantetī’ti. “Sirs, rehearse the hymns in detail as you have learned and memorized them, and teach each other how to recite.” Tena hi, bho, yathāsute yathāpariyatte mante vitthārena sajjhāyaṁ karotha, aññamaññañca mante vācetha; icchāmahaṁ, bho, vassike cattāro māse paṭisallīyituṁ, karuṇaṁ jhānaṁ jhāyituṁ;

And they too said, “Please do so, Steward, at your convenience.”

namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti. “Yassadāni bhavaṁ govindo kālaṁ maññatī”ti.

And they too said, namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti. “Please do so, Steward, at your convenience.” “Yassadāni bhavaṁ govindo kālaṁ maññatī”ti.

Then the Great Steward went to his forty equal wives to put the same proposal to them, and received the same reply.

Atha kho, bho, mahāgovindo brāhmaṇo yena cattārīsā bhariyā sādisiyo tenupasaṅkami; upasaṅkamitvā cattārīsā bhariyā sādisiyo etadavoca: “mayhaṁ kho, bhotī, evaṁ kalyāṇo kittisaddo abbhuggato: ‘sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti. Na kho panāhaṁ, bhotī, brahmānaṁ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ ‘yo vassike cattāro māse paṭisallīyati, karuṇaṁ jhānaṁ jhāyati, so brahmānaṁ passati, brahmunā sākaccheti, brahmunā sallapati, brahmunā mantetī’ti, icchāmahaṁ, bhotī, vassike cattāro māse paṭisallīyituṁ, karuṇaṁ jhānaṁ jhāyituṁ; namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti. “Yassadāni bhavaṁ govindo kālaṁ maññatī”ti.

Then the Great Steward went to his forty equal wives to put the same proposal to them, and received the same reply. Atha kho, bho, mahāgovindo brāhmaṇo yena cattārīsā bhariyā sādisiyo tenupasaṅkami; upasaṅkamitvā cattārīsā bhariyā sādisiyo etadavoca: “mayhaṁ kho, bhotī, evaṁ kalyāṇo kittisaddo abbhuggato: ‘sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti. Na kho panāhaṁ, bhotī, brahmānaṁ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ ‘yo vassike cattāro māse paṭisallīyati, karuṇaṁ jhānaṁ jhāyati, so brahmānaṁ passati, brahmunā sākaccheti, brahmunā sallapati, brahmunā mantetī’ti, icchāmahaṁ, bhotī, vassike cattāro māse paṭisallīyituṁ, karuṇaṁ jhānaṁ jhāyituṁ; namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti. “Yassadāni bhavaṁ govindo kālaṁ maññatī”ti.

Then the Great Steward had a new ceremonial hall built to the east of his citadel, where he went on retreat for the four months of the rainy season and practiced the absorption on compassion.*Compare MN 51:10.3, where the same construction is a site for the sacrifice. And no one approached him except the one who served his meals.

Atha kho, bho, mahāgovindo brāhmaṇo puratthimena nagarassa navaṁ sandhāgāraṁ kārāpetvā vassike cattāro māse paṭisallīyi, karuṇaṁ jhānaṁ jhāyi; nāssudha koci upasaṅkamati aññatra ekena bhattābhihārena.*upasaṅkamati → upasaṅkami (pts1ed)

Then the Great Steward had a new ceremonial hall built to the east of his citadel, where he went on retreat for the four months of the rainy season and practiced the absorption on compassion.*Compare MN 51:10.3, where the same construction is a site for the sacrifice.Atha kho, bho, mahāgovindo brāhmaṇo puratthimena nagarassa navaṁ sandhāgāraṁ kārāpetvā vassike cattāro māse paṭisallīyi, karuṇaṁ jhānaṁ jhāyi; And no one approached him except the one who served his meals. nāssudha koci upasaṅkamati aññatra ekena bhattābhihārena.*upasaṅkamati → upasaṅkami (pts1ed)

But then, when the four months had passed, the Great Steward became dissatisfied and anxious, “I have heard that brahmins of the past said that whoever goes on retreat for the four months of the rainy season and practices the absorption on compassion sees the Divinity and discusses with him. But I neither see the Divinity nor discuss with him.”

Atha kho, bho, mahāgovindassa brāhmaṇassa catunnaṁ māsānaṁ accayena ahudeva ukkaṇṭhanā ahu paritassanā: “sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: ‘yo vassike cattāro māse paṭisallīyati, karuṇaṁ jhānaṁ jhāyati, so brahmānaṁ passati, brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti. Na kho panāhaṁ brahmānaṁ passāmi, na brahmunā sākacchemi na brahmunā sallapāmi na brahmunā mantemī”ti.

But then, when the four months had passed, the Great Steward became dissatisfied and anxious, Atha kho, bho, mahāgovindassa brāhmaṇassa catunnaṁ māsānaṁ accayena ahudeva ukkaṇṭhanā ahu paritassanā: “I have heard that brahmins of the past said that “sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: whoever goes on retreat for the four months of the rainy season and practices the absorption on compassion sees the Divinity and discusses with him. ‘yo vassike cattāro māse paṭisallīyati, karuṇaṁ jhānaṁ jhāyati, so brahmānaṁ passati, brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti. But I neither see the Divinity nor discuss with him.” Na kho panāhaṁ brahmānaṁ passāmi, na brahmunā sākacchemi na brahmunā sallapāmi na brahmunā mantemī”ti.

And then the divinity Sanaṅkumāra, knowing the Great Steward’s train of thought, as easily as a strong person would extend or contract their arm, vanished from the realm of divinity and reappeared in the Great Steward’s presence. At that, the Great Steward became frightened, scared, his hair standing on end, as he had never seen such a sight before. So he addressed the divinity Sanaṅkumāra in verse:

Atha kho, bho, brahmā sanaṅkumāro mahāgovindassa brāhmaṇassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito mahāgovindassa brāhmaṇassa sammukhe pāturahosi. Atha kho, bho, mahāgovindassa brāhmaṇassa ahudeva bhayaṁ ahu chambhitattaṁ ahu lomahaṁso yathā taṁ adiṭṭhapubbaṁ rūpaṁ disvā. Atha kho, bho, mahāgovindo brāhmaṇo bhīto saṁviggo lomahaṭṭhajāto brahmānaṁ sanaṅkumāraṁ gāthāya ajjhabhāsi:

And then the divinity Sanaṅkumāra, knowing the Great Steward’s train of thought, as easily as a strong person would extend or contract their arm, vanished from the realm of divinity and reappeared in the Great Steward’s presence. Atha kho, bho, brahmā sanaṅkumāro mahāgovindassa brāhmaṇassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito mahāgovindassa brāhmaṇassa sammukhe pāturahosi. At that, the Great Steward became frightened, scared, his hair standing on end, as he had never seen such a sight before. Atha kho, bho, mahāgovindassa brāhmaṇassa ahudeva bhayaṁ ahu chambhitattaṁ ahu lomahaṁso yathā taṁ adiṭṭhapubbaṁ rūpaṁ disvā. So he addressed the divinity Sanaṅkumāra in verse: Atha kho, bho, mahāgovindo brāhmaṇo bhīto saṁviggo lomahaṭṭhajāto brahmānaṁ sanaṅkumāraṁ gāthāya ajjhabhāsi:

Then the Great Steward thought, “the divinity Sanaṅkumāra has granted me an opportunity. Should I ask him about what is beneficial for this life or lives to come?”

Atha kho, bho, mahāgovindassa brāhmaṇassa etadahosi: “katāvakāso khomhi brahmunā sanaṅkumārena. Kiṁ nu kho ahaṁ brahmānaṁ sanaṅkumāraṁ puccheyyaṁ diṭṭhadhammikaṁ vā atthaṁ samparāyikaṁ vā”ti?

Then the Great Steward thought, Atha kho, bho, mahāgovindassa brāhmaṇassa etadahosi: “the divinity Sanaṅkumāra has granted me an opportunity. “katāvakāso khomhi brahmunā sanaṅkumārena. Should I ask him about what is beneficial for this life or lives to come?” Kiṁ nu kho ahaṁ brahmānaṁ sanaṅkumāraṁ puccheyyaṁ diṭṭhadhammikaṁ vā atthaṁ samparāyikaṁ vā”ti?

Then he thought, “I’m skilled in what is beneficial for this life, and others even ask me about it. Why don’t I ask the Divinity about the benefit that specifically applies to lives to come?” So he addressed the divinity Sanaṅkumāra in verse:

Atha kho, bho, mahāgovindassa brāhmaṇassa etadahosi: “kusalo kho ahaṁ diṭṭhadhammikānaṁ atthānaṁ, aññepi maṁ diṭṭhadhammikaṁ atthaṁ pucchanti. Yannūnāhaṁ brahmānaṁ sanaṅkumāraṁ samparāyikaññeva atthaṁ puccheyyan”ti. Atha kho, bho, mahāgovindo brāhmaṇo brahmānaṁ sanaṅkumāraṁ gāthāya ajjhabhāsi:

Then he thought, Atha kho, bho, mahāgovindassa brāhmaṇassa etadahosi: “I’m skilled in what is beneficial for this life, and others even ask me about it. “kusalo kho ahaṁ diṭṭhadhammikānaṁ atthānaṁ, aññepi maṁ diṭṭhadhammikaṁ atthaṁ pucchanti. Why don’t I ask the Divinity about the benefit that specifically applies to lives to come?” Yannūnāhaṁ brahmānaṁ sanaṅkumāraṁ samparāyikaññeva atthaṁ puccheyyan”ti. So he addressed the divinity Sanaṅkumāra in verse: Atha kho, bho, mahāgovindo brāhmaṇo brahmānaṁ sanaṅkumāraṁ gāthāya ajjhabhāsi:

“Sir, I understand what ‘giving up possessiveness’ means.*These factors are explained as a summary of the Gradual Training. It’s when someone gives up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. That’s how I understand ‘giving up possessiveness’.

“‘Hitvā mamattan’ti ahaṁ, bhoto, ājānāmi. Idhekacco appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati, iti ‘hitvā mamattan’ti ahaṁ, bhoto, ājānāmi.

“Sir, I understand what ‘giving up possessiveness’ means.*These factors are explained as a summary of the Gradual Training.“‘Hitvā mamattan’ti ahaṁ, bhoto, ājānāmi. It’s when someone gives up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. Idhekacco appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati, That’s how I understand ‘giving up possessiveness’. iti ‘hitvā mamattan’ti ahaṁ, bhoto, ājānāmi.

Sir, I understand what ‘at one’ means.*“At one” (ekodibhūta or more commonly ekodibhāva) normally describes deep meditation, and is part of the formula for the second jhāna. Here it is explained as equivalent to “seclusion” (viveka). It’s when someone frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. That’s how I understand ‘at one’.

‘Ekodibhūto’ti ahaṁ, bhoto, ājānāmi. Idhekacco vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ, iti ‘ekodibhūto’ti ahaṁ, bhoto, ājānāmi.

Sir, I understand what ‘at one’ means.*“At one” (ekodibhūta or more commonly ekodibhāva) normally describes deep meditation, and is part of the formula for the second jhāna. Here it is explained as equivalent to “seclusion” (viveka).‘Ekodibhūto’ti ahaṁ, bhoto, ājānāmi. It’s when someone frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. Idhekacco vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ, That’s how I understand ‘at one’. iti ‘ekodibhūto’ti ahaṁ, bhoto, ājānāmi.

Sir, I understand what ‘compassionate’ means. It’s when someone meditates spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will. That’s how I understand ‘compassionate’.

‘Karuṇedhimutto’ti ahaṁ, bhoto, ājānāmi. Idhekacco karuṇāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadhotiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ karuṇāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Iti ‘karuṇedhimutto’ti ahaṁ, bhoto, ājānāmi.

Sir, I understand what ‘compassionate’ means. ‘Karuṇedhimutto’ti ahaṁ, bhoto, ājānāmi. It’s when someone meditates spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will. Idhekacco karuṇāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadhotiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ karuṇāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. That’s how I understand ‘compassionate’. Iti ‘karuṇedhimutto’ti ahaṁ, bhoto, ājānāmi.

“As I understand what you say about putrefaction, it’s not easy to quell while living at home.*“Easy to quell” (sunimmadaya) is unique to this passage. I shall go forth from the lay life to homelessness!”

“Yathā kho ahaṁ, bhoto, āmagandhe bhāsamānassa ājānāmi. Te na sunimmadayā agāraṁ ajjhāvasatā. Pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.

“As I understand what you say about putrefaction, it’s not easy to quell while living at home.*“Easy to quell” (sunimmadaya) is unique to this passage.“Yathā kho ahaṁ, bhoto, āmagandhe bhāsamānassa ājānāmi. Te na sunimmadayā agāraṁ ajjhāvasatā. I shall go forth from the lay life to homelessness!” Pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.

So the Great Steward went to King Reṇu and said, “Worthy sir, please now find another high priest to manage the affairs of state for you. I wish to go forth from the lay life to homelessness. As I understand what the Divinity says about putrefaction, it’s not easy to quell while living at home. I shall go forth from the lay life to homelessness.

Atha kho, bho, mahāgovindo brāhmaṇo yena reṇu rājā tenupasaṅkami; upasaṅkamitvā reṇuṁ rājānaṁ etadavoca: “aññaṁ dāni bhavaṁ purohitaṁ pariyesatu, yo bhoto rajjaṁ anusāsissati. Icchāmahaṁ, bho, agārasmā anagāriyaṁ pabbajituṁ. Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā. Pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.

So the Great Steward went to King Reṇu and said, Atha kho, bho, mahāgovindo brāhmaṇo yena reṇu rājā tenupasaṅkami; upasaṅkamitvā reṇuṁ rājānaṁ etadavoca: “Worthy sir, please now find another high priest to manage the affairs of state for you. “aññaṁ dāni bhavaṁ purohitaṁ pariyesatu, yo bhoto rajjaṁ anusāsissati. I wish to go forth from the lay life to homelessness. Icchāmahaṁ, bho, agārasmā anagāriyaṁ pabbajituṁ. As I understand what the Divinity says about putrefaction, it’s not easy to quell while living at home. Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā. I shall go forth from the lay life to homelessness. Pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.

If the Steward is going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours.”

Sace bhavaṁ govindo agārasmā anagāriyaṁ pabbajissati, mayampi agārasmā anagāriyaṁ pabbajissāma. Atha yā te gati, sā no gati bhavissatī”ti.

If the Steward is going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours.” Sace bhavaṁ govindo agārasmā anagāriyaṁ pabbajissati, mayampi agārasmā anagāriyaṁ pabbajissāma. Atha yā te gati, sā no gati bhavissatī”ti.

Then the Great Steward went to the six aristocrats and said, “Good fellows, please now find another high priest to manage the affairs of state for you. I wish to go forth from the lay life to homelessness. As I understand what the Divinity says about putrefaction, it’s not easy to quell while living at home. I shall go forth from the lay life to homelessness!”

Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca: “aññaṁ dāni bhavanto purohitaṁ pariyesantu, yo bhavantānaṁ rajje anusāsissati. Icchāmahaṁ, bho, agārasmā anagāriyaṁ pabbajituṁ. Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā. Pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.

Then the Great Steward went to the six aristocrats and said, Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca: “Good fellows, please now find another high priest to manage the affairs of state for you. “aññaṁ dāni bhavanto purohitaṁ pariyesantu, yo bhavantānaṁ rajje anusāsissati. I wish to go forth from the lay life to homelessness. Icchāmahaṁ, bho, agārasmā anagāriyaṁ pabbajituṁ. As I understand what the Divinity says about putrefaction, it’s not easy to quell while living at home. Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā. I shall go forth from the lay life to homelessness!” Pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.

Then the six aristocrats withdrew to one side and thought up a plan, “These brahmins are greedy for wealth. Why don’t we bestow him with wealth?”*This is a rare use of the verb sikkhati in the sense “bestow, present”.

Atha kho, bho, te cha khattiyā ekamantaṁ apakkamma evaṁ samacintesuṁ: “ime kho brāhmaṇā nāma dhanaluddhā; yannūna mayaṁ mahāgovindaṁ brāhmaṇaṁ dhanena sikkheyyāmā”ti.

Then the six aristocrats withdrew to one side and thought up a plan, Atha kho, bho, te cha khattiyā ekamantaṁ apakkamma evaṁ samacintesuṁ: “These brahmins are greedy for wealth. “ime kho brāhmaṇā nāma dhanaluddhā; Why don’t we bestow him with wealth?”*This is a rare use of the verb sikkhati in the sense “bestow, present”.yannūna mayaṁ mahāgovindaṁ brāhmaṇaṁ dhanena sikkheyyāmā”ti.

They returned to the Great Steward and said, “In these seven kingdoms there is abundant wealth. We’ll get you as much as you want.”

Te mahāgovindaṁ brāhmaṇaṁ upasaṅkamitvā evamāhaṁsu: “saṁvijjati kho, bho, imesu sattasu rajjesu pahūtaṁ sāpateyyaṁ, tato bhoto yāvatakena attho, tāvatakaṁ āharīyatan”ti.

They returned to the Great Steward and said, Te mahāgovindaṁ brāhmaṇaṁ upasaṅkamitvā evamāhaṁsu: “In these seven kingdoms there is abundant wealth. We’ll get you as much as you want.” “saṁvijjati kho, bho, imesu sattasu rajjesu pahūtaṁ sāpateyyaṁ, tato bhoto yāvatakena attho, tāvatakaṁ āharīyatan”ti.

“Enough, sirs. I already have abundant wealth, owing to my lords. Giving up all that, I shall go forth.”

“Alaṁ, bho, mamapidaṁ pahūtaṁ sāpateyyaṁ bhavantānaṁyeva vāhasā. Tamahaṁ sabbaṁ pahāya agārasmā anagāriyaṁ pabbajissāmi. Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā, pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.

“Enough, sirs. I already have abundant wealth, owing to my lords. “Alaṁ, bho, mamapidaṁ pahūtaṁ sāpateyyaṁ bhavantānaṁyeva vāhasā. Giving up all that, I shall go forth.” Tamahaṁ sabbaṁ pahāya agārasmā anagāriyaṁ pabbajissāmi. Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā, pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.

Then the six aristocrats withdrew to one side and thought up a plan, “These brahmins are greedy for women. Why don’t we bestow him with women?”

Atha kho, bho, te cha khattiyā ekamantaṁ apakkamma evaṁ samacintesuṁ: “ime kho brāhmaṇā nāma itthiluddhā; yannūna mayaṁ mahāgovindaṁ brāhmaṇaṁ itthīhi sikkheyyāmā”ti.

Then the six aristocrats withdrew to one side and thought up a plan, Atha kho, bho, te cha khattiyā ekamantaṁ apakkamma evaṁ samacintesuṁ: “These brahmins are greedy for women. “ime kho brāhmaṇā nāma itthiluddhā; Why don’t we bestow him with women?” yannūna mayaṁ mahāgovindaṁ brāhmaṇaṁ itthīhi sikkheyyāmā”ti.

They returned to the Great Steward and said, “In these seven kingdoms there are many women. We’ll get you as many as you want.”

Te mahāgovindaṁ brāhmaṇaṁ upasaṅkamitvā evamāhaṁsu: “saṁvijjanti kho, bho, imesu sattasu rajjesu pahūtā itthiyo, tato bhoto yāvatikāhi attho, tāvatikā ānīyatan”ti.

They returned to the Great Steward and said, Te mahāgovindaṁ brāhmaṇaṁ upasaṅkamitvā evamāhaṁsu: “In these seven kingdoms there are many women. We’ll get you as many as you want.” “saṁvijjanti kho, bho, imesu sattasu rajjesu pahūtā itthiyo, tato bhoto yāvatikāhi attho, tāvatikā ānīyatan”ti.

“Enough, sirs. I already have forty equal wives. Giving up all them, I shall go forth.”

“Alaṁ, bho, mamapimā cattārīsā bhariyā sādisiyo.*mamapimā → mamapi tā (bj, mr); mamapīmā (sya-all, km) Tāpāhaṁ sabbā pahāya agārasmā anagāriyaṁ pabbajissāmi. Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā, pabbajissāmahaṁ, bho, agārasmā anagāriyanti”.

“Enough, sirs. I already have forty equal wives. “Alaṁ, bho, mamapimā cattārīsā bhariyā sādisiyo.*mamapimā → mamapi tā (bj, mr); mamapīmā (sya-all, km)Giving up all them, I shall go forth.” Tāpāhaṁ sabbā pahāya agārasmā anagāriyaṁ pabbajissāmi. Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā, pabbajissāmahaṁ, bho, agārasmā anagāriyanti”.

“Well then, sir, please wait for seven years. When seven years have passed, we shall go forth with you. Your destiny shall be ours.”

“Tena hi bhavaṁ govindo satta vassāni āgametu. Sattannaṁ vassānaṁ accayena mayampi agārasmā anagāriyaṁ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.

“Well then, sir, please wait for seven years. “Tena hi bhavaṁ govindo satta vassāni āgametu. When seven years have passed, we shall go forth with you. Your destiny shall be ours.” Sattannaṁ vassānaṁ accayena mayampi agārasmā anagāriyaṁ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.

“Seven years is too long, sirs. I cannot wait that long. Who knows what will happen to the living? We are heading to the next life. We must be thoughtful and wake up! We must do what’s good and lead the spiritual life, for no-one born can escape death.*Echoing the ancient hermit Araka at AN 7.74:2.2, who said life is evanescent like a dewdrop. I shall go forth.”

“Aticiraṁ kho, bho, satta vassāni, nāhaṁ sakkomi, bhavante, satta vassāni āgametuṁ. Ko nu kho pana, bho, jānāti jīvitānaṁ. Gamanīyo samparāyo, mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ.*mantāyaṁ → mantāya (sya-all, km, pts1ed) Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā, pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.

“Seven years is too long, sirs. I cannot wait that long. “Aticiraṁ kho, bho, satta vassāni, nāhaṁ sakkomi, bhavante, satta vassāni āgametuṁ. Who knows what will happen to the living? Ko nu kho pana, bho, jānāti jīvitānaṁ. We are heading to the next life. We must be thoughtful and wake up! We must do what’s good and lead the spiritual life, for no-one born can escape death.*Echoing the ancient hermit Araka at AN 7.74:2.2, who said life is evanescent like a dewdrop.Gamanīyo samparāyo, mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ.*mantāyaṁ → mantāya (sya-all, km, pts1ed)Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā, I shall go forth.” pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.

“Well then, sir, please wait for six years, five years, four years, three years, two years, one year, seven months, six months, five months, four months, three months, two months, one month, or even a fortnight. When a fortnight has passed, we shall go forth. Your destiny shall be ours.”

“Tena hi bhavaṁ govindo chabbassāni āgametu …pe… pañca vassāni āgametu … cattāri vassāni āgametu … tīṇi vassāni āgametu … dve vassāni āgametu … ekaṁ vassaṁ āgametu, ekassa vassassa accayena mayampi agārasmā anagāriyaṁ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti. “Aticiraṁ kho, bho, ekaṁ vassaṁ, nāhaṁ sakkomi bhavante ekaṁ vassaṁ āgametuṁ. Ko nu kho pana, bho, jānāti jīvitānaṁ. Gamanīyo samparāyo, mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ. Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā, pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti. “Tena hi bhavaṁ govindo satta māsāni āgametu, sattannaṁ māsānaṁ accayena mayampi agārasmā anagāriyaṁ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti. “Aticiraṁ kho, bho, satta māsāni, nāhaṁ sakkomi bhavante satta māsāni āgametuṁ. Ko nu kho pana, bho, jānāti jīvitānaṁ. Gamanīyo samparāyo, mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ. Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā, pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti. “Tena hi bhavaṁ govindo cha māsāni āgametu …pe… pañca māsāni āgametu … cattāri māsāni āgametu … tīṇi māsāni āgametu … dve māsāni āgametu … ekaṁ māsaṁ āgametu … addhamāsaṁ āgametu, addhamāsassa accayena mayampi agārasmā anagāriyaṁ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.

“Well then, sir, please wait for six years, “Tena hi bhavaṁ govindo chabbassāni āgametu …pe… five years, pañca vassāni āgametu … four years, cattāri vassāni āgametu … three years, tīṇi vassāni āgametu … two years, dve vassāni āgametu … one year, ekaṁ vassaṁ āgametu, ekassa vassassa accayena mayampi agārasmā anagāriyaṁ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti. “Aticiraṁ kho, bho, ekaṁ vassaṁ, nāhaṁ sakkomi bhavante ekaṁ vassaṁ āgametuṁ. Ko nu kho pana, bho, jānāti jīvitānaṁ. Gamanīyo samparāyo, mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ. Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā, pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti. seven months, “Tena hi bhavaṁ govindo satta māsāni āgametu, sattannaṁ māsānaṁ accayena mayampi agārasmā anagāriyaṁ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti. “Aticiraṁ kho, bho, satta māsāni, nāhaṁ sakkomi bhavante satta māsāni āgametuṁ. Ko nu kho pana, bho, jānāti jīvitānaṁ. Gamanīyo samparāyo, mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ. Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā, pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti. six months, “Tena hi bhavaṁ govindo cha māsāni āgametu …pe… five months, pañca māsāni āgametu … four months, cattāri māsāni āgametu … three months, tīṇi māsāni āgametu … two months, dve māsāni āgametu … one month, ekaṁ māsaṁ āgametu … or even a fortnight. When a fortnight has passed, we shall go forth. Your destiny shall be ours.” addhamāsaṁ āgametu, addhamāsassa accayena mayampi agārasmā anagāriyaṁ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.

“A fortnight is too long, sirs. I cannot wait that long. Who knows what will happen to the living? We are heading to the next life. We must be thoughtful and wake up! We must do what’s good and lead the spiritual life, for no-one born can escape death. As I understand what the Divinity says about putrefaction, it’s not easy to quell while living at home. I shall go forth from the lay life to homelessness.”

“Aticiraṁ kho, bho, addhamāso, nāhaṁ sakkomi bhavante addhamāsaṁ āgametuṁ. Ko nu kho pana, bho, jānāti jīvitānaṁ. Gamanīyo samparāyo, mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ. Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā, pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.

“A fortnight is too long, sirs. I cannot wait that long. “Aticiraṁ kho, bho, addhamāso, nāhaṁ sakkomi bhavante addhamāsaṁ āgametuṁ. Who knows what will happen to the living? Ko nu kho pana, bho, jānāti jīvitānaṁ. We are heading to the next life. We must be thoughtful and wake up! We must do what’s good and lead the spiritual life, for no-one born can escape death. Gamanīyo samparāyo, mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ. As I understand what the Divinity says about putrefaction, it’s not easy to quell while living at home. Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā, I shall go forth from the lay life to homelessness.” pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.

Then the Great Steward also went to the seven well-to-do brahmins and seven hundred bathed initiates and said, “Good fellows, please now find another tutor to teach you to recite the hymns. I wish to go forth from the lay life to homelessness. As I understand what the Divinity says about putrefaction, it’s not easy to quell while living at home. I shall go forth from the lay life to homelessness.”

Atha kho, bho, mahāgovindo brāhmaṇo yena te satta ca brāhmaṇamahāsālā satta ca nhātakasatāni tenupasaṅkami; upasaṅkamitvā te satta ca brāhmaṇamahāsāle satta ca nhātakasatāni etadavoca: “aññaṁ dāni bhavanto ācariyaṁ pariyesantu, yo bhavantānaṁ mante vācessati. Icchāmahaṁ, bho, agārasmā anagāriyaṁ pabbajituṁ. Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa. Te na sunimmadayā agāraṁ ajjhāvasatā, pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.

Then the Great Steward also went to the seven well-to-do brahmins and seven hundred bathed initiates and said, Atha kho, bho, mahāgovindo brāhmaṇo yena te satta ca brāhmaṇamahāsālā satta ca nhātakasatāni tenupasaṅkami; upasaṅkamitvā te satta ca brāhmaṇamahāsāle satta ca nhātakasatāni etadavoca: “Good fellows, please now find another tutor to teach you to recite the hymns. “aññaṁ dāni bhavanto ācariyaṁ pariyesantu, yo bhavantānaṁ mante vācessati. I wish to go forth from the lay life to homelessness. Icchāmahaṁ, bho, agārasmā anagāriyaṁ pabbajituṁ. As I understand what the Divinity says about putrefaction, it’s not easy to quell while living at home. Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa. Te na sunimmadayā agāraṁ ajjhāvasatā, I shall go forth from the lay life to homelessness.” pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.

“Please don’t go forth from the lay life to homelessness! The life of one gone forth is of little influence or profit, whereas the life of a brahmin is of great influence and profit.”

“Mā bhavaṁ govindo agārasmā anagāriyaṁ pabbaji. Pabbajjāpabbajjā«Salir del hogar a la vida sin hogar». En el período más temprano, se usaba junto con upasampadā («aceptación plena») para referirse a la ordenación como mendicante. Gradualmente, sin embargo, la «salida» pasó a aplicarse a la ordenación como samaṇera (samaṇerī), o monje/monja novicio/a. Ver upasampadā.Ver en el glosario, bho, appesakkhā ca appalābhā ca; brahmaññaṁ mahesakkhañca mahālābhañcā”ti.

“Please don’t go forth from the lay life to homelessness! “Mā bhavaṁ govindo agārasmā anagāriyaṁ pabbaji. The life of one gone forth is of little influence or profit, Pabbajjāpabbajjā«Salir del hogar a la vida sin hogar». En el período más temprano, se usaba junto con upasampadā («aceptación plena») para referirse a la ordenación como mendicante. Gradualmente, sin embargo, la «salida» pasó a aplicarse a la ordenación como samaṇera (samaṇerī), o monje/monja novicio/a. Ver upasampadā.Ver en el glosario, bho, appesakkhā ca appalābhā ca; whereas the life of a brahmin is of great influence and profit.” brahmaññaṁ mahesakkhañca mahālābhañcā”ti.

“Please, good fellows, don’t say that. Who has greater influence and profit than myself? For now I am like a king to kings, like the Divinity to brahmins, like a deity to householders. Giving up all that, I shall go forth. As I understand what the Divinity says about putrefaction, it’s not easy to quell while living at home. I shall go forth from the lay life to homelessness.”

“Mā bhavanto evaṁ avacuttha: ‘pabbajjā appesakkhā ca appalābhā ca, brahmaññaṁ mahesakkhañca mahālābhañcā’ti. Ko nu kho, bho, aññatra mayā mahesakkhataro vā mahālābhataro vā. Ahañhi, bho, etarahi rājāva raññaṁ brahmāva brāhmaṇānaṁ devatāva gahapatikānaṁ.*brāhmaṇānaṁ → brahmānaṁ (bj, mr) Tamahaṁ sabbaṁ pahāya agārasmā anagāriyaṁ pabbajissāmi. Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā. Pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.

“Please, good fellows, don’t say that. “Mā bhavanto evaṁ avacuttha: ‘pabbajjā appesakkhā ca appalābhā ca, brahmaññaṁ mahesakkhañca mahālābhañcā’ti. Who has greater influence and profit than myself? Ko nu kho, bho, aññatra mayā mahesakkhataro vā mahālābhataro vā. For now I am like a king to kings, like the Divinity to brahmins, like a deity to householders. Ahañhi, bho, etarahi rājāva raññaṁ brahmāva brāhmaṇānaṁ devatāva gahapatikānaṁ.*brāhmaṇānaṁ → brahmānaṁ (bj, mr)Giving up all that, I shall go forth. Tamahaṁ sabbaṁ pahāya agārasmā anagāriyaṁ pabbajissāmi. As I understand what the Divinity says about putrefaction, it’s not easy to quell while living at home. Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā. I shall go forth from the lay life to homelessness.” Pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.

Then the Great Steward went to his forty equal wives and said, “Ladies, please do whatever you wish, whether returning to your own families, or finding another husband. I wish to go forth from the lay life to homelessness. As I understand what the Divinity says about putrefaction, it’s not easy to quell while living at home. I shall go forth from the lay life to homelessness.”

Atha kho, bho, mahāgovindo brāhmaṇo yena cattārīsā bhariyā sādisiyo tenupasaṅkami; upasaṅkamitvā cattārīsā bhariyā sādisiyo etadavoca: “yā bhotīnaṁ icchati, sakāni vā ñātikulāni gacchatu aññaṁ vā bhattāraṁ pariyesatu. Icchāmahaṁ, bhotī, agārasmā anagāriyaṁ pabbajituṁ. Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā. Pabbajissāmahaṁ, bhotī, agārasmā anagāriyan”ti.

Then the Great Steward went to his forty equal wives and said, Atha kho, bho, mahāgovindo brāhmaṇo yena cattārīsā bhariyā sādisiyo tenupasaṅkami; upasaṅkamitvā cattārīsā bhariyā sādisiyo etadavoca: “Ladies, please do whatever you wish, whether returning to your own families, or finding another husband. “yā bhotīnaṁ icchati, sakāni vā ñātikulāni gacchatu aññaṁ vā bhattāraṁ pariyesatu. I wish to go forth from the lay life to homelessness. Icchāmahaṁ, bhotī, agārasmā anagāriyaṁ pabbajituṁ. As I understand what the Divinity says about putrefaction, it’s not easy to quell while living at home. Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā. I shall go forth from the lay life to homelessness.” Pabbajissāmahaṁ, bhotī, agārasmā anagāriyan”ti.

“You are the only family we want! You are the only husband we want! If you are going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours.”*It is regarded as normal that women should renounce.

“Tvaññeva no ñāti ñātikāmānaṁ, tvaṁ pana bhattā bhattukāmānaṁ. Sace bhavaṁ govindo agārasmā anagāriyaṁ pabbajissati, mayampi agārasmā anagāriyaṁ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.

“You are the only family we want! You are the only husband we want! “Tvaññeva no ñāti ñātikāmānaṁ, tvaṁ pana bhattā bhattukāmānaṁ. If you are going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours.”*It is regarded as normal that women should renounce.Sace bhavaṁ govindo agārasmā anagāriyaṁ pabbajissati, mayampi agārasmā anagāriyaṁ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.

When a week had passed, the Great Steward shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. And when he had gone forth, the seven anointed aristocrat kings, the seven brahmins with seven hundred initiates, the forty equal wives, and many thousands of aristocrats, brahmins, householders, and many harem women shaved off their hair and beards, dressed in ocher robes, and went forth from the lay life to homelessness.*Compare with the mass renunciation under Vipassī (DN 14:2.16.6).

Atha kho, bho, mahāgovindo brāhmaṇo tassa sattāhassa accayena kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji. Pabbajitaṁ pana mahāgovindaṁ brāhmaṇaṁ satta ca rājāno khattiyā muddhāvasittā satta ca brāhmaṇamahāsālā satta ca nhātakasatāni cattārīsā ca bhariyā sādisiyo anekāni ca khattiyasahassāni anekāni ca brāhmaṇasahassāni anekāni ca gahapatisahassāni anekehi ca itthāgārehi itthiyo kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā mahāgovindaṁ brāhmaṇaṁ agārasmā anagāriyaṁ pabbajitaṁ anupabbajiṁsu.

When a week had passed, the Great Steward shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. Atha kho, bho, mahāgovindo brāhmaṇo tassa sattāhassa accayena kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji. And when he had gone forth, the seven anointed aristocrat kings, the seven brahmins with seven hundred initiates, the forty equal wives, and many thousands of aristocrats, brahmins, householders, and many harem women shaved off their hair and beards, dressed in ocher robes, and went forth from the lay life to homelessness.*Compare with the mass renunciation under Vipassī (DN 14:2.16.6).Pabbajitaṁ pana mahāgovindaṁ brāhmaṇaṁ satta ca rājāno khattiyā muddhāvasittā satta ca brāhmaṇamahāsālā satta ca nhātakasatāni cattārīsā ca bhariyā sādisiyo anekāni ca khattiyasahassāni anekāni ca brāhmaṇasahassāni anekāni ca gahapatisahassāni anekehi ca itthāgārehi itthiyo kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā mahāgovindaṁ brāhmaṇaṁ agārasmā anagāriyaṁ pabbajitaṁ anupabbajiṁsu.

Escorted by that assembly, the Great Steward wandered on tour among the villages, towns, and capital cities. And at that time, whenever he arrived at a village or town, he was like a king to kings, like the Divinity to brahmins, like a deity to householders. And whenever people sneezed or tripped over they’d say: “Homage to the Great Steward! Homage to the high priest for the seven!”

Tāya sudaṁ, bho, parisāya parivuto mahāgovindo brāhmaṇo gāmanigamarājadhānīsu cārikaṁ carati. Yaṁ kho pana, bho, tena samayena mahāgovindo brāhmaṇo gāmaṁ vā nigamaṁ vā upasaṅkamati, tattha rājāva hoti raññaṁ, brahmāva brāhmaṇānaṁ, devatāva gahapatikānaṁ. Tena kho pana samayena manussā khipanti vā upakkhalanti vā. Te evamāhaṁsu: “namatthu mahāgovindassa brāhmaṇassa, namatthu satta purohitassā”ti.

Escorted by that assembly, the Great Steward wandered on tour among the villages, towns, and capital cities. Tāya sudaṁ, bho, parisāya parivuto mahāgovindo brāhmaṇo gāmanigamarājadhānīsu cārikaṁ carati. And at that time, whenever he arrived at a village or town, he was like a king to kings, like the Divinity to brahmins, like a deity to householders. Yaṁ kho pana, bho, tena samayena mahāgovindo brāhmaṇo gāmaṁ vā nigamaṁ vā upasaṅkamati, tattha rājāva hoti raññaṁ, brahmāva brāhmaṇānaṁ, devatāva gahapatikānaṁ. And whenever people sneezed or tripped over Tena kho pana samayena manussā khipanti vā upakkhalanti vā. they’d say: Te evamāhaṁsu: “Homage to the Great Steward! Homage to the high priest for the seven!” “namatthu mahāgovindassa brāhmaṇassa, namatthu satta purohitassā”ti.

And the Great Steward meditated spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.*His meditation expands from compassion to include all four of the brahmavihāras. He meditated spreading a heart full of compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. And he taught his disciples the path to rebirth in the company of Divinity.

Mahāgovindo, bho, brāhmaṇo mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihāsi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā vihāsi. Karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā …pe… abyāpajjena pharitvā vihāsi. Sāvakānañca brahmalokasahabyatāya maggaṁ desesi.

And the Great Steward meditated spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.*His meditation expands from compassion to include all four of the brahmavihāras.Mahāgovindo, bho, brāhmaṇo mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihāsi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā vihāsi. He meditated spreading a heart full of compassion … Karuṇāsahagatena cetasā …pe… rejoicing … muditāsahagatena cetasā …pe… equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. upekkhāsahagatena cetasā …pe… abyāpajjena pharitvā vihāsi. And he taught his disciples the path to rebirth in the company of Divinity. Sāvakānañca brahmalokasahabyatāya maggaṁ desesi.

Those of his disciples who completely understood the Great Steward’s instructions, at the breaking up of the body, after death, were reborn in the realm of divinity. Of those disciples who only partly understood the Great Steward’s instructions, some were reborn in the company of the gods who control what is created by others, while some were reborn in the company of the gods who love to create, or the joyful gods, or the gods of Yama, or the gods of the thirty-three, or the gods of the four great kings. And at the very least they swelled the hosts of the centaurs.

Ye kho pana, bho, tena samayena mahāgovindassa brāhmaṇassa sāvakā sabbenasabbaṁ sāsanaṁ ājāniṁsu.*bho → pana (bj, sya-all, km, mr) Te kāyassa bhedā paraṁ maraṇā sugatiṁ brahmalokaṁ upapajjiṁsu. Ye na sabbenasabbaṁ sāsanaṁ ājāniṁsu, te kāyassa bhedā paraṁ maraṇā appekacce paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjiṁsu; appekacce nimmānaratīnaṁ devānaṁ sahabyataṁ upapajjiṁsu; appekacce tusitānaṁ devānaṁ sahabyataṁ upapajjiṁsu; appekacce yāmānaṁ devānaṁ sahabyataṁ upapajjiṁsu; appekacce tāvatiṁsānaṁ devānaṁ sahabyataṁ upapajjiṁsu; appekacce cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjiṁsu; ye sabbanihīnaṁ kāyaṁ paripūresuṁ te gandhabbakāyaṁ paripūresuṁ.

Those of his disciples who completely understood the Great Steward’s instructions, Ye kho pana, bho, tena samayena mahāgovindassa brāhmaṇassa sāvakā sabbenasabbaṁ sāsanaṁ ājāniṁsu.*bho → pana (bj, sya-all, km, mr)at the breaking up of the body, after death, were reborn in the realm of divinity. Te kāyassa bhedā paraṁ maraṇā sugatiṁ brahmalokaṁ upapajjiṁsu. Of those disciples who only partly understood the Great Steward’s instructions, some were reborn in the company of the gods who control what is created by others, Ye na sabbenasabbaṁ sāsanaṁ ājāniṁsu, te kāyassa bhedā paraṁ maraṇā appekacce paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjiṁsu; while some were reborn in the company of the gods who love to create, appekacce nimmānaratīnaṁ devānaṁ sahabyataṁ upapajjiṁsu; or the joyful gods, appekacce tusitānaṁ devānaṁ sahabyataṁ upapajjiṁsu; or the gods of Yama, appekacce yāmānaṁ devānaṁ sahabyataṁ upapajjiṁsu; or the gods of the thirty-three, appekacce tāvatiṁsānaṁ devānaṁ sahabyataṁ upapajjiṁsu; or the gods of the four great kings. appekacce cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjiṁsu; And at the very least they swelled the hosts of the centaurs. ye sabbanihīnaṁ kāyaṁ paripūresuṁ te gandhabbakāyaṁ paripūresuṁ.

“I remember, Pañcasikha. I myself was the brahmin Great Steward at that time.*This is the third and final Jātaka in the Dīghanikāya, after DN 5 and DN 17. And I taught those disciples the path to rebirth in the company of Divinity. But that spiritual path of mine doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the realm of divinity.*According to the doctrine of the “perfections” (pāramī), which emerged around two to four centuries after the Buddha’s passing, the practices he undertook in past lives laid the foundation for awakening in this life. Here, however, the Buddha states that his former practices did not lead to awakening. Rather, since they were based on the wrong view of eternal bliss in the Brahmā realm, they only led to a good rebirth so long as that kamma lasted. It is the eightfold path, which the Buddha discovered in his final life, which leads to awakening. The same saying in a similar context is found at MN 83:21.7.

“Sarāmahaṁ, pañcasikha. Ahaṁ tena samayena mahāgovindo brāhmaṇo ahosiṁ. Ahaṁ tesaṁ sāvakānaṁ brahmalokasahabyatāya maggaṁ desesiṁ. Taṁ kho pana me, pañcasikha, brahmacariyaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva brahmalokūpapattiyā.

“I remember, Pañcasikha. “Sarāmahaṁ, pañcasikha. I myself was the brahmin Great Steward at that time.*This is the third and final Jātaka in the Dīghanikāya, after DN 5 and DN 17.Ahaṁ tena samayena mahāgovindo brāhmaṇo ahosiṁ. And I taught those disciples the path to rebirth in the company of Divinity. Ahaṁ tesaṁ sāvakānaṁ brahmalokasahabyatāya maggaṁ desesiṁ. But that spiritual path of mine doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the realm of divinity.*According to the doctrine of the “perfections” (pāramī), which emerged around two to four centuries after the Buddha’s passing, the practices he undertook in past lives laid the foundation for awakening in this life. Here, however, the Buddha states that his former practices did not lead to awakening. Rather, since they were based on the wrong view of eternal bliss in the Brahmā realm, they only led to a good rebirth so long as that kamma lasted. It is the eightfold path, which the Buddha discovered in his final life, which leads to awakening. The same saying in a similar context is found at MN 83:21.7.Taṁ kho pana me, pañcasikha, brahmacariyaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva brahmalokūpapattiyā.

But this spiritual path does lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. And what is the spiritual path that leads to extinguishment? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulnesssatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario, and right immersion. This is the spiritual path that leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

Idaṁ kho pana me, pañcasikha, brahmacariyaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. Katamañca taṁ, pañcasikha, brahmacariyaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati? Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṁ—sammādiṭṭhisammādiṭṭhiConocimiento de dukkha, conocimiento del origen de dukkha, conocimiento del cese de dukkha y conocimiento del camino que conduce al cese de dukkha.Ver en el glosario sammāsaṅkappo sammāvācāsammāvācāAbstenerse de mentir, de hablar de forma divisiva, de usar palabras hirientes y del habla inútil o frívola.Ver en el glosario sammākammanto sammāājīvo sammāvāyāmo sammāsatisammāsatiAtención establecida en el cuerpo, las sensaciones, la mente y los dhammas, con claridad, constancia y abandono de la codicia y la aflicción respecto al mundo.Ver en el glosario sammāsamādhisammāsamādhiConcentración correcta, desarrollada y culminada mediante los cuatro jhānas. En la fórmula estándar, el primer jhāna está acompañado de aplicación inicial y sostenida de la mente, con gozo y dicha nacidos de la reclusión; el segundo surge con el aquietamiento de esa aplicación y presenta claridad interior, unificación de la mente, gozo y dicha nacidos de la concentración; el tercero se caracteriza por ecuanimidad, atención plena, clara comprensión y dicha corporal; el cuarto sin dolor ni placer, con pureza de atención plena debida a la ecuanimidad.Ver en el glosario. Idaṁ kho taṁ, pañcasikha, brahmacariyaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

But this spiritual path does lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Idaṁ kho pana me, pañcasikha, brahmacariyaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. And what is the spiritual path that leads to extinguishment? Katamañca taṁ, pañcasikha, brahmacariyaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati? It is simply this noble eightfold path, that is: Ayameva ariyo aṭṭhaṅgiko maggo. right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulnesssatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario, and right immersion. Seyyathidaṁ—sammādiṭṭhisammādiṭṭhiConocimiento de dukkha, conocimiento del origen de dukkha, conocimiento del cese de dukkha y conocimiento del camino que conduce al cese de dukkha.Ver en el glosario sammāsaṅkappo sammāvācāsammāvācāAbstenerse de mentir, de hablar de forma divisiva, de usar palabras hirientes y del habla inútil o frívola.Ver en el glosario sammākammanto sammāājīvo sammāvāyāmo sammāsatisammāsatiAtención establecida en el cuerpo, las sensaciones, la mente y los dhammas, con claridad, constancia y abandono de la codicia y la aflicción respecto al mundo.Ver en el glosario sammāsamādhisammāsamādhiConcentración correcta, desarrollada y culminada mediante los cuatro jhānas. En la fórmula estándar, el primer jhāna está acompañado de aplicación inicial y sostenida de la mente, con gozo y dicha nacidos de la reclusión; el segundo surge con el aquietamiento de esa aplicación y presenta claridad interior, unificación de la mente, gozo y dicha nacidos de la concentración; el tercero se caracteriza por ecuanimidad, atención plena, clara comprensión y dicha corporal; el cuarto sin dolor ni placer, con pureza de atención plena debida a la ecuanimidad.Ver en el glosario. This is the spiritual path that leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Idaṁ kho taṁ, pañcasikha, brahmacariyaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

That is what the Buddha said. Delighted, the centaur Pañcasikha approved and agreed with what the Buddha said. He bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

Idamavoca bhagavā. Attamano pañcasikho gandhabbaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyīti.

That is what the Buddha said. Idamavoca bhagavā. Delighted, the centaur Pañcasikha approved and agreed with what the Buddha said. He bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there. Attamano pañcasikho gandhabbaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyīti.