Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi yena āpaṇaṁ nāma aṅguttarāpānaṁ nigamo tadavasari.that on one occasion, while the Blessed One was wandering on a tour among the Aṅguttarāpans with a large Saṅgha of monks, approximately 1,250 monks in all, he arrived at an Aṅguttarāpan town named Āpaṇa.

Assosi kho keṇiyo jaṭilo:Keṇiya the coiled hair ascetic heard it said, “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi āpaṇaṁ anuppatto.“Gotama the contemplative—a son of the Sakyans, gone forth from the Sakyan clan—on a wandering tour among the Aṅguttarāpans with a large Saṅgha of monks, approximately 1,250 monks in all—has arrived at Āpaṇa. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:And of that Master Gotama this fine reputation has spread: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.‘He is indeed a Blessed One, 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.’ So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.He makes known—having realized it through direct knowledge—this world with its devas, Māras, & Brahmās, this generation with its contemplatives & brahmans, its rulers & commonfolk; So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.he explains the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; he expounds the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.It is good to see such a worthy one.’”

Atha kho keṇiyo jaṭilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.So Keṇiya the coiled-hair ascetic went to the Blessed One and, on arrival, exchanged courteous greetings with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.After an exchange of friendly greetings & courtesies, he sat to one side. Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.As he was sitting there, the Blessed One instructed, urged, roused, & encouraged him with a talk on Dhamma.

Atha kho keṇiyo jaṭilo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca:Then Keṇiya the coiled-hair ascetic—instructed, urged, roused, & encouraged with the Blessed One’s talk on Dhamma—said to him, “adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.“Master Gotama, may the Blessed One acquiesce to my meal tomorrow, together with the Saṅgha of monks.”

Evaṁ vutte, bhagavā keṇiyaṁ jaṭilaṁ etadavoca:When this was said, the Blessed One said to him, “mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno”ti.“The Saṅgha of monks is large, Keṇiya, approximately 1,250 monks in all, and you are strongly confident in brahmans.”

Dutiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca:A second time… “kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno; adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Dutiyampi kho bhagavā keṇiyaṁ jaṭilaṁ etadavoca: “mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno”ti. Tatiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca:A third time, Keṇiya the coiled-hair ascetic said to the Blessed One, “kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno;“Master Gotama, even though the Saṅgha of monks is large, approximately 1,250 monks in all, and I am strongly confident in brahmans, adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.may Master Gotama acquiesce to my meal tomorrow, together with the Saṅgha of monks.” Adhivāsesi bhagavā tuṇhībhāvena.The Blessed One acquiesced with silence.

Atha kho keṇiyo jaṭilo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā yena sako assamo tenupasaṅkami; upasaṅkamitvā mittāmacce ñātisālohite āmantesi:Then Keṇiya the coiled-hair ascetic, understanding the Blessed One’s acquiescence, got up from his seat and returned to his own ashram. On arrival, he addressed his friends & companions, his relatives & kinsmen: “suṇantu me bhonto, mittāmaccā ñātisālohitā;“Listen to me, venerable friends & companions, relatives & kinsmen: samaṇo me gotamo nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghena.I have invited Gotama the contemplative together with a Saṅgha of monks, approximately 1,250 monks in all, for the meal tomorrow. Yena me kāyaveyyāvaṭikaṁ kareyyāthā”ti.Give me bodily assistance for that.”

“Evaṁ, bho”ti kho keṇiyassa jaṭilassa mittāmaccā ñātisālohitā keṇiyassa jaṭilassa paṭissutvā appekacce uddhanāni khaṇanti, appekacce kaṭṭhāni phālenti, appekacce bhājanāni dhovanti, appekacce udakamaṇikaṁ patiṭṭhāpenti, appekacce āsanāni paññapenti.“As you say, master,” his friends & companions, relatives & kinsmen responded to him. Some of them dug out ovens, some split wood, some washed dishes, some set out a water pot, some arranged seats, Keṇiyo pana jaṭilo sāmaṁyeva maṇḍalamālaṁ paṭiyādeti.while Keṇiya the coiled-hair ascetic arranged a pavilion of garlands himself.

Tena kho pana samayena selo brāhmaṇo āpaṇe paṭivasati tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo, tīṇi ca māṇavakasatāni mante vāceti.Now on that occasion Sela the brahman was staying at Āpaṇa. He was a master of the Three Vedas with their vocabularies, liturgy, phonology, etymology, & histories as a fifth; skilled in philology & grammar, he was fully versed in cosmology and in the marks of a Great Man. He was instructing 300 young brahmans in the (Vedic) mantras. Then, as he—surrounded by 300 young brahmans—was walking and wandering about to exercise his legs,

Tena kho pana samayena keṇiyo jaṭilo sele brāhmaṇe abhippasanno hoti.he arrived at the ashram of Keṇiya the coiled-hair ascetic. Atha kho selo brāhmaṇo tīhi māṇavakasatehi parivuto jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena keṇiyassa jaṭilassa assamo tenupasaṅkami.He saw that some of the people in the ashram were digging out ovens, some were splitting wood… Addasā kho selo brāhmaṇo keṇiyassa jaṭilassa assame appekacce uddhanāni khaṇante, appekacce kaṭṭhāni phālente, appekacce bhājanāni dhovante, appekacce udakamaṇikaṁ patiṭṭhāpente, appekacce āsanāni paññapente, keṇiyaṁ pana jaṭilaṁ sāmaṁyeva maṇḍalamālaṁ paṭiyādentaṁ.while Keṇiya the coiled-hair ascetic was arranging a pavilion of garlands himself. Disvāna keṇiyaṁ jaṭilaṁ etadavoca:On seeing this, he said to Keṇiya the coiled-hair ascetic, “kiṁ nu bhoto keṇiyassa āvāho vā bhavissati vivāho vā bhavissati mahāyañño vā paccupaṭṭhito, rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyenā”ti?“Could it be that Keṇiya the coiled-hair ascetic is giving a son or daughter in marriage, or is he setting up a great sacrifice, or is Seniya Bimbisāra, the king of Magadha, invited for tomorrow together with his army?”

“Na me, bho sela, āvāho bhavissati napi vivāho bhavissati napi rājā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyena;“No, Sela, it’s not that I’m giving a son or daughter in marriage, nor that Seniya Bimbisāra, the king of Magadha, is invited for tomorrow together with his army. api ca kho me mahāyañño paccupaṭṭhito.But I am setting up a great sacrifice. Atthi, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi āpaṇaṁ anuppatto.There is Gotama the contemplative—a son of the Sakyans, gone forth from the Sakyan clan—who, on a wandering tour among the Aṅguttarāpans with a large Saṅgha of monks, approximately 1,250 monks in all, has arrived at Āpaṇa. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:And of that Master Gotama this fine reputation has spread: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.‘He is indeed a Blessed One, 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.’ So me nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.He has been invited by me for the meal tomorrow, together with the Saṅgha of monks.”

“Buddhoti—bho keṇiya, vadesi”?“Did you say, ‘Awakened,’ master Keṇiya?”

“Buddhoti—bho sela, vadāmi”.“I said, ‘Awakened,’ master Sela.”

“Buddhoti—bho keṇiya, vadesi”?“Did you say, ‘Awakened,’ master Keṇiya?”

“Buddhoti—bho sela, vadāmī”ti.“I said, ‘Awakened,’ master Sela.”

Atha kho selassa brāhmaṇassa etadahosi:Then the thought occurred to Sela the brahman, “ghosopi kho eso dullabho lokasmiṁ—yadidaṁ ‘buddho’ti.
yadidaṁ ‘buddho’ti → yadidaṁ buddho buddhoti (mr)“Even just this word is hard to come by in the world: ‘Awakened.’ Āgatāni kho panamhākaṁ mantesu dvattiṁsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā.Now, these 32 marks of a Great Man have come down in our mantras. For a Great Man endowed with them, two future courses, and no other, exist. Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.If he inhabits a home, he will become a wheel-turning king, righteous, a king through righteousness, a conqueror of the four quarters, a stabilizer of his countryside endowed with the seven treasures. Tassimāni satta ratanāni bhavanti, seyyathidaṁ—The seven treasures are these: cakkaratanaṁ, hatthiratanaṁ, assaratanaṁ, maṇiratanaṁ, itthiratanaṁ, gahapatiratanaṁ, pariṇāyakaratanameva sattamaṁ.the wheel-treasure, the elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, the householder-treasure, and the adviser-treasure as the seventh. Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā.He will have a thousand sons, valiant, heroic in body, crushers of enemy armies. So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati.He will dwell, having conquered the earth to the edge of the sea, by means of Dhamma, without rod, without sword. Sace pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado”.But if he goes forth from the home life into homelessness, he will become a worthy one, rightly self-awakened, with his roof opened in the world.”

“Kahaṁ pana, bho keṇiya, etarahi so bhavaṁ gotamo viharati arahaṁ sammāsambuddho”ti?“Master Keṇiya, where is he staying now, that Master Gotama, worthy & rightly self-awakened?”

Evaṁ vutte, keṇiyo jaṭilo dakkhiṇaṁ bāhuṁ paggahetvā selaṁ brāhmaṇaṁ etadavoca:When this was said, Keṇiya the coiled-hair ascetic lifted his right arm and said to Sela the brahman, “yenesā, bho sela, nīlavanarājī”ti.“There, by the dark green line of the forest.”

Atha kho selo brāhmaṇo tīhi māṇavakasatehi saddhiṁ yena bhagavā tenupasaṅkami.Then Sela the brahman, together with the 300 young brahmans, headed toward the Blessed One. Atha kho selo brāhmaṇo te māṇavake āmantesi:Then he addressed the young brahmans, “appasaddā bhonto āgacchantu pade padaṁ nikkhipantā;
pade padaṁ → pāde pādaṁ (bj)“Come noiselessly, masters, placing a footstep in a footstep. durāsadā hi te bhagavanto sīhāva ekacarā.
durāsadā → dūrasaddā (mr)These Blessed Ones are hard to approach, like a lion wandering alone. Yadā cāhaṁ, bho, samaṇena gotamena saddhiṁ manteyyaṁ, mā me bhonto antarantarā kathaṁ opātetha.And when I engage Gotama the contemplative in counsel, don’t break into the middle of my talk. Kathāpariyosānaṁ me bhavanto āgamentū”ti.Wait until the end of my talk.”

Atha kho selo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.Then Sela the brahman went to the Blessed One and, on arrival, exchanged courteous greetings with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.After an exchange of friendly greetings & courtesies, he sat to one side. Ekamantaṁ nisinno kho selo brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi.As he was sitting there, he looked for the 32 marks of a Great Man in the Blessed One’s body.

Addasā kho selo brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve.He saw most of the 32 marks of a Great Man in the Blessed One’s body, except for two. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—About the two marks he was doubtful, uncertain, undecided, and wasn’t reassured: kosohite ca vatthaguyhe pahūtajivhatāya ca.about the male organ being in a sheath, and about the size of the tongue.

Atha kho bhagavato etadahosi:The thought occurred to the Blessed One, “passati kho me ayaṁ selo brāhmaṇo dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve.“Sela the brahman sees most of my marks of a Great Man, except for two. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—About the two marks he is doubtful, uncertain, undecided, and isn’t reassured: kosohite ca vatthaguyhe pahūtajivhatāya cā”ti.about the male organ being in a sheath, and about the size of the tongue.”

Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā addasa selo brāhmaṇo bhagavato kosohitaṁ vatthaguyhaṁ.So the Blessed One willed a willing of power such that Sela the brahman saw that the Blessed One’s male organ was in a sheath. Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi; ubhopi nāsikasotāni anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi.And then, extending his tongue, the Blessed One licked both ear-holes and nostrils back and forth, and covered his whole forehead with his tongue.

Atha kho selassa brāhmaṇassa etadahosi:The thought occurred to Sela the brahman, “samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehi;“Gotama the contemplative’s 32 marks of a Great Man are complete and not incomplete. no ca kho naṁ jānāmi buddho vā no vā.But I don’t know whether he is awakened or not. Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:Still, I have heard the aged line of teachers, along in their years, say that ‘ye te bhavanti arahanto sammāsambuddhā te sake vaṇṇe bhaññamāne attānaṁ pātukarontī’ti.Blessed Ones, worthy & rightly self-awakened, reveal themselves when their praise is spoken. Yannūnāhaṁ samaṇaṁ gotamaṁ sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti.What if I were to praise Gotama the contemplative face-to-face with fitting verses?”

Atha kho selo brāhmaṇo bhagavantaṁ sammukhā sāruppāhi gāthāhi abhitthavi:So Sela the brahman praised the Blessed One face-to-face with fitting verses:

“Paripuṇṇakāyo suruci, sujāto cārudassano;“Perfect your body, shining well, well-born, lovely to look at, Suvaṇṇavaṇṇosi bhagavā, susukkadāṭhosi vīriyavā.
vīriyavā → viriyavā (bj, pts1ed); savirīyavā (cck); saviriyavā (sya1ed, sya2ed, km)Blessed One, you have a golden complexion, you have white teeth, you’re vigorous.

Narassa hi sujātassa, ye bhavanti viyañjanā;The characteristics of a well-born man, the marks of a Great Man, Sabbe te tava kāyasmiṁ, mahāpurisalakkhaṇā.are all present in your body.

Pasannanetto sumukho, brahā uju patāpavā;
brahā → brahmā (sya-all, km, mr)Clear your eyes, good your face, imposing, splendid, straight upright: Majjhe samaṇasaṅghassa, ādiccova virocasi.In the midst of a community of contemplatives you shine like the sun.

Kalyāṇadassano bhikkhu, kañcanasannibhattaco;A monk with skin resembling gold is admirable to look at, Kiṁ te samaṇabhāvena, evaṁ uttamavaṇṇino.but what use is the contemplative state for you, so superlative in appearance?

Rājā arahasi bhavituṁ, cakkavattī rathesabho;You deserve to be a king, a wheel-turner, lord of charioteers, Cāturanto vijitāvī, jambusaṇḍassa issaro.
jambusaṇḍassa → jambumaṇḍassa (si, mr)conqueror of the four quarters, sovereign lord of the Jambu grove.

Khattiyā bhogirājāno, anuyantā bhavantu te;
anuyantā → anuyuttā (bj, sya-all, km, pts1ed)Noble warriors, feudal lords, & kings are your devotees. Rājābhirājā manujindo, rajjaṁ kārehi gotama”.King of kings, monarch of human beings: rule, Gotama!”

“Rājāhamasmi selāti, dhammarājā anuttaro;“I am a king, Sela: Dhammena cakkaṁ vattemi, cakkaṁ appaṭivattiyaṁ”.a Dhamma king unexcelled. I turn the wheel with Dhamma—

“Sambuddho paṭijānāsi, dhammarājā anuttaro;the wheel whose turning can’t be stopped.” “You claim to be rightly self-awakened, ‘Dhammena cakkaṁ vattemi’, iti bhāsasi gotama.a Dhamma king unexcelled.

Ko nu senāpati bhoto, sāvako satthuranvayo;But who, master, is your general, the disciple right below the teacher? Ko tetamanuvatteti, dhammacakkaṁ pavattitaṁ”.Who keeps rolling the

“Mayā pavattitaṁ cakkaṁ, (selāti bhagavā)Dhamma-wheel set rolling by you?” Dhammacakkaṁ anuttaraṁ; sāriputto anuvatteti,“The wheel set rolling by me Anujāto tathāgataṁ.the unexcelled Dhamma-wheel:

Abhiññeyyaṁ abhiññātaṁ, bhāvetabbañca bhāvitaṁ;Sāriputta keeps it rolling taking after the Tathāgata. Pahātabbaṁ pahīnaṁ me, tasmā buddhosmi brāhmaṇa.What should be directly known has been directly known, what should be developed, developed,

Vinayassu mayi kaṅkhaṁ, adhimuccassu brāhmaṇa;what should be abandoned, abandoned: therefore, I’m awakened, brahman. Dullabhaṁ dassanaṁ hoti, sambuddhānaṁ abhiṇhaso.Subdue your doubt about me. be decided, brahman.

Yesaṁ ve dullabho loke, pātubhāvo abhiṇhaso;It’s hard often to gain sight of the Rightly Self-Awakened. Sohaṁ brāhmaṇa sambuddho, sallakatto anuttaro.I am one whose appearance in the world is hard often to gain: rightly Self-Awakened,

Brahmabhūto atitulo, mārasenappamaddano;an arrow-remover unexcelled. brahmā-become, without compare, Sabbāmitte vasī katvā, modāmi akutobhayo”.crusher of Māra’s armies, having overmastered all enemies,

“Imaṁ bhonto nisāmetha, yathā bhāsati cakkhumā;I rejoice, with no fear from anywhere.” “Observe carefully, masters, Sallakatto mahāvīro, sīhova nadatī vane.how he speaks, this One with Eyes, arrow-remover, great hero:

Brahmabhūtaṁ atitulaṁ, mārasenappamaddanaṁ;He roars like a lion in the forest. brahmā-become, without compare, Ko disvā nappasīdeyya, api kaṇhābhijātiko.crusher of Māra’s armies: who, even one of a dark birth, on seeing him,

Yo maṁ icchati anvetu, yo vā nicchati gacchatu;would not have confidence? whoever wants to may follow me. Idhāhaṁ pabbajissāmi, varapaññassa santike”.Whoever doesn’t may go. I will here go forth

“Etañce ruccati bhoto, sammāsambuddhasāsanaṁ;
Etañce → evañce (sya-all, km)in the presence of the one of foremost discernment.” sela’s following: “If, master, you thus delight Mayampi pabbajissāma, varapaññassa santike”.in the message of the Rightly Self-Awakened One, we, too, will here go forth

Brāhmaṇā tisatā ime, yācanti pañjalīkatā;in the presence of the one of foremost discernment.” sela: “These three hundred brahmans “Brahmacariyaṁ carissāma, bhagavā tava santike”.request, with hands palm-to-palm over the heart: we will follow the holy-life,

“Svākkhātaṁ brahmacariyaṁ,Blessed One, in your presence.” (selāti bhagavā)The Buddha: “The holy-life is well-expounded, Sandiṭṭhikamakālikaṁ; yattha amoghā pabbajjā,to be seen here-&-now, timeless, where the Going-forth is not in vain Appamattassa sikkhato”ti.for a heedful person who trains.”

Alattha kho selo brāhmaṇo sapariso bhagavato santike pabbajjaṁ, alattha upasampadaṁ.Then Sela the brahman, together with his following, obtained the Going-forth in the Blessed One’s presence, he obtained Acceptance.

Atha kho keṇiyo jaṭilo tassā rattiyā accayena sake assame paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi:Then, as the night was ending, Keṇiya the coiled-hair ascetic, having had choice staple & non-staple foods prepared in his own ashram, announced the time to the Blessed One, “kālo, bho gotama, niṭṭhitaṁ bhattan”ti.“It is time, master Gotama. The meal is ready.”

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.Then, early in the morning, the Blessed One—after adjusting his lower robe and carrying his bowl & outer robe—went together with a Saṅgha of monks to Keṇiya’s ashram. On arrival, he sat down on an arranged seat. Atha kho keṇiyo jaṭilo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi, sampavāresi.Keṇiya the coiled-hair ascetic, with his own hand, served & satisfied the Blessed One & the Saṅgha of monks with choice staple & non-staple foods. Atha kho keṇiyo jaṭilo bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.Then, when the Blessed One had eaten and had rinsed his bowl & hands, Keṇiya the coiled-hair ascetic took a lower seat and sat to one side. Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā imāhi gāthāhi anumodi:As he was sitting there, the Blessed One expressed approval of him with these verses:

“Aggihuttamukhā yaññā, sāvittī chandaso mukhaṁ;“The fire oblation is the chief of sacrifices, the Sāvitti, the chief of Vedic hymns, Rājā mukhaṁ manussānaṁ, nadīnaṁ sāgaro mukhaṁ.a king, chief among human beings, the ocean, chief among rivers,

Nakkhattānaṁ mukhaṁ cando, ādicco tapataṁ mukhaṁ;the moon, chief of the zodiac stars, the sun, chief of things that burn, Puññaṁ ākaṅkhamānānaṁ, saṅgho ve yajataṁ mukhan”ti.and for those who sacrifice, wishing for merit, the Saṅgha, truly, is chief.

Atha kho bhagavā keṇiyaṁ jaṭilaṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.Then, having expressed approval of Keṇiya the coiled-hair ascetic with these verses, the Blessed One got up from his seat and left.

Atha kho āyasmā selo sapariso eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.Then Ven. Sela, together with his following—dwelling alone, secluded, heedful, ardent, & resolute—in no long time reached & remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here-&-now.

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” Aññataro kho panāyasmā selo sapariso arahataṁ ahosi.And so Ven. Sela, together with his following, became another one of the arahants.

Atha kho āyasmā selo sapariso yena bhagavā tenupasaṅkami; upasaṅkamitvā ekaṁsaṁ cīvaraṁ katvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ gāthāhi ajjhabhāsi:Then Ven. Sela, together with his following, went to the Blessed One and, on arrival, arranging his upper robe over one shoulder and extending his hands palm-to-palm over the heart toward the Blessed One, addressed him in verse:

“Yaṁ taṁ saraṇamāgamma, ito aṭṭhami cakkhumā;“This is the eighth day since coming for refuge, One with Eyes. Sattarattena bhagavā, dantamha tava sāsane.
Sattarattena → anuttarena (mr)Blessed One, for seven nights, we have tamed ourselves with your message.

Tuvaṁ buddho tuvaṁ satthā, tuvaṁ mārābhibhū muni;You: Awakened. You: Teacher. you: Sage who has conquered Māra. Tuvaṁ anusaye chetvā, tiṇṇo tāresimaṁ pajaṁ.You: Having cut obsessions, having crossed over, bring this generation across.

Upadhī te samatikkantā, āsavā te padālitā;Your acquisitions transcended, your effluents torn apart, Sīhova anupādāno, pahīnabhayabheravo.you are a lion free of clinging, your fear & terror abandoned.

Bhikkhavo tisatā ime, tiṭṭhanti pañjalīkatā;These three hundred monks stand with hands palm-to-palm over the heart. Pāde vīra pasārehi, nāgā vandantu satthuno”ti.Extend your feet, hero: the nāgas venerate them, the feet of the Teacher.”

Selasuttaṁ niṭṭhitaṁ dutiyaṁ.