Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā uruññāyaṁ viharati kaṇṇakatthale migadāye.
uruññāyaṁ → ujukāyaṁ (bj); udaññāyaṁ (sya-all, km); ujuññāyaṁ (pts1ed)that on one occasion the Blessed One was staying among the Udaññans, in the Deer Park at Kaṇṇakatthala.

Tena kho pana samayena rājā pasenadi kosalo uruññaṁ anuppatto hoti kenacideva karaṇīyena.And at that time King Pasenadi Kosala had arrived at Udañña on some business or other. Atha kho rājā pasenadi kosalo aññataraṁ purisaṁ āmantesi:So King Pasenadi Kosala said to one of his men, “ehi tvaṁ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha:“Come, my good man. Go to the Blessed One and, on arrival, showing reverence with your head to his feet in my name, ask whether he is free from illness & affliction, is carefree, strong, & living in comfort, saying: ‘rājā, bhante, pasenadi kosalo bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti;‘King Pasenadi Kosala, lord, shows reverence with his head to your feet and asks whether you are free from illness & affliction, are carefree, strong, & living in comfort.’ evañca vadehi:And then say: ‘ajja kira, bhante, rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī’”ti.‘Lord, today King Pasenadi Kosala will come to see the Blessed One after his morning meal.’”

“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:Having responded, “As you say, sire,” the man went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to him, “rājā, bhante, pasenadi kosalo bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati;“King Pasenadi Kosala, lord, shows reverence with his head to your feet and asks whether you are free from illness & affliction, are carefree, strong, & living in comfort.” evañca vadeti:And then he said, ‘ajja kira, bhante, rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī’”ti.“Lord, today King Pasenadi Kosala will come to see the Blessed One after his morning meal.”

Assosuṁ kho somā ca bhaginī sakulā ca bhaginī:Now, the sisters Somā and Sakulā heard, “ajja kira rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī”ti.“Today, they say, King Pasenadi Kosala will go to see the Blessed One after his morning meal.” Atha kho somā ca bhaginī sakulā ca bhaginī rājānaṁ pasenadiṁ kosalaṁ bhattābhihāre upasaṅkamitvā etadavocuṁ:So they approached King Pasenadi while his meal was being served and on arrival said to him, “tena hi, mahārāja, amhākampi vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha:“Well in that case, great king, show reverence with your head to his feet in our name, too, and ask whether he is free from illness & affliction, is carefree, strong, & living in comfort, saying: ‘somā ca, bhante, bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’”ti.‘The sisters Somā and Sakulā, lord, show reverence with their heads to your feet and asks whether you are free from illness & affliction, are carefree, strong, & living in comfort.’”

Atha kho rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca:Then, after his morning meal, King Pasenadi Kosala went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One, “somā ca, bhante, bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī”ti.
pucchatī”ti → pucchantīti (bj, sya-all, km, pts1ed) | vandati → vandanti (bj, sya-all, km, pts1ed)“The sisters Somā and Sakulā, lord, show reverence with their heads to your feet and asks whether you are free from illness & affliction, are carefree, strong, & living in comfort.”

“Kiṁ pana, mahārāja, somā ca bhaginī sakulā ca bhaginī aññaṁ dūtaṁ nālatthun”ti?“But, great king, couldn’t the sisters Somā and Sakulā get another messenger?”

“Assosuṁ kho, bhante, somā ca bhaginī sakulā ca bhaginī:“Lord, the sisters Somā and Sakulā heard, ‘ajja kira rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī’ti.‘Today, they say, King Pasenadi Kosala will go to see the Blessed One after his morning meal.’ Atha kho, bhante, somā ca bhaginī sakulā ca bhaginī maṁ bhattābhihāre upasaṅkamitvā etadavocuṁ:So they approached me while my meal was being served and on arrival said to me, ‘tena hi, mahārāja, amhākampi vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha—‘In that case, great king, show reverence with your head to his feet in our name, too, and ask whether he is free from illness & affliction, is carefree, strong, & living in comfort, saying: “The sisters Somā and Sakulā, lord, show reverence with their heads to your feet and asks whether you are free from illness & affliction, are carefree, strong, & living in comfort.”’ somā ca bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’”ti.Lord, the sisters Somā and Sakulā show reverence with their heads to your feet and asks whether you are free from illness & affliction, are carefree, strong, & living in comfort.” “Sukhiniyo hontu tā, mahārāja, somā ca bhaginī sakulā ca bhaginī”ti.“May the sisters Somā and Sakulā be happy, great king.”

Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca:Then King Pasenadi Kosala said to the Blessed One, “sutaṁ metaṁ, bhante, samaṇo gotamo evamāha:“Lord, I have heard that ‘Gotama the contemplative says this: ‘natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti.“It is not possible that a contemplative or brahman would claim a knowledge and vision that is all-knowing and all-seeing without exception.”’ 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?Those who say this: are they speaking in line with what the Blessed One has said? Are they not misrepresenting the Blessed One with what is unfactual? Are they answering in line with the Dhamma, so that no one whose thinking is in line with the Dhamma would have grounds for criticizing them?”

“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.“Great king, those who say that are not speaking in line with what I have said, and are misrepresenting me with what is untrue and unfactual.”

Atha kho rājā pasenadi kosalo viṭaṭūbhaṁ senāpatiṁ āmantesi:Then King Pasenadi Kosala turned to General Viḍūḍabha: “ko nu kho, senāpati, imaṁ kathāvatthuṁ rājantepure abbhudāhāsī”ti?“General, who brought this topic into the palace?”

“Sañjayo, mahārāja, brāhmaṇo ākāsagotto”ti.“Sañjaya, the brahman of the Ākāsa clan, great king.”

Atha kho rājā pasenadi kosalo aññataraṁ purisaṁ āmantesi:So King Pasenadi turned to one of his men, “ehi tvaṁ, ambho purisa, mama vacanena sañjayaṁ brāhmaṇaṁ ākāsagottaṁ āmantehi:“Come, my good man. Summon Sañjaya the brahman of the Ākāsa clan, saying, ‘rājā taṁ, bhante, pasenadi kosalo āmantetī’”ti.‘King Pasenadi Kosala summons you.’”

“Evaṁ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yena sañjayo brāhmaṇo ākāsagotto tenupasaṅkami; upasaṅkamitvā sañjayaṁ brāhmaṇaṁ ākāsagottaṁ etadavoca:Responding, “As you say, sire,” the man went to Sañjaya the brahman of the Ākāsa clan and on arrival said to him, “rājā taṁ, bhante, pasenadi kosalo āmantetī”ti.“King Pasenadi Kosala summons you.”

Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca:Then King Pasenadi Kosala said to the Blessed One, “siyā nu kho, bhante, bhagavatā aññadeva kiñci sandhāya bhāsitaṁ, tañca jano aññathāpi paccāgaccheyya.
bhāsitaṁ, tañca jano aññathāpi paccāgaccheyya → abhijānāmi mahārāja vācaṁ bhāsitāti (bj)“Could it be that something was said by the Blessed One in reference to something else, which a person could have misunderstood? Yathā kathaṁ pana, bhante, bhagavā abhijānāti vācaṁ bhāsitā”ti?In what way does the Blessed One recall having said (such) a statement?”

“Evaṁ kho ahaṁ, mahārāja, abhijānāmi vācaṁ bhāsitā:“Great king, I recall having said, ‘natthi so samaṇo vā brāhmaṇo vā yo sakideva sabbaṁ ñassati, sabbaṁ dakkhiti, netaṁ ṭhānaṁ vijjatī’”ti.‘It is not possible that a contemplative or brahman could know everything and see everything all at once.’”

“Heturūpaṁ, bhante, bhagavā āha; saheturūpaṁ, bhante, bhagavā āha:“What the Blessed One says, lord, seems reasonable. What the Blessed One says seems logical: ‘natthi so samaṇo vā brāhmaṇo vā yo sakideva sabbaṁ ñassati, sabbaṁ dakkhiti, netaṁ ṭhānaṁ vijjatī’ti.‘It is not possible that a contemplative or brahman could know everything and see everything all at once.’

Cattārome, bhante, vaṇṇā—“Lord, there are these four castes: khattiyā, brāhmaṇā, vessā, suddā.noble warriors, brahmans, merchants, & workers. Imesaṁ nu kho, bhante, catunnaṁ vaṇṇānaṁ siyā viseso siyā nānākaraṇan”ti?Is there any distinction or difference among them?”

“Cattārome, mahārāja, vaṇṇā—“Great king, of these four castes, khattiyā, brāhmaṇā, vessā, suddā. Imesaṁ kho, mahārāja, catunnaṁ vaṇṇānaṁ dve vaṇṇā aggamakkhāyanti—two—noble warriors & brahmans—are held to be foremost khattiyā ca brāhmaṇā ca— yadidaṁ abhivādanapaccuṭṭhānaañjalikammasāmīcikammānī”ti.in terms of receiving homage, hospitality, salutation, & polite services.”

“Nāhaṁ, bhante, bhagavantaṁ diṭṭhadhammikaṁ pucchāmi;“I’m not asking about the present life, lord. samparāyikāhaṁ, bhante, bhagavantaṁ pucchāmi. Cattārome, bhante, vaṇṇā— khattiyā, brāhmaṇā, vessā, suddā. Imesaṁ nu kho, bhante, catunnaṁ vaṇṇānaṁ siyā viseso siyā nānākaraṇan”ti?I’m asking about the future life. Is there any distinction or difference among these four castes?”

“Pañcimāni, mahārāja, padhāniyaṅgāni.“Great king, there are these five factors for exertion. Katamāni pañca?Which five? Idha, mahārāja, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṁ:“There is the case where a monk has conviction, is convinced of the Tathāgata’s awakening: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti;‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’ appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya;He is free from illness & discomfort, endowed with good digestion—not too cold, not too hot, of moderate strength—fit for exertion. asaṭho hoti amāyāvī yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu;He is neither fraudulent nor deceitful. He declares himself to the Teacher or to his observant companions in the holy life in line with what he actually is. āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;He keeps his persistence aroused for abandoning unskillful qualities and taking on skillful qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful qualities. paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā—He is discerning, endowed with discernment leading to the arising of the goal—noble, penetrating, leading to the right ending of stress. imāni kho, mahārāja, pañca padhāniyaṅgāni.These are the five factors for exertion. Cattārome, mahārāja, vaṇṇā—As for the four castes, great king: khattiyā, brāhmaṇā, vessā, suddā. Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā;If they were endowed with these five factors for exertion, ettha pana nesaṁ assa dīgharattaṁ hitāya sukhāyā”ti.that would be for their long-term welfare & happiness.”

“Cattārome, bhante, vaṇṇā—“Lord, if these four castes khattiyā, brāhmaṇā, vessā, suddā. Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā;were endowed with these five factors for exertion, ettha pana nesaṁ, bhante, siyā viseso siyā nānākaraṇan”ti?would there be any distinction or difference among them in that respect?”

“Ettha kho nesāhaṁ, mahārāja, padhānavemattataṁ vadāmi.“I tell you, great king: The difference among them would lie in the diversity of their exertion. Seyyathāpissu, mahārāja, dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, dve hatthidammā vā assadammā vā godammā vā adantā avinītā.Suppose that there were two tamable elephants, tamable horses, or tamable oxen that were well-tamed & well-trained; and two tamable elephants, tamable horses, or tamable oxen that were untamed & untrained. Taṁ kiṁ maññasi, mahārāja,What do you think? ye te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, api nu te dantāva dantakāraṇaṁ gaccheyyuṁ, dantāva dantabhūmiṁ sampāpuṇeyyun”ti?Would the two tamable elephants, tamable horses, or tamable oxen that were well-tamed & well-trained acquire the habits of the tamed and reach the status of the tamed?”

“Evaṁ, bhante”.“Yes, lord.”

“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?“And would the two tamable elephants, tamable horses, or tamable oxen that were untamed & untrained acquire the habits of the tamed and reach the status of the tamed?”

“No hetaṁ, bhante”.“No, lord.”

“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.
taṁ vata → taṁ tathā so (mr)“In the same way, great king, it is impossible that what could be attained by one who has confidence, who is free from illness, who is neither fraudulent nor deceitful, whose persistence is aroused, and who is discerning could also be attained by one who is without conviction, who is sickly, fraudulent & deceitful, lazy, and dull.”

“Heturūpaṁ, bhante, bhagavā āha; saheturūpaṁ, bhante, bhagavā āha.“What the Blessed One says, lord, seems reasonable. What the Blessed One says seems logical. Cattārome, bhante, vaṇṇā—But with regard to these four castes: khattiyā, brāhmaṇā, vessā, suddā. Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā te cassu sammappadhānā;if they were endowed with these five factors for exertion, and they had right exertion, ettha pana nesaṁ, bhante, siyā viseso siyā nānākaraṇan”ti?would there be any distinction or difference among them in that respect?”

“Ettha kho nesāhaṁ, mahārāja, na kiñci nānākaraṇaṁ vadāmi—yadidaṁ vimuttiyā vimuttiṁ.
Ettha kho → ettha kho pana (bj)“I tell you, great king, that there would be no difference among them with regard to the release of one and the release of another. Seyyathāpi, mahārāja, puriso sukkhaṁ sākakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya;Suppose that a man, taking dry Sal wood, were to generate a fire and make heat appear. athāparo puriso sukkhaṁ sālakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya;And suppose that another man, taking dry saka [teak?] wood, were to generate a fire and make heat appear. athāparo puriso sukkhaṁ ambakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya;And suppose that another man, taking dry mango wood, were to generate a fire and make heat appear. athāparo puriso sukkhaṁ udumbarakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya.And suppose that another man, taking dry fig wood, were to generate a fire and make heat appear. Taṁ kiṁ maññasi, mahārāja,Now what do you think, great king? siyā nu kho tesaṁ aggīnaṁ nānādāruto abhinibbattānaṁ kiñci nānākaraṇaṁ acciyā vā acciṁ, vaṇṇena vā vaṇṇaṁ, ābhāya vā ābhan”ti?Among those fires generated from different kinds of wood, would there be any difference between the glow of one and the glow of another, the color of one and the color of another, the radiance of one and the radiance of another?”

“No hetaṁ, bhante”.“No, lord.”

“Evameva kho, mahārāja, yaṁ taṁ tejaṁ vīriyā nimmathitaṁ padhānābhinibbattaṁ, nāhaṁ tattha kiñci nānākaraṇaṁ vadāmi—yadidaṁ vimuttiyā vimuttin”ti.“In the same way, great king, in the power that is kindled by persistence and generated by exertion, I say that there is no difference with regard to the release of one and the release of another.”

“Heturūpaṁ, bhante, bhagavā āha; saheturūpaṁ, bhante, bhagavā āha.“What the Blessed One says, lord, seems reasonable. What the Blessed One says seems logical. Kiṁ pana, bhante, atthi devā”ti?But, lord, are there devas?”

“Kiṁ pana tvaṁ, mahārāja, evaṁ vadesi:“But why do you ask, ‘kiṁ pana, bhante, atthi devā’”ti?‘But, lord, are there devas?’?”

“Yadi vā te, bhante, devā āgantāro itthattaṁ yadi vā anāgantāro itthattaṁ”?“Whether the devas come back to this life, lord, or whether they don’t.”

“Ye te, mahārāja, devā sabyābajjhā te devā āgantāro itthattaṁ, ye te devā abyābajjhā te devā anāgantāro itthattan”ti.“Those devas who are afflicted come back to this life, whereas those devas who are unafflicted don’t come back to this life.”

Evaṁ vutte, viṭaṭūbho senāpati bhagavantaṁ etadavoca:When this was said, General Viḍūḍabha said to the Blessed One, “ye te, bhante, devā sabyābajjhā āgantāro itthattaṁ te devā, ye te devā abyābajjhā anāgantāro itthattaṁ te deve tamhā ṭhānā cāvessanti vā pabbājessanti vā”ti?“Lord, can the afflicted devas oust or expel the unafflicted devas from that place?”

Atha kho āyasmato ānandassa etadahosi:Then the thought occurred to Ven. Ānanda, “ayaṁ kho viṭaṭūbho senāpati rañño pasenadissa kosalassa putto;“This General Viḍūḍabha is the son of King Pasenadi Kosala, ahaṁ bhagavato putto.and I am the son of the Blessed One. Ayaṁ kho kālo yaṁ putto puttena manteyyā”ti.Now is the time for the son to counsel the son.” Atha kho āyasmā ānando viṭaṭūbhaṁ senāpatiṁ āmantesi:So Ven. Ānanda turned to General Viḍūḍabha and said, “tena hi, senāpati, taññevettha paṭipucchissāmi; yathā te khameyya tathā naṁ byākareyyāsi.“In that case, general, I will ask you a counter question. Answer as you see fit. Taṁ kiṁ maññasi, senāpati, 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?Through the extent of land conquered by King Pasenadi Kosala—where he exercises sovereign & independent kingship—is he able to oust or expel a contemplative or brahman from that place, regardless of whether that person has merit or not, or follows the holy life or not?”

“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.“Sir, through the extent of land conquered by King Pasenadi Kosala—where he exercises sovereign & independent kingship—he is able to oust or expel a contemplative or brahman from that place, regardless of whether that person has merit or not, or follows the holy life or not.”

“Taṁ kiṁ maññasi, senāpati,“And what do you think, general? 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?Through the extent of land not conquered by King Pasenadi Kosala—where he does not exercise sovereign & independent kingship—is he able to oust or expel a contemplative or brahman from that place, regardless of whether that person has merit or not, or follows the holy life or not?”

“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.“Sir, through the extent of land not conquered by King Pasenadi Kosala—where he does not exercise sovereign & independent kingship—he is not able to oust or expel a contemplative or brahman from that place, regardless of whether that person has merit or not, or follows the holy life or not.”

“Taṁ kiṁ maññasi, senāpati,“And what do you think, general? sutā te devā tāvatiṁsā”ti?Have you heard of the Devas of the Thirty-three?”

“Evaṁ, bho.“Yes, sir, Sutā me devā tāvatiṁsā.I have heard of the Devas of the Thirty-three, Idhāpi bhotā raññā pasenadinā kosalena sutā devā tāvatiṁsā”ti.as has King Pasenadi Kosala.”

“Taṁ kiṁ maññasi, senāpati,“And what do you think, general? pahoti rājā pasenadi kosalo deve tāvatiṁse tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti?Could King Pasenadi Kosala oust or expel the Devas of the Thirty-three from that place?”

“Dassanampi, bho, rājā pasenadi kosalo deve tāvatiṁse nappahoti, kuto pana tamhā ṭhānā cāvessati vā pabbājessati vā”ti?“Sir, King Pasenadi Kosala can’t even see the Devas of the Thirty-three. How could he oust or expel them from that 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?“In the same way, general, afflicted devas, who will come back to this life, can’t even see the unafflicted devas who don’t come back to this life. How could they oust or expel them from that place?”

Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca:Then King Pasenadi Kosala said to the Blessed One, “konāmo ayaṁ, bhante, bhikkhū”ti?“Lord, what is the name of this monk?”

“Ānando nāma, mahārājā”ti.“His name is Ānanda [Joy], great king.”

“Ānando vata bho, ānandarūpo vata bho.“What a joy he is! What a true joy! Heturūpaṁ, bhante, āyasmā ānando āha; saheturūpaṁ, bhante, āyasmā ānando āha. Kiṁ pana, bhante, atthi brahmā”ti?But, lord, are there Brahmās?”

“Kiṁ pana tvaṁ, mahārāja, evaṁ vadesi:“But why do you ask, ‘kiṁ pana, bhante, atthi brahmā’”ti?‘But, lord, are there Brahmās?’?”

“Yadi vā so, bhante, brahmā āgantā itthattaṁ, yadi vā anāgantā itthattan”ti?“Whether the Brahmās come back to this life, lord, or whether they don’t.”

“Yo so, mahārāja, brahmā sabyābajjho so brahmā āgantā itthattaṁ, yo so brahmā abyābajjho so brahmā anāgantā itthattan”ti.“Those Brahmās who are afflicted come back to this life, whereas those Brahmās who are unafflicted don’t come back to this life.”

Atha kho aññataro puriso rājānaṁ pasenadiṁ kosalaṁ etadavoca:Then a man said to King Pasenadi Kosala, “sañjayo, mahārāja, brāhmaṇo ākāsagotto āgato”ti.“Great king, Sañjaya the brahman of the Ākāsa clan has come.”

Atha kho rājā pasenadi kosalo sañjayaṁ brāhmaṇaṁ ākāsagottaṁ etadavoca:Then King Pasenadi Kosala said to Sañjaya the brahman of the Ākāsa clan, “ko nu kho, brāhmaṇa, imaṁ kathāvatthuṁ rājantepure abbhudāhāsī”ti?“Who brought that topic into the royal palace?”

“Viṭaṭūbho, mahārāja, senāpatī”ti.“General Viḍūḍabha, great king.”

Viṭaṭūbho senāpati evamāha:General Viḍūḍabha said, “sañjayo, mahārāja, brāhmaṇo ākāsagotto”ti.“Sañjaya the brahman of the Ākāsa clan, great king.”

Atha kho aññataro puriso rājānaṁ pasenadiṁ kosalaṁ etadavoca:Then a man said to King Pasenadi Kosala, “yānakālo, mahārājā”ti.“Time to go, great king.”

Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca:So King Pasenadi Kosala said to the Blessed One, “sabbaññutaṁ mayaṁ, bhante, bhagavantaṁ apucchimhā, sabbaññutaṁ bhagavā byākāsi;“Lord, we have asked the Blessed One about omniscience, the Blessed One has answered about omniscience, tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā.and that is pleasing & agreeable to us, and we are gratified because of it. Cātuvaṇṇisuddhiṁ mayaṁ, bhante, bhagavantaṁ apucchimhā, cātuvaṇṇisuddhiṁ bhagavā byākāsi;We have asked the Blessed One about the purity of the four castes, the Blessed One has answered about the purity of the four castes, tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā.and that is pleasing & agreeable to us, and we are gratified because of it. Adhideve mayaṁ, bhante, bhagavantaṁ apucchimhā, adhideve bhagavā byākāsi;We have asked the Blessed One about the higher devas, the Blessed One has answered about the higher devas, tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā.and that is pleasing & agreeable to us, and we are gratified because of it. Adhibrahmānaṁ mayaṁ, bhante, bhagavantaṁ apucchimhā, adhibrahmānaṁ bhagavā byākāsi;We have asked the Blessed One about the higher Brahmās, the Blessed One has answered about the higher Brahmās, tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā.and that is pleasing & agreeable to us, and we are gratified because of it. Yaṁ yadeva ca mayaṁ bhagavantaṁ apucchimhā taṁ tadeva bhagavā byākāsi;Whatever we have asked the Blessed One about, that he has answered, tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā.and that is pleasing & agreeable to us, and we are gratified because of it. Handa ca dāni mayaṁ, bhante, gacchāma;Now, lord, we must go. bahukiccā mayaṁ bahukaraṇīyā”ti.Many are our duties, many our responsibilities.”

“Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti.“Then do, great king, what you think it is now time to do.”

Atha kho rājā pasenadi kosalo bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmīti.Then King Pasenadi Kosala, delighting in and approving of the Blessed One’s words, got up from his seat, bowed down to the Blessed One and—keeping him to his right—departed.

Kaṇṇakatthalasuttaṁ niṭṭhitaṁ dasamaṁ.

Rājavaggo niṭṭhito catuttho.

TassuddānaṁThe Summary

Ghaṭikāro raṭṭhapālo, maghadevo madhuriyaṁ; Bodhi aṅgulimālo ca, piyajātaṁ bāhitikaṁ; Dhammacetiyasuttañca, dasamaṁ kaṇṇakatthalaṁ.