Sutta Pitaka
Dīgha Nikāya – The Long Discourses
DN14: Mahāpadāna Sutta – The Great Discourse on the Harvest of Deeds
- DG BB TBW © Translated from the Pali by Maurice Walshe (More copyright information)
Former Lives
1Thus have I heard.[n.259] This Sutta, the Mahāpadāna Sutta, marks the beginning of a new division and a new atmosphere. The division is called 'great' probably merely because most of the Suttas in it include mahā 'great' in their titles. Mahāpadana = Mahā-apadāna. Apadāna (which is also the title of a book of the Khuddaka Nikāya) means 'legend, life-story': here of the last seven Buddhas as exemplified by Vipassi, whereas in the Khuddhaka Nikaya the stories are those of Arahants. The Sutta as it stands is clearly a late one, though with some earlier elements. Once the Lord was staying at Sāvatthi, in Anāthapindika's park in the Jeta grove, in the Kareri hutment. And among a number of monks who had gathered together after their meal, after the alms-round, sitting in the Kareri pavilion, there arose a serious discussion on former lives, as they said: 'This is how it was in a former life', or 'That was how it was.'
2And the Lord, with the purified divine-ear faculty surpassing the powers of humans, heard what they were talking about. Getting up from his seat, he went to the Kareri pavilion, sat down on the prepared seat, and said: 'Monks, what was your conversation as you sat together? What discussion did I interrupt?'
3And they told him.
4'Well, monks, would you like to hear a proper discourse on past lives?' 'Lord, it is time for that! Well-Farer, it is time for that! If the Lord were to give a proper discourse on past lives, the monks would listen and remember it!' 'Well then, monks, listen, pay close attention, and I will speak.'
'Yes, Lord', the monks replied, and the Lord said:
5'Monks, ninety-one aeons ago the Lord, the Arahant, the fully-enlightened Buddha Vipassī arose in the world. Thirty-one aeons ago the Lord Buddha Sikhī arose; in the same thirty-first aeon before this Lord Buddha Vessabhū arose. And in this present fortunate aeon[n.260] A fortunate aeon is one in which one or more Buddhas are born: the present aeon is one of five Buddhas, four of whom have already appeared. the Lords Buddhas Kakusandha, Konagamana and Kassapa arose in the world. And, monks, in this present fortunate aeon I too have now arisen in the world as a fully-enlightened Buddha.
6'The Lord Buddha Vipassi was born of Khattiya race, and arose in a Khattiya family; the Lord Buddha Sikhi likewise; the Lord Buddha Vessabhū likewise; the Lord Buddha Kakusandha was born of Brahmin race, and arose in a Brahmin family; the Lord Buddha Konāgamana likewise; the Lord Buddha Kassapa likewise; and I, monks, who am now the Arahant and fully-enlightened Buddha, was born of Khattiya race, and arose in a Khattiya family.
7'The Lord Buddha Vipassi was of the Kondañña clan; the Lord Buddah Sikhī likewise; the Lord Buddah Vessabhū likewise; the Lord Buddha Kakusandha was of the Kassapa clan; the Lord Buddha Konagāmana likewise; the Lord Buddha Kassapa likwise; I who am now the Arahant and fully . enlightened Buddha, am of the Gotama clan.
8'In the time of the Lord Buddha Vipassi the life-span was eighty thousand years; in the time of the Lord Buddha Sikhi seventy thousand; in the time of the Lord Buddha Vessabhū sixty thousand; in the time of the Lord Buddha Kakusandhu forty thousand; in the time of the Lord Buddha Konāgamana thirty thousand; in the time of the Lord Buddha Kassapa it was twenty thousand years. In my time the lifespan is short, limited and quick to pass: it is seldom that anybody lives to be a hundred.
9'The Lord Buddha Vipassi gained his full enlightenment at the foot of a trumpet-flower tree; the Lord Buddha Sikhi under a white-mango tree; the Lord Buddha Vessabhū under a sāl-tree; the Lord Buddha Kakusandha under an acacia-tree; the Lord Buddha Konāgamana under a fig-tree; the Lord Buddha Kassapa under a banyan-tree; and I became fully enlightened at the foot of an assattha-tree.[n.261] The ficus religiosa. Descendants of the original tree are preserved at Bodh Gaya and Anuradhapura (Sri Lanka).
10'The Lord Buddha Vipassi had the pair of noble disciples Khanda and Tissa; the Lord Buddha Sikhi had Abhibhū and Sambhava; the Lord Buddha Vessabhū had Sona and Uttarā; the Lord Buddha Kakusandha had Vidhūra and Sañjīva; the Lord Buddha Konāgamana had Bhiyyosa and Uttarā; the Lord Buddha Kassapa had Tissa and Bhāradvāja; I myself now have the pair of noble disciples Sāriputta and Moggallāna.
11'The Lord Buddha Vipassi had three assemblies of disciples: one of six million eight hundred thousand, one of a hundred thousand, and one of eighty thousand monks, and of these three assemblies all were Arahants;
12the Lord Buddha Sikhi had three assemblies of disciples: one of a hundred thousand, one of eighty thousand, and one of seventy thousand monks — all Arahants;
13the Lord Buddha Vessabhū had three assemblies: one of eighty thousand, one of seventy thousand, and one of sixty thousand monks — all Arahants;
14the Lord Buddha Kakusandha had one assembly: forty thousand monks — all Arahants;
15the Lord Buddha Konagamana had one assembly: thirty thousand monks — all Arahants;
16the Lord Buddha Kassapa had one assembly: twenty thousand monks — all Arahants;
17I, monks, have one assembly of disciples, one thousand two hundred and fifty monks, and this one assembly consists only of Arahants.
18'The Lord Buddha Vipassī's personal attendant was the monk Asoka; the Lord Buddha Sikhī's was Khemankara; the Lord Buddha Vessabhū's was Upasannaka; the Lord Buddha Kakusandhu's was Vuddhija; the Lord Buddha Konagamana's was Sotthija; the Lord Buddha Kassapa's was Sabbamitta; my chief personal attendant now is Ananda.
19'The Lord Buddha Vipassī's father was King Bandhuma, his mother was Queen Bandhumati, and King Bandhuma's royal capital was Bandhumati.
20The Lord Buddha Sikhi's father was King Aruna, his mother was Queen Pabhavati; King Aruna's capital was Arunavatī.
21The Lord Buddha Vessabhū's father was King Suppatita, his mother was Queen Yasavati; King Suppatīta's capital was Anopama.
22The Lord Buddha Kakusandha's father was the Brahmin Aggidatta, his mother was the Brahmin lady Visākhā. The king at that time was called Khema; his capital was Khemavati.
23The Lord Buddha Konagamana's father was the Brahmin Yaññadatta, his mother was the Brahmin lady Uttarā. The king at that time was Sobha; his capital was Sobhavati.
24The Lord Buddha Kassapa's father was the Brahmin Brahmadatta, his mother was the Brahmin lady Dhanavati. The king at that time was Kiki; his capital was Vārānasī.
25And now, monks, my father was King Suddhodana, my mother was Queen Maya, and the royal capital was Kapilavatthu.'
Thus the Lord spoke, and the Well-Farer then rose from his seat and went to his lodging.
26Soon after the Lord had gone, another discussion arose among the monks:[n.262] Cf. MN 123.4. 'It is marvellous, friends, it is wonderful, the Tathāgata's great power and ability — the way he recalls past Buddhas who have gained Parinibbāna, having cut away the hindrances, cut off the road of craving, put an end to the round of becoming, overcome all suffering. He recalls their birth, their name, their clan, their life-span, the disciples and assemblies connected with him: "Being born thus, these Blessed Lords were such-and-such, such were their names, their clans, their discipline, their Dhamma, their wisdom, their liberation."
27Well now, friends, how did the Tathagata come by the penetrative knowledge through which he remembers all this … ? Did some deva reveal this knowledge to him?' This was the conversation of those monks which came to be interrupted.
28Then the Lord, rising from the seclusion of the rest-period, went to the Kareri pavilion and sat down on the prepared seat. He said: 'Monks, what was your conversation as you sat together? What discussion did I interrupt?'
29And the monks told him.
30'The Tathāgata understands these things … by his own penetration of the principles of Dhamma; and devas, too, have told him.
31Well, monks, do you wish to hear still more about past lives?' 'Lord, it is time for that! Well-Farer, it is time for that! If the Lord were to give a proper discourse on past lives, the monks would listen and remember it.' 'Well then, monks, listen, pay close attention, and I will speak.' 'Yes, Lord', the monks replied, and the Lord said:
32'Monks, ninety-one aeons ago the Lord, the Arahant, the fully-enlightened Buddha Vipassi arose in the world. He was born of Khattiya race, and arose in a Khattiya family. He was of the Kondañña clan. The span of his life was eighty thousand years. He gained his full enlightenment at the foot of a trumpet-flower tree. He had the pair of noble disciples Khanda and Tissa as his chief followers. He had three assemblies of disciples: one of six million eight hundred thousand, one of a hundred thousand, and one of eighty thousand monks, all Arahants. His chief personal attendant was the monk Asoka. His father was King Bandhumā, his mother was Queen Bandhumatī. The king's capital was Bandhumatī.
The Nature of Bodhisattas
33[n.263] Identical, except for the 'refrains', with 123.8-end (MLS iii, pp. 165–169).'And so, monks, the Bodhisatta Vipassi descended from the Tusita heaven, mindful and clearly aware, into his mother's womb. This, monks, is the rule.[n.264] Dhammatā: that which is in accordance with Dhamma as universal law.
34'It is the rule, monks, that when a Bodhisatta descends from the Tusita heaven into his mother's womb, there appears in this world with its devas, māras and Brahmās, its ascetics and Brahmins, princes and people an immeasurable, splendid light surpassing the glory of the most powerful devas. And whatever dark spaces lie beyond the world's end, chaotic, blind and black, such that they are not even reached by the mighty rays of sun and moon, are yet illumined by this immeasurable splendid light surpassing the glory of the most powerful devas. And those beings that have been reborn there[n.265] This is said to be one of the hell-states (cf. n.244). recognise each other by this light and know: "Other beings, too, have been born here!" And this ten-thousandfold world-system trembles and quakes and is convulsed. And this immeasurable light shines forth. That is the rule.
35'It is the rule that when a Bodhisatta has entered his mother's womb, four devas[n.266] The Four Great Kings (DA) (cf. DN 11.20). come to protect him from the four quarters, saying: "Let no man, no non-human being, no thing whatever harm this Bodhisatta or this Bodhisatta's mother!" That is the rule.
36i.i8. 'It is the rule that when a Bodhisatta has entered his mother's womb, his mother becomes by nature virtuous, refraining from taking life, from taking what is not given, from sexual misconduct, from lying speech, or from strong drink and sloth-producing drugs. That is the rule.
37'It is the rule that when a Bodhisatta has entered his mother's womb, she has no sensual thoughts connected with a man, and she cannot be overcome by any man with lustful thoughts. That is the rule.
38'It is the rule that when a Bodhisatta has entered his mother's womb, she enjoys the fivefold pleasures of the senses and takes delight, being endowed and possessed of them. That is the rule.
39'It is the rule that when a Bodhisatta has entered his mother's womb, she has no sickness of any kind, she is at ease and without fatigue of body, and she can see the Bodhisatta inside her womb, complete with all his members and faculties. Monks, it is as if a gem, a beryl, pure, excellent, well cut into eight facets, clear, bright, flawless and perfect in every respect, were strung on a blue, yellow, red, white or orange cord. And a man with good eyesight, taking it in his hand, would describe it as such. Thus does the Bodhisatta's mother, with no sickness, see him, complete with all his members and faculties. That is the rule.
40'It is the rule that the Bodhisatta's mother dies seven days after his birth and is reborn in the Tusita heaven. That is the rule.
41'It is the rule that whereas other women carry the child in their womb for nine or ten months before giving birth, it is not so with the Bodhisatta's mother, who carries him for exactly ten months before giving birth. That is the rule.
42'It is the rule that whereas other women give birth sitting or lying down, it is not so with the Bodhisatta's mother, who gives birth standing up. That is the rule.
43'It is the rule that when the Bodhisatta issues from his mother's womb, devas welcome him first, and then humans. That is the rule.
44'It is the rule that when the Bodhisatta issues from his mother's womb, he does not touch the earth. Four devas[n.267] Again, the Four Great Kings. receive him and place him before his mother, saying: "Rejoice, Your Majesty, a mighty son has been born to you!" That is the rule.
45'It is the rule that when the Bodhisatta issues from his mother's womb he issues forth stainless, not defiled by water, mucus, blood or any impurity, pure and spotless. Just as when a jewel is laid on muslin from Kāsī,[n.268] Vārāṇasī (Benares). the jewel does not stain the muslin, or the muslin the jewel. Why not? Because of the purity of both. In the same way the Bodhisatta issues forth stainless… That is the rule.
46'It is the rule that when the Bodhisatta issues forth from his mother's womb, two streams of water appear from the sky, one cold, the other warm, with which they ritually wash the Bodhisatta and his mother. That is the rule.
47'It is the rule that as soon as he is born the Bodhisatta takes a firm stance on both feet facing north, then takes seven strides and, under a white sunshade,[n.269] A symbol of royalty. he scans the four quarters and then declares with a bull-like voice: "I am chief in the world, supreme in the world, eldest in the world. This is my last birth, there will be no more re-becoming."[n.270] All these things are symbolic, according to DA. Standing on the earth denotes the four 'roads to power' (iddhipadāni). Facing north denotes the multitude to be won over. The seven steps are the seven factors of enlightenment (bojjhaṅgā). The sunshade denotes liberation. Looking round denotes unobstructed knowledge. The bull's voice denotes the turning of the wheel, and the declaration of his last birth the 'lion's roar' of Arahantship to be. That is the rule.
48'It is the rule that when the Bodhisatta issues from his mother's womb there appears in this world… an immeasurable, splendid light… as verse 17. This is the rule.[n.271] Thus this light appears twice, at the conception and the birth of the Bodhisatta.
Thirty-two Characteristics
49'Monks, when Prince Vipassi was born, they showed him to King Bandhumā and said: "Your Majesty, a son has been born to you. Deign, Sire, to look at him." The king looked at the prince and then said to the Brahmins skilled in signs: "You gentlemen are skilled in signs, examine the prince." The Brahmins examined the prince, and said to King Bandhumā: "Sire, rejoice, for a mighty son has been born to you. It is a gain for you, Sire, it is a great profit for you, Sire, that such a son has been born into your family. Sire, this prince is endowed with the thirty-two marks of a Great Man. To such, only two courses are open. If he lives the household life he will become a ruler, a wheel-turning righteous monarch of the law, conqueror of the four quarters, who has established the security of his realm and is possessed of the seven treasures. These are: the Wheel Treasure, the Elephant Treasure, the Horse Treasure, the Jewel Treasure, the Woman Treasure, the Householder Treasure, and, as seventh, the Counsellor Treasure. He has more than a thousand sons who are heroes, of heroic stature, conquerors of the hostile army. He dwells having conquered this sea-girt land without stick or sword, by the law. But if he goes forth from the household life into homelessness, then he will become an Arahant, a fully-enlightened Buddha, one who draws back the veil from the world."
50"'And what, Sire, are these thirty-two marks…?[n.272] These marks are treated in extenso in DN 30.2ff. See notes there.
51(1) He has feet with level tread.
52(2) On the soles of his feet are wheels with a thousand spokes.
53(3) He has projecting heels.
54(4) He has long fingers and toes.
55(5) He has soft and tender hands and feet.
56(6) His hands and feet are net-like.
57(7) He has high-raised ankles.
58(8) His legs are like an antelope's.
59(9) Standing and without bending, he can touch and rub his knees with either hand.
60(10) His male organs are enclosed in a sheath.
61(11) His complexion is bright, the colour of gold.
62(12) His skin is delicate and so smooth that no dust adheres to it.
63(13) His body-hairs are separate, one to each pore.
64(14) They grow upwards, bluish-black like collyrium, growing in rings to the right.
65(15) His body is divinely straight.
66(16) He has the seven convex surfaces.
67(17) The front part of his body is like a lion's.
68(18) There is no hollow between his shoulders.
69(19) He is proportioned like a banyan-tree: his height is as the span of his arms.
70(20) His bust is evenly rounded.
71(21) He has a perfect sense of taste.
72(22) He has jaws like a lion's.
73(23) He has forty teeth.
74(24) His teeth are even.
75(25) There are no spaces between his teeth.
76(26) His canine teeth are very bright.
77(27) His tongue is very long.
78(28) He has a Brahmā-like voice, like that of the karavīka-bird.
79(29) His eyes are deep blue.
80(30) He has eyelashes like a cow's.
81(31) The hair between his eyebrows is white, and soft like cotton-down.
82(32) His head is like a royal turban."
83"'Sire, this prince is endowed with the thirty-two marks of a Great Man. To such, only two courses are open. If he lives the household life he will become a ruler, a wheel-turning righteous monarch of the law…But if he goes forth from the household life into homelessness, then he will become an Arahant, a fully-enlightened Buddha, one who draws back the veil from the world."
Prince Vipassi
84'Then King Bandhuma, having clothed those Brahmins in fresh clothes, satisfied all their wishes.
'And King Bandhuma appointed nurses for Prince Vipassi. Some suckled him, some bathed him, some carried him, some dandled him. A white umbrella was held over him night and day, that he might not be harmed by cold or heat or grass or dust. And Prince Vipassi was much beloved of the people. Just as everybody loves a blue, yellow or white lotus, so they all loved Prince Vipassi. Thus he was borne from lap to lap.
85'And Prince Vipassi had a sweet voice, a beautiful voice, charming and delightful. Just as in the Himālaya mountains the karavīka-bird has a voice sweeter, more beautiful, charming and delightful than all other birds, so too was Prince Vipassī's voice the finest of all.
86'And owing to the results of past kamma, the divine eye was present to Prince Vipassi, with which he could see for a league day and night alike.
87'And Prince Vipassi was unblinkingly watchful, like the Thirty-Three Gods. And because it was said that he was unblinkingly watchful, the prince came to be called "Vipas-Sī".[n.273] Related to vipassanā 'insight' (also as a meditation practice: cf. n.287 and DN 22).
88When King Bandhumā was trying a case, he took Prince Vipassi on his knee and instructed him in the case. Then, putting him down from his knee, his father would carefully explain the issues to him. And for this reason he was all the more called Vipassi.
89'Then King Bandhumā caused three palaces to be built for Prince Vipassi, one for the rainy season, one for the cold season, and one for the hot season, to cater for all the fivefold sense-pleasures. There Prince Vipassi stayed in the rainy-season palace for the four months of the rainy season, with no male attendants, surrounded by female musicians, and he never left that palace.'
[End of first recitation-section the birth-section]
The Sight of the Aged Person
90'Then, monks, after many years, many hundreds and thousands of years had passed,[n.274] Bearing in mind that the life-span of human beings at this time was supposedly 80,000 years (1.7). What follows is told, with reference to the Buddha Gotama, in the introduction (nidānakathā) to the Jatakas. Cf. Warren, BT, pp. 56ff. Prince Vipassi said to his charioteer: "Harness some fine carriages, charioteer! We will go to the pleasure-park to inspect it." The charioteer did so, then reported to the prince: "Your Royal Highness, the fine carriages are harnessed, it is time to do as you wish." And Prince Vipassi mounted a carriage and drove in procession to the pleasure-park.
91'And as he was being driven to the pleasure-park, Prince Vipassi saw an aged man, bent like a roof-beam, broken, leaning on a stick, tottering, sick, his youth all vanished. At the sight he said to the charioteer: "Charioteer, what is the matter with this man? His hair is not like other men's, his body is not like other men's."
"'Prince, that is what is called an old man." "But why is he called an old man?"
"'He is called old, Prince, because he has not long to live."
"'But am I liable to become old, and not exempt from old age?" "Both you and I, Prince, are liable to become old, and are not exempt from old age."
"'Well then, charioteer, that will do for today with the pleasure-park. Return now to the palace." "Very good, Prince", said the charioteer, and brought Prince Vipassi back to the palace.[n.275] Antepuraṁ: lit. 'inner dwelling', generally means 'harem', and according to 1.38 Vipassi was in fact attended solely by women. DA says he dismissed them and sat alone grieving, 'as if pierced to the heart by this first dart.' Arrived there, Prince Vipassi was overcome with grief and dejection, crying: "Shame on this thing birth, since to him who is born old age must manifest itself!"
92–93'Then King Bandhumā sent for the charioteer and said: "Well, did not the prince enjoy himself at the pleasure-park? Wasn't he happy there?" "Your Majesty, the prince did not enjoy himself, he was not happy there." "What did he see on the way there?" So the charioteer told the King all that had happened.
The Sight of the Sick Person
94'Then King Bandhumā thought:
95"Prince Vipassi must not renounce the throne, he must not go forth from the household life into homelessness – the words of the Brahmins learned in signs must not come true!" So the King provided for Prince Vipassi to have even more enjoyment of the fivefold sense-pleasures, in order that he should rule the kingdom and not go forth from the household life into homelessness…
Thus the prince continued to live indulging in, and addicted to the fivefold sense-pleasures.
'After many hundreds of thousands of years Prince Vipassī ordered his charioteer to drive to the pleasure-park as §90.
97'And as he was being driven to the pleasure-park, Prince Vipassi saw a sick man, suffering, very ill, fallen in his own urine and excrement, and some people were picking him up, and others putting him to bed. At the sight he said to the charioteer: "What is the matter with this man? His eyes are not like other men's, his head[n.276] Reading sīro 'head'. RD follows different MSS which read saro 'voice'. Cf. 2.14. is not like other men's."
"'Prince, that is what is called a sick man." "But why is he called a sick man?"
"'Prince, he is so called because he can hardly recover from his illness."
"'But am I liable to become sick, and not exempt from sickness ?" "Both you and I, Prince, are liable to become sick, and not exempt from sickness."
"'Well then, charioteer, return now to the palace." Arrived there, Prince Vipassi was overcome with grief and dejection, crying: "Shame on this thing birth, since he who is born must experience sickness!"
98'Then King Bandhumā sent for the charioteer, who told him what had happened.
The Dead Person
99'The king provided Prince Vipassi with even more sense-pleasures, in order that he should rule the kingdom and not go forth from the household life into homelessness…
100… 'After many hundreds of thousands of years Prince Vipassī ordered his charioteer to drive to the pleasure-park.
101'And as he was being driven to the pleasure-park, Prince Vipassi saw a large crowd collecting, clad in many colours, and carrying a bier. At the sight he said to the charioteer: "Why are those people doing that?" "Prince, that is what they call a dead man." "Drive me over to where the dead man is." "Very good, Prince, said the charioteer, and did so. And Prince Vipassi gazed at the corpse of the dead man. Then he said to the charioteer: "Why is he called a dead man?"
"'Prince, he is called a dead man because now his parents and other relatives will not see him again, nor he them."
"'But am I subject to dying, not exempt from dying?" "Both you and I, Prince, are subject to dying, not exempt from it."
"'Well then, charioteer, that will do for today with the pleasure-park. Return now to the palace… Arrived there, Prince Vipassi was overcome with grief and dejection, crying: "Shame on this thing birth, since to him who is born death must manifest itself!"
102'Then King Bandhumā sent for the charioteer, who told him what had happened.
The Sight of the Monk
103'The king provided Prince Vipassi with even more sense-pleasures…
104'After many hundreds of thousands of years Prince Vipassī ordered his charioteer to drive to the pleasure-park.
105'And as he was being driven to the pleasure-park, Prince Vipassi saw a shaven-headed man, one who had gone forth,[n.277] Pabbajita: we might say, the nearest equivalent of a Buddhist monk. In the Nidānakathā (n.274), where all four signs are specifically said to be sent by the gods, this is rationalised: 'Now although there was no Buddha in the world, and the charioteer had no knowledge of either monks or their good qualities, yet by the power of the gods he was inspired to say, "Sire, this is one who has retired from the world" ' (Warren's translation). wearing a yellow robe. And he said to the charioteer: "What is the matter with that man? His head is not like other men's, and his clothes are not like other men's."
"'Prince, he is called one who has gone forth." "Why is he called one who has gone forth?"
"'Prince, by one who has gone forth we mean one who truly follows Dhammas,[n.278] This can be either taken as 'universal law' or, with a slight anachronism (in implied agreement with the previous note) as the Buddhist teaching. 'Well and truly' renders sādhu. 'Does good actions' renders kusala-kiriyā lit. 'doing skilful actions', which has a definitely Buddhist ring. who truly lives in serenity, does good actions, performs meritorious deeds, is harmless and truly has compassion for living beings."
"'Charioteer, he is well called one who has gone forth… Drive the carriages over to where he is." "Very good, Prince", said the charioteer, and did so. And Prince Vipassi questioned the man who had gone forth.
"'Prince, as one who has gone forth I truly follow Dhamma, …and have compassion for living beings." "You are well called one who has gone forth…"
Vipassi Becomes a Monk
106'Then Prince Vipassi said to the charioteer: "You take the carriage and drive back to the palace. But I shall stay here and shave off my hair and beard, put on yellow robes, and go forth from the household life into homelessness." "Very good, Prince", said the charioteer, and returned to the palace. And Prince Vipassi, shaving off his hair and beard and putting on yellow robes, went forth from the household life into homelessness.
Eigthty-four Thousand Become Monks
107'And a great crowd from the royal capital city, Ban dhumati, eighty-four thousand people,[n.279] Conventional for 'a very large number'. heard that Prince Vipassi had gone forth into homelessness. And they thought: "This is certainly no common teaching and discipline, no common going-forth, for which Prince Vipassi has shaved off hair and beard, donned yellow robes and gone forth into homelessness. If the Prince has done so, why should not we?"
108And so, monks, a great crowd of eighty-four thousand, having shaved off their hair and beards and donned yellow robes, followed the Bodhisatta Vipassī[n.280] Vipassi is here called the Bodhisatta for the first time, having now 'gone forth'. into homelessness. And with this following the Bodhisatta went on his rounds through villages, towns and royal cities.
109'Then the Bodhisatta Vipassi, having retired to a secluded spot, had this thought: "It is not proper for me to live with a crowd like this. I must live alone, withdrawn from this crowd." So after a while he left the crowd and dwelt alone. The eighty-four thousand went one way, the Bodhisatta another.
The Bodhisattva's Inclination
110'Then, when the Bodhisatta had entered his dwelling alone, in a secluded spot, he thought: "This world, alas, is in a sorry state: there is birth and decay,[n.281] There is a play on words here: jāyati ca (there is birth), jīyati ca (there is decay), mīyati ca (there is dying): the first two terms are linked by alliteration, the second and third by rhyme. there is death and falling into other states and being reborn. And no one knows any way of escape from this suffering, this ageing and death. When will deliverance be found from this suffering, this ageing and death?"
111'And then, monks, the Bodhisatta thought: "With what being present, does ageing-and-death occur? What conditions ageing-and-death?" And then, monks, as a result of the wisdom born of profound consideration[n.282] Yoniso manasikāra: yoni means 'womb', hence 'source, origin'. The phrase really means 'going back to the root of the matter'— here, with perfect penetration; for lesser mortals, to a corresponding degree. the realisation dawned on him: "Birth being present, ageing-and-death occurs, birth conditions ageing-and-death."[n.283] The realisation of dependent origination (paticcasamuppāda): see Introduction, p. 34. Here and in DN 15, only links 3–12 of the usual series are given (cf. n.286).
112–120'Then he thought: "What conditions birth?" And the realisation dawned on him: "Becoming[n.284] Bhava: the process of 'coming-to-be'. It also corresponds to the first two links not given here, which represent the 'coming-to-be' process in a past life. conditions birth" … "What conditions becoming?" … "Clinging conditions becoming"… "Craving conditions clinging"… "Feeling conditions craving" … "Contact[n.285] Phassa. See n.86. conditions feeling"… "The six sense-bases condition contact"… "Mind-and-body conditions the six sense-bases"… "Consciousness conditions mind-and-body." And then the Bodhisatta Vipassi thought: "With what being present, does consciousness occur. What conditions consciousness?" And then, as a result of the wisdom born of profound consideration, the realisation dawned on him: "Mind-and-body conditions consciousness."
121'Then, monks, the Bodhisatta Vipassi thought: "This consciousness turns back at mind-and-body, it does not go any further.[n.286] DA explains that Vipassī's reflection went back only to the beginning of this life. To this extent there is birth and decay, there is death and falling into other states and being reborn, namely: Mind-and-body conditions consciousness and consciousness conditions mind-and-body, mind-and-body conditions the six sense-bases, the six sense-bases-condition contact, contact conditions feeling, feeling conditions craving, craving conditions clinging, clinging conditions becoming, becoming conditions birth, birth conditions ageing and death, sorrow, lamentation, pain, grief and distress. And thus this whole mass of suffering takes its origin."
122And at the thought: "Origin, origin", there arose in the Bodhisatta Vipassi, with insight into things never realised before, knowledge, wisdom, awareness, and light.
123–132'Then he thought: "What now being absent, does ageing-and-death not occur? With the cessation of what comes the cessation of ageing-and-death?" And then, as a result of the wisdom born of profound consideration, the realisation dawned on him: "Birth being absent, ageing-and-death does not occur. With the cessation of birth comes the cessation of ageing-and-death"… "With the cessation of what comes the cessation of birth?"… "With the cessation of becoming comes the cessation of birth"… "With the cessation of clinging comes the cessation of becoming"… "With the cessation of craving comes the cessation of clinging"… "With the cessation of feeling comes the cessation of craving"… "With the cessation of contact comes the cessation of feeling"… "With the cessation of the six sense-bases comes the cessation of contact"… "With the cessation of mind-and-body comes the cessation of the six sense-bases"… "With the cessation of consciousness comes the cessation of mind-and-body"… "With the cessation of mind-and-body comes the cessation of consciousness."
133'Then the Bodhisatta Vipassi thought: "I have found the insight (vipassanā) way[n.287] RD comments: 'As this is not a stock phrase… it doubtless contains a play on the name Vipassi.' to enlightenment, namely:
"'By the cessation of mind-and-body consciousness ceases, by the cessation of consciousness, mind-and-body ceases; by the cessation of mind-and-body the six sense-bases cease; by the cessation of the six sense-bases contact ceases; by the cessation of contact feeling ceases; by the cessation of feeling craving ceases; by the cessation of craving clinging ceases; by the cessation of clinging becoming ceases; by the cessation of becoming birth ceases; by the cessation of birth ageing and death, sorrow, lamentation, pain, grief and distress cease. And thus this whole mass of suffering ceases."
134And at the thought: "Cessation, cessation", there arose in the Bodhisatta Vipassi, with insight into things never realised before, knowledge, vision, awareness, and light.
135'Then, monks, at another time the Bodhisatta Vipassi dwelt contemplating the rise and fall of the five aggregates of clinging: "Such is the body, such its arising, such its passing away; such is feeling…; such is perception…; such are the mental formations…; such is consciousness, such its arising, such its passing away." And as he remained contemplating the rise and fall of the five aggregates of clinging, before long his mind was freed from the corruptions without remainder .'[n.288] He became an Arahant.
End of second recitation-section
Brahmā's Entreaty
136'Then, monks, the Blessed Lord, the Arahant, the fully-enlightened Buddha Vipassi thought: "Suppose now I were to teach Dhamma?" And then he thought: "I have attained to this Dhamma which is profound, hard to see, hard to grasp, peaceful, excellent, beyond reasoning,[n.289] Atakkāvacaro: beyond the sphere of logical thought' (cf. n.97). That can only be realised by insight, not by reasoning alone. subtle, to be apprehended by the wise. But this generation delights in clinging,[n.290] Alaya-rāma: 'delighting in a basis' (i.e. something it can cling to). rejoices in it and revels in it. But for those who so delight, rejoice and revel in clinging this matter is hard to see, namely the conditioned nature of things,[n.291] Ida-paccayatā: 'being conditioned by this' (i.e. the fact that everything has some specific condition). or dependent origination.[n.292] Paticca-samuppāda (n.283). Equally hard to see would be the calming of all the mental formations,[n.293] Saṅkhārā: may here be loosely paraphrased as 'the emotions'. the abandonment of all the substrates of rebirth,[n.294] Upadhi: all factors conducive to clinging, and hence to rebirth. the waning of craving, dispassion, cessation and Nibbāna. And if I were to teach Dhamma to others and they did not understand me, that would be a weariness and a trouble to me."
137'And to the Lord Buddha Vipassi there occurred spontaneously this verse, never previously heard:
138–139"This that I've attained, why should I proclaim?
Those full of lust and hate can never grasp it.
Leading upstream this Dhamma, subtle, deep,
Hard to see, no passion-blinded folk can see it."
140'As the Lord Buddha Vipassi pondered thus, his mind was inclined to inaction rather than to teaching the Dhamma.
141And, monks, the Lord Buddha Vipassī's reasoning became mentally known to a certain Great Brahma.[n.295] In other versions he is called Brahma Sahampati (a mysterious title), and is identified with the Supreme Brahma (though in the Buddhist view his supremacy is distinctly relative: cf. DN 11). And he thought: "Alas, the world is perishing, it will be destroyed because the mind of Vipassi, the Blessed Lord, the Arahant, the fully-enlightened Buddha is inclined to inaction rather than to teaching the Dhamma!"
'So this Great Brahmā, as swiftly as a strong man might stretch his flexed arm, or flex it again, disappeared from the Brahmā world and reappeared before the Lord Buddha Vipassi. Arranging his upper robe over one shoulder and kneeling on his right knee, he saluted the Lord Buddha Vipassi with joined hands and said: "Lord, may the Blessed Lord teach Dhamma, may the Well-Farer teach Dhamma! There are beings with little dust on their eyes who are perishing through not hearing Dhamma: they will become knowers of Dhamma![n.296] Bhavissanti dhammassa aññātāro ti. The meaning is quite plain, but I.B. Horner, piously following the (second) thoughts of her teacher Mrs. Rhys Davids, renders (MN 26 = MLS i, p. 212): '(but if) they are learners of dhamma they will grow', thus giving bhavissanti the pregnant sense of '(more) becoming' which Mrs Rhys Davids arbitrarily read into it wherever possible. Mrs Bennett in her version makes a different mistake: 'would not be informed of the Truth', taking aññātāro as incorporating the negative prefix.
142–145'Then the Lord Buddha Vipassī explained as verses 138–139 above why he inclined to inaction rather than to teaching the Dhamma.
146'And the Great Brahmā appealed a second and a third time to the Lord Buddha Vipassi to teach…
147Then the Lord Buddha Vipassi, recognising Brahmā׳s appeal and moved by compassion for beings, surveyed the world with his Buddha-eye.[n.297] This is, of course, superior to all those mentioned in n.140. And he saw beings with little dust on their eyes and with much dust, with faculties sharp and dull, of good and bad disposition, easy and hard to teach, and few of them living in fear of transgression and of the next world. And just as in a pool of blue, red or white lotuses some are born in the water, grow in the water, and, not leaving the water, thrive in the water; some are born in the water and reach the surface; while some are born in the water and, having reached the surface, grow out of the water and are not polluted by it, in the same way, monks, the Lord Buddha Vipassi, surveying the world with his Buddha-eye, saw some beings with little dust on their eyes…
148'Then, knowing his thought, the Great Brahmā addressed the Lord Buddha Vipassi in these verses:
149"As on a mountain-peak a watcher sees the folk below,
So, Man of Wisdom,[n.298] Sumedho: the name of the Brahmin who, going forth under Buddha Dipankara, was to become the Buddha Gotama. seeing all, look down from Dhamma's heights!
Free from woe, look on those who are sunk in grief, oppressed with birth and age.
150Arise, hero, victor in battle,
leader of the caravan, traverse the world!
Teach, O Lord, the Dhamma,
and they will understand."
151And the Lord Buddha Vipassi replied to the Great Brahma in verse:
152"Open to them are the doors of the Deathless!
Let those that hear now put forth faith.[n.299] Pamuñcantu saddhaṁ. This has been strangely misinterpreted, e.g. 'renounce your empty faith' (Mrs RD), and 'abandon blind beliefs' (Bennett), through a misreading of DA. The Sub-Commentary renders it: 'let them declare their faith'.
For fear of trouble I did not preach at first
The excellent Dhamma for men, Brahma!"
153Then that Great Brahma, thinking: "I have been the cause of the Lord Buddha Vipassī׳s preaching Dhamma", made obeisance to the Lord Buddha, and, passing by to his right, vanished there and then.
A Pair of Superior Disciples
154'Then the Lord Buddha Vipassi thought: "To whom should I first teach this Dhamma? Who would understand it quickly?" Then he thought: "There are Khanda the King's son[n.300] A half-brother of Vipassi. and Tissa the chaplain׳s[n.301] Cf. n.172. son, living in the capital city of Bandhumati. They are wise, learned, experienced, and for a long time have had little dust on their eyes. If now I teach Dhamma first to Khanda and Tissa, they will understand it quickly." And so the Lord Buddha Vipassi, as swiftly as a strong man might stretch out his flexed arm, or flex it again, vanished there and then from the root of that tree of enlightenment, and reappeared in the royal capital of Bandhumati, in the deer-park of Khema.
155'And the Lord Buddha Vipassi said to the park-keeper: "Keeper, go to Bandhumati and say to Prince Khanda and the chaplain's son Tissa: 'My lords, Vipassi the Blessed Lord, the Arahant, the fully-enlightened Buddha, has come to Bandhumati and is staying in the deer-park of Khema. He wishes to see you.׳ ״
"'Very good, Lord", said the park-keeper, and went and delivered the message.
156'Then Khanda and Tissa, having harnessed some fine carriages, drove out of Bandhumati making for the deer-park of Khema. They took the carriages as far as they would go, then alighted and continued on foot till they came to the Lord Buddha Vipassi. When they reached him, they made obeisance to him and sat down to one side.
157'And the Lord Buddha Vipassi delivered to them a graduated discourse on generosity, on morality, and on heaven,[n.302] The heavenly world that alone was open to people before the appearance of a Buddha. showing the danger, degradation and corruption of sense-desires, and the profit of renunciation. And when the Lord Buddha Vipassi knew that the minds of Khanda and Tissa were ready, pliable, free from the hindrances, joyful and calm, then he preached the Buddhas' special sermon in brief: on suffering, its origin, its cessation, and the path. And just as a clean cloth from which all stains have been removed receives the dye perfectly, so in Prince Khanda and Tissa the chaplain׳s son, as they sat there, there arose the pure and spotless Dhamma-Eye, and they knew: "Whatever things have an origin must come to cessation."
15/8'And they, having seen, attained, experienced and penetrated the Dhamma, having passed beyond doubt, having gained perfect confidence in the Teacher's doctrine without relying on others, said: "Excellent, Lord, excellent! It is as if someone were to set up what had been knocked down, or to point out the way to one who had got lost, or to bring an oil-lamp into a dark place, so that those with eyes could see what was there. Just so the Blessed Lord has expounded the Dhamma in various ways. We go for refuge to the Lord, and to the Dhamma. May we receive the going-forth at the Lord's hands, may we receive ordination!"
159'And so Prince Khanda and Tissa the chaplain's son received the going-forth at the hands of the Lord Buddha Vipassi, and they received ordination. Then the Lord Buddha Vipassi instructed them with a discourse on Dhamma, inspired them, fired them and delighted them, showing the danger, degradation and corruption of conditioned things[n.303] This is a profounder insight than that mentioned in verse 11. and the profit of Nibbāna.[n.304] The attainment of Nibbāna (the 'Deathless') is now open to people by following the Buddha’s teaching. And through their being inspired, fired and delighted with this discourse, it was not long before their minds were freed from the corruptions without remainder.
A Great Multitude Goes Forth
160׳And a great crowd of eighty-four thousand people from Bandhumati heard that the Lord Buddha Vipassi was staying in the deer-park of Khema, and that Khanda and Tissa had shaved off their hair and beards, donned yellow robes, and gone forth from the household life into homelessness. And they thought: "This is certainly no common teaching and discipline…for which Prince Khanda and Tissa the chaplain's son have gone forth into homelessness. If they can do this in the presence of the Lord Buddha Vipassi, why should not we?" And so this great crowd of eighty-four thousand left Bandhumati for the deer-park of Khema where the Lord Buddha Vipassi was. When they came to him they made obeisance to him and sat down to one side.
161'And the Lord Buddha Vipassi delivered to them a graduated discourse on generosity, on morality, and on heaven, showing the danger, degradation and corruption of sense-desires, and the profit of renunciation. And just as a clean cloth…receives the dye perfectly, so in those eighty-four thousand, as they sat there, there arose the pure and spotless Dhamma-eye, and they knew: "Whatever things have an origin must come to cessation."
162as verse 12
163'And those eighty-four thousand received the going-forth at the hands of the Lord Buddha Vipassi, and they received ordination. And the Lord Buddha Vipassi instructed them with a discourse on Dhamma… as verse 13 and it was not long before their minds were freed from the corruptions without remainder.
Former Monks' Understanding
164–165'Then the first eighty-four thousand who had gone forth heard: "The Lord Buddha Vipassi has come to Bandhumatī and is staying in the Khema deer-park, teaching Dhamma."
166–167'And all happened as before… And it was not long before their minds were freed from the corruptions without remainder.
Wandering
168'And at that time, in the royal capital of Bandhumati, there was a vast gathering of six million, eight hundred thousand[n.305] The number is, of course, even more absurd than the previous 84,000. It is based on the statement that Vipassi had an 'assembly' of that number. monks. And when the Lord Buddha Vipassi had withdrawn into seclusion, he thought: "There is now this great gathering of monks here in the capital. Suppose I were to give them permission: 'Wander abroad, monks, for the good of the many, for the happiness of the many, out of compassion for the world, for the welfare and happiness of devas and humans. Do not go two together, monks, but teach the Dhamma that is lovely in its beginning, lovely in its middle, and lovely in its ending, both in the letter and in the spirit, and display the holy life fully complete and perfect. There are beings with little dust on their eyes who are perishing through not hearing Dhamma: they will become knowers of Dhamma. But at the end of six years precisely you are to come together to the royal capital of Bandhumati to recite the disciplinary code.״ ׳
169'Then a certain Great Brahmā, having divined the Lord Buddha Vipassī׳s thought, as swiftly as a strong man might stretch his flexed arm, or flex it again, vanished from the Brahmā world and appeared before the Lord Buddha Vipassi. Arranging his robe over one shoulder and saluting the Lord with joined palms, he said: "Just so, O Lord, just so, O Well-Farer! Let the Lord give permission to this great gathering to wander abroad for the good of the many,… out of compassion for the world…There are beings with little dust on their eyes, who are perishing through not hearing Dhamma: they will become knowers of Dhamma. And we too will do the same as the monks: at the end of six years we will come together to the royal capital of Bandhumati to recite the disciplinary code."
׳Having spoken thus, that Brahmā made obeisance to the Lord Buddha and, passing by to his right, vanished there and then.
170–171'So the Lord Buddha Vipassi, emerging from the seclusion of his rest-period, told the monks what had occurred.
172' "I allow you, monks, to wander abroad for the good of the many, for the welfare and happiness of devas and humans. Do not go two together, monks, but teach the Dhamma that is lovely in its beginning, lovely in its middle, and lovely in its ending, both in the letter and in the spirit, and display the holy life fully complete and perfect. There are beings with little dust on their eyes who are perishing through not hearing Dhamma: they will become knowers of Dhamma. But at the end of six years precisely you are to come together to the royal capital of Bandhumati to recite the disciplinary code." And the majority of those monks left that very day to wander about the country.
173'And at that time there were eighty-four thousand religious residences in Jambudīpa.[n.306] 'Rose-Apple Land', i.e. India. And at the end of one year the devas would proclaim: "Gentlemen, one year has passed, five remain. At the end of five years you are to return to Bandhumati to recite the disciplinary code", and similarly at the end of two, three, four, five years. And when six years had passed, the devas announced: "Gentlemen, six years have passed, it is now time to go to the royal capital of Bandhumatī to recite the disciplinary code!" And those monks, some by their own psychic powers and some by that of the devas, all in one day came to Bandhumati to recite the disciplinary code.
174'And then the Lord Buddha Vipassi gave to the assembled monks the following precepts:
175"Patient forbearance is the highest sacrifice,
Supreme is Nibbāna, so say the Buddhas.
He's not 'one gone forth' who hurts others,
No ascetic he who harms another.[n.307] = Dhp. 184.
176Not to do any evil,
but cultivate the good,
To purify one's mind,
this the Buddhas teach.[n.308] = Dhp. 183.
177Not insulting, not harming,
restraint according to rule,
Moderation in food,
seclusion of dwelling,
Devotion to high thinking,
Sthis the Buddhas teach.״[n.309] = Dhp. 185.
The Shining Devas
178'Once, monks, I was staying at Ukkatthā[n.310] Cf. DN 3.1. in the Subhaga grove at the foot of a great sāl-tree. And as I dwelt there in seclusion it occurred to me: "There is no abode of beings easily accessible that has not been visited by me for so long as that of the devas of the Pure Abodes.[n.311] The realm where Non-Returners are reborn. Suppose I were to visit them now?" And then, as swiftly as a strong man might stretch his flexed arm, or flex it again, I vanished from Ukkatṭhā and appeared among the Aviha devas. And many thousands of them came to me, saluted me and stood to one side. Then they said: "Sir,[n.312] Marisa: 'Sir'. They do not recognise him as the Lord. it is ninety-one aeons since the Lord Buddha Vipassi appeared in the world.
The Lord Buddha Vipassi was born of Khattiya race, and arose in a Khattiya family; he was of the Koṇḍañña clan; in his time the life-span was eighty thousand years; he gained his full enlightenment under a trumpet-flower tree; he had the pair of noble disciples Khanda and Tissa; he had three assemblies of disciples, one of six million eight hundred thousand, one of a hundred thousand, and one of eighty thousand monks, all of whom were Arahants; his chief personal attendant was the monk Asoka, his father was King Bandhuma, his mother was Queen Bandhumatī, and his father's royal capital was Bandhumatī. The Lord Buddha Vipassī׳s renunciation was like this, his going-forth like this, his striving like this, his full enlightenment like this; his turning of the wheel like this.
"'And we, sir, who lived the holy life under the Lord Buddha Vipassi, having freed ourselves from sense-desires, have arisen here.״[n.313] As Non-Returners.
179'In the same way many thousands of devas came… referring similarly to Sikhī and other Buddhas as verse 1.12. They said: "Sir, in this fortunate aeon now the Lord Buddha has arisen in the world. He was born of Khattiya race…; he is of the Gotama clan; in his time the life-span is short, limited and quick to pass: it is seldom that anybody lives to be a hundred. He gained his full enlightenment under an assattha-tree; he has a pair of noble disciples Sāriputta and Moggallāna; he has one assembly of disciples, one thousand two hundred and fifty monks who are all Arahants; his chief personal attendant is Ananda; his father is King Suddhodana, his mother was Queen Maya, and his royal capital is Kapilavatthu. Such was the Lord's renunciation, such his going-forth, such his striving, such his full enlightenment, such his turning of the wheel. And we, sir, who have lived the holy life under the Lord, having freed ourselves from sense-desires, have arisen here."
180–182'Then I went with the Aviha devas to see the Atappa devas, and with these to see the Sudassa devas, and with these to see the Sudassi devas, and with all of these to see the Akanittha devas. And there many thousands of devas came, saluted me and stood to one side, saying: "Sir, it is ninety-one aeons since the Lord Buddha Vipassi appeared in the world…" as verses 29–30.
183'And so it is, monks, that by his penetration of the fundamentals of Dhamma[n.314] Dhammadhātu: 'the Dhamma-Element'. the Tathagata remembers the past Buddhas who have attained final Nibbāna, cutting through multiplicity,[n.315] Papañca. According to Ven. Ñānananda, Concept and Reality (BPS 1971) this means man's 'tendency towards proliferation in the realm of concepts'. blazing a trail, have exhausted the round,[n.316] The round of rebirths. have passed by all suffering; he recalls their births, their names, their clan, their life-span, their twin-disciples, their assemblies of disciples:
184"These Blessed Lords were born thus, were called thus, thus was their clan, thus was their morality, their Dhamma, their wisdom, their dwelling, thus was their liberation.' "[n.317] Burmese and Thai texts add a statement that the Buddha was also told about these matters by devas: cf. ¶30.
185Thus the Lord spoke, and the monks, delighted, rejoiced at his words.
1. Pubbenivāsapaṭisaṁyuttakathā
1Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme karerikuṭikāyaṁ. Atha kho sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ karerimaṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ pubbenivāsapaṭisaṁyuttā dhammī kathā udapādi: "itipi pubbenivāso, itipi pubbenivāso"ti.
2Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya tesaṁ bhikkhūnaṁ imaṁ kathāsallāpaṁ. Atha kho bhagavā uṭṭhāyāsanā yena karerimaṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi, nisajja kho bhagavā bhikkhū āmantesi: "kāya nuttha, bhikkhave, etarahi kathāya sannisinnā; kā ca pana vo antarākathā vippakatā"ti?
3Evaṁ vutte, te bhikkhū bhagavantaṁ etadavocuṁ: "idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ karerimaṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ pubbenivāsapaṭisaṁyuttā dhammī kathā udapādi: 'itipi pubbenivāso itipi pubbenivāso'ti. Ayaṁ kho no, bhante, antarākathā vippakatā. Atha bhagavā anuppatto"ti.
4"Iccheyyātha no tumhe, bhikkhave, pubbenivāsapaṭisaṁyuttaṁ dhammiṁ kathaṁ sotun"ti? "Etassa, bhagavā, kālo; etassa, sugata, kālo; yaṁ bhagavā pubbenivāsapaṭisaṁyuttaṁ dhammiṁ kathaṁ kareyya, bhagavato sutvā bhikkhū dhāressantī"ti. "Tena hi, bhikkhave, suṇātha sādhukaṁ manasi karotha bhāsissāmī"ti. "Evaṁ, bhante"ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
5"Ito so, bhikkhave, ekanavutikappe yaṁ vipassī bhagavā arahaṁ sammāsambuddho loke udapādi. Ito so, bhikkhave, ekatiṁse kappe yaṁ sikhī bhagavā arahaṁ sammāsambuddho loke udapādi. Tasmiññeva kho, bhikkhave, ekatiṁse kappe vessabhū bhagavā arahaṁ sammāsambuddho loke udapādi. Imasmiññeva kho, bhikkhave, bhaddakappe kakusandho bhagavā arahaṁ sammāsambuddho loke udapādi. Imasmiññeva kho, bhikkhave, bhaddakappe koṇāgamano bhagavā arahaṁ sammāsambuddho loke udapādi. Imasmiññeva kho, bhikkhave, bhaddakappe kassapo bhagavā arahaṁ sammāsambuddho loke udapādi. Imasmiññeva kho, bhikkhave, bhaddakappe ahaṁ etarahi arahaṁ sammāsambuddho loke uppanno.
6Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. Sikhī, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. Vessabhū, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. Kakusandho, bhikkhave, bhagavā arahaṁ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi. Koṇāgamano, bhikkhave, bhagavā arahaṁ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi. Kassapo, bhikkhave, bhagavā arahaṁ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi. Ahaṁ, bhikkhave, etarahi arahaṁ sammāsambuddho khattiyo jātiyā ahosiṁ, khattiyakule uppanno.
7Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi. Sikhī, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi. Vessabhū, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi. Kakusandho, bhikkhave, bhagavā arahaṁ sammāsambuddho kassapo gottena ahosi. Koṇāgamano, bhikkhave, bhagavā arahaṁ sammāsambuddho kassapo gottena ahosi. Kassapo, bhikkhave, bhagavā arahaṁ sammāsambuddho kassapo gottena ahosi. Ahaṁ, bhikkhave, etarahi arahaṁ sammāsambuddho gotamo gottena ahosiṁ.
8Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṁ ahosi. Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa sattativassasahassāni āyuppamāṇaṁ ahosi. Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa saṭṭhivassasahassāni āyuppamāṇaṁ ahosi. Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa cattālīsavassasahassāni āyuppamāṇaṁ ahosi. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa tiṁsavassasahassāni āyuppamāṇaṁ ahosi. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa vīsativassasahassāni āyuppamāṇaṁ ahosi. Mayhaṁ, bhikkhave, etarahi appakaṁ āyuppamāṇaṁ parittaṁ lahukaṁ; yo ciraṁ jīvati, so vassasataṁ appaṁ vā bhiyyo.
9Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho pāṭaliyā mūle abhisambuddho. Sikhī, bhikkhave, bhagavā arahaṁ sammāsambuddho puṇḍarīkassa mūle abhisambuddho. Vessabhū, bhikkhave, bhagavā arahaṁ sammāsambuddho sālassa mūle abhisambuddho. Kakusandho, bhikkhave, bhagavā arahaṁ sammāsambuddho sirīsassa mūle abhisambuddho. Koṇāgamano, bhikkhave, bhagavā arahaṁ sammāsambuddho udumbarassa mūle abhisambuddho. Kassapo, bhikkhave, bhagavā arahaṁ sammāsambuddho nigrodhassa mūle abhisambuddho. Ahaṁ, bhikkhave, etarahi arahaṁ sammāsambuddho assatthassa mūle abhisambuddho.
10Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa khaṇḍatissaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa abhibhūsambhavaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa soṇuttaraṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa vidhurasañjīvaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa bhiyyosuttaraṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa tissabhāradvājaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Mayhaṁ, bhikkhave, etarahi sāriputtamoggallānaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ.
11Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. Eko sāvakānaṁ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi bhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ.
12Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. Eko sāvakānaṁ sannipāto ahosi bhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni, eko sāvakānaṁ sannipāto ahosi sattatibhikkhusahassāni. Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ.
13Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. Eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni, eko sāvakānaṁ sannipāto ahosi sattatibhikkhusahassāni, eko sāvakānaṁ sannipāto ahosi saṭṭhibhikkhusahassāni. Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ.
14Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa eko sāvakānaṁ sannipāto ahosi cattālīsabhikkhusahassāni. Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ.
15Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa eko sāvakānaṁ sannipāto ahosi tiṁsabhikkhusahassāni. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ.
16Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa eko sāvakānaṁ sannipāto ahosi vīsatibhikkhusahassāni. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ.
17Mayhaṁ, bhikkhave, etarahi eko sāvakānaṁ sannipāto ahosi aḍḍhateḷasāni bhikkhusatāni. Mayhaṁ, bhikkhave, ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ.
18Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa khemaṅkaro nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa upasanto nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa buddhijo nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa sotthijo nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa sabbamitto nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Mayhaṁ, bhikkhave, etarahi ānando nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.
19Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi. Bandhumatī nāma devī mātā ahosi janetti. Bandhumassa rañño bandhumatī nāma nagaraṁ rājadhānī ahosi.
20Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa aruṇo nāma rājā pitā ahosi. Pabhāvatī nāma devī mātā ahosi janetti. Aruṇassa rañño aruṇavatī nāma nagaraṁ rājadhānī ahosi.
21Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa suppatito nāma rājā pitā ahosi. Vassavatī nāma devī mātā ahosi janetti. Suppatitassa rañño anomaṁ nāma nagaraṁ rājadhānī ahosi.
22Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa aggidatto nāma brāhmaṇo pitā ahosi. Visākhā nāma brāhmaṇī mātā ahosi janetti. Tena kho pana, bhikkhave, samayena khemo nāma rājā ahosi. Khemassa rañño khemavatī nāma nagaraṁ rājadhānī ahosi.
23Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa yaññadatto nāma brāhmaṇo pitā ahosi. Uttarā nāma brāhmaṇī mātā ahosi janetti. Tena kho pana, bhikkhave, samayena sobho nāma rājā ahosi. Sobhassa rañño sobhavatī nāma nagaraṁ rājadhānī ahosi.
24Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa brahmadatto nāma brāhmaṇo pitā ahosi. Dhanavatī nāma brāhmaṇī mātā ahosi janetti. Tena kho pana, bhikkhave, samayena kikī nāma rājā ahosi. Kikissa rañño bārāṇasī nāma nagaraṁ rājadhānī ahosi.
25Mayhaṁ, bhikkhave, etarahi suddhodano nāma rājā pitā ahosi. Māyā nāma devī mātā ahosi janetti. Kapilavatthu nāma nagaraṁ rājadhānī ahosī"ti.
Idamavoca bhagavā. Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.
26Atha kho tesaṁ bhikkhūnaṁ acirapakkantassa bhagavato ayamantarākathā udapādi: "acchariyaṁ, āvuso, abbhutaṁ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā. Yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarissati, nāmatopi anussarissati, gottatopi anussarissati, āyuppamāṇatopi anussarissati, sāvakayugatopi anussarissati, sāvakasannipātatopi anussarissati: 'evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī'"ti.
27"Kiṁ nu kho, āvuso, tathāgatasseva nu kho esā dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: 'evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī'ti, udāhu devatā tathāgatassa etamatthaṁ ārocesuṁ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: 'evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī'"ti. Ayañca hidaṁ tesaṁ bhikkhūnaṁ antarākathā vippakatā hoti.
28Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena karerimaṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: "kāya nuttha, bhikkhave, etarahi kathāya sannisinnā; kā ca pana vo antarākathā vippakatā"ti?
29Evaṁ vutte, te bhikkhū bhagavantaṁ etadavocuṁ: "idha, bhante, amhākaṁ acirapakkantassa bhagavato ayaṁ antarākathā udapādi: 'acchariyaṁ, āvuso, abbhutaṁ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā. Yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarissati, nāmatopi anussarissati, gottatopi anussarissati, āyuppamāṇatopi anussarissati, sāvakayugatopi anussarissati, sāvakasannipātatopi anussarissati: "evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī"ti. Kiṁ nu kho, āvuso, tathāgatasseva nu kho esā dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: "evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī"ti. Udāhu devatā tathāgatassa etamatthaṁ ārocesuṁ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: "evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī"'ti? Ayaṁ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto"ti.
30"Tathāgatassevesā, bhikkhave, dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: 'evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī'ti. Devatāpi tathāgatassa etamatthaṁ ārocesuṁ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: 'evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī'ti.
31Iccheyyātha no tumhe, bhikkhave, bhiyyoso mattāya pubbenivāsapaṭisaṁyuttaṁ dhammiṁ kathaṁ sotun"ti? "Etassa, bhagavā, kālo; etassa, sugata, kālo; yaṁ bhagavā bhiyyoso mattāya pubbenivāsapaṭisaṁyuttaṁ dhammiṁ kathaṁ kareyya, bhagavato sutvā bhikkhū dhāressantī"ti. "Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī"ti. "Evaṁ, bhante"ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
32"Ito so, bhikkhave, ekanavutikappe yaṁ vipassī bhagavā arahaṁ sammāsambuddho loke udapādi. Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṁ ahosi. Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho pāṭaliyā mūle abhisambuddho. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa khaṇḍatissaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. Eko sāvakānaṁ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi bhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi. Bandhumatī nāma devī mātā ahosi janetti. Bandhumassa rañño bandhumatī nāma nagaraṁ rājadhānī ahosi.
2. Bodhisattadhammatā
33Atha kho, bhikkhave, vipassī bodhisatto tusitā kāyā cavitvā sato sampajāno mātukucchiṁ okkami. Ayamettha dhammatā. (1)
34Dhammatā esā, bhikkhave, yadā bodhisatto tusitā kāyā cavitvā mātukucchiṁ okkamati. Atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā, yatthapime candimasūriyā evaṁmahiddhikā evaṁmahānubhāvā ābhāya nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Yepi tattha sattā upapannā, tepi tenobhāsena aññamaññaṁ sañjānanti: 'aññepi kira, bho, santi sattā idhūpapannā'ti. Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati. Appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Ayamettha dhammatā. (2)
35Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, cattāro naṁ devaputtā catuddisaṁ rakkhāya upagacchanti: 'mā naṁ bodhisattaṁ vā bodhisattamātaraṁ vā manusso vā amanusso vā koci vā viheṭhesī'ti. Ayamettha dhammatā. (3)
36Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, pakatiyā sīlavatī bodhisattamātā hoti, viratā pāṇātipātā, viratā adinnādānā, viratā kāmesumicchācārā, viratā musāvādā, viratā surāmerayamajjappamādaṭṭhānā. Ayamettha dhammatā. (4)
37Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu purisesu mānasaṁ uppajjati kāmaguṇūpasaṁhitaṁ, anatikkamanīyā ca bodhisattamātā hoti kenaci purisena rattacittena. Ayamettha dhammatā. (5)
38Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, lābhinī bodhisattamātā hoti pañcannaṁ kāmaguṇānaṁ. Sā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāreti. Ayamettha dhammatā. (6)
39Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati. Sukhinī bodhisattamātā hoti akilantakāyā, bodhisattañca bodhisattamātā tirokucchigataṁ passati sabbaṅgapaccangiṁ ahīnindriyaṁ. Seyyathāpi, bhikkhave, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā. Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya: 'ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā'ti. Evameva kho, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati, sukhinī bodhisattamātā hoti akilantakāyā, bodhisattañca bodhisattamātā tirokucchigataṁ passati sabbaṅgapaccangiṁ ahīnindriyaṁ. Ayamettha dhammatā. (7)
40Dhammatā esā, bhikkhave, sattāhajāte bodhisatte bodhisattamātā kālaṁ karoti tusitaṁ kāyaṁ upapajjati. Ayamettha dhammatā. (8)
41Dhammatā esā, bhikkhave, yathā aññā itthikā nava vā dasa vā māse gabbhaṁ kucchinā pariharitvā vijāyanti, na hevaṁ bodhisattaṁ bodhisattamātā vijāyati. Daseva māsāni bodhisattaṁ bodhisattamātā kucchinā pariharitvā vijāyati. Ayamettha dhammatā. (9)
42Dhammatā esā, bhikkhave, yathā aññā itthikā nisinnā vā nipannā vā vijāyanti, na hevaṁ bodhisattaṁ bodhisattamātā vijāyati. Ṭhitāva bodhisattaṁ bodhisattamātā vijāyati. Ayamettha dhammatā. (10)
43Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, devā paṭhamaṁ paṭiggaṇhanti, pacchā manussā. Ayamettha dhammatā. (11)
44Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, appattova bodhisatto pathaviṁ hoti, cattāro naṁ devaputtā paṭiggahetvā mātu purato ṭhapenti: 'attamanā, devi, hohi; mahesakkho te putto uppanno'ti. Ayamettha dhammatā. (12)
45Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado. Seyyathāpi, bhikkhave, maṇiratanaṁ kāsike vatthe nikkhittaṁ neva maṇiratanaṁ kāsikaṁ vatthaṁ makkheti, nāpi kāsikaṁ vatthaṁ maṇiratanaṁ makkheti. Taṁ kissa hetu? Ubhinnaṁ suddhattā. Evameva kho, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito, udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado. Ayamettha dhammatā. (13)
46Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, dve udakassa dhārā antalikkhā pātubhavanti—ekā sītassa ekā uṇhassa yena bodhisattassa udakakiccaṁ karonti mātu ca. Ayamettha dhammatā. (14)
47Dhammatā esā, bhikkhave, sampatijāto bodhisatto samehi pādehi patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati setamhi chatte anudhāriyamāne, sabbā ca disā anuviloketi, āsabhiṁ vācaṁ bhāsati 'aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa, ayamantimā jāti, natthi dāni punabbhavo'ti. Ayamettha dhammatā. (15)
48Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati, atikkammeva devānaṁ devānubhāvaṁ. Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā, yatthapime candimasūriyā evaṁmahiddhikā evaṁmahānubhāvā ābhāya nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Yepi tattha sattā upapannā, tepi tenobhāsena aññamaññaṁ sañjānanti: 'aññepi kira, bho, santi sattā idhūpapannā'ti. Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Ayamettha dhammatā. (16)
3. Dvattiṁsamahāpurisalakkhaṇā
49Jāte kho pana, bhikkhave, vipassimhi kumāre bandhumato rañño paṭivedesuṁ: 'putto te, deva, jāto, taṁ devo passatū'ti. Addasā kho, bhikkhave, bandhumā rājā vipassiṁ kumāraṁ, disvā nemitte brāhmaṇe āmantāpetvā etadavoca: 'passantu bhonto nemittā brāhmaṇā kumāran'ti. Addasaṁsu kho, bhikkhave, nemittā brāhmaṇā vipassiṁ kumāraṁ, disvā bandhumantaṁ rājānaṁ etadavocuṁ: 'attamano, deva, hohi, mahesakkho te putto uppanno, lābhā te, mahārāja, suladdhaṁ te, mahārāja, yassa te kule evarūpo putto uppanno. Ayañhi, deva, kumāro dvattiṁsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni sattaratanāni bhavanti. Seyyathidaṁ—cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ. Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭacchado.
50Katamehi cāyaṁ, deva, kumāro dvattiṁsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni sattaratanāni bhavanti. Seyyathidaṁ—cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ. Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭacchado.
51Ayañhi, deva, kumāro suppatiṭṭhitapādo. Yaṁ pāyaṁ, deva, kumāro suppatiṭṭhitapādo. Idampissa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati. (1)
52Imassa, deva, kumārassa heṭṭhā pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni. Yampi imassa, deva, kumārassa heṭṭhā pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni, idampissa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati. (2)
53Ayañhi, deva, kumāro āyatapaṇhī … pe … (3)
54Ayañhi, deva, kumāro dīghaṅgulī … pe … (4)
55Ayañhi, deva, kumāro mudutalunahatthapādo … pe … (5)
56Ayañhi, deva kumāro jālahatthapādo … pe … (6)
57Ayañhi, deva, kumāro ussaṅkhapādo … pe … (7)
58Ayañhi, deva, kumāro eṇijaṅgho … pe … (8)
59Ayañhi, deva, kumāro ṭhitakova anonamanto ubhohi pāṇitalehi jaṇṇukāniparimasati parimajjati … pe … (9)
60Ayañhi, deva, kumāro kosohitavatthaguyho … pe … (10)
61Ayañhi, deva, kumāro suvaṇṇavaṇṇo kañcanasannibhattaco … pe … (11)
62Ayañhi, deva, kumāro sukhumacchavī; sukhumattā chaviyā rajojallaṁ kāye naupalimpati … pe … (12)
63Ayañhi, deva, kumāro ekekalomo; ekekāni lomāni lomakūpesu jātāni … pe … (13)
64Ayañhi, deva, kumāro uddhaggalomo; uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni dakkhiṇāvaṭṭakajātāni … pe … (14)
65Ayañhi, deva, kumāro brahmujugatto … pe … (15)
66Ayañhi, deva, kumāro sattussado … pe … (16)
67Ayañhi, deva, kumāro sīhapubbaddhakāyo … pe … (17)
68Ayañhi, deva, kumārocitantaraṁso … pe … (18)
69Ayañhi, deva, kumāro nigrodhaparimaṇḍalo yāvatakvassa kāyo tāvatakvassa byāmo, yāvatakvassa byāmo, tāvatakvassa kāyo … pe … (19)
70Ayañhi, deva, kumāro samavaṭṭakkhandho … pe … (20)
71Ayañhi, deva, kumāro rasaggasaggī … pe … (21)
72Ayañhi, deva, kumāro sīhahanu … pe … (22)
73Ayañhi, deva, kumāro cattālīsadanto … pe … (23)
74Ayañhi, deva, kumāro samadanto … pe … (24)
75Ayañhi, deva, kumāro aviraḷadanto … pe … (25)
76Ayañhi, deva, kumāro susukkadāṭho … pe … (26)
77Ayañhi, deva, kumāro pahūtajivho … pe … (27)
78Ayañhi, deva, kumāro brahmassaro karavīkabhāṇī … pe … (28)
79Ayañhi, deva, kumāro abhinīlanetto … pe … (29)
80Ayañhi, deva, kumāro gopakhumo … pe … (30)
81Imassa, deva, kumārassa uṇṇā bhamukantare jātā odātā mudutūlasannibhā. Yampi imassa, deva, kumārassa uṇṇā bhamukantare jātā odātā mudutūlasannibhā, idampimassa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati. (31)
82Ayañhi, deva, kumāro uṇhīsasīso. Yaṁ pāyaṁ, deva, kumāro uṇhīsasīso, idampissa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati. (32)
83Imehi kho ayaṁ, deva, kumāro dvattiṁsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni sattaratanāni bhavanti. Seyyathidaṁ—cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ. Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭacchado'ti.
4. Vipassīsamaññā
84Atha kho, bhikkhave, bandhumā rājā nemitte brāhmaṇe ahatehi vatthehi acchādāpetvā sabbakāmehi santappesi.
Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa dhātiyo upaṭṭhāpesi. Aññā khīraṁ pāyenti, aññā nhāpenti, aññā dhārenti, aññā aṅkena pariharanti. Jātassa kho pana, bhikkhave, vipassissa kumārassa setacchattaṁ dhārayittha divā ceva rattiñca: 'mā naṁ sītaṁ vā uṇhaṁ vā tiṇaṁ vā rajo vā ussāvo vā bādhayitthā'ti. Jāto kho pana, bhikkhave, vipassī kumāro bahuno janassa piyo ahosi manāpo. Seyyathāpi, bhikkhave, uppalaṁ vā padumaṁ vā puṇḍarīkaṁ vā bahuno janassa piyaṁ manāpaṁ; evameva kho, bhikkhave, vipassī kumāro bahuno janassa piyo ahosi manāpo. Svāssudaṁ aṅkeneva aṅkaṁ parihariyati.
85Jāto kho pana, bhikkhave, vipassī kumāro mañjussaro ca ahosi vaggussaro ca madhurassaro ca pemaniyassaro ca. Seyyathāpi, bhikkhave, himavante pabbate karavīkā nāma sakuṇajāti mañjussarā ca vaggussarā ca madhurassarā ca pemaniyassarā ca; evameva kho, bhikkhave, vipassī kumāro mañjussaro ca ahosi vaggussaro ca madhurassaro ca pemaniyassaro ca.
86Jātassa kho pana, bhikkhave, vipassissa kumārassa kammavipākajaṁ dibbacakkhu pāturahosi yena sudaṁ samantā yojanaṁ passati divā ceva rattiñca.
87Jāto kho pana, bhikkhave, vipassī kumāro animisanto pekkhati seyyathāpi devā tāvatiṁsā. 'Animisanto kumāro pekkhatī'ti kho, bhikkhave, vipassissa kumārassa 'vipassī vipassī' tveva samaññā udapādi.
88Atha kho, bhikkhave, bandhumā rājā atthakaraṇe nisinno vipassiṁ kumāraṁ aṅke nisīdāpetvā atthe anusāsati. Tatra sudaṁ, bhikkhave, vipassī kumāro pituaṅke nisinno viceyya viceyya atthe panāyati ñāyena. Viceyya viceyya kumāro atthe panāyati ñāyenāti kho, bhikkhave, vipassissa kumārassa bhiyyoso mattāya 'vipassī vipassī' tveva samaññā udapādi.
89Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa tayo pāsāde kārāpesi, ekaṁ vassikaṁ ekaṁ hemantikaṁ ekaṁ gimhikaṁ; pañca kāmaguṇāni upaṭṭhāpesi. Tatra sudaṁ, bhikkhave, vipassī kumāro vassike pāsāde cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṁ orohatīti.
Paṭhamabhāṇavāro.
5. Jiṇṇapurisa
90Atha kho, bhikkhave, vipassī kumāro bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena sārathiṁ āmantesi: 'yojehi, samma sārathi, bhaddāni bhaddāni yānāni uyyānabhūmiṁ gacchāma subhūmidassanāyā'ti. 'Evaṁ, devā'ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā vipassissa kumārassa paṭivedesi: 'yuttāni kho te, deva, bhaddāni bhaddāni yānāni, yassadāni kālaṁ maññasī'ti. Atha kho, bhikkhave, vipassī kumāro bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi uyyānabhūmiṁ niyyāsi.
91Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto purisaṁ jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantaṁ āturaṁ gatayobbanaṁ. Disvā sārathiṁ āmantesi: 'ayaṁ pana, samma sārathi, puriso kiṁkato? Kesāpissa na yathā aññesaṁ, kāyopissa na yathā aññesan'ti.
'Eso kho, deva, jiṇṇo nāmā'ti. 'Kiṁ paneso, samma sārathi, jiṇṇo nāmā'ti?
'Eso kho, deva, jiṇṇo nāma. Na dāni tena ciraṁ jīvitabbaṁ bhavissatī'ti.
'Kiṁ pana, samma sārathi, ahampi jarādhammo, jaraṁ anatīto'ti?
'Tvañca, deva, mayañcamha sabbe jarādhammā, jaraṁ anatītā'ti. 'Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā. Itova antepuraṁ paccaniyyāhī'ti. 'Evaṁ, devā'ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsi. Tatra sudaṁ, bhikkhave, vipassī kumāro antepuraṁ gato dukkhī dummano pajjhāyati: 'dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissatī'ti.
92Atha kho, bhikkhave, bandhumā rājā sārathiṁ āmantāpetvā etadavoca: 'kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha? Kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī'ti? 'Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī'ti. 'Kiṁ pana, samma sārathi, addasa kumāro uyyānabhūmiṁ niyyanto'ti? 'Addasā kho, deva, kumāro uyyānabhūmiṁ niyyanto purisaṁ jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantaṁ āturaṁ gatayobbanaṁ. Disvā maṁ etadavoca: "Ayaṁ pana, samma sārathi, puriso kiṅkato, kesāpissa na yathā aññesaṁ, kāyopissa na yathā aññesan"ti? "Eso kho, deva, jiṇṇo nāmā"ti. "Kiṁ paneso, samma sārathi, jiṇṇo nāmā"ti? "Eso kho, deva, jiṇṇo nāma na dāni tena ciraṁ jīvitabbaṁ bhavissatī"ti. "Kiṁ pana, samma sārathi, ahampi jarādhammo, jaraṁ anatīto"ti? "Tvañca, deva, mayañcamha sabbe jarādhammā, jaraṁ anatītā"ti.
93"Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī"ti. "Evaṁ, devā"ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ. So kho, deva, kumāro antepuraṁ gato dukkhī dummano pajjhāyati: "dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissatī"'ti.
6. Byādhitapurisa
94Atha kho, bhikkhave, bandhumassa rañño etadahosi:
95'Mā heva kho vipassī kumāro na rajjaṁ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṁ pabbaji, mā heva nemittānaṁ brāhmaṇānaṁ saccaṁ assa vacanan'ti. Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyoso mattāya pañca kāmaguṇāni upaṭṭhāpesi: 'yathā vipassī kumāro rajjaṁ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṁ pabbajeyya, yathā nemittānaṁ brāhmaṇānaṁ micchā assa vacanan'ti.
96Tatra sudaṁ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. Atha kho, bhikkhave, vipassī kumāro bahūnaṁ vassānaṁ … pe …
97Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto purisaṁ ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ sake muttakarīse palipannaṁ semānaṁ aññehi vuṭṭhāpiyamānaṁ aññehi saṁvesiyamānaṁ. Disvā sārathiṁ āmantesi: 'ayaṁ pana, samma sārathi, puriso kiṁkato? Akkhīnipissa na yathā aññesaṁ, saropissa na yathā aññesan'ti?
'Eso kho, deva, byādhito nāmā'ti. 'Kiṁ paneso, samma sārathi, byādhito nāmā'ti?
'Eso kho, deva, byādhito nāma appeva nāma tamhā ābādhā vuṭṭhaheyyā'ti.
'Kiṁ pana, samma sārathi, ahampi byādhidhammo, byādhiṁ anatīto'ti? 'Tvañca, deva, mayañcamha sabbe byādhidhammā, byādhiṁ anatītā'ti.
'Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī'ti. 'Evaṁ, devā'ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsi. Tatra sudaṁ, bhikkhave, vipassī kumāro antepuraṁ gato dukkhī dummano pajjhāyati: 'dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissatī'ti.
98Atha kho, bhikkhave, bandhumā rājā sārathiṁ āmantāpetvā etadavoca: 'kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha, kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī'ti? 'Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī'ti. 'Kiṁ pana, samma sārathi, addasa kumāro uyyānabhūmiṁ niyyanto'ti? 'Addasā kho, deva, kumāro uyyānabhūmiṁ niyyanto purisaṁ ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ sake muttakarīse palipannaṁ semānaṁ aññehi vuṭṭhāpiyamānaṁ aññehi saṁvesiyamānaṁ. Disvā maṁ etadavoca: "Ayaṁ pana, samma sārathi, puriso kiṅkato, akkhīnipissa na yathā aññesaṁ, saropissa na yathā aññesan"ti? "Eso kho, deva, byādhito nāmā"ti. "Kiṁ paneso, samma sārathi, byādhito nāmā"ti? "Eso kho, deva, byādhito nāma appeva nāma tamhā ābādhā vuṭṭhaheyyā"ti. "Kiṁ pana, samma sārathi, ahampi byādhidhammo, byādhiṁ anatīto"ti? "Tvañca, deva, mayañcamha sabbe byādhidhammā, byādhiṁ anatītā"ti. "Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī"ti. "Evaṁ, devā"ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ. So kho, deva, kumāro antepuraṁ gato dukkhī dummano pajjhāyati: "dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissatī"'ti.
7. Kālaṅkatapurisa
99Atha kho, bhikkhave, bandhumassa rañño etadahosi: 'mā heva kho vipassī kumāro na rajjaṁ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṁ pabbaji, mā heva nemittānaṁ brāhmaṇānaṁ saccaṁ assa vacanan'ti. Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyoso mattāya pañca kāmaguṇāni upaṭṭhāpesi: 'yathā vipassī kumāro rajjaṁ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṁ pabbajeyya, yathā nemittānaṁ brāhmaṇānaṁ micchā assa vacanan'ti.
100Tatra sudaṁ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. Atha kho, bhikkhave, vipassī kumāro bahūnaṁ vassānaṁ … pe …
101Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto mahājanakāyaṁ sannipatitaṁ nānārattānañca dussānaṁ vilātaṁ kayiramānaṁ. Disvā sārathiṁ āmantesi: 'kiṁ nu kho so, samma sārathi, mahājanakāyo sannipatito nānārattānañca dussānaṁ vilātaṁ kayiratī'ti? 'Eso kho, deva, kālaṅkato nāmā'ti. 'Tena hi, samma sārathi, yena so kālaṅkato tena rathaṁ pesehī'ti. 'Evaṁ, devā'ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā yena so kālaṅkato tena rathaṁ pesesi. Addasā kho, bhikkhave, vipassī kumāro petaṁ kālaṅkataṁ, disvā sārathiṁ āmantesi: 'kiṁ panāyaṁ, samma sārathi, kālaṅkato nāmā'ti?
'Eso kho, deva, kālaṅkato nāma. Na dāni taṁ dakkhanti mātā vā pitā vā aññe vā ñātisālohitā, sopi na dakkhissati mātaraṁ vā pitaraṁ vā aññe vā ñātisālohite'ti.
'Kiṁ pana, samma sārathi, ahampi maraṇadhammo maraṇaṁ anatīto; mampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā; ahampi na dakkhissāmi devaṁ vā deviṁ vā aññe vā ñātisālohite'ti? 'Tvañca, deva, mayañcamha sabbe maraṇadhammā maraṇaṁ anatītā; tampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā; tvampi na dakkhissasi devaṁ vā deviṁ vā aññe vā ñātisālohite'ti.
'Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī'ti. 'Evaṁ, devā'ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsi. Tatra sudaṁ, bhikkhave, vipassī kumāro antepuraṁ gato dukkhī dummano pajjhāyati: 'dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissati, maraṇaṁ paññāyissatī'ti.
102Atha kho, bhikkhave, bandhumā rājā sārathiṁ āmantāpetvā etadavoca: 'kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha, kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī'ti? 'Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī'ti. 'Kiṁ pana, samma sārathi, addasa kumāro uyyānabhūmiṁ niyyanto'ti? 'Addasā kho, deva, kumāro uyyānabhūmiṁ niyyanto mahājanakāyaṁ sannipatitaṁ nānārattānañca dussānaṁ vilātaṁ kayiramānaṁ. Disvā maṁ etadavoca: "Kiṁ nu kho so, samma sārathi, mahājanakāyo sannipatito nānārattānañca dussānaṁ vilātaṁ kayiratī"ti? "Eso kho, deva, kālaṅkato nāmā"ti. "Tena hi, samma sārathi, yena so kālaṅkato tena rathaṁ pesehī"ti. "Evaṁ, devā"ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā yena so kālaṅkato tena rathaṁ pesesiṁ. Addasā kho, deva, kumāro petaṁ kālaṅkataṁ, disvā maṁ etadavoca: "Kiṁ panāyaṁ, samma sārathi, kālaṅkato nāmā"ti? "Eso kho, deva, kālaṅkato nāma. Na dāni taṁ dakkhanti mātā vā pitā vā aññe vā ñātisālohitā, sopi na dakkhissati mātaraṁ vā pitaraṁ vā aññe vā ñātisālohite"ti. "Kiṁ pana, samma sārathi, ahampi maraṇadhammo maraṇaṁ anatīto; mampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā; ahampi na dakkhissāmi devaṁ vā deviṁ vā aññe vā ñātisālohite"ti? "Tvañca, deva, mayañcamha sabbe maraṇadhammā maraṇaṁ anatītā; tampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā, tvampi na dakkhissasi devaṁ vā deviṁ vā aññe vā ñātisālohite"ti. "Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī"ti. "Evaṁ, devā"ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ. So kho, deva, kumāro antepuraṁ gato dukkhī dummano pajjhāyati: "dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissati, maraṇaṁ paññāyissatī"'ti.
8. Pabbajita
103Atha kho, bhikkhave, bandhumassa rañño etadahosi: 'mā heva kho vipassī kumāro na rajjaṁ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṁ pabbaji, mā heva nemittānaṁ brāhmaṇānaṁ saccaṁ assa vacanan'ti. Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyoso mattāya pañca kāmaguṇāni upaṭṭhāpesi: 'yathā vipassī kumāro rajjaṁ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṁ pabbajeyya, yathā nemittānaṁ brāhmaṇānaṁ micchā assa vacanan'ti.
104Tatra sudaṁ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. Atha kho, bhikkhave, vipassī kumāro bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena sārathiṁ āmantesi: 'yojehi, samma sārathi, bhaddāni bhaddāni yānāni, uyyānabhūmiṁ gacchāma subhūmidassanāyā'ti. 'Evaṁ, devā'ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā vipassissa kumārassa paṭivedesi: 'yuttāni kho te, deva, bhaddāni bhaddāni yānāni, yassadāni kālaṁ maññasī'ti. Atha kho, bhikkhave, vipassī kumāro bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi uyyānabhūmiṁ niyyāsi.
105Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto purisaṁ bhaṇḍuṁ pabbajitaṁ kāsāyavasanaṁ. Disvā sārathiṁ āmantesi: 'ayaṁ pana, samma sārathi, puriso kiṁkato? Sīsampissa na yathā aññesaṁ, vatthānipissa na yathā aññesan'ti?
'Eso kho, deva, pabbajito nāmā'ti. 'Kiṁ paneso, samma sārathi, pabbajito nāmā'ti?
'Eso kho, deva, pabbajito nāma sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṁsā sādhu bhūtānukampā'ti.
'Sādhu kho so, samma sārathi, pabbajito nāma, sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṁsā sādhu bhūtānukampā. Tena hi, samma sārathi, yena so pabbajito tena rathaṁ pesehī'ti.
'Evaṁ, devā'ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā yena so pabbajito tena rathaṁ pesesi. Atha kho, bhikkhave, vipassī kumāro taṁ pabbajitaṁ etadavoca: 'tvaṁ pana, samma, kiṁkato, sīsampi te na yathā aññesaṁ, vatthānipi te na yathā aññesan'ti? 'Ahaṁ kho, deva, pabbajito nāmā'ti. 'Kiṁ pana tvaṁ, samma, pabbajito nāmā'ti? 'Ahaṁ kho, deva, pabbajito nāma, sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṁsā sādhu bhūtānukampā'ti. 'Sādhu kho tvaṁ, samma, pabbajito nāma sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṁsā sādhu bhūtānukampā'ti.
9. Bodhisattapabbajjā
106Atha kho, bhikkhave, vipassī kumāro sārathiṁ āmantesi: 'tena hi, samma sārathi, rathaṁ ādāya itova antepuraṁ paccaniyyāhi. Ahaṁ pana idheva kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissāmī'ti. 'Evaṁ, devā'ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā rathaṁ ādāya tatova antepuraṁ paccaniyyāsi. Vipassī pana kumāro tattheva kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji.
10. Mahājanakāyaanupabbajjā
107Assosi kho, bhikkhave, bandhumatiyā rājadhāniyā mahājanakāyo caturāsītipāṇasahassāni: 'vipassī kira kumāro kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito'ti. Sutvāna tesaṁ etadahosi: 'na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha vipassī kumāro kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito. Vipassīpi nāma kumāro kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissati, kimaṅgaṁ pana mayan'ti.
108Atha kho, so bhikkhave, mahājanakāyo caturāsītipāṇasahassāni kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā vipassiṁ bodhisattaṁ agārasmā anagāriyaṁ pabbajitaṁ anupabbajiṁsu. Tāya sudaṁ, bhikkhave, parisāya parivuto vipassī bodhisatto gāmanigamajanapadarājadhānīsu cārikaṁ carati.
109Atha kho, bhikkhave, vipassissa bodhisattassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: 'na kho metaṁ patirūpaṁ yohaṁ ākiṇṇo viharāmi, yannūnāhaṁ eko gaṇamhā vūpakaṭṭho vihareyyan'ti. Atha kho, bhikkhave, vipassī bodhisatto aparena samayena eko gaṇamhā vūpakaṭṭho vihāsi, aññeneva tāni caturāsītipabbajitasahassāni agamaṁsu, aññena maggena vipassī bodhisatto.
11. Bodhisattaabhinivesa
110Atha kho, bhikkhave, vipassissa bodhisattassa vāsūpagatassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: 'kicchaṁ vatāyaṁ loko āpanno, jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca, atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa, kudāssu nāma imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā'ti?
111Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho sati jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan'ti.
112Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho sati jāti hoti, kiṁpaccayā jātī'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'bhave kho sati jāti hoti, bhavapaccayā jātī'ti.
113Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho sati bhavo hoti, kiṁpaccayā bhavo'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'upādāne kho sati bhavo hoti, upādānapaccayā bhavo'ti.
114Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho sati upādānaṁ hoti, kiṁpaccayā upādānan'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'taṇhāya kho sati upādānaṁ hoti, taṇhāpaccayā upādānan'ti.
115Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho sati taṇhā hoti, kiṁpaccayā taṇhā'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'vedanāya kho sati taṇhā hoti, vedanāpaccayā taṇhā'ti.
116Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho sati vedanā hoti, kiṁpaccayā vedanā'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'phasse kho sati vedanā hoti, phassapaccayā vedanā'ti.
117Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho sati phasso hoti, kiṁpaccayā phasso'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'saḷāyatane kho sati phasso hoti, saḷāyatanapaccayā phasso'ti.
118Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho sati saḷāyatanaṁ hoti, kiṁpaccayā saḷāyatanan'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'nāmarūpe kho sati saḷāyatanaṁ hoti, nāmarūpapaccayā saḷāyatanan'ti.
119Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho sati nāmarūpaṁ hoti, kiṁpaccayā nāmarūpan'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'viññāṇe kho sati nāmarūpaṁ hoti, viññāṇapaccayā nāmarūpan'ti.
120Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho sati viññāṇaṁ hoti, kiṁpaccayā viññāṇan'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'nāmarūpe kho sati viññāṇaṁ hoti, nāmarūpapaccayā viññāṇan'ti.
121Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'paccudāvattati kho idaṁ viññāṇaṁ nāmarūpamhā, nāparaṁ gacchati. Ettāvatā jāyetha vā jiyyetha vā miyyetha vā cavetha vā upapajjetha vā, yadidaṁ nāmarūpapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti'.
122'Samudayo samudayo'ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
123Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho asati jarāmaraṇaṁ na hoti, kissa nirodhā jarāmaraṇanirodho'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'jātiyā kho asati jarāmaraṇaṁ na hoti, jātinirodhā jarāmaraṇanirodho'ti.
124Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho asati jāti na hoti, kissa nirodhā jātinirodho'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'bhave kho asati jāti na hoti, bhavanirodhā jātinirodho'ti.
125Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho asati bhavo na hoti, kissa nirodhā bhavanirodho'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'upādāne kho asati bhavo na hoti, upādānanirodhā bhavanirodho'ti.
126Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho asati upādānaṁ na hoti, kissa nirodhā upādānanirodho'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'taṇhāya kho asati upādānaṁ na hoti, taṇhānirodhā upādānanirodho'ti.
127Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho asati taṇhā na hoti, kissa nirodhā taṇhānirodho'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'vedanāya kho asati taṇhā na hoti, vedanānirodhā taṇhānirodho'ti.
128Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho asati vedanā na hoti, kissa nirodhā vedanānirodho'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'phasse kho asati vedanā na hoti, phassanirodhā vedanānirodho'ti.
129Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho asati phasso na hoti, kissa nirodhā phassanirodho'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'saḷāyatane kho asati phasso na hoti, saḷāyatananirodhā phassanirodho'ti.
130Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho asati saḷāyatanaṁ na hoti, kissa nirodhā saḷāyatananirodho'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'nāmarūpe kho asati saḷāyatanaṁ na hoti, nāmarūpanirodhā saḷāyatananirodho'ti.
131Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho asati nāmarūpaṁ na hoti, kissa nirodhā nāmarūpanirodho'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'viññāṇe kho asati nāmarūpaṁ na hoti, viññāṇanirodhā nāmarūpanirodho'ti.
132Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho asati viññāṇaṁ na hoti, kissa nirodhā viññāṇanirodho'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'nāmarūpe kho asati viññāṇaṁ na hoti, nāmarūpanirodhā viññāṇanirodho'ti.
133Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'adhigato kho myāyaṁ maggo sambodhāya yadidaṁ—
nāmarūpanirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti'.
134'Nirodho nirodho'ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
135Atha kho, bhikkhave, vipassī bodhisatto aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī vihāsi: 'iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo; iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo'ti, tassa pañcasu upādānakkhandhesu udayabbayānupassino viharato na cirasseva anupādāya āsavehi cittaṁ vimuccīti.
Dutiyabhāṇavāro.
12. Brahmayācanakathā
136Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi: 'yannūnāhaṁ dhammaṁ deseyyan'ti. Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi: 'adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ idappaccayatāpaṭiccasamuppādo. Idampi kho ṭhānaṁ duddasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ; so mamassa kilamatho, sā mamassa vihesā'ti.
137Apissu, bhikkhave, vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā:
138'Kicchena me adhigataṁ,
halaṁ dāni pakāsituṁ;
Rāgadosaparetehi,
nāyaṁ dhammo susambudho.
139Paṭisotagāmiṁ nipuṇaṁ,
gambhīraṁ duddasaṁ aṇuṁ;
Rāgarattā na dakkhanti,
tamokhandhena āvuṭā'ti.
140Itiha, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa paṭisañcikkhato appossukkatāya cittaṁ nami, no dhammadesanāya.
141Atha kho, bhikkhave, aññatarassa mahābrahmuno vipassissa bhagavato arahato sammāsambuddhassa cetasā cetoparivitakkamaññāya etadahosi: 'nassati vata bho loko, vinassati vata bho loko, yatra hi nāma vipassissa bhagavato arahato sammāsambuddhassa appossukkatāya cittaṁ namati, no dhammadesanāyā'ti. Atha kho so, bhikkhave, mahābrahmā seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito vipassissa bhagavato arahato sammāsambuddhassa purato pāturahosi.
Atha kho so, bhikkhave, mahābrahmā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇaṁ jāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena vipassī bhagavā arahaṁ sammāsambuddho tenañjaliṁ paṇāmetvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: 'desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ, santi sattā apparajakkhajātikā; assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro'ti.
142Evaṁ vutte, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho taṁ mahābrahmānaṁ etadavoca: 'mayhampi kho, brahme, etadahosi: "yannūnāhaṁ dhammaṁ deseyyan"ti. Tassa mayhaṁ, brahme, etadahosi: "adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ idappaccayatāpaṭiccasamuppādo. Idampi kho ṭhānaṁ duddasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ; so mamassa kilamatho, sā mamassa vihesā"ti. Apissu maṁ, brahme, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā:
143"Kicchena me adhigataṁ,
halaṁ dāni pakāsituṁ;
Rāgadosaparetehi,
nāyaṁ dhammo susambudho.
144Paṭisotagāmiṁ nipuṇaṁ,
gambhīraṁ duddasaṁ aṇuṁ;
Rāgarattā na dakkhanti,
tamokhandhena āvuṭā"ti.
145Itiha me, brahme, paṭisañcikkhato appossukkatāya cittaṁ nami, no dhammadesanāyā'ti.
146Dutiyampi kho, bhikkhave, so mahābrahmā … pe … tatiyampi kho, bhikkhave, so mahābrahmā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: 'desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ, santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro'ti.
147Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesi. Addasā kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante
. Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni anto nimuggaposīni. Appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni samodakaṁ ṭhitāni. Appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakā accuggamma ṭhitāni anupalittāni udakena. Evameva kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho buddhacakkhunā lokaṁ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.
148Atha kho so, bhikkhave, mahābrahmā vipassissa bhagavato arahato sammāsambuddhassa cetasā cetoparivitakkamaññāya vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ gāthāhi ajjhabhāsi:
149'Sele yathā pabbatamuddhaniṭṭhito,
Yathāpi passe janataṁ samantato;
Tathūpamaṁ dhammamayaṁ sumedha,
Pāsādamāruyha samantacakkhu;
Sokāvatiṇṇaṁ janatamapetasoko,
Avekkhassu jātijarābhibhūtaṁ.
150Uṭṭhehi vīra vijitasaṅgāma,
Satthavāha aṇaṇa vicara loke;
Desassu bhagavā dhammaṁ,
Aññātāro bhavissantī'ti.
151Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho taṁ mahābrahmānaṁ gāthāya ajjhabhāsi:
152'Apārutā tesaṁ amatassa dvārā,
Ye sotavanto pamuñcantu saddhaṁ;
Vihiṁsasaññī paguṇaṁ na bhāsiṁ,
Dhammaṁ paṇītaṁ manujesu brahme'ti.
153Atha kho so, bhikkhave, mahābrahmā: 'katāvakāso khomhi vipassinā bhagavatā arahatā sammāsambuddhena dhammadesanāyā'ti vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā padakkhiṇaṁ katvā tattheva antaradhāyi.
13. Aggasāvakayuga
154Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi: 'kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ ko imaṁ dhammaṁ khippameva ājānissatī'ti? Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi: 'ayaṁ kho khaṇḍo ca rājaputto tisso ca purohitaputto bandhumatiyā rājadhāniyā paṭivasanti paṇḍitā viyattā medhāvino dīgharattaṁ apparajakkhajātikā. Yannūnāhaṁ khaṇḍassa ca rājaputtassa, tissassa ca purohitaputtassa paṭhamaṁ dhammaṁ deseyyaṁ, te imaṁ dhammaṁ khippameva ājānissantī'ti.
155Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—bodhirukkhamūle antarahito bandhumatiyā rājadhāniyā kheme migadāye pāturahosi. Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho dāyapālaṁ āmantesi: 'ehi tvaṁ, samma dāyapāla, bandhumatiṁ rājadhāniṁ pavisitvā khaṇḍañca rājaputtaṁ tissañca purohitaputtaṁ evaṁ vadehi—vipassī, bhante, bhagavā arahaṁ sammāsambuddho bandhumatiṁ rājadhāniṁ anuppatto kheme migadāye viharati, so tumhākaṁ dassanakāmo'ti.
'Evaṁ, bhante'ti kho, bhikkhave, dāyapālo vipassissa bhagavato arahato sammāsambuddhassa paṭissutvā bandhumatiṁ rājadhāniṁ pavisitvā khaṇḍañca rājaputtaṁ tissañca purohitaputtaṁ etadavoca: 'vipassī, bhante, bhagavā arahaṁ sammāsambuddho bandhumatiṁ rājadhāniṁ anuppatto kheme migadāye viharati; so tumhākaṁ dassanakāmo'ti.
156Atha kho, bhikkhave, khaṇḍo ca rājaputto tisso ca purohitaputto bhaddāni bhaddāni yānāni yojāpetvā bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi bandhumatiyā rājadhāniyā niyyiṁsu. Yena khemo migadāyo tena pāyiṁsu. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikāva yena vipassī bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu. Upasaṅkamitvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
157Tesaṁ vipassī bhagavā arahaṁ sammāsambuddho anupubbiṁ kathaṁ kathesi, seyyathidaṁ—dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṁkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi—dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evameva khaṇḍassa ca rājaputtassa tissassa ca purohitaputtassa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: 'yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman'ti.
158Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavocuṁ: 'abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: "cakkhumanto rūpāni dakkhantī"ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca. Labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan'ti.
159Alatthuṁ kho, bhikkhave, khaṇḍo ca rājaputto, tisso ca purohitaputto vipassissa bhagavato arahato sammāsambuddhassa santike pabbajjaṁ alatthuṁ upasampadaṁ. Te vipassī bhagavā arahaṁ sammāsambuddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi; saṅkhārānaṁ ādīnavaṁ okāraṁ saṁkilesaṁ nibbāne ānisaṁsaṁ pakāsesi. Tesaṁ vipassinā bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassiyamānānaṁ samādapiyamānānaṁ samuttejiyamānānaṁ sampahaṁsiyamānānaṁ nacirasseva anupādāya āsavehi cittāni vimucciṁsu.
14. Mahājanakāyapabbajjā
160Assosi kho, bhikkhave, bandhumatiyā rājadhāniyā mahājanakāyo caturāsītipāṇasahassāni: 'vipassī kira bhagavā arahaṁ sammāsambuddho bandhumatiṁ rājadhāniṁ anuppatto kheme migadāye viharati. Khaṇḍo ca kira rājaputto tisso ca purohitaputto vipassissa bhagavato arahato sammāsambuddhassa santike kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitā'ti. Sutvāna nesaṁ etadahosi: 'na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha khaṇḍo ca rājaputto tisso ca purohitaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitā. Khaṇḍo ca rājaputto tisso ca purohitaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissanti, kimaṅgaṁ pana mayan'ti. Atha kho so, bhikkhave, mahājanakāyo caturāsītipāṇasahassāni bandhumatiyā rājadhāniyā nikkhamitvā yena khemo migadāyo yena vipassī bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu; upasaṅkamitvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
161Tesaṁ vipassī bhagavā arahaṁ sammāsambuddho anupubbiṁ kathaṁ kathesi. Seyyathidaṁ—dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi—dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evameva tesaṁ caturāsītipāṇasahassānaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: 'yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman'ti.
162Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṁkathā vesārajjappattā aparappaccayā satthusāsane vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavocuṁ: 'abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: "cakkhumanto rūpāni dakkhantī"ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṁghañca. Labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ labheyyāma upasampadan'ti.
163Alatthuṁ kho, bhikkhave, tāni caturāsītipāṇasahassāni vipassissa bhagavato arahato sammāsambuddhassa santike pabbajjaṁ, alatthuṁ upasampadaṁ. Te vipassī bhagavā arahaṁ sammāsambuddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi; saṅkhārānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nibbāne ānisaṁsaṁ pakāsesi. Tesaṁ vipassinā bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassiyamānānaṁ samādapiyamānānaṁ samuttejiyamānānaṁ sampahaṁsiyamānānaṁ nacirasseva anupādāya āsavehi cittāni vimucciṁsu.
15. Purimapabbajitānaṁ dhammābhisamaya
164Assosuṁ kho, bhikkhave, tāni purimāni caturāsītipabbajitasahassāni: 'vipassī kira bhagavā arahaṁ sammāsambuddho bandhumatiṁ rājadhāniṁ anuppatto kheme migadāye viharati, dhammañca kira desetī'ti. Atha kho, bhikkhave, tāni caturāsītipabbajitasahassāni yena bandhumatī rājadhānī yena khemo migadāyo yena vipassī bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu; upasaṅkamitvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
165Tesaṁ vipassī bhagavā arahaṁ sammāsambuddho anupubbiṁ kathaṁ kathesi. Seyyathidaṁ—dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi—dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evameva tesaṁ caturāsītipabbajitasahassānaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: 'yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman'ti.
166Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavocuṁ: 'abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: "cakkhumanto rūpāni dakkhantī"ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. Labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ labheyyāma upasampadan'ti.
167Alatthuṁ kho, bhikkhave, tāni caturāsītipabbajitasahassāni vipassissa bhagavato arahato sammāsambuddhassa santike pabbajjaṁ alatthuṁ upasampadaṁ. Te vipassī bhagavā arahaṁ sammāsambuddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi; saṅkhārānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nibbāne ānisaṁsaṁ pakāsesi. Tesaṁ vipassinā bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassiyamānānaṁ samādapiyamānānaṁ samuttejiyamānānaṁ sampahaṁsiyamānānaṁ nacirasseva anupādāya āsavehi cittāni vimucciṁsu.
16. Cārikāanujānana
168Tena kho pana, bhikkhave, samayena bandhumatiyā rājadhāniyā mahābhikkhusaṅgho paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṁ. Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: 'mahā kho etarahi bhikkhusaṅgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṁ, yannūnāhaṁ bhikkhū anujāneyyaṁ: "caratha, bhikkhave, cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ; mā ekena dve agamittha; desetha, bhikkhave, dhammaṁ ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro. Api ca channaṁ channaṁ vassānaṁ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā"'ti.
169Atha kho, bhikkhave, aññataro mahābrahmā vipassissa bhagavato arahato sammāsambuddhassa cetasā cetoparivitakkamaññāya seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva – brahmaloke antarahito vipassissa bhagavato arahato sammāsambuddhassa purato pāturahosi. Atha kho so, bhikkhave, mahābrahmā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena vipassī bhagavā arahaṁ sammāsambuddho tenañjaliṁ paṇāmetvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: 'evametaṁ, bhagavā, evametaṁ, sugata. Mahā kho, bhante, etarahi bhikkhusaṁgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṁ, anujānātu, bhante, bhagavā bhikkhū: "caratha, bhikkhave, cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ; mā ekena dve agamittha; desetha, bhikkhave, dhammaṁ ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro"ti. Api ca, bhante, mayaṁ tathā karissāma yathā bhikkhū channaṁ channaṁ vassānaṁ accayena bandhumatiṁ rājadhāniṁ upasaṅkamissanti pātimokkhuddesāyā'ti.
Idamavoca, bhikkhave, so mahābrahmā. Idaṁ vatvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā padakkhiṇaṁ katvā tattheva antaradhāyi.
170Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho sāyanhasamayaṁ paṭisallānā vuṭṭhito bhikkhū āmantesi: 'idha mayhaṁ, bhikkhave, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: "mahā kho etarahi bhikkhusaṅgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṁ. Yannūnāhaṁ bhikkhū anujāneyyaṁ— caratha, bhikkhave, cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ; mā ekena dve agamittha; desetha, bhikkhave, dhammaṁ ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro. Api ca channaṁ channaṁ vassānaṁ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā"'ti.
171Atha kho, bhikkhave, aññataro mahābrahmā mama cetasā cetoparivitakkamaññāya seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito mama purato pāturahosi. Atha kho so, bhikkhave, mahābrahmā ekaṁsaṁ uttarāsaṅgaṁ karitvā yenāhaṁ tenañjaliṁ paṇāmetvā maṁ etadavoca: 'evametaṁ, bhagavā, evametaṁ, sugata. Mahā kho, bhante, etarahi bhikkhusaṅgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṁ. Anujānātu, bhante, bhagavā bhikkhū – caratha, bhikkhave, cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ; mā ekena dve agamittha; desetha, bhikkhave, dhammaṁ … pe … santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāroti. Api ca, bhante, mayaṁ tathā karissāma, yathā bhikkhū channaṁ channaṁ vassānaṁ accayena bandhumatiṁ rājadhāniṁ upasaṅkamissanti pātimokkhuddesāyā'ti. Idamavoca, bhikkhave, so mahābrahmā. Idaṁ vatvā maṁ abhivādetvā padakkhiṇaṁ katvā tattheva antaradhāyi.
172'Anujānāmi, bhikkhave, caratha cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ; mā ekena dve agamittha; desetha, bhikkhave, dhammaṁ ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro. Api ca, bhikkhave, channaṁ channaṁ vassānaṁ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā'ti. Atha kho, bhikkhave, bhikkhū yebhuyyena ekāheneva janapadacārikaṁ pakkamiṁsu.
173Tena kho pana samayena jambudīpe caturāsīti āvāsasahassāni honti. Ekamhi hi vasse nikkhante devatā saddamanussāvesuṁ: 'nikkhantaṁ kho, mārisā, ekaṁ vassaṁ; pañca dāni vassāni sesāni; pañcannaṁ vassānaṁ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā'ti. Dvīsu vassesu nikkhantesu … tīsu vassesu nikkhantesu … catūsu vassesu nikkhantesu … pañcasu vassesu nikkhantesu devatā saddamanussāvesuṁ: 'nikkhantāni kho, mārisā, pañcavassāni; ekaṁ dāni vassaṁ sesaṁ; ekassa vassassa accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā'ti. Chasu vassesu nikkhantesu devatā saddamanussāvesuṁ: 'nikkhantāni kho, mārisā, chabbassāni, samayo dāni bandhumatiṁ rājadhāniṁ upasaṅkamituṁ pātimokkhuddesāyā'ti. Atha kho te, bhikkhave, bhikkhū appekacce sakena iddhānubhāvena appekacce devatānaṁ iddhānubhāvena ekāheneva bandhumatiṁ rājadhāniṁ upasaṅkamiṁsu pātimokkhuddesāyāti.
174Tatra sudaṁ, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho bhikkhusaṅghe evaṁ pātimokkhaṁ uddisati:
175'Khantī paramaṁ tapo titikkhā,
Nibbānaṁ paramaṁ vadanti buddhā;
Na hi pabbajito parūpaghātī,
hoti paraṁ viheṭhayanto.
Na samaṇo
176Sabbapāpassa akaraṇaṁ,
kusalassa upasampadā;
Sacittapariyodapanaṁ,
etaṁ buddhānasāsanaṁ.
177Anūpavādo anūpaghāto,
Pātimokkhe ca saṁvaro;
Mattaññutā ca bhattasmiṁ,
Pantañca sayanāsanaṁ;
Adhicitte ca āyogo,
Etaṁ buddhānasāsanan'ti.
17. Devatārocana
178Ekamidāhaṁ, bhikkhave, samayaṁ ukkaṭṭhāyaṁ viharāmi subhagavane sālarājamūle. Tassa mayhaṁ, bhikkhave, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: 'na kho so sattāvāso sulabharūpo, yo mayā anāvutthapubbo iminā dīghena addhunā aññatra suddhāvāsehi devehi. Yannūnāhaṁ yena suddhāvāsā devā tenupasaṅkameyyan'ti. Atha khvāhaṁ, bhikkhave, seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva – ukkaṭṭhāyaṁ subhagavane sālarājamūle antarahito avihesu devesu pāturahosiṁ. Tasmiṁ, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ: 'ito so, mārisā, ekanavutikappe yaṁ vipassī bhagavā arahaṁ sammāsambuddho loke udapādi.
Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṁ ahosi. Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho pāṭaliyā mūle abhisambuddho. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa khaṇḍatissaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. Eko sāvakānaṁ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṁ. Eko sāvakānaṁ sannipāto ahosi bhikkhusatasahassaṁ. Eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi. Bandhumatī nāma devī mātā ahosi janetti. Bandhumassa rañño bandhumatī nāma nagaraṁ rājadhānī ahosi. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa evaṁ abhinikkhamanaṁ ahosi evaṁ pabbajjā evaṁ padhānaṁ evaṁ abhisambodhi evaṁ dhammacakkappavattanaṁ. Te mayaṁ, mārisā, vipassimhi bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā'ti … pe …
179Tasmiṁyeva kho, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ: 'imasmiṁyeva kho, mārisā, bhaddakappe bhagavā etarahi arahaṁ sammāsambuddho loke uppanno. Bhagavā, mārisā, khattiyo jātiyā khattiyakule uppanno. Bhagavā, mārisā, gotamo gottena. Bhagavato, mārisā, appakaṁ āyuppamāṇaṁ parittaṁ lahukaṁ yo ciraṁ jīvati, so vassasataṁ appaṁ vā bhiyyo. Bhagavā, mārisā, assatthassa mūle abhisambuddho. Bhagavato, mārisā, sāriputtamoggallānaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Bhagavato, mārisā, eko sāvakānaṁ sannipāto ahosi aḍḍhateḷasāni bhikkhusatāni. Bhagavato, mārisā, ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ. Bhagavato, mārisā, ānando nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Bhagavato, mārisā, suddhodano nāma rājā pitā ahosi. Māyā nāma devī mātā ahosi janetti. Kapilavatthu nāma nagaraṁ rājadhānī ahosi. Bhagavato, mārisā, evaṁ abhinikkhamanaṁ ahosi evaṁ pabbajjā evaṁ padhānaṁ evaṁ abhisambodhi evaṁ dhammacakkappavattanaṁ. Te mayaṁ, mārisā, bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā'ti.
180Atha khvāhaṁ, bhikkhave, avihehi devehi saddhiṁ yena atappā devā tenupasaṅkamiṁ … pe … atha khvāhaṁ, bhikkhave, avihehi ca devehi atappehi ca devehi saddhiṁ yena sudassā devā tenupasaṅkamiṁ. Atha khvāhaṁ, bhikkhave, avihehi ca devehi atappehi ca devehi sudassehi ca devehi saddhiṁ yena sudassī devā tenupasaṅkamiṁ. Atha khvāhaṁ, bhikkhave, avihehi ca devehi atappehi ca devehi sudassehi ca devehi sudassīhi ca devehi saddhiṁ yena akaniṭṭhā devā tenupasaṅkamiṁ. Tasmiṁ, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu, upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.
181Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ: 'ito so, mārisā, ekanavutikappe yaṁ vipassī bhagavā arahaṁ sammāsambuddho loke udapādi. Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi. Khattiyakule udapādi. Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṁ ahosi. Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho pāṭaliyā mūle abhisambuddho. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa khaṇḍatissaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. Eko sāvakānaṁ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṁ. Eko sāvakānaṁ sannipāto ahosi bhikkhusatasahassaṁ. Eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi bandhumatī nāma devī mātā ahosi janetti. Bandhumassa rañño bandhumatī nāma nagaraṁ rājadhānī ahosi. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa evaṁ abhinikkhamanaṁ ahosi evaṁ pabbajjā evaṁ padhānaṁ evaṁ abhisambodhi, evaṁ dhammacakkappavattanaṁ. Te mayaṁ, mārisā, vipassimhi bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā'ti. Tasmiṁyeva kho, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ: 'ito so, mārisā, ekatiṁse kappe yaṁ sikhī bhagavā … pe … te mayaṁ, mārisā, sikhimhi bhagavati tasmiññeva kho, mārisā, ekatiṁse kappe yaṁ vessabhū bhagavā … pe … te mayaṁ, mārisā, vessabhumhi bhagavati … pe … imasmiṁyeva kho, mārisā, bhaddakappe kakusandho koṇāgamano kassapo bhagavā … pe … te mayaṁ, mārisā, kakusandhamhi koṇāgamanamhi kassapamhi bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā'ti.
182Tasmiṁyeva kho, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ: 'imasmiṁyeva kho, mārisā, bhaddakappe bhagavā etarahi arahaṁ sammāsambuddho loke uppanno. Bhagavā, mārisā, khattiyo jātiyā, khattiyakule uppanno. Bhagavā, mārisā, gotamo gottena. Bhagavato, mārisā, appakaṁ āyuppamāṇaṁ parittaṁ lahukaṁ yo ciraṁ jīvati, so vassasataṁ appaṁ vā bhiyyo. Bhagavā, mārisā, assatthassa mūle abhisambuddho. Bhagavato, mārisā, sāriputtamoggallānaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Bhagavato, mārisā, eko sāvakānaṁ sannipāto ahosi aḍḍhateḷasāni bhikkhusatāni. Bhagavato, mārisā, ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ. Bhagavato, mārisā, ānando nāma bhikkhu upaṭṭhāko aggupaṭṭhāko ahosi. Bhagavato, mārisā, suddhodano nāma rājā pitā ahosi. Māyā nāma devī mātā ahosi janetti. Kapilavatthu nāma nagaraṁ rājadhānī ahosi. Bhagavato, mārisā, evaṁ abhinikkhamanaṁ ahosi, evaṁ pabbajjā, evaṁ padhānaṁ, evaṁ abhisambodhi, evaṁ dhammacakkappavattanaṁ. Te mayaṁ, mārisā, bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā'ti.
183Iti kho, bhikkhave, tathāgatassevesā dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati 'evaṁjaccā te bhagavanto ahesuṁ' itipi. 'Evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ' itipīti.
184Devatāpi tathāgatassa etamatthaṁ ārocesuṁ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati 'evaṁjaccā te bhagavanto ahesuṁ' itipi. 'Evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ' itipī"ti.
185Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Mahāpadānasuttaṁ niṭṭhitaṁ paṭhamaṁ.