2.
The Discourse on Raṭṭhapāla
293. Thus have I heard - On one occasion the Blessed One was wandering on a journey among the Kurus together with a large Community of monks, and arrived at a market town of the Kurus named Thullakoṭṭhika. The brahmin householders of Thullakoṭṭhika heard - "Indeed, my dear, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, wandering on a journey among the Kurus together with a large Community of monks, has arrived at Thullakoṭṭhika. And concerning that Master Gotama, such a good reputation has arisen - 'Thus indeed is the Blessed One: the Worthy One, the One Enlightened by himself, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' He, having realised by direct knowledge himself, proclaims this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans. He teaches the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. Good indeed is the seeing of such Worthy Ones." Then the brahmin householders of Thullakoṭṭhika approached the Blessed One; having approached, some, having paid respect to the Blessed One, sat down to one side; some exchanged friendly greetings with the Blessed One, and having concluded the pleasant and memorable talk, sat down to one side; some, having extended joined palms in salutation towards the Blessed One, sat down to one side; some, having announced their name and clan in the presence of the Blessed One, sat down to one side; some, remaining silent, sat down to one side. The Blessed One instructed, encouraged, inspired, and gladdened the brahmin householders of Thullakoṭṭhika seated to one side with a talk on the Teaching.
294. Now at that time a son of good family named Raṭṭhapāla, a son of the leading family in that very Thullakoṭṭhika, was seated in that assembly. Then this thought occurred to the son of good family Raṭṭhapāla - "In whatever way I understand the teaching taught by the Blessed One, it is not easy for one dwelling in a house to live the holy life that is completely perfect, completely pure, polished like a conch shell. What if I were to shave off my hair and beard, put on ochre robes, and go forth from home into homelessness?" Then the brahmin householders of Thullakoṭṭhika, having been instructed, encouraged, inspired, and gladdened by the Blessed One with a talk on the Teaching, having delighted in and given thanks for what the Blessed One had said, rose from their seats, paid respect to the Blessed One, circumambulated him keeping him on their right, and departed. Then the son of good family Raṭṭhapāla, when the brahmin householders of Thullakoṭṭhika had recently departed, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the son of good family Raṭṭhapāla said this to the Blessed One - "In whatever way I understand the teaching taught by the Blessed One, venerable sir, it is not easy for one dwelling in a house to live the holy life that is completely perfect, completely pure, polished like a conch shell. I wish, venerable sir, to shave off my hair and beard, put on ochre robes, and go forth from home into homelessness. May I, venerable sir, receive the going forth in the presence of the Blessed One, may I receive full ordination. May the Blessed One give me the going forth." "But have you, Raṭṭhapāla, been permitted by your mother and father for the going forth from home into homelessness?" "I have not, venerable sir, been permitted by my mother and father for the going forth from home into homelessness." "Indeed, Raṭṭhapāla, Truth-finders do not give the going forth to a son who has not been permitted by his mother and father." "I will, venerable sir, act in such a way that my mother and father will permit me for the going forth from home into homelessness."
295. Then the son of good family Raṭṭhapāla, having risen from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and approached his mother and father; having approached, he said this to his mother and father: "Mother and father, in whatever way I understand the teaching taught by the Blessed One, it is not easy for one dwelling in a house to live the holy life that is completely perfect, completely pure, polished like a conch shell. I wish, having shaved off my hair and beard, having put on ochre robes, to go forth from home into homelessness. Allow me to go forth from home into homelessness." When this was said, the mother and father of the son of good family Raṭṭhapāla said this to the son of good family Raṭṭhapāla: "You, dear Raṭṭhapāla, are our only son, dear, agreeable, delicately nurtured, delicately brought up. You, dear Raṭṭhapāla, do not know any suffering. Even by death we will be separated from you unwillingly. Why then would we allow you while living to go forth from home into homelessness?" For the second time the son of good family Raṭṭhapāla... etc. For the third time the son of good family Raṭṭhapāla said this to his mother and father: "Mother and father, in whatever way I understand the teaching taught by the Blessed One, it is not easy for one dwelling in a house to live the holy life that is completely perfect, completely pure, polished like a conch shell. I wish, having shaved off my hair and beard, having put on ochre robes, to go forth from home into homelessness. Allow me to go forth from home into homelessness." For the third time the mother and father of the son of good family Raṭṭhapāla said this to the son of good family Raṭṭhapāla: "You, dear Raṭṭhapāla, are our only son, dear, agreeable, delicately nurtured, delicately brought up. You, dear Raṭṭhapāla, do not know any suffering. Even by death we will be separated from you unwillingly. Why then would we allow you while living to go forth from home into homelessness?"
296. Then the son of good family Raṭṭhapāla - "My mother and father do not allow me to go forth from home into homelessness" - lay down right there on the bare ground - "Either my death will be here or my going forth." Then the son of good family Raṭṭhapāla did not eat even one meal, did not eat even two meals, did not eat even three meals, did not eat even four meals, did not eat even five meals, did not eat even six meals, did not eat even seven meals. Then the mother and father of the son of good family Raṭṭhapāla said this to the son of good family Raṭṭhapāla - "You, dear Raṭṭhapāla, are our only son, dear, agreeable, delicately nurtured, delicately brought up. You, dear Raṭṭhapāla, do not know any suffering. Even by death we will be separated from you unwillingly. Why then would we allow you while living to go forth from home into homelessness? Rise up, dear Raṭṭhapāla, eat and drink and amuse yourself; eating, drinking, amusing yourself, enjoying sensual pleasures, performing meritorious deeds, be delighted. We do not allow you to go forth from home into homelessness. Even by death we will be separated from you unwillingly. Why then would we allow you while living to go forth from home into homelessness?" When this was said, the son of good family Raṭṭhapāla remained silent. For the second time the mother and father of the son of good family Raṭṭhapāla said this to the son of good family Raṭṭhapāla... etc. For the second time the son of good family Raṭṭhapāla remained silent. For the third time the mother and father of the son of good family Raṭṭhapāla said this to the son of good family Raṭṭhapāla: "You, dear Raṭṭhapāla, are our only son, dear, agreeable, delicately nurtured, delicately brought up. You, dear Raṭṭhapāla, do not know any suffering. Even by death we will be separated from you unwillingly. Why then would we allow you while living to go forth from home into homelessness? Rise up, dear Raṭṭhapāla, eat and drink and amuse yourself; eating, drinking, amusing yourself, enjoying sensual pleasures, performing meritorious deeds, be delighted. We do not allow you to go forth from home into homelessness. Even by death we will be separated from you unwillingly. Why then would we allow you while living to go forth from home into homelessness?" For the third time the son of good family Raṭṭhapāla remained silent.
297. Then the friends of the son of good family Raṭṭhapāla approached the son of good family Raṭṭhapāla; having approached, they said this to the son of good family Raṭṭhapāla: "You, my dear Raṭṭhapāla, are the only son of your mother and father, dear, agreeable, delicately nurtured, delicately brought up. You, my dear Raṭṭhapāla, do not know any suffering. Even by death your mother and father will be separated from you unwillingly. Why then would they allow you while living to go forth from home into homelessness? Rise up, my dear Raṭṭhapāla, eat and drink and amuse yourself; eating, drinking, amusing yourself, enjoying sensual pleasures, performing meritorious deeds, be delighted. Your mother and father will not allow you to go forth from home into homelessness. Even by death your mother and father will be separated from you unwillingly. Why then would they allow you while living to go forth from home into homelessness?" When this was said, the son of good family Raṭṭhapāla remained silent. For the second time etc. For the third time the friends of the son of good family Raṭṭhapāla said this to the son of good family Raṭṭhapāla: "You, my dear Raṭṭhapāla, are the only son of your mother and father, dear, agreeable, delicately nurtured, delicately brought up. You, my dear Raṭṭhapāla, do not know any suffering. Even by death your mother and father will be separated from you unwillingly. Why then would they allow you while living to go forth from home into homelessness? Rise up, my dear Raṭṭhapāla, eat and drink and amuse yourself; eating, drinking, amusing yourself, enjoying sensual pleasures, performing meritorious deeds, be delighted. Your mother and father will not allow you to go forth from home into homelessness. Even by death your mother and father will be separated from you unwillingly. Why then would they allow you while living to go forth from home into homelessness?" For the third time the son of good family Raṭṭhapāla remained silent.
298. Then the friends of the son of good family Raṭṭhapāla approached the mother and father of the son of good family Raṭṭhapāla; having approached, they said this to the mother and father of the son of good family Raṭṭhapāla: "Mother and father, this son of good family Raṭṭhapāla has lain down right there on the bare ground - 'Either my death will be here or my going forth.' If you do not allow the son of good family Raṭṭhapāla to go forth from home into homelessness, right there death will come to him. But if you allow the son of good family Raṭṭhapāla to go forth from home into homelessness, you will see him even when gone forth. If the son of good family Raṭṭhapāla does not find delight in the going forth from home into homelessness, what other destination will there be for him? He will return right here. Allow the son of good family Raṭṭhapāla to go forth from home into homelessness." "We allow, dear sons, the son of good family Raṭṭhapāla to go forth from home into homelessness. But when gone forth, he should come to see his mother and father." Then the friends of the son of good family Raṭṭhapāla approached the son of good family Raṭṭhapāla; having approached, they said this to the son of good family Raṭṭhapāla: "Rise up, my dear Raṭṭhapāla, you have been permitted by your mother and father for the going forth from home into homelessness. But when gone forth, you should come to see your mother and father."
299. Then the son of good family Raṭṭhapāla, having risen, having gained strength, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the son of good family Raṭṭhapāla said this to the Blessed One - "I have been permitted, venerable sir, by my mother and father for the going forth from home into homelessness. May the Blessed One give me the going forth." The son of good family Raṭṭhapāla received the going forth in the presence of the Blessed One, he received full ordination. Then the Blessed One, when the Venerable Raṭṭhapāla had been recently fully ordained, after a fortnight of full ordination, having dwelt at Thullakoṭṭhika as long as he liked, set out on a journey towards Sāvatthī. Wandering on a journey gradually, he arrived at Sāvatthī. There the Blessed One stayed at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the Venerable Raṭṭhapāla, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness - the final goal of the holy life, in this very life, having realised by direct knowledge himself, having attained, he dwelt. He directly knew: "Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being." And the Venerable Raṭṭhapāla became one of the Worthy Ones.
Then the Venerable Raṭṭhapāla approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Raṭṭhapāla said this to the Blessed One - "I wish, venerable sir, to show myself to my mother and father, if the Blessed One permits me." Then the Blessed One, having encompassed the mind of the Venerable Raṭṭhapāla with his own mind, attended to it. When the Blessed One knew - "The son of good family Raṭṭhapāla is incapable of rejecting the training and returning to the lower life," then the Blessed One said this to the Venerable Raṭṭhapāla - "Now do as you think fit, Raṭṭhapāla." Then the Venerable Raṭṭhapāla, rising from his seat, having paid respect to the Blessed One, circumambulated him keeping him on his right, set in order his lodging, and taking his bowl and robe, set out on a journey towards Thullakoṭṭhika. Wandering on a journey gradually, he arrived at Thullakoṭṭhika. There the Venerable Raṭṭhapāla stayed at Thullakoṭṭhika in King Korabya's deer park. Then the Venerable Raṭṭhapāla, having dressed in the earlier period of the day, taking his bowl and robe, entered Thullakoṭṭhika for almsfood. Walking for almsfood successively in Thullakoṭṭhika, he approached his own father's dwelling. Now at that time the Venerable Raṭṭhapāla's father was having his hair combed in the middle door-hall. The Venerable Raṭṭhapāla's father saw the Venerable Raṭṭhapāla coming from afar. Having seen him, he said this - "By these shaven-headed little ascetics our only son, dear and agreeable, was given the going forth." Then the Venerable Raṭṭhapāla at his own father's dwelling received neither a gift nor a refusal; on the contrary, he received only abuse. Now at that time a female slave of the Venerable Raṭṭhapāla's relatives was about to throw away some food made with flour from the previous evening. Then the Venerable Raṭṭhapāla said this to that female slave of his relatives - "If that is to be thrown away, sister, pour it here into my bowl." Then the female slave of the Venerable Raṭṭhapāla's relatives, while pouring that food made with flour from the previous evening into the Venerable Raṭṭhapāla's bowl, recognised the sign of his hands and feet and voice.
300. Then a female slave of the Venerable Raṭṭhapāla's relatives approached the Venerable Raṭṭhapāla's mother; having approached, she said this to the Venerable Raṭṭhapāla's mother - "May you know, my lady - 'The master's son Raṭṭhapāla has arrived.'" "If, woman, you speak the truth, I make you a freed slave." Then the Venerable Raṭṭhapāla's mother approached the Venerable Raṭṭhapāla's father; having approached, she said this to the Venerable Raṭṭhapāla's father - "May you know, householder - 'The son of good family Raṭṭhapāla has arrived, they say.'" Now at that time the Venerable Raṭṭhapāla was eating that food made with flour from the previous evening, leaning against a certain wall. Then the Venerable Raṭṭhapāla's father approached the Venerable Raṭṭhapāla; having approached, he said this to the Venerable Raṭṭhapāla - "Is it really so, dear Raṭṭhapāla, that you will eat food made with flour from the previous evening? Should you not go to your own home, dear Raṭṭhapāla?" "From where, householder, would we who have gone forth from home into homelessness have a home? We are homeless, householder. We went to your home, householder, but there we received neither a gift nor a refusal; on the contrary, we received only abuse." "Come, dear Raṭṭhapāla, let us go to the house." "Enough, householder, my meal duty is done for today." "If so, dear Raṭṭhapāla, consent to a meal for tomorrow." The Venerable Raṭṭhapāla consented by silence. Then the Venerable Raṭṭhapāla's father, having learned of the Venerable Raṭṭhapāla's acceptance, approached his own dwelling; having approached, having had a great heap of gold and money prepared and covered with mats, he addressed the Venerable Raṭṭhapāla's former wives - "Come, daughters-in-law, adorn yourselves with whatever adornment you were formerly adorned with when you were dear and agreeable to the son of good family Raṭṭhapāla."
301. Then the Venerable Raṭṭhapāla's father, after that night had passed, having had superior solid and soft food prepared at his own dwelling, announced the time to the Venerable Raṭṭhapāla - "It is time, dear Raṭṭhapāla, the meal is ready." Then the Venerable Raṭṭhapāla, having dressed in the earlier period of the day, taking his bowl and robe, approached his own father's dwelling; having approached, he sat down on the prepared seat. Then the Venerable Raṭṭhapāla's father, having had that heap of gold and money uncovered, said this to the Venerable Raṭṭhapāla - "This, dear Raṭṭhapāla, is your maternal wealth, another is paternal, another is from your grandfather. It is possible, dear Raṭṭhapāla, both to enjoy wealth and to make merit. Come, dear Raṭṭhapāla, having returned to the lower life, enjoy wealth and make merit." "If you would do as I say, householder, having loaded this heap of gold and money onto carts and having had it carried away, you would have it sunk in the middle of the river Ganges in the stream. What is the reason for this? For whatever sorrow, lamentation, pain, displeasure, and anguish will arise for you, householder, on account of that." Then the Venerable Raṭṭhapāla's former wives, each having taken hold of his feet, said this to the Venerable Raṭṭhapāla - "What are they like, master's son, those nymphs for whose sake you live the holy life?" "We do not, sister, live the holy life for the sake of nymphs." "The master's son Raṭṭhapāla addresses us with the term 'sister'" - they fainted and fell down right there. Then the Venerable Raṭṭhapāla said this to his father - "If, householder, food is to be given, give it; do not trouble us." "Eat, dear Raṭṭhapāla, the meal is ready." Then the Venerable Raṭṭhapāla's father with his own hand satisfied and served the Venerable Raṭṭhapāla with superior solid and soft food.
302. Then the Venerable Raṭṭhapāla, having finished eating, with his hand removed from the bowl, while standing, spoke these verses -
Afflicted, the object of many thoughts, for which there is no stable duration.
Bones wrapped in skin, together with clothes it looks beautiful.
Enough to delude a fool, but not one seeking the far shore.
Enough to delude a fool, but not one seeking the far shore.
Enough to delude a fool, but not one seeking the far shore.
Having eaten the fodder, we go, while the deer trappers lament."
Then the Venerable Raṭṭhapāla, having spoken these verses while standing, approached King Korabya's deer park; having approached, he sat down for the day residence at the foot of a certain tree.
303. Then King Korabya addressed Migava - "Clean, my dear Migava, the deer park pleasure ground; let us go to see the beautiful grounds." "Yes, Sire," Migava replied to King Korabya, and while cleaning the deer park, he saw the Venerable Raṭṭhapāla seated for the day's abiding at the foot of a certain tree. Having seen him, he approached King Korabya; having approached, he said this to King Korabya - "The deer park is clean for you, Sire. And there is here a son of good family named Raṭṭhapāla, a son of the leading family in this very Thullakoṭṭhika, whose praises you have been repeatedly speaking; he is seated for the day's abiding at the foot of a certain tree." "If so, my dear Migava, enough of the pleasure ground for today. We will now attend upon that Venerable Raṭṭhapāla." Then King Korabya, having said "Distribute all the solid and soft food that has been prepared there," having had the finest vehicles harnessed, having ascended the finest vehicle, departed from Thullakoṭṭhika with the finest vehicles with great royal pomp to see the Venerable Raṭṭhapāla. Having gone by vehicle as far as the ground was passable for vehicles, he descended from the vehicle and approached the Venerable Raṭṭhapāla on foot with an eminent assembly of eminent officials; having approached, he exchanged friendly greetings with the Venerable Raṭṭhapāla. Having concluded the pleasant and memorable talk, he stood to one side. Standing to one side, King Korabya said this to the Venerable Raṭṭhapāla - "Let the Venerable Raṭṭhapāla sit here on the elephant rug." "Enough, great king, you sit down; I am seated on my own seat." King Korabya sat down on the prepared seat. Having sat down, King Korabya said this to the Venerable Raṭṭhapāla -
304. "There are these four losses, my dear Raṭṭhapāla, possessed of which losses some here, having shaved off their hair and beard, having put on ochre robes, go forth from home into homelessness. What are the four? Loss through ageing, loss through illness, loss of wealth, loss of relatives. And what, my dear Raṭṭhapāla, is loss through ageing? Here, my dear Raṭṭhapāla, someone is old, aged, elderly, one who has traversed the span of life, advanced in years. He considers thus: 'I am now old, aged, elderly, one who has traversed the span of life, advanced in years. It is not easy for me to acquire wealth not yet acquired or to make prosper wealth already acquired. What if I were to shave off my hair and beard, put on ochre robes, and go forth from home into homelessness?' He, possessed of that loss through ageing, shaves off his hair and beard, puts on ochre robes, and goes forth from home into homelessness. This is called, my dear Raṭṭhapāla, loss through ageing. But the venerable Raṭṭhapāla is now young, a youth with jet-black hair, endowed with the blessing of youth, in the first stage of life. That loss through ageing does not exist for the venerable Raṭṭhapāla. What has the venerable Raṭṭhapāla known or seen or heard that he has gone forth from home into homelessness?
"And what, my dear Raṭṭhapāla, is loss through illness? Here, my dear Raṭṭhapāla, someone is sick, afflicted, severely ill. He considers thus: 'I am now sick, afflicted, severely ill. It is not easy for me to acquire wealth not yet acquired or to make prosper wealth already acquired. What if I were to shave off my hair and beard, put on ochre robes, and go forth from home into homelessness?' He, possessed of that loss through illness, shaves off his hair and beard, puts on ochre robes, and goes forth from home into homelessness. This is called, my dear Raṭṭhapāla, loss through illness. But the venerable Raṭṭhapāla is now free from illness, free from disease, endowed with digestion that is even, neither too cold nor too hot. That loss through illness does not exist for the venerable Raṭṭhapāla. What has the venerable Raṭṭhapāla known or seen or heard that he has gone forth from home into homelessness?
"And what, my dear Raṭṭhapāla, is loss of wealth? Here, my dear Raṭṭhapāla, someone is wealthy, of great riches, of great possessions. His wealth gradually goes to utter elimination. He considers thus: 'I was formerly wealthy, of great riches, of great possessions. That wealth of mine has gradually gone to utter elimination. It is not easy for me to acquire wealth not yet acquired or to make prosper wealth already acquired. What if I were to shave off my hair and beard, put on ochre robes, and go forth from home into homelessness?' He, possessed of that loss of wealth, shaves off his hair and beard, puts on ochre robes, and goes forth from home into homelessness. This is called, my dear Raṭṭhapāla, loss of wealth. But the venerable Raṭṭhapāla is a son of the leading family in this very Thullakoṭṭhika. That loss of wealth does not exist for the venerable Raṭṭhapāla. What has the venerable Raṭṭhapāla known or seen or heard that he has gone forth from home into homelessness?
"And what, friend Raṭṭhapāla, is loss of relatives? Here, friend Raṭṭhapāla, someone has many friends and colleagues, relatives and blood-relations. Those relatives of his gradually go to utter elimination. He considers thus: 'Formerly I had many friends and colleagues, relatives and blood-relations. Those of mine have gradually gone to utter elimination. It is not easy for me to acquire wealth not yet acquired or to make prosper wealth already acquired. What if I were to shave off my hair and beard, put on ochre robes, and go forth from home into homelessness?' He, possessed of that loss of relatives, shaves off his hair and beard, puts on ochre robes, and goes forth from home into homelessness. This is called, friend Raṭṭhapāla, loss of relatives. But the venerable Raṭṭhapāla has many friends and colleagues, relatives and blood-relations in this very Thullakoṭṭhika. That loss of relatives does not exist for the venerable Raṭṭhapāla. What has the venerable Raṭṭhapāla known or seen or heard that he has gone forth from home into homelessness?
"These, friend Raṭṭhapāla, are the four kinds of loss, possessed of which some here shave off their hair and beard, put on ochre robes, and go forth from home into homelessness. Those do not exist for the venerable Raṭṭhapāla. What has the venerable Raṭṭhapāla known or seen or heard that he has gone forth from home into homelessness?"
305. "There are indeed, great king, four synopses of the Teaching recited by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself, which I, having known and seen and heard, went forth from home into homelessness. Which four? 'The world is led on, unstable' - this indeed, great king, is the first synopsis of the Teaching recited by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself, which I, having known and seen and heard, went forth from home into homelessness. 'The world is without shelter, without a lord' - this indeed, great king, is the second synopsis of the Teaching recited by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself, which I, having known and seen and heard, went forth from home into homelessness. 'The world is without ownership, one must go having abandoned all' - this indeed, great king, is the third synopsis of the Teaching recited by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself, which I, having known and seen and heard, went forth from home into homelessness. 'The world is deficient, unsatisfied, a slave of craving' - this indeed, great king, is the fourth synopsis of the Teaching recited by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself, which I, having known and seen and heard, went forth from home into homelessness. These indeed, great king, are the four synopses of the Teaching recited by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself, which I, having known and seen and heard, went forth from home into homelessness."
306. "'The world is led on, unstable' - the venerable Raṭṭhapāla said. How, my dear Raṭṭhapāla, is the meaning of this statement to be seen?" "What do you think, great king, when you were twenty years of age or twenty-five years of age, were you skilled in elephants, skilled in horses, skilled in chariots, skilled in the bow, skilled in the sword, strong in thigh and arm, capable, experienced in battle?" "I was, my dear Raṭṭhapāla, when I was twenty years of age or twenty-five years of age, skilled in elephants, skilled in horses, skilled in chariots, skilled in the bow, skilled in the sword, strong in thigh and arm, capable, experienced in battle. Sometimes, my dear Raṭṭhapāla, I thought myself as if possessing supernormal power; I did not perceive anyone equal to myself in strength." "What do you think, great king, are you just so now strong in thigh and arm, capable, experienced in battle?" "No indeed, my dear Raṭṭhapāla. Now I am old, aged, elderly, one who has traversed the span of life, advanced in years. My age is now eighty years. Sometimes, my dear Raṭṭhapāla, thinking 'I will place my foot here,' I place my foot elsewhere." "This indeed, great king, was spoken with reference to this by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself - 'The world is led on, unstable' - which I, having known and seen and heard, went forth from home into homelessness." "It is wonderful, my dear Raṭṭhapāla, it is marvellous, my dear Raṭṭhapāla! How well spoken is this by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself - 'The world is led on, unstable.' Indeed, my dear Raṭṭhapāla, the world is led on, unstable.
"There are indeed, my dear Raṭṭhapāla, in this royal family elephant forces, horse forces, chariot forces, and infantry forces, which will serve for our defence in times of misfortune. 'The world is without shelter, without a lord' - the venerable Raṭṭhapāla said. But how, my dear Raṭṭhapāla, is the meaning of this statement to be seen?" "What do you think, great king, do you have any chronic illness?" "I have, my dear Raṭṭhapāla, a chronic illness. Sometimes, my dear Raṭṭhapāla, friends and colleagues, relatives and blood-relations stand around me - 'Now King Korabya will die, now King Korabya will die.'" "What do you think, great king, can you get those friends and colleagues, relatives and blood-relations - 'Let my venerable friends and colleagues, relatives and blood-relations, all being present, share this feeling, so that I might feel a lighter feeling' - or do you alone feel that feeling?" "I cannot, my dear Raṭṭhapāla, get those friends and colleagues, relatives and blood-relations - 'Let my venerable friends and colleagues, relatives and blood-relations, all being present, share this feeling, so that I might feel a lighter feeling.' Rather, I alone feel that feeling." "This indeed, great king, was spoken with reference to this by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself - 'The world is without shelter, without a lord' - which I, having known and seen and heard, went forth from home into homelessness." "It is wonderful, my dear Raṭṭhapāla, it is marvellous, my dear Raṭṭhapāla! How well spoken is this by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself - 'The world is without shelter, without a lord.' Indeed, my dear Raṭṭhapāla, the world is without shelter, without a lord.
"There is indeed, dear Raṭṭhapāla, in this royal family abundant gold and silver, both stored in the ground and in the sky. 'The world is without ownership, one must go having abandoned all' - the venerable Raṭṭhapāla said. But how, my dear Raṭṭhapāla, is the meaning of this statement to be seen?" "What do you think, great king, just as you now, endowed and furnished with the five types of sensual pleasure, indulge yourself, will you obtain in the next life too - 'Just so I, endowed and furnished with these very five types of sensual pleasure, shall indulge myself,' or will others take possession of this wealth, while you will go according to your actions?" "Just as I, dear Raṭṭhapāla, now endowed and furnished with the five types of sensual pleasure, indulge myself, I will not obtain in the next life too - 'Just so, endowed and furnished with these very five types of sensual pleasure, I shall indulge myself.' Rather, others will take possession of this wealth; but I will go according to my actions." "This indeed, great king, was spoken with reference to this by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself - 'The world is without ownership, one must go having abandoned all,' which I, having known and seen and heard, went forth from home into homelessness." "It is wonderful, my dear Raṭṭhapāla, it is marvellous, my dear Raṭṭhapāla! How well spoken is this by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself - 'The world is without ownership, one must go having abandoned all.' Indeed, dear Raṭṭhapāla, the world is without ownership, one must go having abandoned all.
'The world is deficient, unsatisfied, a slave of craving' - the venerable Raṭṭhapāla said. How, my dear Raṭṭhapāla, is the meaning of this statement to be seen?" "What do you think, great king, do you dwell in the prosperous Kuru?" "Yes, dear Raṭṭhapāla, I dwell in the prosperous Kuru." "What do you think, great king, suppose here a man were to come from the eastern direction, trustworthy and reliable. Having approached you, he would say thus - 'May you know, great king, I am coming from the eastern direction. There I saw a great country, prosperous and flourishing, with many people, crowded with people. There are many elephant divisions, horse divisions, chariot divisions, infantry divisions; there is much wealth and grain; there is much gold and silver, both unwrought and wrought; there are many women as possessions. And it is possible to conquer it with just this much military strength. Conquer it, great king!' - what would you do about it?" "We would conquer it, dear Raṭṭhapāla, and dwell there." "What do you think, great king, suppose here a man were to come from the western direction... in the northern direction... from the southern direction... from across the ocean, trustworthy and reliable. Having approached you, he would say thus - 'May you know, great king, I am coming from across the ocean. There I saw a great country, prosperous and flourishing, with many people, crowded with people. There are many elephant divisions, horse divisions, chariot divisions, infantry divisions; there is much wealth and grain; there is much gold and silver, both unwrought and wrought; there are many women as possessions. And it is possible to conquer it with just this much military strength. Conquer it, great king!' - what would you do about it?" "We would conquer it, dear Raṭṭhapāla, and dwell there." "This indeed, great king, was spoken with reference to this by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself - 'The world is deficient, unsatisfied, a slave of craving,' which I, having known and seen and heard, went forth from home into homelessness." "It is wonderful, my dear Raṭṭhapāla, it is marvellous, my dear Raṭṭhapāla! How well spoken is this by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself - 'The world is deficient, unsatisfied, a slave of craving.' Indeed, dear Raṭṭhapāla, the world is deficient, unsatisfied, a slave of craving."
This the Venerable Raṭṭhapāla said. Having said this, he further said this -
307. "I see in the world wealthy people,
Greedy, they make accumulation of wealth,
And desire even more sensual pleasures.
Dwelling in greatness up to the ocean's edge;
Unsatisfied with this side of the ocean,
He would desire even the far side of the ocean.
Not free from craving, approach death;
Being still deficient, they give up the body,
There is no satisfaction with sensual pleasures in the world.
Saying 'Alas, would that he were immortal';
Having wrapped him in cloth and carried him out,
Having prepared the pyre, they then burn him.
With a single cloth, having abandoned his possessions;
For one who is dying there are no shelters,
Neither relatives here, nor friends, nor companions.
But the being goes according to his action;
No wealth follows one who is dying,
Neither sons, nor wife, nor wealth, nor kingdom.
The wise have said this life is short, non-eternal, subject to change.
The fool and the wise are likewise touched;
But the fool, struck down by folly, lies,
But the wise one does not tremble when touched by contact.
By which one attains the conclusion here;
For through not having concluded, in existence after existence,
They do evil actions through delusion.
Having entered the round of rebirths in succession;
Another of little wisdom, believing in him,
Goes to the womb and to the other world.
Of bad character, is destroyed by his own action;
Thus people, after death, in the other world,
Of bad character, are destroyed by their own action.
In various forms they churn the mind;
Having seen the danger in the types of sensual pleasure,
Therefore I have gone forth, O king.
Both the young and the old, at the breaking up of the body;
Having seen this too, I have gone forth, O king,
Unmistakable indeed is asceticism - it is better."
The Discourse on Raṭṭhapāla is concluded as second.