MN 89 Shrines to the Teaching – Dhammacetiyasutta

Medium Discourses Collection 89 – Majjhima Nikāya 89

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying in the land of the Sakyans, near the Sakyan town named Medaḷumpa.

ekaṁ samayaṁ bhagavā sakkesu viharati medāḷupaṁ nāma sakyānaṁ nigamo.

2.1

Now at that time King Pasenadi of Kosala had arrived at Townsville on some business.

Tena kho pana samayena rājā pasenadi kosalo nagarakaṁ anuppatto hoti kenacideva karaṇīyena.

2.2

Then he addressed Dīgha Kārāyana,

Atha kho rājā pasenadi kosalo dīghaṁ kārāyanaṁ āmantesi:

2.3

“My good Kārāyana, harness the finest chariots. We will go to a park and see the scenery.”

“yojehi, samma kārāyana, bhadrāni bhadrāni yānāni, uyyānabhūmiṁ gacchāma subhūmiṁ dassanāyā”ti.

2.4

“Yes, Your Majesty,” replied Dīgha Kārāyana. He harnessed the chariots and informed the king,

“Evaṁ, devā”ti kho dīgho kārāyano rañño pasenadissa kosalassa paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā rañño pasenadissa kosalassa paṭivedesi:

2.5

“Sire, the finest chariots are harnessed.

“yuttāni kho te, deva, bhadrāni bhadrāni yānāni.

2.6

Please go at your convenience.”

Yassadāni kālaṁ maññasī”ti.

3.1

Then King Pasenadi mounted a fine carriage and, along with other fine carriages, set out in full royal pomp from Townsville,

Atha kho rājā pasenadi kosalo bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi nagarakamhā niyyāsi mahaccā rājānubhāvena.

3.2

heading for the park grounds.

Yena ārāmo tena pāyāsi.

3.3

He went by carriage as far as the terrain allowed, then descended and entered the park on foot.

Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova ārāmaṁ pāvisi.

4.1

As he was going for a walk in the park he saw roots of trees that were impressive and inspiring, quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat.

Addasā kho rājā pasenadi kosalo ārāme jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni.

4.2

The sight reminded him right away of the Buddha:

Disvāna bhagavantaṁyeva ārabbha sati udapādi:

4.3

“These roots of trees, so impressive and inspiring, are like those where we used to pay homage to the Blessed One, the perfected one, the fully awakened Buddha.”

“imāni kho tāni rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, yattha sudaṁ mayaṁ taṁ bhagavantaṁ payirupāsāma arahantaṁ sammāsambuddhan”ti.

4.4

He addressed Dīgha Kārāyana,

Atha kho rājā pasenadi kosalo dīghaṁ kārāyanaṁ āmantesi:

4.5

“These roots of trees, so impressive and inspiring, are like those where we used to pay homage to the Blessed One, the perfected one, the fully awakened Buddha.

“imāni kho, samma kārāyana, tāni rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, yattha sudaṁ mayaṁ taṁ bhagavantaṁ payirupāsāma arahantaṁ sammāsambuddhaṁ.

4.6

My good Kārāyana, where is that Buddha at present?”

Kahaṁ nu kho, samma kārāyana, etarahi so bhagavā viharati arahaṁ sammāsambuddho”ti?

5.1

“Great king, there is a Sakyan town named Medaḷumpa.

“Atthi, mahārāja, medāḷupaṁ nāma sakyānaṁ nigamo.

5.2

That’s where the Buddha is now staying.”

Tattha so bhagavā etarahi viharati arahaṁ sammāsambuddho”ti.

5.3

“But how far away is that town?”

“Kīvadūre pana, samma kārāyana, nagarakamhā medāḷupaṁ nāma sakyānaṁ nigamo hotī”ti?

5.4

“Not far, great king,

“Na dūre, mahārāja;

5.5

it’s three leagues.

tīṇi yojanāni;

5.6

We can get there while it’s still light.”

sakkā divasāvasesena gantun”ti.

5.7

“Well then, harness the chariots, and we shall go to see the Buddha.”

“Tena hi, samma kārāyana, yojehi bhadrāni bhadrāni yānāni, gamissāma mayaṁ taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhan”ti.

5.8

“Yes, Your Majesty,” replied Dīgha Kārāyana. He harnessed the chariots and informed the king,

“Evaṁ, devā”ti kho dīgho kārāyano rañño pasenadissa kosalassa paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā rañño pasenadissa kosalassa paṭivedesi:

5.9

“Sire, the finest chariots are harnessed.

“yuttāni kho te, deva, bhadrāni bhadrāni yānāni.

5.10

Please go at your convenience.”

Yassadāni kālaṁ maññasī”ti.

6.1

Then King Pasenadi mounted a fine carriage and, along with other fine carriages, set out from Townsville to Medaḷumpa.

Atha kho rājā pasenadi kosalo bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi nagarakamhā yena medāḷupaṁ nāma sakyānaṁ nigamo tena pāyāsi.

6.2

He reached the town while it was still light

Teneva divasāvasesena medāḷupaṁ nāma sakyānaṁ nigamaṁ sampāpuṇi.

6.3

and headed for the park grounds.

Yena ārāmo tena pāyāsi.

6.4

He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot.

Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova ārāmaṁ pāvisi.

7.1

At that time several bhikkhū were walking mindfully in the open air.

Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti.

7.2

King Pasenadi of Kosala went up to them and said,

Atha kho rājā pasenadi kosalo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca:

7.3

“Sirs, where is the Blessed One at present, the perfected one, the fully awakened Buddha?

“kahaṁ nu kho, bhante, etarahi so bhagavā viharati arahaṁ sammāsambuddho?

7.4

For I want to see him.”

Dassanakāmā hi mayaṁ taṁ bhagavantaṁ arahantaṁ sammāsambuddhan”ti.

8.1

“Great king, that’s his dwelling, with the door closed. Approach it quietly, without hurrying; go onto the porch, clear your throat, and knock with the latch. The Buddha will open the door.”

“Eso, mahārāja, vihāro saṁvutadvāro. Tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭehi. Vivarissati bhagavā te dvāran”ti.

8.2

The king right away presented his sword and turban to Dīgha Kārāyana,

Atha kho rājā pasenadi kosalo tattheva khaggañca uṇhīsañca dīghassa kārāyanassa pādāsi.

8.3

who thought,

Atha kho dīghassa kārāyanassa etadahosi:

8.4

“Now the king seeks privacy. I should wait here.”

“rahāyati kho dāni rājā, idheva dāni mayā ṭhātabban”ti.

8.5

Then the king approached the Buddha’s dwelling and knocked, and the Buddha opened the door.

Atha kho rājā pasenadi kosalo yena so vihāro saṁvutadvāro tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭesi. Vivari bhagavā dvāraṁ.

9.1

King Pasenadi entered the dwelling, and bowed with his head at the Buddha’s feet, caressing them and covering them with kisses, and pronounced his name:

Atha kho rājā pasenadi kosalo vihāraṁ pavisitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti:

9.2

“Sir, I am Pasenadi, king of Kosala!

“rājāhaṁ, bhante, pasenadi kosalo;

9.3

I am Pasenadi, king of Kosala!”

rājāhaṁ, bhante, pasenadi kosalo”ti.

9.4

“But great king, for what reason do you demonstrate such utmost devotion for this body, conveying your manifest love?”

“Kiṁ pana tvaṁ, mahārāja, atthavasaṁ sampassamāno imasmiṁ sarīre evarūpaṁ paramanipaccakāraṁ karosi, mittūpahāraṁ upadaṁsesī”ti?

10.1

“Sir, I infer about the Buddha from the teaching:

“Atthi kho me, bhante, bhagavati dhammanvayo hoti:

10.2

‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’

‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

10.3

It happens, sir, that I see some ascetics and brahmins leading the spiritual life only for a limited period: ten, twenty, thirty, or forty years.

Idhāhaṁ, bhante, passāmi eke samaṇabrāhmaṇe pariyantakataṁ brahmacariyaṁ carante dasapi vassāni, vīsampi vassāni, tiṁsampi vassāni, cattārīsampi vassāni.

10.4

Some time later—nicely bathed and anointed, with hair and beard dressed—they amuse themselves, supplied and provided with the five kinds of sensual stimulation.

Te aparena samayena sunhātā suvilittā kappitakesamassū pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti.

10.5

But here I see the bhikkhū leading the spiritual life entirely full and pure as long as they live, to their last breath.

Idha panāhaṁ, bhante, bhikkhū passāmi yāvajīvaṁ āpāṇakoṭikaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carante.

10.6

I don’t see any other spiritual life elsewhere so full and pure.

Na kho panāhaṁ, bhante, ito bahiddhā aññaṁ evaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ samanupassāmi.

10.7

That’s why I infer this about the Buddha from the teaching:

Ayampi kho me, bhante, bhagavati dhammanvayo hoti:

10.8

‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’

‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

11.1

Furthermore, kings fight with kings, aristocrats fight with aristocrats, brahmins fight with brahmins, householders fight with householders. A mother fights with her child, child with mother, father with child, and child with father. Brother fights with brother, brother with sister, sister with brother, and friend fights with friend.

Puna caparaṁ, bhante, rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatayopi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati.

11.2

But here I see the bhikkhū living in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.

Idha panāhaṁ, bhante, bhikkhū passāmi samagge sammodamāne avivadamāne khīrodakībhūte aññamaññaṁ piyacakkhūhi sampassante viharante.

11.3

I don’t see any other assembly elsewhere so harmonious.

Na kho panāhaṁ, bhante, ito bahiddhā aññaṁ evaṁ samaggaṁ parisaṁ samanupassāmi.

11.4

So I infer this about the Buddha from the teaching:

Ayampi kho me, bhante, bhagavati dhammanvayo hoti:

11.5

‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’

‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

12.1

Furthermore, I have walked and wandered from monastery to monastery and from park to park.

Puna caparāhaṁ, bhante, ārāmena ārāmaṁ, uyyānena uyyānaṁ anucaṅkamāmi anuvicarāmi.

12.2

There I’ve seen some ascetics and brahmins who are thin, haggard, pale, and veiny—hardly a captivating sight, you’d think.

Sohaṁ tattha passāmi eke samaṇabrāhmaṇe kise lūkhe dubbaṇṇe uppaṇḍuppaṇḍukajāte dhamanisanthatagatte, na viya maññe cakkhuṁ bandhante janassa dassanāya.

12.3

It occurred to me:

Tassa mayhaṁ, bhante, etadahosi:

12.4

‘Clearly these venerables lead the spiritual life dissatisfied, or they’re hiding some bad deed they’ve done.

‘addhā ime āyasmanto anabhiratā vā brahmacariyaṁ caranti, atthi vā tesaṁ kiñci pāpaṁ kammaṁ kataṁ paṭicchannaṁ;

12.5

That’s why they’re thin, haggard, pale, and veiny—hardly a captivating sight, you’d think.’

tathā hi ime āyasmanto kisā lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā, na viya maññe cakkhuṁ bandhanti janassa dassanāyā’ti.

12.6

I went up to them and said:

Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:

12.7

‘Venerables, why are you so thin, haggard, pale, and veiny—hardly a captivating sight, you’d think?’

‘kiṁ nu kho tumhe āyasmanto kisā lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā, na viya maññe cakkhuṁ bandhatha janassa dassanāyā’ti?

12.8

They say:

Te evamāhaṁsu:

12.9

‘We have jaundice, great king.’

‘bandhukarogo no, mahārājā’ti.

12.10

But here I see bhikkhū always smiling and joyful, obviously happy, with cheerful faces, living relaxed, unruffled, surviving on charity, their hearts free as a wild deer.

Idha panāhaṁ, bhante, bhikkhū passāmi haṭṭhapahaṭṭhe udaggudagge abhiratarūpe pīṇindriye appossukke pannalome paradattavutte migabhūtena cetasā viharante.

12.11

It occurred to me:

Tassa mayhaṁ, bhante, etadahosi:

12.12

‘Clearly these venerables have realized a higher distinction in the Buddha’s instructions than they had before.

‘addhā ime āyasmanto tassa bhagavato sāsane uḷāraṁ pubbenāparaṁ visesaṁ jānanti;

12.13

That’s why these venerables are always smiling and joyful, obviously happy, with cheerful faces, living relaxed, unruffled, surviving on charity, their hearts free as a wild deer.’

tathā hi ime āyasmanto haṭṭhapahaṭṭhā udaggudaggā abhiratarūpā pīṇindriyā appossukkā pannalomā paradattavuttā migabhūtena cetasā viharantī’ti.

12.14

So I infer this about the Buddha from the teaching:

Ayampi kho me, bhante, bhagavati dhammanvayo hoti:

12.15

‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’

‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

13.1

Furthermore, as an anointed aristocratic king

Puna caparāhaṁ, bhante, rājā khattiyo muddhāvasitto;

13.2

I am able to execute, fine, or banish those who are guilty.

pahomi ghātetāyaṁ vā ghātetuṁ, jāpetāyaṁ vā jāpetuṁ, pabbājetāyaṁ vā pabbājetuṁ.

13.3

Yet when I’m sitting in judgment they interrupt me.

Tassa mayhaṁ, bhante, aḍḍakaraṇe nisinnassa antarantarā kathaṁ opātenti.

13.4

And I can’t get them

Sohaṁ na labhāmi:

13.5

to stop interrupting me and wait until I’ve finished speaking.

‘mā me bhonto aḍḍakaraṇe nisinnassa antarantarā kathaṁ opātetha, kathāpariyosānaṁ me bhonto āgamentū’ti.

13.6

Tassa mayhaṁ, bhante, antarantarā kathaṁ opātenti.

13.7

But here I’ve seen the bhikkhū

Idha panāhaṁ, bhante, bhikkhū passāmi;

13.8

while the Buddha is teaching an assembly of many hundreds, and there is no sound of his disciples coughing or clearing their throats.

yasmiṁ samaye bhagavā anekasatāya parisāya dhammaṁ deseti, neva tasmiṁ samaye bhagavato sāvakānaṁ khipitasaddo vā hoti ukkāsitasaddo vā.

13.9

Once it so happened that the Buddha was teaching an assembly of many hundreds.

Bhūtapubbaṁ, bhante, bhagavā anekasatāya parisāya dhammaṁ deseti.

13.10

Then one of his disciples cleared their throat.

Tatraññataro bhagavato sāvako ukkāsi.

13.11

And one of their spiritual companions nudged them with their knee, to indicate:

Tamenaṁ aññataro sabrahmacārī jaṇṇukena ghaṭṭesi:

13.12

‘Hush, venerable, don’t make a sound! Our teacher, the Blessed One, is teaching!’

‘appasaddo āyasmā hotu, māyasmā saddamakāsi; satthā no bhagavā dhammaṁ desetī’ti.

13.13

It occurred to me:

Tassa mayhaṁ, bhante, etadahosi:

13.14

‘It’s incredible, it’s amazing,

‘acchariyaṁ vata bho, abbhutaṁ vata bho.

13.15

how an assembly can be so well trained without rod or sword!’

Adaṇḍena vata kira, bho, asatthena evaṁ suvinītā parisā bhavissatī’ti.

13.16

I don’t see any other assembly elsewhere so well trained.

Na kho panāhaṁ, bhante, ito bahiddhā aññaṁ evaṁ suvinītaṁ parisaṁ samanupassāmi.

13.17

So I infer this about the Buddha from the teaching:

Ayampi kho me, bhante, bhagavati dhammanvayo hoti:

13.18

‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’

‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

14.1

Furthermore, I’ve seen some clever aristocrats who are subtle, accomplished in the doctrines of others, hair-splitters. You’d think they live to demolish convictions with their intellect.

Puna caparāhaṁ, bhante, passāmi idhekacce khattiyapaṇḍite nipuṇe kataparappavāde vālavedhirūpe. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni.

14.2

They hear:

Te suṇanti:

14.3

‘So, gentlemen, that ascetic Gotama will come down to such and such village or town.’

‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti.

14.4

They formulate a question, thinking:

Te pañhaṁ abhisaṅkharonti:

14.5

‘We’ll approach the ascetic Gotama and ask him this question.

‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma.

14.6

If he answers like this, we’ll refute him like that;

Evañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma;

14.7

and if he answers like that, we’ll refute him like this.’

evañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti.

14.8

When they hear that

Te suṇanti:

14.9

he has come down

‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti.

14.10

they approach him.

Te yena bhagavā tenupasaṅkamanti.

14.11

The Buddha educates, encourages, fires up, and inspires them with a Dhamma talk.

Te bhagavā dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.

14.12

They don’t even get around to asking their question to the Buddha, so how could they refute his answer?

Te bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva bhagavantaṁ pañhaṁ pucchanti, kuto vādaṁ āropessanti?

14.13

Invariably, they become his disciples.

Aññadatthu bhagavato sāvakā sampajjanti.

14.14

So I infer this about the Buddha from the teaching:

Ayampi kho me, bhante, bhagavati dhammanvayo hoti:

14.15

‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’

‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

15.1

Furthermore, I see some clever brahmins …

Puna caparāhaṁ, bhante, passāmi idhekacce brāhmaṇapaṇḍite …pe…

16.1

some clever householders …

gahapatipaṇḍite …pe…

17.1

some clever ascetics who are subtle, accomplished in the doctrines of others, hair-splitters. …

samaṇapaṇḍite nipuṇe kataparappavāde vālavedhirūpe. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni.

17.2

Te suṇanti:

17.3

‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti.

17.4

Te pañhaṁ abhisaṅkharonti:

17.5

‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma.

17.6

Evañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma;

17.7

evañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti.

17.8

Te suṇanti:

17.9

‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti.

17.10

Te yena bhagavā tenupasaṅkamanti.

17.11

Te bhagavā dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.

17.12

They don’t even get around to asking their question to the Buddha, so how could they refute his answer?

Te bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva bhagavantaṁ pañhaṁ pucchanti, kuto vādaṁ āropessanti?

17.13

Invariably, they ask the ascetic Gotama for the chance to go forth.

Aññadatthu bhagavantaṁyeva okāsaṁ yācanti agārasmā anagāriyaṁ pabbajjāya.

17.14

And he gives them the going-forth.

Te bhagavā pabbājeti.

17.15

Soon after going forth, living withdrawn, diligent, keen, and resolute, they realize the supreme end of the spiritual path in this very life. They live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

Te tathāpabbajitā samānā ekā vūpakaṭṭhā appamattā ātāpino pahitattā viharantā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.

17.16

They say:

Te evamāhaṁsu:

17.17

‘We were almost lost! We almost perished!

‘manaṁ vata, bho, anassāma; manaṁ vata, bho, panassāma’.

17.18

For we used to claim that we were ascetics, brahmins, and perfected ones, but we were none of these things.

Mayañhi pubbe assamaṇāva samānā samaṇāmhāti paṭijānimhā, abrāhmaṇāva samānā brāhmaṇāmhāti paṭijānimhā, anarahantova samānā arahantāmhāti paṭijānimhā.

17.19

But now we really are ascetics, brahmins, and perfected ones!’

‘Idāni khomha samaṇā, idāni khomha brāhmaṇā, idāni khomha arahanto’ti.

17.20

So I infer this about the Buddha from the teaching:

Ayampi kho me, bhante, bhagavati dhammanvayo hoti:

17.21

‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’

‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

18.1

Furthermore, these chamberlains Isidatta and Purāṇa share my meals and my carriages. I give them a livelihood and bring them renown.

Puna caparāhaṁ, bhante, ime isidattapurāṇā thapatayo mamabhattā mamayānā, ahaṁ nesaṁ jīvikāya dātā, yasassa āhattā;

18.2

And yet they don’t show me the same level of devotion that they show to the Buddha.

atha ca pana no tathā mayi nipaccakāraṁ karonti yathā bhagavati.

18.3

Once it so happened that while I was leading a military campaign and testing Isidatta and Purāṇa I took up residence in a cramped house.

Bhūtapubbāhaṁ, bhante, senaṁ abbhuyyāto samāno ime ca isidattapurāṇā thapatayo vīmaṁsamāno aññatarasmiṁ sambādhe āvasathe vāsaṁ upagacchiṁ.

18.4

They spent most of the night discussing the teaching, then they lay down with their heads towards where the Buddha was and their feet towards me.

Atha kho, bhante, ime isidattapurāṇā thapatayo bahudeva rattiṁ dhammiyā kathāya vītināmetvā, yato ahosi bhagavā tato sīsaṁ katvā maṁ pādato karitvā nipajjiṁsu.

18.5

It occurred to me:

Tassa mayhaṁ, bhante, etadahosi:

18.6

‘It’s incredible, it’s amazing!

‘acchariyaṁ vata bho, abbhutaṁ vata bho.

18.7

These chamberlains Isidatta and Purāṇa share my meals and my carriages. I give them a livelihood and bring them renown.

Ime isidattapurāṇā thapatayo mamabhattā mamayānā, ahaṁ nesaṁ jīvikāya dātā, yasassa āhattā;

18.8

And yet they don’t show me the same level of devotion that they show to the Buddha.

atha ca pana no tathā mayi nipaccakāraṁ karonti yathā bhagavati.

18.9

Clearly these venerables have realized a higher distinction in the Buddha’s instructions than they had before.’

Addhā ime āyasmanto tassa bhagavato sāsane uḷāraṁ pubbenāparaṁ visesaṁ jānantī’ti.

18.10

So I infer this about the Buddha from the teaching:

Ayampi kho me, bhante, bhagavati dhammanvayo hoti:

18.11

‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’

‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

19.1

Furthermore, the Buddha is an aristocrat, and so am I.

Puna caparaṁ, bhante, bhagavāpi khattiyo, ahampi khattiyo;

19.2

The Buddha is Kosalan, and so am I.

bhagavāpi kosalo, ahampi kosalo;

19.3

The Buddha is eighty years old, and so am I.

bhagavāpi āsītiko, ahampi āsītiko.

19.4

Since this is so,

Yampi, bhante, bhagavāpi khattiyo ahampi khattiyo, bhagavāpi kosalo ahampi kosalo, bhagavāpi āsītiko ahampi āsītiko;

19.5

it’s proper for me to show the Buddha such utmost devotion and demonstrate such friendship.

imināvārahāmevāhaṁ, bhante, bhagavati paramanipaccakāraṁ kātuṁ, mittūpahāraṁ upadaṁsetuṁ.

20.1

Well, now, sir, I must go.

Handa ca dāni mayaṁ, bhante, gacchāma;

20.2

I have many duties, and much to do.”

bahukiccā mayaṁ bahukaraṇīyā”ti.

20.3

“Please, great king, go at your convenience.”

“Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti.

20.4

Then King Pasenadi got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

21.1

Soon after the king had left, the Buddha addressed the bhikkhū:

Atha kho bhagavā acirapakkantassa rañño pasenadissa kosalassa bhikkhū āmantesi:

21.2

“Bhikkhū, before he got up and left, King Pasenadi spoke shrines to the teaching.

“eso, bhikkhave, rājā pasenadi kosalo dhammacetiyāni bhāsitvā uṭṭhāyāsanā pakkanto.

21.3

Learn these shrines to the teaching!

Uggaṇhatha, bhikkhave, dhammacetiyāni;

21.4

Memorize these shrines to the teaching!

pariyāpuṇātha, bhikkhave, dhammacetiyāni;

21.5

Remember these shrines to the teaching!

dhāretha, bhikkhave, dhammacetiyāni.

21.6

These shrines to the teaching are beneficial and relate to the fundamentals of the spiritual life.”

Atthasaṁhitāni, bhikkhave, dhammacetiyāni ādibrahmacariyakānī”ti.

21.7

That is what the Buddha said.

Idamavoca bhagavā.

21.8

Satisfied, the bhikkhū were happy with what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

21.9

Dhammacetiyasuttaṁ niṭṭhitaṁ navamaṁ.