Sutta Pitaka
Dīgha Nikāya – The Long Discourses
DN18: Janavasabha Sutta – With Janavasabha
- DG BB TBW © Translated from the Pali by Maurice Walshe (More copyright information)
Brahma Addresses the Gods
1Thus have I heard. Once the Lord was staying at Nādikā at the Brick House.[n.497] Cf. DN 16.2.5ff and n.373. And at that time the Lord was explaining the rebirths of various devotees up and down the country who had died and passed away: Kāsis and Kosalans, Vajjians and Mallas, Cetis and Vamsas, Kurus and Pañcālas, Macchas and Sūrasenas, saying: ‘This one was reborn there, and that one there.’[n.498] Cf. DN 16.2.7. RD considers, probably rightly, that the DN 16 passage is the older. There, no mention was made of Magadhan devotees, and one purpose of this Sutta is to remedy that omission. More than fifty Nādikan devotees, having abandoned the five lower fetters, were reborn spontaneously and would attain Nibbāna without returning to this world; over ninety of them, having abandoned three fetters and weakened greed, hatred and delusion, were Once-Returners, who would return to this world once more and then make an end of suffering; and more than five hundred, having abandoned three fetters, were Stream-Winners, incapable of falling into states of woe, certain of Nibbāna.
2This news reached the ears of the devotees in Nādikā, and they were pleased, delighted and filled with joy to hear the Lord's replies.
3And the Venerable Ananda heard of the Lord's report[n.499] A curious remark, considering that Ananda had been present at the Lord's 'report'. and the Nādikans' delight.
To Ānanda
4And he thought: 'There were also Magadhan disciples of long standing who have died and passed away. One would think Anga and Magadha contained no Magadhan disciples who had died. Yet they too were devoted to the Buddha, the Dhamma and the Saṅgha, and they observed the discipline perfectly. The Lord has not stated their destiny. It would be good to have a declaration about this: it would make the multitude have faith and so attain a good rebirth.
'Now King Seniya Bimbisāra of Magadha was a righteous and lawful king, a friend of Brahmins, householders, town and country-dwellers, so that his fame is spread abroad: "That righteous king of ours is dear[n.500] Killed, of course, by his son Ajātasattu. who gave us so much happiness. Life was easy for us who dwelt under his righteous rule."[n.501] This rings true as a veiled criticism of Ajātasattu. And he was devoted to the Buddha, the Dhamma and the Saṅgha, and observed the discipline perfectly. Thus people say: "King Bimbisāra, who praised the Lord to his dying day, is dead!" The Lord has not declared his destiny, and it would be good to have a declaration… Besides, it was in Magadha that the Lord gained his enlightenment. Since the Lord gained his enlightenment in Magadha, why does he not declare the destinies of those who have died there? For the Lord not to make such a declaration would cause unhappiness to the Magadhans. Such being the case, why does not the Lord make such a declaration?'
5And after thus reflecting in solitude on behalf of the Magadhan devotees, the Venerable Ananda rose at the crack of dawn, went to the Lord and saluted him. Then, sitting down to one side, he said: 'Lord, I have heard what has been declared concerning the inhabitants of Nādikā.' as verse 1–2
'These were all devoted to the Buddha, the Dhamma and the Saṅgha, and they observed the discipline perfectly. The Lord has not stated their destiny… as verse 4. Why does not the Lord make such a declaration?' Then, having thus spoken to the Lord on behalf of the Magadhan devotees, he rose from his seat, saluted the Lord, passed him by to the right, and departed.
6As soon as Ananda had gone, the Lord took his robe and bowl and went into Nādikā for alms. Later, on his return, after his meal, he went to the Brick House and, having washed his feet, he went in and, having thought over, considered and given his whole mind to the question of the Magadhan devotees, he sat down on the prepared seat, saying: 'I shall know their destiny and future lot, whatever it is.'[n.502] The Buddha did not, of course, claim the immediate kind (or indeed any kind) of omniscience, as other teachers did. But in view of his immediate response at DN 16.2.7, he seems to be making rather heavy weather of this. And then he perceived the destiny and fate of each one of them. And in the evening, emerging from meditative seclusion, the Lord came out of the Brick House and sat down on the prepared seat in the shade of his lodging.
7Then the Venerable Ananda came to the Lord, saluted him, sat down to one side and said: 'Lord, the Lord's countenance looks bright and shining, showing that the Lord's mind is at ease. Has the Lord been satisfied with today's lodging?'
8'Ananda, after you spoke to me about the devotees of Magadha, I took my robe and bowl and went into Nādikā for alms. Later on … I went to the Brick House and considered the question of the Magadhan devotees… And I perceived the destiny and fate of each one of them.
The Yakkha Janavasabha
9Then the voice of a yakkha[n.503] Yakkhas are generally thought of as unpleasant creatures like demons or ogres. In fact they are curiously ambivalent (as Mrs Rhys Davids' term for them, 'fairy' suggests). The matter is largely explained by King Vessavana, who (as we know from this sutta too) is their ruler, at DN 32.2. But see also DN 23.23, and article Yakkha in DPPN. who had passed over cried out: "I am Janavasabha, Lord! I am Janavasabha, Well-Farer!" Well, Ananda, do you know anyone who formerly bore the name of Janavasabha?'
10'I must admit, Lord, that I have never heard such a name; and yet, on hearing the name "Janavasabha"[n.504] Lit. 'Bull (i.e. hero) of the People'. my hairs stood on end, and I thought: "He whose name is Janavasabha will not be such a low-ranking yakkha!"'
'Ananda, immediately after I heard this voice, the yakkha appeared before me as a noble vision, and uttered a second cry: "I am Bimbisāra, Lord! I am Bimbisāra, Well-Farer! I have now for the seventh time been reborn into the entourage of the Lord Vessavana.[n.505] The 'Great King' of the North. Thus having passed away as a king of humans, I have now become among the devas a king of non-human beings.
11Seven states here and seven there,
fourteen births,
That's the tally
of lives I can recall.
12For a long time, Lord, I have known myself to be exempt from states of woe,[n.506] A Stream-Winner. The seven human births indicate the maximum number of births a Stream-Winner can take. Hence the ʹdesireʹ arising in him to go on to the next stage. But why should the Buddha be so surprised at his awareness of having gained such a 'specific attainmentʹ? His answer seems to be entirely in keeping with the 'Mirror of Dhammaʹ test mentioned by the Buddha at DN 16.2.8. and now the desire arises in me to become a Once-Returner."
13I said: "It is amazing, it is astonishing that the reverend yakkha Janavasabha should say this. On what grounds can he know of such an august specific attainment?"
"'Not otherwise, Lord, not otherwise, Well-Farer, than through your teaching! From the time when I became fully committed and gained complete faith, from then on, Lord, for a long time I have known myself to be exempt from states of woe, and the desire has arisen in me to become a Once-Returner. And here, Lord, having been sent by King Vessavana on some business to King Virūlhaka,[n.507] The 'Great King' of the South. It is curious that a king should be sent as a messenger in this way. I saw the Lord entering the Brick House and sitting down and considering the question of the Magadhan devotees … And since I had only just heard King Vessavana announce to his assembly what those folk's fates were, it is no wonder that I thought: 'I will go and see the Lord and report this to him.' And these, Lord, are the two reasons[n.508] The two reasons, as RD points out, are (1) the fact that Vessavana had made a statement on this very subject, and (2) that he had been aware that the Buddha (whose mind he could read!) was pondering the same subject. This also conforms to the Buddha’s statement at various places (e.g. DN 14.1.15) that he knows certain things both by his own knowledge and because devas have told him. why I came to see the Lord." anavasabha continued:
Deva-Hall
14'"Lord, in earlier days, long ago, on the fast-day of the fifteenth at the beginning of the Rains,[n.509] Vassa: the annual three-monthly retreat during the rainy season. in the full-moon night all the Thirty-Three Gods were seated in the Sudhamma Hall[n.510] 'Hall of Good Counsel' (RD). – a great congregation of divine beings, and the Four Great Kings from the four quarters were there. There was the Great King Dhatarattha[n.511] For a fuller account of him and the other 'Great Kings' who actually preside over the lowest of the heavens, only just above the human realm, see DN 32. from the east at the head of his followers, facing west; the Great King Virūlhaka from the south… facing north; the Great King Virupakkha from the west…facing east; and the Great King Vessavana from the north… facing south.
'"On such occasions that is the order in which they are seated, and after that came our seats. And those devas who, having lived the holy life under the Lord, had recently appeared in the Heaven of the Thirty-Three, outshone the other devas in brightness and glory. And for that reason the Thirty-Three Gods were pleased, happy, filled with delight and joy, saying: 'The devas' hosts are growing, the asuras' hosts are declining!'[n.512] The asuras suffered a decline in India, compared with the Persian ahura. They are at war with the devas, and hence are sometimes termed by Western scholars 'titans'. Since humans can be reborn in either camp see DN 24.1.7 for an example of one born among the asuras, it is natural that the devas should rejoice at the accession to their ranks through the Buddha’s disciples.
'"Then, Lord, Sakka, ruler of the gods, seeing the satisfaction of the Thirty-Three, uttered these verses of rejoicing:
15'The gods of Thirty-Three rejoice,
their leader too,
Praising the Tathagata,
and Dhamma's truth,
16Seeing new-come devas,
fair and glorious
Who've lived the holy life,
now well reborn.
17Outshining all the rest
in fame and splendor
the mighty sage's pupils
singled out
18Seeing this, the Thirty-Three rejoice,
their leader too,
Praising the Tathagata,
and Dhamma's truth.'
19At this the Thirty-Three Gods rejoiced still more, saying: 'The devas' hosts are growing, the asuras' hosts are declining!'
'"And then they consulted and deliberated together about the matter concerning which they had assembled in the Sudhammā Hall, and the Four Great Kings were advised and admonished on this matter as they stood by their seats unmoving.[n.513] They seem, as RD notes to a later passage, DN 19.14 to have been the recorders of the proceedings at assemblies of the Thirty-Three Gods. They had to memorise what was decided. RD draws the inference that this was also done at real assemblies in the India of the time.
20The Kings, instructed,
marked the words they spoke,
Standing calm, serene,
beside their seats.
21"'And then, Lord, a glorious radiance shone forth from the north, and a splendour was seen greater than the sheen of the devas. And Sakka said to the Thirty-Three Gods: 'Gentlemen, when such signs are seen, such light is seen and such radiance shines forth, Brahmā will appear.[n.514] Cf. DN 11.80. The appearance of such radiance is the first sign of Brahmā's approaching manifestation.'
22When they see these signs,
Brahmā will soon appear:
This is Brahmā sign,
radiance vast and great.
Brahmā Sanankumāra
23'"Then the Thirty-Three Gods sat down each in his proper place, saying: 'Let us find out what comes[n.515] Vipāka: not here, as usually, in the technical sense of 'result of kamma', but a rare usage 'outcome in general'. of this radiance, and having found the truth of it, we will go towards it.' The Four Great Kings, sitting down in their places, said the same. Thus they were all agreed.
24"'Lord, whenever Brahmā Sanankumāra[n.516] 'Ever virgin' or 'ever young'. One of the five sons of Brahma according to legend. appears to the Thirty-Three Gods, he appears having assumed a grosser form, because his natural appearance is not such as to be perceptible to their eyes.[n.517] An indirect way of exalting the Buddha: Brahma is so vastly superior to the Thirty-Three Gods, and yet he is inferior to the Buddha, and knows it. When he appears to the Thirty-Three Gods, he outshines other devas in radiance and glory, just as a figure made of gold outshines the human figure.
And, Lord, when Brahmā Sanankumāra appears to the Thirty-Three Gods, not one of them salutes him, or rises, or offers him a seat. They all sit silently with palms together,[n.518] The añjali gesture of veneration or greeting, still used in India and Buddhist countries — frequently mistaken by Westerners for a gesture of prayer which, for Theravāda Buddhism at least, is inappropriate. cross-legged,[n.519] pallaṅkena: instrumental case of pallaṅka 'in a cross-legged position'. thinking he will sit down on the couch[n.520] Pallanka is also the couch on which one sits cross-legged. Cf. n.32. of that god from whom he wants something.
And the one on whose couch he sits down is as thrilled and delighted as a duly-anointed Khattiya king on assuming his royal office.
25'"Then, Lord, Brahmā Sanankumāra, having assumed a grosser form, appeared to the Thirty-Three Gods in the shape of the youth Pañcasikha.[n.521] Cf. DN 21.2 and DN 19.1. DA says Brahma adopted this form because all the devas loved Pañcasikha. Rising up in the air, he appeared floating cross-legged, just as a strong man might sit down on a properly-spread couch or on the ground. And seeing the delight of the Thirty-Three Gods, he uttered these verses of rejoicing:
26'The gods of Thirty-Three rejoice,
their leader too,
Praising the Tathāgata,
and Dhamma's truth,
27Seeing new-come devas,
fair and glorious
Who've lived the holy life,
now well reborn.
28Outshining all the rest
in fame and splendour,
The mighty Sage's pupils
singled out.
29Seeing this, the Thirty-Three rejoice,
their leader too,
Praising the Tathāgata,
and Dhamma's truth.'
30"'Now to the matter of Brahmā Sanankumāra's speech, and as for the manner of his speech, his voice had eight qualities: it was distinct, intelligible, pleasant, attractive, compact, concise, deep and resonant. And when he spoke in that voice to the assembly, its sound did not carry outside. Whoever has such a voice as that is said to have the voice of Brahmā.
31"'And Brahmā Sanankumāra, multiplying his shape by thirty-three, sat down cross-legged on each individual couch of the Thirty-Three, and said: 'What do my lords the Thirty-Three think? Since the Lord, out of compassion for the world and for the benefit and happiness of the many, has acted to the advantage of devas and mankind, those, whoever they may be, who have taken refuge in the Buddha, the Dhamma and the Saṅgha and have observed the moral precepts[n.522] Phrase omitted by RD- though it is an important qualification! have, at death and the breaking-up of the body, arisen in the company of the Parinimmita-Vasavatti devas,[n.523] For all of these groups, see Introduction, p. 38f. or the Nimmanaratti devas, or the Tusita devas, or the Yāma devas, or in the retinue of the Thirty-Three Gods, or of the Four Great Kings — or at the very least in the company of the gandhabbas .'[n.524] Celestial musicians cf. n.26. As attendants on the devas of the Realm of the Four Great Kings, they were the lowest grade of beings in the heavenly worlds. For a monk to be reborn among them was shameful: cf. DN 21.1iff. It should be noted that the gandhabba mentioned in MN 38 as being present at the time of conception is not the same. The term there means 'one about to be born': see I.B. Homer's note, MLS i, p. 321, note 6.
32'"This was the burden of Brahmā Sanankumāra's speech. And every one of the gods he spoke to thought: 'He is sitting on my couch, he is speaking to me alone.'
33All the forms assumed
with one voice speak,
And having spoken,
all at once are silent.
34And so the Thirty-Three,
their leader too,
Each thinks:
'He speaks to me alone.'
35'"Then Brahma Sanankumara assumed a single form;[n.525] RD mistranslates: 'betook himself to one end of the Hall'. then he sat down on the couch of Sakka and said:
Developing the Path to Power
36'What do my lords the Thirty-Three think? This Lord, the Arahant supreme Buddha has known and seen the four roads to power,[n.526] Defined at Sutta 26.28. For further details see BDic. and how to develop, perfect and practise them. What four? Here a monk develops concentration of intention accompanied by effort of will, concentration of energy…, concentration of consciousness…, and concentration of investigation accompanied by effort of will. These are the four roads to power…
37And whatever ascetics or Brahmins have in the past realised such powers in different ways, they have all developed and strongly practised these four ways, and the same applies to all who may in the future, or who do now realise such powers. Do my lords the Thirty-Three observe such powers in me?' 'Yes, Brahmā.' 'Well, I too have developed and strongly practised these four ways.'
'"This was the burden of Brahma Sanankumāra's speech. He went on:
Threefold Attainment
38'What do my lords of the Thirty-Three think? There are three gateways to the bliss proclaimed by the Lord who knows and sees. What are they? In the first place someone dwells in association with sense-desires, with unwholesome conditions. At some time he hears the Ariyan Dhamma, he pays close attention and practises in conformity with it. By so doing he comes to live dissociated from such sense-desires and unwholesome conditions. As a result of this dissociation, pleasant feeling[n.527] Sukha: 'pleasant feeling physical or mental'. arises, and what is more, gladness.[n.528] Somanassa: 'pleasant mental feeling'. Here, a higher degree of sukha, not to be equated with pīti see n.81. Just as pleasure might give birth to rejoicing, so from pleasant feeling he experiences gladness.
39'"'In the second place there is someone in whom the gross tendencies[n.529] Saṅkhārā: a multi-valent term see n.293, for which see the excellent article in BDic. In his note to this passage, RD wrestles with its meaning, and coins the unfortunate rendering 'Confections', which, still more unfortunately, was later taken up by Suzuki, on whom it is usually fathered. of body, speech and thought are not allayed. At some time he hears the Ariyan Dhamma, … and his gross tendencies of body, speech and thought are allayed. As a result of this allaying, pleasant feeling arises, and what is more, gladness…
40'"'In the third place there is someone who really does not knew what is right and what is wrong, what is blameworthy and what is not, what is to be practised and what is not, what is base and what is noble, and what is foul, fair or mixed in quality. At some time he hears the Ariyan Dhamma, he pays dose attention and practises in conformity with it. As a result, he comes to know in reality what is right and wrong, what is blameworthy and what is not, what is to be practised and what is not, what is base and what is noble, and what is foul, fair or mixed in quality. In him who knows and sees thus, ignorance is dispelled and knowledge arises. With the waning of ignorance and the arising of knowledge, pleasant feeling arises, and what is more, gladness. Just as pleasure might give birth to rejoicing, so from pleasant feeling he experiences gladness. These are the three gateways to the bliss proclaimed by the Lord who knows and sees.'
'"This was the burden of Brahmā Sanankumāra's speech. He went on:
Four Foundations of Mindfulness
41'What do my lords of the Thirty-Three think? How well has the Lord Buddha who knows and sees pointed out the four foundations of mindfulness[n.530] See DN 22 for these. for the attainment of that which is good! What are they? Here a monk abides contemplating the body as body, earnestly, clearly aware, mindful and having put away all hankering and fretting for the world. As he thus dwells contemplating his own body as body, he becomes perfectly concentrated and perfectly serene. Being thus calm and serene, he gains knowledge and vision externally of the bodies of others.[n.531] Or 'physical forms external to himselfʹ (RD). He abides contemplating his own feelings as feelings,… he abides contemplating his own mind as mind, … he abides contemplating his own mind-objects as mind-objects, earnestly, clearly aware, mindful and having put away all hankering and fretting for the world. As he thus dwells contemplating his own mind-objects as mind-objects, he becomes perfectly concentrated and perfectly serene. Being thus calm and serene, he gains knowledge and vision externally of the mind-objects of others. These are the four foundations of mindfulness well pointed out by the Lord Buddha who knows and sees, for the attainment of that which is good.'
'"This was the burden of Brahmā Sanankumāra's speech. He went on:
Seven Requisites of Concentration
42'What do my lords of the Thirty-Three think? How well has the Lord Buddha who knows and sees pointed out the seven requisites of concentration, for the development of perfect concentration and the perfection of concentration! What are they? They are right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness.[n.532] A rare formulation of the factors of the Eightfold Path (see DN 33.2.3 (3)). Elsewhere, such a progressive explanation is denied: this points to a late formulation. See BDic under Magga, and EB under Aṭṭhangika-magga. That one-pointedness of mind that is produced by these seven factors is called the Ariyan right concentration with its bases and requisites. From right view arises right thought, from right thought arises right speech, from right speech arises right action, from right action arises right livelihood, from right livelihood arises right effort, from right effort arises right mindfulness, from right mindfulness arises right concentration, from right concentration arises right knowledge,[n.533] Sammā-ñāṇaṁ. from right knowledge arises right liberation.[n.534] Sammā-vimutti. These additional two steps are part of the supramundane path (MN 117). If anyone truthfully declaring: "Well-proclaimed by the Lord is the Dhamma, visible here and now, timeless, inviting inspection, leading onward, to be comprehended by the wise each one for himself", were to say: "Open are the doors of the Deathless!"[n.535] DN 14.3.7. he would be speaking in accordance with the highest truth. For indeed, my lords, the Dhamma is well-proclaimed by the Lord, visible here and now, timeless, inviting inspection, leading onward, to be comprehended by the wise, each one for him or herself, and, too, the doors to the Deathless are open!
43"'Those who have unshakeable faith in the Buddha, the Dhamma and the Saṅgha, and are endowed with the virtues pleasing to the Noble Ones, those beings who have arisen here on account of their Dhamma-training, amounting to more than twenty-four hundred Magadhan followers who have passed over, have by the destruction of three fetters become Stream-Winners, incapable of falling into states of woe and certain of enlightenment, and indeed there are Once-Returners here too.
44But of that other race indeed
Of greater merit still, my mind
Can make no reckoning at all,
For fear that I should speak untruth.'[n.536] These are the Non-Returners, who are presumably so far above Brahmā Sanankumāra that he cannot speak of them with knowledge!
45'"This was the burden of Brahma Sanankumāra's speech. And in connection with this the Great King Vessavana reflected in his mind: 'It is marvellous, it is wonderful, that such a glorious Teacher should arise, that there should be such a glorious proclamation of Dhamma, and that such glorious paths to the sublime should be made known!' Then Brahmā Sanankumāra, reading King Vessavana's mind, said to him: 'What do you think, King Vessavana? There has been such a glorious Teacher in the past, and such a proclamation, and such paths made known, and there will be again in the future.'"'
46Such was the burden of what Brahmā Sanankumāra proclaimed to the Thirty-Three Gods. And the Great King Vessavana, having heard and received it in person, related it to his followers.
47And the yakkha Janavasabha, having heard it himself, related it to the Lord. And the Lord, having heard it himself and also come to know it by his own super-knowledge, related it to the Venerable Ananda, who in turn related it to the monks and nuns, the male and female lay-followers.
And so the holy life waxed mighty and prospered and spread widely as it was proclaimed among mankind.
1. Nātikiyādibyākaraṇa
1Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā nātike viharati giñjakāvasathe. Tena kho pana samayena bhagavā parito parito janapadesu paricārake abbhatīte kālaṅkate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṁsesu kurupañcālesu majjhasūrasenesu: "asu amutra upapanno, asu amutra upapanno. Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. Sādhikā navuti nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā"ti.
2Assosuṁ kho nātikiyā paricārakā: "Bhagavā kira parito parito janapadesu paricārake abbhatīte kālaṅkate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṁsesu kurupañcālesu majjhasūrasenesu: 'asu amutra upapanno, asu amutra upapanno. Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. Sādhikā navuti nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā'"ti. Tena ca nātikiyā paricārakā attamanā ahesuṁ pamuditā pītisomanassajātā bhagavato pañhaveyyākaraṇaṁ sutvā.
3Assosi kho āyasmā ānando: "Bhagavā kira parito parito janapadesu paricārake abbhatīte kālaṅkate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṁsesu kurupañcālesu majjhasūrasenesu: 'asu amutra upapanno, asu amutra upapanno. Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. Sādhikā navuti nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā'ti. Tena ca nātikiyā paricārakā attamanā ahesuṁ pamuditā pītisomanassajātā bhagavato pañhaveyyākaraṇaṁ sutvā"ti.
2. Ānandaparikathā
4Atha kho āyasmato ānandassa etadahosi: "ime kho panāpi ahesuṁ māgadhakā paricārakā bahū ceva rattaññū ca abbhatītā kālaṅkatā. Suññā maññe aṅgamagadhā aṅgamāgadhakehi paricārakehi abbhatītehi kālaṅkatehi. Te kho panāpi ahesuṁ buddhe pasannā dhamme pasannā saṁghe pasannā sīlesu paripūrakārino. Te abbhatītā kālaṅkatā bhagavatā abyākatā; tesampissa sādhu veyyākaraṇaṁ, bahujano pasīdeyya, tato gaccheyya sugatiṁ.
Ayaṁ kho panāpi ahosi rājā māgadho seniyo bimbisāro dhammiko dhammarājā hito brāhmaṇagahapatikānaṁ negamānañceva jānapadānañca. Apissudaṁ manussā kittayamānarūpā viharanti: 'evaṁ no so dhammiko dhammarājā sukhāpetvā kālaṅkato, evaṁ mayaṁ tassa dhammikassa dhammarañño vijite phāsu viharimhā'ti. So kho panāpi ahosi buddhe pasanno dhamme pasanno saṁghe pasanno sīlesu paripūrakārī. Apissudaṁ manussā evamāhaṁsu: 'yāva maraṇakālāpi rājā māgadho seniyo bimbisāro bhagavantaṁ kittayamānarūpo kālaṅkato'ti. So abbhatīto kālaṅkato bhagavatā abyākato. Tassapissa sādhu veyyākaraṇaṁ bahujano pasīdeyya, tato gaccheyya sugatiṁ. Bhagavato kho pana sambodhi magadhesu. Yattha kho pana bhagavato sambodhi magadhesu, kathaṁ tatra bhagavā māgadhake paricārake abbhatīte kālaṅkate upapattīsu na byākareyya. Bhagavā ce kho pana māgadhake paricārake abbhatīte kālaṅkate upapattīsu na byākareyya, dīnamanā tenassu māgadhakā paricārakā; yena kho panassu dīnamanā māgadhakā paricārakā kathaṁ te bhagavā na byākareyyā"ti?
5Idamāyasmā ānando māgadhake paricārake ārabbha eko raho anuvicintetvā rattiyā paccūsasamayaṁ paccuṭṭhāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: "sutaṁ metaṁ, bhante: 'bhagavā kira parito parito janapadesu paricārake abbhatīte kālaṅkate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṁsesu kurupañcālesu majjhasūrasenesu: "asu amutra upapanno, asu amutra upapanno. Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. Sādhikā navuti nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇāti. Tena ca nātikiyā paricārakā attamanā ahesuṁ pamuditā pītisomanassajātā bhagavato pañhaveyyākaraṇaṁ sutvā"'ti. Ime kho panāpi, bhante, ahesuṁ māgadhakā paricārakā bahū ceva rattaññū ca abbhatītā kālaṅkatā. Suññā maññe aṅgamagadhā aṅgamāgadhakehi paricārakehi abbhatītehi kālaṅkatehi. Te kho panāpi, bhante, ahesuṁ buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārino, te abbhatītā kālaṅkatā bhagavatā abyākatā. Tesampissa sādhu veyyākaraṇaṁ, bahujano pasīdeyya, tato gaccheyya sugatiṁ. Ayaṁ kho panāpi, bhante, ahosi rājā māgadho seniyo bimbisāro dhammiko dhammarājā hito brāhmaṇagahapatikānaṁ negamānañceva jānapadānañca. Apissudaṁ manussā kittayamānarūpā viharanti: 'evaṁ no so dhammiko dhammarājā sukhāpetvā kālaṅkato. Evaṁ mayaṁ tassa dhammikassa dhammarañño vijite phāsu viharimhā'ti. So kho panāpi, bhante, ahosi buddhe pasanno dhamme pasanno saṅghe pasanno sīlesu paripūrakārī. Apissudaṁ manussā evamāhaṁsu: 'yāva maraṇakālāpi rājā māgadho seniyo bimbisāro bhagavantaṁ kittayamānarūpo kālaṅkato'ti. So abbhatīto kālaṅkato bhagavatā abyākato; tassapissa sādhu veyyākaraṇaṁ, bahujano pasīdeyya, tato gaccheyya sugatiṁ. Bhagavato kho pana, bhante, sambodhi magadhesu. Yattha kho pana, bhante, bhagavato sambodhi magadhesu, kathaṁ tatra bhagavā māgadhake paricārake abbhatīte kālaṅkate upapattīsu na byākareyya? Bhagavā ce kho pana, bhante, māgadhake paricārake abbhatīte kālaṅkate upapattīsu na byākareyya, dīnamanā tenassu māgadhakā paricārakā; yena kho panassu dīnamanā māgadhakā paricārakā kathaṁ te bhagavā na byākareyyā"ti. Idamāyasmā ānando māgadhake paricārake ārabbha bhagavato sammukhā parikathaṁ katvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
6Atha kho bhagavā acirapakkante āyasmante ānande pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya nātikaṁ piṇḍāya pāvisi. Nātike piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto pāde pakkhāletvā giñjakāvasathaṁ pavisitvā māgadhake paricārake ārabbha aṭṭhiṁ katvā manasikatvā sabbaṁ cetasā samannāharitvā paññatte āsane nisīdi: "gatiṁ nesaṁ jānissāmi abhisamparāyaṁ, yaṁgatikā te bhavanto yaṁabhisamparāyā"ti. Addasā kho bhagavā māgadhake paricārake: "yaṁgatikā te bhavanto yaṁabhisamparāyā"ti. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito giñjakāvasathā nikkhamitvā vihārapacchāyāyaṁ paññatte āsane nisīdi.
7Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: " upasantapadisso, bhante, bhagavā bhātiriva bhagavato mukhavaṇṇo vippasannattā indriyānaṁ. Santena nūnajja, bhante, bhagavā vihārena vihāsī"ti?
8"Yadeva kho me tvaṁ, ānanda, māgadhake paricārake ārabbha sammukhā parikathaṁ katvā uṭṭhāyāsanā pakkanto, tadevāhaṁ nātike piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto pāde pakkhāletvā giñjakāvasathaṁ pavisitvā māgadhake paricārake ārabbha aṭṭhiṁ katvā manasikatvā sabbaṁ cetasā samannāharitvā paññatte āsane nisīdiṁ: 'gatiṁ nesaṁ jānissāmi abhisamparāyaṁ, yaṅgatikā te bhavanto yaṁabhisamparāyā'ti. Addasaṁ kho ahaṁ, ānanda, māgadhake paricārake 'yaṅgatikā te bhavanto yaṁabhisamparāyā'ti.
3. Janavasabhayakkha
9Atha kho, ānanda, antarahito yakkho saddamanussāvesi: 'janavasabho ahaṁ, bhagavā; janavasabho ahaṁ, sugatā'ti. Abhijānāsi no tvaṁ, ānanda, ito pubbe evarūpaṁ nāmadheyyaṁ sutaṁ yadidaṁ janavasabho"ti?
10"Na kho ahaṁ, bhante, abhijānāmi ito pubbe evarūpaṁ nāmadheyyaṁ sutaṁ yadidaṁ janavasabhoti, api ca me, bhante, lomāni haṭṭhāni 'janavasabho'ti nāmadheyyaṁ sutvā. Tassa mayhaṁ, bhante, etadahosi: 'na hi nūna so orako yakkho bhavissati yadidaṁ evarūpaṁ nāmadheyyaṁ supaññattaṁ yadidaṁ janavasabho'"ti.
"Anantarā kho, ānanda, saddapātubhāvā uḷāravaṇṇo me yakkho sammukhe pāturahosi. Dutiyakampi saddamanussāvesi: 'bimbisāro ahaṁ, bhagavā; bimbisāro ahaṁ, sugatāti. Idaṁ sattamaṁ kho ahaṁ, bhante, vessavaṇassa mahārājassa sahabyataṁ upapajjāmi, so tato cuto manussarājā bhavituṁ pahomi.
11Ito satta tato satta,
saṁsārāni catuddasa;
Nivāsamabhijānāmi,
yattha me vusitaṁ pure.
12Dīgharattaṁ kho ahaṁ, bhante, avinipāto avinipātaṁ sañjānāmi, āsā ca pana me santiṭṭhati sakadāgāmitāyā'"ti.
13"Acchariyamidaṁ āyasmato janavasabhassa yakkhassa, abbhutamidaṁ āyasmato janavasabhassa yakkhassa. 'Dīgharattaṁ kho ahaṁ, bhante, avinipāto avinipātaṁ sañjānāmī'ti ca vadesi, 'āsā ca pana me santiṭṭhati sakadāgāmitāyā'ti ca vadesi, kutonidānaṁ panāyasmā janavasabho yakkho evarūpaṁ uḷāraṁ visesādhigamaṁ sañjānātī"ti?
"'Na aññatra, bhagavā, tava sāsanā, na aññatra, sugata, tava sāsanā; yadagge ahaṁ, bhante, bhagavati ekantikato abhippasanno, tadagge ahaṁ, bhante, dīgharattaṁ avinipāto avinipātaṁ sañjānāmi, āsā ca pana me santiṭṭhati sakadāgāmitāya. Idhāhaṁ, bhante, vessavaṇena mahārājena pesito virūḷhakassa mahārājassa santike kenacideva karaṇīyena addasaṁ bhagavantaṁ antarāmagge giñjakāvasathaṁ pavisitvā māgadhake paricārake ārabbha aṭṭhiṁ katvā manasikatvā sabbaṁ cetasā samannāharitvā nisinnaṁ: "gatiṁ nesaṁ jānissāmi abhisamparāyaṁ, yaṁgatikā te bhavanto yaṁabhisamparāyā"ti. Anacchariyaṁ kho panetaṁ, bhante, yaṁ vessavaṇassa mahārājassa tassaṁ parisāyaṁ bhāsato sammukhā sutaṁ sammukhā paṭiggahitaṁ: "yaṁgatikā te bhavanto yaṁabhisamparāyā"ti. Tassa mayhaṁ, bhante, etadahosi: "bhagavantañca dakkhāmi, idañca bhagavato ārocessāmī"ti. Ime kho me, bhante, dvepaccayā bhagavantaṁ dassanāya upasaṅkamituṁ.
4. Devasabhā
14Purimāni, bhante, divasāni purimatarāni tadahuposathe pannarase vassūpanāyikāya puṇṇāya puṇṇamāya rattiyā kevalakappā ca devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā. Mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti. Puratthimāya disāya dhataraṭṭho mahārājā pacchimābhimukho nisinno hoti deve purakkhatvā; dakkhiṇāya disāya virūḷhako mahārājā uttarābhimukho nisinno hoti deve purakkhatvā; pacchimāya disāya virūpakkho mahārājā puratthābhimukho nisinno hoti deve purakkhatvā; uttarāya disāya vessavaṇo mahārājā dakkhiṇābhimukho nisinno hoti deve purakkhatvā. Yadā, bhante, kevalakappā ca devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā, mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti.
Idaṁ nesaṁ hoti āsanasmiṁ; atha pacchā amhākaṁ āsanaṁ hoti. Ye te, bhante, devā bhagavati brahmacariyaṁ caritvā adhunūpapannā tāvatiṁsakāyaṁ, te aññe deve atirocanti vaṇṇena ceva yasasā ca. Tena sudaṁ, bhante, devā tāvatiṁsā attamanā honti pamuditā pītisomanassajātā: "dibbā vata bho kāyā paripūrenti, hāyanti asurakāyā"ti.
Atha kho, bhante, sakko devānamindo devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā imāhi gāthāhi anumodi:
15"Modanti vata bho devā,
tāvatiṁsā sahindakā;
Tathāgataṁ namassantā,
dhammassa ca sudhammataṁ.
16Nave deve ca passantā,
vaṇṇavante yasassine;
Sugatasmiṁ brahmacariyaṁ,
caritvāna idhāgate.
17Te aññe atirocanti,
vaṇṇena yasasāyunā;
Sāvakā bhūripaññassa,
visesūpagatā idha.
18Idaṁ disvāna nandanti,
tāvatiṁsā sahindakā;
Tathāgataṁ namassantā,
dhammassa ca sudhammatan"ti.
19Tena sudaṁ, bhante, devā tāvatiṁsā bhiyyoso mattāya attamanā honti pamuditā pītisomanassajātā "dibbā vata, bho, kāyā paripūrenti, hāyanti asurakāyā"ti.
Atha kho, bhante, yenatthena devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā, taṁ atthaṁ cintayitvā taṁ atthaṁ mantayitvā vuttavacanāpi taṁ cattāro mahārājāno tasmiṁ atthe honti. Paccānusiṭṭhavacanāpi taṁ cattāro mahārājāno tasmiṁ atthe honti, sakesu sakesu āsanesu ṭhitā avipakkantā.
20Te vuttavākyā rājāno,
paṭiggayhānusāsaniṁ;
Vippasannamanā santā,
aṭṭhaṁsu samhi āsaneti.
21Atha kho, bhante, uttarāya disāya uḷāro āloko sañjāyi, obhāso pāturahosi atikkammeva devānaṁ devānubhāvaṁ. Atha kho, bhante, sakko devānamindo deve tāvatiṁse āmantesi: "yathā kho, mārisā, nimittāni dissanti, uḷāro āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati. Brahmuno hetaṁ pubbanimittaṁ pātubhāvāya yadidaṁ āloko sañjāyati obhāso pātubhavatī"ti.
22Yathā nimittā dissanti,
brahmā pātubhavissati;
Brahmuno hetaṁ nimittaṁ,
obhāso vipulo mahāti.
5.Sanaṅkumārakathā
23Atha kho, bhante, devā tāvatiṁsā yathāsakesu āsanesu nisīdiṁsu: "obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā"ti. Cattāropi mahārājāno yathāsakesu āsanesu nisīdiṁsu: "obhāsametaṁ ñassāma yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā"ti. Idaṁ sutvā devā tāvatiṁsā ekaggā samāpajjiṁsu: "obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā"ti.
24Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, oḷārikaṁ attabhāvaṁ abhinimminitvā pātubhavati. Yo kho pana, bhante, brahmuno pakativaṇṇo anabhisambhavanīyo so devānaṁ tāvatiṁsānaṁ cakkhupathasmiṁ. Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca.
Seyyathāpi, bhante, sovaṇṇo viggaho mānusaṁ viggahaṁ atirocati; evameva kho, bhante, yadā brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca. Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, na tassaṁ parisāyaṁ koci devo abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti.
Sabbeva tuṇhībhūtā pañjalikā pallaṅkena nisīdanti: "yassadāni devassa pallaṅkaṁ icchissati brahmā sanaṅkumāro, tassa devassa pallaṅke nisīdissatī"ti.
25Yassa kho pana, bhante, devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṁ so labhati devo vedapaṭilābhaṁ; uḷāraṁ so labhati devo somanassapaṭilābhaṁ. Seyyathāpi, bhante, rājā khattiyo muddhāvasitto adhunābhisitto rajjena, uḷāraṁ so labhati vedapaṭilābhaṁ, uḷāraṁ so labhati somanassapaṭilābhaṁ; evameva kho, bhante, yassa devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṁ so labhati devo vedapaṭilābhaṁ, uḷāraṁ so labhati devo somanassapaṭilābhaṁ. Atha, bhante, brahmā sanaṅkumāro oḷārikaṁ attabhāvaṁ abhinimminitvā kumāravaṇṇī hutvā pañcasikho devānaṁ tāvatiṁsānaṁ pāturahosi. So vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīdi. Seyyathāpi, bhante, balavā puriso supaccatthate vā pallaṅke same vā bhūmibhāge pallaṅkena nisīdeyya; evameva kho, bhante, brahmā sanaṅkumāro vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā imāhi gāthāhi anumodi:
26"Modanti vata bho devā,
tāvatiṁsā sahindakā;
Tathāgataṁ namassantā,
dhammassa ca sudhammataṁ.
27Nave deve ca passantā,
vaṇṇavante yasassine;
Sugatasmiṁ brahmacariyaṁ,
caritvāna idhāgate.
28Te aññe atirocanti,
vaṇṇena yasasāyunā;
Sāvakā bhūripaññassa,
visesūpagatā idha.
29Idaṁ disvāna nandanti,
tāvatiṁsā sahindakā;
Tathāgataṁ namassantā,
dhammassa ca sudhammatan"ti.
30Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha; imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato aṭṭhaṅgasamannāgato saro hoti vissaṭṭho ca viññeyyo ca mañju ca savanīyo ca bindu ca avisārī ca gambhīro ca ninnādī ca. Yathāparisaṁ kho pana, bhante, brahmā sanaṅkumāro sarena viññāpeti; na cassa bahiddhā parisāya ghoso niccharati. Yassa kho pana, bhante, evaṁ aṭṭhaṅgasamannāgato saro hoti, so vuccati "brahmassaro"ti.
31Atha kho, bhante, brahmā sanaṅkumāro tettiṁse attabhāve abhinimminitvā devānaṁ tāvatiṁsānaṁpaccekapallaṅkesu pallaṅkena
nisīditvā deve tāvatiṁse āmantesi: "taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. Ye hi keci, bho, buddhaṁ saraṇaṁ gatā dhammaṁ saraṇaṁ gatā saṁghaṁ saraṇaṁ gatā sīlesu paripūrakārino te kāyassa bhedā paraṁ maraṇā appekacce paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjanti, appekacce nimmānaratīnaṁ devānaṁ sahabyataṁ upapajjanti, appekacce tusitānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce yāmānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce tāvatiṁsānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjanti. Ye sabbanihīnaṁ kāyaṁ paripūrenti, te gandhabbakāyaṁ paripūrentī"ti.
32Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha; imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato ghosoyeva devā maññanti: "yvāyaṁ mama pallaṅke svāyaṁ ekova bhāsatī"ti.
33Ekasmiṁ bhāsamānasmiṁ,
sabbe bhāsanti nimmitā;
Ekasmiṁ tuṇhimāsīne,
sabbe tuṇhī bhavanti te.
34Tadāsu devā maññanti,
tāvatiṁsā sahindakā;
Yvāyaṁ mama pallaṅkasmiṁ,
svāyaṁ ekova bhāsatīti.
35Atha kho, bhante, brahmā sanaṅkumāro ekattena attānaṁ upasaṁharati, ekattena attānaṁ upasaṁharitvā sakkassa devānamindassa pallaṅke pallaṅkena nisīditvā deve tāvatiṁse āmantesi:
6. Bhāvitaiddhipāda
36"Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro iddhipādā paññattā iddhipahutāya iddhivisavitāya iddhivikubbanatāya. Katame cattāro? Idha bho bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Vīriyasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Cittasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro iddhipādā paññattā iddhipahutāya iddhivisavitāya iddhivikubbanatāya.
37Ye hi keci bho atītamaddhānaṁ samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhosuṁ, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. Yepi hi keci bho anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhossanti, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. Yepi hi keci bho etarahi samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhonti, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. Passanti no, bhonto devā tāvatiṁsā, mamapimaṁ evarūpaṁ iddhānubhāvan"ti? "Evaṁ, mahābrahme"ti. "Ahampi kho bho imesaṁyeva catunnañca iddhipādānaṁ bhāvitattā bahulīkatattā evaṁ mahiddhiko evaṁmahānubhāvo"ti.
Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha. Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṁse āmantesi:
7. Tividhaokāsādhigama
38"Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo okāsādhigamā anubuddhā sukhassādhigamāya. Katame tayo? Idha bho ekacco saṁsaṭṭho viharati kāmehi saṁsaṭṭho akusalehi dhammehi. So aparena samayena ariyadhammaṁ suṇāti, yoniso manasi karoti, dhammānudhammaṁ paṭipajjati. So ariyadhammassavanaṁ āgamma yonisomanasikāraṁ dhammānudhammappaṭipattiṁ asaṁsaṭṭho viharati kāmehi asaṁsaṭṭho akusalehi dhammehi. Tassa asaṁsaṭṭhassa kāmehi asaṁsaṭṭhassa akusalehi dhammehi uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. Seyyathāpi, bho, pamudā pāmojjaṁ jāyetha; evameva kho, bho, asaṁsaṭṭhassa kāmehi asaṁsaṭṭhassa akusalehi dhammehi uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. Ayaṁ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo okāsādhigamo anubuddho sukhassādhigamāya.
39Puna caparaṁ, bho, idhekaccassa oḷārikā kāyasaṅkhārā appaṭippassaddhā honti, oḷārikā vacīsaṅkhārā appaṭippassaddhā honti, oḷārikā cittasaṅkhārā appaṭippassaddhā honti. So aparena samayena ariyadhammaṁ suṇāti, yoniso manasi karoti, dhammānudhammaṁ paṭipajjati. Tassa ariyadhammassavanaṁ āgamma yonisomanasikāraṁ dhammānudhammappaṭipattiṁ oḷārikā kāyasaṅkhārā paṭippassambhanti, oḷārikā vacīsaṅkhārā paṭippassambhanti, oḷārikā cittasaṅkhārā paṭippassambhanti. Tassa oḷārikānaṁ kāyasaṅkhārānaṁ paṭippassaddhiyā oḷārikānaṁ vacīsaṅkhārānaṁ paṭippassaddhiyā oḷārikānaṁ cittasaṅkhārānaṁ paṭippassaddhiyā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. Seyyathāpi, bho, pamudā pāmojjaṁ jāyetha; evameva kho bho oḷārikānaṁ kāyasaṅkhārānaṁ paṭippassaddhiyā oḷārikānaṁ vacīsaṅkhārānaṁ paṭippassaddhiyā oḷārikānaṁ cittasaṅkhārānaṁ paṭippassaddhiyā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. Ayaṁ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo okāsādhigamo anubuddho sukhassādhigamāya.
40Puna caparaṁ, bho, idhekacco 'idaṁ kusalan'ti yathābhūtaṁ nappajānāti, 'idaṁ akusalan'ti yathābhūtaṁ nappajānāti. 'Idaṁ sāvajjaṁ idaṁ anavajjaṁ, idaṁ sevitabbaṁ idaṁ na sevitabbaṁ, idaṁ hīnaṁ idaṁ paṇītaṁ, idaṁ kaṇhasukkasappaṭibhāgan'ti yathābhūtaṁ nappajānāti. So aparena samayena ariyadhammaṁ suṇāti, yoniso manasi karoti, dhammānudhammaṁ paṭipajjati. So ariyadhammassavanaṁ āgamma yonisomanasikāraṁ dhammānudhammappaṭipattiṁ, 'idaṁ kusalan'ti yathābhūtaṁ pajānāti, 'idaṁ akusalan'ti yathābhūtaṁ pajānāti. 'Idaṁ sāvajjaṁ idaṁ anavajjaṁ, idaṁ sevitabbaṁ idaṁ na sevitabbaṁ, idaṁ hīnaṁ idaṁ paṇītaṁ, idaṁ kaṇhasukkasappaṭibhāgan'ti yathābhūtaṁ pajānāti. Tassa evaṁ jānato evaṁ passato avijjā pahīyati, vijjā uppajjati. Tassa avijjāvirāgā vijjuppādā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. Seyyathāpi, bho, pamudā pāmojjaṁ jāyetha; evameva kho, bho, avijjāvirāgā vijjuppādā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. Ayaṁ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo okāsādhigamo anubuddho sukhassādhigamāya. Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo okāsādhigamā anubuddhā sukhassādhigamāyā"ti.
Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha, imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṁse āmantesi:
8. Catusatipaṭṭhāna
41"Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro satipaṭṭhānā paññattā kusalassādhigamāya. Katame cattāro? Idha, bho, bhikkhu ajjhattaṁ kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Ajjhattaṁ kāye kāyānupassī viharanto tattha sammā samādhiyati, sammā vippasīdati. So tattha sammā samāhito sammā vippasanno bahiddhā parakāye ñāṇadassanaṁ abhinibbatteti. Ajjhattaṁ vedanāsu vedanānupassī viharati … pe … bahiddhā paravedanāsu ñāṇadassanaṁ abhinibbatteti. Ajjhattaṁ citte cittānupassī viharati … pe … bahiddhā paracitte ñāṇadassanaṁ abhinibbatteti. Ajjhattaṁ dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Ajjhattaṁ dhammesu dhammānupassī viharanto tattha sammā samādhiyati, sammā vippasīdati. So tattha sammā samāhito sammā vippasanno bahiddhā paradhammesu ñāṇadassanaṁ abhinibbatteti. Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro satipaṭṭhānā paññattā kusalassādhigamāyā"ti. Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha.
Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṁse āmantesi:
9. Sattasamādhiparikkhāra
42"Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta samādhiparikkhārā sammāsamādhissa paribhāvanāya sammāsamādhissa pāripūriyā. Katame satta? Sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati. Yā kho, bho, imehi sattahaṅgehi cittassa ekaggatā parikkhatā, ayaṁ vuccati, bho, ariyo sammāsamādhi saupaniso itipi saparikkhāro itipi. Sammādiṭṭhissa, bho, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti. Sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṁ pahoti, sammāñāṇassa sammāvimutti pahoti. Yañhi taṁ, bho, sammā vadamāno vadeyya: 'svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi apārutā amatassa dvārā 'ti idameva taṁ sammā vadamāno vadeyya. Svākkhāto hi, bho, bhagavatā dhammo sandiṭṭhiko, akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi apārutā amatassa dvārā.
43Ye hi keci, bho, buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā, ariyakantehi sīlehi samannāgatā, ye cime opapātikā dhammavinītā sātirekāni catuvīsatisatasahassāni māgadhakā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā. Atthi cevettha sakadāgāmino.
44Atthāyaṁ itarā pajā,
puññābhāgāti me mano;
Saṅkhātuṁ nopi sakkomi,
musāvādassa ottappan"ti.
45Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha, imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato vessavaṇassa mahārājassa evaṁ cetaso parivitakko udapādi: "acchariyaṁ vata bho, abbhutaṁ vata bho, evarūpopi nāma uḷāro satthā bhavissati, evarūpaṁ uḷāraṁ dhammakkhānaṁ, evarūpā uḷārā visesādhigamā paññāyissantī"ti. Atha, bhante, brahmā sanaṅkumāro vessavaṇassa mahārājassa cetasā cetoparivitakkamaññāya vessavaṇaṁ mahārājānaṁ etadavoca: "taṁ kiṁ maññati bhavaṁ vessavaṇo mahārājā atītampi addhānaṁ evarūpo uḷāro satthā ahosi, evarūpaṁ uḷāraṁ dhammakkhānaṁ, evarūpā uḷārā visesādhigamā paññāyiṁsu. Anāgatampi addhānaṁ evarūpo uḷāro satthā bhavissati, evarūpaṁ uḷāraṁ dhammakkhānaṁ, evarūpā uḷārā visesādhigamā paññāyissantī"ti.
46Imamatthaṁ, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ abhāsi, imamatthaṁ vessavaṇo mahārājā brahmuno sanaṅkumārassa devānaṁ tāvatiṁsānaṁ bhāsato sammukhā sutaṁ sammukhā paṭiggahitaṁ sayaṁ parisāyaṁ ārocesi'".
47Imamatthaṁ janavasabho yakkho vessavaṇassa mahārājassa sayaṁ parisāyaṁ bhāsato sammukhā sutaṁ sammukhā paṭiggahitaṁ bhagavato ārocesi. Imamatthaṁ bhagavā janavasabhassa yakkhassa sammukhā sutvā sammukhā paṭiggahetvā sāmañca abhiññāya āyasmato ānandassa ārocesi, imamatthamāyasmā ānando bhagavato sammukhā sutvā sammukhā paṭiggahetvā ārocesi bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ.
Tayidaṁ brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitanti.
Janavasabhasuttaṁ niṭṭhitaṁ pañcamaṁ.