Kaṇṇakatthalasutta

Majjhima Nikāya 90

At Kaṇṇakatthala · Translation: Bhikkhu Sujato, SuttaCentral

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thenAtha indeedkho the kingrājā Pasenadipasenadi of Kosalakosalo Viḍūḍabhaviṭaṭūbhaṁ the generalsenāpatiṁ addressedāmantesi:
“who“ko indeednu indeed,kho, general,senāpati, thisimaṁ topic of discussionkathāvatthuṁ in the royal compoundrājantepure introducedabbhudāhāsī”ti?
“Sañjaya,“Sañjayo, great king,mahārāja, the brahminbrāhmaṇo of the Ākāsa clan”ākāsagotto”ti.

Then King Pasenadi addressed General Viḍūḍabha, “General, who introduced this topic of discussion to the royal compound?” “It was Sañjaya, Great King, the brahmin of the Ākāsa clan.”

thenAtha indeedkho kingrājā Pasenadipasenadi of Kosalakosalo a certainaññataraṁ manpurisaṁ addressedāmantesi:
come“ehi youtvaṁ, my goodambho manpurisa, mymama with wordvacanena Sañjayasañjayaṁ brahminbrāhmaṇaṁ of the Ākāsa clanākāsagottaṁ tellāmantehi:
king‘rājā youtaṁ, sirbhante, Pasenadipasenadi of Kosalakosalo summonsāmantetī’”ti.
yes“Evaṁ, Your Majestydevā”ti indeedkho thatso manpuriso of the kingrañño Pasenadipasenadissa of Kosalakosalassa having consentedpaṭissutvā whereyena Sañjayasañjayo brahminbrāhmaṇo of the Ākāsa clanākāsagotto approached him theretenupasaṅkami; having approachedupasaṅkamitvā Sañjayasañjayaṁ brahminbrāhmaṇaṁ of the Ākāsa clanākāsagottaṁ said thisetadavoca:
king“rājā youtaṁ, sirbhante, Pasenadipasenadi of Kosalakosalo summonsāmantetī”ti.

Then the king addressed a man, “Please, my man, in my name tell Sañjaya that King Pasenadi summons him.” “Yes, Your Majesty,” that man replied. He did as the king asked.

thenAtha indeedkho kingrājā Pasenadipasenadi of Kosalakosalo to the Blessed Onebhagavantaṁ said thisetadavoca:
might be“siyā nownu indeedkho, sirbhante, by the Blessed Onebhagavatā in reference to one thingaññadeva somethingkiñci in reference tosandhāya spokenbhāsitaṁ, but thattañca a personjano as something elseaññathāpi might believepaccāgaccheyya.
howYathā howkathaṁ thenpana, sirbhante, the Blessed Onebhagavā recallsabhijānāti a statementvācaṁ spokenbhāsitā”ti?
thus“Evaṁ indeedkho Iahaṁ, great kingmahārāja, I recallabhijānāmi a statementvācaṁ spokenbhāsitā:
there is not‘natthi thatso asceticsamaṇo orvā brahminbrāhmaṇo orvā whoyo at oncesakideva allsabbaṁ will knowñassati, allsabbaṁ will seedakkhiti, this is notnetaṁ possibleṭhānaṁ existsvijjatī’”ti.
with reason“Heturūpaṁ, sirbhante, the Blessed Onebhagavā speaksāha; with reasonsaheturūpaṁ, sirbhante, the Blessed Onebhagavā speaksāha:
there is not‘natthi thatso asceticsamaṇo orvā brahminbrāhmaṇo orvā whoyo at oncesakideva allsabbaṁ will knowñassati, allsabbaṁ will seedakkhiti, this is notnetaṁ possibleṭhānaṁ existsvijjatī’ti.

Then the king said to the Buddha, “Sir, might the Buddha have spoken in reference to one thing, but that person believed it was something else? How then do you recall making this statement?” “Great king, I recall making this statement: ‘There is no ascetic or brahmin who will ever know all and see all simultaneously: that is not possible.’” “What the Buddha says appears reasonable.

these fourCattārome, sirbhante, classesvaṇṇā—
aristocratskhattiyā, brahminsbrāhmaṇā, peasantsvessā, menialssuddā.
of theseImesaṁ nownu indeedkho, sirbhante, fourcatunnaṁ of classesvaṇṇānaṁ would besiyā differenceviseso would besiyā diversity?nānākaraṇan”ti?
these four“Cattārome, great kingmahārāja, classesvaṇṇā—
aristocratskhattiyā, brahminsbrāhmaṇā, peasantsvessā, menialssuddā.
of theseImesaṁ indeedkho, great kingmahārāja, fourcatunnaṁ of classesvaṇṇānaṁ twodve classesvaṇṇā are said to be preeminentaggamakkhāyanti—
aristocratskhattiyā andca brahminsbrāhmaṇā andca—
that isyadidaṁ when it comes to bowing down, rising up, greeting with cupped palms, and observing proper etiquetteabhivādanapaccuṭṭhānaañjalikammasāmīcikammānī”ti.

Sir, there are these four classes: aristocrats, brahmins, peasants, and menials. Is there any difference between them?” “Of the four classes, two are said to be preeminent— the aristocrats and the brahmins. That is, when it comes to bowing down, rising up, greeting with cupped palms, and observing proper etiquette.”

I not“Nāhaṁ, sirbhante, Blessed Onebhagavantaṁ pertaining to visible statediṭṭhadhammikaṁ I askpucchāmi;
I about the next lifesamparāyikāhaṁ, sirbhante, Blessed Onebhagavantaṁ I askpucchāmi.
four theseCattārome, sirbhante, classesvaṇṇā—
rulerskhattiyā, brahminsbrāhmaṇā, merchantsvessā, servantssuddā.
of theseImesaṁ thennu indeedkho, sirbhante, of fourcatunnaṁ of classesvaṇṇānaṁ there might besiyā differenceviseso there might besiyā distinctionnānākaraṇan”ti?
these five“Pañcimāni, great kingmahārāja, factors of exertionpadhāniyaṅgāni.
whichKatamāni fivepañca?
hereIdha, great kingmahārāja, monkbhikkhu faithfulsaddho ishoti, has faithsaddahati of the Realized Onetathāgatassa in awakeningbodhiṁ:
thus indeed‘itipi heso Blessed Onebhagavā worthyarahaṁ fully awakenedsammāsambuddho accomplished in knowledge and conductvijjācaraṇasampanno fortunatesugato knower of worldslokavidū supremeanuttaro trainer of persons to be tamedpurisadammasārathi teachersatthā of gods and humansdevamanussānaṁ awakenedbuddho Blessed Onebhagavā’ti;
of little illnessappābādho ishoti of little diseaseappātaṅko with even digestionsamavepākiniyā with stomachgahaṇiyā endowedsamannāgato not too coldnātisītāya not too hotnāccuṇhāya moderatemajjhimāya fit for exertionpadhānakkhamāya;
not fraudulentasaṭho ishoti not deceitfulamāyāvī as it really isyathābhūtaṁ selfattānaṁ revealerāvikattā to the teachersatthari orvā to the wiseviññūsu orvā to spiritual companionssabrahmacārīsu;
of roused energyāraddhavīriyo dwellsviharati of unskillfulakusalānaṁ of qualitiesdhammānaṁ for giving uppahānāya, of skillfulkusalānaṁ of qualitiesdhammānaṁ for acquiringupasampadāya, strongthāmavā of firm effortdaḷhaparakkamo not laying down dutyanikkhittadhuro in skillfulkusalesu in qualitiesdhammesu;
wisepaññavā ishoti leading to arising and passing awayudayatthagāminiyā with wisdompaññāya endowedsamannāgato nobleariyāya penetrativenibbedhikāya leading to the complete ending of sufferingsammādukkhakkhayagāminiyā—
theseimāni indeedkho, great kingmahārāja, fivepañca factors of exertionpadhāniyaṅgāni.

“Sir, I am not asking you about this life, but about the life to come.” “Great king, there are these five factors that support meditation. What five? It’s when a mendicant has faith in the Realized One’s awakening: ‘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.’ They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions. They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. These are the five factors that support meditation.

four, great king,Cattārome, great king,mahārāja, classes—vaṇṇā—
aristocrats,khattiyā, brahmins,brāhmaṇā, peasants,vessā, menials.suddā.
theyTe if they hadcassu with theseimehi with fivepañcahi factors that support meditationpadhāniyaṅgehi endowed;samannāgatā;
hereettha thenpana for themnesaṁ would beassa for lastingdīgharattaṁ welfarehitāya and happiness."tisukhāyā”ti.

There are these four classes: aristocrats, brahmins, peasants, and menials. If they had these five factors that support meditation, that would be for their lasting welfare and happiness.”

four indeed“Cattārome, sirbhante, classesvaṇṇā—
aristocratskhattiyā, brahminsbrāhmaṇā, peasantsvessā, menialssuddā.
theyTe if they hadcassu theseimehi fivepañcahi factors that support meditationpadhāniyaṅgehi endowed withsamannāgatā;
hereettha thenpana for themnesaṁ, sirbhante, there would besiyā differenceviseso there would besiyā distinctionnānākaraṇan”ti?
here“Ettha indeedkho for them Inesāhaṁ, great kingmahārāja, disparity of efforts in meditationpadhānavemattataṁ I sayvadāmi.
supposeSeyyathāpissu, great kingmahārāja, twodve elephants in traininghatthidammā orvā horses in trainingassadammā orvā oxen in traininggodammā orvā well tamedsudantā well trainedsuvinītā, twodve elephants in traininghatthidammā orvā horses in trainingassadammā orvā oxen in traininggodammā orvā not tamedadantā not trainedavinītā.
thatTaṁ whatkiṁ you thinkmaññasi, great kingmahārāja,
thatye thesete twodve elephants in traininghatthidammā orvā horses in trainingassadammā orvā oxen in traininggodammā orvā well tamedsudantā well trainedsuvinītā, would theyapi thennu theyte being tameddantāva task of the tameddantakāraṇaṁ they would performgaccheyyuṁ, being tameddantāva level of the tameddantabhūmiṁ they would reachsampāpuṇeyyun”ti?
yes“Evaṁ, sirbhante”.

“Sir, there are these four classes: aristocrats, brahmins, peasants, and menials. If they had these five factors that support meditation, would there be any difference between them?” “In that case, I say it is the disparity of their efforts in meditation. Suppose there was a pair of elephants or horses or oxen in training who were well tamed and well trained. And there was a pair who were not tamed or trained. What do you think, Great King? Wouldn’t the pair that was well tamed and well trained perform the tasks of the tamed, and reach the level of the tamed?” “Yes, sir.”

which“Ye butpana thosete twodve tamed elephantshatthidammā orvā tamed horsesassadammā orvā tamed oxengodammā orvā untamedadantā untrainedavinītā, wouldapi indeednu theyte still untamedadantāva task of the tameddantakāraṇaṁ would go togaccheyyuṁ, still untamedadantāva level of the tameddantabhūmiṁ would attainsampāpuṇeyyuṁ, just likeseyyathāpi thosete twodve tamed elephantshatthidammā orvā tamed horsesassadammā orvā tamed oxengodammā orvā well-tamedsudantā well-trainedsuvinītā”ti?
no“No this indeedhetaṁ, sirbhante”.
in the same way“Evameva indeedkho, great kingmahārāja, whichyaṁ thattaṁ with faithsaddhena to be attainedpattabbaṁ with healthappābādhena with integrityasaṭhena with non-deceitamāyāvinā with energyāraddhavīriyena with wisdompaññavatā, thattaṁ indeedvata faithlessassaddho often sickbahvābādho deceitfulsaṭho deviousmāyāvī lazykusīto witlessduppañño will attainpāpuṇissatīti—netaṁ caseṭhānaṁ existsvijjatī”ti.

“But would the pair that was not tamed and trained perform the tasks of the tamed and reach the level of the tamed, just like the tamed pair?” “No, sir.” “In the same way, there are things that must be attained by someone with faith, health, integrity, energy, and wisdom. It’s not possible for a faithless, unhealthy, deceitful, lazy, witless person to attain them.”

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