112. Thus have I heard:– At one time the Blessed one was dwelling at Prince Jeta’s grove, at Anāthapiṇḍika’s monastery. Then King Pasenadi of Kosala approached the Blessed One; having approached, he paid homage to the Blessed One and sat down at one side. Sitting there, King Pasenadi of Kosala said to the Blessed One: “Does the venerable Gotama claim, ‘I have attained to incomparable and perfect enlightenment’?”

“Indeed, great king, whoever would say, ‘He has attained to incomparable and perfect enlightenment,’ speaking of me, would speak correctly. Indeed, great king, I have attained to incomparable and perfect enlightenment.”

“Venerable Gotama, even those recluses and brahmins who are leaders of groups, well-known, famous, and regarded as holy by many people, namely: Pūraṇa Kassapa, Makkhali Gosāla, Nigaṇṭha Nāṭaputta, Sañcaya Belaṭṭhiputta, Pakudha Kaccāyana, Ajita Kesakambala do not claim, ‘We have attained to incomparable and perfect enlightenment.’ What, then, of the Venerable Gotama who is young and recently gone forth?”

“These four, great king, though young, should not be disregarded. What four? A warrior noble, great king, though young, should not be disregarded. A snake, great king, though young, should not be disregarded. A fire, great king, though young, should not be disregarded. A monk, great king, though young, should not be disregarded. These four, great king, though young, should not be disregarded.”

Thus spoke the Blessed One. Having said this, the Fortunate One, the teacher said further:–

“A warrior noble endowed with the fame of noble birth.
Though young, should not be disregarded by any man.

“This warrior noble may gain the throne.
In anger, he may inflict a royal punishment,
Therefore one should avoid him, guarding one’s own life.

“In the village or the forest, if one by chance should see a cobra,
Though young, a man should not disregard it.
Of various types, going by crawling along.
Its poisonous bite is powerful; whether a man or a woman
Should avoid it, guarding one’s own life.

“A voracious fire, leaving a blackened trail,
Though young, a man should not disregard it.
Acquiring more fuel it may become a massive blaze,
Engulfing the fool, whether a man or a woman.
Therefore one should avoid it, guarding one’s own life.

“When a fire burns down a forest, leaving a blackened trail,
New shoots spring to life once more.
But if a monk endowed with virtue, burns with his virtue,¹
One does not gain sons and cattle, nor do one’s heirs acquire wealth.
One becomes childless and heirless,
Cut off like the stump of a palmyra tree.

“Therefore a person who is wise, perceiving their own welfare,
A cobra, a fire, a warrior of fame, and a monk endowed with virtue,
Should always treat these with great respect.”

When this was said, King Pasenadi of Kosala said to the Blessed One: “It is wonderful, venerable sir, it is marvellous, venerable sir! It is as if, venerable sir, someone had set upright what had been overturned, revealed what was hidden, pointed out the path to one who was lost, brought a light into the darkness so that those with eyes can see. Thus, venerable sir, the Blessed One has explained the Dhamma in various ways. I go for refuge to the Blessed One, to the Dhamma, and to the Saṅgha. May the Blessed One regard me as a disciple who has taken refuge from today for as long as I shall live.”

Notes:

1. A virtuous monk wishes no harm to anyone. However, the effect of harming another human being is proportional to the virtue of the person harmed. For example, killing a robber in self-defence is still unwholesome kamma, but much less potent than killing a virtuous person in order to rob them. Killing an Arahant is heavy kamma that gives the inevitable result of rebirth in hell after death. Cf., the discourse on An Exposition of Gifts, which gives the increasing benefit of gifts to others.