1"Bhikkhus, there are these eight assemblies. What eight?

1"Aṭṭhimā, bhikkhave, parisā. Katamā aṭṭha?

An assembly of khattiyas, an assembly of brahmins, an assembly of householders, an assembly of ascetics, an assembly of the devas ruled by the four great kings, an assembly of the Tāvatiṁsa devas, an assembly of Māra, an assembly of Brahmā.

Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā. Abhijānāmi kho panāhaṁ, bhikkhave, anekasataṁ khattiyaparisaṁ upasaṅkamitā.

(1) "Now I recall, bhikkhus, approaching an assembly consisting of many hundreds of khattiyas. I previously sat there, conversed, and held discussions. I appeared just like them, and my voice became like their voice. I instructed, encouraged, inspired, and gladdened them with a Dhamma talk, and while I was speaking they did not recognize me but thought: ‘Who is it that is speaking, a deva or a human being?’ Having instructed, encouraged, inspired, and gladdened them with a Dhamma talk, I disappeared, and when I had disappeared they did not recognize me but thought: ‘Who was it that has disappeared, a deva or a human being?’[n.1784] This passage, which shows the Buddha as a master of bodily transformations, seems to have proto-Mahāyānistic features. Mp comments: "Whether the others are white, black, or brown, the Teacher is golden-colored. But this is stated with reference to shape. And the shape alone is perceived by them. It is not the case that the Blessed One becomes like a foreigner or like one wearing pearl earrings; he sits there in the form of a Buddha. But they see him as having the same shape as themselves. Some speak with a broken voice, some with a cackling voice, some with the voice of a crow, but the Teacher always has the voice of Brahmā. This is stated with reference to the language. For if the Teacher is sitting in a king's seat, they think, ‘The king speaks sweetly today.’ When the Blessed One departs after speaking, and they see the (real) king arrive, they wonder: ‘Who was that?’ … Even though they investigate, they do not know. Then why does the Buddha teach the Dhamma to them if they do not know? To plant impressions (vāsanatthāya). For when the Dhamma is heard even in such a way, it becomes a condition for the future. Thus he teaches out of consideration for the future."

Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpannapubbā. Tattha yādisako tesaṁ vaṇṇo hoti tādisako mayhaṁ vaṇṇo hoti, yādisako tesaṁ saro hoti tādisako mayhaṁ saro hoti. Dhammiyā ca kathāya sandassemi samādapemi samuttejemi sampahaṁsemi. Bhāsamānañca maṁ na jānanti:  ‘ko nu kho ayaṁ bhāsati devo vā manusso vā’ti. Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā antaradhāyāmi. Antarahitañca maṁ na jānanti:  ‘ko nu kho ayaṁ antarahito devo vā manusso vā’ti.

(2) –(8) "Then I recall, bhikkhus, approaching an assembly consisting of many hundreds of brahmins … an assembly consisting of many hundreds of householders … an assembly consisting of many hundreds of ascetics … an assembly consisting of many hundreds of the devas ruled by the four great kings … an assembly consisting of many hundreds of the Tāvatiṁsa devas … an assembly consisting of many hundreds under Māra … an assembly consisting of many hundreds under Brahmā. I previously sat there, conversed, and held discussions. I appeared just like them, and my voice became like their voice. I instructed, encouraged, inspired, and gladdened them with a Dhamma talk, and while I was speaking they did not recognize me but thought: ‘Who is it that is speaking, a deva or a human being?’ Having instructed, encouraged, inspired, and gladdened them with a Dhamma talk, I disappeared, and when I had disappeared they did not recognize me but thought: ‘Who was it that has disappeared, a deva or a human being?’

2Abhijānāmi kho panāhaṁ, bhikkhave, anekasataṁ brāhmaṇaparisaṁ … pe … gahapatiparisaṁ … samaṇaparisaṁ … cātumahārājikaparisaṁ … tāvatiṁsaparisaṁ … māraparisaṁ … brahmaparisaṁ upasaṅkamitā. Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpannapubbā. Tattha yādisako tesaṁ vaṇṇo hoti tādisako mayhaṁ vaṇṇo hoti, yādisako tesaṁ saro hoti tādisako mayhaṁ saro hoti. Dhammiyā ca kathāya sandassemi samādapemi samuttejemi sampahaṁsemi. Bhāsamānañca maṁ na jānanti:  ‘ko nu kho ayaṁ bhāsati devo vā manusso vā’ti. Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā antaradhāyāmi. Antarahitañca maṁ na jānanti:  ‘ko nu kho ayaṁ antarahito devo vā manusso vā’ti.

"These, bhikkhus, are the eight assemblies."

Imā kho, bhikkhave, aṭṭha parisā"ti.

Navamaṁ.