Theravadan

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From: Pali, Bhikkhu Bodhi , Bhikkhu Sujato

Majjhima Nikāya 123 Middle Discourses 123

Acchariyaabbhutasutta Incredible and Amazing Wonderful and Marvellous

Evaṁ me sutaṁ—So I have heard. Thus have I heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.

Atha kho sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: Then after the meal, on return from almsround, several mendicants sat together in the assembly hall and this discussion came up among them: Now a number of bhikkhus were sitting in the assembly hall, where they had met together on returning from their almsround, after their meal, when this discussion arose among them:

“acchariyaṁ, āvuso, abbhutaṁ, āvuso. Tathāgatassa mahiddhikatā mahānubhāvatā, “It’s incredible, reverends, it’s amazing! The Realized One has such psychic power and might! “It is wonderful, friends, it is marvellous, how mighty and powerful is the Tathāgata!

yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jānissati: For he is able to know the Buddhas of the past who have become completely quenched, cut off proliferation, cut off the course, finished off the cycle, and passed beyond all suffering: For he is able to know about the Buddhas of the past—who attained to final Nibbāna, cut [the tangle of] proliferation, broke the cycle, ended the round, and surmounted all suffering—that for those Blessed Ones

‘evaṁjaccā te bhagavanto ahesuṁ’ itipi, ‘evaṁnāmā te bhagavanto ahesuṁ’ itipi, ‘evaṅgottā te bhagavanto ahesuṁ’ itipi, ‘evaṁsīlā te bhagavanto ahesuṁ’ itipi, ‘evaṁdhammā te bhagavanto ahesuṁ’ itipi, ‘evaṁpaññā te bhagavanto ahesuṁ’ itipi, ‘evaṁvihārī te bhagavanto ahesuṁ’ itipi, ‘evaṁvimuttā te bhagavanto ahesuṁ’ itipī”ti. ‘Such is the birth, names, clans, conduct, teachings, wisdom, meditation, and freedom of those Blessed Ones.’ their birth was thus, their names were thus, their clans were thus, their virtue was thus, their state [of concentration] was thus, their wisdom was thus, their abiding [in attainments] was thus, their deliverance was thus.”

Evaṁ vutte, āyasmā ānando te bhikkhū etadavoca: When they said this, Venerable Ānanda said, When this was said, the venerable Ānanda told the bhikkhus:

“acchariyā ceva, āvuso, tathāgatā acchariyadhammasamannāgatā ca; “The Realized Ones are incredible, reverends, and they have incredible qualities. “Friends, Tathāgatas are wonderful and have wonderful qualities.

abbhutā ceva, āvuso, tathāgatā abbhutadhammasamannāgatā cā”ti. They’re amazing, and they have amazing qualities.” Tathāgatas are marvellous and have marvellous qualities.”

Ayañca hidaṁ tesaṁ bhikkhūnaṁ antarākathā vippakatā hoti. But this conversation among those mendicants was left unfinished. However, their discussion was interrupted;

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Then in the late afternoon, the Buddha came out of retreat, went to the assembly hall, sat down on the seat spread out, for the Blessed One rose from meditation when it was evening, went to the assembly hall, and sat down on a seat made ready.

Nisajja kho bhagavā bhikkhū āmantesi: and addressed the mendicants: Then he addressed the bhikkhus thus:

“kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti? “Mendicants, what were you sitting talking about just now? What conversation was left unfinished?” “Bhikkhus, for what discussion are you sitting together here now? And what was your discussion that was interrupted?”

“Idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: So the mendicants told him what they had been talking about. The Buddha said, “Here, venerable sir, we were sitting in the assembly hall, where we had met together on returning from our almsround, after our meal, when this discussion arose among us:

‘acchariyaṁ, āvuso, abbhutaṁ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jānissati—‘It is wonderful, friends, it is marvellous, how mighty and powerful is the Tathāgata! For he is able to know about the Buddhas of the past—who attained to final Nibbāna, cut [the tangle of] proliferation, broke the cycle, ended the round, and surmounted all suffering—that for those Blessed Ones

evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā … evaṅgottā … evaṁsīlā … evaṁdhammā … evaṁpaññā … evaṁvihārī … evaṁvimuttā te bhagavanto ahesuṁ itipī’ti. Evaṁ vutte, bhante, āyasmā ānando amhe etadavoca: their birth was thus, their names were thus, their clans were thus, their virtue was thus, their state [of concentration] was thus, their wisdom was thus, their abiding [in attainments] was thus, their deliverance was thus.’ When this was said, venerable sir, the venerable Ānanda said to us:

‘acchariyā ceva, āvuso, tathāgatā acchariyadhammasamannāgatā ca; ‘Friends, Tathāgatas are wonderful and have wonderful qualities.

abbhutā ceva, āvuso, tathāgatā abbhutadhammasamannāgatā cā’ti. Tathāgatas are marvellous and have marvellous qualities.’

Ayaṁ kho no, bhante, antarākathā vippakatā; atha bhagavā anuppatto”ti. This was our discussion, venerable sir, that was interrupted when the Blessed One arrived.”

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: Then the Blessed One addressed the venerable Ānanda:

“tasmātiha taṁ, ānanda, bhiyyoso mattāya paṭibhantu tathāgatassa acchariyā abbhutadhammā”ti. “Well then, Ānanda, say some more about the incredible and amazing qualities of the Realized One.” “That being so, Ānanda, explain more fully the Tathāgata’s wonderful and marvellous qualities.”

“Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: “Sir, I have heard and learned this in the presence of the Buddha: “I heard and learned this, venerable sir, from the Blessed One’s own lips:

‘sato sampajāno, ānanda, bodhisatto tusitaṁ kāyaṁ upapajjī’ti. ‘Mindful and aware, the being intent on awakening was reborn in the host of joyful gods.’ ‘Mindful and fully aware, Ānanda, the Bodhisatta appeared in the Tusita heaven.’

Yampi, bhante, sato sampajāno bodhisatto tusitaṁ kāyaṁ upapajji idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. This I remember as an incredible quality of the Buddha. That mindful and fully aware the Bodhisatta appeared in the Tusita heaven—this I remember as a wonderful and marvellous quality of the Blessed One.

Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: I have learned this in the presence of the Buddha: I heard and learned this from the Blessed One’s own lips:

‘sato sampajāno, ānanda, bodhisatto tusite kāye aṭṭhāsī’ti. ‘Mindful and aware, the being intent on awakening remained in the host of joyful gods.’ ‘Mindful and fully aware the Bodhisatta remained in the Tusita heaven.’

Yampi, bhante, sato sampajāno bodhisatto tusite kāye aṭṭhāsi idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. This too I remember as an incredible quality of the Buddha. This too I remember as a wonderful and marvellous quality of the Blessed One.

Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: I have learned this in the presence of the Buddha: I heard and learned this from the Blessed One’s own lips:

‘yāvatāyukaṁ, ānanda, bodhisatto tusite kāye aṭṭhāsī’ti. ‘For the whole of that life, the being intent on awakening remained in the host of joyful gods.’ ‘For the whole of his life-span the Bodhisatta remained in the Tusita heaven.’

Yampi, bhante, yāvatāyukaṁ bodhisatto tusite kāye aṭṭhāsi idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. This too I remember as an incredible quality of the Buddha. This too I remember as a wonderful and marvellous quality of the Blessed One.

Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: I have learned this in the presence of the Buddha: I heard and learned this from the Blessed One’s own lips:

‘sato sampajāno, ānanda, bodhisatto tusitā, kāyā cavitvā mātukucchiṁ okkamī’ti. ‘Mindful and aware, the being intent on awakening passed away from the host of joyful gods and was conceived in his mother’s womb.’ ‘Mindful and fully aware the Bodhisatta passed away from the Tusita heaven and descended into his mother’s womb.’

Yampi, bhante, sato sampajāno bodhisatto tusitā kāyā cavitvā mātukucchiṁ okkami idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. This too I remember as an incredible quality of the Buddha. This too I remember as a wonderful and marvellous quality of the Blessed One.

Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: I have learned this in the presence of the Buddha: I heard and learned this from the Blessed One’s own lips:

‘yadā, ānanda, bodhisatto tusitā kāyā cavitvā mātukucchiṁ okkamati, ‘When the being intent on awakening passes away from the host of joyful gods, he is conceived in his mother’s womb. ‘When the Bodhisatta passed away from the Tusita heaven and descended into his mother’s womb,

atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ. And then—in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. then a great immeasurable light surpassing the splendour of the gods appeared in the world with its gods, its Māras, and its Brahmās, in this generation with its recluses and brahmins, with its princes and its people.

Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā, yatthapime candimasūriyā evaṁmahiddhikā evaṁmahānubhāvā ābhāya nānubhonti tatthapi appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Even in the boundless gloom of interstellar space—so utterly dark that even the luminosity of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods. And even in those abysmal world interspaces of vacancy, gloom, and utter darkness, where the moon and the sun, mighty and powerful as they are, cannot make their light prevail—there too a great immeasurable light surpassing the splendour of the gods appeared.

Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṁ sañjānanti—aññepi kira, bho, santi sattā idhūpapannāti. And even the sentient beings reborn there recognize each other by that light: “So, it seems other sentient beings have been reborn here!” And the beings reborn there perceived each other by that light: “So indeed, sir, there are other beings reborn here!”

Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvan’ti. And this ten-thousandfold galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods.’ And this ten-thousandfold world system shook and quaked and trembled, and there too a great immeasurable light surpassing the splendour of the gods appeared.’

Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. This too I remember as an incredible quality of the Buddha. This too I remember as a wonderful and marvellous quality of the Blessed One.

Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: I have learned this in the presence of the Buddha: I heard and learned this from the Blessed One’s own lips:

‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, cattāro devaputtā catuddisaṁ ārakkhāya upagacchanti—mā naṁ bodhisattaṁ vā bodhisattamātaraṁ vā manusso vā amanusso vā koci vā viheṭhesī’ti. ‘When the being intent on awakening is conceived in his mother’s womb, four godlings approach to guard the four quarters, so that no human or non-human or anyone at all shall harm the being intent on awakening or his mother.’ ‘When the Bodhisatta had descended into his mother’s womb, four young deities came to guard him at the four quarters so that no humans or non-humans or anyone at all could harm the Bodhisatta or his mother.’

Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: I have learned this in the presence of the Buddha: I heard and learned this from the Blessed One’s own lips:

‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, pakatiyā sīlavatī bodhisattamātā hoti viratā pāṇātipātā viratā adinnādānā viratā kāmesumicchācārā viratā musāvādā viratā surāmerayamajjapamādaṭṭhānā’ti. ‘When the being intent on awakening is conceived in his mother’s womb, she becomes naturally ethical. She refrains from killing living creatures, stealing, sexual misconduct, lying, and beer, wine, and liquor intoxicants.’ ‘When the Bodhisatta had descended into his mother’s womb, she became intrinsically virtuous, refraining from killing living beings, from taking what is not given, from misconduct in sensual pleasures, from false speech, and from wines, liquors, and intoxicants, which are the basis of negligence.’

Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: I have learned this in the presence of the Buddha: I heard and learned this from the Blessed One’s own lips:

‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu purisesu mānasaṁ uppajjati kāmaguṇūpasaṁhitaṁ, anatikkamanīyā ca bodhisattamātā hoti kenaci purisena rattacittenā’ti. ‘When the being intent on awakening is conceived in his mother’s womb, she no longer thinks of men in a sexual way, and she cannot be violated by a man of lustful intent.’ ‘When the Bodhisatta had descended into his mother’s womb, no sensual thought arose in her concerning men, and she was inaccessible to any man having a lustful mind.’

Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: I have learned this in the presence of the Buddha: I heard and learned this from the Blessed One’s own lips:

‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, lābhinī bodhisattamātā hoti pañcannaṁ kāmaguṇānaṁ. Sā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāretī’ti. ‘When the being intent on awakening is conceived in his mother’s womb, she obtains the five kinds of sensual stimulation and amuses herself, supplied and provided with them.’ ‘When the Bodhisatta had descended into his mother’s womb, she obtained the five cords of sensual pleasure, and furnished and endowed with them, she enjoyed herself with them.’

Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: I have learned this in the presence of the Buddha: I heard and learned this from the Blessed One’s own lips:

‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati; sukhinī bodhisattamātā hoti akilantakāyā; bodhisattañca bodhisattamātā tirokucchigataṁ passati sabbaṅgapaccaṅgaṁ ahīnindriyaṁ. ‘When the being intent on awakening is conceived in his mother’s womb, no afflictions beset her. She’s happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, whole in his major and minor limbs, not deficient in any faculty. ‘When the Bodhisatta had descended into his mother’s womb, no kind of affliction arose in her; she was blissful and free from bodily fatigue. She saw the Bodhisatta within her womb with all his limbs, lacking no faculty.

Seyyathāpi, ānanda, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato. Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā. Suppose there was a beryl gem that was naturally lustrous, eight-faceted, well-worked. And it was strung with a thread of blue, yellow, red, white, or golden brown. Suppose a blue, yellow, red, white, or brown thread were strung through a fine beryl gem of purest water, eight-faceted, well cut,

Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya—ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato, tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vāti. And a person with clear eyes were to take it in their hand and examine it: “This beryl gem is naturally lustrous, eight-faceted, well-worked. And it’s strung with a thread of blue, yellow, red, white, or golden brown.” and a man with good sight were to take it in his hand and review it thus: “This is a fine beryl gem of purest water, eight-faceted, well cut, and through it is strung a blue, yellow, red, white, or brown thread”;

Evameva kho, ānanda, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati; sukhinī bodhisattamātā hoti akilantakāyā; bodhisattañca bodhisattamātā tirokucchigataṁ passati sabbaṅgapaccaṅgaṁ ahīnindriyan’ti. In the same way, when the being intent on awakening is conceived in his mother’s womb, no afflictions beset her. She’s happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, whole in his major and minor limbs, not deficient in any faculty.’ so too when the Bodhisatta had descended into his mother’s womb…she saw the Bodhisatta within her womb with all his limbs, lacking no faculty.’

Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: I have learned this in the presence of the Buddha: I heard and learned this from the Blessed One’s own lips:

‘sattāhajāte, ānanda, bodhisatte bodhisattamātā kālaṁ karoti, tusitaṁ kāyaṁ upapajjatī’ti. ‘Seven days after the being intent on awakening is born, his mother passes away and is reborn in the host of joyful gods.’ ‘Seven days after the birth of the Bodhisatta, his mother died and reappeared in the Tusita heaven.’

Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: I have learned this in the presence of the Buddha: I heard and learned this from the Blessed One’s own lips:

‘yathā kho panānanda, aññā itthikā nava vā dasa vā māse gabbhaṁ kucchinā pariharitvā vijāyanti, na hevaṁ bodhisattaṁ bodhisattamātā vijāyati. Daseva māsāni bodhisattaṁ bodhisattamātā kucchinā pariharitvā vijāyatī’ti. ‘Other women carry the infant in the womb for nine or ten months before giving birth. Not so the mother of the being intent on awakening. She gives birth after exactly ten months.’ ‘Other women give birth after carrying the child in the womb for nine or ten months, but not so the Bodhisatta’s mother. The Bodhisatta’s mother gave birth to him after carrying him in her womb for exactly ten months.’

Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: I have learned this in the presence of the Buddha: I heard and learned this from the Blessed One’s own lips:

‘yathā kho panānanda, aññā itthikā nisinnā vā nipannā vā vijāyanti, na hevaṁ bodhisattaṁ bodhisattamātā vijāyati. Ṭhitāva bodhisattaṁ bodhisattamātā vijāyatī’ti. ‘Other women give birth while sitting or lying down. Not so the mother of the being intent on awakening. She only gives birth standing up.’ ‘Other women give birth seated or lying down, but not so the Bodhisatta’s mother. The Bodhisatta’s mother gave birth to him standing up.’

Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: I have learned this in the presence of the Buddha: I heard and learned this from the Blessed One’s own lips:

‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, devā naṁ paṭhamaṁ paṭiggaṇhanti pacchā manussā’ti. ‘When the being intent on awakening emerges from his mother’s womb, gods receive him first, then humans.’ ‘When the Bodhisatta came forth from his mother’s womb, first gods received him, then human beings.’

Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: I have learned this in the presence of the Buddha: I heard and learned this from the Blessed One’s own lips:

‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, appattova bodhisatto pathaviṁ hoti, cattāro naṁ devaputtā paṭiggahetvā mātu purato ṭhapenti—attamanā, devi, hohi; mahesakkho te putto uppanno’ti. ‘When the being intent on awakening emerges from his mother’s womb, before he reaches the ground, four godlings receive him and place him before his mother, saying: “Rejoice, O Queen! An illustrious son is born to you.”’ ‘When the Bodhisatta came forth from his mother’s womb, he did not touch the earth. The four young gods received him and set him before his mother saying: “Rejoice, O queen, a son of great power has been born to you.”’

Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: I have learned this in the presence of the Buddha: I heard and learned this from the Blessed One’s own lips:

‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado. ‘When the being intent on awakening emerges from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean. ‘When the Bodhisatta came forth from his mother’s womb, he came forth unsullied, unsmeared by water or humours or blood or any kind of impurity, clean, and unsullied.

Seyyathāpi, ānanda, maṇiratanaṁ kāsike vatthe nikkhittaṁ neva maṇiratanaṁ kāsikaṁ vatthaṁ makkheti nāpi kāsikaṁ vatthaṁ maṇiratanaṁ makkheti. Suppose a jewel-treasure was placed on a cloth from Kāsi. The jewel would not soil the cloth, nor would the cloth soil the jewel. Suppose there were a gem placed on Kāsi cloth, then the gem would not smear the cloth or the cloth the gem.

Taṁ kissa hetu? Why is that? Why is that?

Ubhinnaṁ suddhattā. Because of the cleanliness of them both. Because of the purity of both.

Evameva kho, ānanda, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado’ti. In the same way, when the being intent on awakening emerges from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean.’ So too when the Bodhisatta came forth…clean and unsullied.’

Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: I have learned this in the presence of the Buddha: I heard and learned this from the Blessed One’s own lips:

‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, dve udakassa dhārā antalikkhā pātubhavanti—ekā sītassa, ekā uṇhassa; yena bodhisattassa udakakiccaṁ karonti mātu cā’ti. ‘When the being intent on awakening emerges from his mother’s womb, two showers of water appear from the sky, one cool, one warm, for bathing the being intent on awakening and his mother.’ ‘When the Bodhisatta came forth from his mother’s womb, two jets of water appeared to pour from the sky, one cool and one warm, for bathing the Bodhisatta and his mother.’

Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: I have learned this in the presence of the Buddha: I heard and learned this from the Blessed One’s own lips:

‘sampatijāto, ānanda, bodhisatto samehi pādehi pathaviyaṁ patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati, setamhi chatte anudhāriyamāne, sabbā ca disā viloketi, āsabhiñca vācaṁ bhāsati—aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa. Ayamantimā jāti, natthi dāni punabbhavo’ti. ‘As soon as he’s born, the being intent on awakening stands firm with his own feet on the ground. Facing north, he takes seven strides with a white parasol held above him, surveys all quarters, and makes this dramatic proclamation: “I am the foremost in the world! I am the eldest in the world! I am the first in the world! This is my last rebirth; now there’ll be no more future lives.”’ ‘As soon as the Bodhisatta was born, he stood firmly with his feet on the ground; then he took seven steps facing north, and with a white parasol held over him, he surveyed each quarter and uttered the words of the Leader of the Herd: “I am the highest in the world; I am the best in the world; I am the foremost in the world. This is my last birth; now there is no renewal of being for me.”’

Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: I have learned this in the presence of the Buddha: I heard and learned this from the Blessed One’s own lips:

‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ. ‘When the being intent on awakening emerges from his mother’s womb, then—in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. ‘When the Bodhisatta came forth from his mother’s womb, then a great immeasurable light surpassing the splendour of the gods appeared in the world with its gods, its Māras, and its Brahmās, in this generation with its recluses and brahmins, with its princes and its people.

Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā yatthapime candimasūriyā evaṁmahiddhikā evaṁmahānubhāvā ābhāya nānubhonti tatthapi appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Even in the boundless gloom of interstellar space—so utterly dark that even the luminosity of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods. And even in those abysmal world interspaces of vacancy, gloom, and utter darkness, where the moon and the sun, mighty and powerful as they are, cannot make their light prevail—there too a great immeasurable light surpassing the splendour of the gods appeared.

Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṁ sañjānanti—aññepi kira, bho, santi sattā idhūpapannāti. And the sentient beings reborn there recognize each other by that light: “So, it seems other sentient beings have been reborn here!” And the beings reborn there perceived each other by that light: “So indeed, sir, there are other beings reborn here!”

Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati, appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvan’ti. And this ten-thousandfold galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods.’ And this ten-thousandfold world system shook and quaked and trembled, and there too a great immeasurable light surpassing the splendour of the gods appeared.’

Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremī”ti. This too I remember as an incredible and amazing quality of the Buddha.” That when the Bodhisatta came forth from his mother’s womb, then a great immeasurable light surpassing the splendour of the gods appeared…this too I remember as a wonderful and marvellous quality of the Blessed One.”

“Tasmātiha tvaṁ, ānanda, idampi tathāgatassa acchariyaṁ abbhutadhammaṁ dhārehi. “Well then, Ānanda, you should also remember this as an incredible and amazing quality of the Realized One. “That being so, Ānanda, remember this too as a wonderful and marvellous quality of the Tathāgata:

Idhānanda, tathāgatassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti; It’s that the Realized One knows feelings as they arise, as they remain, and as they go away. Here, Ānanda, for the Tathāgata feelings are known as they arise, as they are present, as they disappear;

viditā saññā uppajjanti …pe… He knows perceptions as they arise, as they remain, and as they go away. perceptions are known as they arise, as they are present, as they disappear;

viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. He knows thoughts as they arise, as they remain, and as they go away. thoughts are known as they arise, as they are present, as they disappear.

Idampi kho tvaṁ, ānanda, tathāgatassa acchariyaṁ abbhutadhammaṁ dhārehī”ti. This too you should remember as an incredible and amazing quality of the Realized One.” Remember this too, Ānanda, as a wonderful and marvellous quality of the Tathāgata.”

“Yampi, bhante, bhagavato viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti; “Sir, the Buddha knows feelings as they arise, as they remain, and as they go away. “Venerable sir, since for the Blessed One feelings are known as they arise, as they are present, as they disappear;

viditā saññā … He knows perceptions as they arise, as they remain, and as they go away. perceptions are known as they arise, as they are present, as they disappear;

Idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremī”ti. This too I remember as an incredible and amazing quality of the Buddha.” this too I remember as a wonderful and marvellous quality of the Blessed One.”

Idamavoca āyasmā ānando. That is what Venerable Ānanda said, That is what the venerable Ānanda said.

Samanuñño satthā ahosi; and the Teacher concurred. The Teacher approved.

attamanā ca te bhikkhū āyasmato ānandassa bhāsitaṁ abhinandunti. Satisfied, those mendicants approved what Venerable Ānanda said. The bhikkhus were satisfied and delighted in the venerable Ānanda’s words.

Acchariyaabbhutasuttaṁ niṭṭhitaṁ tatiyaṁ.

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