1Thus have I heard.[n.867] The text of this sutta has not been included in the PTS ed. of the Majjhima Nikāya, as it is identical with the sutta of the same name in the Sutta Nipāta, published in two different versions by the PTS. The bracketed page numbers here therefore refer to the more recent PTS ed. of Sn, edited by Dines Anderson and Helmer Smith. On one occasion the Blessed One was wandering in the country of the Aṅguttarāpans with a large Saṅgha of bhikkhus, with twelve hundred and fifty bhikkhus, and eventually he arrived at a town of the Aṅguttarāpans named Āpaṇa.

The matted-hair ascetic Keṇiya heard: "The recluse Gotama, the son of the Sakyans who went forth from a Sakyan clan, has been wandering in the country of the Aṅguttarāpans with a large Saṅgha of bhikkhus, with twelve hundred and fifty bhikkhus, and he has come to Āpaṇa. Now a good report of Master Gotama has been spread to this effect: ‘The Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed. He declares this world with its gods, its Māras, and its Brahmās, this generation with its recluses and brahmins, with its princes and its people, which he has himself realised with direct knowledge. 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 a holy life that is utterly perfect and pure.’ Now it is good to see such arahants."

2Then the matted-hair ascetic Keṇiya went to the Blessed One and exchanged greetings with him, and when this courteous and amiable talk was finished, he sat down at one side. The Blessed One instructed, urged, roused, and gladdened him with a talk on the Dhamma. Then, having been instructed, urged, roused, and gladdened by the Blessed One with a talk on the Dhamma, the matted-hair ascetic Keṇiya said to the Blessed One: "Let Master Gotama together with the Saṅgha of bhikkhus consent to accept tomorrow's meal from me."

When this was said, the Blessed One told him: "The Saṅgha of bhikkhus is large, Keṇiya, consisting of twelve hundred and fifty bhikkhus, and you place full confidence in the brahmins."

3A second time the matted-hair ascetic Keṇiya said to the Blessed One: "Although the Saṅgha of bhikkhus is large, Master Gotama, consisting of twelve hundred and fifty bhikkhus, and although I place full confidence in the brahmins, still let Master Gotama, together with the Saṅgha of bhikkhus, consent to accept tomorrow's meal from me." A second time the Blessed One told him: "The Saṅgha of bhikkhus is large, Keṇiya … "

4A third time the matted-hair ascetic Keṇiya said to the Blessed One: "Although the Saṅgha is large, Master Gotama … still let Master Gotama together with the Saṅgha of bhikkhus consent to accept tomorrow's meal from me." The Blessed One consented in silence.

5Then, knowing that the Blessed One had consented, the matted-hair ascetic Keṇiya rose from his seat and went to his own hermitage where he addressed his friends and companions, his kinsmen and relatives thus: "Hear me, sirs, my friends and companions, my kinsmen and relatives. The recluse Gotama has been invited by me for tomorrow's meal together with the Saṅgha of bhikkhus. Make the necessary purchases and preparations for me."

"Yes, sir," they replied, and some dug out ovens, some chopped wood, some washed dishes, some set out water jugs, some prepared seats, while the matted-hair ascetic Keṇiya himself set up a pavilion.

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6Now on that occasion the brahmin Sela was staying at Āpaṇa. He was a master of the Three Vedas with their vocabularies, liturgy, phonology, and etymology, and the histories as a fifth; skilled in philology and grammar, he was fully versed in natural philosophy and in the marks of a Great Man, and was teaching the recitation of the hymns to three hundred brahmin students.

7At the time the matted-hair ascetic Keṇiya had placed full confidence in the brahmin Sela. Then the brahmin Sela, while walking and wandering for exercise attended by his three hundred brahmin students, came to the matted-hair ascetic Keṇiya's hermitage. There he saw some men digging out ovens, some chopping wood, some washing dishes, some setting up a water-pot, some preparing seats, while the matted-hair ascetic Keṇiya himself was preparing the pavilion.

When he saw this, he asked the matted-hair ascetic Keṇiya: "What, is Master Keṇiya to hold a marriage or a giving in marriage? Or is there some great sacrifice? Or has King Seniya Bimbisāra of Magadha been invited with a large retinue for tomorrow's meal?"

8"I will not be holding a marriage or a giving in marriage, Master Sela, nor has King Seniya Bimbisāra of Magadha been invited with a large retinue for tomorrow's meal, but I am planning a great sacrifice. The recluse Gotama, the son of the Sakyans who went forth from a Sakyan clan, has been wandering in the country of the Aṅguttarāpans with a large Saṅgha of bhikkhus, with twelve hundred and fifty bhikkhus, and has come to Āpaṇa. Now a good report of Master Gotama has been spread to this effect: ‘That Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened buddha, blessed.’ He has been invited by me for tomorrow's meal together with the Saṅgha of bhikkhus."

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9"Did you say ‘Buddha,’ Keṇiya?"

10"I said ‘Buddha,’ Sela."

11"Did you say ‘Buddha,’ Keṇiya?"

12"I said ‘Buddha,’ Sela."

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13Then it occurred to the brahmin Sela: "Even this sound ‘Buddha’ is hard to come across in this world. Now the thirty-two marks of a Great Man have been handed down in our hymns, and the Great Man who is endowed with them has only two possible destinies, no other. If he lives the home life he becomes a Wheel-turning Monarch, a righteous king who rules by the Dhamma, master of the four quarters, all-victorious, who has stabilised his country and possesses the seven treasures. He has these seven treasures: the wheel-treasure, the elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, the steward-treasure, and the counsellor-treasure as the seventh. His children, who exceed a thousand, are brave and heroic and crush the armies of others; over this earth bounded by the ocean he rules without a rod, without a weapon, by means of the Dhamma. But if he goes forth from the home life into homelessness, he becomes an Accomplished One, a Fully Enlightened One, who draws aside the veil in the world."

14He said: "My good Keṇiya, where is Master Gotama, the Accomplished One, the Fully Enlightened One, now living?"

When this was said, the matted-hair ascetic Keṇiya extended his right arm and said: "There, where that green line of the grove is, Master Sela."

Then the brahmin Sela went with the three hundred brahmin students to the Blessed One. He addressed the brahmin students: "Come quietly, sirs, tread carefully; for these Blessed Ones are difficult to approach like lions that wander alone. When I am speaking with the recluse Gotama, do not break in and interrupt me, but wait until our talk is finished."

Then the brahmin Sela went to the Blessed One and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side and looked for the thirty-two marks of a Great Man on the Blessed One's body.

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15He saw, more or less, the thirty-two marks of a Great Man on the Blessed One's body, except two; he was doubtful and uncertain about two of the marks, and he could not decide and make up his mind about them: about the male organ being enclosed in a sheath and about the largeness of the tongue.

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Then it occurred to the Blessed One: "This brahmin Sela sees the thirty-two marks of a Great Man on me, except two; he is doubtful and uncertain about two of the marks, and he cannot decide and make up his mind about them: about the male organ being enclosed in a sheath and about the largeness of the tongue."

Then the Blessed One worked such a feat of supernormal power that the brahmin Sela saw that the Blessed One's male organ was enclosed in a sheath. Next the Blessed One extruded his tongue, and he repeatedly touched both ear holes and both nostrils, and he covered the whole of his forehead with his tongue.

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Then the brahmin Sela thought: "The recluse Gotama is endowed with the thirty-two marks of a Great Man; they are complete, not incomplete. But I do not know whether he is a Buddha or not. However, I have heard from elder aged brahmins who speak according to the lineage of teachers that those who are the Accomplished Ones, Fully Enlightened Ones, reveal themselves as such when their praise is spoken. Suppose I extol the recluse Gotama to his face with fitting stanzas."

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16Then he extolled the Blessed One to his face with fitting stanzas:

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Sela

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Buddha

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Sela

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Buddha

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Sela

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Pupils

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Sela

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Buddha

37Then the brahmin Sela and his assembly received the going forth under the Blessed One, and they received the full admission.

38Then, when the night had ended, the matted-hair ascetic Keṇiya had good food of various kinds prepared in his own hermitage and had the time announced to the Blessed One: "It is time, Master Gotama, the meal is ready." Then, it being morning, the Blessed One dressed, and taking his bowl and outer robe, he went with the Saṅgha of bhikkhus to the hermitage of the matted-hair ascetic Keṇiya and sat down on the seat made ready. Then, with his own hands, the matted-hair ascetic Keṇiya served and satisfied the Saṅgha of bhikkhus headed by the Buddha with various kinds of good food. When the Blessed One had eaten and had put his bowl aside, the matted-hair ascetic Keṇiya took a low seat and sat down on one side. Thereupon the Blessed One gave him his blessing with these stanzas:

41When the Blessed One had given his blessing with these stanzas, he rose from his seat and departed.

42Then, not long after their full admission, dwelling alone, withdrawn, diligent, ardent, and resolute, the venerable Sela and his assembly, by realising for themselves with direct knowledge, here and now entered upon and abided in that supreme goal of the holy life for the sake of which clansmen rightly go forth from the home life into homelessness. They directly knew: "Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being." And the venerable Sela together with his assembly became arahants.

Then the venerable Sela together with his assembly went to the Blessed One. Having arranged his upper robe on one shoulder, extending his hands in reverential greeting towards the Blessed One, he addressed him with these stanzas:

1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṁghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi yena āpaṇaṁ nāma aṅguttarāpānaṁ nigamo tadavasari.

Assosi kho keṇiyo jaṭilo: "Samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṁghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi āpaṇaṁ anuppatto. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī"ti.

2Atha kho keṇiyo jaṭilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho keṇiyo jaṭilo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca: "adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā"ti.

Evaṁ vutte, bhagavā keṇiyaṁ jaṭilaṁ etadavoca: "mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno"ti.

3Dutiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca: "kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno; adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā"ti. Dutiyampi kho bhagavā keṇiyaṁ jaṭilaṁ etadavoca: "mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno"ti.

4Tatiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca: "kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno; adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā"ti. Adhivāsesi bhagavā tuṇhībhāvena.

5Atha kho keṇiyo jaṭilo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā yena sako assamo tenupasaṅkami; upasaṅkamitvā mittāmacce ñātisālohite āmantesi: "suṇantu me bhonto, mittāmaccā ñātisālohitā; samaṇo me gotamo nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṁghena. Yena me kāyaveyyāvaṭikaṁ kareyyāthā"ti.

"Evaṁ, bho"ti kho keṇiyassa jaṭilassa mittāmaccā ñātisālohitā keṇiyassa jaṭilassa paṭissutvā appekacce uddhanāni khaṇanti, appekacce kaṭṭhāni phālenti, appekacce bhājanāni dhovanti, appekacce udakamaṇikaṁ patiṭṭhāpenti, appekacce āsanāni paññapenti. Keṇiyo pana jaṭilo sāmaṁyeva maṇḍalamālaṁ paṭiyādeti.

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6Tena kho pana samayena selo brāhmaṇo āpaṇe paṭivasati tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo, tīṇi ca māṇavakasatāni mante vāceti.

7Tena kho pana samayena keṇiyo jaṭilo sele brāhmaṇe abhippasanno hoti. Atha kho selo brāhmaṇo tīhi māṇavakasatehi parivuto jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena keṇiyassa jaṭilassa assamo tenupasaṅkami. Addasā kho selo brāhmaṇo keṇiyassa jaṭilassa assame appekacce uddhanāni khaṇante, appekacce kaṭṭhāni phālente, appekacce bhājanāni dhovante, appekacce udakamaṇikaṁ patiṭṭhāpente, appekacce āsanāni paññapente, keṇiyaṁ pana jaṭilaṁ sāmaṁyeva maṇḍalamālaṁ paṭiyādentaṁ.

Disvāna keṇiyaṁ jaṭilaṁ etadavoca: "Kiṁ nu bhoto keṇiyassa āvāho vā bhavissati vivāho vā bhavissati mahāyañño vā paccupaṭṭhito, rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyenā"ti?

8"Na me, bho sela, āvāho bhavissati napi vivāho bhavissati napi rājā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyena; api ca kho me mahāyañño paccupaṭṭhito. Atthi, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi āpaṇaṁ anuppatto. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. So me nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā"ti.

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9"Buddhoti — bho keṇiya, vadesi"?

10"Buddhoti — bho sela, vadāmi".

11"Buddhoti — bho keṇiya, vadesi"?

12"Buddhoti — bho sela, vadāmī"ti.

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13Atha kho selassa brāhmaṇassa etadahosi: "ghosopi kho eso dullabho lokasmiṁ – yadidaṁ ‘buddho’ti. Āgatāni kho panamhākaṁ mantesu dvattiṁsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā. Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni bhavanti, seyyathidaṁ — cakkaratanaṁ, hatthiratanaṁ, assaratanaṁ, maṇiratanaṁ, itthiratanaṁ, gahapatiratanaṁ, pariṇāyakaratanameva sattamaṁ. Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado".

14"Kahaṁ pana, bho keṇiya, etarahi so bhavaṁ gotamo viharati arahaṁ sammāsambuddho"ti?

Evaṁ vutte, keṇiyo jaṭilo dakkhiṇaṁ bāhuṁ paggahetvā selaṁ brāhmaṇaṁ etadavoca: "yenesā, bho sela, nīlavanarājī"ti.

Atha kho selo brāhmaṇo tīhi māṇavakasatehi saddhiṁ yena bhagavā tenupasaṅkami. Atha kho selo brāhmaṇo te māṇavake āmantesi: "appasaddā bhonto āgacchantu pade padaṁ nikkhipantā; durāsadā hi te bhagavanto sīhāva ekacarā. Yadā cāhaṁ, bho, samaṇena gotamena saddhiṁ manteyyaṁ, mā me bhonto antarantarā kathaṁ opātetha. Kathāpariyosānaṁ me bhavanto āgamentū"ti.

Atha kho selo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho selo brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi.

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15Addasā kho selo brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati — kosohite ca vatthaguyhe pahūtajivhatāya ca.

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Atha kho bhagavato etadahosi: "passati kho me ayaṁ selo brāhmaṇo dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati — kosohite ca vatthaguyhe pahūtajivhatāya cā"ti.

Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi, yathā addasa selo brāhmaṇo bhagavato kosohitaṃ vatthaguyhaṃ. Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi; ubhopi nāsikasotāni anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi.

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Atha kho selassa brāhmaṇassa etadahosi: "samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehi; no ca kho naṁ jānāmi buddho vā no vā. Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: ‘ye te bhavanti arahanto sammāsambuddhā te sake vaṇṇe bhaññamāne attānaṁ pātukarontī’ti. Yannūnāhaṁ samaṇaṁ gotamaṁ sammukhā sāruppāhi gāthāhi abhitthaveyyan"ti.

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16Atha kho selo brāhmaṇo bhagavantaṁ sammukhā sāruppāhi gāthāhi abhitthavi:

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37Alattha kho selo brāhmaṇo sapariso bhagavato santike pabbajjaṁ, alattha upasampadaṁ.

38Atha kho keṇiyo jaṭilo tassā rattiyā accayena sake assame paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: "kālo, bho gotama, niṭṭhitaṁ bhattan"ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. Atha kho keṇiyo jaṭilo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi, sampavāresi. Atha kho keṇiyo jaṭilo bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā imāhi gāthāhi anumodi:

41Atha kho bhagavā keṇiyaṁ jaṭilaṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.

42Atha kho āyasmā selo sapariso eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva — yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ — brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. "Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā"ti abbhaññāsi. Aññataro kho panāyasmā selo sapariso arahataṁ ahosi.

Atha kho āyasmā selo sapariso yena bhagavā tenupasaṅkami; upasaṅkamitvā ekaṁsaṁ cīvaraṁ katvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ gāthāhi ajjhabhāsi:

Selasuttaṁ niṭṭhitaṁ dutiyaṁ.