1Thus have I heard. On one occasion the Blessed One was wandering in the Kuru country with a large Saṅgha of bhikkhus, and eventually he arrived at a Kuru town named Thullakoṭṭhita.

The brahmin householders of Thullakoṭṭhita heard: "The recluse Gotama, the son of the Sakyans who went forth from a Sakyan clan, has been wandering in the Kuru country with a large Saṅgha of bhikkhus and has come to Thullakoṭṭhita. Now a good report of Master Gotama has been spread to this effect: ‘That Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed. He declares this world with its gods, its Māras, and its Brahmās, this generation with its recluses and brahmins, its princes and its people, which he has himself realised with direct knowledge. He teaches the Dhamma good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and he reveals a holy life that is utterly perfect and pure.’ Now it is good to see such arahants."

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2Then the brahmin householders of Thullakoṭṭhita went to the Blessed One. Some paid homage to the Blessed One and sat down at one side; some exchanged greetings with him, and when this courteous and amiable talk was finished, sat down at one side; some extended their hands in reverential salutation towards the Blessed One and sat down at one side; some pronounced their name and clan in the Blessed One's presence and sat down at one side; some kept silent and sat down at one side. When they were seated, the Blessed One instructed, urged, roused, and gladdened them with talk on the Dhamma.

3Now at that time a clansman named Raṭṭhapāla, the son of the leading clan in that same Thullakoṭṭhita, was sitting in the assembly. [n.796] Because of his readiness to risk death in order to obtain his parents’ permission to go forth, he was later declared by the Buddha the foremost of those gone forth in faith. His verses are at Thag 769–93. Then it occurred to him: "As I understand the Dhamma taught by the Blessed One, it is not easy while living in a home to lead the holy life, utterly perfect and pure as a polished shell. Suppose I shave off my hair and beard, put on the yellow robe, and go forth from the home life into homelessness."

Then the brahmin householders of Thullakoṭṭhita, having been instructed, urged, roused, and gladdened by the Blessed One with talk on the Dhamma, delighted and rejoiced in his words. They then rose from their seats, and after paying homage to him, they departed, keeping him on their right.

Soon after they had gone, the clansman Raṭṭhapāla went to the Blessed One, and after paying homage to him, he sat down at one side and said to the Blessed One: "Venerable sir, as I understand the Dhamma taught by the Blessed One, it is not easy while living in a home to lead the holy life, utterly perfect and pure as a polished shell. Venerable sir, I wish to shave off my hair and beard, put on the yellow robe, and go forth from the home life into homelessness. I would receive the going forth under the Blessed One, I would receive the full admission."

"Have you been permitted by your parents, Raṭṭhapāla, to go forth from the home life into homelessness?"

"No, venerable sir, I have not been permitted by my parents."

"Raṭṭhapāla, Tathāgatas do not give the going forth to anyone who does not have his parents’ permission."

"Venerable sir, I shall see to it that my parents permit me to go forth from the home life into homelessness."

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4Then the clansman Raṭṭhapāla rose from his seat, and after paying homage to the Blessed One, he departed, keeping him on his right. He went to his parents and told them: "Mother and father, as I understand the Dhamma taught by the Blessed One, it is not easy while living in a home to lead the holy life, utterly perfect and pure as a polished shell. I wish to shave off my hair and beard, put on the yellow robe, and go forth from the home life into homelessness. Give me permission to go forth from the home life into homelessness."

When he had said this, his parents replied: "Dear Raṭṭhapāla, you are our only son, dear and beloved. You have been raised in comfort, brought up in comfort; you know nothing of suffering, dear Raṭṭhapāla.[n.797] I omit here the lines beginning ehi tvaṁ Raṭṭ̣hapāla, found in SBJ but given in brackets in PTS and in a note by BBS. The lines seem to fit better into ¶7 below, with the verb uṭṭhehi in place of ehi. Even in case of your death we would lose you unwillingly, so how could we give you our permission to go forth from the home life into homelessness while you are still living?"

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5For the second time … For the third time the clansman Raṭṭhapāla said to his parents: "Mother and father … give me permission to go forth from the home life into homelessness."

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6For the third time his parents replied: "Dear Raṭṭhapāla … how could we give you our permission to go forth from the home life into homelessness while you are still living?"

7Then, not receiving his parents’ permission to go forth, the clansman Raṭṭhapāla lay down there on the bare floor, saying: "Right here I shall either die or receive the going forth."

Then the clansman Raṭṭhapāla's parents said to him: "Dear Raṭṭhapāla, you are our only son, dear and beloved. You have been raised in comfort, brought up in comfort; you know nothing of suffering, dear Raṭṭhapāla. Get up, dear Raṭṭhapāla, eat, drink, and amuse yourself. While eating, drinking, and amusing yourself, you can be happy enjoying sensual pleasures and making merit. We do not permit you to go forth from the home life into homelessness. Even in the case of your death we would lose you unwillingly, so how could we give you our permission to go forth from the home life into homelessness while you are still living?" When this was said, the clansman Raṭṭhapāla was silent.

For the second time …

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8For the third time his parents said to him: "Dear Raṭṭhapāla … how could we give you our permission to go forth from the home life into homelessness while you are still living?" For the third time the clansman Raṭṭhapāla was silent.

Then the clansman Raṭṭhapāla's parents went to his friends and said to them: "Dears, the clansman Raṭṭhapāla has lain down on the bare floor, having said: ‘Right here I shall either die or receive the going forth.’ Come, dears, go to the clansman Raṭṭhapāla and say to him: ‘Friend Raṭṭhapāla, you are your parents’ only son … Get up, friend Raṭṭhapāla, eat, drink, and amuse yourself … how could your parents give you their permission to go forth from the home life into homelessness while you are still living?’"

9Then the clansman Raṭṭhapāla's friends went to him and said: "Friend Raṭṭhapāla, you are your parents’ only son, dear and beloved. You have been raised in comfort, brought up in comfort; you know nothing of suffering, friend Raṭṭhapāla. Get up, friend Raṭṭhapāla, eat, drink, and amuse yourself. While eating, drinking, and amusing yourself, you can be happy enjoying sensual pleasures and making merit. Your parents do not permit you to go forth from the home life into homelessness. Even in case of your death they would lose you unwillingly, so how could they give you their permission to go forth from the home life into homelessness while you are still living?" When this was said, the clansman Raṭṭhapāla was silent.

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10For the second time … For the third time his friends said to him: "Friend Raṭṭhapāla … how could they give you their permission to go forth from the home life into homelessness while you are still living?" For the third time the clansman Raṭṭhapāla was silent.

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11Then the clansman Raṭṭhapāla's friends went to his parents and said to them: "Mother and father, the clansman Raṭṭhapāla is lying down there on the bare floor, having said: ‘Right here I shall either die or receive the going forth.’ Now if you do not give him your permission to go forth from the home life into homelessness, he will die there. But if you give him your permission, you will see him after he has gone forth. And if he does not enjoy the going forth, what else can he do then but return here? So give him your permission to go forth from the home life into homelessness."

"Then, dears, we give the clansman Raṭṭhapāla permission to go forth from the home life into homelessness. But when he has gone forth, he must visit his parents."

Then the clansman Raṭṭhapāla's friends went to him and told him: "Get up, friend Raṭṭhapāla. Your parents permit you to go forth from the home life into homelessness. But when you have gone forth, you must visit your parents."

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12The clansman Raṭṭhapāla then got up, and when he had regained his strength, he went to the Blessed One, and after paying homage to him, he sat down at one side and told him: "Venerable sir, I have my parents’ permission to go forth from the home life into homelessness. Let the Blessed One give me the going forth." Then the clansman Raṭṭhapāla received the going forth under the Blessed One, and he received the full admission.

Then not long after the venerable Raṭṭhapāla had received the full admission, a half-month after he had received the full admission, the Blessed One, having stayed at Thullakoṭṭhita as long as he chose, set out to wander towards Sāvatthī. Wandering by stages, he eventually arrived at Sāvatthī, and there he lived at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.

Before long, dwelling alone, withdrawn, diligent, ardent, and resolute, the venerable Raṭṭhapāla, by realising for himself with direct knowledge, here and now entered upon and abided in that supreme goal of the holy life for the sake of which clansmen rightly go forth from the home life into homelessness.[n.798] Although the stock phrase "before long" is used here, MA says that it took Raṭṭhapāla twelve years of striving to attain arahantship. This statement seems correct in view of the fact that on his return journey to his parents’ home his father did not immediately recognise him. He directly knew: "Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being." And the venerable Raṭṭhapāla became one of the arahants.

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13Then the venerable Raṭṭhapāla went to the Blessed One, and after paying homage to him, he sat down at one side and told him: "Venerable sir, I wish to visit my parents, if I have the Blessed One's permission."

Then the Blessed One penetrated mentally the thoughts in venerable Raṭṭhapāla's mind. When he knew that the clansman Raṭṭhapāla was incapable of abandoning the training and returning to the low life, he told him: "You may go, Raṭṭhapāla, at your own convenience."

Then the venerable Raṭṭhapāla rose from his seat, and after paying homage to the Blessed One, he departed, keeping him on his right. He then set his resting place in order, and taking his bowl and outer robe, set out to wander towards Thullakoṭṭhita. Wandering by stages, he eventually arrived at Thullakoṭṭhita. There he lived in Thullakoṭṭhita in King Koravya's Migācīra Garden. Then, when it was morning, he dressed, and taking his bowl and outer robe, went into Thullakoṭṭhita for alms. As he was wandering for alms from house to house in Thullakoṭṭhita, he came to his own father's house.

Now on that occasion the venerable Raṭṭhapāla's father was sitting in the hall of the central door having his hair dressed. When he saw the venerable Raṭṭhapāla coming in the distance, he said: "Our only son, dear and beloved, was made to go forth by these bald-pated recluses." Then at his own father's house the venerable Raṭṭhapāla received neither alms nor a polite refusal; instead, he received only abuse.

Just then a slavewoman belonging to one of his relatives was about to throw away some old porridge. Seeing this, the venerable Raṭṭhapāla said to her: "Sister, if that stuff is to be thrown away, then pour it into my bowl here."

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While she was doing so, she recognised the characteristic features of his hands, his feet, and his voice.

14Then she went to his mother and said: "Please know, my lady, that my lord's son Raṭṭhapāla has arrived."

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"Gracious! If what you say is true, you are no longer a slave!"

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Then the venerable Raṭṭhapāla's mother went to his father and said: "Please know, householder, they say that the clansman Raṭṭhapāla has arrived."

Just then the venerable Raṭṭhapāla was eating the old porridge by the wall of a certain shelter. His father went to him and said: "Raṭṭhapāla, my dear, surely there is … and you will be eating old porridge![n.799] MA explains that his father meant to say: "Raṭṭhapāla, my dear, there is our wealth — we cannot be called poor — yet you sit in such a place eating old porridge!" However, the householder was afflicted with such sorrow that he was unable to complete his utterance. Is there not your own house to go to?"

"How could we have a house, householder, when we have gone forth from the home life into homelessness? We are homeless, householder. We went to your house, but we received neither alms nor a polite refusal there; instead we received only abuse."

"Come, dear Raṭṭhapāla, let us go to the house."

"Enough, householder, my meal for today is finished."

"Then, dear Raṭṭhapāla, consent to accept tomorrow's meal." The venerable Raṭṭhapāla consented in silence.

Then, knowing that the venerable Raṭṭhapāla had consented, his father went back to his own house where he had gold coins and bullion made into a large heap and covered it with mats. Then he told the venerable Raṭṭhapāla's former wives: "Come, daughters-in-law, adorn yourselves with ornaments in the way Raṭṭhapāla found you most dear and loveable."

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15When night had ended, the venerable Raṭṭhapāla's father had good food of various kinds prepared in his own house and had the time announced to the venerable Raṭṭhapāla: "It is time, dear Raṭṭhapāla, the meal is ready."

Then, it being morning, the venerable Raṭṭhapāla dressed, and taking his bowl and outer robe, he went to his own father's house and sat down on the seat made ready. Then his father had the pile of gold coins and bullion uncovered and said: "Dear Raṭṭhapāla, this is your maternal fortune; your paternal fortune is another and your ancestral fortune is yet another. Dear Raṭṭhapāla, you can enjoy the wealth and make merit. Come then, dear, abandon the training and return to the low life, enjoy the wealth and make merit."

"Householder, if you would follow my advice, then have this pile of gold coins and bullion loaded on carts and carried away to be dumped midstream in the river Ganges. Why is that? Because, householder, on account of this there will arise for you sorrow, lamentation, pain, grief, and despair."

Then the venerable Raṭṭhapāla's former wives clasped his feet and said to him: "What are they like, my lord's son, the nymphs for whose sake you lead the holy life?"

"We do not lead the holy life for the sake of nymphs, sisters."

"Our lord's son Raṭṭhapāla calls us ‘sisters,’" they cried and right there they fainted.

Then the venerable Raṭṭhapāla told his father: "Householder, if there is a meal to be given, then give it. Do not harass us."

"Eat then, dear Raṭṭhapāla, the meal is ready."

Then, with his own hands, the venerable Raṭṭhapāla's father served and satisfied him with the various kinds of good food.

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16When the venerable Raṭṭhapāla had eaten and had put his bowl aside, he stood up and uttered these stanzas:

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23After the venerable Raṭṭhapāla had stood up and uttered these stanzas, he went to King Koravya's Migācīra garden and sat down at the root of a tree for the day's abiding.

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24Then King Koravya addressed his gamekeeper thus: "Good gamekeeper, tidy up the Migācīra Garden so that we may go to the pleasure garden to see a pleasing spot." — "Yes, sire," he replied. Now while he was tidying up the Migācīra Garden, the gamekeeper saw the venerable Raṭṭhapāla seated at the root of a tree for the day's abiding. When he saw him, he went to King Koravya and told him: "Sire, the Migācīra Garden has been tidied up. The clansman Raṭṭhapāla is there, the son of the leading clan in this same Thullakoṭṭhita, of whom you have always spoken highly;[n.801] MA: Recalling the Elder, the king would speak praise of him in the midst of his army or his harem: "That young man has done a difficult thing — having abandoned great wealth, he went forth without turning back or looking aside." he is seated at the root of a tree for the day's abiding."

"Then, good gamekeeper, enough of the pleasure garden for today. Now we shall go to pay respects to that Master Raṭṭhapāla."

Then, saying: "Give away all the food that has been prepared there," King Koravya had a number of state carriages prepared, and mounting one of them, accompanied by the other carriages, he drove out from Thullakoṭṭhita with the full pomp of royalty to see the venerable Raṭṭhapāla. He drove thus as far as the road was passable for carriages, and then he dismounted from his carriage and went forward on foot with a following of the most eminent officials to where the venerable Raṭṭhapāla was. He exchanged greetings with the venerable Raṭṭhapāla, and when this courteous and amiable talk was finished, he stood at one side and said: "Here is an elephant rug. Let Master Raṭṭhapāla be seated on it."

"There is no need, great king. Sit down. I am sitting on my own mat."

King Koravya sat down on a seat made ready and said:

25"Master Raṭṭhapāla, there are four kinds of loss. Because they have undergone these four kinds of loss, some people here shave off their hair and beard, put on the yellow robe, and go forth from the home life into homelessness. What are the four? They are loss through ageing, loss through sickness, loss of wealth, and loss of relatives.

"And what is loss through ageing? Here, Master Raṭṭhapāla, someone is old, aged, burdened with years, advanced in life, come to the last stage. He considers thus: ‘I am old, aged, burdened with years, advanced in life, come to the last stage. It is no longer easy for me to acquire unacquired wealth or to augment wealth already acquired. Suppose I shave off my hair and beard, put on the yellow robe, and go forth from the home life into homelessness.’ Because he has undergone that loss through ageing, he shaves off his hair and beard, puts on the yellow robe, and goes forth from the home life into homelessness. This is called loss through ageing. But Master Raṭṭhapāla is now still young, a black-haired young man endowed with the blessing of youth, in the prime of life. Master Raṭṭhapāla has not undergone any loss through ageing. What has he known or seen or heard that he has gone forth from the home life into homelessness?

26"And what is loss through sickness? Here, Master Raṭṭhapāla, someone is afflicted, suffering, and gravely ill. He considers thus: ‘I am afflicted, suffering, and gravely ill. It is no longer easy for me to acquire unacquired wealth … … into homelessness.’ Because he has undergone that loss through sickness … he goes forth from the home life into homelessness. This is called loss through sickness. But Master Raṭṭhapāla now is free from illness and affliction; he possesses a good digestion that is neither too cool nor too warm but medium. Master Raṭṭhapāla has not undergone any loss through sickness. What has he known or seen or heard that he has gone forth from the home life into homelessness?

27"And what is loss of wealth? Here, Master Raṭṭhapāla, someone is rich, of great wealth, of great possessions. Gradually his wealth dwindles away. He considers thus: ‘Formerly I was rich, of great wealth, of great possessions. Gradually my wealth has dwindled away. It is no longer easy for me to acquire unacquired wealth … into homelessness.’ Because he has undergone that loss of wealth … he goes forth from the home life into homelessness. This is called loss of wealth. But Master Raṭṭhapāla is the son of the leading clan in this same Thullakoṭṭhita. Master Raṭṭhapāla has not undergone any loss of wealth. What has he known or seen or heard that he has gone forth from the home life into homelessness?

28"And what is loss of relatives? Here, Master Raṭṭhapāla, someone has many friends and companions, kinsmen and relatives. Gradually those relatives of his dwindle away. He considers thus: ‘Formerly I had many friends and companions, kinsmen and relatives. Gradually those relatives of mine have dwindled away. It is no longer easy for me to acquire unacquired wealth … … into homelessness.’ Because he has undergone that loss of relatives … he goes forth from the home life into homelessness. This is called loss of relatives. But Master Raṭṭhapāla has many friends and companions, kinsmen and relatives, in this same Thullakoṭṭhita. Master Raṭṭhapāla has not undergone any loss of relatives. What has he known or seen or heard that he has gone forth from the home life into homelessness?

29"Master Raṭṭhapāla, these are the four kinds of loss. Because they have undergone these four kinds of loss, some people here shave off their hair and beard, put on the yellow robe, and go forth from the home life into homelessness. Master Raṭṭhapāla has not undergone any of these. What has he known or seen or heard that he has gone forth from the home life into homelessness?"

30"Great king, there are four summaries of the Dhamma that have been taught by the Blessed One who knows and sees, accomplished and fully enlightened. Knowing and seeing and hearing them, I went forth from the home life into homelessness. What are the four?

(1) "‘Life in any world is unstable, it is swept away’:[n.802] Upanīyati loko addhuvo. MA: It is swept away towards ageing and death. this is the first summary of the Dhamma taught by the Blessed One who knows and sees, accomplished and fully enlightened. Knowing and seeing and hearing this, I went forth from the home life into homelessness.

(2) "‘Life in any world has no shelter and no protector’:[n.803] Attāṇo loko anabhissaro. MA: There is no one able to offer it shelter or to console it with a refuge. This statement, of course, does not deny a refuge from the world, which is just what the Dhamma offers. this is the second summary of the Dhamma taught by the Blessed One who knows and sees …

(3) "‘Life in any world has nothing of its own; one has to leave all and pass on’:[n.804] Assako loko sabbaṁ pahāya gamanīyaṁ. this is the third summary of the Dhamma taught by the Blessed One who knows and sees …

(4) "‘Life in any world is incomplete, insatiate, the slave of craving’:[n.805] Ūno loko atitto taṇhādāso. this is the fourth summary of the Dhamma taught by the Blessed One who knows and sees …

Knowing and seeing and hearing them, I went forth from the home life into homelessness."

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31"Master Raṭṭhapāla said: ‘Life in any world is unstable, it is swept away.’ How should the meaning of that statement be understood?"

"What do you think, great king? When you were twenty or twenty-five years old, were you an expert rider of elephants, an expert horseman, an expert charioteer, an expert archer, an expert swordsman, strong in thighs and arms, sturdy, capable in battle?"

"When I was twenty or twenty-five years old, Master Raṭṭhapāla, I was an expert rider of elephants … strong in thighs and arms, sturdy, capable in battle. Sometimes I wonder if I had supernormal power then. I do not see anyone who could equal me in strength."

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"What do you think, great king? Are you now as strong in thighs and arms, as sturdy and as capable in battle?"

"No, Master Raṭṭhapāla. Now I am old, aged, burdened with years, advanced in life, come to the last stage; my years have turned eighty. Sometimes I mean to put my foot here and I put my foot somewhere else."

"Great king, it was on account of this that the Blessed One who knows and sees, accomplished and fully enlightened, said: ‘Life in any world is unstable, it is swept away’; and when I knew and saw and heard this, I went forth from the home life into homelessness."

"It is wonderful, Master Raṭṭhapāla, it is marvellous how well that has been expressed by the Blessed One who knows and sees, accomplished and fully enlightened: ‘Life in any world is unstable, it is swept away.’ It is indeed so!

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32"Master Raṭṭhapāla, there exist in this court elephant troops and cavalry and chariot troops and infantry, which will serve to subdue any threats to us. Now Master Raṭṭhapāla said: ‘Life in any world has no shelter and no protector.’ How should the meaning of that statement be understood?"

"What do you think, great king? Do you have any chronic ailment?"

"I have a chronic wind ailment, Master Raṭṭhapāla. Sometimes my friends and companions, kinsmen and relatives, stand around me, thinking: ‘Now King Koravya is about to die, now King Koravya is about to die!’"

"What do you think, great king? Can you command your friends and companions, your kinsmen and relatives: ‘Come, my good friends and companions, my kinsmen and relatives. All of you present share this painful feeling so that I may feel less pain’? Or do you have to feel that pain yourself alone?"

"I cannot command my friends and companions, my kinsmen and relatives thus, Master Raṭṭhapāla. I have to feel that pain alone."

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"Great king, it was on account of this that the Blessed One who knows and sees, accomplished and fully enlightened, said: ‘Life in any world has no shelter and no protector’; and when I knew and saw and heard this, I went forth from the home life into homelessness."

"It is wonderful, Master Raṭṭhapāla, it is marvellous how well that has been expressed by the Blessed One who knows and sees, accomplished and fully enlightened: ‘Life in any world has no shelter and no protector.’ It is indeed so!

33"Master Raṭṭhapāla, there exist in this court abundant gold coins and bullion stored away in vaults and lofts. Now Master Raṭṭhapāla said: ‘Life in any world has nothing of its own; one has to leave all and pass on.’ How should the meaning of that statement be understood?"

"What do you think, great king? You now enjoy yourself provided and endowed with the five cords of sensual pleasure, but will you be able to have it of the life to come: ‘Let me likewise enjoy myself provided and endowed with these same five cords of sensual pleasure’? Or will others take over this property, while you will have to pass on according to your actions?"

"I cannot have it thus of the life to come, Master Raṭṭhapāla. On the contrary, others will take over this property while I shall have to pass on according to my actions."

"Great king, it was on account of this that the Blessed One who knows and sees, accomplished and fully enlightened, said: ‘Life in any world has nothing of its own; one has to leave all and pass on’; and when I knew and saw and heard this, I went forth from the home life into homelessness."

"It is wonderful, Master Raṭṭhapāla, it is marvellous how well that has been expressed by the Blessed One who knows and sees, accomplished and fully enlightened: ‘Life in any world has nothing of its own; one has to leave all and pass on.’ It is indeed so!

34"Now Master Raṭṭhapāla said: ‘Life in any world is incomplete, insatiate, the slave of craving.’ How should the meaning of that statement be understood?"

"What do you think, great king? Do you reign over the rich Kuru country?"

"Yes, Master Raṭṭhapāla, I do."

"What do you think, great king? Suppose a trustworthy and reliable man came to you from the east and said: ‘Please know, great king, that I have come from the east, and there I saw a large country, powerful and rich, very populous and crowded with people. There are plenty of elephant troops there, plenty of cavalry, chariot troops and infantry; there is plenty of ivory there, and plenty of gold coins and bullion both unworked and worked, and plenty of women for wives. With your present forces you can conquer it. Conquer it then, great king.’ What would you do?"

"We would conquer it and reign over it, Master Raṭṭhapāla."

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35"What do you think, great king? Suppose a trustworthy and reliable man came to you from the west … from the north … from the south … from across the sea and said: ‘Please know, great king, that I have come from across the sea, and there I saw a large country, powerful and rich … Conquer it then, great king.’ What would you do?"

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"We would conquer it too and reign over it, Master Raṭṭhapāla."

"Great king, it was on account of this that the Blessed One who knows and sees, accomplished and fully enlightened, said: ‘Life in any world is incomplete, insatiate, the slave of craving’; and when I knew and saw and heard this, I went forth from the home life into homelessness."

"It is wonderful, Master Raṭṭhapāla, it is marvellous how well that has been expressed by the Blessed One who knows and sees, accomplished and fully enlightened: ‘Life in any world is incomplete, insatiate, the slave of craving.’ It is indeed so!"

36That is what the venerable Raṭṭhapāla said. And having said that he said further:

1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā kurūsu cārikaṁ caramāno mahatā bhikkhusaṁghena saddhiṁ yena thullakoṭṭhikaṁ nāma kurūnaṁ nigamo tadavasari.

Assosuṁ kho thullakoṭṭhikā brāhmaṇagahapatikā: "Samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kurūsu cārikaṁ caramāno mahatā bhikkhusaṁghena saddhiṁ thullakoṭṭhikaṁ anuppatto. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī"ti.

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2Atha kho thullakoṭṭhikā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu; appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu; appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu; appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu; appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho thullakoṭṭhike brāhmaṇagahapatike bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.

3Tena kho pana samayena raṭṭhapālo nāma kulaputto tasmiṁyeva thullakoṭṭhike aggakulassa putto tissaṁ parisāyaṁ nisinno hoti. Atha kho raṭṭhapālassa kulaputtassa etadahosi: "yathā yathā khvāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan"ti.

Atha kho thullakoṭṭhikā brāhmaṇagahapatikā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.

Atha kho raṭṭhapālo kulaputto acirapakkantesu thullakoṭṭhikesu brāhmaṇagahapatikesu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho raṭṭhapālo kulaputto bhagavantaṁ etadavoca: "yathā yathāhaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Icchāmahaṁ, bhante, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ. Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadaṁ. Pabbājetu maṁ bhagavā"ti.

"Anuññātosi pana tvaṁ, raṭṭhapāla, mātāpitūhi agārasmā anagāriyaṁ pabbajjāyā"ti?

"Na khohaṁ, bhante, anuññāto mātāpitūhi agārasmā anagāriyaṁ pabbajjāyā"ti.

"Na kho, raṭṭhapāla, tathāgatā ananuññātaṁ mātāpitūhi puttaṁ pabbājentī"ti.

"Svāhaṁ, bhante, tathā karissāmi yathā maṁ mātāpitaro anujānissanti agārasmā anagāriyaṁ pabbajjāyā"ti.

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4Atha kho raṭṭhapālo kulaputto uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca: "ammatātā, yathā yathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Icchāmahaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ. Anujānātha maṁ agārasmā anagāriyaṁ pabbajjāyā"ti.

Evaṁ vutte, raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: "tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṁ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi. Māraṇenapi te mayaṁ akāmakā vinā bhavissāma. Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā"ti?

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5Dutiyampi kho raṭṭhapālo kulaputto … pe … tatiyampi kho raṭṭhapālo kulaputto mātāpitaro etadavoca: "ammatātā, yathā yathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Icchāmahaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ. Anujānātha maṁ agārasmā anagāriyaṁ pabbajjāyā"ti.

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6Tatiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: "tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṁ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi. Māraṇenapi te mayaṁ akāmakā vinā bhavissāma. Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā"ti?

7Atha kho raṭṭhapālo kulaputto: "na maṁ mātāpitaro anujānanti agārasmā anagāriyaṁ pabbajjāyā"ti tattheva anantarahitāya bhūmiyā nipajji: "idheva me maraṇaṁ bhavissati pabbajjā vā"ti.

Atha kho raṭṭhapālo kulaputto ekampi bhattaṁ na bhuñji, dvepi bhattāni na bhuñji, tīṇipi bhattāni na bhuñji, cattāripi bhattāni na bhuñji, pañcapi bhattāni na bhuñji, chapi bhattāni na bhuñji, sattapi bhattāni na bhuñji. Atha kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: "tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṁ, tāta raṭṭhapāla, kassaci, dukkhassa jānāsi. Māraṇenapi te mayaṁ akāmakā vinā bhavissāma. Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāya. Uṭṭhehi, tāta raṭṭhapāla, bhuñja ca piva ca paricārehi ca; bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṁ mayaṁ anujānāma agārasmā anagāriyaṁ pabbajjāya. Māraṇenapi te mayaṁ akāmakā vinā bhavissāma. Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā"ti? Evaṁ vutte, raṭṭhapālo kulaputto tuṇhī ahosi. Dutiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ … pe …

dutiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi.

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8Tatiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: "tvaṁ khosi, tāta raṭṭhapāla, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṁ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi. Māraṇenapi te mayaṁ akāmakā vinā bhavissāma, kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāya. Uṭṭhehi, tāta raṭṭhapāla, bhuñja ca piva ca paricārehi ca; bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṁ mayaṁ anujānāma agārasmā anagāriyaṁ pabbajjāya. Māraṇenapi te mayaṁ akāmakā vinā bhavissāma. Kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā"ti? Tatiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi.

9Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālo kulaputto tenupasaṅkamiṁsu; upasaṅkamitvā raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: "tvaṁ khosi, samma raṭṭhapāla, mātāpitūnaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṁ, samma raṭṭhapāla, kassaci dukkhassa jānāsi. Māraṇenapi te mātāpitaro akāmakā vinā bhavissanti. Kiṁ pana te taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajjāya. Uṭṭhehi, samma raṭṭhapāla, bhuñja ca piva ca paricārehi ca; bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṁ mātāpitaro anujānissanti agārasmā anagāriyaṁ pabbajjāya. Māraṇenapi te mātāpitaro akāmakā vinā bhavissanti. Kiṁ pana te taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajjāyā"ti? Evaṁ vutte, raṭṭhapālo kulaputto tuṇhī ahosi.

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10Dutiyampi kho … tatiyampi kho raṭṭhapālassa kulaputtassa sahāyakā raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: "tvaṁ khosi, samma raṭṭhapāla, mātāpitūnaṁ ekaputtako piyo manāpo sukhedhito sukhaparibhato, na tvaṁ, samma raṭṭhapāla, kassaci dukkhassa jānāsi, maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. Kiṁ pana te taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajjāya? Uṭṭhehi, samma raṭṭhapāla, bhuñja ca piva ca paricārehi ca, bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṁ mātāpitaro anujānissanti agārasmā anagāriyaṁ pabbajjāya, maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. Kiṁ pana te taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajjāyā"ti? Tatiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi.

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11Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālassa kulaputtassa mātāpitaro tenupasaṅkamiṁsu; upasaṅkamitvā raṭṭhapālassa kulaputtassa mātāpitaro etadavocuṁ: "ammatātā, eso raṭṭhapālo kulaputto tattheva anantarahitāya bhūmiyā nipanno: ‘idheva me maraṇaṁ bhavissati pabbajjā vā’ti. Sace tumhe raṭṭhapālaṁ kulaputtaṁ nānujānissatha agārasmā anagāriyaṁ pabbajjāya, tattheva maraṇaṁ āgamissati. Sace pana tumhe raṭṭhapālaṁ kulaputtaṁ anujānissatha agārasmā anagāriyaṁ pabbajjāya, pabbajitampi naṁ dakkhissatha. Sace raṭṭhapālo kulaputto nābhiramissati agārasmā anagāriyaṁ pabbajjāya, kā tassa aññā gati bhavissati? Idheva paccāgamissati. Anujānātha raṭṭhapālaṁ kulaputtaṁ agārasmā anagāriyaṁ pabbajjāyā"ti.

"Anujānāma, tātā, raṭṭhapālaṁ kulaputtaṁ agārasmā anagāriyaṁ pabbajjāya. Pabbajitena ca pana mātāpitaro uddassetabbā"ti.

Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālo kulaputto tenupasaṅkamiṁsu; upasaṅkamitvā raṭṭhapālaṁ kulaputtaṁ etadavocuṁ: " uṭṭhehi, samma raṭṭhapāla, anuññātosi mātāpitūhi agārasmā anagāriyaṁ pabbajjāya. Pabbajitena ca pana te mātāpitaro uddassetabbā"ti.

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12Atha kho raṭṭhapālo kulaputto uṭṭhahitvā balaṁ gāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho raṭṭhapālo kulaputto bhagavantaṁ etadavoca: "anuññāto ahaṁ, bhante, mātāpitūhi agārasmā anagāriyaṁ pabbajjāya. Pabbājetu maṁ bhagavā"ti. Alattha kho raṭṭhapālo kulaputto bhagavato santike pabbajjaṁ, alattha upasampadaṁ.

Atha kho bhagavā acirūpasampanne āyasmante raṭṭhapāle aḍḍhamāsupasampanne thullakoṭṭhike yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

Atha kho āyasmā raṭṭhapālo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva — yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ — brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. "Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā"ti abbhaññāsi. Aññataro kho panāyasmā raṭṭhapālo arahataṁ ahosi.

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13Atha kho āyasmā raṭṭhapālo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā raṭṭhapālo bhagavantaṁ etadavoca: "Icchāmahaṁ, bhante, mātāpitaro uddassetuṁ, sace maṁ bhagavā anujānātī"ti.

Atha kho bhagavā āyasmato raṭṭhapālassa cetasā ceto paricca manasākāsi. Yathā bhagavā aññāsi: "abhabbo kho raṭṭhapālo kulaputto sikkhaṁ paccakkhāya hīnāyāvattitun"ti, atha kho bhagavā āyasmantaṁ raṭṭhapālaṁ etadavoca: "yassadāni tvaṁ, raṭṭhapāla, kālaṁ maññasī"ti.

Atha kho āyasmā raṭṭhapālo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā senāsanaṁ saṁsāmetvā pattacīvaramādāya yena thullakoṭṭhikaṁ tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena thullakoṭṭhiko tadavasari. Tatra sudaṁ āyasmā raṭṭhapālo thullakoṭṭhike viharati rañño korabyassa migacīre. Atha kho āyasmā raṭṭhapālo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya thullakoṭṭhikaṁ piṇḍāya pāvisi. Thullakoṭṭhike sapadānaṁ piṇḍāya caramāno yena sakapitu nivesanaṁ tenupasaṅkami.

Tena kho pana samayena āyasmato raṭṭhapālassa pitā majjhimāya dvārasālāya ullikhāpeti. Addasā kho āyasmato raṭṭhapālassa pitā āyasmantaṁ raṭṭhapālaṁ dūratova āgacchantaṁ. Disvāna etadavoca: "imehi muṇḍakehi samaṇakehi amhākaṁ ekaputtako piyo manāpo pabbājito"ti. Atha kho āyasmā raṭṭhapālo sakapitu nivesane neva dānaṁ alattha na paccakkhānaṁ; aññadatthu akkosameva alattha.

Tena kho pana samayena āyasmato raṭṭhapālassa ñātidāsī ābhidosikaṁ kummāsaṁ chaḍḍetukāmā hoti. Atha kho āyasmā raṭṭhapālo taṁ ñātidāsiṁ etadavoca: "sacetaṁ, bhagini, chaḍḍanīyadhammaṁ, idha me patte ākirā"ti.

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Atha kho āyasmato raṭṭhapālassa ñātidāsī taṁ ābhidosikaṁ kummāsaṁ āyasmato raṭṭhapālassa patte ākirantī hatthānañca pādānañca sarassa ca nimittaṁ aggahesi.

14Atha kho āyasmato raṭṭhapālassa ñātidāsī yenāyasmato raṭṭhapālassa mātā tenupasaṅkami; upasaṅkamitvā āyasmato raṭṭhapālassa mātaraṁ etadavoca: "yaggheyye, jāneyyāsi: ‘ayyaputto raṭṭhapālo anuppatto’"ti.

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"Sace, je, saccaṁ bhaṇasi, adāsiṁ taṁ karomī"ti.

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Atha kho āyasmato raṭṭhapālassa mātā yenāyasmato raṭṭhapālassa pitā tenupasaṅkami; upasaṅkamitvā āyasmato raṭṭhapālassa pitaraṁ etadavoca: "yagghe, gahapati, jāneyyāsi: ‘raṭṭhapālo kira kulaputto anuppatto’"ti?

Tena kho pana samayena āyasmā raṭṭhapālo taṁ ābhidosikaṁ kummāsaṁ aññataraṁ kuṭṭamūlaṁ nissāya paribhuñjati. Atha kho āyasmato raṭṭhapālassa pitā yenāyasmā raṭṭhapālo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ raṭṭhapālaṁ etadavoca: "atthi nāma, tāta raṭṭhapāla, ābhidosikaṁ kummāsaṁ paribhuñjissasi?

Nanu, tāta raṭṭhapāla, sakaṁ gehaṁ gantabban"ti? "Kuto no, gahapati, amhākaṁ gehaṁ agārasmā anagāriyaṁ pabbajitānaṁ? Anagārā mayaṁ, gahapati. Agamamha kho te, gahapati, gehaṁ, tattha neva dānaṁ alatthamha na paccakkhānaṁ; aññadatthu akkosameva alatthamhā"ti.

"Ehi, tāta raṭṭhapāla, gharaṁ gamissāmā"ti.

"Alaṁ, gahapati, kataṁ me ajja bhattakiccaṁ".

"Tena hi, tāta raṭṭhapāla, adhivāsehi svātanāya bhattan"ti. Adhivāsesi kho āyasmā raṭṭhapālo tuṇhībhāvena.

Atha kho āyasmato raṭṭhapālassa pitā āyasmato raṭṭhapālassa adhivāsanaṁ viditvā yena sakaṁ nivesanaṁ tenupasaṅkami; upasaṅkamitvā mahantaṁ hiraññasuvaṇṇassa puñjaṁ kārāpetvā kilañjehi paṭicchādetvā āyasmato raṭṭhapālassa purāṇadutiyikā āmantesi: "etha tumhe, vadhuyo, yena alaṅkārena alaṅkatā pubbe raṭṭhapālassa kulaputtassa piyā hotha manāpā tena alaṅkārena alaṅkarothā"ti.

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15Atha kho āyasmato raṭṭhapālassa pitā tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā āyasmato raṭṭhapālassa kālaṁ ārocesi: "kālo, tāta raṭṭhapāla, niṭṭhitaṁ bhattan"ti.

Atha kho āyasmā raṭṭhapālo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena sakapitu nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho āyasmato raṭṭhapālassa pitā taṁ hiraññasuvaṇṇassa puñjaṁ vivarāpetvā āyasmantaṁ raṭṭhapālaṁ etadavoca: "Idaṁ te, tāta raṭṭhapāla, mātu mattikaṁ dhanaṁ, aññaṁ pettikaṁ, aññaṁ pitāmahaṁ. Sakkā, tāta raṭṭhapāla, bhoge ca bhuñjituṁ puññāni ca kātuṁ. Ehi tvaṁ, tāta raṭṭhapāla, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī"ti.

"Sace me tvaṁ, gahapati, vacanaṁ kareyyāsi, imaṁ hiraññasuvaṇṇassa puñjaṁ sakaṭe āropetvā nibbāhāpetvā majjhegaṅgāya nadiyā sote opilāpeyyāsi. Taṁ kissa hetu? Ye uppajjissanti hi te, gahapati, tatonidānaṁ sokaparidevadukkhadomanassupāyāsā"ti.

Atha kho āyasmato raṭṭhapālassa purāṇadutiyikā paccekaṁ pādesu gahetvā āyasmantaṁ raṭṭhapālaṁ etadavocuṁ: "kīdisā nāma tā, ayyaputta, accharāyo yāsaṁ tvaṁ hetu brahmacariyaṁ carasī"ti?

"Na kho mayaṁ, bhaginī, accharānaṁ hetu brahmacariyaṁ carāmā"ti.

"Bhaginivādena no ayyaputto raṭṭhapālo samudācaratī"ti tā tattheva mucchitā papatiṁsu.

Atha kho āyasmā raṭṭhapālo pitaraṁ etadavoca: "Sace, gahapati, bhojanaṁ dātabbaṁ, detha; mā no viheṭhethā"ti.

"Bhuñja, tāta raṭṭhapāla, niṭṭhitaṁ bhattan"ti.

Atha kho āyasmato raṭṭhapālassa pitā āyasmantaṁ raṭṭhapālaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.

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16Atha kho āyasmā raṭṭhapālo bhuttāvī onītapattapāṇī ṭhitakova imā gāthā abhāsi:

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23Atha kho āyasmā raṭṭhapālo ṭhitakova imā gāthā bhāsitvā yena rañño korabyassa migacīraṁ tenupasaṅkami; upasaṅkamitvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.

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24Atha kho rājā korabyo migavaṁ āmantesi: "sodhehi, samma migava, migacīraṁ uyyānabhūmiṁ; gacchāma subhūmiṁ dassanāyā"ti. "Evaṁ, devā"ti kho migavo rañño korabyassa paṭissutvā migacīraṁ sodhento addasa āyasmantaṁ raṭṭhapālaṁ aññatarasmiṁ rukkhamūle divāvihāraṁ nisinnaṁ. Disvāna yena rājā korabyo tenupasaṅkami; upasaṅkamitvā rājānaṁ korabyaṁ etadavoca: "suddhaṁ kho te, deva, migacīraṁ. Atthi cettha raṭṭhapālo nāma kulaputto imasmiṁyeva thullakoṭṭhike aggakulassa putto yassa tvaṁ abhiṇhaṁ kittayamāno ahosi, so aññatarasmiṁ rukkhamūle divāvihāraṁ nisinno"ti.

"Tena hi, samma migava, alaṁ dānajja uyyānabhūmiyā. Tameva dāni mayaṁ bhavantaṁ raṭṭhapālaṁ payirupāsissāmā"ti.

Atha kho rājā korabyo "yaṁ tattha khādanīyaṁ bhojanīyaṁ paṭiyattaṁ taṁ sabbaṁ vissajjethā"ti vatvā bhadrāni bhadrāni yānāni yojāpetvā bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi thullakoṭṭhikamhā niyyāsi mahaccarājānubhāvena āyasmantaṁ raṭṭhapālaṁ dassanāya. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ussaṭāya ussaṭāya parisāya yenāyasmā raṭṭhapālo tenupasaṅkami; upasaṅkamitvā āyasmatā raṭṭhapālena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho rājā korabyo āyasmantaṁ raṭṭhapālaṁ etadavoca: "idha bhavaṁ raṭṭhapālo hatthatthare nisīdatū"ti.

"Alaṁ, mahārāja, nisīda tvaṁ; nisinno ahaṁ sake āsane"ti. Nisīdi rājā korabyo paññatte āsane.

Nisajja kho rājā korabyo āyasmantaṁ raṭṭhapālaṁ etadavoca:

25"Cattārimāni, bho raṭṭhapāla, pārijuññāni yehi pārijuññehi samannāgatā idhekacce kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajanti. Katamāni cattāri? Jarāpārijuññaṁ, byādhipārijuññaṁ, bhogapārijuññaṁ, ñātipārijuññaṁ.

Katamañca, bho raṭṭhapāla, jarāpārijuññaṁ? Idha, bho raṭṭhapāla, ekacco jiṇṇo hoti vuḍḍho mahallako addhagato vayoanuppatto. So iti paṭisañcikkhati: ‘Ahaṁ khomhi etarahi jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto. Na kho pana mayā sukaraṁ anadhigataṁ vā bhogaṁ adhigantuṁ adhigataṁ vā bhogaṁ phātiṁ kātuṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. So tena jarāpārijuññena samannāgato kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. Idaṁ vuccati, bho raṭṭhapāla, jarāpārijuññaṁ. Bhavaṁ kho pana raṭṭhapālo etarahi daharo yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā. Taṁ bhoto raṭṭhapālassa jarāpārijuññaṁ natthi. Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito? (1)

26Katamañca, bho raṭṭhapāla, byādhipārijuññaṁ? Idha, bho raṭṭhapāla, ekacco ābādhiko hoti dukkhito bāḷhagilāno. So iti paṭisañcikkhati: ‘Ahaṁ khomhi etarahi ābādhiko dukkhito bāḷhagilāno. Na kho pana mayā sukaraṁ anadhigataṁ vā bhogaṁ adhigantuṁ adhigataṁ vā bhogaṁ phātiṁ kātuṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. So tena byādhipārijuññena samannāgato kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. Idaṁ vuccati, bho raṭṭhapāla, byādhipārijuññaṁ. Bhavaṁ kho pana raṭṭhapālo etarahi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya. Taṁ bhoto raṭṭhapālassa byādhipārijuññaṁ natthi. Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito? (2)

27Katamañca, bho raṭṭhapāla, bhogapārijuññaṁ? Idha, bho raṭṭhapāla, ekacco aḍḍho hoti mahaddhano mahābhogo. Tassa te bhogā anupubbena parikkhayaṁ gacchanti. So iti paṭisañcikkhati: ‘Ahaṁ kho pubbe aḍḍho ahosiṁ mahaddhano mahābhogo. Tassa me te bhogā anupubbena parikkhayaṁ gatā. Na kho pana mayā sukaraṁ anadhigataṁ vā bhogaṁ adhigantuṁ adhigataṁ vā bhogaṁ phātiṁ kātuṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. So tena bhogapārijuññena samannāgato kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. Idaṁ vuccati, bho raṭṭhapāla, bhogapārijuññaṁ. Bhavaṁ kho pana raṭṭhapālo imasmiṁyeva thullakoṭṭhike aggakulassa putto. Taṁ bhoto raṭṭhapālassa bhogapārijuññaṁ natthi. Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito? (3)

28Katamañca, bho raṭṭhapāla, ñātipārijuññaṁ? Idha, bho raṭṭhapāla, ekaccassa bahū honti mittāmaccā ñātisālohitā. Tassa te ñātakā anupubbena parikkhayaṁ gacchanti. So iti paṭisañcikkhati: ‘mamaṁ kho pubbe bahū ahesuṁ mittāmaccā ñātisālohitā. Tassa me te anupubbena parikkhayaṁ gatā. Na kho pana mayā sukaraṁ anadhigataṁ vā bhogaṁ adhigantuṁ adhigataṁ vā bhogaṁ phātiṁ kātuṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. So tena ñātipārijuññena samannāgato kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. Idaṁ vuccati, bho raṭṭhapāla, ñātipārijuññaṁ. Bhoto kho pana raṭṭhapālassa imasmiṁyeva thullakoṭṭhike bahū mittāmaccā ñātisālohitā. Taṁ bhoto raṭṭhapālassa ñātipārijuññaṁ natthi. Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito? (4)

29Imāni kho, bho raṭṭhapāla, cattāri pārijuññāni, yehi pārijuññehi samannāgatā idhekacce kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajanti. Tāni bhoto raṭṭhapālassa natthi. Kiṁ bhavaṁ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṁ pabbajito"ti?

30"Atthi kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammuddesā uddiṭṭhā, ye ahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito. Katame cattāro?

‘Upaniyyati loko addhuvo’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo dhammuddeso uddiṭṭho, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito.

‘Atāṇo loko anabhissaro’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo dhammuddeso uddiṭṭho, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito.

‘Assako loko, sabbaṁ pahāya gamanīyan’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo dhammuddeso uddiṭṭho, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito.

‘Ūno loko atitto taṇhādāso’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catuttho dhammuddeso uddiṭṭho, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito.

Ime kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammuddesā uddiṭṭhā, ye ahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito"ti.

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31"‘Upaniyyati loko addhuvo’ti — bhavaṁ raṭṭhapālo āha. Imassa, bho raṭṭhapāla, bhāsitassa kathaṁ attho daṭṭhabbo"ti?

"Taṁ kiṁ maññasi, mahārāja, tvaṁ vīsativassuddesikopi paṇṇavīsativassuddesikopi hatthismimpi katāvī assasmimpi katāvī rathasmimpi katāvī dhanusmimpi katāvī tharusmimpi katāvī ūrubalī bāhubalī alamatto saṅgāmāvacaro"ti?

"Ahosiṁ ahaṁ, bho raṭṭhapāla, vīsativassuddesikopi paṇṇavīsativassuddesikopi hatthismimpi katāvī assasmimpi katāvī rathasmimpi katāvī dhanusmimpi katāvī tharusmimpi katāvī ūrubalī bāhubalī alamatto saṅgāmāvacaro. Appekadāhaṁ, bho raṭṭhapāla, iddhimāva maññe na attano balena samasamaṁ samanupassāmī"ti.

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"Taṁ kiṁ maññasi, mahārāja, evameva tvaṁ etarahi ūrubalī bāhubalī alamatto saṅgāmāvacaro"ti?

"No hidaṁ, bho raṭṭhapāla. Etarahi jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āsītiko me vayo vattati. Appekadāhaṁ, bho raṭṭhapāla, ‘idha pādaṁ karissāmī’ti aññeneva pādaṁ karomī"ti.

"Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: ‘upaniyyati loko addhuvo’ti, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito"ti.

"Acchariyaṁ, bho raṭṭhapāla, abbhutaṁ, bho raṭṭhapāla. Yāva subhāsitañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena: ‘upaniyyati loko addhuvo’ti. Upaniyyati hi, bho raṭṭhapāla, loko addhuvo. (1)

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32Saṁvijjante kho, bho raṭṭhapāla, imasmiṁ rājakule hatthikāyāpi assakāyāpi rathakāyāpi pattikāyāpi, amhākaṁ āpadāsu pariyodhāya vattissanti. ‘Atāṇo loko anabhissaro’ti — bhavaṁ raṭṭhapālo āha. Imassa pana, bho raṭṭhapāla, bhāsitassa kathaṁ attho daṭṭhabbo"ti?

"Taṁ kiṁ maññasi, mahārāja, atthi te koci anusāyiko ābādho"ti?

"Atthi me, bho raṭṭhapāla, anusāyiko ābādho. Appekadā maṁ, bho raṭṭhapāla, mittāmaccā ñātisālohitā parivāretvā ṭhitā honti: ‘idāni rājā korabyo kālaṁ karissati, idāni rājā korabyo kālaṁ karissatī’"ti.

"Taṁ kiṁ maññasi, mahārāja, labhasi tvaṁ te mittāmacce ñātisālohite: ‘āyantu me bhonto mittāmaccā ñātisālohitā, sabbeva santā imaṁ vedanaṁ saṁvibhajatha, yathāhaṁ lahukatarikaṁ vedanaṁ vediyeyyan’ti — udāhu tvaṁyeva taṁ vedanaṁ vediyasī"ti?

"Nāhaṁ, bho raṭṭhapāla, labhāmi te mittāmacce ñātisālohite: ‘āyantu me bhonto mittāmaccā ñātisālohitā, sabbeva santā imaṁ vedanaṁ saṁvibhajatha, yathāhaṁ lahukatarikaṁ vedanaṁ vediyeyyan’ti. Atha kho ahameva taṁ vedanaṁ vediyāmī"ti.

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"Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: ‘atāṇo loko anabhissaro’ti, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito"ti.

"Acchariyaṁ, bho raṭṭhapāla, abbhutaṁ, bho raṭṭhapāla. Yāva subhāsitaṁ cidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena: ‘atāṇo loko anabhissaro’ti. Atāṇo hi, bho raṭṭhapāla, loko anabhissaro. (2)

33Saṁvijjati kho, bho raṭṭhapāla, imasmiṁ rājakule pahūtaṁ hiraññasuvaṇṇaṁ bhūmigatañca vehāsagatañca. ‘Assako loko, sabbaṁ pahāya gamanīyan’ti — bhavaṁ raṭṭhapālo āha. Imassa pana, bho raṭṭhapāla, bhāsitassa kathaṁ attho daṭṭhabbo"ti?

"Taṁ kiṁ maññasi, mahārāja, yathā tvaṁ etarahi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresi, lacchasi tvaṁ paratthāpi: ‘evamevāhaṁ imeheva pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremī’ti, udāhu aññe imaṁ bhogaṁ paṭipajjissanti, tvaṁ pana yathākammaṁ gamissasī"ti?

"Yathāhaṁ, bho raṭṭhapāla, etarahi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremi, nāhaṁ lacchāmi paratthāpi: ‘evameva imeheva pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremī’ti.

Atha kho aññe imaṁ bhogaṁ paṭipajjissanti; ahaṁ pana yathākammaṁ gamissāmī"ti. "Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: ‘assako loko, sabbaṁ pahāya gamanīyan’ti, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito"ti.

"Acchariyaṁ, bho raṭṭhapāla, abbhutaṁ, bho raṭṭhapāla. Yāva subhāsitaṁ cidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena: ‘assako loko, sabbaṁ pahāya gamanīyan’ti. Assako hi, bho raṭṭhapāla, loko sabbaṁ pahāya gamanīyaṁ. (3)

34‘Ūno loko atitto taṇhādāso’ti — bhavaṁ raṭṭhapālo āha. Imassa, bho raṭṭhapāla, bhāsitassa kathaṁ attho daṭṭhabbo"ti?

"Taṁ kiṁ maññasi, mahārāja, phītaṁ kuruṁ ajjhāvasasī"ti?

"Evaṁ, bho raṭṭhapāla, phītaṁ kuruṁ ajjhāvasāmī"ti.

"Taṁ kiṁ maññasi, mahārāja, idha puriso āgaccheyya puratthimāya disāya saddhāyiko paccayiko. So taṁ upasaṅkamitvā evaṁ vadeyya: ‘yagghe, mahārāja, jāneyyāsi, ahaṁ āgacchāmi puratthimāya disāya? Tatthaddasaṁ mahantaṁ janapadaṁ iddhañceva phītañca bahujanaṁ ākiṇṇamanussaṁ. Bahū tattha hatthikāyā assakāyā rathakāyā pattikāyā; bahu tattha dhanadhaññaṁ; bahu tattha hiraññasuvaṇṇaṁ akatañceva katañca; bahu tattha itthipariggaho. Sakkā ca tāvatakeneva balamattena abhivijinituṁ. Abhivijina, mahārājā’ti, kinti naṁ kareyyāsī"ti?

"Tampi mayaṁ, bho raṭṭhapāla, abhivijiya ajjhāvaseyyāmā"ti.

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35"Taṁ kiṁ maññasi, mahārāja, idha puriso āgaccheyya pacchimāya disāya … uttarāya disāya … dakkhiṇāya disāya … parasamuddato saddhāyiko paccayiko. So taṁ upasaṅkamitvā evaṁ vadeyya: ‘yagghe, mahārāja, jāneyyāsi, ahaṁ āgacchāmi parasamuddato? Tatthaddasaṁ mahantaṁ janapadaṁ iddhañceva phītañca bahujanaṁ ākiṇṇamanussaṁ. Bahū tattha hatthikāyā assakāyā rathakāyā pattikāyā; bahu tattha dhanadhaññaṁ; bahu tattha hiraññasuvaṇṇaṁ akatañceva katañca; bahu tattha itthipariggaho. Sakkā ca tāvatakeneva balamattena abhivijinituṁ. Abhivijina, mahārājā’ti, kinti naṁ kareyyāsī"ti?

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"Tampi mayaṁ, bho raṭṭhapāla, abhivijiya ajjhāvaseyyāmā"ti.

"Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: ‘ūno loko atitto taṇhādāso’ti, yamahaṁ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṁ pabbajito"ti.

"Acchariyaṁ, bho raṭṭhapāla, abbhutaṁ, bho raṭṭhapāla. Yāva subhāsitañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena: ‘ūno loko atitto taṇhādāso’ti. Ūno hi, bho raṭṭhapāla, loko atitto taṇhādāso"ti.

36Idamavoca āyasmā raṭṭhapālo. Idaṁ vatvā athāparaṁ etadavoca:

Raṭṭhapālasuttaṁ niṭṭhitaṁ dutiyaṁ.