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Sutta Nipāta 3.7

Selasutta

With Sela · Translation: Bhikkhu Sujato, SuttaCentral

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thenAtha indeedkho of Selaselassa of the brahminbrāhmaṇassa this occurredetadahosi:
even the word“ghosopi indeedkho thiseso hard to finddullabho in the worldlokasmiṁ, that isyadidaṁ ‘awakened one’buddhoti.
handed downĀgatāni indeedkho in ourpanamhākaṁ hymnsmantesu the thirty-two marks of a great mandvattiṁsamahāpurisalakkhaṇāni, by whichyehi possessingsamannāgatassa of a great manmahāpurisassa only twodveva destiniesgatiyo there arebhavanti no otheranaññā.
ifSace at homeagāraṁ he staysajjhāvasati a kingrājā he becomeshoti a wheel-turning monarchcakkavattī justdhammiko a principled kingdhammarājā extending to all four sidescāturanto victoriousvijitāvī achieving stability in the countryjanapadatthāvariyappatto possessing the seven treasuressattaratanasamannāgato.
he has theseTassimāni sevensatta treasuresratanāni there arebhavanti, namelyseyyathidaṁ—
the wheel treasurecakkaratanaṁ, the elephant treasurehatthiratanaṁ, the horse treasureassaratanaṁ, the jewel treasuremaṇiratanaṁ, the woman treasureitthiratanaṁ, the householder treasuregahapatiratanaṁ, the commander treasure as the seventhpariṇāyakaratanameva seventhsattamaṁ.
over a thousandParosahassaṁ indeedkho he haspanassa sonsputtā there arebhavanti valiantsūrā heroicvīraṅgarūpā crushing the armies of his enemiesparasenappamaddanā.
heSo thisimaṁ landpathaviṁ girt by seasāgarapariyantaṁ without rodadaṇḍena without swordasatthena by principledhammena after conqueringabhivijiya he reignsajjhāvasati.
ifSace indeedkho butpana from the lay lifeagārasmā to homelessnessanagāriyaṁ he goes forthpabbajati, a perfected onearahaṁ he becomeshoti a fully awakened Buddhasammāsambuddho in the worldloke who has cast off the world’s veilvivaṭṭacchado.
whereKahaṁ butpana, sirbho Keṇiyakeṇiya, at presentetarahi heso the Blessed Onebhavaṁ Gotamagotamo he dwellsviharati perfected onearahaṁ fully awakened Buddhasammāsambuddho”ti?

Then Sela thought: “It’s hard to even find the word ‘awakened one’ in the world. The thirty-two marks of a great man have been handed down in our hymns. A great man who possesses these has only two possible destinies, no other. If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures. He has the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he reigns by principle, without rod or sword. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who has cast off the world’s veil.” He said, “But Keṇiya, where is the Blessed One at present, the perfected one, the fully awakened Buddha?”

thusEvaṁ when saidvutte, Keṇiyakeṇiyo matted-hair asceticjaṭilo rightdakkhiṇaṁ armbāhuṁ forth·grasppaggahetvā Selaselaṁ brahminbrāhmaṇaṁ this·sayetadavoca:
where this“yenesā, worthybho Selasela, blue·forest·linenīlavanarājī”ti.
thenAtha indeedkho Selaselo brahminbrāhmaṇo with threetīhi young student·hundredmāṇavakasatehi withsaddhiṁ whereyena the Blessed Onebhagavā approached theretenupasaṅkami.
thenAtha indeedkho Selaselo brahminbrāhmaṇo thosete young studentsmāṇavake to·addressāmantesi:
quiet“appasaddā gentlemenbhonto to·goāgacchantu, on the footpade steppadaṁ down·placenikkhipantā.
intimidatingDurāsadā forhi thosete Blessed Onesbhagavanto lion·likesīhāva alone·wanderekacarā.
whenYadā and Icāhaṁ, worthybho, with the asceticsamaṇena Gotamagotamena withsaddhiṁ may consultmanteyyaṁ, do notmā myme gentlemenbhonto in betweenantarantarā discussionkathaṁ interruptopātetha;
talk·endkathāpariyosānaṁ myme gentlemenbhavanto to·waitāgamentū”ti.

When he said this, Keṇiya pointed with his right arm and said, “There, worthy Sela, at that line of blue forest.” Then Sela, together with his young students, approached the Buddha. He said to his young students, “Come quietly, gentlemen, tread gently. For the Buddhas are intimidating, like a lion living alone. When I’m consulting with the ascetic Gotama, don’t interrupt. Wait until I’ve finished speaking.”

thenAtha indeedkho Selaselo brahminbrāhmaṇo whereyena the Blessed Onebhagavā approached himtenupasaṅkami; near·goupasaṅkamitvā with the Blessed Onebhagavatā togethersaddhiṁ together·rejoicesammodi.
politeSammodanīyaṁ conversationkathaṁ memorablesāraṇīyaṁ having exchangedvītisāretvā one·sideekamantaṁ down·sitnisīdi.
to one sideEkamantaṁ down·sitnisinno indeedkho Selaselo brahminbrāhmaṇo of the Blessed Onebhagavato on the bodykāye thirty-two·great·man·marksdvattiṁsamahāpurisalakkhaṇāni thoroughly·knowsamannesi.
sawAddasā indeedkho Selaselo brahminbrāhmaṇo of the Blessed Onebhagavato on the bodykāye thirty-two·great·man·marksdvattiṁsamahāpurisalakkhaṇāni mostlyyebhuyyena exceptṭhapetvā twodve.
regarding twoDvīsu great·man·marksmahāpurisalakkhaṇesu doubtskaṅkhati apart·uncertainvicikicchati is not convincednādhimuccati notna thoroughly·forth·settlesampasīdati—
sheathed in a foreskinkosohite andca private parts·hiddenvatthaguyhe large·tonguepahūtajivhatāya andcāti.

Then Sela went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and scrutinized the Buddha’s body for the thirty-two marks of a great man. He saw all of them except two, which he had doubts about: whether the private parts were sheathed in a foreskin, and the largeness of the tongue.

thenAtha indeedkho to the Blessed Onebhagavato this·occurredetadahosi:
sees“passati indeedkho myme thisayaṁ Selaselo brahminbrāhmaṇo thirty-two·great-man-marksdvattiṁsamahāpurisalakkhaṇāni for the most partyebhuyyena exceptingṭhapetvā twodve.
regarding twoDvīsu marks of a great manmahāpurisalakkhaṇesu doubtskaṅkhati is uncertainvicikicchati does not settlenādhimuccati notna does not have confidencesampasīdati—
sheathedkosohite andca private partsvatthaguyhe largeness of the tonguepahūtajivhatāya andcā”ti.
thenAtha indeedkho the Blessed Onebhagavā such atathārūpaṁ psychic poweriddhābhisaṅkhāraṁ willedabhisaṅkhāsi, so thatyathā sawaddasa Selaselo brahminbrāhmaṇo of the Blessed Onebhagavato sheathedkosohitaṁ private partsvatthaguyhaṁ.
thenAtha indeedkho the Blessed Onebhagavā tonguejivhaṁ having stuck outninnāmetvā bothubhopi ear holeskaṇṇasotāni stroked alonganumasi stroked backpaṭimasi, bothubhopi nostrilsnāsikasotāni stroked alonganumasi stroked backpaṭimasi, entirekevalampi circle of the foreheadnalāṭamaṇḍalaṁ with his tonguejivhāya coveredchādesi.

Then it occurred to the Buddha, “Sela sees all the marks except two, which he has doubts about: whether the private parts are sheathed in a foreskin, and the largeness of the tongue.” The Buddha used his psychic power to will that Sela would see his private parts sheathed in a foreskin. And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue.

thenAtha indeedkho to Selaselassa to the brahminbrāhmaṇassa this·wasetadahosi:
“possessing“samannāgato indeedkho the asceticsamaṇo Gotamagotamo thirty-two·great man·markdvattiṁsamahāpurisalakkhaṇehi fully·fillparipuṇṇehi, notno not·fully·fillaparipuṇṇehi.
ButNo andca indeedkho himnaṁ I knowjānāmi a Buddhabuddho orvā notno or.vā.
I have heardSutaṁ indeedkho furtherpana I·thatmetaṁ of brahminsbrāhmaṇānaṁ oldvuḍḍhānaṁ elderlymahallakānaṁ teacher·teachers’ teacherācariyapācariyānaṁ speaking:bhāsamānānaṁ:
‘those who‘ye theyte arebhavanti perfected ones,arahanto fully awakened Buddhas,sammāsambuddhā, theyte in their ownsake praisevaṇṇe being spokenbhaññamāne themselvesattānaṁ manifest·makingpātukarontī’ti.
Why don’t IYannūnāhaṁ the asceticsamaṇaṁ Gotamagotamaṁ in his presencesammukhā with fittingsāruppāhi versesgāthāhi extoll”ti.abhitthaveyyan”ti.
ThenAtha indeedkho Selaselo the brahminbrāhmaṇo the Blessed Onebhagavantaṁ in his presencesammukhā with fittingsāruppāhi versesgāthāhi extolled:abhitthavi:

Then Sela thought, “The ascetic Gotama possesses the thirty-two marks completely, lacking none. But I don’t know whether or not he is an awakened one. I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said, ‘Those who are perfected ones, fully awakened Buddhas reveal themselves when praised.’ Why don’t I extoll him in his presence with fitting verses?” Then Sela extolled the Buddha in his presence with fitting verses:

all-round·full·body“Paripuṇṇakāyo radiantsuruci,
good·bornSujāto lovely to beholdcārudassano;
good·color·beSuvaṇṇavaṇṇosi Blessed Onebhagavā,
good·white·toothedSusukkadāṭhosi strength·possessingvīriyavā.

“O Blessed One, your body’s perfect, you’re radiant, handsome, lovely to behold; golden colored, with teeth so white; you’re strong.

of a manNarassa indeedhi well·bornsujātassa,
whichye arebhavanti apart·markviyañjanā;
allSabbe thesete yourtava on the body,kāyasmiṁ,
great·man·markmahāpurisalakkhaṇā.

The characteristics of a handsome man, the marks of a great man, are all found on your body.

clear·eyePasannanetto well·facesumukho,
formidablebrahā uprightuju majesty·havingpatāpavā;
in the midstMajjhe ascetic·Saṅghasamaṇasaṅghassa,
sun + likeādiccova you dazzlevirocasi.

Your eyes are clear, your face is fair, you’re formidable, upright, majestic. In the midst of the Saṅgha of ascetics, you dazzle like the sun.

beautiful·lookingKalyāṇadassano a mendicantbhikkhu,
with skin like goldkañcanasannibhattaco;
whatKiṁ to youte with the ascetic lifesamaṇabhāvena,
thusevaṁ of excellent appearanceuttamavaṇṇino.

You’re a mendicant fine to see, with skin that shines like lustrous gold. But with such excellent appearance, what do you want with the ascetic life?

a kingRājā you are fitarahasi to bebhavituṁ,
wheel·turningcakkavattī chief of charioteersrathesabho;
four·quarterCāturanto victoriousvijitāvī,
black plum·landjambusaṇḍassa lordissaro.

You’re fit to be a king, a wheel-turning monarch, chief of charioteers, victorious in the four quarters, lord of the Black Plum Tree Land.

aristocratsKhattiyā nobles and kingsbhogirājāno,
followersanuyantā let them bebhavantu yourte;
king of kingsRājābhirājā lord of mankindmanujindo,
rulerajjaṁ may you reignkārehi Gotamagotama”.

Aristocrats, nobles, and kings ought follow your rule. Gotama, may you reign as king of kings, lord of mankind!”

I am a king“Rājāhamasmi Selaselāti,
the Buddha(bhagavā)
teaching·kingDhammarājā supremeanuttaro;
by the teachingDhammena wheelcakkaṁ I roll forthvattemi,
wheelCakkaṁ which cannot be rolled backappaṭivattiyaṁ”.

“I am a king, Sela”, said the Buddha, “the supreme king of the teaching. By the teaching I roll forth the wheel which cannot be rolled back.”

fully awakened one“Sambuddho you claimpaṭijānāsi,
thus(iti Selaselo brahminbrāhmaṇo)
teaching·kingDhammarājā supremeanuttaro;
by the teaching‘Dhammena the wheelcakkaṁ I roll forthvattemi’,
thusIti you saybhāsasi Gotamagotama.

“You claim to be awakened,” said Sela the brahmin, “the supreme king of the teaching. ‘I roll forth the teaching’: so you say, Gotama.

whoKo nownu generalsenāpati of the venerable onebhoto,
discipleSāvako following the Teachersatthuranvayo;
whoKo yourte makes it rolltamanuvatteti,
dhamma·wheelDhammacakkaṁ rolled forthpavattitaṁ”.

Then who is your general, the disciple who follows the Teacher’s way? Who keeps rolling the wheel of the teaching you rolled forth?”

by me“Mayā rolled forthpavattitaṁ wheelcakkaṁ,
Sela, quotation marker(selāti the Blessed Onebhagavā)
teaching·wheelDhammacakkaṁ supremeanuttaraṁ;
SāriputtaSāriputto keeps rolling onanuvatteti,
after·bornAnujāto the Realized Onetathāgataṁ.

“By me the wheel was rolled forth,” said the Buddha, “the supreme wheel of the teaching. Sāriputta, taking after the Realized One, keeps it rolling on.

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