MN82: Raṭṭhapālasutta - With Raṭṭhapāla
- © Translated from the Pali by Bhante Sujato. (More copyright information)
mn82:1.1So I have heard.The story of Raṭṭhapāla, the “guardian of the nation”, has become one of the most famous and beloved parables from early Buddhism. It is a testament to a young man’s resolution to go forth out of faith, a quality for which he was later honored (AN1.210 verse 2). But the power of Raṭṭhapāla’s determination should not overshadow the moving conversation he has with King Koravya at the end. At one time the Buddha was wandering in the land of the Kurus together with a large Saṅgha of mendicants when he arrived at a town of the Kurus named Thullakoṭṭhika.Thullakoṭṭhika (“place of fat granaries”; Sanskrit sthūlakoṣṭhaka) only appears in the story of Raṭṭhapāla.
mn82:2.1The brahmins and householders of Thullakoṭṭhika heard:
mn82:2.2“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Thullakoṭṭhika, together with a large Saṅgha of mendicants. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.”
mn82:3.1Then the brahmins and householders of Thullakoṭṭhika went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. When they were seated, the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk.
mn82:4.1Now at that time a gentleman named Raṭṭhapāla, the son of the leading clan in Thullakoṭṭhika, was sitting in the assembly. He thought, “As I understand the Buddha’s teaching, it’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.From this point, the narrative is largely echoed in the story of Sudinna (Bhikkhu Parajika 1 verse 41), with, however, a very different outcome. While the exact relationship between these shared narratives is not easy to determine, it seems likely that Sudinna’s story adopted elements of Raṭṭhapāla’s. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?”
mn82:5.1Then, having approved and agreed with what the Buddha said, the brahmins and householders of Thullakoṭṭhika got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving.
mn82:6.1Soon after they left, Raṭṭhapāla went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, as I understand the Buddha’s teaching, it’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. I wish to shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. Sir, may I receive the going forth, the ordination in the Buddha’s presence? May the Buddha please give me the going forth!”
mn82:6.6“But, Raṭṭhapāla, do you have your parents’ permission?”This Vinaya rule is not mentioned elsewhere in the suttas, although it was required also of Sudinna (Bhikkhu Parajika 1 verses 42 - ). It was instituted on the emotional request of the Buddha’s own father, who was distraught when his grandson Rāhula went forth while still a boy (Khandaka 1 verses 471 - ). It originally applied to novices, who went forth as young as fifteen or “when old enough to scare crows” (Khandaka 1 verse 441 - ). Over time the requirements for ordination tend to become stricter as things required in a particular context are applied generally. If this is the case here, the process must have happened quickly, so that even in the canonical full ordination procedure a candidate, who must be twenty years at least, must have permission of their parents (Khandaka 1 verses 523 - ). However, there are many people who cannot get such permission, such as orphans. Thus if one does give the going-forth to someone without permission of the parents, it is a minor offence of wrong-doing for the mendicant performing the ordination, but it does not invalidate it.
mn82:6.7“No, sir.”
mn82:6.8“Raṭṭhapāla, Buddhas don’t give the going forth to the child of parents who haven’t given their permission.”
mn82:6.9“I’ll make sure, sir, to get my parents’ permission.”
mn82:7.1Then Raṭṭhapāla got up from his seat, bowed, and respectfully circled the Buddha. Then he went to his parents and said, “Mum and dad, as I understand the Buddha’s teachings, it’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. I wish to shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. Please give me permission to go forth.”
mn82:7.5When he said this, Raṭṭhapāla’s parents said to him, “But, dear Raṭṭhapāla, you’re our only child. You’re dear to us and we love you. You’re dainty and raised in comfort. You know nothing of suffering. Even when you die we will lose you against our wishes. So how can we allow you to go forth while you’re still alive?”
mn82:7.10For a second time, and a third time, Raṭṭhapāla asked his parents for permission, but got the same reply.
mn82:7.20Then Raṭṭhapāla thought, “My parents don’t allow me to go forth.” He laid down right there on the bare ground, saying,A similar method was employed by Bhaddā Kuṇḍalakesā, according to the commentary to Therigatha 5 verses 107 - . She lay face down until her parents allowed her to marry the man she desired, who was, unfortunately, a convicted criminal. The marriage did not end well, but she persevered and ultimately triumphed. “I’ll either die right here or go forth.”
And he refused to eat, up to the seventh meal.
mn82:8.1Then Raṭṭhapāla’s parents said to him, “Dear Raṭṭhapāla, you’re our only child. You’re dear to us and we love you. You’re dainty and raised in comfort. You know nothing of suffering. When you die we will lose you against our wishes. So how can we allow you to go forth from lay life to homelessness while you’re still living? Get up, Raṭṭhapāla! Eat, drink, and amuse yourself. While enjoying sensual pleasures, delight in making merit. We don’t allow you to go forth. When you die we will lose you against our wishes. So how can we allow you to go forth while you’re still alive?”
mn82:8.11When they said this, Raṭṭhapāla kept silent.
mn82:8.12For a second time, and a third time, Raṭṭhapāla’s parents made the same request.
mn82:9.1And for a third time, Raṭṭhapāla kept silent. Raṭṭhapāla’s parents then went to see his friends. They told them of the situation and asked for their help.
mn82:10.1Then Raṭṭhapāla’s friends went to him and said, “Our friend Raṭṭhapāla, you are your parents’ only child. You’re dear to them and they love you. You’re dainty and raised in comfort. You know nothing of suffering. When you die your parents will lose you against their wishes. So how can they allow you to go forth while you’re still alive? Get up, Raṭṭhapāla! Eat, drink, and amuse yourself. While enjoying sensual pleasures, delight in making merit. Your parents will not allow you to go forth. Even when you die your parents will lose you against their wishes. So how can they allow you to go forth while you’re still alive?”
mn82:10.11When they said this, Raṭṭhapāla kept silent.
mn82:10.12For a second time, and a third time, Raṭṭhapāla’s friends made the same request. And for a third time, Raṭṭhapāla kept silent.
mn82:11.1Then Raṭṭhapāla’s friends went to his parents and said, “Mum and dad, Raṭṭhapāla is lying there on the bare ground saying: ‘I’ll either die right here or go forth.’ If you don’t allow him to go forth, he’ll die there. But if you do allow him to go forth, you’ll see him again afterwards. And if he doesn’t enjoy the renunciate life, where else will he have to go? He’ll come right back here. Please give Raṭṭhapāla permission to go forth.”
mn82:11.8“Then, dears, we give Raṭṭhapāla permission to go forth. But once gone forth he must visit his parents.”
mn82:11.10Then Raṭṭhapāla’s friends went to him and said, “Get up, Raṭṭhapāla! Your parents have given you permission to go forth from lay life to homelessness. But once gone forth you must visit your parents.”
mn82:12.1Raṭṭhapāla got up and regained his strength. He went to the Buddha, bowed, sat down to one side, and said to him, “Sir, I have my parents’ permission to go forth from the lay life to homelessness. May the Buddha please give me the going forth.”
mn82:13.1And Raṭṭhapāla received the going forth, the ordination in the Buddha’s presence. Not long after Venerable Raṭṭhapāla’s ordination, a fortnight later, the Buddha—having stayed in Thullakoṭṭhika as long as he pleased—set out for Sāvatthī. Traveling stage by stage, he arrived at Sāvatthī, where he stayed in Jeta’s Grove, Anāthapiṇḍika’s monastery.
mn82:14.1Then Venerable Raṭṭhapāla, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.While the conventional phrase “soon” (nacirasseva) is used, the commentary says it was twelve years, which would explain why his family did not immediately recognize him.
mn82:14.2He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Raṭṭhapāla became one of the perfected.
mn82:15.1Then he went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, I would like to visit my parents, if the Buddha allows it.”
mn82:15.3Then the Buddha focused on comprehending Raṭṭhapāla’s mind. When he knew that it was impossible for Raṭṭhapāla to resign the training and return to a lesser life, he said, “Please, Raṭṭhapāla, go at your convenience.”
mn82:16.1And then Raṭṭhapāla got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he set his lodgings in order and, taking his bowl and robe, set out for Thullakoṭṭhika. Traveling stage by stage, he arrived at Thullakoṭṭhika, where he stayed in King Koravya’s deer range. Then Raṭṭhapāla robed up in the morning and, taking his bowl and robe, entered Thullakoṭṭhika for alms. Wandering indiscriminately for almsfood, he approached his own father’s house.
mn82:17.1Now at that time Raṭṭhapāla’s father was having his hair dressed in the hall of the middle gate.This is a sign of the dandified life expected of Raṭṭhapāla. Hairstyles for upper class men of the time were quite fancy, or at least they are depicted so in the early sculptures at Sanchi. He saw Raṭṭhapāla coming off in the distance and said,
mn82:17.4“Our dear and beloved only son was made to go forth by these shavelings, these fake ascetics!” And at his own father’s home Raṭṭhapāla received neither alms nor a polite refusal, but only abuse.
mn82:18.1Now at that time a family bondservant wanted to throw away the previous night’s porridge. So Raṭṭhapāla said to her, “If that’s to be thrown away, sister, pour it here in my bowl.”
As she was pouring the porridge into his bowl, she recognized the features of his hands, feet, and voice.This detail is remarkably similar to the Odyssey 19:361–475, where due to the marks on his feet, the maidservant Eurycleia recognizes Odysseus on his return even though his own wife did not.
mn82:18.5She then went to his mother and said, “Please, madam, you should know this. Master Raṭṭhapāla has arrived.”
mn82:18.8“If you speak the truth, wench, I’ll make you a free woman!”
mn82:18.9Then Raṭṭhapāla’s mother went to his father and said, “Please householder, you should know this. It seems our son Raṭṭhapāla has arrived.”
mn82:19.1Now at that time Raṭṭhapāla was eating last night’s porridge by a wall. Then Raṭṭhapāla’s father went up to him and said, “Dear Raṭṭhapāla! How can you be eating last night’s porridge?The same syntax recurs at AN5.166, where it is clear the future tense expresses indignation rather than future time. Why not go to your own home?”In the Vinaya, the exchange between Raṭṭhapāla and his father is expressed in verse (Bhikkhu Saṅghadisesa 6 verses 16 - ).
mn82:19.5“Householder, how could those of us who have gone forth from the lay life to homelessness have a house? We are homeless, householder. I came to your house, but there I received neither alms nor a polite refusal, but only abuse.”
mn82:19.9“Come, dear Raṭṭhapāla, let’s go to the house.”
mn82:19.10“Enough, householder. My meal is finished for today.”
mn82:19.11“Well then, dear Raṭṭhapāla, please accept tomorrow’s meal from me.” Raṭṭhapāla consented with silence.
mn82:20.1Then, knowing that Raṭṭhapāla had consented, his father went back to his own house. He made a heap of gold, both coined and uncoined, and hid it under mats. Then he addressed Raṭṭhapāla’s former wives, “Please, daughters-in-law, adorn yourselves in the way that our son Raṭṭhapāla found you most adorable.”
mn82:21.1And when the night had passed Raṭṭhapāla’s father had delicious fresh and cooked foods prepared in his own home, and announced the time to the Venerable Raṭṭhapāla, saying, “Sir, it’s time. The meal is ready.”
mn82:22.1Then Raṭṭhapāla robed up in the morning and, taking his bowl and robe, went to his father’s home, and sat down on the seat spread out. Raṭṭhapāla’s father, revealing the heap of gold, both coined and uncoined, said to him, “Dear Raṭṭhapāla, this is your maternal fortune. There’s another paternal fortune, and an ancestral one. You can both enjoy your wealth and make merit. Come, return to a lesser life, enjoy wealth, and make merit!”
mn82:22.5“If you’d follow my advice, householder, you’d have this heap of gold, both coined and uncoined, loaded on a cart and carried away to be dumped in the middle of the Ganges river. Why is that? Because this will bring you nothing but sorrow, lamentation, pain, sadness, and distress.”
mn82:23.1Then Raṭṭhapāla’s former wives each clasped his feet and said, “What are they like, master, the nymphs for whom you lead the spiritual life?”
mn82:23.3“Sisters, I don’t lead the spiritual life for the sake of nymphs.”Raṭṭhapāla refers to his former wives as sisters, an indication that he sees them in accordance with the advice in SN35.127, to regard women of one’s one age as a sister. Notably, he has already used the same respectful term when addressing the household maid, whereas his mother uses the disrespectful “wench” (je).
mn82:23.4Saying, “Our master Raṭṭhapāla addresses us as sisters!” they fainted right away.
mn82:24.1Then Raṭṭhapāla said to his father, “If there is food to be given, householder, please give it. But don’t harass me.”
mn82:24.4“Eat, dear Raṭṭhapāla. The meal is ready.”
Then Raṭṭhapāla’s father served and satisfied Venerable Raṭṭhapāla with his own hands with delicious fresh and cooked foods.
mn82:24.6When he had eaten and washed his hand and bowl, he recited this verse while standing right there:
mn82:25.1“See this fancy puppet,The following verses are also found in Raṭṭhapāla’s verses at Theragatha 16 verses 769 - .
a body built of sores,
diseased, obsessed over,
in which nothing lasts at all.
mn82:25.5See this fancy figure,
with its gems and earrings;
it is bones encased in skin,
made pretty by its clothes.
mn82:25.9Rouged feet
and powdered face
may be enough to beguile a fool,
but not a seeker of the far shore.
mn82:25.13Hair in eight braids
and eyeshadow
may be enough to beguile a fool,
but not a seeker of the far shore.
mn82:25.17A rotting body all adorned
like a freshly painted makeup box
may be enough to beguile a fool,
but not a seeker of the far shore.
mn82:25.21The hunter laid his snare,
but the deer didn’t spring the trap.
I’ve eaten the bait and now I go,
leaving the trapper to lament.”
mn82:26.1Then Raṭṭhapāla, having recited this verse while standing, went to King Koravya’s deer range and sat at the root of a tree for the day’s meditation.
mn82:27.1Then King Koravya addressed his gamekeeper,Koravya (Sanskrit kauravya or kaurava) is the conventional name for descendants of the legendary Kuru, founding king of the Kurus. “My good gamekeeper, tidy up the park of the deer range. We will go to see the scenery.”
mn82:27.4“Yes, Your Majesty,” replied the gamekeeper. While tidying the deer range he saw Raṭṭhapāla sitting in meditation. Seeing this, he went to the king, and said, “The deer range is tidy, sire. And the gentleman named Raṭṭhapāla, the son of the leading clan in Thullakoṭṭhika, of whom you have often spoken highly, is meditating there at the root of a tree.”
mn82:27.8“Well then, my good gamekeeper, that’s enough of the park for today. Now I shall pay homage to the worthy Raṭṭhapāla.”
mn82:28.1And then King Koravya said, “Give away the fresh and cooked foods that have been prepared there.” He had the finest carriages harnessed. Then he mounted a fine carriage and, along with other fine carriages, set out in full royal pomp from Thullakoṭṭhika to see Raṭṭhapāla. He went by carriage as far as the terrain allowed, then descended and approached Raṭṭhapāla on foot, together with a group of eminent officials. They exchanged greetings, and, when the greetings and polite conversation were over, he stood to one side and said to Raṭṭhapāla:
mn82:28.3“Here, worthy Raṭṭhapāla, sit on this elephant rug.”
mn82:28.4“Enough, great king, you sit on it. I’m sitting on my own seat.”
mn82:28.6So the king sat down on the seat spread out, and said:
mn82:29.1“Worthy Raṭṭhapāla, there are these four kinds of decay. Because of these, some people shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. What four? Decay due to old age, decay due to sickness, decay of wealth, and decay of relatives.
mn82:30.1And what is decay due to old age? It’s when someone is old, elderly, and senior, advanced in years, and has reached the final stage of life. They reflect: ‘I’m now old, elderly, and senior. I’m advanced in years and have reached the final stage of life. It’s not easy for me to acquire more wealth or to increase the wealth I’ve already acquired. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ So because of that decay due to old age they go forth. This is called decay due to old age. But worthy Raṭṭhapāla is now a youth, young, with pristine black hair, blessed with youth, in the prime of life.While Raṭṭhapāla’s age is not given, he seems quite young when he went forth. He addresses his parents with the familiar “mum and dad”; permission of his parents is required; his friends play a major role influencing his decisions; and he lies on the ground refusing to move until he gets what he wants from his parents. All this sounds like a teenager. True, he was married, but such marriages could be arranged young. And now here, twelve years later according to the commentary, he is still a young man. You have no decay due to old age. So what did you know or see or hear that made you go forth?
mn82:31.1And what is decay due to sickness? It’s when someone is sick, suffering, gravely ill. They reflect: ‘I’m now sick, suffering, gravely ill. It’s not easy for me to acquire more wealth or to increase the wealth I’ve already acquired. Why don’t I go forth from the lay life to homelessness?’ So because of that decay due to sickness they go forth. This is called decay due to sickness. But worthy Raṭṭhapāla is now rarely ill or unwell. Your stomach digests well, being neither too hot nor too cold. You have no decay due to sickness. So what did you know or see or hear that made you go forth?
mn82:32.1And what is decay of wealth? It’s when someone is rich, affluent, and wealthy. But gradually their wealth dwindles away. They reflect: ‘I used to be rich, affluent, and wealthy. But gradually my wealth has dwindled away. It’s not easy for me to acquire more wealth or to increase the wealth I’ve already acquired. Why don’t I go forth from the lay life to homelessness?’ So because of that decay of wealth they go forth. This is called decay of wealth. But worthy Raṭṭhapāla is the son of the leading clan here in Thullakoṭṭhika. You have no decay of wealth. So what did you know or see or hear that made you go forth?
mn82:33.1And what is decay of relatives? It’s when someone has many friends and colleagues, relatives and kin. But gradually their relatives dwindle away. They reflect: ‘I used to have many friends and colleagues, relatives and kin. But gradually they’ve dwindled away. It’s not easy for me to acquire more wealth or to increase the wealth I’ve already acquired. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ So because of that decay of relatives they go forth. This is called decay of relatives. But worthy Raṭṭhapāla has many friends and colleagues, relatives and kin right here in Thullakoṭṭhika. You have no decay of relatives. So what did you know or see or hear that made you go forth?
mn82:34.1There are these four kinds of decay. Because of these, some people shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. Worthy Raṭṭhapāla has none of these. So what did you know or see or hear that made you go forth?”
mn82:35.1“Great king, the Blessed One who knows and sees, the perfected one, the fully awakened Buddha has taught these four summaries of the teaching for recitation. It was after knowing and seeing and hearing these that I went forth from the lay life to homelessness.While these four summaries reflect key teachings of the Buddha, they are not found as such in early texts
mn82:35.2What four?
mn82:36.1‘The world is unstable and swept away.’ This is the first summary.
mn82:36.3‘The world has no shelter and no savior.’ This is the second summary.
mn82:36.5‘The world has no owner—you must leave it all behind and pass on.’ This is the third summary.
mn82:36.7‘The world is wanting, insatiable, the slave of craving.’ This is the fourth summary.
mn82:37.1The Blessed One who knows and sees, the perfected one, the fully awakened Buddha taught these four summaries of the teaching. It was after knowing and seeing and hearing these that I went forth from the lay life to homelessness.”
mn82:38.1“‘The world is unstable and swept away.’ So the worthy Raṭṭhapāla said. How should I see the meaning of this statement?”
mn82:38.4“What do you think, great king? When you were twenty or twenty-five years of age, were you proficient at riding elephants, horses, and chariots, and at archery and swordsmanship? Were you strong in thigh and arm, capable, and battle-hardened?”For alamatto read alamattho, “capable”.
mn82:38.6“I was, worthy Raṭṭhapāla. Sometimes it seems as if I had superpowers then. I don’t see anyone who could have equalled me in strength.”
mn82:38.8“What do you think, great king? These days are you just as strong in thigh and arm, capable, and battle-hardened?”
mn82:38.10“No, worthy Raṭṭhapāla. For now I am old, elderly, and senior, I’m advanced in years and have reached the final stage of life. I am eighty years old. Sometimes I intend to step in one place, but my foot goes somewhere else.”
mn82:38.13“This is what the Buddha was referring to when he said: ‘The world is unstable and swept away.’”
mn82:38.16“It’s incredible, worthy Raṭṭhapāla, it’s amazing, how well said this was by the Buddha. For the world is indeed unstable and swept away.
mn82:39.1In this royal court you can find divisions of elephants, cavalry, chariots, and infantry. They will serve to defend us from any threats. Yet you said: ‘The world has no shelter and no savior.’ How should I see the meaning of this statement?”
mn82:39.5“What do you think, great king? Do you have any chronic ailments?”
mn82:39.7“Yes, I do. Sometimes my friends and colleagues, relatives and kin surround me, thinking: ‘Now the king will die! Now the king will die!’”
mn82:39.10“What do you think, great king? Can you get your friends and colleagues, relatives and kin to help: ‘Please, my dear friends and colleagues, relatives and kin, all of you here share my pain so that I may feel less pain.’ Or must you alone feel that pain?”
mn82:39.14“I can’t get my friends to share my pain. Rather, I alone must feel it.”
mn82:39.17“This is what the Buddha was referring to when he said: ‘The world has no shelter and no savior.’”
mn82:39.20“It’s incredible, worthy Raṭṭhapāla, it’s amazing, how well said this was by the Buddha. For the world indeed has no shelter and no savior.
mn82:40.1In this royal court you can find abundant gold, both coined and uncoined, stored above and below ground. Yet you said: ‘The world has no owner—you must leave it all behind and pass on.’ How should I see the meaning of this statement?”
mn82:40.5“What do you think, great king? These days you amuse yourself, supplied and provided with the five kinds of sensual stimulation. But is there any way to ensure that in the next life you will continue to amuse yourself in the same way, supplied and provided with the same five kinds of sensual stimulation? Or will others make use of this property, while you pass on according to your deeds?”
mn82:40.8“There’s no way to ensure that I will continue to amuse myself in the same way.
Rather, others will take over this property, while I pass on according to my deeds.”
mn82:40.11“This is what the Buddha was referring to when he said: ‘The world has no owner—you must leave it all behind and pass on.’”
mn82:40.14“It’s incredible, worthy Raṭṭhapāla, it’s amazing, how well said this was by the Buddha. For the world indeed has no owner—you must leave it all behind and pass on.
mn82:41.1You also said this: ‘The world is wanting, insatiable, the slave of craving.’ How should I see the meaning of this statement?”
mn82:41.4“What do you think, great king? Do you reign over the prosperous land of Kuru?”
mn82:41.6“Indeed I do.”
mn82:41.7“What do you think, great king? Suppose a trustworthy and dependable man were to come from the east. He’d approach you and say: ‘Please great king, you should know this. I come from the east. There I saw a large country that is successful and prosperous, populous, full of people. They have many divisions of elephants, cavalry, chariots, and infantry. And there’s plenty of money and grain, plenty of gold, coined and uncoined, worked and unworked, and plenty of women for the taking. With your current forces you can conquer it. Conquer it, great king!’ What would you do?”
mn82:41.18“I would conquer it and reign over it.”
mn82:41.19“What do you think, great king? Suppose a trustworthy and dependable man were to come from the west, north, south, or from over the ocean.This is a rare acknowledgement of the existence of lands over the seas. He’d approach you and say the same thing. What would you do?”
mn82:41.33“I would conquer it and reign over it.”
mn82:41.34“This is what the Buddha was referring to when he said: ‘The world is wanting, insatiable, the slave of craving.’This passage is a counterweight to the ideal of the Wheel-turning Monarch, who “after conquering this land girt by sea, reigns by principle, without rod or sword” (eg. MN91:5.3). The Wheel-turning Monarch is in turn a Buddhist recasting of the Brahmanical notion of a king who rules by favor of the gods as demonstrated in the horse sacrifice. The idea of a righteous king whom all obey without coercion belongs rightly to legend, while as Raṭṭhapāla so eloquently, not to mention bravely, points out, the very desire to rule is founded on craving. And it was after knowing and seeing and hearing this that I went forth from the lay life to homelessness.”
mn82:41.37“It’s incredible, worthy Raṭṭhapāla, it’s amazing, how well said this was by the Buddha. For the world is indeed wanting, insatiable, the slave of craving.”
mn82:42.1This is what Venerable Raṭṭhapāla said. Then he went on to say:
mn82:42.3“I see rich humans in the world who,
because of delusion, give not the wealth they’ve earned.
Greedily, they hoard their riches,
yearning for ever more sensual pleasures.
mn82:42.7A king who conquered the earth by force,
ruling the land from sea to sea,
unsatisfied with the near shore of the ocean,
would still yearn for the further shore.
mn82:42.11Not just the king, but others too,
reach death not rid of craving.
They leave the body still wanting,
for in this world sensual pleasures never satisfy.
mn82:42.15Relatives lament, their hair disheveled,
saying ‘Ah! Alas! They’re not immortal!’
They take out the body wrapped in a shroud,
heap up a pyre, and burn it there.
mn82:42.19It’s poked with stakes while being burnt,
in just a single cloth, all wealth gone.
Relatives, friends, and companions
can’t help you when you’re dying.
mn82:42.23Heirs take your riches,
while beings fare on according to their deeds.
Riches don’t follow you when you die;
nor do children, wife, wealth, nor kingdom.
mn82:42.27Longevity isn’t gained by riches,
nor does wealth banish old age;
for the attentive say this life is short,
it’s perishable and not eternal.
mn82:42.31The rich and the poor feel its touch;
the fool and the attentive one feel it too.
But the fool lies stricken by their own folly,
while the attentive one does not tremble at the touch.
mn82:42.35Therefore wisdom’s much better than wealth,
since by wisdom you reach consummation in this life.
But if because of delusion you don’t reach consummation,
you’ll do evil deeds in life after life.
mn82:42.39One who enters a womb and the world beyond,
will transmigrate from one life to the next.
While someone of little wisdom, placing faith in them,
also enters a womb and the world beyond.
mn82:42.43As a bandit caught in a window
is punished for his own bad deeds;
so after departing, in the world beyond,
people are punished for their own bad deeds.
mn82:42.47Sensual pleasures are diverse, sweet, delightful;
appearing in disguise they disturb the mind.Virūparūpena appears at DN24:1.17.4, Jatakas 522:18.3 and 526:56.2, where it always has the meaning “in disguise”.
Seeing danger in sensual stimulations,
I went forth, O King.
mn82:42.51As fruit falls from a tree, so the sons of Manu fall,Māṇava, which normally means “Vedic student”, is occasionally used in the poetic sense of manussa (“humans”). Both words mean “descendant of the first man, Manu”.
young and old, when the body breaks up.
Seeing this, too, I went forth, O King;
the ascetic life is unfailingly better.”
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.
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.
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?
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.
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.
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.
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.
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.
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.
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.
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.
"Sace, je, saccaṁ bhaṇasi, adāsiṁ taṁ karomī"ti.
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.
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.
16Atha kho āyasmā raṭṭhapālo bhuttāvī onītapattapāṇī ṭhitakova imā gāthā abhāsi:
17"Passa cittīkataṁ bimbaṁ,
arukāyaṁ samussitaṁ;
Āturaṁ bahusaṅkappaṁ,
yassa natthi dhuvaṁ ṭhiti.
18Passa cittīkataṁ rūpaṁ,
maṇinā kuṇḍalena ca;
Aṭṭhi tacena onaddhaṁ,
saha vatthebhi sobhati.
19Alattakakatā pādā,
mukhaṁ cuṇṇakamakkhitaṁ;
Alaṁ bālassa mohāya,
no ca pāragavesino.
20Aṭṭhāpadakatā kesā,
nettā añjanamakkhitā;
Alaṁ bālassa mohāya,
no ca pāragavesino.
21Añjanīva navā cittā,
pūtikāyo alaṅkato;
Alaṁ bālassa mohāya,
no ca pāragavesino.
22Odahi migavo pāsaṁ,
nāsadā vākaraṁ migo;
Bhutvā nivāpaṁ gacchāma,
kandante migabandhake"ti.
23Atha kho āyasmā raṭṭhapālo ṭhitakova imā gāthā bhāsitvā yena rañño korabyassa migacīraṁ tenupasaṅkami; upasaṅkamitvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.
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.
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.
"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)
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.
"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.
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?
"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:
37"Passāmi loke sadhane manusse,
Laddhāna vittaṁ na dadanti mohā;
Luddhā dhanaṁ sannicayaṁ karonti,
Bhiyyova kāme abhipatthayanti.
38Rājā pasayhā pathaviṁ vijitvā,
Sasāgarantaṁ mahimāvasanto;
Oraṁ samuddassa atittarūpo,
Pāraṁ samuddassapi patthayetha.
39Rājā ca aññe ca bahū manussā,
Avītataṇhā maraṇaṁ upenti;
Ūnāva hutvāna jahanti dehaṁ,
Kāmehi lokamhi na hatthi titti.
40Kandanti naṁ ñātī pakiriya kese,
Ahovatā no amarāti cāhu;
Vatthena naṁ pārutaṁ nīharitvā,
Citaṁ samādāya tatoḍahanti.
41So ḍayhati sūlehi tujjamāno,
Ekena vatthena pahāya bhoge;
Na mīyamānassa bhavanti tāṇā,
Ñātīdha mittā atha vā sahāyā.
42Dāyādakā tassa dhanaṁ haranti,
Satto pana gacchati yena kammaṁ;
Na mīyamānaṁ dhanamanveti kiñci,
Puttā ca dārā ca dhanañca raṭṭhaṁ.
43Na dīghamāyuṁ labhate dhanena,
Na cāpi vittena jaraṁ vihanti;
Appaṁ hidaṁ jīvitamāhu dhīrā,
Asassataṁ vippariṇāmadhammaṁ.
44Aḍḍhā daliddā ca phusanti phassaṁ,
Bālo ca dhīro ca tatheva phuṭṭho;
Bālo ca bālyā vadhitova seti,
Dhīro ca na vedhati phassaphuṭṭho.
45Tasmā hi paññāva dhanena seyyo,
Yāya vosānamidhādhigacchati;
Abyositattā hi bhavābhavesu,
Pāpāni kammāni karonti mohā.
46Upeti gabbhañca parañca lokaṁ,
Saṁsāramāpajja paramparāya;
Tassappapañño abhisaddahanto,
Upeti gabbhañca parañca lokaṁ.
47Coro yathā sandhimukhe gahito,
Sakammunā haññati pāpadhammo;
Evaṁ pajā pecca paramhi loke,
Sakammunā haññati pāpadhammo.
48Kāmāhi citrā madhurā manoramā,
Virūparūpena mathenti cittaṁ;
Ādīnavaṁ kāmaguṇesu disvā,
Tasmā ahaṁ pabbajitomhi rāja.
49Dumapphalāneva patanti māṇavā,
Daharā ca vuḍḍhā ca sarīrabhedā;
Etampi disvā pabbajitomhi rāja,
Apaṇṇakaṁ sāmaññameva seyyo"ti.
Raṭṭhapālasuttaṁ niṭṭhitaṁ dutiyaṁ.