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<h2>Sutta Pitaka</h2>
<h3>Digha Nikaya – The Long Discourses</h3>
<h3>DN18: Janavasabha Sutta – With Janavasabha </h3>
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<li>© Translated from the Pali by Bhante Sujato.<br><a href="../home/copyright.html#sc">(More copyright information)</a>
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<section class="raw_sutta">
<div lang="en">
<h2>1. Declaring the Rebirths of People From Nādika and Elsewhere </h2>
<p><span class="parno">1</span><span>So I have heard. </span>At one time the Buddha was staying at Nādika in the brick house.</p>
<p>Now at that time the Buddha was explaining the rebirths of devotees all over the nations; the Kāsis and Kosalans, Vajjis and Mallas, Cetīs and Vaṁsas, Kurus and Pañcālas, Macchas and Sūrasenas:</p>
<p>“This one was reborn here, while that one was reborn there.</p>
<p>Over fifty devotees in Nādika have passed away having ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world.</p>
<p>More than ninety devotees in Nādika have passed away having ended three fetters, and weakened greed, hate, and delusion. They’re once-returners, who will come back to this world once only, then make an end of suffering.</p>
<p>In excess of five hundred devotees in Nādika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening.”</p>
<hr>
<p><span class="parno">2</span>When the devotees of Nādika heard about the Buddha’s answers to those questions, they were uplifted and overjoyed, full of rapture and happiness.</p>
<p><span class="parno">3</span>Venerable Ānanda heard of the Buddha’s statements and the Nādikans’ happiness.</p>
<h2>2. Ānanda’s Suggestion </h2>
<p><span class="parno">4</span>Then Venerable Ānanda thought, “But there were also Magadhan devotees — many, and of long standing too — who have passed away. You’d think that Aṅga and Magadha were empty of devotees who have passed away! But they too had confidence in the Buddha, the teaching, and the Saṅgha, and had fulfilled their ethics. The Buddha hasn’t declared their passing. It would be good to do so, for many people would gain confidence, and so be reborn in a good place.</p>
<p>That King Seniya Bimbisāra of Magadha was a just and principled king who benefited the brahmins and householders of town and country. People still sing his praises: ‘That just and principled king, who made us so happy, has passed away. Life was good under his dominion.’ He too had confidence in the Buddha, the teaching, and the Saṅgha, and had fulfilled his ethics. People say: ‘Until his dying day, King Bimbisāra sang the Buddha’s praises!’ The Buddha hasn’t declared his passing. It would be good to do so, for many people would gain confidence, and so be reborn in a good place.</p>
<p>Besides, the Buddha was awakened in Magadha; so why hasn’t he declared the rebirth of the Magadhan devotees? If he fails to do so, they will be dejected.”</p>
<hr>
<p><span class="parno">5</span>After pondering the fate of the Magadhan devotees alone in private, Ānanda rose at the crack of dawn and went to see the Buddha. He bowed, sat down to one side, and told the Buddha of his concerns, finishing by saying, “Why hasn’t the Buddha declared the rebirth of the Magadhan devotees? If he fails to do so, they will be dejected.” Then Ānanda, after making this suggestion regarding the Magadhan devotees, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.</p>
<hr>
<p><span class="parno">6</span>Soon after Ānanda had left, the Buddha put on his outer robe in the morning and, taking his bowl and robe, entered Nādika for alms. He wandered for alms in Nādika. After the meal, on his return from alms-round, he washed his feet and entered the brick house. He paid heed, paid attention, and concentrated wholeheartedly on the fate of Magadhan devotees, and sat on the seat spread out, thinking, “I shall know their destiny, where they are reborn in the next life.” And he saw where they had been reborn.</p>
<p>Then in the late afternoon, the Buddha came out of retreat. Emerging from the brick house, he sat on the seat spread out in the shade of the porch.</p>
<hr>
<p><span class="parno">7</span>Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, you look so serene; your face seems to shine owing to the clarity of your faculties. Have you been abiding in a peaceful meditation today, sir?”</p>
<p><span class="parno">8</span>The Buddha then recounted what had happened since speaking to Ānanda, revealing that he had seen the destiny of the Magadhan devotees. He continued:</p>
<h2>3. Janavasabha the Spirit </h2>
<p><span class="parno">9</span>“Then, Ānanda an invisible spirit called out: ‘I am Janavasabha, Blessed One! I am Janavasabha, Holy One!’ Ānanda, do you recall having previously heard such a name as Janavasabha?”</p>
<p><span class="parno">10</span>“No, sir. But when I heard the word, I got goosebumps! I thought, ‘This must be no ordinary spirit to bear such an exalted name as Janavasabha.’”</p>
<p>“After making himself heard while invisible, Ānanda, a very beautiful spirit appeared in front of me. And for a second time he called out: ‘I am Bimbisāra, Blessed One! I am Bimbisāra, Holy One! This is the seventh time I have been reborn in the company of the Great King Vessavaṇa. After passing away from there, I am now able to become a king of non-humans.</p>
<hr>
<div class="verse">
<p><span class="parno">11</span>
Seven from here, seven from there — <br>
fourteen transmigrations in all. <br>
That’s how many past lives <br>
I can recollect.</p>
</div>
<p><span class="parno">12</span>For a long time I’ve known that I won’t be reborn in the underworld, but that I still hope to become a once-returner.’</p>
<p><span class="parno">13</span>‘It’s incredible and amazing that you, the venerable spirit Janavasabha, should say:</p>
<p>“For a long time I’ve been aware that I won’t be reborn in the underworld” and also “But I still hope to become a once-returner.” But from what source do you know that you’ve achieved such a high distinction?’</p>
<p>‘None other than the Blessed One’s instruction! None other than the Holy One’s instruction! From the day I had absolute devotion to the Buddha I have known that I won’t be reborn in the underworld, but that I still hope to become a once-returner. Just now, sir, I had been sent out by the great king Vessavaṇa to the great king Virūḷhaka’s presence on some business, and on the way I saw the Buddha giving his attention to the fate of the Magadhan devotees. But it comes as no surprise that I have heard and learned the fate of the Magadhan devotees in the presence of the great king Vessavaṇa as he was speaking to his assembly. It occurred to me, “I shall see the Buddha and inform him of this.” These are the two reasons I’ve come to see the Buddha.</p>
<h2>4. The Council of the Gods </h2>
<p><span class="parno">14</span>Sir, it was more than a few days ago — on the fifteenth day sabbath on the full moon day at the entry to the rainy season — when all the gods of the Thirty-Three were sitting together in the Hall of Justice. A large assembly of gods was sitting all around, and the Four Great Kings were there.</p>
<p>The Great King Dhataraṭṭha was seated to the east, facing west, in front of his gods. The Great King Virūḷhaka was seated to the south, facing north, in front of his gods. The Great King Virūpakkha was seated to the west, facing east, in front of his gods. The Great King Vessavaṇa was seated to the north, facing south, in front of his gods. </p>
<p>When the gods of the Thirty-Three have a gathering like this, that is how they are seated. After that come our seats.</p>
<p>Sir, those gods who had been recently reborn in the company of the Thirty-Three after leading the spiritual life under the Buddha outshone the other gods in beauty and glory. The gods of the Thirty-Three were uplifted and overjoyed at that, full of rapture and happiness, saying, “The heavenly hosts swell, while the demon hosts dwindle!”</p>
<p>Seeing the joy of those gods, Sakka, lord of gods, celebrated with these verses:</p>
<hr>
<div class="verse">
<p><span class="parno">15</span>“The gods rejoice — <br>
the Thirty-Three with their Lord — <br>
revering the Realized One, <br>
and the natural excellence of the teaching;</p>
<p><span class="parno">16</span>and seeing the new gods, <br>
so beautiful and glorious, <br>
who have come here after leading <br>
the spiritual life under the Buddha!</p>
<p><span class="parno">17</span>They outshine the others <br>
in beauty, glory, and lifespan. <br>
Here are the distinguished disciples <br>
of he whose wisdom is vast.</p>
<p><span class="parno">18</span>Seeing this, they delight — <br>
the Thirty-Three with their Lord — <br>
revering the Realized One, <br>
and the natural excellence of the teaching.”</p>
</div>
<hr>
<p><span class="parno">19</span>The gods of the Thirty-Three were even more uplifted and overjoyed at that, saying: “The heavenly hosts swell, while the demon hosts dwindle!”</p>
<p>Then the gods of the Thirty-Three, having considered and deliberated on the matter for which they were seated together in the Hall of Justice, advised and instructed the Four Great Kings on the subject. And each stood at his own seat without departing.</p>
<div class="verse">
<p><span class="parno">20</span>The Kings were instructed, <br>
and heeded good advice. <br>
With clear and peaceful minds, <br>
they stood by their own seats.</p>
</div>
<p><span class="parno">21</span>Then in the northern quarter a magnificent light arose and radiance appeared, surpassing the glory of the gods. Then Sakka, lord of gods, addressed the gods of the Thirty-Three, “As indicated by the signs — light arising and radiance appearing — Brahmā will appear. For this is the precursor for the appearance of Brahmā, namely light arising and radiance appearing.”</p>
<div class="verse">
<p><span class="parno">22</span>
As indicated by the signs, <br>
Brahmā will appear. <br>
For this is the sign of Brahmā: <br>
a light vast and great.</p>
</div>
<h2>5. On Sanaṅkumāra </h2>
<p><span class="parno">23</span>Then the gods of the Thirty-Three sat in their own seats, saying, “We shall find out what has caused that light, and having realized it we shall go to it.” And the Four Great Kings did likewise.</p>
<p>Hearing that, the gods of the Thirty-Three agreed in unison, “We shall find out what has caused that light, and having realized it we shall go to it.”</p>
<p><span class="parno">24</span>When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, he does so after manifesting in a solid corporeal form. For the gods of the Thirty-Three aren’t able to see a Brahmā’s normal appearance. When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, he outshines the other gods in beauty and glory, as a golden statue outshines the human form.</p>
<hr>
<p>When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, not a single god in that assembly greets him by bowing down or rising up or inviting him to a seat. They all sit silently on their couches with their joined palms raised, thinking, “Now Brahmā Sanaṅkumāra will sit on the couch of whatever god he chooses.” </p>
<hr>
<p><span class="parno">25</span>And the god on whose couch Brahmā sits is overjoyed and brimming with happiness, like a king on the day of his coronation.</p>
<hr>
<p>Then Brahmā Sanaṅkumāra manifested in a solid corporeal form, taking on the appearance of the youth Pañcasikha, and appeared to the gods of the Thirty-Three. Rising into the air, he sat cross-legged in the sky, like a strong man might sit cross-legged on a well-appointed couch or on level ground. Seeing the joy of those gods, Brahmā Sanaṅkumāra celebrated with these verses:</p>
<hr>
<div class="verse">
<p><span class="parno">26</span>
“The gods rejoice — <br>
the Thirty-Three with their Lord — <br>
revering the Realized One, <br>
and the natural excellence of the teaching;</p>
<p><span class="parno">27</span>
and seeing the new gods, <br>
so beautiful and glorious, <br>
who have come here after leading <br>
the spiritual life under the Buddha!</p>
<p><span class="parno">28</span>
They outshine the others <br>
in beauty, glory, and lifespan. <br>
Here are the distinguished disciples <br>
of he whose wisdom is vast.</p>
<p><span class="parno">29</span>
Seeing this, they delight — <br>
the Thirty-Three with their Lord — <br>
revering the Realized One, <br>
and the natural excellence of the teaching!”</p>
</div>
<p><span class="parno">30</span>That is the topic on which Brahmā Sanaṅkumāra spoke. And while he was speaking on that topic, his voice had eight qualities: it was clear, comprehensible, charming, audible, rounded, undistorted, deep, and resonant. He makes sure his voice is intelligible as far as the assembly goes, but it doesn’t extend outside the assembly. When someone has a voice like this, they’re said to have the voice of Brahmā.</p>
<p><span class="parno">31</span>Then Brahmā Sanaṅkumāra, having manifested thirty-three corporeal forms, sat down on the couches of each of the gods of the Thirty-Three and addressed them, “What do the good gods of the Thirty-Three think about how much the Buddha has acted for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans? For consider those who have gone for refuge to the Buddha, the teaching, and the Saṅgha, and have fulfilled their ethics. When their bodies break up, after death, some are reborn in the company of the Gods Who Control the Creations of Others, some with the Gods Who Love to Create, some with the Joyful Gods, some with the Gods of Yama, some with the Gods of the Thirty-Three, and some with the Gods of the Four Great Kings. And at the very least they swell the hosts of the fairies.”</p>
<p><span class="parno">32</span>That is the topic on which Brahmā Sanaṅkumāra spoke. And while he was speaking on that topic, each of the gods fancied, “The one sitting on my couch is the only one speaking.”</p>
<div class="verse">
<p><span class="parno">33</span>
When one is speaking, <br>
all the forms speak. <br>
When one sits in silence, <br>
they all remain silent.</p>
<p><span class="parno">34</span>
But those gods imagine — <br>
the Thirty-Three with their Lord — <br>
that the one on their seat <br>
is the only one to speak.</p>
</div>
<p><span class="parno">35</span>The Brahmā Sanaṅkumāra merged into one corporeal form. Then he sat on the couch of Sakka, lord of gods, and addressed the gods of the Thirty-Three:</p>
<h2>6. Developing the Bases of Psychic Power </h2>
<p><span class="parno">36</span>“What do the good gods of the Thirty-Three think about how much the four bases of psychic power have been clearly described by the Blessed One — the one who knows and sees, the perfected one, the fully awakened Buddha — for the multiplication, generation, and transformation of corporeal forms through psychic power? What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They develop the basis of psychic power that has immersion due to energy, and active effort. They develop the basis of psychic power that has immersion due to mental development, and active effort. They develop the basis of psychic power that has immersion due to inquiry, and active effort. These are the four bases of psychic power that have been clearly described by the Buddha, for the multiplication, generation, and transformation of corporeal forms through psychic power.</p>
<hr>
<p><span class="parno">37</span>All the ascetics and brahmins in the past, future, or present who wield the many kinds of psychic power do so by developing and cultivating these four bases of psychic power. gentlemen, do you see such psychic might and power in me?”</p>
<hr>
<p>“Yes, Great Brahmā.”</p>
<p>“I too became so mighty and powerful by developing and cultivating these four bases of psychic power.”</p>
<p>That is the topic on which Brahmā Sanaṅkumāra spoke. And having spoken about that, he addressed the gods of the Thirty-Three:</p>
<h2>7. The Three Openings </h2>
<p><span class="parno">38</span>“What do the good gods of the Thirty-Three think about how much the Buddha has understood the three opportunities for achieving happiness? What three?</p>
<p>First, take someone who lives mixed up with sensual pleasures and unskillful qualities. After some time they hear the noble teaching, properly attend to how it applies to them, and practice accordingly. They live aloof from sensual pleasures and unskillful qualities. That gives rise to pleasure, and more than pleasure, happiness, like the joy that’s born from gladness. This is the first opportunity for achieving happiness.</p>
<hr>
<p><span class="parno">39</span>Next, take someone whose coarse physical, verbal, and mental processes have not died down. After some time they hear the teaching of the noble ones, properly attend to how it applies to them, and practice accordingly. Their coarse physical, verbal, and mental processes die down. That gives rise to pleasure, and more than pleasure, happiness, like the joy that’s born from gladness. This is the second opportunity for achieving happiness.</p>
<p><span class="parno">40</span>Next, take someone who doesn’t truly understand what is skillful and what is unskillful, what is blameworthy and what is blameless, what should be cultivated and what should not be cultivated, what is inferior and what is superior, and what is on the side of dark and the side of bright. After some time they hear the teaching of the noble ones, properly attend to how it applies to them, and practice accordingly. They truly understand what is skillful and what is unskillful, and so on. Knowing and seeing like this, ignorance is given up and knowledge arises. That gives rise to pleasure, and more than pleasure, happiness, like the joy that’s born from gladness. This is the third opportunity for achieving happiness.</p>
<p>These are the three opportunities for achieving happiness that have been understood by the Buddha.”</p>
<p>That is the topic on which Brahmā Sanaṅkumāra spoke. And having spoken about that, he addressed the gods of the Thirty-Three:</p>
<h2>8. Mindfulness Meditation </h2>
<p><span class="parno">41</span>“What do the good gods of the Thirty-Three think about how much the Buddha has clearly described the four kinds of mindfulness meditation for achieving what is skillful? What four?</p>
<p>It’s when a mendicant meditates by observing an aspect of the body internally — keen, aware, and mindful, rid of desire and aversion for the world. </p>
<p>As they meditate in this way, they become rightly immersed in that, and rightly serene. Then they give rise to knowledge and vision of other people’s bodies externally.</p>
<p>They meditate observing an aspect of feelings internally … Then they give rise to knowledge and vision of other people’s feelings externally.</p>
<p>They meditate observing an aspect of the mind internally … Then they give rise to knowledge and vision of other people’s minds externally.</p>
<p>They meditate observing an aspect of principles internally — keen, aware, and mindful, rid of desire and aversion for the world. As they meditate in this way, they become rightly immersed in that, and rightly serene. Then they give rise to knowledge and vision of other people’s principles externally.</p>
<p>These are the four kinds of mindfulness meditation that the Buddha has clearly described for achieving what is skillful.”</p>
<p>That is the topic on which Brahmā Sanaṅkumāra spoke. And having spoken about that, he addressed the gods of the Thirty-Three:</p>
<h2>9. Seven Prerequisites of Immersion </h2>
<p><span class="parno">42</span>“What do the good gods of the Thirty-Three think about how much the Buddha has clearly described the seven prerequisites of immersion for the development and fulfillment of right immersion? What seven? Right view, right thought, right speech, right action, right livelihood, right effort, and right mindfulness. Unification of mind with these seven factors as prerequisites is called noble right immersion ‘with its vital conditions’ and ‘with its prerequisites’.</p>
<p>Right view gives rise to right thought. Right thought gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right mindfulness. Right mindfulness gives rise to right immersion. Right immersion gives rise to right knowledge. Right knowledge gives rise to right freedom.</p>
<p>If anything should be rightly described as ‘a teaching that’s well explained by the Buddha, visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves; and the doors to the deathless are flung open,’ it’s this. For the teaching is well explained by the Buddha — visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves — and the doors of the deathless are flung open.</p>
<p><span class="parno">43</span>Whoever has experiential confidence in the Buddha, the teaching, and the Saṅgha, and has the ethical conduct loved by the noble ones; and whoever is spontaneously reborn, and is trained in the teaching; in excess of 2, 400, 000 such Magadhan devotees have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening. And there are once-returners here, too.</p>
<div class="verse">
<p><span class="parno">44</span>
And as for other people <br>
who I think have shared in merit — <br>
I couldn’t even number them, <br>
for fear of speaking falsely.”</p>
</div>
<p><span class="parno">45</span>That is the topic on which Brahmā Sanaṅkumāra spoke. And while he was speaking on that topic, this thought came to the great king Vessavaṇa, “It’s incredible, it’s amazing! That there should be such a magnificent Teacher, and such a magnificent exposition of the teaching! And that such achievements of high distinction should be made known!”</p>
<p>And then Brahmā Sanaṅkumāra, knowing what the great king Vessavaṇa was thinking, said to him, “What does Great King Vessavaṇa think? In the past, too, there was such a magnificent Teacher, and such a magnificent exposition of the teaching! And such achievements of high distinction were made known! In the future, too, there will be such a magnificent Teacher, and such a magnificent exposition of the teaching! And such achievements of high distinction will be made known!”</p>
<p><span class="parno">46</span>That, sir, is the topic on which Brahmā Sanaṅkumāra spoke to the gods of the Thirty-Three. And the great king Vessavaṇa, having heard and learned it in the presence of Brahmā as he was speaking on that topic, informed his own assembly.’”</p>
<hr>
<p><span class="parno">47</span>And the spirit Janavasabha, having heard and learned it in the presence of the great king Vessavaṇa as he was speaking on that topic to his own assembly, informed the Buddha. And the Buddha, having heard and learned it in the presence of the spirit Janavasabha, and also from his own direct knowledge, informed Venerable Ānanda. And Venerable Ānanda, having heard and learned it in the presence of the Buddha, informed the monks, nuns, laymen, and laywomen. </p>
<p>And that’s how this spiritual life has become successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.</p>
</div>
<div lang="pi">
<h3>1. Nātikiyādi­byākaraṇa</h3>
<p><span class="parno">1</span>Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā <span class="var" title="nādike (si, s1–3, km, pts1)" id="note302">nātike</span> viharati giñjakāvasathe. </p>
<p>Tena kho pana samayena bhagavā parito parito janapadesu paricārake abbhatīte kālankate upapattīsu byākaroti kāsikosalesu vajjimallesu <span class="var" title="cetiyavaṁsesu (mr)" id="note303">cetivaṁsesu</span> kurupañcālesu <span class="var" title="macchasūrasenesu (bj, pts1) | macchasurasenesu (s1–3, km)" id="note304">majjhasūrasenesu</span>: </p>
<p>"asu amutra upapanno, asu amutra <span class="var" title="uppanno (pts1) | upapannoti (mr)" id="note305">upapanno</span>. </p>
<p>Paropaññāsa nātikiyā paricārakā abbhatītā kālankatā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. </p>
<p>Sādhikā navuti nātikiyā paricārakā abbhatītā kālankatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino, <span class="var" title="sakiṁdeva (mr)" id="note306">sakideva</span> imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. </p>
<p>Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālankatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā"ti.</p>
<hr>
<p><span class="parno">2</span>Assosuṁ kho nātikiyā paricārakā: "bhagavā kira parito parito janapadesu paricārake abbhatīte kālankate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṁsesu kurupañcālesu majjhasūrasenesu: 'asu amutra upapanno, asu amutra upapanno. Paropaññāsa nātikiyā paricārakā abbhatītā kālankatā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. Sādhikā navuti nātikiyā paricārakā abbhatītā kālankatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālankatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā'"ti. Tena ca nātikiyā paricārakā attamanā ahesuṁ pamuditā pītisomanassajātā bhagavato <span class="var" title="pañhāveyyākaraṇaṁ (s1–3, km, mr)" id="note307">pañha­veyyākaraṇaṁ</span> sutvā.</p>
<p><span class="parno">3</span>Assosi kho āyasmā ānando: "bhagavā kira parito parito janapadesu paricārake abbhatīte kālankate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṁsesu kurupañcālesu majjhasūrasenesu: 'asu amutra upapanno, asu amutra upapanno. Paropaññāsa nātikiyā paricārakā abbhatītā kālankatā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. Sādhikā navuti nātikiyā paricārakā abbhatītā kālankatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālankatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā'ti. Tena ca nātikiyā paricārakā attamanā ahesuṁ pamuditā pītisomanassajātā bhagavato pañha­veyyākaraṇaṁ sutvā"ti.</p>
<h3>2. Ānanda­parikathā</h3>
<p><span class="parno">4</span>Atha kho āyasmato ānandassa etadahosi: "ime kho panāpi ahesuṁ māgadhakā paricārakā bahū ceva rattaññū ca abbhatītā kālankatā. Suññā maññe angamagadhā <span class="var" title="māgadhikehi (s1–3, km) | māgadhakehi (pts1)" id="note308">angamā­gadhakehi</span> paricārakehi abbhatītehi kālankatehi. Te <span class="var" title="tena kho panāpi (s1–3) | te kho panapi (pts1)" id="note309">kho panāpi</span> ahesuṁ buddhe pasannā dhamme pasannā saṁghe pasannā sīlesu paripūrakārino. Te abbhatītā kālankatā bhagavatā abyākatā; tesampissa sādhu veyyākaraṇaṁ, bahujano pasīdeyya, tato gaccheyya sugatiṁ.</p>
<p>Ayaṁ kho panāpi ahosi rājā māgadho seniyo bimbisāro dhammiko dhammarājā hito brāhmaṇagahapatikānaṁ negamānañceva jānapadānañca. Apissudaṁ manussā kittayamānarūpā viharanti: 'evaṁ no so dhammiko dhammarājā sukhāpetvā kālankato, evaṁ mayaṁ tassa dhammikassa dhammarañño vijite <span class="var" title="phāsukaṁ (s1–3, km)" id="note310">phāsu</span> viharimhā'ti. So kho panāpi ahosi buddhe pasanno dhamme pasanno saṁghe pasanno sīlesu paripūrakārī. Apissudaṁ manussā evamāhaṁsu: 'yāva maraṇakālāpi rājā māgadho seniyo bimbisāro bhagavantaṁ kittayamānarūpo kālankato'ti. So abbhatīto kālankato bhagavatā abyākato. Tassapissa sādhu veyyākaraṇaṁ bahujano pasīdeyya, tato gaccheyya sugatiṁ. </p>
<p>Bhagavato kho pana sambodhi magadhesu. Yattha kho pana bhagavato sambodhi magadhesu, kathaṁ tatra bhagavā māgadhake paricārake abbhatīte kālankate upapattīsu na byākareyya. Bhagavā ce kho pana māgadhake paricārake abbhatīte kālankate upapattīsu na byākareyya, <span class="var" title="ninnamanā (s1–3, km) | dīnamānā (pts1)" id="note311">dīnamanā</span> tenassu māgadhakā paricārakā; yena kho panassu <span class="var" title="ninnamanā (s1–3, km) | dīnamānā (pts1)" id="note312">dīnamanā</span> māgadhakā paricārakā kathaṁ te bhagavā na byākareyyā"ti?</p>
<hr>
<p><span class="parno">5</span>Idamāyasmā ānando māgadhake paricārake ārabbha eko raho anuvicintetvā rattiyā paccūsasamayaṁ paccuṭṭhāya yena bhagavā tenupasankami; upasankamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: "sutaṁ metaṁ, bhante: 'bhagavā kira parito parito janapadesu paricārake abbhatīte kālankate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṁsesu kurupañcālesu majjhasūrasenesu: "asu amutra upapanno, asu amutra upapanno. Paropaññāsa nātikiyā paricārakā abbhatītā kālankatā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. Sādhikā navuti nātikiyā paricārakā abbhatītā kālankatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālankatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇāti. Tena ca nātikiyā paricārakā attamanā ahesuṁ pamuditā pītisomanassajātā bhagavato pañha­veyyākaraṇaṁ sutvā"'ti. Ime kho panāpi, bhante, ahesuṁ māgadhakā paricārakā bahū ceva rattaññū ca abbhatītā kālankatā. Suññā maññe angamagadhā angamā­gadhakehi paricārakehi abbhatītehi kālankatehi. Te kho panāpi, bhante, ahesuṁ buddhe pasannā dhamme pasannā sanghe pasannā sīlesu paripūrakārino, te abbhatītā kālankatā bhagavatā abyākatā. Tesampissa sādhu veyyākaraṇaṁ, bahujano pasīdeyya, tato gaccheyya sugatiṁ. Ayaṁ kho panāpi, bhante, ahosi rājā māgadho seniyo bimbisāro dhammiko dhammarājā hito brāhmaṇagahapatikānaṁ negamānañceva jānapadānañca. Apissudaṁ manussā kittayamānarūpā viharanti: 'evaṁ no so dhammiko dhammarājā sukhāpetvā kālankato. Evaṁ mayaṁ tassa dhammikassa dhammarañño vijite phāsu viharimhā'ti. So kho panāpi, bhante, ahosi buddhe pasanno dhamme pasanno sanghe pasanno sīlesu paripūrakārī. Apissudaṁ manussā evamāhaṁsu: 'yāva maraṇakālāpi rājā māgadho seniyo bimbisāro bhagavantaṁ kittayamānarūpo kālankato'ti. So abbhatīto kālankato bhagavatā abyākato; tassapissa sādhu veyyākaraṇaṁ, bahujano pasīdeyya, tato gaccheyya sugatiṁ. Bhagavato kho pana, bhante, sambodhi magadhesu. Yattha kho pana, bhante, bhagavato sambodhi magadhesu, kathaṁ tatra bhagavā māgadhake paricārake abbhatīte kālankate upapattīsu na byākareyya? Bhagavā ce kho pana, bhante, māgadhake paricārake abbhatīte kālankate upapattīsu na byākareyya, dīnamanā tenassu māgadhakā paricārakā; yena kho panassu dīnamanā māgadhakā paricārakā kathaṁ te bhagavā na byākareyyā"ti. Idamāyasmā ānando māgadhake paricārake ārabbha bhagavato sammukhā parikathaṁ katvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.</p>
<hr>
<p><span class="parno">6</span>Atha kho bhagavā acirapakkante āyasmante ānande pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya nātikaṁ piṇḍāya pāvisi. Nātike piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto pāde pakkhāletvā giñjakāvasathaṁ pavisitvā māgadhake paricārake ārabbha <span class="var" title="aṭṭhikatvā (bj, s1–3, km, pts1)" id="note313">aṭṭhiṁ katvā</span> manasikatvā <span class="var" title="sabbaṁ cetaso (bj, s1–3, km) | sabbacetaso (pts1)" id="note314">sabbaṁ cetasā</span> samannāharitvā paññatte āsane nisīdi: "gatiṁ nesaṁ jānissāmi abhisamparāyaṁ, yaṁgatikā te bhavanto yaṁabhisamparāyā"ti. Addasā kho bhagavā māgadhake paricārake: "yaṁgatikā te bhavanto yaṁabhisamparāyā"ti. </p>
<p>Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito giñjakāvasathā nikkhamitvā vihārapacchāyāyaṁ paññatte āsane nisīdi.</p>
<hr>
<p><span class="parno">7</span>Atha kho āyasmā ānando yena bhagavā tenupasankami; upasankamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: " <span class="var" title="upasantapatisso (s1–3, km) | upasantappadisso (pts1) | upasantapatiso (mr)" id="note315">upasantapadisso</span>, bhante, bhagavā bhātiriva bhagavato mukhavaṇṇo vippasannattā indriyānaṁ. Santena nūnajja, bhante, bhagavā vihārena vihāsī"ti?</p>
<p><span class="parno">8</span>"Yadeva kho me tvaṁ, ānanda, māgadhake paricārake ārabbha sammukhā parikathaṁ katvā uṭṭhāyāsanā pakkanto, tadevāhaṁ nātike piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto pāde pakkhāletvā giñjakāvasathaṁ pavisitvā māgadhake paricārake ārabbha aṭṭhiṁ katvā manasikatvā sabbaṁ cetasā samannāharitvā paññatte āsane nisīdiṁ: 'gatiṁ nesaṁ jānissāmi abhisamparāyaṁ, yangatikā te bhavanto yaṁabhisamparāyā'ti. Addasaṁ kho ahaṁ, ānanda, māgadhake paricārake 'yangatikā te bhavanto yaṁabhisamparāyā'ti.</p>
<h3>3. Janavasabhayakkha</h3>
<p><span class="parno">9</span>Atha kho, ānanda, antarahito yakkho saddamanussāvesi: 'janavasabho ahaṁ, bhagavā; janavasabho ahaṁ, sugatā'ti. Abhijānāsi no tvaṁ, ānanda, ito pubbe evarūpaṁ nāmadheyyaṁ <span class="var" title="sutvā (pts1)" id="note316">sutaṁ</span> yadidaṁ janavasabho"ti?</p>
<p><span class="parno">10</span>"Na kho ahaṁ, bhante, abhijānāmi ito pubbe evarūpaṁ nāmadheyyaṁ sutaṁ yadidaṁ janavasabhoti, api ca me, bhante, lomāni haṭṭhāni 'janavasabho'ti nāmadheyyaṁ sutvā. Tassa mayhaṁ, bhante, etadahosi: 'na hi nūna so orako yakkho bhavissati yadidaṁ evarūpaṁ nāmadheyyaṁ supaññattaṁ yadidaṁ janavasabho'"ti.</p>
<p>"Anantarā kho, ānanda, saddapātubhāvā uḷāravaṇṇo me yakkho sammukhe pāturahosi. Dutiyakampi saddamanussāvesi: 'bimbisāro ahaṁ, bhagavā; bimbisāro ahaṁ, sugatāti. Idaṁ sattamaṁ kho ahaṁ, bhante, vessavaṇassa mahārājassa sahabyataṁ upapajjāmi, so tato cuto <span class="var" title="so ito cuto manussesu rājā bhavituṁ pahomi (s1–3, km) | amanussarājā divi homi (pts1)" id="note317">manussarājā bhavituṁ pahomi</span>.</p>
<hr>
<div class="verse">
<p><span class="parno">11</span>
Ito satta tato satta,<br>
saṁsārāni catuddasa;<br>
Nivāsamabhi­jānāmi,<br>
yattha me vusitaṁ pure.</p>
</div>
<p><span class="parno">12</span>Dīgharattaṁ kho ahaṁ, bhante, avinipāto avinipātaṁ sañjānāmi, āsā ca pana me santiṭṭhati sakadāgāmitāyā'"ti.</p>
<p><span class="parno">13</span>"Acchariyamidaṁ āyasmato janavasabhassa yakkhassa, abbhutamidaṁ āyasmato janavasabhassa yakkhassa. </p>
<p>'Dīgharattaṁ kho ahaṁ, bhante, avinipāto avinipātaṁ sañjānāmī'ti ca vadesi, 'āsā ca pana me santiṭṭhati sakadāgāmitāyā'ti ca vadesi, kutonidānaṁ panāyasmā janavasabho yakkho evarūpaṁ uḷāraṁ visesādhigamaṁ sañjānātī"ti?</p>
<p>"'Na aññatra, bhagavā, tava sāsanā, na <span class="var" title="aññattha (bj, pts1)" id="note318">aññatra</span>, sugata, tava sāsanā; yadagge ahaṁ, bhante, bhagavati <span class="var" title="ekantato (s1–3, km) | ekantagato (pts1)" id="note319">ekantikato</span> abhippasanno, tadagge ahaṁ, bhante, dīgharattaṁ avinipāto avinipātaṁ sañjānāmi, āsā ca pana me santiṭṭhati sakadāgāmitāya. Idhāhaṁ, bhante, vessavaṇena mahārājena pesito virūḷhakassa mahārājassa santike kenacideva karaṇīyena addasaṁ bhagavantaṁ antarāmagge giñjakāvasathaṁ pavisitvā māgadhake paricārake ārabbha aṭṭhiṁ katvā manasikatvā sabbaṁ cetasā samannāharitvā nisinnaṁ: "gatiṁ nesaṁ jānissāmi abhisamparāyaṁ, yaṁgatikā te bhavanto yaṁabhisamparāyā"ti. Anacchariyaṁ kho panetaṁ, bhante, yaṁ vessavaṇassa mahārājassa tassaṁ parisāyaṁ bhāsato sammukhā sutaṁ sammukhā paṭiggahitaṁ: "yaṁgatikā te bhavanto yaṁabhisamparāyā"ti. Tassa mayhaṁ, bhante, etadahosi: "bhagavantañca dakkhāmi, idañca bhagavato ārocessāmī"ti. Ime kho me, bhante, dvepaccayā bhagavantaṁ dassanāya upasankamituṁ.</p>
<h3>4. Devasabhā</h3>
<p><span class="parno">14</span>Purimāni, bhante, divasāni purimatarāni tadahuposathe pannarase vassūpanāyikāya puṇṇāya puṇṇamāya rattiyā kevalakappā ca devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā. Mahatī ca <span class="var" title="dibbā parisā (pts1)" id="note320">dibbaparisā</span> <span class="var" title="sannisinnā honti (bj) | sannisinnā honti sannipatitā (mr)" id="note321">samantato nisinnā honti</span>, cattāro ca mahārājāno catuddisā nisinnā honti. </p>
<p>Puratthimāya disāya dhataraṭṭho mahārājā <span class="var" title="pacchāmukho (pts1) | pacchābhimukho (mr)" id="note322">pacchimā­bhimukho</span> nisinno hoti deve purakkhatvā; <br>
dakkhiṇāya disāya virūḷhako mahārājā uttarābhimukho nisinno hoti deve purakkhatvā; pacchimāya disāya virūpakkho mahārājā puratthābhimukho nisinno hoti deve purakkhatvā; <br>
uttarāya disāya vessavaṇo mahārājā dakkhiṇābhimukho nisinno hoti deve purakkhatvā. </p>
<p>Yadā, bhante, kevalakappā ca devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā, mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti. Idaṁ nesaṁ hoti āsanasmiṁ; atha pacchā amhākaṁ āsanaṁ hoti. </p>
<p>Ye te, bhante, devā bhagavati brahmacariyaṁ caritvā adhunūpapannā tāvatiṁsakāyaṁ, te aññe deve atirocanti vaṇṇena ceva yasasā ca. Tena sudaṁ, bhante, devā tāvatiṁsā attamanā honti pamuditā pītisomanassajātā: "dibbā vata bho kāyā paripūrenti, hāyanti asurakāyā"ti.</p>
<p>Atha kho, bhante, sakko devānamindo devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā imāhi gāthāhi anumodi:</p>
<hr>
<div class="verse">
<p><span class="parno">15</span>
"Modanti vata bho devā,
<br>tāvatiṁsā <span class="var" title="saindakā (si)" id="note323">sahindakā</span>;
<br>Tathāgataṁ namassantā,
<br>dhammassa ca sudhammataṁ.</p>
<p><span class="parno">16</span>
Nave deve ca passantā,
<br>vaṇṇavante <span class="var" title="yasassino (s1–3, km, pts1)" id="note324">yasassine</span>;
<br>Sugatasmiṁ brahmacariyaṁ,
<br>caritvāna idhāgate.</p>
<p><span class="parno">17</span>
Te aññe atirocanti,
<br>vaṇṇena yasasāyunā;
<br>Sāvakā bhūripaññassa,
<br>visesūpagatā idha.</p>
<p><span class="parno">18</span>
Idaṁ disvāna nandanti,
<br>tāvatiṁsā sahindakā;
<br>Tathāgataṁ namassantā,
<br>dhammassa ca sudhammatan"ti.</p>
</div>
<hr>
<p><span class="parno">19</span>Tena sudaṁ, bhante, devā tāvatiṁsā bhiyyoso mattāya attamanā honti pamuditā pītisomanassajātā "dibbā vata, bho, kāyā paripūrenti, hāyanti asurakāyā"ti.</p>
<p>Atha kho, bhante, yenatthena devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā, taṁ atthaṁ cintayitvā taṁ atthaṁ mantayitvā <span class="var" title="vuttavacanā nāmidaṁ (mr)" id="note325">vuttavacanāpi taṁ</span> cattāro mahārājāno tasmiṁ atthe honti. <span class="var" title="paccanusiṭṭhavacanāpi taṁ (bj, pts1) | paccānusiṭṭhavacanā nāmidaṁ (mr)" id="note326">Paccānu­siṭṭhavacanāpi taṁ</span> cattāro mahārājāno tasmiṁ atthe honti, sakesu sakesu āsanesu ṭhitā <span class="var" title="adhipakkantā (mr)" id="note327">avipakkantā</span>.</p>
<div class="verse">
<p><span class="parno">20</span>
Te vuttavākyā rājāno,
<br>paṭiggayhānusāsaniṁ;
<br>Vippasannamanā santā,
<br>aṭṭhaṁsu samhi āsaneti.</p>
</div>
<p><span class="parno">21</span>Atha kho, bhante, uttarāya disāya uḷāro āloko sañjāyi, obhāso pāturahosi atikkammeva devānaṁ devānubhāvaṁ. Atha kho, bhante, sakko devānamindo deve tāvatiṁse āmantesi: "yathā kho, mārisā, nimittāni dissanti, uḷāro āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati. Brahmuno hetaṁ pubbanimittaṁ pātubhāvāya yadidaṁ āloko sañjāyati obhāso pātubhavatī"ti.</p>
<div class="verse">
<p><span class="parno">22</span>
Yathā nimittā dissanti,
<br>brahmā pātubhavissati;
<br>Brahmuno hetaṁ nimittaṁ,
<br>obhāso vipulo mahāti.</p>
</div>
<h3>5.Sanankumāra­kathā</h3>
<p><span class="parno">23</span>Atha kho, bhante, devā tāvatiṁsā yathāsakesu āsanesu nisīdiṁsu: "obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā"ti. Cattāropi mahārājāno yathāsakesu āsanesu nisīdiṁsu: "obhāsametaṁ ñassāma yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā"ti. </p>
<p>Idaṁ sutvā devā tāvatiṁsā ekaggā samāpajjiṁsu: "obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā"ti.</p>
<p><span class="parno">24</span>Yadā, bhante, brahmā sanankumāro devānaṁ tāvatiṁsānaṁ pātubhavati, oḷārikaṁ attabhāvaṁ abhinimminitvā pātubhavati. Yo kho pana, bhante, brahmuno pakativaṇṇo anabhi­sambhavanīyo so devānaṁ tāvatiṁsānaṁ cakkhupathasmiṁ. Yadā, bhante, brahmā sanankumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca.</p>
<p>Seyyathāpi, bhante, sovaṇṇo viggaho mānusaṁ viggahaṁ atirocati; evameva kho, bhante, yadā brahmā sanankumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca. Yadā, bhante, brahmā sanankumāro devānaṁ tāvatiṁsānaṁ pātubhavati, na tassaṁ parisāyaṁ koci devo abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti.</p>
<hr>
<p>Sabbeva tuṇhībhūtā pañjalikā pallankena nisīdanti: "yassadāni devassa pallankaṁ icchissati brahmā sanankumāro, tassa devassa pallanke nisīdissatī"ti.</p>
<hr>
<p><span class="parno">25</span>Yassa kho pana, bhante, devassa brahmā sanankumāro pallanke nisīdati, uḷāraṁ so labhati devo vedapaṭilābhaṁ; uḷāraṁ so labhati devo somanassapaṭilābhaṁ. Seyyathāpi, bhante, rājā khattiyo muddhāvasitto adhunābhisitto rajjena, uḷāraṁ so labhati vedapaṭilābhaṁ, uḷāraṁ so labhati somanassapaṭilābhaṁ; evameva kho, bhante, yassa devassa brahmā sanankumāro pallanke nisīdati, uḷāraṁ so labhati devo vedapaṭilābhaṁ, uḷāraṁ so labhati devo somanassapaṭilābhaṁ. </p>
<hr>
<p>Atha, bhante, brahmā sanankumāro oḷārikaṁ attabhāvaṁ abhinimminitvā <span class="var" title="kumāravaṇṇo (s1–3, mr)" id="note328">kumāravaṇṇī</span> hutvā pañcasikho devānaṁ tāvatiṁsānaṁ pāturahosi. So vehāsaṁ abbhuggantvā ākāse antalikkhe pallankena nisīdi. Seyyathāpi, bhante, balavā puriso supaccatthate vā pallanke same vā bhūmibhāge pallankena nisīdeyya; evameva kho, bhante, brahmā sanankumāro vehāsaṁ abbhuggantvā ākāse antalikkhe pallankena nisīditvā devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā imāhi gāthāhi anumodi:</p>
<hr>
<div class="verse">
<p><span class="parno">26</span>
"Modanti vata bho devā,
<br>tāvatiṁsā sahindakā;
<br>Tathāgataṁ namassantā,
<br>dhammassa ca sudhammataṁ.</p>
<p><span class="parno">27</span>
Nave deve ca passantā,
<br>vaṇṇavante yasassine;
<br>Sugatasmiṁ brahmacariyaṁ,
<br>caritvāna idhāgate.</p>
<p><span class="parno">28</span>
Te aññe atirocanti,
<br>vaṇṇena yasasāyunā;
<br>Sāvakā bhūripaññassa,
<br>visesūpagatā idha.</p>
<p><span class="parno">29</span>
Idaṁ disvāna nandanti,
<br>tāvatiṁsā sahindakā;
<br>Tathāgataṁ namassantā,
<br>dhammassa ca sudhammatan"ti.</p>
</div>
<p><span class="parno">30</span>Imamatthaṁ, bhante, brahmā sanankumāro bhāsittha; imamatthaṁ, bhante, brahmuno sanankumārassa bhāsato aṭṭhangasamannāgato saro hoti vissaṭṭho ca viññeyyo ca mañju ca savanīyo ca bindu ca avisārī ca gambhīro ca ninnādī ca. Yathāparisaṁ kho pana, bhante, brahmā sanankumāro sarena viññāpeti; na cassa bahiddhā parisāya ghoso niccharati. Yassa kho pana, bhante, evaṁ aṭṭhangasamannāgato saro hoti, so vuccati "brahmassaro"ti.</p>
<p><span class="parno">31</span>Atha kho, bhante, brahmā sanankumāro tettiṁse attabhāve abhinimminitvā devānaṁ tāvatiṁsānaṁ<q class="open" id="note329" title=" pacce­kapallankesu paccekapallankena (sī, ka-ma), paccekapallanke (syā1–3, kaṁ)"> <span class="note" data-mula="<strong>Ms. 7D:626(dn18:):</strong>…tettiṁse attabhāve abhinimminitvā devānaṁ tāvatiṁsānaṁ *pacce­kapallankesu pallankena nisīditvā deve …<br>" data-content="21Cp:42">pacce­kapallankesu</span> pallankena</q> nisīditvā deve tāvatiṁse āmantesi: "taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. Ye hi keci, bho, buddhaṁ saraṇaṁ gatā dhammaṁ saraṇaṁ gatā saṁghaṁ saraṇaṁ gatā sīlesu paripūrakārino te kāyassa bhedā paraṁ maraṇā appekacce paranimmita­vasavattīnaṁ devānaṁ sahabyataṁ upapajjanti, appekacce nimmānaratīnaṁ devānaṁ sahabyataṁ upapajjanti, appekacce tusitānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce yāmānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce tāvatiṁsānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjanti. Ye sabbanihīnaṁ kāyaṁ paripūrenti, te gandhabbakāyaṁ paripūrentī"ti.</p>
<p><span class="parno">32</span>Imamatthaṁ, bhante, brahmā sanankumāro bhāsittha; imamatthaṁ, bhante, brahmuno sanankumārassa bhāsato ghosoyeva devā maññanti: "yvāyaṁ mama pallanke svāyaṁ ekova bhāsatī"ti.</p>
<div class="verse">
<p><span class="parno">33</span>
Ekasmiṁ bhāsamānasmiṁ,
<br>sabbe bhāsanti nimmitā;
<br>Ekasmiṁ tuṇhimāsīne,
<br>sabbe tuṇhī bhavanti te.</p>
<p><span class="parno">34</span>
Tadāsu devā maññanti,
<br>tāvatiṁsā sahindakā;
<br>Yvāyaṁ mama pallankasmiṁ,
<br>svāyaṁ ekova bhāsatīti.</p>
</div>
<p><span class="parno">35</span>Atha kho, bhante, brahmā sanankumāro ekattena attānaṁ upasaṁharati, ekattena attānaṁ upasaṁharitvā sakkassa devānamindassa pallanke pallankena nisīditvā deve tāvatiṁse āmantesi: </p>
<h3>6. Bhāvitaiddhipāda</h3>
<p><span class="parno">36</span>"Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro iddhipādā paññattā <span class="var" title="iddhibahulīkatāya (s1–3, km)" id="note331">iddhipahutāya</span> <span class="var" title="iddhivisevitāya (s1–3, km)" id="note332">iddhivisavitāya</span> iddhivikubbanatāya. Katame cattāro? Idha bho bhikkhu chanda­samādhippadhāna­sankhārasa­mannāgataṁ iddhipādaṁ bhāveti. Vīriya­samādhippadhāna­sankhārasa­mannāgataṁ iddhipādaṁ bhāveti. Citta­samādhippadhāna­sankhārasa­mannāgataṁ iddhipādaṁ bhāveti. Vīmaṁsā­samādhippadhāna­sankhārasa­mannāgataṁ iddhipādaṁ bhāveti. Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro iddhipādā paññattā iddhipahutāya iddhivisavitāya iddhivikubbanatāya.</p>
<hr>
<p><span class="parno">37</span>Ye hi keci bho atītamaddhānaṁ samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhosuṁ, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. Yepi hi keci bho anāga­tamaddhānaṁ samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanu­bhossanti, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. Yepi hi keci bho etarahi samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhonti, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. Passanti no, bhonto devā tāvatiṁsā, mamapimaṁ evarūpaṁ iddhānubhāvan"ti? </p>
<hr>
<p>"Evaṁ, mahābrahme"ti. </p>
<p>"Ahampi kho bho imesaṁyeva catunnañca iddhipādānaṁ bhāvitattā bahulīkatattā evaṁ mahiddhiko evaṁmahānubhāvo"ti.</p>
<p>Imamatthaṁ, bhante, brahmā sanankumāro bhāsittha. Imamatthaṁ, bhante, brahmā sanankumāro bhāsitvā deve tāvatiṁse āmantesi: </p>
<h3>7. Tividhaokāsādhigama</h3>
<p><span class="parno">38</span>"Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo okāsādhigamā anubuddhā sukhassādhigamāya. Katame tayo? </p>
<p>Idha bho ekacco saṁsaṭṭho viharati kāmehi saṁsaṭṭho akusalehi dhammehi. So aparena samayena ariyadhammaṁ suṇāti, yoniso manasi karoti, dhammānudhammaṁ paṭipajjati. So ariyadhammassavanaṁ āgamma yonisomanasikāraṁ dhammānu­dhammappaṭipattiṁ asaṁsaṭṭho viharati kāmehi asaṁsaṭṭho akusalehi dhammehi. Tassa asaṁsaṭṭhassa kāmehi asaṁsaṭṭhassa akusalehi dhammehi uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. Seyyathāpi, bho, pamudā <span class="var" title="pāmujjaṁ (pts1, mr)" id="note333">pāmojjaṁ</span> jāyetha; evameva kho, bho, asaṁsaṭṭhassa kāmehi asaṁsaṭṭhassa akusalehi dhammehi uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. Ayaṁ kho, bho, tena bhagavatā jānatā passatā arahatā sammā­sambuddhena paṭhamo okāsādhigamo anubuddho sukhassādhigamāya.</p>
<hr>
<p><span class="parno">39</span>Puna caparaṁ, bho, idhekaccassa oḷārikā kāyasankhārā appaṭippassaddhā honti, oḷārikā vacīsankhārā appaṭippassaddhā honti, oḷārikā cittasankhārā appaṭippassaddhā honti. So aparena samayena ariyadhammaṁ suṇāti, yoniso manasi karoti, dhammānudhammaṁ paṭipajjati. Tassa ariyadhammassavanaṁ āgamma yonisomanasikāraṁ dhammānudhammappaṭipattiṁ oḷārikā kāyasankhārā paṭippassambhanti, oḷārikā vacīsankhārā paṭippassambhanti, oḷārikā cittasankhārā paṭippassambhanti. Tassa oḷārikānaṁ kāyasankhārānaṁ paṭippassaddhiyā oḷārikānaṁ vacīsankhārānaṁ paṭippassaddhiyā oḷārikānaṁ cittasankhārānaṁ paṭippassaddhiyā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. Seyyathāpi, bho, pamudā pāmojjaṁ jāyetha; evameva kho bho oḷārikānaṁ kāyasankhārānaṁ paṭippassaddhiyā oḷārikānaṁ vacīsankhārānaṁ paṭippassaddhiyā oḷārikānaṁ cittasankhārānaṁ paṭippassaddhiyā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. Ayaṁ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo okāsādhigamo anubuddho sukhassādhigamāya.</p>
<p><span class="parno">40</span>Puna caparaṁ, bho, idhekacco 'idaṁ kusalan'ti yathābhūtaṁ nappajānāti, 'idaṁ akusalan'ti yathābhūtaṁ nappajānāti. 'Idaṁ sāvajjaṁ idaṁ anavajjaṁ, idaṁ sevitabbaṁ idaṁ na sevitabbaṁ, idaṁ hīnaṁ idaṁ paṇītaṁ, idaṁ kaṇhasukkasappaṭibhāgan'ti yathābhūtaṁ nappajānāti. So aparena samayena ariyadhammaṁ suṇāti, yoniso manasi karoti, dhammānudhammaṁ paṭipajjati. So ariyadhammassavanaṁ āgamma yoniso­manasikāraṁ dhammānu­dhammappaṭipattiṁ, 'idaṁ kusalan'ti yathābhūtaṁ pajānāti, 'idaṁ akusalan'ti yathābhūtaṁ pajānāti. 'Idaṁ sāvajjaṁ idaṁ anavajjaṁ, idaṁ sevitabbaṁ idaṁ na sevitabbaṁ, idaṁ hīnaṁ idaṁ paṇītaṁ, idaṁ kaṇhasukkasappaṭibhāgan'ti yathābhūtaṁ pajānāti. Tassa evaṁ jānato evaṁ passato avijjā pahīyati, vijjā uppajjati. Tassa avijjāvirāgā vijjuppādā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. Seyyathāpi, bho, pamudā pāmojjaṁ jāyetha; evameva kho, bho, avijjāvirāgā vijjuppādā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. Ayaṁ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo okāsādhigamo anubuddho sukhassādhigamāya. </p>
<p>Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo okāsādhigamā anubuddhā sukhassādhigamāyā"ti.</p>
<p>Imamatthaṁ, bhante, brahmā sanankumāro bhāsittha, imamatthaṁ, bhante, brahmā sanankumāro bhāsitvā deve tāvatiṁse āmantesi: </p>
<h3>8. Catusatipaṭṭhāna</h3>
<p><span class="parno">41</span>"Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro satipaṭṭhānā paññattā kusalassādhigamāya. Katame cattāro? </p>
<p>Idha, bho, bhikkhu ajjhattaṁ kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhā­domanassaṁ. </p>
<p>Ajjhattaṁ kāye kāyānupassī viharanto tattha sammā samādhiyati, sammā vippasīdati. So tattha sammā samāhito sammā vippasanno bahiddhā parakāye ñāṇadassanaṁ abhinibbatteti. </p>
<p>Ajjhattaṁ vedanāsu vedanānupassī viharati … pe … bahiddhā paravedanāsu ñāṇadassanaṁ abhinibbatteti. </p>
<p>Ajjhattaṁ citte cittānupassī viharati … pe … bahiddhā paracitte ñāṇadassanaṁ abhinibbatteti. </p>
<p>Ajjhattaṁ dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhā­domanassaṁ. Ajjhattaṁ dhammesu dhammānupassī viharanto tattha sammā samādhiyati, sammā vippasīdati. So tattha sammā samāhito sammā vippasanno bahiddhā paradhammesu ñāṇadassanaṁ abhinibbatteti. </p>
<p>Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro satipaṭṭhānā paññattā kusalassādhigamāyā"ti. Imamatthaṁ, bhante, brahmā sanankumāro bhāsittha.</p>
<p>Imamatthaṁ, bhante, brahmā sanankumāro bhāsitvā deve tāvatiṁse āmantesi: </p>
<h3>9. Sattasamādhipari­kkhāra</h3>
<p><span class="parno">42</span>"Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta samādhipari­kkhārā sammāsamādhissa paribhāvanāya sammāsamādhissa pāripūriyā. Katame satta? Sammādiṭṭhi sammāsankappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati. Yā kho, bho, imehi sattahangehi cittassa ekaggatā parikkhatā, ayaṁ vuccati, bho, ariyo sammāsamādhi saupaniso itipi saparikkhāro itipi. </p>
<p>Sammādiṭṭhissa, bho, sammāsankappo pahoti, sammāsankappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti. Sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṁ pahoti, sammāñāṇassa sammāvimutti pahoti. </p>
<p>Yañhi taṁ, bho, sammā vadamāno vadeyya: 'svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi apārutā amatassa dvārā 'ti idameva taṁ sammā vadamāno vadeyya. Svākkhāto hi, bho, bhagavatā dhammo sandiṭṭhiko, akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi apārutā amatassa <span class="var" title="dvārāti (s1–3, km, mr)" id="note334">dvārā</span>.</p>
<p><span class="parno">43</span>Ye hi keci, bho, buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, sanghe aveccappasādena samannāgatā, ariyakantehi sīlehi samannāgatā, ye cime opapātikā dhammavinītā sātirekāni catuvīsatisatasahassāni māgadhakā paricārakā abbhatītā kālankatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā. Atthi cevettha sakadāgāmino.</p>
<div class="verse">
<p><span class="parno">44</span>
<span class="var" title="athāyaṁ (s1–3, km, pts1 ^sn6.13#1 [13. Andhakavindasutta])" id="note335">Atthāyaṁ</span> itarā pajā,
<br>puññābhāgāti me mano;
<br>Sankhātuṁ nopi sakkomi,
<br>musāvādassa ottappan"ti.</p>
</div>
<p><span class="parno">45</span>Imamatthaṁ, bhante, brahmā sanankumāro bhāsittha, imamatthaṁ, bhante, brahmuno sanankumārassa bhāsato vessavaṇassa mahārājassa evaṁ cetaso parivitakko udapādi: "acchariyaṁ vata bho, abbhutaṁ vata bho, evarūpopi nāma uḷāro satthā bhavissati, evarūpaṁ uḷāraṁ dhammakkhānaṁ, evarūpā uḷārā visesādhigamā paññāyissantī"ti. </p>
<p>Atha, bhante, brahmā sanankumāro vessavaṇassa mahārājassa cetasā cetopari­vitakkamaññāya vessavaṇaṁ mahārājānaṁ etadavoca: "taṁ kiṁ maññati bhavaṁ vessavaṇo mahārājā atītampi addhānaṁ evarūpo uḷāro satthā ahosi, evarūpaṁ uḷāraṁ dhammakkhānaṁ, evarūpā uḷārā visesādhigamā paññāyiṁsu. Anāgatampi addhānaṁ evarūpo uḷāro satthā bhavissati, evarūpaṁ uḷāraṁ dhammakkhānaṁ, evarūpā uḷārā visesādhigamā paññāyissantī"ti.</p>
<p><span class="parno">46</span>Imamatthaṁ, bhante, brahmā sanankumāro devānaṁ tāvatiṁsānaṁ abhāsi, imamatthaṁ vessavaṇo mahārājā brahmuno sanankumārassa devānaṁ tāvatiṁsānaṁ bhāsato sammukhā <span class="var" title="sutvā (pts1)" id="note336">sutaṁ</span> sammukhā <span class="var" title="paṭiggahetvā (pts1)" id="note337">paṭiggahitaṁ</span> sayaṁ parisāyaṁ ārocesi'".</p>
<hr>
<p><span class="parno">47</span>Imamatthaṁ janavasabho yakkho vessavaṇassa mahārājassa sayaṁ parisāyaṁ bhāsato sammukhā <span class="var" title="sutvā (bj, pts1)" id="note338">sutaṁ</span> sammukhā <span class="var" title="paṭiggahetvā (pts1)" id="note339">paṭiggahitaṁ</span> bhagavato ārocesi. Imamatthaṁ bhagavā janavasabhassa yakkhassa sammukhā sutvā sammukhā paṭiggahetvā sāmañca abhiññāya āyasmato ānandassa ārocesi, imamatthamāyasmā ānando bhagavato sammukhā sutvā sammukhā paṭiggahetvā ārocesi bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ.</p>
<p>Tayidaṁ brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitanti.</p><p class="endsutta">Janavasabhasuttaṁ niṭṭhitaṁ pañcamaṁ.</p>
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