Theravadan

Other Translations: Deutsch , Srpski

From: Pali, Bhikkhu Sujato

Dīgha Nikāya 18 Long Discourses 18

Janavasabhasutta With Janavasabha

1. Nātikiyādibyākaraṇa 1. Declaring the Rebirths of People From Ñātika and Elsewhere

Evaṁ me sutaṁ—So I have heard.

ekaṁ samayaṁ bhagavā nātike viharati giñjakāvasathe. At one time the Buddha was staying at Ñātika in the brick house.

Tena kho pana samayena bhagavā parito parito janapadesu paricārake abbhatīte kālaṅkate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṁsesu kurupañcālesu majjhasūrasenesu: Now at that time the Buddha was explaining the rebirths of devotees all over the nations; the Kāsis and Kosalans, Vajjis and Mallas, Cetīs and Vacchas, Kurus and Pañcālas, Macchas and Sūrasenas:

“asu amutra upapanno, asu amutra upapanno. “This one was reborn here, while that one was reborn there.

Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. Over fifty devotees in Ñātika have passed away having ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world.

Sādhikā navuti nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. More than ninety devotees in Ñātika have passed away having ended three fetters, and weakened greed, hate, and delusion. They’re once-returners, who will come back to this world once only, then make an end of suffering.

Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti. More than five hundred devotees in Ñātika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, assured, destined for awakening.”

Assosuṁ kho nātikiyā paricārakā: When the devotees of Ñātika heard about the Buddha’s

“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. answers to those questions, they became uplifted and overjoyed, full of rapture and happiness.

Assosi kho āyasmā ānando: Venerable Ānanda heard of the Buddha’s statements and the Ñātikans’ happiness.

“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.

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 2. Ānanda’s Suggestion

Atha kho āyasmato ānandassa etadahosi: Then Venerable Ānanda thought,

“ime kho panāpi ahesuṁ māgadhakā paricārakā bahū ceva rattaññū ca abbhatītā kālaṅkatā. “But there were also Magadhan devotees—many, and of long standing too—who have passed away.

Suññā maññe aṅgamagadhā aṅgamāgadhakehi paricārakehi abbhatītehi kālaṅkatehi. You’d think that Aṅga and Magadha were empty of devotees who have passed away!

Te kho panāpi ahesuṁ buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārino. But they too had confidence in the Buddha, the teaching, and the Saṅgha, and had fulfilled their ethics.

Te abbhatītā kālaṅkatā bhagavatā abyākatā; The Buddha hasn’t declared their passing.

tesampissa sādhu veyyākaraṇaṁ, bahujano pasīdeyya, tato gaccheyya sugatiṁ. It would be good to do so, for many people would gain confidence, and so be reborn in a good place.

Ayaṁ kho panāpi ahosi rājā māgadho seniyo bimbisāro dhammiko dhammarājā hito brāhmaṇagahapatikānaṁ negamānañceva jānapadānañca. That King Seniya Bimbisāra of Magadha was a just and principled king who benefited the brahmins and householders, and people of town and country.

Apissudaṁ manussā kittayamānarūpā viharanti: People still sing his praises:

‘evaṁ no so dhammiko dhammarājā sukhāpetvā kālaṅkato, evaṁ mayaṁ tassa dhammikassa dhammarañño vijite phāsu viharimhā’ti. ‘That just and principled king, who made us so happy, has passed away. Life was good under his dominion.’

So kho panāpi ahosi buddhe pasanno dhamme pasanno saṅghe pasanno sīlesu paripūrakārī. He too had confidence in the Buddha, the teaching, and the Saṅgha, and had fulfilled his ethics.

Apissudaṁ manussā evamāhaṁsu: People say:

‘yāva maraṇakālāpi rājā māgadho seniyo bimbisāro bhagavantaṁ kittayamānarūpo kālaṅkato’ti. ‘Until his dying day, King Bimbisāra sang the Buddha’s praises!’

So abbhatīto kālaṅkato bhagavatā abyākato. The Buddha hasn’t declared his passing.

Tassapissa sādhu veyyākaraṇaṁ bahujano pasīdeyya, tato gaccheyya sugatiṁ. It would be good to do so, for many people would gain confidence, and so be reborn in a good place.

Bhagavato kho pana sambodhi magadhesu. Besides, the Buddha was awakened in Magadha;

Yattha kho pana bhagavato sambodhi magadhesu, kathaṁ tatra bhagavā māgadhake paricārake abbhatīte kālaṅkate upapattīsu na byākareyya. so why hasn’t he declared the rebirth of the Magadhan devotees?

Bhagavā ce kho pana māgadhake paricārake abbhatīte kālaṅkate upapattīsu na byākareyya, dīnamanā tenassu māgadhakā paricārakā; If he fails to do so, they will be disheartened.”

yena kho panassu dīnamanā māgadhakā paricārakā kathaṁ te bhagavā na byākareyyā”ti?

Idamāyasmā 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: After pondering the fate of the Magadhan devotees alone in private, Ānanda rose at the crack of dawn and went to the Buddha. He bowed, sat down to one side, and told the Buddha of his concerns, finishing by saying,

“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.

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. “Why hasn’t the Buddha declared the rebirth of the Magadhan devotees? If he fails to do so, they will be disheartened.”

Idamāyasmā ānando māgadhake paricārake ārabbha bhagavato sammukhā parikathaṁ katvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Then Ānanda, after making this suggestion regarding the Magadhan devotees, rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

Atha kho bhagavā acirapakkante āyasmante ānande pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya nātikaṁ piṇḍāya pāvisi. Soon after Ānanda had left, the Buddha robed up in the morning and, taking his bowl and robe, entered Ñātika for alms.

Nātike piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto pāde pakkhāletvā giñjakāvasathaṁ pavisitvā māgadhake paricārake ārabbha aṭṭhiṁ katvā manasikatvā sabbaṁ cetasā samannāharitvā paññatte āsane nisīdi: He wandered for alms in Ñātika. After the meal, on his return from almsround, he washed his feet and entered the brick house. He paid attention, applied the mind, and concentrated wholeheartedly on the fate of Magadhan devotees, and sat down on the seat spread out, thinking,

“gatiṁ nesaṁ jānissāmi abhisamparāyaṁ, yaṅgatikā te bhavanto yaṁabhisamparāyā”ti. “I shall know their destiny, where they are reborn in the next life.”

Addasā kho bhagavā māgadhake paricārake: And he saw where they had been reborn.

“yaṅgatikā te bhavanto yaṁabhisamparāyā”ti.

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito giñjakāvasathā nikkhamitvā vihārapacchāyāyaṁ paññatte āsane nisīdi. Then in the late afternoon, the Buddha came out of retreat. Emerging from the brick house, he sat down on the seat spread out in the shade of the porch.

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him,

“upasantapadisso, bhante, bhagavā bhātiriva bhagavato mukhavaṇṇo vippasannattā indriyānaṁ. “Sir, you look so serene; your face seems to shine owing to the clarity of your faculties.

Santena nūnajja, bhante, bhagavā vihārena vihāsī”ti? Have you been abiding in a peaceful meditation today, sir?”

“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: The Buddha then recounted what had happened since speaking to Ānanda, revealing that he had seen the destiny of the Magadhan devotees. He continued:

‘gatiṁ nesaṁ jānissāmi abhisamparāyaṁ, yaṅgatikā te bhavanto yaṁabhisamparāyā’ti.

Addasaṁ kho ahaṁ, ānanda, māgadhake paricārake ‘yaṅgatikā te bhavanto yaṁabhisamparāyā’ti.

3. Janavasabhayakkha 3. Janavasabha the Spirit

Atha kho, ānanda, antarahito yakkho saddamanussāvesi: “Then, Ānanda, an invisible spirit called out:

‘janavasabho ahaṁ, bhagavā; ‘I am Janavasabha, Blessed One!

janavasabho ahaṁ, sugatā’ti. I am Janavasabha, Holy One!’

Abhijānāsi no tvaṁ, ānanda, ito pubbe evarūpaṁ nāmadheyyaṁ sutaṁ yadidaṁ janavasabho”ti? Ānanda, do you recall having previously heard such a name as Janavasabha?”

“Na kho ahaṁ, bhante, abhijānāmi ito pubbe evarūpaṁ nāmadheyyaṁ sutaṁ yadidaṁ janavasabhoti, api ca me, bhante, lomāni haṭṭhāni ‘janavasabho’ti nāmadheyyaṁ sutvā. “No, worthy sir. But when I heard the word, I got goosebumps!

Tassa mayhaṁ, bhante, etadahosi: I thought,

‘na hi nūna so orako yakkho bhavissati yadidaṁ evarūpaṁ nāmadheyyaṁ supaññattaṁ yadidaṁ janavasabho’”ti. ‘This must be no ordinary spirit to bear such an exalted name as Janavasabha.’”

“Anantarā kho, ānanda, saddapātubhāvā uḷāravaṇṇo me yakkho sammukhe pāturahosi. “After making himself heard while invisible, Ānanda, an exceptionally beautiful spirit appeared in front of me.

Dutiyakampi saddamanussāvesi: And for a second time he called out:

‘bimbisāro ahaṁ, bhagavā; ‘I am Bimbisāra, Blessed One!

bimbisāro ahaṁ, sugatāti. I am Bimbisāra, Holy One!

Idaṁ sattamaṁ kho ahaṁ, bhante, vessavaṇassa mahārājassa sahabyataṁ upapajjāmi, so tato cuto manussarājā bhavituṁ pahomi. This is the seventh time I am reborn in the company of the Great King Vessavaṇa. When I pass away from here, I can become a king of men.

Ito satta tato satta, Seven from here, seven from there—

saṁsārāni catuddasa; fourteen transmigrations in all.

Nivāsamabhijānāmi, I remember these lives

yattha me vusitaṁ pure. where I lived before.

Dīgharattaṁ kho ahaṁ, bhante, avinipāto avinipātaṁ sañjānāmi, āsā ca pana me santiṭṭhati sakadāgāmitāyā’”ti. For a long time I’ve known that I won’t be reborn in the underworld, but that I still hope to become a once-returner.’

“Acchariyamidaṁ āyasmato janavasabhassa yakkhassa, abbhutamidaṁ āyasmato janavasabhassa yakkhassa. ‘It’s incredible and amazing that you, the venerable spirit Janavasabha, should say:

‘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? “For a long time I’ve been aware that I won’t be reborn in the underworld” and also “But I still hope to become a once-returner.” But from what source do you know that you’ve achieved such a high distinction?’

“‘Na aññatra, bhagavā, tava sāsanā, na aññatra, sugata, tava sāsanā; ‘None other than the Blessed One’s instruction! None other than the Holy One’s instruction!

yadagge ahaṁ, bhante, bhagavati ekantikato abhippasanno, tadagge ahaṁ, bhante, dīgharattaṁ avinipāto avinipātaṁ sañjānāmi, āsā ca pana me santiṭṭhati sakadāgāmitāya. From the day I had absolute devotion to the Buddha I have known that I won’t be reborn in the underworld, but that I still hope to become a once-returner.

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: Just now, sir, I had been sent out by the great king Vessavaṇa to the great king Virūḷhaka’s presence on some business, and on the way I saw the Buddha giving his attention to the fate of the Magadhan devotees.

“gatiṁ nesaṁ jānissāmi abhisamparāyaṁ, yaṅgatikā te bhavanto yaṁabhisamparāyā”ti.

Anacchariyaṁ kho panetaṁ, bhante, yaṁ vessavaṇassa mahārājassa tassaṁ parisāyaṁ bhāsato sammukhā sutaṁ sammukhā paṭiggahitaṁ: But it comes as no surprise that I have heard and learned the fate of the Magadhan devotees in the presence of the great king Vessavaṇa as he was speaking to his assembly.

“yaṅgatikā te bhavanto yaṁabhisamparāyā”ti.

Tassa mayhaṁ, bhante, etadahosi: It occurred to me,

“bhagavantañca dakkhāmi, idañca bhagavato ārocessāmī”ti. “I shall see the Buddha and inform him of this.”

Ime kho me, bhante, dvepaccayā bhagavantaṁ dassanāya upasaṅkamituṁ. These are the two reasons I’ve come to see the Buddha.

4. Devasabhā 4. The Council of the Gods

Purimāni, bhante, divasāni purimatarāni tadahuposathe pannarase vassūpanāyikāya puṇṇāya puṇṇamāya rattiyā kevalakappā ca devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā. Sir, it was more than a few days ago—on the fifteenth day sabbath on the full moon day at the entry to the rainy season—when all the gods of the thirty-three were sitting together in the Hall of Clear Right.

Mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti. A large assembly of gods was sitting all around, and the four great kings were seated at the four quarters.

Puratthimāya disāya dhataraṭṭho mahārājā pacchimābhimukho nisinno hoti deve purakkhatvā; The Great King Dhataraṭṭha was seated to the east, facing west, in front of his gods.

dakkhiṇāya disāya virūḷhako mahārājā uttarābhimukho nisinno hoti deve purakkhatvā; The Great King Virūḷhaka was seated to the south, facing north, in front of his gods.

pacchimāya disāya virūpakkho mahārājā puratthābhimukho nisinno hoti deve purakkhatvā; The Great King Virūpakkha was seated to the west, facing east, in front of his gods.

uttarāya disāya vessavaṇo mahārājā dakkhiṇābhimukho nisinno hoti deve purakkhatvā. The Great King Vessavaṇa was seated to the north, facing south, in front of his gods.

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; When the gods of the thirty-three have a gathering like this, that is how they are seated.

atha pacchā amhākaṁ āsanaṁ hoti. After that come our seats.

Ye te, bhante, devā bhagavati brahmacariyaṁ caritvā adhunūpapannā tāvatiṁsakāyaṁ, te aññe deve atirocanti vaṇṇena ceva yasasā ca. Sir, those gods who had been recently reborn in the company of the thirty-three after leading the spiritual life under the Buddha outshone the other gods in beauty and glory.

Tena sudaṁ, bhante, devā tāvatiṁsā attamanā honti pamuditā pītisomanassajātā: The gods of the thirty-three became uplifted and overjoyed at that, full of rapture and happiness, saying,

“dibbā vata bho kāyā paripūrenti, hāyanti asurakāyā”ti. “The heavenly hosts swell, while the titan hosts dwindle!”

Atha kho, bhante, sakko devānamindo devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā imāhi gāthāhi anumodi: Seeing the joy of those gods, Sakka, lord of gods, celebrated with these verses:

“Modanti vata bho devā, “The gods rejoice—

tāvatiṁsā sahindakā; the thirty-three with their Lord—

Tathāgataṁ namassantā, revering the Realized One,

dhammassa ca sudhammataṁ. and the clear rightness of the teaching;

Nave deve ca passantā, and seeing the new gods,

vaṇṇavante yasassine; so beautiful and glorious,

Sugatasmiṁ brahmacariyaṁ, who have come here after leading

caritvāna idhāgate. the spiritual life under the Buddha!

Te aññe atirocanti, They outshine the others

vaṇṇena yasasāyunā; in beauty, glory, and lifespan.

Sāvakā bhūripaññassa, Here are the distinguished disciples

visesūpagatā idha. of he whose wisdom is vast.

Idaṁ disvāna nandanti, Seeing this, they delight—

tāvatiṁsā sahindakā; the thirty-three with their Lord—

Tathāgataṁ namassantā, revering the Realized One,

dhammassa ca sudhammatan”ti. and the clear rightness of the teaching.”

Tena sudaṁ, bhante, devā tāvatiṁsā bhiyyoso mattāya attamanā honti pamuditā pītisomanassajātā The gods of the thirty-three became even more uplifted and overjoyed at that, saying:

“dibbā vata, bho, kāyā paripūrenti, hāyanti asurakāyā”ti. “The heavenly hosts swell, while the titan hosts dwindle!”

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, Then the gods of the thirty-three, having considered and deliberated on the matter for which they were seated together in the Hall of Clear Right, advised and instructed the four great kings on the subject.

sakesu sakesu āsanesu ṭhitā avipakkantā. Each one, having been advised, stood at his own seat without leaving.

Te vuttavākyā rājāno, The Kings were instructed,

paṭiggayhānusāsaniṁ; and heeded good advice.

Vippasannamanā santā, With clear and peaceful minds,

aṭṭhaṁsu samhi āsaneti. they stood by their own seats.

Atha kho, bhante, uttarāya disāya uḷāro āloko sañjāyi, obhāso pāturahosi atikkammeva devānaṁ devānubhāvaṁ. Then in the northern quarter a magnificent light arose and radiance appeared, surpassing the glory of the gods.

Atha kho, bhante, sakko devānamindo deve tāvatiṁse āmantesi: Then Sakka, lord of gods, addressed the gods of the thirty-three,

“yathā kho, mārisā, nimittāni dissanti, uḷāro āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati. Brahmuno hetaṁ pubbanimittaṁ pātubhāvāya yadidaṁ āloko sañjāyati obhāso pātubhavatī”ti. “As indicated by the signs—light arising and radiance appearing—The Divinity will appear. For this is the harbinger for the appearance of the Divinity, namely light arising and radiance appearing.”

Yathā nimittā dissanti, As indicated by the signs,

brahmā pātubhavissati; The Divinity will appear.

Brahmuno hetaṁ nimittaṁ, For this is the sign of the Divinity:

obhāso vipulo mahāti. a light vast and great.

5. Sanaṅkumārakathā 5. On Sanaṅkumāra

Atha kho, bhante, devā tāvatiṁsā yathāsakesu āsanesu nisīdiṁsu: Then the gods of the thirty-three sat in their own seats, saying,

“obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā”ti. “We shall find out what has caused that light, and only when we have realized it shall we go to it.”

Cattāropi mahārājāno yathāsakesu āsanesu nisīdiṁsu: And the four great kings did likewise.

“obhāsametaṁ ñassāma yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā”ti.

Idaṁ sutvā devā tāvatiṁsā ekaggā samāpajjiṁsu: Hearing that, the gods of the thirty-three agreed in unison,

“obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā”ti. “We shall find out what has caused that light, and only when we have realized it shall we go to it.”

Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, oḷārikaṁ attabhāvaṁ abhinimminitvā pātubhavati. When the divinity Sanaṅkumāra appears to the gods of the thirty-three, he does so after manifesting a solid incarnation.

Yo kho pana, bhante, brahmuno pakativaṇṇo anabhisambhavanīyo so devānaṁ tāvatiṁsānaṁ cakkhupathasmiṁ. For a Divinity’s normal appearance is imperceptible in the visual range of the gods of the thirty-three.

Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca. When the divinity Sanaṅkumāra appears to the gods of the thirty-three, he outshines the other gods in beauty and glory,

Seyyathāpi, bhante, sovaṇṇo viggaho mānusaṁ viggahaṁ atirocati; as a golden statue outshines the human form.

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. When the divinity Sanaṅkumāra appears to the gods of the thirty-three, not a single god in that assembly greets him by bowing down or rising up or inviting him to a seat.

Sabbeva tuṇhībhūtā pañjalikā pallaṅkena nisīdanti: They all sit silently on their couches with their cupped palms raised, thinking,

“yassadāni devassa pallaṅkaṁ icchissati brahmā sanaṅkumāro, tassa devassa pallaṅke nisīdissatī”ti. “Now the divinity Sanaṅkumāra will sit on the couch of whatever god he chooses.”

Yassa kho pana, bhante, devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṁ so labhati devo vedapaṭilābhaṁ; uḷāraṁ so labhati devo somanassapaṭilābhaṁ. And the god on whose couch the Divinity sits is overjoyed and brimming with happiness,

Seyyathāpi, bhante, rājā khattiyo muddhāvasitto adhunābhisitto rajjena, uḷāraṁ so labhati vedapaṭilābhaṁ, uḷāraṁ so labhati somanassapaṭilābhaṁ; like a king on the day of his coronation.

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. Then the divinity Sanaṅkumāra manifested a solid incarnation, taking on the appearance of the youth Pañcasikha, and appeared to the gods of the thirty-three.

So vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīdi. Rising into the air, he sat cross-legged in the sky,

Seyyathāpi, bhante, balavā puriso supaccatthate vā pallaṅke same vā bhūmibhāge pallaṅkena nisīdeyya; like a strong man might sit cross-legged on a well-appointed couch or on level ground.

evameva kho, bhante, brahmā sanaṅkumāro vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā imāhi gāthāhi anumodi: Seeing the joy of those gods, the divinity Sanaṅkumāra celebrated with these verses:

“Modanti vata bho devā, “The gods rejoice—

tāvatiṁsā sahindakā; the thirty-three with their Lord—

Tathāgataṁ namassantā, revering the Realized One,

dhammassa ca sudhammataṁ. and the clear rightness of the teaching;

Nave deve ca passantā, and seeing the new gods,

vaṇṇavante yasassine; so beautiful and glorious,

Sugatasmiṁ brahmacariyaṁ, who have come here after leading

caritvāna idhāgate. the spiritual life under the Buddha!

Te aññe atirocanti, They outshine the others

vaṇṇena yasasāyunā; in beauty, glory, and lifespan.

Sāvakā bhūripaññassa, Here are the distinguished disciples

visesūpagatā idha. of he whose wisdom is vast.

Idaṁ disvāna nandanti, Seeing this, they delight—

tāvatiṁsā sahindakā; the thirty-three with their Lord—

Tathāgataṁ namassantā, revering the Realized One,

dhammassa ca sudhammatan”ti. and the clear rightness of the teaching!”

Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha; That is the topic on which the divinity Sanaṅkumāra spoke.

imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato aṭṭhaṅgasamannāgato saro hoti vissaṭṭho ca viññeyyo ca mañju ca savanīyo ca bindu ca avisārī ca gambhīro ca ninnādī ca. And while he was speaking on that topic, his voice had eight qualities: it was clear, comprehensible, charming, audible, lucid, undistorted, deep, and resonant.

Yathāparisaṁ kho pana, bhante, brahmā sanaṅkumāro sarena viññāpeti; na cassa bahiddhā parisāya ghoso niccharati. He makes sure his voice is intelligible as far as the assembly goes, but the sound doesn’t extend outside the assembly.

Yassa kho pana, bhante, evaṁ aṭṭhaṅgasamannāgato saro hoti, so vuccati “brahmassaro”ti. When someone has a voice like this, they’re said to have the voice of the Divinity.

Atha kho, bhante, brahmā sanaṅkumāro tettiṁse attabhāve abhinimminitvā devānaṁ tāvatiṁsānaṁ paccekapallaṅkesu pallaṅkena nisīditvā deve tāvatiṁse āmantesi: Then the divinity Sanaṅkumāra, having manifested thirty-three life-forms, sat down on the couches of each of the gods of the thirty-three and addressed them,

“taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. “What do the good gods of the thirty-three think? How the Buddha has acted for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans!

Ye hi keci, bho, buddhaṁ saraṇaṁ gatā dhammaṁ saraṇaṁ gatā saṅghaṁ 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. For consider those who have gone for refuge to the Buddha, the teaching, and the Saṅgha, and have fulfilled their ethics. When their bodies break up, after death, some are reborn in the company of the gods who control what is created by others, some with the gods who love to create, some with the joyful gods, some with the gods of Yama, some with the gods of the thirty-three, and some with the gods of the four great kings.

Ye sabbanihīnaṁ kāyaṁ paripūrenti, te gandhabbakāyaṁ paripūrentī”ti. And at the very least they swell the hosts of the centaurs.”

Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha; That is the topic on which the divinity Sanaṅkumāra spoke.

imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato ghosoyeva devā maññanti: And hearing the sound of the Divinity speaking on that topic, the gods fancied,

“yvāyaṁ mama pallaṅke svāyaṁ ekova bhāsatī”ti. “The one sitting on my couch is the only one speaking.”

Ekasmiṁ bhāsamānasmiṁ, When one is speaking,

sabbe bhāsanti nimmitā; all the forms speak.

Ekasmiṁ tuṇhimāsīne, When one sits in silence,

sabbe tuṇhī bhavanti te. they all remain silent.

Tadāsu devā maññanti, But those gods imagine—

tāvatiṁsā sahindakā; the thirty-three with their Lord—

Yvāyaṁ mama pallaṅkasmiṁ, that the one on their seat

svāyaṁ ekova bhāsatīti. is the only one to speak.

Atha kho, bhante, brahmā sanaṅkumāro ekattena attānaṁ upasaṁharati, ekattena attānaṁ upasaṁharitvā sakkassa devānamindassa pallaṅke pallaṅkena nisīditvā deve tāvatiṁse āmantesi: Next the divinity Sanaṅkumāra merged into one corporeal form. Then he sat on the couch of Sakka, lord of gods, and addressed the gods of the thirty-three:

6. Bhāvitaiddhipāda 6. Developing the Bases of Psychic Power

“Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro iddhipādā paññattā iddhipahutāya iddhivisavitāya iddhivikubbanatāya. “What do the good gods of the thirty-three think? How well described by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—are the four bases of psychic power! They are taught for the amplification, burgeoning, and transformation of psychic power.

Katame cattāro? What four?

Idha bho bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort.

Vīriyasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. They develop the basis of psychic power that has immersion due to energy, and active effort.

Cittasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. They develop the basis of psychic power that has immersion due to mental development, and active effort.

Vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. They develop the basis of psychic power that has immersion due to inquiry, and active effort.

Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro iddhipādā paññattā iddhipahutāya iddhivisavitāya iddhivikubbanatāya. These are the four bases of psychic power taught by the Buddha for the amplification, burgeoning, and transformation of psychic power.

Ye hi keci bho atītamaddhānaṁ samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhosuṁ, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. All the ascetics and brahmins in the past,

Yepi hi keci bho anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhossanti, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. future,

Yepi hi keci bho etarahi samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhonti, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. or present who wield the many kinds of psychic power do so by developing and cultivating these four bases of psychic power.

Passanti no, bhonto devā tāvatiṁsā, mamapimaṁ evarūpaṁ iddhānubhāvan”ti? Gentlemen, do you see such psychic might and power in me?”

“Evaṁ, mahābrahme”ti. “Yes, Great Divinity.”

“Ahampi kho bho imesaṁyeva catunnañca iddhipādānaṁ bhāvitattā bahulīkatattā evaṁ mahiddhiko evaṁmahānubhāvo”ti. “I too became so mighty and powerful by developing and cultivating these four bases of psychic power.”

Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha. That is the topic on which the divinity Sanaṅkumāra spoke.

Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṁse āmantesi: And having spoken about that, he addressed the gods of the thirty-three:

7. Tividhaokāsādhigama 7. The Three Openings

“Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo okāsādhigamā anubuddhā sukhassādhigamāya. “What do the good gods of the thirty-three think? How well understood by the Buddha are the three opportunities for achieving happiness!

Katame tayo? What three?

Idha bho ekacco saṁsaṭṭho viharati kāmehi saṁsaṭṭho akusalehi dhammehi. First, take someone who lives mixed up with sensual pleasures and unskillful qualities.

So aparena samayena ariyadhammaṁ suṇāti, yoniso manasi karoti, dhammānudhammaṁ paṭipajjati. After some time they hear the teaching of the noble ones, rationally apply the mind to how it applies to them, and practice in line with the teaching.

So ariyadhammassavanaṁ āgamma yonisomanasikāraṁ dhammānudhammappaṭipattiṁ asaṁsaṭṭho viharati kāmehi asaṁsaṭṭho akusalehi dhammehi. They live aloof from sensual pleasures and unskillful qualities.

Tassa asaṁsaṭṭhassa kāmehi asaṁsaṭṭhassa akusalehi dhammehi uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. That gives rise to pleasure, and more than pleasure, happiness,

Seyyathāpi, bho, pamudā pāmojjaṁ jāyetha; like the joy that’s born from gladness.

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. This is the first opportunity for achieving happiness.

Puna caparaṁ, bho, idhekaccassa oḷārikā kāyasaṅkhārā appaṭippassaddhā honti, oḷārikā vacīsaṅkhārā appaṭippassaddhā honti, oḷārikā cittasaṅkhārā appaṭippassaddhā honti. Next, take someone whose coarse physical, verbal, and mental processes have not died down.

Tassa ariyadhammassavanaṁ āgamma yonisomanasikāraṁ dhammānudhammappaṭipattiṁ oḷārikā kāyasaṅkhārā paṭippassambhanti, oḷārikā vacīsaṅkhārā paṭippassambhanti, oḷārikā cittasaṅkhārā paṭippassambhanti. Their coarse physical, verbal, and mental processes die down.

Tassa oḷārikānaṁ kāyasaṅkhārānaṁ paṭippassaddhiyā oḷārikānaṁ vacīsaṅkhārānaṁ paṭippassaddhiyā oḷārikānaṁ cittasaṅkhārānaṁ paṭippassaddhiyā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. That gives rise to pleasure, and more than pleasure, happiness,

Seyyathāpi, bho, pamudā pāmojjaṁ jāyetha; like the joy that’s born from gladness.

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. This is the second opportunity for achieving happiness.

Puna caparaṁ, bho, idhekacco ‘idaṁ kusalan’ti yathābhūtaṁ nappajānāti, ‘idaṁ akusalan’ti yathābhūtaṁ nappajānāti. Next, take someone who doesn’t truly understand what is skillful and what is unskillful,

‘Idaṁ sāvajjaṁ idaṁ anavajjaṁ, idaṁ sevitabbaṁ idaṁ na sevitabbaṁ, idaṁ hīnaṁ idaṁ paṇītaṁ, idaṁ kaṇhasukkasappaṭibhāgan’ti yathābhūtaṁ nappajānāti. what is blameworthy and what is blameless, what should be cultivated and what should not be cultivated, what is inferior and what is superior, and what has a portion of dark or bright.

So ariyadhammassavanaṁ āgamma yonisomanasikāraṁ dhammānudhammappaṭipattiṁ, ‘idaṁ kusalan’ti yathābhūtaṁ pajānāti, ‘idaṁ akusalan’ti yathābhūtaṁ pajānāti. They truly understand what is skillful and what is unskillful, and so on.

‘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. Knowing and seeing like this, ignorance is given up and knowledge arises.

Tassa avijjāvirāgā vijjuppādā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. That gives rise to pleasure, and more than pleasure, happiness,

Seyyathāpi, bho, pamudā pāmojjaṁ jāyetha; like the joy that’s born from gladness.

evameva kho, bho, avijjāvirāgā vijjuppādā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ.

Ayaṁ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo okāsādhigamo anubuddho sukhassādhigamāya. This is the third opportunity for achieving happiness.

Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo okāsādhigamā anubuddhā sukhassādhigamāyā”ti. These are the three opportunities for achieving happiness that have been understood by the Buddha.”

Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha, That is the topic on which the divinity Sanaṅkumāra spoke.

imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṁse āmantesi: And having spoken about that, he addressed the gods of the thirty-three:

8. Catusatipaṭṭhāna 8. Mindfulness Meditation

“Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro satipaṭṭhānā paññattā kusalassādhigamāya. “What do the good gods of the thirty-three think? How well described by the Buddha are the four kinds of mindfulness meditation! They are taught for achieving what is skillful.

Katame cattāro? What four?

Idha, bho, bhikkhu ajjhattaṁ kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. It’s when a mendicant meditates by observing an aspect of the body internally—keen, aware, and mindful, rid of covetousness and displeasure for the world.

Ajjhattaṁ kāye kāyānupassī viharanto tattha sammā samādhiyati, sammā vippasīdati. As they meditate in this way, they become rightly immersed in that, and rightly serene.

So tattha sammā samāhito sammā vippasanno bahiddhā parakāye ñāṇadassanaṁ abhinibbatteti. Then they give rise to knowledge and vision of other people’s bodies externally.

Ajjhattaṁ vedanāsu vedanānupassī viharati …pe… They meditate observing an aspect of feelings internally …

bahiddhā paravedanāsu ñāṇadassanaṁ abhinibbatteti. Then they give rise to knowledge and vision of other people’s feelings externally.

Ajjhattaṁ citte cittānupassī viharati …pe… They meditate observing an aspect of the mind internally …

bahiddhā paracitte ñāṇadassanaṁ abhinibbatteti. Then they give rise to knowledge and vision of other people’s minds externally.

Ajjhattaṁ dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. They meditate observing an aspect of principles internally—keen, aware, and mindful, rid of covetousness and displeasure for the world.

Ajjhattaṁ dhammesu dhammānupassī viharanto tattha sammā samādhiyati, sammā vippasīdati. As they meditate in this way, they become rightly immersed in that, and rightly serene.

So tattha sammā samāhito sammā vippasanno bahiddhā paradhammesu ñāṇadassanaṁ abhinibbatteti. Then they give rise to knowledge and vision of other people’s principles externally.

Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro satipaṭṭhānā paññattā kusalassādhigamāyā”ti. These are the four kinds of mindfulness meditation taught by the Buddha for achieving what is skillful.”

Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha. That is the topic on which the divinity Sanaṅkumāra spoke.

Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṁse āmantesi: And having spoken about that, he addressed the gods of the thirty-three:

9. Sattasamādhiparikkhāra 9. Seven Prerequisites of Immersion

“Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta samādhiparikkhārā sammāsamādhissa paribhāvanāya sammāsamādhissa pāripūriyā. “What do the good gods of the thirty-three think? How well described by the Buddha are the seven prerequisites of immersion for the development and fulfillment of right immersion!

Katame satta? What seven?

Sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati. Right view, right purpose, right speech, right action, right livelihood, right effort, and right mindfulness.

Yā kho, bho, imehi sattahaṅgehi cittassa ekaggatā parikkhatā, ayaṁ vuccati, bho, ariyo sammāsamādhi saupaniso itipi saparikkhāro itipi. Unification of mind with these seven factors as prerequisites is called noble right immersion ‘with its vital conditions’ and also ‘with its prerequisites’.

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. Right view produces right purpose. Right purpose produces right speech. Right speech produces right action. Right action produces right livelihood. Right livelihood produces right effort. Right effort produces right mindfulness. Right mindfulness produces right immersion. Right immersion produces right knowledge. Right knowledge produces right freedom.

Yañhi taṁ, bho, sammā vadamāno vadeyya: If anything should be rightly described as

‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi apārutā amatassa dvārā’ti idameva taṁ sammā vadamāno vadeyya. ‘a teaching that’s well explained by the Buddha, apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves; and the doors to freedom from death are flung open,’ it’s this.

Svākkhāto hi, bho, bhagavatā dhammo sandiṭṭhiko, akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi apārutā amatassa dvārā. For the teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves—and the doors to freedom from death are flung open.

Ye 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. Whoever has experiential confidence in the Buddha, the teaching, and the Saṅgha, and has the ethical conduct loved by the noble ones; and whoever is spontaneously reborn, and is trained in the teaching; more than 2,400,000 such Magadhan devotees have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, assured, destined for awakening.

Atthi cevettha sakadāgāmino. And there are once-returners here, too.

Atthāyaṁ itarā pajā, And as for the rest of folk,

puññābhāgāti me mano; who I think have shared in merit—

Saṅkhātuṁ nopi sakkomi, I couldn’t even number them,

musāvādassa ottappan”ti. for fear of speaking falsely.”

Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha, imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato vessavaṇassa mahārājassa evaṁ cetaso parivitakko udapādi: That is the topic on which the divinity Sanaṅkumāra spoke. And while he was speaking on that topic, this thought came to the great king Vessavaṇa,

“acchariyaṁ vata bho, abbhutaṁ vata bho, evarūpopi nāma uḷāro satthā bhavissati, evarūpaṁ uḷāraṁ dhammakkhānaṁ, evarūpā uḷārā visesādhigamā paññāyissantī”ti. “Oh lord, how incredible, how amazing! That there should be such a magnificent Teacher, and such a magnificent exposition of the teaching! And that such achievements of high distinction should be made known!”

Atha, bhante, brahmā sanaṅkumāro vessavaṇassa mahārājassa cetasā cetoparivitakkamaññāya vessavaṇaṁ mahārājānaṁ etadavoca: And then the divinity Sanaṅkumāra, knowing the great king Vessavaṇa’s train of thought, said to him,

“taṁ kiṁ maññati bhavaṁ vessavaṇo mahārājā atītampi addhānaṁ evarūpo uḷāro satthā ahosi, evarūpaṁ uḷāraṁ dhammakkhānaṁ, evarūpā uḷārā visesādhigamā paññāyiṁsu. “What does Great King Vessavaṇa think? In the past, too, there was such a magnificent Teacher, and such a magnificent exposition of the teaching! And such achievements of high distinction were made known!

Anāgatampi addhānaṁ evarūpo uḷāro satthā bhavissati, evarūpaṁ uḷāraṁ dhammakkhānaṁ, evarūpā uḷārā visesādhigamā paññāyissantī”ti. In the future, too, there will be such a magnificent Teacher, and such a magnificent exposition of the teaching! And such achievements of high distinction will be made known!”

Imamatthaṁ, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ abhāsi, imamatthaṁ vessavaṇo mahārājā brahmuno sanaṅkumārassa devānaṁ tāvatiṁsānaṁ bhāsato sammukhā sutaṁ sammukhā paṭiggahitaṁ sayaṁ parisāyaṁ ārocesi’”. That, sir, is the topic on which the divinity Sanaṅkumāra spoke to the gods of the thirty-three. And the great king Vessavaṇa, having heard and learned it in the presence of the Divinity as he was speaking on that topic, informed his own assembly.’”

Imamatthaṁ janavasabho yakkho vessavaṇassa mahārājassa sayaṁ parisāyaṁ bhāsato sammukhā sutaṁ sammukhā paṭiggahitaṁ bhagavato ārocesi. And the spirit Janavasabha, having heard and learned it in the presence of the great king Vessavaṇa as he was speaking on that topic to his own assembly, informed the Buddha.

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. And the Buddha, having heard and learned it in the presence of the spirit Janavasabha, and also from his own direct knowledge, informed Venerable Ānanda. And Venerable Ānanda, having heard and learned it in the presence of the Buddha, informed the monks, nuns, laymen, and laywomen.

Tayidaṁ brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitanti. And that’s how this spiritual life has become successful and prosperous, extensive, popular, widespread, and fully revealed among gods and humans.

Janavasabhasuttaṁ niṭṭhitaṁ pañcamaṁ.

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