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Sutta Nipāta 3.7

Selasutta

With Sela · Translation: Bhikkhu Sujato, SuttaCentral

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to be fully knownAbhiññeyyaṁ knownabhiññātaṁ,
and to be developedBhāvetabbañca developedbhāvitaṁ;
to be given upPahātabbaṁ given uppahīnaṁ by meme,
thereforeTasmā I am a Buddhabuddhosmi brahminbrāhmaṇa.

I have known what should be known, and developed what should be developed, and given up what should be given up: and so, brahmin, I am a Buddha.

dispelVinayassu in memayi doubtkaṅkhaṁ,
make up your mindAdhimuccassu brahminbrāhmaṇa;
hard to findDullabhaṁ the sightdassanaṁ ishoti,
of BuddhasSambuddhānaṁ again and againabhiṇhaso.

Dispel your doubt in me— make up your mind, brahmin! The sight of a Buddha is hard to find again.

of thoseYesaṁ indeedve hard to finddullabho in the worldloke,
appearancePātubhāvo repeatedlyabhiṇhaso;
I am heSohaṁ brahminbrāhmaṇa fully awakenedsambuddho,
surgeonSallakatto supremeanuttaro.

I am a Buddha, brahmin, the supreme surgeon, one of those whose appearance in the world is hard to find again.

a manifestation of divinityBrahmabhūto unequaledatitulo,
crusher of Māra’s armyMārasenappamaddano;
all my opponentsSabbāmitte having subduedvasīkatvā,
I rejoiceModāmi fearing nothing from any quarterakutobhayo”.

A manifestation of divinity, unequaled, crusher of Māra’s army; having subdued all my opponents, I rejoice, fearing nothing from any quarter.”

this“Imaṁ good fellowsbhavanto pay heednisāmetha,
asYathā speaksbhāsati the Clear-eyed Onecakkhumā;
the surgeonSallakatto the great heromahāvīro,
like a lionSīhova roarsnadatī in the junglevane.

“Pay heed, good fellows, to what is spoken by the Clear-eyed One. The surgeon, the great hero, roars like a lion in the jungle.

a manifestation of divinityBrahmabhūtaṁ unequaledatitulaṁ,
crusher of Māra’s armyMārasenappamaddanaṁ;
whoKo having seendisvā would not be inspirednappasīdeyya,
evenApi one born in a dark classkaṇhābhijātiko.

A manifestation of divinity, unequaled, crusher of Māra’s army; who would not be inspired by him, even one born in a dark class?

whoeverYo memaṁ wishesicchati may followanvetu,
whoeverYo orvā does not wishnicchati may gogacchatu;
here IIdhāhaṁ will go forthpabbajissāmi,
of outstanding wisdomVarapaññassa in the presencesantike”.

Those who wish may follow me; those who don’t may go. Right here, I’ll go forth in his presence, the one of such outstanding wisdom.”

if thus“Evañce is pleasingruccati to the sirbhoto,
in the fully awakened one's teachingSammāsambuddhasāsane;
we alsoMayampi will go forthpabbajissāma,
of excellent wisdomVarapaññassa in the presencesantike”.

“Sir, if you endorse the teaching of the Buddha, we’ll also go forth in his presence, the one of such outstanding wisdom.”

brahminsBrāhmaṇā three hundredtisatā theseime,
askYācanti with cupped palmspañjalīkatā;
the spiritual life“Brahmacariyaṁ we will leadcarissāma,
Blessed OneBhagavā yourtava in the presencesantike”.

“These three hundred brahmins with cupped palms held up, ask: ‘May we lead the spiritual life in your presence, Blessed One?’”

well explained“Svākkhātaṁ the spiritual lifebrahmacariyaṁ,
Sela(selāti the Blessed Onebhagavā)
apparent in the present life, immediately effectiveSandiṭṭhikamakālikaṁ;
hereYattha not in vainamoghā the going forthpabbajjā,
for one with diligenceAppamattassa who trainssikkhato”ti.

“The spiritual life is well explained,” said the Buddha, “apparent in the present life, immediately effective. Here the going forth isn’t in vain for one who trains with diligence.”

receivedAlattha indeedkho Selaselo brahminbrāhmaṇo with his assemblysapariso of the Blessed Onebhagavato in the presencesantike the going forthpabbajjaṁ, receivedalattha the ordinationupasampadaṁ.
thenAtha indeedkho Keṇiyakeṇiyo the matted-hair asceticjaṭilo of thattassā nightrattiyā after the passingaccayena in his ownsake hermitageassame deliciouspaṇītaṁ fresh foodskhādanīyaṁ cooked foodsbhojanīyaṁ having had preparedpaṭiyādāpetvā of the Blessed Onebhagavato the timekālaṁ had informedārocāpesi:
time“kālo, worthybho Gotamagotama, is readyniṭṭhitaṁ the mealbhattan”ti.
thenAtha indeedkho the Blessed Onebhagavā in the morningpubbaṇhasamayaṁ having robed upnivāsetvā taking his bowl and robepattacīvaramādāya whereyena of Keṇiyakeṇiyassa the matted-hair ascetic'sjaṭilassa hermitageassamo went theretenupasaṅkami; having approachedupasaṅkamitvā spread outpaññatte on the seatāsane sat downnisīdi together withsaddhiṁ the Saṅgha of mendicantsbhikkhusaṅghena.

And the brahmin Sela together with his assembly received the going forth, the ordination in the Buddha’s presence. And when the night had passed Keṇiya had delicious fresh and cooked foods prepared in his own hermitage. Then he had the Buddha informed of the time, saying, “It’s time, worthy Gotama, the meal is ready.” Then the Buddha robed up in the morning and, taking his bowl and robe, went to Keṇiya’s hermitage, where he sat down on the seat spread out together with the Saṅgha of mendicants.

thenAtha indeedkho Keṇiyakeṇiyo the matted-hair asceticjaṭilo headed by the Buddhabuddhappamukhaṁ the mendicant Saṅghabhikkhusaṅghaṁ with deliciouspaṇītena with fresh foodskhādanīyena with cooked foodsbhojanīyena with his own handssahatthā servedsantappesi satisfied.sampavāresi.
thenAtha indeedkho Keṇiyakeṇiyo the matted-hair asceticjaṭilo the Blessed Onebhagavantaṁ having eatenbhuttāviṁ having washed hand and bowlonītapattapāṇiṁ a certainaññataraṁ lownīcaṁ seatāsanaṁ having takengahetvā to one sideekamantaṁ sat down.nisīdi.
to one sideEkamantaṁ seatednisinnaṁ indeedkho Keṇiyakeṇiyaṁ the matted-hair asceticjaṭilaṁ the Blessed Onebhagavā with theseimāhi with versesgāthāhi expressed appreciation:anumodi:

Then Keṇiya served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods. When the Buddha had eaten and washed his hand and bowl, Keṇiya took a low seat and sat to one side. The Buddha expressed his appreciation with these verses:

having the fire-sacrifice as foremost“Aggihuttamukhā sacrificesyaññā,
SāvitrīSāvittī of prayerchandaso foremostmukhaṁ;
kingRājā foremostmukhaṁ of humansmanussānaṁ,
of riversNadīnaṁ oceansāgaro foremostmukhaṁ.

“The foremost of sacrifices is the offering to the sacred flame; the Sāvitrī is the foremost of prayer; of humans, the king is the foremost; the ocean’s the foremost of rivers;

of the starsNakkhattānaṁ the foremostmukhaṁ the mooncando,
the sunĀdicco of blazestapataṁ the foremostmukhaṁ;
meritPuññaṁ for those wishingākaṅkhamānānaṁ,
the SaṅghaSaṅgho indeedve for those who sacrificeyajataṁ the foremost”mukhan”ti.

the foremost of stars is the moon; the sun is the foremost of blazes; for those who sacrifice seeking merit, the Saṅgha is the foremost.”

thenAtha indeedkho the Blessed Onebhagavā Keṇiyakeṇiyaṁ the matted-hair asceticjaṭilaṁ with theseimāhi versesgāthāhi having expressed appreciationanumoditvā he rose from his seatuṭṭhāyāsanā he leftpakkāmi.
thenAtha indeedkho Venerableāyasmā Selaselo with his assemblysapariso aloneeko withdrawnvūpakaṭṭho diligentappamatto keenātāpī resolutepahitatto livingviharanto soonnacirasseva ……pe…
a certainaññataro indeedkho and Venerablepanāyasmā Selaselo with his assemblysapariso perfectedarahataṁ becameahosi.

When the Buddha had expressed his appreciation to Keṇiya the matted-hair ascetic with these verses, he rose from his seat and left. Then Venerable Sela and his assembly, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. They lived having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. And Venerable Sela together with his assembly became perfected.

thenAtha indeedkho venerableāyasmā Selaselo with his assemblysapariso whereyena the Blessed Onebhagavā went to himtenupasaṅkami, having approachedupasaṅkamitvā over one shoulderekaṁsaṁ his robecīvaraṁ having arrangedkatvā whereyena the Blessed Onebhagavā joined palms to himtenañjaliṁ having raisedpaṇāmetvā the Blessed Onebhagavantaṁ with a versegāthāya addressedajjhabhāsi:

Then Sela with his assembly went to the Buddha. He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:

that“Yaṁ thistaṁ we went for refugesaraṇamāgamha,
from hereIto eighthaṭṭhami O Clear-eyed Onecakkhuma;
in seven nightsSattarattena Blessed Onebhagavā,
we have become tamedDantamha yourtava in the teachingsāsane.

“This is the eighth day since we went for refuge, O Clear-eyed One. In these seven days, Blessed One, we’ve become tamed in your teaching.

youTuvaṁ the Buddhabuddho youtuvaṁ the Teachersatthā,
youTuvaṁ who has overcome Māramārābhibhū sagemuni;
youTuvaṁ underlying tendenciesanusaye having cut offchetvā,
crossed overTiṇṇo you bring acrosstāresimaṁ humanitypajaṁ.

You are the Buddha, you are the Teacher, you are the sage who has overcome Māra; you have cut off the underlying tendencies, you’ve crossed over, and you bring humanity across.

attachmentsUpadhī by youte transcendedsamatikkantā,
defilementsĀsavā by youte shatteredpadālitā;
you are a lionSīhosi free of graspinganupādāno,
with fear and dread given upPahīnabhayabheravo.

You have transcended attachments, your defilements are shattered; you are a lion free of grasping, with fear and dread given up.

monks / mendicantsBhikkhavo three hundredtisatā theseime,
they standTiṭṭhanti with cupped palms raisedpañjalīkatā;
feetPāde herovīra stretch outpasārehi,
giantsNāgā let them bowvandantu to the teacher”satthuno”ti.
the Sela SuttaSelasuttaṁ seventhsattamaṁ.

These three hundred mendicants stand with cupped palms raised. Stretch out your feet, great hero: let these giants bow to the Teacher.”

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