So I have heard. Evaṁ me sutaṁ—At one time the Buddha was wandering together with a large Saṅgha of 1,250 mendicants in the land of the Aṅguttarāpans when he arrived at a town of theirs named Āpaṇa. ekaṁ samayaṁ bhagavā aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi yena āpaṇaṁ nāma aṅguttarāpānaṁ nigamo tadavasari. The matted-hair ascetic Keṇiya heard: Assosi kho keṇiyo jaṭilo: “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Āpaṇa, together with a large Saṅgha of 1,250 mendicants. “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi āpaṇaṁ anuppatto. He has this good reputation: Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘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.’ ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. It’s good to see such perfected ones.” Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

So Keṇiya approached the Buddha and exchanged greetings with him. Atha kho keṇiyo jaṭilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. When the greetings and polite conversation were over, he sat down to one side. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk. Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Then he said to the Buddha, Atha kho keṇiyo jaṭilo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca: “Would the worthy Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” “adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. When he said this, the Buddha said to him, Evaṁ vutte, bhagavā keṇiyaṁ jaṭilaṁ etadavoca: “The Saṅgha is large, Keṇiya; there are 1,250 mendicants. And you are devoted to the brahmins.” “mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni; tvañca brāhmaṇesu abhippasanno”ti.

For a second time, Keṇiya asked the Buddha to accept a meal offering. Dutiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca: “Never mind that the Saṅgha is large, with 1,250 mendicants, and that I am devoted to the brahmins. “kiñcāpi, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno; Would the worthy Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. And for a second time, the Buddha gave the same reply. Dutiyampi kho bhagavā keṇiyaṁ jaṭilaṁ etadavoca: “mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni; tvañca brāhmaṇesu abhippasanno”ti.

For a third time, Keṇiya asked the Buddha to accept a meal offering. Tatiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca: “Never mind that the Saṅgha is large, with 1,250 mendicants, and that I am devoted to the brahmins. “kiñcāpi, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno, Would the worthy Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. The Buddha consented with silence. Adhivāsesi bhagavā tuṇhībhāvena. Then, knowing that the Buddha had consented, Keṇiya got up from his seat and went to his own hermitage. There he addressed his friends and colleagues, relatives and kin, Atha kho keṇiyo jaṭilo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā yena sako assamo tenupasaṅkami; upasaṅkamitvā mittāmacce ñātisālohite āmantesi: “My friends and colleagues, relatives and kin: please listen! “suṇantu me bhavanto mittāmaccā ñātisālohitā, The ascetic Gotama together with the mendicant Saṅgha has been invited by me for tomorrow’s meal. samaṇo me gotamo nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghena, Please help me out with the manual preparations.” yena me kāyaveyyāvaṭikaṁ kareyyāthā”ti. “Yes, worthy sir,” they replied. Some dug ovens, some chopped wood, some washed dishes, some set out a water jar, and some spread out seats. “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 paññāpenti. Meanwhile, Keṇiya set up the pavilion himself. Keṇiyo pana jaṭilo sāmaṁyeva maṇḍalamāḷaṁ paṭiyādeti.

Now at that time the brahmin Sela was residing in Āpaṇa. He had mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man. And he was teaching three hundred young students to recite the hymns. Tena kho pana samayena selo brāhmaṇo āpaṇe paṭivasati, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo, tīṇi ca māṇavakasatāni mante vāceti.

And at that time Keṇiya was devoted to Sela. Tena kho pana samayena keṇiyo jaṭilo sele brāhmaṇe abhippasanno hoti. Then Sela, while going for a walk escorted by the three hundred young students, approached Keṇiya’s hermitage. Atha kho selo brāhmaṇo tīhi māṇavakasatehi parivuto jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena keṇiyassa jaṭilassa assamo tenupasaṅkami. He saw the preparations going on, Addasā kho selo brāhmaṇo keṇiyassa jaṭilassa assame appekacce uddhanāni khaṇante …pe… appekacce āsanāni paññapente, keṇiyaṁ pana jaṭilaṁ sāmaṁyeva maṇḍalamāḷaṁ paṭiyādentaṁ. and said to Keṇiya, Disvāna keṇiyaṁ jaṭilaṁ etadavoca: “Keṇiya, is your son or daughter being married? Or are you setting up a big sacrifice? Or has King Seniya Bimbisāra of Magadha been invited for tomorrow’s meal?” “kiṁ nu kho bhoto keṇiyassa āvāho vā bhavissati, vivāho vā bhavissati, mahāyañño vā paccupaṭṭhito, rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyenā”ti?

“There is no marriage, Sela, and the king is not coming. “Na me, bho sela, āvāho vā bhavissati vivāho vā, nāpi rājā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyena; Rather, I am setting up a big sacrifice. api ca kho me mahāyañño paccupaṭṭhito. The ascetic Gotama has arrived at Āpaṇa, together with a large Saṅgha of 1,250 mendicants. Atthi samaṇo gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi āpaṇaṁ anuppatto. He has this good reputation: Taṁ kho pana bhavantaṁ gotamaṁ …pe… ‘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.’ buddho bhagavāti. He has been invited by me for tomorrow’s meal together with the mendicant Saṅgha.” So me nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. “Worthy Keṇiya, did you say ‘the awakened one’?” “Buddhoti, bho keṇiya, vadesi”? “I said ‘the awakened one’.” “Buddhoti, bho sela, vadāmi”. “Worthy Keṇiya, did you say ‘the awakened one’?” “Buddhoti, bho keṇiya, vadesi”? “I said ‘the awakened one’.” “Buddhoti, bho sela, vadāmī”ti.

Then Sela thought, Atha kho selassa brāhmaṇassa etadahosi: “It’s hard to even find the word ‘awakened one’ in the world. “ghosopi kho eso dullabho lokasmiṁ, yadidaṁ buddhoti. 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. Āgatāni kho panamhākaṁ mantesu dvattiṁsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. 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. Sace agāraṁ ajjhāvasati rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. He has the following seven treasures: Tassimāni satta ratanāni bhavanti, seyyathidaṁ—the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure. cakkaratanaṁ, hatthiratanaṁ, assaratanaṁ, maṇiratanaṁ, itthiratanaṁ, gahapatiratanaṁ, pariṇāyakaratanameva sattamaṁ. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. After conquering this land girt by sea, he reigns by principle, without rod or sword. So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. 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. Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado. “But Keṇiya, where is the Blessed One at present, the perfected one, the fully awakened Buddha?” Kahaṁ pana, bho keṇiya, etarahi so bhavaṁ gotamo viharati arahaṁ sammāsambuddho”ti?

When he said this, Keṇiya pointed with his right arm and said, Evaṁ vutte, keṇiyo jaṭilo dakkhiṇaṁ bāhuṁ paggahetvā selaṁ brāhmaṇaṁ etadavoca: “There, worthy Sela, at that line of blue forest.” “yenesā, bho sela, nīlavanarājī”ti. Then Sela, together with his young students, approached the Buddha. Atha kho selo brāhmaṇo tīhi māṇavakasatehi saddhiṁ yena bhagavā tenupasaṅkami. He said to his young students, Atha kho selo brāhmaṇo te māṇavake āmantesi: “Come quietly, gentlemen, tread gently. “appasaddā bhonto āgacchantu, pade padaṁ nikkhipantā. For the Buddhas are intimidating, like a lion living alone. Durāsadā hi te bhagavanto sīhāva ekacarā. When I’m consulting with the ascetic Gotama, don’t interrupt. Yadā cāhaṁ, bho, samaṇena gotamena saddhiṁ manteyyaṁ, mā me bhonto antarantarā kathaṁ opātetha; Wait until I’ve finished speaking.” kathāpariyosānaṁ me bhavanto āgamentū”ti.

Then Sela went up to the Buddha, and exchanged greetings with him. Atha kho selo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. When the greetings and polite conversation were over, he sat down to one side. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. and scrutinized the Buddha’s body for the thirty-two marks of a great man. Ekamantaṁ nisinno kho selo brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi. He saw all of them except for two, Addasā kho selo brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. which he had doubts about: Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—whether the private parts were covered in a foreskin, and the largeness of the tongue. kosohite ca vatthaguyhe pahūtajivhatāya cāti.

Then it occurred to the Buddha, Atha kho bhagavato etadahosi: “Sela sees all the marks except for two, “passati kho me ayaṁ selo brāhmaṇo dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. which he has doubts about: Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—whether the private parts are covered in a foreskin, and the largeness of the tongue.” kosohite ca vatthaguyhe pahūtajivhatāya cā”ti. The Buddha used his psychic power to will that Sela would see his private parts covered in a foreskin. Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā addasa selo brāhmaṇo bhagavato kosohitaṁ vatthaguyhaṁ. 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. Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi.

Then Sela thought, Atha kho selassa brāhmaṇassa etadahosi: “The ascetic Gotama possesses the thirty-two marks completely, lacking none. “samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehi. But I don’t know whether or not he is an awakened one. No ca kho naṁ jānāmi buddho vā no vā. I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said, Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: ‘Those who are perfected ones, fully awakened Buddhas reveal themselves when praised.’ ‘ye te bhavanti arahanto sammāsambuddhā, te sake vaṇṇe bhaññamāne attānaṁ pātukarontī’ti. Why don’t I extoll him in his presence with fitting verses?” Yannūnāhaṁ samaṇaṁ gotamaṁ sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti. Then Sela extolled the Buddha in his presence with fitting verses: Atha kho selo brāhmaṇo bhagavantaṁ sammukhā sāruppāhi gāthāhi abhitthavi:

“O Blessed One, your body’s perfect, “Paripuṇṇakāyo suruci, you’re radiant, handsome, lovely to behold; Sujāto cārudassano; golden colored, Suvaṇṇavaṇṇosi bhagavā, with teeth so white; you’re strong. Susukkadāṭhosi vīriyavā.

The characteristics Narassa hi sujātassa, of a handsome man, ye bhavanti viyañjanā; the marks of a great man, Sabbe te tava kāyasmiṁ, are all found on your body. mahāpurisalakkhaṇā.

Your eyes are clear, your face is fair, Pasannanetto sumukho, you’re formidable, upright, majestic. brahā uju patāpavā; In the midst of the Saṅgha of ascetics, Majjhe samaṇasaṅghassa, you shine like the sun. ādiccova virocasi.

You’re a mendicant fine to see, Kalyāṇadassano bhikkhu, with skin that shines like lustrous gold. kañcanasannibhattaco; But with such excellent appearance, Kiṁ te samaṇabhāvena, what do you want with the ascetic life? evaṁ uttamavaṇṇino.

You’re fit to be a king, Rājā arahasi bhavituṁ, a wheel-turning monarch, chief of charioteers, cakkavattī rathesabho; victorious in the four quarters, Cāturanto vijitāvī, lord of the Black Plum Tree Land. jambusaṇḍassa issaro.

Aristocrats, nobles, and kings Khattiyā bhogirājāno, ought follow your rule. anuyantā bhavantu te; Gotama, may you reign Rājābhirājā manujindo, as king of kings, lord of mankind!” rajjaṁ kārehi gotama”.

“I am a king, Sela”, “Rājāhamasmi selāti, said the Buddha, (bhagavā) “the supreme king of the teaching. Dhammarājā anuttaro; By the teaching I roll forth the wheel Dhammena cakkaṁ vattemi, which cannot be rolled back.” Cakkaṁ appaṭivattiyaṁ”.

“You claim to be awakened,” “Sambuddho paṭijānāsi, said Sela the brahmin, (iti selo brāhmaṇo) “the supreme king of the teaching. Dhammarājā anuttaro; ‘I roll forth the teaching’: ‘Dhammena cakkaṁ vattemi’, so you say, Gotama. Iti bhāsasi gotama.

Then who is your general, Ko nu senāpati bhoto, the disciple who follows the Teacher’s way? Sāvako satthuranvayo; Who keeps rolling the wheel Ko te tamanuvatteti, of the teaching you rolled forth?” Dhammacakkaṁ pavattitaṁ”.

“By me the wheel was rolled forth,” “Mayā pavattitaṁ cakkaṁ, said the Buddha, (selāti bhagavā) “the supreme wheel of the teaching. Dhammacakkaṁ anuttaraṁ; Sāriputta, taking after the Realized One, Sāriputto anuvatteti, keeps it rolling on. Anujāto tathāgataṁ.

I have known what should be known, Abhiññeyyaṁ abhiññātaṁ, and developed what should be developed, Bhāvetabbañca bhāvitaṁ; and given up what should be given up: Pahātabbaṁ pahīnaṁ me, and so, brahmin, I am a Buddha. Tasmā buddhosmi brāhmaṇa.

Dispel your doubt in me—Vinayassu mayi kaṅkhaṁ, make up your mind, brahmin! Adhimuccassu brāhmaṇa; The sight of a Buddha Dullabhaṁ dassanaṁ hoti, is hard to find again. Sambuddhānaṁ abhiṇhaso.

I am a Buddha, brahmin, Yesaṁ ve dullabho loke, the supreme surgeon, Pātubhāvo abhiṇhaso; one of those whose appearance in the world Sohaṁ brāhmaṇa sambuddho, is hard to find again. Sallakatto anuttaro.

A manifestation of divinity, unequaled, Brahmabhūto atitulo, crusher of Māra’s army; Mārasenappamaddano; having subdued all my opponents, Sabbāmitte vasīkatvā, I rejoice, fearing nothing from any quarter.” Modāmi akutobhayo”.

“Pay heed, good fellows, to what “Imaṁ bhavanto nisāmetha, is spoken by the Clear-eyed One. Yathā bhāsati cakkhumā; The surgeon, the great hero, Sallakatto mahāvīro, roars like a lion in the jungle. Sīhova nadatī vane.

A manifestation of divinity, unequaled, Brahmabhūtaṁ atitulaṁ, crusher of Māra’s army; Mārasenappamaddanaṁ; who would not be inspired by him, Ko disvā nappasīdeyya, even one born in a dark class? Api kaṇhābhijātiko.

Those who wish may follow me; Yo maṁ icchati anvetu, those who don’t may go. Yo vā nicchati gacchatu; Right here, I’ll go forth in his presence, Idhāhaṁ pabbajissāmi, the one of such outstanding wisdom.” Varapaññassa santike”.

“Sir, if you endorse “Evañce ruccati bhoto, the teaching of the Buddha, Sammāsambuddhasāsane; we’ll also go forth in his presence, Mayampi pabbajissāma, the one of such outstanding wisdom.” Varapaññassa santike”.

“These three hundred brahmins Brāhmaṇā tisatā ime, with joined palms held up, ask: Yācanti pañjalīkatā; ‘May we lead the spiritual life “Brahmacariyaṁ carissāma, in your presence, Blessed One?’” Bhagavā tava santike”.

“The spiritual life is well explained,” “Svākkhātaṁ brahmacariyaṁ, said the Buddha, (selāti bhagavā) “apparent in the present life, immediately effective. Sandiṭṭhikamakālikaṁ; Here the going forth isn’t in vain Yattha amoghā pabbajjā, for one who trains with diligence.” Appamattassa sikkhato”ti.

And the brahmin Sela together with his assembly received the going forth, the ordination in the Buddha’s presence. Alattha kho selo brāhmaṇo sapariso bhagavato santike pabbajjaṁ, alattha upasampadaṁ. 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, Atha kho keṇiyo jaṭilo tassā rattiyā accayena sake assame paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: “It’s time, worthy Gotama, the meal is ready.” “kālo, bho gotama, niṭṭhitaṁ bhattan”ti. Then the Buddha robed up in the morning and, taking his bowl and robe, went to Keṇiya’s hermitage, where he sat on the seat spread out, together with the Saṅgha of mendicants. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.

Then Keṇiya served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods. Atha kho keṇiyo jaṭilo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. When the Buddha had eaten and washed his hand and bowl, Keṇiya took a low seat and sat to one side. Atha kho keṇiyo jaṭilo bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. The Buddha expressed his appreciation with these verses: Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā imāhi gāthāhi anumodi:

“The foremost of sacrifices <j>is the offering to the sacred flame; “Aggihuttamukhā yaññā, the Sāvitrī is the foremost of prayer; Sāvittī chandaso mukhaṁ; of humans, the king is the foremost; Rājā mukhaṁ manussānaṁ, the ocean’s the foremost of rivers; Nadīnaṁ sāgaro mukhaṁ.

the foremost of stars is the moon; Nakkhattānaṁ mukhaṁ cando, the sun is the foremost of blazes; Ādicco tapataṁ mukhaṁ; for those who sacrifice seeking merit, Puññaṁ ākaṅkhamānānaṁ, the Saṅgha is the foremost.” Saṅgho ve yajataṁ mukhan”ti.

When the Buddha had expressed his appreciation to Keṇiya the matted-hair ascetic with these verses, he got up from his seat and left. Atha kho bhagavā keṇiyaṁ jaṭilaṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi. Then Venerable Sela and his assembly, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end 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. Atha kho āyasmā selo sapariso eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva …pe… And Venerable Sela together with his assembly became perfected. aññataro kho panāyasmā selo sapariso arahataṁ ahosi.

Then Sela with his assembly went to see the Buddha. He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said: Atha kho āyasmā selo sapariso yena bhagavā tenupasaṅkami, upasaṅkamitvā ekaṁsaṁ cīvaraṁ katvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ gāthāya ajjhabhāsi:

“This is the eighth day since “Yaṁ taṁ saraṇamāgamha, we went for refuge, O Clear-eyed One. Ito aṭṭhami cakkhuma; In these seven days, Blessed One, Sattarattena bhagavā, we’ve become tamed in your teaching. Dantamha tava sāsane.

You are the Buddha, you are the Teacher, Tuvaṁ buddho tuvaṁ satthā, you are the sage who has overcome Māra; Tuvaṁ mārābhibhū muni; you have cut off the underlying tendencies, Tuvaṁ anusaye chetvā, you’ve crossed over, and you bring humanity across. Tiṇṇo tāresimaṁ pajaṁ.

You have transcended attachments, Upadhī te samatikkantā, your defilements are shattered; Āsavā te padālitā; you are a lion, free of grasping, Sīhosi anupādāno, with fear and dread given up. Pahīnabhayabheravo.

These three hundred mendicants Bhikkhavo tisatā ime, stand with joined palms raised. Tiṭṭhanti pañjalīkatā; Stretch out your feet, great hero: Pāde vīra pasārehi, let these giants bow to the Teacher.” Nāgā vandantu satthuno”ti.

Selasuttaṁ sattamaṁ.