8: The Book of the Eights
11. Verañjā
- DG BB TBW © Translated from the Pali by Bhikkhu Bodhi (More copyright information)
1Thus have I heard. On one occasion the Blessed One was dwelling at Verañjā at the foot of Naḷeru's neem tree. [n.1637] Naḷerupucimandamūle. Sp I 108,29–30 says that Naḷeru was the name of a yakkha. Then a brahmin of Verañjā approached the Blessed One and exchanged greetings with him. When he had concluded his greetings and cordial talk, he sat down to one side and said to the Blessed One:
2"I have heard, Master Gotama: ‘The ascetic Gotama does not pay homage to brahmins who are old, aged, burdened with years, advanced in life, come to the last stage; nor does he stand up for them or offer them a seat.’ This is indeed true, for Master Gotama does not pay homage to brahmins who are old, aged, burdened with years, advanced in life, come to the last stage; nor does he stand up for them or offer them a seat. This is not proper, Master Gotama." [n.1638] A similar rebuke against the Buddha is voiced at AN4.22.
"Brahmin, in the world with its devas, Māra, and Brahmā, in this population with its ascetics and brahmins, its devas and humans, I do not see one to whom I should pay homage, or for whom I should stand up, or whom I should offer a seat. For if the Tathāgata should pay homage to anyone, or stand up for him, or offer him a seat, even that person's head would split."
3(1) "Master Gotama lacks taste." [n.1639] Arasarūpo bhavaṁ Gotamo. Mp: "The brahmin, lacking wisdom, did not recognize that the Buddha was the eldest in the world. Utterly unwilling to accept the Buddha’s statement, he spoke thus, referring to the ‘taste of concord’ (sāmaggirasa), which in the world means paying homage, standing respectfully, reverential salutation, and polite conduct. To soften his mind, the Blessed One avoids directly contradicting him; instead he states that the term applies to him, but intending this in a different sense. (The Buddha speaks of ‘taste’) as the gratification in sensual pleasure that arises in worldlings—even in those considered the best by way of class or rebirth—who relish, welcome, and lust after objects such as forms, etc."
"There is, brahmin, a way in which one could rightly say of me: ‘The ascetic Gotama lacks taste.’ The Tathāgata has abandoned his taste for forms, sounds, odours, tastes, and tactile objects; he has cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising. It is in this way that one could rightly say of me: ‘The ascetic Gotama lacks taste.’ But you did not speak with reference to this."
4(2) "Master Gotama is not convivial." [n.1640] Nibbhogo bhavaṁ Gotamo. Mp says that the brahmin intended this in the sense that the Buddha lacks "the enjoyment of concord" (sāmaggiparibhogo, conviviality), by which he again refers to such respectful gestures as paying homage to elders, etc. But the Buddha speaks with reference to the lustful enjoyment of sensual pleasures that arises in ordinary beings.
"There is, brahmin, a way in which one could rightly say of me: ‘The ascetic Gotama is not convivial.’ The Tathāgata has abandoned conviviality with forms, sounds, odours, tastes, and tactile objects; he has cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising. It is in this way that one could rightly say of me: ‘The ascetic Gotama is not convivial.’ But you did not speak with reference to this."
5(3) "Master Gotama is a proponent of non-doing." [n.1641] Akiriyavādo bhavaṁ Gotamo. The doctrine of non-doing, as expressed by its proponents, denies the distinction between good and evil. See DN 2.25, I 52,22 –53,2; MN 60.9, I 404,21–35; MN 76.8, I 516,3–17; SN 24.6, III 208,20 –209,6. Mp says that the brahmin intended this in the sense that the Buddha did not act in accord with convention, as by paying homage to his elders, etc. But the Buddha spoke with reference to the non-doing of bodily, verbal, and mental misconduct.
"There is, brahmin, a way in which one could rightly say of me: ‘The ascetic Gotama is a proponent of non-doing.’ For I assert the non-doing of bodily, verbal, and mental misconduct; I assert the non-doing of the numerous kinds of bad unwholesome deeds. It is in this way that one could rightly say of me: ‘The ascetic Gotama is a proponent of non-doing.’ But you did not speak with reference to this."
6(4) "Master Gotama is an annihilationist." [n.1642] Ucchedavādo bhavaṁ Gotamo. The annihilationists proclaimed "the annihilation, destruction, and extermination" of a truly existent person at death. See DN 25–26, I 34,2 –35,36. Mp says that the brahmin intended to accuse the Buddha of seeking to annihilate the long-established conventions of paying homage to elders, etc., but the Buddha spoke with reference to the annihilation of all defilements and unwholesome qualities by the four noble paths.
"There is, brahmin, a way in which one could rightly say of me: ‘The ascetic Gotama is an annihilationist.’ For I assert the annihilation of lust, hatred, and delusion; I assert the annihilation of the numerous kinds of bad unwholesome qualities. It is in this way that one could rightly say of me: ‘The ascetic Gotama is an annihilationist.’ But you did not speak with reference to this."
7(5) "Master Gotama is a repeller." [n.1643] Jegucchī bhavaṁ Gotamo. Mp: "The brahmin calls the Blessed One a ‘repeller’ (jegucchī); he thinks that because the Buddha is repelled (jigucchati) by polite conduct such as paying homage to elders, he does not do such things. But the Blessed One acknowledges this in a metaphorical sense. He is repelled by bodily, verbal, and mental misconduct and by the various bad unwholesome qualities, just as a man fond of ornaments would be repelled and disgusted by feces."
"There is, brahmin, a way in which one could rightly say of me: ‘The ascetic Gotama is a repeller.’ For I am repelled by bodily, verbal, and mental misconduct; I am repelled by the acquisition of the numerous kinds of bad unwholesome qualities. It is in this way that one could rightly say of me: ‘The ascetic Gotama is a repeller.’ But you did not speak with reference to this."
8(6) "Master Gotama is an abolitionist." [n.1644] Venayiko bhavaṁ Gotamo. Venayika, from the verb vineti (to discipline, to remove), can mean "one who imposes discipline, one who trains others." But in the Buddha’s time the word venayika also seems to have acquired the meaning of "one who leads astray," who leads others to destruction. Thus Mp glosses vineti, in the brahmin's view, with vināseti, "destroys." But the Buddha affirms this in the sense that he teaches the Dhamma for the removal of lust and other defilements (rāgādīnaṁ vinayāya).
"There is, brahmin, a way in which one could rightly say of me: ‘The ascetic Gotama is an abolitionist.’ For I teach the Dhamma for the abolition of lust, hatred, and delusion; I teach the Dhamma for the abolition of the numerous kinds of bad unwholesome qualities. It is in this way that one could rightly say of me: ‘The ascetic Gotama is an abolitionist.’ But you did not speak with reference to this."
9(7) "Master Gotama is a tormentor." [n.1645] Tapassī bhavaṁ Gotamo. A tapassī is usually an ascetic devoted to self-torment. The word is derived from the verb tapati, "to burn up, to heat up." The brahmin, according to Mp, uses the word in the sense of one who torments elders by not showing proper respect to them. But the Buddha uses the term to mean that he burns up unwholesome qualities.
"There is, brahmin, a way in which one could rightly say of me: ‘The ascetic Gotama is a tormentor.’ For I assert that bad unwholesome qualities—bodily, verbal, and mental misconduct—are to be burned up. I say that someone is a tormentor when he has abandoned the bad unwholesome qualities that are to be burned up; when he has cut them off at the root, made them like a palm stump, obliterated them so that they are no more subject to future arising. The Tathāgata has abandoned the bad unwholesome qualities that are to be burned up; he has cut them off at the root, made them like a palm stump, obliterated them so that they are no more subject to future arising. It is in this way that one could rightly say of me: ‘The ascetic Gotama is a tormentor.’ But you did not speak with reference to this."
10(8) "Master Gotama is retiring." [n.1646] Apagabbho bhavaṁ Gotamo. SED explains Skt apagalbha as "wanting in boldness, embarrassed, perplexed" (see too DOP sv apagabbha). The Buddha plays on the word as if it meant "rid of (apa) the womb (gabbha)." It is nearly impossible to capture this pun in translation; my use of "retiring" is a clumsy attempt to bridge the two senses: "timid" and "retired" from wandering through the round of rebirths.
"There is, brahmin, a way in which one could rightly say of me: ‘The ascetic Gotama is retiring.’ For I say that someone is retiring when he has abandoned the production of renewed existence, the future bed of the womb; when he has cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising. The Tathāgata has abandoned the production of renewed existence, the future bed of the womb; he has cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising. It is in this way that one could rightly say of me: ‘The ascetic Gotama is retiring.’ But you did not speak with reference to this.
11"Suppose, brahmin, there was a hen with eight, ten, or twelve eggs that she had properly covered, incubated, and nurtured. Should the first among those chicks to pierce its shell with the points of its claws or beak and safely hatch be called the eldest or the youngest?"
"It should be called the eldest, Master Gotama. So it is the eldest among them."
12"So too, brahmin, in a population immersed in ignorance, become like an egg, completely enveloped, [n.1647] See AN4.128 §4. I have pierced the eggshell of ignorance. I am the sole person in the world who has awakened to the unsurpassed perfect enlightenment. So I am the eldest, the best in the world.
13"My energy, brahmin, was aroused without slackening; my mindfulness was established without confusion; my body was tranquil without disturbance; my mind was concentrated and one-pointed. Secluded from sensual pleasures, secluded from unwholesome states, I entered and dwelled in the first jhāna, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. With the subsiding of thought and examination, I entered and dwelled in the second jhāna, which has internal placidity and unification of mind and consists of rapture and pleasure born of concentration, without thought and examination. With the fading away as well of rapture, I dwelled equanimous and, mindful and clearly comprehending, I experienced pleasure with the body; I entered and dwelled in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ With the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, I entered and dwelled in the fourth jhāna, neither painful nor pleasant, which has purification of mindfulness by equanimity.
14"When my mind was thus concentrated, purified, cleansed, unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, I directed it to the knowledge of the recollection of past abodes. [n.1648] Following Be and Ee, I give the first two knowledges in full. Ce abridges them. I recollected my manifold past abodes, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-dissolution, many eons of world-evolution, many eons of world-dissolution and world-evolution thus: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn elsewhere, and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn here.’ Thus I recollected my manifold past abodes with their aspects and details.
15"This, brahmin, was the first true knowledge attained by me in the first watch of the night. Ignorance was dispelled, true knowledge had arisen; darkness was dispelled, light had arisen, as happens when one dwells heedful, ardent, and resolute. This, brahmin, was my first breaking out, like that of the chick breaking out of the eggshell.
16"When my mind was thus concentrated, purified, cleansed, unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, I directed it to the knowledge of the passing away and rebirth of beings. With the divine eye, which is purified and surpasses the human, I saw beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and I understood how beings fare in accordance with their kamma thus: ‘These beings who engaged in misconduct by body, speech, and mind, who reviled the noble ones, held wrong view, and undertook kamma based on wrong view, with the breakup of the body, after death, have been reborn in the plane of misery, in a bad destination, in the lower world, in hell; but these beings who engaged in good conduct by body, speech, and mind, who did not revile the noble ones, who held right view, and undertook kamma based on right view, with the breakup of the body, after death, have been reborn in a good destination, in the heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, I saw beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and I understood how beings fare in accordance with their kamma.
17"This, brahmin, was the second true knowledge attained by me in the middle watch of the night. Ignorance was dispelled, true knowledge had arisen; darkness was dispelled, light had arisen, as happens when one dwells heedful, ardent, and resolute. This, brahmin, was my second breaking out, like that of the chick breaking out of the eggshell.
18"When my mind was thus concentrated, purified, cleansed, unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, I directed it to the knowledge of the destruction of the taints. I understood as it really is: ‘This is suffering’; I understood as it really is: ‘This is the origin of suffering’; I understood as it really is: ‘This is the cessation of suffering’; I understood as it really is: ‘This is the way leading to the cessation of suffering.’ I understood as it really is: ‘These are the taints’; I understood as it really is: ‘This is the origin of the taints’; I understood as it really is: ‘This is the cessation of the taints’; I understood as it really is: ‘This is the way leading to the cessation of the taints.’
"When I knew and saw thus, my mind was liberated from the taint of sensuality, from the taint of existence, and from the taint of ignorance. [n.1649] I do not follow Ce, which here includes diṭṭhāsava, the taint of views, absent in Be or Ee. The parallel passages in Ce at AN3.59, AN4.198, etc., do not include diṭṭhāsava. When it was liberated there came the knowledge: ‘It's liberated.’ I directly knew: ‘Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being.’
19"This, brahmin, was the third true knowledge attained by me in the last watch of the night. Ignorance was dispelled, true knowledge had arisen; darkness was dispelled, light had arisen, as happens when one dwells heedful, ardent, and resolute. This, brahmin, was my third breaking out, like that of the chick breaking out of the eggshell."
20When this was said, the brahmin of Verañjā said to the Blessed One: "Master Gotama is the eldest! Master Gotama is the best! Excellent, Master Gotama! Excellent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. I now go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. Let Master Gotama consider me a lay follower who from today has gone for refuge for life."
1Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā verañjāyaṁ viharati naḷerupucimandamūle. Atha kho verañjo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho verañjo brāhmaṇo bhagavantaṁ etadavoca:
2"Sutaṁ metaṁ, bho gotama: ‘Na samaṇo gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti. Tayidaṁ, bho gotama, tatheva. Na hi bhavaṁ gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. Tayidaṁ, bho gotama, na sampannamevā"ti.
"Nāhaṁ taṁ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yamahaṁ abhivādeyyaṁ vā paccuṭṭheyyaṁ vā āsanena vā nimanteyyaṁ. Yañhi, brāhmaṇa, tathāgato abhivādeyya vā paccuṭṭheyya vā āsanena vā nimanteyya, muddhāpi tassa vipateyyā"ti.
"Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘arasarūpo samaṇo gotamo’ti. Ye te, brāhmaṇa, rūparasā saddarasā gandharasā rasarasā phoṭṭhabbarasā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘arasarūpo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī"ti. (1)
"Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘nibbhogo samaṇo gotamo’ti. Ye te, brāhmaṇa, rūpabhogā saddabhogā gandhabhogā rasabhogā phoṭṭhabbabhogā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘nibbhogo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī"ti. (2)
5"Akiriyavādo bhavaṁ gotamo"ti.
"Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘akiriyavādo samaṇo gotamo’ti. Ahañhi, brāhmaṇa, akiriyaṁ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa; anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ akiriyaṁ vadāmi. Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘akiriyavādo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī"ti. (3)
6"Ucchedavādo bhavaṁ gotamo"ti.
"Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘ucchedavādo samaṇo gotamo’ti. Ahañhi, brāhmaṇa, ucchedaṁ vadāmi rāgassa dosassa mohassa; anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ ucchedaṁ vadāmi. Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘ucchedavādo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī"ti. (4)
"Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘jegucchī samaṇo gotamo’ti. Ahañhi, brāhmaṇa, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena; jigucchāmi anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā. Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘jegucchī samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī"ti. (5)
"Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘venayiko samaṇo gotamo’ti. Ahañhi, brāhmaṇa, vinayāya dhammaṁ desemi rāgassa dosassa mohassa; anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ vinayāya dhammaṁ desemi. Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘venayiko samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī"ti. (6)
"Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘tapassī samaṇo gotamo’ti. Tapanīyāhaṁ, brāhmaṇa, pāpake akusale dhamme vadāmi kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ. Yassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, tamahaṁ ‘tapassī’ti vadāmi. Tathāgatassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘tapassī samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī"ti. (7)
10"Apagabbho bhavaṁ gotamo"ti.
"Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘apagabbho samaṇo gotamo’ti. Yassa kho, brāhmaṇa, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, tamahaṁ ‘apagabbho’ti vadāmi. Tathāgatassa kho, brāhmaṇa, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: ‘apagabbho samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesi. (8)
11Seyyathāpi, brāhmaṇa, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānāssu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni. Yo nu kho tesaṁ kukkuṭacchāpakānaṁ paṭhamataraṁ pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjeyya, kinti svāssa vacanīyo: ‘jeṭṭho vā kaniṭṭho vā’"ti? "Jeṭṭho tissa, bho gotama, vacanīyo. So hi nesaṁ, bho gotama, jeṭṭho hotī"ti.
12"Evamevaṁ kho ahaṁ, brāhmaṇa, avijjāgatāya pajāya aṇḍabhūtāya pariyonaddhāya avijjaṇḍakosaṁ padāletvā ekova loke anuttaraṁ sammāsambodhiṁ abhisambuddho. Ahañhi, brāhmaṇa, jeṭṭho seṭṭho lokassa.
13Āraddhaṁ kho pana me, brāhmaṇa, vīriyaṁ ahosi asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. So kho ahaṁ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi; vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāmi; pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṁvedemi yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharāmi; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāmi.
14So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ. So anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ – ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto. So tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto. So tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.
15Ayaṁ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato. Ayaṁ kho me, brāhmaṇa, paṭhamā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā. (1)
16So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā, vacīduccaritena samannāgatā, manoduccaritena samannāgatā, ariyānaṁ upavādakā, micchādiṭṭhikā, micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannāti. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā, ariyānaṁ anupavādakā, sammādiṭṭhikā, sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi.
17Ayaṁ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato. Ayaṁ kho me, brāhmaṇa, dutiyā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā. (2)
18So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘Ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘Ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘Ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ; ‘ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘Ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘Ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘Ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.
Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha. Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi. ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ.
19Ayaṁ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato. Ayaṁ kho me, brāhmaṇa, tatiyā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā"ti. (3)
20Evaṁ vutte, verañjo brāhmaṇo bhagavantaṁ etadavoca: "jeṭṭho bhavaṁ gotamo, seṭṭho bhavaṁ gotamo. Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan"ti.
Paṭhamaṁ.