[57] King Seniya Bimbisāra of Magadha heard: "It is said, sirs, that the ascetic Gotama, the son of the Sakyans, who went forth from the Sakyan clan, has arrived at Rājagaha and is dwelling at Rājagaha in the Laṭṭhivana Grove, at the Suppatiṭṭha Shrine. Now concerning that Blessed One Gotama, this fair report of fame has spread abroad: 'That Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge (vijjā) and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of gods and humans, awakened, blessed. Having realized it with his own direct knowledge (abhiññā), he makes known this world with its gods, its Māras, and its Brahmās, this generation with its ascetics and brahmins, its gods and humans. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end; he proclaims the holy life (brahmacariya), complete in meaning and phrasing, entirely perfect and pure. Good indeed is the sight of such arahants.'"
Then King Seniya Bimbisāra of Magadha, surrounded by twelve nahutas of Magadhan brahmins and householders, approached the Blessed One. Having approached and paid homage to the Blessed One, he sat down to one side. And of those twelve nahutas of Magadhan brahmins and householders, some paid homage to the Blessed One and sat down to one side; some exchanged greetings with the Blessed One, and when the courteous and memorable talk was concluded, sat down to one side; some raised their joined palms in salutation toward the Blessed One 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.
Then this thought occurred to those twelve nahutas of Magadhan brahmins and householders: "Does the Great Ascetic live the holy life under Uruvelakassapa, or does Uruvelakassapa live the holy life under the Great Ascetic?" Then the Blessed One, knowing with his own mind the reflection in the minds of those twelve nahutas of Magadhan brahmins and householders, addressed the venerable Uruvelakassapa in verse:
"Having seen what, O dweller in Uruvelā,
have you abandoned the fire, you who were teacher of the emaciated ones?
I ask you, Kassapa, this matter:
how has your fire sacrifice been abandoned?"
"It is forms and sounds, and also tastes,
sensual pleasures and women, that the sacrifices extol.
Knowing 'this is a stain' amid attachments (upadhi),
therefore I delighted neither in sacrifice nor in oblation."
"But if your mind found no delight there, Kassapa," said the Blessed One,
"in forms, in sounds, and also in tastes,
then in what, in the world of gods and humans,
does your mind delight? Tell me that, Kassapa."
"Having seen the state that is peaceful, free from attachments,
owning nothing, unattached to sensual existence,
not subject to becoming otherwise, not to be led by another —
therefore I delighted neither in sacrifice nor in oblation."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.