Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito bahidvārakoṭṭhake nisinno hoti. Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at Migāramātā’s mansion. Now, at that time, the Blessed One, having emerged from seclusion in the late afternoon, was sitting outside by the door entrance. Then, King Pasenadi of Kosala approached the Blessed One; having drawn near, he paid homage to the Blessed One and sat down to one side.
Tena kho pana samayena satta ca jaṭilā, satta ca nigaṇṭhā, satta ca acelakā, satta ca ekasāṭakā, satta ca paribbājakā, parūḷhakacchanakhalomā khārivividhamādāya bhagavato avidūre atikkamanti.
Now, at that time, seven matted-hair ascetics, seven |Nigaṇṭhas::An ascetic sect in ancient India, known for strict self-discipline and austerities, often associated with Mahāvīra, a contemporary of the Buddha. Followers were known for practicing restraint, rejecting possessions, and adhering to non-violence. [nigaṇṭhā]|, seven unclothed ascetics, seven single-cloth ascetics, and seven wanderers, with grown-out body hair and nails, carrying various kinds of equipment, were passing by not far from the Blessed One.
Addasā kho rājā pasenadi kosalo te satta ca jaṭile, satta ca nigaṇṭhe, satta ca acelake, satta ca ekasāṭake, satta ca paribbājake, parūḷhakacchanakhalome khārivividhamādāya bhagavato avidūre atikkamante. Disvāna uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇajāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena te satta ca jaṭilā, satta ca nigaṇṭhā, satta ca acelakā, satta ca ekasāṭakā, satta ca paribbājakā, tenañjaliṁ paṇāmetvā tikkhattuṁ nāmaṁ sāvesi: “rājāhaṁ, bhante, pasenadi kosalo; rājāhaṁ, bhante, pasenadi kosalo; rājāhaṁ, bhante, pasenadi kosalo”ti.
King Pasenadi of Kosala saw those seven matted-hair ascetics, seven Nigaṇṭhas, seven unclothed ascetics, seven single-cloth ascetics, and seven wanderers, with grown-out body hair and nails, carrying various kinds of equipment, passing by not far from the Blessed One. Seeing them, he rose from his seat, arranged his robe over one shoulder, placed his right knee on the ground, and, with hands joined in reverential salutation toward them, three times he declared his name: “Venerable sirs, I am King Pasenadi of Kosala; I am King Pasenadi of Kosala; I am King Pasenadi of Kosala.”
Atha kho rājā pasenadi kosalo acirapakkantesu tesu sattasu ca jaṭilesu, sattasu ca nigaṇṭhesu, sattasu ca acelakesu, sattasu ca ekasāṭakesu, sattasu ca paribbājakesu, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “ye kho, bhante, loke arahanto vā arahattamaggaṁ vā samāpannā ete tesaṁ aññatare”ti.
Then, shortly after those seven matted-hair ascetics, seven Nigaṇṭhas, seven unclothed ascetics, seven single-cloth ascetics, and seven wanderers had departed, King Pasenadi of Kosala approached the Blessed One. Having drawn near, he paid homage to the Blessed One and sat down to one side. While seated to one side, King Pasenadi of Kosala said this to the Blessed One: “Venerable sir, those in the world who are either |Arahants::fully awakened ones, free from all mental defilements; worthy of offerings and veneration; also an epithet of the Buddha [arahant]| or have attained the |path to Arahantship::way of practice to the full awakening [arahattamagga]|—these individuals are among them.”
“Dujjānaṁ kho etaṁ, mahārāja, tayā gihinā kāmabhoginā puttasambādhasayanaṁ ajjhāvasantena kāsikacandanaṁ paccanubhontena mālāgandhavilepanaṁ dhārayantena jātarūparajataṁ sādiyantena—ime vā arahanto, ime vā arahattamaggaṁ samāpannāti.
“It is hard for you to know this, great king, a householder who enjoys sensual pleasures, who lives amidst family, who uses sandalwood from Kāsi, who wears garlands, fragrances, and ointments, and who accepts gold and money—whether these individuals are Arahants or have attained the path to Arahantship.
Saṁvāsena kho, mahārāja, sīlaṁ veditabbaṁ. Tañca kho dīghena addhunā na ittaraṁ, manasikarotā no amanasikarotā, paññavatā no duppaññena. Saṁvohārena kho, mahārāja, soceyyaṁ veditabbaṁ. Tañca kho dīghena addhunā na ittaraṁ, manasikarotā no amanasikarotā, paññavatā no duppaññena. Āpadāsu kho, mahārāja, thāmo veditabbo. So ca kho dīghena addhunā na ittaraṁ, manasikarotā no amanasikarotā, paññavatā no duppaññena. Sākacchāya kho, mahārāja, paññā veditabbā. Sā ca kho dīghena addhunā na ittaraṁ, manasikarotā no amanasikarotā, paññavatā no duppaññenā”ti.
Through living together, great king, |ethical conduct::virtue, moral integrity [sīla]| can be known. But that is only known over a long time, not a short time; by one who is attentive, not inattentive; by one who is |wise::discerning, percipient; lit. having the wisdom quality [paññavant]|, not |undiscerning::without wisdom; lit. bad understanding [duppañña]|. Through dealings, great king, |integrity::goodness, honesty; lit. purity [soceyya]| can be known. But that too is only known over a long time, not a short time; by one who is attentive, not inattentive; by one who is wise, not undiscerning. Through |adversity::misfortune, distress [āpadā]|, great king, |resilience::steadfastness, fortitude [thāmas]| can be known. But that too is only known over a long time, not a short time; by one who is attentive, not inattentive; by one who is wise, not undiscerning. Through |discussion::conversation [sākaccha]|, great king, wisdom can be known. But that too is known only over a long time, not a short time; by one who is attentive, not inattentive; by one who is wise, not undiscerning.”
“Acchariyaṁ, bhante, abbhutaṁ, bhante. Yāva subhāsitañcidaṁ, bhante, bhagavatā: ‘dujjānaṁ kho etaṁ, mahārāja, tayā gihinā puttasambādhasayanaṁ ajjhāvasantena kāsikacandanaṁ paccanubhontena mālāgandhavilepanaṁ dhārayantena jātarūparajataṁ sādiyantena—ime vā arahanto, ime vā arahattamaggaṁ samāpannāti. Saṁvāsena kho, mahārāja, sīlaṁ veditabbaṁ …pe… sākacchāya kho, mahārāja, paññā veditabbā. Sā ca kho dīghena addhunā na ittaraṁ, manasikarotā no amanasikarotā, paññavatā no duppaññenā’”ti.
“Wonderful, venerable sir! Amazing, venerable sir! How well-spoken this is by the Blessed One: ‘It is hard for you to know this, great king, a householder who enjoys sensual pleasures, who lives amidst family, who uses sandalwood from Kāsi, who wears garlands, fragrances, and ointments, and who accepts gold and money—whether these individuals are Arahants or have attained the path to Arahantship. Through living together, ethical conduct can be known. But that is only known over a long time, not a short time; by one who is attentive, not inattentive; by one who is wise, not undiscerning. Through dealings, integrity can be known. But that too is only known over a long time, not a short time; by one who is attentive, not inattentive; by one who is wise, not undiscerning. Through adversity, resilience can be known. But that too is only known over a long time, not a short time; by one who is attentive, not inattentive; by one who is wise, not undiscerning. Through discussion, wisdom can be known. But that too is known only over a long time, not a short time; by one who is attentive, not inattentive; by one who is wise, not undiscerning.’
“Ete, bhante, mama purisā corā ocarakā janapadaṁ ocaritvā gacchanti. Tehi paṭhamaṁ ociṇṇaṁ ahaṁ pacchā osārissāmi. Idāni te, bhante, taṁ rajojallaṁ pavāhetvā sunhātā suvilittā kappitakesamassū odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgibhūtā paricāressantī”ti.
Venerable sir, these men of mine are thieves, spies, who go undercover to roam and scout the countryside. Once they have scouted, I will then advance. Now, venerable sir, having brushed off the dust and dirt, bathed, applied ointments, with neatly trimmed hair and beards, and dressed in white clothes, they will indulge themselves, fully supplied and engaged with the five cords of sensual pleasure.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
Then, understanding the significance of this, the Blessed One at that time expressed this inspired utterance:
“Na vāyameyya sabbattha,
nāññassa puriso siyā;
Nāññaṁ nissāya jīveyya,
dhammena na vaṇiṁ care”ti.
“One should not strive |indiscriminately::in all instances, in every respect [sabbattha]|,
nor should one be subject to another;
one should not live relying on another,
nor should one trade of the Dhamma.”