MN 90 At Kaṇṇakatthala – Kaṇṇakatthalasutta

Medium Discourses Collection 90 – Majjhima Nikāya 90

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying near Ujuñña, in the deer park at Kaṇṇakatthala.

ekaṁ samayaṁ bhagavā uruññāyaṁ viharati kaṇṇakatthale migadāye.

2.1

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

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

2.2

Then he addressed a man,

Atha kho rājā pasenadi kosalo aññataraṁ purisaṁ āmantesi:

2.3

“Please, mister, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.

“ehi tvaṁ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha:

2.4

‘rājā, bhante, pasenadi kosalo bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti;

2.5

And then say:

evañca vadehi:

2.6

‘Sir, King Pasenadi of Kosala will come to see you today when he has finished breakfast.’”

‘ajja kira, bhante, rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī’”ti.

2.7

“Yes, Your Majesty,” that man replied. He did as the king asked.

“Evaṁ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso bhagavantaṁ etadavoca:

2.8

“rājā, bhante, pasenadi kosalo bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati;

2.9

evañca vadeti:

2.10

‘ajja kira, bhante, rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī’”ti.

3.1

The sisters Somā and Sakulā heard this.

Assosuṁ kho somā ca bhaginī sakulā ca bhaginī:

3.2

“ajja kira rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī”ti.

3.3

While the meal was being served, they approached the king and said,

Atha kho somā ca bhaginī sakulā ca bhaginī rājānaṁ pasenadiṁ kosalaṁ bhattābhihāre upasaṅkamitvā etadavocuṁ:

3.4

“Great king, since you are going to the Buddha, please bow in our name with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.”

“tena hi, mahārāja, amhākampi vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha:

3.5

‘somā ca, bhante, bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’”ti.

4.1

When he had finished breakfast, King Pasenadi went to the Buddha, bowed, sat down to one side, and said to him,

Atha kho rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca:

4.2

“Sir, the sisters Somā and Sakulā bow with their heads to your feet. They ask if you are healthy and well, nimble, strong, and living comfortably.”

“somā ca, bhante, bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī”ti.

4.3

“But, great king, couldn’t they get any other messenger?”

“Kiṁ pana, mahārāja, somā ca bhaginī sakulā ca bhaginī aññaṁ dūtaṁ nālatthun”ti?

4.4

So Pasenadi explained the circumstances of the message.

“Assosuṁ kho, bhante, somā ca bhaginī sakulā ca bhaginī:

4.5

‘ajja kira rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī’ti.

4.6

Atha kho, bhante, somā ca bhaginī sakulā ca bhaginī maṁ bhattābhihāre upasaṅkamitvā etadavocuṁ:

4.7

‘tena hi, mahārāja, amhākampi vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha—

4.8

somā ca bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’”ti.

4.9

The Buddha said, “May the sisters Somā and Sakulā be happy, great king.”

“Sukhiniyo hontu tā, mahārāja, somā ca bhaginī sakulā ca bhaginī”ti.

5.1

Then the king said to the Buddha,

Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca:

5.2

“I have heard, sir, that the ascetic Gotama says this:

“sutaṁ metaṁ, bhante, samaṇo gotamo evamāha:

5.3

‘There is no ascetic or brahmin who will claim to be all-knowing and all-seeing, to know and see everything without exception: that is not possible.’

‘natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti.

5.4

Do those who say this repeat what the Buddha has said, and not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism?”

Ye te, bhante, evamāhaṁsu: ‘samaṇo gotamo evamāha—natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti; kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti?

5.5

“Great king, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue.”

“Ye te, mahārāja, evamāhaṁsu: ‘samaṇo gotamo evamāha—natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti; na me te vuttavādino, abbhācikkhanti ca pana maṁ te asatā abhūtenā”ti.

6.1

Then King Pasenadi addressed General Viḍūḍabha,

Atha kho rājā pasenadi kosalo viṭaṭūbhaṁ senāpatiṁ āmantesi:

6.2

“General, who introduced this topic of discussion to the royal compound?”

“ko nu kho, senāpati, imaṁ kathāvatthuṁ rājantepure abbhudāhāsī”ti?

6.3

“It was Sañjaya, great king, the brahmin of the Ākāsa clan.”

“Sañjayo, mahārāja, brāhmaṇo ākāsagotto”ti.

7.1

Then the king addressed a man,

Atha kho rājā pasenadi kosalo aññataraṁ purisaṁ āmantesi:

7.2

“Please, mister, in my name tell Sañjaya that

“ehi tvaṁ, ambho purisa, mama vacanena sañjayaṁ brāhmaṇaṁ ākāsagottaṁ āmantehi:

7.3

King Pasenadi summons him.”

‘rājā taṁ, bhante, pasenadi kosalo āmantetī’”ti.

7.4

“Yes, Your Majesty,” that man replied. He did as the king asked.

“Evaṁ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yena sañjayo brāhmaṇo ākāsagotto tenupasaṅkami; upasaṅkamitvā sañjayaṁ brāhmaṇaṁ ākāsagottaṁ etadavoca:

7.5

“rājā taṁ, bhante, pasenadi kosalo āmantetī”ti.

8.1

Then the king said to the Buddha,

Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca:

8.2

“Sir, might the Buddha have spoken in reference to one thing, but that person believed it was something else?

“siyā nu kho, bhante, bhagavatā aññadeva kiñci sandhāya bhāsitaṁ, tañca jano aññathāpi paccāgaccheyya.

8.3

How then do you recall making this statement?”

Yathā kathaṁ pana, bhante, bhagavā abhijānāti vācaṁ bhāsitā”ti?

8.4

“Great king, I recall making this statement:

“Evaṁ kho ahaṁ, mahārāja, abhijānāmi vācaṁ bhāsitā:

8.5

‘There is no ascetic or brahmin who knows all and sees all simultaneously: that is not possible.’”

‘natthi so samaṇo vā brāhmaṇo vā yo sakideva sabbaṁ ñassati, sabbaṁ dakkhiti, netaṁ ṭhānaṁ vijjatī’”ti.

8.6

“What the Buddha says appears reasonable.

“Heturūpaṁ, bhante, bhagavā āha; saheturūpaṁ, bhante, bhagavā āha:

8.7

‘natthi so samaṇo vā brāhmaṇo vā yo sakideva sabbaṁ ñassati, sabbaṁ dakkhiti, netaṁ ṭhānaṁ vijjatī’ti.

9.1

Sir, there are these four classes:

Cattārome, bhante, vaṇṇā—

9.2

aristocrats, brahmins, merchants, and workers.

khattiyā, brāhmaṇā, vessā, suddā.

9.3

Is there any difference between them?”

Imesaṁ nu kho, bhante, catunnaṁ vaṇṇānaṁ siyā viseso siyā nānākaraṇan”ti?

9.4

“Cattārome, mahārāja, vaṇṇā—

9.5

khattiyā, brāhmaṇā, vessā, suddā.

9.6

“Of the four classes, two are said to be preeminent—

Imesaṁ kho, mahārāja, catunnaṁ vaṇṇānaṁ dve vaṇṇā aggamakkhāyanti—

9.7

the aristocrats and the brahmins.

khattiyā ca brāhmaṇā ca—

9.8

That is, when it comes to bowing down, rising up, greeting with joined palms, and observing proper etiquette.”

yadidaṁ abhivādanapaccuṭṭhānaañjalikammasāmīcikammānī”ti.

10.1

“Sir, I am not asking you about the present life,

“Nāhaṁ, bhante, bhagavantaṁ diṭṭhadhammikaṁ pucchāmi;

10.2

but about the life to come.”

samparāyikāhaṁ, bhante, bhagavantaṁ pucchāmi.

10.3

Cattārome, bhante, vaṇṇā—

10.4

khattiyā, brāhmaṇā, vessā, suddā.

10.5

Imesaṁ nu kho, bhante, catunnaṁ vaṇṇānaṁ siyā viseso siyā nānākaraṇan”ti?

10.6

“Great king, there are these five factors that support meditation.

“Pañcimāni, mahārāja, padhāniyaṅgāni.

10.7

What five?

Katamāni pañca?

10.8

It’s when a bhikkhu has faith in the Realized One’s awakening:

Idha, mahārāja, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṁ:

10.9

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti;

10.10

They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.

appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya;

10.11

They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.

asaṭho hoti amāyāvī yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu;

10.12

They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.

āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;

10.13

They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā—

10.14

These are the five factors that support meditation.

imāni kho, mahārāja, pañca padhāniyaṅgāni.

10.15

There are these four classes:

Cattārome, mahārāja, vaṇṇā—

10.16

aristocrats, brahmins, merchants, and workers.

khattiyā, brāhmaṇā, vessā, suddā.

10.17

If they had these five factors that support meditation,

Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā;

10.18

that would be for their lasting welfare and happiness.”

ettha pana nesaṁ assa dīgharattaṁ hitāya sukhāyā”ti.

11.1

“Sir, there are these four classes:

“Cattārome, bhante, vaṇṇā—

11.2

aristocrats, brahmins, merchants, and workers.

khattiyā, brāhmaṇā, vessā, suddā.

11.3

If they had these five factors that support meditation,

Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā;

11.4

would there be any difference between them?”

ettha pana nesaṁ, bhante, siyā viseso siyā nānākaraṇan”ti?

11.5

“In that case, I say it is the diversity of their efforts in meditation.

“Ettha kho nesāhaṁ, mahārāja, padhānavemattataṁ vadāmi.

11.6

Suppose there was a pair of elephants or horses or oxen in training who were well tamed and well trained. And there was a pair who were not tamed or trained.

Seyyathāpissu, mahārāja, dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, dve hatthidammā vā assadammā vā godammā vā adantā avinītā.

11.7

What do you think, great king?

Taṁ kiṁ maññasi, mahārāja,

11.8

Wouldn’t the pair that was well tamed and well trained perform the tasks of the tamed, and reach the level of the tamed?”

ye te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, api nu te dantāva dantakāraṇaṁ gaccheyyuṁ, dantāva dantabhūmiṁ sampāpuṇeyyun”ti?

11.9

“Yes, sir.”

“Evaṁ, bhante”.

11.10

“But would the pair that was not tamed and trained perform the tasks of the tamed and reach the level of the tamed, just like the tamed pair?”

“Ye pana te dve hatthidammā vā assadammā vā godammā vā adantā avinītā, api nu te adantāva dantakāraṇaṁ gaccheyyuṁ, adantāva dantabhūmiṁ sampāpuṇeyyuṁ, seyyathāpi te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā”ti?

11.11

“No, sir.”

“No hetaṁ, bhante”.

11.12

“In the same way, there are things that must be attained by someone with faith, health, integrity, energy, and wisdom. It’s not possible for a faithless, unhealthy, deceitful, lazy, witless person to attain them.”

“Evameva kho, mahārāja, yaṁ taṁ saddhena pattabbaṁ appābādhena asaṭhena amāyāvinā āraddhavīriyena paññavatā, taṁ vata assaddho bahvābādho saṭho māyāvī kusīto duppañño pāpuṇissatīti—netaṁ ṭhānaṁ vijjatī”ti.

12.1

“What the Buddha says appears reasonable.

“Heturūpaṁ, bhante, bhagavā āha; saheturūpaṁ, bhante, bhagavā āha.

12.2

Sir, there are these four classes:

Cattārome, bhante, vaṇṇā—

12.3

aristocrats, brahmins, merchants, and workers.

khattiyā, brāhmaṇā, vessā, suddā.

12.4

If they had these five factors that support meditation, and if they practiced rightly,

Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā te cassu sammappadhānā;

12.5

would there be any difference between them?”

ettha pana nesaṁ, bhante, siyā viseso siyā nānākaraṇan”ti?

12.6

“In that case, I say that there is no difference between the freedom of one and the freedom of the other.

“Ettha kho nesāhaṁ, mahārāja, na kiñci nānākaraṇaṁ vadāmi—yadidaṁ vimuttiyā vimuttiṁ.

12.7

Suppose a person took dry teak wood and lit a fire and produced heat.

Seyyathāpi, mahārāja, puriso sukkhaṁ sākakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya;

12.8

Then another person did the same using sāl wood,

athāparo puriso sukkhaṁ sālakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya;

12.9

another used mango wood,

athāparo puriso sukkhaṁ ambakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya;

12.10

while another used wood of the cluster fig.

athāparo puriso sukkhaṁ udumbarakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya.

12.11

What do you think, great king?

Taṁ kiṁ maññasi, mahārāja,

12.12

Would there be any difference between the fires produced by these different kinds of wood, that is, in the flame, color, or light?”

siyā nu kho tesaṁ aggīnaṁ nānādāruto abhinibbattānaṁ kiñci nānākaraṇaṁ acciyā vā acciṁ, vaṇṇena vā vaṇṇaṁ, ābhāya vā ābhan”ti?

12.13

“No, sir.”

“No hetaṁ, bhante”.

12.14

“In the same way, when fire has been kindled by energy and produced by effort, I say that there is no difference between the freedom of one and the freedom of the other.”

“Evameva kho, mahārāja, yaṁ taṁ tejaṁ vīriyā nimmathitaṁ padhānābhinibbattaṁ, nāhaṁ tattha kiñci nānākaraṇaṁ vadāmi—yadidaṁ vimuttiyā vimuttin”ti.

13.1

“What the Buddha says appears reasonable.

“Heturūpaṁ, bhante, bhagavā āha; saheturūpaṁ, bhante, bhagavā āha.

13.2

But sir, do gods survive?”

Kiṁ pana, bhante, atthi devā”ti?

13.3

“But what exactly are you asking?”

“Kiṁ pana tvaṁ, mahārāja, evaṁ vadesi:

13.4

‘kiṁ pana, bhante, atthi devā’”ti?

13.5

“Whether those gods come back to this state of existence or not.”

“Yadi vā te, bhante, devā āgantāro itthattaṁ yadi vā anāgantāro itthattaṁ”?

13.6

“Those gods who are subject to affliction come back to this state of existence, but those free of affliction do not come back.”

“Ye te, mahārāja, devā sabyābajjhā te devā āgantāro itthattaṁ, ye te devā abyābajjhā te devā anāgantāro itthattan”ti.

14.1

When he said this, General Viḍūḍabha said to the Buddha,

Evaṁ vutte, viṭaṭūbho senāpati bhagavantaṁ etadavoca:

14.2

“Sir, will the gods subject to affliction topple or expel from their place the gods who are free of affliction?”

“ye te, bhante, devā sabyābajjhā āgantāro itthattaṁ te devā, ye te devā abyābajjhā anāgantāro itthattaṁ te deve tamhā ṭhānā cāvessanti vā pabbājessanti vā”ti?

14.3

Then Venerable Ānanda thought,

Atha kho āyasmato ānandassa etadahosi:

14.4

“This General Viḍūḍabha is King Pasenadi’s son,

“ayaṁ kho viṭaṭūbho senāpati rañño pasenadissa kosalassa putto;

14.5

and I am the Buddha’s son.

ahaṁ bhagavato putto.

14.6

Now is the time for one son to confer with another.”

Ayaṁ kho kālo yaṁ putto puttena manteyyā”ti.

14.7

So Ānanda addressed General Viḍūḍabha,

Atha kho āyasmā ānando viṭaṭūbhaṁ senāpatiṁ āmantesi:

14.8

“Well then, general, I’ll ask you about this in return, and you can answer as you like.

“tena hi, senāpati, taññevettha paṭipucchissāmi; yathā te khameyya tathā naṁ byākareyyāsi.

14.9

What do you think, general?

Taṁ kiṁ maññasi, senāpati,

14.10

As far as the dominion of King Pasenadi of Kosala extends, where he rules as sovereign lord, can he topple or expel from that place any ascetic or brahmin, regardless of whether they are good or bad, or whether or not they are genuine spiritual practitioners?”

yāvatā rañño pasenadissa kosalassa vijitaṁ yattha ca rājā pasenadi kosalo issariyādhipaccaṁ rajjaṁ kāreti, pahoti tattha rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti?

14.11

“He can, mister.”

“Yāvatā, bho, rañño pasenadissa kosalassa vijitaṁ yattha ca rājā pasenadi kosalo issariyādhipaccaṁ rajjaṁ kāreti, pahoti tattha rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti.

14.12

“What do you think, general?

“Taṁ kiṁ maññasi, senāpati,

14.13

As far as the dominion of King Pasenadi does not extend, where he does not rule as sovereign lord, can he topple or expel from that place any ascetic or brahmin, regardless of whether they are good or bad, or whether or not they are genuine spiritual practitioners?”

yāvatā rañño pasenadissa kosalassa avijitaṁ yattha ca rājā pasenadi kosalo na issariyādhipaccaṁ rajjaṁ kāreti, tattha pahoti rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti?

14.14

“He cannot, mister.”

“Yāvatā, bho, rañño pasenadissa kosalassa avijitaṁ yattha ca rājā pasenadi kosalo na issariyādhipaccaṁ rajjaṁ kāreti, na tattha pahoti rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti.

14.15

“What do you think, general?

“Taṁ kiṁ maññasi, senāpati,

14.16

Have you heard of the gods of the Thirty-Three?”

sutā te devā tāvatiṁsā”ti?

14.17

“Yes, mister,

“Evaṁ, bho.

14.18

I’ve heard of them,

Sutā me devā tāvatiṁsā.

14.19

and so has the good King Pasenadi.”

Idhāpi bhotā raññā pasenadinā kosalena sutā devā tāvatiṁsā”ti.

14.20

“What do you think, general?

“Taṁ kiṁ maññasi, senāpati,

14.21

Can King Pasenadi topple or expel from their place the gods of the Thirty-Three?”

pahoti rājā pasenadi kosalo deve tāvatiṁse tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti?

14.22

“King Pasenadi can’t even see the gods of the Thirty-Three, so how could he possibly topple or expel them from their place?”

“Dassanampi, bho, rājā pasenadi kosalo deve tāvatiṁse nappahoti, kuto pana tamhā ṭhānā cāvessati vā pabbājessati vā”ti?

14.23

“In the same way, general, the gods subject to affliction can’t even see the gods who are free of affliction, so how could they possibly topple or expel them from their place?”

“Evameva kho, senāpati, ye te devā sabyābajjhā āgantāro itthattaṁ te devā, ye te devā abyābajjhā anāgantāro itthattaṁ te deve dassanāyapi nappahonti; kuto pana tamhā ṭhānā cāvessanti vā pabbājessanti vā”ti?

15.1

Then the king said to the Buddha,

Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca:

15.2

“Sir, what is this bhikkhu’s name?”

“konāmo ayaṁ, bhante, bhikkhū”ti?

15.3

“Ānanda, great king.”

“Ānando nāma, mahārājā”ti.

15.4

“A joy he is, and a joy he seems!

“Ānando vata bho, ānandarūpo vata bho.

15.5

What Venerable Ānanda says seems reasonable.

Heturūpaṁ, bhante, āyasmā ānando āha; saheturūpaṁ, bhante, āyasmā ānando āha.

15.6

But sir, does Brahmā survive?”

Kiṁ pana, bhante, atthi brahmā”ti?

15.7

“But what exactly are you asking?”

“Kiṁ pana tvaṁ, mahārāja, evaṁ vadesi:

15.8

‘kiṁ pana, bhante, atthi brahmā’”ti?

15.9

“Whether that Brahmā comes back to this state of existence or not.”

“Yadi vā so, bhante, brahmā āgantā itthattaṁ, yadi vā anāgantā itthattan”ti?

15.10

“Any Brahmā who is subject to affliction comes back to this state of existence, but those free of affliction do not come back.”

“Yo so, mahārāja, brahmā sabyābajjho so brahmā āgantā itthattaṁ, yo so brahmā abyābajjho so brahmā anāgantā itthattan”ti.

16.1

Then a certain man said to the king,

Atha kho aññataro puriso rājānaṁ pasenadiṁ kosalaṁ etadavoca:

16.2

“Great king, Sañjaya, the brahmin of the Ākāsa clan, has come.”

“sañjayo, mahārāja, brāhmaṇo ākāsagotto āgato”ti.

16.3

Then King Pasenadi asked Sañjaya,

Atha kho rājā pasenadi kosalo sañjayaṁ brāhmaṇaṁ ākāsagottaṁ etadavoca:

16.4

“Brahmin, who introduced this topic of discussion to the royal compound?”

“ko nu kho, brāhmaṇa, imaṁ kathāvatthuṁ rājantepure abbhudāhāsī”ti?

16.5

“It was General Viḍūḍabha, great king.”

“Viṭaṭūbho, mahārāja, senāpatī”ti.

16.6

But Viḍūḍabha said,

Viṭaṭūbho senāpati evamāha:

16.7

“It was Sañjaya, great king, the brahmin of the Ākāsa clan.”

“sañjayo, mahārāja, brāhmaṇo ākāsagotto”ti.

17.1

Then a certain man said to the king,

Atha kho aññataro puriso rājānaṁ pasenadiṁ kosalaṁ etadavoca:

17.2

“It’s time to depart, great king.”

“yānakālo, mahārājā”ti.

17.3

So the king said to the Buddha,

Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca:

17.4

“Sir, I asked you about omniscience, and you answered.

“sabbaññutaṁ mayaṁ, bhante, bhagavantaṁ apucchimhā, sabbaññutaṁ bhagavā byākāsi;

17.5

I like and accept this, and am satisfied with it.

tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā.

17.6

I asked you about the four classes,

Cātuvaṇṇisuddhiṁ mayaṁ, bhante, bhagavantaṁ apucchimhā, cātuvaṇṇisuddhiṁ bhagavā byākāsi;

17.7

tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā.

17.8

about the gods,

Adhideve mayaṁ, bhante, bhagavantaṁ apucchimhā, adhideve bhagavā byākāsi;

17.9

tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā.

17.10

and about Brahmā, and you answered in each case.

Adhibrahmānaṁ mayaṁ, bhante, bhagavantaṁ apucchimhā, adhibrahmānaṁ bhagavā byākāsi;

17.11

tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā.

17.12

Whatever I asked the Buddha about, he answered.

Yaṁ yadeva ca mayaṁ bhagavantaṁ apucchimhā taṁ tadeva bhagavā byākāsi;

17.13

I like and accept this, and am satisfied with it.

tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā.

17.14

Well, now, sir, I must go.

Handa ca dāni mayaṁ, bhante, gacchāma;

17.15

I have many duties, and much to do.”

bahukiccā mayaṁ bahukaraṇīyā”ti.

17.16

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

“Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti.

18.1

Then King Pasenadi approved and agreed with what the Buddha said. Then he got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

Atha kho rājā pasenadi kosalo bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmīti.

18.2

Kaṇṇakatthalasuttaṁ niṭṭhitaṁ dasamaṁ.

18.3

Rājavaggo niṭṭhito catuttho.

19.0

Tassuddānaṁ

19.1

Ghaṭikāro raṭṭhapālo,

19.2

maghadevo madhuriyaṁ;

19.3

Bodhi aṅgulimālo ca,

19.4

piyajātaṁ bāhitikaṁ;

19.5

Dhammacetiyasuttañca,

19.6

dasamaṁ kaṇṇakatthalaṁ.