Selasutta

Majjhima Nikāya 92

Middle Discourses 92

Selasutta

With Sela

Evaṁ me sutaṁ—

So I have heard.

ekaṁ samayaṁ bhagavā aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi yena āpaṇaṁ nāma aṅguttarāpānaṁ nigamo tadavasari.

At one time the Buddha was wandering together with a large Saṅgha of 1,250 mendicants in the land of the Aṅguttarāpans when he arrived at a town of theirs named Āpaṇa.

Assosi kho keṇiyo jaṭilo:

The matted-hair ascetic Keṇiya heard:

“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi āpaṇaṁ anuppatto.

“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Āpaṇa, together with a large Saṅgha of 1,250 mendicants.

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:

He has this good reputation:

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.

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.

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.

He proclaims a teaching that’s 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.

Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

It’s good to see such perfected ones.”

Atha kho keṇiyo jaṭilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

So Keṇiya approached the Buddha and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.

When the greetings and polite conversation were over, he sat down to one side.

Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.

The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk.

Atha kho keṇiyo jaṭilo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca:

Then he said to the Buddha,

“adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.

“Would Worthy Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?”

Evaṁ vutte, bhagavā keṇiyaṁ jaṭilaṁ etadavoca:

When he said this, the Buddha said to him,

“mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno”ti.

“The Saṅgha is large, Keṇiya; there are 1,250 mendicants. And you are devoted to the brahmins.”

Dutiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca:

For a second time, Keṇiya asked the Buddha to accept a meal offering.

“kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno;

“Never mind that the Saṅgha is large, with 1,250 mendicants, and that I am devoted to the brahmins.

adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.

Would Worthy Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?”

Dutiyampi kho bhagavā keṇiyaṁ jaṭilaṁ etadavoca:

And for a second time, the Buddha gave the same reply.

“mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno”ti.

Tatiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca:

For a third time, Keṇiya asked the Buddha to accept a meal offering.

“kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno;

“Never mind that the Saṅgha is large, with 1,250 mendicants, and that I am devoted to the brahmins.

adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.

Would Worthy Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?”

Adhivāsesi bhagavā tuṇhībhāvena.

The Buddha consented with silence.

Atha kho keṇiyo jaṭilo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā yena sako assamo tenupasaṅkami; upasaṅkamitvā mittāmacce ñātisālohite āmantesi:

Then, knowing that the Buddha had consented, Keṇiya rose from his seat and went to his own hermitage. There he addressed his friends and colleagues, relatives and kin,

“suṇantu me bhonto, mittāmaccā ñātisālohitā;

“My friends and colleagues, relatives and kin: please listen!

samaṇo me gotamo nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghena.

The ascetic Gotama together with the mendicant Saṅgha has been invited by me for tomorrow’s meal.

Yena me kāyaveyyāvaṭikaṁ kareyyāthā”ti.

Please help me out with the manual preparations.”

“Evaṁ, bho”ti kho keṇiyassa jaṭilassa mittāmaccā ñātisālohitā keṇiyassa jaṭilassa paṭissutvā appekacce uddhanāni khaṇanti, appekacce kaṭṭhāni phālenti, appekacce bhājanāni dhovanti, appekacce udakamaṇikaṁ patiṭṭhāpenti, appekacce āsanāni paññapenti.

“Yes, worthy sir,” they replied. Some dug ovens, some chopped wood, some washed dishes, some set up a water jar, and some spread out seats.

Keṇiyo pana jaṭilo sāmaṁyeva maṇḍalamālaṁ paṭiyādeti.

Meanwhile, Keṇiya set up the pavilion himself.

Tena kho pana samayena selo brāhmaṇo āpaṇe paṭivasati tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo, tīṇi ca māṇavakasatāni mante vāceti.

Now at that time the brahmin Sela was residing in Āpaṇa. He had mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man. And he was teaching three hundred young students to recite the hymns.

Tena kho pana samayena keṇiyo jaṭilo sele brāhmaṇe abhippasanno hoti.

And at that time Keṇiya was devoted to Sela.

Atha kho selo brāhmaṇo tīhi māṇavakasatehi parivuto jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena keṇiyassa jaṭilassa assamo tenupasaṅkami.

Then Sela, while going for a walk escorted by the three hundred young students, approached Keṇiya’s hermitage.

Addasā kho selo brāhmaṇo keṇiyassa jaṭilassa assame appekacce uddhanāni khaṇante, appekacce kaṭṭhāni phālente, appekacce bhājanāni dhovante, appekacce udakamaṇikaṁ patiṭṭhāpente, appekacce āsanāni paññapente, keṇiyaṁ pana jaṭilaṁ sāmaṁyeva maṇḍalamālaṁ paṭiyādentaṁ.

He saw the preparations going on,

Disvāna keṇiyaṁ jaṭilaṁ etadavoca:

and said to Keṇiya,

“kiṁ nu bhoto keṇiyassa āvāho vā bhavissati vivāho vā bhavissati mahāyañño vā paccupaṭṭhito, rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyenā”ti?

“Worthy Keṇiya, is your son or daughter being married? Or are you setting up a grand sacrifice? Or has King Seniya Bimbisāra of Magadha been invited for tomorrow’s meal?”

“Na me, bho sela, āvāho bhavissati napi vivāho bhavissati napi rājā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyena;

“There is no marriage, Worthy Sela, and the king is not coming.

api ca kho me mahāyañño paccupaṭṭhito.

Rather, I am setting up a grand sacrifice.

Atthi, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi āpaṇaṁ anuppatto.

The ascetic Gotama has arrived at Āpaṇa, together with a large Saṅgha of 1,250 mendicants.

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:

He has this good reputation:

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

So me nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.

He has been invited by me for tomorrow’s meal together with the mendicant Saṅgha.”

“Buddhoti—bho keṇiya, vadesi”?

“Did you say ‘the awakened one’?”

“Buddhoti—bho sela, vadāmi”.

“I said ‘the awakened one’.”

“Buddhoti—bho keṇiya, vadesi”?

“Did you say ‘the awakened one’?”

“Buddhoti—bho sela, vadāmī”ti.

“I said ‘the awakened one’.”

Atha kho selassa brāhmaṇassa etadahosi:

Then Sela thought:

“ghosopi kho eso dullabho lokasmiṁ—yadidaṁ ‘buddho’ti.

“It’s hard to even find the word ‘awakened one’ in the world.

Āgatāni kho panamhākaṁ mantesu dvattiṁsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā.

The thirty-two marks of a great man have been handed down in our hymns. A great man who possesses these has only two possible destinies, no other.

Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.

If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures.

Tassimāni satta ratanāni bhavanti, seyyathidaṁ—

He has the following seven treasures:

cakkaratanaṁ, hatthiratanaṁ, assaratanaṁ, maṇiratanaṁ, itthiratanaṁ, gahapatiratanaṁ, pariṇāyakaratanameva sattamaṁ.

the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure.

Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā.

He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies.

So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati.

After conquering this land girt by sea, he reigns by principle, without rod or sword.

Sace pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado”.

But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who casts off the veil from the world.”

“Kahaṁ pana, bho keṇiya, etarahi so bhavaṁ gotamo viharati arahaṁ sammāsambuddho”ti?

He said, “But Keṇiya, where is the Blessed One at present, the perfected one, the fully awakened Buddha?”

Evaṁ vutte, keṇiyo jaṭilo dakkhiṇaṁ bāhuṁ paggahetvā selaṁ brāhmaṇaṁ etadavoca:

When he said this, Keṇiya pointed with his right arm and said,

“yenesā, bho sela, nīlavanarājī”ti.

“There, worthy Sela, at that line of blue forest.”

Atha kho selo brāhmaṇo tīhi māṇavakasatehi saddhiṁ yena bhagavā tenupasaṅkami.

Then Sela, together with his young students, approached the Buddha.

Atha kho selo brāhmaṇo te māṇavake āmantesi:

He said to his young students,

“appasaddā bhonto āgacchantu pade padaṁ nikkhipantā;

“Come quietly, gentlemen, tread gently.

durāsadā hi te bhagavanto sīhāva ekacarā.

For the Buddhas are intimidating, like a lion living alone.

Yadā cāhaṁ, bho, samaṇena gotamena saddhiṁ manteyyaṁ, mā me bhonto antarantarā kathaṁ opātetha.

When I’m consulting with the ascetic Gotama, don’t interrupt.

Kathāpariyosānaṁ me bhavanto āgamentū”ti.

Wait until I’ve finished speaking.”

Atha kho selo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

Then Sela went up to the Buddha, and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.

When the greetings and polite conversation were over, he sat down to one side,

Ekamantaṁ nisinno kho selo brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi.

and scrutinized the Buddha’s body for the thirty-two marks of a great man.

Addasā kho selo brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve.

He saw all of them except two,

Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—

which he had doubts about:

kosohite ca vatthaguyhe pahūtajivhatāya ca.

whether the private parts were sheathed in a foreskin, and the largeness of the tongue.

Atha kho bhagavato etadahosi:

Then it occurred to the Buddha,

“passati kho me ayaṁ selo brāhmaṇo dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve.

“Sela sees all the marks except two,

Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—

which he has doubts about:

kosohite ca vatthaguyhe pahūtajivhatāya cā”ti.

whether the private parts are sheathed in a foreskin, and the largeness of the tongue.”

Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā addasa selo brāhmaṇo bhagavato kosohitaṁ vatthaguyhaṁ.

The Buddha used his psychic power to will that Sela would see his private parts sheathed in a foreskin.

Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi; ubhopi nāsikasotāni anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi.

And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue.

Atha kho selassa brāhmaṇassa etadahosi:

Then Sela thought,

“samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehi;

“The ascetic Gotama possesses the thirty-two marks completely, lacking none.

no ca kho naṁ jānāmi buddho vā no vā.

But I don’t know whether or not he is an awakened one.

Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:

I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said,

‘ye te bhavanti arahanto sammāsambuddhā te sake vaṇṇe bhaññamāne attānaṁ pātukarontī’ti.

‘Those who are perfected ones, fully awakened Buddhas reveal themselves when praised.’

Yannūnāhaṁ samaṇaṁ gotamaṁ sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti.

Why don’t I extoll him in his presence with fitting verses?”

Atha kho selo brāhmaṇo bhagavantaṁ sammukhā sāruppāhi gāthāhi abhitthavi:

Then Sela extolled the Buddha in his presence with fitting verses:

“Paripuṇṇakāyo suruci,

“O Blessed One, your body’s perfect,

Sujāto cārudassano;

you’re radiant, handsome, lovely to behold;

Suvaṇṇavaṇṇosi bhagavā,

golden colored,

Susukkadāṭhosi vīriyavā.

with teeth so white; you’re strong.

Narassa hi sujātassa,

The characteristics

ye bhavanti viyañjanā;

of a handsome man,

Sabbe te tava kāyasmiṁ,

the marks of a great man,

mahāpurisalakkhaṇā.

are all found on your body.

Pasannanetto sumukho,

Your eyes are clear, your face is fair,

brahā uju patāpavā;

you’re formidable, upright, majestic.

Majjhe samaṇasaṅghassa,

In the midst of the Saṅgha of ascetics,

ādiccova virocasi.

you dazzle like the sun.

Kalyāṇadassano bhikkhu,

You’re a mendicant fine to see,

kañcanasannibhattaco;

with skin that shines like lustrous gold.

Kiṁ te samaṇabhāvena,

But with such excellent appearance,

evaṁ uttamavaṇṇino.

what do you want with the ascetic life?

Rājā arahasi bhavituṁ,

You’re fit to be a king,

cakkavattī rathesabho;

a wheel-turning monarch, chief of charioteers,

Cāturanto vijitāvī,

victorious in the four quarters,

jambusaṇḍassa issaro.

lord of the Black Plum Tree Land.

Khattiyā bhogirājāno,

Aristocrats, nobles, and kings

anuyantā bhavantu te;

ought follow your rule.

Rājābhirājā manujindo,

Gotama, may you reign

rajjaṁ kārehi gotama”.

as king of kings, lord of mankind!”

“Rājāhamasmi selāti,

“I am a king, Sela,

dhammarājā anuttaro;

the supreme king of the teaching.

Dhammena cakkaṁ vattemi,

By the teaching I roll forth the wheel

cakkaṁ appaṭivattiyaṁ”.

which cannot be rolled back.”

“Sambuddho paṭijānāsi,

“You claim to be awakened,

dhammarājā anuttaro;

the supreme king of the teaching.

‘Dhammena cakkaṁ vattemi’,

‘I roll forth the teaching’:

iti bhāsasi gotama.

so you say, Gotama.

Ko nu senāpati bhoto,

Then who is your general,

sāvako satthuranvayo;

the disciple who follows the Teacher’s way?

Ko tetamanuvatteti,

Who keeps rolling the wheel

dhammacakkaṁ pavattitaṁ”.

of the teaching you rolled forth?”

“Mayā pavattitaṁ cakkaṁ,

“By me the wheel was rolled forth,”

(selāti bhagavā)

said the Buddha,

Dhammacakkaṁ anuttaraṁ;

“the supreme wheel of the teaching.

Sāriputto anuvatteti,

Sāriputta, taking after the Realized One,

Anujāto tathāgataṁ.

keeps it rolling on.

Abhiññeyyaṁ abhiññātaṁ,

I have known what should be known,

bhāvetabbañca bhāvitaṁ;

and developed what should be developed,

Pahātabbaṁ pahīnaṁ me,

and given up what should be given up:

tasmā buddhosmi brāhmaṇa.

and so, brahmin, I am a Buddha.

Vinayassu mayi kaṅkhaṁ,

Dispel your doubt in me—

adhimuccassu brāhmaṇa;

make up your mind, brahmin!

Dullabhaṁ dassanaṁ hoti,

The sight of a Buddha

sambuddhānaṁ abhiṇhaso.

is hard to find again.

Yesaṁ ve dullabho loke,

I am a Buddha, brahmin,

pātubhāvo abhiṇhaso;

the supreme surgeon,

Sohaṁ brāhmaṇa sambuddho,

one of those whose appearance in the world

sallakatto anuttaro.

is hard to find again.

Brahmabhūto atitulo,

A manifestation of divinity, unequaled,

mārasenappamaddano;

crusher of Māra’s army;

Sabbāmitte vasī katvā,

having subdued all my opponents,

modāmi akutobhayo”.

I rejoice, fearing nothing from any quarter.”

“Imaṁ bhonto nisāmetha,

“Pay heed, sirs, to what

yathā bhāsati cakkhumā;

is spoken by the Clear-eyed One.

Sallakatto mahāvīro,

The surgeon, the great hero,

sīhova nadatī vane.

roars like a lion in the jungle.

Brahmabhūtaṁ atitulaṁ,

A manifestation of divinity, unequaled,

mārasenappamaddanaṁ;

crusher of Māra’s army;

Ko disvā nappasīdeyya,

who would not be inspired by him,

api kaṇhābhijātiko.

even one born in a dark class?

Yo maṁ icchati anvetu,

Those who wish may follow me;

yo vā nicchati gacchatu;

those who don’t may go.

Idhāhaṁ pabbajissāmi,

Right here, I’ll go forth in his presence,

varapaññassa santike”.

the one of such outstanding wisdom.”

“Etañce ruccati bhoto,

“Sir, if you endorse

sammāsambuddhasāsanaṁ;

the teaching of the Buddha,

Mayampi pabbajissāma,

we’ll also go forth in his presence,

varapaññassa santike”.

the one of such outstanding wisdom.”

Brāhmaṇā tisatā ime,

“These three hundred brahmins

yācanti pañjalīkatā;

with cupped palms held up, ask:

“Brahmacariyaṁ carissāma,

‘May we lead the spiritual life

bhagavā tava santike”.

in your presence, Blessed One?’”

“Svākkhātaṁ brahmacariyaṁ,

“The spiritual life is well explained,”

(selāti bhagavā)

said the Buddha,

Sandiṭṭhikamakālikaṁ;

“apparent in the present life, immediately effective.

Yattha amoghā pabbajjā,

Here the going forth isn’t in vain

Appamattassa sikkhato”ti.

for one who trains with diligence.”

Alattha kho selo brāhmaṇo sapariso bhagavato santike pabbajjaṁ, alattha upasampadaṁ.

And the brahmin Sela together with his assembly received the going forth, the ordination in the Buddha’s presence.

Atha kho keṇiyo jaṭilo tassā rattiyā accayena sake assame paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi:

And when the night had passed Keṇiya had delicious fresh and cooked foods prepared in his own hermitage. Then he had the Buddha informed of the time, saying,

“kālo, bho gotama, niṭṭhitaṁ bhattan”ti.

“It’s time, worthy Gotama, the meal is ready.”

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.

Then the Buddha robed up in the morning and, taking his bowl and robe, went to Keṇiya’s hermitage, where he sat down on the seat spread out together with the Saṅgha of mendicants.

Atha kho keṇiyo jaṭilo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi, sampavāresi.

Then Keṇiya served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods.

Atha kho keṇiyo jaṭilo bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.

When the Buddha had eaten and washed his hand and bowl, Keṇiya took a low seat and sat to one side.

Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā imāhi gāthāhi anumodi:

The Buddha expressed his appreciation with these verses:

“Aggihuttamukhā yaññā,

“The foremost of sacrifices
is the offering to the sacred flame;

sāvittī chandaso mukhaṁ;

the Sāvitrī is the foremost of prayer;

Rājā mukhaṁ manussānaṁ,

of humans, the king is the foremost;

nadīnaṁ sāgaro mukhaṁ.

the ocean’s the foremost of rivers;

Nakkhattānaṁ mukhaṁ cando,

the foremost of stars is the moon;

ādicco tapataṁ mukhaṁ;

the sun is the foremost of blazes;

Puññaṁ ākaṅkhamānānaṁ,

for those who sacrifice seeking merit,

saṅgho ve yajataṁ mukhan”ti.

the Saṅgha is the foremost.”

Atha kho bhagavā keṇiyaṁ jaṭilaṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.

When the Buddha had expressed his appreciation to Keṇiya the matted-hair ascetic with these verses, he rose from his seat and left.

Atha kho āyasmā selo sapariso eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

Then Venerable Sela and his assembly, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. They lived having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.

They 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.”

Aññataro kho panāyasmā selo sapariso arahataṁ ahosi.

And Venerable Sela together with his assembly became perfected.

Atha kho āyasmā selo sapariso yena bhagavā tenupasaṅkami; upasaṅkamitvā ekaṁsaṁ cīvaraṁ katvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ gāthāhi ajjhabhāsi:

Then Sela with his assembly went to the Buddha. He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:

“Yaṁ taṁ saraṇamāgamma,

“This is the eighth day since

ito aṭṭhami cakkhumā;

we went for refuge, O Clear-eyed One.

Sattarattena bhagavā,

In these seven days, Blessed One,

dantamha tava sāsane.

we’ve become tamed in your teaching.

Tuvaṁ buddho tuvaṁ satthā,

You are the Buddha, you are the Teacher,

tuvaṁ mārābhibhū muni;

you are the sage who has overcome Māra;

Tuvaṁ anusaye chetvā,

you have cut off the underlying tendencies,

tiṇṇo tāresimaṁ pajaṁ.

you’ve crossed over, and you bring humanity across.

Upadhī te samatikkantā,

You have transcended attachments,

āsavā te padālitā;

your defilements are shattered;

Sīhova anupādāno,

like a lion free of grasping,

pahīnabhayabheravo.

with fear and dread given up.

Bhikkhavo tisatā ime,

These three hundred mendicants

tiṭṭhanti pañjalīkatā;

stand with cupped palms raised.

Pāde vīra pasārehi,

Stretch out your feet, great hero:

nāgā vandantu satthuno”ti.

let these giants bow to the Teacher.”

Selasuttaṁ niṭṭhitaṁ dutiyaṁ.