10.
The Discourse at Kaṇṇakatthala
375.
Thus have I heard -
On one occasion the Blessed One was dwelling at Uruññā in the deer park at Kaṇṇakatthala.
Now at that time King Pasenadi of Kosala had arrived at Uruññā on some business.
Then King Pasenadi of Kosala addressed a certain man -
"Come, my good man, go to where the Blessed One is;
having approached, in my name pay respect with your head at the Blessed One's feet, and ask about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort -
'King Pasenadi of Kosala, venerable sir, pays respect with his head at the Blessed One's feet, and asks about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort.'
And say this:
'Today, it seems, venerable sir, King Pasenadi of Kosala, after the meal, having eaten his morning meal, will approach the Blessed One for an audience.'"
"Yes, Sire," that man replied to King Pasenadi of Kosala, and approached the Blessed One;
having approached, he paid respect to the Blessed One and sat down to one side.
Seated to one side, that man said this to the Blessed One -
"King Pasenadi of Kosala, venerable sir, pays respect with his head at the Blessed One's feet, and asks about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort;
and he says thus -
'Today, it seems, venerable sir, King Pasenadi of Kosala, after the meal, having eaten his morning meal, will approach the Blessed One for an audience.'"
Now the sisters Somā and Sakulā heard -
"Today, it seems, King Pasenadi of Kosala, after the meal, having eaten his morning meal, will approach the Blessed One for an audience."
Then the sisters Somā and Sakulā approached King Pasenadi of Kosala at the place where food was being served and said this -
"Well then, great king, in our name too pay respect with your head at the Blessed One's feet, and ask about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort -
'The sisters Somā and Sakulā, venerable sir, pay respect with their heads at the Blessed One's feet, and ask about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort.'"
376.
Then King Pasenadi of Kosala, after the meal, having eaten his morning meal, approached the Blessed One;
having approached, he paid respect to the Blessed One and sat down to one side.
Seated to one side, King Pasenadi of Kosala said this to the Blessed One -
"The sisters Somā and Sakulā, venerable sir, pay respect with their heads at the Blessed One's feet, and ask about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort."
"But, great king, could the sisters Somā and Sakulā not find another messenger?"
"The sisters Somā and Sakulā heard, venerable sir -
'Today, it seems, King Pasenadi of Kosala, after the meal, having eaten his morning meal, will approach the Blessed One for an audience.'
Then, venerable sir, the sisters Somā and Sakulā approached me at the place where food was being served and said this -
'Well then, great king, in our name too pay respect with your head at the Blessed One's feet, and ask about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort -
The sisters Somā and Sakulā pay respect with their heads at the Blessed One's feet, and ask about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort.'"
"May they be happy, great king, the sisters Somā and Sakulā."
377.
Then King Pasenadi of Kosala said this to the Blessed One:
"I have heard this, venerable sir, the ascetic Gotama says thus -
'There is not that ascetic or brahmin who is omniscient, all-seeing, who will acknowledge complete knowledge and vision without remainder - this is impossible.'
Those who, venerable sir, say thus -
'The ascetic Gotama says thus -
there is not that ascetic or brahmin who is omniscient, all-seeing, who will acknowledge complete knowledge and vision without remainder - this is impossible';
are they, venerable sir, speaking what has been said by the Blessed One, and do they not misrepresent the Blessed One with what is untrue, and do they explain what is in conformity with the Teaching, and does no reasonable counter-argument come to a blameworthy position?"
"Those who, great king, say thus -
'The ascetic Gotama says thus -
there is not that ascetic or brahmin who is omniscient, all-seeing, who will acknowledge complete knowledge and vision without remainder - this is impossible';
they are not speaking what has been said by me, and they misrepresent me with what is untrue and not factual."
378.
Then King Pasenadi of Kosala addressed the general Viṭaṭūbha -
"Who indeed, general, raised this topic of discussion in the royal inner palace?"
"Sañjaya, great king, the brahmin of the Ākāsa clan."
Then King Pasenadi of Kosala addressed a certain man -
"Come, my good man, in my name address the brahmin Sañjaya of the Ākāsa clan -
'King Pasenadi of Kosala, venerable sir, summons you.'"
"Yes, Sire," that man replied to King Pasenadi of Kosala, and approached the brahmin Sañjaya of the Ākāsa clan;
having approached, he said this to the brahmin Sañjaya of the Ākāsa clan -
"King Pasenadi of Kosala, venerable sir, summons you."
Then King Pasenadi of Kosala said this to the Blessed One:
"Could it be, venerable sir, that something else was spoken by the Blessed One with reference to something, and people might understand it otherwise?
But in what way, venerable sir, does the Blessed One directly know the speech spoken?"
"Thus indeed, great king, I directly know the speech spoken -
'There is not that ascetic or brahmin who at once will know everything, will see everything - this is impossible.'"
"What has the nature of a cause, venerable sir, the Blessed One has said;
what has a cause, venerable sir, the Blessed One has said -
'There is not that ascetic or brahmin who at once will know everything, will see everything - this is impossible.'"
"There are these four castes, venerable sir -
nobles, brahmins, merchants, and workers.
Of these four castes, venerable sir, could there be a distinction, could there be a difference?"
"There are these four castes, great king -
nobles, brahmins, merchants, and workers.
Of these four castes, great king, two castes are declared to be the highest -
nobles and brahmins -
that is, in paying respect, rising up in respect, salutation with joined palms, and doing the proper duties."
"I am not, venerable sir, asking the Blessed One about matters pertaining to the present life;
I am asking the Blessed One, venerable sir, about matters pertaining to the future life.
There are these four castes, venerable sir -
nobles, brahmins, merchants, and workers.
Of these four castes, venerable sir, could there be a distinction, could there be a difference?"
379.
"There are these five factors for striving, great king.
Which five?
Here, great king, a monk has faith, he believes in the enlightenment of the Truth-finder -
'Thus indeed is the Blessed One: the Worthy One, the Perfectly Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.'
He is free from illness, free from disease, endowed with digestion that is even, neither too cold nor too hot, middling, capable of striving.
He is not fraudulent and not deceitful, one who reveals himself as he really is to the Teacher, to the wise, or to his fellows in the holy life.
He dwells putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states.
He is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading to the complete elimination of suffering.
These, great king, are the five factors for striving.
There are these four castes, great king -
nobles, brahmins, merchants, and workers.
If they were possessed of these five factors for striving,
that would be for their welfare and happiness for a long time."
"There are these four castes, venerable sir -
nobles, brahmins, merchants, and workers.
If they were possessed of these five factors for striving,
could there be a distinction among them here, venerable sir, could there be a difference?"
"Here, great king, I say there is a difference in striving among them.
Just as, great king, there might be two elephants to be tamed, or horses to be tamed, or oxen to be tamed, well tamed and well disciplined, and two elephants to be tamed, or horses to be tamed, or oxen to be tamed, untamed and undisciplined.
What do you think, great king, would those two elephants to be tamed, or horses to be tamed, or oxen to be tamed, well tamed and well disciplined, being tamed, go to the task of the tamed, being tamed, reach the ground of the tamed?"
"Yes, venerable sir."
"But would those two elephants to be tamed, or horses to be tamed, or oxen to be tamed, untamed and undisciplined, being untamed, go to the task of the tamed, being untamed, reach the ground of the tamed, just as those two elephants to be tamed, or horses to be tamed, or oxen to be tamed, well tamed and well disciplined?"
"No, Venerable Sir."
"So too, great king, that which is to be attained by one with faith, with little sickness, not fraudulent, not deceitful, putting forth strenuous energy, wise - that indeed one who is faithless, full of sickness, fraudulent, deceitful, lazy, unwise will attain -
this is impossible."
380.
"What has the nature of a cause, venerable sir, the Blessed One has said;
what has a cause, venerable sir, the Blessed One has said.
There are these four castes, venerable sir -
nobles, brahmins, merchants, and workers.
If they were possessed of these five factors for striving, and if they were engaged in right striving;
could there be a distinction among them here, venerable sir, could there be a difference?"
"Here, great king, I say there is no difference among them -
that is to say, liberation compared to liberation.
Just as, great king, a man, having taken dry teak wood, might produce fire, might manifest heat;
then another man, having taken dry sal wood, might produce fire, might manifest heat;
then another man, having taken dry mango wood, might produce fire, might manifest heat;
then another man, having taken dry fig wood, might produce fire, might manifest heat.
What do you think, great king, would there be any difference among those fires produced from different kinds of wood - flame compared to flame, colour compared to colour, radiance compared to radiance?"
"No, Venerable Sir."
"So too, great king, that heat kindled by energy, produced by striving - I say there is no difference therein -
that is to say, liberation compared to liberation."
"What has the nature of a cause, venerable sir, the Blessed One has said;
what has a cause, venerable sir, the Blessed One has said.
But, venerable sir, are there gods?"
"But why do you, great king, speak thus -
'But, venerable sir, are there gods?'"
"Whether those gods, venerable sir, are ones who come to this state of being or whether they are ones who do not come to this state of being?"
"Those gods, great king, who are subject to affliction, those gods are ones who come to this state of being; those gods who are free from affliction, those gods are ones who do not come to this state of being."
381.
When this was said, the general Viṭṭūbha said this to the Blessed One:
"Those gods, venerable sir, who are subject to affliction, who are ones who come to this state of being, those gods - those gods who are free from affliction, who are ones who do not come to this state of being - will they cause those gods to fall from that state or banish them?"
Then this occurred to the Venerable Ānanda: "This general Viṭaṭūbha is the son of King Pasenadi of Kosala; I am the son of the Blessed One. This is the time when a son should consult with a son." Then the Venerable Ānanda addressed the general Viṭaṭūbha: "Well then, general, I will ask you a question about this very matter; as it pleases you, so you should answer it. What do you think, general, as far as the realm of King Pasenadi of Kosala extends, where King Pasenadi of Kosala exercises sovereign lordship over the kingdom, is King Pasenadi of Kosala able there to cause an ascetic or a brahmin, whether meritorious or demeritorious, whether a practitioner of the holy life or not a practitioner of the holy life, to fall from that state or to banish them?" "As far as, sir, the realm of King Pasenadi of Kosala extends, where King Pasenadi of Kosala exercises sovereign lordship over the kingdom, King Pasenadi of Kosala is able there to cause an ascetic or a brahmin, whether meritorious or demeritorious, whether a practitioner of the holy life or not a practitioner of the holy life, to fall from that state or to banish them."
"What do you think, general, as far as the realm of King Pasenadi of Kosala does not extend, where King Pasenadi of Kosala does not exercise sovereign lordship over the kingdom, is King Pasenadi of Kosala able there to cause an ascetic or a brahmin, whether meritorious or demeritorious, whether a practitioner of the holy life or not a practitioner of the holy life, to fall from that state or to banish them?" "As far as, sir, the realm of King Pasenadi of Kosala does not extend, where King Pasenadi of Kosala does not exercise sovereign lordship over the kingdom, King Pasenadi of Kosala is not able there to cause an ascetic or a brahmin, whether meritorious or demeritorious, whether a practitioner of the holy life or not a practitioner of the holy life, to fall from that state or to banish them."
"What do you think, general, have you heard of the gods of the Thirty-three?" "Yes, sir. I have heard of the gods of the Thirty-three. Here too the venerable King Pasenadi of Kosala has heard of the gods of the Thirty-three." "What do you think, general, is King Pasenadi of Kosala able to cause the gods of the Thirty-three to fall from that state or to banish them?" "King Pasenadi of Kosala, sir, is not even able to see the gods of the Thirty-three, so from where will he cause them to fall from that state or banish them?" "So too, general, those gods who are subject to affliction, who are ones who come to this state of being, those gods - those gods who are free from affliction, who are ones who do not come to this state of being - they are not even able to see those gods; so from where will they cause them to fall from that state or banish them?"
382.
Then King Pasenadi of Kosala said this to the Blessed One:
"What is the name of this monk, venerable sir?"
"His name is Ānanda, great king."
"Ānanda indeed, friend, of the nature of joy indeed, friend!
What has the nature of a cause, venerable sir, the Venerable Ānanda has said;
what has a cause, venerable sir, the Venerable Ānanda has said.
But, venerable sir, is there Brahmā?"
"But why do you, great king, speak thus -
'But, venerable sir, is there Brahmā'?"
"Whether that Brahmā, venerable sir, is one who comes to this state of being, or whether he is one who does not come to this state of being?"
"That Brahmā, great king, who is subject to affliction, that Brahmā is one who comes to this state of being; that Brahmā who is free from affliction, that Brahmā is one who does not come to this state of being."
Then a certain man said this to King Pasenadi of Kosala:
"Sañjaya, great king, the brahmin of the Ākāsa clan, has arrived."
Then King Pasenadi of Kosala said this to the brahmin Sañjaya of the Ākāsa clan:
"Who indeed, brahmin, raised this topic of discussion in the royal inner palace?"
"Viṭaṭūbha, great king, the general."
The general Viṭaṭūbha said thus:
"Sañjaya, great king, the brahmin of the Ākāsa clan."
Then a certain man said this to King Pasenadi of Kosala:
"It is time for the vehicle, great king."
Then King Pasenadi of Kosala said this to the Blessed One: "We asked the Blessed One about omniscience, venerable sir, and the Blessed One explained omniscience; and that pleases us and is agreeable to us, and by that we are delighted. We asked the Blessed One about the purification of the four castes, venerable sir, and the Blessed One explained the purification of the four castes; and that pleases us and is agreeable to us, and by that we are delighted. We asked the Blessed One about the gods, venerable sir, and the Blessed One explained about the gods; and that pleases us and is agreeable to us, and by that we are delighted. We asked the Blessed One about Brahmā, venerable sir, and the Blessed One explained about Brahmā; and that pleases us and is agreeable to us, and by that we are delighted. Whatever we asked the Blessed One, that very thing the Blessed One explained; and that pleases us and is agreeable to us, and by that we are delighted. Well then, venerable sir, we will now go; we have much to do, we have many duties." "Now do as you think fit, great king." Then King Pasenadi of Kosala, having delighted in and given thanks for what the Blessed One had said, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed.
The Discourse at Kaṇṇakatthala is concluded as tenth.