Raṭṭhapāla Sutta

Thus have I heard. At one time, the Blessed One was wandering among the Kurus with a large community of disciples and arrived at a town of the Kurus named Thullakoṭṭhika.

The Brahmins and householders of Thullakoṭṭhika heard the news: Indeed, the recluse Gotama, the son of the Sakyans, who went forth from the Sakyan clan, is wandering among the Kurus with a large community of disciples and has arrived at Thullakoṭṭhika.

Concerning the venerable Gotama, such a good reputation has spread: He is indeed the Blessed One, the Worthy One, the Perfectly Enlightened One, endowed with knowing and conduct, the Well-Gone, the Knower of the Worlds, the incomparable leader of persons to be tamed, the Teacher of gods and humans, the Enlightened One, the Blessed One.

He declares this world with its gods, its Māras, its Brahmās, this generation with its recluses and Brahmins, its princes and people, having realized it through his own direct knowing. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and he reveals the perfectly complete and purified holy life.

Indeed, it is good to see such Arahants.

Then the Brahmins and householders of Thullakoṭṭhika approached the Blessed One. Some of them, having approached, paid homage to the Blessed One and sat down to one side.

Some exchanged greetings with the Blessed One, and after courteous and amiable talk, sat down to one side. Some saluted the Blessed One with joined palms and sat down to one side. Some announced their name and clan in the presence of the Blessed One and sat down to one side. Some sat down to one side in silence.

When they were seated, the Blessed One instructed, inspired, roused, and gladdened the Brahmins and householders of Thullakoṭṭhika with a Dhamma talk.

At that time, a young man named Raṭṭhapāla, the son of a leading family in Thullakoṭṭhika, was sitting in that assembly.

Then it occurred to Raṭṭhapāla, the young man: As I know the Dhamma taught by the Blessed One, it is not easy to lead the perfectly complete and purified holy life while living in a household.

What if I were to shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness?

Then the Brahmins and householders of Thullakoṭṭhika, having been instructed, inspired, roused, and gladdened by the Blessed One's Dhamma talk, rejoiced in and approved of the Blessed One's words. They rose from their seats, paid homage to the Blessed One, and departed, keeping him on their right.

Then, the young man Raṭṭhapāla, after the departure of the brahmins and householders of Thullakoṭṭhika, approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side.

While seated there, Raṭṭhapāla addressed the Blessed One: Venerable Sir, as I know the Dhamma taught by the Blessed One, it is not easy for one living in a household to lead the fully complete and pure spiritual life, polished like a conch shell.

I wish, Venerable Sir, to shave off my hair and beard, don the ochre robes, and go forth from the household life into homelessness.

May I receive the going forth and the full ordination in the presence of the Blessed One.

May the Blessed One ordain me.

Raṭṭhapāla, have you been granted permission by your parents to go forth from the household life into homelessness?

Venerable Sir, I have not been granted permission by my parents to go forth from the household life into homelessness.

Raṭṭhapāla, the Tathāgatas do not ordain a son who has not been granted permission by his parents.

Venerable Sir, I will act in such a way that my parents will grant me permission to go forth from the household life into homelessness.

Then, the young man Raṭṭhapāla rose from his seat, paid homage to the Blessed One, and, keeping him to his right, went to his parents.

Having approached them, he said: Mother and father, as I know the Dhamma taught by the Blessed One, it is not easy for one living in a household to lead the fully complete and pure spiritual life, polished like a conch shell.

I wish to shave off my hair and beard, don the ochre robes, and go forth from the household life into homelessness.

Please grant me permission to go forth from the household life into homelessness.

Upon hearing this, Raṭṭhapāla's parents said to him: Dear Raṭṭhapāla, you are our only son, beloved and cherished, raised in comfort and ease. You do not know any hardship.

Even in death, we would unwillingly be separated from you.

How then can we willingly allow you to go forth from the household life into homelessness while you are still living?

For the second time, Raṭṭhapāla repeated his request to his parents, and for the third time, he said: Mother and father, as I know the Dhamma taught by the Blessed One, it is not easy for one living in a household to lead the fully complete and pure spiritual life, polished like a conch shell.

I wish to shave off my hair and beard, don the ochre robes, and go forth from the household life into homelessness.

Permit me to renounce the household life for the life of homelessness, said Raṭṭhapāla.

For the third time, Raṭṭhapāla's parents spoke to their son, Raṭṭhapāla, saying, You, dear Raṭṭhapāla, are our only beloved son, cherished and nurtured in comfort.

You do not know any suffering, dear Raṭṭhapāla.

Even in death, we would unwillingly be separated from you.

How then could we allow you, while living, to renounce the household life for homelessness?

Then Raṭṭhapāla, the young man, thought, My parents do not permit me to renounce the household life for homelessness.

Thereupon, he lay down on the bare ground, saying, Here shall be my death or my ordination.

Raṭṭhapāla did not eat a single meal, nor two, nor three, nor four, nor five, nor six, nor seven meals.

Then Raṭṭhapāla's parents again spoke to him, You, dear Raṭṭhapāla, are our only beloved son, cherished and nurtured in comfort.

You do not know any suffering, dear Raṭṭhapāla.

Even in death, we would unwillingly be separated from you.

How then could we allow you, while living, to renounce the household life for homelessness?

Rise, dear Raṭṭhapāla, eat, drink, and enjoy yourself; delight in pleasures, performing meritorious deeds.

We do not permit you to renounce the household life for homelessness.

Even in death, we would unwillingly be separated from you. How then could we allow you, while living, to renounce the household life for homelessness?

Upon hearing this, Raṭṭhapāla remained silent.

For the second time, Raṭṭhapāla's parents spoke to him, and again he remained silent.

For the third time, Raṭṭhapāla's parents spoke to him, You, dear Raṭṭhapāla, are our only beloved son, cherished and nurtured in comfort.

You do not know any suffering, dear Raṭṭhapāla.

Even in death, we would unwillingly be separated from you.

How then could we allow you, while living, to renounce the household life for homelessness?

Rise, dear Raṭṭhapāla, eat, drink, and enjoy yourself.

Enjoying food and drink, engaging in pleasures, and performing meritorious deeds, you should find delight.

We do not permit you to leave the household life for the monastic life.

Even in death, we would unwillingly be separated from you.

How then could we allow you, while living, to renounce the household life for the monastic life?

Thus, for the third time, Raṭṭhapāla, the noble son, remained silent.

Then, Raṭṭhapāla's friends approached him and said, Dear Raṭṭhapāla, you are the only beloved and cherished son of your parents, raised in comfort and luxury. You do not know any suffering. Even in death, your parents would unwillingly be separated from you.

How then could they allow you, while living, to renounce the household life for the monastic life?

Arise, dear Raṭṭhapāla, enjoy food and drink, engage in pleasures, and perform meritorious deeds, finding delight in them.

Your parents will not permit you to leave the household life for the monastic life. Even in death, they would unwillingly be separated from you.

How then could they allow you, while living, to renounce the household life for the monastic life?

Despite these words, Raṭṭhapāla, the noble son, remained silent.

For the second and third time, his friends repeated their plea, emphasizing his cherished status and the inevitable sorrow his departure would cause his parents. Yet, Raṭṭhapāla remained resolute in his silence.

Finally, his friends approached Raṭṭhapāla's parents and said, Mother, father, here lies Raṭṭhapāla, your noble son, on the very ground where he has resolved to renounce the world.

In this very place, either my death will occur or my ordination.

If Raṭṭhapāla, the noble son, does not find satisfaction in the homeless life of ordination, what other path will there be for him?

He will return here.

Permit Raṭṭhapāla, the noble son, to leave the household life for ordination.

We permit, dear ones, Raṭṭhapāla, the noble son, to leave the household life for ordination.

However, once ordained, he should pay respects to his parents.

Then, Raṭṭhapāla's friends approached him and said, Arise, friend Raṭṭhapāla, you have been permitted by your parents to leave the household life for ordination.

However, once ordained, you should pay respects to your parents.

Then Raṭṭhapāla, the noble son, arose, took his strength, and approached the Blessed One.

Having approached, he paid homage to the Blessed One and sat down to one side.

While sitting there, Raṭṭhapāla, the noble son, said to the Blessed One, I have been permitted, venerable sir, by my parents to leave the household life for ordination.

May the Blessed One ordain me.

Thus, Raṭṭhapāla, the noble son, received ordination and higher ordination in the presence of the Blessed One.

Then the Blessed One, having stayed as long as he wished with the newly ordained venerable Raṭṭhapāla, who had been ordained for half a month, set out on a journey to Sāvatthī.

Gradually traveling, he arrived at Sāvatthī.

There, the Blessed One resided in Sāvatthī, in the Jeta's Grove, Anāthapiṇḍika's Park.

Then, the venerable Raṭṭhapāla, dwelling alone, diligent, ardent, and resolute, soon realized for himself, through direct knowing, the ultimate goal for which noble sons rightly go forth from the household life into homelessness, the unsurpassed culmination of the holy life. He lived having attained and abided in it, knowing, Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more of this state of being.

Thus, the venerable Raṭṭhapāla became one of the arahants.

Then, the venerable Raṭṭhapāla approached the Blessed One, paid homage to him, and sat down to one side.

While sitting there, the venerable Raṭṭhapāla said to the Blessed One... I wish, Venerable Sir, to visit my parents, if the Blessed One permits me.

Then the Blessed One, having known the mind of the Venerable Raṭṭhapāla, reflected with his own mind.

As the Blessed One known, Raṭṭhapāla, the son of a good family, is incapable of abandoning the training and reverting to a lesser life, he then said to the Venerable Raṭṭhapāla, Now, Raṭṭhapāla, you may go when you think it is the right time.

Then the Venerable Raṭṭhapāla, having risen from his seat, paid homage to the Blessed One, circumambulated him, and, after arranging his dwelling, took his bowl and robe and set out on a journey to Thullakoṭṭhika.

Gradually traveling, he arrived at Thullakoṭṭhika.

There, the Venerable Raṭṭhapāla dwelled in the deer park of King Koravya.

Then, in the morning, the Venerable Raṭṭhapāla, having dressed and taken his bowl and robe, entered Thullakoṭṭhika for alms.

As he was walking for alms from house to house in Thullakoṭṭhika, he approached his own father's residence.

At that time, the father of the Venerable Raṭṭhapāla was having the middle hall of the doorway decorated.

Seeing the Venerable Raṭṭhapāla approaching from afar, he said, Because of these shaven-headed ascetics, our only dear and beloved son has gone forth.

Then the Venerable Raṭṭhapāla did not receive any alms or acknowledgment at his father's house; instead, he received only abuse.

At that time, a maidservant of the Venerable Raṭṭhapāla's family was about to throw away some leftover porridge.

The Venerable Raṭṭhapāla said to her, Sister, if this is to be discarded, pour it into my bowl.

Then the maidservant of the Venerable Raṭṭhapāla poured the leftover porridge into his bowl, noticing the marks on his hands, feet, and body.

She then went to the mother of the Venerable Raṭṭhapāla and said, Lady, you should know that Master Raṭṭhapāla has arrived.

If you speak the truth, dear, I will give you a reward, she replied. Then the mother of the Venerable Raṭṭhapāla went to his father and said you should know that Raṭṭhapāla, the son of a good family, has arrived.

At that time, the Venerable Raṭṭhapāla was consuming the leftover porridge while sitting at the base of a wall.

Then, the venerable Raṭṭhapāla's father approached the venerable Raṭṭhapāla and, having approached, said to him, Dear Raṭṭhapāla, would you partake of the special porridge prepared for you?

Shouldn't you, dear Raṭṭhapāla, return to your own home?

Householder, where is our home for those who have gone forth from the household life to homelessness?

We are homeless, householder.

When we came to your home, we neither received alms nor were we welcomed; instead, we were met only with harsh words.

Come, dear Raṭṭhapāla, let us go home.

Enough I have completed my meal for today.

Then, dear Raṭṭhapāla, please consent to a meal for tomorrow.

The venerable Raṭṭhapāla consented by remaining silent.

Then, knowing that the venerable Raṭṭhapāla had consented, his father returned to his own residence.

He arranged a great heap of gold and silver, covered it with a cloth, and instructed Raṭṭhapāla's former wife, Adorn yourselves with the ornaments that once made you dear and pleasing to the young noble Raṭṭhapāla.

Then, after the night had passed, Raṭṭhapāla's father prepared exquisite food and informed the venerable Raṭṭhapāla, It is time, dear Raṭṭhapāla, the meal is ready.

Then, the venerable Raṭṭhapāla, having dressed in the morning and taken his bowl and robe, went to his father's residence. Having arrived, he sat down on the prepared seat.

Then, Raṭṭhapāla's father uncovered the heap of gold and silver and said to him, This, dear Raṭṭhapāla, is your mother's inheritance, another from your father, and another from your grandfather.

You can enjoy these riches and perform meritorious deeds.

Come, dear Raṭṭhapāla, return to the lower life, enjoy the wealth, and perform meritorious deeds.

If you would do as I say you would load this heap of gold and silver onto a cart, take it away, and dump it into the middle of the Ganges River.

Why is that?

Because from this arises sorrow, lamentation, pain, grief, and despair.

Then, Raṭṭhapāla's former wives, each taking hold of his feet, said to him... What kind of celestial nymphs, dear sir, are those for whom you practice the holy life?

We do not, sister, practice the holy life for the sake of celestial nymphs.

By addressing us as sister, the noble Raṭṭhapāla has treated us with respect, they said, and thereupon fainted on the spot.

Then the Venerable Raṭṭhapāla said to his father if food is to be given, then give it; do not trouble us.

Eat, dear Raṭṭhapāla, the meal is ready, said his father.

Then the father of the Venerable Raṭṭhapāla personally served him with exquisite food and drink.

After eating, with his bowl set aside, the Venerable Raṭṭhapāla stood and recited these verses: Behold this painted image, a body built of bones, afflicted and full of thoughts, in which there is no permanence.

Behold this adorned form, with jewels and earrings; covered with skin and bones, it shines with garments.

Feet painted with red, face smeared with powder; enough to delude the foolish, but not the seeker of the beyond.

Hair arranged in eightfold braids, eyes lined with collyrium; enough to delude the foolish, but not the seeker of the beyond.

Like a newly painted figure, the putrid body is adorned; enough to delude the foolish, but not the seeker of the beyond.

The hunter set the snare, but the deer did not approach; having eaten the bait, we depart, leaving the hunters lamenting.

Then, having spoken these verses while standing, the Venerable Raṭṭhapāla approached the deer park of King Koravya. There, he sat down for a days rest at the foot of a certain tree.

Then King Koravya addressed the hunter, Clean the deer park, my friend, for we shall go to see the beautiful grounds.

Yes, sire, replied the hunter, and while cleaning the deer park, he saw the Venerable Raṭṭhapāla sitting at the foot of a certain tree for a days rest.

Seeing him, he approached King Koravya and said, Sire, the deer park is clean.

There is a noble son named Raṭṭhapāla, from the great family of Thullakoṭṭhika, whom you often praised. He is sitting at the foot of a certain tree for a days rest.

Then, my friend, let us leave the park for now.

We shall go and pay respects to the Venerable Raṭṭhapāla, said King Koravya.

Then King Koravya ordered, Release all the prepared food and drink, and having yoked the finest chariots, he mounted a splendid chariot and, with a grand royal retinue, departed from Thullakoṭṭhika to see the Venerable Raṭṭhapāla. As far as the chariot could travel, having disembarked from the chariot, he approached the venerable Raṭṭhapāla on foot, through the assembly that was scattered here and there.

Having approached, he exchanged greetings with the venerable Raṭṭhapāla.

After exchanging courteous and memorable words, he stood to one side.

While standing to one side, King Koravya addressed the venerable Raṭṭhapāla, saying, Let the venerable Raṭṭhapāla sit on this spread-out seat.

It is enough, great king, you may sit; I am seated on my own seat, replied Raṭṭhapāla.

King Koravya sat down on the prepared seat.

Once seated, King Koravya addressed the venerable Raṭṭhapāla, saying, There are these four kinds of losses, Raṭṭhapāla, due to which some, having shaved off their hair and beard, donning the ochre robes, go forth from the household life into homelessness.

What are the four?

The loss due to aging, the loss due to illness, the loss due to wealth, and the loss due to relatives.

And what, Raṭṭhapāla, is the loss due to aging?

Here, Raṭṭhapāla, someone is old, aged, burdened with years, advanced in life, and has reached the end of his lifespan.

He reflects thus: I am now old, aged, burdened with years, advanced in life, and have reached the end of my lifespan.

It is not easy for me to acquire unacquired wealth or to enhance acquired wealth.

What if I were to shave off my hair and beard, don the ochre robes, and go forth from the household life into homelessness?

Being affected by this loss due to aging, he shaves off his hair and beard, dons the ochre robes, and goes forth from the household life into homelessness.

This is called the loss due to aging, Raṭṭhapāla.

But you, Raṭṭhapāla, are currently young, youthful, with black hair, endowed with the blessing of youth, in the prime of life.

You do not have this loss due to aging.

What have you known, seen, or heard, Raṭṭhapāla, that you have gone forth from the household life into homelessness?

And what, Raṭṭhapāla, is the loss due to illness?

Here, Raṭṭhapāla, someone is afflicted, suffering, gravely ill.

He reflects thus: I am now afflicted, suffering, gravely ill.

It is not easy for me to acquire unacquired wealth or to enhance acquired wealth.

What if I were to shave off my hair and beard, don the ochre robes, and go forth from the household life into homelessness?

Being affected by this loss due to illness, he shaves off his hair and beard, dons the ochre robes, and goes forth from the household life into homelessness.

This is said, venerable Raṭṭhapāla, to be the affliction of illness.

However, the venerable Raṭṭhapāla is currently free from illness and affliction, endowed with a balanced constitution, neither too cold nor too hot.

Thus, the venerable Raṭṭhapāla does not suffer from the affliction of illness.

What, then, did the venerable Raṭṭhapāla know, see, or hear that led him to renounce the household life for the homeless life?

And what, venerable Raṭṭhapāla, is the affliction of wealth?

Here, venerable Raṭṭhapāla, someone is rich, with great wealth and possessions.

Gradually, his wealth diminishes.

He reflects thus: I was once rich, with great wealth and possessions.

Now, my wealth has gradually diminished.

It is not easy for me to acquire unacquired wealth or to increase acquired wealth.

What if I were to shave off my hair and beard, don the ochre robes, and go forth from the household life into homelessness?

Thus, afflicted by the loss of wealth, he shaves off his hair and beard, dons the ochre robes, and goes forth from the household life into homelessness.

This is called, venerable Raṭṭhapāla, the affliction of wealth.

However, the venerable Raṭṭhapāla is the son of a leading family in this very Thullakoṭṭhika.

Thus, the venerable Raṭṭhapāla does not suffer from the affliction of wealth.

What, then, did the venerable Raṭṭhapāla know, see, or hear that led him to renounce the household life for the homeless life?

And what, venerable Raṭṭhapāla, is the affliction of relatives?

Here, venerable Raṭṭhapāla, someone has many friends, companions, and relatives.

Gradually, his relatives diminish.

He reflects thus: I once had many friends, companions, and relatives.

Now, they have gradually diminished.

It is not easy for me to acquire unacquired wealth or to increase acquired wealth.

What if I were to shave off my hair and beard, don the ochre robes, and go forth from the household life into homelessness?

Thus, afflicted by the loss of relatives, he shaves off his hair and beard, dons the ochre robes, and goes forth from the household life into homelessness.

This is called, venerable Raṭṭhapāla, the affliction of relatives.

However, the venerable Raṭṭhapāla has many friends, companions, and relatives in this very Thullakoṭṭhika.

Thus, the venerable Raṭṭhapāla does not suffer from the affliction of relatives.

What, then, did the venerable Raṭṭhapāla know, see, or hear that led him to renounce the household life for the homeless life?

These, venerable Raṭṭhapāla, are the four afflictions. Afflicted by these, some shave off their hair and beard, don the ochre robes, and go forth from the household life into homelessness.

Those things do not belong to the venerable Raṭṭhapāla.

What did the venerable Raṭṭhapāla know, see, or hear that led him to renounce the household life for the homeless life?

Indeed, great king, the Blessed One, who knows and sees, the Arahant, the Perfectly Enlightened One, has declared four summaries of the Dhamma.

Knowing, seeing, and hearing these, I renounced the household life for the homeless life.

What are the four?

The world is swept away; it does not endure. This, great king, is the first summary of the Dhamma declared by the Blessed One, who knows and sees, the Arahant, the Perfectly Enlightened One.

Knowing, seeing, and hearing this, I renounced the household life for the homeless life.

The world offers no shelter; there is no one in charge. This, great king, is the second summary of the Dhamma declared by the Blessed One, who knows and sees, the Arahant, the Perfectly Enlightened One.

Knowing, seeing, and hearing this, I renounced the household life for the homeless life. The world has nothing of its own; one has to leave all and pass on. This, great king, is the third summary of the Dhamma declared by the Blessed One, who knows and sees, the Arahant, the Perfectly Enlightened One.

Knowing, seeing, and hearing this, I renounced the household life for the homeless life.

The world is insatiable, a slave to craving. This, great king, is the fourth summary of the Dhamma declared by the Blessed One, who knows and sees, the Arahant, the Perfectly Enlightened One.

Knowing, seeing, and hearing these, I renounced the household life for the homeless life.

These, great king, are the four summaries of the Dhamma declared by the Blessed One, who knows and sees, the Arahant, the Perfectly Enlightened One.

The world is swept away; it does not endure, said the venerable Raṭṭhapāla. How should the meaning of this statement be known? What do you think, great king?

When you were twenty or twenty-five years old, were you skilled in the use of elephants, horses, chariots, bows, and strong in body and arms, a warrior fit for battle?

I was indeed, venerable Raṭṭhapāla, at twenty or twenty-five years old, skilled in the use of elephants, horses, chariots, bows, and strong in body and arms, a warrior fit for battle.

Sometimes, venerable Raṭṭhapāla, I thought myself powerful, seeing no one equal to me in strength.

What do you think, great king? Are you now strong in body and arms, a warrior fit for battle?

No, venerable Raṭṭhapāla.

At present, I am old, aged, advanced in years, having reached the end of my life span; I am eighty years old.

Sometimes, O Raṭṭhapāla, I intend to place my foot here, but I place it elsewhere instead.

This, O great king, was spoken by the Blessed One, the one who knows and sees, the Arahant, the Perfectly Enlightened One, with reference to this: The world is swept away, it does not endure. Having known, seen, and heard this, I went forth from the household life into homelessness.

Marvelous, O Raṭṭhapāla, wonderful, O Raṭṭhapāla!

How well-spoken is this by the Blessed One, the one who knows and sees, the Arahant, the Perfectly Enlightened One: The world is swept away, it does not endure.

Indeed, O Raṭṭhapāla, the world is swept away, it does not endure.

In this royal family, O Raṭṭhapāla, there are elephants, horses, chariots, and infantry, which will protect us in times of danger.

The world is without shelter, without protector, said the venerable Raṭṭhapāla.

But how should the meaning of this statement be known, O Raṭṭhapāla?

What do you think, great king, do you have any chronic illness?

I do have, O Raṭṭhapāla, a chronic illness.

Sometimes, O Raṭṭhapāla, my friends, ministers, relatives, and kinsmen gather around me, saying, Now King Koravya will pass away, now King Koravya will pass away.

What do you think, great king, can you ask your friends, ministers, relatives, and kinsmen, Come, my friends, ministers, relatives, and kinsmen, all of you share this pain with me, so that I may feel it less: or do you alone feel that pain?

I cannot, O Raṭṭhapāla, ask my friends, ministers, relatives, and kinsmen, Come, my friends, ministers, relatives, and kinsmen, all of you share this pain with me, so that I may feel it less.

Instead, I alone feel that pain.

This, O great king, was spoken by the Blessed One, the one who knows and sees, the Arahant, the Perfectly Enlightened One, with reference to this: The world is without shelter, without protector. Having known, seen, and heard this, I went forth from the household life into homelessness.

Marvelous, O Raṭṭhapāla, wonderful, O Raṭṭhapāla!

How well-spoken is this by the Blessed One, the one who knows and sees, the Arahant, the Perfectly Enlightened One: The world is without shelter, without protector.

Indeed, O Raṭṭhapāla, the world is without shelter, without protector.

In this royal family, O Raṭṭhapāla, there is abundant gold and silver, both buried in the ground and stored in the sky.

The world is without an owner; one must leave everything behind and depart, said the venerable Raṭṭhapāla.

But, venerable Raṭṭhapāla, how should the meaning of this statement be known?

asked the king. What do you think, great king? As you now enjoy and partake in the five strands of sense satisfaction, will you be able to do the same in the next life, or will others inherit these possessions while you go on according to your deeds?

As I now enjoy and partake in the five strands of sense satisfaction, I will not be able to do the same in the next life. Others will inherit these possessions, and I will go on according to my deeds, replied the king.

This, great king, was spoken by the Blessed One, the one who knows and sees, the Arahant, the Perfectly Enlightened One, with reference to this: The world is without an owner; one must leave everything behind and depart. Knowing and seeing this, I went forth from the household life into homelessness, said Raṭṭhapāla.

Wonderful, venerable Raṭṭhapāla, marvelous, venerable Raṭṭhapāla!

How well-spoken is this by the Blessed One, the one who knows and sees, the Arahant, the Perfectly Enlightened One: The world is without an owner; one must leave everything behind and depart.

Indeed, venerable Raṭṭhapāla, the world is without an owner; one must leave everything behind and depart.

The world is deficient, insatiable, a slave to craving, said the venerable Raṭṭhapāla.

But, venerable Raṭṭhapāla, how should the meaning of this statement be known?

asked the king.

What do you think, great king?

Do you dwell in a prosperous kingdom?

Indeed, venerable Raṭṭhapāla, I dwell in a prosperous kingdom, replied the king. What do you think, great king? If a man were to come from the eastern direction, trustworthy and reliable, and say, Know, great king, I come from the east.

There I saw a great country, prosperous and abundant, full of people, crowded with inhabitants.

There are many elephants, horses, chariots, and infantry; much wealth and grain; much gold and silver, both unworked and worked; many women to be possessed.

With just a small force, it can be conquered.

Conquer it, great king, what would you do?

We would conquer it and dwell there, replied the king.

What do you think, great king? If a man were to come from the western direction...

the northern direction...

the southern direction...

from across the ocean, trustworthy and reliable...

Having approached the king, he might say, Great King, would you know that I come from across the ocean?

There I saw a great and prosperous land, teeming with people.

There were many elephants, horses, chariots, and foot soldiers; abundant wealth and grain; much gold and silver, both unworked and worked; and many women in possession.

With such a force, it is possible to conquer.

Conquer it, Great King, what would you do with it?

We would conquer it and dwell in it, the king might reply.

This, Great King, was spoken by the Blessed One, the one who knows, sees, and is fully enlightened: The world is deficient, insatiable, a slave to craving. Knowing, seeing, and hearing this, I went forth from the household life into homelessness.

Remarkable, Venerable Raṭṭhapāla, astonishing, Venerable Raṭṭhapāla.

How well-spoken is this by the Blessed One, the one who knows, sees, and is fully enlightened: The world is deficient, insatiable, a slave to craving.

Indeed, Venerable Raṭṭhapāla, the world is deficient, insatiable, a slave to craving.

Thus spoke the Venerable Raṭṭhapāla.

Having spoken this, he further said: I see people in the world with wealth,

Having obtained riches, they do not give due to delusion; Greedy, they accumulate wealth, And desire more sensual pleasures.

A king, having conquered the earth by force, Dwelling in the land bounded by the ocean; Unsatisfied with the ocean's edge, Would desire the other shore.

Kings and many other people, Unsatisfied, meet death; Lacking, they leave their bodies, In the world, there is no satisfaction with desires.

Relatives lament, tearing their hair, Alas, our immortal one, they say; Having wrapped him in a cloth, they carry him out, And place him on the pyre to burn.

He burns, pierced by stakes, Leaving behind wealth with a single cloth;

Neither relatives, friends, nor companions Are a refuge for the dying.

Heirs take his wealth, But the being goes according to his deeds; No wealth follows the dying, Neither children, wives, wealth, nor kingdom.

One does not gain long life with wealth, Nor does wealth ward off old age; Wise ones say life is short, Impermanent, subject to change.

Both the rich and the poor experience contact, The fool and the wise are equally touched;

The fool, overwhelmed by folly, lies down, The wise one, touched by contact, does not tremble.

Therefore, wisdom is better than wealth, By which one attains peace here; Due to lack of peace, in becoming and rebirth, They commit corrupt deeds out of delusion.

He enters the womb and the other world, Caught in the cycle of existence through succession; The one lacking wisdom, believing in delusion, Enters the womb and the other world. Just as a thief caught at the crossroads Is punished by his own deeds, being of corrupt nature;

So too, beings, upon passing to the next world, Are punished by their own deeds, being of corrupt nature.

Desires, varied, sweet, and delightful, Agitate the mind with their diverse forms; Seeing the danger in the pleasures of the senses,

Therefore, O King, I have gone forth.

Like fruits from a tree, young men fall, Both young and old, at the breaking of the body; Seeing this too, O King, I have gone forth, For the path of renunciation is indeed better.

Thus ends the second discourse of the Raṭṭhapāla Sutta.