| Tipiṭaka / Tipiṭaka (English) / Dīgha Nikāya, English translation |
दीघ निकाय १८
Dīgha Nikāya 18
Long Discourses 18
जनवसभसुत्त
Janavasabhasutta
With Janavasabha
१। नातिकियादिब्याकरण
1. Nātikiyādibyākaraṇa
1. Declaring the Rebirths of People From Ñātika and Elsewhere
एवं मे सुतं—एकं समयं भगवा नातिके विहरति गिञ्जकावसथे।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā nātike1 viharati giñjakāvasathe.
So I have heard. At one time the Buddha was staying at Ñātika in the brick house.
तेन खो पन समयेन भगवा परितो परितो जनपदेसु परिचारके अब्भतीते कालङ्कते उपपत्तीसु ब्याकरोति कासिकोसलेसु वज्जिमल्लेसु चेतिवंसेसु कुरुपञ्चालेसु मज्झसूरसेनेसु:
Tena kho pana samayena bhagavā parito parito janapadesu paricārake abbhatīte kālaṅkate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṁsesu2 kurupañcālesu majjhasūrasenesu:
Now at that time the Buddha was explaining the rebirths of devotees all over the nations; the Kāsis and Kosalans, Vajjis and Mallas, Cetīs and Vacchas, Kurus and Pañcālas, Macchas and Sūrasenas:
“असु अमुत्र उपपन्नो, असु अमुत्र उपपन्नो।
“asu amutra upapanno, asu amutra upapanno.
“This one was reborn here, while that one was reborn there.
परोपञ्ञास नातिकिया परिचारका अब्भतीता कालङ्कता पञ्चन्नं ओरम्भागियानं संयोजनानं परिक्खया ओपपातिका तत्थ परिनिब्बायिनो अनावत्तिधम्मा तस्मा लोका।
Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā.
Over fifty devotees in Ñātika have passed away having ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world.
साधिका नवुति नातिकिया परिचारका अब्भतीता कालङ्कता तिण्णं संयोजनानं परिक्खया रागदोसमोहानं तनुत्ता सकदागामिनो, सकिदेव इमं लोकं आगन्त्वा दुक्खस्सन्तं करिस्सन्ति।
Sādhikā navuti nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino, sakideva3 imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti.
More than ninety devotees in Ñātika have passed away having ended three fetters, and weakened greed, hate, and delusion. They’re once-returners, who will come back to this world once only, then make an end of suffering.
सातिरेकानि पञ्चसतानि नातिकिया परिचारका अब्भतीता कालङ्कता तिण्णं संयोजनानं परिक्खया सोतापन्ना अविनिपातधम्मा नियता सम्बोधिपरायणा”ति।
Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti.
In excess of five hundred devotees in Ñātika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening.”
अस्सोसुं खो नातिकिया परिचारका: “भगवा किर परितो परितो जनपदेसु परिचारके अब्भतीते कालङ्कते उपपत्तीसु ब्याकरोति कासिकोसलेसु वज्जिमल्लेसु चेतिवंसेसु कुरुपञ्चालेसु मज्झसूरसेनेसु: ‘असु अमुत्र उपपन्नो, असु अमुत्र उपपन्नो। परोपञ्ञास नातिकिया परिचारका अब्भतीता कालङ्कता पञ्चन्नं ओरम्भागियानं संयोजनानं परिक्खया ओपपातिका तत्थ परिनिब्बायिनो अनावत्तिधम्मा तस्मा लोका। साधिका नवुति नातिकिया परिचारका अब्भतीता कालङ्कता तिण्णं संयोजनानं परिक्खया रागदोसमोहानं तनुत्ता सकदागामिनो सकिदेव इमं लोकं आगन्त्वा दुक्खस्सन्तं करिस्सन्ति। सातिरेकानि पञ्चसतानि नातिकिया परिचारका अब्भतीता कालङ्कता तिण्णं संयोजनानं परिक्खया सोतापन्ना अविनिपातधम्मा नियता सम्बोधिपरायणाऽ”ति। तेन च नातिकिया परिचारका अत्तमना अहेसुं पमुदिता पीतिसोमनस्सजाता भगवतो पञ्हवेय्याकरणं सुत्वा।
Assosuṁ kho nātikiyā paricārakā: “bhagavā kira parito parito janapadesu paricārake abbhatīte kālaṅkate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṁsesu kurupañcālesu majjhasūrasenesu: ‘asu amutra upapanno, asu amutra upapanno. Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. Sādhikā navuti nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’”ti. Tena ca nātikiyā paricārakā attamanā ahesuṁ pamuditā pītisomanassajātā bhagavato pañhaveyyākaraṇaṁ sutvā.
When the devotees of Ñātika heard about the Buddha’s answers to those questions, they became uplifted and overjoyed, full of rapture and happiness.
अस्सोसि खो आयस्मा आनन्दो: “भगवा किर परितो परितो जनपदेसु परिचारके अब्भतीते कालङ्कते उपपत्तीसु ब्याकरोति कासिकोसलेसु वज्जिमल्लेसु चेतिवंसेसु कुरुपञ्चालेसु मज्झसूरसेनेसु: ‘असु अमुत्र उपपन्नो, असु अमुत्र उपपन्नो। परोपञ्ञास नातिकिया परिचारका अब्भतीता कालङ्कता पञ्चन्नं ओरम्भागियानं संयोजनानं परिक्खया ओपपातिका तत्थ परिनिब्बायिनो अनावत्तिधम्मा तस्मा लोका। साधिका नवुति नातिकिया परिचारका अब्भतीता कालङ्कता तिण्णं संयोजनानं परिक्खया रागदोसमोहानं तनुत्ता सकदागामिनो सकिदेव इमं लोकं आगन्त्वा दुक्खस्सन्तं करिस्सन्ति। सातिरेकानि पञ्चसतानि नातिकिया परिचारका अब्भतीता कालङ्कता तिण्णं संयोजनानं परिक्खया सोतापन्ना अविनिपातधम्मा नियता सम्बोधिपरायणाऽति। तेन च नातिकिया परिचारका अत्तमना अहेसुं पमुदिता पीतिसोमनस्सजाता भगवतो पञ्हवेय्याकरणं सुत्वा”ति।
Assosi kho āyasmā ānando: “bhagavā kira parito parito janapadesu paricārake abbhatīte kālaṅkate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṁsesu kurupañcālesu majjhasūrasenesu: ‘asu amutra upapanno, asu amutra upapanno. Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. Sādhikā navuti nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti. Tena ca nātikiyā paricārakā attamanā ahesuṁ pamuditā pītisomanassajātā bhagavato pañhaveyyākaraṇaṁ sutvā”ti.
Venerable Ānanda heard of the Buddha’s statements and the Ñātikans’ happiness.
२। आनन्दपरिकथा
2. Ānandaparikathā
2. Ānanda’s Suggestion
अथ खो आयस्मतो आनन्दस्स एतदहोसि: “इमे खो पनापि अहेसुं मागधका परिचारका बहू चेव रत्तञ्ञू च अब्भतीता कालङ्कता। सुञ्ञा मञ्ञे अङ्गमगधा अङ्गमागधकेहि परिचारकेहि अब्भतीतेहि कालङ्कतेहि। ते खो पनापि अहेसुं बुद्धे पसन्ना धम्मे पसन्ना सङ्घे पसन्ना सीलेसु परिपूरकारिनो। ते अब्भतीता कालङ्कता भगवता अब्याकता; तेसम्पिस्स साधु वेय्याकरणं, बहुजनो पसीदेय्य, ततो गच्छेय्य सुगतिं।
Atha kho āyasmato ānandassa etadahosi: “ime kho panāpi4 ahesuṁ māgadhakā paricārakā bahū ceva rattaññū ca abbhatītā kālaṅkatā. Suññā maññe aṅgamagadhā aṅgamāgadhakehi paricārakehi abbhatītehi kālaṅkatehi. Te kho panāpi ahesuṁ buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārino. Te abbhatītā kālaṅkatā bhagavatā abyākatā; tesampissa sādhu veyyākaraṇaṁ, bahujano pasīdeyya, tato gaccheyya sugatiṁ.
Then Venerable Ānanda thought, “But there were also Magadhan devotees—many, and of long standing too—who have passed away. You’d think that Aṅga and Magadha were empty of devotees who have passed away! But they too had confidence in the Buddha, the teaching, and the Saṅgha, and had fulfilled their ethics. The Buddha hasn’t declared their passing. It would be good to do so, for many people would gain confidence, and so be reborn in a good place.
अयं खो पनापि अहोसि राजा मागधो सेनियो बिम्बिसारो धम्मिको धम्मराजा हितो ब्राह्मणगहपतिकानं नेगमानञ्चेव जानपदानञ्च। अपिस्सुदं मनुस्सा कित्तयमानरूपा विहरन्ति: ‘एवं नो सो धम्मिको धम्मराजा सुखापेत्वा कालङ्कतो, एवं मयं तस्स धम्मिकस्स धम्मरञ्ञो विजिते फासु विहरिम्हाऽति। सो खो पनापि अहोसि बुद्धे पसन्नो धम्मे पसन्नो सङ्घे पसन्नो सीलेसु परिपूरकारी। अपिस्सुदं मनुस्सा एवमाहंसु: ‘याव मरणकालापि राजा मागधो सेनियो बिम्बिसारो भगवन्तं कित्तयमानरूपो कालङ्कतोऽति। सो अब्भतीतो कालङ्कतो भगवता अब्याकतो। तस्सपिस्स साधु वेय्याकरणं बहुजनो पसीदेय्य, ततो गच्छेय्य सुगतिं।
Ayaṁ kho panāpi ahosi rājā māgadho seniyo bimbisāro dhammiko dhammarājā hito brāhmaṇagahapatikānaṁ negamānañceva jānapadānañca. Apissudaṁ manussā kittayamānarūpā viharanti: ‘evaṁ no so dhammiko dhammarājā sukhāpetvā kālaṅkato, evaṁ mayaṁ tassa dhammikassa dhammarañño vijite phāsu5 viharimhā’ti. So kho panāpi ahosi buddhe pasanno dhamme pasanno saṅghe pasanno sīlesu paripūrakārī. Apissudaṁ manussā evamāhaṁsu: ‘yāva maraṇakālāpi rājā māgadho seniyo bimbisāro bhagavantaṁ kittayamānarūpo kālaṅkato’ti. So abbhatīto kālaṅkato bhagavatā abyākato. Tassapissa sādhu veyyākaraṇaṁ bahujano pasīdeyya, tato gaccheyya sugatiṁ.
That King Seniya Bimbisāra of Magadha was a just and principled king who benefited the brahmins and householders of town and country. People still sing his praises: ‘That just and principled king, who made us so happy, has passed away. Life was good under his dominion.’ He too had confidence in the Buddha, the teaching, and the Saṅgha, and had fulfilled his ethics. People say: ‘Until his dying day, King Bimbisāra sang the Buddha’s praises!’ The Buddha hasn’t declared his passing. It would be good to do so, for many people would gain confidence, and so be reborn in a good place.
भगवतो खो पन सम्बोधि मगधेसु। यत्थ खो पन भगवतो सम्बोधि मगधेसु, कथं तत्र भगवा मागधके परिचारके अब्भतीते कालङ्कते उपपत्तीसु न ब्याकरेय्य। भगवा चे खो पन मागधके परिचारके अब्भतीते कालङ्कते उपपत्तीसु न ब्याकरेय्य, दीनमना तेनस्सु मागधका परिचारका; येन खो पनस्सु दीनमना मागधका परिचारका कथं ते भगवा न ब्याकरेय्या”ति?
Bhagavato kho pana sambodhi magadhesu. Yattha kho pana bhagavato sambodhi magadhesu, kathaṁ tatra bhagavā māgadhake paricārake abbhatīte kālaṅkate upapattīsu na byākareyya. Bhagavā ce kho pana māgadhake paricārake abbhatīte kālaṅkate upapattīsu na byākareyya, dīnamanā6 tenassu māgadhakā paricārakā; yena kho panassu dīnamanā māgadhakā paricārakā kathaṁ te bhagavā na byākareyyā”ti?
Besides, the Buddha was awakened in Magadha; so why hasn’t he declared the rebirth of the Magadhan devotees? If he fails to do so, they will be dejected.”
इदमायस्मा आनन्दो मागधके परिचारके आरब्भ एको रहो अनुविचिन्तेत्वा रत्तिया पच्चूससमयं पच्चुट्ठाय येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा आनन्दो भगवन्तं एतदवोच: “सुतं मेतं, भन्ते: ‘भगवा किर परितो परितो जनपदेसु परिचारके अब्भतीते कालङ्कते उपपत्तीसु ब्याकरोति कासिकोसलेसु वज्जिमल्लेसु चेतिवंसेसु कुरुपञ्चालेसु मज्झसूरसेनेसु: “असु अमुत्र उपपन्नो, असु अमुत्र उपपन्नो। परोपञ्ञास नातिकिया परिचारका अब्भतीता कालङ्कता पञ्चन्नं ओरम्भागियानं संयोजनानं परिक्खया ओपपातिका तत्थ परिनिब्बायिनो अनावत्तिधम्मा तस्मा लोका। साधिका नवुति नातिकिया परिचारका अब्भतीता कालङ्कता तिण्णं संयोजनानं परिक्खया रागदोसमोहानं तनुत्ता सकदागामिनो, सकिदेव इमं लोकं आगन्त्वा दुक्खस्सन्तं करिस्सन्ति। सातिरेकानि पञ्चसतानि नातिकिया परिचारका अब्भतीता कालङ्कता तिण्णं संयोजनानं परिक्खया सोतापन्ना अविनिपातधम्मा नियता सम्बोधिपरायणाति। तेन च नातिकिया परिचारका अत्तमना अहेसुं पमुदिता पीतिसोमनस्सजाता भगवतो पञ्हवेय्याकरणं सुत्वा”ऽति। इमे खो पनापि, भन्ते, अहेसुं मागधका परिचारका बहू चेव रत्तञ्ञू च अब्भतीता कालङ्कता। सुञ्ञा मञ्ञे अङ्गमगधा अङ्गमागधकेहि परिचारकेहि अब्भतीतेहि कालङ्कतेहि। ते खो पनापि, भन्ते, अहेसुं बुद्धे पसन्ना धम्मे पसन्ना सङ्घे पसन्ना सीलेसु परिपूरकारिनो, ते अब्भतीता कालङ्कता भगवता अब्याकता। तेसम्पिस्स साधु वेय्याकरणं, बहुजनो पसीदेय्य, ततो गच्छेय्य सुगतिं। अयं खो पनापि, भन्ते, अहोसि राजा मागधो सेनियो बिम्बिसारो धम्मिको धम्मराजा हितो ब्राह्मणगहपतिकानं नेगमानञ्चेव जानपदानञ्च। अपिस्सुदं मनुस्सा कित्तयमानरूपा विहरन्ति: ‘एवं नो सो धम्मिको धम्मराजा सुखापेत्वा कालङ्कतो। एवं मयं तस्स धम्मिकस्स धम्मरञ्ञो विजिते फासु विहरिम्हाऽति। सो खो पनापि, भन्ते, अहोसि बुद्धे पसन्नो धम्मे पसन्नो सङ्घे पसन्नो सीलेसु परिपूरकारी। अपिस्सुदं मनुस्सा एवमाहंसु: ‘याव मरणकालापि राजा मागधो सेनियो बिम्बिसारो भगवन्तं कित्तयमानरूपो कालङ्कतोऽति। सो अब्भतीतो कालङ्कतो भगवता अब्याकतो; तस्सपिस्स साधु वेय्याकरणं, बहुजनो पसीदेय्य, ततो गच्छेय्य सुगतिं। भगवतो खो पन, भन्ते, सम्बोधि मगधेसु। यत्थ खो पन, भन्ते, भगवतो सम्बोधि मगधेसु, कथं तत्र भगवा मागधके परिचारके अब्भतीते कालङ्कते उपपत्तीसु न ब्याकरेय्य? भगवा चे खो पन, भन्ते, मागधके परिचारके अब्भतीते कालङ्कते उपपत्तीसु न ब्याकरेय्य, दीनमना तेनस्सु मागधका परिचारका; येन खो पनस्सु दीनमना मागधका परिचारका कथं ते भगवा न ब्याकरेय्या”ति। इदमायस्मा आनन्दो मागधके परिचारके आरब्भ भगवतो सम्मुखा परिकथं कत्वा उट्ठायासना भगवन्तं अभिवादेत्वा पदक्खिणं कत्वा पक्कामि।
Idamāyasmā ānando māgadhake paricārake ārabbha eko raho anuvicintetvā rattiyā paccūsasamayaṁ paccuṭṭhāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: “sutaṁ metaṁ, bhante: ‘bhagavā kira parito parito janapadesu paricārake abbhatīte kālaṅkate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṁsesu kurupañcālesu majjhasūrasenesu: “asu amutra upapanno, asu amutra upapanno. Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. Sādhikā navuti nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇāti. Tena ca nātikiyā paricārakā attamanā ahesuṁ pamuditā pītisomanassajātā bhagavato pañhaveyyākaraṇaṁ sutvā”’ti. Ime kho panāpi, bhante, ahesuṁ māgadhakā paricārakā bahū ceva rattaññū ca abbhatītā kālaṅkatā. Suññā maññe aṅgamagadhā aṅgamāgadhakehi paricārakehi abbhatītehi kālaṅkatehi. Te kho panāpi, bhante, ahesuṁ buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārino, te abbhatītā kālaṅkatā bhagavatā abyākatā. Tesampissa sādhu veyyākaraṇaṁ, bahujano pasīdeyya, tato gaccheyya sugatiṁ. Ayaṁ kho panāpi, bhante, ahosi rājā māgadho seniyo bimbisāro dhammiko dhammarājā hito brāhmaṇagahapatikānaṁ negamānañceva jānapadānañca. Apissudaṁ manussā kittayamānarūpā viharanti: ‘evaṁ no so dhammiko dhammarājā sukhāpetvā kālaṅkato. Evaṁ mayaṁ tassa dhammikassa dhammarañño vijite phāsu viharimhā’ti. So kho panāpi, bhante, ahosi buddhe pasanno dhamme pasanno saṅghe pasanno sīlesu paripūrakārī. Apissudaṁ manussā evamāhaṁsu: ‘yāva maraṇakālāpi rājā māgadho seniyo bimbisāro bhagavantaṁ kittayamānarūpo kālaṅkato’ti. So abbhatīto kālaṅkato bhagavatā abyākato; tassapissa sādhu veyyākaraṇaṁ, bahujano pasīdeyya, tato gaccheyya sugatiṁ. Bhagavato kho pana, bhante, sambodhi magadhesu. Yattha kho pana, bhante, bhagavato sambodhi magadhesu, kathaṁ tatra bhagavā māgadhake paricārake abbhatīte kālaṅkate upapattīsu na byākareyya? Bhagavā ce kho pana, bhante, māgadhake paricārake abbhatīte kālaṅkate upapattīsu na byākareyya, dīnamanā tenassu māgadhakā paricārakā; yena kho panassu dīnamanā māgadhakā paricārakā kathaṁ te bhagavā na byākareyyā”ti. Idamāyasmā ānando māgadhake paricārake ārabbha bhagavato sammukhā parikathaṁ katvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
After pondering the fate of the Magadhan devotees alone in private, Ānanda rose at the crack of dawn and went to see the Buddha. He bowed, sat down to one side, and told the Buddha of his concerns, finishing by saying, “Why hasn’t the Buddha declared the rebirth of the Magadhan devotees? If he fails to do so, they will be dejected.” Then Ānanda, after making this suggestion regarding the Magadhan devotees, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
अथ खो भगवा अचिरपक्कन्ते आयस्मन्ते आनन्दे पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय नातिकं पिण्डाय पाविसि। नातिके पिण्डाय चरित्वा पच्छाभत्तं पिण्डपातपटिक्कन्तो पादे पक्खालेत्वा गिञ्जकावसथं पविसित्वा मागधके परिचारके आरब्भ अट्ठिं कत्वा मनसिकत्वा सब्बं चेतसा समन्नाहरित्वा पञ्ञत्ते आसने निसीदि: “गतिं नेसं जानिस्सामि अभिसम्परायं, यङ्गतिका ते भवन्तो यंअभिसम्पराया”ति। अद्दसा खो भगवा मागधके परिचारके: “यङ्गतिका ते भवन्तो यंअभिसम्पराया”ति।
Atha kho bhagavā acirapakkante āyasmante ānande pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya nātikaṁ piṇḍāya pāvisi. Nātike piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto pāde pakkhāletvā giñjakāvasathaṁ pavisitvā māgadhake paricārake ārabbha aṭṭhiṁ katvā7 manasikatvā sabbaṁ cetasā samannāharitvā paññatte āsane nisīdi: “gatiṁ nesaṁ jānissāmi abhisamparāyaṁ, yaṅgatikā te bhavanto yaṁabhisamparāyā”ti. Addasā kho bhagavā māgadhake paricārake: “yaṅgatikā te bhavanto yaṁabhisamparāyā”ti.
Soon after Ānanda had left, the Buddha robed up in the morning and, taking his bowl and robe, entered Ñātika for alms. He wandered for alms in Ñātika. After the meal, on his return from almsround, he washed his feet and entered the brick house. He paid attention, applied the mind, and concentrated wholeheartedly on the fate of Magadhan devotees, and sat on the seat spread out, thinking, “I shall know their destiny, where they are reborn in the next life.” And he saw where they had been reborn.
अथ खो भगवा सायन्हसमयं पटिसल्लाना वुट्ठितो गिञ्जकावसथा निक्खमित्वा विहारपच्छायायं पञ्ञत्ते आसने निसीदि।
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito giñjakāvasathā nikkhamitvā vihārapacchāyāyaṁ paññatte āsane nisīdi.
Then in the late afternoon, the Buddha came out of retreat. Emerging from the brick house, he sat on the seat spread out in the shade of the porch.
अथ खो आयस्मा आनन्दो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा आनन्दो भगवन्तं एतदवोच: “उपसन्तपदिस्सो, भन्ते, भगवा भातिरिव भगवतो मुखवण्णो विप्पसन्नत्ता इन्द्रियानं। सन्तेन नूनज्ज, भन्ते, भगवा विहारेन विहासी”ति?
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: “upasantapadisso, bhante, bhagavā bhātiriva bhagavato mukhavaṇṇo vippasannattā indriyānaṁ. Santena nūnajja, bhante, bhagavā vihārena vihāsī”ti?
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, you look so serene; your face seems to shine owing to the clarity of your faculties. Have you been abiding in a peaceful meditation today, sir?”
“यदेव खो मे त्वं, आनन्द, मागधके परिचारके आरब्भ सम्मुखा परिकथं कत्वा उट्ठायासना पक्कन्तो, तदेवाहं नातिके पिण्डाय चरित्वा पच्छाभत्तं पिण्डपातपटिक्कन्तो पादे पक्खालेत्वा गिञ्जकावसथं पविसित्वा मागधके परिचारके आरब्भ अट्ठिं कत्वा मनसिकत्वा सब्बं चेतसा समन्नाहरित्वा पञ्ञत्ते आसने निसीदिं: ‘गतिं नेसं जानिस्सामि अभिसम्परायं, यङ्गतिका ते भवन्तो यंअभिसम्परायाऽति। अद्दसं खो अहं, आनन्द, मागधके परिचारके ‘यङ्गतिका ते भवन्तो यंअभिसम्परायाऽति।
“Yadeva kho me tvaṁ, ānanda, māgadhake paricārake ārabbha sammukhā parikathaṁ katvā uṭṭhāyāsanā pakkanto, tadevāhaṁ nātike piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto pāde pakkhāletvā giñjakāvasathaṁ pavisitvā māgadhake paricārake ārabbha aṭṭhiṁ katvā manasikatvā sabbaṁ cetasā samannāharitvā paññatte āsane nisīdiṁ: ‘gatiṁ nesaṁ jānissāmi abhisamparāyaṁ, yaṅgatikā te bhavanto yaṁabhisamparāyā’ti. Addasaṁ kho ahaṁ, ānanda, māgadhake paricārake ‘yaṅgatikā te bhavanto yaṁabhisamparāyā’ti.
The Buddha then recounted what had happened since speaking to Ānanda, revealing that he had seen the destiny of the Magadhan devotees. He continued:
३। जनवसभयक्ख
3. Janavasabhayakkha
3. Janavasabha the Spirit
अथ खो, आनन्द, अन्तरहितो यक्खो सद्दमनुस्सावेसि: ‘जनवसभो अहं, भगवा; जनवसभो अहं, सुगताऽति। अभिजानासि नो त्वं, आनन्द, इतो पुब्बे एवरूपं नामधेय्यं सुतं यदिदं जनवसभो”ति?
Atha kho, ānanda, antarahito yakkho saddamanussāvesi: ‘janavasabho ahaṁ, bhagavā; janavasabho ahaṁ, sugatā’ti. Abhijānāsi no tvaṁ, ānanda, ito pubbe evarūpaṁ nāmadheyyaṁ sutaṁ8 yadidaṁ janavasabho”ti?
“Then, Ānanda, an invisible spirit called out: ‘I am Janavasabha, Blessed One! I am Janavasabha, Holy One!’ Ānanda, do you recall having previously heard such a name as Janavasabha?”
“न खो अहं, भन्ते, अभिजानामि इतो पुब्बे एवरूपं नामधेय्यं सुतं यदिदं जनवसभोति, अपि च मे, भन्ते, लोमानि हट्ठानि ‘जनवसभोऽति नामधेय्यं सुत्वा। तस्स मय्हं, भन्ते, एतदहोसि: ‘न हि नून सो ओरको यक्खो भविस्सति यदिदं एवरूपं नामधेय्यं सुपञ्ञत्तं यदिदं जनवसभोऽ”ति।
“Na kho ahaṁ, bhante, abhijānāmi ito pubbe evarūpaṁ nāmadheyyaṁ sutaṁ yadidaṁ janavasabhoti, api ca me, bhante, lomāni haṭṭhāni ‘janavasabho’ti nāmadheyyaṁ sutvā. Tassa mayhaṁ, bhante, etadahosi: ‘na hi nūna so orako yakkho bhavissati yadidaṁ evarūpaṁ nāmadheyyaṁ supaññattaṁ yadidaṁ janavasabho’”ti.
“No, sir. But when I heard the word, I got goosebumps! I thought, ‘This must be no ordinary spirit to bear such an exalted name as Janavasabha.’”
“अनन्तरा खो, आनन्द, सद्दपातुभावा उळारवण्णो मे यक्खो सम्मुखे पातुरहोसि। दुतियकम्पि सद्दमनुस्सावेसि: ‘बिम्बिसारो अहं, भगवा; बिम्बिसारो अहं, सुगताति। इदं सत्तमं खो अहं, भन्ते, वेस्सवणस्स महाराजस्स सहब्यतं उपपज्जामि, सो ततो चुतो मनुस्सराजा भवितुं पहोमि।
“Anantarā kho, ānanda, saddapātubhāvā uḷāravaṇṇo me yakkho sammukhe pāturahosi. Dutiyakampi saddamanussāvesi: ‘bimbisāro ahaṁ, bhagavā; bimbisāro ahaṁ, sugatāti. Idaṁ sattamaṁ kho ahaṁ, bhante, vessavaṇassa mahārājassa sahabyataṁ upapajjāmi, so tato cuto manussarājā bhavituṁ pahomi.
“After making himself heard while invisible, Ānanda, a very beautiful spirit appeared in front of me. And for a second time he called out: ‘I am Bimbisāra, Blessed One! I am Bimbisāra, Holy One! This is the seventh time I am reborn in the company of the Great King Vessavaṇa. When I pass away from here, I can become a king of men.
इतो सत्त ततो सत्त, संसारानि चतुद्दस; निवासमभिजानामि, यत्थ मे वुसितं पुरे।
Ito satta tato satta, saṁsārāni catuddasa; Nivāsamabhijānāmi, yattha me vusitaṁ pure.
Seven from here, seven from there—fourteen transmigrations in all. I remember these lives where I lived before.
दीघरत्तं खो अहं, भन्ते, अविनिपातो अविनिपातं सञ्जानामि, आसा च पन मे सन्तिट्ठति सकदागामितायाऽ”ति।
Dīgharattaṁ kho ahaṁ, bhante, avinipāto avinipātaṁ sañjānāmi, āsā ca pana me santiṭṭhati sakadāgāmitāyā’”ti.
For a long time I’ve known that I won’t be reborn in the underworld, but that I still hope to become a once-returner.’
“अच्छरियमिदं आयस्मतो जनवसभस्स यक्खस्स, अब्भुतमिदं आयस्मतो जनवसभस्स यक्खस्स।
“Acchariyamidaṁ āyasmato janavasabhassa yakkhassa, abbhutamidaṁ āyasmato janavasabhassa yakkhassa.
‘It’s incredible and amazing that you, the venerable spirit Janavasabha, should say:
‘दीघरत्तं खो अहं, भन्ते, अविनिपातो अविनिपातं सञ्जानामीऽति च वदेसि, ‘आसा च पन मे सन्तिट्ठति सकदागामितायाऽति च वदेसि, कुतोनिदानं पनायस्मा जनवसभो यक्खो एवरूपं उळारं विसेसाधिगमं सञ्जानाती”ति?
‘Dīgharattaṁ kho ahaṁ, bhante, avinipāto avinipātaṁ sañjānāmī’ti ca vadesi, ‘āsā ca pana me santiṭṭhati sakadāgāmitāyā’ti ca vadesi, kutonidānaṁ panāyasmā janavasabho yakkho evarūpaṁ uḷāraṁ visesādhigamaṁ sañjānātī”ti?
“For a long time I’ve been aware that I won’t be reborn in the underworld” and also “But I still hope to become a once-returner.” But from what source do you know that you’ve achieved such a high distinction?’
“‘न अञ्ञत्र, भगवा, तव सासना, न अञ्ञत्र, सुगत, तव सासना; यदग्गे अहं, भन्ते, भगवति एकन्तिकतो अभिप्पसन्नो, तदग्गे अहं, भन्ते, दीघरत्तं अविनिपातो अविनिपातं सञ्जानामि, आसा च पन मे सन्तिट्ठति सकदागामिताय। इधाहं, भन्ते, वेस्सवणेन महाराजेन पेसितो विरूळ्हकस्स महाराजस्स सन्तिके केनचिदेव करणीयेन अद्दसं भगवन्तं अन्तरामग्गे गिञ्जकावसथं पविसित्वा मागधके परिचारके आरब्भ अट्ठिं कत्वा मनसिकत्वा सब्बं चेतसा समन्नाहरित्वा निसिन्नं: “गतिं नेसं जानिस्सामि अभिसम्परायं, यङ्गतिका ते भवन्तो यंअभिसम्पराया”ति। अनच्छरियं खो पनेतं, भन्ते, यं वेस्सवणस्स महाराजस्स तस्सं परिसायं भासतो सम्मुखा सुतं सम्मुखा पटिग्गहितं: “यङ्गतिका ते भवन्तो यंअभिसम्पराया”ति। तस्स मय्हं, भन्ते, एतदहोसि: “भगवन्तञ्च दक्खामि, इदञ्च भगवतो आरोचेस्सामी”ति। इमे खो मे, भन्ते, द्वेपच्चया भगवन्तं दस्सनाय उपसङ्कमितुं।
“‘Na aññatra, bhagavā, tava sāsanā, na aññatra, sugata, tava sāsanā; yadagge ahaṁ, bhante, bhagavati ekantikato9 abhippasanno, tadagge ahaṁ, bhante, dīgharattaṁ avinipāto avinipātaṁ sañjānāmi, āsā ca pana me santiṭṭhati sakadāgāmitāya. Idhāhaṁ, bhante, vessavaṇena mahārājena pesito virūḷhakassa mahārājassa santike kenacideva karaṇīyena addasaṁ bhagavantaṁ antarāmagge giñjakāvasathaṁ pavisitvā māgadhake paricārake ārabbha aṭṭhiṁ katvā manasikatvā sabbaṁ cetasā samannāharitvā nisinnaṁ: “gatiṁ nesaṁ jānissāmi abhisamparāyaṁ, yaṅgatikā te bhavanto yaṁabhisamparāyā”ti. Anacchariyaṁ kho panetaṁ, bhante, yaṁ vessavaṇassa mahārājassa tassaṁ parisāyaṁ bhāsato sammukhā sutaṁ sammukhā paṭiggahitaṁ: “yaṅgatikā te bhavanto yaṁabhisamparāyā”ti. Tassa mayhaṁ, bhante, etadahosi: “bhagavantañca dakkhāmi, idañca bhagavato ārocessāmī”ti. Ime kho me, bhante, dvepaccayā bhagavantaṁ dassanāya upasaṅkamituṁ.
‘None other than the Blessed One’s instruction! None other than the Holy One’s instruction! From the day I had absolute devotion to the Buddha I have known that I won’t be reborn in the underworld, but that I still hope to become a once-returner. Just now, sir, I had been sent out by the great king Vessavaṇa to the great king Virūḷhaka’s presence on some business, and on the way I saw the Buddha giving his attention to the fate of the Magadhan devotees. But it comes as no surprise that I have heard and learned the fate of the Magadhan devotees in the presence of the great king Vessavaṇa as he was speaking to his assembly. It occurred to me, “I shall see the Buddha and inform him of this.” These are the two reasons I’ve come to see the Buddha.
४। देवसभा
4. Devasabhā
4. The Council of the Gods
पुरिमानि, भन्ते, दिवसानि पुरिमतरानि तदहुपोसथे पन्नरसे वस्सूपनायिकाय पुण्णाय पुण्णमाय रत्तिया केवलकप्पा च देवा तावतिंसा सुधम्मायं सभायं सन्निसिन्ना होन्ति सन्निपतिता। महती च दिब्बपरिसा समन्ततो निसिन्ना होन्ति, चत्तारो च महाराजानो चतुद्दिसा निसिन्ना होन्ति।
Purimāni, bhante, divasāni purimatarāni tadahuposathe pannarase vassūpanāyikāya puṇṇāya puṇṇamāya rattiyā kevalakappā ca devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā. Mahatī ca dibbaparisā10 samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti.
Sir, it was more than a few days ago—on the Uposatha day of the fifteenth on the full moon day at the entry to the rainy season—when all the gods of the Thirty-Three were sitting together in the Hall of Justice. A large assembly of gods was sitting all around, and the Four Great Kings were seated at the four quarters.
पुरत्थिमाय दिसाय धतरट्ठो महाराजा पच्छिमाभिमुखो निसिन्नो होति देवे पुरक्खत्वा; दक्खिणाय दिसाय विरूळ्हको महाराजा उत्तराभिमुखो निसिन्नो होति देवे पुरक्खत्वा; पच्छिमाय दिसाय विरूपक्खो महाराजा पुरत्थाभिमुखो निसिन्नो होति देवे पुरक्खत्वा; उत्तराय दिसाय वेस्सवणो महाराजा दक्खिणाभिमुखो निसिन्नो होति देवे पुरक्खत्वा। यदा, भन्ते, केवलकप्पा च देवा तावतिंसा सुधम्मायं सभायं सन्निसिन्ना होन्ति सन्निपतिता, महती च दिब्बपरिसा समन्ततो निसिन्ना होन्ति, चत्तारो च महाराजानो चतुद्दिसा निसिन्ना होन्ति। इदं नेसं होति आसनस्मिं; अथ पच्छा अम्हाकं आसनं होति।
Puratthimāya disāya dhataraṭṭho mahārājā pacchimābhimukho nisinno hoti deve purakkhatvā; dakkhiṇāya disāya virūḷhako mahārājā uttarābhimukho nisinno hoti deve purakkhatvā; pacchimāya disāya virūpakkho mahārājā puratthābhimukho nisinno hoti deve purakkhatvā; uttarāya disāya vessavaṇo mahārājā dakkhiṇābhimukho nisinno hoti deve purakkhatvā. Yadā, bhante, kevalakappā ca devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā, mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti. Idaṁ nesaṁ hoti āsanasmiṁ; atha pacchā amhākaṁ āsanaṁ hoti.
The Great King Dhataraṭṭha was seated to the east, facing west, in front of his gods. The Great King Virūḷhaka was seated to the south, facing north, in front of his gods. The Great King Virūpakkha was seated to the west, facing east, in front of his gods. The Great King Vessavaṇa was seated to the north, facing south, in front of his gods. When the gods of the Thirty-Three have a gathering like this, that is how they are seated. After that come our seats.
ये ते, भन्ते, देवा भगवति ब्रह्मचरियं चरित्वा अधुनूपपन्ना तावतिंसकायं, ते अञ्ञे देवे अतिरोचन्ति वण्णेन चेव यससा च। तेन सुदं, भन्ते, देवा तावतिंसा अत्तमना होन्ति पमुदिता पीतिसोमनस्सजाता: “दिब्बा वत भो काया परिपूरेन्ति, हायन्ति असुरकाया”ति।
Ye te, bhante, devā bhagavati brahmacariyaṁ caritvā adhunūpapannā tāvatiṁsakāyaṁ, te aññe deve atirocanti vaṇṇena ceva yasasā ca. Tena sudaṁ, bhante, devā tāvatiṁsā attamanā honti pamuditā pītisomanassajātā: “dibbā vata bho kāyā paripūrenti, hāyanti asurakāyā”ti.
Sir, those gods who had been recently reborn in the company of the Thirty-Three after leading the spiritual life under the Buddha outshone the other gods in beauty and glory. The gods of the Thirty-Three became uplifted and overjoyed at that, full of rapture and happiness, saying, “The heavenly hosts swell, while the demon hosts dwindle!”
अथ खो, भन्ते, सक्को देवानमिन्दो देवानं तावतिंसानं सम्पसादं विदित्वा इमाहि गाथाहि अनुमोदि:
Atha kho, bhante, sakko devānamindo devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā imāhi gāthāhi anumodi:
Seeing the joy of those gods, Sakka, lord of gods, celebrated with these verses:
“मोदन्ति वत भो देवा, तावतिंसा सहिन्दका; तथागतं नमस्सन्ता, धम्मस्स च सुधम्मतं।
“Modanti vata bho devā, tāvatiṁsā sahindakā; Tathāgataṁ namassantā, dhammassa ca sudhammataṁ.
“The gods rejoice—the Thirty-Three with their Lord—revering the Realized One, and the natural excellence of the teaching;
नवे देवे च पस्सन्ता, वण्णवन्ते यसस्सिने; सुगतस्मिं ब्रह्मचरियं, चरित्वान इधागते।
Nave deve ca passantā, vaṇṇavante yasassine; Sugatasmiṁ brahmacariyaṁ, caritvāna idhāgate.
and seeing the new gods, so beautiful and glorious, who have come here after leading the spiritual life under the Buddha!
ते अञ्ञे अतिरोचन्ति, वण्णेन यससायुना; सावका भूरिपञ्ञस्स, विसेसूपगता इध।
Te aññe atirocanti, vaṇṇena yasasāyunā; Sāvakā bhūripaññassa, visesūpagatā idha.
They outshine the others in beauty, glory, and lifespan. Here are the distinguished disciples of he whose wisdom is vast.
इदं दिस्वान नन्दन्ति, तावतिंसा सहिन्दका; तथागतं नमस्सन्ता, धम्मस्स च सुधम्मतन्”ति।
Idaṁ disvāna nandanti, tāvatiṁsā sahindakā; Tathāgataṁ namassantā, dhammassa ca sudhammatan”ti.
Seeing this, they delight—the Thirty-Three with their Lord—revering the Realized One, and the natural excellence of the teaching.”
तेन सुदं, भन्ते, देवा तावतिंसा भिय्योसो मत्ताय अत्तमना होन्ति पमुदिता पीतिसोमनस्सजाता “दिब्बा वत, भो, काया परिपूरेन्ति, हायन्ति असुरकाया”ति।
Tena sudaṁ, bhante, devā tāvatiṁsā bhiyyoso mattāya attamanā honti pamuditā pītisomanassajātā “dibbā vata, bho, kāyā paripūrenti, hāyanti asurakāyā”ti.
The gods of the Thirty-Three became even more uplifted and overjoyed at that, saying: “The heavenly hosts swell, while the demon hosts dwindle!”
अथ खो, भन्ते, येनत्थेन देवा तावतिंसा सुधम्मायं सभायं सन्निसिन्ना होन्ति सन्निपतिता, तं अत्थं चिन्तयित्वा तं अत्थं मन्तयित्वा वुत्तवचनापि तं चत्तारो महाराजानो तस्मिं अत्थे होन्ति। पच्चानुसिट्ठवचनापि तं चत्तारो महाराजानो तस्मिं अत्थे होन्ति, सकेसु सकेसु आसनेसु ठिता अविपक्कन्ता।
Atha kho, bhante, yenatthena devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā, taṁ atthaṁ cintayitvā taṁ atthaṁ mantayitvā vuttavacanāpi taṁ11 cattāro mahārājāno tasmiṁ atthe honti. Paccānusiṭṭhavacanāpi taṁ cattāro mahārājāno tasmiṁ atthe honti, sakesu sakesu āsanesu ṭhitā avipakkantā.
Then the gods of the Thirty-Three, having considered and deliberated on the matter for which they were seated together in the Hall of Justice, advised and instructed the Four Great Kings on the subject. Each one, having been advised, stood at his own seat without departing.
ते वुत्तवाक्या राजानो, पटिग्गय्हानुसासनिं; विप्पसन्नमना सन्ता, अट्ठंसु सम्हि आसनेति।
Te vuttavākyā rājāno, paṭiggayhānusāsaniṁ; Vippasannamanā santā, aṭṭhaṁsu samhi āsaneti.
The Kings were instructed, and heeded good advice. With clear and peaceful minds, they stood by their own seats.
अथ खो, भन्ते, उत्तराय दिसाय उळारो आलोको सञ्जायि, ओभासो पातुरहोसि अतिक्कम्मेव देवानं देवानुभावं। अथ खो, भन्ते, सक्को देवानमिन्दो देवे तावतिंसे आमन्तेसि: “यथा खो, मारिसा, निमित्तानि दिस्सन्ति, उळारो आलोको सञ्जायति, ओभासो पातुभवति, ब्रह्मा पातुभविस्सति। ब्रह्मुनो हेतं पुब्बनिमित्तं पातुभावाय यदिदं आलोको सञ्जायति ओभासो पातुभवती”ति।
Atha kho, bhante, uttarāya disāya uḷāro āloko sañjāyi, obhāso pāturahosi atikkammeva devānaṁ devānubhāvaṁ. Atha kho, bhante, sakko devānamindo deve tāvatiṁse āmantesi: “yathā kho, mārisā, nimittāni dissanti, uḷāro āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati. Brahmuno hetaṁ pubbanimittaṁ pātubhāvāya yadidaṁ āloko sañjāyati obhāso pātubhavatī”ti.
Then in the northern quarter a magnificent light arose and radiance appeared, surpassing the glory of the gods. Then Sakka, lord of gods, addressed the gods of the Thirty-Three, “As indicated by the signs—light arising and radiance appearing—Brahmā will appear. For this is the precursor for the appearance of Brahmā, namely light arising and radiance appearing.”
यथा निमित्ता दिस्सन्ति, ब्रह्मा पातुभविस्सति; ब्रह्मुनो हेतं निमित्तं, ओभासो विपुलो महाति।
Yathā nimittā dissanti, brahmā pātubhavissati; Brahmuno hetaṁ nimittaṁ, obhāso vipulo mahāti.
As indicated by the signs, Brahmā will appear. For this is the sign of Brahmā: a light vast and great.
५। सनङ्कुमारकथा
5. Sanaṅkumārakathā
5. On Sanaṅkumāra
अथ खो, भन्ते, देवा तावतिंसा यथासकेसु आसनेसु निसीदिंसु: “ओभासमेतं ञस्साम, यंविपाको भविस्सति, सच्छिकत्वाव नं गमिस्सामा”ति। चत्तारोपि महाराजानो यथासकेसु आसनेसु निसीदिंसु: “ओभासमेतं ञस्साम यंविपाको भविस्सति, सच्छिकत्वाव नं गमिस्सामा”ति।
Atha kho, bhante, devā tāvatiṁsā yathāsakesu āsanesu nisīdiṁsu: “obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā”ti. Cattāropi mahārājāno yathāsakesu āsanesu nisīdiṁsu: “obhāsametaṁ ñassāma yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā”ti.
Then the gods of the Thirty-Three sat in their own seats, saying, “We shall find out what has caused that light, and only when we have realized it shall we go to it.” And the Four Great Kings did likewise.
इदं सुत्वा देवा तावतिंसा एकग्गा समापज्जिंसु: “ओभासमेतं ञस्साम, यंविपाको भविस्सति, सच्छिकत्वाव नं गमिस्सामा”ति।
Idaṁ sutvā devā tāvatiṁsā ekaggā samāpajjiṁsu: “obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā”ti.
Hearing that, the gods of the Thirty-Three agreed in unison, “We shall find out what has caused that light, and only when we have realized it shall we go to it.”
यदा, भन्ते, ब्रह्मा सनङ्कुमारो देवानं तावतिंसानं पातुभवति, ओळारिकं अत्तभावं अभिनिम्मिनित्वा पातुभवति। यो खो पन, भन्ते, ब्रह्मुनो पकतिवण्णो अनभिसम्भवनीयो सो देवानं तावतिंसानं चक्खुपथस्मिं। यदा, भन्ते, ब्रह्मा सनङ्कुमारो देवानं तावतिंसानं पातुभवति, सो अञ्ञे देवे अतिरोचति वण्णेन चेव यससा च। सेय्यथापि, भन्ते, सोवण्णो विग्गहो मानुसं विग्गहं अतिरोचति; एवमेव खो, भन्ते, यदा ब्रह्मा सनङ्कुमारो देवानं तावतिंसानं पातुभवति, सो अञ्ञे देवे अतिरोचति वण्णेन चेव यससा च।
Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, oḷārikaṁ attabhāvaṁ abhinimminitvā pātubhavati. Yo kho pana, bhante, brahmuno pakativaṇṇo anabhisambhavanīyo so devānaṁ tāvatiṁsānaṁ cakkhupathasmiṁ. Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca. Seyyathāpi, bhante, sovaṇṇo viggaho mānusaṁ viggahaṁ atirocati; evameva kho, bhante, yadā brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca.
When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, he does so after manifesting in a solid corporeal form. For a Brahmā’s normal appearance is imperceptible in the visual range of the gods of the Thirty-Three. When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, he outshines the other gods in beauty and glory, as a golden statue outshines the human form.
यदा, भन्ते, ब्रह्मा सनङ्कुमारो देवानं तावतिंसानं पातुभवति, न तस्सं परिसायं कोचि देवो अभिवादेति वा पच्चुट्ठेति वा आसनेन वा निमन्तेति। सब्बेव तुण्हीभूता पञ्जलिका पल्लङ्केन निसीदन्ति: “यस्सदानि देवस्स पल्लङ्कं इच्छिस्सति ब्रह्मा सनङ्कुमारो, तस्स देवस्स पल्लङ्के निसीदिस्सती”ति। यस्स खो पन, भन्ते, देवस्स ब्रह्मा सनङ्कुमारो पल्लङ्के निसीदति, उळारं सो लभति देवो वेदपटिलाभं; उळारं सो लभति देवो सोमनस्सपटिलाभं। सेय्यथापि, भन्ते, राजा खत्तियो मुद्धावसित्तो अधुनाभिसित्तो रज्जेन, उळारं सो लभति वेदपटिलाभं, उळारं सो लभति सोमनस्सपटिलाभं; एवमेव खो, भन्ते, यस्स देवस्स ब्रह्मा सनङ्कुमारो पल्लङ्के निसीदति, उळारं सो लभति देवो वेदपटिलाभं, उळारं सो लभति देवो सोमनस्सपटिलाभं।
Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, na tassaṁ parisāyaṁ koci devo abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. Sabbeva tuṇhībhūtā pañjalikā pallaṅkena nisīdanti: “yassadāni devassa pallaṅkaṁ icchissati brahmā sanaṅkumāro, tassa devassa pallaṅke nisīdissatī”ti. Yassa kho pana, bhante, devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṁ so labhati devo vedapaṭilābhaṁ; uḷāraṁ so labhati devo somanassapaṭilābhaṁ. Seyyathāpi, bhante, rājā khattiyo muddhāvasitto adhunābhisitto rajjena, uḷāraṁ so labhati vedapaṭilābhaṁ, uḷāraṁ so labhati somanassapaṭilābhaṁ; evameva kho, bhante, yassa devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṁ so labhati devo vedapaṭilābhaṁ, uḷāraṁ so labhati devo somanassapaṭilābhaṁ.
When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, not a single god in that assembly greets him by bowing down or rising up or inviting him to a seat. They all sit silently on their couches with their joined palms raised, thinking, “Now Brahmā Sanaṅkumāra will sit on the couch of whatever god he chooses.” And the god on whose couch Brahmā sits is overjoyed and brimming with happiness, like a king on the day of his coronation.
अथ, भन्ते, ब्रह्मा सनङ्कुमारो ओळारिकं अत्तभावं अभिनिम्मिनित्वा कुमारवण्णी हुत्वा पञ्चसिखो देवानं तावतिंसानं पातुरहोसि। सो वेहासं अब्भुग्गन्त्वा आकासे अन्तलिक्खे पल्लङ्केन निसीदि। सेय्यथापि, भन्ते, बलवा पुरिसो सुपच्चत्थते वा पल्लङ्के समे वा भूमिभागे पल्लङ्केन निसीदेय्य; एवमेव खो, भन्ते, ब्रह्मा सनङ्कुमारो वेहासं अब्भुग्गन्त्वा आकासे अन्तलिक्खे पल्लङ्केन निसीदित्वा देवानं तावतिंसानं सम्पसादं विदित्वा इमाहि गाथाहि अनुमोदि:
Atha, bhante, brahmā sanaṅkumāro oḷārikaṁ attabhāvaṁ abhinimminitvā kumāravaṇṇī12 hutvā pañcasikho devānaṁ tāvatiṁsānaṁ pāturahosi. So vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīdi. Seyyathāpi, bhante, balavā puriso supaccatthate vā pallaṅke same vā bhūmibhāge pallaṅkena nisīdeyya; evameva kho, bhante, brahmā sanaṅkumāro vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā imāhi gāthāhi anumodi:
Then Brahmā Sanaṅkumāra manifested in a solid corporeal form, taking on the appearance of the youth Pañcasikha, and appeared to the gods of the Thirty-Three. Rising into the air, he sat cross-legged in the sky, like a strong man might sit cross-legged on a well-appointed couch or on level ground. Seeing the joy of those gods, Brahmā Sanaṅkumāra celebrated with these verses:
“मोदन्ति वत भो देवा, तावतिंसा सहिन्दका; तथागतं नमस्सन्ता, धम्मस्स च सुधम्मतं।
“Modanti vata bho devā, tāvatiṁsā sahindakā; Tathāgataṁ namassantā, dhammassa ca sudhammataṁ.
“The gods rejoice—the Thirty-Three with their Lord—revering the Realized One, and the natural excellence of the teaching;
नवे देवे च पस्सन्ता, वण्णवन्ते यसस्सिने; सुगतस्मिं ब्रह्मचरियं, चरित्वान इधागते।
Nave deve ca passantā, vaṇṇavante yasassine; Sugatasmiṁ brahmacariyaṁ, caritvāna idhāgate.
and seeing the new gods, so beautiful and glorious, who have come here after leading the spiritual life under the Buddha!
ते अञ्ञे अतिरोचन्ति, वण्णेन यससायुना; सावका भूरिपञ्ञस्स, विसेसूपगता इध।
Te aññe atirocanti, vaṇṇena yasasāyunā; Sāvakā bhūripaññassa, visesūpagatā idha.
They outshine the others in beauty, glory, and lifespan. Here are the distinguished disciples of he whose wisdom is vast.
इदं दिस्वान नन्दन्ति, तावतिंसा सहिन्दका; तथागतं नमस्सन्ता, धम्मस्स च सुधम्मतन्”ति।
Idaṁ disvāna nandanti, tāvatiṁsā sahindakā; Tathāgataṁ namassantā, dhammassa ca sudhammatan”ti.
Seeing this, they delight—the Thirty-Three with their Lord—revering the Realized One, and the natural excellence of the teaching!”
इममत्थं, भन्ते, ब्रह्मा सनङ्कुमारो भासित्थ; इममत्थं, भन्ते, ब्रह्मुनो सनङ्कुमारस्स भासतो अट्ठङ्गसमन्नागतो सरो होति विस्सट्ठो च विञ्ञेय्यो च मञ्जु च सवनीयो च बिन्दु च अविसारी च गम्भीरो च निन्नादी च। यथापरिसं खो पन, भन्ते, ब्रह्मा सनङ्कुमारो सरेन विञ्ञापेति; न चस्स बहिद्धा परिसाय घोसो निच्छरति। यस्स खो पन, भन्ते, एवं अट्ठङ्गसमन्नागतो सरो होति, सो वुच्चति “ब्रह्मस्सरो”ति।
Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha; imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato aṭṭhaṅgasamannāgato saro hoti vissaṭṭho ca viññeyyo ca mañju ca savanīyo ca bindu ca avisārī ca gambhīro ca ninnādī ca. Yathāparisaṁ kho pana, bhante, brahmā sanaṅkumāro sarena viññāpeti; na cassa bahiddhā parisāya ghoso niccharati. Yassa kho pana, bhante, evaṁ aṭṭhaṅgasamannāgato saro hoti, so vuccati “brahmassaro”ti.
That is the topic on which Brahmā Sanaṅkumāra spoke. And while he was speaking on that topic, his voice had eight qualities: it was clear, comprehensible, charming, audible, lucid, undistorted, deep, and resonant. He makes sure his voice is intelligible as far as the assembly goes, but it doesn’t extend outside the assembly. When someone has a voice like this, they’re said to have the voice of Brahmā.
अथ खो, भन्ते, ब्रह्मा सनङ्कुमारो तेत्तिंसे अत्तभावे अभिनिम्मिनित्वा देवानं तावतिंसानं पच्चेकपल्लङ्केसु पल्लङ्केन निसीदित्वा देवे तावतिंसे आमन्तेसि: “तं किं मञ्ञन्ति, भोन्तो देवा तावतिंसा, यावञ्च सो भगवा बहुजनहिताय पटिपन्नो बहुजनसुखाय लोकानुकम्पाय अत्थाय हिताय सुखाय देवमनुस्सानं। ये हि केचि, भो, बुद्धं सरणं गता धम्मं सरणं गता सङ्घं सरणं गता सीलेसु परिपूरकारिनो ते कायस्स भेदा परं मरणा अप्पेकच्चे परनिम्मितवसवत्तीनं देवानं सहब्यतं उपपज्जन्ति, अप्पेकच्चे निम्मानरतीनं देवानं सहब्यतं उपपज्जन्ति, अप्पेकच्चे तुसितानं देवानं सहब्यतं उपपज्जन्ति, अप्पेकच्चे यामानं देवानं सहब्यतं उपपज्जन्ति, अप्पेकच्चे तावतिंसानं देवानं सहब्यतं उपपज्जन्ति, अप्पेकच्चे चातुमहाराजिकानं देवानं सहब्यतं उपपज्जन्ति। ये सब्बनिहीनं कायं परिपूरेन्ति, ते गन्धब्बकायं परिपूरेन्ती”ति।
Atha kho, bhante, brahmā sanaṅkumāro tettiṁse attabhāve abhinimminitvā devānaṁ tāvatiṁsānaṁ paccekapallaṅkesu pallaṅkena13 nisīditvā deve tāvatiṁse āmantesi: “taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. Ye hi keci, bho, buddhaṁ saraṇaṁ gatā dhammaṁ saraṇaṁ gatā saṅghaṁ saraṇaṁ gatā sīlesu paripūrakārino te kāyassa bhedā paraṁ maraṇā appekacce paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjanti, appekacce nimmānaratīnaṁ devānaṁ sahabyataṁ upapajjanti, appekacce tusitānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce yāmānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce tāvatiṁsānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjanti. Ye sabbanihīnaṁ kāyaṁ paripūrenti, te gandhabbakāyaṁ paripūrentī”ti.
Then Brahmā Sanaṅkumāra, having manifested thirty-three corporeal forms, sat down on the couches of each of the gods of the Thirty-Three and addressed them, “What do the good gods of the Thirty-Three think? How the Buddha has acted for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans! For consider those who have gone for refuge to the Buddha, the teaching, and the Saṅgha, and have fulfilled their ethics. When their bodies break up, after death, some are reborn in the company of the Gods Who Control the Creations of Others, some with the Gods Who Love to Create, some with the Joyful Gods, some with the Gods of Yama, some with the Gods of the Thirty-Three, and some with the Gods of the Four Great Kings. And at the very least they swell the hosts of the centaurs.”
इममत्थं, भन्ते, ब्रह्मा सनङ्कुमारो भासित्थ; इममत्थं, भन्ते, ब्रह्मुनो सनङ्कुमारस्स भासतो घोसोयेव देवा मञ्ञन्ति: “य्वायं मम पल्लङ्के स्वायं एकोव भासती”ति।
Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha; imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato ghosoyeva devā maññanti: “yvāyaṁ mama pallaṅke svāyaṁ ekova bhāsatī”ti.
That is the topic on which Brahmā Sanaṅkumāra spoke. And while he was speaking on that topic, each of the gods fancied, “The one sitting on my couch is the only one speaking.”
एकस्मिं भासमानस्मिं, सब्बे भासन्ति निम्मिता; एकस्मिं तुण्हिमासीने, सब्बे तुण्ही भवन्ति ते।
Ekasmiṁ bhāsamānasmiṁ, sabbe bhāsanti nimmitā; Ekasmiṁ tuṇhimāsīne, sabbe tuṇhī bhavanti te.
When one is speaking, all the forms speak. When one sits in silence, they all remain silent.
तदासु देवा मञ्ञन्ति, तावतिंसा सहिन्दका; य्वायं मम पल्लङ्कस्मिं, स्वायं एकोव भासतीति।
Tadāsu devā maññanti, tāvatiṁsā sahindakā; Yvāyaṁ mama pallaṅkasmiṁ, svāyaṁ ekova bhāsatīti.
But those gods imagine—the Thirty-Three with their Lord—that the one on their seat is the only one to speak.
अथ खो, भन्ते, ब्रह्मा सनङ्कुमारो एकत्तेन अत्तानं उपसंहरति, एकत्तेन अत्तानं उपसंहरित्वा सक्कस्स देवानमिन्दस्स पल्लङ्के पल्लङ्केन निसीदित्वा देवे तावतिंसे आमन्तेसि:
Atha kho, bhante, brahmā sanaṅkumāro ekattena attānaṁ upasaṁharati, ekattena attānaṁ upasaṁharitvā sakkassa devānamindassa pallaṅke pallaṅkena nisīditvā deve tāvatiṁse āmantesi:
Next Brahmā Sanaṅkumāra merged into one corporeal form. Then he sat on the couch of Sakka, lord of gods, and addressed the gods of the Thirty-Three:
६। भावितैद्धिपाद
6. Bhāvitaiddhipāda
6. Developing the Bases of Psychic Power
“तं किं मञ्ञन्ति, भोन्तो देवा तावतिंसा, याव सुपञ्ञत्ता चिमे तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन चत्तारो इद्धिपादा पञ्ञत्ता इद्धिपहुताय इद्धिविसविताय इद्धिविकुब्बनताय। कतमे चत्तारो? इध भो भिक्खु छन्दसमाधिप्पधानसङ्खारसमन्नागतं इद्धिपादं भावेति। वीरियसमाधिप्पधानसङ्खारसमन्नागतं इद्धिपादं भावेति। चित्तसमाधिप्पधानसङ्खारसमन्नागतं इद्धिपादं भावेति। वीमंसासमाधिप्पधानसङ्खारसमन्नागतं इद्धिपादं भावेति। इमे खो, भो, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन चत्तारो इद्धिपादा पञ्ञत्ता इद्धिपहुताय इद्धिविसविताय इद्धिविकुब्बनताय।
“Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro iddhipādā paññattā iddhipahutāya14 iddhivisavitāya iddhivikubbanatāya. Katame cattāro? Idha bho bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Vīriyasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Cittasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro iddhipādā paññattā iddhipahutāya iddhivisavitāya iddhivikubbanatāya.
“What do the good gods of the Thirty-Three think? How well described by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—are the four bases of psychic power! They are taught for the amplification, burgeoning, and transformation of psychic power. What four? It’s when a bhikkhu develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They develop the basis of psychic power that has immersion due to energy, and active effort. They develop the basis of psychic power that has immersion due to mental development, and active effort. They develop the basis of psychic power that has immersion due to inquiry, and active effort. These are the four bases of psychic power taught by the Buddha for the amplification, burgeoning, and transformation of psychic power.
ये हि केचि भो अतीतमद्धानं समणा वा ब्राह्मणा वा अनेकविहितं इद्धिविधं पच्चनुभोसुं, सब्बे ते इमेसंयेव चतुन्नं इद्धिपादानं भावितत्ता बहुलीकतत्ता। येपि हि केचि भो अनागतमद्धानं समणा वा ब्राह्मणा वा अनेकविहितं इद्धिविधं पच्चनुभोस्सन्ति, सब्बे ते इमेसंयेव चतुन्नं इद्धिपादानं भावितत्ता बहुलीकतत्ता। येपि हि केचि भो एतरहि समणा वा ब्राह्मणा वा अनेकविहितं इद्धिविधं पच्चनुभोन्ति, सब्बे ते इमेसंयेव चतुन्नं इद्धिपादानं भावितत्ता बहुलीकतत्ता। पस्सन्ति नो, भोन्तो देवा तावतिंसा, ममपिमं एवरूपं इद्धानुभावन्”ति?
Ye hi keci bho atītamaddhānaṁ samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhosuṁ, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. Yepi hi keci bho anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhossanti, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. Yepi hi keci bho etarahi samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhonti, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. Passanti no, bhonto devā tāvatiṁsā, mamapimaṁ evarūpaṁ iddhānubhāvan”ti?
All the ascetics and brahmins in the past, future, or present who wield the many kinds of psychic power do so by developing and cultivating these four bases of psychic power. Gentlemen, do you see such psychic might and power in me?”
“एवं, महाब्रह्मे”ति।
“Evaṁ, mahābrahme”ti.
“Yes, Great Brahmā.”
“अहम्पि खो भो इमेसंयेव चतुन्नञ्च इद्धिपादानं भावितत्ता बहुलीकतत्ता एवं महिद्धिको एवंमहानुभावो”ति।
“Ahampi kho bho imesaṁyeva catunnañca iddhipādānaṁ bhāvitattā bahulīkatattā evaṁ mahiddhiko evaṁmahānubhāvo”ti.
“I too became so mighty and powerful by developing and cultivating these four bases of psychic power.”
इममत्थं, भन्ते, ब्रह्मा सनङ्कुमारो भासित्थ। इममत्थं, भन्ते, ब्रह्मा सनङ्कुमारो भासित्वा देवे तावतिंसे आमन्तेसि:
Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha. Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṁse āmantesi:
That is the topic on which Brahmā Sanaṅkumāra spoke. And having spoken about that, he addressed the gods of the Thirty-Three:
७। तिविधओकासाधिगम
7. Tividhaokāsādhigama
7. The Three Openings
“तं किं मञ्ञन्ति, भोन्तो देवा तावतिंसा, यावञ्चिदं तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन तयो ओकासाधिगमा अनुबुद्धा सुखस्साधिगमाय। कतमे तयो?
“Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo okāsādhigamā anubuddhā sukhassādhigamāya. Katame tayo?
“What do the good gods of the Thirty-Three think? How well understood by the Buddha are the three opportunities for achieving happiness! What three?
इध भो एकच्चो संसट्ठो विहरति कामेहि संसट्ठो अकुसलेहि धम्मेहि। सो अपरेन समयेन अरियधम्मं सुणाति, योनिसो मनसि करोति, धम्मानुधम्मं पटिपज्जति। सो अरियधम्मस्सवनं आगम्म योनिसोमनसिकारं धम्मानुधम्मप्पटिपत्तिं असंसट्ठो विहरति कामेहि असंसट्ठो अकुसलेहि धम्मेहि। तस्स असंसट्ठस्स कामेहि असंसट्ठस्स अकुसलेहि धम्मेहि उप्पज्जति सुखं, सुखा भिय्यो सोमनस्सं। सेय्यथापि, भो, पमुदा पामोज्जं जायेथ; एवमेव खो, भो, असंसट्ठस्स कामेहि असंसट्ठस्स अकुसलेहि धम्मेहि उप्पज्जति सुखं, सुखा भिय्यो सोमनस्सं। अयं खो, भो, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन पठमो ओकासाधिगमो अनुबुद्धो सुखस्साधिगमाय।
Idha bho ekacco saṁsaṭṭho viharati kāmehi saṁsaṭṭho akusalehi dhammehi. So aparena samayena ariyadhammaṁ suṇāti, yoniso manasi karoti, dhammānudhammaṁ paṭipajjati. So ariyadhammassavanaṁ āgamma yonisomanasikāraṁ dhammānudhammappaṭipattiṁ asaṁsaṭṭho viharati kāmehi asaṁsaṭṭho akusalehi dhammehi. Tassa asaṁsaṭṭhassa kāmehi asaṁsaṭṭhassa akusalehi dhammehi uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. Seyyathāpi, bho, pamudā pāmojjaṁ15 jāyetha; evameva kho, bho, asaṁsaṭṭhassa kāmehi asaṁsaṭṭhassa akusalehi dhammehi uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. Ayaṁ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo okāsādhigamo anubuddho sukhassādhigamāya.
First, take someone who lives mixed up with sensual pleasures and unskillful qualities. After some time they hear the teaching of the noble ones, rationally apply the mind to how it applies to them, and practice accordingly. They live aloof from sensual pleasures and unskillful qualities. That gives rise to pleasure, and more than pleasure, happiness, like the joy that’s born from gladness. This is the first opportunity for achieving happiness.
पुन चपरं, भो, इधेकच्चस्स ओळारिका कायसङ्खारा अप्पटिप्पस्सद्धा होन्ति, ओळारिका वचीसङ्खारा अप्पटिप्पस्सद्धा होन्ति, ओळारिका चित्तसङ्खारा अप्पटिप्पस्सद्धा होन्ति। सो अपरेन समयेन अरियधम्मं सुणाति, योनिसो मनसि करोति, धम्मानुधम्मं पटिपज्जति। तस्स अरियधम्मस्सवनं आगम्म योनिसोमनसिकारं धम्मानुधम्मप्पटिपत्तिं ओळारिका कायसङ्खारा पटिप्पस्सम्भन्ति, ओळारिका वचीसङ्खारा पटिप्पस्सम्भन्ति, ओळारिका चित्तसङ्खारा पटिप्पस्सम्भन्ति। तस्स ओळारिकानं कायसङ्खारानं पटिप्पस्सद्धिया ओळारिकानं वचीसङ्खारानं पटिप्पस्सद्धिया ओळारिकानं चित्तसङ्खारानं पटिप्पस्सद्धिया उप्पज्जति सुखं, सुखा भिय्यो सोमनस्सं। सेय्यथापि, भो, पमुदा पामोज्जं जायेथ; एवमेव खो भो ओळारिकानं कायसङ्खारानं पटिप्पस्सद्धिया ओळारिकानं वचीसङ्खारानं पटिप्पस्सद्धिया ओळारिकानं चित्तसङ्खारानं पटिप्पस्सद्धिया उप्पज्जति सुखं, सुखा भिय्यो सोमनस्सं। अयं खो, भो, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन दुतियो ओकासाधिगमो अनुबुद्धो सुखस्साधिगमाय।
Puna caparaṁ, bho, idhekaccassa oḷārikā kāyasaṅkhārā appaṭippassaddhā honti, oḷārikā vacīsaṅkhārā appaṭippassaddhā honti, oḷārikā cittasaṅkhārā appaṭippassaddhā honti. So aparena samayena ariyadhammaṁ suṇāti, yoniso manasi karoti, dhammānudhammaṁ paṭipajjati. Tassa ariyadhammassavanaṁ āgamma yonisomanasikāraṁ dhammānudhammappaṭipattiṁ oḷārikā kāyasaṅkhārā paṭippassambhanti, oḷārikā vacīsaṅkhārā paṭippassambhanti, oḷārikā cittasaṅkhārā paṭippassambhanti. Tassa oḷārikānaṁ kāyasaṅkhārānaṁ paṭippassaddhiyā oḷārikānaṁ vacīsaṅkhārānaṁ paṭippassaddhiyā oḷārikānaṁ cittasaṅkhārānaṁ paṭippassaddhiyā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. Seyyathāpi, bho, pamudā pāmojjaṁ jāyetha; evameva kho bho oḷārikānaṁ kāyasaṅkhārānaṁ paṭippassaddhiyā oḷārikānaṁ vacīsaṅkhārānaṁ paṭippassaddhiyā oḷārikānaṁ cittasaṅkhārānaṁ paṭippassaddhiyā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. Ayaṁ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo okāsādhigamo anubuddho sukhassādhigamāya.
Next, take someone whose coarse physical, verbal, and mental processes have not died down. After some time they hear the teaching of the noble ones, rationally apply the mind to how it applies to them, and practice accordingly. Their coarse physical, verbal, and mental processes die down. That gives rise to pleasure, and more than pleasure, happiness, like the joy that’s born from gladness. This is the second opportunity for achieving happiness.
पुन चपरं, भो, इधेकच्चो ‘इदं कुसलन्ऽति यथाभूतं नप्पजानाति, ‘इदं अकुसलन्ऽति यथाभूतं नप्पजानाति। ‘इदं सावज्जं इदं अनवज्जं, इदं सेवितब्बं इदं न सेवितब्बं, इदं हीनं इदं पणीतं, इदं कण्हसुक्कसप्पटिभागन्ऽति यथाभूतं नप्पजानाति। सो अपरेन समयेन अरियधम्मं सुणाति, योनिसो मनसि करोति, धम्मानुधम्मं पटिपज्जति। सो अरियधम्मस्सवनं आगम्म योनिसोमनसिकारं धम्मानुधम्मप्पटिपत्तिं, ‘इदं कुसलन्ऽति यथाभूतं पजानाति, ‘इदं अकुसलन्ऽति यथाभूतं पजानाति। ‘इदं सावज्जं इदं अनवज्जं, इदं सेवितब्बं इदं न सेवितब्बं, इदं हीनं इदं पणीतं, इदं कण्हसुक्कसप्पटिभागन्ऽति यथाभूतं पजानाति। तस्स एवं जानतो एवं पस्सतो अविज्जा पहीयति, विज्जा उप्पज्जति। तस्स अविज्जाविरागा विज्जुप्पादा उप्पज्जति सुखं, सुखा भिय्यो सोमनस्सं। सेय्यथापि, भो, पमुदा पामोज्जं जायेथ; एवमेव खो, भो, अविज्जाविरागा विज्जुप्पादा उप्पज्जति सुखं, सुखा भिय्यो सोमनस्सं। अयं खो, भो, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन ततियो ओकासाधिगमो अनुबुद्धो सुखस्साधिगमाय।
Puna caparaṁ, bho, idhekacco ‘idaṁ kusalan’ti yathābhūtaṁ nappajānāti, ‘idaṁ akusalan’ti yathābhūtaṁ nappajānāti. ‘Idaṁ sāvajjaṁ idaṁ anavajjaṁ, idaṁ sevitabbaṁ idaṁ na sevitabbaṁ, idaṁ hīnaṁ idaṁ paṇītaṁ, idaṁ kaṇhasukkasappaṭibhāgan’ti yathābhūtaṁ nappajānāti. So aparena samayena ariyadhammaṁ suṇāti, yoniso manasi karoti, dhammānudhammaṁ paṭipajjati. So ariyadhammassavanaṁ āgamma yonisomanasikāraṁ dhammānudhammappaṭipattiṁ, ‘idaṁ kusalan’ti yathābhūtaṁ pajānāti, ‘idaṁ akusalan’ti yathābhūtaṁ pajānāti. ‘Idaṁ sāvajjaṁ idaṁ anavajjaṁ, idaṁ sevitabbaṁ idaṁ na sevitabbaṁ, idaṁ hīnaṁ idaṁ paṇītaṁ, idaṁ kaṇhasukkasappaṭibhāgan’ti yathābhūtaṁ pajānāti. Tassa evaṁ jānato evaṁ passato avijjā pahīyati, vijjā uppajjati. Tassa avijjāvirāgā vijjuppādā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. Seyyathāpi, bho, pamudā pāmojjaṁ jāyetha; evameva kho, bho, avijjāvirāgā vijjuppādā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. Ayaṁ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo okāsādhigamo anubuddho sukhassādhigamāya.
Next, take someone who doesn’t truly understand what is skillful and what is unskillful, what is blameworthy and what is blameless, what should be cultivated and what should not be cultivated, what is inferior and what is superior, and what is on the side of dark and the side of bright. After some time they hear the teaching of the noble ones, rationally apply the mind to how it applies to them, and practice accordingly. They truly understand what is skillful and what is unskillful, and so on. Knowing and seeing like this, ignorance is given up and knowledge arises. That gives rise to pleasure, and more than pleasure, happiness, like the joy that’s born from gladness. This is the third opportunity for achieving happiness.
इमे खो, भो, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन तयो ओकासाधिगमा अनुबुद्धा सुखस्साधिगमाया”ति।
Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo okāsādhigamā anubuddhā sukhassādhigamāyā”ti.
These are the three opportunities for achieving happiness that have been understood by the Buddha.”
इममत्थं, भन्ते, ब्रह्मा सनङ्कुमारो भासित्थ, इममत्थं, भन्ते, ब्रह्मा सनङ्कुमारो भासित्वा देवे तावतिंसे आमन्तेसि:
Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha, imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṁse āmantesi:
That is the topic on which Brahmā Sanaṅkumāra spoke. And having spoken about that, he addressed the gods of the Thirty-Three:
८। चतुसतिपट्ठान
8. Catusatipaṭṭhāna
8. Mindfulness Meditation
“तं किं मञ्ञन्ति, भोन्तो देवा तावतिंसा, याव सुपञ्ञत्ता चिमे तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन चत्तारो सतिपट्ठाना पञ्ञत्ता कुसलस्साधिगमाय। कतमे चत्तारो?
“Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro satipaṭṭhānā paññattā kusalassādhigamāya. Katame cattāro?
“What do the good gods of the Thirty-Three think? How well described by the Buddha are the four kinds of mindfulness meditation! They are taught for achieving what is skillful. What four?
इध, भो, भिक्खु अज्झत्तं काये कायानुपस्सी विहरति आतापी सम्पजानो सतिमा विनेय्य लोके अभिज्झादोमनस्सं। अज्झत्तं काये कायानुपस्सी विहरन्तो तत्थ सम्मा समाधियति, सम्मा विप्पसीदति। सो तत्थ सम्मा समाहितो सम्मा विप्पसन्नो बहिद्धा परकाये ञाणदस्सनं अभिनिब्बत्तेति।
Idha, bho, bhikkhu ajjhattaṁ kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Ajjhattaṁ kāye kāyānupassī viharanto tattha sammā samādhiyati, sammā vippasīdati. So tattha sammā samāhito sammā vippasanno bahiddhā parakāye ñāṇadassanaṁ abhinibbatteti.
It’s when a bhikkhu meditates by observing an aspect of the body internally—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they meditate in this way, they become rightly immersed in that, and rightly serene. Then they give rise to knowledge and vision of other people’s bodies externally.
अज्झत्तं वेदनासु वेदनानुपस्सी विहरति …पे… बहिद्धा परवेदनासु ञाणदस्सनं अभिनिब्बत्तेति।
Ajjhattaṁ vedanāsu vedanānupassī viharati …pe… bahiddhā paravedanāsu ñāṇadassanaṁ abhinibbatteti.
They meditate observing an aspect of feelings internally … Then they give rise to knowledge and vision of other people’s feelings externally.
अज्झत्तं चित्ते चित्तानुपस्सी विहरति …पे… बहिद्धा परचित्ते ञाणदस्सनं अभिनिब्बत्तेति।
Ajjhattaṁ citte cittānupassī viharati …pe… bahiddhā paracitte ñāṇadassanaṁ abhinibbatteti.
They meditate observing an aspect of the mind internally … Then they give rise to knowledge and vision of other people’s minds externally.
अज्झत्तं धम्मेसु धम्मानुपस्सी विहरति आतापी सम्पजानो सतिमा विनेय्य लोके अभिज्झादोमनस्सं। अज्झत्तं धम्मेसु धम्मानुपस्सी विहरन्तो तत्थ सम्मा समाधियति, सम्मा विप्पसीदति। सो तत्थ सम्मा समाहितो सम्मा विप्पसन्नो बहिद्धा परधम्मेसु ञाणदस्सनं अभिनिब्बत्तेति।
Ajjhattaṁ dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Ajjhattaṁ dhammesu dhammānupassī viharanto tattha sammā samādhiyati, sammā vippasīdati. So tattha sammā samāhito sammā vippasanno bahiddhā paradhammesu ñāṇadassanaṁ abhinibbatteti.
They meditate observing an aspect of principles internally—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they meditate in this way, they become rightly immersed in that, and rightly serene. Then they give rise to knowledge and vision of other people’s principles externally.
इमे खो, भो, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन चत्तारो सतिपट्ठाना पञ्ञत्ता कुसलस्साधिगमाया”ति।
Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro satipaṭṭhānā paññattā kusalassādhigamāyā”ti.
These are the four kinds of mindfulness meditation taught by the Buddha for achieving what is skillful.”
इममत्थं, भन्ते, ब्रह्मा सनङ्कुमारो भासित्थ। इममत्थं, भन्ते, ब्रह्मा सनङ्कुमारो भासित्वा देवे तावतिंसे आमन्तेसि:
Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha. Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṁse āmantesi:
That is the topic on which Brahmā Sanaṅkumāra spoke. And having spoken about that, he addressed the gods of the Thirty-Three:
९। सत्तसमाधिपरिक्खार
9. Sattasamādhiparikkhāra
9. Seven Prerequisites of Immersion
“तं किं मञ्ञन्ति, भोन्तो देवा तावतिंसा, याव सुपञ्ञत्ता चिमे तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन सत्त समाधिपरिक्खारा सम्मासमाधिस्स परिभावनाय सम्मासमाधिस्स पारिपूरिया। कतमे सत्त? सम्मादिट्ठि सम्मासङ्कप्पो सम्मावाचा सम्माकम्मन्तो सम्माआजीवो सम्मावायामो सम्मासति। या खो, भो, इमेहि सत्तहङ्गेहि चित्तस्स एकग्गता परिक्खता, अयं वुच्चति, भो, अरियो सम्मासमाधि सौपनिसो इतिपि सपरिक्खारो इतिपि।
“Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta samādhiparikkhārā sammāsamādhissa paribhāvanāya sammāsamādhissa pāripūriyā. Katame satta? Sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati. Yā kho, bho, imehi sattahaṅgehi cittassa ekaggatā parikkhatā, ayaṁ vuccati, bho, ariyo sammāsamādhi saupaniso itipi saparikkhāro itipi.
“What do the good gods of the Thirty-Three think? How well described by the Buddha are the seven prerequisites of immersion for the development and fulfillment of right immersion! What seven? Right view, right thought, right speech, right action, right livelihood, right effort, and right mindfulness. Unification of mind with these seven factors as prerequisites is called noble right immersion ‘with its vital conditions’ and ‘with its prerequisites’.
सम्मादिट्ठिस्स, भो, सम्मासङ्कप्पो पहोति, सम्मासङ्कप्पस्स सम्मावाचा पहोति, सम्मावाचस्स सम्माकम्मन्तो पहोति। सम्माकम्मन्तस्स सम्माआजीवो पहोति, सम्माआजीवस्स सम्मावायामो पहोति, सम्मावायामस्स सम्मासति पहोति, सम्मासतिस्स सम्मासमाधि पहोति, सम्मासमाधिस्स सम्माञाणं पहोति, सम्माञाणस्स सम्माविमुत्ति पहोति।
Sammādiṭṭhissa, bho, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti. Sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṁ pahoti, sammāñāṇassa sammāvimutti pahoti.
Right view gives rise to right thought. Right thought gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right mindfulness. Right mindfulness gives rise to right immersion. Right immersion gives rise to right knowledge. Right knowledge gives rise to right freedom.
यञ्हि तं, भो, सम्मा वदमानो वदेय्य: ‘स्वाक्खातो भगवता धम्मो सन्दिट्ठिको अकालिको एहिपस्सिको ओपनेय्यिको पच्चत्तं वेदितब्बो विञ्ञूहि अपारुता अमतस्स द्वाराऽति इदमेव तं सम्मा वदमानो वदेय्य। स्वाक्खातो हि, भो, भगवता धम्मो सन्दिट्ठिको, अकालिको एहिपस्सिको ओपनेय्यिको पच्चत्तं वेदितब्बो विञ्ञूहि अपारुता अमतस्स द्वारा।
Yañhi taṁ, bho, sammā vadamāno vadeyya: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi apārutā amatassa dvārā’ti idameva taṁ sammā vadamāno vadeyya. Svākkhāto hi, bho, bhagavatā dhammo sandiṭṭhiko, akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi apārutā amatassa dvārā.
If anything should be rightly described as ‘a teaching that’s well explained by the Buddha, apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves; and the doors to the deathless are flung open,’ it’s this. For the teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves—and the doors of the deathless are flung open.
ये हि केचि, भो, बुद्धे अवेच्चप्पसादेन समन्नागता, धम्मे अवेच्चप्पसादेन समन्नागता, सङ्घे अवेच्चप्पसादेन समन्नागता, अरियकन्तेहि सीलेहि समन्नागता, ये चिमे ओपपातिका धम्मविनीता सातिरेकानि चतुवीसतिसतसहस्सानि मागधका परिचारका अब्भतीता कालङ्कता तिण्णं संयोजनानं परिक्खया सोतापन्ना अविनिपातधम्मा नियता सम्बोधिपरायणा। अत्थि चेवेत्थ सकदागामिनो।
Ye hi keci, bho, buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā, ariyakantehi sīlehi samannāgatā, ye cime opapātikā dhammavinītā sātirekāni catuvīsatisatasahassāni māgadhakā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā. Atthi cevettha sakadāgāmino.
Whoever has experiential confidence in the Buddha, the teaching, and the Saṅgha, and has the ethical conduct loved by the noble ones; and whoever is spontaneously reborn, and is trained in the teaching; in excess of 2,400,000 such Magadhan devotees have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening. And there are once-returners here, too.
अत्थायं इतरा पजा, पुञ्ञाभागाति मे मनो; सङ्खातुं नोपि सक्कोमि, मुसावादस्स ओत्तप्पन्”ति।
Atthāyaṁ itarā pajā, puññābhāgāti me mano; Saṅkhātuṁ nopi sakkomi, musāvādassa ottappan”ti.
And as for the rest of folk, who I think have shared in merit—I couldn’t even number them, for fear of speaking falsely.”
इममत्थं, भन्ते, ब्रह्मा सनङ्कुमारो भासित्थ, इममत्थं, भन्ते, ब्रह्मुनो सनङ्कुमारस्स भासतो वेस्सवणस्स महाराजस्स एवं चेतसो परिवितक्को उदपादि: “अच्छरियं वत भो, अब्भुतं वत भो, एवरूपोपि नाम उळारो सत्था भविस्सति, एवरूपं उळारं धम्मक्खानं, एवरूपा उळारा विसेसाधिगमा पञ्ञायिस्सन्ती”ति।
Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha, imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato vessavaṇassa mahārājassa evaṁ cetaso parivitakko udapādi: “acchariyaṁ vata bho, abbhutaṁ vata bho, evarūpopi nāma uḷāro satthā bhavissati, evarūpaṁ uḷāraṁ dhammakkhānaṁ, evarūpā uḷārā visesādhigamā paññāyissantī”ti.
That is the topic on which Brahmā Sanaṅkumāra spoke. And while he was speaking on that topic, this thought came to the great king Vessavaṇa, “Oh, how incredible, how amazing! That there should be such a magnificent Teacher, and such a magnificent exposition of the teaching! And that such achievements of high distinction should be made known!”
अथ, भन्ते, ब्रह्मा सनङ्कुमारो वेस्सवणस्स महाराजस्स चेतसा चेतोपरिवितक्कमञ्ञाय वेस्सवणं महाराजानं एतदवोच: “तं किं मञ्ञति भवं वेस्सवणो महाराजा अतीतम्पि अद्धानं एवरूपो उळारो सत्था अहोसि, एवरूपं उळारं धम्मक्खानं, एवरूपा उळारा विसेसाधिगमा पञ्ञायिंसु। अनागतम्पि अद्धानं एवरूपो उळारो सत्था भविस्सति, एवरूपं उळारं धम्मक्खानं, एवरूपा उळारा विसेसाधिगमा पञ्ञायिस्सन्ती”ति।
Atha, bhante, brahmā sanaṅkumāro vessavaṇassa mahārājassa cetasā cetoparivitakkamaññāya vessavaṇaṁ mahārājānaṁ etadavoca: “taṁ kiṁ maññati bhavaṁ vessavaṇo mahārājā atītampi addhānaṁ evarūpo uḷāro satthā ahosi, evarūpaṁ uḷāraṁ dhammakkhānaṁ, evarūpā uḷārā visesādhigamā paññāyiṁsu. Anāgatampi addhānaṁ evarūpo uḷāro satthā bhavissati, evarūpaṁ uḷāraṁ dhammakkhānaṁ, evarūpā uḷārā visesādhigamā paññāyissantī”ti.
And then Brahmā Sanaṅkumāra, knowing what the great king Vessavaṇa was thinking, said to him, “What does Great King Vessavaṇa think? In the past, too, there was such a magnificent Teacher, and such a magnificent exposition of the teaching! And such achievements of high distinction were made known! In the future, too, there will be such a magnificent Teacher, and such a magnificent exposition of the teaching! And such achievements of high distinction will be made known!”
इममत्थं, भन्ते, ब्रह्मा सनङ्कुमारो देवानं तावतिंसानं अभासि, इममत्थं वेस्सवणो महाराजा ब्रह्मुनो सनङ्कुमारस्स देवानं तावतिंसानं भासतो सम्मुखा सुतं सम्मुखा पटिग्गहितं सयं परिसायं आरोचेसिऽ”।
Imamatthaṁ, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ abhāsi, imamatthaṁ vessavaṇo mahārājā brahmuno sanaṅkumārassa devānaṁ tāvatiṁsānaṁ bhāsato sammukhā sutaṁ16 sammukhā paṭiggahitaṁ sayaṁ parisāyaṁ ārocesi’”.
That, sir, is the topic on which Brahmā Sanaṅkumāra spoke to the gods of the Thirty-Three. And the great king Vessavaṇa, having heard and learned it in the presence of Brahmā as he was speaking on that topic, informed his own assembly.’”
इममत्थं जनवसभो यक्खो वेस्सवणस्स महाराजस्स सयं परिसायं भासतो सम्मुखा सुतं सम्मुखा पटिग्गहितं भगवतो आरोचेसि। इममत्थं भगवा जनवसभस्स यक्खस्स सम्मुखा सुत्वा सम्मुखा पटिग्गहेत्वा सामञ्च अभिञ्ञाय आयस्मतो आनन्दस्स आरोचेसि, इममत्थमायस्मा आनन्दो भगवतो सम्मुखा सुत्वा सम्मुखा पटिग्गहेत्वा आरोचेसि भिक्खूनं भिक्खुनीनं उपासकानं उपासिकानं। तयिदं ब्रह्मचरियं इद्धञ्चेव फीतञ्च वित्थारिकं बाहुजञ्ञं पुथुभूतं याव देवमनुस्सेहि सुप्पकासितन्ति।
Imamatthaṁ janavasabho yakkho vessavaṇassa mahārājassa sayaṁ parisāyaṁ bhāsato sammukhā sutaṁ17 sammukhā paṭiggahitaṁ bhagavato ārocesi. Imamatthaṁ bhagavā janavasabhassa yakkhassa sammukhā sutvā sammukhā paṭiggahetvā sāmañca abhiññāya āyasmato ānandassa ārocesi, imamatthamāyasmā ānando bhagavato sammukhā sutvā sammukhā paṭiggahetvā ārocesi bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. Tayidaṁ brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitanti.
And the spirit Janavasabha, having heard and learned it in the presence of the great king Vessavaṇa as he was speaking on that topic to his own assembly, informed the Buddha. And the Buddha, having heard and learned it in the presence of the spirit Janavasabha, and also from his own direct knowledge, informed Venerable Ānanda. And Venerable Ānanda, having heard and learned it in the presence of the Buddha, informed the monks, nuns, laymen, and laywomen. And that’s how this spiritual life has become successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.
जनवसभसुत्तं निट्ठितं पञ्चमं।
Janavasabhasuttaṁ niṭṭhitaṁ pañcamaṁ.
The authoritative text of the Dīgha Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
Footnotes:
