Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय १२३
Majjhima Nikāya 123
The Middle-Length Suttas Collection 123
अच्छरियअब्भुतसुत्त
Acchariyaabbhutasutta
Incredible and Amazing
एवं मे सुतं—एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
अथ खो सम्बहुलानं भिक्खूनं पच्छाभत्तं पिण्डपातपटिक्कन्तानं उपट्ठानसालायं सन्निसिन्नानं सन्निपतितानं अयमन्तराकथा उदपादि:
Atha kho sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:
Then after the meal, on return from almsround, several bhikkhus sat together in the assembly hall and this discussion came up among them:
“अच्छरियं, आवुसो, अब्भुतं, आवुसो। तथागतस्स महिद्धिकता महानुभावता, यत्र हि नाम तथागतो अतीते बुद्धे परिनिब्बुते छिन्नपपञ्चे छिन्नवटुमे परियादिन्नवट्टे सब्बदुक्खवीतिवत्ते जानिस्सति: ‘एवंजच्चा ते भगवन्तो अहेसुंऽ इतिपि, ‘एवंनामा ते भगवन्तो अहेसुंऽ इतिपि, ‘एवङ्गोत्ता ते भगवन्तो अहेसुंऽ इतिपि, ‘एवंसीला ते भगवन्तो अहेसुंऽ इतिपि, ‘एवंधम्मा ते भगवन्तो अहेसुंऽ इतिपि, ‘एवंपञ्ञा ते भगवन्तो अहेसुंऽ इतिपि, ‘एवंविहारी ते भगवन्तो अहेसुंऽ इतिपि, ‘एवंविमुत्ता ते भगवन्तो अहेसुंऽ इतिपी”ति।
“acchariyaṁ, āvuso, abbhutaṁ, āvuso. Tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jānissati: ‘evaṁjaccā te bhagavanto ahesuṁ’ itipi, ‘evaṁnāmā te bhagavanto ahesuṁ’ itipi, ‘evaṅgottā te bhagavanto ahesuṁ’ itipi, ‘evaṁsīlā te bhagavanto ahesuṁ’ itipi, ‘evaṁdhammā te bhagavanto ahesuṁ’ itipi, ‘evaṁpaññā te bhagavanto ahesuṁ’ itipi, ‘evaṁvihārī te bhagavanto ahesuṁ’ itipi, ‘evaṁvimuttā te bhagavanto ahesuṁ’ itipī”ti.
“It’s incredible, sir, it’s amazing! The Realized One has such psychic power and might! For he is able to know the Buddhas of the past who have become completely extinguished, cut off proliferation, cut off the track, finished off the cycle, and transcended suffering. He knows the caste they were born in, and also their names, clans, conduct, teaching, wisdom, meditation, and freedom.”
एवं वुत्ते, आयस्मा आनन्दो ते भिक्खू एतदवोच: “अच्छरिया चेव, आवुसो, तथागता अच्छरियधम्मसमन्नागता च; अब्भुता चेव, आवुसो, तथागता अब्भुतधम्मसमन्नागता चा”ति। अयञ्च हिदं तेसं भिक्खूनं अन्तराकथा विप्पकता होति।
Evaṁ vutte, āyasmā ānando te bhikkhū etadavoca: “acchariyā ceva, āvuso, tathāgatā acchariyadhammasamannāgatā ca; abbhutā ceva, āvuso, tathāgatā abbhutadhammasamannāgatā cā”ti. Ayañca hidaṁ tesaṁ bhikkhūnaṁ antarākathā vippakatā hoti.
When they said this, Venerable Ānanda said, “The Realized Ones are incredible, friends, and they have incredible qualities. They’re amazing, and they have amazing qualities.” But this conversation among those bhikkhus was left unfinished.
अथ खो भगवा सायन्हसमयं पटिसल्लाना वुट्ठितो येनुपट्ठानसाला तेनुपसङ्कमि; उपसङ्कमित्वा पञ्ञत्ते आसने निसीदि। निसज्ज खो भगवा भिक्खू आमन्तेसि: “काय नुत्थ, भिक्खवे, एतरहि कथाय सन्निसिन्ना, का च पन वो अन्तराकथा विप्पकता”ति?
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?
Then in the late afternoon, the Buddha came out of retreat, went to the assembly hall, sat down on the seat spread out, and addressed the bhikkhus: “Bhikkhus, what were you sitting talking about just now? What conversation was left unfinished?”
“इध, भन्ते, अम्हाकं पच्छाभत्तं पिण्डपातपटिक्कन्तानं उपट्ठानसालायं सन्निसिन्नानं सन्निपतितानं अयमन्तराकथा उदपादि: ‘अच्छरियं, आवुसो, अब्भुतं, आवुसो, तथागतस्स महिद्धिकता महानुभावता, यत्र हि नाम तथागतो अतीते बुद्धे परिनिब्बुते छिन्नपपञ्चे छिन्नवटुमे परियादिन्नवट्टे सब्बदुक्खवीतिवत्ते जानिस्सति—एवंजच्चा ते भगवन्तो अहेसुं इतिपि, एवंनामा … एवङ्गोत्ता … एवंसीला … एवंधम्मा … एवंपञ्ञा … एवंविहारी … एवंविमुत्ता ते भगवन्तो अहेसुं इतिपीऽति। एवं वुत्ते, भन्ते, आयस्मा आनन्दो अम्हे एतदवोच: ‘अच्छरिया चेव, आवुसो, तथागता अच्छरियधम्मसमन्नागता च; अब्भुता चेव, आवुसो, तथागता अब्भुतधम्मसमन्नागता चाऽति। अयं खो नो, भन्ते, अन्तराकथा विप्पकता; अथ भगवा अनुप्पत्तो”ति। अथ खो भगवा आयस्मन्तं आनन्दं आमन्तेसि: “तस्मातिह तं, आनन्द, भिय्योसो मत्ताय पटिभन्तु तथागतस्स अच्छरिया अब्भुतधम्मा”ति।
“Idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: ‘acchariyaṁ, āvuso, abbhutaṁ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jānissati—evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā … evaṅgottā … evaṁsīlā … evaṁdhammā … evaṁpaññā … evaṁvihārī … evaṁvimuttā te bhagavanto ahesuṁ itipī’ti. Evaṁ vutte, bhante, āyasmā ānando amhe etadavoca: ‘acchariyā ceva, āvuso, tathāgatā acchariyadhammasamannāgatā ca; abbhutā ceva, āvuso, tathāgatā abbhutadhammasamannāgatā cā’ti. Ayaṁ kho no, bhante, antarākathā vippakatā; atha bhagavā anuppatto”ti. Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “tasmātiha taṁ, ānanda, bhiyyoso mattāya paṭibhantu tathāgatassa acchariyā abbhutadhammā”ti.
So the bhikkhus told him what they had been talking about. The Buddha said, “Well then, Ānanda, say some more about the incredible and amazing qualities of the Realized One.”
“सम्मुखा मेतं, भन्ते, भगवतो सुतं, सम्मुखा पटिग्गहितं: ‘सतो सम्पजानो, आनन्द, बोधिसत्तो तुसितं कायं उपपज्जीऽति। यम्पि, भन्ते, सतो सम्पजानो बोधिसत्तो तुसितं कायं उपपज्जि इदम्पाहं, भन्ते, भगवतो अच्छरियं अब्भुतधम्मं धारेमि।
“Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘sato sampajāno, ānanda, bodhisatto tusitaṁ kāyaṁ upapajjī’ti. Yampi, bhante, sato sampajāno bodhisatto tusitaṁ kāyaṁ upapajji idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi.
“Sir, I have heard and learned this in the presence of the Buddha: ‘Mindful and aware, the being intent on awakening was reborn in the host of Joyful Gods.’ This I remember as an incredible quality of the Buddha.
सम्मुखा मेतं, भन्ते, भगवतो सुतं, सम्मुखा पटिग्गहितं: ‘सतो सम्पजानो, आनन्द, बोधिसत्तो तुसिते काये अट्ठासीऽति। यम्पि, भन्ते, सतो सम्पजानो बोधिसत्तो तुसिते काये अट्ठासि इदम्पाहं, भन्ते, भगवतो अच्छरियं अब्भुतधम्मं धारेमि।
Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘sato sampajāno, ānanda, bodhisatto tusite kāye aṭṭhāsī’ti. Yampi, bhante, sato sampajāno bodhisatto tusite kāye aṭṭhāsi idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi.
I have learned this in the presence of the Buddha: ‘Mindful and aware, the being intent on awakening remained in the host of Joyful Gods.’ This too I remember as an incredible quality of the Buddha.
सम्मुखा मेतं, भन्ते, भगवतो सुतं, सम्मुखा पटिग्गहितं: ‘यावतायुकं, आनन्द, बोधिसत्तो तुसिते काये अट्ठासीऽति। यम्पि, भन्ते, यावतायुकं बोधिसत्तो तुसिते काये अट्ठासि इदम्पाहं, भन्ते, भगवतो अच्छरियं अब्भुतधम्मं धारेमि।
Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yāvatāyukaṁ, ānanda, bodhisatto tusite kāye aṭṭhāsī’ti. Yampi, bhante, yāvatāyukaṁ bodhisatto tusite kāye aṭṭhāsi idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi.
I have learned this in the presence of the Buddha: ‘For the whole of that life, the being intent on awakening remained in the host of Joyful Gods.’ This too I remember as an incredible quality of the Buddha.
सम्मुखा मेतं, भन्ते, भगवतो सुतं, सम्मुखा पटिग्गहितं: ‘सतो सम्पजानो, आनन्द, बोधिसत्तो तुसिता, काया चवित्वा मातुकुच्छिं ओक्कमीऽति। यम्पि, भन्ते, सतो सम्पजानो बोधिसत्तो तुसिता काया चवित्वा मातुकुच्छिं ओक्कमि इदम्पाहं, भन्ते, भगवतो अच्छरियं अब्भुतधम्मं धारेमि।
Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘sato sampajāno, ānanda, bodhisatto tusitā, kāyā cavitvā mātukucchiṁ okkamī’ti. Yampi, bhante, sato sampajāno bodhisatto tusitā kāyā cavitvā mātukucchiṁ okkami idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi.
I have learned this in the presence of the Buddha: ‘Mindful and aware, the being intent on awakening passed away from the host of Joyful Gods and was conceived in his mother’s womb.’ This too I remember as an incredible quality of the Buddha.
सम्मुखा मेतं, भन्ते, भगवतो सुतं, सम्मुखा पटिग्गहितं: ‘यदा, आनन्द, बोधिसत्तो तुसिता काया चवित्वा मातुकुच्छिं ओक्कमति, अथ सदेवके लोके समारके सब्रह्मके सस्समणब्राह्मणिया पजाय सदेवमनुस्साय अप्पमाणो उळारो ओभासो लोके पातुभवति अतिक्कम्मेव देवानं देवानुभावं। यापि ता लोकन्तरिका अघा असंवुता अन्धकारा अन्धकारतिमिसा, यत्थपिमे चन्दिमसूरिया एवंमहिद्धिका एवंमहानुभावा आभाय नानुभोन्ति तत्थपि अप्पमाणो उळारो ओभासो लोके पातुभवति अतिक्कम्मेव देवानं देवानुभावं। येपि तत्थ सत्ता उपपन्ना तेपि तेनोभासेन अञ्ञमञ्ञं सञ्जानन्ति—अञ्ञेपि किर, भो, सन्ति सत्ता इधूपपन्नाति। अयञ्च दससहस्सी लोकधातु सङ्कम्पति सम्पकम्पति सम्पवेधति अप्पमाणो च उळारो ओभासो लोके पातुभवति अतिक्कम्मेव देवानं देवानुभावन्ऽति। यम्पि, भन्ते …पे… इदम्पाहं, भन्ते, भगवतो अच्छरियं अब्भुतधम्मं धारेमि।
Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yadā, ānanda, bodhisatto tusitā kāyā cavitvā mātukucchiṁ okkamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā, yatthapime candimasūriyā evaṁmahiddhikā evaṁmahānubhāvā ābhāya nānubhonti tatthapi appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṁ sañjānanti—aññepi kira, bho, santi sattā idhūpapannāti. Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvan’ti. Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi.
I have learned this in the presence of the Buddha: ‘When the being intent on awakening passes away from the host of Joyful Gods, he is conceived in his mother’s womb. And then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. Even in the boundless desolation of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods. And even the sentient beings reborn there recognize each other by that light: “So, it seems other sentient beings have been reborn here!” And this galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods.’ This too I remember as an incredible quality of the Buddha.
सम्मुखा मेतं, भन्ते, भगवतो सुतं, सम्मुखा पटिग्गहितं: ‘यदा, आनन्द, बोधिसत्तो मातुकुच्छिं ओक्कन्तो होति, चत्तारो देवपुत्ता चतुद्दिसं आरक्खाय उपगच्छन्ति—मा नं बोधिसत्तं वा बोधिसत्तमातरं वा मनुस्सो वा अमनुस्सो वा कोचि वा विहेठेसीऽति। यम्पि, भन्ते …पे… इदम्पाहं, भन्ते, भगवतो अच्छरियं अब्भुतधम्मं धारेमि।
Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, cattāro devaputtā catuddisaṁ ārakkhāya upagacchanti—mā naṁ bodhisattaṁ vā bodhisattamātaraṁ vā manusso vā amanusso vā koci vā viheṭhesī’ti. Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi.
I have learned this in the presence of the Buddha: ‘When the being intent on awakening is conceived in his mother’s belly, four gods approach to guard the four quarters, so that no human or non-human or anyone at all shall harm the being intent on awakening or his mother.’ This too I remember as an incredible quality of the Buddha.
सम्मुखा मेतं, भन्ते, भगवतो सुतं, सम्मुखा पटिग्गहितं: ‘यदा, आनन्द, बोधिसत्तो मातुकुच्छिं ओक्कन्तो होति, पकतिया सीलवती बोधिसत्तमाता होति विरता पाणातिपाता विरता अदिन्नादाना विरता कामेसुमिच्छाचारा विरता मुसावादा विरता सुरामेरयमज्जपमादट्ठानाऽति। यम्पि, भन्ते …पे… इदम्पाहं, भन्ते, भगवतो अच्छरियं अब्भुतधम्मं धारेमि।
Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, pakatiyā sīlavatī bodhisattamātā hoti viratā pāṇātipātā viratā adinnādānā viratā kāmesumicchācārā viratā musāvādā viratā surāmerayamajjapamādaṭṭhānā’ti. Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi.
I have learned this in the presence of the Buddha: ‘When the being intent on awakening is conceived in his mother’s belly, she becomes naturally ethical. She refrains from killing living creatures, stealing, sexual misconduct, lying, and alcoholic drinks that cause negligence.’ This too I remember as an incredible quality of the Buddha.
सम्मुखा मेतं, भन्ते, भगवतो सुतं, सम्मुखा पटिग्गहितं: ‘यदा, आनन्द, बोधिसत्तो मातुकुच्छिं ओक्कन्तो होति, न बोधिसत्तमातु पुरिसेसु मानसं उप्पज्जति कामगुणूपसंहितं, अनतिक्कमनीया च बोधिसत्तमाता होति केनचि पुरिसेन रत्तचित्तेनाऽति। यम्पि, भन्ते …पे… इदम्पाहं, भन्ते, भगवतो अच्छरियं अब्भुतधम्मं धारेमि।
Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu purisesu mānasaṁ uppajjati kāmaguṇūpasaṁhitaṁ, anatikkamanīyā ca bodhisattamātā hoti kenaci purisena rattacittenā’ti. Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi.
I have learned this in the presence of the Buddha: ‘When the being intent on awakening is conceived in his mother’s belly, she no longer feels sexual desire for men, and she cannot be violated by a man of lustful intent.’ This too I remember as an incredible quality of the Buddha.
सम्मुखा मेतं, भन्ते, भगवतो सुतं, सम्मुखा पटिग्गहितं: ‘यदा, आनन्द, बोधिसत्तो मातुकुच्छिं ओक्कन्तो होति, लाभिनी बोधिसत्तमाता होति पञ्चन्नं कामगुणानं। सा पञ्चहि कामगुणेहि समप्पिता समङ्गीभूता परिचारेतीऽति। यम्पि, भन्ते …पे… इदम्पाहं, भन्ते, भगवतो अच्छरियं अब्भुतधम्मं धारेमि।
Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, lābhinī bodhisattamātā hoti pañcannaṁ kāmaguṇānaṁ. Sā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāretī’ti. Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi.
I have learned this in the presence of the Buddha: ‘When the being intent on awakening is conceived in his mother’s belly, she obtains the five kinds of sensual stimulation and amuses herself, supplied and provided with them.’ This too I remember as an incredible quality of the Buddha.
सम्मुखा मेतं, भन्ते, भगवतो सुतं, सम्मुखा पटिग्गहितं: ‘यदा, आनन्द, बोधिसत्तो मातुकुच्छिं ओक्कन्तो होति, न बोधिसत्तमातु कोचिदेव आबाधो उप्पज्जति; सुखिनी बोधिसत्तमाता होति अकिलन्तकाया; बोधिसत्तञ्च बोधिसत्तमाता तिरोकुच्छिगतं पस्सति सब्बङ्गपच्चङ्गं अहीनिन्द्रियं। सेय्यथापि, आनन्द, मणि वेळुरियो सुभो जातिमा अट्ठंसो सुपरिकम्मकतो। तत्रास्स सुत्तं आवुतं नीलं वा पीतं वा लोहितं वा ओदातं वा पण्डुसुत्तं वा। तमेनं चक्खुमा पुरिसो हत्थे करित्वा पच्चवेक्खेय्य—अयं खो मणि वेळुरियो सुभो जातिमा अट्ठंसो सुपरिकम्मकतो, तत्रिदं सुत्तं आवुतं नीलं वा पीतं वा लोहितं वा ओदातं वा पण्डुसुत्तं वाति।
Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati; sukhinī bodhisattamātā hoti akilantakāyā; bodhisattañca bodhisattamātā tirokucchigataṁ passati sabbaṅgapaccaṅgaṁ ahīnindriyaṁ. Seyyathāpi, ānanda, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato. Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā. Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya—ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato, tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vāti.
I have learned this in the presence of the Buddha: ‘When the being intent on awakening is conceived in his mother’s belly, no afflictions beset her. She’s happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, complete with all his various parts, not deficient in any faculty. Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked. And it was strung with a thread of blue, yellow, red, white, or golden brown. And someone with clear eyes were to take it in their hand and examine it: “This beryl gem is naturally beautiful, eight-faceted, well-worked. And it’s strung with a thread of blue, yellow, red, white, or golden brown.”
एवमेव खो, आनन्द, यदा बोधिसत्तो मातुकुच्छिं ओक्कन्तो होति, न बोधिसत्तमातु कोचिदेव आबाधो उप्पज्जति; सुखिनी बोधिसत्तमाता होति अकिलन्तकाया; बोधिसत्तञ्च बोधिसत्तमाता तिरोकुच्छिगतं पस्सति सब्बङ्गपच्चङ्गं अहीनिन्द्रियन्ऽति। यम्पि, भन्ते …पे… इदम्पाहं, भन्ते, भगवतो अच्छरियं अब्भुतधम्मं धारेमि।
Evameva kho, ānanda, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati; sukhinī bodhisattamātā hoti akilantakāyā; bodhisattañca bodhisattamātā tirokucchigataṁ passati sabbaṅgapaccaṅgaṁ ahīnindriyan’ti. Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi.
In the same way, when the being intent on awakening is conceived in his mother’s belly, no afflictions beset her. She’s happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, complete with all his various parts, not deficient in any faculty.’ This too I remember as an incredible quality of the Buddha.
सम्मुखा मेतं, भन्ते, भगवतो सुतं, सम्मुखा पटिग्गहितं: ‘सत्ताहजाते, आनन्द, बोधिसत्ते बोधिसत्तमाता कालं करोति, तुसितं कायं उपपज्जतीऽति। यम्पि, भन्ते …पे… इदम्पाहं, भन्ते, भगवतो अच्छरियं अब्भुतधम्मं धारेमि।
Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘sattāhajāte, ānanda, bodhisatte bodhisattamātā kālaṁ karoti, tusitaṁ kāyaṁ upapajjatī’ti. Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi.
I have learned this in the presence of the Buddha: ‘Seven days after the being intent on awakening is born, his mother passes away and is reborn in the host of Joyful Gods.’ This too I remember as an incredible quality of the Buddha.
सम्मुखा मेतं, भन्ते, भगवतो सुतं, सम्मुखा पटिग्गहितं: ‘यथा खो पनानन्द, अञ्ञा इत्थिका नव वा दस वा मासे गब्भं कुच्छिना परिहरित्वा विजायन्ति, न हेवं बोधिसत्तं बोधिसत्तमाता विजायति। दसेव मासानि बोधिसत्तं बोधिसत्तमाता कुच्छिना परिहरित्वा विजायतीऽति। यम्पि, भन्ते …पे… इदम्पाहं, भन्ते, भगवतो अच्छरियं अब्भुतधम्मं धारेमि।
Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yathā kho panānanda, aññā itthikā nava vā dasa vā māse gabbhaṁ kucchinā pariharitvā vijāyanti, na hevaṁ bodhisattaṁ bodhisattamātā vijāyati. Daseva māsāni bodhisattaṁ bodhisattamātā kucchinā pariharitvā vijāyatī’ti. Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi.
I have learned this in the presence of the Buddha: ‘Other women carry the infant in the womb for nine or ten months before giving birth. Not so the mother of the being intent on awakening. She gives birth after exactly ten months.’ This too I remember as an incredible quality of the Buddha.
सम्मुखा मेतं, भन्ते, भगवतो सुतं, सम्मुखा पटिग्गहितं: ‘यथा खो पनानन्द, अञ्ञा इत्थिका निसिन्ना वा निपन्ना वा विजायन्ति, न हेवं बोधिसत्तं बोधिसत्तमाता विजायति। ठिताव बोधिसत्तं बोधिसत्तमाता विजायतीऽति। यम्पि, भन्ते …पे… इदम्पाहं, भन्ते, भगवतो अच्छरियं अब्भुतधम्मं धारेमि।
Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yathā kho panānanda, aññā itthikā nisinnā vā nipannā vā vijāyanti, na hevaṁ bodhisattaṁ bodhisattamātā vijāyati. Ṭhitāva bodhisattaṁ bodhisattamātā vijāyatī’ti. Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi.
I have learned this in the presence of the Buddha: ‘Other women give birth while sitting or lying down. Not so the mother of the being intent on awakening. She only gives birth standing up.’ This too I remember as an incredible quality of the Buddha.
सम्मुखा मेतं, भन्ते, भगवतो सुतं, सम्मुखा पटिग्गहितं: ‘यदा, आनन्द, बोधिसत्तो मातुकुच्छिम्हा निक्खमति, देवा नं पठमं पटिग्गण्हन्ति पच्छा मनुस्साऽति। यम्पि, भन्ते …पे… इदम्पाहं, भन्ते, भगवतो अच्छरियं अब्भुतधम्मं धारेमि।
Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, devā naṁ paṭhamaṁ paṭiggaṇhanti pacchā manussā’ti. Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi.
I have learned this in the presence of the Buddha: ‘When the being intent on awakening emerges from his mother’s womb, gods receive him first, then humans.’ This too I remember as an incredible quality of the Buddha.
सम्मुखा मेतं, भन्ते, भगवतो सुतं, सम्मुखा पटिग्गहितं: ‘यदा, आनन्द, बोधिसत्तो मातुकुच्छिम्हा निक्खमति, अप्पत्तोव बोधिसत्तो पथविं होति, चत्तारो नं देवपुत्ता पटिग्गहेत्वा मातु पुरतो ठपेन्ति—अत्तमना, देवि, होहि; महेसक्खो ते पुत्तो उप्पन्नोऽति। यम्पि, भन्ते …पे… इदम्पाहं, भन्ते, भगवतो अच्छरियं अब्भुतधम्मं धारेमि।
Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, appattova bodhisatto pathaviṁ hoti, cattāro naṁ devaputtā paṭiggahetvā mātu purato ṭhapenti—attamanā, devi, hohi; mahesakkho te putto uppanno’ti. Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi.
I have learned this in the presence of the Buddha: ‘When the being intent on awakening emerges from his mother’s womb, before he reaches the ground, four gods receive him and place him before his mother, saying: “Rejoice, O Queen! An illustrious son is born to you.”’ This too I remember as an incredible quality of the Buddha.
सम्मुखा मेतं, भन्ते, भगवतो सुतं, सम्मुखा पटिग्गहितं: ‘यदा, आनन्द, बोधिसत्तो मातुकुच्छिम्हा निक्खमति, विसदोव निक्खमति अमक्खितो उदेन अमक्खितो सेम्हेन अमक्खितो रुहिरेन अमक्खितो केनचि असुचिना सुद्धो विसदो। सेय्यथापि, आनन्द, मणिरतनं कासिके वत्थे निक्खित्तं नेव मणिरतनं कासिकं वत्थं मक्खेति नापि कासिकं वत्थं मणिरतनं मक्खेति। तं किस्स हेतु? उभिन्नं सुद्धत्ता।
Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena1 amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado. Seyyathāpi, ānanda, maṇiratanaṁ kāsike vatthe nikkhittaṁ neva maṇiratanaṁ kāsikaṁ vatthaṁ makkheti nāpi kāsikaṁ vatthaṁ maṇiratanaṁ makkheti. Taṁ kissa hetu? Ubhinnaṁ suddhattā.
I have learned this in the presence of the Buddha: ‘When the being intent on awakening emerges from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean. Suppose a jewel-treasure was placed on a cloth from Kāsi. The jewel would not soil the cloth, nor would the cloth soil the jewel. Why is that? Because of the cleanliness of them both.
एवमेव खो, आनन्द, यदा बोधिसत्तो मातुकुच्छिम्हा निक्खमति, विसदोव निक्खमति अमक्खितो उदेन अमक्खितो सेम्हेन अमक्खितो रुहिरेन अमक्खितो केनचि असुचिना सुद्धो विसदोऽति। यम्पि, भन्ते …पे… इदम्पाहं, भन्ते, भगवतो अच्छरियं अब्भुतधम्मं धारेमि।
Evameva kho, ānanda, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado’ti. Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi.
In the same way, when the being intent on awakening emerges from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean.’ This too I remember as an incredible quality of the Buddha.
सम्मुखा मेतं, भन्ते, भगवतो सुतं, सम्मुखा पटिग्गहितं: ‘यदा, आनन्द, बोधिसत्तो मातुकुच्छिम्हा निक्खमति, द्वे उदकस्स धारा अन्तलिक्खा पातुभवन्ति—एका सीतस्स, एका उण्हस्स; येन बोधिसत्तस्स उदककिच्चं करोन्ति मातु चाऽति। यम्पि, भन्ते …पे… इदम्पाहं, भन्ते, भगवतो अच्छरियं अब्भुतधम्मं धारेमि।
Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, dve udakassa dhārā antalikkhā pātubhavanti—ekā sītassa, ekā uṇhassa; yena bodhisattassa udakakiccaṁ karonti mātu cā’ti. Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi.
I have learned this in the presence of the Buddha: ‘When the being intent on awakening emerges from his mother’s womb, two streams of water appear in the sky, one cool, one warm, for bathing the being intent on awakening and his mother.’ This too I remember as an incredible quality of the Buddha.
सम्मुखा मेतं, भन्ते, भगवतो सुतं, सम्मुखा पटिग्गहितं: ‘सम्पतिजातो, आनन्द, बोधिसत्तो समेहि पादेहि पथवियं पतिट्ठहित्वा उत्तराभिमुखो सत्तपदवीतिहारेन गच्छति, सेतम्हि छत्ते अनुधारियमाने, सब्बा च दिसा विलोकेति, आसभिञ्च वाचं भासति—अग्गोहमस्मि लोकस्स, जेट्ठोहमस्मि लोकस्स, सेट्ठोहमस्मि लोकस्स। अयमन्तिमा जाति, नत्थि दानि पुनब्भवोऽति। यम्पि, भन्ते …पे… इदम्पाहं, भन्ते, भगवतो अच्छरियं अब्भुतधम्मं धारेमि।
Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘sampatijāto, ānanda, bodhisatto samehi pādehi pathaviyaṁ patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati, setamhi chatte anudhāriyamāne, sabbā ca disā viloketi, āsabhiñca vācaṁ bhāsati—aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa. Ayamantimā jāti, natthi dāni punabbhavo’ti. Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi.
I have learned this in the presence of the Buddha: ‘As soon as he’s born, the being intent on awakening stands firm with his own feet on the ground. Facing north, he takes seven strides with a white parasol held above him, surveys all quarters, and makes this dramatic proclamation: “I am the foremost in the world! I am the eldest in the world! I am the first in the world! This is my last rebirth. Now there are no more future lives.”’ This too I remember as an incredible quality of the Buddha.
सम्मुखा मेतं, भन्ते, भगवतो सुतं, सम्मुखा पटिग्गहितं: ‘यदा, आनन्द, बोधिसत्तो मातुकुच्छिम्हा निक्खमति, अथ सदेवके लोके समारके सब्रह्मके सस्समणब्राह्मणिया पजाय सदेवमनुस्साय अप्पमाणो उळारो ओभासो लोके पातुभवति अतिक्कम्मेव देवानं देवानुभावं। यापि ता लोकन्तरिका अघा असंवुता अन्धकारा अन्धकारतिमिसा यत्थपिमे चन्दिमसूरिया एवंमहिद्धिका एवंमहानुभावा आभाय नानुभोन्ति तत्थपि अप्पमाणो उळारो ओभासो लोके पातुभवति अतिक्कम्मेव देवानं देवानुभावं। येपि तत्थ सत्ता उपपन्ना तेपि तेनोभासेन अञ्ञमञ्ञं सञ्जानन्ति—अञ्ञेपि किर, भो, सन्ति सत्ता इधूपपन्नाति। अयञ्च दससहस्सी लोकधातु सङ्कम्पति सम्पकम्पति सम्पवेधति, अप्पमाणो च उळारो ओभासो लोके पातुभवति अतिक्कम्मेव देवानं देवानुभावन्ऽति। यम्पि, भन्ते …पे… इदम्पाहं, भन्ते, भगवतो अच्छरियं अब्भुतधम्मं धारेमी”ति।
Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā yatthapime candimasūriyā evaṁmahiddhikā evaṁmahānubhāvā ābhāya nānubhonti tatthapi appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṁ sañjānanti—aññepi kira, bho, santi sattā idhūpapannāti. Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati, appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvan’ti. Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremī”ti.
I have learned this in the presence of the Buddha: ‘When the being intent on awakening emerges from his mother’s womb, then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. Even in the boundless desolation of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods. And the sentient beings reborn there recognize each other by that light: “So, it seems other sentient beings have been reborn here!” And this galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods.’ This too I remember as an incredible and amazing quality of the Buddha.”
“तस्मातिह त्वं, आनन्द, इदम्पि तथागतस्स अच्छरियं अब्भुतधम्मं धारेहि। इधानन्द, तथागतस्स विदिता वेदना उप्पज्जन्ति, विदिता उपट्ठहन्ति, विदिता अब्भत्थं गच्छन्ति; विदिता सञ्ञा उप्पज्जन्ति …पे… विदिता वितक्का उप्पज्जन्ति, विदिता उपट्ठहन्ति, विदिता अब्भत्थं गच्छन्ति। इदम्पि खो त्वं, आनन्द, तथागतस्स अच्छरियं अब्भुतधम्मं धारेही”ति।
“Tasmātiha tvaṁ, ānanda, idampi tathāgatassa acchariyaṁ abbhutadhammaṁ dhārehi. Idhānanda, tathāgatassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti; viditā saññā uppajjanti …pe… viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. Idampi kho tvaṁ, ānanda, tathāgatassa acchariyaṁ abbhutadhammaṁ dhārehī”ti.
“Well then, Ānanda, you should also remember this as an incredible and amazing quality of the Realized One. It’s that the Realized One knows feelings as they arise, as they remain, and as they go away. He knows perceptions as they arise, as they remain, and as they go away. He knows thoughts as they arise, as they remain, and as they go away. This too you should remember as an incredible and amazing quality of the Realized One.”
“यम्पि, भन्ते, भगवतो विदिता वेदना उप्पज्जन्ति, विदिता उपट्ठहन्ति, विदिता अब्भत्थं गच्छन्ति; विदिता सञ्ञा … विदिता वितक्का उप्पज्जन्ति, विदिता उपट्ठहन्ति, विदिता अब्भत्थं गच्छन्ति। इदम्पाहं, भन्ते, भगवतो अच्छरियं अब्भुतधम्मं धारेमी”ति।
“Yampi, bhante, bhagavato viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti; viditā saññā … viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. Idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremī”ti.
“Sir, the Buddha knows feelings as they arise, as they remain, and as they go away. He knows perceptions as they arise, as they remain, and as they go away. He knows thoughts as they arise, as they remain, and as they go away. This too I remember as an incredible and amazing quality of the Buddha.”
इदमवोच आयस्मा आनन्दो। समनुञ्ञो सत्था अहोसि; अत्तमना च ते भिक्खू आयस्मतो आनन्दस्स भासितं अभिनन्दुन्ति।
Idamavoca āyasmā ānando. Samanuñño satthā ahosi; attamanā ca te bhikkhū āyasmato ānandassa bhāsitaṁ abhinandunti.
That’s what Ānanda said, and the teacher approved. Satisfied, those bhikkhus approved what Venerable Ānanda said.
अच्छरियअब्भुतसुत्तं निट्ठितं ततियं।
Acchariyaabbhutasuttaṁ niṭṭhitaṁ tatiyaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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