Raṭṭhapālasutta

Majjhima Nikāya 82

With Raṭṭhapāla · Translation: Bhikkhu Sujato, SuttaCentral

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thusEvaṁ by meme heardsutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā among the Kuruskurūsu wanderingcārikaṁ while wanderingcaramāno with a largemahatā with a Saṅgha of mendicantsbhikkhusaṅghena together withsaddhiṁ whereyena Thullakoṭṭhikathullakoṭṭhikaṁ namednāma of the Kuruskurūnaṁ townnigamo arrived attadavasari.

So I have heard. At one time the Buddha was wandering in the land of the Kurus together with a large Saṅgha of mendicants when he arrived at a town of the Kurus named Thullakoṭṭhika.

they heardAssosuṁ indeedkho of Thullakoṭṭhikathullakoṭṭhikā brahmins and householdersbrāhmaṇagahapatikā:
ascetic“samaṇo it seemskhalu, sirbho, Gotamagotamo a Sakyansakyaputto from a Sakyan familysakyakulā gone forthpabbajito among the Kuruskurūsu wanderingcārikaṁ travelingcaramāno with a largemahatā Saṅgha of mendicantsbhikkhusaṅghena together withsaddhiṁ at Thullakoṭṭhikathullakoṭṭhikaṁ has arrivedanuppatto.
thisTaṁ indeedkho furtherpana the venerablebhavantaṁ Gotamagotamaṁ thusevaṁ goodkalyāṇo reputationkittisaddo has arisenabbhuggato:
it is also‘itipi thatso Blessed Onebhagavā perfectedarahaṁ fully awakened Buddhasammāsambuddho accomplished in knowledge and conductvijjācaraṇasampanno holysugato knower of the worldlokavidū supremeanuttaro guide for those fit for trainingpurisadammasārathi teachersatthā of gods and humansdevamanussānaṁ awakenedbuddho blessedbhagavā’ti.
heSo thisimaṁ worldlokaṁ with its godssadevakaṁ with its Mārassamārakaṁ with its divinitiessabrahmakaṁ with its ascetics and brahminssassamaṇabrāhmaṇiṁ populationpajaṁ with its gods and humanssadevamanussaṁ himselfsayaṁ with insightabhiññā having realizedsacchikatvā he makes knownpavedeti.
heSo Dhammadhammaṁ he teachesdeseti good in the beginningādikalyāṇaṁ good in the middlemajjhekalyāṇaṁ good in the endpariyosānakalyāṇaṁ meaningfulsātthaṁ well-phrasedsabyañjanaṁ, entirely fullkevalaparipuṇṇaṁ pureparisuddhaṁ spiritual practicebrahmacariyaṁ he revealspakāseti.
goodSādhu indeedkho furtherpana of such onestathārūpānaṁ perfected onesarahataṁ seeingdassanaṁ it ishotī”ti.

The brahmins and householders of Thullakoṭṭhika heard: “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Thullakoṭṭhika, together with a large Saṅgha of mendicants. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.”

thenAtha indeedkho of Thullakoṭṭhikathullakoṭṭhikā brahmins and householdersbrāhmaṇagahapatikā whereyena the Buddhabhagavā they approached himtenupasaṅkamiṁsu; having approachedupasaṅkamitvā someappekacce to the Buddhabhagavantaṁ having bowedabhivādetvā to one sideekamantaṁ they sat downnisīdiṁsu; someappekacce with the Buddhabhagavatā togethersaddhiṁ they exchanged greetingssammodiṁsu, politesammodanīyaṁ conversationkathaṁ courteoussāraṇīyaṁ having exchangedvītisāretvā to one sideekamantaṁ they sat downnisīdiṁsu; someappekacce whereyena the Buddhabhagavā cupped palmstenañjaliṁ having raisedpaṇāmetvā to one sideekamantaṁ they sat downnisīdiṁsu; someappekacce of the Buddhabhagavato in the presencesantike name and clannāmagottaṁ having announcedsāvetvā to one sideekamantaṁ they sat downnisīdiṁsu; someappekacce silenttuṇhībhūtā to one sideekamantaṁ they sat downnisīdiṁsu.
to one sideEkamantaṁ seatednisinne indeedkho Thullakoṭṭhikathullakoṭṭhike brahmins and householdersbrāhmaṇagahapatike the Buddhabhagavā with a Dhammadhammiyā talkkathāya educatedsandassesi encouragedsamādapesi fired upsamuttejesi inspiredsampahaṁsesi.

Then the brahmins and householders of Thullakoṭṭhika went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their cupped palms toward the Buddha, some announced their name and clan, while some kept silent. When they were seated, the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk.

at that timeTena indeedkho nowpana at that timesamayena Raṭṭhapālaraṭṭhapālo namednāma a gentlemankulaputto in that verytasmiṁyeva Thullakoṭṭhikathullakoṭṭhike of the leading clanaggakulassa sonputto in the assemblytissaṁ in the assemblyparisāyaṁ seatednisinno washoti.
thenAtha indeedkho of Raṭṭhapālaraṭṭhapālassa of the gentlemankulaputtassa it occurred to himetadahosi:
as“yathā asyathā Ikhvāhaṁ by the Blessed Onebhagavatā the Dhammadhammaṁ taughtdesitaṁ I understandājānāmi, it is notnayidaṁ easysukaraṁ at homeagāraṁ by one livingajjhāvasatā utterly fullekantaparipuṇṇaṁ utterly pureekantaparisuddhaṁ like a polished shellsaṅkhalikhitaṁ the spiritual lifebrahmacariyaṁ to leadcarituṁ.
why don't IYannūnāhaṁ hair and beardkesamassuṁ having shaved offohāretvā ocherkāsāyāni robesvatthāni having dressedacchādetvā from lay lifeagārasmā to homelessnessanagāriyaṁ I should go forthpabbajeyyan”ti.

Now at that time a gentleman named Raṭṭhapāla, the son of the leading clan in Thullakoṭṭhika, was sitting in the assembly. He thought, “As I understand the Buddha’s teaching, it’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?”

thenAtha indeedkho of Thullakoṭṭhikathullakoṭṭhikā brahmins and householdersbrāhmaṇagahapatikā by the Blessed Onebhagavatā with a Dhammadhammiyā talkkathāya instructedsandassitā urged onsamādapitā rousedsamuttejitā gladdenedsampahaṁsitā of the Blessed Onebhagavato speechbhāsitaṁ having approvedabhinanditvā having agreedanumoditvā having risen from their seatsuṭṭhāyāsanā the Blessed Onebhagavantaṁ having bowedabhivādetvā respectfully circlingpadakkhiṇaṁ having donekatvā they leftpakkamiṁsu.

Then, having approved and agreed with what the Buddha said, the brahmins and householders of Thullakoṭṭhika got up from their seat, bowed and respectfully circled the Buddha, keeping him on their right, before leaving.

thenAtha indeedkho Raṭṭhapālaraṭṭhapālo clansmankulaputto soon departedacirapakkantesu Thullakoṭṭhikathullakoṭṭhikesu brahmin householdersbrāhmaṇagahapatikesu whereyena the Blessed Onebhagavā he approachedtenupasaṅkami; having approachedupasaṅkamitvā the Blessed Onebhagavantaṁ having bowedabhivādetvā to one sideekamantaṁ he sat downnisīdi. to one sideEkamantaṁ sittingnisinno indeedkho Raṭṭhapālaraṭṭhapālo clansmankulaputto to the Blessed Onebhagavantaṁ he saidetadavoca:
as“yathā as Iyathāhaṁ, sirbhante, by the Blessed Onebhagavatā the teachingdhammaṁ taughtdesitaṁ I understandājānāmi, not thisnayidaṁ easysukaraṁ at homeagāraṁ livingajjhāvasatā utterly fullekantaparipuṇṇaṁ utterly pureekantaparisuddhaṁ like a polished shellsaṅkhalikhitaṁ the spiritual lifebrahmacariyaṁ to leadcarituṁ.
I wishIcchāmahaṁ, sirbhante, hair and beardkesamassuṁ having shaved offohāretvā ocherkāsāyāni robesvatthāni having dressedacchādetvā from homeagārasmā to homelessnessanagāriyaṁ to go forthpabbajituṁ.
may I receiveLabheyyāhaṁ, sirbhante, of the Blessed Onebhagavato in the presencesantike the going forthpabbajjaṁ, may I receivelabheyyaṁ the ordinationupasampadaṁ.
let him give the going forthPabbājetu memaṁ the Blessed Onebhagavā”ti.
are you permitted“Anuññātosi butpana youtvaṁ, Raṭṭhapālaraṭṭhapāla, by parentsmātāpitūhi from homeagārasmā to homelessnessanagāriyaṁ for the going forthpabbajjāyā”ti?
not“Na indeed Ikhohaṁ, sirbhante, permittedanuññāto by parentsmātāpitūhi from homeagārasmā to homelessnessanagāriyaṁ for the going forthpabbajjāyā”ti.
not“Na indeedkho, Raṭṭhapālaraṭṭhapāla, Buddhastathāgatā without permissionananuññātaṁ by parentsmātāpitūhi sonputtaṁ they give the going forthpabbājentī”ti.
I shall“Svāhaṁ, sirbhante, sotathā I will dokarissāmi so thatyathā memaṁ parentsmātāpitaro they will permitanujānissanti from homeagārasmā to homelessnessanagāriyaṁ for the going forthpabbajjāyā”ti.

Soon after they left, Raṭṭhapāla went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, as I understand the Buddha’s teaching, it’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. I wish to shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. Sir, may I receive the going forth, the ordination in the Buddha’s presence? May the Buddha please give me the going forth!” “But, Raṭṭhapāla, do you have your parents’ permission?” “No, sir.” “Raṭṭhapāla, Buddhas don’t give the going forth to the child of parents who haven’t given their permission.” “I’ll make sure, sir, to get my parents’ permission.”

thenAtha indeedkho Raṭṭhapālaraṭṭhapālo clansmankulaputto having risen from his seatuṭṭhāyāsanā the Blessed Onebhagavantaṁ having bowedabhivādetvā respectful circlingpadakkhiṇaṁ having donekatvā whereyena mother and fathermātāpitaro he went up to them theretenupasaṅkami; having approachedupasaṅkamitvā mother and fathermātāpitaro said thisetadavoca:
mum and dad“ammatātā, asyathā as Iyathāhaṁ by the Blessed Onebhagavatā the teachingdhammaṁ taughtdesitaṁ I understandājānāmi, this is notnayidaṁ easysukaraṁ at homeagāraṁ for one dwellingajjhāvasatā utterly fullekantaparipuṇṇaṁ utterly pureekantaparisuddhaṁ like a polished shellsaṅkhalikhitaṁ the spiritual lifebrahmacariyaṁ to leadcarituṁ.
I wishIcchāmahaṁ hair and beardkesamassuṁ having shaved offohāretvā ocherkāsāyāni robesvatthāni having dressed inacchādetvā from homeagārasmā to homelessnessanagāriyaṁ to go forthpabbajituṁ.
permitAnujānātha memaṁ from homeagārasmā to homelessnessanagāriyaṁ for going forthpabbajjāyā”ti.
thusEvaṁ when spokenvutte, of Raṭṭhapālaraṭṭhapālassa of the clansmankulaputtassa mother and fathermātāpitaro Raṭṭhapālaraṭṭhapālaṁ clansmankulaputtaṁ said thisetadavocuṁ:
you“tvaṁ you are indeedkhosi, deartāta Raṭṭhapālaraṭṭhapāla, ouramhākaṁ only childekaputtako dearpiyo pleasingmanāpo pamperedsukhedhito raised in comfortsukhaparibhato.
notNa youtvaṁ, deartāta Raṭṭhapālaraṭṭhapāla, of anykassaci sufferingdukkhassa you knowjānāsi.
(…)(…) even by deathMaraṇenapi of youte wemayaṁ against our wishesakāmakā withoutvinā we will bebhavissāma.
howKiṁ thenpana wemayaṁ youtaṁ livingjīvantaṁ we will allowanujānissāma from homeagārasmā to homelessnessanagāriyaṁ for going forthpabbajjāyā”ti?
for a second timeDutiyampi indeedkho Raṭṭhapālaraṭṭhapālo clansmankulaputto …pe……pe…
for a third timetatiyampi indeedkho Raṭṭhapālaraṭṭhapālo clansmankulaputto mother and fathermātāpitaro said thisetadavoca:

Then Raṭṭhapāla rose from his seat, bowed, and respectfully circled the Buddha. Then he went to his parents and said, “Mum and dad, as I understand the Buddha’s teachings, it’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. I wish to shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. Please give me permission to go forth.” When he said this, Raṭṭhapāla’s parents said to him, “But, dear Raṭṭhapāla, you’re our only child. You’re dear to us and we love you. You’re pampered and raised in comfort. You know nothing of suffering. Even when you die we will lose you against our wishes. So how can we allow you to go forth while you’re still alive?” For a second time … For a third time, Raṭṭhapāla asked his parents for permission, but got the same reply.

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