Tipiṭaka / Tipiṭaka (English) / Dīgha Nikāya, English translation

दीघ निकाय १४

Dīgha Nikāya 14

Long Discourses 14

महापदानसुत्त

Mahāpadānasutta

The Great Discourse on Traces Left Behind

१। पुब्बेनिवासपटिसंयुत्तकथा

1. Pubbenivāsapaṭisaṁyuttakathā

1. On Past Lives

एवं मे सुतं—एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे करेरिकुटिकायं।

Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme karerikuṭikāyaṁ.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery, in the hut by the kareri tree.

अथ खो सम्बहुलानं भिक्खूनं पच्छाभत्तं पिण्डपातपटिक्कन्तानं करेरिमण्डलमाळे सन्निसिन्नानं सन्निपतितानं पुब्बेनिवासपटिसंयुत्ता धम्मी कथा उदपादि: “इतिपि पुब्बेनिवासो, इतिपि पुब्बेनिवासो”ति।

Atha kho sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ karerimaṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ pubbenivāsapaṭisaṁyuttā dhammī kathā udapādi: “itipi pubbenivāso, itipi pubbenivāso”ti.

Then after the meal, on return from almsround, several bhikkhus sat together in the pavilion by the kareri tree and this Dhamma talk on the subject of past lives came up among them, “So it was in a past life; such it was in a past life.”

अस्सोसि खो भगवा दिब्बाय सोतधातुया विसुद्धाय अतिक्कन्तमानुसिकाय तेसं भिक्खूनं इमं कथासल्लापं। अथ खो भगवा उट्ठायासना येन करेरिमण्डलमाळो तेनुपसङ्कमि; उपसङ्कमित्वा पञ्ञत्ते आसने निसीदि, निसज्ज खो भगवा भिक्खू आमन्तेसि: “काय नुत्थ, भिक्खवे, एतरहि कथाय सन्निसिन्ना; का च पन वो अन्तराकथा विप्पकता”ति?

Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya tesaṁ bhikkhūnaṁ imaṁ kathāsallāpaṁ. Atha kho bhagavā uṭṭhāyāsanā yena karerimaṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi, nisajja kho bhagavā bhikkhū āmantesi: “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā; kā ca pana vo antarākathā vippakatā”ti?

With clairaudience that is purified and superhuman, the Buddha heard that discussion among the bhikkhus. So he got up from his seat and went to the pavilion, where he sat on the seat spread out and addressed the bhikkhus, “Bhikkhus, what were you sitting talking about just now? What conversation was left unfinished?”

एवं वुत्ते, ते भिक्खू भगवन्तं एतदवोचुं: “इध, भन्ते, अम्हाकं पच्छाभत्तं पिण्डपातपटिक्कन्तानं करेरिमण्डलमाळे सन्निसिन्नानं सन्निपतितानं पुब्बेनिवासपटिसंयुत्ता धम्मी कथा उदपादि: ‘इतिपि पुब्बेनिवासो इतिपि पुब्बेनिवासोऽति। अयं खो नो, भन्ते, अन्तराकथा विप्पकता। अथ भगवा अनुप्पत्तो”ति।

Evaṁ vutte, te bhikkhū bhagavantaṁ etadavocuṁ: “idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ karerimaṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ pubbenivāsapaṭisaṁyuttā dhammī kathā udapādi: ‘itipi pubbenivāso itipi pubbenivāso’ti. Ayaṁ kho no, bhante, antarākathā vippakatā. Atha bhagavā anuppatto”ti.

The bhikkhus told him what had happened, adding, “This is the conversation that was unfinished when the Buddha arrived.”

“इच्छेय्याथ नो तुम्हे, भिक्खवे, पुब्बेनिवासपटिसंयुत्तं धम्मिं कथं सोतुन्”ति?

“Iccheyyātha no tumhe, bhikkhave, pubbenivāsapaṭisaṁyuttaṁ dhammiṁ kathaṁ sotun”ti?

“Would you like to hear a Dhamma talk on the subject of past lives?”

“एतस्स, भगवा, कालो; एतस्स, सुगत, कालो; यं भगवा पुब्बेनिवासपटिसंयुत्तं धम्मिं कथं करेय्य, भगवतो सुत्वा भिक्खू धारेस्सन्ती”ति।

“Etassa, bhagavā, kālo; etassa, sugata, kālo; yaṁ bhagavā pubbenivāsapaṭisaṁyuttaṁ dhammiṁ kathaṁ kareyya, bhagavato sutvā¹ bhikkhū dhāressantī”ti.

“Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha give a Dhamma talk on the subject of past lives. The bhikkhus will listen and remember it.”

“तेन हि, भिक्खवे, सुणाथ साधुकं मनसि करोथ भासिस्सामी”ति।

“Tena hi, bhikkhave, suṇātha sādhukaṁ manasi karotha bhāsissāmī”ti.

“Well then, bhikkhus, listen and apply your mind well, I will speak.”

“एवं, भन्ते”ति खो ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच:

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

“Yes, sir,” they replied. The Buddha said this:

“इतो सो, भिक्खवे, एकनवुतिकप्पे यं विपस्सी भगवा अरहं सम्मासम्बुद्धो लोके उदपादि। इतो सो, भिक्खवे, एकतिंसे कप्पे यं सिखी भगवा अरहं सम्मासम्बुद्धो लोके उदपादि। तस्मिञ्ञेव खो, भिक्खवे, एकतिंसे कप्पे वेस्सभू भगवा अरहं सम्मासम्बुद्धो लोके उदपादि। इमस्मिञ्ञेव खो, भिक्खवे, भद्दकप्पे ककुसन्धो भगवा अरहं सम्मासम्बुद्धो लोके उदपादि। इमस्मिञ्ञेव खो, भिक्खवे, भद्दकप्पे कोणागमनो भगवा अरहं सम्मासम्बुद्धो लोके उदपादि। इमस्मिञ्ञेव खो, भिक्खवे, भद्दकप्पे कस्सपो भगवा अरहं सम्मासम्बुद्धो लोके उदपादि। इमस्मिञ्ञेव खो, भिक्खवे, भद्दकप्पे अहं एतरहि अरहं सम्मासम्बुद्धो लोके उप्पन्नो।

“Ito so, bhikkhave, ekanavutikappe² yaṁ vipassī bhagavā arahaṁ sammāsambuddho loke udapādi. Ito so, bhikkhave, ekatiṁse kappe³ yaṁ sikhī bhagavā arahaṁ sammāsambuddho loke udapādi. Tasmiññeva kho, bhikkhave, ekatiṁse kappe vessabhū bhagavā arahaṁ sammāsambuddho loke udapādi. Imasmiññeva⁴ kho, bhikkhave, bhaddakappe kakusandho bhagavā arahaṁ sammāsambuddho loke udapādi. Imasmiññeva kho, bhikkhave, bhaddakappe koṇāgamano bhagavā arahaṁ sammāsambuddho loke udapādi. Imasmiññeva kho, bhikkhave, bhaddakappe kassapo bhagavā arahaṁ sammāsambuddho loke udapādi. Imasmiññeva kho, bhikkhave, bhaddakappe ahaṁ etarahi arahaṁ sammāsambuddho loke uppanno.

“Ninety-one eons ago, the Buddha Vipassī arose in the world, perfected and fully awakened. Thirty-one eons ago, the Buddha Sikhī arose in the world, perfected and fully awakened. In the same thirty-first eon, the Buddha Vessabhū arose in the world, perfected and fully awakened. In the present fortunate eon, the Buddhas Kakusandha, Koṇāgamana, and Kassapa arose in the world, perfected and fully awakened. And in the present fortunate eon, I have arisen in the world, perfected and fully awakened.

विपस्सी, भिक्खवे, भगवा अरहं सम्मासम्बुद्धो खत्तियो जातिया अहोसि, खत्तियकुले उदपादि। सिखी, भिक्खवे, भगवा अरहं सम्मासम्बुद्धो खत्तियो जातिया अहोसि, खत्तियकुले उदपादि। वेस्सभू, भिक्खवे, भगवा अरहं सम्मासम्बुद्धो खत्तियो जातिया अहोसि, खत्तियकुले उदपादि। ककुसन्धो, भिक्खवे, भगवा अरहं सम्मासम्बुद्धो ब्राह्मणो जातिया अहोसि, ब्राह्मणकुले उदपादि। कोणागमनो, भिक्खवे, भगवा अरहं सम्मासम्बुद्धो ब्राह्मणो जातिया अहोसि, ब्राह्मणकुले उदपादि। कस्सपो, भिक्खवे, भगवा अरहं सम्मासम्बुद्धो ब्राह्मणो जातिया अहोसि, ब्राह्मणकुले उदपादि। अहं, भिक्खवे, एतरहि अरहं सम्मासम्बुद्धो खत्तियो जातिया अहोसिं, खत्तियकुले उप्पन्नो।

Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. Sikhī, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. Vessabhū, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. Kakusandho, bhikkhave, bhagavā arahaṁ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi. Koṇāgamano, bhikkhave, bhagavā arahaṁ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi. Kassapo, bhikkhave, bhagavā arahaṁ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi. Ahaṁ, bhikkhave, etarahi arahaṁ sammāsambuddho khattiyo jātiyā ahosiṁ, khattiyakule uppanno.

The Buddhas Vipassī, Sikhī, and Vessabhū were born as aristocrats into aristocrat families. The Buddhas Kakusandha, Koṇāgamana, and Kassapa were born as brahmins into brahmin families. I was born as an aristocrat into an aristocrat family.

विपस्सी, भिक्खवे, भगवा अरहं सम्मासम्बुद्धो कोण्डञ्ञो गोत्तेन अहोसि। सिखी, भिक्खवे, भगवा अरहं सम्मासम्बुद्धो कोण्डञ्ञो गोत्तेन अहोसि। वेस्सभू, भिक्खवे, भगवा अरहं सम्मासम्बुद्धो कोण्डञ्ञो गोत्तेन अहोसि। ककुसन्धो, भिक्खवे, भगवा अरहं सम्मासम्बुद्धो कस्सपो गोत्तेन अहोसि। कोणागमनो, भिक्खवे, भगवा अरहं सम्मासम्बुद्धो कस्सपो गोत्तेन अहोसि। कस्सपो, भिक्खवे, भगवा अरहं सम्मासम्बुद्धो कस्सपो गोत्तेन अहोसि। अहं, भिक्खवे, एतरहि अरहं सम्मासम्बुद्धो गोतमो गोत्तेन अहोसिं।

Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi. Sikhī, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi. Vessabhū, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi. Kakusandho, bhikkhave, bhagavā arahaṁ sammāsambuddho kassapo gottena ahosi. Koṇāgamano, bhikkhave, bhagavā arahaṁ sammāsambuddho kassapo gottena ahosi. Kassapo, bhikkhave, bhagavā arahaṁ sammāsambuddho kassapo gottena ahosi. Ahaṁ, bhikkhave, etarahi arahaṁ sammāsambuddho gotamo gottena ahosiṁ.

Koṇḍañña was the clan of Vipassī, Sikhī, and Vessabhū. Kassapa was the clan of Kakusandha, Koṇāgamana, and Kassapa. Gotama is my clan.

विपस्सिस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स असीतिवस्ससहस्सानि आयुप्पमाणं अहोसि। सिखिस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स सत्ततिवस्ससहस्सानि आयुप्पमाणं अहोसि। वेस्सभुस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स सट्ठिवस्ससहस्सानि आयुप्पमाणं अहोसि। ककुसन्धस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स चत्तालीसवस्ससहस्सानि आयुप्पमाणं अहोसि। कोणागमनस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स तिंसवस्ससहस्सानि आयुप्पमाणं अहोसि। कस्सपस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स वीसतिवस्ससहस्सानि आयुप्पमाणं अहोसि। मय्हं, भिक्खवे, एतरहि अप्पकं आयुप्पमाणं परित्तं लहुकं; यो चिरं जीवति, सो वस्ससतं अप्पं वा भिय्यो।

Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṁ ahosi. Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa sattativassasahassāni āyuppamāṇaṁ ahosi. Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa saṭṭhivassasahassāni āyuppamāṇaṁ ahosi. Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa cattālīsavassasahassāni āyuppamāṇaṁ ahosi. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa tiṁsavassasahassāni āyuppamāṇaṁ ahosi. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa vīsativassasahassāni āyuppamāṇaṁ ahosi. Mayhaṁ, bhikkhave, etarahi appakaṁ āyuppamāṇaṁ parittaṁ lahukaṁ; yo ciraṁ jīvati, so vassasataṁ appaṁ vā bhiyyo.

For Vipassī, the life-span was 80,000 years. For Sikhī, the life-span was 70,000 years. For Vessabhū, the life-span was 60,000 years. For Kakusandha, the life-span was 40,000 years. For Koṇāgamana, the life-span was 30,000 years. For Kassapa, the life-span was 20,000 years. For me at this time the life-span is short, brief, and fleeting. A long-lived person lives for a century or a little more.

विपस्सी, भिक्खवे, भगवा अरहं सम्मासम्बुद्धो पाटलिया मूले अभिसम्बुद्धो। सिखी, भिक्खवे, भगवा अरहं सम्मासम्बुद्धो पुण्डरीकस्स मूले अभिसम्बुद्धो। वेस्सभू, भिक्खवे, भगवा अरहं सम्मासम्बुद्धो सालस्स मूले अभिसम्बुद्धो। ककुसन्धो, भिक्खवे, भगवा अरहं सम्मासम्बुद्धो सिरीसस्स मूले अभिसम्बुद्धो। कोणागमनो, भिक्खवे, भगवा अरहं सम्मासम्बुद्धो उदुम्बरस्स मूले अभिसम्बुद्धो। कस्सपो, भिक्खवे, भगवा अरहं सम्मासम्बुद्धो निग्रोधस्स मूले अभिसम्बुद्धो। अहं, भिक्खवे, एतरहि अरहं सम्मासम्बुद्धो अस्सत्थस्स मूले अभिसम्बुद्धो।

Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho pāṭaliyā mūle abhisambuddho. Sikhī, bhikkhave, bhagavā arahaṁ sammāsambuddho puṇḍarīkassa mūle abhisambuddho. Vessabhū, bhikkhave, bhagavā arahaṁ sammāsambuddho sālassa mūle abhisambuddho. Kakusandho, bhikkhave, bhagavā arahaṁ sammāsambuddho sirīsassa mūle abhisambuddho. Koṇāgamano, bhikkhave, bhagavā arahaṁ sammāsambuddho udumbarassa mūle abhisambuddho. Kassapo, bhikkhave, bhagavā arahaṁ sammāsambuddho nigrodhassa mūle abhisambuddho. Ahaṁ, bhikkhave, etarahi arahaṁ sammāsambuddho assatthassa mūle abhisambuddho.

Vipassī was awakened at the root of a patala tree. Sikhī was awakened at the root of a white-mango tree. Vessabhū was awakened at the root of a sal tree. Kakusandha was awakened at the root of a sirisa tree. Koṇāgamana was awakened at the root of a cluster fig tree. Kassapa was awakened at the root of a banyan tree. I was awakened at the root of a peepal tree.

विपस्सिस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स खण्डतिस्सं नाम सावकयुगं अहोसि अग्गं भद्दयुगं। सिखिस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स अभिभूसम्भवं नाम सावकयुगं अहोसि अग्गं भद्दयुगं। वेस्सभुस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स सोणुत्तरं नाम सावकयुगं अहोसि अग्गं भद्दयुगं। ककुसन्धस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स विधुरसञ्जीवं नाम सावकयुगं अहोसि अग्गं भद्दयुगं। कोणागमनस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स भिय्योसुत्तरं नाम सावकयुगं अहोसि अग्गं भद्दयुगं। कस्सपस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स तिस्सभारद्वाजं नाम सावकयुगं अहोसि अग्गं भद्दयुगं। मय्हं, भिक्खवे, एतरहि सारिपुत्तमोग्गल्लानं नाम सावकयुगं अहोसि अग्गं भद्दयुगं।

Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa khaṇḍatissaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa abhibhūsambhavaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa soṇuttaraṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa vidhurasañjīvaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa bhiyyosuttaraṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa tissabhāradvājaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Mayhaṁ, bhikkhave, etarahi sāriputtamoggallānaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ.

Vipassī had a fine pair of chief disciples named Khaṇḍa and Tissa. Sikhī had a fine pair of chief disciples named Abhibhū and Sambhava. Vessabhū had a fine pair of chief disciples named Soṇa and Uttara. Kakusandha had a fine pair of chief disciples named Vidhura and Sañjīva. Koṇāgamana had a fine pair of chief disciples named Bhiyyosa and Uttara. Kassapa had a fine pair of chief disciples named Tissa and Bhāradvāja. I have a fine pair of chief disciples named Sāriputta and Moggallāna.

विपस्सिस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स तयो सावकानं सन्निपाता अहेसुं। एको सावकानं सन्निपातो अहोसि अट्ठसट्ठिभिक्खुसतसहस्सं, एको सावकानं सन्निपातो अहोसि भिक्खुसतसहस्सं, एको सावकानं सन्निपातो अहोसि असीतिभिक्खुसहस्सानि। विपस्सिस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स इमे तयो सावकानं सन्निपाता अहेसुं सब्बेसंयेव खीणासवानं।

Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. Eko sāvakānaṁ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi bhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ.

Vipassī had three gatherings of disciples—one of 6,800,000, one of 100,000, and one of 80,000—all of them bhikkhus who had ended their defilements.

सिखिस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स तयो सावकानं सन्निपाता अहेसुं। एको सावकानं सन्निपातो अहोसि भिक्खुसतसहस्सं, एको सावकानं सन्निपातो अहोसि असीतिभिक्खुसहस्सानि, एको सावकानं सन्निपातो अहोसि सत्ततिभिक्खुसहस्सानि। सिखिस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स इमे तयो सावकानं सन्निपाता अहेसुं सब्बेसंयेव खीणासवानं।

Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. Eko sāvakānaṁ sannipāto ahosi bhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni, eko sāvakānaṁ sannipāto ahosi sattatibhikkhusahassāni. Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ.

Sikhī had three gatherings of disciples—one of 100,000, one of 80,000, and one of 70,000—all of them bhikkhus who had ended their defilements.

वेस्सभुस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स तयो सावकानं सन्निपाता अहेसुं। एको सावकानं सन्निपातो अहोसि असीतिभिक्खुसहस्सानि, एको सावकानं सन्निपातो अहोसि सत्ततिभिक्खुसहस्सानि, एको सावकानं सन्निपातो अहोसि सट्ठिभिक्खुसहस्सानि। वेस्सभुस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स इमे तयो सावकानं सन्निपाता अहेसुं सब्बेसंयेव खीणासवानं।

Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. Eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni, eko sāvakānaṁ sannipāto ahosi sattatibhikkhusahassāni, eko sāvakānaṁ sannipāto ahosi saṭṭhibhikkhusahassāni. Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ.

Vessabhū had three gatherings of disciples—one of 80,000, one of 70,000, and one of 60,000—all of them bhikkhus who had ended their defilements.

ककुसन्धस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स एको सावकानं सन्निपातो अहोसि चत्तालीसभिक्खुसहस्सानि। ककुसन्धस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स अयं एको सावकानं सन्निपातो अहोसि सब्बेसंयेव खीणासवानं।

Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa eko sāvakānaṁ sannipāto ahosi cattālīsabhikkhusahassāni. Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ.

Kakusandha had one gathering of disciples—40,000 bhikkhus who had ended their defilements.

कोणागमनस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स एको सावकानं सन्निपातो अहोसि तिंसभिक्खुसहस्सानि। कोणागमनस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स अयं एको सावकानं सन्निपातो अहोसि सब्बेसंयेव खीणासवानं।

Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa eko sāvakānaṁ sannipāto ahosi tiṁsabhikkhusahassāni. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ.

Koṇāgamana had one gathering of disciples—30,000 bhikkhus who had ended their defilements.

कस्सपस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स एको सावकानं सन्निपातो अहोसि वीसतिभिक्खुसहस्सानि। कस्सपस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स अयं एको सावकानं सन्निपातो अहोसि सब्बेसंयेव खीणासवानं।

Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa eko sāvakānaṁ sannipāto ahosi vīsatibhikkhusahassāni. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ.

Kassapa had one gathering of disciples—20,000 bhikkhus who had ended their defilements.

मय्हं, भिक्खवे, एतरहि एको सावकानं सन्निपातो अहोसि अड्ढतेळसानि भिक्खुसतानि। मय्हं, भिक्खवे, अयं एको सावकानं सन्निपातो अहोसि सब्बेसंयेव खीणासवानं।

Mayhaṁ, bhikkhave, etarahi eko sāvakānaṁ sannipāto ahosi aḍḍhateḷasāni bhikkhusatāni. Mayhaṁ, bhikkhave, ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ.

I have had one gathering of disciples—1,250 bhikkhus who had ended their defilements.

विपस्सिस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स असोको नाम भिक्खु उपट्ठाको अहोसि अग्गुपट्ठाको। सिखिस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स खेमङ्करो नाम भिक्खु उपट्ठाको अहोसि अग्गुपट्ठाको। वेस्सभुस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स उपसन्तो नाम भिक्खु उपट्ठाको अहोसि अग्गुपट्ठाको। ककुसन्धस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स बुद्धिजो नाम भिक्खु उपट्ठाको अहोसि अग्गुपट्ठाको। कोणागमनस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स सोत्थिजो नाम भिक्खु उपट्ठाको अहोसि अग्गुपट्ठाको। कस्सपस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स सब्बमित्तो नाम भिक्खु उपट्ठाको अहोसि अग्गुपट्ठाको। मय्हं, भिक्खवे, एतरहि आनन्दो नाम भिक्खु उपट्ठाको अहोसि अग्गुपट्ठाको।

Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa khemaṅkaro nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa upasanto nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa buddhijo nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa sotthijo nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa sabbamitto nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Mayhaṁ, bhikkhave, etarahi ānando nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.

Vipassī had as chief attendant a bhikkhu named Asoka. Sikhī had as chief attendant a bhikkhu named Khemaṅkara. Vessabhū had as chief attendant a bhikkhu named Upasanta. Kakusandha had as chief attendant a bhikkhu named Buddhija. Koṇāgamana had as chief attendant a bhikkhu named Sotthija. Kassapa had as chief attendant a bhikkhu named Sabbamitta. I have as chief attendant a bhikkhu named Ānanda.

विपस्सिस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स बन्धुमा नाम राजा पिता अहोसि। बन्धुमती नाम देवी माता अहोसि जनेत्ति। बन्धुमस्स रञ्ञो बन्धुमती नाम नगरं राजधानी अहोसि।

Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi. Bandhumatī nāma devī mātā ahosi janetti. Bandhumassa rañño bandhumatī nāma nagaraṁ rājadhānī ahosi.

Vipassī’s father was King Bandhuma, his birth mother was Queen Bandhumatī, and their capital city was named Bandhumatī.

सिखिस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स अरुणो नाम राजा पिता अहोसि। पभावती नाम देवी माता अहोसि जनेत्ति। अरुणस्स रञ्ञो अरुणवती नाम नगरं राजधानी अहोसि।

Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa aruṇo nāma rājā pitā ahosi. Pabhāvatī nāma devī mātā ahosi janetti. Aruṇassa rañño aruṇavatī nāma nagaraṁ rājadhānī ahosi.

Sikhī’s father was King Aruṇa, his birth mother was Queen Pabhāvatī, and their capital city was named Aruṇavatī.

वेस्सभुस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स सुप्पतितो नाम राजा पिता अहोसि। वस्सवती नाम देवी माता अहोसि जनेत्ति। सुप्पतितस्स रञ्ञो अनोमं नाम नगरं राजधानी अहोसि।

Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa suppatito nāma⁵ rājā pitā ahosi. Vassavatī nāma⁶ devī mātā ahosi janetti. Suppatitassa rañño anomaṁ nāma nagaraṁ rājadhānī ahosi.

Vessabhū’s father was King Suppatita, his birth mother was Queen Vassavatī, and their capital city was named Anoma.

ककुसन्धस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स अग्गिदत्तो नाम ब्राह्मणो पिता अहोसि। विसाखा नाम ब्राह्मणी माता अहोसि जनेत्ति। तेन खो पन, भिक्खवे, समयेन खेमो नाम राजा अहोसि। खेमस्स रञ्ञो खेमवती नाम नगरं राजधानी अहोसि।

Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa aggidatto nāma brāhmaṇo pitā ahosi. Visākhā nāma brāhmaṇī mātā ahosi janetti. Tena kho pana, bhikkhave, samayena khemo nāma rājā ahosi. Khemassa rañño khemavatī nāma nagaraṁ rājadhānī ahosi.

Kakusandha’s father was the brahmin Aggidatta, and his birth mother was the brahmin lady Visākhā. At that time the king was Khema, whose capital city was named Khemavatī.

कोणागमनस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स यञ्ञदत्तो नाम ब्राह्मणो पिता अहोसि। उत्तरा नाम ब्राह्मणी माता अहोसि जनेत्ति। तेन खो पन, भिक्खवे, समयेन सोभो नाम राजा अहोसि। सोभस्स रञ्ञो सोभवती नाम नगरं राजधानी अहोसि।

Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa yaññadatto nāma brāhmaṇo pitā ahosi. Uttarā nāma brāhmaṇī mātā ahosi janetti. Tena kho pana, bhikkhave, samayena sobho nāma rājā ahosi. Sobhassa rañño sobhavatī nāma nagaraṁ rājadhānī ahosi.

Koṇāgamana’s father was the brahmin Yaññadatta, and his birth mother was the brahmin lady Uttarā. At that time the king was Sobha, whose capital city was named Sobhavatī.

कस्सपस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स ब्रह्मदत्तो नाम ब्राह्मणो पिता अहोसि। धनवती नाम ब्राह्मणी माता अहोसि जनेत्ति। तेन खो पन, भिक्खवे, समयेन किकी नाम राजा अहोसि। किकिस्स रञ्ञो बाराणसी नाम नगरं राजधानी अहोसि।

Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa brahmadatto nāma⁷ brāhmaṇo pitā ahosi. Dhanavatī nāma brāhmaṇī mātā ahosi janetti. Tena kho pana, bhikkhave, samayena kikī nāma rājā ahosi. Kikissa rañño bārāṇasī nāma nagaraṁ rājadhānī ahosi.

Kassapa’s father was the brahmin Brahmadatta, and his birth mother was the brahmin lady Dhanavatī. At that time the king was Kikī, whose capital city was named Varanasi.

मय्हं, भिक्खवे, एतरहि सुद्धोदनो नाम राजा पिता अहोसि। माया नाम देवी माता अहोसि जनेत्ति। कपिलवत्थु नाम नगरं राजधानी अहोसी”ति।

Mayhaṁ, bhikkhave, etarahi suddhodano nāma rājā pitā ahosi. Māyā nāma devī mātā ahosi janetti. Kapilavatthu nāma nagaraṁ rājadhānī ahosī”ti.

In this life, my father was King Suddhodana, my birth mother was Queen Māyā, and our capital city was Kapilavatthu.”

इदमवोच भगवा। इदं वत्वान सुगतो उट्ठायासना विहारं पाविसि।

Idamavoca bhagavā. Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.

That is what the Buddha said. When he had spoken, the Holy One got up from his seat and entered his dwelling.

अथ खो तेसं भिक्खूनं अचिरपक्कन्तस्स भगवतो अयमन्तराकथा उदपादि:

Atha kho tesaṁ bhikkhūnaṁ acirapakkantassa bhagavato ayamantarākathā udapādi:

Soon after the Buddha left, those bhikkhus discussed among themselves:

“अच्छरियं, आवुसो, अब्भुतं, आवुसो, तथागतस्स महिद्धिकता महानुभावता। यत्र हि नाम तथागतो अतीते बुद्धे परिनिब्बुते छिन्नपपञ्चे छिन्नवटुमे परियादिन्नवट्टे सब्बदुक्खवीतिवत्ते जातितोपि अनुस्सरिस्सति, नामतोपि अनुस्सरिस्सति, गोत्ततोपि अनुस्सरिस्सति, आयुप्पमाणतोपि अनुस्सरिस्सति, सावकयुगतोपि अनुस्सरिस्सति, सावकसन्निपाततोपि अनुस्सरिस्सति: ‘एवंजच्चा ते भगवन्तो अहेसुं इतिपि, एवंनामा एवङ्गोत्ता एवंसीला एवंधम्मा एवंपञ्ञा एवंविहारी एवंविमुत्ता ते भगवन्तो अहेसुं इतिपीऽ”ति।

“acchariyaṁ, āvuso, abbhutaṁ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā. Yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarissati, nāmatopi anussarissati, gottatopi anussarissati, āyuppamāṇatopi anussarissati, sāvakayugatopi anussarissati, sāvakasannipātatopi anussarissati: ‘evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’”ti.

“It’s incredible, friends, it’s amazing! The Realized One has such psychic power and might! For he is able to recollect the caste, names, clans, life-span, chief disciples, and gatherings of disciples of 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, qualities, wisdom, meditation, and freedom.

“किं नु खो, आवुसो, तथागतस्सेव नु खो एसा धम्मधातु सुप्पटिविद्धा, यस्सा धम्मधातुया सुप्पटिविद्धत्ता तथागतो अतीते बुद्धे परिनिब्बुते छिन्नपपञ्चे छिन्नवटुमे परियादिन्नवट्टे सब्बदुक्खवीतिवत्ते जातितोपि अनुस्सरति, नामतोपि अनुस्सरति, गोत्ततोपि अनुस्सरति, आयुप्पमाणतोपि अनुस्सरति, सावकयुगतोपि अनुस्सरति, सावकसन्निपाततोपि अनुस्सरति: ‘एवंजच्चा ते भगवन्तो अहेसुं इतिपि, एवंनामा एवङ्गोत्ता एवंसीला एवंधम्मा एवंपञ्ञा एवंविहारी एवंविमुत्ता ते भगवन्तो अहेसुं इतिपीऽति, उदाहु देवता तथागतस्स एतमत्थं आरोचेसुं, येन तथागतो अतीते बुद्धे परिनिब्बुते छिन्नपपञ्चे छिन्नवटुमे परियादिन्नवट्टे सब्बदुक्खवीतिवत्ते जातितोपि अनुस्सरति, नामतोपि अनुस्सरति, गोत्ततोपि अनुस्सरति, आयुप्पमाणतोपि अनुस्सरति, सावकयुगतोपि अनुस्सरति, सावकसन्निपाततोपि अनुस्सरति: ‘एवंजच्चा ते भगवन्तो अहेसुं इतिपि, एवंनामा एवङ्गोत्ता एवंसीला एवंधम्मा एवंपञ्ञा एवंविहारी एवंविमुत्ता ते भगवन्तो अहेसुं इतिपीऽ”ति। अयञ्च हिदं तेसं भिक्खूनं अन्तराकथा विप्पकता होति।

“Kiṁ nu kho, āvuso, tathāgatasseva nu kho esā dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: ‘evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’ti, udāhu devatā tathāgatassa etamatthaṁ ārocesuṁ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: ‘evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’”ti. Ayañca hidaṁ tesaṁ bhikkhūnaṁ antarākathā vippakatā hoti.

Is it because the Realized One has clearly comprehended the principle of the teachings that he can recollect all these things? Or did deities tell him?” But this conversation among those bhikkhus was left unfinished.

अथ खो भगवा सायन्हसमयं पटिसल्लाना वुट्ठितो येन करेरिमण्डलमाळो 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 yena karerimaṇḍalamāḷo 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 and went to the pavilion by the kareri tree, where he sat on the seat spread out and addressed the bhikkhus, “Bhikkhus, what were you sitting talking about just now? What conversation was left unfinished?”

एवं वुत्ते, ते भिक्खू भगवन्तं एतदवोचुं: “इध, भन्ते, अम्हाकं अचिरपक्कन्तस्स भगवतो अयं अन्तराकथा उदपादि: ‘अच्छरियं, आवुसो, अब्भुतं, आवुसो, तथागतस्स महिद्धिकता महानुभावता। यत्र हि नाम तथागतो अतीते बुद्धे परिनिब्बुते छिन्नपपञ्चे छिन्नवटुमे परियादिन्नवट्टे सब्बदुक्खवीतिवत्ते जातितोपि अनुस्सरिस्सति, नामतोपि अनुस्सरिस्सति, गोत्ततोपि अनुस्सरिस्सति, आयुप्पमाणतोपि अनुस्सरिस्सति, सावकयुगतोपि अनुस्सरिस्सति, सावकसन्निपाततोपि अनुस्सरिस्सति: “एवंजच्चा ते भगवन्तो अहेसुं इतिपि, एवंनामा एवङ्गोत्ता एवंसीला एवंधम्मा एवंपञ्ञा एवंविहारी एवंविमुत्ता ते भगवन्तो अहेसुं इतिपी”ति। किं नु खो, आवुसो, तथागतस्सेव नु खो एसा धम्मधातु सुप्पटिविद्धा, यस्सा धम्मधातुया सुप्पटिविद्धत्ता तथागतो अतीते बुद्धे परिनिब्बुते छिन्नपपञ्चे छिन्नवटुमे परियादिन्नवट्टे सब्बदुक्खवीतिवत्ते जातितोपि अनुस्सरति, नामतोपि अनुस्सरति, गोत्ततोपि अनुस्सरति, आयुप्पमाणतोपि अनुस्सरति, सावकयुगतोपि अनुस्सरति, सावकसन्निपाततोपि अनुस्सरति: “एवंजच्चा ते भगवन्तो अहेसुं इतिपि, एवंनामा एवङ्गोत्ता एवंसीला एवंधम्मा एवंपञ्ञा एवंविहारी एवंविमुत्ता ते भगवन्तो अहेसुं इतिपी”ति। उदाहु देवता तथागतस्स एतमत्थं आरोचेसुं, येन तथागतो अतीते बुद्धे परिनिब्बुते छिन्नपपञ्चे छिन्नवटुमे परियादिन्नवट्टे सब्बदुक्खवीतिवत्ते जातितोपि अनुस्सरति, नामतोपि अनुस्सरति, गोत्ततोपि अनुस्सरति, आयुप्पमाणतोपि अनुस्सरति, सावकयुगतोपि अनुस्सरति, सावकसन्निपाततोपि अनुस्सरति: “एवंजच्चा ते भगवन्तो अहेसुं इतिपि, एवंनामा एवङ्गोत्ता एवंसीला एवंधम्मा एवंपञ्ञा एवंविहारी एवंविमुत्ता ते भगवन्तो अहेसुं इतिपी”ऽति? अयं खो नो, भन्ते, अन्तराकथा विप्पकता, अथ भगवा अनुप्पत्तो”ति।

Evaṁ vutte, te bhikkhū bhagavantaṁ etadavocuṁ: “idha, bhante, amhākaṁ acirapakkantassa bhagavato ayaṁ antarākathā udapādi: ‘acchariyaṁ, āvuso, abbhutaṁ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā. Yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarissati, nāmatopi anussarissati, gottatopi anussarissati, āyuppamāṇatopi anussarissati, sāvakayugatopi anussarissati, sāvakasannipātatopi anussarissati: “evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī”ti. Kiṁ nu kho, āvuso, tathāgatasseva nu kho esā dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: “evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī”ti. Udāhu devatā tathāgatassa etamatthaṁ ārocesuṁ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: “evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī”’ti? Ayaṁ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.

The bhikkhus told him what had happened, adding, “This was our conversation that was unfinished when the Buddha arrived.”

“तथागतस्सेवेसा, भिक्खवे, धम्मधातु सुप्पटिविद्धा, यस्सा धम्मधातुया सुप्पटिविद्धत्ता तथागतो अतीते बुद्धे परिनिब्बुते छिन्नपपञ्चे छिन्नवटुमे परियादिन्नवट्टे सब्बदुक्खवीतिवत्ते जातितोपि अनुस्सरति, नामतोपि अनुस्सरति, गोत्ततोपि अनुस्सरति, आयुप्पमाणतोपि अनुस्सरति, सावकयुगतोपि अनुस्सरति, सावकसन्निपाततोपि अनुस्सरति: ‘एवंजच्चा ते भगवन्तो अहेसुं इतिपि, एवंनामा एवङ्गोत्ता एवंसीला एवंधम्मा एवंपञ्ञा एवंविहारी एवंविमुत्ता ते भगवन्तो अहेसुं इतिपीऽति। देवतापि तथागतस्स एतमत्थं आरोचेसुं, येन तथागतो अतीते बुद्धे परिनिब्बुते छिन्नपपञ्चे छिन्नवटुमे परियादिन्नवट्टे सब्बदुक्खवीतिवत्ते जातितोपि अनुस्सरति, नामतोपि अनुस्सरति, गोत्ततोपि अनुस्सरति, आयुप्पमाणतोपि अनुस्सरति, सावकयुगतोपि अनुस्सरति, सावकसन्निपाततोपि अनुस्सरति: ‘एवंजच्चा ते भगवन्तो अहेसुं इतिपि, एवंनामा एवङ्गोत्ता एवंसीला एवंधम्मा एवंपञ्ञा एवंविहारी एवंविमुत्ता ते भगवन्तो अहेसुं इतिपीऽति।

“Tathāgatassevesā, bhikkhave, dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: ‘evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’ti. Devatāpi tathāgatassa etamatthaṁ ārocesuṁ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: ‘evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’ti.

“It is because the Realized One has clearly comprehended the principle of the teachings that he can recollect all these things. And the deities also told me.

इच्छेय्याथ नो तुम्हे, भिक्खवे, भिय्योसो मत्ताय पुब्बेनिवासपटिसंयुत्तं धम्मिं कथं सोतुन्”ति?

Iccheyyātha no tumhe, bhikkhave, bhiyyoso mattāya pubbenivāsapaṭisaṁyuttaṁ dhammiṁ kathaṁ sotun”ti?

Would you like to hear a further Dhamma talk on the subject of past lives?”

“एतस्स, भगवा, कालो; एतस्स, सुगत, कालो; यं भगवा भिय्योसो मत्ताय पुब्बेनिवासपटिसंयुत्तं धम्मिं कथं करेय्य, भगवतो सुत्वा भिक्खू धारेस्सन्ती”ति।

“Etassa, bhagavā, kālo; etassa, sugata, kālo; yaṁ bhagavā bhiyyoso mattāya pubbenivāsapaṭisaṁyuttaṁ dhammiṁ kathaṁ kareyya, bhagavato sutvā bhikkhū dhāressantī”ti.

“Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha give a further Dhamma talk on the subject of past lives. The bhikkhus will listen and remember it.”

“तेन हि, भिक्खवे, सुणाथ, साधुकं मनसि करोथ, भासिस्सामी”ति।

“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

“Well then, bhikkhus, listen and apply your mind well, I will speak.”

“एवं, भन्ते”ति खो ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच:

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

“Yes, sir,” they replied. The Buddha said this:

“इतो सो, भिक्खवे, एकनवुतिकप्पे यं विपस्सी भगवा अरहं सम्मासम्बुद्धो लोके उदपादि। विपस्सी, भिक्खवे, भगवा अरहं सम्मासम्बुद्धो खत्तियो जातिया अहोसि, खत्तियकुले उदपादि। विपस्सी, भिक्खवे, भगवा अरहं सम्मासम्बुद्धो कोण्डञ्ञो गोत्तेन अहोसि। विपस्सिस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स असीतिवस्ससहस्सानि आयुप्पमाणं अहोसि। विपस्सी, भिक्खवे, भगवा अरहं सम्मासम्बुद्धो पाटलिया मूले अभिसम्बुद्धो। विपस्सिस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स खण्डतिस्सं नाम सावकयुगं अहोसि अग्गं भद्दयुगं। विपस्सिस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स तयो सावकानं सन्निपाता अहेसुं। एको सावकानं सन्निपातो अहोसि अट्ठसट्ठिभिक्खुसतसहस्सं, एको सावकानं सन्निपातो अहोसि भिक्खुसतसहस्सं, एको सावकानं सन्निपातो अहोसि असीतिभिक्खुसहस्सानि। विपस्सिस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स इमे तयो सावकानं सन्निपाता अहेसुं सब्बेसंयेव खीणासवानं। विपस्सिस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स असोको नाम भिक्खु उपट्ठाको अहोसि अग्गुपट्ठाको। विपस्सिस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स बन्धुमा नाम राजा पिता अहोसि। बन्धुमती नाम देवी माता अहोसि जनेत्ति। बन्धुमस्स रञ्ञो बन्धुमती नाम नगरं राजधानी अहोसि।

“Ito so, bhikkhave, ekanavutikappe yaṁ vipassī bhagavā arahaṁ sammāsambuddho loke udapādi. Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṁ ahosi. Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho pāṭaliyā mūle abhisambuddho. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa khaṇḍatissaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. Eko sāvakānaṁ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi bhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi. Bandhumatī nāma devī mātā ahosi janetti. Bandhumassa rañño bandhumatī nāma nagaraṁ rājadhānī ahosi.

“Ninety-one eons ago, the Buddha Vipassī arose in the world, perfected and fully awakened. He was born as an aristocrat into an aristocrat family. His clan was Koṇḍañña. He lived for 80,000 years. He was awakened at the root of a patala tree. He had a fine pair of chief disciples named Khaṇḍa and Tissa. He had three gatherings of disciples—one of 6,800,000, one of 100,000, and one of 80,000—all of them bhikkhus who had ended their defilements. He had as chief attendant a bhikkhu named Asoka. His father was King Bandhuma, his birth mother was Queen Bandhumatī, and their capital city was named Bandhumatī.

२। बोधिसत्तधम्मता

2. Bodhisattadhammatā

2. What’s Normal For One Intent on Awakening

अथ खो, भिक्खवे, विपस्सी बोधिसत्तो तुसिता काया चवित्वा सतो सम्पजानो मातुकुच्छिं ओक्कमि। अयमेत्थ धम्मता।

Atha kho, bhikkhave, vipassī bodhisatto tusitā kāyā cavitvā sato sampajāno mātukucchiṁ okkami. Ayamettha dhammatā.

When Vipassī, the being intent on awakening, passed away from the host of Joyful Gods, he was conceived in his mother’s womb, mindful and aware. This is normal in such a case.

धम्मता एसा, भिक्खवे, यदा बोधिसत्तो तुसिता काया चवित्वा मातुकुच्छिं ओक्कमति। अथ सदेवके लोके समारके सब्रह्मके सस्समणब्राह्मणिया पजाय सदेवमनुस्साय अप्पमाणो उळारो ओभासो पातुभवति अतिक्कम्मेव देवानं देवानुभावं। यापि ता लोकन्तरिका अघा असंवुता अन्धकारा अन्धकारतिमिसा, यत्थपिमे चन्दिमसूरिया एवंमहिद्धिका एवंमहानुभावा आभाय नानुभोन्ति, तत्थपि अप्पमाणो उळारो ओभासो पातुभवति अतिक्कम्मेव देवानं देवानुभावं। येपि तत्थ सत्ता उपपन्ना, तेपि तेनोभासेन अञ्ञमञ्ञं सञ्जानन्ति: ‘अञ्ञेपि किर, भो, सन्ति सत्ता इधूपपन्नाऽति। अयञ्च दससहस्सी लोकधातु सङ्कम्पति सम्पकम्पति सम्पवेधति। अप्पमाणो च उळारो ओभासो लोके पातुभवति अतिक्कम्मेव देवानं देवानुभावं। अयमेत्थ धम्मता।

Dhammatā esā, bhikkhave, yadā bodhisatto tusitā kāyā cavitvā mātukucchiṁ okkamati. Atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā, yatthapime candimasūriyā evaṁmahiddhikā evaṁmahānubhāvā ābhāya nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Yepi tattha sattā upapannā, tepi tenobhāsena aññamaññaṁ sañjānanti: ‘aññepi kira, bho, santi sattā idhūpapannā’ti. Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati. Appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Ayamettha dhammatā.

It’s normal that, 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 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 is normal in such a case.

धम्मता एसा, भिक्खवे, यदा बोधिसत्तो मातुकुच्छिं ओक्कन्तो होति, चत्तारो नं देवपुत्ता चतुद्दिसं रक्खाय उपगच्छन्ति: ‘मा नं बोधिसत्तं वा बोधिसत्तमातरं वा मनुस्सो वा अमनुस्सो वा कोचि वा विहेठेसीऽति। अयमेत्थ धम्मता।

Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, cattāro naṁ devaputtā catuddisaṁ⁸ rakkhāya upagacchanti: ‘mā naṁ bodhisattaṁ vā bodhisattamātaraṁ vā manusso vā amanusso vā koci vā viheṭhesī’ti. Ayamettha dhammatā.

It’s normal that, 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 is normal in such a case.

धम्मता एसा, भिक्खवे, यदा बोधिसत्तो मातुकुच्छिं ओक्कन्तो होति, पकतिया सीलवती बोधिसत्तमाता होति, विरता पाणातिपाता, विरता अदिन्नादाना, विरता कामेसुमिच्छाचारा, विरता मुसावादा, विरता सुरामेरयमज्जप्पमादट्ठाना। अयमेत्थ धम्मता।

Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, pakatiyā sīlavatī bodhisattamātā hoti, viratā pāṇātipātā, viratā adinnādānā, viratā kāmesumicchācārā, viratā musāvādā, viratā surāmerayamajjappamādaṭṭhānā. Ayamettha dhammatā.

It’s normal that, 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 is normal in such a case.

धम्मता एसा, भिक्खवे, यदा बोधिसत्तो मातुकुच्छिं ओक्कन्तो होति, न बोधिसत्तमातु पुरिसेसु मानसं उप्पज्जति कामगुणूपसंहितं, अनतिक्कमनीया च बोधिसत्तमाता होति केनचि पुरिसेन रत्तचित्तेन। अयमेत्थ धम्मता।

Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu purisesu mānasaṁ uppajjati kāmaguṇūpasaṁhitaṁ, anatikkamanīyā ca bodhisattamātā hoti kenaci purisena rattacittena. Ayamettha dhammatā.

It’s normal that, 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 is normal in such a case.

धम्मता एसा, भिक्खवे, यदा बोधिसत्तो मातुकुच्छिं ओक्कन्तो होति, लाभिनी बोधिसत्तमाता होति पञ्चन्नं कामगुणानं। सा पञ्चहि कामगुणेहि समप्पिता समङ्गीभूता परिचारेति। अयमेत्थ धम्मता।

Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, lābhinī bodhisattamātā hoti pañcannaṁ kāmaguṇānaṁ. Sā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāreti. Ayamettha dhammatā.

It’s normal that, 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 is normal in such a case.

धम्मता एसा, भिक्खवे, यदा बोधिसत्तो मातुकुच्छिं ओक्कन्तो होति, न बोधिसत्तमातु कोचिदेव आबाधो उप्पज्जति। सुखिनी बोधिसत्तमाता होति अकिलन्तकाया, बोधिसत्तञ्च बोधिसत्तमाता तिरोकुच्छिगतं पस्सति सब्बङ्गपच्चङ्गिं अहीनिन्द्रियं। सेय्यथापि, भिक्खवे, मणि वेळुरियो सुभो जातिमा अट्ठंसो सुपरिकम्मकतो अच्छो विप्पसन्नो अनाविलो सब्बाकारसम्पन्नो। 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 अच्छो विप्पसन्नो अनाविलो सब्बाकारसम्पन्नो। तत्रिदं सुत्तं आवुतं नीलं वा पीतं वा लोहितं वा ओदातं वा पण्डुसुत्तं वाऽति।

Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati. Sukhinī bodhisattamātā hoti akilantakāyā, bodhisattañca bodhisattamātā tirokucchigataṁ passati sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. Seyyathāpi, bhikkhave, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatrāssa⁹ 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 accho vippasanno anāvilo sabbākārasampanno. Tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā’ti.

It’s normal that, 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, transparent, clear, and unclouded, endowed with all good qualities. 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, transparent, clear, and unclouded, endowed with all good qualities. And it’s strung with a thread of blue, yellow, red, white, or golden brown.’

एवमेव खो, भिक्खवे, यदा बोधिसत्तो मातुकुच्छिं ओक्कन्तो होति, न बोधिसत्तमातु कोचिदेव आबाधो उप्पज्जति, सुखिनी बोधिसत्तमाता होति अकिलन्तकाया, बोधिसत्तञ्च बोधिसत्तमाता तिरोकुच्छिगतं पस्सति सब्बङ्गपच्चङ्गिं अहीनिन्द्रियं। अयमेत्थ धम्मता।

Evameva kho, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati, sukhinī bodhisattamātā hoti akilantakāyā, bodhisattañca bodhisattamātā tirokucchigataṁ passati sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. Ayamettha dhammatā.

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 is normal in such a case.

धम्मता एसा, भिक्खवे, सत्ताहजाते बोधिसत्ते बोधिसत्तमाता कालं करोति तुसितं कायं उपपज्जति। अयमेत्थ धम्मता।

Dhammatā esā, bhikkhave, sattāhajāte bodhisatte bodhisattamātā kālaṁ karoti tusitaṁ kāyaṁ upapajjati. Ayamettha dhammatā.

It’s normal that, seven days after the being intent on awakening is born, his mother passes away and is reborn in the host of Joyful Gods. This is normal in such a case.

धम्मता एसा, भिक्खवे, यथा अञ्ञा इत्थिका नव वा दस वा मासे गब्भं कुच्छिना परिहरित्वा विजायन्ति, न हेवं बोधिसत्तं बोधिसत्तमाता विजायति। दसेव मासानि बोधिसत्तं बोधिसत्तमाता कुच्छिना परिहरित्वा विजायति। अयमेत्थ धम्मता।

Dhammatā esā, bhikkhave, yathā aññā itthikā nava vā dasa vā māse gabbhaṁ kucchinā pariharitvā vijāyanti, na hevaṁ bodhisattaṁ bodhisattamātā vijāyati. Daseva māsāni bodhisattaṁ bodhisattamātā kucchinā pariharitvā vijāyati. Ayamettha dhammatā.

It’s normal that, while 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 is normal in such a case.

धम्मता एसा, भिक्खवे, यथा अञ्ञा इत्थिका निसिन्ना वा निपन्ना वा विजायन्ति, न हेवं बोधिसत्तं बोधिसत्तमाता विजायति। ठिताव बोधिसत्तं बोधिसत्तमाता विजायति। अयमेत्थ धम्मता।

Dhammatā esā, bhikkhave, yathā aññā itthikā nisinnā vā nipannā vā vijāyanti, na hevaṁ bodhisattaṁ bodhisattamātā vijāyati. Ṭhitāva bodhisattaṁ bodhisattamātā vijāyati. Ayamettha dhammatā.

It’s normal that, while 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 is normal in such a case.

धम्मता एसा, भिक्खवे, यदा बोधिसत्तो मातुकुच्छिम्हा निक्खमति, देवा पठमं पटिग्गण्हन्ति, पच्छा मनुस्सा। अयमेत्थ धम्मता।

Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, devā paṭhamaṁ paṭiggaṇhanti, pacchā manussā. Ayamettha dhammatā.

It’s normal that, when the being intent on awakening emerges from his mother’s womb, gods receive him first, then humans. This is normal in such a case.

धम्मता एसा, भिक्खवे, यदा बोधिसत्तो मातुकुच्छिम्हा निक्खमति, अप्पत्तोव बोधिसत्तो पथविं होति, चत्तारो नं देवपुत्ता पटिग्गहेत्वा मातु पुरतो ठपेन्ति: ‘अत्तमना, देवि, होहि; महेसक्खो ते पुत्तो उप्पन्नोऽति। अयमेत्थ धम्मता।

Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, appattova bodhisatto pathaviṁ hoti, cattāro naṁ devaputtā paṭiggahetvā mātu purato ṭhapenti: ‘attamanā, devi, hohi; mahesakkho te putto uppanno’ti. Ayamettha dhammatā.

It’s normal that, 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 is normal in such a case.

धम्मता एसा, भिक्खवे, यदा बोधिसत्तो मातुकुच्छिम्हा निक्खमति, विसदोव निक्खमति अमक्खितो उदेन अमक्खितो सेम्हेन अमक्खितो रुहिरेन अमक्खितो केनचि असुचिना सुद्धो विसदो। सेय्यथापि, भिक्खवे, मणिरतनं कासिके वत्थे निक्खित्तं नेव मणिरतनं कासिकं वत्थं मक्खेति, नापि कासिकं वत्थं मणिरतनं मक्खेति। तं किस्स हेतु? उभिन्नं सुद्धत्ता।

Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena¹⁰ amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho¹¹ visado. Seyyathāpi, bhikkhave, maṇiratanaṁ kāsike vatthe nikkhittaṁ neva maṇiratanaṁ kāsikaṁ vatthaṁ makkheti, nāpi kāsikaṁ vatthaṁ maṇiratanaṁ makkheti. Taṁ kissa hetu? Ubhinnaṁ suddhattā.

It’s normal that, 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, भिक्खवे, यदा बोधिसत्तो मातुकुच्छिम्हा निक्खमति, विसदोव निक्खमति अमक्खितो, उदेन अमक्खितो सेम्हेन अमक्खितो रुहिरेन अमक्खितो केनचि असुचिना सुद्धो विसदो। अयमेत्थ धम्मता।

Evameva kho, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito, udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado. Ayamettha dhammatā.

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 is normal in such a case.

धम्मता एसा, भिक्खवे, यदा बोधिसत्तो मातुकुच्छिम्हा निक्खमति, द्वे उदकस्स धारा अन्तलिक्खा पातुभवन्ति—एका सीतस्स एका उण्हस्स येन बोधिसत्तस्स उदककिच्चं करोन्ति मातु च। अयमेत्थ धम्मता।

Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, dve udakassa dhārā antalikkhā pātubhavanti—ekā sītassa ekā uṇhassa yena bodhisattassa udakakiccaṁ karonti mātu ca. Ayamettha dhammatā.

It’s normal that, 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 is normal in such a case.

धम्मता एसा, भिक्खवे, सम्पतिजातो बोधिसत्तो समेहि पादेहि पतिट्ठहित्वा उत्तराभिमुखो सत्तपदवीतिहारेन गच्छति सेतम्हि छत्ते अनुधारियमाने, सब्बा च दिसा अनुविलोकेति, आसभिं वाचं भासति ‘अग्गोहमस्मि लोकस्स, जेट्ठोहमस्मि लोकस्स, सेट्ठोहमस्मि लोकस्स, अयमन्तिमा जाति, नत्थि दानि पुनब्भवोऽति। अयमेत्थ धम्मता।

Dhammatā esā, bhikkhave, sampatijāto bodhisatto samehi pādehi patiṭṭhahitvā uttarābhimukho¹² sattapadavītihārena gacchati setamhi chatte anudhāriyamāne, sabbā ca disā anuviloketi, āsabhiṁ vācaṁ bhāsati ‘aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa, ayamantimā jāti, natthi dāni punabbhavo’ti. Ayamettha dhammatā.

It’s normal that, 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 is normal in such a case.

धम्मता एसा, भिक्खवे, यदा बोधिसत्तो मातुकुच्छिम्हा निक्खमति, अथ सदेवके लोके समारके सब्रह्मके सस्समणब्राह्मणिया पजाय सदेवमनुस्साय अप्पमाणो उळारो ओभासो पातुभवति, अतिक्कम्मेव देवानं देवानुभावं। यापि ता लोकन्तरिका अघा असंवुता अन्धकारा अन्धकारतिमिसा, यत्थपिमे चन्दिमसूरिया एवंमहिद्धिका एवंमहानुभावा आभाय नानुभोन्ति, तत्थपि अप्पमाणो उळारो ओभासो पातुभवति अतिक्कम्मेव देवानं देवानुभावं। येपि तत्थ सत्ता उपपन्ना, तेपि तेनोभासेन अञ्ञमञ्ञं सञ्जानन्ति: ‘अञ्ञेपि किर, भो, सन्ति सत्ता इधूपपन्नाऽति। अयञ्च दससहस्सी लोकधातु सङ्कम्पति सम्पकम्पति सम्पवेधति अप्पमाणो च उळारो ओभासो लोके पातुभवति अतिक्कम्मेव देवानं देवानुभावं। अयमेत्थ धम्मता।

Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati, atikkammeva devānaṁ devānubhāvaṁ. Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā, yatthapime candimasūriyā evaṁmahiddhikā evaṁmahānubhāvā ābhāya nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Yepi tattha sattā upapannā, tepi tenobhāsena aññamaññaṁ sañjānanti: ‘aññepi kira, bho, santi sattā idhūpapannā’ti. Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Ayamettha dhammatā.

It’s normal that, 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 is normal in such a case.

३। द्वत्तिंसमहापुरिसलक्खणा

3. Dvattiṁsamahāpurisalakkhaṇā

3. The Thirty-Two Marks of a Great Man

जाते खो पन, भिक्खवे, विपस्सिम्हि कुमारे बन्धुमतो रञ्ञो पटिवेदेसुं: ‘पुत्तो ते, देव, जातो, तं देवो पस्सतूऽति। अद्दसा खो, भिक्खवे, बन्धुमा राजा विपस्सिं कुमारं, दिस्वा नेमित्ते ब्राह्मणे आमन्तापेत्वा एतदवोच: ‘पस्सन्तु भोन्तो नेमित्ता ब्राह्मणा कुमारन्ऽति। अद्दसंसु खो, भिक्खवे, नेमित्ता ब्राह्मणा विपस्सिं कुमारं, दिस्वा बन्धुमन्तं राजानं एतदवोचुं: ‘अत्तमनो, देव, होहि, महेसक्खो ते पुत्तो उप्पन्नो, लाभा ते, महाराज, सुलद्धं ते, महाराज, यस्स ते कुले एवरूपो पुत्तो उप्पन्नो। अयञ्हि, देव, कुमारो द्वत्तिंसमहापुरिसलक्खणेहि समन्नागतो, येहि समन्नागतस्स महापुरिसस्स द्वेव गतियो भवन्ति अनञ्ञा। सचे अगारं अज्झावसति, राजा होति चक्कवत्ती धम्मिको धम्मराजा चातुरन्तो विजितावी जनपदत्थावरियप्पत्तो सत्तरतनसमन्नागतो। तस्सिमानि सत्तरतनानि भवन्ति। सेय्यथिदं—चक्करतनं हत्थिरतनं अस्सरतनं मणिरतनं इत्थिरतनं गहपतिरतनं परिणायकरतनमेव सत्तमं। परोसहस्सं खो पनस्स पुत्ता भवन्ति सूरा वीरङ्गरूपा परसेनप्पमद्दना। सो इमं पथविं सागरपरियन्तं अदण्डेन असत्थेन धम्मेन अभिविजिय अज्झावसति। सचे खो पन अगारस्मा अनगारियं पब्बजति, अरहं होति सम्मासम्बुद्धो लोके विवटच्छदो।

Jāte kho pana, bhikkhave, vipassimhi kumāre bandhumato rañño paṭivedesuṁ: ‘putto te, deva, jāto, taṁ devo passatū’ti. Addasā kho, bhikkhave, bandhumā rājā vipassiṁ kumāraṁ, disvā nemitte brāhmaṇe āmantāpetvā etadavoca: ‘passantu bhonto nemittā brāhmaṇā kumāran’ti. Addasaṁsu kho, bhikkhave, nemittā brāhmaṇā vipassiṁ kumāraṁ, disvā bandhumantaṁ rājānaṁ etadavocuṁ: ‘attamano, deva, hohi, mahesakkho te putto uppanno, lābhā te, mahārāja, suladdhaṁ te, mahārāja, yassa te kule evarūpo putto uppanno. Ayañhi, deva, kumāro dvattiṁsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni sattaratanāni bhavanti. Seyyathidaṁ—cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ. Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭacchado.

When Prince Vipassī was born, they announced it to King Bandhuma, ‘Sire, your son is born! Let your majesty examine him!’ When the king had examined the prince, he had the brahmin soothsayers summoned and said to them, ‘Gentlemen, please examine the prince.’ When they had examined him they said to the king, ‘Rejoice, O King! An illustrious son is born to you. You are fortunate, so very fortunate, to have a son such as this born in this family! For the prince has the thirty-two marks of a great man. A great man who possesses these has only two possible destinies, no other. If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures. He has the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he reigns by principle, without rod or sword. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world.

कतमेहि चायं, देव, कुमारो द्वत्तिंसमहापुरिसलक्खणेहि समन्नागतो, येहि समन्नागतस्स महापुरिसस्स द्वेव गतियो भवन्ति अनञ्ञा। सचे अगारं अज्झावसति, राजा होति चक्कवत्ती धम्मिको धम्मराजा चातुरन्तो विजितावी जनपदत्थावरियप्पत्तो सत्तरतनसमन्नागतो। तस्सिमानि सत्तरतनानि भवन्ति। सेय्यथिदं—चक्करतनं हत्थिरतनं अस्सरतनं मणिरतनं इत्थिरतनं गहपतिरतनं परिणायकरतनमेव सत्तमं। परोसहस्सं खो पनस्स पुत्ता भवन्ति सूरा वीरङ्गरूपा परसेनप्पमद्दना। सो इमं पथविं सागरपरियन्तं अदण्डेन असत्थेन धम्मेन अभिविजिय अज्झावसति।

Katamehi cāyaṁ, deva, kumāro dvattiṁsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni sattaratanāni bhavanti. Seyyathidaṁ—cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ. Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati.

And what are the marks which he possesses?

सचे खो पन अगारस्मा अनगारियं पब्बजति, अरहं होति सम्मासम्बुद्धो लोके विवटच्छदो। अयञ्हि, देव, कुमारो सुप्पतिट्ठितपादो। यं पायं, देव, कुमारो सुप्पतिट्ठितपादो। इदम्पिस्स महापुरिसस्स महापुरिसलक्खणं भवति।

Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭacchado. Ayañhi, deva, kumāro suppatiṭṭhitapādo. Yaṁ pāyaṁ, deva, kumāro suppatiṭṭhitapādo. Idampissa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati.

He has well-planted feet.

इमस्स, देव, कुमारस्स हेट्ठा पादतलेसु चक्कानि जातानि सहस्सारानि सनेमिकानि सनाभिकानि सब्बाकारपरिपूरानि। यम्पि इमस्स, देव, कुमारस्स हेट्ठा पादतलेसु चक्कानि जातानि सहस्सारानि सनेमिकानि सनाभिकानि सब्बाकारपरिपूरानि, इदम्पिस्स महापुरिसस्स महापुरिसलक्खणं भवति।

Imassa, deva, kumārassa heṭṭhā pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni. Yampi imassa, deva, kumārassa heṭṭhā pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni, idampissa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati.

On the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail.

अयञ्हि, देव, कुमारो आयतपण्ही …पे…

Ayañhi, deva, kumāro āyatapaṇhī …pe…

He has stretched heels.

अयञ्हि, देव, कुमारो दीघङ्गुली …पे…

Ayañhi, deva, kumāro dīghaṅgulī …pe…

He has long fingers.

अयञ्हि, देव, कुमारो मुदुतलुनहत्थपादो …पे…

Ayañhi, deva, kumāro mudutalunahatthapādo …pe…

His hands and feet are tender.

अयञ्हि, देव कुमारो जालहत्थपादो …पे…

Ayañhi, deva kumāro jālahatthapādo …pe…

He has serried hands and feet.

अयञ्हि, देव, कुमारो उस्सङ्खपादो …पे…

Ayañhi, deva, kumāro ussaṅkhapādo …pe…

The tops of his feet are arched.

अयञ्हि, देव, कुमारो एणिजङ्घो …पे…

Ayañhi, deva, kumāro eṇijaṅgho …pe…

His calves are like those of an antelope.

अयञ्हि, देव, कुमारो ठितकोव अनोनमन्तो उभोहि पाणितलेहि जण्णुकानि परिमसति परिमज्जति …पे…

Ayañhi, deva, kumāro ṭhitakova anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati¹³ parimajjati …pe…

When standing upright and not bending over, the palms of both hands touch the knees.

अयञ्हि, देव, कुमारो कोसोहितवत्थगुय्हो …पे…

Ayañhi, deva, kumāro kosohitavatthaguyho …pe…

His private parts are covered in a foreskin.

अयञ्हि, देव, कुमारो सुवण्णवण्णो कञ्चनसन्निभत्तचो …पे…

Ayañhi, deva, kumāro suvaṇṇavaṇṇo kañcanasannibhattaco …pe…

He is gold colored; his skin has a golden sheen.

अयञ्हि, देव, कुमारो सुखुमच्छवी; सुखुमत्ता छविया रजोजल्लं काये न उपलिम्पति …पे…

Ayañhi, deva, kumāro sukhumacchavī; sukhumattā chaviyā rajojallaṁ kāye na upalimpati …pe…

He has delicate skin, so delicate that dust and dirt don’t stick to his body.

अयञ्हि, देव, कुमारो एकेकलोमो; एकेकानि लोमानि लोमकूपेसु जातानि …पे…

Ayañhi, deva, kumāro ekekalomo; ekekāni lomāni lomakūpesu jātāni …pe…

His hairs grow one per pore.

अयञ्हि, देव, कुमारो उद्धग्गलोमो; उद्धग्गानि लोमानि जातानि नीलानि अञ्जनवण्णानि कुण्डलावट्टानि दक्खिणावट्टकजातानि …पे…

Ayañhi, deva, kumāro uddhaggalomo; uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni dakkhiṇāvaṭṭakajātāni …pe…

His hairs stand up; they’re blue-black and curl clockwise.

अयञ्हि, देव, कुमारो ब्रह्मुजुगत्तो …पे…

Ayañhi, deva, kumāro brahmujugatto …pe…

His body is tall and straight-limbed.

अयञ्हि, देव, कुमारो सत्तुस्सदो …पे…

Ayañhi, deva, kumāro sattussado …pe…

He is rounded in seven places.

अयञ्हि, देव, कुमारो सीहपुब्बद्धकायो …पे…

Ayañhi, deva, kumāro sīhapubbaddhakāyo …pe…

His chest is like that of a lion.

अयञ्हि, देव, कुमारो चितन्तरंसो …पे…

Ayañhi, deva, kumāro citantaraṁso …pe…

He is filled out between the shoulders.

अयञ्हि, देव, कुमारो निग्रोधपरिमण्डलो यावतक्वस्स कायो तावतक्वस्स ब्यामो, यावतक्वस्स ब्यामो, तावतक्वस्स कायो …पे…

Ayañhi, deva, kumāro nigrodhaparimaṇḍalo yāvatakvassa kāyo tāvatakvassa byāmo, yāvatakvassa byāmo, tāvatakvassa kāyo …pe…

He has the proportional circumference of a banyan tree: the span of his arms equals the height of his body.

अयञ्हि, देव, कुमारो समवट्टक्खन्धो …पे…

Ayañhi, deva, kumāro samavaṭṭakkhandho …pe…

His torso is cylindrical.

अयञ्हि, देव, कुमारो रसग्गसग्गी …पे…

Ayañhi, deva, kumāro rasaggasaggī …pe…

He has ridged taste buds.

अयञ्हि, देव, कुमारो सीहहनु …पे…

Ayañhi, deva, kumāro sīhahanu …pe…

His jaw is like that of a lion.

अयञ्हि, देव, कुमारो चत्तालीसदन्तो …पे…

Ayañhi, deva, kumāro cattālīsadanto …pe…

He has forty teeth.

अयञ्हि, देव, कुमारो समदन्तो …पे…

Ayañhi, deva, kumāro samadanto …pe…

His teeth are even.

अयञ्हि, देव, कुमारो अविरळदन्तो …पे…

Ayañhi, deva, kumāro aviraḷadanto …pe…

His teeth have no gaps.

अयञ्हि, देव, कुमारो सुसुक्कदाठो …पे…

Ayañhi, deva, kumāro susukkadāṭho …pe…

His teeth are perfectly white.

अयञ्हि, देव, कुमारो पहूतजिव्हो …पे…

Ayañhi, deva, kumāro pahūtajivho …pe…

He has a large tongue.

अयञ्हि, देव, कुमारो ब्रह्मस्सरो करवीकभाणी …पे…

Ayañhi, deva, kumāro brahmassaro karavīkabhāṇī …pe…

He has the voice of Brahmā, like a cuckoo’s call.

अयञ्हि, देव, कुमारो अभिनीलनेत्तो …पे…

Ayañhi, deva, kumāro abhinīlanetto …pe…

His eyes are indigo.

अयञ्हि, देव, कुमारो गोपखुमो …पे…

Ayañhi, deva, kumāro gopakhumo …pe…

He has eyelashes like a cow’s.

इमस्स, देव, कुमारस्स उण्णा भमुकन्तरे जाता ओदाता मुदुतूलसन्निभा। यम्पि इमस्स, देव, कुमारस्स उण्णा भमुकन्तरे जाता ओदाता मुदुतूलसन्निभा, इदम्पिमस्स महापुरिसस्स महापुरिसलक्खणं भवति।

Imassa, deva, kumārassa uṇṇā bhamukantare jātā odātā mudutūlasannibhā. Yampi imassa, deva, kumārassa uṇṇā bhamukantare jātā odātā mudutūlasannibhā, idampimassa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati.

Between his eyebrows there grows a tuft, soft and white like cotton-wool.

अयञ्हि, देव, कुमारो उण्हीससीसो। यं पायं, देव, कुमारो उण्हीससीसो, इदम्पिस्स महापुरिसस्स महापुरिसलक्खणं भवति।

Ayañhi, deva, kumāro uṇhīsasīso. Yaṁ pāyaṁ, deva, kumāro uṇhīsasīso, idampissa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati.

The crown of his head is like a turban.

इमेहि खो अयं, देव, कुमारो द्वत्तिंसमहापुरिसलक्खणेहि समन्नागतो, येहि समन्नागतस्स महापुरिसस्स द्वेव गतियो भवन्ति अनञ्ञा। सचे अगारं अज्झावसति, राजा होति चक्कवत्ती धम्मिको धम्मराजा चातुरन्तो विजितावी जनपदत्थावरियप्पत्तो सत्तरतनसमन्नागतो। तस्सिमानि सत्तरतनानि भवन्ति। सेय्यथिदं—चक्करतनं हत्थिरतनं अस्सरतनं मणिरतनं इत्थिरतनं गहपतिरतनं परिणायकरतनमेव सत्तमं। परोसहस्सं खो पनस्स पुत्ता भवन्ति सूरा वीरङ्गरूपा परसेनप्पमद्दना। सो इमं पथविं सागरपरियन्तं अदण्डेन असत्थेन धम्मेन अभिविजिय अज्झावसति। सचे खो पन अगारस्मा अनगारियं पब्बजति, अरहं होति सम्मासम्बुद्धो लोके विवटच्छदोऽति।

Imehi kho ayaṁ, deva, kumāro dvattiṁsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni sattaratanāni bhavanti. Seyyathidaṁ—cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ. Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena¹⁴ abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭacchado’ti.

These are the thirty-two marks of a great man that the prince has. A great man who possesses these has only two possible destinies, no other. If he stays at home he becomes a king, a wheel-turning monarch. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world.’

४। विपस्सीसमञ्ञा

4. Vipassīsamaññā

4. How He Came to be Known as Vipassī

अथ खो, भिक्खवे, बन्धुमा राजा नेमित्ते ब्राह्मणे अहतेहि वत्थेहि अच्छादापेत्वा सब्बकामेहि सन्तप्पेसि। अथ खो, भिक्खवे, बन्धुमा राजा विपस्सिस्स कुमारस्स धातियो उपट्ठापेसि। अञ्ञा खीरं पायेन्ति, अञ्ञा न्हापेन्ति, अञ्ञा धारेन्ति, अञ्ञा अङ्केन परिहरन्ति। जातस्स खो पन, भिक्खवे, विपस्सिस्स कुमारस्स सेतच्छत्तं धारयित्थ दिवा चेव रत्तिञ्च: ‘मा नं सीतं वा उण्हं वा तिणं वा रजो वा उस्सावो वा बाधयित्थाऽति। जातो खो पन, भिक्खवे, विपस्सी कुमारो बहुनो जनस्स पियो अहोसि मनापो। सेय्यथापि, भिक्खवे, उप्पलं वा पदुमं वा पुण्डरीकं वा बहुनो जनस्स पियं मनापं; एवमेव खो, भिक्खवे, विपस्सी कुमारो बहुनो जनस्स पियो अहोसि मनापो। स्वास्सुदं अङ्केनेव अङ्कं परिहरियति।

Atha kho, bhikkhave, bandhumā rājā nemitte brāhmaṇe ahatehi vatthehi acchādāpetvā¹⁵ sabbakāmehi santappesi. Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa dhātiyo upaṭṭhāpesi. Aññā khīraṁ pāyenti, aññā nhāpenti, aññā dhārenti, aññā aṅkena pariharanti. Jātassa kho pana, bhikkhave, vipassissa kumārassa setacchattaṁ dhārayittha divā ceva rattiñca: ‘mā naṁ sītaṁ vā uṇhaṁ vā tiṇaṁ vā rajo vā ussāvo vā bādhayitthā’ti. Jāto kho pana, bhikkhave, vipassī kumāro bahuno janassa piyo ahosi manāpo. Seyyathāpi, bhikkhave, uppalaṁ vā padumaṁ vā puṇḍarīkaṁ vā bahuno janassa piyaṁ manāpaṁ; evameva kho, bhikkhave, vipassī kumāro bahuno janassa piyo ahosi manāpo. Svāssudaṁ aṅkeneva aṅkaṁ parihariyati.

Then King Bandhuma had the brahmin soothsayers dressed in unworn clothes and satisfied all their needs. Then the king appointed nurses for Prince Vipassī. Some suckled him, some bathed him, some held him, and some carried him on their hip. From when he was born, a white parasol was held over him night and day, with the thought, ‘Don’t let cold, heat, grass, dust, or damp bother him.’ He was dear and beloved by many people, like a blue water lily, or a pink or white lotus. He was always passed from hip to hip.

जातो खो पन, भिक्खवे, विपस्सी कुमारो मञ्जुस्सरो च अहोसि वग्गुस्सरो च मधुरस्सरो च पेमनियस्सरो च। सेय्यथापि, भिक्खवे, हिमवन्ते पब्बते करवीका नाम सकुणजाति मञ्जुस्सरा च वग्गुस्सरा च मधुरस्सरा च पेमनियस्सरा च; एवमेव खो, भिक्खवे, विपस्सी कुमारो मञ्जुस्सरो च अहोसि वग्गुस्सरो च मधुरस्सरो च पेमनियस्सरो च।

Jāto kho pana, bhikkhave, vipassī kumāro mañjussaro ca¹⁶ ahosi vaggussaro ca madhurassaro ca pemaniyassaro ca. Seyyathāpi, bhikkhave, himavante pabbate karavīkā nāma sakuṇajāti mañjussarā ca vaggussarā ca madhurassarā ca pemaniyassarā ca; evameva kho, bhikkhave, vipassī kumāro mañjussaro ca ahosi vaggussaro ca madhurassaro ca pemaniyassaro ca.

From when he was born, his voice was charming, graceful, sweet, and lovely. It was as sweet as the song of a cuckoo-bird found in the Himalayas.

जातस्स खो पन, भिक्खवे, विपस्सिस्स कुमारस्स कम्मविपाकजं दिब्बचक्खु पातुरहोसि येन सुदं समन्ता योजनं पस्सति दिवा चेव रत्तिञ्च।

Jātassa kho pana, bhikkhave, vipassissa kumārassa kammavipākajaṁ dibbacakkhu pāturahosi yena sudaṁ¹⁷ samantā yojanaṁ passati divā ceva rattiñca.

From when he was born, Prince Vipassī had the power of clairvoyance which manifested as a result of past deeds, by which he could see for a league all around both by day and by night.

जातो खो पन, भिक्खवे, विपस्सी कुमारो अनिमिसन्तो पेक्खति सेय्यथापि देवा तावतिंसा। ‘अनिमिसन्तो कुमारो पेक्खतीऽति खो, भिक्खवे, विपस्सिस्स कुमारस्स ‘विपस्सी विपस्सीऽ त्वेव समञ्ञा उदपादि।

Jāto kho pana, bhikkhave, vipassī kumāro animisanto pekkhati seyyathāpi devā tāvatiṁsā. ‘Animisanto kumāro pekkhatī’ti kho, bhikkhave, vipassissa kumārassa ‘vipassī vipassī’ tveva samaññā udapādi.

And he was unblinkingly watchful, like the gods of the Thirty-Three. And because it was said that he was unblinkingly watchful, he came to be known as ‘Vipassī’.

अथ खो, भिक्खवे, बन्धुमा राजा अत्थकरणे निसिन्नो विपस्सिं कुमारं अङ्के निसीदापेत्वा अत्थे अनुसासति। तत्र सुदं, भिक्खवे, विपस्सी कुमारो पितुअङ्के निसिन्नो विचेय्य विचेय्य अत्थे पनायति ञायेन। विचेय्य विचेय्य कुमारो अत्थे पनायति ञायेनाति खो, भिक्खवे, विपस्सिस्स कुमारस्स भिय्योसो मत्ताय ‘विपस्सी विपस्सीऽ त्वेव समञ्ञा उदपादि।

Atha kho, bhikkhave, bandhumā rājā atthakaraṇe¹⁸ nisinno vipassiṁ kumāraṁ aṅke nisīdāpetvā atthe anusāsati. Tatra sudaṁ, bhikkhave, vipassī kumāro pituaṅke nisinno viceyya viceyya atthe panāyati ñāyena. Viceyya viceyya kumāro atthe panāyati ñāyenāti kho, bhikkhave, vipassissa kumārassa bhiyyoso mattāya ‘vipassī vipassī’ tveva samaññā udapādi.

Then while King Bandhuma was sitting in judgment, he’d sit Prince Vipassī in his lap and explain the case to him. And sitting there in his father’s lap, Vipassī would thoroughly consider the case and draw a conclusion using a logical procedure. So this was all the more reason for him to be known as ‘Vipassī’.

अथ खो, भिक्खवे, बन्धुमा राजा विपस्सिस्स कुमारस्स तयो पासादे कारापेसि, एकं वस्सिकं एकं हेमन्तिकं एकं गिम्हिकं; पञ्च कामगुणानि उपट्ठापेसि। तत्र सुदं, भिक्खवे, विपस्सी कुमारो वस्सिके पासादे चत्तारो मासे निप्पुरिसेहि तूरियेहि परिचारयमानो न हेट्ठापासादं ओरोहतीति।

Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa tayo pāsāde kārāpesi, ekaṁ vassikaṁ ekaṁ hemantikaṁ ekaṁ gimhikaṁ; pañca kāmaguṇāni upaṭṭhāpesi. Tatra sudaṁ, bhikkhave, vipassī kumāro vassike pāsāde cattāro māse¹⁹ nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṁ orohatīti.

Then King Bandhuma had three stilt longhouses built for him—one for the winter, one for the summer, and one for the rainy season, and provided him with the five kinds of sensual stimulation. Prince Vipassī stayed in a stilt longhouse without coming downstairs for the four months of the rainy season, where he was entertained by musicians—none of them men.

पठमभाणवारो।

Paṭhamabhāṇavāro.

The first recitation section.

५। जिण्णपुरिस

5. Jiṇṇapurisa

5. The Old Man

अथ खो, भिक्खवे, विपस्सी कुमारो बहूनं वस्सानं बहूनं वस्ससतानं बहूनं वस्ससहस्सानं अच्चयेन सारथिं आमन्तेसि: ‘योजेहि, सम्म सारथि, भद्दानि भद्दानि यानानि उय्यानभूमिं गच्छाम सुभूमिदस्सनायाऽति।

Then, after many thousand years had passed, Prince Vipassī addressed his charioteer, ‘My dear charioteer, harness the finest chariots. We will go to a park and see the scenery.’

‘एवं, देवाऽति खो, भिक्खवे, सारथि विपस्सिस्स कुमारस्स पटिस्सुत्वा भद्दानि भद्दानि यानानि योजेत्वा विपस्सिस्स कुमारस्स पटिवेदेसि: ‘युत्तानि खो ते, देव, भद्दानि भद्दानि यानानि, यस्सदानि कालं मञ्ञसीऽति। अथ खो, भिक्खवे, विपस्सी कुमारो भद्दं भद्दं यानं अभिरुहित्वा भद्देहि भद्देहि यानेहि उय्यानभूमिं निय्यासि।

‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā vipassissa kumārassa paṭivedesi: ‘yuttāni kho te, deva, bhaddāni bhaddāni yānāni, yassadāni kālaṁ maññasī’ti. Atha kho, bhikkhave, vipassī kumāro bhaddaṁ bhaddaṁ yānaṁ²⁰ abhiruhitvā bhaddehi bhaddehi yānehi uyyānabhūmiṁ niyyāsi.

‘Yes, sir,’ replied the charioteer. He harnessed the chariots and informed the prince, ‘Sire, the finest chariots are harnessed. Please go at your convenience.’ Then Prince Vipassī mounted a fine carriage and, along with other fine carriages, set out for the park.

अद्दसा खो, भिक्खवे, विपस्सी कुमारो उय्यानभूमिं निय्यन्तो पुरिसं जिण्णं गोपानसिवङ्कं भोग्गं दण्डपरायनं पवेधमानं गच्छन्तं आतुरं गतयोब्बनं। दिस्वा सारथिं आमन्तेसि: ‘अयं पन, सम्म सारथि, पुरिसो किङ्कतो? केसापिस्स न यथा अञ्ञेसं, कायोपिस्स न यथा अञ्ञेसन्ऽति।

Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto purisaṁ jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ²¹ daṇḍaparāyanaṁ pavedhamānaṁ gacchantaṁ āturaṁ gatayobbanaṁ. Disvā sārathiṁ āmantesi: ‘ayaṁ pana, samma sārathi, puriso kiṅkato? Kesāpissa na yathā aññesaṁ, kāyopissa na yathā aññesan’ti.

Along the way he saw an elderly man, bent double, crooked, leaning on a staff, trembling as he walked, ailing, past his prime. He addressed his charioteer, ‘My dear charioteer, what has that man done? For his hair and his body are unlike those of other men.’

‘एसो खो, देव, जिण्णो नामाऽति।

‘Eso kho, deva, jiṇṇo nāmā’ti.

‘That, Your Majesty, is called an old man.’

‘किं पनेसो, सम्म सारथि, जिण्णो नामाऽति?

‘Kiṁ paneso, samma sārathi, jiṇṇo nāmā’ti?

‘But why is he called an old man?’

‘एसो खो, देव, जिण्णो नाम। न दानि तेन चिरं जीवितब्बं भविस्सतीऽति।

‘Eso kho, deva, jiṇṇo nāma. Na dāni tena ciraṁ jīvitabbaṁ bhavissatī’ti.

‘He’s called an old man because now he has not long to live.’

‘किं पन, सम्म सारथि, अहम्पि जराधम्मो, जरं अनतीतोऽति?

‘Kiṁ pana, samma sārathi, ahampi jarādhammo, jaraṁ anatīto’ti?

‘But my dear charioteer, am I liable to grow old? Am I not exempt from old age?’

‘त्वञ्च, देव, मयञ्चम्ह सब्बे जराधम्मा, जरं अनतीताऽति।

‘Tvañca, deva, mayañcamha sabbe jarādhammā, jaraṁ anatītā’ti.

‘Everyone is liable to grow old, Your Majesty, including you. No-one is exempt from old age.’

‘तेन हि, सम्म सारथि, अलं दानज्ज उय्यानभूमिया। इतोव अन्तेपुरं पच्चनिय्याहीऽति।

‘Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā. Itova antepuraṁ paccaniyyāhī’ti.

‘Well then, my dear charioteer, that’s enough of the park for today. Let’s return to the royal compound.’

‘एवं, देवाऽति खो, भिक्खवे, सारथि विपस्सिस्स कुमारस्स पटिस्सुत्वा ततोव अन्तेपुरं पच्चनिय्यासि।

‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsi.

‘Yes, Your Majesty,’ replied the charioteer and did so.

तत्र सुदं, भिक्खवे, विपस्सी कुमारो अन्तेपुरं गतो दुक्खी दुम्मनो पज्झायति: ‘धिरत्थु किर, भो, जाति नाम, यत्र हि नाम जातस्स जरा पञ्ञायिस्सतीऽति।

Tatra sudaṁ, bhikkhave, vipassī kumāro antepuraṁ gato dukkhī dummano pajjhāyati: ‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissatī’ti.

Back at the royal compound, the prince brooded, miserable and sad: ‘Damn this thing called rebirth, since old age will come to anyone who’s born.’

अथ खो, भिक्खवे, बन्धुमा राजा सारथिं आमन्तापेत्वा एतदवोच: ‘कच्चि, सम्म सारथि, कुमारो उय्यानभूमिया अभिरमित्थ? कच्चि, सम्म सारथि, कुमारो उय्यानभूमिया अत्तमनो अहोसीऽति?

Atha kho, bhikkhave, bandhumā rājā sārathiṁ āmantāpetvā etadavoca: ‘kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha? Kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī’ti?

Then King Bandhuma summoned the charioteer and said, ‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’

‘न खो, देव, कुमारो उय्यानभूमिया अभिरमित्थ, न खो, देव, कुमारो उय्यानभूमिया अत्तमनो अहोसीऽति।

‘Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī’ti.

‘No, Your Majesty, the prince didn’t enjoy himself at the park.’

‘किं पन, सम्म सारथि, अद्दस कुमारो उय्यानभूमिं निय्यन्तोऽति? ‘अद्दसा खो, देव, कुमारो उय्यानभूमिं निय्यन्तो पुरिसं जिण्णं गोपानसिवङ्कं भोग्गं दण्डपरायनं पवेधमानं गच्छन्तं आतुरं गतयोब्बनं। दिस्वा मं एतदवोच: “अयं पन, सम्म सारथि, पुरिसो किङ्कतो, केसापिस्स न यथा अञ्ञेसं, कायोपिस्स न यथा अञ्ञेसन्”ति? “एसो खो, देव, जिण्णो नामा”ति। “किं पनेसो, सम्म सारथि, जिण्णो नामा”ति? “एसो खो, देव, जिण्णो नाम न दानि तेन चिरं जीवितब्बं भविस्सती”ति। “किं पन, सम्म सारथि, अहम्पि जराधम्मो, जरं अनतीतो”ति? “त्वञ्च, देव, मयञ्चम्ह सब्बे जराधम्मा, जरं अनतीता”ति।

‘Kiṁ pana, samma sārathi, addasa kumāro uyyānabhūmiṁ niyyanto’ti? ‘Addasā kho, deva, kumāro uyyānabhūmiṁ niyyanto purisaṁ jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantaṁ āturaṁ gatayobbanaṁ. Disvā maṁ etadavoca: “ayaṁ pana, samma sārathi, puriso kiṅkato, kesāpissa na yathā aññesaṁ, kāyopissa na yathā aññesan”ti? “Eso kho, deva, jiṇṇo nāmā”ti. “Kiṁ paneso, samma sārathi, jiṇṇo nāmā”ti? “Eso kho, deva, jiṇṇo nāma na dāni tena ciraṁ jīvitabbaṁ bhavissatī”ti. “Kiṁ pana, samma sārathi, ahampi jarādhammo, jaraṁ anatīto”ti? “Tvañca, deva, mayañcamha sabbe jarādhammā, jaraṁ anatītā”ti.

‘But what did he see on the way to the park?’ And the charioteer told the king about seeing the old man and the prince’s reaction.

“तेन हि, सम्म सारथि, अलं दानज्ज उय्यानभूमिया, इतोव अन्तेपुरं पच्चनिय्याही”ति। “एवं, देवा”ति खो अहं, देव, विपस्सिस्स कुमारस्स पटिस्सुत्वा ततोव अन्तेपुरं पच्चनिय्यासिं। सो खो, देव, कुमारो अन्तेपुरं गतो दुक्खी दुम्मनो पज्झायति: “धिरत्थु किर, भो, जाति नाम, यत्र हि नाम जातस्स जरा पञ्ञायिस्सती”ऽति।

“Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī”ti. “Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ. So kho, deva, kumāro antepuraṁ gato dukkhī dummano pajjhāyati: “dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissatī”’ti.

६। ब्याधितपुरिस

6. Byādhitapurisa

6. The Sick Man

अथ खो, भिक्खवे, बन्धुमस्स रञ्ञो एतदहोसि: ‘मा हेव खो विपस्सी कुमारो न रज्जं कारेसि, मा हेव विपस्सी कुमारो अगारस्मा अनगारियं पब्बजि, मा हेव नेमित्तानं ब्राह्मणानं सच्चं अस्स वचनन्ऽति। अथ खो, भिक्खवे, बन्धुमा राजा विपस्सिस्स कुमारस्स भिय्योसो मत्ताय पञ्च कामगुणानि उपट्ठापेसि: ‘यथा विपस्सी कुमारो रज्जं करेय्य, यथा विपस्सी कुमारो न अगारस्मा अनगारियं पब्बजेय्य, यथा नेमित्तानं ब्राह्मणानं मिच्छा अस्स वचनन्ऽति। तत्र सुदं, भिक्खवे, विपस्सी कुमारो पञ्चहि कामगुणेहि समप्पितो समङ्गीभूतो परिचारेति।

Atha kho, bhikkhave, bandhumassa rañño etadahosi: ‘Mā heva kho vipassī kumāro na rajjaṁ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṁ pabbaji, mā heva nemittānaṁ brāhmaṇānaṁ saccaṁ assa vacanan’ti. Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyoso mattāya pañca kāmaguṇāni upaṭṭhāpesi: ‘yathā vipassī kumāro rajjaṁ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṁ pabbajeyya, yathā nemittānaṁ brāhmaṇānaṁ micchā assa vacanan’ti. Tatra sudaṁ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.

Then King Bandhuma thought, ‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’ To this end he provided the prince with even more of the five kinds of sensual stimulation, with which the prince amused himself.

अथ खो, भिक्खवे, विपस्सी कुमारो बहूनं वस्सानं …पे…

Atha kho, bhikkhave, vipassī kumāro bahūnaṁ vassānaṁ …pe…

Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to the park once more.

अद्दसा खो, भिक्खवे, विपस्सी कुमारो उय्यानभूमिं निय्यन्तो पुरिसं आबाधिकं दुक्खितं बाळ्हगिलानं सके मुत्तकरीसे पलिपन्नं सेमानं अञ्ञेहि वुट्ठापियमानं अञ्ञेहि संवेसियमानं। दिस्वा सारथिं आमन्तेसि: ‘अयं पन, सम्म सारथि, पुरिसो किङ्कतो? अक्खीनिपिस्स न यथा अञ्ञेसं, सरोपिस्स न यथा अञ्ञेसन्ऽति?

Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto purisaṁ ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ sake muttakarīse palipannaṁ semānaṁ²² aññehi vuṭṭhāpiyamānaṁ aññehi saṁvesiyamānaṁ. Disvā sārathiṁ āmantesi: ‘ayaṁ pana, samma sārathi, puriso kiṅkato? Akkhīnipissa na yathā aññesaṁ, saropissa²³ na yathā aññesan’ti?

Along the way he saw a man who was ill, suffering, gravely ill, collapsed in his own urine and feces, being picked up by some and put down by others. He addressed his charioteer, ‘My dear charioteer, what has that man done? For his eyes and his voice are unlike those of other men.’

‘एसो खो, देव, ब्याधितो नामाऽति।

‘Eso kho, deva, byādhito nāmā’ti.

‘That, Your Majesty, is called a sick man.’

‘किं पनेसो, सम्म सारथि, ब्याधितो नामाऽति?

‘Kiṁ paneso, samma sārathi, byādhito nāmā’ti?

‘But why is he called a sick man?’

‘एसो खो, देव, ब्याधितो नाम अप्पेव नाम तम्हा आबाधा वुट्ठहेय्याऽति।

‘Eso kho, deva, byādhito nāma appeva nāma tamhā ābādhā vuṭṭhaheyyā’ti.

‘He’s called an sick man; hopefully he will recover from that illness.’

‘किं पन, सम्म सारथि, अहम्पि ब्याधिधम्मो, ब्याधिं अनतीतोऽति?

‘Kiṁ pana, samma sārathi, ahampi byādhidhammo, byādhiṁ anatīto’ti?

‘But my dear charioteer, am I liable to fall sick? Am I not exempt from sickness?’

‘त्वञ्च, देव, मयञ्चम्ह सब्बे ब्याधिधम्मा, ब्याधिं अनतीताऽति।

‘Tvañca, deva, mayañcamha sabbe byādhidhammā, byādhiṁ anatītā’ti.

‘Everyone is liable to fall sick, Your Majesty, including you. No-one is exempt from sickness.’

‘तेन हि, सम्म सारथि, अलं दानज्ज उय्यानभूमिया, इतोव अन्तेपुरं पच्चनिय्याहीऽति।

‘Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī’ti.

‘Well then, my dear charioteer, that’s enough of the park for today. Let’s return to the royal compound.’

‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsi.

‘Yes, Your Majesty,’ replied the charioteer and did so.

तत्र सुदं, भिक्खवे, विपस्सी कुमारो अन्तेपुरं गतो दुक्खी दुम्मनो पज्झायति: ‘धिरत्थु किर, भो, जाति नाम, यत्र हि नाम जातस्स जरा पञ्ञायिस्सति, ब्याधि पञ्ञायिस्सतीऽति।

Tatra sudaṁ, bhikkhave, vipassī kumāro antepuraṁ gato dukkhī dummano pajjhāyati: ‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissatī’ti.

Back at the royal compound, the prince brooded, miserable and sad: ‘Damn this thing called rebirth, since old age and sickness will come to anyone who’s born.’

अथ खो, भिक्खवे, बन्धुमा राजा सारथिं आमन्तापेत्वा एतदवोच: ‘कच्चि, सम्म सारथि, कुमारो उय्यानभूमिया अभिरमित्थ, कच्चि, सम्म सारथि, कुमारो उय्यानभूमिया अत्तमनो अहोसीऽति?

Atha kho, bhikkhave, bandhumā rājā sārathiṁ āmantāpetvā etadavoca: ‘kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha, kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī’ti?

Then King Bandhuma summoned the charioteer and said, ‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’

‘Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī’ti.

‘No, Your Majesty, the prince didn’t enjoy himself at the park.’

‘किं पन, सम्म सारथि, अद्दस कुमारो उय्यानभूमिं निय्यन्तोऽति? ‘अद्दसा खो, देव, कुमारो उय्यानभूमिं निय्यन्तो पुरिसं आबाधिकं दुक्खितं बाळ्हगिलानं सके मुत्तकरीसे पलिपन्नं सेमानं अञ्ञेहि वुट्ठापियमानं अञ्ञेहि संवेसियमानं। दिस्वा मं एतदवोच: “अयं पन, सम्म सारथि, पुरिसो किङ्कतो, अक्खीनिपिस्स न यथा अञ्ञेसं, सरोपिस्स न यथा अञ्ञेसन्”ति? “एसो खो, देव, ब्याधितो नामा”ति। “किं पनेसो, सम्म सारथि, ब्याधितो नामा”ति? “एसो खो, देव, ब्याधितो नाम अप्पेव नाम तम्हा आबाधा वुट्ठहेय्या”ति। “किं पन, सम्म सारथि, अहम्पि ब्याधिधम्मो, ब्याधिं अनतीतो”ति? “त्वञ्च, देव, मयञ्चम्ह सब्बे ब्याधिधम्मा, ब्याधिं अनतीता”ति। “तेन हि, सम्म सारथि, अलं दानज्ज उय्यानभूमिया, इतोव अन्तेपुरं पच्चनिय्याही”ति। “एवं, देवा”ति खो अहं, देव, विपस्सिस्स कुमारस्स पटिस्सुत्वा ततोव अन्तेपुरं पच्चनिय्यासिं। सो खो, देव, कुमारो अन्तेपुरं गतो दुक्खी दुम्मनो पज्झायति: “धिरत्थु किर, भो, जाति नाम, यत्र हि नाम जातस्स जरा पञ्ञायिस्सति, ब्याधि पञ्ञायिस्सती”ऽति।

‘Kiṁ pana, samma sārathi, addasa kumāro uyyānabhūmiṁ niyyanto’ti? ‘Addasā kho, deva, kumāro uyyānabhūmiṁ niyyanto purisaṁ ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ sake muttakarīse palipannaṁ semānaṁ aññehi vuṭṭhāpiyamānaṁ aññehi saṁvesiyamānaṁ. Disvā maṁ etadavoca: “ayaṁ pana, samma sārathi, puriso kiṅkato, akkhīnipissa na yathā aññesaṁ, saropissa na yathā aññesan”ti? “Eso kho, deva, byādhito nāmā”ti. “Kiṁ paneso, samma sārathi, byādhito nāmā”ti? “Eso kho, deva, byādhito nāma appeva nāma tamhā ābādhā vuṭṭhaheyyā”ti. “Kiṁ pana, samma sārathi, ahampi byādhidhammo, byādhiṁ anatīto”ti? “Tvañca, deva, mayañcamha sabbe byādhidhammā, byādhiṁ anatītā”ti. “Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī”ti. “Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ. So kho, deva, kumāro antepuraṁ gato dukkhī dummano pajjhāyati: “dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissatī”’ti.

‘But what did he see on the way to the park?’ And the charioteer told the king about seeing the sick man and the prince’s reaction.

७। कालङ्कतपुरिस

7. Kālaṅkatapurisa

7. The Dead Man

Atha kho, bhikkhave, bandhumassa rañño etadahosi: ‘mā heva kho vipassī kumāro na rajjaṁ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṁ pabbaji, mā heva nemittānaṁ brāhmaṇānaṁ saccaṁ assa vacanan’ti. Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyoso mattāya pañca kāmaguṇāni upaṭṭhāpesi: ‘yathā vipassī kumāro rajjaṁ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṁ pabbajeyya, yathā nemittānaṁ brāhmaṇānaṁ micchā assa vacanan’ti. Tatra sudaṁ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.

अथ खो, भिक्खवे, विपस्सी कुमारो बहूनं वस्सानं …पे…

Atha kho, bhikkhave, vipassī kumāro bahūnaṁ vassānaṁ …pe…

Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to the park once more.

अद्दसा खो, भिक्खवे, विपस्सी कुमारो उय्यानभूमिं निय्यन्तो महाजनकायं सन्निपतितं नानारत्तानञ्च दुस्सानं विलातं कयिरमानं। दिस्वा सारथिं आमन्तेसि: ‘किं नु खो सो, सम्म सारथि, महाजनकायो सन्निपतितो नानारत्तानञ्च दुस्सानं विलातं कयिरतीऽति?

Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto mahājanakāyaṁ sannipatitaṁ nānārattānañca dussānaṁ vilātaṁ kayiramānaṁ. Disvā sārathiṁ āmantesi: ‘kiṁ nu kho so, samma sārathi, mahājanakāyo sannipatito nānārattānañca dussānaṁ vilātaṁ kayiratī’ti?

Along the way he saw a large crowd gathered making a bier out of garments of different colors. He addressed his charioteer, ‘My dear charioteer, why is that crowd making a bier?’

‘एसो खो, देव, कालङ्कतो नामाऽति।

‘Eso kho, deva, kālaṅkato nāmā’ti.

‘That, Your Majesty, is for someone who’s departed.’

‘तेन हि, सम्म सारथि, येन सो कालङ्कतो तेन रथं पेसेहीऽति।

‘Tena hi, samma sārathi, yena so kālaṅkato tena rathaṁ pesehī’ti.

‘Well then, drive the chariot up to the departed.’

‘एवं, देवाऽति खो, भिक्खवे, सारथि विपस्सिस्स कुमारस्स पटिस्सुत्वा येन सो कालङ्कतो तेन रथं पेसेसि।

‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā yena so kālaṅkato tena rathaṁ pesesi.

‘Yes, Your Majesty,’ replied the charioteer, and did so.

अद्दसा खो, भिक्खवे, विपस्सी कुमारो पेतं कालङ्कतं, दिस्वा सारथिं आमन्तेसि: ‘किं पनायं, सम्म सारथि, कालङ्कतो नामाऽति?

Addasā kho, bhikkhave, vipassī kumāro petaṁ kālaṅkataṁ, disvā sārathiṁ āmantesi: ‘kiṁ panāyaṁ, samma sārathi, kālaṅkato nāmā’ti?

When the prince saw the corpse of the departed, he addressed the charioteer, ‘But why is he called departed?’

‘एसो खो, देव, कालङ्कतो नाम। न दानि तं दक्खन्ति माता वा पिता वा अञ्ञे वा ञातिसालोहिता, सोपि न दक्खिस्सति मातरं वा पितरं वा अञ्ञे वा ञातिसालोहितेऽति।

‘Eso kho, deva, kālaṅkato nāma. Na dāni taṁ dakkhanti mātā vā pitā vā aññe vā ñātisālohitā, sopi na dakkhissati mātaraṁ vā pitaraṁ vā aññe vā ñātisālohite’ti.

‘He’s called departed because now his mother and father, his relatives and kin shall see him no more, and he shall never again see them.’

‘किं पन, सम्म सारथि, अहम्पि मरणधम्मो मरणं अनतीतो; मम्पि न दक्खन्ति देवो वा देवी वा अञ्ञे वा ञातिसालोहिता; अहम्पि न दक्खिस्सामि देवं वा देविं वा अञ्ञे वा ञातिसालोहितेऽति?

‘Kiṁ pana, samma sārathi, ahampi maraṇadhammo maraṇaṁ anatīto; mampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā; ahampi na dakkhissāmi devaṁ vā deviṁ vā aññe vā ñātisālohite’ti?

‘But my dear charioteer, am I liable to die? Am I not exempt from death? Will the king and queen and my other relatives and kin see me no more? And shall I never again see them?’

‘त्वञ्च, देव, मयञ्चम्ह सब्बे मरणधम्मा मरणं अनतीता; तम्पि न दक्खन्ति देवो वा देवी वा अञ्ञे वा ञातिसालोहिता; त्वम्पि न दक्खिस्ससि देवं वा देविं वा अञ्ञे वा ञातिसालोहितेऽति।

‘Tvañca, deva, mayañcamha sabbe maraṇadhammā maraṇaṁ anatītā; tampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā; tvampi na dakkhissasi devaṁ vā deviṁ vā aññe vā ñātisālohite’ti.

‘Everyone is liable to die, Your Majesty, including you. No-one is exempt from death. The king and queen and your other relatives and kin shall see you no more, and you shall never again see them.’

‘Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī’ti.

‘Well then, my dear charioteer, that’s enough of the park for today. Let’s return to the royal compound.’

‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsi.

‘Yes, Your Majesty,’ replied the charioteer and did so.

तत्र सुदं, भिक्खवे, विपस्सी कुमारो अन्तेपुरं गतो दुक्खी दुम्मनो पज्झायति: ‘धिरत्थु किर, भो, जाति नाम, यत्र हि नाम जातस्स जरा पञ्ञायिस्सति, ब्याधि पञ्ञायिस्सति, मरणं पञ्ञायिस्सतीऽति।

Back at the royal compound, the prince brooded, miserable and sad: ‘Damn this thing called rebirth, since old age, sickness, and death will come to anyone who’s born.’

Then King Bandhuma summoned the charioteer and said, ‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’

‘Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī’ti.

‘No, Your Majesty, the prince didn’t enjoy himself at the park.’

‘किं पन, सम्म सारथि, अद्दस कुमारो उय्यानभूमिं निय्यन्तोऽति? ‘अद्दसा खो, देव, कुमारो उय्यानभूमिं निय्यन्तो महाजनकायं सन्निपतितं नानारत्तानञ्च दुस्सानं विलातं कयिरमानं। दिस्वा मं एतदवोच: “किं नु खो सो, सम्म सारथि, महाजनकायो सन्निपतितो नानारत्तानञ्च दुस्सानं विलातं कयिरती”ति? “एसो खो, देव, कालङ्कतो नामा”ति। “तेन हि, सम्म सारथि, येन सो कालङ्कतो तेन रथं पेसेही”ति। “एवं, देवा”ति खो अहं, देव, विपस्सिस्स कुमारस्स पटिस्सुत्वा येन सो कालङ्कतो तेन रथं पेसेसिं। अद्दसा खो, देव, कुमारो पेतं कालङ्कतं, दिस्वा मं एतदवोच: “किं पनायं, सम्म सारथि, कालङ्कतो नामा”ति? “एसो खो, देव, कालङ्कतो नाम। न दानि तं दक्खन्ति माता वा पिता वा अञ्ञे वा ञातिसालोहिता, सोपि न दक्खिस्सति मातरं वा पितरं वा अञ्ञे वा ञातिसालोहिते”ति। “किं पन, सम्म सारथि, अहम्पि मरणधम्मो मरणं अनतीतो; मम्पि न दक्खन्ति देवो वा देवी वा अञ्ञे वा ञातिसालोहिता; अहम्पि न दक्खिस्सामि देवं वा देविं वा अञ्ञे वा ञातिसालोहिते”ति? “त्वञ्च, देव, मयञ्चम्ह सब्बे मरणधम्मा मरणं अनतीता; तम्पि न दक्खन्ति देवो वा देवी वा अञ्ञे वा ञातिसालोहिता, त्वम्पि न दक्खिस्ससि देवं वा देविं वा अञ्ञे वा ञातिसालोहिते”ति। “तेन हि, सम्म सारथि, अलं दानज्ज उय्यानभूमिया, इतोव अन्तेपुरं पच्चनिय्याही”ति। “एवं, देवा”ति खो अहं, देव, विपस्सिस्स कुमारस्स पटिस्सुत्वा ततोव अन्तेपुरं पच्चनिय्यासिं। सो खो, देव, कुमारो अन्तेपुरं गतो दुक्खी दुम्मनो पज्झायति: “धिरत्थु किर, भो, जाति नाम, यत्र हि नाम जातस्स जरा पञ्ञायिस्सति, ब्याधि पञ्ञायिस्सति, मरणं पञ्ञायिस्सती”ऽति।

‘Kiṁ pana, samma sārathi, addasa kumāro uyyānabhūmiṁ niyyanto’ti? ‘Addasā kho, deva, kumāro uyyānabhūmiṁ niyyanto mahājanakāyaṁ sannipatitaṁ nānārattānañca dussānaṁ vilātaṁ kayiramānaṁ. Disvā maṁ etadavoca: “kiṁ nu kho so, samma sārathi, mahājanakāyo sannipatito nānārattānañca dussānaṁ vilātaṁ kayiratī”ti? “Eso kho, deva, kālaṅkato nāmā”ti. “Tena hi, samma sārathi, yena so kālaṅkato tena rathaṁ pesehī”ti. “Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā yena so kālaṅkato tena rathaṁ pesesiṁ. Addasā kho, deva, kumāro petaṁ kālaṅkataṁ, disvā maṁ etadavoca: “kiṁ panāyaṁ, samma sārathi, kālaṅkato nāmā”ti? “Eso kho, deva, kālaṅkato nāma. Na dāni taṁ dakkhanti mātā vā pitā vā aññe vā ñātisālohitā, sopi na dakkhissati mātaraṁ vā pitaraṁ vā aññe vā ñātisālohite”ti. “Kiṁ pana, samma sārathi, ahampi maraṇadhammo maraṇaṁ anatīto; mampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā; ahampi na dakkhissāmi devaṁ vā deviṁ vā aññe vā ñātisālohite”ti? “Tvañca, deva, mayañcamha sabbe maraṇadhammā maraṇaṁ anatītā; tampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā, tvampi na dakkhissasi devaṁ vā deviṁ vā aññe vā ñātisālohite”ti. “Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī”ti. “Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ. So kho, deva, kumāro antepuraṁ gato dukkhī dummano pajjhāyati: “dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissati, maraṇaṁ paññāyissatī”’ti.

‘But what did he see on the way to the park?’ And the charioteer told the king about seeing the dead man and the prince’s reaction.

८। पब्बजित

8. Pabbajita

8. The Renunciate

अथ खो, भिक्खवे, विपस्सी कुमारो बहूनं वस्सानं बहूनं वस्ससतानं बहूनं वस्ससहस्सानं अच्चयेन सारथिं आमन्तेसि: ‘योजेहि, सम्म सारथि, भद्दानि भद्दानि यानानि, उय्यानभूमिं गच्छाम सुभूमिदस्सनायाऽति। ‘एवं, देवाऽति खो, भिक्खवे, सारथि विपस्सिस्स कुमारस्स पटिस्सुत्वा भद्दानि भद्दानि यानानि योजेत्वा विपस्सिस्स कुमारस्स पटिवेदेसि: ‘युत्तानि खो ते, देव, भद्दानि भद्दानि यानानि, यस्सदानि कालं मञ्ञसीऽति। अथ खो, भिक्खवे, विपस्सी कुमारो भद्दं भद्दं यानं अभिरुहित्वा भद्देहि भद्देहि यानेहि उय्यानभूमिं निय्यासि।

Atha kho, bhikkhave, vipassī kumāro bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena sārathiṁ āmantesi: ‘yojehi, samma sārathi, bhaddāni bhaddāni yānāni, uyyānabhūmiṁ gacchāma subhūmidassanāyā’ti. ‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā vipassissa kumārassa paṭivedesi: ‘yuttāni kho te, deva, bhaddāni bhaddāni yānāni, yassadāni kālaṁ maññasī’ti. Atha kho, bhikkhave, vipassī kumāro bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi uyyānabhūmiṁ niyyāsi.

Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to the park once more.

अद्दसा खो, भिक्खवे, विपस्सी कुमारो उय्यानभूमिं निय्यन्तो पुरिसं भण्डुं पब्बजितं कासायवसनं। दिस्वा सारथिं आमन्तेसि: ‘अयं पन, सम्म सारथि, पुरिसो किङ्कतो? सीसम्पिस्स न यथा अञ्ञेसं, वत्थानिपिस्स न यथा अञ्ञेसन्ऽति?

Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto purisaṁ bhaṇḍuṁ pabbajitaṁ kāsāyavasanaṁ. Disvā sārathiṁ āmantesi: ‘ayaṁ pana, samma sārathi, puriso kiṅkato? Sīsampissa na yathā aññesaṁ, vatthānipissa na yathā aññesan’ti?

Along the way he saw a man, a renunciate with shaven head, wearing an ocher robe. He addressed his charioteer, ‘My dear charioteer, what has that man done? For his head and his clothes are unlike those of other men.’

‘एसो खो, देव, पब्बजितो नामाऽति।

‘Eso kho, deva, pabbajito nāmā’ti.

‘That, Your Majesty, is called a renunciate.’

‘किं पनेसो, सम्म सारथि, पब्बजितो नामाऽति?

‘Kiṁ paneso, samma sārathi, pabbajito nāmā’ti?

‘But why is he called a renunciate?’

‘एसो खो, देव, पब्बजितो नाम साधु धम्मचरिया साधु समचरिया साधु कुसलकिरिया साधु पुञ्ञकिरिया साधु अविहिंसा साधु भूतानुकम्पाऽति।

‘Eso kho, deva, pabbajito nāma sādhu dhammacariyā sādhu samacariyā²⁴ sādhu kusalakiriyā²⁵ sādhu puññakiriyā sādhu avihiṁsā sādhu bhūtānukampā’ti.

‘He is called a renunciate because he celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures.’

‘साधु खो सो, सम्म सारथि, पब्बजितो नाम, साधु धम्मचरिया साधु समचरिया साधु कुसलकिरिया साधु पुञ्ञकिरिया साधु अविहिंसा साधु भूतानुकम्पा। तेन हि, सम्म सारथि, येन सो पब्बजितो तेन रथं पेसेहीऽति।

‘Sādhu kho so, samma sārathi, pabbajito nāma, sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṁsā sādhu bhūtānukampā. Tena hi, samma sārathi, yena so pabbajito tena rathaṁ pesehī’ti.

‘Then I celebrate the one called a renunciate, who celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures! Well then, drive the chariot up to that renunciate.’

‘एवं, देवाऽति खो, भिक्खवे, सारथि विपस्सिस्स कुमारस्स पटिस्सुत्वा येन सो पब्बजितो तेन रथं पेसेसि।

‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā yena so pabbajito tena rathaṁ pesesi.

‘Yes, Your Majesty,’ replied the charioteer, and did so.

अथ खो, भिक्खवे, विपस्सी कुमारो तं पब्बजितं एतदवोच: ‘त्वं पन, सम्म, किङ्कतो, सीसम्पि ते न यथा अञ्ञेसं, वत्थानिपि ते न यथा अञ्ञेसन्ऽति?

Atha kho, bhikkhave, vipassī kumāro taṁ pabbajitaṁ etadavoca: ‘tvaṁ pana, samma, kiṅkato, sīsampi te na yathā aññesaṁ, vatthānipi te na yathā aññesan’ti?

Then Prince Vipassī said to that renunciate, ‘My good man, what have you done? For your head and your clothes are unlike those of other men.’

‘अहं खो, देव, पब्बजितो नामाऽति।

‘Ahaṁ kho, deva, pabbajito nāmā’ti.

‘Sire, I am what is called a renunciate.’

‘किं पन त्वं, सम्म, पब्बजितो नामाऽति?

‘Kiṁ pana tvaṁ, samma, pabbajito nāmā’ti?

‘But why are you called a renunciate?’

‘अहं खो, देव, पब्बजितो नाम, साधु धम्मचरिया साधु समचरिया साधु कुसलकिरिया साधु पुञ्ञकिरिया साधु अविहिंसा साधु भूतानुकम्पाऽति।

‘Ahaṁ kho, deva, pabbajito nāma, sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṁsā sādhu bhūtānukampā’ti.

‘I am called a renunciate because I celebrate principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures.’

‘साधु खो त्वं, सम्म, पब्बजितो नाम साधु धम्मचरिया साधु समचरिया साधु कुसलकिरिया साधु पुञ्ञकिरिया साधु अविहिंसा साधु भूतानुकम्पाऽति।

‘Sādhu kho tvaṁ, samma, pabbajito nāma sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṁsā sādhu bhūtānukampā’ti.

‘Then I celebrate the one called a renunciate, who celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures!’

९। बोधिसत्तपब्बज्जा

9. Bodhisattapabbajjā

9. The Going Forth

अथ खो, भिक्खवे, विपस्सी कुमारो सारथिं आमन्तेसि: ‘तेन हि, सम्म सारथि, रथं आदाय इतोव अन्तेपुरं पच्चनिय्याहि। अहं पन इधेव केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजिस्सामीऽति।

Atha kho, bhikkhave, vipassī kumāro sārathiṁ āmantesi: ‘tena hi, samma sārathi, rathaṁ ādāya itova antepuraṁ paccaniyyāhi. Ahaṁ pana idheva kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissāmī’ti.

Then the prince addressed the charioteer, ‘Well then, my dear charioteer, take the chariot and return to the royal compound. I shall shave off my hair and beard right here, dress in ocher robes, and go forth from the lay life to homelessness.’

‘एवं, देवाऽति खो, भिक्खवे, सारथि विपस्सिस्स कुमारस्स पटिस्सुत्वा रथं आदाय ततोव अन्तेपुरं पच्चनिय्यासि।

‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā rathaṁ ādāya tatova antepuraṁ paccaniyyāsi.

‘Yes, Your Majesty,’ replied the charioteer and did so.

विपस्सी पन कुमारो तत्थेव केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजि।

Vipassī pana kumāro tattheva kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji.

Then Prince Vipassī shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.

१०। महाजनकायअनुपब्बज्जा

10. Mahājanakāyaanupabbajjā

10. A Great Crowd Goes Forth

अस्सोसि खो, भिक्खवे, बन्धुमतिया राजधानिया महाजनकायो चतुरासीतिपाणसहस्सानि: ‘विपस्सी किर कुमारो केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजितोऽति। सुत्वान तेसं एतदहोसि: ‘न हि नून सो ओरको धम्मविनयो, न सा ओरका पब्बज्जा, यत्थ विपस्सी कुमारो केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजितो। विपस्सीपि नाम कुमारो केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजिस्सति, किमङ्गं पन मयन्ऽति।

Assosi kho, bhikkhave, bandhumatiyā rājadhāniyā mahājanakāyo caturāsītipāṇasahassāni: ‘vipassī kira kumāro kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito’ti. Sutvāna tesaṁ etadahosi: ‘na hi nūna so orako dhammavinayo, na sā orakā²⁶ pabbajjā, yattha vipassī kumāro kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito. Vipassīpi nāma kumāro kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissati, kimaṅgaṁ pana mayan’ti.

A large crowd of 84,000 people in the capital of Bandhumatī heard that Vipassī had gone forth. It occurred to them, ‘This must be no ordinary teaching and training, no ordinary going forth in which Prince Vipassī has gone forth. If even the prince goes forth, why don’t we do the same?’

अथ खो, सो भिक्खवे, महाजनकायो चतुरासीतिपाणसहस्सानि केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा विपस्सिं बोधिसत्तं अगारस्मा अनगारियं पब्बजितं अनुपब्बजिंसु। ताय सुदं, भिक्खवे, परिसाय परिवुतो विपस्सी बोधिसत्तो गामनिगमजनपदराजधानीसु चारिकं चरति।

Atha kho, so bhikkhave, mahājanakāyo²⁷ caturāsītipāṇasahassāni kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā vipassiṁ bodhisattaṁ agārasmā anagāriyaṁ pabbajitaṁ anupabbajiṁsu. Tāya sudaṁ, bhikkhave, parisāya parivuto vipassī bodhisatto gāmanigamajanapadarājadhānīsu cārikaṁ carati.

Then that great crowd of 84,000 people shaved off their hair and beard, dressed in ocher robes, and followed the one intent on awakening, Vipassī, by going forth from the lay life to homelessness. Escorted by that assembly, Vipassī wandered on tour among the villages, towns, and capital cities.

अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स रहोगतस्स पटिसल्लीनस्स एवं चेतसो परिवितक्को उदपादि: ‘न खो मेतं पतिरूपं योहं आकिण्णो विहरामि, यन्नूनाहं एको गणम्हा वूपकट्ठो विहरेय्यन्ऽति। अथ खो, भिक्खवे, विपस्सी बोधिसत्तो अपरेन समयेन एको गणम्हा वूपकट्ठो विहासि, अञ्ञेनेव तानि चतुरासीतिपब्बजितसहस्सानि अगमंसु, अञ्ञेन मग्गेन विपस्सी बोधिसत्तो।

Atha kho, bhikkhave, vipassissa bodhisattassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘na kho metaṁ²⁸ patirūpaṁ yohaṁ ākiṇṇo viharāmi, yannūnāhaṁ eko gaṇamhā vūpakaṭṭho vihareyyan’ti. Atha kho, bhikkhave, vipassī bodhisatto aparena samayena eko gaṇamhā vūpakaṭṭho vihāsi, aññeneva tāni caturāsītipabbajitasahassāni agamaṁsu, aññena maggena vipassī bodhisatto.

Then as he was in private retreat this thought came to his mind, ‘It’s not appropriate for me to live in a crowd. Why don’t I live alone, withdrawn from the group?’ After some time he withdrew from the group to live alone. The 84,000 went one way, but Vipassī went another.

११। बोधिसत्तअभिनिवेस

11. Bodhisattaabhinivesa

11. Vipassī’s Reflections

अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स वासूपगतस्स रहोगतस्स पटिसल्लीनस्स एवं चेतसो परिवितक्को उदपादि: ‘किच्छं वतायं लोको आपन्नो, जायति च जीयति च मीयति च चवति च उपपज्जति च, अथ च पनिमस्स दुक्खस्स निस्सरणं नप्पजानाति जरामरणस्स, कुदास्सु नाम इमस्स दुक्खस्स निस्सरणं पञ्ञायिस्सति जरामरणस्साऽति?

Atha kho, bhikkhave, vipassissa bodhisattassa vāsūpagatassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘kicchaṁ vatāyaṁ loko āpanno, jāyati ca jīyati ca mīyati ca²⁹ cavati ca upapajjati ca, atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa, kudāssu nāma imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā’ti?

Then as Vipassī, the one intent on awakening, was in private retreat in his dwelling, this thought came to his mind, ‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn, yet it doesn’t understand how to escape from this suffering, from old age and death. Oh, when will an escape be found from this suffering, from old age and death?’

अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो सति जरामरणं होति, किंपच्चया जरामरणन्ऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘जातिया खो सति जरामरणं होति, जातिपच्चया जरामरणन्ऽति।

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan’ti.

Then Vipassī thought, ‘When what exists is there old age and death? What is a condition for old age and death?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When rebirth exists there’s old age and death. Rebirth is a condition for old age and death.’

अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो सति जाति होति, किंपच्चया जातीऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘भवे खो सति जाति होति, भवपच्चया जातीऽति।

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati jāti hoti, kiṁpaccayā jātī’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘bhave kho sati jāti hoti, bhavapaccayā jātī’ti.

Then Vipassī thought, ‘When what exists is there rebirth? What is a condition for rebirth?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When continued existence exists there’s rebirth. Continued existence is a condition for rebirth.’

अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो सति भवो होति, किंपच्चया भवोऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘उपादाने खो सति भवो होति, उपादानपच्चया भवोऽति।

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati bhavo hoti, kiṁpaccayā bhavo’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘upādāne kho sati bhavo hoti, upādānapaccayā bhavo’ti.

Then Vipassī thought, ‘When what exists is there continued existence? What is a condition for continued existence?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When grasping exists there’s continued existence. Grasping is a condition for continued existence.’

अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो सति उपादानं होति, किंपच्चया उपादानन्ऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘तण्हाय खो सति उपादानं होति, तण्हापच्चया उपादानन्ऽति।

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati upādānaṁ hoti, kiṁpaccayā upādānan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘taṇhāya kho sati upādānaṁ hoti, taṇhāpaccayā upādānan’ti.

Then Vipassī thought, ‘When what exists is there grasping? What is a condition for grasping?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When craving exists there’s grasping. Craving is a condition for grasping.’

अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो सति तण्हा होति, किंपच्चया तण्हाऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘वेदनाय खो सति तण्हा होति, वेदनापच्चया तण्हाऽति।

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati taṇhā hoti, kiṁpaccayā taṇhā’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘vedanāya kho sati taṇhā hoti, vedanāpaccayā taṇhā’ti.

Then Vipassī thought, ‘When what exists is there craving? What is a condition for craving?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When feeling exists there’s craving. Feeling is a condition for craving.’

अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो सति वेदना होति, किंपच्चया वेदनाऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘फस्से खो सति वेदना होति, फस्सपच्चया वेदनाऽति।

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati vedanā hoti, kiṁpaccayā vedanā’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘phasse kho sati vedanā hoti, phassapaccayā vedanā’ti.

Then Vipassī thought, ‘When what exists is there feeling? What is a condition for feeling?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When contact exists there’s feeling. Contact is a condition for feeling.’

अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो सति फस्सो होति, किंपच्चया फस्सोऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘सळायतने खो सति फस्सो होति, सळायतनपच्चया फस्सोऽति।

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati phasso hoti, kiṁpaccayā phasso’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘saḷāyatane kho sati phasso hoti, saḷāyatanapaccayā phasso’ti.

Then Vipassī thought, ‘When what exists is there contact? What is a condition for contact?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When the six sense fields exist there’s contact. The six sense fields are a condition for contact.’

अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो सति सळायतनं होति, किंपच्चया सळायतनन्ऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘नामरूपे खो सति सळायतनं होति, नामरूपपच्चया सळायतनन्ऽति।

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati saḷāyatanaṁ hoti, kiṁpaccayā saḷāyatanan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘nāmarūpe kho sati saḷāyatanaṁ hoti, nāmarūpapaccayā saḷāyatanan’ti.

Then Vipassī thought, ‘When what exists are there the six sense fields? What is a condition for the six sense fields?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When name and form exist there are the six sense fields. Name and form are a condition for the six sense fields.’

अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो सति नामरूपं होति, किंपच्चया नामरूपन्ऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘विञ्ञाणे खो सति नामरूपं होति, विञ्ञाणपच्चया नामरूपन्ऽति।

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati nāmarūpaṁ hoti, kiṁpaccayā nāmarūpan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘viññāṇe kho sati nāmarūpaṁ hoti, viññāṇapaccayā nāmarūpan’ti.

Then Vipassī thought, ‘When what exists are there name and form? What is a condition for name and form?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When consciousness exists there are name and form. Consciousness is a condition for name and form.’

अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो सति विञ्ञाणं होति, किंपच्चया विञ्ञाणन्ऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘नामरूपे खो सति विञ्ञाणं होति, नामरूपपच्चया विञ्ञाणन्ऽति।

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati viññāṇaṁ hoti, kiṁpaccayā viññāṇan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘nāmarūpe kho sati viññāṇaṁ hoti, nāmarūpapaccayā viññāṇan’ti.

Then Vipassī thought, ‘When what exists is there consciousness? What is a condition for consciousness?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When name and form exist there’s consciousness. Name and form are a condition for consciousness.’

अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘पच्चुदावत्तति खो इदं विञ्ञाणं नामरूपम्हा, नापरं गच्छति। एत्तावता जायेथ वा जिय्येथ वा मिय्येथ वा चवेथ वा उपपज्जेथ वा, यदिदं नामरूपपच्चया विञ्ञाणं, विञ्ञाणपच्चया नामरूपं, नामरूपपच्चया सळायतनं, सळायतनपच्चया फस्सो, फस्सपच्चया वेदना, वेदनापच्चया तण्हा, तण्हापच्चया उपादानं, उपादानपच्चया भवो, भवपच्चया जाति, जातिपच्चया जरामरणं सोकपरिदेवदुक्खदोमनस्सुपायासा सम्भवन्ति। एवमेतस्स केवलस्स दुक्खक्खन्धस्स समुदयो होतिऽ।

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘paccudāvattati kho idaṁ viññāṇaṁ nāmarūpamhā, nāparaṁ gacchati. Ettāvatā jāyetha vā jiyyetha vā miyyetha vā cavetha vā upapajjetha vā, yadidaṁ nāmarūpapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti’.

Then Vipassī thought, ‘This consciousness turns back from name and form, and doesn’t go beyond that.’ It is to this extent that one may be reborn, grow old, die, pass away, or reappear. That is: Name and form are conditions for consciousness. Consciousness is a condition for name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.’

‘समुदयो समुदयोऽति खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स पुब्बे अननुस्सुतेसु धम्मेसु चक्खुं उदपादि, ञाणं उदपादि, पञ्ञा उदपादि, विज्जा उदपादि, आलोको उदपादि।

‘Samudayo samudayo’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

‘Origination, origination.’ Such was the vision, knowledge, wisdom, realization, and light that arose in Vipassī, the one intent on awakening, regarding teachings not learned before from another.

अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो असति जरामरणं न होति, किस्स निरोधा जरामरणनिरोधोऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘जातिया खो असति जरामरणं न होति, जातिनिरोधा जरामरणनिरोधोऽति।

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati jarāmaraṇaṁ na hoti, kissa nirodhā jarāmaraṇanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘jātiyā kho asati jarāmaraṇaṁ na hoti, jātinirodhā jarāmaraṇanirodho’ti.

Then Vipassī thought, ‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When rebirth doesn’t exist there’s no old age and death. When rebirth ceases, old age and death cease.’

अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो असति जाति न होति, किस्स निरोधा जातिनिरोधोऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘भवे खो असति जाति न होति, भवनिरोधा जातिनिरोधोऽति।

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati jāti na hoti, kissa nirodhā jātinirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘bhave kho asati jāti na hoti, bhavanirodhā jātinirodho’ti.

Then Vipassī thought, ‘When what doesn’t exist is there no rebirth? When what ceases does rebirth cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When continued existence doesn’t exist there’s no rebirth. When continued existence ceases, rebirth ceases.’

अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो असति भवो न होति, किस्स निरोधा भवनिरोधोऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘उपादाने खो असति भवो न होति, उपादाननिरोधा भवनिरोधोऽति।

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati bhavo na hoti, kissa nirodhā bhavanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘upādāne kho asati bhavo na hoti, upādānanirodhā bhavanirodho’ti.

Then Vipassī thought, ‘When what doesn’t exist is there no continued existence? When what ceases does continued existence cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When grasping doesn’t exist there’s no continued existence. When grasping ceases, continued existence ceases.’

अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो असति उपादानं न होति, किस्स निरोधा उपादाननिरोधोऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘तण्हाय खो असति उपादानं न होति, तण्हानिरोधा उपादाननिरोधोऽति।

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati upādānaṁ na hoti, kissa nirodhā upādānanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘taṇhāya kho asati upādānaṁ na hoti, taṇhānirodhā upādānanirodho’ti.

Then Vipassī thought, ‘When what doesn’t exist is there no grasping? When what ceases does grasping cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When craving doesn’t exist there’s no grasping. When craving ceases, grasping ceases.’

अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो असति तण्हा न होति, किस्स निरोधा तण्हानिरोधोऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘वेदनाय खो असति तण्हा न होति, वेदनानिरोधा तण्हानिरोधोऽति।

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati taṇhā na hoti, kissa nirodhā taṇhānirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘vedanāya kho asati taṇhā na hoti, vedanānirodhā taṇhānirodho’ti.

Then Vipassī thought, ‘When what doesn’t exist is there no craving? When what ceases does craving cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When feeling doesn’t exist there’s no craving. When feeling ceases, craving ceases.’

अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो असति वेदना न होति, किस्स निरोधा वेदनानिरोधोऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘फस्से खो असति वेदना न होति, फस्सनिरोधा वेदनानिरोधोऽति।

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati vedanā na hoti, kissa nirodhā vedanānirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘phasse kho asati vedanā na hoti, phassanirodhā vedanānirodho’ti.

Then Vipassī thought, ‘When what doesn’t exist is there no feeling? When what ceases does feeling cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When contact doesn’t exist there’s no feeling. When contact ceases, feeling ceases.’

अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो असति फस्सो न होति, किस्स निरोधा फस्सनिरोधोऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘सळायतने खो असति फस्सो न होति, सळायतननिरोधा फस्सनिरोधोऽति।

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati phasso na hoti, kissa nirodhā phassanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘saḷāyatane kho asati phasso na hoti, saḷāyatananirodhā phassanirodho’ti.

Then Vipassī thought, ‘When what doesn’t exist is there no contact? When what ceases does contact cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When the six sense fields don’t exist there’s no contact. When the six sense fields cease, contact ceases.’

अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो असति सळायतनं न होति, किस्स निरोधा सळायतननिरोधोऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘नामरूपे खो असति सळायतनं न होति, नामरूपनिरोधा सळायतननिरोधोऽति।

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati saḷāyatanaṁ na hoti, kissa nirodhā saḷāyatananirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘nāmarūpe kho asati saḷāyatanaṁ na hoti, nāmarūpanirodhā saḷāyatananirodho’ti.

Then Vipassī thought, ‘When what doesn’t exist are there no six sense fields? When what ceases do the six sense fields cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When name and form don’t exist there are no six sense fields. When name and form cease, the six sense fields cease.’

अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो असति नामरूपं न होति, किस्स निरोधा नामरूपनिरोधोऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘विञ्ञाणे खो असति नामरूपं न होति, विञ्ञाणनिरोधा नामरूपनिरोधोऽति।

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati nāmarūpaṁ na hoti, kissa nirodhā nāmarūpanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘viññāṇe kho asati nāmarūpaṁ na hoti, viññāṇanirodhā nāmarūpanirodho’ti.

Then Vipassī thought, ‘When what doesn’t exist are there no name and form? When what ceases do name and form cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When consciousness doesn’t exist there are no name and form. When consciousness ceases, name and form cease.’

अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो असति विञ्ञाणं न होति, किस्स निरोधा विञ्ञाणनिरोधोऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘नामरूपे खो असति विञ्ञाणं न होति, नामरूपनिरोधा विञ्ञाणनिरोधोऽति।

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati viññāṇaṁ na hoti, kissa nirodhā viññāṇanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘nāmarūpe kho asati viññāṇaṁ na hoti, nāmarūpanirodhā viññāṇanirodho’ti.

Then Vipassī thought, ‘When what doesn’t exist is there no consciousness? When what ceases does consciousness cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When name and form don’t exist there’s no consciousness. When name and form cease, consciousness ceases.’

अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘अधिगतो खो म्यायं मग्गो सम्बोधाय यदिदं—नामरूपनिरोधा विञ्ञाणनिरोधो, विञ्ञाणनिरोधा नामरूपनिरोधो, नामरूपनिरोधा सळायतननिरोधो, सळायतननिरोधा फस्सनिरोधो, फस्सनिरोधा वेदनानिरोधो, वेदनानिरोधा तण्हानिरोधो, तण्हानिरोधा उपादाननिरोधो, उपादाननिरोधा भवनिरोधो, भवनिरोधा जातिनिरोधो, जातिनिरोधा जरामरणं सोकपरिदेवदुक्खदोमनस्सुपायासा निरुज्झन्ति। एवमेतस्स केवलस्स दुक्खक्खन्धस्स निरोधो होतिऽ।

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘adhigato kho myāyaṁ maggo sambodhāya yadidaṁ—nāmarūpanirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti’.

Then Vipassī thought, ‘I have discovered the path to awakening. That is: When name and form cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.’

‘निरोधो निरोधोऽति खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स पुब्बे अननुस्सुतेसु धम्मेसु चक्खुं उदपादि, ञाणं उदपादि, पञ्ञा उदपादि, विज्जा उदपादि, आलोको उदपादि।

‘Nirodho nirodho’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in Vipassī, the one intent on awakening, regarding teachings not learned before from another.

अथ खो, भिक्खवे, विपस्सी बोधिसत्तो अपरेन समयेन पञ्चसु उपादानक्खन्धेसु उदयब्बयानुपस्सी विहासि: ‘इति रूपं, इति रूपस्स समुदयो, इति रूपस्स अत्थङ्गमो; इति वेदना, इति वेदनाय समुदयो, इति वेदनाय अत्थङ्गमो; इति सञ्ञा, इति सञ्ञाय समुदयो, इति सञ्ञाय अत्थङ्गमो; इति सङ्खारा, इति सङ्खारानं समुदयो, इति सङ्खारानं अत्थङ्गमो; इति विञ्ञाणं, इति विञ्ञाणस्स समुदयो, इति विञ्ञाणस्स अत्थङ्गमोऽति, तस्स पञ्चसु उपादानक्खन्धेसु उदयब्बयानुपस्सिनो विहरतो न चिरस्सेव अनुपादाय आसवेहि चित्तं विमुच्चीति।

Atha kho, bhikkhave, vipassī bodhisatto aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī vihāsi: ‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo; iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti, tassa pañcasu upādānakkhandhesu udayabbayānupassino viharato na cirasseva anupādāya āsavehi cittaṁ vimuccīti.

After some time he meditated observing rise and fall in the five grasping aggregates. ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling, such is the origin of feeling, such is the ending of feeling. Such is perception, such is the origin of perception, such is the ending of perception. Such are choices, such is the origin of choices, such is the ending of choices. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ Meditating like this his mind was soon freed from defilements by not grasping.

दुतियभाणवारो।

Dutiyabhāṇavāro.

The second recitation section.

१२। ब्रह्मयाचनकथा

12. Brahmayācanakathā

12. The Appeal of Brahmā

अथ खो, भिक्खवे, विपस्सिस्स भगवतो अरहतो सम्मासम्बुद्धस्स एतदहोसि: ‘यन्नूनाहं धम्मं देसेय्यन्ऽति।

Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi: ‘yannūnāhaṁ dhammaṁ deseyyan’ti.

Then the Blessed One Vipassī, the perfected one, the fully awakened Buddha, thought, ‘Why don’t I teach the Dhamma?’

अथ खो, भिक्खवे, विपस्सिस्स भगवतो अरहतो सम्मासम्बुद्धस्स एतदहोसि: ‘अधिगतो खो म्यायं धम्मो गम्भीरो दुद्दसो दुरनुबोधो सन्तो पणीतो अतक्कावचरो निपुणो पण्डितवेदनीयो। आलयरामा खो पनायं पजा आलयरता आलयसम्मुदिता। आलयरामाय खो पन पजाय आलयरताय आलयसम्मुदिताय दुद्दसं इदं ठानं यदिदं इदप्पच्चयतापटिच्चसमुप्पादो। इदम्पि खो ठानं दुद्दसं यदिदं सब्बसङ्खारसमथो सब्बूपधिपटिनिस्सग्गो तण्हाक्खयो विरागो निरोधो निब्बानं। अहञ्चेव खो पन धम्मं देसेय्यं, परे च मे न आजानेय्युं; सो ममस्स किलमथो, सा ममस्स विहेसाऽति।

Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi: ‘adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ idappaccayatāpaṭiccasamuppādo. Idampi kho ṭhānaṁ duddasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ; so mamassa kilamatho, sā mamassa vihesā’ti.

Then he thought, ‘This principle I have discovered is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute. But people like clinging, they love it and enjoy it. It’s hard for them to see this thing; that is, specific conditionality, dependent origination. It’s also hard for them to see this thing; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, Nibbana. And if I were to teach the Dhamma, others might not understand me, which would be wearying and troublesome for me.’

अपिस्सु, भिक्खवे, विपस्सिं भगवन्तं अरहन्तं सम्मासम्बुद्धं इमा अनच्छरिया गाथायो पटिभंसु पुब्बे अस्सुतपुब्बा:

Apissu, bhikkhave, vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā:

And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to him:

‘किच्छेन मे अधिगतं, हलं दानि पकासितुं; रागदोसपरेतेहि, नायं धम्मो सुसम्बुधो।

‘Kicchena me adhigataṁ, halaṁ dāni pakāsituṁ; Rāgadosaparetehi, nāyaṁ dhammo susambudho.

‘I’ve struggled hard to realize this, enough with trying to explain it! Those mired in greed and hate can’t really understand this teaching.

पटिसोतगामिं निपुणं, गम्भीरं दुद्दसं अणुं; रागरत्ता न दक्खन्ति, तमोखन्धेन आवुटाऽति।

Paṭisotagāmiṁ nipuṇaṁ, gambhīraṁ duddasaṁ aṇuṁ; Rāgarattā na dakkhanti, tamokhandhena āvuṭā’ti.

It goes against the stream, subtle, deep, obscure, and very fine. Those besotted by greed cannot see, for they’re shrouded in a mass of darkness.’

इतिह, भिक्खवे, विपस्सिस्स भगवतो अरहतो सम्मासम्बुद्धस्स पटिसञ्चिक्खतो अप्पोस्सुक्कताय चित्तं नमि, नो धम्मदेसनाय।

Itiha, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa paṭisañcikkhato appossukkatāya cittaṁ nami, no dhammadesanāya.

So, as the Buddha Vipassī reflected like this, his mind inclined to remaining passive, not to teaching the Dhamma.

अथ खो, भिक्खवे, अञ्ञतरस्स महाब्रह्मुनो विपस्सिस्स भगवतो अरहतो सम्मासम्बुद्धस्स चेतसा चेतोपरिवितक्कमञ्ञाय एतदहोसि: ‘नस्सति वत भो लोको, विनस्सति वत भो लोको, यत्र हि नाम विपस्सिस्स भगवतो अरहतो सम्मासम्बुद्धस्स अप्पोस्सुक्कताय चित्तं नमति, नो धम्मदेसनायाऽति। अथ खो सो, भिक्खवे, महाब्रह्मा सेय्यथापि नाम बलवा पुरिसो समिञ्जितं वा बाहं पसारेय्य, पसारितं वा बाहं समिञ्जेय्य; एवमेव—ब्रह्मलोके अन्तरहितो विपस्सिस्स भगवतो अरहतो सम्मासम्बुद्धस्स पुरतो पातुरहोसि। अथ खो सो, भिक्खवे, महाब्रह्मा एकंसं उत्तरासङ्गं करित्वा दक्खिणं जाणुमण्डलं पथवियं निहन्त्वा येन विपस्सी भगवा अरहं सम्मासम्बुद्धो तेनञ्जलिं पणामेत्वा विपस्सिं भगवन्तं अरहन्तं सम्मासम्बुद्धं एतदवोच: ‘देसेतु, भन्ते, भगवा धम्मं, देसेतु सुगतो धम्मं, सन्ति सत्ता अप्परजक्खजातिका; अस्सवनता धम्मस्स परिहायन्ति, भविस्सन्ति धम्मस्स अञ्ञातारोऽति।

Atha kho, bhikkhave, aññatarassa mahābrahmuno vipassissa bhagavato arahato sammāsambuddhassa cetasā cetoparivitakkamaññāya etadahosi: ‘nassati vata bho loko, vinassati vata bho loko, yatra hi nāma vipassissa bhagavato arahato sammāsambuddhassa appossukkatāya cittaṁ namati, no dhammadesanāyā’ti. Atha kho so, bhikkhave, mahābrahmā seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito vipassissa bhagavato arahato sammāsambuddhassa purato pāturahosi. Atha kho so, bhikkhave, mahābrahmā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇaṁ jāṇumaṇḍalaṁ pathaviyaṁ nihantvā³⁰ yena vipassī bhagavā arahaṁ sammāsambuddho tenañjaliṁ paṇāmetvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: ‘desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ, santi³¹ sattā apparajakkhajātikā; assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro’ti.

Then a certain Great Brahmā, knowing what the Buddha Vipassī was thinking, thought, ‘Alas! The world will be lost, the world will perish! For the mind of the Blessed One Vipassī, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.’ Then, as easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha Vipassī. He arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha Vipassī, and said, ‘Sir, let the Blessed One teach the Dhamma! Let the Holy One teach the Dhamma! There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching. There will be those who understand the teaching!’

एवं वुत्ते, भिक्खवे, विपस्सी भगवा अरहं सम्मासम्बुद्धो तं महाब्रह्मानं एतदवोच: ‘मय्हम्पि खो, ब्रह्मे, एतदहोसि: “यन्नूनाहं धम्मं देसेय्यन्”ति। तस्स मय्हं, ब्रह्मे, एतदहोसि: “अधिगतो खो म्यायं धम्मो गम्भीरो दुद्दसो दुरनुबोधो सन्तो पणीतो अतक्कावचरो निपुणो पण्डितवेदनीयो। आलयरामा खो पनायं पजा आलयरता आलयसम्मुदिता। आलयरामाय खो पन पजाय आलयरताय आलयसम्मुदिताय दुद्दसं इदं ठानं यदिदं इदप्पच्चयतापटिच्चसमुप्पादो। इदम्पि खो ठानं दुद्दसं यदिदं सब्बसङ्खारसमथो सब्बूपधिपटिनिस्सग्गो तण्हाक्खयो विरागो निरोधो निब्बानं। अहञ्चेव खो पन धम्मं देसेय्यं, परे च मे न आजानेय्युं; सो ममस्स किलमथो, सा ममस्स विहेसा”ति। अपिस्सु मं, ब्रह्मे, इमा अनच्छरिया गाथायो पटिभंसु पुब्बे अस्सुतपुब्बा:

Evaṁ vutte, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho taṁ mahābrahmānaṁ etadavoca: ‘mayhampi kho, brahme, etadahosi: “yannūnāhaṁ dhammaṁ deseyyan”ti. Tassa mayhaṁ, brahme, etadahosi: “adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ idappaccayatāpaṭiccasamuppādo. Idampi kho ṭhānaṁ duddasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ; so mamassa kilamatho, sā mamassa vihesā”ti. Apissu maṁ, brahme, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā:

When he said this, the Buddha Vipassī said to him, ‘I too thought this, Brahmā, “Why don’t I teach the Dhamma?” Then it occurred to me, “If I were to teach the Dhamma, others might not understand me, which would be wearying and troublesome for me.”

“किच्छेन मे अधिगतं, हलं दानि पकासितुं; रागदोसपरेतेहि, नायं धम्मो सुसम्बुधो।

“Kicchena me adhigataṁ, halaṁ dāni pakāsituṁ; Rāgadosaparetehi, nāyaṁ dhammo susambudho.

पटिसोतगामिं निपुणं, गम्भीरं दुद्दसं अणुं; रागरत्ता न दक्खन्ति, तमोखन्धेन आवुटा”ति।

Paṭisotagāmiṁ nipuṇaṁ, gambhīraṁ duddasaṁ aṇuṁ; Rāgarattā na dakkhanti, tamokhandhena āvuṭā”ti.

इतिह मे, ब्रह्मे, पटिसञ्चिक्खतो अप्पोस्सुक्कताय चित्तं नमि, नो धम्मदेसनायाऽति।

Itiha me, brahme, paṭisañcikkhato appossukkatāya cittaṁ nami, no dhammadesanāyā’ti.

So, as I reflected like this, my mind inclined to remaining passive, not to teaching the Dhamma.’

दुतियम्पि खो, भिक्खवे, सो महाब्रह्मा …पे… ततियम्पि खो, भिक्खवे, सो महाब्रह्मा विपस्सिं भगवन्तं अरहन्तं सम्मासम्बुद्धं एतदवोच: ‘देसेतु, भन्ते, भगवा धम्मं, देसेतु सुगतो धम्मं, सन्ति सत्ता अप्परजक्खजातिका, अस्सवनता धम्मस्स परिहायन्ति, भविस्सन्ति धम्मस्स अञ्ञातारोऽति।

Dutiyampi kho, bhikkhave, so mahābrahmā …pe… tatiyampi kho, bhikkhave, so mahābrahmā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: ‘desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ, santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro’ti.

For a second time, and a third time that Great Brahmā begged the Buddha to teach.

अथ खो, भिक्खवे, विपस्सी भगवा अरहं सम्मासम्बुद्धो ब्रह्मुनो च अज्झेसनं विदित्वा सत्तेसु च कारुञ्ञतं पटिच्च बुद्धचक्खुना लोकं वोलोकेसि। अद्दसा खो, भिक्खवे, विपस्सी भगवा अरहं सम्मासम्बुद्धो बुद्धचक्खुना लोकं वोलोकेन्तो सत्ते अप्परजक्खे महारजक्खे तिक्खिन्द्रिये मुदिन्द्रिये स्वाकारे द्वाकारे सुविञ्ञापये दुविञ्ञापये अप्पेकच्चे परलोकवज्जभयदस्साविने विहरन्ते, अप्पेकच्चे न परलोकवज्जभयदस्साविने विहरन्ते। सेय्यथापि नाम उप्पलिनियं वा पदुमिनियं वा पुण्डरीकिनियं वा अप्पेकच्चानि उप्पलानि वा पदुमानि वा पुण्डरीकानि वा उदके जातानि उदके संवड्ढानि उदकानुग्गतानि अन्तो निमुग्गपोसीनि। अप्पेकच्चानि उप्पलानि वा पदुमानि वा पुण्डरीकानि वा उदके जातानि उदके संवड्ढानि समोदकं ठितानि। अप्पेकच्चानि उप्पलानि वा पदुमानि वा पुण्डरीकानि वा उदके जातानि उदके संवड्ढानि उदका अच्चुग्गम्म ठितानि अनुपलित्तानि उदकेन।

Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesi. Addasā kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye³² appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni anto nimuggaposīni. Appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni samodakaṁ ṭhitāni. Appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakā accuggamma ṭhitāni anupalittāni udakena.

Then, understanding Brahmā’s invitation, the Buddha Vipassī surveyed the world with the eye of a Buddha, out of his compassion for sentient beings. And he saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not. It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. Some of them sprout and grow in the water reaching the water’s surface. And some of them sprout and grow in the water but rise up above the water and stand with no water clinging to them.

एवमेव खो, भिक्खवे, विपस्सी भगवा अरहं सम्मासम्बुद्धो बुद्धचक्खुना लोकं वोलोकेन्तो अद्दस सत्ते अप्परजक्खे महारजक्खे तिक्खिन्द्रिये मुदिन्द्रिये स्वाकारे द्वाकारे सुविञ्ञापये दुविञ्ञापये अप्पेकच्चे परलोकवज्जभयदस्साविने विहरन्ते, अप्पेकच्चे न परलोकवज्जभयदस्साविने विहरन्ते।

Evameva kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho buddhacakkhunā lokaṁ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.

In the same way, the Buddha Vipassī saw sentient beings with little dust in their eyes, and some with much dust in their eyes.

अथ खो सो, भिक्खवे, महाब्रह्मा विपस्सिस्स भगवतो अरहतो सम्मासम्बुद्धस्स चेतसा चेतोपरिवितक्कमञ्ञाय विपस्सिं भगवन्तं अरहन्तं सम्मासम्बुद्धं गाथाहि अज्झभासि:

Atha kho so, bhikkhave, mahābrahmā vipassissa bhagavato arahato sammāsambuddhassa cetasā cetoparivitakkamaññāya vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ gāthāhi ajjhabhāsi:

Then that Great Brahmā, knowing what the Buddha Vipassī was thinking, addressed him in verse:

‘सेले यथा पब्बतमुद्धनिट्ठितो, यथापि पस्से जनतं समन्ततो; तथूपमं धम्ममयं सुमेध, पासादमारुय्ह समन्तचक्खु; सोकावतिण्णं जनतमपेतसोको, अवेक्खस्सु जातिजराभिभूतं।

‘Sele yathā pabbatamuddhaniṭṭhito, Yathāpi passe janataṁ samantato; Tathūpamaṁ dhammamayaṁ sumedha, Pāsādamāruyha samantacakkhu; Sokāvatiṇṇaṁ³³ janatamapetasoko, Avekkhassu jātijarābhibhūtaṁ.

‘Standing high on a rocky mountain, you can see the people all around. In just the same way, All-seer, so intelligent, having ascended the Temple of Truth, rid of sorrow, look upon the people swamped with sorrow, oppressed by rebirth and old age.

उट्ठेहि वीर विजितसङ्गाम, सत्थवाह अणण विचर लोके; देसस्सु भगवा धम्मं, अञ्ञातारो भविस्सन्तीऽति।

Uṭṭhehi vīra vijitasaṅgāma, Satthavāha aṇaṇa vicara loke; Desassu³⁴ bhagavā dhammaṁ, Aññātāro bhavissantī’ti.

Rise, hero! Victor in battle, leader of the caravan, wander the world free of debt. Let the Blessed One teach the Dhamma! There will be those who understand!’

अथ खो, भिक्खवे, विपस्सी भगवा अरहं सम्मासम्बुद्धो तं महाब्रह्मानं गाथाय अज्झभासि:

Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho taṁ mahābrahmānaṁ gāthāya ajjhabhāsi:

Then the Buddha Vipassī addressed that Great Brahmā in verse:

‘अपारुता तेसं अमतस्स द्वारा, ये सोतवन्तो पमुञ्चन्तु सद्धं; विहिंससञ्ञी पगुणं न भासिं, धम्मं पणीतं मनुजेसु ब्रह्मेऽति।

‘Apārutā tesaṁ amatassa dvārā, Ye sotavanto pamuñcantu saddhaṁ; Vihiṁsasaññī paguṇaṁ na bhāsiṁ, Dhammaṁ paṇītaṁ manujesu brahme’ti.

‘Flung open are the doors to the deathless! Let those with ears to hear commit to faith. Thinking it would be troublesome, Brahmā, I did not teach the sophisticated, sublime Dhamma among humans.’

अथ खो सो, भिक्खवे, महाब्रह्मा: ‘कतावकासो खोम्हि विपस्सिना भगवता अरहता सम्मासम्बुद्धेन धम्मदेसनायाऽति विपस्सिं भगवन्तं अरहन्तं सम्मासम्बुद्धं अभिवादेत्वा पदक्खिणं कत्वा तत्थेव अन्तरधायि।

Atha kho so, bhikkhave, mahābrahmā: ‘katāvakāso khomhi vipassinā bhagavatā arahatā sammāsambuddhena dhammadesanāyā’ti vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā padakkhiṇaṁ katvā tattheva antaradhāyi.

Then the Great Brahmā, knowing that his request for the Buddha Vipassī to teach the Dhamma had been granted, bowed and respectfully circled him, keeping him on his right, before vanishing right there.

१३। अग्गसावकयुग

13. Aggasāvakayuga

13. The Chief Disciples

अथ खो, भिक्खवे, विपस्सिस्स भगवतो अरहतो सम्मासम्बुद्धस्स एतदहोसि: ‘कस्स नु खो अहं पठमं धम्मं देसेय्यं, को इमं धम्मं खिप्पमेव आजानिस्सतीऽति? अथ खो, भिक्खवे, विपस्सिस्स भगवतो अरहतो सम्मासम्बुद्धस्स एतदहोसि: ‘अयं खो खण्डो च राजपुत्तो तिस्सो च पुरोहितपुत्तो बन्धुमतिया राजधानिया पटिवसन्ति पण्डिता वियत्ता मेधाविनो दीघरत्तं अप्परजक्खजातिका। यन्नूनाहं खण्डस्स च राजपुत्तस्स, तिस्सस्स च पुरोहितपुत्तस्स पठमं धम्मं देसेय्यं, ते इमं धम्मं खिप्पमेव आजानिस्सन्तीऽति।

Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi: ‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ, ko imaṁ dhammaṁ khippameva ājānissatī’ti? Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi: ‘ayaṁ kho khaṇḍo ca rājaputto tisso ca purohitaputto bandhumatiyā rājadhāniyā paṭivasanti paṇḍitā viyattā medhāvino dīgharattaṁ apparajakkhajātikā. Yannūnāhaṁ khaṇḍassa ca rājaputtassa, tissassa ca purohitaputtassa paṭhamaṁ dhammaṁ deseyyaṁ, te imaṁ dhammaṁ khippameva ājānissantī’ti.

Then the Blessed One Vipassī, the perfected one, the fully awakened Buddha, thought, ‘Who should I teach first of all? Who will quickly understand this teaching?’ Then he thought, ‘That Khaṇḍa, the king’s son, and Tissa, the high priest’s son, are astute, competent, clever, and have long had little dust in their eyes. Why don’t I teach them first of all? They will quickly understand this teaching.’

अथ खो, भिक्खवे, विपस्सी भगवा अरहं सम्मासम्बुद्धो सेय्यथापि नाम बलवा पुरिसो समिञ्जितं वा बाहं पसारेय्य, पसारितं वा बाहं समिञ्जेय्य; एवमेव—बोधिरुक्खमूले अन्तरहितो बन्धुमतिया राजधानिया खेमे मिगदाये पातुरहोसि।

Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—bodhirukkhamūle antarahito bandhumatiyā rājadhāniyā kheme migadāye pāturahosi.

Then, as easily as a strong person would extend or contract their arm, he vanished from the tree of awakening and reappeared near the capital city of Bandhumatī, in the deer park named Sanctuary.

अथ खो, भिक्खवे, विपस्सी भगवा अरहं सम्मासम्बुद्धो दायपालं आमन्तेसि: ‘एहि त्वं, सम्म दायपाल, बन्धुमतिं राजधानिं पविसित्वा खण्डञ्च राजपुत्तं तिस्सञ्च पुरोहितपुत्तं एवं वदेहि—विपस्सी, भन्ते, भगवा अरहं सम्मासम्बुद्धो बन्धुमतिं राजधानिं अनुप्पत्तो खेमे मिगदाये विहरति, सो तुम्हाकं दस्सनकामोऽति।

Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho dāyapālaṁ āmantesi: ‘ehi tvaṁ, samma dāyapāla, bandhumatiṁ rājadhāniṁ pavisitvā khaṇḍañca rājaputtaṁ tissañca purohitaputtaṁ evaṁ vadehi—vipassī, bhante, bhagavā arahaṁ sammāsambuddho bandhumatiṁ rājadhāniṁ anuppatto kheme migadāye viharati, so tumhākaṁ dassanakāmo’ti.

Then the Buddha Vipassī addressed the park keeper, ‘My dear park keeper, please enter the city and say this to the king’s son Khaṇḍa and the high priest’s son Tissa: “Sirs, the Blessed One Vipassī, the perfected one, the fully awakened Buddha, has arrived at Bandhumatī and is staying in the deer park named Sanctuary. He wishes to see you.”’

‘एवं, भन्तेऽति खो, भिक्खवे, दायपालो विपस्सिस्स भगवतो अरहतो सम्मासम्बुद्धस्स पटिस्सुत्वा बन्धुमतिं राजधानिं पविसित्वा खण्डञ्च राजपुत्तं तिस्सञ्च पुरोहितपुत्तं एतदवोच: ‘विपस्सी, भन्ते, भगवा अरहं सम्मासम्बुद्धो बन्धुमतिं राजधानिं अनुप्पत्तो खेमे मिगदाये विहरति; सो तुम्हाकं दस्सनकामोऽति।

‘Evaṁ, bhante’ti kho, bhikkhave, dāyapālo vipassissa bhagavato arahato sammāsambuddhassa paṭissutvā bandhumatiṁ rājadhāniṁ pavisitvā khaṇḍañca rājaputtaṁ tissañca purohitaputtaṁ etadavoca: ‘vipassī, bhante, bhagavā arahaṁ sammāsambuddho bandhumatiṁ rājadhāniṁ anuppatto kheme migadāye viharati; so tumhākaṁ dassanakāmo’ti.

‘Yes, sir,’ replied the park keeper, and did as he was asked.

अथ खो, भिक्खवे, खण्डो च राजपुत्तो तिस्सो च पुरोहितपुत्तो भद्दानि भद्दानि यानानि योजापेत्वा भद्दं भद्दं यानं अभिरुहित्वा भद्देहि भद्देहि यानेहि बन्धुमतिया राजधानिया निय्यिंसु। येन खेमो मिगदायो तेन पायिंसु। यावतिका यानस्स भूमि, यानेन गन्त्वा याना पच्चोरोहित्वा पत्तिकाव येन विपस्सी भगवा अरहं सम्मासम्बुद्धो तेनुपसङ्कमिंसु। उपसङ्कमित्वा विपस्सिं भगवन्तं अरहन्तं सम्मासम्बुद्धं अभिवादेत्वा एकमन्तं निसीदिंसु।

Atha kho, bhikkhave, khaṇḍo ca rājaputto tisso ca purohitaputto bhaddāni bhaddāni yānāni yojāpetvā bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi bandhumatiyā rājadhāniyā niyyiṁsu. Yena khemo migadāyo tena pāyiṁsu. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikāva³⁵ yena vipassī bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu. upasaṅkamitvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdiṁsu.

Then the king’s son Khaṇḍa and the high priest’s son Tissa had the finest carriages harnessed. Then they mounted a fine carriage and, along with other fine carriages, set out from Bandhumatī for the Sanctuary. They went by carriage as far as the terrain allowed, then descended and approached the Buddha Vipassī on foot. They bowed and sat down to one side.

तेसं विपस्सी भगवा अरहं सम्मासम्बुद्धो अनुपुब्बिं कथं कथेसि, सेय्यथिदं—दानकथं सीलकथं सग्गकथं कामानं आदीनवं ओकारं सङ्किलेसं नेक्खम्मे आनिसंसं पकासेसि। यदा ते भगवा अञ्ञासि कल्लचित्ते मुदुचित्ते विनीवरणचित्ते उदग्गचित्ते पसन्नचित्ते, अथ या बुद्धानं सामुक्कंसिका धम्मदेसना, तं पकासेसि—दुक्खं समुदयं निरोधं मग्गं। सेय्यथापि नाम सुद्धं वत्थं अपगतकाळकं सम्मदेव रजनं पटिग्गण्हेय्य; एवमेव खण्डस्स च राजपुत्तस्स तिस्सस्स च पुरोहितपुत्तस्स तस्मिंयेव आसने विरजं वीतमलं धम्मचक्खुं उदपादि: ‘यं किञ्चि समुदयधम्मं सब्बं तं निरोधधम्मन्ऽति।

Tesaṁ vipassī bhagavā arahaṁ sammāsambuddho anupubbiṁ kathaṁ³⁶ kathesi, seyyathidaṁ—dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi—dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evameva khaṇḍassa ca rājaputtassa tissassa ca purohitaputtassa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: ‘yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman’ti.

The Buddha Vipassī taught them step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when he knew that their minds were ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in the king’s son Khaṇḍa and the high priest’s son Tissa: ‘Everything that has a beginning has an end.’

ते दिट्ठधम्मा पत्तधम्मा विदितधम्मा परियोगाळ्हधम्मा तिण्णविचिकिच्छा विगतकथङ्कथा वेसारज्जप्पत्ता अपरप्पच्चया सत्थुसासने विपस्सिं भगवन्तं अरहन्तं सम्मासम्बुद्धं एतदवोचुं: ‘अभिक्कन्तं, भन्ते, अभिक्कन्तं, भन्ते। सेय्यथापि, भन्ते, निक्कुज्जितं वा उक्कुज्जेय्य, पटिच्छन्नं वा विवरेय्य, मूळ्हस्स वा मग्गं आचिक्खेय्य, अन्धकारे वा तेलपज्जोतं धारेय्य: “चक्खुमन्तो रूपानि दक्खन्ती”ति; एवमेवं भगवता अनेकपरियायेन धम्मो पकासितो। एते मयं, भन्ते, भगवन्तं सरणं गच्छाम धम्मञ्च। लभेय्याम मयं, भन्ते, भगवतो सन्तिके पब्बज्जं, लभेय्याम उपसम्पदन्ऽति।

Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavocuṁ: ‘abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: “cakkhumanto rūpāni dakkhantī”ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca. Labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan’ti.

They saw, attained, understood, and fathomed the Dhamma. They went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. They said to the Buddha Vipassī, ‘Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. We go for refuge to the Blessed One and to the teaching. Sir, may we receive the going forth and ordination in the Buddha’s presence?’

अलत्थुं खो, भिक्खवे, खण्डो च राजपुत्तो, तिस्सो च पुरोहितपुत्तो विपस्सिस्स भगवतो अरहतो सम्मासम्बुद्धस्स सन्तिके पब्बज्जं अलत्थुं उपसम्पदं। ते विपस्सी भगवा अरहं सम्मासम्बुद्धो धम्मिया कथाय सन्दस्सेसि समादपेसि समुत्तेजेसि सम्पहंसेसि; सङ्खारानं आदीनवं ओकारं सङ्किलेसं निब्बाने आनिसंसं पकासेसि। तेसं विपस्सिना भगवता अरहता सम्मासम्बुद्धेन धम्मिया कथाय सन्दस्सियमानानं समादपियमानानं समुत्तेजियमानानं सम्पहंसियमानानं नचिरस्सेव अनुपादाय आसवेहि चित्तानि विमुच्चिंसु।

Alatthuṁ kho, bhikkhave, khaṇḍo ca rājaputto, tisso ca purohitaputto vipassissa bhagavato arahato sammāsambuddhassa santike pabbajjaṁ alatthuṁ upasampadaṁ. Te vipassī bhagavā arahaṁ sammāsambuddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi; saṅkhārānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nibbāne ānisaṁsaṁ pakāsesi. Tesaṁ vipassinā bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassiyamānānaṁ samādapiyamānānaṁ samuttejiyamānānaṁ sampahaṁsiyamānānaṁ nacirasseva anupādāya āsavehi cittāni vimucciṁsu.

And they received the going forth, the ordination in the Buddha Vipassī’s presence. Then the Buddha Vipassī educated, encouraged, fired up, and inspired them with a Dhamma talk. He explained the drawbacks of conditioned phenomena, so sordid and corrupt, and the benefit of Nibbana. Being taught like this their minds were soon freed from defilements by not grasping.

१४। महाजनकायपब्बज्जा

14. Mahājanakāyapabbajjā

14. The Going Forth of the Large Crowd

अस्सोसि खो, भिक्खवे, बन्धुमतिया राजधानिया महाजनकायो चतुरासीतिपाणसहस्सानि: ‘विपस्सी किर भगवा अरहं सम्मासम्बुद्धो बन्धुमतिं राजधानिं अनुप्पत्तो खेमे मिगदाये विहरति। खण्डो च किर राजपुत्तो तिस्सो च पुरोहितपुत्तो विपस्सिस्स भगवतो अरहतो सम्मासम्बुद्धस्स सन्तिके केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजिताऽति। सुत्वान नेसं एतदहोसि: ‘न हि नून सो ओरको धम्मविनयो, न सा ओरका पब्बज्जा, यत्थ खण्डो च राजपुत्तो तिस्सो च पुरोहितपुत्तो केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजिता। खण्डो च राजपुत्तो तिस्सो च पुरोहितपुत्तो केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजिस्सन्ति, किमङ्गं पन मयन्ऽति। अथ खो सो, भिक्खवे, महाजनकायो चतुरासीतिपाणसहस्सानि बन्धुमतिया राजधानिया निक्खमित्वा येन खेमो मिगदायो येन विपस्सी भगवा अरहं सम्मासम्बुद्धो तेनुपसङ्कमिंसु; उपसङ्कमित्वा विपस्सिं भगवन्तं अरहन्तं सम्मासम्बुद्धं अभिवादेत्वा एकमन्तं निसीदिंसु।

Assosi kho, bhikkhave, bandhumatiyā rājadhāniyā mahājanakāyo caturāsītipāṇasahassāni: ‘vipassī kira bhagavā arahaṁ sammāsambuddho bandhumatiṁ rājadhāniṁ anuppatto kheme migadāye viharati. Khaṇḍo ca kira rājaputto tisso ca purohitaputto vipassissa bhagavato arahato sammāsambuddhassa santike kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitā’ti. Sutvāna nesaṁ etadahosi: ‘na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha khaṇḍo ca rājaputto tisso ca purohitaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitā. Khaṇḍo ca rājaputto tisso ca purohitaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissanti, kimaṅgaṁ pana mayan’ti. Atha kho so, bhikkhave, mahājanakāyo caturāsītipāṇasahassāni bandhumatiyā rājadhāniyā nikkhamitvā yena khemo migadāyo yena vipassī bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu; upasaṅkamitvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdiṁsu.

A large crowd of 84,000 people in the capital of Bandhumatī heard that the Blessed One Vipassī, the perfected one, the fully awakened Buddha, had arrived at Bandhumatī and was staying in the deer park named Sanctuary. And they heard that the king’s son Khaṇḍa and the high priest’s son Tissa had shaved off their hair and beard, dressed in ocher robes, and gone forth from the lay life to homelessness in the Buddha’s presence. It occurred to them, ‘This must be no ordinary teaching and training, no ordinary going forth in which the king’s son Khaṇḍa and the high priest’s son Tissa have gone forth. If even they go forth, why don’t we do the same?’ Then those 84,000 people left Bandhumatī for the deer park named Sanctuary, where they approached the Buddha Vipassī, bowed and sat down to one side.

तेसं विपस्सी भगवा अरहं सम्मासम्बुद्धो अनुपुब्बिं कथं कथेसि। सेय्यथिदं—दानकथं सीलकथं सग्गकथं कामानं आदीनवं ओकारं सङ्किलेसं नेक्खम्मे आनिसंसं पकासेसि। यदा ते भगवा अञ्ञासि कल्लचित्ते मुदुचित्ते विनीवरणचित्ते उदग्गचित्ते पसन्नचित्ते, अथ या बुद्धानं सामुक्कंसिका धम्मदेसना, तं पकासेसि—दुक्खं समुदयं निरोधं मग्गं। सेय्यथापि नाम सुद्धं वत्थं अपगतकाळकं सम्मदेव रजनं पटिग्गण्हेय्य; एवमेव तेसं चतुरासीतिपाणसहस्सानं तस्मिंयेव आसने विरजं वीतमलं धम्मचक्खुं उदपादि: ‘यं किञ्चि समुदयधम्मं सब्बं तं निरोधधम्मन्ऽति।

Tesaṁ vipassī bhagavā arahaṁ sammāsambuddho anupubbiṁ kathaṁ kathesi. Seyyathidaṁ—dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi—dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evameva tesaṁ caturāsītipāṇasahassānaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: ‘yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman’ti.

The Buddha Vipassī taught them step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when he knew that their minds were ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in those 84,000 people: ‘Everything that has a beginning has an end.’

ते दिट्ठधम्मा पत्तधम्मा विदितधम्मा परियोगाळ्हधम्मा तिण्णविचिकिच्छा विगतकथङ्कथा वेसारज्जप्पत्ता अपरप्पच्चया सत्थुसासने विपस्सिं भगवन्तं अरहन्तं सम्मासम्बुद्धं एतदवोचुं: ‘अभिक्कन्तं, भन्ते, अभिक्कन्तं, भन्ते। सेय्यथापि, भन्ते, निक्कुज्जितं वा उक्कुज्जेय्य, पटिच्छन्नं वा विवरेय्य, मूळ्हस्स वा मग्गं आचिक्खेय्य, अन्धकारे वा तेलपज्जोतं धारेय्य: “चक्खुमन्तो रूपानि दक्खन्ती”ति; एवमेवं भगवता अनेकपरियायेन धम्मो पकासितो। एते मयं, भन्ते, भगवन्तं सरणं गच्छाम धम्मञ्च भिक्खुसङ्घञ्च। लभेय्याम मयं, भन्ते, भगवतो सन्तिके पब्बज्जं लभेय्याम उपसम्पदन्ऽति।

Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavocuṁ: ‘abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: “cakkhumanto rūpāni dakkhantī”ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. Labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ labheyyāma upasampadan’ti.

अलत्थुं खो, भिक्खवे, तानि चतुरासीतिपाणसहस्सानि विपस्सिस्स भगवतो अरहतो सम्मासम्बुद्धस्स सन्तिके पब्बज्जं, अलत्थुं उपसम्पदं। ते विपस्सी भगवा अरहं सम्मासम्बुद्धो धम्मिया कथाय सन्दस्सेसि समादपेसि समुत्तेजेसि सम्पहंसेसि; सङ्खारानं आदीनवं ओकारं सङ्किलेसं निब्बाने आनिसंसं पकासेसि। तेसं विपस्सिना भगवता अरहता सम्मासम्बुद्धेन धम्मिया कथाय सन्दस्सियमानानं समादपियमानानं समुत्तेजियमानानं सम्पहंसियमानानं नचिरस्सेव अनुपादाय आसवेहि चित्तानि विमुच्चिंसु।

Alatthuṁ kho, bhikkhave, tāni caturāsītipāṇasahassāni vipassissa bhagavato arahato sammāsambuddhassa santike pabbajjaṁ, alatthuṁ upasampadaṁ. Te vipassī bhagavā arahaṁ sammāsambuddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi; saṅkhārānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nibbāne ānisaṁsaṁ pakāsesi. Tesaṁ vipassinā bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassiyamānānaṁ samādapiyamānānaṁ samuttejiyamānānaṁ sampahaṁsiyamānānaṁ nacirasseva anupādāya āsavehi cittāni vimucciṁsu.

Being taught like this their minds were soon freed from defilements by not grasping.

१५। पुरिमपब्बजितानं धम्माभिसमय

15. Purimapabbajitānaṁ dhammābhisamaya

15. The 84,000 Who Had Gone Forth Previously

अस्सोसुं खो, भिक्खवे, तानि पुरिमानि चतुरासीतिपब्बजितसहस्सानि: ‘विपस्सी किर भगवा अरहं सम्मासम्बुद्धो बन्धुमतिं राजधानिं अनुप्पत्तो खेमे मिगदाये विहरति, धम्मञ्च किर देसेतीऽति। अथ खो, भिक्खवे, तानि चतुरासीतिपब्बजितसहस्सानि येन बन्धुमती राजधानी येन खेमो मिगदायो येन विपस्सी भगवा अरहं सम्मासम्बुद्धो तेनुपसङ्कमिंसु; उपसङ्कमित्वा विपस्सिं भगवन्तं अरहन्तं सम्मासम्बुद्धं अभिवादेत्वा एकमन्तं निसीदिंसु।

Assosuṁ kho, bhikkhave, tāni purimāni caturāsītipabbajitasahassāni: ‘vipassī kira bhagavā arahaṁ sammāsambuddho bandhumatiṁ rājadhāniṁ anuppatto kheme migadāye viharati, dhammañca kira desetī’ti. Atha kho, bhikkhave, tāni caturāsītipabbajitasahassāni yena bandhumatī rājadhānī yena khemo migadāyo yena vipassī bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu; upasaṅkamitvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdiṁsu.

The 84,000 people who had gone forth previously also heard: ‘It seems the Blessed One Vipassī, the perfected one, the fully awakened Buddha, has arrived at Bandhumatī and is staying in the deer park named Sanctuary. And he is teaching the Dhamma!’ Then they too went to see the Buddha Vipassī, realized the Dhamma, went forth, and became freed from defilements.

तेसं विपस्सी भगवा अरहं सम्मासम्बुद्धो अनुपुब्बिं कथं कथेसि। सेय्यथिदं—दानकथं सीलकथं सग्गकथं कामानं आदीनवं ओकारं सङ्किलेसं नेक्खम्मे आनिसंसं पकासेसि। यदा ते भगवा अञ्ञासि कल्लचित्ते मुदुचित्ते विनीवरणचित्ते उदग्गचित्ते पसन्नचित्ते, अथ या बुद्धानं सामुक्कंसिका धम्मदेसना, तं पकासेसि—दुक्खं समुदयं निरोधं मग्गं। सेय्यथापि नाम सुद्धं वत्थं अपगतकाळकं सम्मदेव रजनं पटिग्गण्हेय्य; एवमेव तेसं चतुरासीतिपब्बजितसहस्सानं तस्मिंयेव आसने विरजं वीतमलं धम्मचक्खुं उदपादि: ‘यं किञ्चि समुदयधम्मं सब्बं तं निरोधधम्मन्ऽति।

Tesaṁ vipassī bhagavā arahaṁ sammāsambuddho anupubbiṁ kathaṁ kathesi. Seyyathidaṁ—dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi—dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evameva tesaṁ caturāsītipabbajitasahassānaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: ‘yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman’ti.

ते दिट्ठधम्मा पत्तधम्मा विदितधम्मा परियोगाळ्हधम्मा तिण्णविचिकिच्छा विगतकथङ्कथा वेसारज्जप्पत्ता अपरप्पच्चया सत्थुसासने विपस्सिं भगवन्तं अरहन्तं सम्मासम्बुद्धं एतदवोचुं: ‘अभिक्कन्तं, भन्ते, अभिक्कन्तं, भन्ते। सेय्यथापि, भन्ते, निक्कुज्जितं वा उक्कुज्जेय्य, पटिच्छन्नं वा विवरेय्य, मूळ्हस्स वा मग्गं आचिक्खेय्य, अन्धकारे वा तेलपज्जोतं धारेय्य: “चक्खुमन्तो रूपानि दक्खन्ती”ति; एवमेवं भगवता अनेकपरियायेन धम्मो पकासितो। एते मयं, भन्ते, भगवन्तं सरणं गच्छाम धम्मञ्च भिक्खुसङ्घञ्च। लभेय्याम मयं, भन्ते, भगवतो सन्तिके पब्बज्जं लभेय्याम उपसम्पदन्ऽति।

Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavocuṁ: ‘abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: “cakkhumanto rūpāni dakkhantī”ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. Labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ labheyyāma upasampadan’ti.

अलत्थुं खो, भिक्खवे, तानि चतुरासीतिपब्बजितसहस्सानि विपस्सिस्स भगवतो अरहतो सम्मासम्बुद्धस्स सन्तिके पब्बज्जं अलत्थुं उपसम्पदं। ते विपस्सी भगवा अरहं सम्मासम्बुद्धो धम्मिया कथाय सन्दस्सेसि समादपेसि समुत्तेजेसि सम्पहंसेसि; सङ्खारानं आदीनवं ओकारं सङ्किलेसं निब्बाने आनिसंसं पकासेसि। तेसं विपस्सिना भगवता अरहता सम्मासम्बुद्धेन धम्मिया कथाय सन्दस्सियमानानं समादपियमानानं समुत्तेजियमानानं सम्पहंसियमानानं नचिरस्सेव अनुपादाय आसवेहि चित्तानि विमुच्चिंसु।

Alatthuṁ kho, bhikkhave, tāni caturāsītipabbajitasahassāni vipassissa bhagavato arahato sammāsambuddhassa santike pabbajjaṁ alatthuṁ upasampadaṁ. Te vipassī bhagavā arahaṁ sammāsambuddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi; saṅkhārānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nibbāne ānisaṁsaṁ pakāsesi. Tesaṁ vipassinā bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassiyamānānaṁ samādapiyamānānaṁ samuttejiyamānānaṁ sampahaṁsiyamānānaṁ nacirasseva anupādāya āsavehi cittāni vimucciṁsu.

१६। चारिकाअनुजानन

16. Cārikāanujānana

16. The Allowance to Wander

तेन खो पन, भिक्खवे, समयेन बन्धुमतिया राजधानिया महाभिक्खुसङ्घो पटिवसति अट्ठसट्ठिभिक्खुसतसहस्सं। अथ खो, भिक्खवे, विपस्सिस्स भगवतो अरहतो सम्मासम्बुद्धस्स रहोगतस्स पटिसल्लीनस्स एवं चेतसो परिवितक्को उदपादि: ‘महा खो एतरहि भिक्खुसङ्घो बन्धुमतिया राजधानिया पटिवसति अट्ठसट्ठिभिक्खुसतसहस्सं, यन्नूनाहं भिक्खू अनुजानेय्यं:

Tena kho pana, bhikkhave, samayena bandhumatiyā rājadhāniyā mahābhikkhusaṅgho paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṁ. Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘mahā kho etarahi bhikkhusaṅgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṁ, yannūnāhaṁ bhikkhū anujāneyyaṁ:

Now at that time a large Saṅgha of 6,800,000 bhikkhus were residing at Bandhumatī. As the Buddha Vipassī was in private retreat this thought came to his mind, ‘The Saṅgha residing at Bandhumatī now is large. What if I was to urge them:

“चरथ, भिक्खवे, चारिकं बहुजनहिताय बहुजनसुखाय लोकानुकम्पाय अत्थाय हिताय सुखाय देवमनुस्सानं; मा एकेन द्वे अगमित्थ; देसेथ, भिक्खवे, धम्मं आदिकल्याणं मज्झेकल्याणं परियोसानकल्याणं सात्थं सब्यञ्जनं केवलपरिपुण्णं परिसुद्धं ब्रह्मचरियं पकासेथ। सन्ति सत्ता अप्परजक्खजातिका, अस्सवनता धम्मस्स परिहायन्ति, भविस्सन्ति धम्मस्स अञ्ञातारो। अपि च छन्नं छन्नं वस्सानं अच्चयेन बन्धुमती राजधानी उपसङ्कमितब्बा पातिमोक्खुद्देसाया”ऽति।

“caratha, bhikkhave, cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ; mā ekena dve agamittha; desetha, bhikkhave, dhammaṁ ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro. Api ca channaṁ channaṁ vassānaṁ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā”’ti.

“Wander forth, bhikkhus, for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans. Let not two go by one road. Teach the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And reveal a spiritual practice that’s entirely full and pure. There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching. There will be those who understand the teaching! But when six years have passed, you must all come to Bandhumatī to recite the monastic code.”’

अथ खो, भिक्खवे, अञ्ञतरो महाब्रह्मा विपस्सिस्स भगवतो अरहतो सम्मासम्बुद्धस्स चेतसा चेतोपरिवितक्कमञ्ञाय सेय्यथापि नाम बलवा पुरिसो समिञ्जितं वा बाहं पसारेय्य, पसारितं वा बाहं समिञ्जेय्य; एवमेव—ब्रह्मलोके अन्तरहितो विपस्सिस्स भगवतो अरहतो सम्मासम्बुद्धस्स पुरतो पातुरहोसि। अथ खो सो, भिक्खवे, महाब्रह्मा एकंसं उत्तरासङ्गं करित्वा येन विपस्सी भगवा अरहं सम्मासम्बुद्धो तेनञ्जलिं पणामेत्वा विपस्सिं भगवन्तं अरहन्तं सम्मासम्बुद्धं एतदवोच: ‘एवमेतं, भगवा, एवमेतं, सुगत। महा खो, भन्ते, एतरहि भिक्खुसङ्घो बन्धुमतिया राजधानिया पटिवसति अट्ठसट्ठिभिक्खुसतसहस्सं, अनुजानातु, भन्ते, भगवा भिक्खू: “चरथ, भिक्खवे, चारिकं बहुजनहिताय बहुजनसुखाय लोकानुकम्पाय अत्थाय हिताय सुखाय देवमनुस्सानं; मा एकेन द्वे अगमित्थ; देसेथ, भिक्खवे, धम्मं आदिकल्याणं मज्झेकल्याणं परियोसानकल्याणं सात्थं सब्यञ्जनं केवलपरिपुण्णं परिसुद्धं ब्रह्मचरियं पकासेथ। सन्ति सत्ता अप्परजक्खजातिका, अस्सवनता धम्मस्स परिहायन्ति, भविस्सन्ति धम्मस्स अञ्ञातारो”ति। अपि च, भन्ते, मयं तथा करिस्साम यथा भिक्खू छन्नं छन्नं वस्सानं अच्चयेन बन्धुमतिं राजधानिं उपसङ्कमिस्सन्ति पातिमोक्खुद्देसायाऽति।

Atha kho, bhikkhave, aññataro mahābrahmā vipassissa bhagavato arahato sammāsambuddhassa cetasā cetoparivitakkamaññāya seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito vipassissa bhagavato arahato sammāsambuddhassa purato pāturahosi. Atha kho so, bhikkhave, mahābrahmā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena vipassī bhagavā arahaṁ sammāsambuddho tenañjaliṁ paṇāmetvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: ‘evametaṁ, bhagavā, evametaṁ, sugata. Mahā kho, bhante, etarahi bhikkhusaṅgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṁ, anujānātu, bhante, bhagavā bhikkhū: “caratha, bhikkhave, cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ; mā ekena dve agamittha; desetha, bhikkhave, dhammaṁ ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro”ti. Api ca, bhante, mayaṁ tathā karissāma yathā bhikkhū channaṁ channaṁ vassānaṁ accayena bandhumatiṁ rājadhāniṁ upasaṅkamissanti pātimokkhuddesāyā’ti.

Then a certain Great Brahmā, knowing what the Buddha Vipassī was thinking, as easily as a strong person would extend or contract their arm, vanished from the Brahmā realm and reappeared in front of the Buddha Vipassī. He arranged his robe over one shoulder, raised his joined palms toward the Buddha Vipassī, and said, ‘That’s so true, Blessed One! That’s so true, Holy One! The Saṅgha residing at Bandhumatī now is large. Please urge them to wander, as you thought. And sir, I’ll make sure that when six years have passed the bhikkhus will return to Bandhumatī to recite the monastic code.’

इदमवोच, भिक्खवे, सो महाब्रह्मा। इदं वत्वा विपस्सिं भगवन्तं अरहन्तं सम्मासम्बुद्धं अभिवादेत्वा पदक्खिणं कत्वा तत्थेव अन्तरधायि।

Idamavoca, bhikkhave, so mahābrahmā. Idaṁ vatvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā padakkhiṇaṁ katvā tattheva antaradhāyi.

That’s what that Great Brahmā said. Then he bowed and respectfully circled the Buddha Vipassī, keeping him on his right side, before vanishing right there.

अथ खो, भिक्खवे, विपस्सी भगवा अरहं सम्मासम्बुद्धो सायन्हसमयं पटिसल्लाना वुट्ठितो भिक्खू आमन्तेसि: ‘इध मय्हं, भिक्खवे, रहोगतस्स पटिसल्लीनस्स एवं चेतसो परिवितक्को उदपादि: “महा खो एतरहि भिक्खुसङ्घो बन्धुमतिया राजधानिया पटिवसति अट्ठसट्ठिभिक्खुसतसहस्सं। यन्नूनाहं भिक्खू अनुजानेय्यं—चरथ, भिक्खवे, चारिकं बहुजनहिताय बहुजनसुखाय लोकानुकम्पाय अत्थाय हिताय सुखाय देवमनुस्सानं; मा एकेन द्वे अगमित्थ; देसेथ, भिक्खवे, धम्मं आदिकल्याणं मज्झेकल्याणं परियोसानकल्याणं सात्थं सब्यञ्जनं केवलपरिपुण्णं परिसुद्धं ब्रह्मचरियं पकासेथ। सन्ति सत्ता अप्परजक्खजातिका, अस्सवनता धम्मस्स परिहायन्ति, भविस्सन्ति धम्मस्स अञ्ञातारो। अपि च छन्नं छन्नं वस्सानं अच्चयेन बन्धुमती राजधानी उपसङ्कमितब्बा पातिमोक्खुद्देसाया”ऽति।

Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho sāyanhasamayaṁ paṭisallānā vuṭṭhito bhikkhū āmantesi: ‘idha mayhaṁ, bhikkhave, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “mahā kho etarahi bhikkhusaṅgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṁ. Yannūnāhaṁ bhikkhū anujāneyyaṁ—caratha, bhikkhave, cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ; mā ekena dve agamittha; desetha, bhikkhave, dhammaṁ ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro. Api ca channaṁ channaṁ vassānaṁ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā”’ti.

Then in the late afternoon, the Buddha Vipassī came out of retreat and addressed the bhikkhus, telling them all that had happened. Then he said,

अथ खो, भिक्खवे, अञ्ञतरो महाब्रह्मा मम चेतसा चेतोपरिवितक्कमञ्ञाय सेय्यथापि नाम बलवा पुरिसो समिञ्जितं वा बाहं पसारेय्य, पसारितं वा बाहं समिञ्जेय्य; एवमेव—ब्रह्मलोके अन्तरहितो मम पुरतो पातुरहोसि। अथ खो सो, भिक्खवे, महाब्रह्मा एकंसं उत्तरासङ्गं करित्वा येनाहं तेनञ्जलिं पणामेत्वा मं एतदवोच: ‘एवमेतं, भगवा, एवमेतं, सुगत। महा खो, भन्ते, एतरहि भिक्खुसङ्घो बन्धुमतिया राजधानिया पटिवसति अट्ठसट्ठिभिक्खुसतसहस्सं। अनुजानातु, भन्ते, भगवा भिक्खू—चरथ, भिक्खवे, चारिकं बहुजनहिताय बहुजनसुखाय लोकानुकम्पाय अत्थाय हिताय सुखाय देवमनुस्सानं; मा एकेन द्वे अगमित्थ; देसेथ, भिक्खवे, धम्मं …पे… सन्ति सत्ता अप्परजक्खजातिका, अस्सवनता धम्मस्स परिहायन्ति, भविस्सन्ति धम्मस्स अञ्ञातारोति। अपि च, भन्ते, मयं तथा करिस्साम, यथा भिक्खू छन्नं छन्नं वस्सानं अच्चयेन बन्धुमतिं राजधानिं उपसङ्कमिस्सन्ति पातिमोक्खुद्देसायाऽति।

Atha kho, bhikkhave, aññataro mahābrahmā mama cetasā cetoparivitakkamaññāya seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito mama purato pāturahosi. Atha kho so, bhikkhave, mahābrahmā ekaṁsaṁ uttarāsaṅgaṁ karitvā yenāhaṁ tenañjaliṁ paṇāmetvā maṁ etadavoca: ‘evametaṁ, bhagavā, evametaṁ, sugata. Mahā kho, bhante, etarahi bhikkhusaṅgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṁ. Anujānātu, bhante, bhagavā bhikkhū—caratha, bhikkhave, cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ; mā ekena dve agamittha; desetha, bhikkhave, dhammaṁ …pe… santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāroti. Api ca, bhante, mayaṁ tathā karissāma, yathā bhikkhū channaṁ channaṁ vassānaṁ accayena bandhumatiṁ rājadhāniṁ upasaṅkamissanti pātimokkhuddesāyā’ti.

इदमवोच, भिक्खवे, सो महाब्रह्मा। इदं वत्वा मं अभिवादेत्वा पदक्खिणं कत्वा तत्थेव अन्तरधायि।

Idamavoca, bhikkhave, so mahābrahmā. Idaṁ vatvā maṁ abhivādetvā padakkhiṇaṁ katvā tattheva antaradhāyi.

‘अनुजानामि, भिक्खवे, चरथ चारिकं बहुजनहिताय बहुजनसुखाय लोकानुकम्पाय अत्थाय हिताय सुखाय देवमनुस्सानं; मा एकेन द्वे अगमित्थ; देसेथ, भिक्खवे, धम्मं आदिकल्याणं मज्झेकल्याणं परियोसानकल्याणं सात्थं सब्यञ्जनं केवलपरिपुण्णं परिसुद्धं ब्रह्मचरियं पकासेथ। सन्ति सत्ता अप्परजक्खजातिका, अस्सवनता धम्मस्स परिहायन्ति, भविस्सन्ति धम्मस्स अञ्ञातारो। अपि च, भिक्खवे, छन्नं छन्नं वस्सानं अच्चयेन बन्धुमती राजधानी उपसङ्कमितब्बा पातिमोक्खुद्देसायाऽति।

‘Anujānāmi, bhikkhave, caratha cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ; mā ekena dve agamittha; desetha, bhikkhave, dhammaṁ ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro. Api ca, bhikkhave, channaṁ channaṁ vassānaṁ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā’ti.

‘Wander forth, bhikkhus, for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans. Let not two go by one road. Teach the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And reveal a spiritual practice that’s entirely full and pure. There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching. There will be those who understand the teaching! But when six years have passed, you must all come to Bandhumatī to recite the monastic code.’

अथ खो, भिक्खवे, भिक्खू येभुय्येन एकाहेनेव जनपदचारिकं पक्कमिंसु।

Atha kho, bhikkhave, bhikkhū yebhuyyena ekāheneva janapadacārikaṁ pakkamiṁsu.

Then most of the bhikkhus departed to wander the country that very day.

तेन खो पन समयेन जम्बुदीपे चतुरासीति आवाससहस्सानि होन्ति। एकम्हि हि वस्से निक्खन्ते देवता सद्दमनुस्सावेसुं: ‘निक्खन्तं खो, मारिसा, एकं वस्सं; पञ्च दानि वस्सानि सेसानि; पञ्चन्नं वस्सानं अच्चयेन बन्धुमती राजधानी उपसङ्कमितब्बा पातिमोक्खुद्देसायाऽति।

Tena kho pana samayena jambudīpe caturāsīti āvāsasahassāni honti. Ekamhi hi vasse nikkhante devatā saddamanussāvesuṁ: ‘nikkhantaṁ kho, mārisā, ekaṁ vassaṁ; pañca dāni vassāni sesāni; pañcannaṁ vassānaṁ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā’ti.

Now at that time there were 84,000 monasteries in India. And when the first year came to an end the deities raised the cry: ‘Good sirs, the first year has ended. Now five years remain. When five years have passed, you must all go to Bandhumatī to recite the monastic code.’

द्वीसु वस्सेसु निक्खन्तेसु … तीसु वस्सेसु निक्खन्तेसु … चतूसु वस्सेसु निक्खन्तेसु … पञ्चसु वस्सेसु निक्खन्तेसु देवता सद्दमनुस्सावेसुं: ‘निक्खन्तानि खो, मारिसा, पञ्चवस्सानि; एकं दानि वस्सं सेसं; एकस्स वस्सस्स अच्चयेन बन्धुमती राजधानी उपसङ्कमितब्बा पातिमोक्खुद्देसायाऽति।

Dvīsu vassesu nikkhantesu … tīsu vassesu nikkhantesu … catūsu vassesu nikkhantesu … pañcasu vassesu nikkhantesu devatā saddamanussāvesuṁ: ‘nikkhantāni kho, mārisā, pañcavassāni; ekaṁ dāni vassaṁ sesaṁ; ekassa vassassa accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā’ti.

And when the second year … the third year … the fourth year … the fifth year came to an end, the deities raised the cry: ‘Good sirs, the fifth year has ended. Now one year remains. When one year has passed, you must all go to Bandhumatī to recite the monastic code.’

छसु वस्सेसु निक्खन्तेसु देवता सद्दमनुस्सावेसुं: ‘निक्खन्तानि खो, मारिसा, छब्बस्सानि, समयो दानि बन्धुमतिं राजधानिं उपसङ्कमितुं पातिमोक्खुद्देसायाऽति। अथ खो ते, भिक्खवे, भिक्खू अप्पेकच्चे सकेन इद्धानुभावेन अप्पेकच्चे देवतानं इद्धानुभावेन एकाहेनेव बन्धुमतिं राजधानिं उपसङ्कमिंसु पातिमोक्खुद्देसायाति।

Chasu vassesu nikkhantesu devatā saddamanussāvesuṁ: ‘nikkhantāni kho, mārisā, chabbassāni, samayo dāni bandhumatiṁ rājadhāniṁ upasaṅkamituṁ pātimokkhuddesāyā’ti. Atha kho te, bhikkhave, bhikkhū appekacce sakena iddhānubhāvena appekacce devatānaṁ iddhānubhāvena ekāheneva bandhumatiṁ rājadhāniṁ upasaṅkamiṁsu pātimokkhuddesāyāti.

And when the sixth year came to an end the deities raised the cry: ‘Good sirs, the sixth year has ended. Now is the time that you must go to Bandhumatī to recite the monastic code.’ Then that very day the bhikkhus went to Bandhumatī to recite the monastic code. Some went by their own psychic power, and some by the psychic power of the deities.

तत्र सुदं, भिक्खवे, विपस्सी भगवा अरहं सम्मासम्बुद्धो भिक्खुसङ्घे एवं पातिमोक्खं उद्दिसति:

Tatra sudaṁ, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho bhikkhusaṅghe evaṁ pātimokkhaṁ uddisati:

And there the Blessed One Vipassī, the perfected one, the fully awakened Buddha, recited the monastic code thus:

‘खन्ती परमं तपो तितिक्खा, निब्बानं परमं वदन्ति बुद्धा; न हि पब्बजितो परूपघाती, न समणो होति परं विहेठयन्तो।

‘Khantī paramaṁ tapo titikkhā, Nibbānaṁ paramaṁ vadanti buddhā; Na hi pabbajito parūpaghātī, Na samaṇo³⁷ hoti paraṁ viheṭhayanto.

‘Patient acceptance is the ultimate fervor. Extinguishment is the ultimate, say the Buddhas. No true renunciate injures another, nor does an ascetic hurt another.

सब्बपापस्स अकरणं, कुसलस्स उपसम्पदा; सचित्तपरियोदपनं, एतं बुद्धानसासनं।

Sabbapāpassa akaraṇaṁ, kusalassa upasampadā; Sacittapariyodapanaṁ, etaṁ buddhānasāsanaṁ.

Not to do any evil; to embrace the good; to purify one’s mind: this is the instruction of the Buddhas.

अनूपवादो अनूपघातो, पातिमोक्खे च संवरो; मत्तञ्ञुता च भत्तस्मिं, पन्तञ्च सयनासनं; अधिचित्ते च आयोगो, एतं बुद्धानसासनन्ऽति।

Anūpavādo anūpaghāto, Pātimokkhe ca saṁvaro; Mattaññutā ca bhattasmiṁ, Pantañca sayanāsanaṁ; Adhicitte ca āyogo, Etaṁ buddhānasāsanan’ti.

Not speaking ill nor doing harm; restraint in the monastic code; moderation in eating; staying in remote lodgings; commitment to the higher mind—this is the instruction of the Buddhas.’

१७। देवतारोचन

17. Devatārocana

17. Being Informed by Deities

एकमिदाहं, भिक्खवे, समयं उक्कट्ठायं विहरामि सुभगवने सालराजमूले। तस्स मय्हं, भिक्खवे, रहोगतस्स पटिसल्लीनस्स एवं चेतसो परिवितक्को उदपादि: ‘न खो सो सत्तावासो सुलभरूपो, यो मया अनावुत्थपुब्बो इमिना दीघेन अद्धुना अञ्ञत्र सुद्धावासेहि देवेहि। यन्नूनाहं येन सुद्धावासा देवा तेनुपसङ्कमेय्यन्ऽति।

Ekamidāhaṁ, bhikkhave, samayaṁ ukkaṭṭhāyaṁ viharāmi subhagavane sālarājamūle. Tassa mayhaṁ, bhikkhave, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘na kho so sattāvāso sulabharūpo, yo mayā anāvutthapubbo³⁸ iminā dīghena addhunā aññatra suddhāvāsehi devehi. Yannūnāhaṁ yena suddhāvāsā devā tenupasaṅkameyyan’ti.

At one time, bhikkhus, I was staying near Ukkaṭṭhā, in the Subhaga Forest at the root of a magnificent sal tree. As I was in private retreat this thought came to mind, ‘It’s not easy to find an abode of sentient beings where I haven’t previously abided in all this long time, except for the gods of the pure abodes. Why don’t I go to see them?’

अथ ख्वाहं, भिक्खवे, सेय्यथापि नाम बलवा पुरिसो समिञ्जितं वा बाहं पसारेय्य, पसारितं वा बाहं समिञ्जेय्य; एवमेव—उक्कट्ठायं सुभगवने सालराजमूले अन्तरहितो अविहेसु देवेसु पातुरहोसिं।

Atha khvāhaṁ, bhikkhave, seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—ukkaṭṭhāyaṁ subhagavane sālarājamūle antarahito avihesu devesu pāturahosiṁ.

Then, as easily as a strong person would extend or contract their arm, I vanished from the Subhaga Forest and reappeared with the Aviha gods.

तस्मिं, भिक्खवे, देवनिकाये अनेकानि देवतासहस्सानि अनेकानि देवतासतसहस्सानि येनाहं तेनुपसङ्कमिंसु; उपसङ्कमित्वा मं अभिवादेत्वा एकमन्तं अट्ठंसु। एकमन्तं ठिता खो, भिक्खवे, ता देवता मं एतदवोचुं: ‘इतो सो, मारिसा, एकनवुतिकप्पे यं विपस्सी भगवा अरहं सम्मासम्बुद्धो लोके उदपादि। विपस्सी, मारिसा, भगवा अरहं सम्मासम्बुद्धो खत्तियो जातिया अहोसि, खत्तियकुले उदपादि। विपस्सी, मारिसा, भगवा अरहं सम्मासम्बुद्धो कोण्डञ्ञो गोत्तेन अहोसि। विपस्सिस्स, मारिसा, भगवतो अरहतो सम्मासम्बुद्धस्स असीतिवस्ससहस्सानि आयुप्पमाणं अहोसि। विपस्सी, मारिसा, भगवा अरहं सम्मासम्बुद्धो पाटलिया मूले अभिसम्बुद्धो। विपस्सिस्स, मारिसा, भगवतो अरहतो सम्मासम्बुद्धस्स खण्डतिस्सं नाम सावकयुगं अहोसि अग्गं भद्दयुगं। विपस्सिस्स, मारिसा, भगवतो अरहतो सम्मासम्बुद्धस्स तयो सावकानं सन्निपाता अहेसुं। एको सावकानं सन्निपातो अहोसि अट्ठसट्ठिभिक्खुसतसहस्सं। एको सावकानं सन्निपातो अहोसि भिक्खुसतसहस्सं। एको सावकानं सन्निपातो अहोसि असीतिभिक्खुसहस्सानि। विपस्सिस्स, मारिसा, भगवतो अरहतो सम्मासम्बुद्धस्स इमे तयो सावकानं सन्निपाता अहेसुं सब्बेसंयेव खीणासवानं। विपस्सिस्स, मारिसा, भगवतो अरहतो सम्मासम्बुद्धस्स असोको नाम भिक्खु उपट्ठाको अहोसि अग्गुपट्ठाको। विपस्सिस्स, मारिसा, भगवतो अरहतो सम्मासम्बुद्धस्स बन्धुमा नाम राजा पिता अहोसि। बन्धुमती नाम देवी माता अहोसि जनेत्ति। बन्धुमस्स रञ्ञो बन्धुमती नाम नगरं राजधानी अहोसि। विपस्सिस्स, मारिसा, भगवतो अरहतो सम्मासम्बुद्धस्स एवं अभिनिक्खमनं अहोसि एवं पब्बज्जा एवं पधानं एवं अभिसम्बोधि एवं धम्मचक्कप्पवत्तनं। ते मयं, मारिसा, विपस्सिम्हि भगवति ब्रह्मचरियं चरित्वा कामेसु कामच्छन्दं विराजेत्वा इधूपपन्नाऽति …

Tasmiṁ, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ: ‘ito so, mārisā, ekanavutikappe yaṁ vipassī bhagavā arahaṁ sammāsambuddho loke udapādi. Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṁ ahosi. Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho pāṭaliyā mūle abhisambuddho. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa khaṇḍatissaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. Eko sāvakānaṁ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṁ. Eko sāvakānaṁ sannipāto ahosi bhikkhusatasahassaṁ. Eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi. Bandhumatī nāma devī mātā ahosi janetti. Bandhumassa rañño bandhumatī nāma nagaraṁ rājadhānī ahosi. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa evaṁ abhinikkhamanaṁ ahosi evaṁ pabbajjā evaṁ padhānaṁ evaṁ abhisambodhi evaṁ dhammacakkappavattanaṁ. Te mayaṁ, mārisā, vipassimhi bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā’ti …

In that order of gods, many thousands, many hundreds of thousands of deities approached me, bowed, stood to one side, and said to me, ‘Ninety-one eons ago, good sir, the Buddha Vipassī arose in the world, perfected and fully awakened. He was born as an aristocrat into an aristocrat family. Koṇḍañña was his clan. He lived for 80,000 years. He was awakened at the root of a patala tree. He had a fine pair of chief disciples named Khaṇḍa and Tissa. He had three gatherings of disciples—one of 6,800,000, one of 100,000, and one of 80,000—all of them bhikkhus who had ended their defilements. He had as chief attendant a bhikkhu named Asoka. His father was King Bandhuma, his birth mother was Queen Bandhumatī, and their capital city was named Bandhumatī. And such was his renunciation, such his going forth, such his striving, such his awakening, and such his rolling forth of the wheel of Dhamma. And good sir, after leading the spiritual life under that Buddha Vipassī we lost our desire for sensual pleasures and were reborn here.’

पे…

pe…

And other deities came and similarly recounted the details of the Buddhas Sikhī, Vessabhū, Kakusandha, Koṇāgamana, and Kassapa.

तस्मिंयेव खो, भिक्खवे, देवनिकाये अनेकानि देवतासहस्सानि अनेकानि देवतासतसहस्सानि येनाहं तेनुपसङ्कमिंसु; उपसङ्कमित्वा मं अभिवादेत्वा एकमन्तं अट्ठंसु। एकमन्तं ठिता खो, भिक्खवे, ता देवता मं एतदवोचुं: ‘इमस्मिंयेव खो, मारिसा, भद्दकप्पे भगवा एतरहि अरहं सम्मासम्बुद्धो लोके उप्पन्नो। भगवा, मारिसा, खत्तियो जातिया खत्तियकुले उप्पन्नो। भगवा, मारिसा, गोतमो गोत्तेन। भगवतो, मारिसा, अप्पकं आयुप्पमाणं परित्तं लहुकं यो चिरं जीवति, सो वस्ससतं अप्पं वा भिय्यो। भगवा, मारिसा, अस्सत्थस्स मूले अभिसम्बुद्धो। भगवतो, मारिसा, सारिपुत्तमोग्गल्लानं नाम सावकयुगं अहोसि अग्गं भद्दयुगं। भगवतो, मारिसा, एको सावकानं सन्निपातो अहोसि अड्ढतेळसानि भिक्खुसतानि। भगवतो, मारिसा, अयं एको सावकानं सन्निपातो अहोसि सब्बेसंयेव खीणासवानं। भगवतो, मारिसा, आनन्दो नाम भिक्खु उपट्ठाको अहोसि अग्गुपट्ठाको। भगवतो, मारिसा, सुद्धोदनो नाम राजा पिता अहोसि। माया नाम देवी माता अहोसि जनेत्ति। कपिलवत्थु नाम नगरं राजधानी अहोसि। भगवतो, मारिसा, एवं अभिनिक्खमनं अहोसि एवं पब्बज्जा एवं पधानं एवं अभिसम्बोधि एवं धम्मचक्कप्पवत्तनं। ते मयं, मारिसा, भगवति ब्रह्मचरियं चरित्वा कामेसु कामच्छन्दं विराजेत्वा इधूपपन्नाऽति।

Tasmiṁyeva kho, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ: ‘imasmiṁyeva kho, mārisā, bhaddakappe bhagavā etarahi arahaṁ sammāsambuddho loke uppanno. Bhagavā, mārisā, khattiyo jātiyā khattiyakule uppanno. Bhagavā, mārisā, gotamo gottena. Bhagavato, mārisā, appakaṁ āyuppamāṇaṁ parittaṁ lahukaṁ yo ciraṁ jīvati, so vassasataṁ appaṁ vā bhiyyo. Bhagavā, mārisā, assatthassa mūle abhisambuddho. Bhagavato, mārisā, sāriputtamoggallānaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Bhagavato, mārisā, eko sāvakānaṁ sannipāto ahosi aḍḍhateḷasāni bhikkhusatāni. Bhagavato, mārisā, ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ. Bhagavato, mārisā, ānando nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Bhagavato, mārisā, suddhodano nāma rājā pitā ahosi. Māyā nāma devī mātā ahosi janetti. Kapilavatthu nāma nagaraṁ rājadhānī ahosi. Bhagavato, mārisā, evaṁ abhinikkhamanaṁ ahosi evaṁ pabbajjā evaṁ padhānaṁ evaṁ abhisambodhi evaṁ dhammacakkappavattanaṁ. Te mayaṁ, mārisā, bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā’ti.

In that order of gods, many thousands, many hundreds of thousands of deities approached me, bowed, stood to one side, and said to me, ‘In the present fortunate eon, good sir, you have arisen in the world, perfected and fully awakened. You were born as an aristocrat into an aristocrat family. Gotama is your clan. For you the life-span is short, brief, and fleeting. A long-lived person lives for a century or a little more. You were awakened at the root of a peepal tree. You have a fine pair of chief disciples named Sāriputta and Moggallāna. You have had one gathering of disciples—1,250 bhikkhus who had ended their defilements. You have as chief attendant a bhikkhu named Ānanda. Your father was King Suddhodana, your birth mother was Queen Māyā, and your capital city was Kapilavatthu. And such was your renunciation, such your going forth, such your striving, such your awakening, and such your rolling forth of the wheel of Dhamma. And good sir, after leading the spiritual life under you we lost our desire for sensual pleasures and were reborn here.’

अथ ख्वाहं, भिक्खवे, अविहेहि देवेहि सद्धिं येन अतप्पा देवा तेनुपसङ्कमिं …पे… अथ ख्वाहं, भिक्खवे, अविहेहि च देवेहि अतप्पेहि च देवेहि सद्धिं येन सुदस्सा देवा तेनुपसङ्कमिं। अथ ख्वाहं, भिक्खवे, अविहेहि च देवेहि अतप्पेहि च देवेहि सुदस्सेहि च देवेहि सद्धिं येन सुदस्सी देवा तेनुपसङ्कमिं। अथ ख्वाहं, भिक्खवे, अविहेहि च देवेहि अतप्पेहि च देवेहि सुदस्सेहि च देवेहि सुदस्सीहि च देवेहि सद्धिं येन अकनिट्ठा देवा तेनुपसङ्कमिं। तस्मिं, भिक्खवे, देवनिकाये अनेकानि देवतासहस्सानि अनेकानि देवतासतसहस्सानि येनाहं तेनुपसङ्कमिंसु, उपसङ्कमित्वा मं अभिवादेत्वा एकमन्तं अट्ठंसु। एकमन्तं ठिता खो, भिक्खवे, ता देवता मं एतदवोचुं:

Atha khvāhaṁ, bhikkhave, avihehi devehi saddhiṁ yena atappā devā tenupasaṅkamiṁ …pe… atha khvāhaṁ, bhikkhave, avihehi ca devehi atappehi ca devehi saddhiṁ yena sudassā devā tenupasaṅkamiṁ. Atha khvāhaṁ, bhikkhave, avihehi ca devehi atappehi ca devehi sudassehi ca devehi saddhiṁ yena sudassī devā tenupasaṅkamiṁ. Atha khvāhaṁ, bhikkhave, avihehi ca devehi atappehi ca devehi sudassehi ca devehi sudassīhi ca devehi saddhiṁ yena akaniṭṭhā devā tenupasaṅkamiṁ. Tasmiṁ, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu, upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ:

Then together with the Aviha gods I went to see the Atappa gods … the Gods Fair to See … and the Fair Seeing Gods. Then together with all these gods I went to see the Gods of Akaniṭṭha, where we had a similar conversation.

‘इतो सो, मारिसा, एकनवुतिकप्पे यं विपस्सी भगवा अरहं सम्मासम्बुद्धो लोके उदपादि। विपस्सी, मारिसा, भगवा अरहं सम्मासम्बुद्धो खत्तियो जातिया अहोसि। खत्तियकुले उदपादि। विपस्सी, मारिसा, भगवा अरहं सम्मासम्बुद्धो कोण्डञ्ञो गोत्तेन अहोसि। विपस्सिस्स, मारिसा, भगवतो अरहतो सम्मासम्बुद्धस्स असीतिवस्ससहस्सानि आयुप्पमाणं अहोसि। विपस्सी, मारिसा, भगवा अरहं सम्मासम्बुद्धो पाटलिया मूले अभिसम्बुद्धो। विपस्सिस्स, मारिसा, भगवतो अरहतो सम्मासम्बुद्धस्स खण्डतिस्सं नाम सावकयुगं अहोसि अग्गं भद्दयुगं। विपस्सिस्स, मारिसा, भगवतो अरहतो सम्मासम्बुद्धस्स तयो सावकानं सन्निपाता अहेसुं। एको सावकानं सन्निपातो अहोसि अट्ठसट्ठिभिक्खुसतसहस्सं। एको सावकानं सन्निपातो अहोसि भिक्खुसतसहस्सं। एको सावकानं सन्निपातो अहोसि असीतिभिक्खुसहस्सानि। विपस्सिस्स, मारिसा, भगवतो अरहतो सम्मासम्बुद्धस्स इमे तयो सावकानं सन्निपाता अहेसुं सब्बेसंयेव खीणासवानं। विपस्सिस्स, मारिसा, भगवतो अरहतो सम्मासम्बुद्धस्स असोको नाम भिक्खु उपट्ठाको अहोसि अग्गुपट्ठाको। विपस्सिस्स, मारिसा, भगवतो अरहतो सम्मासम्बुद्धस्स बन्धुमा नाम राजा पिता अहोसि बन्धुमती नाम देवी माता अहोसि जनेत्ति। बन्धुमस्स रञ्ञो बन्धुमती नाम नगरं राजधानी अहोसि। विपस्सिस्स, मारिसा, भगवतो अरहतो सम्मासम्बुद्धस्स एवं अभिनिक्खमनं अहोसि एवं पब्बज्जा एवं पधानं एवं अभिसम्बोधि, एवं धम्मचक्कप्पवत्तनं। ते मयं, मारिसा, विपस्सिम्हि भगवति ब्रह्मचरियं चरित्वा कामेसु कामच्छन्दं विराजेत्वा इधूपपन्नाऽति। तस्मिंयेव खो, भिक्खवे, देवनिकाये अनेकानि देवतासहस्सानि अनेकानि देवतासतसहस्सानि येनाहं तेनुपसङ्कमिंसु; उपसङ्कमित्वा मं अभिवादेत्वा एकमन्तं अट्ठंसु। एकमन्तं ठिता खो, भिक्खवे, ता देवता मं एतदवोचुं: ‘इतो सो, मारिसा, एकतिंसे कप्पे यं सिखी भगवा …पे… ते मयं, मारिसा, सिखिम्हि भगवति तस्मिञ्ञेव खो, मारिसा, एकतिंसे कप्पे यं वेस्सभू भगवा …पे… ते मयं, मारिसा, वेस्सभुम्हि भगवति …पे… इमस्मिंयेव खो, मारिसा, भद्दकप्पे ककुसन्धो कोणागमनो कस्सपो भगवा …पे… ते मयं, मारिसा, ककुसन्धम्हि कोणागमनम्हि कस्सपम्हि भगवति ब्रह्मचरियं चरित्वा कामेसु कामच्छन्दं विराजेत्वा इधूपपन्नाऽति।

‘ito so, mārisā, ekanavutikappe yaṁ vipassī bhagavā arahaṁ sammāsambuddho loke udapādi. Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi. Khattiyakule udapādi. Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṁ ahosi. Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho pāṭaliyā mūle abhisambuddho. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa khaṇḍatissaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. Eko sāvakānaṁ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṁ. Eko sāvakānaṁ sannipāto ahosi bhikkhusatasahassaṁ. Eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi bandhumatī nāma devī mātā ahosi janetti. Bandhumassa rañño bandhumatī nāma nagaraṁ rājadhānī ahosi. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa evaṁ abhinikkhamanaṁ ahosi evaṁ pabbajjā evaṁ padhānaṁ evaṁ abhisambodhi, evaṁ dhammacakkappavattanaṁ. Te mayaṁ, mārisā, vipassimhi bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā’ti. Tasmiṁyeva kho, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ: ‘ito so, mārisā, ekatiṁse kappe yaṁ sikhī bhagavā …pe… te mayaṁ, mārisā, sikhimhi bhagavati tasmiññeva kho, mārisā, ekatiṁse kappe yaṁ vessabhū bhagavā …pe… te mayaṁ, mārisā, vessabhumhi bhagavati …pe… imasmiṁyeva kho, mārisā, bhaddakappe kakusandho koṇāgamano kassapo bhagavā …pe… te mayaṁ, mārisā, kakusandhamhi koṇāgamanamhi kassapamhi bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā’ti.

तस्मिंयेव खो, भिक्खवे, देवनिकाये अनेकानि देवतासहस्सानि अनेकानि देवतासतसहस्सानि येनाहं तेनुपसङ्कमिंसु; उपसङ्कमित्वा मं अभिवादेत्वा एकमन्तं अट्ठंसु। एकमन्तं ठिता खो, भिक्खवे, ता देवता मं एतदवोचुं: ‘इमस्मिंयेव खो, मारिसा, भद्दकप्पे भगवा एतरहि अरहं सम्मासम्बुद्धो लोके उप्पन्नो। भगवा, मारिसा, खत्तियो जातिया, खत्तियकुले उप्पन्नो। भगवा, मारिसा, गोतमो गोत्तेन। भगवतो, मारिसा, अप्पकं आयुप्पमाणं परित्तं लहुकं यो चिरं जीवति, सो वस्ससतं अप्पं वा भिय्यो। भगवा, मारिसा, अस्सत्थस्स मूले अभिसम्बुद्धो। भगवतो, मारिसा, सारिपुत्तमोग्गल्लानं नाम सावकयुगं अहोसि अग्गं भद्दयुगं। भगवतो, मारिसा, एको सावकानं सन्निपातो अहोसि अड्ढतेळसानि भिक्खुसतानि। भगवतो, मारिसा, अयं एको सावकानं सन्निपातो अहोसि सब्बेसंयेव खीणासवानं। भगवतो, मारिसा, आनन्दो नाम भिक्खु उपट्ठाको अग्गुपट्ठाको अहोसि। भगवतो, मारिसा, सुद्धोदनो नाम राजा पिता अहोसि। माया नाम देवी माता अहोसि जनेत्ति। कपिलवत्थु नाम नगरं राजधानी अहोसि। भगवतो, मारिसा, एवं अभिनिक्खमनं अहोसि, एवं पब्बज्जा, एवं पधानं, एवं अभिसम्बोधि, एवं धम्मचक्कप्पवत्तनं। ते मयं, मारिसा, भगवति ब्रह्मचरियं चरित्वा कामेसु कामच्छन्दं विराजेत्वा इधूपपन्नाऽति।

Tasmiṁyeva kho, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ: ‘imasmiṁyeva kho, mārisā, bhaddakappe bhagavā etarahi arahaṁ sammāsambuddho loke uppanno. Bhagavā, mārisā, khattiyo jātiyā, khattiyakule uppanno. Bhagavā, mārisā, gotamo gottena. Bhagavato, mārisā, appakaṁ āyuppamāṇaṁ parittaṁ lahukaṁ yo ciraṁ jīvati, so vassasataṁ appaṁ vā bhiyyo. Bhagavā, mārisā, assatthassa mūle abhisambuddho. Bhagavato, mārisā, sāriputtamoggallānaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Bhagavato, mārisā, eko sāvakānaṁ sannipāto ahosi aḍḍhateḷasāni bhikkhusatāni. Bhagavato, mārisā, ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ. Bhagavato, mārisā, ānando nāma bhikkhu upaṭṭhāko aggupaṭṭhāko ahosi. Bhagavato, mārisā, suddhodano nāma rājā pitā ahosi. Māyā nāma devī mātā ahosi janetti. Kapilavatthu nāma nagaraṁ rājadhānī ahosi. Bhagavato, mārisā, evaṁ abhinikkhamanaṁ ahosi, evaṁ pabbajjā, evaṁ padhānaṁ, evaṁ abhisambodhi, evaṁ dhammacakkappavattanaṁ. Te mayaṁ, mārisā, bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā’ti.

इति खो, भिक्खवे, तथागतस्सेवेसा धम्मधातु सुप्पटिविद्धा, यस्सा धम्मधातुया सुप्पटिविद्धत्ता तथागतो अतीते बुद्धे परिनिब्बुते छिन्नपपञ्चे छिन्नवटुमे परियादिन्नवट्टे सब्बदुक्खवीतिवत्ते जातितोपि अनुस्सरति, नामतोपि अनुस्सरति, गोत्ततोपि अनुस्सरति, आयुप्पमाणतोपि अनुस्सरति, सावकयुगतोपि अनुस्सरति, सावकसन्निपाततोपि अनुस्सरति ‘एवंजच्चा ते भगवन्तो अहेसुंऽ इतिपि। ‘एवंनामा एवङ्गोत्ता एवंसीला एवंधम्मा एवंपञ्ञा एवंविहारी एवंविमुत्ता ते भगवन्तो अहेसुंऽ इतिपीति। देवतापि तथागतस्स एतमत्थं आरोचेसुं, येन तथागतो अतीते बुद्धे परिनिब्बुते छिन्नपपञ्चे छिन्नवटुमे परियादिन्नवट्टे सब्बदुक्खवीतिवत्ते जातितोपि अनुस्सरति, नामतोपि अनुस्सरति, गोत्ततोपि अनुस्सरति, आयुप्पमाणतोपि अनुस्सरति, सावकयुगतोपि अनुस्सरति, सावकसन्निपाततोपि अनुस्सरति ‘एवंजच्चा ते भगवन्तो अहेसुंऽ इतिपि। ‘एवंनामा एवङ्गोत्ता एवंसीला एवंधम्मा एवंपञ्ञा एवंविहारी एवंविमुत्ता ते भगवन्तो अहेसुंऽ इतिपी”ति।

Iti kho, bhikkhave, tathāgatassevesā dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati ‘evaṁjaccā te bhagavanto ahesuṁ’ itipi. ‘Evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ’ itipīti. Devatāpi tathāgatassa etamatthaṁ ārocesuṁ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati ‘evaṁjaccā te bhagavanto ahesuṁ’ itipi. ‘Evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ’ itipī”ti.

And that is how the Realized One is able to recollect the caste, names, clans, life-span, chief disciples, and gatherings of disciples of the Buddhas of the past who have become completely extinguished, cut off proliferation, cut off the track, finished off the cycle, and transcended suffering. It is both because I have clearly comprehended the principle of the teachings, and also because the deities told me.”

इदमवोच भगवा। अत्तमना ते भिक्खू भगवतो भासितं अभिनन्दुन्ति।

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

That is what the Buddha said. Satisfied, the bhikkhus approved what the Buddha said.

महापदानसुत्तं निट्ठितं पठमं।

Mahāpadānasuttaṁ niṭṭhitaṁ paṭhamaṁ.

Next: महानिदानसुत्त • Mahānidānasutta • The Great Discourse on Causation

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:

1. bhagavato sutvā → bhagavato vacanaṁ sutvā (sya-all)

2. ekanavutikappe → ekanavuto kappo (bj, sya-all, km, pts1ed)

3. ekatiṁse kappe → ekatiṁso kappo (bj, sya-all, km, pts1ed)

4. Imasmiññeva → imasmiṁ yeva (km, pts1ed); imasmiṁ (katthaci)

5. suppatito nāma → suppatīto nāma (bj, sya-all, pts1ed)

6. Vassavatī nāma → yasavatī nāma (bj, sya-all, km, pts1ed)

7. nāma → kiṅkī nāma (sya-all)

8. catuddisaṁ → cātuddisaṁ (sya-all, km)

9. Tatrāssa → tatra yaṁ (bj); tatrassa (sya-all, km, pts1ed)

10. udena → uddena (bj, sya-all, km, pts1ed); udarena (katthaci)

11. asucinā suddho → visuddho (sya-all)

12. uttarābhimukho → uttarenābhimukho (sya-all, km); uttarenamukho (mr)

13. parimasati → parāmasati (mr)

14. asatthena dhammena → dhammena samena (sya-all, km)

15. acchādāpetvā → acchādetvā (sya-all, km)

16. kho pana, bhikkhave, vipassī kumāro mañjussaro ca → kumāro brahmassaro mañjussaro ca (mr)

17. yena sudaṁ → yena dūraṁ (sya-all, km)

18. atthakaraṇe → aṭṭakaraṇe (sya-all, km)

19. Tatra sudaṁ, bhikkhave, vipassī kumāro vassike pāsāde cattāro māse → vassike pāsāde vassike cattāro māse (bj, pts1ed)

20. bhaddaṁ yānaṁ → bhadraṁ yānaṁ (sya-all, km)

21. bhoggaṁ → bhaggaṁ (sya-all, km)

22. semānaṁ → sayamānaṁ (sya-all, km, mr)

23. saropissa → siropissa (sya-all, km)

24. samacariyā → sammacariyā (mr)

25. kusalakiriyā → kusalacariyā (sya-all, km)

26. orakā → orikā (sya-all, pts1ed)

27. mahājanakāyo → mahājanakāyā (sya-all, km)

28. na kho metaṁ → na kho panetaṁ (sya-all, km); na kho me taṁ (pts1ed)

29. jīyati ca mīyati ca → jiyyati ca miyyati ca (mr)

30. nihantvā → nidahanto (sya-all, km)

31. santi → santīdha (sya-all, km)

32. suviññāpaye duviññāpaye → duviññāpaye bhabbe abhabbe (sya-all, km)

33. Sokāvatiṇṇaṁ → sokāvakiṇṇaṁ (sya-all, km)

34. Desassu → desetu (sya-all, km, pts1ed)

35. pattikāva → pattikā (sya-all, km)

36. anupubbiṁ kathaṁ → anupubbīkathaṁ (sya-all, km); ānupubbikathaṁ (pts1ed)

37. Na samaṇo → samaṇo (si, sya-all, km, pts1ed)

38. anāvutthapubbo → anajjhāvutthapubbo (bj); anajjhāvuṭṭhapubbo (mr)

महापदानसुत्त

Mahāpadānasutta

The Great Discourse on Traces Left Behind

१। पुब्बेनिवासपटिसंयुत्तकथा

1. Pubbenivāsapaṭisaṁyuttakathā

1. On Past Lives

२। बोधिसत्तधम्मता

2. Bodhisattadhammatā

2. What’s Normal For One Intent on Awakening

३। द्वत्तिंसमहापुरिसलक्खणा

3. Dvattiṁsamahāpurisalakkhaṇā

3. The Thirty-Two Marks of a Great Man

४। विपस्सीसमञ्ञा

4. Vipassīsamaññā

4. How He Came to be Known as Vipassī

५। जिण्णपुरिस

5. Jiṇṇapurisa

5. The Old Man

६। ब्याधितपुरिस

6. Byādhitapurisa

6. The Sick Man

७। कालङ्कतपुरिस

7. Kālaṅkatapurisa

7. The Dead Man

८। पब्बजित

8. Pabbajita

8. The Renunciate

९। बोधिसत्तपब्बज्जा

9. Bodhisattapabbajjā

9. The Going Forth

१०। महाजनकायअनुपब्बज्जा

10. Mahājanakāyaanupabbajjā

10. A Great Crowd Goes Forth

११। बोधिसत्तअभिनिवेस

11. Bodhisattaabhinivesa

11. Vipassī’s Reflections

१२। ब्रह्मयाचनकथा

12. Brahmayācanakathā

12. The Appeal of Brahmā

१३। अग्गसावकयुग

13. Aggasāvakayuga

13. The Chief Disciples

१४। महाजनकायपब्बज्जा

14. Mahājanakāyapabbajjā

14. The Going Forth of the Large Crowd

१५। पुरिमपब्बजितानं धम्माभिसमय

15. Purimapabbajitānaṁ dhammābhisamaya

15. The 84,000 Who Had Gone Forth Previously

१६। चारिकाअनुजानन

16. Cārikāanujānana

16. The Allowance to Wander

१७। देवतारोचन

17. Devatārocana

17. Being Informed by Deities

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