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<h2>Sutta Pitaka</h2>
<h3>Digha Nikaya – The Long Discourses</h3>
<h3>DN19: Mahāgovinda Sutta – The Great Steward</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">
<p><span class="parno">1</span><span>So I have heard. </span>At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.</p>
<p>Then, late at night, the fairy Pañcasikha, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, stood to one side, and said to him, “Sir, I would tell you of what I heard and learned directly from the gods of the Thirty-Three.”</p>
<p>“Tell me, Pañcasikha,” said the Buddha.</p>
<h2>1. The Council of the Gods </h2>
<p><span class="parno">2</span>“Sir, it was more than a few days ago — on the fifteenth day sabbath on the full moon day at the invitation to admonish held at the end of 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. </p>
<p>The Great King Virūḷhaka was seated to the south, facing north, in front of his gods. </p>
<p>The Great King Virūpakkha was seated to the west, facing east, in front of his gods. </p>
<p>The Great King Vessavaṇa was seated to the north, facing south, in front of his gods.</p>
<hr>
<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>
<hr>
<p><span class="parno">3</span>Sir, those gods who had been recently reborn in the company of the Thirty-Three after leading the spiritual life under the Buddha outshine 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">5</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">6</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">7</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">8</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">9</span>The gods of the Thirty-Three were even more uplifted and overjoyed at that, full of rapture and happiness, saying, ‘The heavenly hosts swell, while the demon hosts dwindle!’</p>
<h2>2. Eight Genuine Praises </h2>
<p><span class="parno">10</span>Seeing the joy of those gods, Sakka, lord of gods, addressed them, ‘Gentlemen, would you like to hear eight genuine praises of the Buddha?’</p>
<p>‘Indeed we would, sir.’</p>
<p>Then Sakka proffered these eight genuine praises of the Buddha:</p>
<hr>
<p><span class="parno">11</span>‘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, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans? I don’t see any Teacher, past or present, who has such compassion for the world, apart from the Buddha.</p>
<p><span class="parno">12</span>Also, the Buddha has explained the teaching well — visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. I don’t see any Teacher, past or present, who explains such a relevant teaching, apart from the Buddha.</p>
<hr>
<p><span class="parno">13</span>Also, the Buddha has clearly described 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. I don’t see any Teacher, past or present, who so clearly describes all these things, apart from the Buddha.</p>
<p><span class="parno">14</span>Also, the Buddha has clearly described the practice that leads to extinguishment for his disciples. And extinguishment and the practice come together, as the waters of the Ganges come together and converge with the waters of the Yamuna. I don’t see any Teacher, past or present, who so clearly describes the practice that leads to extinguishment for his disciples, apart from the Buddha.</p>
<p><span class="parno">15</span>Also, possessions and popularity have accrued to the Buddha, so much that you’d think it would thrill even the aristocrats. But he takes his food free of vanity. I don’t see any Teacher, past or present, who takes their food so free of vanity, apart from the Buddha.</p>
<p><span class="parno">16</span>Also, the Buddha has gained companions, both trainees who are practicing, and those with defilements ended who have completed their journey. The Buddha is committed to the joy of solitude, but doesn’t send them away. I don’t see any Teacher, past or present, so committed to the joy of solitude, apart from the Buddha.</p>
<p><span class="parno">17</span>Also, the Buddha does as he says, and says as he does, thus: he does as he says, and says as he does. I don’t see any Teacher, past or present, who so practices in line with the teaching, apart from the Buddha.</p>
<p><span class="parno">18</span>Also, the Buddha has gone beyond doubt and got rid of indecision. He has achieved all he wished for regarding the fundamental purpose of the spiritual life. I don’t see any Teacher, past or present, who has achieved these things, apart from the Buddha.’</p>
<hr>
<p><span class="parno">19</span>These are the eight genuine praises of the Buddha proffered by Sakka. Hearing them, the gods of the Thirty-Three were even more uplifted and overjoyed.</p>
<p>Then some gods thought, ‘If only four fully awakened Buddhas might arise in the world and teach the Dhamma, just like the Blessed One! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans!’</p>
<hr>
<p>Other gods thought, ‘Let alone four fully awakened Buddhas; if only three fully awakened Buddhas, or two fully awakened Buddhas might arise in the world and teach the Dhamma, just like the Blessed One! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans!’</p>
<p><span class="parno">20</span>When they said this, Sakka said, ‘It’s impossible, gentlemen, for two perfected ones, fully awakened Buddhas to arise in the same solar system at the same time. May that Blessed One be healthy and well, and remain with us for a long time! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans!’</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 their own seat without departing.</p>
<div class="verse">
<p><span class="parno">21</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">22</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">23</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>3. On Sanaṅkumāra </h2>
<p><span class="parno">24</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. 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">25</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. When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, not a single god in that assembly greets him by bowing down or rising up or inviting him to a seat. They all sit silently on their couches with their joined palms raised, thinking, ‘Now Brahmā Sanaṅkumāra will sit on the couch of whatever god he chooses.’ And the god on whose couch Brahmā sits is overjoyed and brimming with happiness, like a king on the day of his coronation.</p>
<hr>
<p>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>
<hr>
<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>Then the gods of the Thirty-Three said to Brahmā Sanaṅkumāra, ‘Good, Great Brahmā! Knowing this, we rejoice. And there are the eight genuine praises of the Buddha spoken by Sakka — knowing them, too, we rejoice.’</p>
<h2>4. Eight Genuine Praises </h2>
<p><span class="parno">31-40</span>Then Brahmā said to Sakka, ‘It would be good, lord of gods, if I could also hear the eight genuine praises of the Buddha.’<br>
<br>Saying, ‘Yes, Great Brahmā,’ Sakka repeated the eight genuine praises for him.<br>
<br>Hearing them, Brahmā Sanaṅkumāra was uplifted and overjoyed, full of rapture and happiness. 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. There he addressed the gods of the Thirty-Three:</p>
<h2>5. The Story of the Steward </h2>
<p><span class="parno">41</span>‘What do the gods of the Thirty-Three think about the extent of the Buddha’s great wisdom?</p>
<p><span class="parno">42</span>Once upon a time, there was a king named Disampati. He had a brahmin high priest named the Steward. Disampati’s son was the prince named Reṇu, while the Steward’s son was the student named Jotipāla. There were Reṇu the prince, Jotipāla the student, and six other aristocrats; these eight became friends.</p>
<p>In due course the brahmin Steward passed away. At his passing, King Disampati lamented, “At a time when I have relinquished all my duties to the brahmin Steward and amuse myself, supplied and provided with the five kinds of sensual stimulation, he passes away!”</p>
<p>When he said this, Prince Reṇu said to him, “Sire, don’t lament too much at the Steward’s passing. He has a son named Jotipāla, who is even more astute and expert than his father. He should manage the affairs that were managed by his father.”</p>
<p>“Is that so, my prince?”</p>
<p>“Yes, sire.”</p>
<h2>6. The Story of the Great Steward </h2>
<p><span class="parno">43</span>So King Disampati addressed one of his men, “Please, mister, go to the student Jotipāla, and say to him, ‘Best wishes, Jotipāla! You are summoned by King Disampati; he wants to see you.’”<br>
<br>“Yes, Your Majesty,” replied that man, and did as he was asked. Then Jotipāla went to the king and exchanged greetings with him.<br>
<br>When the greetings and polite conversation were over, he sat down to one side, and the king said to him, “May you, Jotipāla, manage my affairs — please don’t turn me down! I shall appoint you to your father’s position, and anoint you as Steward.”</p>
<hr>
<p>“Yes, sir,” replied Jotipāla.<br>
<br>So the king anointed him as Steward and appointed him to his father’s position. After his appointment, the Steward Jotipāla managed both the affairs that his father had managed, and other affairs that his father had not managed. He organized both the works that his father had organized, and other works that his father had not organized. When people noticed this they said, “The brahmin is indeed a Steward, a Great Steward!” And that’s how the student Jotipāla came to be known as the Great Steward.</p>
<h3>6.1. Dividing the Realm </h3>
<p><span class="parno">44</span>Then the Great Steward went to the six aristocrats and said, “King Disampati is old, elderly and senior, advanced in years, and has reached the final stage of life. Who knows how long he has to live? </p>
<p>It’s likely that when he passes away the king-makers will anoint Prince Reṇu as king. Come, sirs, go to Prince Reṇu and say, ‘Prince Reṇu, we are your friends, dear, beloved, and cherished. We have shared your joys and sorrows. King Disampati is old, elderly and senior, advanced in years, and has reached the final stage of life. Who knows how long he has to live? It’s likely that when he passes away the king-makers will anoint you as king. If you should gain kingship, share it with us.’”</p>
<hr>
<p>“Yes, sir,” replied the six aristocrats. They went to Prince Reṇu and put the proposal to him.</p>
<hr>
<p>The prince replied, “Who else, sirs, in my realm ought to prosper if not you? If I gain kingship, I will share it with you all.”</p>
<hr>
<p><span class="parno">45</span>In due course King Disampati passed away. At his passing, the king-makers anointed Prince Reṇu as king. But after being anointed, King Reṇu amused himself, supplied and provided with the five kinds of sensual stimulation.</p>
<p>Then the Great Steward went to the six aristocrats and said, “King Disampati has passed away. But after being anointed, King Reṇu amused himself, supplied and provided with the five kinds of sensual stimulation. Who knows the intoxicating power of sensual pleasures? Come, sirs, go to Prince Reṇu and say, ‘Sir, King Disampati has passed away, and you have been anointed as king. Do you remember what you said?’”</p>
<p><span class="parno">46</span>“Yes, sir,” replied the six aristocrats. They went to Prince Reṇu and said, “Sir, King Disampati has passed away, and you have been anointed as king. Do you remember what you said?”</p>
<p>“I remember, sirs. Who is able to neatly divide into seven equal parts this great land, so broad in the north and narrow as the front of a cart in the south?”</p>
<p>“Who else, sir, if not the Great Steward?”</p>
<hr>
<p>So King Reṇu addressed one of his men, “Please, mister, go to the brahmin Great Steward and say that King Reṇu summons him.”</p>
<p>“Yes, Your Majesty,” replied that man, and did as he was asked. Then the Great Steward went to the king and exchanged greetings with him.</p>
<p>When the greetings and polite conversation were over, he sat down to one side, and the king said to him, “Come, let the good Steward neatly divide into seven equal parts this great land, so broad in the north and narrow as the front of a cart in the south.”</p>
<hr>
<p>“Yes, sir,” replied the Great Steward, and did as he was asked. All were set up like the fronts of carts, with King Reṇu’s nation in the center.</p>
<div class="verse">
<p><span class="parno">47</span>
Dantapura for the Kaliṅgas; <br>
Potana for the Assakas; <br>
Mahissati for the Avantis; <br>
Roruka for the Sovīras;</p>
<p><span class="parno">48</span>
Mithila for the Videhas; <br>
Campā was made for the Aṅgas; <br>
and Varanasi for the Kāsīs: <br>
these were laid out by the Steward.</p>
</div>
<p><span class="parno">49</span>Then those six aristocrats were delighted with their respective gains, having achieved all they wished for, “We have received exactly what we wanted, what we wished for, what we desired, what we yearned for.”</p>
<div class="verse">
<p><span class="parno">50</span>Sattabhū and Brahmadatta, <br>
Vessabhū and Bharata, <br>
Reṇu and the two Dhataraṭṭhas: <br>
these are the seven Bhāratas.</p>
</div>
<p>The first recitation section is finished.</p>
<h3>6.2. A Good Reputation </h3>
<p><span class="parno">51</span>Then the six aristocrats approached the Great Steward and said, “Steward, just as you are King Reṇu’s friend, dear, beloved, and cherished, you are also our friend. Would you manage our affairs? Please don’t turn us down!”</p>
<p>“Yes, sirs,” replied the Great Steward. Then the Great Steward managed the realms of the seven kings. And he taught seven well-to-do brahmins, and seven hundred bathed initiates to recite the hymns.</p>
<hr>
<p><span class="parno">52</span>After some time he got this good reputation, “The Great Steward sees Brahmā in person! The Great Steward discusses, converses, and consults with Brahmā in person!”</p>
<p>The Great Steward thought, “I have the reputation of seeing Brahmā in person, and discussing with him in person. But I don’t. I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said: ‘Whoever goes on retreat for the four months of the rainy season and practices the absorption on compassion sees Brahmā and discusses with him.’ Why don’t I do that?”</p>
<hr>
<p><span class="parno">53</span>So the Great Steward went to King Reṇu and told him of the situation, saying, “Sir, I wish to go on retreat for the four months of the rainy season and practice the absorption on compassion. No one should approach me, except for the one who brings my meal.”<br>
<br>“Please do so, Steward, at your convenience.”</p>
<hr>
<p><span class="parno">54</span>Then the Great Steward went to the six aristocrats to put the same proposal, and received the same reply.</p>
<hr>
<p><span class="parno">55</span>He also went to the seven well-to-do brahmins and seven hundred bathed initiates and put to them the same proposal, adding, “Sirs, recite the hymns in detail as you have learned and memorized them, and teach each other how to recite.”<br>
<br>And they too said, “Please do so, Steward, at your convenience.”</p>
<hr>
<p><span class="parno">56</span>Then the Great Steward went to his forty equal wives to put the same proposal to them, and received the same reply.</p>
<hr>
<p><span class="parno">57</span>Then the Great Steward had a new meeting hall built to the east of his citadel, where he went on retreat for the four months of the rainy season and practiced the absorption on compassion. And no one approached him except the one who brought him meals.</p>
<p>But then, when the four months had passed, the Great Steward became dissatisfied and anxious, “I have heard that brahmins of the past said that whoever goes on retreat for the four months of the rainy season and practices the absorption on compassion sees Brahmā and discusses with him. But I neither see Brahmā nor discuss with him.”</p>
<h3>6.3. A Discussion With Brahmā </h3>
<p><span class="parno">58</span>And then Brahmā Sanaṅkumāra, knowing what the Great Steward was thinking, as easily as a strong person would extend or contract their arm, vanished from the Brahmā realm and reappeared in the Great Steward’s presence. At that, the Great Steward became frightened, scared, his hair standing on end, as he had never seen such a sight before. So he addressed Brahmā Sanaṅkumāra in verse:</p>
<div class="verse">
<p><span class="parno">59</span>
“Who might you be, sir, <br>
so beautiful, glorious, majestic? <br>
Not knowing, I ask — <br>
how am I to know who you are?”</p>
<p><span class="parno">60</span>
“In the Brahmā realm they know me <br>
as ‘The Eternal Youth’. <br>
All the gods know me thus, <br>
and so you should know me, Steward.”</p>
<p><span class="parno">61</span>
“A Brahmā deserves a seat and water, <br>
foot-salve, and sweet cakes. <br>
Sir, I ask you to please accept <br>
these gifts of hospitality.”</p>
<p><span class="parno">62</span>
“I accept the gifts of hospitality <br>
of which you speak. <br>
I grant you the opportunity <br>
to ask whatever you desire — <br>
about welfare and benefit in this life, <br>
or happiness in lives to come.”</p>
</div>
<p><span class="parno">63</span>Then the Great Steward thought, “Brahmā Sanaṅkumāra has granted me an opportunity. Should I ask him about what is beneficial for this life or lives to come?”</p>
<p>Then he thought, “I’m a skilled in what is beneficial for this life, and others even ask me about it. Why don’t I ask Brahmā about the benefit that specifically applies to lives to come?” So he addressed Brahmā Sanaṅkumāra in verse:</p>
<div class="verse">
<p><span class="parno">64</span>
“I’m in doubt, so I ask Brahmā — who is free of doubt — <br>
about things one may learn from another. <br>
Standing on what, training in what <br>
may a mortal reach the deathless Brahmā realm?”</p>
<p><span class="parno">65</span>
“He among men, O brahmin, has given up possessions, <br>
become one, compassionate, <br>
free from the stench of decay, and refraining from sex. <br>
Standing on that, training in that <br>
a mortal may reach the deathless Brahmā realm.”</p>
</div>
<p><span class="parno">66</span>“Sir, I understand what ‘giving up possessions’ means. It’s when someone gives up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. That’s how I understand ‘giving up possessions’.</p>
<p><span class="parno">67</span>Sir, I understand what ‘oneness’ means. It’s when someone frequents a secluded lodging — a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. That’s how I understand ‘oneness’.</p>
<p><span class="parno">68</span>Sir, I understand what ‘compassionate’ means. It’s when someone meditates spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of compassion to the whole world — abundant, expansive, limitless, free of enmity and ill will. That’s how I understand ‘compassionate’.</p>
<p>But I don’t understand what you say about the stench of decay.</p>
<hr>
<div class="verse">
<p><span class="parno">69</span>
What among men, O Brahmā, is the stench of decay? <br>
I don’t understand, so tell me, wise one: <br>
wrapped in what do people stink, <br>
headed for hell, shut out of the Brahmā realm?”</p>
<p><span class="parno">70</span>
“Anger, lies, fraud, and deceit, <br>
miserliness, vanity, jealousy, <br>
desire, stinginess, harassing others, <br>
greed, hate, pride, and delusion — <br>
those bound to such things have the stench of decay; <br>
they’re headed for hell, shut out of the Brahmā realm.”</p>
</div>
<p><span class="parno">71</span>“As I understand what you say about the stench of decay, it’s not easy to quell while living at home. I shall go forth from the lay life to homelessness!”</p>
<p>“Please do so, Steward, at your convenience.”</p>
<h3>6.4. Informing King Reṇu </h3>
<p><span class="parno">72</span>So the Great Steward went to King Reṇu and said, “Sir, please now find another high priest to manage the affairs of state for you. I wish to go forth from the lay life to homelessness. As I understand what Brahmā says about the stench of decay, it’s not easy to quell while living at home. I shall go forth from the lay life to homelessness.</p>
<div class="verse">
<p><span class="parno">73</span>
I announce to King Reṇu, <br>
the lord of the land: <br>
you must learn how to rule, <br>
for I no longer care for my ministry.”</p>
<p><span class="parno">74</span>
“If you’re lacking any pleasures, <br>
I’ll supply them for you. <br>
I’ll protect you from any harm, <br>
for I command the nation’s army. <br>
You are my father, I am your son! <br>
O Steward, please don’t leave!”</p>
<p><span class="parno">75</span>
“I’m lacking no pleasures, <br>
and no-one is harming me. <br>
I’ve heard a non-human voice, <br>
so I no longer care for lay life.”</p>
<p><span class="parno">76</span>
“What was that non-human like? <br>
What did he say to you, <br>
hearing which you would abandon <br>
our house and all our people?”</p>
<p><span class="parno">77</span>
“Before entering this retreat, <br>
I only liked to sacrifice. <br>
I kindled the sacred flame, <br>
strewn about with kusa grass.</p>
<p><span class="parno">78</span>
But then Brahmā appeared to me, <br>
the Eternal Youth from the Brahmā realm. <br>
He answered my question, <br>
hearing which I no longer care for lay life.”</p>
<p><span class="parno">79</span>
“I have faith, O Steward, <br>
in that of which you speak. <br>
Having heard a non-human voice, <br>
what else could you do?</p>
<p><span class="parno">80</span>
We will follow your example, <br>
Steward, be my Teacher! <br>
Like a gem of beryl — <br>
flawless, immaculate, beautiful — <br>
that’s how pure we shall live, <br>
in the Steward’s dispensation.</p>
</div>
<p><span class="parno">81</span>If the Steward is going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours.”</p>
<h3>6.5. Informing the Six Aristocrats </h3>
<p><span class="parno">82</span>Then the Great Steward went to the six aristocrats and said, “Sirs, please now find another high priest to manage the affairs of state for you. I wish to go forth from the lay life to homelessness. As I understand what Brahmā says about the stench of decay, it’s not easy to quell while living at home. I shall go forth from the lay life to homelessness!”</p>
<hr>
<p>Then the six aristocrats withdrew to one side and thought up a plan, “These brahmins are really greedy for wealth. Why don’t we try to persuade him with wealth?”</p>
<hr>
<p>They returned to the Great Steward and said, “In these seven kingdoms there is abundant wealth. We’ll get you as much as you want.”</p>
<p>“Enough, sirs. I already have abundant wealth, owing to my lords. Giving up all that, I shall go forth.”</p>
<hr>
<p>Then the six aristocrats withdrew to one side and thought up a plan, “These brahmins are really greedy for women. Why don’t we try to persuade him with women?”</p>
<p>They returned to the Great Steward and said, “In these seven kingdoms there are many women. We’ll get you as many as you want.”</p>
<p>“Enough, sirs. I already have forty equal wives. Giving up all them, I shall go forth.”</p>
<hr>
<p><span class="parno">83</span>“If the Steward is going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours.”</p>
<div class="verse">
<p><span class="parno">84</span>
“If you all give up sensual pleasures, <br>
to which ordinary people are attached, <br>
exert yourselves, being strong, <br>
and possessing the power of patience.</p>
<p><span class="parno">85</span>
This path is the straight path, <br>
this path is supreme. <br>
Guarded by the good, the true teaching <br>
leads to rebirth in the Brahmā realm.”</p>
</div>
<hr>
<p><span class="parno">86</span>“Well then, sir, please wait for seven years. When seven years have passed, we shall go forth with you.”</p>
<p><span class="parno">87-91</span>“Seven years is too long, sirs. I cannot wait that long. Who knows what will happen to the living? We are heading to the next life. We must think about this and wake up! We must do what’s good and live the spiritual life, for no-one born can escape death. I shall go forth.”</p>
<p>“Well then, sir, please wait for six years, five years, four years, three years, two years, one year, seven months, six months, five months, four months, three months, two months, one month, or even a fortnight. When a fortnight has passed, we shall go forth. Your destiny shall be ours.”</p>
<p>“A fortnight is too long, sirs. I cannot wait that long. Who knows what will happen to the living? We are heading to the next life. We must think about this and wake up! We must do what’s good and live the spiritual life, for no-one born can escape death. As I understand what Brahmā says about the stench of decay, it’s not easy to quell while living at home. I shall go forth from the lay life to homelessness.”</p>
<p>“Well then, sir, please wait for a week, so that we can instruct our sons and brothers in kingship. When a week has passed, we shall go forth. Your destiny shall be ours.”</p>
<p>“A week is not too long, sirs. I will wait that long.”</p>
<h3>6.6. Informing the Brahmins </h3>
<p><span class="parno">92</span>Then the Great Steward also went to the seven well-to-do brahmins and seven hundred bathed initiates and said, “Sirs, please now find another teacher to teach you to recite the hymns. I wish to go forth from the lay life to homelessness. As I understand what Brahmā says about the stench of decay, it’s not easy to quell while living at home. I shall go forth from the lay life to homelessness.”</p>
<p>“Please don’t go forth from the lay life to homelessness! The life of one gone forth is of little influence or profit, whereas the life of a brahmin is of great influence and profit.”</p>
<p>“Please, sirs, don’t say that. Who has greater influence and profit than myself? For now I am like a king to kings, like Brahmā to brahmins, like a deity to householders. Giving up all that, I shall go forth. As I understand what Brahmā says about the stench of decay, it’s not easy to quell while living at home. I shall go forth from the lay life to homelessness.”</p>
<p>“If the Steward is going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours.”</p>
<h3>6.7. Informing the Wives </h3>
<p><span class="parno">93</span>Then the Great Steward went to his forty equal wives and said, “Ladies, please do whatever you wish, whether returning to your own families, or finding another husband. I wish to go forth from the lay life to homelessness. As I understand what Brahmā says about the stench of decay, it’s not easy to quell while living at home. I shall go forth from the lay life to homelessness.”</p>
<p>“You are the only family we want! You are the only husband we want! If you are going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours.”</p>
<h3>6.8. The Great Steward Goes Forth </h3>
<p><span class="parno">94</span>When a week had passed, the Great Steward shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. And when he had gone forth, the seven anointed aristocrat kings, the seven brahmins with seven hundred initiates, the forty equal wives, and many thousands of aristocrats, brahmins, householders, and many harem women shaved off their hair and beards, dressed in ocher robes, and went forth from the lay life to homelessness.</p>
<p>Escorted by that assembly, the Great Steward wandered on tour among the villages, towns, and capital cities. And at that time, whenever he arrived at a village or town, he was like a king to kings, like Brahmā to brahmins, like a deity to householders. And whenever people sneezed or tripped over they’d say: “Homage to the Great Steward! Homage to the high priest for the seven!”</p>
<p><span class="parno">95</span>And the Great Steward meditated spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of love to the whole world — abundant, expansive, limitless, free of enmity and ill will. He meditated spreading a heart full of compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of equanimity to the whole world — abundant, expansive, limitless, free of enmity and ill will. And he taught his disciples the path to rebirth in the company of Brahmā.</p>
<p><span class="parno">96</span>Those of his disciples who completely understood the Great Steward’s instructions, at the breaking up of the body, after death, were reborn in the Brahmā realm. Of those disciples who only partly understood the Great Steward’s instructions, some were reborn in the company of the Gods Who Control the Creations of Others, while some were reborn in the company of the Gods Who Love to Create, or the Joyful Gods, or the Gods of Yama, or the Gods of the Thirty-Three, or the Gods of the Four Great Kings. And at the very least they swelled the hosts of the fairies.</p>
<p>And so the going forth of all those gentlemen was not in vain, was not wasted, but was fruitful and fertile.’</p>
<p>Do you remember this, Blessed One?”</p>
<hr>
<p><span class="parno">97</span>“I remember, Pañcasikha. I myself was the brahmin Great Steward at that time. And I taught those disciples the path to rebirth in the company of Brahmā. But that spiritual path of mine doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the Brahmā realm.</p>
<p><span class="parno">98</span>But this spiritual path does lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. And what is the spiritual path that leads to extinguishment? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the spiritual path that leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.</p>
<p><span class="parno">99</span>Those of my disciples who completely understand my instructions realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.</p>
<p>Of those disciples who only partly understand my instructions, some, with the ending of the five lower fetters, become reborn spontaneously. They are extinguished there, and are not liable to return from that world.</p>
<p>Some, with the ending of three fetters, and the weakening of greed, hate, and delusion, become once-returners. They come back to this world once only, then make an end of suffering.</p>
<p>And some, with the ending of three fetters, become stream-enterers, not liable to be reborn in the underworld, bound for awakening.</p>
<p>And so the going forth of all those gentlemen was not in vain, was not wasted, but was fruitful and fertile.”</p>
<hr>
<p><span class="parno">100</span>That is what the Buddha said. Delighted, the fairy Pañcasikha approved and agreed with what the Buddha said. He bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.</p>
</div>
<div lang="pi">
<p><span class="parno">1</span>Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. </p>
<p>Atha kho pañcasikho gandhabbaputto abhikkantāya rattiyā abhik­kantavaṇṇo kevalakappaṁ gijjhakūṭaṁ pabbataṁ obhāsetvā yena bhagavā tenupasankami; upasankamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho pañcasikho gandhabbaputto bhagavantaṁ etadavoca: "yaṁ kho me, bhante, devānaṁ tāvatiṁsānaṁ sammukhā sutaṁ sammukhā paṭiggahitaṁ, ārocemi taṁ bhagavato"ti. </p>
<p>"Ārocehi me tvaṁ, pañcasikhā"ti bhagavā avoca.</p>
<h3>1. Devasabhā</h3>
<p><span class="parno">2</span>"Purimāni, bhante, divasāni purimatarāni tadahuposathe pannarase pavāraṇāya puṇṇāya puṇṇamāya rattiyā kevalakappā ca devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā; mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti; </p>
<p>puratthimāya disāya dhataraṭṭho mahārājā pacchimā­bhimukho nisinno hoti deve purakkhatvā; </p>
<p>dakkhiṇāya disāya virūḷhako mahārājā uttarābhimukho nisinno hoti deve purakkhatvā; </p>
<p>pacchimāya disāya virūpakkho mahārājā puratthābhimukho nisinno hoti deve purakkhatvā; </p>
<p>uttarāya disāya vessavaṇo mahārājā dakkhiṇābhimukho nisinno hoti deve purakkhatvā. </p>
<hr>
<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>
<hr>
<p><span class="parno">3</span>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><span class="parno">4</span>Atha kho, bhante, sakko devānamindo devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā imāhi gāthāhi anumodi: </p>
<hr>
<div class="verse">
<p><span class="parno">5</span>
'Modanti vata bho devā,
<br>tāvatiṁsā sahindakā;
<br>Tathāgataṁ namassantā,
<br>dhammassa ca sudhammataṁ.</p>
<p><span class="parno">6</span>
Nave deve ca passantā,
<br>vaṇṇavante yasassine;
<br>Sugatasmiṁ brahmacariyaṁ,
<br>caritvāna idhāgate.</p>
<p><span class="parno">7</span>
Te aññe atirocanti,
<br>vaṇṇena yasasāyunā;
<br>Sāvakā bhūripaññassa,
<br>visesūpagatā idha.</p>
<p><span class="parno">8</span>
Idaṁ disvāna nandanti,
<br>tāvatiṁsā sahindakā;
<br>Tathāgataṁ namassantā,
<br>dhammassa ca sudhammatan'ti.</p>
</div>
<p><span class="parno">9</span>Tena sudaṁ, bhante, devā tāvatiṁsā bhiyyoso mattāya attamanā honti pamuditā pītisomanassajātā; 'dibbā vata bho, kāyā paripūrenti, hāyanti asurakāyā'ti.</p>
<h3>2. Aṭṭhayathābhuccavaṇṇa</h3>
<p><span class="parno">10</span>Atha kho, bhante, sakko devānamindo devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā deve tāvatiṁse āmantesi: 'iccheyyātha no tumhe, mārisā, tassa bhagavato aṭṭha yathābhucce vaṇṇe sotun'ti? </p>
<p>'Icchāma mayaṁ, mārisa, tassa bhagavato aṭṭha yathābhucce vaṇṇe sotun'ti. </p>
<p>Atha kho, bhante, sakko devānamindo devānaṁ tāvatiṁsānaṁ bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi: </p>
<hr>
<p><span class="parno">11</span>'Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā? Yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. Evaṁ bahujanahitāya paṭipannaṁ bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ imināpangena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. <span class="brnum">(1)</span></p>
<p><span class="parno">12</span>Svākkhāto kho pana tena bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi. Evaṁ opaneyyikassa dhammassa desetāraṁ imināpangena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. <span class="brnum">(2)</span></p>
<hr>
<p><span class="parno">13</span>"Idaṁ kusalan"ti kho pana tena bhagavatā supaññattaṁ, "idaṁ akusalan"ti supaññattaṁ. "Idaṁ sāvajjaṁ idaṁ anavajjaṁ, idaṁ sevitabbaṁ idaṁ na sevitabbaṁ, idaṁ hīnaṁ idaṁ paṇītaṁ, idaṁ kaṇhasukkasappaṭibhāgan"ti supaññattaṁ. Evaṁ kusalākusala­sāvajjānavajja­sevitabbāsevitabba­hīnapaṇītakaṇha­sukkasappaṭibhāgānaṁ dhammānaṁ paññāpetāraṁ imināpangena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. <span class="brnum">(3)</span></p>
<p><span class="parno">14</span>Supaññattā kho pana tena bhagavatā sāvakānaṁ nibbānagāminī paṭipadā, saṁsandati nibbānañca paṭipadā ca. Seyyathāpi nāma gangodakaṁ yamunodakena saṁsandati sameti; evameva supaññattā tena bhagavatā sāvakānaṁ nibbānagāminī paṭipadā, saṁsandati nibbānañca paṭipadā ca. Evaṁ nibbāna­gāminiyā paṭipadāya paññāpetāraṁ imināpangena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. <span class="brnum">(4)</span></p>
<p><span class="parno">15</span><span class="var" title="abhinippanno (pts1, mr)" id="note341">Abhinipphanno</span> kho pana tassa bhagavato lābho abhinipphanno siloko, yāva maññe khattiyā sampiyāyamānarūpā viharanti, vigatamado kho pana so bhagavā āhāraṁ āhāreti. Evaṁ vigatamadaṁ āhāraṁ āharayamānaṁ imināpangena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. <span class="brnum">(5)</span></p>
<p><span class="parno">16</span>Laddhasahāyo kho pana so bhagavā sekhānañceva paṭipannānaṁ khīṇāsavānañca vusitavataṁ. Te bhagavā apanujja ekārāmataṁ anuyutto viharati. Evaṁ ekārāmataṁ anuyuttaṁ imināpangena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. <span class="brnum">(6)</span></p>
<p><span class="parno">17</span>Yathāvādī kho pana so bhagavā tathākārī, yathākārī tathāvādī, iti yathāvādī tathākārī, yathākārī tathāvādī. Evaṁ dhammānudhammappaṭipannaṁ imināpangena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. <span class="brnum">(7)</span></p>
<p><span class="parno">18</span>Tiṇṇavicikiccho kho pana so bhagavā vigatakathankatho pari­yositasankappo ajjhāsayaṁ ādibrahma­cariyaṁ. Evaṁ tiṇṇavicikicchaṁ vigatakathankathaṁ pari­yositasankappaṁ ajjhāsayaṁ ādibrahma­cariyaṁ imināpangena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā'ti. <span class="brnum">(8)</span></p>
<hr>
<p><span class="parno">19</span>Ime kho, bhante, sakko devānamindo devānaṁ tāvatiṁsānaṁ bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi. Tena sudaṁ, bhante, devā tāvatiṁsā bhiyyoso mattāya attamanā honti pamuditā pītisomanassajātā bhagavato aṭṭha yathābhucce vaṇṇe sutvā.</p>
<p>Tatra, bhante, ekacce devā evamāhaṁsu: 'aho vata, mārisā, cattāro sammāsambuddhā loke uppajjeyyuṁ dhammañca deseyyuṁ yathariva bhagavā. Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan'ti. </p>
<hr>
<p>Ekacce devā evamāhaṁsu: 'tiṭṭhantu, mārisā, cattāro sammāsambuddhā, aho vata, mārisā, tayo sammāsambuddhā loke uppajjeyyuṁ dhammañca deseyyuṁ yathariva bhagavā. Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan'ti. </p>
<p>Ekacce devā evamāhaṁsu: 'tiṭṭhantu, mārisā, tayo sammāsambuddhā, aho vata, mārisā, dve sammāsambuddhā loke uppajjeyyuṁ dhammañca deseyyuṁ yathariva bhagavā. Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan'ti.</p>
<p><span class="parno">20</span>Evaṁ vutte, bhante, sakko devānamindo deve tāvatiṁse etadavoca: 'aṭṭhānaṁ kho etaṁ, mārisā, anavakāso, yaṁ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṁ acarimaṁ uppajjeyyuṁ, netaṁ ṭhānaṁ vijjati. Aho vata, mārisā, so bhagavā appābādho appātanko ciraṁ dīghamaddhānaṁ tiṭṭheyya. Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan'ti.</p>
<p>Atha kho, bhante, yenatthena devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā, taṁ atthaṁ cintayitvā taṁ atthaṁ mantayitvā vuttavacanāpi taṁ cattāro mahārājāno tasmiṁ atthe honti. Paccānu­siṭṭhavacanāpi taṁ cattāro mahārājāno tasmiṁ atthe honti, sakesu sakesu āsanesu ṭhitā avipakkantā.</p>
<div class="verse"> <p><span class="parno">21</span>Te vuttavākyā rājāno,
<br>paṭiggayhānusāsaniṁ;
<br>Vippasannamanā santā,
<br>aṭṭhaṁsu samhi āsaneti.</p></div>
<p><span class="parno">22</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 pātubhavatīti.</p>
<div class="verse"> <p><span class="parno">23</span>Yathā nimittā dissanti,
<br>brahmā pātubhavissati;
<br>Brahmuno hetaṁ nimittaṁ,
<br>obhāso vipulo mahā'ti.</p></div>
<h3>3. Sanankumāra­kathā</h3>
<p><span class="parno">24</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. Idaṁ sutvā devā tāvatiṁsā ekaggā samāpajjiṁsu: 'obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā'ti.</p>
<p><span class="parno">25</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. Seyyathāpi, bhante, so vaṇṇo viggaho mānusaṁ viggahaṁ atirocati; evameva kho, bhante, yadā brahmā sanankumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca.</p>
<p>Yadā, bhante, brahmā sanankumāro devānaṁ tāvatiṁsānaṁ pātubhavati, na tassaṁ parisāyaṁ koci devo abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. Sabbeva tuṇhībhūtā pañjalikā pallankena nisīdanti: 'yassadāni devassa pallankaṁ icchissati brahmā sanankumāro, tassa devassa pallanke nisīdissatī'ti.</p>
<p>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 devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā antarahito 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>
<hr>
<p><span class="parno">30</span>Imamatthaṁ, bhante, brahmā sanankumāro abhāsittha. 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>Atha kho, bhante, devā tāvatiṁsā brahmānaṁ sanankumāraṁ etadavocuṁ: 'sādhu, mahābrahme, etadeva mayaṁ sankhāya modāma; atthi ca sakkena devānamindena tassa bhagavato aṭṭha yathābhuccā vaṇṇā bhāsitā; te ca mayaṁ sankhāya modāmā'ti.</p>
<h3>4. Aṭṭhayathābhuccavaṇṇa</h3>
<p><span class="parno">31</span>Atha, bhante, brahmā sanankumāro sakkaṁ devānamindaṁ etadavoca: 'sādhu, devānaminda, mayampi tassa bhagavato aṭṭha yathābhucce vaṇṇe suṇeyyāmā'ti. <br>
<br>'Evaṁ, mahābrahme'ti kho, bhante, sakko devānamindo brahmuno sanankumārassa bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi.</p>
<p><span class="parno">32</span>'Taṁ kiṁ maññati, bhavaṁ mahābrahmā? Yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. Evaṁ bahujanahitāya paṭipannaṁ bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ imināpangena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. <span class="brnum">(1)</span></p>
<p><span class="parno">33</span>Svākkhāto kho pana tena bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi. Evaṁ opaneyyikassa dhammassa desetāraṁ imināpangena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. <span class="brnum">(2)</span></p>
<p><span class="parno">34</span>"Idaṁ kusalan"ti kho pana tena bhagavatā supaññattaṁ, "idaṁ akusalan"ti supaññattaṁ, "idaṁ sāvajjaṁ idaṁ anavajjaṁ, idaṁ sevitabbaṁ idaṁ na sevitabbaṁ, idaṁ hīnaṁ idaṁ paṇītaṁ, idaṁ kaṇhasukkasappaṭibhāgan"ti supaññattaṁ. Evaṁ kusalākusala­sāvajjānavajja­sevitabbāsevitabba­hīnapaṇītakaṇhasukka­sappaṭibhāgānaṁ dhammānaṁ paññāpetāraṁ. Imināpangena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. <span class="brnum">(3)</span></p>
<p><span class="parno">35</span>Supaññattā kho pana tena bhagavatā sāvakānaṁ nibbānagāminī paṭipadā saṁsandati nibbānañca paṭipadā ca. Seyyathāpi nāma gangodakaṁ yamunodakena saṁsandati sameti; evameva supaññattā tena bhagavatā sāvakānaṁ nibbānagāminī paṭipadā saṁsandati nibbānañca paṭipadā ca. Evaṁ nibbāna­gāminiyā paṭipadāya paññāpetāraṁ imināpangena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. <span class="brnum">(4)</span></p>
<p><span class="parno">36</span>Abhinipphanno kho pana tassa bhagavato lābho abhinipphanno siloko, yāva maññe khattiyā sampiyāyamānarūpā viharanti. Vigatamado kho pana so bhagavā āhāraṁ āhāreti. Evaṁ vigatamadaṁ āhāraṁ āharayamānaṁ imināpangena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. <span class="brnum">(5)</span></p>
<p><span class="parno">37</span>Laddhasahāyo kho pana so bhagavā sekhānañceva paṭipannānaṁ khīṇāsavānañca vusitavataṁ, te bhagavā apanujja ekārāmataṁ anuyutto viharati. Evaṁ ekārāmataṁ anuyuttaṁ imināpangena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. <span class="brnum">(6)</span></p>
<p><span class="parno">38</span>Yathāvādī kho pana so bhagavā tathākārī, yathākārī tathāvādī; iti yathāvādī tathākārī, yathākārī tathāvādī. Evaṁ dhammānudhammappaṭippannaṁ imināpangena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. <span class="brnum">(7)</span></p>
<p><span class="parno">39</span>Tiṇṇavicikiccho kho pana so bhagavā vigatakathankatho pari­yositasankappo ajjhāsayaṁ ādibrahma­cariyaṁ. Evaṁ tiṇṇavicikicchaṁ vigatakathankathaṁ pari­yositasankappaṁ ajjhāsayaṁ ādibrahma­cariyaṁ. Imināpangena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā'ti. <span class="brnum">(8)</span></p>
<p><span class="parno">40</span>Ime kho, bhante, sakko devānamindo brahmuno sanankumārassa bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi. Tena sudaṁ, bhante, brahmā sanankumāro attamano hoti pamudito pītisomanassajāto bhagavato aṭṭha yathābhucce vaṇṇe sutvā. Atha, bhante, brahmā sanankumāro oḷārikaṁ attabhāvaṁ abhinimminitvā kumāravaṇṇī 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 deve tāvatiṁse āmantesi: </p>
<h3>5. Govindabrāhmaṇavatthu</h3>
<p><span class="parno">41</span>'Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva dīgharattaṁ mahāpaññova so bhagavā ahosi.</p>
<p><span class="parno">42</span>Bhūtapubbaṁ, bho, rājā disampati nāma ahosi. Disampatissa rañño govindo nāma brāhmaṇo purohito ahosi. Disampatissa rañño reṇu nāma kumāro putto ahosi. Govindassa brāhmaṇassa jotipālo nāma māṇavo putto ahosi. Iti reṇu ca rājaputto jotipālo ca māṇavo aññe ca cha khattiyā iccete aṭṭha sahāyā ahesuṁ. </p>
<p>Atha kho, bho, ahorattānaṁ accayena govindo brāhmaṇo kālamakāsi. Govinde brāhmaṇe kālankate rājā disampati paridevesi: "yasmiṁ vata, bho, mayaṁ samaye govinde brāhmaṇe sabbakiccāni sammā vossajjitvā pañcahi kāmaguṇehi samappitā samangībhūtā paricārema, tasmiṁ no samaye govindo brāhmaṇo kālankato"ti.</p>
<p>Evaṁ vutte, bho, reṇu rājaputto rājānaṁ disampatiṁ etadavoca: "mā kho tvaṁ, deva, govinde brāhmaṇe kālankate atibāḷhaṁ paridevesi. Atthi, deva, govindassa brāhmaṇassa jotipālo nāma māṇavo putto paṇḍitataro ceva pitarā, alamattha­dasataro ceva pitarā; yepissa pitā atthe anusāsi, tepi jotipālasseva māṇavassa anusāsaniyā"ti. </p>
<p>"Evaṁ, kumārā"ti? </p>
<p>"Evaṁ, devā"ti.</p>
<h3>6. Mahāgovindavatthu</h3>
<p><span class="parno">43</span>Atha kho, bho, rājā disampati aññataraṁ purisaṁ āmantesi: "ehi tvaṁ, ambho purisa, yena jotipālo māṇavo tenupasankama; upasankamitvā jotipālaṁ māṇavaṁ evaṁ vadehi: 'bhavamatthu bhavantaṁ jotipālaṁ, rājā disampati bhavantaṁ jotipālaṁ māṇavaṁ āmantayati, rājā disampati bhoto jotipālassa māṇavassa dassanakāmo'"ti. </p>
<p>"Evaṁ, devā"ti kho, bho, so puriso disampatissa rañño paṭissutvā yena jotipālo māṇavo tenupasankami; upasankamitvā jotipālaṁ māṇavaṁ etadavoca: "bhavamatthu bhavantaṁ jotipālaṁ, rājā disampati bhavantaṁ jotipālaṁ māṇavaṁ āmantayati, rājā disampati bhoto jotipālassa māṇavassa dassanakāmo"ti. </p>
<p>"Evaṁ, bho"ti kho, bho, jotipālo māṇavo tassa purisassa paṭissutvā yena rājā disampati tenupasankami; upasankamitvā disampatinā raññā saddhiṁ sammodi; sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho, bho, jotipālaṁ māṇavaṁ rājā disampati etadavoca: "anusāsatu no bhavaṁ jotipālo, mā no bhavaṁ jotipālo anusāsaniyā paccabyāhāsi. Pettike taṁ ṭhāne ṭhapessāmi, govindiye abhisiñcissāmī"ti. </p>
<hr>
<p>"Evaṁ, bho"ti kho, bho, so jotipālo māṇavo disampatissa rañño paccassosi.<br>
<br>Atha kho, bho, rājā disampati jotipālaṁ māṇavaṁ govindiye abhisiñci, taṁ pettike ṭhāne ṭhapesi. Abhisitto jotipālo māṇavo govindiye pettike ṭhāne ṭhapito yepissa pitā atthe anusāsi tepi atthe anusāsati, yepissa pitā atthe nānusāsi tepi atthe anusāsati; yepissa pitā kammante abhisambhosi tepi kammante abhisambhoti, yepissa pitā kammante nābhisambhosi tepi kammante abhisambhoti. Tamenaṁ manussā evamāhaṁsu: "govindo vata, bho, brāhmaṇo, mahāgovindo vata, bho, brāhmaṇo"ti. Iminā kho evaṁ, bho, pariyāyena jotipālassa māṇavassa govindo mahāgovindotveva samaññā udapādi.</p>
<h4>6.1. Rajjasaṁvibhajana</h4>
<p><span class="parno">44</span>Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasankami; upasankamitvā te cha khattiye etadavoca: "disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayoanuppatto, ko nu kho pana, bho, jānāti jīvitaṁ? </p>
<p>Ṭhānaṁ kho panetaṁ vijjati, yaṁ disampatimhi raññe kālankate rājakattāro reṇuṁ rājaputtaṁ rajje abhisiñceyyuṁ. Āyantu, bhonto, yena reṇu rājaputto tenupasankamatha; upasankamitvā reṇuṁ rājaputtaṁ evaṁ vadetha: 'mayaṁ kho bhoto reṇussa sahāyā piyā manāpā appaṭikūlā, yaṁsukho bhavaṁ taṁsukhā mayaṁ, yaṁdukkho bhavaṁ taṁdukkhā mayaṁ. Disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayoanuppatto, ko nu kho pana, bho, jānāti jīvitaṁ? Ṭhānaṁ kho panetaṁ vijjati, yaṁ disampatimhi raññe kālankate rājakattāro bhavantaṁ reṇuṁ rajje abhisiñceyyuṁ. Sace bhavaṁ reṇu rajjaṁ labhetha, saṁvibhajetha no rajjenā'"ti.</p>
<hr>
<p>"Evaṁ, bho"ti kho, bho, te cha khattiyā mahāgovindassa brāhmaṇassa paṭissutvā yena reṇu rājaputto tenupasankamiṁsu; upasankamitvā reṇuṁ rājaputtaṁ etadavocuṁ: "mayaṁ kho bhoto reṇussa sahāyā piyā manāpā appaṭikūlā; yaṁsukho bhavaṁ taṁsukhā mayaṁ, yaṁdukkho bhavaṁ taṁdukkhā mayaṁ. Disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayoanuppatto, ko nu kho pana bho jānāti jīvitaṁ? </p>
<hr>
<p>Ṭhānaṁ kho panetaṁ vijjati, yaṁ disampatimhi raññe kālankate rājakattāro bhavantaṁ reṇuṁ rajje abhisiñceyyuṁ. Sace bhavaṁ reṇu rajjaṁ labhetha, saṁvibhajetha no rajjenā"ti. "Ko nu kho, bho, añño mama vijite <span class="var" title="sukha medhetha (bj) | sukhaṁ bhaveyyātha (s1–3, km) | sukhamedheyyātha (pts1) | sukhā bhaveyyātha (mr)" id="note342">sukho bhavetha</span>, aññatra bhavantebhi? Sacāhaṁ, bho, rajjaṁ labhissāmi, saṁvibhajissāmi vo rajjenā"ti.</p>
<hr>
<p><span class="parno">45</span>Atha kho, bho, ahorattānaṁ accayena rājā disampati kālamakāsi. Disampatimhi raññe kālankate rājakattāro reṇuṁ rājaputtaṁ rajje abhisiñciṁsu. Abhisitto reṇu rajjena pañcahi kāmaguṇehi samappito samangībhūto paricāreti. </p>
<p>Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasankami; upasankamitvā te cha khattiye etadavoca: "disampati kho, bho, rājā kālankato. Abhisitto reṇu rajjena pañcahi kāmaguṇehi samappito samangībhūto paricāreti. Ko nu kho pana, bho, jānāti, madanīyā kāmā? Āyantu, bhonto, yena reṇu rājā tenupasankamatha; upasankamitvā reṇuṁ rājānaṁ evaṁ vadetha: 'disampati kho, bho, rājā kālankato, abhisitto bhavaṁ reṇu rajjena, sarati bhavaṁ taṁ vacanan'"ti?</p>
<p><span class="parno">46</span>"Evaṁ, bho"ti kho, bho, te cha khattiyā mahāgovindassa brāhmaṇassa paṭissutvā yena reṇu rājā tenupasankamiṁsu; upasankamitvā reṇuṁ rājānaṁ etadavocuṁ: "disampati kho, bho, rājā kālankato, abhisitto bhavaṁ reṇu rajjena, sarati bhavaṁ taṁ vacanan"ti? </p>
<p>"Sarāmahaṁ, bho, taṁ <span class="var" title="vacananti (s1–3, km, mr)" id="note343">vacanaṁ</span>. Ko nu kho, bho, pahoti imaṁ mahāpathaviṁ uttarena āyataṁ dakkhiṇena sakaṭamukhaṁ sattadhā samaṁ suvibhattaṁ vibhajitun"ti? </p>
<p>"Ko nu kho, bho, añño pahoti, aññatra mahāgovindena brāhmaṇenā"ti?</p>
<hr>
<p>Atha kho, bho, reṇu rājā aññataraṁ purisaṁ āmantesi: "ehi tvaṁ, ambho purisa, yena mahāgovindo brāhmaṇo tenupasankama; upasankamitvā mahāgovindaṁ brāhmaṇaṁ evaṁ vadehi: 'rājā taṁ, bhante, reṇu āmantetī'"ti. </p>
<p>"Evaṁ, devā"ti kho, bho, so puriso reṇussa rañño paṭissutvā yena mahāgovindo brāhmaṇo tenupasankami; upasankamitvā mahāgovindaṁ brāhmaṇaṁ etadavoca: "rājā taṁ, bhante, reṇu āmantetī"ti. "Evaṁ, bho"ti kho, bho, mahāgovindo brāhmaṇo tassa purisassa paṭissutvā yena reṇu rājā tenupasankami; upasankamitvā reṇunā raññā saddhiṁ sammodi. </p>
<p>Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho, bho, mahāgovindaṁ brāhmaṇaṁ reṇu rājā etadavoca: "etu, bhavaṁ govindo imaṁ mahāpathaviṁ uttarena āyataṁ dakkhiṇena sakaṭamukhaṁ sattadhā samaṁ suvibhattaṁ vibhajatū"ti. </p>
<hr>
<p>"Evaṁ, bho"ti kho bho mahāgovindo brāhmaṇo reṇussa rañño paṭissutvā imaṁ mahāpathaviṁ uttarena āyataṁ dakkhiṇena sakaṭamukhaṁ sattadhā samaṁ suvibhattaṁ vibhaji. Sabbāni sakaṭamukhāni <span class="var" title="aṭṭhapesi (pts1)" id="note344">paṭṭhapesi</span>.</p>
<p>Tatra sudaṁ majjhe reṇussa rañño janapado hoti.</p>
<p class="verse"><span class="parno">47</span>Dantapuraṁ <span class="var" title="kālingānaṁ (s1–3, km, pts1, mr)" id="note345">kalingānaṁ</span>,
<br>assakānañca potanaṁ;<br><span class="var" title="māhissati (bj, s1–3, km) | māhissatī (pts1)" id="note346">Mahesayaṁ</span> avantīnaṁ,
<br>sovīrānañca rorukaṁ.</p>
<p class="verse"><span class="parno">48</span>Mithilā ca videhānaṁ,
<br>campā angesu māpitā;
<br>Bārāṇasī ca kāsīnaṁ,
<br>ete govindamāpitāti.</p>
<p><span class="parno">49</span>Atha kho, bho, te cha khattiyā yathāsakena lābhena attamanā ahesuṁ pari­puṇṇasankappā: "yaṁ vata no ahosi icchitaṁ, yaṁ ākankhitaṁ, yaṁ adhippetaṁ, yaṁ abhipatthitaṁ, taṁ no laddhan"ti.</p>
<div class="verse"> <p class="verse"><span class="parno">50</span>Sattabhū brahmadatto ca,
<br>vessabhū bharato saha;
<br>Reṇu dve dhataraṭṭhā ca,
<br>tadāsuṁ satta bhāradhāti.</p></div>
<p class="endsection">Paṭhama­bhāṇavāro niṭṭhito.</p>
<h4>6.2. Kittisaddaabbhuggamana</h4>
<p><span class="parno">51</span>Atha kho, bho, te cha khattiyā yena mahāgovindo brāhmaṇo tenupasankamiṁsu; upasankamitvā mahāgovindaṁ brāhmaṇaṁ etadavocuṁ: "yathā kho bhavaṁ govindo reṇussa rañño sahāyo piyo manāpo appaṭikūlo. Evameva kho bhavaṁ govindo amhākampi sahāyo piyo manāpo appaṭikūlo, anusāsatu no bhavaṁ govindo; mā no bhavaṁ govindo anusāsaniyā paccabyāhāsī"ti. </p>
<p>"Evaṁ, bho"ti kho mahāgovindo brāhmaṇo tesaṁ channaṁ khattiyānaṁ paccassosi. Atha kho, bho, mahāgovindo brāhmaṇo satta ca rājāno khattiye <span class="var" title="muddhābhisitte rajjena (s1–3, km)" id="note347">muddhāvasitte rajje</span> anusāsi, satta ca brāhmaṇamahāsāle satta ca nhātakasatāni mante vācesi.</p>
<hr>
<p><span class="parno">52</span>Atha kho, bho, mahāgovindassa brāhmaṇassa aparena samayena evaṁ kalyāṇo kittisaddo <span class="var" title="abbhuggañchi (bj, pts1)" id="note348">abbhuggacchi</span>: "sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī"ti. </p>
<p>Atha kho, bho, mahāgovindassa brāhmaṇassa etadahosi: "mayhaṁ kho evaṁ kalyāṇo kittisaddo abbhuggato: 'sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī'ti. Na kho panāhaṁ brahmānaṁ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariya­pācariyānaṁ bhāsamānānaṁ: 'yo vassike cattāro māse paṭisallīyati, karuṇaṁ jhānaṁ jhāyati, so brahmānaṁ passati brahmunā sākaccheti brahmunā sallapati brahmunā mantetī'ti. Yannūnāhaṁ vassike cattāro māse paṭisallīyeyyaṁ, karuṇaṁ jhānaṁ jhāyeyyan"ti.</p>
<hr>
<p><span class="parno">53</span>Atha kho, bho, mahāgovindo brāhmaṇo yena reṇu rājā tenupasankami; upasankamitvā reṇuṁ rājānaṁ etadavoca: "mayhaṁ kho, bho, evaṁ kalyāṇo kittisaddo abbhuggato: 'sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī'ti. Na kho panāhaṁ, bho, brahmānaṁ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariya­pācariyānaṁ bhāsamānānaṁ: 'yo vassike cattāro māse paṭisallīyati, karuṇaṁ jhānaṁ jhāyati, so brahmānaṁ passati, brahmunā sākaccheti brahmunā sallapati brahmunā mantetī'ti. Icchāmahaṁ, bho, vassike cattāro māse paṭisallīyituṁ, karuṇaṁ jhānaṁ jhāyituṁ; namhi kenaci upasankamitabbo aññatra ekena bhattābhihārenā"ti. "Yassadāni bhavaṁ govindo kālaṁ maññatī"ti.</p>
<hr>
<p><span class="parno">54</span>Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasankami; upasankamitvā te cha khattiye etadavoca: "mayhaṁ kho, bho, evaṁ kalyāṇo kittisaddo abbhuggato: 'sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī'ti. Na kho panāhaṁ, bho, brahmānaṁ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariya­pācariyānaṁ bhāsamānānaṁ, 'yo vassike cattāro māse paṭisallīyati, karuṇaṁ jhānaṁ jhāyati, so brahmānaṁ passati brahmunā sākaccheti brahmunā sallapati brahmunā mantetī'ti. Icchāmahaṁ, bho, vassike cattāro māse paṭisallīyituṁ, karuṇaṁ jhānaṁ jhāyituṁ; namhi kenaci upasankamitabbo aññatra ekena bhattābhihārenā"ti. "Yassadāni bhavaṁ govindo kālaṁ maññatī"ti.</p>
<hr>
<p><span class="parno">55</span>Atha kho, bho, mahāgovindo brāhmaṇo yena te satta ca brāhmaṇamahāsālā satta ca nhātakasatāni tenupasankami; upasankamitvā te satta ca brāhmaṇamahāsāle satta ca nhātakasatāni etadavoca: "mayhaṁ kho, bho, evaṁ kalyāṇo kittisaddo abbhuggato: 'sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī'ti. Na kho panāhaṁ, bho, brahmānaṁ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariya­pācariyānaṁ bhāsamānānaṁ: 'yo vassike cattāro māse paṭisallīyati, karuṇaṁ jhānaṁ jhāyati, so brahmānaṁ passati, brahmunā sākaccheti, brahmunā sallapati, brahmunā mantetī'ti. Tena hi, bho, yathāsute yathāpariyatte mante vitthārena sajjhāyaṁ karotha, aññamaññañca mante vācetha; icchāmahaṁ, bho, vassike cattāro māse paṭisallīyituṁ, karuṇaṁ jhānaṁ jhāyituṁ; namhi kenaci upasankamitabbo aññatra ekena bhattābhihārenā"ti. "Yassadāni bhavaṁ govindo kālaṁ maññatī"ti.</p>
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<p><span class="parno">56</span>Atha kho, bho, mahāgovindo brāhmaṇo yena cattārīsā bhariyā sādisiyo tenupasankami; upasankamitvā cattārīsā bhariyā sādisiyo etadavoca: "mayhaṁ kho, bhotī, evaṁ kalyāṇo kittisaddo abbhuggato: 'sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī'ti. Na kho panāhaṁ, bhotī, brahmānaṁ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariya­pācariyānaṁ bhāsamānānaṁ 'yo vassike cattāro māse paṭisallīyati, karuṇaṁ jhānaṁ jhāyati, so brahmānaṁ passati, brahmunā sākaccheti, brahmunā sallapati, brahmunā mantetī'ti, icchāmahaṁ, bhotī, vassike cattāro māse paṭisallīyituṁ, karuṇaṁ jhānaṁ jhāyituṁ; namhi kenaci upasankamitabbo aññatra ekena bhattābhihārenā"ti. "Yassadāni bhavaṁ govindo kālaṁ maññatī"ti.</p>
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<p><span class="parno">57</span>Atha kho, bho, mahāgovindo brāhmaṇo puratthimena nagarassa navaṁ sandhāgāraṁ kārāpetvā vassike cattāro māse paṭisallīyi, karuṇaṁ jhānaṁ jhāyi; nāssudha koci <span class="var" title="upasaṁkami (pts1)" id="note349">upasankamati</span> aññatra ekena bhattābhihārena. </p>
<p>Atha kho, bho, mahāgovindassa brāhmaṇassa catunnaṁ māsānaṁ accayena ahudeva ukkaṇṭhanā ahu paritassanā: "sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariya­pācariyānaṁ bhāsamānānaṁ: 'yo vassike cattāro māse paṭisallīyati, karuṇaṁ jhānaṁ jhāyati, so brahmānaṁ passati, brahmunā sākaccheti brahmunā sallapati brahmunā mantetī'ti. Na kho panāhaṁ brahmānaṁ passāmi, na brahmunā sākacchemi na brahmunā sallapāmi na brahmunā mantemī"ti.</p>
<h4>6.3. Brahmunāsākacchā</h4>
<p><span class="parno">58</span>Atha kho, bho, brahmā sanankumāro mahāgovindassa brāhmaṇassa cetasā cetopari­vitakkamaññāya — seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva — brahmaloke antarahito mahāgovindassa brāhmaṇassa sammukhe pāturahosi. Atha kho, bho, mahāgovindassa brāhmaṇassa ahudeva bhayaṁ ahu chambhitattaṁ ahu lomahaṁso yathā taṁ adiṭṭhapubbaṁ rūpaṁ disvā. Atha kho, bho, mahāgovindo brāhmaṇo bhīto saṁviggo lomahaṭṭhajāto brahmānaṁ sanankumāraṁ gāthāya ajjhabhāsi: </p>
<p class="verse"><span class="parno">59</span>"Vaṇṇavā yasavā sirimā,
<br>ko nu tvamasi mārisa;
<br>Ajānantā taṁ pucchāma,
<br>kathaṁ jānemu taṁ mayan"ti.</p>