MN89: Dhammacetiyasutta - Shrines to the Teaching
- © Translated from the Pali by Bhante Sujato. (More copyright information)
mn89:1.1So I have heard. At one time the Buddha was staying in the land of the Sakyans, near the Sakyan town named Medaḷumpa.This town, the spelling of which is uncertain, is not mentioned elsewhere.
mn89:2.1Now at that time King Pasenadi of Kosala had arrived at Townsville on some business.“Townsville” is a literal rendering of nagaraka. I translate it in homage to the town in northern Queensland where a chance encounter with a joey set me on the path to the Dhamma.
mn89:2.2Then he addressed Dīgha Kārāyana, “My good Kārāyana, harness the finest chariots. We will go to a park and see the scenery.”
mn89:2.4“Yes, Your Majesty,” replied Dīgha Kārāyana. He harnessed the chariots and informed the king, “Sire, the finest chariots are harnessed. Please go at your convenience.”
mn89:3.1Then King Pasenadi mounted a fine carriage and, along with other fine carriages, set out in full royal pomp from Townsville, heading for the park grounds.The word ārāma, from a root meaning “to enjoy”, originally referred to a cultivated and pleasant parkland enjoyed for recreation. Such places were favorite dwelling places for ascetics, and became the sites for developed monasteries. In this sutta we see both senses. Here Pasenadi enjoys an ārāma (“park”) for recreation. Below we see the Buddha staying in an ārāma with a community of mendicants, featuring substantial private dwellings (vihāra) with lockable doors; in other words, a “monastery” (MN89:8.1 below). He went by carriage as far as the terrain allowed, then descended and entered the park on foot.
mn89:4.1As he was going for a walk in the park he saw roots of trees that were impressive and inspiring, quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat. The sight reminded him right away of the Buddha: “These roots of trees, so impressive and inspiring, are like those where we used to pay homage to the Blessed One, the perfected one, the fully awakened Buddha.”Evidently the Buddha used to meditate on emptiness in these very woods (MN121:3.1).
mn89:4.4He addressed Dīgha Kārāyana, “These roots of trees, so impressive and inspiring, are like those where we used to pay homage to the Blessed One, the perfected one, the fully awakened Buddha. My good Kārāyana, where is that Buddha at present?”
mn89:5.1“Great king, there is a Sakyan town named Medaḷumpa. That’s where the Buddha is now staying.”
mn89:5.3“But how far away is that town?”
mn89:5.4“Not far, great king, it’s three leagues. We can get there while it’s still light.”
mn89:5.7“Well then, harness the chariots, and we shall go to see the Buddha.”
mn89:5.8“Yes, Your Majesty,” replied Dīgha Kārāyana. He harnessed the chariots and informed the king, “Sire, the finest chariots are harnessed. Please go at your convenience.”
mn89:6.1Then King Pasenadi mounted a fine carriage and, along with other fine carriages, set out from Townsville to Medaḷumpa. He reached the town while it was still light and headed for the monastery grounds. He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot.
mn89:7.1At that time several mendicants were walking mindfully in the open air. King Pasenadi of Kosala went up to them and said, “Sirs, where is the Blessed One at present, the perfected one, the fully awakened Buddha? For I want to see him.”
mn89:8.1“Great king, that’s his dwelling, with the door closed. Approach it quietly, without hurrying; go onto the porch, clear your throat, and knock on the door-panel. The Buddha will open the door.” The king right away presented his sword and turban to Dīgha Kārāyana, who thought, “Now the king seeks privacy. I should wait here.”Kārāyana’s response gives no hint of anything other than loyal service.
mn89:8.5Then the king approached the Buddha’s dwelling, cleared his throat and knocked on the door-panel, and the Buddha opened the door.
mn89:9.1King Pasenadi entered the dwelling, and bowed with his head at the Buddha’s feet, caressing them and covering them with kisses, and pronounced his name:For similar gestures, see Koṇḍañña at SN8.9:1.2, the brahmin Mānatthaddha (“Stuck-up”) at SN7.15 verse 3, the brahmin Brahmāyu at MN91:34.1, and Pasenadi again at AN10.30 verse 2. “Sir, I am Pasenadi, king of Kosala! I am Pasenadi, king of Kosala!”
mn89:9.4“But great king, for what reason do you demonstrate such utmost devotion for this body, conveying your manifest love?”
mn89:10.1“Sir, I infer about the Buddha from the teaching:See SN12.33 and notes for discussion. ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’This is an abbreviated form of the full devotions to the Triple Gem. It happens, sir, that I see some ascetics and brahmins leading the spiritual life only for a limited period: ten, twenty, thirty, or forty years. Some time later—nicely bathed and anointed, with hair and beard dressed—they amuse themselves, supplied and provided with the five kinds of sensual stimulation.He knows this because they worked for him as spies (SN3.11, Udāna 6.2 verse 8). But here I see the mendicants leading the spiritual life entirely full and pure as long as they live, to their last breath.While Buddhist mendicants may disrobe at any time, their intention is to practice for life. I don’t see any other spiritual life elsewhere so full and pure. That’s why I infer this about the Buddha from the teaching: ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
mn89:11.1Furthermore, kings fight with kings, aristocrats fight with aristocrats, brahmins fight with brahmins, householders fight with householders. A mother fights with her child, child with mother, father with child, and child with father. Brother fights with brother, brother with sister, sister with brother, and friend fights with friend.PTS text includes brother with brother. But here I see the mendicants living in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. I don’t see any other assembly elsewhere so harmonious. So I infer this about the Buddha from the teaching: ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
mn89:12.1Furthermore, I have walked and wandered from monastery to monastery and from park to park. There I’ve seen some ascetics and brahmins who are thin, haggard, pale, and veiny—hardly a captivating sight for people, you’d think.This is a standard description of monastics who are unhappy and dissatisfied for whatever reason, eg. Bhikkhu Saṅghadisesa 1. It occurred to me: ‘Clearly these venerables lead the spiritual life dissatisfied, or they’re hiding some bad deed they’ve done. That’s why they’re thin, haggard, pale, and veiny—hardly a captivating sight for people, you’d think.’ I went up to them and said: ‘Venerables, why are you so thin, haggard, pale, and veiny—hardly a captivating sight for people, you’d think?’ They say: ‘We have jaundice, great king.’The commentary glosses kularogo (“family sickness”), showing it must accept the reading bandhu (“relative”). However, the parallel at MA 213 has 白病, which supports the variant paṇḍukarogino (“jaundice”). But here I see mendicants always smiling and joyful, obviously happy, with cheerful faces, living relaxed, unruffled, surviving on charity, their hearts free as a wild deer. It occurred to me: ‘Clearly these venerables have realized a higher distinction in the Buddha’s instructions than they had before. That’s why these venerables are always smiling and joyful, obviously happy, with cheerful faces, living relaxed, unruffled, surviving on charity, their hearts free as a wild deer.’ So I infer this about the Buddha from the teaching: ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
mn89:13.1Furthermore, as an anointed aristocratic king I am able to execute, fine, or banish those who are guilty. Yet when I’m sitting in court they interrupt me.Read aḍḍa (variants attha, aṭṭa) which in Sanskrit has the senses “solve, infer, argue, discern”. And I can’t get them to stop interrupting me and wait until I’ve finished speaking.Pasenadi speaks of his frustrations in judging at SN3.7. He was getting old and passing his duties to his son. But here I’ve seen the mendicants while the Buddha is teaching an assembly of many hundreds, and there is no sound of his disciples coughing or clearing their throats. Once it so happened that the Buddha was teaching an assembly of many hundreds. Then one of his disciples cleared their throat. And one of their spiritual companions nudged them with their knee, to indicate: ‘Hush, venerable, don’t make a sound! Our teacher, the Blessed One, is teaching!’ It occurred to me: ‘Oh lord, how incredible, how amazing, how an assembly can be so well trained without rod or sword!’The future tense bhavissati here expresses surprise or wonder, for which compare AN4.36 verse 1. I don’t see any other assembly elsewhere so well trained.For the poor behavior of other ascetics, see MN77:6.17. So I infer this about the Buddha from the teaching: ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
mn89:14.1Furthermore, I’ve seen some clever aristocrats who are subtle, accomplished in the doctrines of others, hair-splitters. You’d think they live to demolish convictions with their intellect.This passage on conversion of disputants is also found at MN27:4.1. They hear: ‘So, gentlemen, that ascetic Gotama will come down to such and such village or town.’ They formulate a question, thinking: ‘We’ll approach the ascetic Gotama and ask him this question. If he answers like this, we’ll refute him like that; and if he answers like that, we’ll refute him like this.’ When they hear that he has come down they approach him. The Buddha educates, encourages, fires up, and inspires them with a Dhamma talk. They don’t even get around to asking their question to the Buddha, so how could they refute his answer? Invariably, they become his disciples. So I infer this about the Buddha from the teaching: ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
mn89:15.1Furthermore, I see some clever brahmins … some clever householders … some clever ascetics who are subtle, accomplished in the doctrines of others, hair-splitters. … They don’t even get around to asking their question to the Buddha, so how could they refute his answer? Invariably, they ask the ascetic Gotama for the chance to go forth. And he gives them the going-forth. Soon after going forth, living withdrawn, diligent, keen, and resolute, they realize the supreme end of the spiritual path in this very life. They live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. They say: ‘We were almost lost! We almost perished! For we used to claim that we were ascetics, brahmins, and perfected ones, but we were none of these things. But now we really are ascetics, brahmins, and perfected ones!’ So I infer this about the Buddha from the teaching: ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
mn89:18.1Furthermore, these chamberlains Isidatta and Purāṇa share my meals and my carriages. I give them a livelihood and bring them renown. And yet they don’t show me the same level of devotion that they show to the Buddha. Once it so happened that while I was leading a military campaign and testing Isidatta and Purāṇa I took up residence in a cramped house. They spent much of the night discussing the teaching, then they lay down with their heads towards where the Buddha was and their feet towards me. It occurred to me: ‘Oh lord, how incredible, how amazing! These chamberlains Isidatta and Purāṇa share my meals and my carriages. I give them a livelihood and bring them renown. And yet they don’t show me the same level of devotion that they show to the Buddha. Clearly these venerables have realized a higher distinction in the Buddha’s instructions than they had before.’They were at least stream-enterers (SN55.6, AN6.120–139), and died as once-returners (AN6.44 verse 6 - , AN10.75 verse 2).
The king refers to his subordinates with āyasmā, normally reserved for addressing mendicants. When used by lay people of other lay people it indicates deep respect, often, as here, in reference to noble individuals on the path (MN68:18.1, SN55.54), or else used by a criminal beseeching the mercy of the crowd (AN4.244 verse 2). So I infer this about the Buddha from the teaching: ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
mn89:19.1Furthermore, the Buddha is an aristocrat, and so am I. The Buddha is Kosalan, and so am I.The Sakyans were vassals of Kosala (Snp3.1 verse 422). The Buddha is eighty years old, and so am I.This sets these events in the last year of the Buddha’s life. Since this is so, it’s proper for me to act with such utmost deference for the Buddha and demonstrate such friendship.
mn89:20.1Well, now, sir, I must go. I have many duties, and much to do.”
mn89:20.3“Please, great king, go at your convenience.”
Then King Pasenadi got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.While the sutta and its parallels do not hint at anything other than a respectful visit to the Buddha, there is a tradition that this event led to Pasenadi’s downfall. Apparently, Dīgha Kārāyana blamed Pasenadi for the death of his uncle, Pasenadi’s former general Bandhula. Seeking revenge, he took the royal insignia and crowned Pasanadi’s dubious son Viḍūḍabha (MN90:6.1) in his stead. Abandoned and alone, Pasenadi sought shelter in Rājagaha with his nephew Ajātasattu, but arrived too late and died while spending the night outside the walls. The details are improbable—why flee his friends the Sakyans for the untrustworthy Ajātasattu, 500 kms distant? And why would a city watch bar a king in need? Nonetheless, the outline of this story is found widely, not just in the Pali commentary (see Jataka 465, T 1451 at T xxiv 238c1, T 211 at T iv 583a16, D (6) ’dul ba, tha 86a7).
mn89:21.1Soon after the king had left, the Buddha addressed the mendicants: “Mendicants, before he got up and left, King Pasenadi spoke shrines to the teaching. Learn these shrines to the teaching! Memorize these shrines to the teaching! Remember these shrines to the teaching! These shrines to the teaching are beneficial and relate to the fundamentals of the spiritual life.”
mn89:21.7That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā sakkesu viharati medāḷupaṁ nāma sakyānaṁ nigamo.
Tena kho pana samayena rājā pasenadi kosalo nagarakaṁ anuppatto hoti kenacideva karaṇīyena.
Atha kho rājā pasenadi kosalo dīghaṁ kārāyanaṁ āmantesi: "yojehi, samma kārāyana, bhadrāni bhadrāni yānāni, uyyānabhūmiṁ gacchāma subhūmiṁ dassanāyā"ti.
"Evaṁ, devā"ti kho dīgho kārāyano rañño pasenadissa kosalassa paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā rañño pasenadissa kosalassa paṭivedesi: "yuttāni kho te, deva, bhadrāni bhadrāni yānāni. Yassadāni kālaṁ maññasī"ti.
Atha kho rājā pasenadi kosalo bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi nagarakamhā niyyāsi mahaccā rājānubhāvena. Yena ārāmo tena pāyāsi. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova ārāmaṁ pāvisi.
Addasā kho rājā pasenadi kosalo ārāme jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. Disvāna bhagavantaṁyeva ārabbha sati udapādi: "imāni kho tāni rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, yattha sudaṁ mayaṁ taṁ bhagavantaṁ payirupāsāma arahantaṁ sammāsambuddhan"ti.
2Atha kho rājā pasenadi kosalo dīghaṁ kārāyanaṁ āmantesi: "imāni kho, samma kārāyana, tāni rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, yattha sudaṁ mayaṁ taṁ bhagavantaṁ payirupāsāma arahantaṁ sammāsambuddhaṁ. Kahaṁ nu kho, samma kārāyana, etarahi so bhagavā viharati arahaṁ sammāsambuddho"ti?
"Atthi, mahārāja, medāḷupaṁ nāma sakyānaṁ nigamo. Tattha so bhagavā etarahi viharati arahaṁ sammāsambuddho"ti.
"Kīvadūre pana, samma kārāyana, nagarakamhā medāḷupaṁ nāma sakyānaṁ nigamo hotī"ti?
"Na dūre, mahārāja; tīṇi yojanāni; sakkā divasāvasesena gantun"ti.
"Tena hi, samma kārāyana, yojehi bhadrāni bhadrāni yānāni, gamissāma mayaṁ taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhan"ti.
"Evaṁ, devā"ti kho dīgho kārāyano rañño pasenadissa kosalassa paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā rañño pasenadissa kosalassa paṭivedesi: "yuttāni kho te, deva, bhadrāni bhadrāni yānāni. Yassadāni kālaṁ maññasī"ti.
Atha kho rājā pasenadi kosalo bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi nagarakamhā yena medāḷupaṁ nāma sakyānaṁ nigamo tena pāyāsi. Teneva divasāvasesena medāḷupaṁ nāma sakyānaṁ nigamaṁ sampāpuṇi. Yena ārāmo tena pāyāsi. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova ārāmaṁ pāvisi.
3Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho rājā pasenadi kosalo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: "kahaṁ nu kho, bhante, etarahi so bhagavā viharati arahaṁ sammāsambuddho? Dassanakāmā hi mayaṁ taṁ bhagavantaṁ arahantaṁ sammāsambuddhan"ti.
"Eso, mahārāja, vihāro saṁvutadvāro. Tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭehi. Vivarissati bhagavā te dvāran"ti. Atha kho rājā pasenadi kosalo tattheva khaggañca uṇhīsañca dīghassa kārāyanassa pādāsi. Atha kho dīghassa kārāyanassa etadahosi: "rahāyati kho dāni rājā, idheva dāni mayā ṭhātabban"ti.
Atha kho rājā pasenadi kosalo yena so vihāro saṁvutadvāro tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭesi. Vivari bhagavā dvāraṁ.
Atha kho rājā pasenadi kosalo vihāraṁ pavisitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti: "rājāhaṁ, bhante, pasenadi kosalo; rājāhaṁ, bhante, pasenadi kosalo"ti.
4"Kiṁ pana tvaṁ, mahārāja, atthavasaṁ sampassamāno imasmiṁ sarīre evarūpaṁ paramanipaccakāraṁ karosi, mittūpahāraṁ upadaṁsesī"ti?
"Atthi kho me, bhante, bhagavati dhammanvayo hoti: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṁgho’ti. Idhāhaṁ, bhante, passāmi eke samaṇabrāhmaṇe pariyantakataṁ brahmacariyaṁ carante dasapi vassāni, vīsampi vassāni, tiṁsampi vassāni, cattārīsampi vassāni. Te aparena samayena sunhātā suvilittā kappitakesamassū pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti. Idha panāhaṁ, bhante, bhikkhū passāmi yāvajīvaṁ āpāṇakoṭikaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carante. Na kho panāhaṁ, bhante, ito bahiddhā aññaṁ evaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ samanupassāmi. Ayampi kho me, bhante, bhagavati dhammanvayo hoti: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṁgho’ti.
5Puna caparaṁ, bhante, rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatayopi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati. Idha panāhaṁ, bhante, bhikkhū passāmi samagge sammodamāne avivadamāne khīrodakībhūte aññamaññaṁ piyacakkhūhi sampassante viharante. Na kho panāhaṁ, bhante, ito bahiddhā aññaṁ evaṁ samaggaṁ parisaṁ samanupassāmi. Ayampi kho me, bhante, bhagavati dhammanvayo hoti: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
6Puna caparāhaṁ, bhante, ārāmena ārāmaṁ, uyyānena uyyānaṁ anucaṅkamāmi anuvicarāmi. Sohaṁ tattha passāmi eke samaṇabrāhmaṇe kise lūkhe dubbaṇṇe uppaṇḍuppaṇḍukajāte dhamanisanthatagatte, na viya maññe cakkhuṁ bandhante janassa dassanāya. Tassa mayhaṁ, bhante, etadahosi: ‘addhā ime āyasmanto anabhiratā vā brahmacariyaṁ caranti, atthi vā tesaṁ kiñci pāpaṁ kammaṁ kataṁ paṭicchannaṁ; tathā hi ime āyasmanto kisā lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā, na viya maññe cakkhuṁ bandhanti janassa dassanāyā’ti. Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘kiṁ nu kho tumhe āyasmanto kisā lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā, na viya maññe cakkhuṁ bandhatha janassa dassanāyā’ti? Te evamāhaṁsu: ‘bandhukarogo no, mahārājā’ti. Idha panāhaṁ, bhante, bhikkhū passāmi haṭṭhapahaṭṭhe udaggudagge abhiratarūpe pīṇindriye appossukke pannalome paradattavutte migabhūtena cetasā viharante. Tassa mayhaṁ, bhante, etadahosi: ‘addhā ime āyasmanto tassa bhagavato sāsane uḷāraṁ pubbenāparaṁ visesaṁ jānanti; tathā hi ime āyasmanto haṭṭhapahaṭṭhā udaggudaggā abhiratarūpā pīṇindriyā appossukkā pannalomā paradattavuttā migabhūtena cetasā viharantī’ti. Ayampi kho me, bhante, bhagavati dhammanvayo hoti: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṁgho’ti.
7Puna caparāhaṁ, bhante, rājā khattiyo muddhāvasitto; pahomi ghātetāyaṁ vā ghātetuṁ, jāpetāyaṁ vā jāpetuṁ, pabbājetāyaṁ vā pabbājetuṁ. Tassa mayhaṁ, bhante, aḍḍakaraṇe nisinnassa antarantarā kathaṁ opātenti. Sohaṁ na labhāmi: ‘mā me bhonto aḍḍakaraṇe nisinnassa antarantarā kathaṁ opātetha, kathāpariyosānaṁ me bhonto āgamentū’ti. Tassa mayhaṁ, bhante, antarantarā kathaṁ opātenti. Idha panāhaṁ, bhante, bhikkhū passāmi; yasmiṁ samaye bhagavā anekasatāya parisāya dhammaṁ deseti, neva tasmiṁ samaye bhagavato sāvakānaṁ khipitasaddo vā hoti ukkāsitasaddo vā. Bhūtapubbaṁ, bhante, bhagavā anekasatāya parisāya dhammaṁ deseti. Tatraññataro bhagavato sāvako ukkāsi. Tamenaṁ aññataro sabrahmacārī jaṇṇukena ghaṭṭesi: ‘appasaddo āyasmā hotu, māyasmā saddamakāsi; satthā no bhagavā dhammaṁ desetī’ti. Tassa mayhaṁ, bhante, etadahosi: ‘acchariyaṁ vata bho, abbhutaṁ vata bho. Adaṇḍena vata kira, bho, asatthena evaṁ suvinītā parisā bhavissatī’ti. Na kho panāhaṁ, bhante, ito bahiddhā aññaṁ evaṁ suvinītaṁ parisaṁ samanupassāmi. Ayampi kho me, bhante, bhagavati dhammanvayo hoti: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṁgho’ti.
8Puna caparāhaṁ, bhante, passāmi idhekacce khattiyapaṇḍite nipuṇe kataparappavāde vālavedhirūpe. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni. Te suṇanti: ‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti. Te pañhaṁ abhisaṅkharonti: ‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma. Evañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma; evañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti. Te suṇanti: ‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti. Te yena bhagavā tenupasaṅkamanti. Te bhagavā dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. Te bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva bhagavantaṁ pañhaṁ pucchanti, kuto vādaṁ āropessanti? Aññadatthu bhagavato sāvakā sampajjanti. Ayampi kho me, bhante, bhagavati dhammanvayo hoti: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṁgho’ti.
9Puna caparāhaṁ, bhante, passāmi idhekacce brāhmaṇapaṇḍite … pe … samaṇapaṇḍite nipuṇe kataparappavāde vālavedhirūpe. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni. Te suṇanti: ‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti. Te pañhaṁ abhisaṅkharonti: ‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma. Evañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma; evañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti. Te suṇanti: ‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti. Te yena bhagavā tenupasaṅkamanti. Te bhagavā dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. Te bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva bhagavantaṁ pañhaṁ pucchanti, kuto vādaṁ āropessanti? Aññadatthu bhagavantaṁyeva okāsaṁ yācanti agārasmā anagāriyaṁ pabbajjāya. Te bhagavā pabbājeti. Te tathāpabbajitā samānā ekā vūpakaṭṭhā appamattā ātāpino pahitattā viharantā nacirasseva — yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ — brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. Te evamāhaṁsu: ‘manaṁ vata, bho, anassāma; manaṁ vata, bho, panassāma’. Mayañhi pubbe assamaṇāva samānā samaṇāmhāti paṭijānimhā, abrāhmaṇāva samānā brāhmaṇāmhāti paṭijānimhā, anarahantova samānā arahantāmhāti paṭijānimhā. ‘Idāni khomha samaṇā, idāni khomha brāhmaṇā, idāni khomha arahanto’ti. Ayampi kho me, bhante, bhagavati dhammanvayo hoti: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
10Puna caparāhaṁ, bhante, ime isidattapurāṇā thapatayo mamabhattā mamayānā, ahaṁ nesaṁ jīvikāya dātā, yasassa āhattā; atha ca pana no tathā mayi nipaccakāraṁ karonti yathā bhagavati. Bhūtapubbāhaṁ, bhante, senaṁ abbhuyyāto samāno ime ca isidattapurāṇā thapatayo vīmaṁsamāno aññatarasmiṁ sambādhe āvasathe vāsaṁ upagacchiṁ. Atha kho, bhante, ime isidattapurāṇā thapatayo bahudeva rattiṁ dhammiyā kathāya vītināmetvā, yato ahosi bhagavā tato sīsaṁ katvā maṁ pādato karitvā nipajjiṁsu. Tassa mayhaṁ, bhante, etadahosi: ‘acchariyaṁ vata bho, abbhutaṁ vata bho. Ime isidattapurāṇā thapatayo mamabhattā mamayānā, ahaṁ nesaṁ jīvikāya dātā, yasassa āhattā; atha ca pana no tathā mayi nipaccakāraṁ karonti yathā bhagavati. Addhā ime āyasmanto tassa bhagavato sāsane uḷāraṁ pubbenāparaṁ visesaṁ jānantī’ti. Ayampi kho me, bhante, bhagavati dhammanvayo hoti: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṁgho’ti.
11Puna caparaṁ, bhante, bhagavāpi khattiyo, ahampi khattiyo; bhagavāpi kosalo, ahampi kosalo; bhagavāpi āsītiko, ahampi āsītiko. Yampi, bhante, bhagavāpi khattiyo ahampi khattiyo, bhagavāpi kosalo ahampi kosalo, bhagavāpi āsītiko ahampi āsītiko; imināvārahāmevāhaṁ, bhante, bhagavati paramanipaccakāraṁ kātuṁ, mittūpahāraṁ upadaṁsetuṁ.
Handa ca dāni mayaṁ, bhante, gacchāma; bahukiccā mayaṁ bahukaraṇīyā"ti.
"Yassadāni tvaṁ, mahārāja, kālaṁ maññasī"ti.
Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
12Atha kho bhagavā acirapakkantassa rañño pasenadissa kosalassa bhikkhū āmantesi: "eso, bhikkhave, rājā pasenadi kosalo dhammacetiyāni bhāsitvā uṭṭhāyāsanā pakkanto. Uggaṇhatha, bhikkhave, dhammacetiyāni; pariyāpuṇātha, bhikkhave, dhammacetiyāni; dhāretha, bhikkhave, dhammacetiyāni. Atthasaṁhitāni, bhikkhave, dhammacetiyāni ādibrahmacariyakānī"ti.
13Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Dhammacetiyasuttaṁ niṭṭhitaṁ navamaṁ.