A brahmanical ascetic named Keṇiya invites the entire Saṅgha for a meal. When the brahmin Sela sees what is happening, he visits the Buddha and expresses his delight in a moving series of devotional verses.
So I have heard.*This entire sutta is repeated at Snp 3.7. 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 wandering together with a large SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario of 1,250 mendicants in the land of the Aṅguttarāpans when he arrived at a town of theirs named Āpaṇa.
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi yena āpaṇaṁ 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 aṅguttarāpānaṁ nigamo tadavasari.
So I have heard.*This entire sutta is repeated at Snp 3.7.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 wandering together with a large SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario of 1,250 mendicants in the land of the Aṅguttarāpans when he arrived at a town of theirs named Āpaṇa. ekaṁ samayaṁ bhagavā aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi yena āpaṇaṁ 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 aṅguttarāpānaṁ nigamo tadavasari.
The matted-hair ascetic Keṇiya heard: “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Āpaṇa, together with a large Saṅgha of 1,250 mendicants. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ He has realized with his own insight this world—with its gods, MārasMāraLa personificación del mal y la tentación. En los textos tempranos, tratado tanto como una deidad del reino de los sentidos como una metáfora.Ver en el glosario, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He proclaims a teaching that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.”
Assosi kho keṇiyo jaṭilo: “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi āpaṇaṁ anuppatto. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññāabhiññāPoderes intuitivos que surgen de la práctica de la concentración: la capacidad de mostrar poderes psíquicos, clarividencia, clariaudiencia, la capacidad de conocer los pensamientos de otros, el recuerdo de vidas pasadas, y el conocimiento que destruye los contaminantes (ver āsava).Ver en el glosario sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
The matted-hair ascetic Keṇiya heard: Assosi kho keṇiyo jaṭilo: “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Āpaṇa, together with a large Saṅgha of 1,250 mendicants. “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi āpaṇaṁ anuppatto. He has this good reputation: Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. He has realized with his own insight this world—with its gods, MārasMāraLa personificación del mal y la tentación. En los textos tempranos, tratado tanto como una deidad del reino de los sentidos como una metáfora.Ver en el glosario, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññāabhiññāPoderes intuitivos que surgen de la práctica de la concentración: la capacidad de mostrar poderes psíquicos, clarividencia, clariaudiencia, la capacidad de conocer los pensamientos de otros, el recuerdo de vidas pasadas, y el conocimiento que destruye los contaminantes (ver āsava).Ver en el glosario sacchikatvā pavedeti. He proclaims a teaching that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. It’s good to see such perfected ones.” Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
So Keṇiya approached the Buddha and exchanged greetings with him.*Keṇiya features also in the Vinaya, where at this point he offered the Buddha and the Sangha a drink in the evening, reasoning that the Brahmanical sages of the past did likewise (Kd 6:35.1.2). As a result, the Buddha allowed fruit juice and other drinks in the evening. When the greetings and polite conversation were over, he sat down to one side. The Buddha educated, encouraged, fired up, and inspired him with a 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 talk.
Atha kho keṇiyo jaṭilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
So Keṇiya approached the Buddha and exchanged greetings with him.*Keṇiya features also in the Vinaya, where at this point he offered the Buddha and the Sangha a drink in the evening, reasoning that the Brahmanical sages of the past did likewise (Kd 6:35.1.2). As a result, the Buddha allowed fruit juice and other drinks in the evening.Atha kho keṇiyo jaṭilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. When the greetings and polite conversation were over, he sat down to one side. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. The Buddha educated, encouraged, fired up, and inspired him with a 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 talk. Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
Then he said to the Buddha, “Would Mister Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?”
Atha kho keṇiyo jaṭilo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca: “adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
Then he said to the Buddha, Atha kho keṇiyo jaṭilo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca: “Would Mister Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” “adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
When he said this, the Buddha said to him, “The Saṅgha is large, Keṇiya; there are 1,250 mendicants. And you are devoted to the brahmins.”
Evaṁ vutte, bhagavā keṇiyaṁ jaṭilaṁ etadavoca: “mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno”ti.
When he said this, the Buddha said to him, Evaṁ vutte, bhagavā keṇiyaṁ jaṭilaṁ etadavoca: “The Saṅgha is large, Keṇiya; there are 1,250 mendicants. And you are devoted to the brahmins.” “mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno”ti.
For a second time, Keṇiya asked the Buddha to accept a meal offering. “Never mind that the Saṅgha is large, with 1,250 mendicants, and that I am devoted to the brahmins. Would Mister Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” And for a second time, the Buddha gave the same reply. For a third time, Keṇiya asked the Buddha to accept a meal offering. “Never mind that the Saṅgha is large, with 1,250 mendicants, and that I am devoted to the brahmins. Would Mister Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” The Buddha consented with silence.
Dutiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca: “kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno; adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Dutiyampi kho bhagavā keṇiyaṁ jaṭilaṁ etadavoca: “mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno”ti. Tatiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca: “kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno; adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena.
For a second time, Keṇiya asked the Buddha to accept a meal offering. Dutiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca: “Never mind that the Saṅgha is large, with 1,250 mendicants, and that I am devoted to the brahmins. “kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno; Would Mister Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. And for a second time, the Buddha gave the same reply. Dutiyampi kho bhagavā keṇiyaṁ jaṭilaṁ etadavoca: “mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno”ti. For a third time, Keṇiya asked the Buddha to accept a meal offering. Tatiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca: “Never mind that the Saṅgha is large, with 1,250 mendicants, and that I am devoted to the brahmins. “kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno; Would Mister Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. The Buddha consented with silence. Adhivāsesi bhagavā tuṇhībhāvena.
Then, knowing that the Buddha had consented, Keṇiya rose from his seat and went to his own hermitage. There he addressed his friends and colleagues, relatives and kin, “My friends and colleagues, relatives and kin: please listen! The ascetic Gotama together with the mendicant Saṅgha has been invited by me for tomorrow’s meal. Please help me out with the manual preparations.”*“Manual preparations” is kāyaveyyāvaṭikaṁ. Ten kinds of service are enumerated in the Jain Tattvārthasūtra 9.24.
Atha kho keṇiyo jaṭilo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā yena sako assamo tenupasaṅkami; upasaṅkamitvā mittāmacce ñātisālohite āmantesi: “suṇantu me bhonto, mittāmaccā ñātisālohitā; samaṇo me gotamo nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghena. Yena me kāyaveyyāvaṭikaṁ kareyyāthā”ti.
Then, knowing that the Buddha had consented, Keṇiya rose from his seat and went to his own hermitage. There he addressed his friends and colleagues, relatives and kin, Atha kho keṇiyo jaṭilo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā yena sako assamo tenupasaṅkami; upasaṅkamitvā mittāmacce ñātisālohite āmantesi: “My friends and colleagues, relatives and kin: please listen! “suṇantu me bhonto, mittāmaccā ñātisālohitā; The ascetic Gotama together with the mendicant Saṅgha has been invited by me for tomorrow’s meal. samaṇo me gotamo nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghena. Please help me out with the manual preparations.”*“Manual preparations” is kāyaveyyāvaṭikaṁ. Ten kinds of service are enumerated in the Jain Tattvārthasūtra 9.24.Yena me kāyaveyyāvaṭikaṁ kareyyāthā”ti.
“Yes, worthy sir,” they replied. Some dug ovens, some chopped wood, some washed dishes, some set out a water jar, and some spread out seats. Meanwhile, Keṇiya set up the pavilion himself.
“Evaṁ, bho”ti kho keṇiyassa jaṭilassa mittāmaccā ñātisālohitā keṇiyassa jaṭilassa paṭissutvā appekacce uddhanāni khaṇanti, appekacce kaṭṭhāni phālenti, appekacce bhājanāni dhovanti, appekacce udakamaṇikaṁ patiṭṭhāpenti, appekacce āsanāni paññapenti. Keṇiyo pana jaṭilo sāmaṁyeva maṇḍalamālaṁ paṭiyādeti.
“Yes, worthy sir,” they replied. Some dug ovens, some chopped wood, some washed dishes, some set out a water jar, and some spread out seats. “Evaṁ, bho”ti kho keṇiyassa jaṭilassa mittāmaccā ñātisālohitā keṇiyassa jaṭilassa paṭissutvā appekacce uddhanāni khaṇanti, appekacce kaṭṭhāni phālenti, appekacce bhājanāni dhovanti, appekacce udakamaṇikaṁ patiṭṭhāpenti, appekacce āsanāni paññapenti. Meanwhile, Keṇiya set up the pavilion himself. Keṇiyo pana jaṭilo sāmaṁyeva maṇḍalamālaṁ paṭiyādeti.
Now at that time the brahmin Sela was residing in Āpaṇa. He had mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man. And he was teaching three hundred young students to recite the hymns.
Tena kho pana samayena selo brāhmaṇo āpaṇe paṭivasati tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo, tīṇi ca māṇavakasatāni mante vāceti.
Now at that time the brahmin Sela was residing in Āpaṇa. He had mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man. And he was teaching three hundred young students to recite the hymns. Tena kho pana samayena selo brāhmaṇo āpaṇe paṭivasati tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo, tīṇi ca māṇavakasatāni mante vāceti.
And at that time Keṇiya was devoted to Sela. Then Sela, while going for a walk escorted by the three hundred young students, approached Keṇiya’s hermitage. He saw the preparations going on, and said to Keṇiya, “Keṇiya, is your son or daughter being married? Or are you setting up a big sacrifice? Or has King Seniya Bimbisāra of Magadha been invited for tomorrow’s meal?”*Aṅga was subject to Magadha at that time. | This passage is partially echoed in the account of Anāthapiṇḍika’s conversion (Kd 16:4.1.10).
Tena kho pana samayena keṇiyo jaṭilo sele brāhmaṇe abhippasanno hoti. Atha kho selo brāhmaṇo tīhi māṇavakasatehi parivuto jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena keṇiyassa jaṭilassa assamo tenupasaṅkami. Addasā kho selo brāhmaṇo keṇiyassa jaṭilassa assame appekacce uddhanāni khaṇante, appekacce kaṭṭhāni phālente, appekacce bhājanāni dhovante, appekacce udakamaṇikaṁ patiṭṭhāpente, appekacce āsanāni paññapente, keṇiyaṁ pana jaṭilaṁ sāmaṁyeva maṇḍalamālaṁ paṭiyādentaṁ. Disvāna keṇiyaṁ jaṭilaṁ etadavoca: “kiṁ nu bhoto keṇiyassa āvāho vā bhavissati vivāho vā bhavissati mahāyañño vā paccupaṭṭhito, rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyenā”ti?
And at that time Keṇiya was devoted to Sela. Tena kho pana samayena keṇiyo jaṭilo sele brāhmaṇe abhippasanno hoti. Then Sela, while going for a walk escorted by the three hundred young students, approached Keṇiya’s hermitage. Atha kho selo brāhmaṇo tīhi māṇavakasatehi parivuto jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena keṇiyassa jaṭilassa assamo tenupasaṅkami. He saw the preparations going on, Addasā kho selo brāhmaṇo keṇiyassa jaṭilassa assame appekacce uddhanāni khaṇante, appekacce kaṭṭhāni phālente, appekacce bhājanāni dhovante, appekacce udakamaṇikaṁ patiṭṭhāpente, appekacce āsanāni paññapente, keṇiyaṁ pana jaṭilaṁ sāmaṁyeva maṇḍalamālaṁ paṭiyādentaṁ. and said to Keṇiya, Disvāna keṇiyaṁ jaṭilaṁ etadavoca: “Keṇiya, is your son or daughter being married? Or are you setting up a big sacrifice? Or has King Seniya Bimbisāra of Magadha been invited for tomorrow’s meal?”*Aṅga was subject to Magadha at that time. | This passage is partially echoed in the account of Anāthapiṇḍika’s conversion (Kd 16:4.1.10).“kiṁ nu bhoto keṇiyassa āvāho vā bhavissati vivāho vā bhavissati mahāyañño vā paccupaṭṭhito, rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyenā”ti?
“There is no marriage, Sela, and the king is not coming. Rather, I am setting up a big sacrifice. The ascetic Gotama has arrived at Āpaṇa, together with a large Saṅgha of 1,250 mendicants. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ He has been invited by me for tomorrow’s meal together with the mendicant Saṅgha.”
“Na me, bho sela, āvāho bhavissati napi vivāho bhavissati napi rājā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyena; api ca kho me mahāyañño paccupaṭṭhito. Atthi, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi āpaṇaṁ anuppatto. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. So me nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
“There is no marriage, Sela, and the king is not coming. “Na me, bho sela, āvāho bhavissati napi vivāho bhavissati napi rājā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyena; Rather, I am setting up a big sacrifice. api ca kho me mahāyañño paccupaṭṭhito. The ascetic Gotama has arrived at Āpaṇa, together with a large Saṅgha of 1,250 mendicants. Atthi, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi āpaṇaṁ anuppatto. He has this good reputation: Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. He has been invited by me for tomorrow’s meal together with the mendicant Saṅgha.” So me nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
“Worthy Keṇiya, did you say ‘the awakened one’?”*Anāthapiṇḍika responded in the same way when hearing of the Buddha (Kd 16:4.2.10). Also compare Bāvari’s elation at Snp 5.1:19.1.
“Buddhoti—bho keṇiya, vadesi”?
“Worthy Keṇiya, did you say ‘the awakened one’?”*Anāthapiṇḍika responded in the same way when hearing of the Buddha (Kd 16:4.2.10). Also compare Bāvari’s elation at Snp 5.1:19.1.“Buddhoti—bho keṇiya, vadesi”?
“I said ‘the awakened one’.”
“Buddhoti—bho sela, vadāmi”.
“I said ‘the awakened one’.” “Buddhoti—bho sela, vadāmi”.
“Did you say ‘the awakened one’?”
“Buddhoti—bho keṇiya, vadesi”?
“Did you say ‘the awakened one’?” “Buddhoti—bho keṇiya, vadesi”?
“I said ‘the awakened one’.”
“Buddhoti—bho sela, vadāmī”ti.
“I said ‘the awakened one’.” “Buddhoti—bho sela, vadāmī”ti.
Then Sela thought, “It’s hard to even find the word ‘awakened one’ in the world. The thirty-two marks of a great man have been handed down in our hymns. A great man who possesses these has only two possible destinies, no other. If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures. He has the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he reigns by principle, without rod or sword. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who casts off the veil from the world.”
Atha kho selassa brāhmaṇassa etadahosi: “ghosopi kho eso dullabho lokasmiṁ—yadidaṁ ‘buddho’ti.*yadidaṁ ‘buddho’ti → yadidaṁ buddho buddhoti (mr) Āgatāni kho panamhākaṁ mantesu dvattiṁsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā. Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni bhavanti, seyyathidaṁ— cakkaratanaṁ, hatthiratanaṁ, assaratanaṁ, maṇiratanaṁ, itthiratanaṁ, gahapatiratanaṁ, pariṇāyakaratanameva sattamaṁ. Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado”.
Then Sela thought, Atha kho selassa brāhmaṇassa etadahosi: “It’s hard to even find the word ‘awakened one’ in the world. “ghosopi kho eso dullabho lokasmiṁ—yadidaṁ ‘buddho’ti.*yadidaṁ ‘buddho’ti → yadidaṁ buddho buddhoti (mr)The thirty-two marks of a great man have been handed down in our hymns. A great man who possesses these has only two possible destinies, no other. Āgatāni kho panamhākaṁ mantesu dvattiṁsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā. If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures. Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. He has the following seven treasures: Tassimāni satta ratanāni bhavanti, seyyathidaṁ—the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure. cakkaratanaṁ, hatthiratanaṁ, assaratanaṁ, maṇiratanaṁ, itthiratanaṁ, gahapatiratanaṁ, pariṇāyakaratanameva sattamaṁ. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. After conquering this land girt by sea, he reigns by principle, without rod or sword. So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who casts off the veil from the world.” Sace pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado”.
“But Keṇiya, where is the Blessed One at present, the perfected one, the fully awakened Buddha?”
“Kahaṁ pana, bho keṇiya, etarahi so bhavaṁ gotamo viharati arahaṁ sammāsambuddho”ti?
“But Keṇiya, where is the Blessed One at present, the perfected one, the fully awakened Buddha?” “Kahaṁ pana, bho keṇiya, etarahi so bhavaṁ gotamo viharati arahaṁ sammāsambuddho”ti?
When he said this, Keṇiya pointed with his right arm and said, “There, worthy Sela, at that line of blue forest.”
Evaṁ vutte, keṇiyo jaṭilo dakkhiṇaṁ bāhuṁ paggahetvā selaṁ brāhmaṇaṁ etadavoca: “yenesā, bho sela, nīlavanarājī”ti.
When he said this, Keṇiya pointed with his right arm and said, Evaṁ vutte, keṇiyo jaṭilo dakkhiṇaṁ bāhuṁ paggahetvā selaṁ brāhmaṇaṁ etadavoca: “There, worthy Sela, at that line of blue forest.” “yenesā, bho sela, nīlavanarājī”ti.
Then Sela, together with his young students, approached the Buddha. He said to his young students, “Come quietly, gentlemen, tread gently. For the Buddhas are intimidating, like a lion living alone.*Durāsada (“intimidating”) is also at AN 4.42:4.1, which shows that the sense is that they are hard to defeat in debate. When I’m consulting with the ascetic Gotama, don’t interrupt. Wait until I’ve finished speaking.”
Atha kho selo brāhmaṇo tīhi māṇavakasatehi saddhiṁ yena bhagavā tenupasaṅkami. Atha kho selo brāhmaṇo te māṇavake āmantesi: “appasaddā bhonto āgacchantu pade padaṁ nikkhipantā;*pade padaṁ → pāde pādaṁ (bj) durāsadā hi te bhagavanto sīhāva ekacarā.*durāsadā → dūrasaddā (mr) Yadā cāhaṁ, bho, samaṇena gotamena saddhiṁ manteyyaṁ, mā me bhonto antarantarā kathaṁ opātetha. Kathāpariyosānaṁ me bhavanto āgamentū”ti.
Then Sela, together with his young students, approached the Buddha. Atha kho selo brāhmaṇo tīhi māṇavakasatehi saddhiṁ yena bhagavā tenupasaṅkami. He said to his young students, Atha kho selo brāhmaṇo te māṇavake āmantesi: “Come quietly, gentlemen, tread gently. “appasaddā bhonto āgacchantu pade padaṁ nikkhipantā;*pade padaṁ → pāde pādaṁ (bj)For the Buddhas are intimidating, like a lion living alone.*Durāsada (“intimidating”) is also at AN 4.42:4.1, which shows that the sense is that they are hard to defeat in debate.durāsadā hi te bhagavanto sīhāva ekacarā.*durāsadā → dūrasaddā (mr)When I’m consulting with the ascetic Gotama, don’t interrupt. Yadā cāhaṁ, bho, samaṇena gotamena saddhiṁ manteyyaṁ, mā me bhonto antarantarā kathaṁ opātetha. Wait until I’ve finished speaking.” Kathāpariyosānaṁ me bhavanto āgamentū”ti.
Then Sela went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and scrutinized the Buddha’s body for the thirty-two marks of a great man.
Atha kho selo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho selo brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi.
Then Sela went up to the Buddha, and exchanged greetings with him. Atha kho selo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. When the greetings and polite conversation were over, he sat down to one side, Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. and scrutinized the Buddha’s body for the thirty-two marks of a great man. Ekamantaṁ nisinno kho selo brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi.
He saw all of them except for two, which he had doubts about: whether the private parts are sheathed in a foreskin, and the largeness of the tongue.
Addasā kho selo brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati— kosohite ca vatthaguyhe pahūtajivhatāya ca.
He saw all of them except for two, Addasā kho selo brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. which he had doubts about: Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—whether the private parts are sheathed in a foreskin, and the largeness of the tongue. kosohite ca vatthaguyhe pahūtajivhatāya ca.
Then it occurred to the Buddha, “Sela sees all the marks except for two, which he has doubts about: whether the private parts are sheathed in a foreskin, and the largeness of the tongue.”
Atha kho bhagavato etadahosi: “passati kho me ayaṁ selo brāhmaṇo dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati— kosohite ca vatthaguyhe pahūtajivhatāya cā”ti.
Then it occurred to the Buddha, Atha kho bhagavato etadahosi: “Sela sees all the marks except for two, “passati kho me ayaṁ selo brāhmaṇo dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. which he has doubts about: Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—whether the private parts are sheathed in a foreskin, and the largeness of the tongue.” kosohite ca vatthaguyhe pahūtajivhatāya cā”ti.
The Buddha used his psychic power to will that Sela would see his private parts sheathed in a foreskin. And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue.
Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā addasa selo brāhmaṇo bhagavato kosohitaṁ vatthaguyhaṁ. Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi; ubhopi nāsikasotāni anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi.
The Buddha used his psychic power to will that Sela would see his private parts sheathed in a foreskin. Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā addasa selo brāhmaṇo bhagavato kosohitaṁ vatthaguyhaṁ. And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue. Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi; ubhopi nāsikasotāni anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi.
Then Sela thought, “The ascetic Gotama possesses the thirty-two marks completely, lacking none. But I don’t know whether or not he is an awakened one.*As his verses make clear, Sela has not ruled out the possibility that Gotama’s destiny is to become a wheel-turning monarch rather than a Buddha. I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said, ‘Those who are perfected ones, fully awakened Buddhas reveal themselves when praised.’*This idea is not found elsewhere in the Pali. Why don’t I extoll him in his presence with fitting verses?”
Atha kho selassa brāhmaṇassa etadahosi: “samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehi; no ca kho naṁ jānāmi buddho vā no vā. Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: ‘ye te bhavanti arahanto sammāsambuddhā te sake vaṇṇe bhaññamāne attānaṁ pātukarontī’ti. Yannūnāhaṁ samaṇaṁ gotamaṁ sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti.
Then Sela thought, Atha kho selassa brāhmaṇassa etadahosi: “The ascetic Gotama possesses the thirty-two marks completely, lacking none. “samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehi; But I don’t know whether or not he is an awakened one.*As his verses make clear, Sela has not ruled out the possibility that Gotama’s destiny is to become a wheel-turning monarch rather than a Buddha.no ca kho naṁ jānāmi buddho vā no vā. 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: ‘Those who are perfected ones, fully awakened Buddhas reveal themselves when praised.’*This idea is not found elsewhere in the Pali.‘ye te bhavanti arahanto sammāsambuddhā te sake vaṇṇe bhaññamāne attānaṁ pātukarontī’ti. Why don’t I extoll him in his presence with fitting verses?” Yannūnāhaṁ samaṇaṁ gotamaṁ sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti.
Then Sela extolled the Buddha in his presence with fitting verses:
Atha kho selo brāhmaṇo bhagavantaṁ sammukhā sāruppāhi gāthāhi abhitthavi:
Then Sela extolled the Buddha in his presence with fitting verses: Atha kho selo brāhmaṇo bhagavantaṁ sammukhā sāruppāhi gāthāhi abhitthavi:
“O Blessed One, your body’s perfect,*These are also found in Sela’s verses at Thag 16.6. you’re radiant, handsome, lovely to behold; golden colored, with teeth so white; you’re strong.
“Paripuṇṇakāyo suruci, Sujāto cārudassano; Suvaṇṇavaṇṇosi bhagavā, Susukkadāṭhosi vīriyavā.*vīriyavā → viriyavā (bj, pts1ed); savirīyavā (cck); saviriyavā (sya1ed, sya2ed, km)
“O Blessed One, your body’s perfect,*These are also found in Sela’s verses at Thag 16.6.“Paripuṇṇakāyo suruci, you’re radiant, handsome, lovely to behold; Sujāto cārudassano; golden colored, Suvaṇṇavaṇṇosi bhagavā, with teeth so white; you’re strong. Susukkadāṭhosi vīriyavā.*vīriyavā → viriyavā (bj, pts1ed); savirīyavā (cck); saviriyavā (sya1ed, sya2ed, km)
The characteristics of a handsome man, the marks of a great man, are all found on your body.
Narassa hi sujātassa, ye bhavanti viyañjanā; Sabbe te tava kāyasmiṁ, mahāpurisalakkhaṇā.
The characteristics Narassa hi sujātassa, of a handsome man, ye bhavanti viyañjanā; the marks of a great man, Sabbe te tava kāyasmiṁ, are all found on your body. mahāpurisalakkhaṇā.
Your eyes are clear, your face is fair, you’re formidable, upright, majestic. In the midst of the Saṅgha of ascetics, you shine like the sun.
Pasannanetto sumukho, brahā uju patāpavā;*brahā → brahmā (sya-all, km, mr) Majjhe samaṇasaṅghassa, ādiccova virocasi.
Your eyes are clear, your face is fair, Pasannanetto sumukho, you’re formidable, upright, majestic. brahā uju patāpavā;*brahā → brahmā (sya-all, km, mr)In the midst of the Saṅgha of ascetics, Majjhe samaṇasaṅghassa, you shine like the sun. ādiccova virocasi.
You’re a mendicant fine to see, with skin that shines like lustrous gold. But with such excellent appearance, what do you want with the ascetic life?
Kalyāṇadassano bhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario, kañcanasannibhattaco; Kiṁ te samaṇabhāvena, evaṁ uttamavaṇṇino.
You’re a mendicant fine to see, Kalyāṇadassano bhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario, with skin that shines like lustrous gold. kañcanasannibhattaco; But with such excellent appearance, Kiṁ te samaṇabhāvena, what do you want with the ascetic life? evaṁ uttamavaṇṇino.
You’re fit to be a king, a wheel-turning monarch, chief of charioteers, victorious in the four quarters, lord of the Black Plum Tree Land.
Rājā arahasi bhavituṁ, cakkavattī rathesabho; Cāturanto vijitāvī, jambusaṇḍassa issaro.*jambusaṇḍassa → jambumaṇḍassa (si, mr)
You’re fit to be a king, Rājā arahasi bhavituṁ, a wheel-turning monarch, chief of charioteers, cakkavattī rathesabho; victorious in the four quarters, Cāturanto vijitāvī, lord of the Black Plum Tree Land. jambusaṇḍassa issaro.*jambusaṇḍassa → jambumaṇḍassa (si, mr)
Aristocrats, nobles, and kings ought follow your rule. Gotama, may you reign as king of kings, lord of mankind!”
Khattiyā bhogirājāno, anuyantā bhavantu te;*anuyantā → anuyuttā (bj, sya-all, km, pts1ed) Rājābhirājā manujindo, rajjaṁ kārehi gotama”.
Aristocrats, nobles, and kings Khattiyā bhogirājāno, ought follow your rule. anuyantā bhavantu te;*anuyantā → anuyuttā (bj, sya-all, km, pts1ed)Gotama, may you reign Rājābhirājā manujindo, as king of kings, lord of mankind!” rajjaṁ kārehi gotama”.
“I am a king, Sela, the supreme king of the teaching. By the teaching I roll forth the wheel which cannot be rolled back.”*This is of course a reference to the first sermon (SN 56.11).
“Rājāhamasmi selāti, dhammarājā anuttaro; Dhammena cakkaṁ vattemi, cakkaṁ appaṭivattiyaṁ”.
“I am a king, Sela, “Rājāhamasmi selāti, the supreme king of the teaching. dhammarājā anuttaro; By the teaching I roll forth the wheel Dhammena cakkaṁ vattemi, which cannot be rolled back.”*This is of course a reference to the first sermon (SN 56.11).cakkaṁ appaṭivattiyaṁ”.
“You claim to be awakened, the supreme king of the teaching. ‘I roll forth the teaching’: so you say, Gotama.
“Sambuddho paṭijānāsi, dhammarājā anuttaro; ‘Dhammena cakkaṁ vattemi’, iti bhāsasi gotama.
“You claim to be awakened, “Sambuddho paṭijānāsi, the supreme king of the teaching. dhammarājā anuttaro; ‘I roll forth the teaching’: ‘Dhammena cakkaṁ vattemi’, so you say, Gotama. iti bhāsasi gotama.
Then who is your general,*The title “General of the Dhamma” belongs to Sāriputta (Ud 2.8:16.2, Thag 18.1:33.1). the disciple who follows the Teacher’s way? Who keeps rolling the wheel of teaching you rolled forth?”
Ko nu senāpati bhoto, sāvako satthuranvayo; Ko tetamanuvatteti, dhammacakkaṁ pavattitaṁ”.
Then who is your general,*The title “General of the Dhamma” belongs to Sāriputta (Ud 2.8:16.2, Thag 18.1:33.1).Ko nu senāpati bhoto, the disciple who follows the Teacher’s way? sāvako satthuranvayo; Who keeps rolling the wheel Ko tetamanuvatteti, of teaching you rolled forth?” dhammacakkaṁ pavattitaṁ”.
“By me the wheel was rolled forth,” said the Buddha, “the supreme wheel of teaching. Sāriputta, taking after the Realized One, keeps it rolling on.*Anujāta is said at Iti 74:4.1 to be a child who “takes after” the good qualities of their parents.
“Mayā pavattitaṁ cakkaṁ, (selāti bhagavā) Dhammacakkaṁ anuttaraṁ; Sāriputto anuvatteti, Anujāto tathāgataṁ.
“By me the wheel was rolled forth,” “Mayā pavattitaṁ cakkaṁ, said the Buddha, (selāti bhagavā) “the supreme wheel of teaching. Dhammacakkaṁ anuttaraṁ; Sāriputta, taking after the Realized One, Sāriputto anuvatteti, keeps it rolling on.*Anujāta is said at Iti 74:4.1 to be a child who “takes after” the good qualities of their parents.Anujāto tathāgataṁ.
I have known what should be known,*As at MN 91:31.5. and developed what should be developed, and given up what should be given up: and so, brahmin, I am a Buddha.
Abhiññeyyaṁ abhiññātaṁ, bhāvetabbañca bhāvitaṁ; Pahātabbaṁ pahīnaṁ me, tasmā buddhosmi brāhmaṇa.
I have known what should be known,*As at MN 91:31.5.Abhiññeyyaṁ abhiññātaṁ, and developed what should be developed, bhāvetabbañca bhāvitaṁ; and given up what should be given up: Pahātabbaṁ pahīnaṁ me, and so, brahmin, I am a Buddha. tasmā buddhosmi brāhmaṇa.
Dispel your doubt in me— make up your mind, brahmin! The sight of a Buddha is hard to find again.*Abhiṇhaso means “repeatedly”. Here the force of the saying is, I think, “It is hard enough to encounter a Buddha even once, let alone repeatedly.”
Vinayassu mayi kaṅkhaṁ, adhimuccassu brāhmaṇa; Dullabhaṁ dassanaṁ hoti, sambuddhānaṁ abhiṇhaso.
Dispel your doubt in me—Vinayassu mayi kaṅkhaṁ, make up your mind, brahmin! adhimuccassu brāhmaṇa; The sight of a Buddha Dullabhaṁ dassanaṁ hoti, is hard to find again.*Abhiṇhaso means “repeatedly”. Here the force of the saying is, I think, “It is hard enough to encounter a Buddha even once, let alone repeatedly.”sambuddhānaṁ abhiṇhaso.
I am a Buddha, brahmin, the supreme surgeon, one of those whose appearance in the world is hard to find again.
Yesaṁ ve dullabho loke, pātubhāvo abhiṇhaso; Sohaṁ brāhmaṇa sambuddho, sallakatto anuttaro.
I am a Buddha, brahmin, Yesaṁ ve dullabho loke, the supreme surgeon, pātubhāvo abhiṇhaso; one of those whose appearance in the world Sohaṁ brāhmaṇa sambuddho, is hard to find again. sallakatto anuttaro.
A manifestation of divinity, unequaled, crusher of Māra’s army; having subdued all my opponents, I rejoice, fearing nothing from any quarter.”
Brahmabhūto atitulo, mārasenappamaddano; Sabbāmitte vasī katvā, modāmi akutobhayo”.
A manifestation of divinity, unequaled, Brahmabhūto atitulo, crusher of Māra’s army; mārasenappamaddano; having subdued all my opponents, Sabbāmitte vasī katvā, I rejoice, fearing nothing from any quarter.” modāmi akutobhayo”.
“Pay heed, sirs, to what is spoken by the Clear-eyed One. The surgeon, the great hero, roars like a lion in the jungle.
“Imaṁ bhonto nisāmetha, yathā bhāsati cakkhumā; Sallakatto mahāvīro, sīhova nadatī vane.
“Pay heed, sirs, to what “Imaṁ bhonto nisāmetha, is spoken by the Clear-eyed One. yathā bhāsati cakkhumā; The surgeon, the great hero, Sallakatto mahāvīro, roars like a lion in the jungle. sīhova nadatī vane.
A manifestation of divinity, unequaled, crusher of Māra’s army; who would not be inspired by him, even one born in a dark class?*The “dark class” refers to those born in an unfortunate state (AN 6.57:11.1). Sela is saying that the Buddha’s path is for everyone, not just the fortunate.
Brahmabhūtaṁ atitulaṁ, mārasenappamaddanaṁ; Ko disvā nappasīdeyya, api kaṇhābhijātiko.
A manifestation of divinity, unequaled, Brahmabhūtaṁ atitulaṁ, crusher of Māra’s army; mārasenappamaddanaṁ; who would not be inspired by him, Ko disvā nappasīdeyya, even one born in a dark class?*The “dark class” refers to those born in an unfortunate state (AN 6.57:11.1). Sela is saying that the Buddha’s path is for everyone, not just the fortunate.api kaṇhābhijātiko.
Those who wish may follow me; those who don’t may go. Right here, I’ll go forth in his presence, the one of such outstanding wisdom.”
Yo maṁ icchati anvetu, yo vā nicchati gacchatu; Idhāhaṁ pabbajissāmi, varapaññassa santike”.
Those who wish may follow me; Yo maṁ icchati anvetu, those who don’t may go. yo vā nicchati gacchatu; Right here, I’ll go forth in his presence, Idhāhaṁ pabbajissāmi, the one of such outstanding wisdom.” varapaññassa santike”.
“Sir, if you endorse the teaching of the Buddha, we’ll also go forth in his presence, the one of such outstanding wisdom.”
“Etañce ruccati bhoto,*Etañce → evañce (sya-all, km) sammāsambuddhasāsanaṁ; Mayampi pabbajissāma, varapaññassa santike”.
“Sir, if you endorse “Etañce ruccati bhoto,*Etañce → evañce (sya-all, km)the teaching of the Buddha, sammāsambuddhasāsanaṁ; we’ll also go forth in his presence, Mayampi pabbajissāma, the one of such outstanding wisdom.” varapaññassa santike”.
“These three hundred brahmins with cupped palms held up, ask: ‘May we lead the spiritual life in your presence, Blessed One?’”
Brāhmaṇā tisatā ime, yācanti pañjalīkatā; “Brahmacariyaṁ carissāma, bhagavā tava santike”.
“These three hundred brahmins Brāhmaṇā tisatā ime, with cupped palms held up, ask: yācanti pañjalīkatā; ‘May we lead the spiritual life “Brahmacariyaṁ carissāma, in your presence, Blessed One?’” bhagavā tava santike”.
“The spiritual life is well explained,” said the Buddha, “apparent in the present life, immediately effective. Here the going forth isn’t in vain for one who trains with diligence.”
“Svākkhātaṁ brahmacariyaṁ, (selāti bhagavā) Sandiṭṭhikamakālikaṁ; Yattha amoghā 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, Appamattassa sikkhato”ti.
“The spiritual life is well explained,” “Svākkhātaṁ brahmacariyaṁ, said the Buddha, (selāti bhagavā) “apparent in the present life, immediately effective. Sandiṭṭhikamakālikaṁ; Here the going forth isn’t in vain Yattha amoghā 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, for one who trains with diligence.” Appamattassa sikkhato”ti.
And the brahmin Sela together with his assembly received the going forth, the ordination in the Buddha’s presence.
Alattha kho selo brāhmaṇo sapariso bhagavato santike pabbajjaṁ, alattha upasampadaṁ.
And the brahmin Sela together with his assembly received the going forth, the ordination in the Buddha’s presence. Alattha kho selo brāhmaṇo sapariso bhagavato santike pabbajjaṁ, alattha upasampadaṁ.
And when the night had passed Keṇiya had delicious fresh and cooked foods prepared in his own hermitage. Then he had the Buddha informed of the time, saying, “It’s time, worthy Gotama, the meal is ready.”
Atha kho keṇiyo jaṭilo tassā rattiyā accayena sake assame paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: “kālo, bho gotama, niṭṭhitaṁ bhattan”ti.
And when the night had passed Keṇiya had delicious fresh and cooked foods prepared in his own hermitage. Then he had the Buddha informed of the time, saying, Atha kho keṇiyo jaṭilo tassā rattiyā accayena sake assame paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: “It’s time, worthy Gotama, the meal is ready.” “kālo, bho gotama, niṭṭhitaṁ bhattan”ti.
Then the Buddha robed up in the morning and, taking his bowl and robe, went to Keṇiya’s hermitage, where he sat on the seat spread out, together with the Saṅgha of mendicants. Then Keṇiya served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods. When the Buddha had eaten and washed his hand and bowl, Keṇiya took a low seat and sat to one side. The Buddha expressed his appreciation with these verses:
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. Atha kho keṇiyo jaṭilo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi, sampavāresi. Atha kho keṇiyo jaṭilo bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā imāhi gāthāhi anumodi:
Then the Buddha robed up in the morning and, taking his bowl and robe, went to Keṇiya’s hermitage, where he sat on the seat spread out, together with the Saṅgha of mendicants. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. Then Keṇiya served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods. Atha kho keṇiyo jaṭilo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi, sampavāresi. When the Buddha had eaten and washed his hand and bowl, Keṇiya took a low seat and sat to one side. Atha kho keṇiyo jaṭilo bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. The Buddha expressed his appreciation with these verses: Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā imāhi gāthāhi anumodi:
“The foremost of sacrifices is the offering to the sacred flame;*Yaññā is a truncated genitive plural (“of sacrifices”).| Mukha means originally “mouth”, hence “opening”, “entrance”; but also “face”, hence “front”, “foremost”. The fire is the foremost sacrifice, but fire is also a “mouth”, since “however much one may put into a fire, it burns it all up all” (Bṛhadāraṇyaka Upaniṣad 5.14.8). This sense of “consume” or “subsume” is alive in these verses as well. For example, the Sāvitrī “subsumes” other hymns, for merely one line is equivalent to all three Vedas (5.14.2). the Sāvitrī is the foremost of prayer;*The Sāvitrī (or Gāyatrī) is a famous verse recited daily by brahmin priests at dawn: “Might we make our own that desirable effulgence of god Savitar, who will rouse forth our insights” (Rig Veda 3.62.10, Jamison/Brereton). It was the “head” of metres (śiro gāyatryaḥ, Śatapatha Brāhmaṇa 8.6.2.3, 8.6.2.6), and was “praised as the foremost of recitations” (gāyatrāṇy uktha mukhanai śaṁsanti, Kauṣītaki Brāhmaṇa 17.7.1). It was the first verse taught a new initiate (Śatapatha Brāhmaṇa 11.5.4.13). | Chandas can be either “meter” or a metrical song of praise, especially a Vedic hymn. The Sāvitrī is a Vedic text, not a meter, so the latter meaning must apply here. Its root is “desire”, retaining the sense of “prayer” as a song of praise and supplication. of humans, the king is the foremost; the ocean’s the foremost of rivers;
“Aggihuttamukhā yaññā, sāvittī chandaso mukhaṁ; Rājā mukhaṁ manussānaṁ, nadīnaṁ sāgaro mukhaṁ.
“The foremost of sacrifices is the offering to the sacred flame;*Yaññā is a truncated genitive plural (“of sacrifices”).| Mukha means originally “mouth”, hence “opening”, “entrance”; but also “face”, hence “front”, “foremost”. The fire is the foremost sacrifice, but fire is also a “mouth”, since “however much one may put into a fire, it burns it all up all” (Bṛhadāraṇyaka Upaniṣad 5.14.8). This sense of “consume” or “subsume” is alive in these verses as well. For example, the Sāvitrī “subsumes” other hymns, for merely one line is equivalent to all three Vedas (5.14.2).“Aggihuttamukhā yaññā, the Sāvitrī is the foremost of prayer;*The Sāvitrī (or Gāyatrī) is a famous verse recited daily by brahmin priests at dawn: “Might we make our own that desirable effulgence of god Savitar, who will rouse forth our insights” (Rig Veda 3.62.10, Jamison/Brereton). It was the “head” of metres (śiro gāyatryaḥ, Śatapatha Brāhmaṇa 8.6.2.3, 8.6.2.6), and was “praised as the foremost of recitations” (gāyatrāṇy uktha mukhanai śaṁsanti, Kauṣītaki Brāhmaṇa 17.7.1). It was the first verse taught a new initiate (Śatapatha Brāhmaṇa 11.5.4.13). | Chandas can be either “meter” or a metrical song of praise, especially a Vedic hymn. The Sāvitrī is a Vedic text, not a meter, so the latter meaning must apply here. Its root is “desire”, retaining the sense of “prayer” as a song of praise and supplication.sāvittī chandaso mukhaṁ; of humans, the king is the foremost; Rājā mukhaṁ manussānaṁ, the ocean’s the foremost of rivers; nadīnaṁ sāgaro mukhaṁ.
the foremost of stars is the moon; the sun is the foremost of blazes; for those who sacrifice seeking merit, the Saṅgha is the foremost.”
Nakkhattānaṁ mukhaṁ cando, ādicco tapataṁ mukhaṁ; Puññaṁ ākaṅkhamānānaṁ, saṅgho ve yajataṁ mukhan”ti.
the foremost of stars is the moon; Nakkhattānaṁ mukhaṁ cando, the sun is the foremost of blazes; ādicco tapataṁ mukhaṁ; for those who sacrifice seeking merit, Puññaṁ ākaṅkhamānānaṁ, the Saṅgha is the foremost.” saṅgho ve yajataṁ mukhan”ti.
When the Buddha had expressed his appreciation to Keṇiya the matted-hair ascetic with these verses, he rose from his seat and left.
Atha kho bhagavā keṇiyaṁ jaṭilaṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.
When the Buddha had expressed his appreciation to Keṇiya the matted-hair ascetic with these verses, he rose from his seat and left. Atha kho bhagavā keṇiyaṁ jaṭilaṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.
Then Venerable Sela and his assembly, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. They lived having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
Atha kho āyasmā selo sapariso eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.
Then Venerable Sela and his assembly, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. They lived having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. Atha kho āyasmā selo sapariso eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.
They understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Sela together with his assembly became perfected.
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro kho panāyasmā selo sapariso arahataṁ ahosi.
They understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. And Venerable Sela together with his assembly became perfected. Aññataro kho panāyasmā selo sapariso arahataṁ ahosi.
Then Sela with his assembly went to see the Buddha. He arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and said:
Atha kho āyasmā selo sapariso yena bhagavā tenupasaṅkami; upasaṅkamitvā ekaṁsaṁ cīvaraṁ katvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ gāthāhi ajjhabhāsi:
Then Sela with his assembly went to see the Buddha. He arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and said: Atha kho āyasmā selo sapariso yena bhagavā tenupasaṅkami; upasaṅkamitvā ekaṁsaṁ cīvaraṁ katvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ gāthāhi ajjhabhāsi:
“This is the eighth day since we went for refuge, O Clear-eyed One. In these seven days, Blessed One, we’ve become tamed in your teaching.
“Yaṁ taṁ saraṇamāgamma, ito aṭṭhami cakkhumā; Sattarattena bhagavā,*Sattarattena → anuttarena (mr) dantamha tava sāsane.
“This is the eighth day since “Yaṁ taṁ saraṇamāgamma, we went for refuge, O Clear-eyed One. ito aṭṭhami cakkhumā; In these seven days, Blessed One, Sattarattena bhagavā,*Sattarattena → anuttarena (mr)we’ve become tamed in your teaching. dantamha tava sāsane.
You are the Buddha, you are the Teacher,*This verse and the next are also at Snp 3.6:49.1. you are the sage who has overcome Māra; you have cut off the underlying tendencies, you’ve crossed over, and you bring humanity across.
Tuvaṁ buddho tuvaṁ satthā, tuvaṁ mārābhibhū muni; Tuvaṁ anusaye chetvā, tiṇṇo tāresimaṁ pajaṁ.
You are the Buddha, you are the Teacher,*This verse and the next are also at Snp 3.6:49.1.Tuvaṁ buddho tuvaṁ satthā, you are the sage who has overcome Māra; tuvaṁ mārābhibhū muni; you have cut off the underlying tendencies, Tuvaṁ anusaye chetvā, you’ve crossed over, and you bring humanity across. tiṇṇo tāresimaṁ pajaṁ.
You have transcended attachments, your defilements are shattered; by not grasping, like a lion, you’ve given up fear and dread.
Upadhī te samatikkantā, āsavā te padālitā; Sīhova anupādāno, pahīnabhayabheravo.
You have transcended attachments, Upadhī te samatikkantā, your defilements are shattered; āsavā te padālitā; by not grasping, like a lion, Sīhova anupādāno, you’ve given up fear and dread. pahīnabhayabheravo.
These three hundred mendicants stand with cupped palms raised. Stretch out your feet, great hero: let these giants bow to the Teacher.”
Bhikkhavo tisatā ime, tiṭṭhanti pañjalīkatā; Pāde vīra pasārehi, nāgā vandantu satthuno”ti.
These three hundred mendicants Bhikkhavo tisatā ime, stand with cupped palms raised. tiṭṭhanti pañjalīkatā; Stretch out your feet, great hero: Pāde vīra pasārehi, let these giants bow to the Teacher.” nāgā vandantu satthuno”ti.
Selasuttaṁ niṭṭhitaṁ dutiyaṁ.
Selasuttaṁ niṭṭhitaṁ dutiyaṁ.