mn.82 Majjhima Nikāya (Middle Discourses)

Thus have I heard. On one occasion the Blessed One was wandering in the Kuru country with a large Sangha of bhikkhus, and eventually he arrived at a Kuru town named Thullakoṭṭhita.

The brahmin householders of Thullakoṭṭhita heard: “The recluse Gotama, the son of the Sakyans who went forth from a Sakyan clan, has been wandering in the Kuru country with a large Sangha of bhikkhus and has come to Thullakoṭṭhita. Now a good report of Master Gotama has been spread to this effect: ‘That Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed. He declares this world with its gods, its Māras, and its Brahmās, this generation with its recluses and brahmins, its princes and its people, which he has himself realised with direct knowledge. He teaches the Dhamma good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and he reveals a holy life that is utterly perfect and pure.’ Now it is good to see such arahants.”

Then the brahmin householders of Thullakoṭṭhita went to the Blessed One. Some paid homage to the Blessed One and sat down at one side; some exchanged greetings with him, and when this courteous and amiable talk was finished, sat down at one side; some extended their hands in reverential salutation towards the Blessed One and sat down at one side; some pronounced their name and clan in the Blessed One’s presence and sat down at one side; some kept silent and sat down at one side. When they were seated, the Blessed One instructed, urged, roused, and gladdened them with talk on the Dhamma.

Now at that time a clansman named Raṭṭhapāla, the son of the leading clan in that same Thullakoṭṭhita, was sitting in the assembly. Then it occurred to him: “As I understand the Dhamma taught by the Blessed One, it is not easy while living in a home to lead the holy life, utterly perfect and pure as a polished shell. Suppose I shave off my hair and beard, put on the yellow robe, and go forth from the home life into homelessness.”

Then the brahmin householders of Thullakoṭṭhita, having been instructed, urged, roused, and gladdened by the Blessed One with talk on the Dhamma, delighted and rejoiced in his words. They then rose from their seats, and after paying homage to him, they departed, keeping him on their right.

Soon after they had gone, the clansman Raṭṭhapāla went to the Blessed One, and after paying homage to him, he sat down at one side and said to the Blessed One: “Venerable sir, as I understand the Dhamma taught by the Blessed One, it is not easy while living in a home to lead the holy life, utterly perfect and pure as a polished shell. Venerable sir, I wish to shave off my hair and beard, put on the yellow robe, and go forth from the home life into homelessness. I would receive the going forth under the Blessed One, I would receive the full admission.”

“Have you been permitted by your parents, Raṭṭhapāla, to go forth from the home life into homelessness?”

“No, venerable sir, I have not been permitted by my parents.”

“Raṭṭhapāla, Tathāgatas do not give the going forth to anyone who does not have his parents’ permission.”

“Venerable sir, I shall see to it that my parents permit me to go forth from the home life into homelessness.”

Then the clansman Raṭṭhapāla rose from his seat, and after paying homage to the Blessed One, he departed, keeping him on his right. He went to his parents and told them: “Mother and father, as I understand the Dhamma taught by the Blessed One, it is not easy while living in a home to lead the holy life, utterly perfect and pure as a polished shell. I wish to shave off my hair and beard, put on the yellow robe, and go forth from the home life into homelessness. Give me permission to go forth from the home life into homelessness.”

When he had said this, his parents replied: “Dear Raṭṭhapāla, you are our only son, dear and beloved. You have been raised in comfort, brought up in comfort; you know nothing of suffering, dear Raṭṭhapāla. Even in case of your death we would lose you unwillingly, so how could we give you our permission to go forth from the home life into homelessness while you are still living?”

For the second time…For the third time the clansman Raṭṭhapāla said to his parents: “Mother and father…give me permission to go forth from the home life into homelessness.”

For the third time his parents replied: “Dear Raṭṭhapāla…how could we give you our permission to go forth from the home life into homelessness while you are still living?”

Then, not receiving his parents’ permission to go forth, the clansman Raṭṭhapāla lay down there on the bare floor, saying: “Right here I shall either die or receive the going forth.”

Then the clansman Raṭṭhapāla’s parents said to him: “Dear Raṭṭhapāla, you are our only son, dear and beloved. You have been raised in comfort, brought up in comfort; you know nothing of suffering, dear Raṭṭhapāla. Get up, dear Raṭṭhapāla, eat, drink, and amuse yourself. While eating, drinking, and amusing yourself, you can be happy enjoying sensual pleasures and making merit. We do not permit you to go forth from the home life into homelessness. Even in the case of your death we would lose you unwillingly, so how could we give you our permission to go forth from the home life into homelessness while you are still living?” When this was said, the clansman Raṭṭhapāla was silent.

For the second time…For the third time his parents said to him: “Dear Raṭṭhapāla…how could we give you our permission to go forth from the home life into homelessness while you are still living?” For the third time the clansman Raṭṭhapāla was silent.

Then the clansman Raṭṭhapāla’s parents went to his friends and said to them: “Dears, the clansman Raṭṭhapāla has lain down on the bare floor, having said: ‘Right here I shall either die or receive the going forth.’ Come, dears, go to the clansman Raṭṭhapāla and say to him: ‘Friend Raṭṭhapāla, you are your parents’ only son…Get up, friend Raṭṭhapāla, eat, drink, and amuse yourself… how could your parents give you their permission to go forth from the home life into homelessness while you are still living?’”

Then the clansman Raṭṭhapāla’s friends went to him and said: “Friend Raṭṭhapāla, you are your parents’ only son, dear and beloved. You have been raised in comfort, brought up in comfort; you know nothing of suffering, friend Raṭṭhapāla. Get up, friend Raṭṭhapāla, eat, drink, and amuse yourself. While eating, drinking, and amusing yourself, you can be happy enjoying sensual pleasures and making merit. Your parents do not permit you to go forth from the home life into homelessness. Even in case of your death they would lose you unwillingly, so how could they give you their permission to go forth from the home life into homelessness while you are still living?” When this was said, the clansman Raṭṭhapāla was silent.

For the second time…For the third time his friends said to him: “Friend Raṭṭhapāla…how could they give you their permission to go forth from the home life into homelessness while you are still living?” For the third time the clansman Raṭṭhapāla was silent.

Then the clansman Raṭṭhapāla’s friends went to his parents and said to them: “Mother and father, the clansman Raṭṭhapāla is lying down there on the bare floor, having said: ‘Right here I shall either die or receive the going forth.’ Now if you do not give him your permission to go forth from the home life into homelessness, he will die there. But if you give him your permission, you will see him after he has gone forth. And if he does not enjoy the going forth, what else can he do then but return here? So give him your permission to go forth from the home life into homelessness.”

“Then, dears, we give the clansman Raṭṭhapāla permission to go forth from the home life into homelessness. But when he has gone forth, he must visit his parents.”

Then the clansman Raṭṭhapāla’s friends went to him and told him: “Get up, friend Raṭṭhapāla. Your parents permit you to go forth from the home life into homelessness. But when you have gone forth, you must visit your parents.”

The clansman Raṭṭhapāla then got up, and when he had regained his strength, he went to the Blessed One, and after paying homage to him, he sat down at one side and told him: “Venerable sir, I have my parents’ permission to go forth from the home life into homelessness. Let the Blessed One give me the going forth.” Then the clansman Raṭṭhapāla received the going forth under the Blessed One, and he received the full admission.

Then not long after the venerable Raṭṭhapāla had received the full admission, a half-month after he had received the full admission, the Blessed One, having stayed at Thullakoṭṭhita as long as he chose, set out to wander towards Sāvatthī. Wandering by stages, he eventually arrived at Sāvatthī, and there he lived at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.

Before long, dwelling alone, withdrawn, diligent, ardent, and resolute, the venerable Raṭṭhapāla, by realising for himself with direct knowledge, here and now entered upon and abided in that supreme goal of the holy life for the sake of which clansmen rightly go forth from the home life into homelessness. He directly knew: “Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.” And the venerable Raṭṭhapāla became one of the arahants.

Then the venerable Raṭṭhapāla went to the Blessed One, and after paying homage to him, he sat down at one side and told him: “Venerable sir, I wish to visit my parents, if I have the Blessed One’s permission.”

Then the Blessed One penetrated mentally the thoughts in venerable Raṭṭhapāla’s mind. When he knew that the clansman Raṭṭhapāla was incapable of abandoning the training and returning to the low life, he told him: “You may go, Raṭṭhapāla, at your own convenience.”

Then the venerable Raṭṭhapāla rose from his seat, and after paying homage to the Blessed One, he departed, keeping him on his right. He then set his resting place in order, and taking his bowl and outer robe, set out to wander towards Thullakoṭṭhita. Wandering by stages, he eventually arrived at Thullakoṭṭhita. There he lived in Thullakoṭṭhita in King Koravya’s Migācīra Garden. Then, when it was morning, he dressed, and taking his bowl and outer robe, went into Thullakoṭṭhita for alms. As he was wandering for alms from house to house in Thullakoṭṭhita, he came to his own father’s house.

Now on that occasion the venerable Raṭṭhapāla’s father was sitting in the hall of the central door having his hair dressed. When he saw the venerable Raṭṭhapāla coming in the distance, he said: “Our only son, dear and beloved, was made to go forth by these bald-pated recluses.” Then at his own father’s house the venerable Raṭṭhapāla received neither alms nor a polite refusal; instead, he received only abuse.

Just then a slavewoman belonging to one of his relatives was about to throw away some old porridge. Seeing this, the venerable Raṭṭhapāla said to her: “Sister, if that stuff is to be thrown away, then pour it into my bowl here.”

While she was doing so, she recognised the characteristic features of his hands, his feet, and his voice. Then she went to his mother and said: “Please know, my lady, that my lord’s son Raṭṭhapāla has arrived.”

“Gracious! If what you say is true, you are no longer a slave!”

Then the venerable Raṭṭhapāla’s mother went to his father and said: “Please know, householder, they say that the clansman Raṭṭhapāla has arrived.”

Just then the venerable Raṭṭhapāla was eating the old porridge by the wall of a certain shelter. His father went to him and said: “Raṭṭhapāla, my dear, surely there is…and you will be eating old porridge! Is there not your own house to go to?”

“How could we have a house, householder, when we have gone forth from the home life into homelessness? We are homeless, householder. We went to your house, but we received neither alms nor a polite refusal there; instead we received only abuse.”

“Come, dear Raṭṭhapāla, let us go to the house.”

“Enough, householder, my meal for today is finished.”

“Then, dear Raṭṭhapāla, consent to accept tomorrow’s meal.” The venerable Raṭṭhapāla consented in silence.

Then, knowing that the venerable Raṭṭhapāla had consented, his father went back to his own house where he had gold coins and bullion made into a large heap and covered it with mats. Then he told the venerable Raṭṭhapāla’s former wives: “Come, daughters-in-law, adorn yourselves with ornaments in the way Raṭṭhapāla found you most dear and loveable.”

When night had ended, the venerable Raṭṭhapāla’s father had good food of various kinds prepared in his own house and had the time announced to the venerable Raṭṭhapāla: “It is time, dear Raṭṭhapāla, the meal is ready.”

Then, it being morning, the venerable Raṭṭhapāla dressed, and taking his bowl and outer robe, he went to his own father’s house and sat down on the seat made ready. Then his father had the pile of gold coins and bullion uncovered and said: “Dear Raṭṭhapāla, this is your maternal fortune; your paternal fortune is another and your ancestral fortune is yet another. Dear Raṭṭhapāla, you can enjoy the wealth and make merit. Come then, dear, abandon the training and return to the low life, enjoy the wealth and make merit.”

“Householder, if you would follow my advice, then have this pile of gold coins and bullion loaded on carts and carried away to be dumped midstream in the river Ganges. Why is that? Because, householder, on account of this there will arise for you sorrow, lamentation, pain, grief, and despair.”

Then the venerable Raṭṭhapāla’s former wives clasped his feet and said to him: “What are they like, my lord’s son, the nymphs for whose sake you lead the holy life?”

“We do not lead the holy life for the sake of nymphs, sisters.”

“Our lord’s son Raṭṭhapāla calls us ‘sisters,’” they cried and right there they fainted.

Then the venerable Raṭṭhapāla told his father: “Householder, if there is a meal to be given, then give it. Do not harass us.”

“Eat then, dear Raṭṭhapāla, the meal is ready.”

Then, with his own hands, the venerable Raṭṭhapāla’s father served and satisfied him with the various kinds of good food. When the venerable Raṭṭhapāla had eaten and had put his bowl aside, he stood up and uttered these stanzas:

25. “Behold a puppet here pranked out,
A body built up out of sores,
Sick, an object for concern,
Where no stability abides.

Behold a figure here pranked out
With jewellery and earrings too,
A skeleton wrapped up in skin,
Made attractive by its clothes.

Its feet adorned with henna dye
And powder smeared upon its face:
It may beguile a fool, but not
A seeker of the further shore.

Its hair is dressed in eightfold plaits
And unguent smeared upon its eyes:
It may beguile a fool, but not
A seeker of the further shore.

A filthy body well adorned
Like a new-painted unguent pot:
It may beguile a fool, but not
A seeker of the further shore.

The deer-hunter set out the snare
But the deer did not spring the trap;
We ate the bait and now depart
Leaving the hunters to lament.”

After the venerable Raṭṭhapāla had stood up and uttered these stanzas, he went to King Koravya’s Migācīra garden and sat down at the root of a tree for the day’s abiding.

Then King Koravya addressed his gamekeeper thus: “Good gamekeeper, tidy up the Migācīra Garden so that we may go to the pleasure garden to see a pleasing spot.”—“Yes, sire,” he replied. Now while he was tidying up the Migācīra Garden, the gamekeeper saw the venerable Raṭṭhapāla seated at the root of a tree for the day’s abiding. When he saw him, he went to King Koravya and told him: “Sire, the Migācīra Garden has been tidied up. The clansman Raṭṭhapāla is there, the son of the leading clan in this same Thullakoṭṭhita, of whom you have always spoken highly; he is seated at the root of a tree for the day’s abiding.”

“Then, good gamekeeper, enough of the pleasure garden for today. Now we shall go to pay respects to that Master Raṭṭhapāla.”

Then, saying: “Give away all the food that has been prepared there,” King Koravya had a number of state carriages prepared, and mounting one of them, accompanied by the other carriages, he drove out from Thullakoṭṭhita with the full pomp of royalty to see the venerable Raṭṭhapāla. He drove thus as far as the road was passable for carriages, and then he dismounted from his carriage and went forward on foot with a following of the most eminent officials to where the venerable Raṭṭhapāla was. He exchanged greetings with the venerable Raṭṭhapāla, and when this courteous and amiable talk was finished, he stood at one side and said: “Here is an elephant rug. Let Master Raṭṭhapāla be seated on it.”

“There is no need, great king. Sit down. I am sitting on my own mat.”

King Koravya sat down on a seat made ready and said:

“Master Raṭṭhapāla, there are four kinds of loss. Because they have undergone these four kinds of loss, some people here shave off their hair and beard, put on the yellow robe, and go forth from the home life into homelessness. What are the four? They are loss through ageing, loss through sickness, loss of wealth, and loss of relatives.

“And what is loss through ageing? Here, Master Raṭṭhapāla, someone is old, aged, burdened with years, advanced in life, come to the last stage. He considers thus: ‘I am old, aged, burdened with years, advanced in life, come to the last stage. It is no longer easy for me to acquire unacquired wealth or to augment wealth already acquired. Suppose I shave off my hair and beard, put on the yellow robe, and go forth from the home life into homelessness.’ Because he has undergone that loss through ageing, he shaves off his hair and beard, puts on the yellow robe, and goes forth from the home life into homelessness. This is called loss through ageing. But Master Raṭṭhapāla is now still young, a black-haired young man endowed with the blessing of youth, in the prime of life. Master Raṭṭhapāla has not undergone any loss through ageing. What has he known or seen or heard that he has gone forth from the home life into homelessness?

“And what is loss through sickness? Here, Master Raṭṭhapāla, someone is afflicted, suffering, and gravely ill. He considers thus: ‘I am afflicted, suffering, and gravely ill. It is no longer easy for me to acquire unacquired wealth… …into homelessness.’ Because he has undergone that loss through sickness…he goes forth from the home life into homelessness. This is called loss through sickness. But Master Raṭṭhapāla now is free from illness and affliction; he possesses a good digestion that is neither too cool nor too warm but medium. Master Raṭṭhapāla has not undergone any loss through sickness. What has he known or seen or heard that he has gone forth from the home life into homelessness?

“And what is loss of wealth? Here, Master Raṭṭhapāla, someone is rich, of great wealth, of great possessions. Gradually his wealth dwindles away. He considers thus: ‘Formerly I was rich, of great wealth, of great possessions. Gradually my wealth has dwindled away. It is no longer easy for me to acquire unacquired wealth…into homelessness.’ Because he has undergone that loss of wealth…he goes forth from the home life into homelessness. This is called loss of wealth. But Master Raṭṭhapāla is the son of the leading clan in this same Thullakoṭṭhita. Master Raṭṭhapāla has not undergone any loss of wealth. What has he known or seen or heard that he has gone forth from the home life into homelessness?

“And what is loss of relatives? Here, Master Raṭṭhapāla, someone has many friends and companions, kinsmen and relatives. Gradually those relatives of his dwindle away. He considers thus: ‘Formerly I had many friends and companions, kinsmen and relatives. Gradually those relatives of mine have dwindled away. It is no longer easy for me to acquire unacquired wealth… …into homelessness.’ Because he has undergone that loss of relatives…he goes forth from the home life into homelessness. This is called loss of relatives. But Master Raṭṭhapāla has many friends and companions, kinsmen and relatives, in this same Thullakoṭṭhita. Master Raṭṭhapāla has not undergone any loss of relatives. What has he known or seen or heard that he has gone forth from the home life into homelessness?

“Master Raṭṭhapāla, these are the four kinds of loss. Because they have undergone these four kinds of loss, some people here shave off their hair and beard, put on the yellow robe, and go forth from the home life into homelessness. Master Raṭṭhapāla has not undergone any of these. What has he known or seen or heard that he has gone forth from the home life into homelessness?”

“Great king, there are four summaries of the Dhamma that have been taught by the Blessed One who knows and sees, accomplished and fully enlightened. Knowing and seeing and hearing them, I went forth from the home life into homelessness. What are the four?

(1) “‘Life in any world is unstable, it is swept away’: this is the first summary of the Dhamma taught by the Blessed One who knows and sees, accomplished and fully enlightened. Knowing and seeing and hearing this, I went forth from the home life into homelessness.

(2) “‘Life in any world has no shelter and no protector’: this is the second summary of the Dhamma taught by the Blessed One who knows and sees…

(3) “‘Life in any world has nothing of its own; one has to leave all and pass on’: this is the third summary of the Dhamma taught by the Blessed One who knows and sees…

(4) “‘Life in any world is incomplete, insatiate, the slave of craving’: this is the fourth summary of the Dhamma taught by the Blessed One who knows and sees…

“Great king, these are the four summaries of the Dhamma that have been taught by the Blessed One who knows and sees, accomplished and fully enlightened. Knowing and seeing and hearing them, I went forth from the home life into homelessness.”

“Master Raṭṭhapāla said: ‘Life in any world is unstable, it is swept away.’ How should the meaning of that statement be understood?”

“What do you think, great king? When you were twenty or twenty-five years old, were you an expert rider of elephants, an expert horseman, an expert charioteer, an expert archer, an expert swordsman, strong in thighs and arms, sturdy, capable in battle?”

“When I was twenty or twenty-five years old, Master Raṭṭhapāla, I was an expert rider of elephants…strong in thighs and arms, sturdy, capable in battle. Sometimes I wonder if I had supernormal power then. I do not see anyone who could equal me in strength.”

“What do you think, great king? Are you now as strong in thighs and arms, as sturdy and as capable in battle?”

“No, Master Raṭṭhapāla. Now I am old, aged, burdened with years, advanced in life, come to the last stage; my years have turned eighty. Sometimes I mean to put my foot here and I put my foot somewhere else.”

“Great king, it was on account of this that the Blessed One who knows and sees, accomplished and fully enlightened, said: ‘Life in any world is unstable, it is swept away’; and when I knew and saw and heard this, I went forth from the home life into homelessness.”

“It is wonderful, Master Raṭṭhapāla, it is marvellous how well that has been expressed by the Blessed One who knows and sees, accomplished and fully enlightened: ‘Life in any world is unstable, it is swept away.’ It is indeed so!

“Master Raṭṭhapāla, there exist in this court elephant troops and cavalry and chariot troops and infantry, which will serve to subdue any threats to us. Now Master Raṭṭhapāla said: ‘Life in any world has no shelter and no protector.’ How should the meaning of that statement be understood?”

“What do you think, great king? Do you have any chronic ailment?”

“I have a chronic wind ailment, Master Raṭṭhapāla. Sometimes my friends and companions, kinsmen and relatives, stand around me, thinking: ‘Now King Koravya is about to die, now King Koravya is about to die!’”

“What do you think, great king? Can you command your friends and companions, your kinsmen and relatives: ‘Come, my good friends and companions, my kinsmen and relatives. All of you present share this painful feeling so that I may feel less pain’? Or do you have to feel that pain yourself alone?”

“I cannot command my friends and companions, my kinsmen and relatives thus, Master Raṭṭhapāla. I have to feel that pain alone.”

“Great king, it was on account of this that the Blessed One who knows and sees, accomplished and fully enlightened, said: ‘Life in any world has no shelter and no protector’; and when I knew and saw and heard this, I went forth from the home life into homelessness.”

“It is wonderful, Master Raṭṭhapāla, it is marvellous how well that has been expressed by the Blessed One who knows and sees, accomplished and fully enlightened: ‘Life in any world has no shelter and no protector.’ It is indeed so!

“Master Raṭṭhapāla, there exist in this court abundant gold coins and bullion stored away in vaults and lofts. Now Master Raṭṭhapāla said: ‘Life in any world has nothing of its own; one has to leave all and pass on.’ How should the meaning of that statement be understood?”

“What do you think, great king? You now enjoy yourself provided and endowed with the five cords of sensual pleasure, but will you be able to have it of the life to come: ‘Let me likewise enjoy myself provided and endowed with these same five cords of sensual pleasure’? Or will others take over this property, while you will have to pass on according to your actions?”

“I cannot have it thus of the life to come, Master Raṭṭhapāla. On the contrary, others will take over this property while I shall have to pass on according to my actions.”

“Great king, it was on account of this that the Blessed One who knows and sees, accomplished and fully enlightened, said: ‘Life in any world has nothing of its own; one has to leave all and pass on’; and when I knew and saw and heard this, I went forth from the home life into homelessness.”

“It is wonderful, Master Raṭṭhapāla, it is marvellous how well that has been expressed by the Blessed One who knows and sees, accomplished and fully enlightened: ‘Life in any world has nothing of its own; one has to leave all and pass on.’ It is indeed so!

“Now Master Raṭṭhapāla said: ‘Life in any world is incomplete, insatiate, the slave of craving.’ How should the meaning of that statement be understood?”

“What do you think, great king? Do you reign over the rich Kuru country?”

“Yes, Master Raṭṭhapāla, I do.”

“What do you think, great king? Suppose a trustworthy and reliable man came to you from the east and said: ‘Please know, great king, that I have come from the east, and there I saw a large country, powerful and rich, very populous and crowded with people. There are plenty of elephant troops there, plenty of cavalry, chariot troops and infantry; there is plenty of ivory there, and plenty of gold coins and bullion both unworked and worked, and plenty of women for wives. With your present forces you can conquer it. Conquer it then, great king.’ What would you do?”

“We would conquer it and reign over it, Master Raṭṭhapāla.”

“What do you think, great king? Suppose a trustworthy and reliable man came to you from the west…from the north…from the south…from across the sea and said: ‘Please know, great king, that I have come from across the sea, and there I saw a large country, powerful and rich…Conquer it then, great king.’ What would you do?”

“We would conquer it too and reign over it, Master Raṭṭhapāla.”

“Great king, it was on account of this that the Blessed One who knows and sees, accomplished and fully enlightened, said: ‘Life in any world is incomplete, insatiate, the slave of craving’; and when I knew and saw and heard this, I went forth from the home life into homelessness.”

“It is wonderful, Master Raṭṭhapāla, it is marvellous how well that has been expressed by the Blessed One who knows and sees, accomplished and fully enlightened: ‘Life in any world is incomplete, insatiate, the slave of craving.’ It is indeed so!”

That is what the venerable Raṭṭhapāla said. And having said that he said further:

“I see men wealthy in the world, who yet
From ignorance give not their gathered wealth.
Greedily they hoard away their riches
Longing still for further sensual pleasures.

A king who has conquered the earth by force
And rules over the land the ocean bounds
Is yet unsated with the sea’s near shore
And hungers for its further shore as well.

Most other people too, not just a king,
Encounter death with craving unabated;
With plans still incomplete they leave the corpse;
Desires remain unsated in the world.

His relatives lament and rend their hair,
Crying, ‘Ah me! Alas! Our love is dead!’
They bear away the body wrapped in shrouds
To place it on a pyre and burn it there.

Clad in a shroud, he leaves his wealth behind,
Prodded with stakes he burns upon the pyre.
And as he dies, no relatives or friends
Can offer him shelter and refuge here.

While his heirs take over his wealth, this being
Must pass on according to his actions;
And as he dies nothing can follow him;
Not child nor wife nor wealth nor royal estate.

Longevity is not acquired with wealth
Nor can prosperity banish old age;
Short is this life, as all the sages say,
Eternity it knows not, only change.
The rich and poor alike shall feel Death’s touch,
The fool and sage as well shall feel it too;
But while the fool lies stricken by his folly,
No sage will ever tremble at the touch.

Better is wisdom here than any wealth,
Since by wisdom one gains the final goal.
For people through ignorance do evil deeds
While failing to reach the goal from life to life.

As one goes to the womb and the next world,
Renewing the successive round of births,
Another of little wisdom, trusting him,
Goes also to the womb and the next world.

Just as a robber caught in burglary
Is made to suffer for his evil deed,
So people after death, in the next world,
Are made to suffer for their evil deeds.

Sensual pleasures, varied, sweet, delightful,
In many different ways disturb the mind:
Seeing the danger in these sensual ties
I chose to lead the homeless life, O King.

As fruits fall from the tree, so people too,
Both young and old, fall when this body breaks.
Seeing this too, O King, I have gone forth:
Better is the recluse’s life assured.”

Thus have I heard: At one time the Lord, walking on tour among the Kurus together with a large Order of monks arrived at the market town of the Kurus called Thullakoṭṭhita. The brahmans and householders of Thullakoṭṭhita heard: “Indeed the recluse Gotama, the son of the Sakyans, gone forth from the Sakyan family, walking on tour among the Kurus together with a large Order of monks has arrived at Thullakoṭṭhita. A lovely report about the revered Gotama has gone forth thus: ‘This Lord is perfected, wholly Self-Awakened, endowed with (right) knowledge and conduct, well-farer, knower of the worlds, incomparable charioteer of men to be tamed, teacher of devas and men, the Awakened One, the Lord. He makes known this world with the devas, with Māra, with Brahma, creation with its recluses and brahmans, its devas and men, having realised them by his own super-knowledge. With the meaning and the spirit he teaches Dhamma that is lovely in the beginning, lovely in the middle, lovely at the ending; he proclaims the Brahma-faring wholly fulfilled, quite purified. It were good to see perfected ones like this.’"

Then the brahmans and householders of Thullakoṭṭhita approached the Lord; having approached, some, having greeted the Lord, sat down at a respectful distance; some exchanged greetings with the Lord, and having conversed in a friendly and courteous way, sat down at a respectful distance; some, having saluted the Lord with joined palms, sat down at a respectful distance; some, having made known their names and clans in the Lord's presence, sat down at a respectful distance; some, becoming silent, sat down at a respectful distance. As the brahmans and householders of Thullakoṭṭhita were sitting down at a respectful distance, the Lord gladdened, roused, incited and delighted them with a talk on Dhamma.

Now at that time a young man of family named Raṭṭhapāla, the son of a leading family in that very Thullakoṭṭhita, was sitting down in this assembly. Then it occurred to Raṭṭhapāla, the young man of family: “In so far as I understand Dhamma taught by the Lord, it is no easy matter for one living in a house to fare the Brahma-faring completely fulfilled, completely pure and polished like a conch-shell. Suppose that I, having cut off hair and beard, having donned saffron garments, should go forth from home into homelessness?”

Then the brahmans and householders of Thullakoṭṭhita, gladdened, roused, incited and delighted by the Lord's talk on Dhamma, rejoicing in what the Lord had said and giving thanks for it, rising from their seats and greeting the Lord, departed keeping their right sides towards him. And not long after the brahmans and householders of Thullakoṭṭhita had departed, Raṭṭhapāla, the young man of family, approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance; sitting down at a respectful distance, he spoke thus to the Lord: “In so far as I, revered sir, understand Dhamma taught by the Lord, it is no easy matter for one living in a house to fare the Brahma-faring completely fulfilled, completely pure and polished like a conch-shell. I wish, revered sir, having cut off hair and beard, having donned saffron garments, to go forth from home into homelessness. May I, revered sir, receive the going forth in the Lord's presence, may I receive ordination.” “But have you, Raṭṭhapāla, your parents' consent for going forth from home into homelessness?” “I have not, revered sir, the consent of my parents for going forth from home into homelessness.” “Raṭṭhapāla, Tathāgatas do not allow (one) to go forth without the consent of the parents.” “I, revered sir, will do whatever is necessary so that my parents will consent to my going forth from home into homelessness.”

Then Raṭṭhapāla, the young man of family, having greeted the Lord keeping his right side towards him, rising from his seat approached his parents; having approached, he spoke thus to his parents: “Mother and father, in so far as I understand Dhamma taught by the Lord, it is no easy matter for one living in a home to fare the Brahma-faring completely fulfilled, completely pure, and polished like a conch-shell. I wish, having cut off hair and beard, having donned saffron garments, to go forth from home into homelessness. Consent to my going forth from home into homelessness.” When this had been said, the parents of Raṭṭhapāla, the young man of family, spoke thus to him: “You, dear Raṭṭhapāla, are our only child, dear and beloved, you live in comfort and are well cared for; you, dear Raṭṭhapāla, do not know anything of suffering. Come you, dear Raṭṭhapāla, eat and drink and amuse yourself; eating, drinking and amusing yourself, you can enjoy diverting yourself with sense-pleasures and doing meritorious things. We do not consent that you should go forth from home into homelessness. If you were to die we should be desolate without you. How could we, while you are living, consent to your going forth from home into homelessness?”

And a second time Raṭṭhapāla, the young man of family, spoke thus to his parents: “Mother and father, in so far as I understand Dhamma taught by the Lord, it is no easy matter for one living in a home to fare the Brahma-faring completely fulfilled, completely pure, and polished like a conch-shell. I wish, having cut off hair and beard, having donned saffron garments, to go forth from home into homelessness. Consent to my going forth from home into homelessness.” And a second time, when this had been said, the parents of Raṭṭhapāla, the young man of family, spoke thus to him: “You, dear Raṭṭhapāla, are our only child, dear and beloved, you live in comfort and are well cared for; you, dear Raṭṭhapāla, do not know anything of suffering. Come you, dear Raṭṭhapāla, eat and drink and amuse yourself; eating, drinking and amusing yourself, you can enjoy diverting yourself with sense-pleasures and doing meritorious things. We do not consent that you should go forth from home into homelessness. If you were to die we should be desolate without you. How could we, while you are living, consent to your going forth from home into homelessness?”

And a third time Raṭṭhapāla, the young man of family, spoke thus to his parents: “Mother and father, in so far as I understand Dhamma taught by the Lord, it is no easy matter for one living in a home to fare the Brahma-faring completely fulfilled, completely pure, and polished like a conch-shell. I wish, having cut off hair and beard, having donned saffron garments, to go forth from home into homelessness. Consent to my going forth from home into homelessness.” And a third time, when this had been said, the parents of Raṭṭhapāla, the young man of family, spoke thus to him: “You, dear Raṭṭhapāla, are our only child, dear and beloved, you live in comfort and are well cared for; you, dear Raṭṭhapāla, do not know anything of suffering. Come you, dear Raṭṭhapāla, eat and drink and amuse yourself; eating, drinking and amusing yourself, you can enjoy diverting yourself with sense-pleasures and doing meritorious things. We do not consent that you should go forth from home into homelessness. If you were to die we should be desolate without you. How could we, while you are living, consent to your going forth from home into homelessness?”

Then Raṭṭhapāla, the young man of family, not receiving his parents' consent, lay down there on the bare ground and said: “Here will there be death for me or going forth.” Then the parents of Raṭṭhapāla, the young man of family, spoke thus to him: “You, dear Raṭṭhapāla, are our only child, dear and beloved, you live in comfort and are well cared for; you, dear Raṭṭhapāla, do not know anything of suffering. Get up, dear Raṭṭhapāla, eat and drink and amuse yourself; eating, drinking, amusing yourself you can enjoy diverting yourself with sense-pleasures and doing meritorious things. We do not consent that you should go forth from home into homelessness. If you were to die we should be desolate without you. How could we, while you are living, consent to your going forth from home into homelessness?” When this had been said, Raṭṭhapāla, the young man of family, was silent.

And a second time the parents of Raṭṭhapāla, the young man of family, spoke thus to him: “You, dear Raṭṭhapāla, are our only child, dear and beloved, you live in comfort and are well cared for; you, dear Raṭṭhapāla, do not know anything of suffering. Get up, dear Raṭṭhapāla, eat and drink and amuse yourself; eating, drinking, amusing yourself you can enjoy diverting yourself with sense-pleasures and doing meritorious things. We do not consent that you should go forth from home into homelessness. If you were to die we should be desolate without you. How could we, while you are living, consent to your going forth from home into homelessness?” And a second time, when this had been said, Raṭṭhapāla, the young man of family, was silent.

And a third time the parents of Raṭṭhapāla, the young man of family, spoke thus to him: “You, dear Raṭṭhapāla, are our only child, dear and beloved, you live in comfort and are well cared for; you, dear Raṭṭhapāla, do not know anything of suffering. Get up, dear Raṭṭhapāla, eat and drink and amuse yourself; eating, drinking, amusing yourself you can enjoy diverting yourself with sense-pleasures and doing meritorious things. We do not consent that you should go forth from home into homelessness. If you were to die we should be desolate without you. How could we, while you are living, consent to your going forth from home into homelessness?” And a third time, when this had been said, Raṭṭhapāla, the young man of family, was silent.

Then the parents of Raṭṭhapāla, the young man of family, approached his friends; having approached, they spoke thus to them; “This Raṭṭhapāla, the young man of family, is lying down on the bare ground, dears, and saying: ‘Here will there be death for me or going forth.’ Come, dears, approach Raṭṭhapāla, the young man of family; having approached, speak thus to him: ‘You, good Raṭṭhapāla, are your parents' only child, dear and beloved, you live in comfort and are well cared for; you, good Raṭṭhapāla, do not know anything of suffering. Get up, good Raṭṭhapāla, eat and drink and amuse yourself; eating, drinking and amusing yourself, you can enjoy diverting yourself with sense-pleasures and doing meritorious things. Your parents do not consent that you should go forth from home into homelessness. If you were to die your parents would be desolate without you. How can they, while you are living, consent to your going forth from home into homelessness?’"

Then the friends of Raṭṭhapāla, the young man of family, having answered his parents in assent, approached Raṭṭhapāla, the young man of family; and having approached, they spoke thus to him: “You, good Raṭṭhapāla, are your parents' only child, dear and beloved, you live in comfort and are well cared for; you, good Raṭṭhapāla, do not know anything of suffering. Get up, good Raṭṭhapāla, eat and drink and amuse yourself; eating, drinking and amusing yourself, you can enjoy diverting yourself with sense-pleasures and doing meritorious things. Your parents do not consent that you should go forth from home into homelessness. If you were to die your parents would be desolate without you. How can they, while you are living, consent to your going forth from home into homelessness?’” When this had been said, Raṭṭhapāla, the young man of family, was silent.

And a second time the friends of Raṭṭhapāla, the young man of family, spoke thus to him: “You, good Raṭṭhapāla, are your parents' only child, dear and beloved, you live in comfort and are well cared for; you, good Raṭṭhapāla, do not know anything of suffering. Get up, good Raṭṭhapāla, eat and drink and amuse yourself; eating, drinking and amusing yourself, you can enjoy diverting yourself with sense-pleasures and doing meritorious things. Your parents do not consent that you should go forth from home into homelessness. If you were to die your parents would be desolate without you. How can they, while you are living, consent to your going forth from home into homelessness?’” And a second time, Raṭṭhapāla, the young man of family, was silent.

And a third time did the friends of Raṭṭhapāla, the young man of family, speak thus to him: “You, good Raṭṭhapāla, are your parents' only child, dear and beloved, you live in comfort and are well cared for; you, good Raṭṭhapāla, do not know anything of suffering. Get up, good Raṭṭhapāla, eat and drink and amuse yourself; eating, drinking and amusing yourself, you can enjoy diverting yourself with sense-pleasures and doing meritorious things. Your parents do not consent that you should go forth from home into homelessness. If you were to die your parents would be desolate without you. How can they, while you are living, consent to your going forth from home into homelessness?’” And a third time, Raṭṭhapāla, the young man of family, was silent.

Then the friends of Raṭṭhapāla, the young man of family, approached his parents; and having approached, they spoke thus to them: “Mother and father, this Raṭṭhapāla, the young man of family, is lying on the bare pound there saying: ‘Here will there be death for me or going forth.’ If you do not consent that Raṭṭhapāla, the young man of family, should go forth from home into homelessness, he will die there. But if you consent to his going forth from home into homelessness, after he has gone forth you may see him again. If Raṭṭhapāla, the young man of family, does not enjoy the going forth from home into homelessness, what alternative will there be for him? He will come back here. Consent to the going forth from home into homelessness of Raṭṭhapāla, the young man of family.” “We consent, dears, to the going forth from home into homelessness of Raṭṭhapāla, the young man of family. But after he has gone forth, he must come and see us.”

Then the friends of Raṭṭhapāla, the young man of family, approached him; and having approached, they spoke thus to him: “You, good Raṭṭhapāla, are your parents' only child, dear and beloved, you live in comfort and are well cared for; you, good Raṭṭhapāla, do not know anything of suffering. Get up, eat and drink and amuse yourself; eating, drinking and amusing yourself, you can enjoy diverting yourself with sense-pleasures and doing meritorious things. Your parents have consented to your going forth from home into homelessness, but after you have gone forth you must see your parents.”

Then Raṭṭhapāla, the young man of family, having got up and regained his strength, approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, Raṭṭhapāla, the young man of family, spoke thus to the Lord: “I, revered sir, have my parents' consent for the going forth from home into homelessness. May the Lord let me go forth.” Raṭṭhapāla, the young man of family, received the going forth in the Lord's presence, he received ordination.

Not long after the venerable Raṭṭhapāla had been ordained, half a month after he had been ordained, the Lord, having stayed for as long as he found suitable in Thullakoṭṭhita, set out on tour for Sāvatthī; and in due course, walking on tour, he arrived at Sāvatthī. While he was there the Lord stayed near Sāvatthī in the Jeta Grove in Anāthapiṇḍika's monastery. Then the venerable Raṭṭhapāla, dwelling alone, aloof, diligent, ardent, self-resolute, having soon realised here and now by his own super-knowledge that incomparable goal of the Brahma-faring for the sake of which young men of family rightly go forth from home into homelessness, entering on it, he abided in it. And he knew: “Destroyed is birth, brought to a close the Brahma-faring, done is what was to be done, there is no more of being such or so.” And the venerable Raṭṭhapāla was one of the perfected ones.

Then the venerable Raṭṭhapāla approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, the venerable Raṭṭhapāla spoke thus to the Lord: “I want, revered sir, to see my parents, if the Lord allows me.” Then the Lord with his mind carefully reflected on the venerable Raṭṭhapāla's reasoning of mind. When the Lord knew that it was impossible for the venerable Raṭṭhapāla, throwing off the training, to return to the secular life, then the Lord spoke thus to the venerable Raṭṭhapāla: “Do now, Raṭṭhapāla, that for which you think it is the right time.” Then the venerable Raṭṭhapāla, rising from his seat, having greeted the Lord keeping his right side towards him, having packed away his bedding, set out on tour for Thullakoṭṭhita taking his bowl and robe; and in due course, walking on tour, he arrived at Thullakoṭṭhita. While he was there, the venerable Raṭṭhapāla stayed near Thullakoṭṭhita in the deer-park of the Kuru king.

Then the venerable Raṭṭhapāla, dressing in the morning, taking his bowl and robe, entered Thullakoṭṭhita for almsfood; while he was walking on an uninterrupted round for almsfood, he approached his own parents' house. Now at that time the venerable Raṭṭhapāla's father was having his hair combed in the middle hall which had a door. He saw the venerable Raṭṭhapāla, coming in the distance, and seeing him, he spoke thus: “Our only son, dear and beloved, has gone forth among these shaveling recluses.” And the venerable Raṭṭhapāla, received neither alms nor a refusal at his own father's house; all he received was abuse.

Now at that time the woman slave of the venerable Raṭṭhapāla's relations wanted to throw away the previous evening's barley-gruel. But the venerable Raṭṭhapāla spoke thus to her: “If that, sister, is to be thrown away, put it here in my bowl.” Then as the woman slave of the venerable Raṭṭhapāla's relations was putting the previous evening's barley-gruel into his bowl she recognised his hands and feet and voice. So the woman slave of the venerable Raṭṭhapāla's relations approached his mother, and having approached, she spoke thus to her: “If it please you, madam, you should know that the young master Raṭṭhapāla is back.” “Now then, if you speak the truth, you are a freed woman.”

Then the venerable Raṭṭhapāla's mother approached his father; and having approached, she spoke thus to his father: “If it please you, householder, you should know that Raṭṭhapāla, the young man of family, is indeed back.” Now at that time the venerable Raṭṭhapāla was eating the previous evening's barley-gruel in a room provided for the purpose. Then the venerable Raṭṭhapāla's father approached him; having approached, he spoke thus to him: “Can it be, dear Raṭṭhapāla, that you are eating last evening's barley-gruel? Surely, dear Raṭṭhapāla, you should come into your own home?” “Where, householder, is there a home for us who have gone forth from home into homelessness? We are houseless ones, householder. I did come to your home, householder; but I received neither alms there nor a refusal; all I received was abuse.” “Come, dear Raṭṭhapāla, we will go to the house.” “No, householder, I have done with eating for today.” “Well then, dear Raṭṭhapāla, consent to a meal on the morrow.” The venerable Raṭṭhapāla consented by becoming silent.

And when the venerable Raṭṭhapāla's father had understood that he had consented, he went up to his own dwelling; and having gone there, he had a great heap made of gold coins and gold, and having had them hidden with screens, he summoned the venerable Raṭṭhapāla's former wives, and said: “Come you, daughters-in-law, adorn yourselves with the adornments adorned with which you used to be dear to Raṭṭhapāla, the young man of family, and beloved by him.” And towards the end of that night the venerable Raṭṭhapāla's father, having had sumptuous foods, solid and soft, prepared in his own dwelling, had the time announced to the venerable Raṭṭhapāla, saying: “It is time, dear Raṭṭhapāla, the meal is ready.”

Then the venerable Raṭṭhapāla, having dressed in the morning, taking his bowl and robe, approached his own father's dwelling; having approached, he sat down on the seat made ready. And the venerable Raṭṭhapāla's father, having had that heap of gold coins and gold uncovered, spoke thus to the venerable Raṭṭhapāla: “This, dear Raṭṭhapāla, is your mother's wealth, the other is your father's, the other your paternal grandfather's. It is possible, dear Raṭṭhapāla, both to enjoy riches and do meritorious things. Come you, dear Raṭṭhapāla, throwing off the training and returning to the secular life, enjoy riches and do meritorious things.” “If you, householder, would do my bidding, having loaded this heap of gold coins and gold into wagons, and then having had it brought down, you would have it dropped in the middle stream of the river Ganges. What is the reason for this? It is from that source, householder, that there will arise for you grief, sorrow, suffering, lamentation and despair.”

Taking hold of his feet, the venerable Raṭṭhapāla's former wives then spoke thus to him: “How, young master, of what kind are those nymphs for whose sake you fare the Brahma-faring?” “We, sisters, do not fare the Brahma-faring for the sake of nymphs.” Saying, “The young master Raṭṭhapāla addresses us with the word ‘sisters,’” they fell down fainting just there.

Then the venerable Raṭṭhapāla spoke thus to his father: “If you would give food, householder, give it; but do not annoy us.” “Eat, dear Raṭṭhapāla, the meal is ready.” Then the venerable Raṭṭhapāla's father with his own hand served and satisfied the venerable Raṭṭhapāla with sumptuous food, solid and soft. And when the venerable Raṭṭhapāla had eaten and had withdrawn his hand from the bowl, standing he spoke these verses:

“See the pranked-out puppet-shape,
a mass of sores, a congeries,
afflicted, much thought of,
for which there is never stability.

See the pranked-out form
with jewels and rings,
the bones sheathed in skin,
resplendent with the clothes.

The feet dyed with lac,
the face with powder smeared,
enough for delusion of a fool,
but not for the quester of the Beyond.

Hair braided eightfold,
eyes with collyrium smeared,
enough for delusion of a fool,
but not for the quester of the Beyond.

Like a new collyrium-box,
embossed, is the foul body,
adorned, enough for delusion of a fool,
but not for the quester of the Beyond.

The trapper set a snare;
the deer touched not the net.
Having eaten the crop,
we go while the deer-catchers lament.”

After the venerable Raṭṭhapāla had spoken these verses while he was standing, he approached the deer-park of the Kuru king; having approached, he sat down for the day-sojourn at the root of a tree.

Then the Kuru king addressed a trapper, saying: “Clear a pleasure-ground, good trapper, in the deer-park; we will go to see the lovely ground.” “Yes, sire,” and when the trapper had answered the Kuru king in assent, he saw, while he was clearing the deer-park, the venerable Raṭṭhapāla sitting down for the day-sojourn at the root of a tree; on seeing him, he approached the Kuru king, and having approached, he spoke thus to him: “Sire, the deer-park is cleared; but there is the young man of family, Raṭṭhapāla, the son of a leading family near this very Thullakoṭṭhita, and whom yon have constantly praised, sitting at the root of a tree for the day-sojourn.” “Well then, good trapper, no more now today of the pleasure-ground, but we will now at once pay respects to the revered Raṭṭhapāla.” And when he had said: “Give away all the solid and soft food that has been prepared,” he had many lovely vehicles harnessed, and having mounted a lovely vehicle, he set forth from Thullakoṭṭhita in great royal pomp with the many lovely vehicles so as to see the venerable Raṭṭhapāla.

Having gone by vehicle for as far as the ground was passable, and having then descended from the vehicle, with his princely train he approached the venerable Raṭṭhapāla on foot; having approached, he exchanged greetings with the venerable Raṭṭhapāla; and having conversed in a friendly and courteous way, he stood at a respectful distance. As he was standing at a respectful distance, the Kuru king spoke thus to the venerable Raṭṭhapāla: “Let the revered Raṭṭhapāla sit down here on the elephant-rug.” “No, sire; you sit down, I am sitting on a seat of my own.”

The Kura king sat down on the prepared seat; while he was sitting down the Kuru king spoke thus to the venerable Raṭṭhapāla: “Good Raṭṭhapāla, there are these four kinds of loss followed by which some (men) here, having cut off hair and beard, having donned saffron garments, go forth from home into homelessness. What are the four? Loss through old age, loss through illness, loss of wealth, loss of relations. And what, good Raṭṭhapāla, is loss through old age? As to this, good Raṭṭhapāla, someone is worn, old, full of years, has lived his span and is at the close of his life. He reflects thus: ‘I am now worn, old, full of years, I have lived my span and am at the close of my life, so it is not easy for me to acquire wealth not already acquired or to use to advantage the wealth already acquired. Suppose that I, having cut off hair and beard, having donned saffron garments, should go forth from home into homelessness? So he, following this loss through old age, having cut off hair and beard, having donned saffron garments, goes forth from home into homelessness.

Good Raṭṭhapāla, this is called loss through old age. But the revered Raṭṭhapāla is still young, endowed with the coal-black hair of radiant youth, in his early prime, and there is none of this loss through old age for the revered Raṭṭhapāla. What has the good Raṭṭhapāla known or seen or heard that he has gone forth from home into homelessness?

And what, good Raṭṭhapāla, is loss through illness? As to this, good Raṭṭhapāla, someone is ill, in pain, grievously ill. He reflects thus: ‘I am now ill, in pain, grievously ill, so it is not easy for me to acquire wealth not already acquired or to use to advantage the wealth already acquired. Suppose that I, having cut off hair and beard, having donned saffron garments, should go forth from home into homelessness? So he, following this loss through illness, having cut off hair and beard, having donned saffron garments, goes forth from home into homelessness. Good Raṭṭhapāla, this is called loss through illness. But the revered Raṭṭhapāla is still free from illness, not ailing, possessed of a good digestion that is neither too cold nor too hot, and there is none of this loss through illness for the revered Raṭṭhapāla. What has the good Raṭṭhapāla known or seen or heard that he has gone forth from home into homelessness?

And what, good Raṭṭhapāla, is loss of wealth? As to this, good Raṭṭhapāla, someone is rich, of great possessions, very wealthy, but gradually these riches of his diminish. He reflects thus: ‘Formerly I was rich, of great possessions, very wealthy, but gradually these riches of mine have diminished, so it is not easy for me to acquire wealth not already acquired or to use to advantage the wealth already acquired. Suppose that I, having cut off hair and beard, having donned saffron garments, should go forth from home into homelessness? So he, following this loss through wealth, having cut off hair and beard, having donned saffron garments, goes forth from home into homelessness. Good Raṭṭhapāla, this is called loss of wealth. But the revered Raṭṭhapāla is the son of a leading family in this very Thullakoṭṭhita, and there is none of this loss of wealth for the revered Raṭṭhapāla. What has the good Raṭṭhapāla known or seen or heard that he has gone forth from home into homelessness?

And what, good Raṭṭhapāla, is loss of relations? As to this, good Raṭṭhapāla, someone has many friends and acquaintances, kith and kin, but gradually these relations of his diminish. He reflects thus: ‘Formerly I had many friends and acquaintances, kith and kin, but gradually these relations of mine have diminished, so it is not easy for me to acquire wealth not already acquired or to use to advantage the wealth already acquired. Suppose that I, having cut off hair and beard, having donned saffron garments, should go forth from home into homelessness? So he, following this loss through relations, having cut off hair and beard, having donned saffron garments, goes forth from home into homelessness. Good Raṭṭhapāla, this is called loss of relations. But the revered Raṭṭhapāla has many friends and acquaintances, kith and kin, in this very Thullakoṭṭhita, and there is none of this loss of relations for the revered Raṭṭhapāla. What has the good Raṭṭhapāla known or seen or heard that he has gone forth from home into homelessness?

These, good Raṭṭhapāla, are the four kinds of loss followed by which some (men) here, having cut off hair and beard, having donned saffron garments, go forth from home into homelessness. But there are none of these for the revered Raṭṭhapāla. What has the good Raṭṭhapāla known or seen or heard that he has gone forth from home into homelessness?”

“There are, sire, four expoundings of Dhamma expounded by the Lord who knows, who sees, perfected one, fully Self-Awakened One; because I have known and seen and heard these I have gone forth from home into homelessness. What are the four? The first expounding of Dhamma expounded by the Lord who knows, who sees, perfected one, fully Self-Awakened One is that: ‘The instable world is brought to an end.’ Because I have known and seen and heard this I have gone forth from home into homelessness.

The second expounding of Dhamma expounded by the Lord who knows, who sees, perfected one, fully Self-Awakened One is that: ‘The world is no refuge, no guard.’ Because I have known and seen and heard this I have gone forth from home into homelessness.

The third expounding of Dhamma expounded by the Lord who knows, who sees, perfected one, fully Self-Awakened One is that: ‘The world is not one's own, one must go leaving everything.’ Because I have known and seen and heard this I have gone forth from home into homelessness.

The fourth expounding of Dhamma expounded by the Lord who knows, who sees, perfected one, fully Self-Awakened One is that: ‘The world lacks and is unsatisfied, a slave to craving.’ Because I have known and seen and heard this I have gone forth from home into homelessness.

These, sire, are the four expoundings of Dhamma expounded by the Lord who knows, who sees, perfected one, fully Self-Awakened One; because I have known and seen and heard these I have gone forth from home into homelessness.”

“The good Raṭṭhapāla says: ‘The instable world is brought to an end.’ But how is the meaning of this saying to be understood, good Raṭṭhapāla?” “What do you think about this, sire? Were you, at the age of twenty or twenty-five, expert in (handling) an elephant and a horse and a chariot and a bow and a sword, strong of leg and arm, able and proficient in warfare?” “I, good Raṭṭhapāla, at the age of twenty or twenty-five, was expert in (handling) an elephant and a horse and a chariot and a bow and a sword, I was strong of leg and arm, able and proficient in warfare; methinks I was sometimes inspired; I saw none equal to myself in strength.”

“What do you think about this, sire? Are you still so strong in leg and arm, able and proficient in warfare?” “No, good Raṭṭhapāla, I am now worn, old, full of years, I have lived my span and am at the close of my life, round eighty years of age. Sometimes, good Raṭṭhapāla, when I want to take a step in one direction I step in another.” “It was in reference to this, sire, that the Lord who knows, who sees, perfected one, fully Self-Awakened One, said: ‘The instable world is brought to an end.’ Because I have known and seen and heard this I have gone forth from home into homelessness.” “It is wonderful, good Raṭṭhapāla, it is marvellous, good Raṭṭhapāla, that this was so well spoken by the Lord who knows, who sees, perfected one, fully Self-Awakened One, that: ‘The instable world is brought to an end.’ For, good Raṭṭhapāla, the instable world is brought to an end.

Now, good Raṭṭhapāla, in this royal family are squadrons of elephants and squadrons of horses and squadrons of chariots and squadrons of infantry which, if we were in distress, would defend us. The good Raṭṭhapāla says: ‘The world is no refuge, no guard.’ But how is the meaning of this saying to be understood, good Raṭṭhapāla?” “What do you think about this, sire? Have you any chronic illness?” “I have a chronic illness of wind, good Raṭṭhapāla. Sometimes friends and acquaintances, kith and kin stand round me, saying: ‘Now the Kuru king will pass away, now the Kuru king will pass away.’” “What do you think about this, sire? Would you be able to say to friends and acquaintances, kith and kin: ‘Let the good friends and acquaintances, kith and kin, ease my pain, let them all share this feeling so that I could experience a more buoyant feeling? Or do you have to experience that feeling alone?” “I, good Raṭṭhapāla, am not able to say to friends and acquaintances, kith and kin: ‘Let the good friends and acquaintances, kith and kin, ease my pain, let them all share this feeling so that I could experience a more buoyant feeling. So I have to experience that feeling alone.” “It was in reference to this, sire, that the Lord who knows, who sees, perfected one, fully Self-Awakened One, said: ‘The world is no refuge, no guard.’ Because I have known and seen and heard this I have gone forth from home into homelessness.” “It is wonderful, good Raṭṭhapāla, it is marvellous, good Raṭṭhapāla, that this was so well spoken by the Lord who knows, who sees, perfected one, fully Self-Awakened One, that: ‘The world is no refuge, no guard.’ For, good Raṭṭhapāla, the world is no refuge, no guard.

Now, Raṭṭhapāla, in this royal family is an abundance of gold coins and gold, both in the ground and above it. The good Raṭṭhapāla says: ‘The world is not one's own, one must go leaving everything.’ But how is the meaning of this saying to be understood, good Raṭṭhapāla?” “What do you think about this, sire? Although you at present divert yourself endowed with and possessed of the five strands of sense-pleasures, will you hereafter be able to say: ‘Even so am I diverting myself endowed with and possessed of these same five strands of sense-pleasures?’ Or will others come into this wealth while you go on according to kamma?” “Although I at present, dear Raṭṭhapāla, divert myself endowed with and possessed of the five strands of sense-pleasures, I will not hereafter be able to say: ‘Even so am I diverting myself endowed with and possessed of these same five strands of sense-pleasures.’ So others will come into this wealth while I go on according to kamma.” “It was in reference to this, sire, that the Lord who knows, who sees, perfected one, fully Self-Awakened One, said: ‘The world is not one's own, one must go leaving everything.’ Because I have known and seen and heard this I have gone forth from home into homelessness.” “It is wonderful, good Raṭṭhapāla, it is marvellous, good Raṭṭhapāla, that this was so well spoken by the Lord who knows, who sees, perfected one, fully Self-Awakened One, that: ‘The world is not one's own, one must go leaving everything.’ For, good Raṭṭhapāla, the world is not one's own, one must go leaving everything.

Now, the good Raṭṭhapāla says: ‘The world lacks and is unsatisfied, a slave to craving.’ But how is the meaning of this saying to be understood, good Raṭṭhapāla?” “What do you think about this, sire? Is the Kuru you dwell in as master, prosperous?” “Yes, good Raṭṭhapāla, the Kuru I dwell in as master is prosperous.” “What do you think about this, sire? If a trustworthy, reliable man were to come to you here from the east and having approached you should say: ‘If it please you, sire, you should know that I am coming from the east, and have seen a great country there, rich, prosperous, thronged with people; there were many squadrons of elephants there, squadrons of horses, squadrons of chariots, squadrons of infantry; there is much ivory there, much gold both unwrought and wrought, many women are there. And it is possible to conquer it with such and such a force. Conquer it, sire.’ What would you do?” “When I had conquered it, good Raṭṭhapāla, I should dwell in it as master.”

“What do you think about this, sire? If a trustworthy, reliable man were to come to you here from the west and having approached you should say: ‘If it please you, sire, you should know that I am coming from the east, and have seen a great country there, rich, prosperous, thronged with people; there were many squadrons of elephants there, squadrons of horses, squadrons of chariots, squadrons of infantry; there is much ivory there, much gold both unwrought and wrought, many women are there. And it is possible to conquer it with such and such a force. Conquer it, sire.’ What would you do?” “When I had conquered it, good Raṭṭhapāla, I should dwell in it as master.”

“What do you think about this, sire? If a trustworthy, reliable man were to come to you here from the north and having approached you should say: ‘If it please you, sire, you should know that I am coming from the east, and have seen a great country there, rich, prosperous, thronged with people; there were many squadrons of elephants there, squadrons of horses, squadrons of chariots, squadrons of infantry; there is much ivory there, much gold both unwrought and wrought, many women are there. And it is possible to conquer it with such and such a force. Conquer it, sire.’ What would you do?” “When I had conquered it, good Raṭṭhapāla, I should dwell in it as master.”

“What do you think about this, sire? If a trustworthy, reliable man were to come to you here from the south and having approached you should say: ‘If it please you, sire, you should know that I am coming from the east, and have seen a great country there, rich, prosperous, thronged with people; there were many squadrons of elephants there, squadrons of horses, squadrons of chariots, squadrons of infantry; there is much ivory there, much gold both unwrought and wrought, many women are there. And it is possible to conquer it with such and such a force. Conquer it, sire.’ What would you do?” “When I had conquered it, good Raṭṭhapāla, I should dwell in it as master.”

“It was in reference to this, sire, that the Lord who knows, who sees, perfected one, fully Self-Awakened One, said: ‘The world lacks and is unsatisfied, a slave to craving.’ Because I have known and seen and heard this I have gone forth from home into homelessness.” “It is wonderful, good Raṭṭhapāla, it is marvellous, good Raṭṭhapāla, that this was so well spoken by the Lord who knows, who sees, perfected one, fully Self-Awakened One, that: ‘The world lacks and is unsatisfied, a slave to craving.’ For, good Raṭṭhapāla, the world lacks, it is unsatisfied, it is a slave to craving.”

The venerable Raṭṭhapāla said this; having said this, he further spoke thus;

I see men of wealth in the world acquiring property,
from delusion they give not away;
out of greed a hoard of wealth they make,
and hanker sorely after more sense-pleasures.

A king, having forcibly conquered the earth,
inhabiting a land with the ocean its confines,
not satisfied with this side of the sea,
hankers after the sea's further side too.

Kings and full many another man
come to their dying, their cravings not gone;
as those that still lack they put off the body;
yet in the world is no satisfaction in sense-pleasures.

Letting down their hair, kinsmen bewail him and say:
‘Alas, he is not undying.’ Bearing him wrapped in a shroud,
kindling a pyre, they cremate him then.

Being prodded by stakes, he burns in the one garment,
riches got rid of. Not to one who is dying
are kinsfolk a refuge any more than are friends or intimates here.

Heirs carry off his wealth;
but the being goes on according to kamma.
Wealth does not follow him who is dying,
nor child or wife, nor wealth or kingdom.

Long life is not gained from wealth,
nor is old age banished by property.
‘For brief is this life,’ the wise say,
non-eternal, subject to change.

Rich and poor feel the touch,
fool and wise are touched alike.
But the fool, as though struck down by folly, prostrate lies,
while the wise, touched by the touch, trembles not.

Wherefore better than wealth is wisdom
by which one here secures accomplishment.
Not being accomplished in this-becoming or that,
they do evil deeds from delusion.

He comes to a womb and to another world,
being bound to samsara, in a successive (round);
one of little wisdom, having faith in him,
comes to a womb and to another world.

As a thief of evil nature,
caught in the act of breaking in,
is ruined by his own kamma,
so the race, of evil nature, is hereafter,
in another world, ruined by its own kamma.

Divers sweet, delightful sense-pleasures
in various ways disturb the mind;
having seen the peril in sense-pleasures,
I, O sire, have therefore gone forth.

As fruits from the tree, so fall men,
both young and old, on the breakup of the body.
Having seen this too, I have gone forth, sire.
Better indeed is sure recluseship.”

Discourse with Raṭṭhapāla: The Second