DĪGHA NIKĀYA (LONG DISCOURSES)
Suttas 18-22
Pali Canon
Translated by Bhikkhu Sujato

18. Janavasabhasutta - With
Janavasabha
Dīgha Nikāya 18 - Long Discourses 18

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

Evaṃ me sutaṃ—
So I have heard.

ekaṃ samayaṃ bhagavā nātike viharati
giñjakāvasathe.
At one time the Buddha was staying at Nādika in the brick
house.

Tena kho pana samayena bhagavā parito parito
janapadesu paricārake abbhatīte kālaṅkate
upapattīsu byākaroti kāsikosalesu vajjimallesu
cetivaṃsesu 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 Vaṁsas, 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
pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ
parikkhayā opapātikā tattha parinibbāyino
anāvattidhammā tasmā lokā.
Over ﬁfty devotees in Nādika 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 tiṇṇaṃ saṃyojanānaṃ parikkhayā
rāgadosamohānaṃ tanuttā sakadāgāmino, sakideva
imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti.
More than ninety devotees in Nādika 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 tiṇṇaṃ saṃyojanānaṃ parikkhayā
sotāpannā avinipātadhammā niyatā
sambodhiparāyaṇā”ti.
In excess of ﬁve hundred devotees in Nādika have passed
away having ended three fetters. They’re stream-enterers,
not liable to be reborn in the underworld, bound for
awakening.”

Assosuṃ kho nātikiyā paricārakā:
When the devotees of Nādika heard about the Buddha’s

“bhagavā kira parito parito janapadesu paricārake
abbhatīte kālaṅkate upapattīsu byākaroti
kāsikosalesu vajjimallesu cetivaṃsesu kurupañcālesu
majjhasūrasenesu:

‘asu amutra upapanno, asu amutra upapanno.

Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā
pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ
parikkhayā opapātikā tattha parinibbāyino
anāvattidhammā tasmā lokā.

Sādhikā navuti nātikiyā paricārakā abbhatītā
kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā
rāgadosamohānaṃ tanuttā sakadāgāmino sakideva
imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti.

Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā
kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā
sotāpannā avinipātadhammā niyatā
sambodhiparāyaṇā’”ti.

Tena ca nātikiyā paricārakā attamanā ahesuṃ
pamuditā pītisomanassajātā bhagavato
pañhaveyyākaraṇaṃ sutvā.
answers to those questions, they were uplifted and
overjoyed, full of rapture and happiness.

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

“bhagavā kira parito parito janapadesu paricārake
abbhatīte kālaṅkate upapattīsu byākaroti
kāsikosalesu vajjimallesu cetivaṃsesu kurupañcālesu
majjhasūrasenesu:

‘asu amutra upapanno, asu amutra upapanno.

Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā
pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ
parikkhayā opapātikā tattha parinibbāyino
anāvattidhammā tasmā lokā.
Sādhikā navuti nātikiyā paricārakā abbhatītā
kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā
rāgadosamohānaṃ tanuttā sakadāgāmino sakideva
imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti.

Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā
kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā
sotāpannā avinipātadhammā niyatā
sambodhiparāyaṇā’ti.

Tena ca nātikiyā paricārakā attamanā ahesuṃ
pamuditā pītisomanassajātā bhagavato
pañhaveyyākaraṇaṃ sutvā”ti.

2. Ānandaparikathā
2. Ānanda’s Suggestion

Atha kho āyasmato ānandassa etadahosi:
Then Venerable Ānanda thought,

“ime kho panāpi ahesuṃ 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 ahesuṃ buddhe pasannā dhamme
pasannā saṃghe 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 veyyākaraṇaṃ, bahujano
pasīdeyya, tato gaccheyya sugatiṃ.
It would be good to do so, for many people would gain
conﬁdence, and so be reborn in a good place.

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

Apissudaṃ manussā kittayamānarūpā viharanti:
People still sing his praises:

‘evaṃ no so dhammiko dhammarājā sukhāpetvā
kālaṅkato, evaṃ mayaṃ 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 saṃghe pasanno sīlesu paripūrakārī.
He too had conﬁdence in the Buddha, the teaching, and the
Saṅgha, and had fulﬁlled his ethics.

Apissudaṃ manussā evamāhaṃsu:
People say:

‘yāva maraṇakālāpi rājā māgadho seniyo bimbisāro
bhagavantaṃ 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 veyyākaraṇaṃ bahujano pasīdeyya,
tato gaccheyya sugatiṃ.
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,
kathaṃ 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 dejected.”

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

Idamāyasmā ānando māgadhake paricārake ārabbha
eko raho anuvicintetvā rattiyā paccūsasamayaṃ
paccuṭṭhāya yena bhagavā tenupasaṅkami;
upasaṅkamitvā bhagavantaṃ abhivādetvā
ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā
ānando bhagavantaṃ etadavoca:
After pondering the fate of the Magadhan devotees alone in
private, Ānanda rose at the crack of dawn and went to see
the Buddha. He bowed, sat down to one side, and told the
Buddha of his concerns, ﬁnishing by saying,
“sutaṃ metaṃ, bhante:

‘bhagavā kira parito parito janapadesu paricārake
abbhatīte kālaṅkate upapattīsu byākaroti
kāsikosalesu vajjimallesu cetivaṃsesu kurupañcālesu
majjhasūrasenesu:

“asu amutra upapanno, asu amutra upapanno.

Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā
pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ
parikkhayā opapātikā tattha parinibbāyino
anāvattidhammā tasmā lokā.

Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā
kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā
sotāpannā avinipātadhammā niyatā
sambodhiparāyaṇāti.

Tena ca nātikiyā paricārakā attamanā ahesuṃ
pamuditā pītisomanassajātā bhagavato
pañhaveyyākaraṇaṃ sutvā”’ti.

Ime kho panāpi, bhante, ahesuṃ māgadhakā
paricārakā bahū ceva rattaññū ca abbhatītā
kālaṅkatā.

Suññā maññe aṅgamagadhā aṅgamāgadhakehi
paricārakehi abbhatītehi kālaṅkatehi.
Te kho panāpi, bhante, ahesuṃ buddhe pasannā
dhamme pasannā saṅghe pasannā sīlesu
paripūrakārino, te abbhatītā kālaṅkatā bhagavatā
abyākatā.

Tesampissa sādhu veyyākaraṇaṃ, bahujano
pasīdeyya, tato gaccheyya sugatiṃ.

Ayaṃ kho panāpi, bhante, ahosi rājā māgadho seniyo
bimbisāro dhammiko dhammarājā hito
brāhmaṇagahapatikānaṃ negamānañceva
jānapadānañca.

Apissudaṃ manussā kittayamānarūpā viharanti:

‘evaṃ no so dhammiko dhammarājā sukhāpetvā
kālaṅkato.

Evaṃ mayaṃ tassa dhammikassa dhammarañño vijite
phāsu viharimhā’ti.

So kho panāpi, bhante, ahosi buddhe pasanno
dhamme pasanno saṅghe pasanno sīlesu
paripūrakārī.

Apissudaṃ manussā evamāhaṃsu:

‘yāva maraṇakālāpi rājā māgadho seniyo bimbisāro
bhagavantaṃ kittayamānarūpo kālaṅkato’ti.

So abbhatīto kālaṅkato bhagavatā abyākato;

tassapissa sādhu veyyākaraṇaṃ, bahujano pasīdeyya,
tato gaccheyya sugatiṃ.

Bhagavato kho pana, bhante, sambodhi magadhesu.
Yattha kho pana, bhante, bhagavato sambodhi
magadhesu, kathaṃ 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
kathaṃ 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
dejected.”

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

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

Nātike piṇḍāya caritvā pacchābhattaṃ
piṇḍapātapaṭikkanto pāde pakkhāletvā
giñjakāvasathaṃ pavisitvā māgadhake paricārake
ārabbha aṭṭhiṃ katvā manasikatvā sabbaṃ cetasā
samannāharitvā paññatte āsane nisīdi:
He wandered for alms in Nādika. After the meal, on his
return from alms-round, he washed his feet and entered the
brick house. He paid heed, paid attention, and concentrated
wholeheartedly on the fate of Magadhan devotees, and sat
on the seat spread out, thinking,

“gatiṃ nesaṃ jānissāmi abhisamparāyaṃ, yaṃgatikā
te bhavanto yaṃabhisamparāyā”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.

“yaṃgatikā te bhavanto yaṃabhisamparāyā”ti.

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

Atha kho āyasmā ānando yena bhagavā
tenupasaṅkami; upasaṅkamitvā bhagavantaṃ
abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno
kho āyasmā ānando bhagavantaṃ 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 indriyānaṃ.
“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 tvaṃ, ānanda, māgadhake
paricārake ārabbha sammukhā parikathaṃ katvā
uṭṭhāyāsanā pakkanto, tadevāhaṃ nātike piṇḍāya
caritvā pacchābhattaṃ piṇḍapātapaṭikkanto pāde
pakkhāletvā giñjakāvasathaṃ pavisitvā māgadhake
paricārake ārabbha aṭṭhiṃ katvā manasikatvā
sabbaṃ cetasā samannāharitvā paññatte āsane
nisīdiṃ:
The Buddha then recounted what had happened since
speaking to Ānanda, revealing that he had seen the destiny
of the Magadhan devotees. He continued:

‘gatiṃ nesaṃ jānissāmi abhisamparāyaṃ, yaṅgatikā
te bhavanto yaṃabhisamparāyā’ti.

Addasaṃ kho ahaṃ, ānanda, māgadhake paricārake
‘yaṅgatikā te bhavanto yaṃabhisamparāyā’ti.

3. Janavasabhayakkha
3. Janavasabha the Spirit

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

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

janavasabho ahaṃ, sugatā’ti.
I am Janavasabha, Holy One!’
Abhijānāsi no tvaṃ, ānanda, ito pubbe evarūpaṃ
nāmadheyyaṃ sutaṃ yadidaṃ janavasabho”ti?
Ānanda, do you recall having previously heard such a name
as Janavasabha?”

“Na kho ahaṃ, bhante, abhijānāmi ito pubbe
evarūpaṃ nāmadheyyaṃ sutaṃ yadidaṃ
janavasabhoti, api ca me, bhante, lomāni haṭṭhāni
‘janavasabho’ti nāmadheyyaṃ sutvā.
“No, sir. But when I heard the word, I got goosebumps!

Tassa mayhaṃ, bhante, etadahosi:
I thought,

‘na hi nūna so orako yakkho bhavissati yadidaṃ
evarūpaṃ nāmadheyyaṃ supaññattaṃ yadidaṃ
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, a very
beautiful spirit appeared in front of me.

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

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

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

Idaṃ sattamaṃ kho ahaṃ, bhante, vessavaṇassa
mahārājassa sahabyataṃ upapajjāmi, so tato cuto
manussarājā bhavituṃ pahomi.
This is the seventh time I have been reborn in the company
of the Great King Vessavaṇa. After passing away from there,
I am now able to become a king of non-humans.

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

saṃsārāni catuddasa;
fourteen transmigrations in all.

Nivāsamabhijānāmi,
That’s how many past lives

yattha me vusitaṃ pure.
I can recollect.

Dīgharattaṃ kho ahaṃ, bhante, avinipāto avinipātaṃ
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.’

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

‘Dīgharattaṃ kho ahaṃ, bhante, avinipāto
avinipātaṃ sañjānāmī’ti ca vadesi, ‘āsā ca pana me
santiṭṭhati sakadāgāmitāyā’ti ca vadesi, kutonidānaṃ
panāyasmā janavasabho yakkho evarūpaṃ uḷāraṃ
visesādhigamaṃ 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 ahaṃ, bhante, bhagavati ekantikato
abhippasanno, tadagge ahaṃ, bhante, dīgharattaṃ
avinipāto avinipātaṃ 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.

Idhāhaṃ, bhante, vessavaṇena mahārājena pesito
virūḷhakassa mahārājassa santike kenacideva
karaṇīyena addasaṃ bhagavantaṃ antarāmagge
giñjakāvasathaṃ pavisitvā māgadhake paricārake
ārabbha aṭṭhiṃ katvā manasikatvā sabbaṃ cetasā
samannāharitvā nisinnaṃ:
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.

“gatiṃ nesaṃ jānissāmi abhisamparāyaṃ, yaṃgatikā
te bhavanto yaṃabhisamparāyā”ti.

Anacchariyaṃ kho panetaṃ, bhante, yaṃ
vessavaṇassa mahārājassa tassaṃ parisāyaṃ bhāsato
sammukhā sutaṃ sammukhā paṭiggahitaṃ:
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.

“yaṃgatikā te bhavanto yaṃabhisamparāyā”ti.

Tassa mayhaṃ, 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 bhagavantaṃ
dassanāya upasaṅkamituṃ.
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 tāvatiṃsā
sudhammāyaṃ sabhāyaṃ 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 Justice.

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 there.
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 tāvatiṃsā
sudhammāyaṃ sabhāyaṃ sannisinnā honti
sannipatitā, mahatī ca dibbaparisā samantato nisinnā
honti, cattāro ca mahārājāno catuddisā nisinnā honti.
Idaṃ nesaṃ hoti āsanasmiṃ;
When the gods of the Thirty-Three have a gathering like
this, that is how they are seated.

atha pacchā amhākaṃ āsanaṃ hoti.
After that come our seats.

Ye te, bhante, devā bhagavati brahmacariyaṃ caritvā
adhunūpapannā tāvatiṃsakāyaṃ, 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 sudaṃ, bhante, devā tāvatiṃsā attamanā honti
pamuditā pītisomanassajātā:
The gods of the Thirty-Three were 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 demon hosts dwindle!”

Atha kho, bhante, sakko devānamindo devānaṃ
tāvatiṃsānaṃ sampasādaṃ 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—

tāvatiṃsā sahindakā;
the Thirty-Three with their Lord—

Tathāgataṃ namassantā,
revering the Realized One,

dhammassa ca sudhammataṃ.
and the natural excellence of the teaching;

Nave deve ca passantā,
and seeing the new gods,

vaṇṇavante yasassine;
so beautiful and glorious,
Sugatasmiṃ brahmacariyaṃ,
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.

Idaṃ disvāna nandanti,
Seeing this, they delight—

tāvatiṃsā sahindakā;
the Thirty-Three with their Lord—

Tathāgataṃ namassantā,
revering the Realized One,

dhammassa ca sudhammatan”ti.
and the natural excellence of the teaching.”

Tena sudaṃ, bhante, devā tāvatiṃsā bhiyyoso
mattāya attamanā honti pamuditā pītisomanassajātā
The gods of the Thirty-Three were even more uplifted and
overjoyed at that, saying:
“dibbā vata, bho, kāyā paripūrenti, hāyanti
asurakāyā”ti.
“The heavenly hosts swell, while the demon hosts dwindle!”

Atha kho, bhante, yenatthena devā tāvatiṃsā
sudhammāyaṃ sabhāyaṃ sannisinnā honti
sannipatitā, taṃ atthaṃ cintayitvā taṃ atthaṃ
mantayitvā vuttavacanāpi taṃ cattāro mahārājāno
tasmiṃ atthe honti. Paccānusiṭṭhavacanāpi taṃ
cattāro mahārājāno tasmiṃ 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 Justice, advised and instructed the
Four Great Kings on the subject.

sakesu sakesu āsanesu ṭhitā avipakkantā.
And each stood at his own seat without departing.

Te vuttavākyā rājāno,
The Kings were instructed,

paṭiggayhānusāsaniṃ;
and heeded good advice.

Vippasannamanā santā,
With clear and peaceful minds,

aṭṭhaṃsu samhi āsaneti.
they stood by their own seats.

Atha kho, bhante, uttarāya disāya uḷāro āloko sañjāyi,
obhāso pāturahosi atikkammeva devānaṃ
devānubhāvaṃ.
Then in the northern quarter a magniﬁcent light arose and
radiance appeared, surpassing the glory of the gods.
Atha kho, bhante, sakko devānamindo deve tāvatiṃse
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 hetaṃ pubbanimittaṃ
pātubhāvāya yadidaṃ āloko sañjāyati obhāso
pātubhavatī”ti.
“As indicated by the signs—light arising and radiance
appearing—Brahmā will appear. For this is the precursor
for the appearance of Brahmā, namely light arising and
radiance appearing.”

Yathā nimittā dissanti,
As indicated by the signs,

brahmā pātubhavissati;
Brahmā will appear.

Brahmuno hetaṃ nimittaṃ,
For this is the sign of Brahmā:

obhāso vipulo mahāti.
a light vast and great.

5. Sanaṅkumārakathā
5. On Sanaṅkumāra

Atha kho, bhante, devā tāvatiṃsā yathāsakesu
āsanesu nisīdiṃsu:
Then the gods of the Thirty-Three sat in their own seats,
saying,
“obhāsametaṃ ñassāma, yaṃvipāko bhavissati,
sacchikatvāva naṃ gamissāmā”ti.
“We shall ﬁnd out what has caused that light, and having
realized it we shall go to it.”

Cattāropi mahārājāno yathāsakesu āsanesu
nisīdiṃsu:
And the Four Great Kings did likewise.

“obhāsametaṃ ñassāma yaṃvipāko bhavissati,
sacchikatvāva naṃ gamissāmā”ti.

Idaṃ sutvā devā tāvatiṃsā ekaggā samāpajjiṃsu:
Hearing that, the gods of the Thirty-Three agreed in unison,

“obhāsametaṃ ñassāma, yaṃvipāko bhavissati,
sacchikatvāva naṃ gamissāmā”ti.
“We shall ﬁnd out what has caused that light, and having
realized it we shall go to it.”

Yo kho pana, bhante, brahmuno pakativaṇṇo
anabhisambhavanīyo so devānaṃ tāvatiṃsānaṃ
cakkhupathasmiṃ.
For the gods of the Thirty-Three aren’t able to see a
Brahmā’s normal appearance.

Yadā, bhante, brahmā sanaṅkumāro devānaṃ
tāvatiṃsānaṃ pātubhavati, so aññe deve atirocati
vaṇṇena ceva yasasā ca.
When Brahmā Sanaṅkumāra appears to the gods of the
Thirty-Three, he outshines the other gods in beauty and
glory,

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

evameva kho, bhante, yadā brahmā sanaṅkumāro
devānaṃ tāvatiṃsānaṃ pātubhavati, so aññe deve
atirocati vaṇṇena ceva yasasā ca.

Yadā, bhante, brahmā sanaṅkumāro devānaṃ
tāvatiṃsānaṃ pātubhavati, na tassaṃ parisāyaṃ koci
devo abhivādeti vā paccuṭṭheti vā āsanena vā
nimanteti.
When Brahmā 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 joined palms
raised, thinking,

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

Yassa kho pana, bhante, devassa brahmā
sanaṅkumāro pallaṅke nisīdati, uḷāraṃ so labhati
devo vedapaṭilābhaṃ; uḷāraṃ so labhati devo
somanassapaṭilābhaṃ.
And the god on whose couch Brahmā sits is overjoyed and
brimming with happiness,
Seyyathāpi, bhante, rājā khattiyo muddhāvasitto
adhunābhisitto rajjena, uḷāraṃ so labhati
vedapaṭilābhaṃ, uḷāraṃ so labhati
somanassapaṭilābhaṃ;
like a king on the day of his coronation.

evameva kho, bhante, yassa devassa brahmā
sanaṅkumāro pallaṅke nisīdati, uḷāraṃ so labhati
devo vedapaṭilābhaṃ, uḷāraṃ so labhati devo
somanassapaṭilābhaṃ.

Atha, bhante, brahmā sanaṅkumāro oḷārikaṃ
attabhāvaṃ abhinimminitvā kumāravaṇṇī hutvā
pañcasikho devānaṃ tāvatiṃsānaṃ pāturahosi.
Then Brahmā Sanaṅkumāra manifested in a solid corporeal
form, taking on the appearance of the youth Pañcasikha,
and appeared to the gods of the Thirty-Three.

So vehāsaṃ 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 vehāsaṃ
abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā
devānaṃ tāvatiṃsānaṃ sampasādaṃ viditvā imāhi
gāthāhi anumodi:
Seeing the joy of those gods, Brahmā Sanaṅkumāra
celebrated with these verses:

“Modanti vata bho devā,
“The gods rejoice—
tāvatiṃsā sahindakā;
the Thirty-Three with their Lord—

Tathāgataṃ namassantā,
revering the Realized One,

dhammassa ca sudhammataṃ.
and the natural excellence of the teaching;

Nave deve ca passantā,
and seeing the new gods,

vaṇṇavante yasassine;
so beautiful and glorious,

Sugatasmiṃ brahmacariyaṃ,
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.

Idaṃ disvāna nandanti,
Seeing this, they delight—
tāvatiṃsā sahindakā;
the Thirty-Three with their Lord—

Tathāgataṃ namassantā,
revering the Realized One,

dhammassa ca sudhammatan”ti.
and the natural excellence of the teaching!”

Imamatthaṃ, bhante, brahmā sanaṅkumāro
bhāsittha;
That is the topic on which Brahmā Sanaṅkumāra spoke.

imamatthaṃ, 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,
rounded, undistorted, deep, and resonant.

Yathāparisaṃ 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 it doesn’t extend outside the assembly.

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

Atha kho, bhante, brahmā sanaṅkumāro tettiṃse
attabhāve abhinimminitvā devānaṃ tāvatiṃsānaṃ
pallaṅkena nisīditvā deve tāvatiṃse āmantesi:
Then Brahmā Sanaṅkumāra, having manifested thirty-three
corporeal forms, sat down on the couches of each of the
gods of the Thirty-Three and addressed them,

“taṃ kiṃ maññanti, bhonto devā tāvatiṃsā, yāvañca
so bhagavā bahujanahitāya paṭipanno
bahujanasukhāya lokānukampāya atthāya hitāya
sukhāya devamanussānaṃ.
“What do the good gods of the Thirty-Three think about
how much the Buddha has acted for the welfare and
happiness of the people, for the beneﬁt, welfare, and
happiness of gods and humans?

Ye hi keci, bho, buddhaṃ saraṇaṃ gatā dhammaṃ
saraṇaṃ gatā saṃghaṃ saraṇaṃ gatā sīlesu
paripūrakārino te kāyassa bhedā paraṃ maraṇā
appekacce paranimmitavasavattīnaṃ devānaṃ
sahabyataṃ upapajjanti, appekacce nimmānaratīnaṃ
devānaṃ sahabyataṃ upapajjanti, appekacce
tusitānaṃ devānaṃ sahabyataṃ upapajjanti,
appekacce yāmānaṃ devānaṃ sahabyataṃ
upapajjanti, appekacce tāvatiṃsānaṃ devānaṃ
sahabyataṃ upapajjanti, appekacce
cātumahārājikānaṃ devānaṃ sahabyataṃ
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 the
Creations of 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 sabbanihīnaṃ kāyaṃ paripūrenti, te
gandhabbakāyaṃ paripūrentī”ti.
And at the very least they swell the hosts of the fairies.”

Imamatthaṃ, bhante, brahmā sanaṅkumāro
bhāsittha;
That is the topic on which Brahmā Sanaṅkumāra spoke.

imamatthaṃ, bhante, brahmuno sanaṅkumārassa
bhāsato ghosoyeva devā maññanti:
And while he was speaking on that topic, each of the gods
fancied,

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

Ekasmiṃ bhāsamānasmiṃ,
When one is speaking,

sabbe bhāsanti nimmitā;
all the forms speak.

Ekasmiṃ tuṇhimāsīne,
When one sits in silence,

sabbe tuṇhī bhavanti te.
they all remain silent.

Tadāsu devā maññanti,
But those gods imagine—

tāvatiṃsā sahindakā;
the Thirty-Three with their Lord—

Yvāyaṃ mama pallaṅkasmiṃ,
that the one on their seat

svāyaṃ ekova bhāsatīti.
is the only one to speak.

Atha kho, bhante, brahmā sanaṅkumāro ekattena
attānaṃ upasaṃharati, ekattena attānaṃ
upasaṃharitvā sakkassa devānamindassa pallaṅke
pallaṅkena nisīditvā deve tāvatiṃse āmantesi:
The Brahmā 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

“Taṃ kiṃ maññanti, bhonto devā tāvatiṃsā, 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 about
how much the four bases of psychic power have been
clearly described by the Blessed One—the one who knows
and sees, the perfected one, the fully awakened Buddha—
for the multiplication, generation, and transformation of
corporeal forms through psychic power?

Katame cattāro?
What four?

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

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

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

Vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ
iddhipādaṃ 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 that have been
clearly described by the Buddha, for the multiplication,
generation, and transformation of corporeal forms through
psychic power.

Ye hi keci bho atītamaddhānaṃ samaṇā vā brāhmaṇā
vā anekavihitaṃ iddhividhaṃ paccanubhosuṃ, sabbe
te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā
bahulīkatattā.
All the ascetics and brahmins in the past,

Yepi hi keci bho anāgatamaddhānaṃ samaṇā vā
brāhmaṇā vā anekavihitaṃ iddhividhaṃ
paccanubhossanti, sabbe te imesaṃyeva catunnaṃ
iddhipādānaṃ bhāvitattā bahulīkatattā.
future,

Yepi hi keci bho etarahi samaṇā vā brāhmaṇā vā
anekavihitaṃ iddhividhaṃ paccanubhonti, sabbe te
imesaṃyeva catunnaṃ iddhipādānaṃ 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 tāvatiṃsā, mamapimaṃ
evarūpaṃ iddhānubhāvan”ti?
gentlemen, do you see such psychic might and power in
me?”

“Evaṃ, mahābrahme”ti.
“Yes, Great Brahmā.”

“Ahampi kho bho imesaṃyeva catunnañca
iddhipādānaṃ bhāvitattā bahulīkatattā evaṃ
mahiddhiko evaṃmahānubhāvo”ti.
“I too became so mighty and powerful by developing and
cultivating these four bases of psychic power.”

Imamatthaṃ, bhante, brahmā sanaṅkumāro
bhāsittha.
That is the topic on which Brahmā Sanaṅkumāra spoke.

Imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsitvā
deve tāvatiṃse āmantesi:
And having spoken about that, he addressed the gods of the
Thirty-Three:

7. Tividhaokāsādhigama
7. The Three Openings

“Taṃ kiṃ maññanti, bhonto devā tāvatiṃsā,
yāvañcidaṃ tena bhagavatā jānatā passatā arahatā
sammāsambuddhena tayo okāsādhigamā anubuddhā
sukhassādhigamāya.
“What do the good gods of the Thirty-Three think about
how much the Buddha has understood the three
opportunities for achieving happiness?

Katame tayo?
What three?

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

So aparena samayena ariyadhammaṃ suṇāti, yoniso
manasi karoti, dhammānudhammaṃ paṭipajjati.
After some time they hear the noble teaching, properly
attend to how it applies to them, and practice accordingly.

So ariyadhammassavanaṃ āgamma
yonisomanasikāraṃ dhammānudhammappaṭipattiṃ
asaṃsaṭṭho viharati kāmehi asaṃsaṭṭho akusalehi
dhammehi.
They live aloof from sensual pleasures and unskillful
qualities.

Tassa asaṃsaṭṭhassa kāmehi asaṃsaṭṭhassa akusalehi
dhammehi uppajjati sukhaṃ, sukhā bhiyyo
somanassaṃ.
That gives rise to pleasure, and more than pleasure,
happiness,

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

evameva kho, bho, asaṃsaṭṭhassa kāmehi
asaṃsaṭṭhassa akusalehi dhammehi uppajjati
sukhaṃ, sukhā bhiyyo somanassaṃ.
Ayaṃ kho, bho, tena bhagavatā jānatā passatā
arahatā sammāsambuddhena paṭhamo okāsādhigamo
anubuddho sukhassādhigamāya.
This is the ﬁrst opportunity for achieving happiness.

Puna caparaṃ, 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.

So aparena samayena ariyadhammaṃ suṇāti, yoniso
manasi karoti, dhammānudhammaṃ paṭipajjati.
After some time they hear the teaching of the noble ones,
properly attend to how it applies to them, and practice
accordingly.

Tassa ariyadhammassavanaṃ āgamma
yonisomanasikāraṃ dhammānudhammappaṭipattiṃ
oḷārikā kāyasaṅkhārā paṭippassambhanti, oḷārikā
vacīsaṅkhārā paṭippassambhanti, oḷārikā
cittasaṅkhārā paṭippassambhanti.
Their coarse physical, verbal, and mental processes die
down.

Tassa oḷārikānaṃ kāyasaṅkhārānaṃ
paṭippassaddhiyā oḷārikānaṃ vacīsaṅkhārānaṃ
paṭippassaddhiyā oḷārikānaṃ cittasaṅkhārānaṃ
paṭippassaddhiyā uppajjati sukhaṃ, sukhā bhiyyo
somanassaṃ.
That gives rise to pleasure, and more than pleasure,
happiness,

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

evameva kho bho oḷārikānaṃ kāyasaṅkhārānaṃ
paṭippassaddhiyā oḷārikānaṃ vacīsaṅkhārānaṃ
paṭippassaddhiyā oḷārikānaṃ cittasaṅkhārānaṃ
paṭippassaddhiyā uppajjati sukhaṃ, sukhā bhiyyo
somanassaṃ.

Ayaṃ kho, bho, tena bhagavatā jānatā passatā
arahatā sammāsambuddhena dutiyo okāsādhigamo
anubuddho sukhassādhigamāya.
This is the second opportunity for achieving happiness.

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

‘Idaṃ sāvajjaṃ idaṃ anavajjaṃ, idaṃ sevitabbaṃ
idaṃ na sevitabbaṃ, idaṃ hīnaṃ idaṃ paṇītaṃ, idaṃ
kaṇhasukkasappaṭibhāgan’ti yathābhūtaṃ
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 is on the side of
dark and the side of bright.

So ariyadhammassavanaṃ āgamma
yonisomanasikāraṃ dhammānudhammappaṭipattiṃ,
‘idaṃ kusalan’ti yathābhūtaṃ pajānāti, ‘idaṃ
akusalan’ti yathābhūtaṃ pajānāti.
They truly understand what is skillful and what is unskillful,
and so on.

‘Idaṃ sāvajjaṃ idaṃ anavajjaṃ, idaṃ sevitabbaṃ
idaṃ na sevitabbaṃ, idaṃ hīnaṃ idaṃ paṇītaṃ, idaṃ
kaṇhasukkasappaṭibhāgan’ti yathābhūtaṃ pajānāti.

Tassa evaṃ jānato evaṃ passato avijjā pahīyati, vijjā
uppajjati.
Knowing and seeing like this, ignorance is given up and
knowledge arises.

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

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

evameva kho, bho, avijjāvirāgā vijjuppādā uppajjati
sukhaṃ, sukhā bhiyyo somanassaṃ.

Ayaṃ 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.”
Imamatthaṃ, bhante, brahmā sanaṅkumāro
bhāsittha,
That is the topic on which Brahmā Sanaṅkumāra spoke.

imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsitvā
deve tāvatiṃse āmantesi:
And having spoken about that, he addressed the gods of the
Thirty-Three:

8. Catusatipaṭṭhāna
8. Mindfulness Meditation

“Taṃ kiṃ maññanti, bhonto devā tāvatiṃsā, yāva
supaññattā cime tena bhagavatā jānatā passatā
arahatā sammāsambuddhena cattāro satipaṭṭhānā
paññattā kusalassādhigamāya.
“What do the good gods of the Thirty-Three think about
how much the Buddha has clearly described the four kinds
of mindfulness meditation for achieving what is skillful?

Katame cattāro?
What four?

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

Ajjhattaṃ 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 ñāṇadassanaṃ abhinibbatteti.
Then they give rise to knowledge and vision of other
people’s bodies externally.

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

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

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

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

Ajjhattaṃ dhammesu dhammānupassī viharati ātāpī
sampajāno satimā vineyya loke abhijjhādomanassaṃ.
They meditate observing an aspect of principles internally—
keen, aware, and mindful, rid of desire and aversion for the
world.

Ajjhattaṃ 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 ñāṇadassanaṃ
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 that the
Buddha has clearly described for achieving what is skillful.”

Imamatthaṃ, bhante, brahmā sanaṅkumāro
bhāsittha.
That is the topic on which Brahmā Sanaṅkumāra spoke.

Imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsitvā
deve tāvatiṃse āmantesi:
And having spoken about that, he addressed the gods of the
Thirty-Three:

9. Sattasamādhiparikkhāra
9. Seven Prerequisites of Immersion

“Taṃ kiṃ maññanti, bhonto devā tāvatiṃsā, 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 about
how much the Buddha has clearly described 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 thought, right speech, right action, right
livelihood, right eﬀort, and right mindfulness.

Yā kho, bho, imehi sattahaṅgehi cittassa ekaggatā
parikkhatā, ayaṃ 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 ‘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
sammāñāṇaṃ pahoti, sammāñāṇassa sammāvimutti
pahoti.
Right view gives rise to right thought. Right thought gives
rise to right speech. Right speech gives rise to right action.
Right action gives rise to right livelihood. Right livelihood
gives rise to right eﬀort. Right eﬀort gives rise to right
mindfulness. Right mindfulness gives rise to right
immersion. Right immersion gives rise to right knowledge.
Right knowledge gives rise to right freedom.

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

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

Svākkhāto hi, bho, bhagavatā dhammo sandiṭṭhiko,
akāliko ehipassiko opaneyyiko paccattaṃ veditabbo
viññūhi apārutā amatassa dvārā.
For the teaching is well explained by the Buddha—visible in
this very life, immediately eﬀective, inviting inspection,
relevant, so that sensible people can know it for themselves
—and the doors of the deathless 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 tiṇṇaṃ saṃyojanānaṃ
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; in excess of
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, bound for awakening.

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

Atthāyaṃ itarā pajā,
And as for other people

puññābhāgāti me mano;
who I think have shared in merit—
Saṅkhātuṃ nopi sakkomi,
I couldn’t even number them,

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

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

“acchariyaṃ vata bho, abbhutaṃ vata bho, evarūpopi
nāma uḷāro satthā bhavissati, evarūpaṃ uḷāraṃ
dhammakkhānaṃ, evarūpā uḷārā visesādhigamā
paññāyissantī”ti.
“It’s incredible, it’s 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
vessavaṇaṃ mahārājānaṃ etadavoca:
And then Brahmā Sanaṅkumāra, knowing what the great
king Vessavaṇa was thinking, said to him,

“taṃ kiṃ maññati bhavaṃ vessavaṇo mahārājā
atītampi addhānaṃ evarūpo uḷāro satthā ahosi,
evarūpaṃ uḷāraṃ dhammakkhānaṃ, evarūpā uḷārā
visesādhigamā paññāyiṃsu.
“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 addhānaṃ evarūpo uḷāro satthā
bhavissati, evarūpaṃ uḷāraṃ dhammakkhānaṃ,
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!”

Imamatthaṃ, bhante, brahmā sanaṅkumāro devānaṃ
tāvatiṃsānaṃ abhāsi, imamatthaṃ vessavaṇo
mahārājā brahmuno sanaṅkumārassa devānaṃ
tāvatiṃsānaṃ bhāsato sammukhā sutaṃ sammukhā
paṭiggahitaṃ sayaṃ parisāyaṃ ārocesi’”.
That, sir, is the topic on which Brahmā Sanaṅkumāra spoke
to the gods of the Thirty-Three. And the great king
Vessavaṇa, having heard and learned it in the presence of
Brahmā as he was speaking on that topic, informed his own
assembly.’”

Imamatthaṃ janavasabho yakkho vessavaṇassa
mahārājassa sayaṃ parisāyaṃ bhāsato sammukhā
sutaṃ sammukhā paṭiggahitaṃ 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.

Imamatthaṃ bhagavā janavasabhassa yakkhassa
sammukhā sutvā sammukhā paṭiggahetvā sāmañca
abhiññāya āyasmato ānandassa ārocesi,
imamatthamāyasmā ānando bhagavato sammukhā
sutvā sammukhā paṭiggahetvā ārocesi bhikkhūnaṃ
bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ.
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.

Tayidaṃ brahmacariyaṃ iddhañceva phītañca
vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva
devamanussehi suppakāsitanti.
And that’s how this spiritual life has become successful and
prosperous, extensive, popular, widespread, and well
proclaimed wherever there are gods and humans.

Janavasabhasuttaṃ niṭṭhitaṃ pañcamaṃ.
19. Mahāgovindasutta - The
Great Steward
Dīgha Nikāya 19 - Long Discourses 19

Evaṃ me sutaṃ—
So I have heard.

ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe
pabbate.
At one time the Buddha was staying near Rājagaha, on the
Vulture’s Peak Mountain.

Atha kho pañcasikho gandhabbaputto abhikkantāya
rattiyā abhikkantavaṇṇo kevalakappaṃ gijjhakūṭaṃ
pabbataṃ obhāsetvā yena bhagavā tenupasaṅkami;
upasaṅkamitvā bhagavantaṃ abhivādetvā
ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho pañcasikho
gandhabbaputto bhagavantaṃ etadavoca:
Then, late at night, the fairy Pañcasikha, lighting up the
entire Vulture’s Peak, went up to the Buddha, bowed, stood
to one side, and said to him,

“yaṃ kho me, bhante, devānaṃ tāvatiṃsānaṃ
sammukhā sutaṃ sammukhā paṭiggahitaṃ, ārocemi
taṃ bhagavato”ti.
“Sir, I would tell you of what I heard and learned directly
from the gods of the Thirty-Three.”

“Ārocehi me tvaṃ, pañcasikhā”ti bhagavā avoca.
“Tell me, Pañcasikha,” said the Buddha.

1. Devasabhā
1. The Council of the Gods
“Purimāni, bhante, divasāni purimatarāni
tadahuposathe pannarase pavāraṇāya puṇṇāya
puṇṇamāya rattiyā kevalakappā ca devā tāvatiṃsā
sudhammāyaṃ sabhāyaṃ sannisinnā honti
sannipatitā;
“Sir, it was more than a few days ago—on the ﬁfteenth day
sabbath on the full moon day at the invitation to admonish
held at the end of the rainy season—when all the gods of
the Thirty-Three were sitting together in the Hall of Justice.

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 there.

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 tāvatiṃsā
sudhammāyaṃ sabhāyaṃ sannisinnā honti
sannipatitā, mahatī ca dibbaparisā samantato nisinnā
honti, cattāro ca mahārājāno catuddisā nisinnā honti,
idaṃ nesaṃ hoti āsanasmiṃ;
When the gods of the Thirty-Three have a gathering like
this, that is how they are seated.

atha pacchā amhākaṃ āsanaṃ hoti.
After that come our seats.

Tena sudaṃ, bhante, devā tāvatiṃsā attamanā honti
pamuditā pītisomanassajātā;
The gods of the Thirty-Three were 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 demon hosts dwindle!’

Atha kho, bhante, sakko devānamindo devānaṃ
tāvatiṃsānaṃ sampasādaṃ 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—
tāvatiṃsā sahindakā;
the Thirty-Three with their Lord—

Tathāgataṃ namassantā,
revering the Realized One,

dhammassa ca sudhammataṃ.
and the natural excellence of the teaching;

Nave deve ca passantā,
and seeing the new gods,

vaṇṇavante yasassine;
so beautiful and glorious,

Sugatasmiṃ brahmacariyaṃ,
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.

Idaṃ disvāna nandanti,
Seeing this, they delight—
tāvatiṃsā sahindakā;
the Thirty-Three with their Lord—

Tathāgataṃ namassantā,
revering the Realized One,

dhammassa ca sudhammatan’ti.
and the natural excellence of the teaching!’

Tena sudaṃ, bhante, devā tāvatiṃsā bhiyyoso
mattāya attamanā honti pamuditā pītisomanassajātā;
The gods of the Thirty-Three were even more 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 demon hosts dwindle!’

2. Aṭṭhayathābhuccavaṇṇa
2. Eight Genuine Praises

Atha kho, bhante, sakko devānamindo devānaṃ
tāvatiṃsānaṃ sampasādaṃ viditvā deve tāvatiṃse
āmantesi:
Seeing the joy of those gods, Sakka, lord of gods, addressed
them,

‘iccheyyātha no tumhe, mārisā, tassa bhagavato aṭṭha
yathābhucce vaṇṇe sotun’ti?
‘Gentlemen, would you like to hear eight genuine praises of
the Buddha?’

‘Icchāma mayaṃ, mārisa, tassa bhagavato aṭṭha
yathābhucce vaṇṇe sotun’ti.
‘Indeed we would, sir.’
Atha kho, bhante, sakko devānamindo devānaṃ
tāvatiṃsānaṃ bhagavato aṭṭha yathābhucce vaṇṇe
payirudāhāsi:
Then Sakka proﬀered these eight genuine praises of the
Buddha:

‘Taṃ kiṃ maññanti, bhonto devā tāvatiṃsā?
‘What do the good gods of the Thirty-Three think

Yāvañca so bhagavā bahujanahitāya paṭipanno
bahujanasukhāya lokānukampāya atthāya hitāya
sukhāya devamanussānaṃ.
about how much the Buddha has acted for the welfare and
happiness of the people, out of compassion for the world,
for the beneﬁt, welfare, and happiness of gods and
humans?

Evaṃ bahujanahitāya paṭipannaṃ bahujanasukhāya
lokānukampāya atthāya hitāya sukhāya
devamanussānaṃ imināpaṅgena samannāgataṃ
satthāraṃ neva atītaṃse samanupassāma, na
panetarahi, aññatra tena bhagavatā. (1)
I don’t see any Teacher, past or present, who has such
compassion for the world, apart from the Buddha.

Svākkhāto kho pana tena bhagavatā dhammo
sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ
veditabbo viññūhi.
Also, the Buddha has explained the teaching well—visible in
this very life, immediately eﬀective, inviting inspection,
relevant, so that sensible people can know it for themselves.

Evaṃ opaneyyikassa dhammassa desetāraṃ
imināpaṅgena samannāgataṃ satthāraṃ neva
atītaṃse samanupassāma, na panetarahi, aññatra
tena bhagavatā. (2)
I don’t see any Teacher, past or present, who explains such
a relevant teaching, apart from the Buddha.

“Idaṃ kusalan”ti kho pana tena bhagavatā
supaññattaṃ, “idaṃ akusalan”ti supaññattaṃ.
Also, the Buddha has clearly described what is skillful and
what is unskillful,

“Idaṃ sāvajjaṃ idaṃ anavajjaṃ, idaṃ sevitabbaṃ
idaṃ na sevitabbaṃ, idaṃ hīnaṃ idaṃ paṇītaṃ, idaṃ
kaṇhasukkasappaṭibhāgan”ti supaññattaṃ.
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 is on the side of
dark and the side of bright.

Evaṃ
kusalākusalasāvajjānavajjasevitabbāsevitabbahīnapa
ṇītakaṇhasukkasappaṭibhāgānaṃ dhammānaṃ
paññāpetāraṃ imināpaṅgena samannāgataṃ
satthāraṃ neva atītaṃse samanupassāma, na
panetarahi, aññatra tena bhagavatā. (3)
I don’t see any Teacher, past or present, who so clearly
describes all these things, apart from the Buddha.

Supaññattā kho pana tena bhagavatā sāvakānaṃ
nibbānagāminī paṭipadā, saṃsandati nibbānañca
paṭipadā ca.
Also, the Buddha has clearly described the practice that
leads to extinguishment for his disciples. And
extinguishment and the practice come together,

Seyyathāpi nāma gaṅgodakaṃ yamunodakena
saṃsandati sameti;
as the waters of the Ganges come together and converge
with the waters of the Yamuna.

evameva supaññattā tena bhagavatā sāvakānaṃ
nibbānagāminī paṭipadā, saṃsandati nibbānañca
paṭipadā ca.

Evaṃ nibbānagāminiyā paṭipadāya paññāpetāraṃ
imināpaṅgena samannāgataṃ satthāraṃ neva
atītaṃse samanupassāma, na panetarahi, aññatra
tena bhagavatā. (4)
I don’t see any Teacher, past or present, who so clearly
describes the practice that leads to extinguishment for his
disciples, apart from the Buddha.

Abhinipphanno kho pana tassa bhagavato lābho
abhinipphanno siloko, yāva maññe khattiyā
sampiyāyamānarūpā viharanti, vigatamado kho pana
so bhagavā āhāraṃ āhāreti.
Also, possessions and popularity have accrued to the
Buddha, so much that you’d think it would thrill even the
aristocrats. But he takes his food free of vanity.

Evaṃ vigatamadaṃ āhāraṃ āharayamānaṃ
imināpaṅgena samannāgataṃ satthāraṃ neva
atītaṃse samanupassāma, na panetarahi, aññatra
tena bhagavatā. (5)
I don’t see any Teacher, past or present, who takes their
food so free of vanity, apart from the Buddha.

Laddhasahāyo kho pana so bhagavā sekhānañceva
paṭipannānaṃ khīṇāsavānañca vusitavataṃ.
Also, the Buddha has gained companions, both trainees who
are practicing, and those with deﬁlements ended who have
completed their journey.
Te bhagavā apanujja ekārāmataṃ anuyutto viharati.
The Buddha is committed to the joy of solitude, but doesn’t
send them away.

Evaṃ ekārāmataṃ anuyuttaṃ imināpaṅgena
samannāgataṃ satthāraṃ neva atītaṃse
samanupassāma, na panetarahi, aññatra tena
bhagavatā. (6)
I don’t see any Teacher, past or present, so committed to
the joy of solitude, apart from the Buddha.

Yathāvādī kho pana so bhagavā tathākārī, yathākārī
tathāvādī, iti yathāvādī tathākārī, yathākārī
tathāvādī.
Also, the Buddha does as he says, and says as he does, thus:
he does as he says, and says as he does.

Evaṃ dhammānudhammappaṭipannaṃ imināpaṅgena
samannāgataṃ satthāraṃ neva atītaṃse
samanupassāma, na panetarahi, aññatra tena
bhagavatā. (7)
I don’t see any Teacher, past or present, who so practices in
line with the teaching, apart from the Buddha.

Tiṇṇavicikiccho kho pana so bhagavā
vigatakathaṅkatho pariyositasaṅkappo ajjhāsayaṃ
ādibrahmacariyaṃ.
Also, the Buddha has gone beyond doubt and got rid of
indecision. He has achieved all he wished for regarding the
fundamental purpose of the spiritual life.

Evaṃ tiṇṇavicikicchaṃ vigatakathaṅkathaṃ
pariyositasaṅkappaṃ ajjhāsayaṃ ādibrahmacariyaṃ
imināpaṅgena samannāgataṃ satthāraṃ neva
atītaṃse samanupassāma, na panetarahi, aññatra
tena bhagavatā’ti. (8)
I don’t see any Teacher, past or present, who has achieved
these things, apart from the Buddha.’

Ime kho, bhante, sakko devānamindo devānaṃ
tāvatiṃsānaṃ bhagavato aṭṭha yathābhucce vaṇṇe
payirudāhāsi.
These are the eight genuine praises of the Buddha
proﬀered by Sakka.

Tena sudaṃ, bhante, devā tāvatiṃsā bhiyyoso
mattāya attamanā honti pamuditā pītisomanassajātā
bhagavato aṭṭha yathābhucce vaṇṇe sutvā.
Hearing them, the gods of the Thirty-Three were even more
uplifted and overjoyed.

Tatra, bhante, ekacce devā evamāhaṃsu:
Then some gods thought,

‘aho vata, mārisā, cattāro sammāsambuddhā loke
uppajjeyyuṃ dhammañca deseyyuṃ yathariva
bhagavā.
‘If only four fully awakened Buddhas might arise in the
world and teach the Dhamma, just like the Blessed One!

Tadassa bahujanahitāya bahujanasukhāya
lokānukampāya atthāya hitāya sukhāya
devamanussānan’ti.
That would be for the welfare and happiness of the people,
out of compassion for the world, for the beneﬁt, welfare,
and happiness of gods and humans!’

Ekacce devā evamāhaṃsu:
Other gods thought,

‘tiṭṭhantu, mārisā, cattāro sammāsambuddhā, aho
vata, mārisā, tayo sammāsambuddhā loke
uppajjeyyuṃ dhammañca deseyyuṃ yathariva
bhagavā.
‘Let alone four fully awakened Buddhas; if only three fully
awakened Buddhas,

Tadassa bahujanahitāya bahujanasukhāya
lokānukampāya atthāya hitāya sukhāya
devamanussānan’ti.

Ekacce devā evamāhaṃsu:

‘tiṭṭhantu, mārisā, tayo sammāsambuddhā, aho vata,
mārisā, dve sammāsambuddhā loke uppajjeyyuṃ
dhammañca deseyyuṃ yathariva bhagavā.
or two fully awakened Buddhas might arise in the world
and teach the Dhamma, just like the Blessed One!

Evaṃ vutte, bhante, sakko devānamindo deve
tāvatiṃse etadavoca:
When they said this, Sakka said,

‘aṭṭhānaṃ kho etaṃ, mārisā, anavakāso, yaṃ ekissā
lokadhātuyā dve arahanto sammāsambuddhā
apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ
vijjati.
‘It’s impossible, gentlemen, for two perfected ones, fully
awakened Buddhas to arise in the same solar system at the
same time.
Aho vata, mārisā, so bhagavā appābādho appātaṅko
ciraṃ dīghamaddhānaṃ tiṭṭheyya.
May that Blessed One be healthy and well, and remain with
us for a long time!

Atha kho, bhante, yenatthena devā tāvatiṃsā
sudhammāyaṃ sabhāyaṃ sannisinnā honti
sannipatitā, taṃ atthaṃ cintayitvā taṃ atthaṃ
mantayitvā vuttavacanāpi taṃ cattāro mahārājāno
tasmiṃ 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 Justice, advised and instructed the
Four Great Kings on the subject.

Paccānusiṭṭhavacanāpi taṃ cattāro mahārājāno
tasmiṃ atthe honti, sakesu sakesu āsanesu ṭhitā
avipakkantā.
And each stood at their own seat without departing.

Te vuttavākyā rājāno,
The Kings were instructed,

paṭiggayhānusāsaniṃ;
and heeded good advice.

Vippasannamanā santā,
With clear and peaceful minds,
aṭṭhaṃsu samhi āsaneti.
they stood by their own seats.

Atha kho, bhante, sakko devānamindo deve tāvatiṃse
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;
‘As indicated by the signs—light arising and radiance
appearing—Brahmā will appear. For this is the precursor
for the appearance of Brahmā, namely light arising and
radiance appearing.’

brahmuno hetaṃ pubbanimittaṃ pātubhāvāya,
yadidaṃ āloko sañjāyati obhāso pātubhavatīti.

Yathā nimittā dissanti,
As indicated by the signs,

brahmā pātubhavissati;
Brahmā will appear.

Brahmuno hetaṃ nimittaṃ,
For this is the sign of Brahmā:

obhāso vipulo mahā’ti.
a light vast and great.
3. Sanaṅkumārakathā
3. On Sanaṅkumāra

Atha kho, bhante, devā tāvatiṃsā yathāsakesu
āsanesu nisīdiṃsu:
Then the gods of the Thirty-Three sat in their own seats,
saying,

‘obhāsametaṃ ñassāma, yaṃvipāko bhavissati,
sacchikatvāva naṃ gamissāmā’ti.
‘We shall ﬁnd out what has caused that light, and having
realized it we shall go to it.’

Cattāropi mahārājāno yathāsakesu āsanesu
nisīdiṃsu:
And the Four Great Kings did likewise.

‘obhāsametaṃ ñassāma, yaṃvipāko bhavissati,
sacchikatvāva naṃ gamissāmā’ti.

Idaṃ sutvā devā tāvatiṃsā ekaggā samāpajjiṃsu:
Hearing that, the gods of the Thirty-Three agreed in unison,

‘obhāsametaṃ ñassāma, yaṃvipāko bhavissati,
sacchikatvāva naṃ gamissāmā’ti.
‘We shall ﬁnd out what has caused that light, and having
realized it we shall go to it.’

Yadā, bhante, brahmā sanaṅkumāro devānaṃ
tāvatiṃsānaṃ pātubhavati, oḷārikaṃ attabhāvaṃ
abhinimminitvā pātubhavati.
When Brahmā Sanaṅkumāra appears to the gods of the
Thirty-Three, he does so after manifesting in a solid
corporeal form,
Yo kho pana, bhante, brahmuno pakativaṇṇo,
anabhisambhavanīyo so devānaṃ tāvatiṃsānaṃ
cakkhupathasmiṃ.
for the gods of the Thirty-Three aren’t able to see a
Brahmā’s normal appearance.

Seyyathāpi, bhante, so vaṇṇo viggaho mānusaṃ
viggahaṃ atirocati;
as a golden statue outshines the human form.

evameva kho, bhante, yadā brahmā sanaṅkumāro
devānaṃ tāvatiṃsānaṃ pātubhavati, so aññe deve
atirocati vaṇṇena ceva yasasā ca.

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

‘yassadāni devassa pallaṅkaṃ icchissati brahmā
sanaṅkumāro, tassa devassa pallaṅke nisīdissatī’ti.
‘Now Brahmā Sanaṅkumāra will sit on the couch of
whatever god he chooses.’

Yassa kho pana, bhante, devassa brahmā
sanaṅkumāro pallaṅke nisīdati, uḷāraṃ so labhati
devo vedapaṭilābhaṃ, uḷāraṃ so labhati devo
somanassapaṭilābhaṃ.
And the god on whose couch Brahmā sits is overjoyed and
brimming with happiness,

Seyyathāpi, bhante, rājā khattiyo muddhāvasitto
adhunābhisitto rajjena, uḷāraṃ so labhati
vedapaṭilābhaṃ, uḷāraṃ so labhati
somanassapaṭilābhaṃ;
like a king on the day of his coronation.

evameva kho, bhante, yassa devassa brahmā
sanaṅkumāro pallaṅke nisīdati, uḷāraṃ so labhati
devo vedapaṭilābhaṃ, uḷāraṃ so labhati devo
somanassapaṭilābhaṃ.

Atha, bhante, brahmā sanaṅkumāro devānaṃ
tāvatiṃsānaṃ sampasādaṃ viditvā antarahito imāhi
gāthāhi anumodi:
Seeing the joy of those gods, Brahmā Sanaṅkumāra
celebrated with these verses:

‘Modanti vata bho devā,
‘The gods rejoice—

tāvatiṃsā sahindakā;
the Thirty-Three with their Lord—

Tathāgataṃ namassantā,
revering the Realized One,
dhammassa ca sudhammataṃ.
and the natural excellence of the teaching;

Nave deve ca passantā,
and seeing the new gods,

vaṇṇavante yasassine;
so beautiful and glorious,

Sugatasmiṃ brahmacariyaṃ,
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.

Idaṃ disvāna nandanti,
Seeing this, they delight—

tāvatiṃsā sahindakā;
the Thirty-Three with their Lord—

Tathāgataṃ namassantā,
revering the Realized One,
dhammassa ca sudhammatan’ti.
and the natural excellence of the teaching!’

Imamatthaṃ, bhante, brahmā sanaṅkumāro
abhāsittha.
That is the topic on which Brahmā Sanaṅkumāra spoke.

Imamatthaṃ, 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,
rounded, undistorted, deep, and resonant.

Yathāparisaṃ 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 it doesn’t extend outside the assembly.

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

Atha kho, bhante, devā tāvatiṃsā brahmānaṃ
sanaṅkumāraṃ etadavocuṃ:
Then the gods of the Thirty-Three said to Brahmā
Sanaṅkumāra,

‘sādhu, mahābrahme, etadeva mayaṃ saṅkhāya
modāma;
‘Good, Great Brahmā! Knowing this, we rejoice.
atthi ca sakkena devānamindena tassa bhagavato
aṭṭha yathābhuccā vaṇṇā bhāsitā;
And there are the eight genuine praises of the Buddha
spoken by Sakka—

te ca mayaṃ saṅkhāya modāmā’ti.
knowing them, too, we rejoice.’

4. Aṭṭhayathābhuccavaṇṇa
4. Eight Genuine Praises

Atha, bhante, brahmā sanaṅkumāro sakkaṃ
devānamindaṃ etadavoca:
Then Brahmā said to Sakka,

‘sādhu, devānaminda, mayampi tassa bhagavato aṭṭha
yathābhucce vaṇṇe suṇeyyāmā’ti.
‘It would be good, lord of gods, if I could also hear the eight
genuine praises of the Buddha.’

‘Evaṃ, mahābrahme’ti kho, bhante, sakko
devānamindo brahmuno sanaṅkumārassa bhagavato
aṭṭha yathābhucce vaṇṇe payirudāhāsi.
Saying, ‘Yes, Great Brahmā,’ Sakka repeated the eight
genuine praises for him.

‘Taṃ kiṃ maññati, bhavaṃ mahābrahmā?

Yāvañca so bhagavā bahujanahitāya paṭipanno
bahujanasukhāya lokānukampāya atthāya hitāya
sukhāya devamanussānaṃ.

Svākkhāto kho pana tena bhagavatā dhammo
sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ
veditabbo viññūhi.

Evaṃ opaneyyikassa dhammassa desetāraṃ
imināpaṅgena samannāgataṃ satthāraṃ neva
atītaṃse samanupassāma, na panetarahi, aññatra
tena bhagavatā. (2)

“Idaṃ kusalan”ti kho pana tena bhagavatā
supaññattaṃ, “idaṃ akusalan”ti supaññattaṃ, “idaṃ
sāvajjaṃ idaṃ anavajjaṃ, idaṃ sevitabbaṃ idaṃ na
sevitabbaṃ, idaṃ hīnaṃ idaṃ paṇītaṃ, idaṃ
kaṇhasukkasappaṭibhāgan”ti supaññattaṃ.

Evaṃ
kusalākusalasāvajjānavajjasevitabbāsevitabbahīnapa
ṇītakaṇhasukkasappaṭibhāgānaṃ dhammānaṃ
paññāpetāraṃ.

Imināpaṅgena samannāgataṃ satthāraṃ neva
atītaṃse samanupassāma, na panetarahi, aññatra
tena bhagavatā. (3)

Supaññattā kho pana tena bhagavatā sāvakānaṃ
nibbānagāminī paṭipadā saṃsandati nibbānañca
paṭipadā ca.

Seyyathāpi nāma gaṅgodakaṃ yamunodakena
saṃsandati sameti;

evameva supaññattā tena bhagavatā sāvakānaṃ
nibbānagāminī paṭipadā saṃsandati nibbānañca
paṭipadā ca.

Evaṃ nibbānagāminiyā paṭipadāya paññāpetāraṃ
imināpaṅgena samannāgataṃ satthāraṃ neva
atītaṃse samanupassāma, na panetarahi, aññatra
tena bhagavatā. (4)

Abhinipphanno kho pana tassa bhagavato lābho
abhinipphanno siloko, yāva maññe khattiyā
sampiyāyamānarūpā viharanti.

Vigatamado kho pana so bhagavā āhāraṃ āhāreti.

Evaṃ vigatamadaṃ āhāraṃ āharayamānaṃ
imināpaṅgena samannāgataṃ satthāraṃ neva
atītaṃse samanupassāma, na panetarahi, aññatra
tena bhagavatā. (5)

Laddhasahāyo kho pana so bhagavā sekhānañceva
paṭipannānaṃ khīṇāsavānañca vusitavataṃ, te
bhagavā apanujja ekārāmataṃ anuyutto viharati.

Evaṃ ekārāmataṃ anuyuttaṃ imināpaṅgena
samannāgataṃ satthāraṃ neva atītaṃse
samanupassāma, na panetarahi, aññatra tena
bhagavatā. (6)

Yathāvādī kho pana so bhagavā tathākārī, yathākārī
tathāvādī;

iti yathāvādī tathākārī, yathākārī tathāvādī.

Evaṃ dhammānudhammappaṭippannaṃ
imināpaṅgena samannāgataṃ satthāraṃ neva
atītaṃse samanupassāma, na panetarahi, aññatra
tena bhagavatā. (7)
Tiṇṇavicikiccho kho pana so bhagavā
vigatakathaṅkatho pariyositasaṅkappo ajjhāsayaṃ
ādibrahmacariyaṃ.

Evaṃ tiṇṇavicikicchaṃ vigatakathaṅkathaṃ
pariyositasaṅkappaṃ ajjhāsayaṃ ādibrahmacariyaṃ.

Imināpaṅgena samannāgataṃ satthāraṃ neva
atītaṃse samanupassāma, na panetarahi, aññatra
tena bhagavatā’ti. (8)

Ime kho, bhante, sakko devānamindo brahmuno
sanaṅkumārassa bhagavato aṭṭha yathābhucce vaṇṇe
payirudāhāsi.

Tena sudaṃ, bhante, brahmā sanaṅkumāro attamano
hoti pamudito pītisomanassajāto bhagavato aṭṭha
yathābhucce vaṇṇe sutvā.
Hearing them, Brahmā Sanaṅkumāra was uplifted and
overjoyed, full of rapture and happiness.

So vehāsaṃ 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 vehāsaṃ
abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā
deve tāvatiṃse āmantesi:
There he addressed the gods of the Thirty-Three:

5. Govindabrāhmaṇavatthu
5. The Story of the Steward

‘Taṃ kiṃ maññanti, bhonto devā tāvatiṃsā, yāva
dīgharattaṃ mahāpaññova so bhagavā ahosi.
‘What do the gods of the Thirty-Three think about the
extent of the Buddha’s great wisdom?

Bhūtapubbaṃ, bho, rājā disampati nāma ahosi.
Once upon a time, there was a king named Disampati.

Disampatissa rañño govindo nāma brāhmaṇo
purohito ahosi.
He had a brahmin high priest named the Steward.

Disampatissa rañño reṇu nāma kumāro putto ahosi.
Disampati’s son was the prince named Reṇu,

Govindassa brāhmaṇassa jotipālo nāma māṇavo putto
ahosi.
while the Steward’s son was the student named Jotipāla.

Iti reṇu ca rājaputto jotipālo ca māṇavo aññe ca cha
khattiyā iccete aṭṭha sahāyā ahesuṃ.
There were Reṇu the prince, Jotipāla the student, and six
other aristocrats; these eight became friends.
Atha kho, bho, ahorattānaṃ accayena govindo
brāhmaṇo kālamakāsi.
In due course the brahmin Steward passed away.

Govinde brāhmaṇe kālaṅkate rājā disampati
paridevesi:
At his passing, King Disampati lamented,

“yasmiṃ vata, bho, mayaṃ samaye govinde brāhmaṇe
sabbakiccāni sammā vossajjitvā pañcahi kāmaguṇehi
samappitā samaṅgībhūtā paricārema, tasmiṃ no
samaye govindo brāhmaṇo kālaṅkato”ti.
“At a time when I have relinquished all my duties to the
brahmin Steward and amuse myself, supplied and provided
with the ﬁve kinds of sensual stimulation, he passes away!”

Evaṃ vutte, bho, reṇu rājaputto rājānaṃ disampatiṃ
etadavoca:
When he said this, Prince Reṇu said to him,

“mā kho tvaṃ, deva, govinde brāhmaṇe kālaṅkate
atibāḷhaṃ paridevesi.
“Sire, don’t lament too much at the Steward’s passing.

Atthi, deva, govindassa brāhmaṇassa jotipālo nāma
māṇavo putto paṇḍitataro ceva pitarā,
alamatthadasataro ceva pitarā;
He has a son named Jotipāla, who is even more astute and
expert than his father.

yepissa pitā atthe anusāsi, tepi jotipālasseva
māṇavassa anusāsaniyā”ti.
He should manage the aﬀairs that were managed by his
father.”

“Evaṃ, kumārā”ti?
“Is that so, my prince?”

“Evaṃ, devā”ti.
“Yes, sire.”

6. Mahāgovindavatthu
6. The Story of the Great Steward

Atha kho, bho, rājā disampati aññataraṃ purisaṃ
āmantesi:
So King Disampati addressed one of his men,

“ehi tvaṃ, ambho purisa, yena jotipālo māṇavo
tenupasaṅkama; upasaṅkamitvā jotipālaṃ māṇavaṃ
evaṃ vadehi:
“Please, mister, go to the student Jotipāla, and say to him,

‘bhavamatthu bhavantaṃ jotipālaṃ, rājā disampati
bhavantaṃ jotipālaṃ māṇavaṃ āmantayati, rājā
disampati bhoto jotipālassa māṇavassa
dassanakāmo’”ti.
‘Best wishes, Jotipāla! You are summoned by King
Disampati; he wants to see you.’”

“Evaṃ, devā”ti kho, bho, so puriso disampatissa
rañño paṭissutvā yena jotipālo māṇavo
tenupasaṅkami; upasaṅkamitvā jotipālaṃ māṇavaṃ
etadavoca:
“Yes, Your Majesty,” replied that man, and did as he was
asked.

“bhavamatthu bhavantaṃ jotipālaṃ, rājā disampati
bhavantaṃ jotipālaṃ māṇavaṃ āmantayati, rājā
disampati bhoto jotipālassa māṇavassa
dassanakāmo”ti.
“Evaṃ, bho”ti kho, bho, jotipālo māṇavo tassa
purisassa paṭissutvā yena rājā disampati
tenupasaṅkami; upasaṅkamitvā disampatinā raññā
saddhiṃ sammodi;
Then Jotipāla went to the king and exchanged greetings
with him.

sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā
ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho, bho,
jotipālaṃ māṇavaṃ rājā disampati etadavoca:
When the greetings and polite conversation were over, he
sat down to one side, and the king said to him,

“anusāsatu no bhavaṃ jotipālo, mā no bhavaṃ
jotipālo anusāsaniyā paccabyāhāsi.
“May you, Jotipāla, manage my aﬀairs—please don’t turn
me down!

Pettike taṃ ṭhāne ṭhapessāmi, govindiye
abhisiñcissāmī”ti.
I shall appoint you to your father’s position, and anoint you
as Steward.”

“Evaṃ, bho”ti kho, bho, so jotipālo māṇavo
disampatissa rañño paccassosi.
“Yes, sir,” replied Jotipāla.

Atha kho, bho, rājā disampati jotipālaṃ māṇavaṃ
govindiye abhisiñci, taṃ pettike ṭhāne ṭhapesi.
So the king anointed him as Steward and appointed him to
his father’s position.

Abhisitto jotipālo māṇavo govindiye pettike ṭhāne
ṭhapito yepissa pitā atthe anusāsi tepi atthe
anusāsati, yepissa pitā atthe nānusāsi tepi atthe
anusāsati;
After his appointment, the Steward Jotipāla managed both
the aﬀairs that his father had managed, and other aﬀairs
that his father had not managed.

yepissa pitā kammante abhisambhosi tepi kammante
abhisambhoti, yepissa pitā kammante nābhisambhosi
tepi kammante abhisambhoti.
He organized both the works that his father had organized,
and other works that his father had not organized.

Tamenaṃ manussā evamāhaṃsu:
When people noticed this they said,

“govindo vata, bho, brāhmaṇo, mahāgovindo vata,
bho, brāhmaṇo”ti.
“The brahmin is indeed a Steward, a Great Steward!”

Iminā kho evaṃ, bho, pariyāyena jotipālassa
māṇavassa govindo mahāgovindotveva samaññā
udapādi.
And that’s how the student Jotipāla came to be known as
the Great Steward.

6.1. Rajjasaṃvibhajana
6.1. Dividing the Realm

Atha kho, bho, mahāgovindo brāhmaṇo yena te cha
khattiyā tenupasaṅkami; upasaṅkamitvā te cha
khattiye etadavoca:
Then the Great Steward went to the six aristocrats and
said,

“disampati kho, bho, rājā jiṇṇo vuddho mahallako
addhagato vayoanuppatto, ko nu kho pana, bho,
jānāti jīvitaṃ?
“King Disampati is old, elderly and senior, advanced in
years, and has reached the ﬁnal stage of life. Who knows
how long he has to live?

Ṭhānaṃ kho panetaṃ vijjati, yaṃ disampatimhi
raññe kālaṅkate rājakattāro reṇuṃ rājaputtaṃ rajje
abhisiñceyyuṃ.
It’s likely that when he passes away the king-makers will
anoint Prince Reṇu as king.

Āyantu, bhonto, yena reṇu rājaputto
tenupasaṅkamatha; upasaṅkamitvā reṇuṃ
rājaputtaṃ evaṃ vadetha:
Come, sirs, go to Prince Reṇu and say,

‘mayaṃ kho bhoto reṇussa sahāyā piyā manāpā
appaṭikūlā, yaṃsukho bhavaṃ taṃsukhā mayaṃ,
yaṃdukkho bhavaṃ taṃdukkhā mayaṃ.
‘Prince Reṇu, we are your friends, dear, beloved, and
cherished. We have shared your joys and sorrows.

Disampati kho, bho, rājā jiṇṇo vuddho mahallako
addhagato vayoanuppatto, ko nu kho pana, bho,
jānāti jīvitaṃ?
King Disampati is old, elderly and senior, advanced in years,
and has reached the ﬁnal stage of life. Who knows how long
he has to live?

Ṭhānaṃ kho panetaṃ vijjati, yaṃ disampatimhi
raññe kālaṅkate rājakattāro bhavantaṃ reṇuṃ rajje
abhisiñceyyuṃ.
It’s likely that when he passes away the king-makers will
anoint you as king.

Sace bhavaṃ reṇu rajjaṃ labhetha, saṃvibhajetha no
rajjenā’”ti.
If you should gain kingship, share it with us.’”

“Evaṃ, bho”ti kho, bho, te cha khattiyā
mahāgovindassa brāhmaṇassa paṭissutvā yena reṇu
rājaputto tenupasaṅkamiṃsu; upasaṅkamitvā reṇuṃ
rājaputtaṃ etadavocuṃ:
“Yes, sir,” replied the six aristocrats. They went to Prince
Reṇu and put the proposal to him.

“mayaṃ kho bhoto reṇussa sahāyā piyā manāpā
appaṭikūlā;

yaṃsukho bhavaṃ taṃsukhā mayaṃ, yaṃdukkho
bhavaṃ taṃdukkhā mayaṃ.

Disampati kho, bho, rājā jiṇṇo vuddho mahallako
addhagato vayoanuppatto, ko nu kho pana bho jānāti
jīvitaṃ?

Ṭhānaṃ kho panetaṃ vijjati, yaṃ disampatimhi
raññe kālaṅkate rājakattāro bhavantaṃ reṇuṃ rajje
abhisiñceyyuṃ.

Sace bhavaṃ reṇu rajjaṃ labhetha, saṃvibhajetha no
rajjenā”ti.

“Ko nu kho, bho, añño mama vijite sukho bhavetha,
aññatra bhavantebhi?
The prince replied, “Who else, sirs, in my realm ought to
prosper if not you?

Sacāhaṃ, bho, rajjaṃ labhissāmi, saṃvibhajissāmi vo
rajjenā”ti.
If I gain kingship, I will share it with you all.”
Atha kho, bho, ahorattānaṃ accayena rājā disampati
kālamakāsi.
In due course King Disampati passed away.

Disampatimhi raññe kālaṅkate rājakattāro reṇuṃ
rājaputtaṃ rajje abhisiñciṃsu.
At his passing, the king-makers anointed Prince Reṇu as
king.

Abhisitto reṇu rajjena pañcahi kāmaguṇehi
samappito samaṅgībhūto paricāreti.
But after being anointed, King Reṇu amused himself,
supplied and provided with the ﬁve kinds of sensual
stimulation.

Atha kho, bho, mahāgovindo brāhmaṇo yena te cha
khattiyā tenupasaṅkami; upasaṅkamitvā te cha
khattiye etadavoca:
Then the Great Steward went to the six aristocrats and
said,

“disampati kho, bho, rājā kālaṅkato.
“King Disampati has passed away.

Ko nu kho pana, bho, jānāti, madanīyā kāmā?
Who knows the intoxicating power of sensual pleasures?

Āyantu, bhonto, yena reṇu rājā tenupasaṅkamatha;
upasaṅkamitvā reṇuṃ rājānaṃ evaṃ vadetha:
Come, sirs, go to Prince Reṇu and say,
‘disampati kho, bho, rājā kālaṅkato, abhisitto bhavaṃ
reṇu rajjena, sarati bhavaṃ taṃ vacanan’”ti?
‘Sir, King Disampati has passed away, and you have been
anointed as king. Do you remember what you said?’”

“Evaṃ, bho”ti kho, bho, te cha khattiyā
mahāgovindassa brāhmaṇassa paṭissutvā yena reṇu
rājā tenupasaṅkamiṃsu; upasaṅkamitvā reṇuṃ
rājānaṃ etadavocuṃ:
“Yes, sir,” replied the six aristocrats. They went to Prince
Reṇu and said,

“disampati kho, bho, rājā kālaṅkato, abhisitto
bhavaṃ reṇu rajjena, sarati bhavaṃ taṃ vacanan”ti?
“Sir, King Disampati has passed away, and you have been
anointed as king. Do you remember what you said?”

“Sarāmahaṃ, bho, taṃ vacanaṃ.
“I remember, sirs.

Ko nu kho, bho, pahoti imaṃ mahāpathaviṃ uttarena
āyataṃ dakkhiṇena sakaṭamukhaṃ sattadhā samaṃ
suvibhattaṃ vibhajitun”ti?
Who is able to neatly divide into seven equal parts this
great land, so broad in the north and narrow as the front of
a cart in the south?”

“Ko nu kho, bho, añño pahoti, aññatra
mahāgovindena brāhmaṇenā”ti?
“Who else, sir, if not the Great Steward?”

Atha kho, bho, reṇu rājā aññataraṃ purisaṃ
āmantesi:
So King Reṇu addressed one of his men,
“ehi tvaṃ, ambho purisa, yena mahāgovindo
brāhmaṇo tenupasaṅkama; upasaṅkamitvā
mahāgovindaṃ brāhmaṇaṃ evaṃ vadehi:
“Please, mister, go to the brahmin Great Steward and say
that

‘rājā taṃ, bhante, reṇu āmantetī’”ti.
King Reṇu summons him.”

“Evaṃ, devā”ti kho, bho, so puriso reṇussa rañño
paṭissutvā yena mahāgovindo brāhmaṇo
tenupasaṅkami; upasaṅkamitvā mahāgovindaṃ
brāhmaṇaṃ etadavoca:
“Yes, Your Majesty,” replied that man, and did as he was
asked.

“rājā taṃ, bhante, reṇu āmantetī”ti.

“Evaṃ, bho”ti kho, bho, mahāgovindo brāhmaṇo
tassa purisassa paṭissutvā yena reṇu rājā
tenupasaṅkami; upasaṅkamitvā reṇunā raññā
saddhiṃ sammodi.
Then the Great Steward went to the king and exchanged
greetings with him.

Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā
ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho, bho,
mahāgovindaṃ brāhmaṇaṃ reṇu rājā etadavoca:
When the greetings and polite conversation were over, he
sat down to one side, and the king said to him,

“etu, bhavaṃ govindo imaṃ mahāpathaviṃ uttarena
āyataṃ dakkhiṇena sakaṭamukhaṃ sattadhā samaṃ
suvibhattaṃ vibhajatū”ti.
“Come, let the good Steward neatly divide into seven equal
parts this great land, so broad in the north and narrow as
the front of a cart in the south.”

“Evaṃ, bho”ti kho bho mahāgovindo brāhmaṇo
reṇussa rañño paṭissutvā imaṃ mahāpathaviṃ
uttarena āyataṃ dakkhiṇena sakaṭamukhaṃ sattadhā
samaṃ suvibhattaṃ vibhaji.
“Yes, sir,” replied the Great Steward, and did as he was
asked.

Sabbāni sakaṭamukhāni paṭṭhapesi.
All were set up like the fronts of carts,

Tatra sudaṃ majjhe reṇussa rañño janapado hoti.
with King Reṇu’s nation in the center.

Dantapuraṃ kaliṅgānaṃ,
Dantapura for the Kaliṅgas;

assakānañca potanaṃ;
Potana for the Assakas;

Mahesayaṃ avantīnaṃ,
Mahissati for the Avantis;

sovīrānañca rorukaṃ.
Roruka for the Sovīras;

Mithilā ca videhānaṃ,
Mithila for the Videhas;

campā aṅgesu māpitā;
Campā was made for the Aṅgas;

Bārāṇasī ca kāsīnaṃ,
and Varanasi for the Kāsīs:
ete govindamāpitāti.
these were laid out by the Steward.

Atha kho, bho, te cha khattiyā yathāsakena lābhena
attamanā ahesuṃ paripuṇṇasaṅkappā:
Then those six aristocrats were delighted with their
respective gains, having achieved all they wished for,

“yaṃ vata no ahosi icchitaṃ, yaṃ ākaṅkhitaṃ, yaṃ
adhippetaṃ, yaṃ abhipatthitaṃ, taṃ no laddhan”ti.
“We have received exactly what we wanted, what we
wished for, what we desired, what we yearned for.”

Sattabhū brahmadatto ca,
Sattabhū and Brahmadatta,

vessabhū bharato saha;
Vessabhū and Bharata,

Reṇu dve dhataraṭṭhā ca,
Reṇu and the two Dhataraṭṭhas:

tadāsuṃ satta bhāradhāti.
these are the seven Bhāratas.

Paṭhamabhāṇavāro niṭṭhito.
The ﬁrst recitation section is ﬁnished.

6.2. Kittisaddaabbhuggamana
6.2. A Good Reputation

Atha kho, bho, te cha khattiyā yena mahāgovindo
brāhmaṇo tenupasaṅkamiṃsu; upasaṅkamitvā
mahāgovindaṃ brāhmaṇaṃ etadavocuṃ:
Then the six aristocrats approached the Great Steward and
said,
“yathā kho bhavaṃ govindo reṇussa rañño sahāyo
piyo manāpo appaṭikūlo.
“Steward, just as you are King Reṇu’s friend, dear, beloved,
and cherished,

Evameva kho bhavaṃ govindo amhākampi sahāyo
piyo manāpo appaṭikūlo, anusāsatu no bhavaṃ
govindo;
you are also our friend.

mā no bhavaṃ govindo anusāsaniyā paccabyāhāsī”ti.
Would you manage our aﬀairs? Please don’t turn us down!”

“Evaṃ, bho”ti kho mahāgovindo brāhmaṇo tesaṃ
channaṃ khattiyānaṃ paccassosi.
“Yes, sirs,” replied the Great Steward.

Atha kho, bho, mahāgovindo brāhmaṇo satta ca
rājāno khattiye muddhāvasitte rajje anusāsi, satta ca
brāhmaṇamahāsāle satta ca nhātakasatāni mante
vācesi.
Then the Great Steward managed the realms of the seven
kings. And he taught seven well-to-do brahmins, and seven
hundred bathed initiates to recite the hymns.

Atha kho, bho, mahāgovindassa brāhmaṇassa
aparena samayena evaṃ kalyāṇo kittisaddo
abbhuggacchi:
After some time he got this good reputation,

“sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati,
sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti
sallapati mantetī”ti.
“The Great Steward sees Brahmā in person! The Great
Steward discusses, converses, and consults with Brahmā in
person!”

Atha kho, bho, mahāgovindassa brāhmaṇassa
etadahosi:
The Great Steward thought,

“mayhaṃ kho evaṃ kalyāṇo kittisaddo abbhuggato:
“I have the reputation

‘sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati,
sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti
sallapati mantetī’ti.
of seeing Brahmā in person, and discussing with him in
person.

Na kho panāhaṃ brahmānaṃ passāmi, na brahmunā
sākacchemi, na brahmunā sallapāmi, na brahmunā
mantemi.
But I don’t.

Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ
mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ:
I have heard that brahmins of the past who were elderly
and senior, the teachers of teachers, said:

‘yo vassike cattāro māse paṭisallīyati, karuṇaṃ
jhānaṃ jhāyati, so brahmānaṃ passati brahmunā
sākaccheti brahmunā sallapati brahmunā mantetī’ti.
‘Whoever goes on retreat for the four months of the rainy
season and practices the absorption on compassion sees
Brahmā and discusses with him.’

Yannūnāhaṃ vassike cattāro māse paṭisallīyeyyaṃ,
karuṇaṃ jhānaṃ jhāyeyyan”ti.
Why don’t I do that?”
Atha kho, bho, mahāgovindo brāhmaṇo yena reṇu
rājā tenupasaṅkami; upasaṅkamitvā reṇuṃ rājānaṃ
etadavoca:
So the Great Steward went to King Reṇu and told him of
the situation, saying,

“mayhaṃ kho, bho, evaṃ kalyāṇo kittisaddo
abbhuggato:

‘sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati,
sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti
sallapati mantetī’ti.

Na kho panāhaṃ, bho, brahmānaṃ passāmi, na
brahmunā sākacchemi, na brahmunā sallapāmi, na
brahmunā mantemi.

Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ
mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ:

‘yo vassike cattāro māse paṭisallīyati, karuṇaṃ
jhānaṃ jhāyati, so brahmānaṃ passati, brahmunā
sākaccheti brahmunā sallapati brahmunā mantetī’ti.

Icchāmahaṃ, bho, vassike cattāro māse
paṭisallīyituṃ, karuṇaṃ jhānaṃ jhāyituṃ;
“Sir, I wish to go on retreat for the four months of the rainy
season and practice the absorption on compassion.

namhi kenaci upasaṅkamitabbo aññatra ekena
bhattābhihārenā”ti.
No one should approach me, except for the one who brings
my meal.”

“Yassadāni bhavaṃ govindo kālaṃ maññatī”ti.
“Please do so, Steward, at your convenience.”
Atha kho, bho, mahāgovindo brāhmaṇo yena te cha
khattiyā tenupasaṅkami; upasaṅkamitvā te cha
khattiye etadavoca:
Then the Great Steward went to the six aristocrats to put
the same proposal, and received the same reply.

“mayhaṃ kho, bho, evaṃ kalyāṇo kittisaddo
abbhuggato:

‘sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati,
sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti
sallapati mantetī’ti.

Na kho panāhaṃ, bho, brahmānaṃ passāmi, na
brahmunā sākacchemi, na brahmunā sallapāmi, na
brahmunā mantemi.

Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ
mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ,

‘yo vassike cattāro māse paṭisallīyati, karuṇaṃ
jhānaṃ jhāyati, so brahmānaṃ passati brahmunā
sākaccheti brahmunā sallapati brahmunā mantetī’ti.

Icchāmahaṃ, bho, vassike cattāro māse
paṭisallīyituṃ, karuṇaṃ jhānaṃ jhāyituṃ;

namhi kenaci upasaṅkamitabbo aññatra ekena
bhattābhihārenā”ti.

“Yassadāni bhavaṃ govindo kālaṃ maññatī”ti.

Atha kho, bho, mahāgovindo brāhmaṇo yena te satta
ca brāhmaṇamahāsālā satta ca nhātakasatāni
tenupasaṅkami; upasaṅkamitvā te satta ca
brāhmaṇamahāsāle satta ca nhātakasatāni etadavoca:
He also went to the seven well-to-do brahmins and seven
hundred bathed initiates and put to them the same
proposal, adding,

“mayhaṃ kho, bho, evaṃ kalyāṇo kittisaddo
abbhuggato:

‘sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati,
sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti
sallapati mantetī’ti.

Na kho panāhaṃ, bho, brahmānaṃ passāmi, na
brahmunā sākacchemi, na brahmunā sallapāmi, na
brahmunā mantemi.

Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ
mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ:

‘yo vassike cattāro māse paṭisallīyati, karuṇaṃ
jhānaṃ jhāyati, so brahmānaṃ passati, brahmunā
sākaccheti, brahmunā sallapati, brahmunā
mantetī’ti.

Tena hi, bho, yathāsute yathāpariyatte mante
vitthārena sajjhāyaṃ karotha, aññamaññañca mante
vācetha;
“Sirs, recite the hymns in detail as you have learned and
memorized them, and teach each other how to recite.”

icchāmahaṃ, bho, vassike cattāro māse
paṭisallīyituṃ, karuṇaṃ jhānaṃ jhāyituṃ;

namhi kenaci upasaṅkamitabbo aññatra ekena
bhattābhihārenā”ti.
And they too said,

“Yassadāni bhavaṃ govindo kālaṃ maññatī”ti.
“Please do so, Steward, at your convenience.”

Atha kho, bho, mahāgovindo brāhmaṇo yena cattārīsā
bhariyā sādisiyo tenupasaṅkami; upasaṅkamitvā
cattārīsā bhariyā sādisiyo etadavoca:
Then the Great Steward went to his forty equal wives to put
the same proposal to them, and received the same reply.

“mayhaṃ kho, bhotī, evaṃ kalyāṇo kittisaddo
abbhuggato:

‘sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati,
sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti
sallapati mantetī’ti.

Na kho panāhaṃ, bhotī, brahmānaṃ passāmi, na
brahmunā sākacchemi, na brahmunā sallapāmi, na
brahmunā mantemi.

Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ
mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ

‘yo vassike cattāro māse paṭisallīyati, karuṇaṃ
jhānaṃ jhāyati, so brahmānaṃ passati, brahmunā
sākaccheti, brahmunā sallapati, brahmunā
mantetī’ti,

icchāmahaṃ, bhotī, vassike cattāro māse
paṭisallīyituṃ, karuṇaṃ jhānaṃ jhāyituṃ;

namhi kenaci upasaṅkamitabbo aññatra ekena
bhattābhihārenā”ti.
“Yassadāni bhavaṃ govindo kālaṃ maññatī”ti.

Atha kho, bho, mahāgovindo brāhmaṇo puratthimena
nagarassa navaṃ sandhāgāraṃ kārāpetvā vassike
cattāro māse paṭisallīyi, karuṇaṃ jhānaṃ jhāyi;
Then the Great Steward had a new meeting hall built to the
east of his citadel, where he went on retreat for the four
months of the rainy season and practiced the absorption on
compassion.

nāssudha koci upasaṅkamati aññatra ekena
bhattābhihārena.
And no one approached him except the one who brought
him meals.

Atha kho, bho, mahāgovindassa brāhmaṇassa
catunnaṃ māsānaṃ accayena ahudeva ukkaṇṭhanā
ahu paritassanā:
But then, when the four months had passed, the Great
Steward became dissatisﬁed and anxious,

“sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ
mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ:
“I have heard that brahmins of the past said that

‘yo vassike cattāro māse paṭisallīyati, karuṇaṃ
jhānaṃ jhāyati, so brahmānaṃ passati, brahmunā
sākaccheti brahmunā sallapati brahmunā mantetī’ti.
whoever goes on retreat for the four months of the rainy
season and practices the absorption on compassion sees
Brahmā and discusses with him.

Na kho panāhaṃ brahmānaṃ passāmi, na brahmunā
sākacchemi na brahmunā sallapāmi na brahmunā
mantemī”ti.
But I neither see Brahmā nor discuss with him.”
6.3. Brahmunāsākacchā
6.3. A Discussion With Brahmā

Atha kho, bho, brahmā sanaṅkumāro
mahāgovindassa brāhmaṇassa cetasā
cetoparivitakkamaññāya—seyyathāpi nāma balavā
puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā
bāhaṃ samiñjeyya; evameva—brahmaloke antarahito
mahāgovindassa brāhmaṇassa sammukhe pāturahosi.
And then Brahmā Sanaṅkumāra, knowing what the Great
Steward was thinking, as easily as a strong person would
extend or contract their arm, vanished from the Brahmā
realm and reappeared in the Great Steward’s presence.

Atha kho, bho, mahāgovindassa brāhmaṇassa
ahudeva bhayaṃ ahu chambhitattaṃ ahu lomahaṃso
yathā taṃ adiṭṭhapubbaṃ rūpaṃ disvā.
At that, the Great Steward became frightened, scared, his
hair standing on end, as he had never seen such a sight
before.

Atha kho, bho, mahāgovindo brāhmaṇo bhīto
saṃviggo lomahaṭṭhajāto brahmānaṃ sanaṅkumāraṃ
gāthāya ajjhabhāsi:
So he addressed Brahmā Sanaṅkumāra in verse:

“Vaṇṇavā yasavā sirimā,
“Who might you be, sir,

ko nu tvamasi mārisa;
so beautiful, glorious, majestic?

Ajānantā taṃ pucchāma,
Not knowing, I ask—
kathaṃ jānemu taṃ mayan”ti.
how am I to know who you are?”

“Maṃ ve kumāraṃ jānanti,
“In the Brahmā realm they know me

brahmaloke sanantanaṃ;
as ‘The Eternal Youth’.

Sabbe jānanti maṃ devā,
All the gods know me thus,

evaṃ govinda jānahi”.
and so you should know me, Steward.”

“Āsanaṃ udakaṃ pajjaṃ,
“A Brahmā deserves a seat and water,

madhusākañca brahmuno;
foot-salve, and sweet cakes.

Agghe bhavantaṃ pucchāma,
Sir, I ask you to please accept

agghaṃ kurutu no bhavaṃ”.
these gifts of hospitality.”

“Paṭiggaṇhāma te agghaṃ,
“I accept the gifts of hospitality

yaṃ tvaṃ govinda bhāsasi;
of which you speak.

Diṭṭhadhammahitatthāya,
I grant you the opportunity
samparāya sukhāya ca;
to ask whatever you desire—

Katāvakāso pucchassu,
about welfare and beneﬁt in this life,

yaṃ kiñci abhipatthitan”ti.
or happiness in lives to come.”

Atha kho, bho, mahāgovindassa brāhmaṇassa
etadahosi:
Then the Great Steward thought,

“katāvakāso khomhi brahmunā sanaṅkumārena.
“Brahmā Sanaṅkumāra has granted me an opportunity.

Kiṃ nu kho ahaṃ brahmānaṃ sanaṅkumāraṃ
puccheyyaṃ diṭṭhadhammikaṃ vā atthaṃ
samparāyikaṃ vā”ti?
Should I ask him about what is beneﬁcial for this life or lives
to come?”

Atha kho, bho, mahāgovindassa brāhmaṇassa
etadahosi:
Then he thought,

“kusalo kho ahaṃ diṭṭhadhammikānaṃ atthānaṃ,
aññepi maṃ diṭṭhadhammikaṃ atthaṃ pucchanti.
“I’m a skilled in what is beneﬁcial for this life, and others
even ask me about it.

Yannūnāhaṃ brahmānaṃ sanaṅkumāraṃ
samparāyikaññeva atthaṃ puccheyyan”ti.
Why don’t I ask Brahmā about the beneﬁt that speciﬁcally
applies to lives to come?”
Atha kho, bho, mahāgovindo brāhmaṇo brahmānaṃ
sanaṅkumāraṃ gāthāya ajjhabhāsi:
So he addressed Brahmā Sanaṅkumāra in verse:

“Pucchāmi brahmānaṃ sanaṅkumāraṃ,
“I’m in doubt, so I ask Brahmā—who is free of doubt—

Kaṅkhī akaṅkhiṃ paravediyesu;
about things one may learn from another.

Katthaṭṭhito kimhi ca sikkhamāno,
Standing on what, training in what

Pappoti macco amataṃ brahmalokan”ti.
may a mortal reach the deathless Brahmā realm?”

“Hitvā mamattaṃ manujesu brahme,
“He among men, O brahmin, has given up possessions,

Ekodibhūto karuṇedhimutto;
become one, compassionate,

Nirāmagandho virato methunasmā,
free from the stench of decay, and refraining from sex.

Etthaṭṭhito ettha ca sikkhamāno;
Standing on that, training in that

Pappoti macco amataṃ brahmalokan”ti.
a mortal may reach the deathless Brahmā realm.”

“‘Hitvā mamattan’ti ahaṃ, bhoto, ājānāmi.
“Sir, I understand what ‘giving up possessions’ means.

Idhekacco appaṃ vā bhogakkhandhaṃ pahāya
mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā
ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ
pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni
acchādetvā agārasmā anagāriyaṃ pabbajati,
It’s when someone gives up a large or small fortune, and a
large or small family circle. They shave oﬀ hair and beard,
dress in ocher robes, and go forth from the lay life to
homelessness.

iti ‘hitvā mamattan’ti ahaṃ, bhoto, ājānāmi.
That’s how I understand ‘giving up possessions’.

‘Ekodibhūto’ti ahaṃ, bhoto, ājānāmi.
Sir, I understand what ‘oneness’ means.

Idhekacco vivittaṃ senāsanaṃ bhajati araññaṃ
rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ
susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ,
It’s when someone frequents a secluded lodging—a
wilderness, the root of a tree, a hill, a ravine, a mountain
cave, a charnel ground, a forest, the open air, a heap of
straw.

iti ‘ekodibhūto’ti ahaṃ, bhoto, ājānāmi.
That’s how I understand ‘oneness’.

‘Karuṇedhimutto’ti ahaṃ, bhoto, ājānāmi.
Sir, I understand what ‘compassionate’ means.

Idhekacco karuṇāsahagatena cetasā ekaṃ disaṃ
pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā
catutthaṃ. Iti uddhamadhotiriyaṃ sabbadhi
sabbattatāya sabbāvantaṃ lokaṃ karuṇāsahagatena
cetasā vipulena mahaggatena appamāṇena averena
abyāpajjena pharitvā viharati.
It’s when someone meditates spreading a heart full of
compassion to one direction, and to the second, and to the
third, and to the fourth. In the same way above, below,
across, everywhere, all around, they spread a heart full of
compassion to the whole world—abundant, expansive,
limitless, free of enmity and ill will.

Iti ‘karuṇedhimutto’ti ahaṃ, bhoto, ājānāmi.
That’s how I understand ‘compassionate’.

Āmagandhe ca kho ahaṃ, bhoto, bhāsamānassa na
ājānāmi.
But I don’t understand what you say about the stench of
decay.

Ke āmagandhā manujesu brahme,
What among men, O Brahmā, is the stench of decay?

Ete avidvā idha brūhi dhīra;
I don’t understand, so tell me, wise one:

Kenāvaṭā vāti pajā kurutu,
wrapped in what do people stink,

Āpāyikā nivutabrahmalokā”ti.
headed for hell, shut out of the Brahmā realm?”

“Kodho mosavajjaṃ nikati ca dubbho,
“Anger, lies, fraud, and deceit,

Kadariyatā atimāno usūyā;
miserliness, vanity, jealousy,

Icchā vivicchā paraheṭhanā ca,
desire, stinginess, harassing others,

Lobho ca doso ca mado ca moho;
greed, hate, pride, and delusion—
Etesu yuttā anirāmagandhā,
those bound to such things have the stench of decay;

Āpāyikā nivutabrahmalokā”ti.
they’re headed for hell, shut out of the Brahmā realm.”

“Yathā kho ahaṃ, bhoto, āmagandhe bhāsamānassa
ājānāmi. Te na sunimmadayā agāraṃ ajjhāvasatā.
“As I understand what you say about the stench of decay,
it’s not easy to quell while living at home.

Pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti.
I shall go forth from the lay life to homelessness!”

“Yassadāni bhavaṃ govindo kālaṃ maññatī”ti.
“Please do so, Steward, at your convenience.”

6.4. Reṇurājaāmantanā
6.4. Informing King Reṇu

Atha kho, bho, mahāgovindo brāhmaṇo yena reṇu
rājā tenupasaṅkami; upasaṅkamitvā reṇuṃ rājānaṃ
etadavoca:
So the Great Steward went to King Reṇu and said,

“aññaṃ dāni bhavaṃ purohitaṃ pariyesatu, yo bhoto
rajjaṃ anusāsissati.
“Sir, please now ﬁnd another high priest to manage the
aﬀairs of state for you.

Icchāmahaṃ, bho, agārasmā anagāriyaṃ pabbajituṃ.
I wish to go forth from the lay life to homelessness.

Yathā kho pana me sutaṃ brahmuno āmagandhe
bhāsamānassa, te na sunimmadayā agāraṃ
ajjhāvasatā.
As I understand what Brahmā says about the stench of
decay, it’s not easy to quell while living at home.

Pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti.
I shall go forth from the lay life to homelessness.

“Āmantayāmi rājānaṃ,
I announce to King Reṇu,

reṇuṃ bhūmipatiṃ ahaṃ;
the lord of the land:

Tvaṃ pajānassu rajjena,
you must learn how to rule,

nāhaṃ porohicce rame”.
for I no longer care for my ministry.”

“Sace te ūnaṃ kāmehi,
“If you’re lacking any pleasures,

ahaṃ paripūrayāmi te;
I’ll supply them for you.

Yo taṃ hiṃsati vāremi,
I’ll protect you from any harm,

bhūmisenāpati ahaṃ;
for I command the nation’s army.

Tuvaṃ pitā ahaṃ putto,
You are my father, I am your son!

mā no govinda pājahi”.
O Steward, please don’t leave!”
“Namatthi ūnaṃ kāmehi,
“I’m lacking no pleasures,

hiṃsitā me na vijjati;
and no-one is harming me.

Amanussavaco sutvā,
I’ve heard a non-human voice,

tasmāhaṃ na gahe rame”.
so I no longer care for lay life.”

“Amanusso kathaṃvaṇṇo,
“What was that non-human like?

kiṃ te atthaṃ abhāsatha;
What did he say to you,

Yañca sutvā jahāsi no,
hearing which you would abandon

gehe amhe ca kevalī”.
our house and all our people?”

“Upavutthassa me pubbe,
“Before entering this retreat,

yiṭṭhukāmassa me sato;
I only liked to sacriﬁce.

Aggi pajjalito āsi,
I kindled the sacred ﬂame,

kusapattaparitthato.
strewn about with kusa grass.
Tato me brahmā pāturahu,
But then Brahmā appeared to me,

brahmalokā sanantano;
the Eternal Youth from the Brahmā realm.

So me pañhaṃ viyākāsi,
He answered my question,

taṃ sutvā na gahe rame”.
hearing which I no longer care for lay life.”

“Saddahāmi ahaṃ bhoto,
“I have faith, O Steward,

yaṃ tvaṃ govinda bhāsasi;
in that of which you speak.

Amanussavaco sutvā,
Having heard a non-human voice,

kathaṃ vattetha aññathā.
what else could you do?

Te taṃ anuvattissāma,
We will follow your example,

satthā govinda no bhavaṃ;
Steward, be my Teacher!

Maṇi yathā veḷuriyo,
Like a gem of beryl—

akāco vimalo subho;
ﬂawless, immaculate, beautiful—
Evaṃ suddhā carissāma,
that’s how pure we shall live,

govindassānusāsaneti.
in the Steward’s dispensation.

Sace bhavaṃ govindo agārasmā anagāriyaṃ
pabbajissati, mayampi agārasmā anagāriyaṃ
pabbajissāma.
If the Steward is going forth from the lay life to
homelessness, we shall do so too. Your destiny shall be
ours.”

Atha yā te gati, sā no gati bhavissatī”ti.

6.5. Chakhattiyaāmantanā
6.5. Informing the Six Aristocrats

Atha kho, bho, mahāgovindo brāhmaṇo yena te cha
khattiyā tenupasaṅkami; upasaṅkamitvā te cha
khattiye etadavoca:
Then the Great Steward went to the six aristocrats and
said,

“aññaṃ dāni bhavanto purohitaṃ pariyesantu, yo
bhavantānaṃ rajje anusāsissati.
“Sirs, please now ﬁnd another high priest to manage the
aﬀairs of state for you.

Icchāmahaṃ, bho, agārasmā anagāriyaṃ pabbajituṃ.
I wish to go forth from the lay life to homelessness.

Pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti.
I shall go forth from the lay life to homelessness!”

Atha kho, bho, te cha khattiyā ekamantaṃ
apakkamma evaṃ samacintesuṃ:
Then the six aristocrats withdrew to one side and thought
up a plan,

“ime kho brāhmaṇā nāma dhanaluddhā;
“These brahmins are really greedy for wealth.

yannūna mayaṃ mahāgovindaṃ brāhmaṇaṃ
dhanena sikkheyyāmā”ti.
Why don’t we try to persuade him with wealth?”

Te mahāgovindaṃ brāhmaṇaṃ upasaṅkamitvā
evamāhaṃsu:
They returned to the Great Steward and said,

“saṃvijjati kho, bho, imesu sattasu rajjesu pahūtaṃ
sāpateyyaṃ, tato bhoto yāvatakena attho, tāvatakaṃ
āharīyatan”ti.
“In these seven kingdoms there is abundant wealth. We’ll
get you as much as you want.”

“Alaṃ, bho, mamapidaṃ pahūtaṃ sāpateyyaṃ
bhavantānaṃyeva vāhasā.
“Enough, sirs. I already have abundant wealth, owing to my
lords.

Tamahaṃ sabbaṃ pahāya agārasmā anagāriyaṃ
pabbajissāmi.
Giving up all that, I shall go forth.”
Yathā kho pana me sutaṃ brahmuno āmagandhe
bhāsamānassa, te na sunimmadayā agāraṃ
ajjhāvasatā,

pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti.

Atha kho, bho, te cha khattiyā ekamantaṃ
apakkamma evaṃ samacintesuṃ:
Then the six aristocrats withdrew to one side and thought
up a plan,

“ime kho brāhmaṇā nāma itthiluddhā;
“These brahmins are really greedy for women.

yannūna mayaṃ mahāgovindaṃ brāhmaṇaṃ itthīhi
sikkheyyāmā”ti.
Why don’t we try to persuade him with women?”

Te mahāgovindaṃ brāhmaṇaṃ upasaṅkamitvā
evamāhaṃsu:
They returned to the Great Steward and said,

“saṃvijjanti kho, bho, imesu sattasu rajjesu pahūtā
itthiyo, tato bhoto yāvatikāhi attho, tāvatikā
ānīyatan”ti.
“In these seven kingdoms there are many women. We’ll get
you as many as you want.”

“Alaṃ, bho, mamapimā cattārīsā bhariyā sādisiyo.
“Enough, sirs. I already have forty equal wives.

Tāpāhaṃ sabbā pahāya agārasmā anagāriyaṃ
pabbajissāmi.
Giving up all them, I shall go forth.”
Yathā kho pana me sutaṃ brahmuno āmagandhe
bhāsamānassa, te na sunimmadayā agāraṃ
ajjhāvasatā,

pabbajissāmahaṃ, bho, agārasmā anagāriyanti”.

“Sace bhavaṃ govindo agārasmā anagāriyaṃ
pabbajissati, mayampi agārasmā anagāriyaṃ
pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.
“If the Steward is going forth from the lay life to
homelessness, we shall do so too. Your destiny shall be
ours.”

“Sace jahatha kāmāni,
“If you all give up sensual pleasures,

yattha satto puthujjano;
to which ordinary people are attached,

Ārambhavho daḷhā hotha,
exert yourselves, being strong,

khantībalasamāhitā.
and possessing the power of patience.

Esa maggo ujumaggo,
This path is the straight path,

esa maggo anuttaro;
this path is supreme.

Saddhammo sabbhi rakkhito,
Guarded by the good, the true teaching

brahmalokūpapattiyā”ti.
leads to rebirth in the Brahmā realm.”
“Tena hi bhavaṃ govindo satta vassāni āgametu.
“Well then, sir, please wait for seven years.

Sattannaṃ vassānaṃ accayena mayampi agārasmā
anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati
bhavissatī”ti.
When seven years have passed, we shall go forth with you.”

“Aticiraṃ kho, bho, satta vassāni, nāhaṃ sakkomi,
bhavante, satta vassāni āgametuṃ.
“Seven years is too long, sirs. I cannot wait that long.

Ko nu kho pana, bho, jānāti jīvitānaṃ.
Who knows what will happen to the living?

Gamanīyo samparāyo, mantāyaṃ boddhabbaṃ,
kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ,
natthi jātassa amaraṇaṃ.
We are heading to the next life. We must think about this
and wake up! We must do what’s good and live the spiritual
life, for no-one born can escape death.

Yathā kho pana me sutaṃ brahmuno āmagandhe
bhāsamānassa, te na sunimmadayā agāraṃ
ajjhāvasatā,

pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti.
I shall go forth.”

“Tena hi bhavaṃ govindo chabbassāni āgametu … pe
…
“Well then, sir, please wait for six years,

pañca vassāni āgametu …
ﬁve years,
cattāri vassāni āgametu …
four years,

tīṇi vassāni āgametu …
three years,

dve vassāni āgametu …
two years,

ekaṃ vassaṃ āgametu, ekassa vassassa accayena
mayampi agārasmā anagāriyaṃ pabbajissāma, atha
yā te gati, sā no gati bhavissatī”ti.
one year,

“Aticiraṃ kho, bho, ekaṃ vassaṃ, nāhaṃ sakkomi
bhavante ekaṃ vassaṃ āgametuṃ.

Ko nu kho pana, bho, jānāti jīvitānaṃ.

Gamanīyo samparāyo, mantāyaṃ boddhabbaṃ,
kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ,
natthi jātassa amaraṇaṃ.

Yathā kho pana me sutaṃ brahmuno āmagandhe
bhāsamānassa, te na sunimmadayā agāraṃ
ajjhāvasatā,

pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti.

“Tena hi bhavaṃ govindo satta māsāni āgametu,
sattannaṃ māsānaṃ accayena mayampi agārasmā
anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati
bhavissatī”ti.
seven months,
“Aticiraṃ kho, bho, satta māsāni, nāhaṃ sakkomi
bhavante satta māsāni āgametuṃ.

Ko nu kho pana, bho, jānāti jīvitānaṃ.

Gamanīyo samparāyo, mantāyaṃ boddhabbaṃ,
kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ,
natthi jātassa amaraṇaṃ.

Yathā kho pana me sutaṃ brahmuno āmagandhe
bhāsamānassa, te na sunimmadayā agāraṃ
ajjhāvasatā,

pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti.

“Tena hi bhavaṃ govindo cha māsāni āgametu … pe
…
six months,

pañca māsāni āgametu …
ﬁve months,

cattāri māsāni āgametu …
four months,

tīṇi māsāni āgametu …
three months,

dve māsāni āgametu …
two months,

ekaṃ māsaṃ āgametu …
one month,

addhamāsaṃ āgametu, addhamāsassa accayena
mayampi agārasmā anagāriyaṃ pabbajissāma, atha
yā te gati, sā no gati bhavissatī”ti.
or even a fortnight. When a fortnight has passed, we shall
go forth. Your destiny shall be ours.”

“Aticiraṃ kho, bho, addhamāso, nāhaṃ sakkomi
bhavante addhamāsaṃ āgametuṃ.
“A fortnight is too long, sirs. I cannot wait that long.

Ko nu kho pana, bho, jānāti jīvitānaṃ.
Who knows what will happen to the living?

Yathā kho pana me sutaṃ brahmuno āmagandhe
bhāsamānassa, te na sunimmadayā agāraṃ
ajjhāvasatā,
As I understand what Brahmā says about the stench of
decay, it’s not easy to quell while living at home.

pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti.
I shall go forth from the lay life to homelessness.”

“Tena hi bhavaṃ govindo sattāhaṃ āgametu, yāva
mayaṃ sake puttabhātaro rajjena anusāsissāma,
sattāhassa accayena mayampi agārasmā anagāriyaṃ
pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.
“Well then, sir, please wait for a week, so that we can
instruct our sons and brothers in kingship. When a week
has passed, we shall go forth. Your destiny shall be ours.”
“Na ciraṃ kho, bho, sattāhaṃ, āgamessāmahaṃ
bhavante sattāhan”ti.
“A week is not too long, sirs. I will wait that long.”

6.6. Brāhmaṇamahāsālādīnaṃāmantanā
6.6. Informing the Brahmins

Atha kho, bho, mahāgovindo brāhmaṇo yena te satta
ca brāhmaṇamahāsālā satta ca nhātakasatāni
tenupasaṅkami; upasaṅkamitvā te satta ca
brāhmaṇamahāsāle satta ca nhātakasatāni etadavoca:
Then the Great Steward also went to the seven well-to-do
brahmins and seven hundred bathed initiates and said,

“aññaṃ dāni bhavanto ācariyaṃ pariyesantu, yo
bhavantānaṃ mante vācessati.
“Sirs, please now ﬁnd another teacher to teach you to
recite the hymns.

Icchāmahaṃ, bho, agārasmā anagāriyaṃ pabbajituṃ.
I wish to go forth from the lay life to homelessness.

Yathā kho pana me sutaṃ brahmuno āmagandhe
bhāsamānassa. Te na sunimmadayā agāraṃ
ajjhāvasatā,
As I understand what Brahmā says about the stench of
decay, it’s not easy to quell while living at home.

pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti.
I shall go forth from the lay life to homelessness.”

“Mā bhavaṃ govindo agārasmā anagāriyaṃ pabbaji.
“Please don’t go forth from the lay life to homelessness!

Pabbajjā, bho, appesakkhā ca appalābhā ca;
The life of one gone forth is of little inﬂuence or proﬁt,
brahmaññaṃ mahesakkhañca mahālābhañcā”ti.
whereas the life of a brahmin is of great inﬂuence and
proﬁt.”

“Mā bhavanto evaṃ avacuttha: ‘pabbajjā appesakkhā
ca appalābhā ca, brahmaññaṃ mahesakkhañca
mahālābhañcā’ti.
“Please, sirs, don’t say that.

Ko nu kho, bho, aññatra mayā mahesakkhataro vā
mahālābhataro vā.
Who has greater inﬂuence and proﬁt than myself?

Ahañhi, bho, etarahi rājāva raññaṃ brahmāva
brāhmaṇānaṃ devatāva gahapatikānaṃ.
For now I am like a king to kings, like Brahmā to brahmins,
like a deity to householders.

Tamahaṃ sabbaṃ pahāya agārasmā anagāriyaṃ
pabbajissāmi.
Giving up all that, I shall go forth.

Pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti.
I shall go forth from the lay life to homelessness.”

6.7. Bhariyānaṃāmantanā
6.7. Informing the Wives

“yā bhotīnaṃ icchati, sakāni vā ñātikulāni gacchatu
aññaṃ vā bhattāraṃ pariyesatu.
“Ladies, please do whatever you wish, whether returning to
your own families, or ﬁnding another husband.

Icchāmahaṃ, bhotī, agārasmā anagāriyaṃ
pabbajituṃ.
I wish to go forth from the lay life to homelessness.

Pabbajissāmahaṃ, bhotī, agārasmā anagāriyan”ti.
I shall go forth from the lay life to homelessness.”

“Tvaññeva no ñāti ñātikāmānaṃ, tvaṃ pana bhattā
bhattukāmānaṃ.
“You are the only family we want! You are the only husband
we want!
Sace bhavaṃ govindo agārasmā anagāriyaṃ
pabbajissati, mayampi agārasmā anagāriyaṃ
pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.
If you are going forth from the lay life to homelessness, we
shall do so too. Your destiny shall be ours.”

6.8. Mahāgovindapabbajjā
6.8. The Great Steward Goes Forth

Atha kho, bho, mahāgovindo brāhmaṇo tassa
sattāhassa accayena kesamassuṃ ohāretvā kāsāyāni
vatthāni acchādetvā agārasmā anagāriyaṃ pabbaji.
When a week had passed, the Great Steward shaved oﬀ his
hair and beard, dressed in ocher robes, and went forth
from the lay life to homelessness.

Pabbajitaṃ pana mahāgovindaṃ brāhmaṇaṃ satta ca
rājāno khattiyā muddhāvasittā satta ca
brāhmaṇamahāsālā satta ca nhātakasatāni cattārīsā
ca bhariyā sādisiyo anekāni ca khattiyasahassāni
anekāni ca brāhmaṇasahassāni anekāni ca
gahapatisahassāni anekehi ca itthāgārehi itthiyo
kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā
mahāgovindaṃ brāhmaṇaṃ agārasmā anagāriyaṃ
pabbajitaṃ anupabbajiṃsu.
And when he had gone forth, the seven anointed aristocrat
kings, the seven brahmins with seven hundred initiates, the
forty equal wives, and many thousands of aristocrats,
brahmins, householders, and many harem women shaved
oﬀ their hair and beards, dressed in ocher robes, and went
forth from the lay life to homelessness.

Tāya sudaṃ, bho, parisāya parivuto mahāgovindo
brāhmaṇo gāmanigamarājadhānīsu cārikaṃ carati.
Escorted by that assembly, the Great Steward wandered on
tour among the villages, towns, and capital cities.
Yaṃ kho pana, bho, tena samayena mahāgovindo
brāhmaṇo gāmaṃ vā nigamaṃ vā upasaṅkamati,
tattha rājāva hoti raññaṃ, brahmāva brāhmaṇānaṃ,
devatāva gahapatikānaṃ.
And at that time, whenever he arrived at a village or town,
he was like a king to kings, like Brahmā to brahmins, like a
deity to householders.

Tena kho pana samayena manussā khipanti vā
upakkhalanti vā.
And whenever people sneezed or tripped over

Te evamāhaṃsu:
they’d say:

“namatthu mahāgovindassa brāhmaṇassa, namatthu
satta purohitassā”ti.
“Homage to the Great Steward! Homage to the high priest
for the seven!”

Mahāgovindo, bho, brāhmaṇo mettāsahagatena
cetasā ekaṃ disaṃ pharitvā vihāsi, tathā dutiyaṃ,
tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho
tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ
mettāsahagatena cetasā vipulena mahaggatena
appamāṇena averena abyāpajjena pharitvā vihāsi.
And the Great Steward meditated spreading a heart full of
love to one direction, and to the second, and to the third,
and to the fourth. In the same way above, below, across,
everywhere, all around, he spread a heart full of love to the
whole world—abundant, expansive, limitless, free of enmity
and ill will.

Karuṇāsahagatena cetasā … pe …
He meditated spreading a heart full of compassion …
muditāsahagatena cetasā … pe …
rejoicing …

upekkhāsahagatena cetasā … pe … abyāpajjena
pharitvā vihāsi.
equanimity to one direction, and to the second, and to the
third, and to the fourth. In the same way above, below,
across, everywhere, all around, he spread a heart full of
equanimity to the whole world—abundant, expansive,
limitless, free of enmity and ill will.

Sāvakānañca brahmalokasahabyatāya maggaṃ
desesi.
And he taught his disciples the path to rebirth in the
company of Brahmā.

Ye kho pana, bho, tena samayena mahāgovindassa
brāhmaṇassa sāvakā sabbenasabbaṃ sāsanaṃ
ājāniṃsu.
Those of his disciples who completely understood the Great
Steward’s instructions,

Te kāyassa bhedā paraṃ maraṇā sugatiṃ
brahmalokaṃ upapajjiṃsu.
at the breaking up of the body, after death, were reborn in
the Brahmā realm.

Ye na sabbenasabbaṃ sāsanaṃ ājāniṃsu, te kāyassa
bhedā paraṃ maraṇā appekacce
paranimmitavasavattīnaṃ devānaṃ sahabyataṃ
upapajjiṃsu;
Of those disciples who only partly understood the Great
Steward’s instructions, some were reborn in the company
of the Gods Who Control the Creations of Others,
appekacce nimmānaratīnaṃ devānaṃ sahabyataṃ
upapajjiṃsu;
while some were reborn in the company of the Gods Who
Love to Create,

appekacce tusitānaṃ devānaṃ sahabyataṃ
upapajjiṃsu;
or the Joyful Gods,

appekacce yāmānaṃ devānaṃ sahabyataṃ
upapajjiṃsu;
or the Gods of Yama,

appekacce tāvatiṃsānaṃ devānaṃ sahabyataṃ
upapajjiṃsu;
or the Gods of the Thirty-Three,

appekacce cātumahārājikānaṃ devānaṃ sahabyataṃ
upapajjiṃsu;
or the Gods of the Four Great Kings.

ye sabbanihīnaṃ kāyaṃ paripūresuṃ te
gandhabbakāyaṃ paripūresuṃ.
And at the very least they swelled the hosts of the fairies.

Iti kho, bho, sabbesaṃyeva tesaṃ kulaputtānaṃ
amoghā pabbajjā ahosi avañjhā saphalā saudrayā’ti.
And so the going forth of all those gentlemen was not in
vain, was not wasted, but was fruitful and fertile.’

Sarati taṃ bhagavā”ti?
Do you remember this, Blessed One?”

“Sarāmahaṃ, pañcasikha.
“I remember, Pañcasikha.
Ahaṃ tena samayena mahāgovindo brāhmaṇo
ahosiṃ.
I myself was the brahmin Great Steward at that time.

Ahaṃ tesaṃ sāvakānaṃ brahmalokasahabyatāya
maggaṃ desesiṃ.
And I taught those disciples the path to rebirth in the
company of Brahmā.

Taṃ kho pana me, pañcasikha, brahmacariyaṃ na
nibbidāya na virāgāya na nirodhāya na upasamāya na
abhiññāya na sambodhāya na nibbānāya saṃvattati,
yāvadeva brahmalokūpapattiyā.
But that spiritual path of mine doesn’t lead to
disillusionment, dispassion, cessation, peace, insight,
awakening, and extinguishment. It only leads as far as
rebirth in the Brahmā realm.

Idaṃ kho pana me, pañcasikha, brahmacariyaṃ
ekantanibbidāya virāgāya nirodhāya upasamāya
abhiññāya sambodhāya nibbānāya saṃvattati.
But this spiritual path does lead to disillusionment,
dispassion, cessation, peace, insight, awakening, and
extinguishment.

Katamañca taṃ, pañcasikha, brahmacariyaṃ
ekantanibbidāya virāgāya nirodhāya upasamāya
abhiññāya sambodhāya nibbānāya saṃvattati?
And what is the spiritual path that leads to extinguishment?

Ayameva ariyo aṭṭhaṅgiko maggo.
It is simply this noble eightfold path, that is:

Seyyathidaṃ—sammādiṭṭhi sammāsaṅkappo
sammāvācā sammākammanto sammāājīvo
sammāvāyāmo sammāsati sammāsamādhi.
right view, right thought, right speech, right action, right
livelihood, right eﬀort, right mindfulness, and right
immersion.

Idaṃ kho taṃ, pañcasikha, brahmacariyaṃ
ekantanibbidāya virāgāya nirodhāya upasamāya
abhiññāya sambodhāya nibbānāya saṃvattati.
This is the spiritual path that leads to disillusionment,
dispassion, cessation, peace, insight, awakening, and
extinguishment.

Ye kho pana me, pañcasikha, sāvakā sabbenasabbaṃ
sāsanaṃ ājānanti, te āsavānaṃ khayā anāsavaṃ
cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme
sayaṃ abhiññā sacchikatvā upasampajja viharanti;
Those of my disciples who completely understand my
instructions realize the undeﬁled freedom of heart and
freedom by wisdom in this very life. And they live having
realized it with their own insight due to the ending of
deﬁlements.

ye na sabbenasabbaṃ sāsanaṃ ājānanti, te
pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ
parikkhayā opapātikā honti tattha parinibbāyino
anāvattidhammā tasmā lokā.
Of those disciples who only partly understand my
instructions, some, with the ending of the ﬁve lower fetters,
become reborn spontaneously. They are extinguished there,
and are not liable to return from that world.

Ye na sabbenasabbaṃ sāsanaṃ ājānanti, appekacce
tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ
tanuttā sakadāgāmino honti sakideva imaṃ lokaṃ
āgantvā dukkhassantaṃ karissanti.
Some, with the ending of three fetters, and the weakening
of greed, hate, and delusion, become once-returners. They
come back to this world once only, then make an end of
suﬀering.

Ye na sabbenasabbaṃ sāsanaṃ ājānanti, appekacce
tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā honti
avinipātadhammā niyatā sambodhiparāyaṇā.
And some, with the ending of three fetters, become stream-
enterers, not liable to be reborn in the underworld, bound
for awakening.

Iti kho, pañcasikha, sabbesaṃyeva imesaṃ
kulaputtānaṃ amoghā pabbajjā avañjhā saphalā
saudrayā”ti.
And so the going forth of all those gentlemen was not in
vain, was not wasted, but was fruitful and fertile.”

Idamavoca bhagavā.
That is what the Buddha said.

Attamano pañcasikho gandhabbaputto bhagavato
bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ
abhivādetvā padakkhiṇaṃ katvā
tatthevantaradhāyīti.
Delighted, the fairy Pañcasikha approved and agreed with
what the Buddha said. He bowed and respectfully circled
the Buddha, keeping him on his right, before vanishing
right there.

Mahāgovindasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.
20. Mahāsamayasutta - The
Great Congregation
Dīgha Nikāya 20 - Long Discourses 20

Evaṃ me sutaṃ—
So I have heard.

ekaṃ samayaṃ bhagavā sakkesu viharati
kapilavatthusmiṃ mahāvane mahatā
bhikkhusaṃghena saddhiṃ pañcamattehi
bhikkhusatehi sabbeheva arahantehi;
At one time the Buddha was staying in the land of the
Sakyans, near Kapilavatthu in the Great Wood, together
with a large Saṅgha of around ﬁve hundred mendicants, all
of whom were perfected ones.

dasahi ca lokadhātūhi devatā yebhuyyena sannipatitā
honti bhagavantaṃ dassanāya bhikkhusaṃghañca.
And most of the deities from ten solar systems had gathered
to see the Buddha and the Saṅgha of mendicants.

Atha kho catunnaṃ suddhāvāsakāyikānaṃ
devatānaṃ etadahosi:
Then four deities of the Pure Abodes, aware of what was
happening, thought:

“ayaṃ kho bhagavā sakkesu viharati
kapilavatthusmiṃ mahāvane mahatā
bhikkhusaṃghena saddhiṃ pañcamattehi
bhikkhusatehi sabbeheva arahantehi;

dasahi ca lokadhātūhi devatā yebhuyyena sannipatitā
honti bhagavantaṃ dassanāya bhikkhusaṃghañca.
Yannūna mayampi yena bhagavā
tenupasaṅkameyyāma; upasaṅkamitvā bhagavato
santike paccekaṃ gāthaṃ bhāseyyāmā”ti.
“Why don’t we go to the Buddha and each recite a verse in
his presence?”

Atha kho tā devatā seyyathāpi nāma balavā puriso
samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ
samiñjeyya; evameva—suddhāvāsesu devesu
antarahitā bhagavato purato pāturahesuṃ.
Then, as easily as a strong person would extend or contract
their arm, they vanished from the Pure Abodes and
reappeared in front of the Buddha.

Atha kho tā devatā bhagavantaṃ abhivādetvā
ekamantaṃ aṭṭhaṃsu.
They bowed to the Buddha and stood to one side.

Ekamantaṃ ṭhitā kho ekā devatā bhagavato santike
imaṃ gāthaṃ abhāsi:
Standing to one side, one deity recited this verse in the
Buddha’s presence:

“Mahāsamayo pavanasmiṃ,
“There’s a great congregation in the woods,

Devakāyā samāgatā;
a host of gods have assembled.

Āgatamha imaṃ dhammasamayaṃ,
We’ve come to this righteous congregation

Dakkhitāye aparājitasaṅghan”ti.
to see the invincible Saṅgha!”
Atha kho aparā devatā bhagavato santike imaṃ
gāthaṃ abhāsi:
Then another deity recited this verse in the Buddha’s
presence:

“Tatra bhikkhavo samādahaṃsu,
“The mendicants there are immersed in samādhi,

Cittamattano ujukaṃ akaṃsu;
they’ve straightened out their own minds.

Sārathīva nettāni gahetvā,
Like a charioteer who has taken the reins,

Indriyāni rakkhanti paṇḍitā”ti.
the astute ones protect their senses.”

Atha kho aparā devatā bhagavato santike imaṃ
gāthaṃ abhāsi:
Then another deity recited this verse in the Buddha’s
presence:

“Chetvā khīlaṃ chetvā palighaṃ,
“Having cut the stake and cut the bar,

Indakhīlaṃ ūhacca manejā;
they’re unstirred, with boundary pillar uprooted.

Te caranti suddhā vimalā,
They live pure and immaculate,

Cakkhumatā sudantā susunāgā”ti.
the young dragons tamed by the seer.”

Atha kho aparā devatā bhagavato santike imaṃ
gāthaṃ abhāsi:
Then another deity recited this verse in the Buddha’s
presence:

“Ye keci buddhaṃ saraṇaṃ gatāse,
“Anyone who has gone to the Buddha for refuge

Na te gamissanti apāyabhūmiṃ;
won’t go to a plane of loss.

Pahāya mānusaṃ dehaṃ,
After giving up this human body,

Devakāyaṃ paripūressantī”ti.
they swell the hosts of gods.”

1. Devatāsannipāta
1. The Gathering of Deities

Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the mendicants:

“yebhuyyena, bhikkhave, dasasu lokadhātūsu devatā
sannipatitā honti, tathāgataṃ dassanāya
bhikkhusaṃghañca.
“Mendicants, most of the deities from ten solar systems
have gathered to see the Realized One and the mendicant
Saṅgha.

Yepi te, bhikkhave, ahesuṃ atītamaddhānaṃ
arahanto sammāsambuddhā, tesampi bhagavantānaṃ
etapparamāyeva devatā sannipatitā ahesuṃ
seyyathāpi mayhaṃ etarahi.
The Buddhas of the past had, and the Buddhas of the future
will have, gatherings of deities that are at most like the
gathering for me now.
Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṃ
arahanto sammāsambuddhā, tesampi bhagavantānaṃ
etapparamāyeva devatā sannipatitā bhavissanti
seyyathāpi mayhaṃ etarahi.

Ācikkhissāmi, bhikkhave, devakāyānaṃ nāmāni;
I shall declare the names of the heavenly hosts;

kittayissāmi, bhikkhave, devakāyānaṃ nāmāni;
I shall extol the names of the heavenly hosts;

desessāmi, bhikkhave, devakāyānaṃ nāmāni.
I shall teach the names of the heavenly hosts.

Taṃ suṇātha, sādhukaṃ manasikarotha,
bhāsissāmī”ti.
Listen and pay close attention, I will speak.”

“Evaṃ, bhante”ti kho te bhikkhū bhagavato
paccassosuṃ.
“Yes, sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:

“Silokamanukassāmi,
“I shall invoke a paean of praise!

yattha bhummā tadassitā;
Where the earth-gods dwell,

Ye sitā girigabbharaṃ,
there, in mountain caves,

pahitattā samāhitā.
resolute and composed,
Puthūsīhāva sallīnā,
dwell many like lonely lions,

lomahaṃsābhisambhuno;
who have mastered their fears.

Odātamanasā suddhā,
Their minds are bright and pure,

vippasannamanāvilā.
clear and undisturbed.”

Bhiyyo pañcasate ñatvā,
The teacher knew that over ﬁve hundred

vane kāpilavatthave;
were in the wood at Kapilavatthu.

Tato āmantayī satthā,
Therefore he addressed

sāvake sāsane rate.
the disciples who love the teaching:

‘Devakāyā abhikkantā,
“The heavenly hosts have come forth;

te vijānātha bhikkhavo’;
mendicants, you should be aware of them.”

Te ca ātappamakaruṃ,
Those monks became keen,

sutvā buddhassa sāsanaṃ.
hearing the Buddha’s instruction.
Tesaṃ pāturahu ñāṇaṃ,
Knowledge manifested in them,

amanussānadassanaṃ;
seeing those non-human beings.

Appeke satamaddakkhuṃ,
Some saw a hundred,

sahassaṃ atha sattariṃ.
a thousand, even seventy thousand,

Sataṃ eke sahassānaṃ,
while some saw a hundred thousand

amanussānamaddasuṃ;
non-human beings.

Appekenantamaddakkhuṃ,
But some saw an endless number

disā sabbā phuṭā ahuṃ.
spread out in every direction.

Tañca sabbaṃ abhiññāya,
And all that was known

vavatthitvāna cakkhumā;
and distinguished by the Seer.

Tato āmantayī satthā,
Therefore he addressed

sāvake sāsane rate.
the disciples who love the teaching:
‘Devakāyā abhikkantā,
“The heavenly hosts have come forth;

te vijānātha bhikkhavo;
mendicants, you should be aware of them.

Ye vohaṃ kittayissāmi,
I shall extol them for you,

girāhi anupubbaso’.
with lyrics in proper order.

Sattasahassā te yakkhā,
There are seven thousand spirits,

bhummā kāpilavatthavā;
earth-gods of Kapilavatthu.

Iddhimanto jutimanto,
They’re powerful and brilliant,

vaṇṇavanto yasassino;
so beautiful and glorious.

Modamānā abhikkāmuṃ,
Rejoicing, they’ve come forth

bhikkhūnaṃ samitiṃ vanaṃ.
to the meeting of mendicants in the wood.

Chasahassā hemavatā,
From the Himalayas there are six thousand

yakkhā nānattavaṇṇino;
spirits of diﬀerent colors.
Iddhimanto jutimanto,
They’re powerful and brilliant,

vaṇṇavanto yasassino;
so beautiful and glorious.

Modamānā abhikkāmuṃ,
Rejoicing, they’ve come forth

bhikkhūnaṃ samitiṃ vanaṃ.
to the meeting of mendicants in the wood.

Sātāgirā tisahassā,
From Sātāgira there are three thousand

yakkhā nānattavaṇṇino;
spirits of diﬀerent colors.

Iddhimanto jutimanto,
They’re powerful and brilliant,

vaṇṇavanto yasassino;
so beautiful and glorious.

Modamānā abhikkāmuṃ,
Rejoicing, they’ve come forth

bhikkhūnaṃ samitiṃ vanaṃ.
to the meeting of mendicants in the wood.

Iccete soḷasasahassā,
And thus there are sixteen thousand

yakkhā nānattavaṇṇino;
spirits of diﬀerent colors.
Iddhimanto jutimanto,
They’re powerful and brilliant,

vaṇṇavanto yasassino;
so beautiful and glorious.

Modamānā abhikkāmuṃ,
Rejoicing, they’ve come forth

bhikkhūnaṃ samitiṃ vanaṃ.
to the meeting of mendicants in the wood.

Vessāmittā pañcasatā,
From Vessamittā there are ﬁve hundred

yakkhā nānattavaṇṇino;
spirits of diﬀerent colors.

Iddhimanto jutimanto,
They’re powerful and brilliant,

vaṇṇavanto yasassino;
so beautiful and glorious.

Modamānā abhikkāmuṃ,
Rejoicing, they’ve come forth

bhikkhūnaṃ samitiṃ vanaṃ.
to the meeting of mendicants in the wood.

Kumbhīro rājagahiko,
And there’s Kumbhīra of Rājagaha,

vepullassa nivesanaṃ;
whose home is on Mount Vepulla.
Bhiyyo naṃ satasahassaṃ,
Attended by more than

yakkhānaṃ payirupāsati;
a hundred thousand spirits,

Kumbhīro rājagahiko,
Kumbhīra of Rājagaha

sopāgā samitiṃ vanaṃ.
also came to the meeting in the wood.

Purimañca disaṃ rājā,
King Dhataraṭṭha rules

dhataraṭṭho pasāsati;
the eastern quarter.

Gandhabbānaṃ adhipati,
Lord of the fairies,

mahārājā yasassiso.
he’s a great king, glorious.

Puttāpi tassa bahavo,
And he has many mighty sons

indanāmā mahabbalā;
all of them named Inda.

Iddhimanto jutimanto,
They’re powerful and brilliant,

vaṇṇavanto yasassino;
so beautiful and glorious.
Modamānā abhikkāmuṃ,
Rejoicing, they’ve come forth

bhikkhūnaṃ samitiṃ vanaṃ.
to the meeting of mendicants in the wood.

Dakkhiṇañca disaṃ rājā,
King Virūḷha rules

virūḷho taṃ pasāsati;
the southern quarter.

Kumbhaṇḍānaṃ adhipati,
Lord of the goblins,

mahārājā yasassiso.
he’s a great king, glorious.

Puttāpi tassa bahavo,
And he has many mighty sons

indanāmā mahabbalā;
all of them named Inda.

Iddhimanto jutimanto,
They’re powerful and brilliant,

vaṇṇavanto yasassino;
so beautiful and glorious.

Modamānā abhikkāmuṃ,
Rejoicing, they’ve come forth

bhikkhūnaṃ samitiṃ vanaṃ.
to the meeting of mendicants in the wood.
Pacchimañca disaṃ rājā,
King Virūpakkha rules

virūpakkho pasāsati;
the western quarter.

Nāgānañca adhipati,
Lord of the dragons,

mahārājā yasassiso.
he’s a great king, glorious.

Puttāpi tassa bahavo,
And he has many mighty sons

indanāmā mahabbalā;
all of them named Inda.

Iddhimanto jutimanto,
They’re powerful and brilliant,

vaṇṇavanto yasassino;
so beautiful and glorious.

Modamānā abhikkāmuṃ,
Rejoicing, they’ve come forth

bhikkhūnaṃ samitiṃ vanaṃ.
to the meeting of mendicants in the wood.

Uttarañca disaṃ rājā,
King Kuvera rules

kuvero taṃ pasāsati;
the northern quarter.
Yakkhānañca adhipati,
Lord of spirits,

mahārājā yasassiso.
he’s a great king, glorious.

Puttāpi tassa bahavo,
And he has many mighty sons

indanāmā mahabbalā;
all of them named Inda.

Iddhimanto jutimanto,
They’re powerful and brilliant,

vaṇṇavanto yasassino;
so beautiful and glorious.

Modamānā abhikkāmuṃ,
Rejoicing, they’ve come forth

bhikkhūnaṃ samitiṃ vanaṃ.
to the meeting of mendicants in the wood.

Purimaṃ disaṃ dhataraṭṭho,
Dhataraṭṭha in the east,

dakkhiṇena virūḷhako;
Virūḷhaka to the south,

Pacchimena virūpakkho,
Virūpakkha to the west,

kuvero uttaraṃ disaṃ.
and Kuvera in the north.
Cattāro te mahārājā,
These Four Great Kings,

samantā caturo disā;
all around in the four quarters,

Daddallamānā aṭṭhaṃsu,
stood there dazzling

vane kāpilavatthave.
in the wood at Kapilavatthu.

Tesaṃ māyāvino dāsā,
Their deceitful bondservants came,

āguṃ vañcanikā saṭhā;
so treacherous and crafty—

Māyā kuṭeṇḍu viṭeṇḍu,
the deceivers Kuṭeṇḍu, Viṭeṇḍu,

viṭucca viṭuṭo saha.
with Viṭucca and Viṭuḍa.

Candano kāmaseṭṭho ca,
And Candana and Kāmaseṭṭha,

kinnighaṇḍu nighaṇḍu ca;
Kinnughaṇḍu and Nighaṇḍu,

Panādo opamañño ca,
Panāda and Opamañña,

devasūto ca mātali.
and Mātali, the god’s charioteer.
Cittaseno ca gandhabbo,
Cittasena the fairy came too,

naḷorājā janesabho;
and the kings Nala and Janesabha,

Āgā pañcasikho ceva,
as well as Pañcasikha,

timbarū sūriyavacchasā.
Timbaru, and Suriyavaccasā.

Ete caññe ca rājāno,
These and other kings there were,

gandhabbā saha rājubhi;
the fairies with their kings.

Modamānā abhikkāmuṃ,
Rejoicing, they’ve come forth

bhikkhūnaṃ samitiṃ vanaṃ.
to the meeting of mendicants in the wood.

Athāguṃ nāgasā nāgā,
Then came dragons from Nābhasa,

vesālā sahatacchakā;
and Vesālī, with the Tacchakas.

Kambalassatarā āguṃ,
The Kambalas and Assataras came

pāyāgā saha ñātibhi.
from Pāyāga with their kin.
Yāmunā dhataraṭṭhā ca,
From Yamunā the Dhataraṭṭha

āgū nāgā yasassino;
dragons came, so glorious.

Erāvaṇo mahānāgo,
And Erāvaṇa the great dragon

sopāgā samitiṃ vanaṃ.
also came to the meeting in the wood.

Ye nāgarāje sahasā haranti,
Those who seize the dragon kings by force—

Dibbā dijā pakkhi visuddhacakkhū;
divine, twice-born birds with piercing vision—

Vehāyasā te vanamajjhapattā,
swoop down to the wood from the sky;

Citrā supaṇṇā iti tesa nāmaṃ.
their name is ‘Rainbow Phoenix’.

Abhayaṃ tadā nāgarājānamāsi,
But the dragon kings remained fearless,

Supaṇṇato khemamakāsi buddho;
for the Buddha kept them safe from the phoenixes.

Saṇhāhi vācāhi upavhayantā,
Introducing each other with gentle words,

Nāgā supaṇṇā saraṇamakaṃsu buddhaṃ.
the dragons and phoenixes took the Buddha as their refuge.
Jitā vajirahatthena,
Defeated by Vajirahattha,

samuddaṃ asurāsitā;
the demons live in the ocean.

Bhātaro vāsavassete,
They’re brothers of Vāsava,

iddhimanto yasassino.
powerful and glorious.

Kālakañcā mahābhismā,
There’s the terrifying Kālakañjas,

asurā dānaveghasā;
the Dānaveghasa demons,

Vepacitti sucitti ca,
Vepacitti and Sucitti,

pahārādo namucī saha.
Pahārāda with Namuci,

Satañca baliputtānaṃ,
and a hundred of Bali’s sons,

sabbe verocanāmakā;
all named after Veroca.

Sannayhitvā balisenaṃ,
Bali’s army armed themselves

rāhubhaddamupāgamuṃ;
and went up to the auspicious Rāhu, saying:
‘Samayo dāni bhaddante,
‘Now is the time, sir,

bhikkhūnaṃ samitiṃ vanaṃ’.
for the meeting of mendicants in the wood.’

Āpo ca devā pathavī,
The gods of Water and Earth,

tejo vāyo tadāgamuṃ;
and Fire and Wind came there.

Varuṇā vāraṇā devā,
The Varuṇa and Vāruṇa gods,

somo ca yasasā saha.
and Soma together with Yasa.

Mettā karuṇā kāyikā,
A host of the gods of Love

āguṃ devā yasassino;
and Compassion came, so glorious.

Dasete dasadhā kāyā,
These ten hosts of gods

sabbe nānattavaṇṇino.
shone in all diﬀerent colors.

Iddhimanto jutimanto,
They’re powerful and brilliant,

vaṇṇavanto yasassino;
so beautiful and glorious.
Modamānā abhikkāmuṃ,
Rejoicing, they’ve come forth

bhikkhūnaṃ samitiṃ vanaṃ.
to the meeting of mendicants in the wood.

Veṇḍudevā sahali ca,
The Veṇhu and Sahali gods,

asamā ca duve yamā;
and Asama, and the twin Yamas came.

Candassūpanisā devā,
The gods living on the moon came,

candamāguṃ purakkhatvā.
with the Moon before them.

Sūriyassūpanisā devā,
The gods living on the sun came,

sūriyamāguṃ purakkhatvā;
with the Sun before them.

Nakkhattāni purakkhatvā,
And with the stars before them

āguṃ mandavalāhakā.
came the silly gods of clouds.

Vasūnaṃ vāsavo seṭṭho,
And Sakka came, the stronghold-giver,

sakkopāgā purindado;
known as Vāsava, the best of the Vasus.
Dasete dasadhā kāyā,
These ten hosts of gods

sabbe nānattavaṇṇino.
shone in all diﬀerent colors.

Iddhimanto jutimanto,
They’re powerful and brilliant,

vaṇṇavanto yasassino;
so beautiful and glorious.

Modamānā abhikkāmuṃ,
Rejoicing, they’ve come forth

bhikkhūnaṃ samitiṃ vanaṃ.
to the meeting of mendicants in the wood.

Athāguṃ sahabhū devā,
Then came the Sahabhū gods,

jalamaggi sikhāriva;
blazing like a crested ﬂame;

Ariṭṭhakā ca rojā ca,
and the Ariṭṭhakas and Rojas too,

umāpupphanibhāsino.
and the gods hued blue as ﬂax.

Varuṇā sahadhammā ca,
The Varuṇas and Sahadhammas,

accutā ca anejakā;
the Accutas and Anejakas,
Sūleyyarucirā āguṃ,
the Sūleyyas and Ruciras all came,

āguṃ vāsavanesino;
as did the Vāsavanesi gods.

Dasete dasadhā kāyā,
These ten hosts of gods

sabbe nānattavaṇṇino.
shone in all diﬀerent colors.

Iddhimanto jutimanto,
They’re powerful and brilliant,

vaṇṇavanto yasassino;
so beautiful and glorious.

Modamānā abhikkāmuṃ,
Rejoicing, they’ve come forth

bhikkhūnaṃ samitiṃ vanaṃ.
to the meeting of mendicants in the wood.

Samānā mahāsamanā,
The Samānas, Mahāsamānas,

mānusā mānusuttamā;
Mānusas, and Mānusuttamas all came,

Khiḍḍāpadosikā āguṃ,
and the gods depraved by play,

āguṃ manopadosikā.
and those who are malevolent.
Athāguṃ harayo devā,
Then came the Hari gods,

ye ca lohitavāsino;
and the Lohitavāsīs.

Pāragā mahāpāragā,
The Pāragas and Mahāpāragas came,

āguṃ devā yasassino;
such glorious gods.

Dasete dasadhā kāyā,
These ten hosts of gods

sabbe nānattavaṇṇino.
shone in all diﬀerent colors.

Iddhimanto jutimanto,
They’re powerful and brilliant,

vaṇṇavanto yasassino;
so beautiful and glorious.

Modamānā abhikkāmuṃ,
Rejoicing, they’ve come forth

bhikkhūnaṃ samitiṃ vanaṃ.
to the meeting of mendicants in the wood.

Sukkā karambhā aruṇā,
The Sukkas, Karumhas, and Aruṇas

āguṃ veghanasā saha;
came along with the Veghanasas.
Odātagayhā pāmokkhā,
And the Odātagayhas came as chiefs

āguṃ devā vicakkhaṇā.
of the Vicakkhaṇa gods.

Sadāmattā hāragajā,
The Sadāmattas and Hāragajas,

missakā ca yasassino;
and the glorious Missakas;

Thanayaṃ āga pajjunno,
Pajjuna came thundering,

yo disā abhivassati.
he who rains on all quarters.

Dasete dasadhā kāyā,
These ten hosts of gods

sabbe nānattavaṇṇino;
shone in all diﬀerent colors.

Iddhimanto jutimanto,
They’re powerful and brilliant,

vaṇṇavanto yasassino;
so beautiful and glorious.

Modamānā abhikkāmuṃ,
Rejoicing, they’ve come forth

bhikkhūnaṃ samitiṃ vanaṃ.
to the meeting of mendicants in the wood.
Khemiyā tusitā yāmā,
The Khemiyas, Tusitas, Yāmas,

kaṭṭhakā ca yasassino;
and the glorious Kaṭṭhakas came;

Lambītakā lāmaseṭṭhā,
The Lambītakas, Lāmaseṭṭhas,

jotināmā ca āsavā;
those called the Jotis and Āsavas.

Nimmānaratino āguṃ,
The Gods Who Love to Create came too,

athāguṃ paranimmitā.
and those who delight in the Creations of Others.

Dasete dasadhā kāyā,
These ten hosts of gods

sabbe nānattavaṇṇino;
shone in all diﬀerent colors.

Iddhimanto jutimanto,
They’re powerful and brilliant,

vaṇṇavanto yasassino;
so beautiful and glorious.

Modamānā abhikkāmuṃ,
Rejoicing, they’ve come forth

bhikkhūnaṃ samitiṃ vanaṃ.
to the meeting of mendicants in the wood.
Saṭṭhete devanikāyā,
These sixty hosts of gods

sabbe nānattavaṇṇino;
shone in all diﬀerent colors.

Nāmanvayena āgacchuṃ,
They came in order of their names,

ye caññe sadisā saha.
these and others likewise, thinking:

‘Pavuṭṭhajātimakhilaṃ,
‘We shall see those rid of rebirth, kind,

oghatiṇṇamanāsavaṃ;
the undeﬁled ones who have crossed the ﬂood,

Dakkhemoghataraṃ nāgaṃ,
and the dragon who brought them across,

candaṃva asitātigaṃ’.
who like the Moon has overcome darkness.’

Subrahmā paramatto ca,
Subrahmā and Paramatta came,

puttā iddhimato saha;
with sons of those powerful ones.

Sanaṅkumāro tisso ca,
Sanaṅkumāra and Tissa

sopāga samitiṃ vanaṃ.
also came to the meeting in the wood.
Sahassaṃ brahmalokānaṃ,
Of a thousand Brahmā realms,

mahābrahmābhitiṭṭhati;
the Great Brahmā stands forth.

Upapanno jutimanto,
He has arisen, resplendent,

bhismākāyo yasassiso.
his formidable body so glorious.

Dasettha issarā āguṃ,
The ten Issarās came there,

paccekavasavattino;
each one of them wielding power,

Tesañca majjhato āga,
and in the middle of them came

hārito parivārito.
Hārita with his following.”

Te ca sabbe abhikkante,
When they had all come forth—

sainde deve sabrahmake;
the gods with their Lord, and the Brahmās—

Mārasenā abhikkāmi,
Māra’s army came forth too:

passa kaṇhassa mandiyaṃ.
see the stupidity of the Dark Lord!
‘Etha gaṇhatha bandhatha,
“Come, seize them and bind them,” he said,

rāgena baddhamatthu vo;
“let them be bound by desire!

Samantā parivāretha,
Surround them on all sides,

mā vo muñcittha koci naṃ’.
don’t let any escape!”

Iti tattha mahāseno,
And so there the great general

kaṇho senaṃ apesayi;
sent forth his dark army.

Pāṇinā talamāhacca,
He struck the ground with his ﬁst

saraṃ katvāna bheravaṃ.
to make a horrifying sound

Yathā pāvussako megho,
like a storm cloud shedding rain,

thanayanto savijjuko;
thundering and ﬂashing.

Tadā so paccudāvatti,
But then he retreated,

saṅkuddho asayaṃvase.
furious, out of control.
Tañca sabbaṃ abhiññāya,
And all that was known

vavatthitvāna cakkhumā;
and distinguished by the Seer.

Tato āmantayī satthā,
Therefore he addressed

sāvake sāsane rate.
the disciples who love the teaching:

‘Mārasenā abhikkantā,
“Māra’s army has arrived;

te vijānātha bhikkhavo’;
mendicants, you should be aware of them.”

Te ca ātappamakaruṃ,
Those monks became keen,

sutvā buddhassa sāsanaṃ;
hearing the Buddha’s instruction.

Vītarāgehi pakkāmuṃ,
The army ﬂed from those free of passion,

nesaṃ lomāpi iñjayuṃ.
and not a single hair was stirred!

‘Sabbe vijitasaṅgāmā,
“All are triumphant in battle,

bhayātītā yasassino;
so fearless and glorious.
Modanti saha bhūtehi,
They rejoice with all the spirits,

sāvakā te janesutā’”ti.
the disciples well-known among men.”

Mahāsamayasuttaṃ niṭṭhitaṃ sattamaṃ.
21. Sakkapañhasutta - Sakka’s
Questions
Dīgha Nikāya 21 - Long Discourses 21

Evaṃ me sutaṃ—
So I have heard.

ekaṃ samayaṃ bhagavā magadhesu viharati,
pācīnato rājagahassa ambasaṇḍā nāma
brāhmaṇagāmo, tassuttarato vediyake pabbate
indasālaguhāyaṃ.
At one time the Buddha was staying in the land of the
Magadhans; east of Rājagaha there’s a brahmin village
named Ambasaṇḍā, north of which, on Mount Vediyaka, is
the Indasāla cave.

Tena kho pana samayena sakkassa devānamindassa
ussukkaṃ udapādi bhagavantaṃ dassanāya.
Now at that time a keen desire to seeing the Buddha came
over Sakka, the lord of gods.

Atha kho sakkassa devānamindassa etadahosi:
He thought,

“kahaṃ nu kho bhagavā etarahi viharati arahaṃ
sammāsambuddho”ti?
“Where is the Blessed One at present, the perfected one,
the fully awakened Buddha?”

Addasā kho sakko devānamindo bhagavantaṃ
magadhesu viharantaṃ pācīnato rājagahassa
ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato
vediyake pabbate indasālaguhāyaṃ.
He saw that the Buddha was at the Indasāla cave,
Disvāna deve tāvatiṃse āmantesi:
and addressed the gods of the Thirty-Three,

“ayaṃ, mārisā, bhagavā magadhesu viharati,
pācīnato rājagahassa ambasaṇḍā nāma
brāhmaṇagāmo, tassuttarato vediyake pabbate
indasālaguhāyaṃ.
“Good sirs, the Buddha is staying in the land of the
Magadhans at the Indasāla cave.

Yadi pana, mārisā, mayaṃ taṃ bhagavantaṃ
dassanāya upasaṅkameyyāma arahantaṃ
sammāsambuddhan”ti?
What if we were to go and see that Blessed One, the
perfected one, the fully awakened Buddha?”

“Evaṃ, bhaddantavā”ti kho devā tāvatiṃsā sakkassa
devānamindassa paccassosuṃ.
“Yes, lord,” replied the gods.

Atha kho sakko devānamindo pañcasikhaṃ
gandhabbadevaputtaṃ āmantesi:
Then Sakka addressed the fairy Pañcasikha,

“ayaṃ, tāta pañcasikha, bhagavā magadhesu viharati
pācīnato rājagahassa ambasaṇḍā nāma
brāhmaṇagāmo, tassuttarato vediyake pabbate
indasālaguhāyaṃ.
“Dear Pañcasikha, the Buddha is staying in the land of the
Magadhans at the Indasāla cave.

Yadi pana, tāta pañcasikha, mayaṃ taṃ bhagavantaṃ
dassanāya upasaṅkameyyāma arahantaṃ
sammāsambuddhan”ti?
What if we were to go and see that Blessed One, the
perfected one, the fully awakened Buddha?”

“Evaṃ, bhaddantavā”ti kho pañcasikho
gandhabbadevaputto sakkassa devānamindassa
paṭissutvā beluvapaṇḍuvīṇaṃ ādāya sakkassa
devānamindassa anucariyaṃ upāgami.
“Yes, lord,” replied the fairy Pañcasikha. Taking his arched
harp made from the pale timber of wood-apple, he went as
Sakka’s attendant.

Atha kho sakko devānamindo devehi tāvatiṃsehi
parivuto pañcasikhena gandhabbadevaputtena
purakkhato—
Then Sakka went at the head of a retinue consisting of the
gods of the Thirty-Three and the fairy Pañcasikha.

seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ
pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya; evameva—
devesu tāvatiṃsesu antarahito magadhesu pācīnato
rājagahassa ambasaṇḍā nāma brāhmaṇagāmo,
tassuttarato vediyake pabbate paccuṭṭhāsi.
As easily as a strong person would extend or contract their
arm, he vanished from the heaven of the gods of the Thirty-
Three and landed on Mount Vediyaka north of Ambasaṇḍā.

Tena kho pana samayena vediyako pabbato atiriva
obhāsajāto hoti ambasaṇḍā ca brāhmaṇagāmo yathā
taṃ devānaṃ devānubhāvena.
Now at that time a dazzling light appeared over Mount
Vediyaka and Ambasaṇḍā, as happens through the glory of
the gods.

Apissudaṃ parito gāmesu manussā evamāhaṃsu:
People in the villages round about, terriﬁed, shocked, and
awestruck, said,
“ādittassu nāmajja vediyako pabbato jhāyatisu
nāmajja vediyako pabbato jalatisu. Nāmajja vediyako
pabbato.
“Mount Vediyaka must be on ﬁre today, blazing and
burning!

Kiṃsu nāmajja vediyako pabbato atiriva obhāsajāto
ambasaṇḍā ca brāhmaṇagāmo”ti;
Oh why has such a dazzling light appeared over Mount
Vediyaka and Ambasaṇḍā?”

saṃviggā lomahaṭṭhajātā ahesuṃ.

Atha kho sakko devānamindo pañcasikhaṃ
gandhabbadevaputtaṃ āmantesi:
Then Sakka addressed the fairy Pañcasikha,

“durupasaṅkamā kho, tāta pañcasikha, tathāgatā
mādisena, jhāyī jhānaratā, tadantaraṃ paṭisallīnā.
“My dear Pañcasikha, it’s hard for one like me to get near
the Realized Ones while they are on retreat practicing
absorption, enjoying absorption.

Yadi pana tvaṃ, tāta pañcasikha, bhagavantaṃ
paṭhamaṃ pasādeyyāsi, tayā, tāta, paṭhamaṃ
pasāditaṃ pacchā mayaṃ taṃ bhagavantaṃ
dassanāya upasaṅkameyyāma arahantaṃ
sammāsambuddhan”ti.
But if you were to charm the Buddha ﬁrst, then I could go
to see him.”

“Evaṃ, bhaddantavā”ti kho pañcasikho
gandhabbadevaputto sakkassa devānamindassa
paṭissutvā beluvapaṇḍuvīṇaṃ ādāya yena
indasālaguhā tenupasaṅkami; upasaṅkamitvā:
“Yes, lord,” replied the fairy Pañcasikha. Taking his arched
harp made from the pale timber of wood-apple, he went to
the Indasāla cave. When he had drawn near, he stood to
one side, thinking,

“ettāvatā me bhagavā neva atidūre bhavissati
nāccāsanne, saddañca me sossatī”ti—
“This is neither too far nor too near; and he’ll hear my
voice.”

ekamantaṃ aṭṭhāsi.

1. Pañcasikhagītagāthā
1. Pañcasikha’s Song

Ekamantaṃ ṭhito kho pañcasikho
gandhabbadevaputto beluvapaṇḍuvīṇaṃ assāvesi,
imā ca gāthā abhāsi buddhūpasañhitā
dhammūpasañhitā saṃghūpasañhitā
arahantūpasañhitā kāmūpasañhitā:
Standing to one side, Pañcasikha played his arched harp,
and sang these verses on the Buddha, the teaching, the
Saṅgha, the perfected ones, and sensual love.

“Vande te pitaraṃ bhadde,
“My lady Suriyavaccasā, oh my Sunshine—

timbaruṃ sūriyavacchase;
I pay homage to your father Timbaru,

Yena jātāsi kalyāṇī,
through whom was born a lady so ﬁne,

ānandajananī mama.
to ﬁll me with a joy I never knew.
Vātova sedataṃ kanto,
As sweet as a breeze to one who’s sweating,

pānīyaṃva pipāsato;
or when thirsty, a sweet and cooling drink,

Aṅgīrasi piyāmesi,
so dear is your shining beauty to me,

dhammo arahatāmiva.
just like the teaching is to all the saints!

Āturasseva bhesajjaṃ,
Like a cure when you’re struck by fever dire,

bhojanaṃva jighacchato;
or food to ease the hunger pain,

Parinibbāpaya maṃ bhadde,
come on, darling, please put out my ﬁre,

jalantamiva vārinā.
quench me like water on a ﬂame.

Sītodakaṃ pokkharaṇiṃ,
As elephants burning in the heat of summer,

yuttaṃ kiñjakkhareṇunā;
sink down in a lotus pond to rest,

Nāgo ghammābhitattova,
so cool, full of petals and of pollen—

ogāhe te thanūdaraṃ.
that’s how I would plunge into your breast.
Accaṅkusova nāgova,
Like elephants bursting bonds in rutting season,

jitaṃ me tuttatomaraṃ;
beating oﬀ the pricks of lance and pikes—

Kāraṇaṃ nappajānāmi,
I just don’t understand what is the reason

sammatto lakkhaṇūruyā.
I’m so crazy for your shapely thighs!

Tayi gedhitacittosmi,
For you, my heart is full of passion,

cittaṃ vipariṇāmitaṃ;
I’m in an altered state of mind.

Paṭigantuṃ na sakkomi,
There is no going back, I’m just not able,

vaṅkaghastova ambujo.
I’m like a ﬁsh that’s hooked up on the line.

Vāmūru saja maṃ bhadde,
Come on, my darling, hold me, fair of thighs!

saja maṃ mandalocane;
Embrace me, with your so bashful eyes!

Palissaja maṃ kalyāṇi,
Take me in your arms, my lovely lady,

etaṃ me abhipatthitaṃ.
that’s all I’d ever want or could desire.
Appako vata me santo,
Ah, then my desire was such a small thing,

kāmo vellitakesiyā;
my sweet, with your curling wavy hair;

Anekabhāvo samuppādi,
now, like to arahants an oﬀering,

arahanteva dakkhiṇā.
it’s grown so very much from there.

Yaṃ me atthi kataṃ puññaṃ,
Whatever the merit I have forged

arahantesu tādisu;
by giving to such perfected beings—

Taṃ me sabbaṅgakalyāṇi,
may that, my altogether gorgeous,

tayā saddhiṃ vipaccataṃ.
ripen in togetherness with you.

Yaṃ me atthi kataṃ puññaṃ,
Whatever the merit I have forged

asmiṃ pathavimaṇḍale;
in this wide open land,

Taṃ me sabbaṅgakalyāṇi,
may that, my altogether gorgeous,

tayā saddhiṃ vipaccataṃ.
ripen in togetherness with you.
Sakyaputtova jhānena,
Absorbed, the Sakyan meditates,

ekodi nipako sato;
uniﬁed, alert, and mindful,

Amataṃ muni jigīsāno,
the sage aims right at the deathless state—

tamahaṃ sūriyavacchase.
like me, oh my Sunshine, aiming for you!

Yathāpi muni nandeyya,
And just like the sage would be rejoicing,

patvā sambodhimuttamaṃ;
were he to awaken to the truth,

Evaṃ nandeyyaṃ kalyāṇi,
so I’d be rejoicing, lady,

missībhāvaṃ gato tayā.
were I to end up as one with you.

Sakko ce me varaṃ dajjā,
If Sakka were to grant me just one wish,

tāvatiṃsānamissaro;
as Lord of the holy Thirty-Three,

Tāhaṃ bhadde vareyyāhe,
my darling, you’re the only one I’d wish for,

evaṃ kāmo daḷho mama.
so strong is the love I hold for you.
Sālaṃva na ciraṃ phullaṃ,
Like a freshly blossoming sal tree

pitaraṃ te sumedhase;
is your father, my lady so wise.

Vandamāno namassāmi,
I pay homage to him, bowing down humbly,

yassāsetādisī pajā”ti.
to he whose daughter is of such a kind.”

Evaṃ vutte, bhagavā pañcasikhaṃ
gandhabbadevaputtaṃ etadavoca:
When Pañcasikha had spoken, the Buddha said to him,

“saṃsandati kho te, pañcasikha, tantissaro
gītassarena, gītassaro ca tantissarena;
“Pañcasikha, the sound of the strings and the sound of your
voice blend well together,

na ca pana te, pañcasikha, tantissaro gītassaraṃ
ativattati, gītassaro ca tantissaraṃ.
so that neither overpowers the other.

Kadā saṃyūḷhā pana te, pañcasikha, imā gāthā
buddhūpasañhitā dhammūpasañhitā
saṃghūpasañhitā arahantūpasañhitā
kāmūpasañhitā”ti?
But when did you compose these verses on the Buddha, the
teaching, the Saṅgha, the perfected ones, and sensual
love?”

“Ekamidaṃ, bhante, samayaṃ bhagavā uruvelāyaṃ
viharati najjā nerañjarāya tīre ajapālanigrodhe
paṭhamābhisambuddho.
“This one time, sir, when you were ﬁrst awakened, you were
staying near Uruvelā at the goatherd’s banyan tree on the
bank of the Nerañjarā River.

Tena kho panāhaṃ, bhante, samayena bhaddā nāma
sūriyavacchasā timbaruno gandhabbarañño dhītā,
tamabhikaṅkhāmi.
And at that time I was in love with the lady named Bhaddā
Suriyavaccasā, the daughter of the fairy king Timbaru.

Sā kho pana, bhante, bhaginī parakāminī hoti;
But the sister desired another—

sikhaṇḍī nāma mātalissa saṅgāhakassa putto,
tamabhikaṅkhati.
it was Mātali the charioteer’s son named Sikhaḍḍī who she
loved.

Yato kho ahaṃ, bhante, taṃ bhaginiṃ nālatthaṃ
kenaci pariyāyena.
Since I couldn’t win that sister by any means,

Athāhaṃ beluvapaṇḍuvīṇaṃ ādāya yena timbaruno
gandhabbarañño nivesanaṃ tenupasaṅkamiṃ;
upasaṅkamitvā beluvapaṇḍuvīṇaṃ assāvesiṃ, imā ca
gāthā abhāsiṃ buddhūpasañhitā dhammūpasañhitā
saṃghūpasañhitā arahantūpasañhitā kāmūpasañhitā
—
I took my arched harp to Timbaru’s home, where I played
those verses.

Vande te pitaraṃ bhadde,

timbaruṃ sūriyavacchase;

Yena jātāsi kalyāṇī,
ānandajananī mama.

… pe …

Sālaṃva na ciraṃ phullaṃ,

pitaraṃ te sumedhase;

Vandamāno namassāmi,

yassāsetādisī pajāti.

Evaṃ vutte, bhante, bhaddā sūriyavacchasā maṃ
etadavoca:
When I ﬁnished, Suriyavacchasā said to me,

‘na kho me, mārisa, so bhagavā sammukhā diṭṭho, api
ca sutoyeva me so bhagavā devānaṃ tāvatiṃsānaṃ
sudhammāyaṃ sabhāyaṃ upanaccantiyā.
‘Dear sir, I have not personally seen the Buddha. But I did
hear about him when I went to dance for the gods of the
Thirty-Three in the Hall of Justice.

Yato kho tvaṃ, mārisa, taṃ bhagavantaṃ kittesi, hotu
no ajja samāgamo’ti.
Since you extol the Buddha, let us meet up today.’

Soyeva no, bhante, tassā bhaginiyā saddhiṃ
samāgamo ahosi.
And that’s when I met up with that sister.

Na ca dāni tato pacchā”ti.
But we have not met since.”

2. Sakkūpasaṅkama
2. The Approach of Sakka

Atha kho sakkassa devānamindassa etadahosi:
Then Sakka, lord of gods, thought,

“paṭisammodati pañcasikho gandhabbadevaputto
bhagavatā, bhagavā ca pañcasikhenā”ti.
“Pañcasikha is exchanging pleasantries with the Buddha.”

Atha kho sakko devānamindo pañcasikhaṃ
gandhabbadevaputtaṃ āmantesi:
So he addressed Pañcasikha,

“abhivādehi me tvaṃ, tāta pañcasikha, bhagavantaṃ:
“My dear Pañcasikha, please bow to the Buddha for me,
saying:

‘sakko, bhante, devānamindo sāmacco saparijano
bhagavato pāde sirasā vandatī’”ti.
‘Sir, Sakka, lord of gods, with his ministers and retinue,
bows with his head at your feet.’”

“Evaṃ, bhaddantavā”ti kho pañcasikho
gandhabbadevaputto sakkassa devānamindassa
paṭissutvā bhagavantaṃ abhivādeti:
“Yes, lord,” replied Pañcasikha. He bowed to the Buddha
and said,

“sakko, bhante, devānamindo sāmacco saparijano
bhagavato pāde sirasā vandatī”ti.
“Sir, Sakka, lord of gods, with his ministers and retinue,
bows with his head at your feet.”

“Evaṃ sukhī hotu, pañcasikha, sakko devānamindo
sāmacco saparijano;
“So may Sakka with his ministers and retinue be happy,
Pañcasikha,” said the Buddha,

sukhakāmā hi devā manussā asurā nāgā gandhabbā
ye caññe santi puthukāyā”ti.
“for all want to be happy—whether gods, humans, demons,
dragons, fairies, or any of the other diverse creatures there
may be.”

Evañca pana tathāgatā evarūpe mahesakkhe yakkhe
abhivadanti.
For that is how the Realized Ones salute such illustrious
spirits.

Abhivadito sakko devānamindo bhagavato
indasālaguhaṃ pavisitvā bhagavantaṃ abhivādetvā
ekamantaṃ aṭṭhāsi.
And being saluted by the Buddha, Sakka entered the
Indasāla cave, bowed to the Buddha, and stood to one side.

Devāpi tāvatiṃsā indasālaguhaṃ pavisitvā
bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu.
And the gods of the Thirty-Three did likewise,

Pañcasikhopi gandhabbadevaputto indasālaguhaṃ
pavisitvā bhagavantaṃ abhivādetvā ekamantaṃ
aṭṭhāsi.
as did Pañcasikha.

Tena kho pana samayena indasālaguhā visamā santī
samā samapādi, sambādhā santī urundā samapādi,
andhakāro guhāyaṃ antaradhāyi, āloko udapādi
yathā taṃ devānaṃ devānubhāvena.
And at that time the uneven places were evened out, the
cramped places were opened up, the darkness vanished
and light appeared, as happens through the glory of the
gods.

Atha kho bhagavā sakkaṃ devānamindaṃ etadavoca:
Then the Buddha said to Sakka,

“acchariyamidaṃ āyasmato kosiyassa, abbhutamidaṃ
āyasmato kosiyassa tāva bahukiccassa
bahukaraṇīyassa yadidaṃ idhāgamanan”ti.
“It’s incredible and amazing that you, the venerable Kosiya,
who has so many duties and so much to do, should come
here.”

“Cirapaṭikāhaṃ, bhante, bhagavantaṃ dassanāya
upasaṅkamitukāmo; api ca devānaṃ tāvatiṃsānaṃ
kehici kehici kiccakaraṇīyehi byāvaṭo; evāhaṃ
nāsakkhiṃ bhagavantaṃ dassanāya upasaṅkamituṃ.
“For a long time I’ve wanted to go and see the Buddha, but
I wasn’t able, being prevented by my many duties and
responsibilities for the gods of the Thirty-Three.

Ekamidaṃ, bhante, samayaṃ bhagavā sāvatthiyaṃ
viharati salaḷāgārake.
This one time, sir, the Buddha was staying near Sāvatthī in
the frankincense-tree hut.

Atha khvāhaṃ, bhante, sāvatthiṃ agamāsiṃ
bhagavantaṃ dassanāya.
Then I went to Sāvatthī to see the Buddha.

Tena kho pana, bhante, samayena bhagavā
aññatarena samādhinā nisinno hoti, bhūjati ca nāma
vessavaṇassa mahārājassa paricārikā bhagavantaṃ
paccupaṭṭhitā hoti, pañjalikā namassamānā tiṭṭhati.
But at that time the Buddha was sitting immersed in some
kind of meditation. And a divine maiden of Great King
Vessavaṇa named Bhūjati was attending on the Buddha,
standing there paying homage to him with joined palms.

Atha khvāhaṃ, bhante, bhūjatiṃ etadavocaṃ:
So I said to her,

‘abhivādehi me tvaṃ, bhagini, bhagavantaṃ:
‘Sister, please bow to the Buddha for me, saying:

“sakko, bhante, devānamindo sāmacco saparijano
bhagavato pāde sirasā vandatī”’ti.
“Sir, Sakka, lord of gods, with his ministers and retinue,
bows with his head at your feet.”’

Evaṃ vutte, bhante, sā bhūjati maṃ etadavoca:
When I said this, she said to me,

‘akālo kho, mārisa, bhagavantaṃ dassanāya;
‘It’s the wrong time to see the Buddha,

paṭisallīno bhagavā’ti.
as he’s in retreat.’

‘Tena hi, bhagini, yadā bhagavā tamhā samādhimhā
vuṭṭhito hoti, atha mama vacanena bhagavantaṃ
abhivādehi:
‘Well then, sister, please convey my message when the
Buddha emerges from that immersion.’

“sakko, bhante, devānamindo sāmacco saparijano
bhagavato pāde sirasā vandatī”’ti.

Kacci me sā, bhante, bhaginī bhagavantaṃ
abhivādesi?
I hope that sister bowed to you?
Sarati bhagavā tassā bhaginiyā vacanan”ti?
Do you remember what she said?”

“Abhivādesi maṃ sā, devānaminda, bhaginī,
sarāmahaṃ tassā bhaginiyā vacanaṃ.
“She did bow, lord of gods, and I remember what she said.

Api cāhaṃ āyasmato nemisaddena tamhā
samādhimhā vuṭṭhito”ti.
I also remember that it was the sound of your chariot
wheels that pulled me out of that immersion.”

“Ye te, bhante, devā amhehi paṭhamataraṃ
tāvatiṃsakāyaṃ upapannā, tesaṃ me sammukhā
sutaṃ sammukhā paṭiggahitaṃ:
“Sir, I have heard and learned this in the presence of the
gods who were reborn in the host of the Thirty-Three
before me:

‘yadā tathāgatā loke uppajjanti arahanto
sammāsambuddhā, dibbā kāyā paripūrenti, hāyanti
asurakāyā’ti.
‘When a Realized One arises in the world, perfected and
fully awakened, the heavenly hosts swell, while the demon
hosts dwindle.’

Taṃ me idaṃ, bhante, sakkhidiṭṭhaṃ yato tathāgato
loke uppanno arahaṃ sammāsambuddho, dibbā kāyā
paripūrenti, hāyanti asurakāyāti.
And I have seen this with my own eyes.

2.1. Gopakavatthu
2.1. The Story of Gopikā

Idheva, bhante, kapilavatthusmiṃ gopikā nāma
sakyadhītā ahosi buddhe pasannā dhamme pasannā
saṃghe pasannā sīlesu paripūrakārinī.
Right here in Kapilavatthu there was a Sakyan lady named
Gopikā who had conﬁdence in the Buddha, the teaching,
and the Saṅgha, and had fulﬁlled her ethics.

Sā itthittaṃ virājetvā purisattaṃ bhāvetvā kāyassa
bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ
upapannā.
Losing her attachment to femininity, she developed
masculinity. When her body broke up, after death, she was
reborn in a good place, a heavenly realm.

Devānaṃ tāvatiṃsānaṃ sahabyataṃ amhākaṃ
puttattaṃ ajjhupagatā.
In the company of the gods of the Thirty-Three she became
one of my sons.

Tatrapi naṃ evaṃ jānanti:
There they knew him as

‘gopako devaputto, gopako devaputto’ti.
the god Gopaka.

Aññepi, bhante, tayo bhikkhū bhagavati
brahmacariyaṃ caritvā hīnaṃ gandhabbakāyaṃ
upapannā.
Meanwhile three others, mendicants who had led the
spiritual life under the Buddha, were reborn in the inferior
fairy realm.

Te pañcahi kāmaguṇehi samappitā samaṅgībhūtā
paricārayamānā amhākaṃ upaṭṭhānaṃ āgacchanti
amhākaṃ pāricariyaṃ.
There they amused themselves, supplied and provided with
the ﬁve kinds of sensual stimulation, and became my
servants and attendants.
Te amhākaṃ upaṭṭhānaṃ āgate amhākaṃ
pāricariyaṃ gopako devaputto paṭicodesi:
At that, Gopaka scolded them,

‘kutomukhā nāma tumhe, mārisā, tassa bhagavato
dhammaṃ assuttha—
‘Where on earth were you at, good sirs, when you heard the
Buddha’s teaching!

ahañhi nāma itthikā samānā buddhe pasannā
dhamme pasannā saṃghe pasannā sīlesu
paripūrakārinī itthittaṃ virājetvā purisattaṃ
bhāvetvā kāyassa bhedā paraṃ maraṇā sugatiṃ
saggaṃ lokaṃ upapannā, devānaṃ tāvatiṃsānaṃ
sahabyataṃ sakkassa devānamindassa puttattaṃ
ajjhupagatā.
For while I was still a woman I had conﬁdence in the
Buddha, the teaching, and the Saṅgha, and had fulﬁlled my
ethics. I lost my attachment to femininity and developed
masculinity. When my body broke up, after death, I was
reborn in a good place, a heavenly realm. In the company of
the gods of the Thirty-Three I became one of Sakka’s sons.

Idhāpi maṃ evaṃ jānanti:
Here they know me as

“gopako devaputto gopako devaputto”ti.
the god Gopaka.

Tumhe pana, mārisā, bhagavati brahmacariyaṃ
caritvā hīnaṃ gandhabbakāyaṃ upapannā.
But you, having led the spiritual life under the Buddha,
were reborn in the inferior fairy realm.’
Duddiṭṭharūpaṃ vata bho addasāma, ye mayaṃ
addasāma sahadhammike hīnaṃ gandhabbakāyaṃ
upapanne’ti.

Tesaṃ, bhante, gopakena devaputtena paṭicoditānaṃ
dve devā diṭṭheva dhamme satiṃ paṭilabhiṃsu kāyaṃ
brahmapurohitaṃ, eko pana devo kāme ajjhāvasi.
When scolded by Gopaka, two of those gods in that very life
gained mindfulness leading to the host of Brahmā’s
Ministers. But one god remained attached to sensuality.

‘Upāsikā cakkhumato ahosiṃ,
‘I was a laywoman disciple of the seer,

Nāmampi mayhaṃ ahu “gopikā”ti;
and my name was Gopikā.

Buddhe ca dhamme ca abhippasannā,
I was devoted to the Buddha and the teaching,

Saṅghañcupaṭṭhāsiṃ pasannacittā.
and I faithfully served the Saṅgha.

Tasseva buddhassa sudhammatāya,
Because of the excellence of the Buddha’s teaching,

Sakkassa puttomhi mahānubhāvo;
I’m now a mighty, splendid son of Sakka,

Mahājutīko tidivūpapanno,
reborn among the Three and Thirty.

Jānanti maṃ idhāpi “gopako”ti.
And here they know me as Gopaka.

Athaddasaṃ bhikkhavo diṭṭhapubbe,
Then I saw some mendicants who I’d seen before,

Gandhabbakāyūpagate vasīne;
dwelling in the host of fairies.

Imehi te gotamasāvakāse,
When I used to be a human,

Ye ca mayaṃ pubbe manussabhūtā.
they were disciples of Gotama.

Annena pānena upaṭṭhahimhā,
I served them with food and drink,

Pādūpasaṅgayha sake nivesane;
and clasped their feet in my own home.

Kutomukhā nāma ime bhavanto,
Where on earth were they at

Buddhassa dhammāni paṭiggahesuṃ.
when they learned the Buddha’s teachings?

Paccattaṃ veditabbo hi dhammo,
For each must know for themselves the teaching

Sudesito cakkhumatānubuddho;
so well-taught, realized by the seer.

Ahañhi tumheva upāsamāno,
I was one who followed you,

Sutvāna ariyāna subhāsitāni.
having heard the ﬁne words of the noble ones.

Sakkassa puttomhi mahānubhāvo,
I’m now a mighty, splendid son of Sakka,

Mahājutīko tidivūpapanno;
reborn among the Three and Thirty.

Tumhe pana seṭṭhamupāsamānā,
But you followed the best of men,

Anuttaraṃ brahmacariyaṃ caritvā.
and led the supreme spiritual life,

Hīnaṃ kāyaṃ upapannā bhavanto,
but still you’re born in this lesser realm,

Anānulomā bhavatūpapatti;
a rebirth not beﬁtting.

Duddiṭṭharūpaṃ vata addasāma,
It’s a sorry sight I see, good sirs,

Sahadhammike hīnakāyūpapanne.
fellow Buddhists in a lesser realm.

Gandhabbakāyūpagatā bhavanto,
Reborn in the host of fairies,

Devānamāgacchatha pāricariyaṃ;
you only wait upon the gods.

Agāre vasato mayhaṃ,
Meanwhile, I dwelt in a house—

Imaṃ passa visesataṃ.
but see my distinction now!

Itthī hutvā svajja pumomhi devo,
Having been a woman now I’m a male god,

Dibbehi kāmehi samaṅgibhūto’;
blessed with heavenly sensual pleasures.’

Te coditā gotamasāvakena,
Scolded by that disciple of Gotama,

Saṃvegamāpādu samecca gopakaṃ.
when they understood Gopaka, they were struck with
urgency.

‘Handa viyāyāma byāyāma,
‘Let’s strive, let’s try hard—

Mā no mayaṃ parapessā ahumhā’;
we won’t serve others any more!’

Tesaṃ duve vīriyamārabhiṃsu,
Two of them aroused energy,

Anussaraṃ gotamasāsanāni.
recalling the Buddha’s instructions.

Idheva cittāni virājayitvā,
Right away they became dispassionate,

Kāmesu ādīnavamaddasaṃsu;
seeing the drawbacks in sensual pleasures.

Te kāmasaṃyojanabandhanāni,
The fetters and bonds of sensual pleasures—

Pāpimayogāni duraccayāni.
the ties of the Wicked One so hard to break—
Nāgova sannāni guṇāni chetvā,
they burst them like a bull elephant his ropes,

Deve tāvatiṃse atikkamiṃsu;
and passed right over the Thirty-Three.

Saindā devā sapajāpatikā,
The gods with Inda and Pajāpati

Sabbe sudhammāya sabhāyupaviṭṭhā.
were all gathered in the Hall of Justice.

Tesaṃ nisinnānaṃ abhikkamiṃsu,
As they sat there, they passed over them,

Vīrā virāgā virajaṃ karontā;
the heroes desireless, practicing purity.

Te disvā saṃvegamakāsi vāsavo,
Seeing them, Vāsava was struck with a sense of urgency;

Devābhibhū devagaṇassa majjhe.
the master of gods in the midst of the group said,

‘Imehi te hīnakāyūpapannā,
‘These were born in the lesser fairy realm,

Deve tāvatiṃse abhikkamanti’;
but now they pass us by!’

Saṃvegajātassa vaco nisamma,
Heeding the speech of one so moved,

So gopako vāsavamajjhabhāsi.
Gopaka addressed Vāsava,
‘Buddho janindatthi manussaloke,
‘There is a Buddha, a lord of men, in the world.

Kāmābhibhū sakyamunīti ñāyati;
Known as the Sakyan Sage, he’s mastered the senses.

Tasseva te puttā satiyā vihīnā,
Those sons of his were bereft of mindfulness;

Coditā mayā te satimajjhalatthuṃ’.
but when scolded by me they gained it back.

Tiṇṇaṃ tesaṃ āvasinettha eko,
Of the three, there is one who remains

Gandhabbakāyūpagato vasīno;
dwelling in the host of fairies.

Dve ca sambodhipathānusārino,
But two, recollecting the path to awakening,

Devepi hīḷenti samāhitattā.
serene, spurn even the gods.’

Etādisī dhammappakāsanettha,
The teaching’s explained in such a way

Na tattha kiṅkaṅkhati koci sāvako;
that not a single disciple doubts it.

Nitiṇṇaoghaṃ vicikicchachinnaṃ,
We venerate the Buddha, the victor, lord of men,

Buddhaṃ namassāma jinaṃ janindaṃ.
who has crossed the ﬂood and cut oﬀ doubt.
Yaṃ te dhammaṃ idhaññāya,
They attained to distinction ﬁtting

visesaṃ ajjhagaṃsu te;
the extent to which they understood the teaching here.

Kāyaṃ brahmapurohitaṃ,
Two of them mastered the distinction of

duve tesaṃ visesagū.
the host of Brahmā’s Ministers.

Tassa dhammassa pattiyā,
We have come here, dear sir,

āgatamhāsi mārisa;
to realize this same teaching.

Katāvakāsā bhagavatā,
If the Buddha would give me a chance,

pañhaṃ pucchemu mārisā”ti.
I would ask a question, dear sir.”

Atha kho bhagavato etadahosi:
Then the Buddha thought,

“dīgharattaṃ visuddho kho ayaṃ yakkho, yaṃ kiñci
maṃ pañhaṃ pucchissati, sabbaṃ taṃ
atthasañhitaṃyeva pucchissati, no anatthasañhitaṃ.
“For a long time now this spirit has led a pure life. Any
question he asks me will be beneﬁcial, not useless.

Yañcassāhaṃ puṭṭho byākarissāmi, taṃ khippameva
ājānissatī”ti.
And he will quickly understand any answer I give to his
question.”

Atha kho bhagavā sakkaṃ devānamindaṃ gāthāya
ajjhabhāsi:
So the Buddha addressed Sakka in verse:

“Puccha vāsava maṃ pañhaṃ,
“Ask me your question, Vāsava,

yaṃ kiñci manasicchasi;
whatever you want.

Tassa tasseva pañhassa,
I’ll solve each and every

ahaṃ antaṃ karomi te”ti.
problem you have.”

Paṭhamabhāṇavāro niṭṭhito.
The ﬁrst recitation section is ﬁnished.

Katāvakāso sakko devānamindo bhagavatā imaṃ
bhagavantaṃ paṭhamaṃ pañhaṃ apucchi:
Having been granted an opportunity by the Buddha, Sakka
asked the ﬁrst question.

“Kiṃsaṃyojanā nu kho, mārisa, devā manussā asurā
nāgā gandhabbā ye caññe santi puthukāyā, te:
“Dear sir, what fetters bind the gods, humans, demons,
dragons, fairies—and any of the other diverse creatures—

‘averā adaṇḍā asapattā abyāpajjā viharemu averino’ti
iti ca nesaṃ hoti, atha ca pana saverā sadaṇḍā
sasapattā sabyāpajjā viharanti saverino”ti?
so that, though they wish to be free of enmity, violence,
hostility, and hate, they still have enmity, violence, hostility,
and hate?”

Itthaṃ sakko devānamindo bhagavantaṃ pañhaṃ
apucchi.
Such was Sakka’s question to the Buddha.

Tassa bhagavā pañhaṃ puṭṭho byākāsi:
And the Buddha answered him:

“Issāmacchariyasaṃyojanā kho, devānaminda, devā
manussā asurā nāgā gandhabbā ye caññe santi
puthukāyā, te:
“Lord of gods, the fetters of jealousy and stinginess bind the
gods, humans, demons, dragons, fairies—and any of the
other diverse creatures—

‘averā adaṇḍā asapattā abyāpajjā viharemu averino’ti
iti ca nesaṃ hoti, atha ca pana saverā sadaṇḍā
sasapattā sabyāpajjā viharanti saverino”ti.
so that, though they wish to be free of enmity, violence,
hostility, and hate, they still have enmity, violence, hostility,
and hate.”

Itthaṃ bhagavā sakkassa devānamindassa pañhaṃ
puṭṭho byākāsi.
Such was the Buddha’s answer to Sakka.

Attamano sakko devānamindo bhagavato bhāsitaṃ
abhinandi anumodi:
Delighted, Sakka approved and agreed with what the
Buddha said, saying,

“evametaṃ, bhagavā, evametaṃ, sugata.
“That’s so true, Blessed One! That’s so true, Holy One!
Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato
pañhaveyyākaraṇaṃ sutvā”ti.
Hearing the Buddha’s answer, I’ve gone beyond doubt and
got rid of indecision.”

Itiha sakko devānamindo bhagavato bhāsitaṃ
abhinanditvā anumoditvā bhagavantaṃ uttari
pañhaṃ apucchi:
And then, having approved and agreed with what the
Buddha said, Sakka asked another question:

“Issāmacchariyaṃ pana, mārisa, kiṃnidānaṃ
kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ;
“But dear sir, what is the source, origin, birthplace, and
inception of jealousy and stinginess?

kismiṃ sati issāmacchariyaṃ hoti;
When what exists is there jealousy and stinginess?

kismiṃ asati issāmacchariyaṃ na hotī”ti?
When what doesn’t exist is there no jealousy and
stinginess?”

“Issāmacchariyaṃ kho, devānaminda,
piyāppiyanidānaṃ piyāppiyasamudayaṃ
piyāppiyajātikaṃ piyāppiyapabhavaṃ;
“The liked and the disliked, lord of gods, are the source of
jealousy and stinginess.

piyāppiye sati issāmacchariyaṃ hoti,
When the liked and the disliked exist there is jealousy and
stinginess.

piyāppiye asati issāmacchariyaṃ na hotī”ti.
When the liked and the disliked don’t exist there is no
jealousy and stinginess.”

“Piyāppiyaṃ pana, mārisa, kiṃnidānaṃ
kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ;
“But dear sir, what is the source of what is liked and
disliked?”

kismiṃ sati piyāppiyaṃ hoti;

kismiṃ asati piyāppiyaṃ na hotī”ti?

“Piyāppiyaṃ kho, devānaminda, chandanidānaṃ
chandasamudayaṃ chandajātikaṃ chandapabhavaṃ;
“Desire is the source of what is liked and disliked.”

chande sati piyāppiyaṃ hoti;

chande asati piyāppiyaṃ na hotī”ti.

“Chando pana, mārisa, kiṃnidāno kiṃsamudayo
kiṃjātiko kiṃpabhavo;
“But what is the source of desire?”

kismiṃ sati chando hoti;

kismiṃ asati chando na hotī”ti?

“Chando kho, devānaminda, vitakkanidāno
vitakkasamudayo vitakkajātiko vitakkapabhavo;
“Thought is the source of desire.”

vitakke sati chando hoti;

vitakke asati chando na hotī”ti.
“Vitakko pana, mārisa, kiṃnidāno kiṃsamudayo
kiṃjātiko kiṃpabhavo;
“But what is the source of thought?”

kismiṃ sati vitakko hoti;

kismiṃ asati vitakko na hotī”ti?

“Vitakko kho, devānaminda,
papañcasaññāsaṅkhānidāno
papañcasaññāsaṅkhāsamudayo
papañcasaññāsaṅkhājātiko
papañcasaññāsaṅkhāpabhavo;
“Concepts of identity that emerge from the proliferation of
perceptions are the source of thoughts.”

papañcasaññāsaṅkhāya sati vitakko hoti;

papañcasaññāsaṅkhāya asati vitakko na hotī”ti.

“Kathaṃ paṭipanno pana, mārisa, bhikkhu
papañcasaññāsaṅkhānirodhasāruppagāminiṃ
paṭipadaṃ paṭipanno hotī”ti?
“But how does a mendicant ﬁttingly practice for the
cessation of concepts of identity that emerge from the
proliferation of perceptions?”

2.2. Vedanākammaṭṭhāna
2.2. Meditation on Feelings

“Somanassampāhaṃ, devānaminda, duvidhena
vadāmi—
“Lord of gods, there are two kinds of happiness, I say:

sevitabbampi, asevitabbampi.
that which you should cultivate, and that which you should
not cultivate.

Domanassampāhaṃ, devānaminda, duvidhena vadāmi
—
There are two kinds of sadness, I say:

sevitabbampi, asevitabbampi.
that which you should cultivate, and that which you should
not cultivate.

Upekkhampāhaṃ, devānaminda, duvidhena vadāmi—
There are two kinds of equanimity, I say:

sevitabbampi, asevitabbampi.
that which you should cultivate, and that which you should
not cultivate.

Somanassampāhaṃ, devānaminda, duvidhena vadāmi
sevitabbampi, asevitabbampīti iti kho panetaṃ
vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?
Why did I say that there are two kinds of happiness?

Tattha yaṃ jaññā somanassaṃ
Take a happiness of which you know:

‘imaṃ kho me somanassaṃ sevato akusalā dhammā
abhivaḍḍhanti, kusalā dhammā parihāyantī’ti,
evarūpaṃ somanassaṃ na sevitabbaṃ.
‘When I cultivate this kind of happiness, unskillful qualities
grow, and skillful qualities decline.’ You should not cultivate
that kind of happiness.

Tattha yaṃ jaññā somanassaṃ
Take a happiness of which you know:
‘imaṃ kho me somanassaṃ sevato akusalā dhammā
parihāyanti, kusalā dhammā abhivaḍḍhantī’ti,
evarūpaṃ somanassaṃ sevitabbaṃ.
‘When I cultivate this kind of happiness, unskillful qualities
decline, and skillful qualities grow.’ You should cultivate that
kind of happiness.

Tattha yañce savitakkaṃ savicāraṃ, yañce avitakkaṃ
avicāraṃ, ye avitakke avicāre, te paṇītatare.
And that which is free of placing the mind and keeping it
connected is better than that which still involves placing the
mind and keeping it connected.

Somanassampāhaṃ, devānaminda, duvidhena vadāmi
sevitabbampi, asevitabbampīti.
That’s why I said there are two kinds of happiness.

Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

Domanassampāhaṃ, devānaminda, duvidhena vadāmi
sevitabbampi, asevitabbampīti iti kho panetaṃ
vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?
Why did I say that there are two kinds of sadness?

Tattha yaṃ jaññā domanassaṃ
Take a sadness of which you know:

‘imaṃ kho me domanassaṃ sevato akusalā dhammā
abhivaḍḍhanti, kusalā dhammā parihāyantī’ti,
evarūpaṃ domanassaṃ na sevitabbaṃ.
‘When I cultivate this kind of sadness, unskillful qualities
grow, and skillful qualities decline.’ You should not cultivate
that kind of sadness.

Tattha yaṃ jaññā domanassaṃ
Take a sadness of which you know:
‘imaṃ kho me domanassaṃ sevato akusalā dhammā
parihāyanti, kusalā dhammā abhivaḍḍhantī’ti,
evarūpaṃ domanassaṃ sevitabbaṃ.
‘When I cultivate this kind of sadness, unskillful qualities
decline, and skillful qualities grow.’ You should cultivate that
kind of sadness.

Domanassampāhaṃ, devānaminda, duvidhena vadāmi
sevitabbampi, asevitabbampīti
That’s why I said there are two kinds of sadness.

iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

Upekkhampāhaṃ, devānaminda, duvidhena vadāmi
sevitabbampi, asevitabbampīti iti kho panetaṃ
vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?
Why did I say that there are two kinds of equanimity?

Tattha yaṃ jaññā upekkhaṃ
Take an equanimity of which you know:

‘imaṃ kho me upekkhaṃ sevato akusalā dhammā
abhivaḍḍhanti, kusalā dhammā parihāyantī’ti,
evarūpā upekkhā na sevitabbā.
‘When I cultivate this kind of equanimity, unskillful qualities
grow, and skillful qualities decline.’ You should not cultivate
that kind of equanimity.

Tattha yaṃ jaññā upekkhaṃ
Take an equanimity of which you know:

‘imaṃ kho me upekkhaṃ sevato akusalā dhammā
parihāyanti, kusalā dhammā abhivaḍḍhantī’ti,
evarūpā upekkhā sevitabbā.
‘When I cultivate this kind of equanimity, unskillful qualities
decline, and skillful qualities grow.’ You should cultivate that
kind of equanimity.

Upekkhampāhaṃ, devānaminda, duvidhena vadāmi
sevitabbampi, asevitabbampīti
That’s why I said there are two kinds of equanimity.

iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

Evaṃ paṭipanno kho, devānaminda, bhikkhu
papañcasaññāsaṅkhānirodhasāruppagāminiṃ
paṭipadaṃ paṭipanno hotī”ti.
That’s how a mendicant ﬁttlingly practices for the cessation
of concepts of identity that emerge from the proliferation of
perceptions.”

Itthaṃ bhagavā sakkassa devānamindassa pañhaṃ
puṭṭho byākāsi.
Such was the Buddha’s answer to Sakka.

Attamano sakko devānamindo bhagavato bhāsitaṃ
abhinandi anumodi:
Delighted, Sakka approved and agreed with what the
Buddha said, saying,
“evametaṃ, bhagavā, evametaṃ, sugata.
“That’s so true, Blessed One! That’s so true, Holy One!

Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato
pañhaveyyākaraṇaṃ sutvā”ti.
Hearing the Buddha’s answer, I’ve gone beyond doubt and
got rid of indecision.”

2.3. Pātimokkhasaṃvara
2.3. Restraint in the Monastic Code

Itiha sakko devānamindo bhagavato bhāsitaṃ
abhinanditvā anumoditvā bhagavantaṃ uttari
pañhaṃ apucchi:
And then Sakka asked another question:

“Kathaṃ paṭipanno pana, mārisa, bhikkhu
pātimokkhasaṃvarāya paṭipanno hotī”ti?
“But dear sir, how does a mendicant practice for restraint
in the monastic code?”

“Kāyasamācārampāhaṃ, devānaminda, duvidhena
vadāmi—
“Lord of gods, I say that there are two kinds of bodily
behavior:

sevitabbampi, asevitabbampi.
that which you should cultivate, and that which you should
not cultivate.

Vacīsamācārampāhaṃ, devānaminda, duvidhena
vadāmi—
I say that there are two kinds of verbal behavior:

sevitabbampi, asevitabbampi.
that which you should cultivate, and that which you should
not cultivate.

Pariyesanaṃpāhaṃ, devānaminda, duvidhena vadāmi
—
There are two kinds of search, I say:

sevitabbampi, asevitabbampi.
that which you should cultivate, and that which you should
not cultivate.

Kāyasamācārampāhaṃ, devānaminda, duvidhena
vadāmi sevitabbampi asevitabbampīti iti kho
panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?
Why did I say that there are two kinds of bodily behavior?

Tattha yaṃ jaññā kāyasamācāraṃ
Take bodily conduct of which you know:

‘imaṃ kho me kāyasamācāraṃ sevato akusalā
dhammā abhivaḍḍhanti, kusalā dhammā
parihāyantī’ti, evarūpo kāyasamācāro na sevitabbo.
‘When I cultivate this kind of bodily conduct, unskillful
qualities grow, and skillful qualities decline.’ You should not
cultivate that kind of bodily conduct.

Tattha yaṃ jaññā kāyasamācāraṃ
Take bodily conduct of which you know:

‘imaṃ kho me kāyasamācāraṃ sevato akusalā
dhammā parihāyanti, kusalā dhammā
abhivaḍḍhantī’ti, evarūpo kāyasamācāro sevitabbo.
‘When I cultivate this kind of bodily conduct, unskillful
qualities decline, and skillful qualities grow.’ You should
cultivate that kind of bodily conduct.
Kāyasamācārampāhaṃ, devānaminda, duvidhena
vadāmi—
That’s why I said there are two kinds of bodily behavior.

sevitabbampi, asevitabbampīti

iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

Vacīsamācārampāhaṃ, devānaminda, duvidhena
vadāmi—
Why did I say that there are two kinds of verbal behavior?

sevitabbampi, asevitabbampīti iti kho panetaṃ
vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?

Tattha yaṃ jaññā vacīsamācāraṃ ‘imaṃ kho me
vacīsamācāraṃ sevato akusalā dhammā
abhivaḍḍhanti, kusalā dhammā parihāyantī’ti,
evarūpo vacīsamācāro na sevitabbo.
You should not cultivate the kind of verbal behavior which
causes unskillful qualities to grow while skillful qualities
decline.

Tattha yaṃ jaññā vacīsamācāraṃ ‘imaṃ kho me
vacīsamācāraṃ sevato akusalā dhammā parihāyanti,
kusalā dhammā abhivaḍḍhantī’ti, evarūpo
vacīsamācāro sevitabbo.
And you should cultivate the kind of verbal behavior which
causes unskillful qualities to decline while skillful qualities
grow.

Vacīsamācārampāhaṃ, devānaminda, duvidhena
vadāmi—
That’s why I said there are two kinds of verbal behavior.

sevitabbampi, asevitabbampīti
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

Pariyesanaṃpāhaṃ, devānaminda, duvidhena vadāmi
—
Why did I say that there are two kinds of search?

sevitabbampi, asevitabbampīti iti kho panetaṃ
vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?

Tattha yaṃ jaññā pariyesanaṃ ‘imaṃ kho me
pariyesanaṃ sevato akusalā dhammā abhivaḍḍhanti,
kusalā dhammā parihāyantī’ti, evarūpā pariyesanā na
sevitabbā.
You should not cultivate the kind of search which causes
unskillful qualities to grow while skillful qualities decline.

Tattha yaṃ jaññā pariyesanaṃ ‘imaṃ kho me
pariyesanaṃ sevato akusalā dhammā parihāyanti,
kusalā dhammā abhivaḍḍhantī’ti, evarūpā pariyesanā
sevitabbā.
And you should cultivate the kind of search which causes
unskillful qualities to decline while skillful qualities grow.

Pariyesanaṃpāhaṃ, devānaminda, duvidhena vadāmi
—
That’s why I said there are two kinds of search.

sevitabbampi, asevitabbampīti

iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

Evaṃ paṭipanno kho, devānaminda, bhikkhu
pātimokkhasaṃvarāya paṭipanno hotī”ti.
That’s how a mendicant practices for restraint in the
monastic code.”
Itthaṃ bhagavā sakkassa devānamindassa pañhaṃ
puṭṭho byākāsi.
Such was the Buddha’s answer to Sakka.

Attamano sakko devānamindo bhagavato bhāsitaṃ
abhinandi anumodi:
Delighted, Sakka approved and agreed with what the
Buddha said, saying,

“evametaṃ, bhagavā, evametaṃ, sugata.
“That’s so true, Blessed One! That’s so true, Holy One!

Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato
pañhaveyyākaraṇaṃ sutvā”ti.
Hearing the Buddha’s answer, I’ve gone beyond doubt and
got rid of indecision.”

2.4. Indriyasaṃvara
2.4. Sense Restraint

Itiha sakko devānamindo bhagavato bhāsitaṃ
abhinanditvā anumoditvā bhagavantaṃ uttari
pañhaṃ apucchi:
And then Sakka asked another question:

“Kathaṃ paṭipanno pana, mārisa, bhikkhu
indriyasaṃvarāya paṭipanno hotī”ti?
“But dear sir, how does a mendicant practice for restraint
of the sense faculties?”

“Cakkhuviññeyyaṃ rūpampāhaṃ, devānaminda,
duvidhena vadāmi—
“Lord of gods, I say that there are two kinds of sight known
by the eye:
sevitabbampi, asevitabbampi.
that which you should cultivate, and that which you should
not cultivate.

Sotaviññeyyaṃ saddampāhaṃ, devānaminda,
duvidhena vadāmi—
There are two kinds of sound known by the ear …

sevitabbampi, asevitabbampi.

Ghānaviññeyyaṃ gandhampāhaṃ, devānaminda,
duvidhena vadāmi—
smells known by the nose …

sevitabbampi, asevitabbampi.

Jivhāviññeyyaṃ rasampāhaṃ, devānaminda,
duvidhena vadāmi—
tastes known by the tongue …

sevitabbampi, asevitabbampi.

Kāyaviññeyyaṃ phoṭṭhabbampāhaṃ, devānaminda,
duvidhena vadāmi—
touches known by the body …

sevitabbampi, asevitabbampi.

Manoviññeyyaṃ dhammampāhaṃ, devānaminda,
duvidhena vadāmi—
thoughts known by the mind:

sevitabbampi, asevitabbampī”ti.
that which you should cultivate, and that which you should
not cultivate.”
Evaṃ vutte, sakko devānamindo bhagavantaṃ
etadavoca:
When the Buddha said this, Sakka said to him:

“Imassa kho ahaṃ, bhante, bhagavatā saṅkhittena
bhāsitassa evaṃ vitthārena atthaṃ ājānāmi.
“Sir, this is how I understand the detailed meaning of the
Buddha’s brief statement:

Yathārūpaṃ, bhante, cakkhuviññeyyaṃ rūpaṃ sevato
akusalā dhammā abhivaḍḍhanti, kusalā dhammā
parihāyanti, evarūpaṃ cakkhuviññeyyaṃ rūpaṃ na
sevitabbaṃ.
You should not cultivate the kind of sight known by the eye
which causes unskillful qualities to grow while skillful
qualities decline.

Yathārūpañca kho, bhante, cakkhuviññeyyaṃ rūpaṃ
sevato akusalā dhammā parihāyanti, kusalā dhammā
abhivaḍḍhanti, evarūpaṃ cakkhuviññeyyaṃ rūpaṃ
sevitabbaṃ.
And you should cultivate the kind of sight known by the eye
which causes unskillful qualities to decline while skillful
qualities grow.

Yathārūpañca kho, bhante, sotaviññeyyaṃ saddaṃ
sevato … pe …
You should not cultivate the kind of sound,

ghānaviññeyyaṃ gandhaṃ sevato …
smell,

jivhāviññeyyaṃ rasaṃ sevato …
taste,

kāyaviññeyyaṃ phoṭṭhabbaṃ sevato …
touch,

manoviññeyyaṃ dhammaṃ sevato akusalā dhammā
abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo
manoviññeyyo dhammo na sevitabbo.
or thought known by the mind which causes unskillful
qualities to grow while skillful qualities decline.

Yathārūpañca kho, bhante, manoviññeyyaṃ
dhammaṃ sevato akusalā dhammā parihāyanti,
kusalā dhammā abhivaḍḍhanti, evarūpo
manoviññeyyo dhammo sevitabbo.
And you should cultivate the kind of thought known by the
mind which causes unskillful qualities to decline while
skillful qualities grow.

Imassa kho me, bhante, bhagavatā saṅkhittena
bhāsitassa evaṃ vitthārena atthaṃ ājānato
Sir, that’s how I understand the detailed meaning of the
Buddha’s brief statement.

tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato
pañhaveyyākaraṇaṃ sutvā”ti.
Hearing the Buddha’s answer, I’ve gone beyond doubt and
got rid of indecision.”

Itiha sakko devānamindo bhagavato bhāsitaṃ
abhinanditvā anumoditvā bhagavantaṃ uttari
pañhaṃ apucchi:
And then Sakka asked another question:

“Sabbeva nu kho, mārisa, samaṇabrāhmaṇā
ekantavādā ekantasīlā ekantachandā
ekantaajjhosānā”ti?
“Dear sir, do all ascetics and brahmins have the same
doctrine, ethics, desires, and attachments?”
“Na kho, devānaminda, sabbe samaṇabrāhmaṇā
ekantavādā ekantasīlā ekantachandā
ekantaajjhosānā”ti.
“No, lord of gods, they do not.”

“Kasmā pana, mārisa, na sabbe samaṇabrāhmaṇā
ekantavādā ekantasīlā ekantachandā
ekantaajjhosānā”ti?
“Why not?”

“Anekadhātu nānādhātu kho, devānaminda, loko.
“The world has many and diverse elements.

Tasmiṃ anekadhātunānādhātusmiṃ loke yaṃ yadeva
sattā dhātuṃ abhinivisanti, taṃ tadeva thāmasā
parāmāsā abhinivissa voharanti:
Whatever element sentient beings insist on in this world of
many and diverse elements, they obstinately stick to it,
insisting that:

‘idameva saccaṃ moghamaññan’ti.
‘This is the only truth, other ideas are silly.’

Tasmā na sabbe samaṇabrāhmaṇā ekantavādā
ekantasīlā ekantachandā ekantaajjhosānā”ti.
That’s why not all ascetics and brahmins have the same
doctrine, ethics, desires, and attachments.”

“Sabbeva nu kho, mārisa, samaṇabrāhmaṇā
accantaniṭṭhā accantayogakkhemī
accantabrahmacārī accantapariyosānā”ti?
“Dear sir, have all ascetics and brahmins reached the
ultimate end, the ultimate sanctuary, the ultimate spiritual
life, the ultimate goal?”
“Na kho, devānaminda, sabbe samaṇabrāhmaṇā
accantaniṭṭhā accantayogakkhemī
accantabrahmacārī accantapariyosānā”ti.
“No, lord of gods, they have not.”

“Kasmā pana, mārisa, na sabbe samaṇabrāhmaṇā
accantaniṭṭhā accantayogakkhemī
accantabrahmacārī accantapariyosānā”ti?
“Why not?”

“Ye kho, devānaminda, bhikkhū
taṇhāsaṅkhayavimuttā te accantaniṭṭhā
accantayogakkhemī accantabrahmacārī
accantapariyosānā.
“Those mendicants who are freed through the ending of
craving have reached the ultimate end, the ultimate
sanctuary, the ultimate spiritual life, the ultimate goal.

Tasmā na sabbe samaṇabrāhmaṇā accantaniṭṭhā
accantayogakkhemī accantabrahmacārī
accantapariyosānā”ti.
That’s why not all ascetics and brahmins have reached the
ultimate end, the ultimate sanctuary, the ultimate spiritual
life, the ultimate goal.”

Itthaṃ bhagavā sakkassa devānamindassa pañhaṃ
puṭṭho byākāsi.
Such was the Buddha’s answer to Sakka.

Attamano sakko devānamindo bhagavato bhāsitaṃ
abhinandi anumodi:
Delighted, Sakka approved and agreed with what the
Buddha said, saying,

Itiha sakko devānamindo bhagavato bhāsitaṃ
abhinanditvā anumoditvā bhagavantaṃ etadavoca:
And then Sakka asked another question:

“Ejā, bhante, rogo, ejā gaṇḍo, ejā sallaṃ, ejā imaṃ
purisaṃ parikaḍḍhati tassa tasseva bhavassa
abhinibbattiyā.
“Passion, sir, is a disease, an abscess, a dart. Passion drags
a person to be reborn in life after life.

Tasmā ayaṃ puriso uccāvacamāpajjati.
That’s why a person ﬁnds themselves in states high and low.

Yesāhaṃ, bhante, pañhānaṃ ito bahiddhā aññesu
samaṇabrāhmaṇesu okāsakammampi nālatthaṃ, te
me bhagavatā byākatā.
Elsewhere, among other ascetics and brahmins, I wasn’t
even given a chance to ask these questions that the Buddha
has answered.

Dīgharattānusayitañca pana me
vicikicchākathaṃkathāsallaṃ, tañca bhagavatā
abbuḷhan”ti.
The dart of doubt and uncertainty has lain within me for a
long time, but the Buddha has plucked it out.”

“Abhijānāsi no tvaṃ, devānaminda, ime pañhe aññe
samaṇabrāhmaṇe pucchitā”ti?
“Lord of gods, do you recall having asked this question of
other ascetics and brahmins?”
“Abhijānāmahaṃ, bhante, ime pañhe aññe
samaṇabrāhmaṇe pucchitā”ti.
“I do, sir.”

“Yathā kathaṃ pana te, devānaminda, byākaṃsu?
Sace te agaru bhāsassū”ti.
“If you wouldn’t mind, lord of gods, tell me how they
answered.”

“Na kho me, bhante, garu yatthassa bhagavā nisinno
bhagavantarūpo vā”ti.
“It’s no trouble when someone such as the Blessed One is
sitting here.”

“Tena hi, devānaminda, bhāsassū”ti.
“Well, speak then, lord of gods.”

“Yesvāhaṃ, bhante, maññāmi samaṇabrāhmaṇā
āraññikā pantasenāsanāti, tyāhaṃ upasaṅkamitvā
ime pañhe pucchāmi, te mayā puṭṭhā na sampāyanti,
asampāyantā mamaṃyeva paṭipucchanti:
“Sir, I approached those who I imagined were ascetics and
brahmins living in the wilderness, in remote lodgings. But
they could not answer, and they even questioned me in
return:

‘ko nāmo āyasmā’ti?
‘What is the venerable’s name?’

Tesāhaṃ puṭṭho byākaromi:
So I answered them:

‘ahaṃ kho, mārisa, sakko devānamindo’ti.
‘Dear sir, I am Sakka, lord of gods.’
Te mamaṃyeva uttari paṭipucchanti:
So they asked me another question:

‘kiṃ panāyasmā, devānaminda, kammaṃ katvā imaṃ
ṭhānaṃ patto’ti?
‘But lord of gods, what deed brought you to this position?’

Tesāhaṃ yathāsutaṃ yathāpariyattaṃ dhammaṃ
desemi.
So I taught them the Dhamma as I had learned and
memorized it.

Te tāvatakeneva attamanā honti:
And they were pleased with just that much:

‘sakko ca no devānamindo diṭṭho, yañca no
apucchimhā, tañca no byākāsī’ti.
‘We have seen Sakka, lord of gods! And he answered our
questions!’

Te aññadatthu mamaṃyeva sāvakā sampajjanti, na
cāhaṃ tesaṃ.
Invariably, they become my disciples, I don’t become theirs.

Ahaṃ kho pana, bhante, bhagavato sāvako sotāpanno
avinipātadhammo niyato sambodhiparāyaṇo”ti.
But sir, I am the Buddha’s disciple, a stream-enterer, not
liable to be reborn in the underworld, bound for
awakening.”

2.5. Somanassapaṭilābhakathā
2.5. On Feeling Happy

“Abhijānāsi no tvaṃ, devānaminda, ito pubbe
evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhan”ti?
“Lord of gods, do you recall ever feeling such joy and
happiness before?”

“Abhijānāmahaṃ, bhante, ito pubbe evarūpaṃ
vedapaṭilābhaṃ somanassapaṭilābhan”ti.
“I do, sir.”

“Yathā kathaṃ pana tvaṃ, devānaminda, abhijānāsi
ito pubbe evarūpaṃ vedapaṭilābhaṃ
somanassapaṭilābhan”ti?
“But how?”

“Bhūtapubbaṃ, bhante, devāsurasaṅgāmo
samupabyūḷho ahosi.
“Once upon a time, sir, a battle was fought between the
gods and the demons.

Tasmiṃ kho pana, bhante, saṅgāme devā jiniṃsu,
asurā parājayiṃsu.
In that battle the gods won and the demons lost.

Tassa mayhaṃ, bhante, taṃ saṅgāmaṃ abhivijinitvā
vijitasaṅgāmassa etadahosi:
It occurred to me as victor,

‘yā ceva dāni dibbā ojā yā ca asurā ojā, ubhayametaṃ
devā paribhuñjissantī’ti.
‘Now the gods shall enjoy both the nectar of the gods and
the nectar of the demons.’

So kho pana me, bhante, vedapaṭilābho
somanassapaṭilābho sadaṇḍāvacaro sasatthāvacaro
na nibbidāya na virāgāya na nirodhāya na upasamāya
na abhiññāya na sambodhāya na nibbānāya
saṃvattati.
But sir, that joy and happiness is in the sphere of the rod
and the sword. It doesn’t lead to disillusionment, dispassion,
cessation, peace, insight, awakening, and extinguishment.

Yo kho pana me ayaṃ, bhante, bhagavato dhammaṃ
sutvā vedapaṭilābho somanassapaṭilābho, so
adaṇḍāvacaro asatthāvacaro ekantanibbidāya
virāgāya nirodhāya upasamāya abhiññāya
sambodhāya nibbānāya saṃvattatī”ti.
But the joy and happiness I feel listening to the Buddha’s
teaching is not in the sphere of the rod and the sword. It
does lead to disillusionment, dispassion, cessation, peace,
insight, awakening, and extinguishment.”

“Kiṃ pana tvaṃ, devānaminda, atthavasaṃ
sampassamāno evarūpaṃ vedapaṭilābhaṃ
somanassapaṭilābhaṃ pavedesī”ti?
“But lord of gods, what reason do you see for speaking of
such joy and happiness?”

“Cha kho ahaṃ, bhante, atthavase sampassamāno
evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ
pavedemi.
“I see six reasons to speak of such joy and happiness, sir.

Idheva tiṭṭhamānassa,
While staying right here,

devabhūtassa me sato;
remaining in the godly form,

Punarāyu ca me laddho,
I have gained an extended life:

evaṃ jānāhi mārisa.
know this, dear sir.
Imaṃ kho ahaṃ, bhante, paṭhamaṃ atthavasaṃ
sampassamāno evarūpaṃ vedapaṭilābhaṃ
somanassapaṭilābhaṃ pavedemi.
This is the ﬁrst reason.

Cutāhaṃ diviyā kāyā,
When I fall from the heavenly host,

āyuṃ hitvā amānusaṃ;
leaving behind the non-human life,

Amūḷho gabbhamessāmi,
I shall consciously go to a new womb,

yattha me ramatī mano.
wherever my mind delights.

Imaṃ kho ahaṃ, bhante, dutiyaṃ atthavasaṃ
sampassamāno evarūpaṃ vedapaṭilābhaṃ
somanassapaṭilābhaṃ pavedemi.
This is the second reason.

Svāhaṃ amūḷhapaññassa,
Living happily under the guidance

viharaṃ sāsane rato;
of the one of unclouded wisdom,

Ñāyena viharissāmi,
I shall practice according to method,

sampajāno paṭissato.
aware and mindful.
Imaṃ kho ahaṃ, bhante, tatiyaṃ atthavasaṃ
sampassamāno evarūpaṃ vedapaṭilābhaṃ
somanassapaṭilābhaṃ pavedemi.
This is the third reason.

Ñāyena me carato ca,
And if awakening should arise

sambodhi ce bhavissati;
as I practice according to the method,

Aññātā viharissāmi,
I shall live as one who understands,

sveva anto bhavissati.
and my end shall come right there.

Imaṃ kho ahaṃ, bhante, catutthaṃ atthavasaṃ
sampassamāno evarūpaṃ vedapaṭilābhaṃ
somanassapaṭilābhaṃ pavedemi.
This is the fourth reason.

Cutāhaṃ mānusā kāyā,
When I fall from the human realm,

āyuṃ hitvāna mānusaṃ;
leaving behind the human life,

Puna devo bhavissāmi,
I shall become a god again,

devalokamhi uttamo.
in the supreme heaven realm.

Imaṃ kho ahaṃ, bhante, pañcamaṃ atthavasaṃ
sampassamāno evarūpaṃ vedapaṭilābhaṃ
somanassapaṭilābhaṃ pavedemi.
This is the ﬁfth reason.

Te paṇītatarā devā,
They are the ﬁnest of gods,

akaniṭṭhā yasassino;
the glorious Akaniṭṭhas.

Antime vattamānamhi,
So long as my ﬁnal life goes on,

so nivāso bhavissati.
there my home will be.

Imaṃ kho ahaṃ, bhante, chaṭṭhaṃ atthavasaṃ
sampassamāno evarūpaṃ vedapaṭilābhaṃ
somanassapaṭilābhaṃ pavedemi.
This is the sixth reason.

Ime kho ahaṃ, bhante, cha atthavase sampassamāno
evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ
pavedemi.
Seeing these six reasons I speak of such joy and happiness.

Apariyositasaṅkappo,
My wishes unfulﬁlled,

vicikiccho kathaṅkathī;
doubting and undecided,

Vicariṃ dīghamaddhānaṃ,
I wandered for such a long time,

anvesanto tathāgataṃ.
in search of the Realized One.
Yassu maññāmi samaṇe,
I imagined that ascetics

pavivittavihārino;
living in seclusion

Sambuddhā iti maññāno,
must surely be awakened,

gacchāmi te upāsituṃ.
so I went to sit near them.

‘Kathaṃ ārādhanā hoti,
‘How is there success?

kathaṃ hoti virādhanā’;
How is there failure?’

Iti puṭṭhā na sampāyanti,
But they couldn’t answer such questions

magge paṭipadāsu ca.
about the path and practice.

Tyassu yadā maṃ jānanti,
And when they found out that I

sakko devānamāgato;
was Sakka, come from the gods,

Tyassu mameva pucchanti,
they questioned me instead about

‘kiṃ katvā pāpuṇī idaṃ’.
the deed that brought me to this state.
Tesaṃ yathāsutaṃ dhammaṃ,
I taught them the Dhamma

desayāmi jane sutaṃ;
as I had learned it among men.

Tena attamanā honti,
They were delighted with that, saying:

‘diṭṭho no vāsavoti ca’.
‘We’ve seen Vāsava!’

Yadā ca buddhamaddakkhiṃ,
Now since I’ve seen the Buddha,

vicikicchāvitāraṇaṃ;
who helps us overcome doubt,

Somhi vītabhayo ajja,
today, free of fear,

sambuddhaṃ payirupāsiya.
I pay homage to the awakened one.

Taṇhāsallassa hantāraṃ,
Destroyer of the dart of craving,

buddhaṃ appaṭipuggalaṃ;
the Buddha is unrivaled.

Ahaṃ vande mahāvīraṃ,
I bow to the great hero,

buddhamādiccabandhunaṃ.
the Buddha, Kinsman of the Sun.
Yaṃ karomasi brahmuno,
Just as Brahmā is worshipped

samaṃ devehi mārisa;
by the gods, dear sir,

Tadajja tuyhaṃ kassāma,
today we shall worship you—

handa sāmaṃ karoma te.
come, let us bow to you!

Tvameva asi sambuddho,
You alone are the Awakened!

tuvaṃ satthā anuttaro;
You are the Teacher supreme!

Sadevakasmiṃ lokasmiṃ,
In the world with its gods,

natthi te paṭipuggalo”ti.
there is no-one like you.”

Atha kho sakko devānamindo pañcasikhaṃ
gandhabbaputtaṃ āmantesi:
Then Sakka addressed the fairy Pañcasikha,

“bahūpakāro kho mesi tvaṃ, tāta pañcasikha, yaṃ
tvaṃ bhagavantaṃ paṭhamaṃ pasādesi.
“Dear Pañcasikha, you were very helpful to me, since you
ﬁrst charmed the Buddha,

Tayā, tāta, paṭhamaṃ pasāditaṃ pacchā mayaṃ taṃ
bhagavantaṃ dassanāya upasaṅkamimhā arahantaṃ
sammāsambuddhaṃ.
after which I went to see him.

Pettike vā ṭhāne ṭhapayissāmi, gandhabbarājā
bhavissasi, bhaddañca te sūriyavacchasaṃ dammi, sā
hi te abhipatthitā”ti.
I shall appoint you to your father’s position—you shall be
king of the fairies. And I give you Bhaddā Suriyavaccasā,
who you love so much.”

Atha kho sakko devānamindo pāṇinā pathaviṃ
parāmasitvā tikkhattuṃ udānaṃ udānesi:
Then Sakka, touching the ground with his hand, was
inspired to exclaim three times:

“Namo tassa bhagavato arahato
sammāsambuddhassa.
“Homage to that Blessed One, the perfected one, the fully
awakened Buddha!

Namo tassa bhagavato arahato sammāsambuddhassa.
Homage to that Blessed One, the perfected one, the fully
awakened Buddha!

Namo tassa bhagavato arahato
sammāsambuddhassā”ti.
Homage to that Blessed One, the perfected one, the fully
awakened Buddha!”

Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne
sakkassa devānamindassa virajaṃ vītamalaṃ
dhammacakkhuṃ udapādi:
And while this discourse was being spoken, the stainless,
immaculate vision of the Dhamma arose in Sakka, lord of
gods:
“yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ
nirodhadhamman”ti.
“Everything that has a beginning has an end.”

Aññesañca asītiyā devatāsahassānaṃ;
And also for another 80,000 deities.

iti ye sakkena devānamindena ajjhiṭṭhapañhā puṭṭhā,
te bhagavatā byākatā.
Such were the questions Sakka was invited to ask, and
which were answered by the Buddha.

Tasmā imassa veyyākaraṇassa sakkapañhātveva
adhivacananti.
And that’s why the name of this discussion is “Sakka’s
Questions”.

Sakkapañhasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.
22. Mahāsatipaṭṭhānasutta - The
Longer Discourse on
Mindfulness Meditation
Dīgha Nikāya 22 - Long Discourses 22

Evaṃ me sutaṃ—
So I have heard.

ekaṃ samayaṃ bhagavā kurūsu viharati
kammāsadhammaṃ nāma kurūnaṃ nigamo.
At one time the Buddha was staying in the land of the
Kurus, near the Kuru town named Kammāsadamma.

Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the mendicants,

“bhikkhavo”ti.
“Mendicants!”

“Bhaddante”ti te bhikkhū bhagavato paccassosuṃ.
“Venerable sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:

“Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ
visuddhiyā, sokaparidevānaṃ samatikkamāya
dukkhadomanassānaṃ atthaṅgamāya ñāyassa
adhigamāya nibbānassa sacchikiriyāya, yadidaṃ
cattāro satipaṭṭhānā.
“Mendicants, the four kinds of mindfulness meditation are
the path to convergence. They are in order to purify
sentient beings, to get past sorrow and crying, to make an
end of pain and sadness, to end the cycle of suﬀering, and
to realize extinguishment.

Katame cattāro?
What four?

Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati
ātāpī sampajāno satimā vineyya loke
abhijjhādomanassaṃ,
It’s when a mendicant meditates by observing an aspect of
the body—keen, aware, and mindful, rid of desire and
aversion for the world.

vedanāsu vedanānupassī viharati ātāpī sampajāno
satimā vineyya loke abhijjhādomanassaṃ,
They meditate observing an aspect of feelings—keen,
aware, and mindful, rid of desire and aversion for the
world.

citte cittānupassī viharati ātāpī sampajāno satimā
vineyya loke abhijjhādomanassaṃ,
They meditate observing an aspect of the mind—keen,
aware, and mindful, rid of desire and aversion for the
world.

dhammesu dhammānupassī viharati ātāpī sampajāno
satimā vineyya loke abhijjhādomanassaṃ.
They meditate observing an aspect of principles—keen,
aware, and mindful, rid of desire and aversion for the
world.

Uddeso niṭṭhito.

1. Kāyānupassanā
1. Observing the Body
1.1. Kāyānupassanāānāpānapabba
1.1. Mindfulness of Breathing

Kathañca pana, bhikkhave, bhikkhu kāye
kāyānupassī viharati?
And how does a mendicant meditate observing an aspect of
the body?

Idha, bhikkhave, bhikkhu araññagato vā
rukkhamūlagato vā suññāgāragato vā nisīdati
pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya
parimukhaṃ satiṃ upaṭṭhapetvā.
It’s when a mendicant—gone to a wilderness, or to the root
of a tree, or to an empty hut—sits down cross-legged, with
their body straight, and focuses their mindfulness right
there.

So satova assasati, satova passasati.
Just mindful, they breathe in. Mindful, they breathe out.

Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti.
When breathing in heavily they know: ‘I’m breathing in
heavily.’ When breathing out heavily they know: ‘I’m
breathing out heavily.’

Rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti,
rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti.
When breathing in lightly they know: ‘I’m breathing in
lightly.’ When breathing out lightly they know: ‘I’m
breathing out lightly.’

‘Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati,
‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati.
They practice breathing in experiencing the whole body.
They practice breathing out experiencing the whole body.
‘Passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti
sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ
passasissāmī’ti sikkhati.
They practice breathing in stilling the body’s motion. They
practice breathing out stilling the body’s motion.

Seyyathāpi, bhikkhave, dakkho bhamakāro vā
bhamakārantevāsī vā dīghaṃ vā añchanto ‘dīghaṃ
añchāmī’ti pajānāti, rassaṃ vā añchanto ‘rassaṃ
añchāmī’ti pajānāti;
It’s like a deft carpenter or carpenter’s apprentice. When
making a deep cut they know: ‘I’m making a deep cut,’ and
when making a shallow cut they know: ‘I’m making a
shallow cut.’

evameva kho, bhikkhave, bhikkhu dīghaṃ vā
assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā
passasanto ‘dīghaṃ passasāmī’ti pajānāti, rassaṃ vā
assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā
passasanto ‘rassaṃ passasāmī’ti pajānāti.

‘Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati,
‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati,
‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti
sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ
passasissāmī’ti sikkhati.

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā
vā kāye kāyānupassī viharati, ajjhattabahiddhā vā
kāye kāyānupassī viharati.
And so they meditate observing an aspect of the body
internally, externally, and both internally and externally.

Samudayadhammānupassī vā kāyasmiṃ viharati,
vayadhammānupassī vā kāyasmiṃ viharati,
samudayavayadhammānupassī vā kāyasmiṃ viharati.
They meditate observing the body as liable to originate, as
liable to vanish, and as liable to both originate and vanish.

‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti
yāvadeva ñāṇamattāya paṭissatimattāya anissito ca
viharati, na ca kiñci loke upādiyati.
Or mindfulness is established that the body exists, to the
extent necessary for knowledge and mindfulness. They
meditate independent, not grasping at anything in the
world.

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati.
That’s how a mendicant meditates by observing an aspect
of the body.

Ānāpānapabbaṃ niṭṭhitaṃ.

1.2. Kāyānupassanāiriyāpathapabba
1.2. The Postures

Puna caparaṃ, bhikkhave, bhikkhu gacchanto vā
‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti,
nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā
‘sayānomhī’ti pajānāti,
Furthermore, when a mendicant is walking they know: ‘I
am walking.’ When standing they know: ‘I am standing.’
When sitting they know: ‘I am sitting.’ And when lying down
they know: ‘I am lying down.’

yathā yathā vā panassa kāyo paṇihito hoti tathā tathā
naṃ pajānāti.
Whatever posture their body is in, they know it.
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā
vā kāye kāyānupassī viharati, ajjhattabahiddhā vā
kāye kāyānupassī viharati.
And so they meditate observing an aspect of the body
internally, externally, and both internally and externally.

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati.
That too is how a mendicant meditates by observing an
aspect of the body.

Iriyāpathapabbaṃ niṭṭhitaṃ.

1.3. Kāyānupassanāsampajānapabba
1.3. Situational Awareness

Puna caparaṃ, bhikkhave, bhikkhu abhikkante
paṭikkante sampajānakārī hoti, ālokite vilokite
sampajānakārī hoti, samiñjite pasārite sampajānakārī
hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti,
asite pīte khāyite sāyite sampajānakārī hoti,
uccārapassāvakamme sampajānakārī hoti, gate ṭhite
nisinne sutte jāgarite bhāsite tuṇhībhāve
sampajānakārī hoti.
Furthermore, a mendicant acts with situational awareness
when going out and coming back; when looking ahead and
aside; when bending and extending the limbs; when
bearing the outer robe, bowl, and robes; when eating,
drinking, chewing, and tasting; when urinating and
defecating; when walking, standing, sitting, sleeping,
waking, speaking, and keeping silent.

Iti ajjhattaṃ vā … pe …
And so they meditate observing an aspect of the body
internally …

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati.
That too is how a mendicant meditates by observing an
aspect of the body.

Sampajānapabbaṃ niṭṭhitaṃ.

1.4. Kāyānupassanāpaṭikūlamanasikārapabba
1.4. Focusing on the Repulsive

Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ
uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ
pūraṃ nānappakārassa asucino paccavekkhati:
Furthermore, a mendicant examines their own body, up
from the soles of the feet and down from the tips of the
hairs, wrapped in skin and full of many kinds of ﬁlth.

‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco,
maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ, hadayaṃ
yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ, antaṃ
antaguṇaṃ udariyaṃ karīsaṃ, pittaṃ semhaṃ pubbo
lohitaṃ sedo medo, assu vasā kheḷo siṅghāṇikā lasikā
muttan’ti.
‘In this body there is head hair, body hair, nails, teeth, skin,
ﬂesh, sinews, bones, bone marrow, kidneys, heart, liver,
diaphragm, spleen, lungs, intestines, mesentery, undigested
food, feces, bile, phlegm, pus, blood, sweat, fat, tears,
grease, saliva, snot, synovial ﬂuid, urine.’

Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā
nānāvihitassa dhaññassa, seyyathidaṃ—sālīnaṃ
vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ.
Tamenaṃ cakkhumā puriso muñcitvā
paccavekkheyya: ‘ime sālī, ime vīhī ime muggā ime
māsā ime tilā ime taṇḍulā’ti.
It’s as if there were a bag with openings at both ends, ﬁlled
with various kinds of grains, such as ﬁne rice, wheat, mung
beans, peas, sesame, and ordinary rice. And someone with
good eyesight were to open it and examine the contents:
‘These grains are ﬁne rice, these are wheat, these are
mung beans, these are peas, these are sesame, and these
are ordinary rice.’

Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ
uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ
pūraṃ nānappakārassa asucino paccavekkhati:

‘atthi imasmiṃ kāye kesā lomā … pe … muttan’ti.

Iti ajjhattaṃ vā … pe …
And so they meditate observing an aspect of the body
internally …

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati.
That too is how a mendicant meditates by observing an
aspect of the body.
Paṭikūlamanasikārapabbaṃ niṭṭhitaṃ.

1.5. Kāyānupassanādhātumanasikārapabba
1.5. Focusing on the Elements

Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ
yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati:
Furthermore, a mendicant examines their own body,
whatever its placement or posture, according to the
elements:

‘atthi imasmiṃ kāye pathavīdhātu āpodhātu
tejodhātu vāyodhātū’ti.
‘In this body there is the earth element, the water element,
the ﬁre element, and the air element.’

Seyyathāpi, bhikkhave, dakkho goghātako vā
goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe
bilaso vibhajitvā nisinno assa;
It’s as if a deft butcher or butcher’s apprentice were to kill
a cow and sit down at the crossroads with the meat cut into
portions.

evameva kho, bhikkhave, bhikkhu imameva kāyaṃ
yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati:

‘atthi imasmiṃ kāye pathavīdhātu āpodhātu
tejodhātu vāyodhātū’ti.

Iti ajjhattaṃ vā kāye kāyānupassī viharati … pe …
And so they meditate observing an aspect of the body
internally …

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati.
That too is how a mendicant meditates by observing an
aspect of the body.

Dhātumanasikārapabbaṃ niṭṭhitaṃ.

1.6. Kāyānupassanānavasivathikapabba
1.6. The Charnel Ground Contemplations

Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi
passeyya sarīraṃ sivathikāya chaḍḍitaṃ ekāhamataṃ
vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ
vinīlakaṃ vipubbakajātaṃ.
Furthermore, suppose a mendicant were to see a corpse
discarded in a charnel ground. And it had been dead for
one, two, or three days, bloated, livid, and festering.

So imameva kāyaṃ upasaṃharati:
They’d compare it with their own body:

‘ayampi kho kāyo evaṃdhammo evaṃbhāvī
evaṃanatīto’ti.
‘This body is also of that same nature, that same kind, and
cannot go beyond that.’

Iti ajjhattaṃ vā … pe …
And so they meditate observing an aspect of the body
internally …

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati. (1)
That too is how a mendicant meditates by observing an
aspect of the body.

Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi
passeyya sarīraṃ sivathikāya chaḍḍitaṃ kākehi vā
khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā
khajjamānaṃ kaṅkehi vā khajjamānaṃ sunakhehi vā
khajjamānaṃ byagghehi vā khajjamānaṃ dīpīhi vā
khajjamānaṃ siṅgālehi vā khajjamānaṃ vividhehi vā
pāṇakajātehi khajjamānaṃ.
Furthermore, suppose they were to see a corpse discarded
in a charnel ground being devoured by crows, hawks,
vultures, herons, dogs, tigers, leopards, jackals, and many
kinds of little creatures.

So imameva kāyaṃ upasaṃharati:
They’d compare it with their own body:

‘ayampi kho kāyo evaṃdhammo evaṃbhāvī
evaṃanatīto’ti.
‘This body is also of that same nature, that same kind, and
cannot go beyond that.’

Iti ajjhattaṃ vā … pe …
And so they meditate observing an aspect of the body
internally …

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati. (2)
That too is how a mendicant meditates by observing an
aspect of the body.

Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi
passeyya sarīraṃ sivathikāya chaḍḍitaṃ
aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ
nhārusambandhaṃ … pe … (3)
Furthermore, suppose they were to see a corpse discarded
in a charnel ground, a skeleton with ﬂesh and blood, held
together by sinews …

Aṭṭhikasaṅkhalikaṃ nimaṃsalohitamakkhitaṃ
nhārusambandhaṃ … pe … (4)
A skeleton without ﬂesh but smeared with blood, and held
together by sinews …

Aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ
nhārusambandhaṃ … pe … (5)
A skeleton rid of ﬂesh and blood, held together by sinews …

Aṭṭhikāni apagatasambandhāni disā vidisā
vikkhittāni, aññena hatthaṭṭhikaṃ aññena
pādaṭṭhikaṃ aññena gopphakaṭṭhikaṃ aññena
jaṅghaṭṭhikaṃ aññena ūruṭṭhikaṃ aññena
kaṭiṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena
piṭṭhiṭṭhikaṃ aññena khandhaṭṭhikaṃ aññena
gīvaṭṭhikaṃ aññena hanukaṭṭhikaṃ aññena
dantaṭṭhikaṃ aññena sīsakaṭāhaṃ.
Bones without sinews, scattered in every direction. Here a
hand-bone, there a foot-bone, here a shin-bone, there a
thigh-bone, here a hip-bone, there a rib-bone, here a back-
bone, there an arm-bone, here a neck-bone, there a jaw-
bone, here a tooth, there the skull …

So imameva kāyaṃ upasaṃharati:

‘ayampi kho kāyo evaṃdhammo evaṃbhāvī
evaṃanatīto’ti.

Iti ajjhattaṃ vā … pe …

viharati. (6)

Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi
passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni
setāni saṅkhavaṇṇapaṭibhāgāni … pe … (7)
White bones, the color of shells …

Aṭṭhikāni puñjakitāni terovassikāni … pe … (8)
Decrepit bones, heaped in a pile …

Aṭṭhikāni pūtīni cuṇṇakajātāni.
Bones rotted and crumbled to powder.

So imameva kāyaṃ upasaṃharati:
They’d compare it with their own body:

‘ayampi kho kāyo evaṃdhammo evaṃbhāvī
evaṃanatīto’ti.
‘This body is also of that same nature, that same kind, and
cannot go beyond that.’

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati. (9)
That too is how a mendicant meditates by observing an
aspect of the body.

Navasivathikapabbaṃ niṭṭhitaṃ.

Cuddasa kāyānupassanā niṭṭhitā.

2. Vedanānupassanā
2. Observing the Feelings

Kathañca pana, bhikkhave, bhikkhu vedanāsu
vedanānupassī viharati?
And how does a mendicant meditate observing an aspect of
feelings?

Idha, bhikkhave, bhikkhu sukhaṃ vā vedanaṃ
vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti.
(1)
It’s when a mendicant who feels a pleasant feeling knows: ‘I
feel a pleasant feeling.’

Dukkhaṃ vā vedanaṃ vedayamāno ‘dukkhaṃ
vedanaṃ vedayāmī’ti pajānāti. (2)
When they feel a painful feeling, they know: ‘I feel a painful
feeling.’

Adukkhamasukhaṃ vā vedanaṃ vedayamāno
‘adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti.
(3)
When they feel a neutral feeling, they know: ‘I feel a neutral
feeling.’

Sāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ
sukhaṃ vedanaṃ vedayāmī’ti pajānāti. (4)
When they feel a material pleasant feeling, they know: ‘I
feel a material pleasant feeling.’
Nirāmisaṃ vā sukhaṃ vedanaṃ vedayamāno
‘nirāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti.
(5)
When they feel a spiritual pleasant feeling, they know: ‘I
feel a spiritual pleasant feeling.’

Sāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno
‘sāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti. (6)
When they feel a material painful feeling, they know: ‘I feel
a material painful feeling.’

Nirāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno
‘nirāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti.
(7)
When they feel a spiritual painful feeling, they know: ‘I feel
a spiritual painful feeling.’

Sāmisaṃ vā adukkhamasukhaṃ vedanaṃ
vedayamāno ‘sāmisaṃ adukkhamasukhaṃ vedanaṃ
vedayāmī’ti pajānāti. (8)
When they feel a material neutral feeling, they know: ‘I feel
a material neutral feeling.’

Nirāmisaṃ vā adukkhamasukhaṃ vedanaṃ
vedayamāno ‘nirāmisaṃ adukkhamasukhaṃ vedanaṃ
vedayāmī’ti pajānāti. (9)
When they feel a spiritual neutral feeling, they know: ‘I feel
a spiritual neutral feeling.’

Iti ajjhattaṃ vā vedanāsu vedanānupassī viharati,
bahiddhā vā vedanāsu vedanānupassī viharati,
ajjhattabahiddhā vā vedanāsu vedanānupassī
viharati.
And so they meditate observing an aspect of feelings
internally, externally, and both internally and externally.
Samudayadhammānupassī vā vedanāsu viharati,
vayadhammānupassī vā vedanāsu viharati,
samudayavayadhammānupassī vā vedanāsu viharati.
They meditate observing feelings as liable to originate, as
liable to vanish, and as liable to both originate and vanish.

‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti
yāvadeva ñāṇamattāya paṭissatimattāya anissito ca
viharati, na ca kiñci loke upādiyati.
Or mindfulness is established that feelings exist, to the
extent necessary for knowledge and mindfulness. They
meditate independent, not grasping at anything in the
world.

Evampi kho, bhikkhave, bhikkhu vedanāsu
vedanānupassī viharati.
That’s how a mendicant meditates by observing an aspect
of feelings.

Vedanānupassanā niṭṭhitā.

3. Cittānupassanā
3. Observing the Mind

Kathañca pana, bhikkhave, bhikkhu citte
cittānupassī viharati?
And how does a mendicant meditate observing an aspect of
the mind?

Idha, bhikkhave, bhikkhu sarāgaṃ vā cittaṃ
‘sarāgaṃ cittan’ti pajānāti. (1) Vītarāgaṃ vā cittaṃ
‘vītarāgaṃ cittan’ti pajānāti. (2) Sadosaṃ vā cittaṃ
‘sadosaṃ cittan’ti pajānāti. (3) Vītadosaṃ vā cittaṃ
‘vītadosaṃ cittan’ti pajānāti. (4) Samohaṃ vā cittaṃ
‘samohaṃ cittan’ti pajānāti. (5) Vītamohaṃ vā cittaṃ
‘vītamohaṃ cittan’ti pajānāti. (6) Saṅkhittaṃ vā
cittaṃ ‘saṅkhittaṃ cittan’ti pajānāti. (7) Vikkhittaṃ
vā cittaṃ ‘vikkhittaṃ cittan’ti pajānāti. (8)
Mahaggataṃ vā cittaṃ ‘mahaggataṃ cittan’ti
pajānāti. (9) Amahaggataṃ vā cittaṃ ‘amahaggataṃ
cittan’ti pajānāti. (10) Sauttaraṃ vā cittaṃ
‘sauttaraṃ cittan’ti pajānāti. (11) Anuttaraṃ vā
cittaṃ ‘anuttaraṃ cittan’ti pajānāti. (12) Samāhitaṃ
vā cittaṃ ‘samāhitaṃ cittan’ti pajānāti. (13)
Asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittan’ti pajānāti.
(14) Vimuttaṃ vā cittaṃ ‘vimuttaṃ cittan’ti pajānāti.
(15) Avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti
pajānāti. (16)
It’s when a mendicant knows mind with greed as ‘mind with
greed,’ and mind without greed as ‘mind without greed.’
They know mind with hate as ‘mind with hate,’ and mind
without hate as ‘mind without hate.’ They know mind with
delusion as ‘mind with delusion,’ and mind without delusion
as ‘mind without delusion.’ They know constricted mind as
‘constricted mind,’ and scattered mind as ‘scattered mind.’
They know expansive mind as ‘expansive mind,’ and
unexpansive mind as ‘unexpansive mind.’ They know mind
that is not supreme as ‘mind that is not supreme,’ and mind
that is supreme as ‘mind that is supreme.’ They know mind
immersed in meditation as ‘mind immersed in meditation,’
and mind not immersed in meditation as ‘mind not
immersed in meditation.’ They know freed mind as ‘freed
mind,’ and unfreed mind as ‘unfreed mind.’

Iti ajjhattaṃ vā citte cittānupassī viharati, bahiddhā
vā citte cittānupassī viharati, ajjhattabahiddhā vā
citte cittānupassī viharati.
And so they meditate observing an aspect of the mind
internally, externally, and both internally and externally.
Samudayadhammānupassī vā cittasmiṃ viharati,
vayadhammānupassī vā cittasmiṃ viharati,
samudayavayadhammānupassī vā cittasmiṃ viharati,
They meditate observing the mind as liable to originate, as
liable to vanish, and as liable to both originate and vanish.

‘atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti
yāvadeva ñāṇamattāya paṭissatimattāya anissito ca
viharati, na ca kiñci loke upādiyati.
Or mindfulness is established that the mind exists, to the
extent necessary for knowledge and mindfulness. They
meditate independent, not grasping at anything in the
world.

Evampi kho, bhikkhave, bhikkhu citte cittānupassī
viharati.
That’s how a mendicant meditates by observing an aspect
of the mind.

Cittānupassanā niṭṭhitā.

4. Dhammānupassanā
4. Observing Principles

4.1. Dhammānupassanānīvaraṇapabba
4.1. The Hindrances

Kathañca pana, bhikkhave, bhikkhu dhammesu
dhammānupassī viharati?
And how does a mendicant meditate observing an aspect of
principles?

Idha, bhikkhave, bhikkhu dhammesu
dhammānupassī viharati pañcasu nīvaraṇesu.
It’s when a mendicant meditates by observing an aspect of
principles with respect to the ﬁve hindrances.
Kathañca pana, bhikkhave, bhikkhu dhammesu
dhammānupassī viharati pañcasu nīvaraṇesu?
And how does a mendicant meditate observing an aspect of
principles with respect to the ﬁve hindrances?

Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ
kāmacchandaṃ ‘atthi me ajjhattaṃ kāmacchando’ti
pajānāti, asantaṃ vā ajjhattaṃ kāmacchandaṃ
‘natthi me ajjhattaṃ kāmacchando’ti pajānāti, yathā
ca anuppannassa kāmacchandassa uppādo hoti tañca
pajānāti, yathā ca uppannassa kāmacchandassa
pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa
kāmacchandassa āyatiṃ anuppādo hoti tañca
pajānāti. (1)
It’s when a mendicant who has sensual desire in them
understands: ‘I have sensual desire in me.’ When they don’t
have sensual desire in them, they understand: ‘I don’t have
sensual desire in me.’ They understand how sensual desire
arises; how, when it’s already arisen, it’s given up; and how,
once it’s given up, it doesn’t arise again in the future.

Santaṃ vā ajjhattaṃ byāpādaṃ ‘atthi me ajjhattaṃ
byāpādo’ti pajānāti, asantaṃ vā ajjhattaṃ byāpādaṃ
‘natthi me ajjhattaṃ byāpādo’ti pajānāti, yathā ca
anuppannassa byāpādassa uppādo hoti tañca
pajānāti, yathā ca uppannassa byāpādassa pahānaṃ
hoti tañca pajānāti, yathā ca pahīnassa byāpādassa
āyatiṃ anuppādo hoti tañca pajānāti. (2)
When they have ill will in them, they understand: ‘I have ill
will in me.’ When they don’t have ill will in them, they
understand: ‘I don’t have ill will in me.’ They understand
how ill will arises; how, when it’s already arisen, it’s given
up; and how, once it’s given up, it doesn’t arise again in the
future.
Santaṃ vā ajjhattaṃ thinamiddhaṃ ‘atthi me
ajjhattaṃ thinamiddhan’ti pajānāti, asantaṃ vā
ajjhattaṃ thinamiddhaṃ ‘natthi me ajjhattaṃ
thinamiddhan’ti pajānāti, yathā ca anuppannassa
thinamiddhassa uppādo hoti tañca pajānāti, yathā ca
uppannassa thinamiddhassa pahānaṃ hoti tañca
pajānāti, yathā ca pahīnassa thinamiddhassa āyatiṃ
anuppādo hoti tañca pajānāti. (3)
When they have dullness and drowsiness in them, they
understand: ‘I have dullness and drowsiness in me.’ When
they don’t have dullness and drowsiness in them, they
understand: ‘I don’t have dullness and drowsiness in me.’
They understand how dullness and drowsiness arise; how,
when they’ve already arisen, they’re given up; and how,
once they’re given up, they don’t arise again in the future.

Santaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘atthi me
ajjhattaṃ uddhaccakukkuccan’ti pajānāti, asantaṃ vā
ajjhattaṃ uddhaccakukkuccaṃ ‘natthi me ajjhattaṃ
uddhaccakukkuccan’ti pajānāti, yathā ca
anuppannassa uddhaccakukkuccassa uppādo hoti
tañca pajānāti, yathā ca uppannassa
uddhaccakukkuccassa pahānaṃ hoti tañca pajānāti,
yathā ca pahīnassa uddhaccakukkuccassa āyatiṃ
anuppādo hoti tañca pajānāti. (4)
When they have restlessness and remorse in them, they
understand: ‘I have restlessness and remorse in me.’ When
they don’t have restlessness and remorse in them, they
understand: ‘I don’t have restlessness and remorse in me.’
They understand how restlessness and remorse arise; how,
when they’ve already arisen, they’re given up; and how,
once they’re given up, they don’t arise again in the future.

Santaṃ vā ajjhattaṃ vicikicchaṃ ‘atthi me ajjhattaṃ
vicikicchā’ti pajānāti, asantaṃ vā ajjhattaṃ
vicikicchaṃ ‘natthi me ajjhattaṃ vicikicchā’ti
pajānāti, yathā ca anuppannāya vicikicchāya uppādo
hoti tañca pajānāti, yathā ca uppannāya vicikicchāya
pahānaṃ hoti tañca pajānāti, yathā ca pahīnāya
vicikicchāya āyatiṃ anuppādo hoti tañca pajānāti. (5)
When they have doubt in them, they understand: ‘I have
doubt in me.’ When they don’t have doubt in them, they
understand: ‘I don’t have doubt in me.’ They understand
how doubt arises; how, when it’s already arisen, it’s given
up; and how, once it’s given up, it doesn’t arise again in the
future.

Iti ajjhattaṃ vā dhammesu dhammānupassī viharati,
bahiddhā vā dhammesu dhammānupassī viharati,
ajjhattabahiddhā vā dhammesu dhammānupassī
viharati.
And so they meditate observing an aspect of principles
internally, externally, and both internally and externally.

Samudayadhammānupassī vā dhammesu viharati,
vayadhammānupassī vā dhammesu viharati,
samudayavayadhammānupassī vā dhammesu
viharati.
They meditate observing the principles as liable to
originate, as liable to vanish, and as liable to both originate
and vanish.

‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti
yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca
viharati, na ca kiñci loke upādiyati.
Or mindfulness is established that principles exist, to the
extent necessary for knowledge and mindfulness. They
meditate independent, not grasping at anything in the
world.

Evampi kho, bhikkhave, bhikkhu dhammesu
dhammānupassī viharati pañcasu nīvaraṇesu.
That’s how a mendicant meditates by observing an aspect
of principles with respect to the ﬁve hindrances.

Nīvaraṇapabbaṃ niṭṭhitaṃ.

4.2. Dhammānupassanākhandhapabba
4.2. The Aggregates

Puna caparaṃ, bhikkhave, bhikkhu dhammesu
dhammānupassī viharati pañcasu
upādānakkhandhesu.
Furthermore, a mendicant meditates by observing an
aspect of principles with respect to the ﬁve grasping
aggregates.

Kathañca pana, bhikkhave, bhikkhu dhammesu
dhammānupassī viharati pañcasu
upādānakkhandhesu?
And how does a mendicant meditate observing an aspect of
principles with respect to the ﬁve grasping aggregates?

Idha, bhikkhave, bhikkhu:
It’s when a mendicant contemplates:

‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa
atthaṅgamo;
Such is form, such is the origin of form, such is the ending
of form.

iti vedanā, iti vedanāya samudayo, iti vedanāya
atthaṅgamo;
Such is feeling, such is the origin of feeling, such is the
ending of feeling.

iti saññā, iti saññāya samudayo, iti saññāya
atthaṅgamo;
Such is perception, such is the origin of perception, such is
the ending of perception.

iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti
saṅkhārānaṃ atthaṅgamo,
Such are choices, such is the origin of choices, such is the
ending of choices.

iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa
atthaṅgamo’ti,
Such is consciousness, such is the origin of consciousness,
such is the ending of consciousness.’

iti ajjhattaṃ vā dhammesu dhammānupassī viharati,
bahiddhā vā dhammesu dhammānupassī viharati,
ajjhattabahiddhā vā dhammesu dhammānupassī
viharati.
And so they meditate observing an aspect of principles
internally …

Samudayadhammānupassī vā dhammesu viharati,
vayadhammānupassī vā dhammesu viharati,
samudayavayadhammānupassī vā dhammesu
viharati.

‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti
yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca
viharati, na ca kiñci loke upādiyati.

Evampi kho, bhikkhave, bhikkhu dhammesu
dhammānupassī viharati pañcasu
upādānakkhandhesu.
That’s how a mendicant meditates by observing an aspect
of principles with respect to the ﬁve grasping aggregates.

Khandhapabbaṃ niṭṭhitaṃ.
4.3. Dhammānupassanāāyatanapabba
4.3. The Sense Fields

Puna caparaṃ, bhikkhave, bhikkhu dhammesu
dhammānupassī viharati chasu ajjhattikabāhiresu
āyatanesu.
Furthermore, a mendicant meditates by observing an
aspect of principles with respect to the six interior and
exterior sense ﬁelds.

Kathañca pana, bhikkhave, bhikkhu dhammesu
dhammānupassī viharati chasu ajjhattikabāhiresu
āyatanesu?
And how does a mendicant meditate observing an aspect of
principles with respect to the six interior and exterior sense
ﬁelds?

Idha, bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe
ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati
saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa
saṃyojanassa uppādo hoti tañca pajānāti, yathā ca
uppannassa saṃyojanassa pahānaṃ hoti tañca
pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ
anuppādo hoti tañca pajānāti. (1)
It’s when a mendicant understands the eye, sights, and the
fetter that arises dependent on both of these. They
understand how the fetter that has not arisen comes to
arise; how the arisen fetter comes to be abandoned; and
how the abandoned fetter comes to not rise again in the
future.

Sotañca pajānāti, sadde ca pajānāti, yañca
tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca
pajānāti, yathā ca anuppannassa saṃyojanassa
uppādo hoti tañca pajānāti, yathā ca uppannassa
saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca
pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca
pajānāti. (2)
They understand the ear, sounds, and the fetter …

Ghānañca pajānāti, gandhe ca pajānāti, yañca
tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca
pajānāti, yathā ca anuppannassa saṃyojanassa
uppādo hoti tañca pajānāti, yathā ca uppannassa
saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca
pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca
pajānāti. (3)
They understand the nose, smells, and the fetter …

Jivhañca pajānāti, rase ca pajānāti, yañca
tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca
pajānāti, yathā ca anuppannassa saṃyojanassa
uppādo hoti tañca pajānāti, yathā ca uppannassa
saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca
pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca
pajānāti. (4)
They understand the tongue, tastes, and the fetter …

Kāyañca pajānāti, phoṭṭhabbe ca pajānāti, yañca
tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca
pajānāti, yathā ca anuppannassa saṃyojanassa
uppādo hoti tañca pajānāti, yathā ca uppannassa
saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca
pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca
pajānāti. (5)
They understand the body, touches, and the fetter …

Manañca pajānāti, dhamme ca pajānāti, yañca
tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca
pajānāti, yathā ca anuppannassa saṃyojanassa
uppādo hoti tañca pajānāti, yathā ca uppannassa
saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca
pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca
pajānāti. (6)
They understand the mind, thoughts, and the fetter that
arises dependent on both of these. They understand how
the fetter that has not arisen comes to arise; how the arisen
fetter comes to be abandoned; and how the abandoned
fetter comes to not rise again in the future.

Samudayadhammānupassī vā dhammesu viharati,
vayadhammānupassī vā dhammesu viharati,
samudayavayadhammānupassī vā dhammesu
viharati.

‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti
yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca
viharati, na ca kiñci loke upādiyati.

Evampi kho, bhikkhave, bhikkhu dhammesu
dhammānupassī viharati chasu ajjhattikabāhiresu
āyatanesu.
That’s how a mendicant meditates by observing an aspect
of principles with respect to the six internal and external
sense ﬁelds.

Āyatanapabbaṃ niṭṭhitaṃ.

4.4. Dhammānupassanābojjhaṅgapabba
4.4. The Awakening Factors
Puna caparaṃ, bhikkhave, bhikkhu dhammesu
dhammānupassī viharati sattasu bojjhaṅgesu.
Furthermore, a mendicant meditates by observing an
aspect of principles with respect to the seven awakening
factors.

Kathañca pana, bhikkhave, bhikkhu dhammesu
dhammānupassī viharati sattasu bojjhaṅgesu?
And how does a mendicant meditate observing an aspect of
principles with respect to the seven awakening factors?

Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ
satisambojjhaṅgaṃ ‘atthi me ajjhattaṃ
satisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ
satisambojjhaṅgaṃ ‘natthi me ajjhattaṃ
satisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa
satisambojjhaṅgassa uppādo hoti tañca pajānāti,
yathā ca uppannassa satisambojjhaṅgassa bhāvanāya
pāripūrī hoti tañca pajānāti. (1)
It’s when a mendicant who has the awakening factor of
mindfulness in them understands: ‘I have the awakening
factor of mindfulness in me.’ When they don’t have the
awakening factor of mindfulness in them, they understand:
‘I don’t have the awakening factor of mindfulness in me.’
They understand how the awakening factor of mindfulness
that has not arisen comes to arise; and how the awakening
factor of mindfulness that has arisen becomes fulﬁlled by
development.

Santaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ
‘atthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ti
pajānāti, asantaṃ vā ajjhattaṃ
dhammavicayasambojjhaṅgaṃ ‘natthi me ajjhattaṃ
dhammavicayasambojjhaṅgo’ti pajānāti, yathā ca
anuppannassa dhammavicayasambojjhaṅgassa
uppādo hoti tañca pajānāti, yathā ca uppannassa
dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī
hoti tañca pajānāti. (2)
When they have the awakening factor of investigation of
principles …

Santaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘atthi me
ajjhattaṃ vīriyasambojjhaṅgo’ti pajānāti, asantaṃ vā
ajjhattaṃ vīriyasambojjhaṅgaṃ ‘natthi me ajjhattaṃ
vīriyasambojjhaṅgo’ti pajānāti, yathā ca
anuppannassa vīriyasambojjhaṅgassa uppādo hoti
tañca pajānāti, yathā ca uppannassa
vīriyasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca
pajānāti. (3)
energy …

Santaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ ‘atthi me
ajjhattaṃ pītisambojjhaṅgo’ti pajānāti, asantaṃ vā
ajjhattaṃ pītisambojjhaṅgaṃ ‘natthi me ajjhattaṃ
pītisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa
pītisambojjhaṅgassa uppādo hoti tañca pajānāti,
yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya
pāripūrī hoti tañca pajānāti. (4)
rapture …

Santaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ ‘atthi
me ajjhattaṃ passaddhisambojjhaṅgo’ti pajānāti,
asantaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ
‘natthi me ajjhattaṃ passaddhisambojjhaṅgo’ti
pajānāti, yathā ca anuppannassa
passaddhisambojjhaṅgassa uppādo hoti tañca
pajānāti, yathā ca uppannassa
passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti
tañca pajānāti. (5)
tranquility …
Santaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘atthi
me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti,
asantaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘natthi
me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti, yathā
ca anuppannassa samādhisambojjhaṅgassa uppādo
hoti tañca pajānāti, yathā ca uppannassa
samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti
tañca pajānāti. (6)
immersion …

Santaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘atthi
me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti,
asantaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘natthi
me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti, yathā
ca anuppannassa upekkhāsambojjhaṅgassa uppādo
hoti tañca pajānāti, yathā ca uppannassa
upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti
tañca pajānāti. (7)
equanimity in them, they understand: ‘I have the
awakening factor of equanimity in me.’ When they don’t
have the awakening factor of equanimity in them, they
understand: ‘I don’t have the awakening factor of
equanimity in me.’ They understand how the awakening
factor of equanimity that has not arisen comes to arise; and
how the awakening factor of equanimity that has arisen
becomes fulﬁlled by development.

Evampi kho, bhikkhave, bhikkhu dhammesu
dhammānupassī viharati sattasu bojjhaṅgesu.
That’s how a mendicant meditates by observing an aspect
of principles with respect to the seven awakening factors.

Bojjhaṅgapabbaṃ niṭṭhitaṃ.

4.5. Dhammānupassanāsaccapabba
4.5. The Truths

Puna caparaṃ, bhikkhave, bhikkhu dhammesu
dhammānupassī viharati catūsu ariyasaccesu.
Furthermore, a mendicant meditates by observing an
aspect of principles with respect to the four noble truths.

Kathañca pana, bhikkhave, bhikkhu dhammesu
dhammānupassī viharati catūsu ariyasaccesu?
And how does a mendicant meditate observing an aspect of
principles with respect to the four noble truths?

Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti
yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti
yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti
yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī
paṭipadā’ti yathābhūtaṃ pajānāti.
It’s when a mendicant truly understands: ‘This is suﬀering’
… ‘This is the origin of suﬀering’ … ‘This is the cessation of
suﬀering’ … ‘This is the practice that leads to the cessation
of suﬀering.’

Paṭhamabhāṇavāro niṭṭhito.
The ﬁrst recitation section is ﬁnished.

4.5.1. Dukkhasaccaniddesa
4.5.1. The Truth of Suﬀering

Katamañca, bhikkhave, dukkhaṃ ariyasaccaṃ?
And what is the noble truth of suﬀering?

Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ,
sokaparidevadukkhadomanassupāyāsāpi dukkhā,
appiyehi sampayogopi dukkho, piyehi vippayogopi
dukkho, yampicchaṃ na labhati tampi dukkhaṃ,
saṃkhittena pañcupādānakkhandhā dukkhā.
Rebirth is suﬀering; old age is suﬀering; death is suﬀering;
sorrow, lamentation, pain, sadness, and distress are
suﬀering; association with the disliked is suﬀering;
separation from the liked is suﬀering; not getting what you
wish for is suﬀering. In brief, the ﬁve grasping aggregates
are suﬀering.

Katamā ca, bhikkhave, jāti?
And what is rebirth?

Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye
jāti sañjāti okkanti abhinibbatti khandhānaṃ
pātubhāvo āyatanānaṃ paṭilābho,
The rebirth, inception, conception, reincarnation,
manifestation of the sets of phenomena, and acquisition of
the sense ﬁelds of the various sentient beings in the various
orders of sentient beings.

ayaṃ vuccati, bhikkhave, jāti. (1)
This is called rebirth.

Katamā ca, bhikkhave, jarā?
And what is old age?

Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye
jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno
saṃhāni indriyānaṃ paripāko,
The old age, decrepitude, broken teeth, grey hair, wrinkly
skin, diminished vitality, and failing faculties of the various
sentient beings in the various orders of sentient beings.

ayaṃ vuccati, bhikkhave, jarā. (2)
This is called old age.

Katamañca, bhikkhave, maraṇaṃ?
And what is death?

Yaṃ tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā
cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ
kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo
jīvitindriyassupacchedo,
The passing away, perishing, disintegration, demise,
mortality, death, decease, breaking up of the aggregates,
laying to rest of the corpse, and cutting oﬀ of the life faculty
of the various sentient beings in the various orders of
sentient beings.

idaṃ vuccati, bhikkhave, maraṇaṃ. (3)
This is called death.
Katamo ca, bhikkhave, soko?
And what is sorrow?

Yo kho, bhikkhave, aññataraññatarena byasanena
samannāgatassa aññataraññatarena
dukkhadhammena phuṭṭhassa soko socanā socitattaṃ
antosoko antoparisoko,
The sorrow, sorrowing, state of sorrow, inner sorrow, inner
deep sorrow in someone who has undergone misfortune,
who has experienced suﬀering.

ayaṃ vuccati, bhikkhave, soko. (4)
This is called sorrow.

Katamo ca, bhikkhave, paridevo?
And what is lamentation?

Yo kho, bhikkhave, aññataraññatarena byasanena
samannāgatassa aññataraññatarena
dukkhadhammena phuṭṭhassa ādevo paridevo
ādevanā paridevanā ādevitattaṃ paridevitattaṃ,
The wail, lament, wailing, lamenting, state of wailing and
lamentation in someone who has undergone misfortune,
who has experienced suﬀering.

ayaṃ vuccati, bhikkhave, paridevo. (5)
This is called lamentation.

Katamañca, bhikkhave, dukkhaṃ?
And what is pain?

Yaṃ kho, bhikkhave, kāyikaṃ dukkhaṃ kāyikaṃ
asātaṃ kāyasamphassajaṃ dukkhaṃ asātaṃ
vedayitaṃ,
Physical pain, physical displeasure, the painful, unpleasant
feeling that’s born from physical contact.

idaṃ vuccati, bhikkhave, dukkhaṃ. (6)
This is called pain.

Katamañca, bhikkhave, domanassaṃ?
And what is sadness?

Yaṃ kho, bhikkhave, cetasikaṃ dukkhaṃ cetasikaṃ
asātaṃ manosamphassajaṃ dukkhaṃ asātaṃ
vedayitaṃ,
Mental pain, mental displeasure, the painful, unpleasant
feeling that’s born from mental contact.

idaṃ vuccati, bhikkhave, domanassaṃ. (7)
This is called sadness.

Katamo ca, bhikkhave, upāyāso?
And what is distress?

Yo kho, bhikkhave, aññataraññatarena byasanena
samannāgatassa aññataraññatarena
dukkhadhammena phuṭṭhassa āyāso upāyāso
āyāsitattaṃ upāyāsitattaṃ,
The stress, distress, state of stress and distress in someone
who has undergone misfortune, who has experienced
suﬀering.

ayaṃ vuccati, bhikkhave, upāyāso. (8)
This is called distress.

Katamo ca, bhikkhave, appiyehi sampayogo dukkho?
And what is meant by ‘association with the disliked is
suﬀering’?
Idha yassa te honti aniṭṭhā akantā amanāpā rūpā
saddā gandhā rasā phoṭṭhabbā dhammā, ye vā
panassa te honti anatthakāmā ahitakāmā
aphāsukakāmā ayogakkhemakāmā, yā tehi saddhiṃ
saṅgati samāgamo samodhānaṃ missībhāvo,
There are sights, sounds, smells, tastes, touches, and
thoughts that are unlikable, undesirable, and disagreeable.
And there are those who want to harm, injure, disturb, and
threaten you. The coming together with these, the joining,
inclusion, mixing with them:

ayaṃ vuccati, bhikkhave, appiyehi sampayogo
dukkho. (9)
this is what is meant by ‘association with the disliked is
suﬀering’.

Katamo ca, bhikkhave, piyehi vippayogo dukkho?
And what is meant by ‘separation from the liked is
suﬀering’?

Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā
gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te
honti atthakāmā hitakāmā phāsukakāmā
yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā
mittā vā amaccā vā ñātisālohitā vā, yā tehi saddhiṃ
asaṅgati asamāgamo asamodhānaṃ amissībhāvo,
There are sights, sounds, smells, tastes, touches, and
thoughts that are likable, desirable, and agreeable. And
there are those who want to beneﬁt, help, comfort, and
protect you. The division from these, the disconnection,
segregation, and parting from them:

ayaṃ vuccati, bhikkhave, piyehi vippayogo dukkho.
(10)
this is what is meant by ‘separation from the liked is
suﬀering’.
Katamañca, bhikkhave, yampicchaṃ na labhati tampi
dukkhaṃ?
And what is meant by ‘not getting what you wish for is
suﬀering’?

Jātidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā
uppajjati:
In sentient beings who are liable to be reborn, such a wish
arises:

‘aho vata mayaṃ na jātidhammā assāma, na ca vata
no jāti āgaccheyyā’ti.
‘Oh, if only we were not liable to be reborn! If only rebirth
would not come to us!’

Na kho panetaṃ icchāya pattabbaṃ,
But you can’t get that by wishing.

idampi yampicchaṃ na labhati tampi dukkhaṃ.
This is what is meant by ‘not getting what you wish for is
suﬀering.’

Jarādhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā
uppajjati:
In sentient beings who are liable to grow old …

‘aho vata mayaṃ na jarādhammā assāma, na ca vata
no jarā āgaccheyyā’ti.

Na kho panetaṃ icchāya pattabbaṃ, idampi
yampicchaṃ na labhati tampi dukkhaṃ.

Byādhidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā
uppajjati ‘aho vata mayaṃ na byādhidhammā assāma,
na ca vata no byādhi āgaccheyyā’ti.
fall ill …

Na kho panetaṃ icchāya pattabbaṃ, idampi
yampicchaṃ na labhati tampi dukkhaṃ.

Maraṇadhammānaṃ, bhikkhave, sattānaṃ evaṃ
icchā uppajjati ‘aho vata mayaṃ na maraṇadhammā
assāma, na ca vata no maraṇaṃ āgaccheyyā’ti.
die …

Na kho panetaṃ icchāya pattabbaṃ, idampi
yampicchaṃ na labhati tampi dukkhaṃ.

Sokaparidevadukkhadomanassupāyāsadhammānaṃ,
bhikkhave, sattānaṃ evaṃ icchā uppajjati ‘aho vata
mayaṃ na
sokaparidevadukkhadomanassupāyāsadhammā
assāma, na ca vata no
sokaparidevadukkhadomanassupāyāsaā
āgaccheyyun’ti.
experience sorrow, lamentation, pain, sadness, and distress,
such a wish arises: ‘Oh, if only we were not liable to
experience sorrow, lamentation, pain, sadness, and distress!
If only sorrow, lamentation, pain, sadness, and distress
would not come to us!’

Na kho panetaṃ icchāya pattabbaṃ,
But you can’t get that by wishing.

idampi yampicchaṃ na labhati tampi dukkhaṃ. (11)
This is what is meant by ‘not getting what you wish for is
suﬀering.’

Katame ca, bhikkhave, saṅkhittena
pañcupādānakkhandhā dukkhā?
And what is meant by ‘in brief, the ﬁve grasping aggregates
are suﬀering’?

Seyyathidaṃ—rūpupādānakkhandho,
vedanupādānakkhandho, saññupādānakkhandho,
saṅkhārupādānakkhandho, viññāṇupādānakkhandho.
They are the grasping aggregates that consist of form,
feeling, perception, choices, and consciousness.

Ime vuccanti, bhikkhave, saṅkhittena
pañcupādānakkhandhā dukkhā.
This is what is meant by ‘in brief, the ﬁve grasping
aggregates are suﬀering’.

Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ.
This is called the noble truth of suﬀering.

4.5.2. Samudayasaccaniddesa
4.5.2. The Origin of Suﬀering

Katamañca, bhikkhave, dukkhasamudayaṃ
ariyasaccaṃ?
And what is the noble truth of the origin of suﬀering?

Yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā
tatratatrābhinandinī, seyyathidaṃ—
It’s the craving that leads to future rebirth, mixed up with
relishing and greed, looking for enjoyment in various
diﬀerent realms. That is,

kāmataṇhā bhavataṇhā vibhavataṇhā.
craving for sensual pleasures, craving for continued
existence, and craving to end existence.

Sā kho panesā, bhikkhave, taṇhā kattha uppajjamānā
uppajjati, kattha nivisamānā nivisati?
But where does that craving arise and where does it settle?

Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā
uppajjamānā uppajjati, ettha nivisamānā nivisati.
Whatever in the world seems nice and pleasant, it is there
that craving arises and settles.

Kiñca loke piyarūpaṃ sātarūpaṃ?
And what in the world seems nice and pleasant?

Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā
uppajjamānā uppajjati, ettha nivisamānā nivisati.
The eye in the world seems nice and pleasant, and it is
there that craving arises and settles.

Sotaṃ loke … pe …
The ear …

ghānaṃ loke …
nose …

jivhā loke …
tongue …

kāyo loke …
body …

mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā
uppajjamānā uppajjati, ettha nivisamānā nivisati.
mind in the world seems nice and pleasant, and it is there
that craving arises and settles.

Rūpā loke …
Sights …

saddā loke …
sounds …

gandhā loke …
smells …

rasā loke …
tastes …

phoṭṭhabbā loke …
touches …

dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā
uppajjamānā uppajjati, ettha nivisamānā nivisati.
thoughts in the world seem nice and pleasant, and it is
there that craving arises and settles.

Cakkhuviññāṇaṃ loke …
Eye consciousness …

sotaviññāṇaṃ loke …
ear consciousness …

ghānaviññāṇaṃ loke …
nose consciousness …

jivhāviññāṇaṃ loke …
tongue consciousness …

kāyaviññāṇaṃ loke …
body consciousness …

manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā
taṇhā uppajjamānā uppajjati, ettha nivisamānā
nivisati.
mind consciousness in the world seems nice and pleasant,
and it is there that craving arises and settles.
Cakkhusamphasso loke …
Eye contact …

sotasamphasso loke …
ear contact …

ghānasamphasso loke …
nose contact …

jivhāsamphasso loke …
tongue contact …

kāyasamphasso loke …
body contact …

manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā
taṇhā uppajjamānā uppajjati, ettha nivisamānā
nivisati.
mind contact in the world seems nice and pleasant, and it is
there that craving arises and settles.

Cakkhusamphassajā vedanā loke …
Feeling born of eye contact …

sotasamphassajā vedanā loke …
feeling born of ear contact …

ghānasamphassajā vedanā loke …
feeling born of nose contact …

jivhāsamphassajā vedanā loke …
feeling born of tongue contact …

kāyasamphassajā vedanā loke …
feeling born of body contact …
manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ,
etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati.
feeling born of mind contact in the world seems nice and
pleasant, and it is there that craving arises and settles.

Rūpasaññā loke …
Perception of sights …

saddasaññā loke …
perception of sounds …

gandhasaññā loke …
perception of smells …

rasasaññā loke …
perception of tastes …

phoṭṭhabbasaññā loke …
perception of touches …

dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā
taṇhā uppajjamānā uppajjati, ettha nivisamānā
nivisati.
perception of thoughts in the world seems nice and
pleasant, and it is there that craving arises and settles.

Rūpasañcetanā loke …
Intention regarding sights …

saddasañcetanā loke …
intention regarding sounds …

gandhasañcetanā loke …
intention regarding smells …
rasasañcetanā loke …
intention regarding tastes …

phoṭṭhabbasañcetanā loke …
intention regarding touches …

dhammasañcetanā loke piyarūpaṃ sātarūpaṃ,
etthesā taṇhā uppajjamānā uppajjati, ettha
nivisamānā nivisati.
intention regarding thoughts in the world seems nice and
pleasant, and it is there that craving arises and settles.

Rūpataṇhā loke …
Craving for sights …

saddataṇhā loke …
craving for sounds …

gandhataṇhā loke …
craving for smells …

rasataṇhā loke …
craving for tastes …

phoṭṭhabbataṇhā loke …
craving for touches …

dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā
taṇhā uppajjamānā uppajjati, ettha nivisamānā
nivisati.
craving for thoughts in the world seems nice and pleasant,
and it is there that craving arises and settles.

Rūpavitakko loke …
Thoughts about sights …
saddavitakko loke …
thoughts about sounds …

gandhavitakko loke …
thoughts about smells …

rasavitakko loke …
thoughts about tastes …

phoṭṭhabbavitakko loke …
thoughts about touches …

dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā
taṇhā uppajjamānā uppajjati, ettha nivisamānā
nivisati.
thoughts about thoughts in the world seem nice and
pleasant, and it is there that craving arises and settles.

Rūpavicāro loke …
Considerations regarding sights …

saddavicāro loke …
considerations regarding sounds …

gandhavicāro loke …
considerations regarding smells …

rasavicāro loke …
considerations regarding tastes …

phoṭṭhabbavicāro loke …
considerations regarding touches …

dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā
taṇhā uppajjamānā uppajjati, ettha nivisamānā
nivisati.
considerations regarding thoughts in the world seem nice
and pleasant, and it is there that craving arises and settles.

Idaṃ vuccati, bhikkhave, dukkhasamudayaṃ
ariyasaccaṃ.
This is called the noble truth of the origin of suﬀering.

4.5.3. Nirodhasaccaniddesa
4.5.3. The Cessation of Suﬀering

Katamañca, bhikkhave, dukkhanirodhaṃ
ariyasaccaṃ?
And what is the noble truth of the cessation of suﬀering?

Yo tassāyeva taṇhāya asesavirāganirodho cāgo
paṭinissaggo mutti anālayo.
It’s the fading away and cessation of that very same craving
with nothing left over; giving it away, letting it go, releasing
it, and not adhering to it.

Sā kho panesā, bhikkhave, taṇhā kattha pahīyamānā
pahīyati, kattha nirujjhamānā nirujjhati?

Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā
pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Whatever in the world seems nice and pleasant, it is there
that craving is given up and ceases.

Kiñca loke piyarūpaṃ sātarūpaṃ?
And what in the world seems nice and pleasant?

Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā
pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
The eye in the world seems nice and pleasant, and it is
there that craving is given up and ceases. …
Sotaṃ loke … pe …

ghānaṃ loke …

jivhā loke …

kāyo loke …

mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā
pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Rūpā loke …

saddā loke …

gandhā loke …

rasā loke …

phoṭṭhabbā loke …

dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā
pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Cakkhuviññāṇaṃ loke …

sotaviññāṇaṃ loke …

ghānaviññāṇaṃ loke …

jivhāviññāṇaṃ loke …

kāyaviññāṇaṃ loke …
manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā
taṇhā pahīyamānā pahīyati, ettha nirujjhamānā
nirujjhati.

Cakkhusamphasso loke …

sotasamphasso loke …

ghānasamphasso loke …

jivhāsamphasso loke …

kāyasamphasso loke …

manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā
taṇhā pahīyamānā pahīyati, ettha nirujjhamānā
nirujjhati.

Cakkhusamphassajā vedanā loke …

sotasamphassajā vedanā loke …

ghānasamphassajā vedanā loke …

jivhāsamphassajā vedanā loke …

kāyasamphassajā vedanā loke …

manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ,
etthesā taṇhā pahīyamānā pahīyati, ettha
nirujjhamānā nirujjhati.

Rūpasaññā loke …

saddasaññā loke …
gandhasaññā loke …

rasasaññā loke …

phoṭṭhabbasaññā loke …

dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā
taṇhā pahīyamānā pahīyati, ettha nirujjhamānā
nirujjhati.

Rūpasañcetanā loke …

saddasañcetanā loke …

gandhasañcetanā loke …

rasasañcetanā loke …

phoṭṭhabbasañcetanā loke …

dhammasañcetanā loke piyarūpaṃ sātarūpaṃ,
etthesā taṇhā pahīyamānā pahīyati, ettha
nirujjhamānā nirujjhati.

Rūpataṇhā loke …

saddataṇhā loke …

gandhataṇhā loke …

rasataṇhā loke …

phoṭṭhabbataṇhā loke …

dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā
taṇhā pahīyamānā pahīyati, ettha nirujjhamānā
nirujjhati.

Rūpavitakko loke …

saddavitakko loke …

gandhavitakko loke …

rasavitakko loke …

phoṭṭhabbavitakko loke …

dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā
taṇhā pahīyamānā pahīyati, ettha nirujjhamānā
nirujjhati.

Rūpavicāro loke …

saddavicāro loke …

gandhavicāro loke …

rasavicāro loke …

phoṭṭhabbavicāro loke …

dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā
taṇhā pahīyamānā pahīyati, ettha nirujjhamānā
nirujjhati.
Considerations regarding thoughts in the world seem nice
and pleasant, and it is there that craving is given up and
ceases.

Idaṃ vuccati, bhikkhave, dukkhanirodhaṃ
ariyasaccaṃ.
This is called the noble truth of the cessation of suﬀering.
4.5.4. Maggasaccaniddesa
4.5.4. The Path

Katamañca, bhikkhave, dukkhanirodhagāminī
paṭipadā ariyasaccaṃ?
And what is the noble truth of the practice that leads to the
cessation of suﬀering?

Ayameva ariyo aṭṭhaṅgiko maggo seyyathidaṃ—
It is simply this noble eightfold path, that is:

sammādiṭṭhi sammāsaṅkappo sammāvācā
sammākammanto sammāājīvo sammāvāyāmo
sammāsati sammāsamādhi.
right view, right thought, right speech, right action, right
livelihood, right eﬀort, right mindfulness, and right
immersion.

Katamā ca, bhikkhave, sammādiṭṭhi?
And what is right view?

Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ,
dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ,
dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ.
Knowing about suﬀering, the origin of suﬀering, the
cessation of suﬀering, and the practice that leads to the
cessation of suﬀering.

Ayaṃ vuccati, bhikkhave, sammādiṭṭhi. (1)
This is called right view.

Katamo ca, bhikkhave, sammāsaṅkappo?
And what is right thought?
Nekkhammasaṅkappo abyāpādasaṅkappo
avihiṃsāsaṅkappo.
Thoughts of renunciation, good will, and harmlessness.

Ayaṃ vuccati, bhikkhave, sammāsaṅkappo. (2)
This is called right thought.

Katamā ca, bhikkhave, sammāvācā?
And what is right speech?

Musāvādā veramaṇī pisuṇāya vācāya veramaṇī
pharusāya vācāya veramaṇī samphappalāpā
veramaṇī.
The refraining from lying, divisive speech, harsh speech,
and talking nonsense.

Ayaṃ vuccati, bhikkhave, sammāvācā. (3)
This is called right speech.

Katamo ca, bhikkhave, sammākammanto?
And what is right action?

Pāṇātipātā veramaṇī adinnādānā veramaṇī
kāmesumicchācārā veramaṇī.
Refraining from killing living creatures, stealing, and sexual
misconduct.

Ayaṃ vuccati, bhikkhave, sammākammanto. (4)
This is called right action.

Katamo ca, bhikkhave, sammāājīvo?
And what is right livelihood?

Idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya
sammāājīvena jīvitaṃ kappeti.
It’s when a noble disciple gives up wrong livelihood and
earns a living by right livelihood.

Ayaṃ vuccati, bhikkhave, sammāājīvo. (5)
This is called right livelihood.

Katamo ca, bhikkhave, sammāvāyāmo?
And what is right eﬀort?

Idha, bhikkhave, bhikkhu anuppannānaṃ
pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya
chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ
paggaṇhāti padahati;
It’s when a mendicant generates enthusiasm, tries, makes
an eﬀort, exerts the mind, and strives so that bad, unskillful
qualities don’t arise.

uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ
pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati
cittaṃ paggaṇhāti padahati;
They generate enthusiasm, try, make an eﬀort, exert the
mind, and strive so that bad, unskillful qualities that have
arisen are given up.

anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya
chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ
paggaṇhāti padahati;
They generate enthusiasm, try, make an eﬀort, exert the
mind, and strive so that skillful qualities arise.

uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā
asammosāya bhiyyobhāvāya vepullāya bhāvanāya
pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati
cittaṃ paggaṇhāti padahati.
They generate enthusiasm, try, make an eﬀort, exert the
mind, and strive so that skillful qualities that have arisen
remain, are not lost, but increase, mature, and are
completed by development.

Ayaṃ vuccati, bhikkhave, sammāvāyāmo. (6)
This is called right eﬀort.

Katamā ca, bhikkhave, sammāsati?
And what is right mindfulness?

Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati
ātāpī sampajāno satimā vineyya loke
abhijjhādomanassaṃ;
It’s when a mendicant meditates by observing an aspect of
the body—keen, aware, and mindful, rid of desire and
aversion for the world.

vedanāsu vedanānupassī viharati ātāpī sampajāno
satimā vineyya loke abhijjhādomanassaṃ;
They meditate observing an aspect of feelings—keen,
aware, and mindful, rid of desire and aversion for the
world.

citte cittānupassī viharati ātāpī sampajāno satimā
vineyya loke abhijjhādomanassaṃ;
They meditate observing an aspect of the mind—keen,
aware, and mindful, rid of desire and aversion for the
world.

Ayaṃ vuccati, bhikkhave, sammāsati. (7)
This is called right mindfulness.
Katamo ca, bhikkhave, sammāsamādhi?
And what is right immersion?

Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca
akusalehi dhammehi savitakkaṃ savicāraṃ
vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ
upasampajja viharati.
It’s when a mendicant, quite secluded from sensual
pleasures, secluded from unskillful qualities, enters and
remains in the ﬁrst absorption, which has the rapture and
bliss born of seclusion, while placing the mind and keeping
it connected.

Vitakkavicārānaṃ vūpasamā ajjhattaṃ
sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ
avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ
upasampajja viharati.
As the placing of the mind and keeping it connected are
stilled, they enter and remain in the second absorption,
which has the rapture and bliss born of immersion, with
internal clarity and conﬁdence, and uniﬁed mind, without
placing the mind and keeping it connected.

Pītiyā ca virāgā upekkhako ca viharati, sato ca
sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ
ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti
tatiyaṃ jhānaṃ upasampajja viharati.
And with the fading away of rapture, they enter and remain
in the third absorption, where they meditate with
equanimity, mindful and aware, personally experiencing the
bliss of which the noble ones declare, ‘Equanimous and
mindful, one meditates in bliss.’

Sukhassa ca pahānā dukkhassa ca pahānā pubbeva
somanassadomanassānaṃ atthaṅgamā
adukkhamasukhaṃ upekkhāsatipārisuddhiṃ
catutthaṃ jhānaṃ upasampajja viharati.
Giving up pleasure and pain, and ending former happiness
and sadness, they enter and remain in the fourth
absorption, without pleasure or pain, with pure equanimity
and mindfulness.

Ayaṃ vuccati, bhikkhave, sammāsamādhi.
This is called right immersion.

Idaṃ vuccati, bhikkhave, dukkhanirodhagāminī
paṭipadā ariyasaccaṃ. (8)
This is called the noble truth of the practice that leads to
the cessation of suﬀering.

‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti
yāvadeva ñāṇamattāya paṭissatimattāya anissito ca
viharati, na ca kiñci loke upādiyati.
Or mindfulness is established that principles exist, to the
extent necessary for knowledge and mindfulness. They
meditate independent, not grasping at anything in the
world.

Evampi kho, bhikkhave, bhikkhu dhammesu
dhammānupassī viharati catūsu ariyasaccesu.
That’s how a mendicant meditates by observing an aspect
of principles with respect to the four noble truths.

Saccapabbaṃ niṭṭhitaṃ.

Dhammānupassanā niṭṭhitā.

Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ
bhāveyya sattavassāni, tassa dvinnaṃ phalānaṃ
aññataraṃ phalaṃ pāṭikaṅkhaṃ
Anyone who develops these four kinds of mindfulness
meditation in this way for seven years can expect one of two
results:

diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.
enlightenment in the present life, or if there’s something
left over, non-return.

Tiṭṭhantu, bhikkhave, sattavassāni.
Let alone seven years,

Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ
bhāveyya cha vassāni … pe …
anyone who develops these four kinds of mindfulness
meditation in this way for six years …

pañca vassāni …
ﬁve years …

cattāri vassāni …
four years …
tīṇi vassāni …
three years …

dve vassāni …
two years …

ekaṃ vassaṃ …
one year …

tiṭṭhatu, bhikkhave, ekaṃ vassaṃ.

Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ
bhāveyya sattamāsāni, tassa dvinnaṃ phalānaṃ
aññataraṃ phalaṃ pāṭikaṅkhaṃ
seven months …

diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.

Tiṭṭhantu, bhikkhave, satta māsāni.

Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ
bhāveyya cha māsāni … pe …
six months …

pañca māsāni …
ﬁve months …

cattāri māsāni …
four months …

tīṇi māsāni …
three months …

dve māsāni …
two months …
ekaṃ māsaṃ …
one month …

aḍḍhamāsaṃ …
a fortnight …

tiṭṭhatu, bhikkhave, aḍḍhamāso.
Let alone a fortnight,

Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ
bhāveyya sattāhaṃ, tassa dvinnaṃ phalānaṃ
aññataraṃ phalaṃ pāṭikaṅkhaṃ
anyone who develops these four kinds of mindfulness
meditation in this way for seven days can expect one of two
results:

diṭṭheva dhamme aññā; sati vā upādisese
anāgāmitāti.
enlightenment in the present life, or if there’s something
left over, non-return.

Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ
visuddhiyā sokaparidevānaṃ samatikkamāya
dukkhadomanassānaṃ atthaṅgamāya ñāyassa
adhigamāya nibbānassa sacchikiriyāya yadidaṃ
cattāro satipaṭṭhānāti.
‘The four kinds of mindfulness meditation are the path to
convergence. They are in order to purify sentient beings, to
get past sorrow and crying, to make an end of pain and
sadness, to end the cycle of suﬀering, and to realize
extinguishment.’

Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttan”ti.
That’s what I said, and this is why I said it.”
Idamavoca bhagavā.
That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṃ
abhinandunti.
Satisﬁed, the mendicants were happy with what the
Buddha said.

Mahāsatipaṭṭhānasuttaṃ niṭṭhitaṃ navamaṃ.

(CONTINUED AT ETCHING.NET)

Dated c. 500 BCE
From suttacentral.net
Inscribed by etching.net - PGP ordinal 1534430655325919
Support the preservation of knowledge and culture with Monero (XMR):
876PwzyUV9PGcbySDpDS9aXXEzGwDW1rRjaYoLTuqueTfsDihnAHTUcYmYECAiuG6w9Ak3AHwh31YHwUoKMTLjCfN8wbYYi

DĪGHA NIKĀYA (LONG DISCOURSES) Suttas 18-22 Pali Canon Translated by Bhikkhu Sujato 18. Janavasabhasutta - With Janavasabha Dīgha Nikāya 18 - Long Discourses 18 1. Nātikiyādibyākaraṇa 1. Declaring the Rebirths of People From Nādika and Elsewhere Evaṃ me sutaṃ— So I have heard. ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe. At one time the Buddha was staying at Nādika in the brick house. Tena kho pana samayena bhagavā parito parito janapadesu paricārake abbhatīte kālaṅkate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṃsesu 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 Vaṁsas, 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 pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. Over ﬁfty devotees in Nādika 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 tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti. More than ninety devotees in Nādika 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 tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti. In excess of ﬁve hundred devotees in Nādika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening.” Assosuṃ kho nātikiyā paricārakā: When the devotees of Nādika heard about the Buddha’s “bhagavā kira parito parito janapadesu paricārake abbhatīte kālaṅkate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṃsesu kurupañcālesu majjhasūrasenesu: ‘asu amutra upapanno, asu amutra upapanno. Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. Sādhikā navuti nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti. Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’”ti. Tena ca nātikiyā paricārakā attamanā ahesuṃ pamuditā pītisomanassajātā bhagavato pañhaveyyākaraṇaṃ sutvā. answers to those questions, they were uplifted and overjoyed, full of rapture and happiness. Assosi kho āyasmā ānando: Venerable Ānanda heard of the Buddha’s statements and the Nādikans’ happiness. “bhagavā kira parito parito janapadesu paricārake abbhatīte kālaṅkate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṃsesu kurupañcālesu majjhasūrasenesu: ‘asu amutra upapanno, asu amutra upapanno. Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. Sādhikā navuti nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti. Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti. Tena ca nātikiyā paricārakā attamanā ahesuṃ pamuditā pītisomanassajātā bhagavato pañhaveyyākaraṇaṃ sutvā”ti. 2. Ānandaparikathā 2. Ānanda’s Suggestion Atha kho āyasmato ānandassa etadahosi: Then Venerable Ānanda thought, “ime kho panāpi ahesuṃ 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 ahesuṃ buddhe pasannā dhamme pasannā saṃghe 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 veyyākaraṇaṃ, bahujano pasīdeyya, tato gaccheyya sugatiṃ. It would be good to do so, for many people would gain conﬁdence, and so be reborn in a good place. Ayaṃ kho panāpi ahosi rājā māgadho seniyo bimbisāro dhammiko dhammarājā hito brāhmaṇagahapatikānaṃ negamānañceva jānapadānañca. That King Seniya Bimbisāra of Magadha was a just and principled king who beneﬁted the brahmins and householders of town and country. Apissudaṃ manussā kittayamānarūpā viharanti: People still sing his praises: ‘evaṃ no so dhammiko dhammarājā sukhāpetvā kālaṅkato, evaṃ mayaṃ 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 saṃghe pasanno sīlesu paripūrakārī. He too had conﬁdence in the Buddha, the teaching, and the Saṅgha, and had fulﬁlled his ethics. Apissudaṃ manussā evamāhaṃsu: People say: ‘yāva maraṇakālāpi rājā māgadho seniyo bimbisāro bhagavantaṃ 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 veyyākaraṇaṃ bahujano pasīdeyya, tato gaccheyya sugatiṃ. 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, kathaṃ 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 dejected.” yena kho panassu dīnamanā māgadhakā paricārakā kathaṃ te bhagavā na byākareyyā”ti? Idamāyasmā ānando māgadhake paricārake ārabbha eko raho anuvicintetvā rattiyā paccūsasamayaṃ paccuṭṭhāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca: After pondering the fate of the Magadhan devotees alone in private, Ānanda rose at the crack of dawn and went to see the Buddha. He bowed, sat down to one side, and told the Buddha of his concerns, ﬁnishing by saying, “sutaṃ metaṃ, bhante: ‘bhagavā kira parito parito janapadesu paricārake abbhatīte kālaṅkate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṃsesu kurupañcālesu majjhasūrasenesu: “asu amutra upapanno, asu amutra upapanno. Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. Sādhikā navuti nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti. Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇāti. Tena ca nātikiyā paricārakā attamanā ahesuṃ pamuditā pītisomanassajātā bhagavato pañhaveyyākaraṇaṃ sutvā”’ti. Ime kho panāpi, bhante, ahesuṃ māgadhakā paricārakā bahū ceva rattaññū ca abbhatītā kālaṅkatā. Suññā maññe aṅgamagadhā aṅgamāgadhakehi paricārakehi abbhatītehi kālaṅkatehi. Te kho panāpi, bhante, ahesuṃ buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārino, te abbhatītā kālaṅkatā bhagavatā abyākatā. Tesampissa sādhu veyyākaraṇaṃ, bahujano pasīdeyya, tato gaccheyya sugatiṃ. Ayaṃ kho panāpi, bhante, ahosi rājā māgadho seniyo bimbisāro dhammiko dhammarājā hito brāhmaṇagahapatikānaṃ negamānañceva jānapadānañca. Apissudaṃ manussā kittayamānarūpā viharanti: ‘evaṃ no so dhammiko dhammarājā sukhāpetvā kālaṅkato. Evaṃ mayaṃ tassa dhammikassa dhammarañño vijite phāsu viharimhā’ti. So kho panāpi, bhante, ahosi buddhe pasanno dhamme pasanno saṅghe pasanno sīlesu paripūrakārī. Apissudaṃ manussā evamāhaṃsu: ‘yāva maraṇakālāpi rājā māgadho seniyo bimbisāro bhagavantaṃ kittayamānarūpo kālaṅkato’ti. So abbhatīto kālaṅkato bhagavatā abyākato; tassapissa sādhu veyyākaraṇaṃ, bahujano pasīdeyya, tato gaccheyya sugatiṃ. Bhagavato kho pana, bhante, sambodhi magadhesu. Yattha kho pana, bhante, bhagavato sambodhi magadhesu, kathaṃ 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 kathaṃ 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 dejected.” Idamāyasmā ānando māgadhake paricārake ārabbha bhagavato sammukhā parikathaṃ katvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Then Ānanda, after making this suggestion regarding the Magadhan devotees, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Atha kho bhagavā acirapakkante āyasmante ānande pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya nātikaṃ piṇḍāya pāvisi. Soon after Ānanda had left, the Buddha robed up in the morning and, taking his bowl and robe, entered Nādika for alms. Nātike piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto pāde pakkhāletvā giñjakāvasathaṃ pavisitvā māgadhake paricārake ārabbha aṭṭhiṃ katvā manasikatvā sabbaṃ cetasā samannāharitvā paññatte āsane nisīdi: He wandered for alms in Nādika. After the meal, on his return from alms-round, he washed his feet and entered the brick house. He paid heed, paid attention, and concentrated wholeheartedly on the fate of Magadhan devotees, and sat on the seat spread out, thinking, “gatiṃ nesaṃ jānissāmi abhisamparāyaṃ, yaṃgatikā te bhavanto yaṃabhisamparāyā”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. “yaṃgatikā te bhavanto yaṃabhisamparāyā”ti. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito giñjakāvasathā nikkhamitvā vihārapacchāyāyaṃ paññatte āsane nisīdi. Then in the late afternoon, the Buddha came out of retreat. Emerging from the brick house, he sat on the seat spread out in the shade of the porch. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ 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 indriyānaṃ. “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 tvaṃ, ānanda, māgadhake paricārake ārabbha sammukhā parikathaṃ katvā uṭṭhāyāsanā pakkanto, tadevāhaṃ nātike piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto pāde pakkhāletvā giñjakāvasathaṃ pavisitvā māgadhake paricārake ārabbha aṭṭhiṃ katvā manasikatvā sabbaṃ cetasā samannāharitvā paññatte āsane nisīdiṃ: The Buddha then recounted what had happened since speaking to Ānanda, revealing that he had seen the destiny of the Magadhan devotees. He continued: ‘gatiṃ nesaṃ jānissāmi abhisamparāyaṃ, yaṅgatikā te bhavanto yaṃabhisamparāyā’ti. Addasaṃ kho ahaṃ, ānanda, māgadhake paricārake ‘yaṅgatikā te bhavanto yaṃabhisamparāyā’ti. 3. Janavasabhayakkha 3. Janavasabha the Spirit Atha kho, ānanda, antarahito yakkho saddamanussāvesi: “Then, Ānanda an invisible spirit called out: ‘janavasabho ahaṃ, bhagavā; ‘I am Janavasabha, Blessed One! janavasabho ahaṃ, sugatā’ti. I am Janavasabha, Holy One!’ Abhijānāsi no tvaṃ, ānanda, ito pubbe evarūpaṃ nāmadheyyaṃ sutaṃ yadidaṃ janavasabho”ti? Ānanda, do you recall having previously heard such a name as Janavasabha?” “Na kho ahaṃ, bhante, abhijānāmi ito pubbe evarūpaṃ nāmadheyyaṃ sutaṃ yadidaṃ janavasabhoti, api ca me, bhante, lomāni haṭṭhāni ‘janavasabho’ti nāmadheyyaṃ sutvā. “No, sir. But when I heard the word, I got goosebumps! Tassa mayhaṃ, bhante, etadahosi: I thought, ‘na hi nūna so orako yakkho bhavissati yadidaṃ evarūpaṃ nāmadheyyaṃ supaññattaṃ yadidaṃ 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, a very beautiful spirit appeared in front of me. Dutiyakampi saddamanussāvesi: And for a second time he called out: ‘bimbisāro ahaṃ, bhagavā; ‘I am Bimbisāra, Blessed One! bimbisāro ahaṃ, sugatāti. I am Bimbisāra, Holy One! Idaṃ sattamaṃ kho ahaṃ, bhante, vessavaṇassa mahārājassa sahabyataṃ upapajjāmi, so tato cuto manussarājā bhavituṃ pahomi. This is the seventh time I have been reborn in the company of the Great King Vessavaṇa. After passing away from there, I am now able to become a king of non-humans. Ito satta tato satta, Seven from here, seven from there— saṃsārāni catuddasa; fourteen transmigrations in all. Nivāsamabhijānāmi, That’s how many past lives yattha me vusitaṃ pure. I can recollect. Dīgharattaṃ kho ahaṃ, bhante, avinipāto avinipātaṃ 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.’ “Acchariyamidaṃ āyasmato janavasabhassa yakkhassa, abbhutamidaṃ āyasmato janavasabhassa yakkhassa. ‘It’s incredible and amazing that you, the venerable spirit Janavasabha, should say: ‘Dīgharattaṃ kho ahaṃ, bhante, avinipāto avinipātaṃ sañjānāmī’ti ca vadesi, ‘āsā ca pana me santiṭṭhati sakadāgāmitāyā’ti ca vadesi, kutonidānaṃ panāyasmā janavasabho yakkho evarūpaṃ uḷāraṃ visesādhigamaṃ 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 ahaṃ, bhante, bhagavati ekantikato abhippasanno, tadagge ahaṃ, bhante, dīgharattaṃ avinipāto avinipātaṃ 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. Idhāhaṃ, bhante, vessavaṇena mahārājena pesito virūḷhakassa mahārājassa santike kenacideva karaṇīyena addasaṃ bhagavantaṃ antarāmagge giñjakāvasathaṃ pavisitvā māgadhake paricārake ārabbha aṭṭhiṃ katvā manasikatvā sabbaṃ cetasā samannāharitvā nisinnaṃ: 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. “gatiṃ nesaṃ jānissāmi abhisamparāyaṃ, yaṃgatikā te bhavanto yaṃabhisamparāyā”ti. Anacchariyaṃ kho panetaṃ, bhante, yaṃ vessavaṇassa mahārājassa tassaṃ parisāyaṃ bhāsato sammukhā sutaṃ sammukhā paṭiggahitaṃ: 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. “yaṃgatikā te bhavanto yaṃabhisamparāyā”ti. Tassa mayhaṃ, 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 bhagavantaṃ dassanāya upasaṅkamituṃ. 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 tāvatiṃsā sudhammāyaṃ sabhāyaṃ 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 Justice. 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 there. 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 tāvatiṃsā sudhammāyaṃ sabhāyaṃ sannisinnā honti sannipatitā, mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti. Idaṃ nesaṃ hoti āsanasmiṃ; When the gods of the Thirty-Three have a gathering like this, that is how they are seated. atha pacchā amhākaṃ āsanaṃ hoti. After that come our seats. Ye te, bhante, devā bhagavati brahmacariyaṃ caritvā adhunūpapannā tāvatiṃsakāyaṃ, 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 sudaṃ, bhante, devā tāvatiṃsā attamanā honti pamuditā pītisomanassajātā: The gods of the Thirty-Three were 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 demon hosts dwindle!” Atha kho, bhante, sakko devānamindo devānaṃ tāvatiṃsānaṃ sampasādaṃ 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— tāvatiṃsā sahindakā; the Thirty-Three with their Lord— Tathāgataṃ namassantā, revering the Realized One, dhammassa ca sudhammataṃ. and the natural excellence of the teaching; Nave deve ca passantā, and seeing the new gods, vaṇṇavante yasassine; so beautiful and glorious, Sugatasmiṃ brahmacariyaṃ, 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. Idaṃ disvāna nandanti, Seeing this, they delight— tāvatiṃsā sahindakā; the Thirty-Three with their Lord— Tathāgataṃ namassantā, revering the Realized One, dhammassa ca sudhammatan”ti. and the natural excellence of the teaching.” Tena sudaṃ, bhante, devā tāvatiṃsā bhiyyoso mattāya attamanā honti pamuditā pītisomanassajātā The gods of the Thirty-Three were even more uplifted and overjoyed at that, saying: “dibbā vata, bho, kāyā paripūrenti, hāyanti asurakāyā”ti. “The heavenly hosts swell, while the demon hosts dwindle!” Atha kho, bhante, yenatthena devā tāvatiṃsā sudhammāyaṃ sabhāyaṃ sannisinnā honti sannipatitā, taṃ atthaṃ cintayitvā taṃ atthaṃ mantayitvā vuttavacanāpi taṃ cattāro mahārājāno tasmiṃ atthe honti. Paccānusiṭṭhavacanāpi taṃ cattāro mahārājāno tasmiṃ 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 Justice, advised and instructed the Four Great Kings on the subject. sakesu sakesu āsanesu ṭhitā avipakkantā. And each stood at his own seat without departing. Te vuttavākyā rājāno, The Kings were instructed, paṭiggayhānusāsaniṃ; and heeded good advice. Vippasannamanā santā, With clear and peaceful minds, aṭṭhaṃsu samhi āsaneti. they stood by their own seats. Atha kho, bhante, uttarāya disāya uḷāro āloko sañjāyi, obhāso pāturahosi atikkammeva devānaṃ devānubhāvaṃ. Then in the northern quarter a magniﬁcent light arose and radiance appeared, surpassing the glory of the gods. Atha kho, bhante, sakko devānamindo deve tāvatiṃse 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 hetaṃ pubbanimittaṃ pātubhāvāya yadidaṃ āloko sañjāyati obhāso pātubhavatī”ti. “As indicated by the signs—light arising and radiance appearing—Brahmā will appear. For this is the precursor for the appearance of Brahmā, namely light arising and radiance appearing.” Yathā nimittā dissanti, As indicated by the signs, brahmā pātubhavissati; Brahmā will appear. Brahmuno hetaṃ nimittaṃ, For this is the sign of Brahmā: obhāso vipulo mahāti. a light vast and great. 5. Sanaṅkumārakathā 5. On Sanaṅkumāra Atha kho, bhante, devā tāvatiṃsā yathāsakesu āsanesu nisīdiṃsu: Then the gods of the Thirty-Three sat in their own seats, saying, “obhāsametaṃ ñassāma, yaṃvipāko bhavissati, sacchikatvāva naṃ gamissāmā”ti. “We shall ﬁnd out what has caused that light, and having realized it we shall go to it.” Cattāropi mahārājāno yathāsakesu āsanesu nisīdiṃsu: And the Four Great Kings did likewise. “obhāsametaṃ ñassāma yaṃvipāko bhavissati, sacchikatvāva naṃ gamissāmā”ti. Idaṃ sutvā devā tāvatiṃsā ekaggā samāpajjiṃsu: Hearing that, the gods of the Thirty-Three agreed in unison, “obhāsametaṃ ñassāma, yaṃvipāko bhavissati, sacchikatvāva naṃ gamissāmā”ti. “We shall ﬁnd out what has caused that light, and having realized it we shall go to it.” Yadā, bhante, brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ pātubhavati, oḷārikaṃ attabhāvaṃ abhinimminitvā pātubhavati. When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, he does so after manifesting in a solid corporeal form. Yo kho pana, bhante, brahmuno pakativaṇṇo anabhisambhavanīyo so devānaṃ tāvatiṃsānaṃ cakkhupathasmiṃ. For the gods of the Thirty-Three aren’t able to see a Brahmā’s normal appearance. Yadā, bhante, brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca. When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, he outshines the other gods in beauty and glory, Seyyathāpi, bhante, sovaṇṇo viggaho mānusaṃ viggahaṃ atirocati; as a golden statue outshines the human form. evameva kho, bhante, yadā brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca. Yadā, bhante, brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ pātubhavati, na tassaṃ parisāyaṃ koci devo abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. When Brahmā 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 joined palms raised, thinking, “yassadāni devassa pallaṅkaṃ icchissati brahmā sanaṅkumāro, tassa devassa pallaṅke nisīdissatī”ti. “Now Brahmā Sanaṅkumāra will sit on the couch of whatever god he chooses.” Yassa kho pana, bhante, devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṃ so labhati devo vedapaṭilābhaṃ; uḷāraṃ so labhati devo somanassapaṭilābhaṃ. And the god on whose couch Brahmā sits is overjoyed and brimming with happiness, Seyyathāpi, bhante, rājā khattiyo muddhāvasitto adhunābhisitto rajjena, uḷāraṃ so labhati vedapaṭilābhaṃ, uḷāraṃ so labhati somanassapaṭilābhaṃ; like a king on the day of his coronation. evameva kho, bhante, yassa devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṃ so labhati devo vedapaṭilābhaṃ, uḷāraṃ so labhati devo somanassapaṭilābhaṃ. Atha, bhante, brahmā sanaṅkumāro oḷārikaṃ attabhāvaṃ abhinimminitvā kumāravaṇṇī hutvā pañcasikho devānaṃ tāvatiṃsānaṃ pāturahosi. Then Brahmā Sanaṅkumāra manifested in a solid corporeal form, taking on the appearance of the youth Pañcasikha, and appeared to the gods of the Thirty-Three. So vehāsaṃ 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 vehāsaṃ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā devānaṃ tāvatiṃsānaṃ sampasādaṃ viditvā imāhi gāthāhi anumodi: Seeing the joy of those gods, Brahmā Sanaṅkumāra celebrated with these verses: “Modanti vata bho devā, “The gods rejoice— tāvatiṃsā sahindakā; the Thirty-Three with their Lord— Tathāgataṃ namassantā, revering the Realized One, dhammassa ca sudhammataṃ. and the natural excellence of the teaching; Nave deve ca passantā, and seeing the new gods, vaṇṇavante yasassine; so beautiful and glorious, Sugatasmiṃ brahmacariyaṃ, 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. Idaṃ disvāna nandanti, Seeing this, they delight— tāvatiṃsā sahindakā; the Thirty-Three with their Lord— Tathāgataṃ namassantā, revering the Realized One, dhammassa ca sudhammatan”ti. and the natural excellence of the teaching!” Imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsittha; That is the topic on which Brahmā Sanaṅkumāra spoke. imamatthaṃ, 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, rounded, undistorted, deep, and resonant. Yathāparisaṃ 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 it doesn’t extend outside the assembly. Yassa kho pana, bhante, evaṃ aṭṭhaṅgasamannāgato saro hoti, so vuccati “brahmassaro”ti. When someone has a voice like this, they’re said to have the voice of Brahmā. Atha kho, bhante, brahmā sanaṅkumāro tettiṃse attabhāve abhinimminitvā devānaṃ tāvatiṃsānaṃ pallaṅkena nisīditvā deve tāvatiṃse āmantesi: Then Brahmā Sanaṅkumāra, having manifested thirty-three corporeal forms, sat down on the couches of each of the gods of the Thirty-Three and addressed them, “taṃ kiṃ maññanti, bhonto devā tāvatiṃsā, yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. “What do the good gods of the Thirty-Three think about how much the Buddha has acted for the welfare and happiness of the people, for the beneﬁt, welfare, and happiness of gods and humans? Ye hi keci, bho, buddhaṃ saraṇaṃ gatā dhammaṃ saraṇaṃ gatā saṃghaṃ saraṇaṃ gatā sīlesu paripūrakārino te kāyassa bhedā paraṃ maraṇā appekacce paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjanti, appekacce nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjanti, appekacce tusitānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce yāmānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce cātumahārājikānaṃ devānaṃ sahabyataṃ 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 the Creations of 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 sabbanihīnaṃ kāyaṃ paripūrenti, te gandhabbakāyaṃ paripūrentī”ti. And at the very least they swell the hosts of the fairies.” Imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsittha; That is the topic on which Brahmā Sanaṅkumāra spoke. imamatthaṃ, bhante, brahmuno sanaṅkumārassa bhāsato ghosoyeva devā maññanti: And while he was speaking on that topic, each of the gods fancied, “yvāyaṃ mama pallaṅke svāyaṃ ekova bhāsatī”ti. “The one sitting on my couch is the only one speaking.” Ekasmiṃ bhāsamānasmiṃ, When one is speaking, sabbe bhāsanti nimmitā; all the forms speak. Ekasmiṃ tuṇhimāsīne, When one sits in silence, sabbe tuṇhī bhavanti te. they all remain silent. Tadāsu devā maññanti, But those gods imagine— tāvatiṃsā sahindakā; the Thirty-Three with their Lord— Yvāyaṃ mama pallaṅkasmiṃ, that the one on their seat svāyaṃ ekova bhāsatīti. is the only one to speak. Atha kho, bhante, brahmā sanaṅkumāro ekattena attānaṃ upasaṃharati, ekattena attānaṃ upasaṃharitvā sakkassa devānamindassa pallaṅke pallaṅkena nisīditvā deve tāvatiṃse āmantesi: The Brahmā 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 “Taṃ kiṃ maññanti, bhonto devā tāvatiṃsā, 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 about how much the four bases of psychic power have been clearly described by the Blessed One—the one who knows and sees, the perfected one, the fully awakened Buddha— for the multiplication, generation, and transformation of corporeal forms through psychic power? Katame cattāro? What four? Idha bho bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active eﬀort. Vīriyasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. They develop the basis of psychic power that has immersion due to energy, and active eﬀort. Cittasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. They develop the basis of psychic power that has immersion due to mental development, and active eﬀort. Vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ 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 that have been clearly described by the Buddha, for the multiplication, generation, and transformation of corporeal forms through psychic power. Ye hi keci bho atītamaddhānaṃ samaṇā vā brāhmaṇā vā anekavihitaṃ iddhividhaṃ paccanubhosuṃ, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā. All the ascetics and brahmins in the past, Yepi hi keci bho anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā anekavihitaṃ iddhividhaṃ paccanubhossanti, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā. future, Yepi hi keci bho etarahi samaṇā vā brāhmaṇā vā anekavihitaṃ iddhividhaṃ paccanubhonti, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ 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 tāvatiṃsā, mamapimaṃ evarūpaṃ iddhānubhāvan”ti? gentlemen, do you see such psychic might and power in me?” “Evaṃ, mahābrahme”ti. “Yes, Great Brahmā.” “Ahampi kho bho imesaṃyeva catunnañca iddhipādānaṃ bhāvitattā bahulīkatattā evaṃ mahiddhiko evaṃmahānubhāvo”ti. “I too became so mighty and powerful by developing and cultivating these four bases of psychic power.” Imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsittha. That is the topic on which Brahmā Sanaṅkumāra spoke. Imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṃse āmantesi: And having spoken about that, he addressed the gods of the Thirty-Three: 7. Tividhaokāsādhigama 7. The Three Openings “Taṃ kiṃ maññanti, bhonto devā tāvatiṃsā, yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo okāsādhigamā anubuddhā sukhassādhigamāya. “What do the good gods of the Thirty-Three think about how much the Buddha has understood the three opportunities for achieving happiness? Katame tayo? What three? Idha bho ekacco saṃsaṭṭho viharati kāmehi saṃsaṭṭho akusalehi dhammehi. First, take someone who lives mixed up with sensual pleasures and unskillful qualities. So aparena samayena ariyadhammaṃ suṇāti, yoniso manasi karoti, dhammānudhammaṃ paṭipajjati. After some time they hear the noble teaching, properly attend to how it applies to them, and practice accordingly. So ariyadhammassavanaṃ āgamma yonisomanasikāraṃ dhammānudhammappaṭipattiṃ asaṃsaṭṭho viharati kāmehi asaṃsaṭṭho akusalehi dhammehi. They live aloof from sensual pleasures and unskillful qualities. Tassa asaṃsaṭṭhassa kāmehi asaṃsaṭṭhassa akusalehi dhammehi uppajjati sukhaṃ, sukhā bhiyyo somanassaṃ. That gives rise to pleasure, and more than pleasure, happiness, Seyyathāpi, bho, pamudā pāmojjaṃ jāyetha; like the joy that’s born from gladness. evameva kho, bho, asaṃsaṭṭhassa kāmehi asaṃsaṭṭhassa akusalehi dhammehi uppajjati sukhaṃ, sukhā bhiyyo somanassaṃ. Ayaṃ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo okāsādhigamo anubuddho sukhassādhigamāya. This is the ﬁrst opportunity for achieving happiness. Puna caparaṃ, 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. So aparena samayena ariyadhammaṃ suṇāti, yoniso manasi karoti, dhammānudhammaṃ paṭipajjati. After some time they hear the teaching of the noble ones, properly attend to how it applies to them, and practice accordingly. Tassa ariyadhammassavanaṃ āgamma yonisomanasikāraṃ dhammānudhammappaṭipattiṃ oḷārikā kāyasaṅkhārā paṭippassambhanti, oḷārikā vacīsaṅkhārā paṭippassambhanti, oḷārikā cittasaṅkhārā paṭippassambhanti. Their coarse physical, verbal, and mental processes die down. Tassa oḷārikānaṃ kāyasaṅkhārānaṃ paṭippassaddhiyā oḷārikānaṃ vacīsaṅkhārānaṃ paṭippassaddhiyā oḷārikānaṃ cittasaṅkhārānaṃ paṭippassaddhiyā uppajjati sukhaṃ, sukhā bhiyyo somanassaṃ. That gives rise to pleasure, and more than pleasure, happiness, Seyyathāpi, bho, pamudā pāmojjaṃ jāyetha; like the joy that’s born from gladness. evameva kho bho oḷārikānaṃ kāyasaṅkhārānaṃ paṭippassaddhiyā oḷārikānaṃ vacīsaṅkhārānaṃ paṭippassaddhiyā oḷārikānaṃ cittasaṅkhārānaṃ paṭippassaddhiyā uppajjati sukhaṃ, sukhā bhiyyo somanassaṃ. Ayaṃ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo okāsādhigamo anubuddho sukhassādhigamāya. This is the second opportunity for achieving happiness. Puna caparaṃ, bho, idhekacco ‘idaṃ kusalan’ti yathābhūtaṃ nappajānāti, ‘idaṃ akusalan’ti yathābhūtaṃ nappajānāti. Next, take someone who doesn’t truly understand what is skillful and what is unskillful, ‘Idaṃ sāvajjaṃ idaṃ anavajjaṃ, idaṃ sevitabbaṃ idaṃ na sevitabbaṃ, idaṃ hīnaṃ idaṃ paṇītaṃ, idaṃ kaṇhasukkasappaṭibhāgan’ti yathābhūtaṃ 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 is on the side of dark and the side of bright. So aparena samayena ariyadhammaṃ suṇāti, yoniso manasi karoti, dhammānudhammaṃ paṭipajjati. After some time they hear the teaching of the noble ones, properly attend to how it applies to them, and practice accordingly. So ariyadhammassavanaṃ āgamma yonisomanasikāraṃ dhammānudhammappaṭipattiṃ, ‘idaṃ kusalan’ti yathābhūtaṃ pajānāti, ‘idaṃ akusalan’ti yathābhūtaṃ pajānāti. They truly understand what is skillful and what is unskillful, and so on. ‘Idaṃ sāvajjaṃ idaṃ anavajjaṃ, idaṃ sevitabbaṃ idaṃ na sevitabbaṃ, idaṃ hīnaṃ idaṃ paṇītaṃ, idaṃ kaṇhasukkasappaṭibhāgan’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato avijjā pahīyati, vijjā uppajjati. Knowing and seeing like this, ignorance is given up and knowledge arises. Tassa avijjāvirāgā vijjuppādā uppajjati sukhaṃ, sukhā bhiyyo somanassaṃ. That gives rise to pleasure, and more than pleasure, happiness, Seyyathāpi, bho, pamudā pāmojjaṃ jāyetha; like the joy that’s born from gladness. evameva kho, bho, avijjāvirāgā vijjuppādā uppajjati sukhaṃ, sukhā bhiyyo somanassaṃ. Ayaṃ 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.” Imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsittha, That is the topic on which Brahmā Sanaṅkumāra spoke. imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṃse āmantesi: And having spoken about that, he addressed the gods of the Thirty-Three: 8. Catusatipaṭṭhāna 8. Mindfulness Meditation “Taṃ kiṃ maññanti, bhonto devā tāvatiṃsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro satipaṭṭhānā paññattā kusalassādhigamāya. “What do the good gods of the Thirty-Three think about how much the Buddha has clearly described the four kinds of mindfulness meditation for achieving what is skillful? Katame cattāro? What four? Idha, bho, bhikkhu ajjhattaṃ kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. It’s when a mendicant meditates by observing an aspect of the body internally—keen, aware, and mindful, rid of desire and aversion for the world. Ajjhattaṃ 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 ñāṇadassanaṃ abhinibbatteti. Then they give rise to knowledge and vision of other people’s bodies externally. Ajjhattaṃ vedanāsu vedanānupassī viharati … pe … They meditate observing an aspect of feelings internally … bahiddhā paravedanāsu ñāṇadassanaṃ abhinibbatteti. Then they give rise to knowledge and vision of other people’s feelings externally. Ajjhattaṃ citte cittānupassī viharati … pe … They meditate observing an aspect of the mind internally … bahiddhā paracitte ñāṇadassanaṃ abhinibbatteti. Then they give rise to knowledge and vision of other people’s minds externally. Ajjhattaṃ dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. They meditate observing an aspect of principles internally— keen, aware, and mindful, rid of desire and aversion for the world. Ajjhattaṃ 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 ñāṇadassanaṃ 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 that the Buddha has clearly described for achieving what is skillful.” Imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsittha. That is the topic on which Brahmā Sanaṅkumāra spoke. Imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṃse āmantesi: And having spoken about that, he addressed the gods of the Thirty-Three: 9. Sattasamādhiparikkhāra 9. Seven Prerequisites of Immersion “Taṃ kiṃ maññanti, bhonto devā tāvatiṃsā, 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 about how much the Buddha has clearly described 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 thought, right speech, right action, right livelihood, right eﬀort, and right mindfulness. Yā kho, bho, imehi sattahaṅgehi cittassa ekaggatā parikkhatā, ayaṃ 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 ‘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 sammāñāṇaṃ pahoti, sammāñāṇassa sammāvimutti pahoti. Right view gives rise to right thought. Right thought gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right eﬀort. Right eﬀort gives rise to right mindfulness. Right mindfulness gives rise to right immersion. Right immersion gives rise to right knowledge. Right knowledge gives rise to right freedom. Yañhi taṃ, bho, sammā vadamāno vadeyya: If anything should be rightly described as ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi apārutā amatassa dvārā’ti idameva taṃ sammā vadamāno vadeyya. ‘a teaching that’s well explained by the Buddha, visible in this very life, immediately eﬀective, inviting inspection, relevant, so that sensible people can know it for themselves; and the doors to the deathless are ﬂung open,’ it’s this. Svākkhāto hi, bho, bhagavatā dhammo sandiṭṭhiko, akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi apārutā amatassa dvārā. For the teaching is well explained by the Buddha—visible in this very life, immediately eﬀective, inviting inspection, relevant, so that sensible people can know it for themselves —and the doors of the deathless 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 tiṇṇaṃ saṃyojanānaṃ 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; in excess of 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, bound for awakening. Atthi cevettha sakadāgāmino. And there are once-returners here, too. Atthāyaṃ itarā pajā, And as for other people puññābhāgāti me mano; who I think have shared in merit— Saṅkhātuṃ nopi sakkomi, I couldn’t even number them, musāvādassa ottappan”ti. for fear of speaking falsely.” Imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsittha, imamatthaṃ, bhante, brahmuno sanaṅkumārassa bhāsato vessavaṇassa mahārājassa evaṃ cetaso parivitakko udapādi: That is the topic on which Brahmā Sanaṅkumāra spoke. And while he was speaking on that topic, this thought came to the great king Vessavaṇa, “acchariyaṃ vata bho, abbhutaṃ vata bho, evarūpopi nāma uḷāro satthā bhavissati, evarūpaṃ uḷāraṃ dhammakkhānaṃ, evarūpā uḷārā visesādhigamā paññāyissantī”ti. “It’s incredible, it’s 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 vessavaṇaṃ mahārājānaṃ etadavoca: And then Brahmā Sanaṅkumāra, knowing what the great king Vessavaṇa was thinking, said to him, “taṃ kiṃ maññati bhavaṃ vessavaṇo mahārājā atītampi addhānaṃ evarūpo uḷāro satthā ahosi, evarūpaṃ uḷāraṃ dhammakkhānaṃ, evarūpā uḷārā visesādhigamā paññāyiṃsu. “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 addhānaṃ evarūpo uḷāro satthā bhavissati, evarūpaṃ uḷāraṃ dhammakkhānaṃ, 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!” Imamatthaṃ, bhante, brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ abhāsi, imamatthaṃ vessavaṇo mahārājā brahmuno sanaṅkumārassa devānaṃ tāvatiṃsānaṃ bhāsato sammukhā sutaṃ sammukhā paṭiggahitaṃ sayaṃ parisāyaṃ ārocesi’”. That, sir, is the topic on which Brahmā Sanaṅkumāra spoke to the gods of the Thirty-Three. And the great king Vessavaṇa, having heard and learned it in the presence of Brahmā as he was speaking on that topic, informed his own assembly.’” Imamatthaṃ janavasabho yakkho vessavaṇassa mahārājassa sayaṃ parisāyaṃ bhāsato sammukhā sutaṃ sammukhā paṭiggahitaṃ 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. Imamatthaṃ bhagavā janavasabhassa yakkhassa sammukhā sutvā sammukhā paṭiggahetvā sāmañca abhiññāya āyasmato ānandassa ārocesi, imamatthamāyasmā ānando bhagavato sammukhā sutvā sammukhā paṭiggahetvā ārocesi bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. 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. Tayidaṃ brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitanti. And that’s how this spiritual life has become successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans. Janavasabhasuttaṃ niṭṭhitaṃ pañcamaṃ. 19. Mahāgovindasutta - The Great Steward Dīgha Nikāya 19 - Long Discourses 19 Evaṃ me sutaṃ— So I have heard. ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Atha kho pañcasikho gandhabbaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ gijjhakūṭaṃ pabbataṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho pañcasikho gandhabbaputto bhagavantaṃ etadavoca: Then, late at night, the fairy Pañcasikha, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, stood to one side, and said to him, “yaṃ kho me, bhante, devānaṃ tāvatiṃsānaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ, ārocemi taṃ bhagavato”ti. “Sir, I would tell you of what I heard and learned directly from the gods of the Thirty-Three.” “Ārocehi me tvaṃ, pañcasikhā”ti bhagavā avoca. “Tell me, Pañcasikha,” said the Buddha. 1. Devasabhā 1. The Council of the Gods “Purimāni, bhante, divasāni purimatarāni tadahuposathe pannarase pavāraṇāya puṇṇāya puṇṇamāya rattiyā kevalakappā ca devā tāvatiṃsā sudhammāyaṃ sabhāyaṃ sannisinnā honti sannipatitā; “Sir, it was more than a few days ago—on the ﬁfteenth day sabbath on the full moon day at the invitation to admonish held at the end of the rainy season—when all the gods of the Thirty-Three were sitting together in the Hall of Justice. 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 there. 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 tāvatiṃsā sudhammāyaṃ sabhāyaṃ sannisinnā honti sannipatitā, mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti, idaṃ nesaṃ hoti āsanasmiṃ; When the gods of the Thirty-Three have a gathering like this, that is how they are seated. atha pacchā amhākaṃ āsanaṃ hoti. After that come our seats. Ye te, bhante, devā bhagavati brahmacariyaṃ caritvā adhunūpapannā tāvatiṃsakāyaṃ, 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 outshine the other gods in beauty and glory. Tena sudaṃ, bhante, devā tāvatiṃsā attamanā honti pamuditā pītisomanassajātā; The gods of the Thirty-Three were 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 demon hosts dwindle!’ Atha kho, bhante, sakko devānamindo devānaṃ tāvatiṃsānaṃ sampasādaṃ 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— tāvatiṃsā sahindakā; the Thirty-Three with their Lord— Tathāgataṃ namassantā, revering the Realized One, dhammassa ca sudhammataṃ. and the natural excellence of the teaching; Nave deve ca passantā, and seeing the new gods, vaṇṇavante yasassine; so beautiful and glorious, Sugatasmiṃ brahmacariyaṃ, 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. Idaṃ disvāna nandanti, Seeing this, they delight— tāvatiṃsā sahindakā; the Thirty-Three with their Lord— Tathāgataṃ namassantā, revering the Realized One, dhammassa ca sudhammatan’ti. and the natural excellence of the teaching!’ Tena sudaṃ, bhante, devā tāvatiṃsā bhiyyoso mattāya attamanā honti pamuditā pītisomanassajātā; The gods of the Thirty-Three were even more 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 demon hosts dwindle!’ 2. Aṭṭhayathābhuccavaṇṇa 2. Eight Genuine Praises Atha kho, bhante, sakko devānamindo devānaṃ tāvatiṃsānaṃ sampasādaṃ viditvā deve tāvatiṃse āmantesi: Seeing the joy of those gods, Sakka, lord of gods, addressed them, ‘iccheyyātha no tumhe, mārisā, tassa bhagavato aṭṭha yathābhucce vaṇṇe sotun’ti? ‘Gentlemen, would you like to hear eight genuine praises of the Buddha?’ ‘Icchāma mayaṃ, mārisa, tassa bhagavato aṭṭha yathābhucce vaṇṇe sotun’ti. ‘Indeed we would, sir.’ Atha kho, bhante, sakko devānamindo devānaṃ tāvatiṃsānaṃ bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi: Then Sakka proﬀered these eight genuine praises of the Buddha: ‘Taṃ kiṃ maññanti, bhonto devā tāvatiṃsā? ‘What do the good gods of the Thirty-Three think Yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. about how much the Buddha has acted for the welfare and happiness of the people, out of compassion for the world, for the beneﬁt, welfare, and happiness of gods and humans? Evaṃ bahujanahitāya paṭipannaṃ bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. (1) I don’t see any Teacher, past or present, who has such compassion for the world, apart from the Buddha. Svākkhāto kho pana tena bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi. Also, the Buddha has explained the teaching well—visible in this very life, immediately eﬀective, inviting inspection, relevant, so that sensible people can know it for themselves. Evaṃ opaneyyikassa dhammassa desetāraṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. (2) I don’t see any Teacher, past or present, who explains such a relevant teaching, apart from the Buddha. “Idaṃ kusalan”ti kho pana tena bhagavatā supaññattaṃ, “idaṃ akusalan”ti supaññattaṃ. Also, the Buddha has clearly described what is skillful and what is unskillful, “Idaṃ sāvajjaṃ idaṃ anavajjaṃ, idaṃ sevitabbaṃ idaṃ na sevitabbaṃ, idaṃ hīnaṃ idaṃ paṇītaṃ, idaṃ kaṇhasukkasappaṭibhāgan”ti supaññattaṃ. 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 is on the side of dark and the side of bright. Evaṃ kusalākusalasāvajjānavajjasevitabbāsevitabbahīnapa ṇītakaṇhasukkasappaṭibhāgānaṃ dhammānaṃ paññāpetāraṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. (3) I don’t see any Teacher, past or present, who so clearly describes all these things, apart from the Buddha. Supaññattā kho pana tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā, saṃsandati nibbānañca paṭipadā ca. Also, the Buddha has clearly described the practice that leads to extinguishment for his disciples. And extinguishment and the practice come together, Seyyathāpi nāma gaṅgodakaṃ yamunodakena saṃsandati sameti; as the waters of the Ganges come together and converge with the waters of the Yamuna. evameva supaññattā tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā, saṃsandati nibbānañca paṭipadā ca. Evaṃ nibbānagāminiyā paṭipadāya paññāpetāraṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. (4) I don’t see any Teacher, past or present, who so clearly describes the practice that leads to extinguishment for his disciples, apart from the Buddha. Abhinipphanno kho pana tassa bhagavato lābho abhinipphanno siloko, yāva maññe khattiyā sampiyāyamānarūpā viharanti, vigatamado kho pana so bhagavā āhāraṃ āhāreti. Also, possessions and popularity have accrued to the Buddha, so much that you’d think it would thrill even the aristocrats. But he takes his food free of vanity. Evaṃ vigatamadaṃ āhāraṃ āharayamānaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. (5) I don’t see any Teacher, past or present, who takes their food so free of vanity, apart from the Buddha. Laddhasahāyo kho pana so bhagavā sekhānañceva paṭipannānaṃ khīṇāsavānañca vusitavataṃ. Also, the Buddha has gained companions, both trainees who are practicing, and those with deﬁlements ended who have completed their journey. Te bhagavā apanujja ekārāmataṃ anuyutto viharati. The Buddha is committed to the joy of solitude, but doesn’t send them away. Evaṃ ekārāmataṃ anuyuttaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. (6) I don’t see any Teacher, past or present, so committed to the joy of solitude, apart from the Buddha. Yathāvādī kho pana so bhagavā tathākārī, yathākārī tathāvādī, iti yathāvādī tathākārī, yathākārī tathāvādī. Also, the Buddha does as he says, and says as he does, thus: he does as he says, and says as he does. Evaṃ dhammānudhammappaṭipannaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. (7) I don’t see any Teacher, past or present, who so practices in line with the teaching, apart from the Buddha. Tiṇṇavicikiccho kho pana so bhagavā vigatakathaṅkatho pariyositasaṅkappo ajjhāsayaṃ ādibrahmacariyaṃ. Also, the Buddha has gone beyond doubt and got rid of indecision. He has achieved all he wished for regarding the fundamental purpose of the spiritual life. Evaṃ tiṇṇavicikicchaṃ vigatakathaṅkathaṃ pariyositasaṅkappaṃ ajjhāsayaṃ ādibrahmacariyaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā’ti. (8) I don’t see any Teacher, past or present, who has achieved these things, apart from the Buddha.’ Ime kho, bhante, sakko devānamindo devānaṃ tāvatiṃsānaṃ bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi. These are the eight genuine praises of the Buddha proﬀered by Sakka. Tena sudaṃ, bhante, devā tāvatiṃsā bhiyyoso mattāya attamanā honti pamuditā pītisomanassajātā bhagavato aṭṭha yathābhucce vaṇṇe sutvā. Hearing them, the gods of the Thirty-Three were even more uplifted and overjoyed. Tatra, bhante, ekacce devā evamāhaṃsu: Then some gods thought, ‘aho vata, mārisā, cattāro sammāsambuddhā loke uppajjeyyuṃ dhammañca deseyyuṃ yathariva bhagavā. ‘If only four fully awakened Buddhas might arise in the world and teach the Dhamma, just like the Blessed One! Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. That would be for the welfare and happiness of the people, out of compassion for the world, for the beneﬁt, welfare, and happiness of gods and humans!’ Ekacce devā evamāhaṃsu: Other gods thought, ‘tiṭṭhantu, mārisā, cattāro sammāsambuddhā, aho vata, mārisā, tayo sammāsambuddhā loke uppajjeyyuṃ dhammañca deseyyuṃ yathariva bhagavā. ‘Let alone four fully awakened Buddhas; if only three fully awakened Buddhas, Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Ekacce devā evamāhaṃsu: ‘tiṭṭhantu, mārisā, tayo sammāsambuddhā, aho vata, mārisā, dve sammāsambuddhā loke uppajjeyyuṃ dhammañca deseyyuṃ yathariva bhagavā. or two fully awakened Buddhas might arise in the world and teach the Dhamma, just like the Blessed One! Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. That would be for the welfare and happiness of the people, out of compassion for the world, for the beneﬁt, welfare, and happiness of gods and humans!’ Evaṃ vutte, bhante, sakko devānamindo deve tāvatiṃse etadavoca: When they said this, Sakka said, ‘aṭṭhānaṃ kho etaṃ, mārisā, anavakāso, yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjati. ‘It’s impossible, gentlemen, for two perfected ones, fully awakened Buddhas to arise in the same solar system at the same time. Aho vata, mārisā, so bhagavā appābādho appātaṅko ciraṃ dīghamaddhānaṃ tiṭṭheyya. May that Blessed One be healthy and well, and remain with us for a long time! Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. That would be for the welfare and happiness of the people, out of compassion for the world, for the beneﬁt, welfare, and happiness of gods and humans!’ Atha kho, bhante, yenatthena devā tāvatiṃsā sudhammāyaṃ sabhāyaṃ sannisinnā honti sannipatitā, taṃ atthaṃ cintayitvā taṃ atthaṃ mantayitvā vuttavacanāpi taṃ cattāro mahārājāno tasmiṃ 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 Justice, advised and instructed the Four Great Kings on the subject. Paccānusiṭṭhavacanāpi taṃ cattāro mahārājāno tasmiṃ atthe honti, sakesu sakesu āsanesu ṭhitā avipakkantā. And each stood at their own seat without departing. Te vuttavākyā rājāno, The Kings were instructed, paṭiggayhānusāsaniṃ; and heeded good advice. Vippasannamanā santā, With clear and peaceful minds, aṭṭhaṃsu samhi āsaneti. they stood by their own seats. Atha kho, bhante, uttarāya disāya uḷāro āloko sañjāyi, obhāso pāturahosi atikkammeva devānaṃ devānubhāvaṃ. Then in the northern quarter a magniﬁcent light arose and radiance appeared, surpassing the glory of the gods. Atha kho, bhante, sakko devānamindo deve tāvatiṃse 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; ‘As indicated by the signs—light arising and radiance appearing—Brahmā will appear. For this is the precursor for the appearance of Brahmā, namely light arising and radiance appearing.’ brahmuno hetaṃ pubbanimittaṃ pātubhāvāya, yadidaṃ āloko sañjāyati obhāso pātubhavatīti. Yathā nimittā dissanti, As indicated by the signs, brahmā pātubhavissati; Brahmā will appear. Brahmuno hetaṃ nimittaṃ, For this is the sign of Brahmā: obhāso vipulo mahā’ti. a light vast and great. 3. Sanaṅkumārakathā 3. On Sanaṅkumāra Atha kho, bhante, devā tāvatiṃsā yathāsakesu āsanesu nisīdiṃsu: Then the gods of the Thirty-Three sat in their own seats, saying, ‘obhāsametaṃ ñassāma, yaṃvipāko bhavissati, sacchikatvāva naṃ gamissāmā’ti. ‘We shall ﬁnd out what has caused that light, and having realized it we shall go to it.’ Cattāropi mahārājāno yathāsakesu āsanesu nisīdiṃsu: And the Four Great Kings did likewise. ‘obhāsametaṃ ñassāma, yaṃvipāko bhavissati, sacchikatvāva naṃ gamissāmā’ti. Idaṃ sutvā devā tāvatiṃsā ekaggā samāpajjiṃsu: Hearing that, the gods of the Thirty-Three agreed in unison, ‘obhāsametaṃ ñassāma, yaṃvipāko bhavissati, sacchikatvāva naṃ gamissāmā’ti. ‘We shall ﬁnd out what has caused that light, and having realized it we shall go to it.’ Yadā, bhante, brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ pātubhavati, oḷārikaṃ attabhāvaṃ abhinimminitvā pātubhavati. When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, he does so after manifesting in a solid corporeal form, Yo kho pana, bhante, brahmuno pakativaṇṇo, anabhisambhavanīyo so devānaṃ tāvatiṃsānaṃ cakkhupathasmiṃ. for the gods of the Thirty-Three aren’t able to see a Brahmā’s normal appearance. Yadā, bhante, brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca. When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, he outshines the other gods in beauty and glory, Seyyathāpi, bhante, so vaṇṇo viggaho mānusaṃ viggahaṃ atirocati; as a golden statue outshines the human form. evameva kho, bhante, yadā brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca. Yadā, bhante, brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ pātubhavati, na tassaṃ parisāyaṃ koci devo abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. When Brahmā 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 joined palms raised, thinking, ‘yassadāni devassa pallaṅkaṃ icchissati brahmā sanaṅkumāro, tassa devassa pallaṅke nisīdissatī’ti. ‘Now Brahmā Sanaṅkumāra will sit on the couch of whatever god he chooses.’ Yassa kho pana, bhante, devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṃ so labhati devo vedapaṭilābhaṃ, uḷāraṃ so labhati devo somanassapaṭilābhaṃ. And the god on whose couch Brahmā sits is overjoyed and brimming with happiness, Seyyathāpi, bhante, rājā khattiyo muddhāvasitto adhunābhisitto rajjena, uḷāraṃ so labhati vedapaṭilābhaṃ, uḷāraṃ so labhati somanassapaṭilābhaṃ; like a king on the day of his coronation. evameva kho, bhante, yassa devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṃ so labhati devo vedapaṭilābhaṃ, uḷāraṃ so labhati devo somanassapaṭilābhaṃ. Atha, bhante, brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ sampasādaṃ viditvā antarahito imāhi gāthāhi anumodi: Seeing the joy of those gods, Brahmā Sanaṅkumāra celebrated with these verses: ‘Modanti vata bho devā, ‘The gods rejoice— tāvatiṃsā sahindakā; the Thirty-Three with their Lord— Tathāgataṃ namassantā, revering the Realized One, dhammassa ca sudhammataṃ. and the natural excellence of the teaching; Nave deve ca passantā, and seeing the new gods, vaṇṇavante yasassine; so beautiful and glorious, Sugatasmiṃ brahmacariyaṃ, 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. Idaṃ disvāna nandanti, Seeing this, they delight— tāvatiṃsā sahindakā; the Thirty-Three with their Lord— Tathāgataṃ namassantā, revering the Realized One, dhammassa ca sudhammatan’ti. and the natural excellence of the teaching!’ Imamatthaṃ, bhante, brahmā sanaṅkumāro abhāsittha. That is the topic on which Brahmā Sanaṅkumāra spoke. Imamatthaṃ, 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, rounded, undistorted, deep, and resonant. Yathāparisaṃ 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 it doesn’t extend outside the assembly. Yassa kho pana, bhante, evaṃ aṭṭhaṅgasamannāgato saro hoti, so vuccati ‘brahmassaro’ti. When someone has a voice like this, they’re said to have the voice of Brahmā. Atha kho, bhante, devā tāvatiṃsā brahmānaṃ sanaṅkumāraṃ etadavocuṃ: Then the gods of the Thirty-Three said to Brahmā Sanaṅkumāra, ‘sādhu, mahābrahme, etadeva mayaṃ saṅkhāya modāma; ‘Good, Great Brahmā! Knowing this, we rejoice. atthi ca sakkena devānamindena tassa bhagavato aṭṭha yathābhuccā vaṇṇā bhāsitā; And there are the eight genuine praises of the Buddha spoken by Sakka— te ca mayaṃ saṅkhāya modāmā’ti. knowing them, too, we rejoice.’ 4. Aṭṭhayathābhuccavaṇṇa 4. Eight Genuine Praises Atha, bhante, brahmā sanaṅkumāro sakkaṃ devānamindaṃ etadavoca: Then Brahmā said to Sakka, ‘sādhu, devānaminda, mayampi tassa bhagavato aṭṭha yathābhucce vaṇṇe suṇeyyāmā’ti. ‘It would be good, lord of gods, if I could also hear the eight genuine praises of the Buddha.’ ‘Evaṃ, mahābrahme’ti kho, bhante, sakko devānamindo brahmuno sanaṅkumārassa bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi. Saying, ‘Yes, Great Brahmā,’ Sakka repeated the eight genuine praises for him. ‘Taṃ kiṃ maññati, bhavaṃ mahābrahmā? Yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Evaṃ bahujanahitāya paṭipannaṃ bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. (1) Svākkhāto kho pana tena bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi. Evaṃ opaneyyikassa dhammassa desetāraṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. (2) “Idaṃ kusalan”ti kho pana tena bhagavatā supaññattaṃ, “idaṃ akusalan”ti supaññattaṃ, “idaṃ sāvajjaṃ idaṃ anavajjaṃ, idaṃ sevitabbaṃ idaṃ na sevitabbaṃ, idaṃ hīnaṃ idaṃ paṇītaṃ, idaṃ kaṇhasukkasappaṭibhāgan”ti supaññattaṃ. Evaṃ kusalākusalasāvajjānavajjasevitabbāsevitabbahīnapa ṇītakaṇhasukkasappaṭibhāgānaṃ dhammānaṃ paññāpetāraṃ. Imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. (3) Supaññattā kho pana tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā saṃsandati nibbānañca paṭipadā ca. Seyyathāpi nāma gaṅgodakaṃ yamunodakena saṃsandati sameti; evameva supaññattā tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā saṃsandati nibbānañca paṭipadā ca. Evaṃ nibbānagāminiyā paṭipadāya paññāpetāraṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. (4) Abhinipphanno kho pana tassa bhagavato lābho abhinipphanno siloko, yāva maññe khattiyā sampiyāyamānarūpā viharanti. Vigatamado kho pana so bhagavā āhāraṃ āhāreti. Evaṃ vigatamadaṃ āhāraṃ āharayamānaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. (5) Laddhasahāyo kho pana so bhagavā sekhānañceva paṭipannānaṃ khīṇāsavānañca vusitavataṃ, te bhagavā apanujja ekārāmataṃ anuyutto viharati. Evaṃ ekārāmataṃ anuyuttaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. (6) Yathāvādī kho pana so bhagavā tathākārī, yathākārī tathāvādī; iti yathāvādī tathākārī, yathākārī tathāvādī. Evaṃ dhammānudhammappaṭippannaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. (7) Tiṇṇavicikiccho kho pana so bhagavā vigatakathaṅkatho pariyositasaṅkappo ajjhāsayaṃ ādibrahmacariyaṃ. Evaṃ tiṇṇavicikicchaṃ vigatakathaṅkathaṃ pariyositasaṅkappaṃ ajjhāsayaṃ ādibrahmacariyaṃ. Imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā’ti. (8) Ime kho, bhante, sakko devānamindo brahmuno sanaṅkumārassa bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi. Tena sudaṃ, bhante, brahmā sanaṅkumāro attamano hoti pamudito pītisomanassajāto bhagavato aṭṭha yathābhucce vaṇṇe sutvā. Hearing them, Brahmā Sanaṅkumāra was uplifted and overjoyed, full of rapture and happiness. Atha, bhante, brahmā sanaṅkumāro oḷārikaṃ attabhāvaṃ abhinimminitvā kumāravaṇṇī hutvā pañcasikho devānaṃ tāvatiṃsānaṃ pāturahosi. Then Brahmā Sanaṅkumāra manifested in a solid corporeal form, taking on the appearance of the youth Pañcasikha, and appeared to the gods of the Thirty-Three. So vehāsaṃ 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 vehāsaṃ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā deve tāvatiṃse āmantesi: There he addressed the gods of the Thirty-Three: 5. Govindabrāhmaṇavatthu 5. The Story of the Steward ‘Taṃ kiṃ maññanti, bhonto devā tāvatiṃsā, yāva dīgharattaṃ mahāpaññova so bhagavā ahosi. ‘What do the gods of the Thirty-Three think about the extent of the Buddha’s great wisdom? Bhūtapubbaṃ, bho, rājā disampati nāma ahosi. Once upon a time, there was a king named Disampati. Disampatissa rañño govindo nāma brāhmaṇo purohito ahosi. He had a brahmin high priest named the Steward. Disampatissa rañño reṇu nāma kumāro putto ahosi. Disampati’s son was the prince named Reṇu, Govindassa brāhmaṇassa jotipālo nāma māṇavo putto ahosi. while the Steward’s son was the student named Jotipāla. Iti reṇu ca rājaputto jotipālo ca māṇavo aññe ca cha khattiyā iccete aṭṭha sahāyā ahesuṃ. There were Reṇu the prince, Jotipāla the student, and six other aristocrats; these eight became friends. Atha kho, bho, ahorattānaṃ accayena govindo brāhmaṇo kālamakāsi. In due course the brahmin Steward passed away. Govinde brāhmaṇe kālaṅkate rājā disampati paridevesi: At his passing, King Disampati lamented, “yasmiṃ vata, bho, mayaṃ samaye govinde brāhmaṇe sabbakiccāni sammā vossajjitvā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārema, tasmiṃ no samaye govindo brāhmaṇo kālaṅkato”ti. “At a time when I have relinquished all my duties to the brahmin Steward and amuse myself, supplied and provided with the ﬁve kinds of sensual stimulation, he passes away!” Evaṃ vutte, bho, reṇu rājaputto rājānaṃ disampatiṃ etadavoca: When he said this, Prince Reṇu said to him, “mā kho tvaṃ, deva, govinde brāhmaṇe kālaṅkate atibāḷhaṃ paridevesi. “Sire, don’t lament too much at the Steward’s passing. Atthi, deva, govindassa brāhmaṇassa jotipālo nāma māṇavo putto paṇḍitataro ceva pitarā, alamatthadasataro ceva pitarā; He has a son named Jotipāla, who is even more astute and expert than his father. yepissa pitā atthe anusāsi, tepi jotipālasseva māṇavassa anusāsaniyā”ti. He should manage the aﬀairs that were managed by his father.” “Evaṃ, kumārā”ti? “Is that so, my prince?” “Evaṃ, devā”ti. “Yes, sire.” 6. Mahāgovindavatthu 6. The Story of the Great Steward Atha kho, bho, rājā disampati aññataraṃ purisaṃ āmantesi: So King Disampati addressed one of his men, “ehi tvaṃ, ambho purisa, yena jotipālo māṇavo tenupasaṅkama; upasaṅkamitvā jotipālaṃ māṇavaṃ evaṃ vadehi: “Please, mister, go to the student Jotipāla, and say to him, ‘bhavamatthu bhavantaṃ jotipālaṃ, rājā disampati bhavantaṃ jotipālaṃ māṇavaṃ āmantayati, rājā disampati bhoto jotipālassa māṇavassa dassanakāmo’”ti. ‘Best wishes, Jotipāla! You are summoned by King Disampati; he wants to see you.’” “Evaṃ, devā”ti kho, bho, so puriso disampatissa rañño paṭissutvā yena jotipālo māṇavo tenupasaṅkami; upasaṅkamitvā jotipālaṃ māṇavaṃ etadavoca: “Yes, Your Majesty,” replied that man, and did as he was asked. “bhavamatthu bhavantaṃ jotipālaṃ, rājā disampati bhavantaṃ jotipālaṃ māṇavaṃ āmantayati, rājā disampati bhoto jotipālassa māṇavassa dassanakāmo”ti. “Evaṃ, bho”ti kho, bho, jotipālo māṇavo tassa purisassa paṭissutvā yena rājā disampati tenupasaṅkami; upasaṅkamitvā disampatinā raññā saddhiṃ sammodi; Then Jotipāla went to the king and exchanged greetings with him. sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho, bho, jotipālaṃ māṇavaṃ rājā disampati etadavoca: When the greetings and polite conversation were over, he sat down to one side, and the king said to him, “anusāsatu no bhavaṃ jotipālo, mā no bhavaṃ jotipālo anusāsaniyā paccabyāhāsi. “May you, Jotipāla, manage my aﬀairs—please don’t turn me down! Pettike taṃ ṭhāne ṭhapessāmi, govindiye abhisiñcissāmī”ti. I shall appoint you to your father’s position, and anoint you as Steward.” “Evaṃ, bho”ti kho, bho, so jotipālo māṇavo disampatissa rañño paccassosi. “Yes, sir,” replied Jotipāla. Atha kho, bho, rājā disampati jotipālaṃ māṇavaṃ govindiye abhisiñci, taṃ pettike ṭhāne ṭhapesi. So the king anointed him as Steward and appointed him to his father’s position. Abhisitto jotipālo māṇavo govindiye pettike ṭhāne ṭhapito yepissa pitā atthe anusāsi tepi atthe anusāsati, yepissa pitā atthe nānusāsi tepi atthe anusāsati; After his appointment, the Steward Jotipāla managed both the aﬀairs that his father had managed, and other aﬀairs that his father had not managed. yepissa pitā kammante abhisambhosi tepi kammante abhisambhoti, yepissa pitā kammante nābhisambhosi tepi kammante abhisambhoti. He organized both the works that his father had organized, and other works that his father had not organized. Tamenaṃ manussā evamāhaṃsu: When people noticed this they said, “govindo vata, bho, brāhmaṇo, mahāgovindo vata, bho, brāhmaṇo”ti. “The brahmin is indeed a Steward, a Great Steward!” Iminā kho evaṃ, bho, pariyāyena jotipālassa māṇavassa govindo mahāgovindotveva samaññā udapādi. And that’s how the student Jotipāla came to be known as the Great Steward. 6.1. Rajjasaṃvibhajana 6.1. Dividing the Realm Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca: Then the Great Steward went to the six aristocrats and said, “disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayoanuppatto, ko nu kho pana, bho, jānāti jīvitaṃ? “King Disampati is old, elderly and senior, advanced in years, and has reached the ﬁnal stage of life. Who knows how long he has to live? Ṭhānaṃ kho panetaṃ vijjati, yaṃ disampatimhi raññe kālaṅkate rājakattāro reṇuṃ rājaputtaṃ rajje abhisiñceyyuṃ. It’s likely that when he passes away the king-makers will anoint Prince Reṇu as king. Āyantu, bhonto, yena reṇu rājaputto tenupasaṅkamatha; upasaṅkamitvā reṇuṃ rājaputtaṃ evaṃ vadetha: Come, sirs, go to Prince Reṇu and say, ‘mayaṃ kho bhoto reṇussa sahāyā piyā manāpā appaṭikūlā, yaṃsukho bhavaṃ taṃsukhā mayaṃ, yaṃdukkho bhavaṃ taṃdukkhā mayaṃ. ‘Prince Reṇu, we are your friends, dear, beloved, and cherished. We have shared your joys and sorrows. Disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayoanuppatto, ko nu kho pana, bho, jānāti jīvitaṃ? King Disampati is old, elderly and senior, advanced in years, and has reached the ﬁnal stage of life. Who knows how long he has to live? Ṭhānaṃ kho panetaṃ vijjati, yaṃ disampatimhi raññe kālaṅkate rājakattāro bhavantaṃ reṇuṃ rajje abhisiñceyyuṃ. It’s likely that when he passes away the king-makers will anoint you as king. Sace bhavaṃ reṇu rajjaṃ labhetha, saṃvibhajetha no rajjenā’”ti. If you should gain kingship, share it with us.’” “Evaṃ, bho”ti kho, bho, te cha khattiyā mahāgovindassa brāhmaṇassa paṭissutvā yena reṇu rājaputto tenupasaṅkamiṃsu; upasaṅkamitvā reṇuṃ rājaputtaṃ etadavocuṃ: “Yes, sir,” replied the six aristocrats. They went to Prince Reṇu and put the proposal to him. “mayaṃ kho bhoto reṇussa sahāyā piyā manāpā appaṭikūlā; yaṃsukho bhavaṃ taṃsukhā mayaṃ, yaṃdukkho bhavaṃ taṃdukkhā mayaṃ. Disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayoanuppatto, ko nu kho pana bho jānāti jīvitaṃ? Ṭhānaṃ kho panetaṃ vijjati, yaṃ disampatimhi raññe kālaṅkate rājakattāro bhavantaṃ reṇuṃ rajje abhisiñceyyuṃ. Sace bhavaṃ reṇu rajjaṃ labhetha, saṃvibhajetha no rajjenā”ti. “Ko nu kho, bho, añño mama vijite sukho bhavetha, aññatra bhavantebhi? The prince replied, “Who else, sirs, in my realm ought to prosper if not you? Sacāhaṃ, bho, rajjaṃ labhissāmi, saṃvibhajissāmi vo rajjenā”ti. If I gain kingship, I will share it with you all.” Atha kho, bho, ahorattānaṃ accayena rājā disampati kālamakāsi. In due course King Disampati passed away. Disampatimhi raññe kālaṅkate rājakattāro reṇuṃ rājaputtaṃ rajje abhisiñciṃsu. At his passing, the king-makers anointed Prince Reṇu as king. Abhisitto reṇu rajjena pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. But after being anointed, King Reṇu amused himself, supplied and provided with the ﬁve kinds of sensual stimulation. Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca: Then the Great Steward went to the six aristocrats and said, “disampati kho, bho, rājā kālaṅkato. “King Disampati has passed away. Abhisitto reṇu rajjena pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. But after being anointed, King Reṇu amused himself, supplied and provided with the ﬁve kinds of sensual stimulation. Ko nu kho pana, bho, jānāti, madanīyā kāmā? Who knows the intoxicating power of sensual pleasures? Āyantu, bhonto, yena reṇu rājā tenupasaṅkamatha; upasaṅkamitvā reṇuṃ rājānaṃ evaṃ vadetha: Come, sirs, go to Prince Reṇu and say, ‘disampati kho, bho, rājā kālaṅkato, abhisitto bhavaṃ reṇu rajjena, sarati bhavaṃ taṃ vacanan’”ti? ‘Sir, King Disampati has passed away, and you have been anointed as king. Do you remember what you said?’” “Evaṃ, bho”ti kho, bho, te cha khattiyā mahāgovindassa brāhmaṇassa paṭissutvā yena reṇu rājā tenupasaṅkamiṃsu; upasaṅkamitvā reṇuṃ rājānaṃ etadavocuṃ: “Yes, sir,” replied the six aristocrats. They went to Prince Reṇu and said, “disampati kho, bho, rājā kālaṅkato, abhisitto bhavaṃ reṇu rajjena, sarati bhavaṃ taṃ vacanan”ti? “Sir, King Disampati has passed away, and you have been anointed as king. Do you remember what you said?” “Sarāmahaṃ, bho, taṃ vacanaṃ. “I remember, sirs. Ko nu kho, bho, pahoti imaṃ mahāpathaviṃ uttarena āyataṃ dakkhiṇena sakaṭamukhaṃ sattadhā samaṃ suvibhattaṃ vibhajitun”ti? Who is able to neatly divide into seven equal parts this great land, so broad in the north and narrow as the front of a cart in the south?” “Ko nu kho, bho, añño pahoti, aññatra mahāgovindena brāhmaṇenā”ti? “Who else, sir, if not the Great Steward?” Atha kho, bho, reṇu rājā aññataraṃ purisaṃ āmantesi: So King Reṇu addressed one of his men, “ehi tvaṃ, ambho purisa, yena mahāgovindo brāhmaṇo tenupasaṅkama; upasaṅkamitvā mahāgovindaṃ brāhmaṇaṃ evaṃ vadehi: “Please, mister, go to the brahmin Great Steward and say that ‘rājā taṃ, bhante, reṇu āmantetī’”ti. King Reṇu summons him.” “Evaṃ, devā”ti kho, bho, so puriso reṇussa rañño paṭissutvā yena mahāgovindo brāhmaṇo tenupasaṅkami; upasaṅkamitvā mahāgovindaṃ brāhmaṇaṃ etadavoca: “Yes, Your Majesty,” replied that man, and did as he was asked. “rājā taṃ, bhante, reṇu āmantetī”ti. “Evaṃ, bho”ti kho, bho, mahāgovindo brāhmaṇo tassa purisassa paṭissutvā yena reṇu rājā tenupasaṅkami; upasaṅkamitvā reṇunā raññā saddhiṃ sammodi. Then the Great Steward went to the king and exchanged greetings with him. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho, bho, mahāgovindaṃ brāhmaṇaṃ reṇu rājā etadavoca: When the greetings and polite conversation were over, he sat down to one side, and the king said to him, “etu, bhavaṃ govindo imaṃ mahāpathaviṃ uttarena āyataṃ dakkhiṇena sakaṭamukhaṃ sattadhā samaṃ suvibhattaṃ vibhajatū”ti. “Come, let the good Steward neatly divide into seven equal parts this great land, so broad in the north and narrow as the front of a cart in the south.” “Evaṃ, bho”ti kho bho mahāgovindo brāhmaṇo reṇussa rañño paṭissutvā imaṃ mahāpathaviṃ uttarena āyataṃ dakkhiṇena sakaṭamukhaṃ sattadhā samaṃ suvibhattaṃ vibhaji. “Yes, sir,” replied the Great Steward, and did as he was asked. Sabbāni sakaṭamukhāni paṭṭhapesi. All were set up like the fronts of carts, Tatra sudaṃ majjhe reṇussa rañño janapado hoti. with King Reṇu’s nation in the center. Dantapuraṃ kaliṅgānaṃ, Dantapura for the Kaliṅgas; assakānañca potanaṃ; Potana for the Assakas; Mahesayaṃ avantīnaṃ, Mahissati for the Avantis; sovīrānañca rorukaṃ. Roruka for the Sovīras; Mithilā ca videhānaṃ, Mithila for the Videhas; campā aṅgesu māpitā; Campā was made for the Aṅgas; Bārāṇasī ca kāsīnaṃ, and Varanasi for the Kāsīs: ete govindamāpitāti. these were laid out by the Steward. Atha kho, bho, te cha khattiyā yathāsakena lābhena attamanā ahesuṃ paripuṇṇasaṅkappā: Then those six aristocrats were delighted with their respective gains, having achieved all they wished for, “yaṃ vata no ahosi icchitaṃ, yaṃ ākaṅkhitaṃ, yaṃ adhippetaṃ, yaṃ abhipatthitaṃ, taṃ no laddhan”ti. “We have received exactly what we wanted, what we wished for, what we desired, what we yearned for.” Sattabhū brahmadatto ca, Sattabhū and Brahmadatta, vessabhū bharato saha; Vessabhū and Bharata, Reṇu dve dhataraṭṭhā ca, Reṇu and the two Dhataraṭṭhas: tadāsuṃ satta bhāradhāti. these are the seven Bhāratas. Paṭhamabhāṇavāro niṭṭhito. The ﬁrst recitation section is ﬁnished. 6.2. Kittisaddaabbhuggamana 6.2. A Good Reputation Atha kho, bho, te cha khattiyā yena mahāgovindo brāhmaṇo tenupasaṅkamiṃsu; upasaṅkamitvā mahāgovindaṃ brāhmaṇaṃ etadavocuṃ: Then the six aristocrats approached the Great Steward and said, “yathā kho bhavaṃ govindo reṇussa rañño sahāyo piyo manāpo appaṭikūlo. “Steward, just as you are King Reṇu’s friend, dear, beloved, and cherished, Evameva kho bhavaṃ govindo amhākampi sahāyo piyo manāpo appaṭikūlo, anusāsatu no bhavaṃ govindo; you are also our friend. mā no bhavaṃ govindo anusāsaniyā paccabyāhāsī”ti. Would you manage our aﬀairs? Please don’t turn us down!” “Evaṃ, bho”ti kho mahāgovindo brāhmaṇo tesaṃ channaṃ khattiyānaṃ paccassosi. “Yes, sirs,” replied the Great Steward. Atha kho, bho, mahāgovindo brāhmaṇo satta ca rājāno khattiye muddhāvasitte rajje anusāsi, satta ca brāhmaṇamahāsāle satta ca nhātakasatāni mante vācesi. Then the Great Steward managed the realms of the seven kings. And he taught seven well-to-do brahmins, and seven hundred bathed initiates to recite the hymns. Atha kho, bho, mahāgovindassa brāhmaṇassa aparena samayena evaṃ kalyāṇo kittisaddo abbhuggacchi: After some time he got this good reputation, “sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī”ti. “The Great Steward sees Brahmā in person! The Great Steward discusses, converses, and consults with Brahmā in person!” Atha kho, bho, mahāgovindassa brāhmaṇassa etadahosi: The Great Steward thought, “mayhaṃ kho evaṃ kalyāṇo kittisaddo abbhuggato: “I have the reputation ‘sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti. of seeing Brahmā in person, and discussing with him in person. Na kho panāhaṃ brahmānaṃ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. But I don’t. Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ: I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said: ‘yo vassike cattāro māse paṭisallīyati, karuṇaṃ jhānaṃ jhāyati, so brahmānaṃ passati brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti. ‘Whoever goes on retreat for the four months of the rainy season and practices the absorption on compassion sees Brahmā and discusses with him.’ Yannūnāhaṃ vassike cattāro māse paṭisallīyeyyaṃ, karuṇaṃ jhānaṃ jhāyeyyan”ti. Why don’t I do that?” Atha kho, bho, mahāgovindo brāhmaṇo yena reṇu rājā tenupasaṅkami; upasaṅkamitvā reṇuṃ rājānaṃ etadavoca: So the Great Steward went to King Reṇu and told him of the situation, saying, “mayhaṃ kho, bho, evaṃ kalyāṇo kittisaddo abbhuggato: ‘sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti. Na kho panāhaṃ, bho, brahmānaṃ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ: ‘yo vassike cattāro māse paṭisallīyati, karuṇaṃ jhānaṃ jhāyati, so brahmānaṃ passati, brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti. Icchāmahaṃ, bho, vassike cattāro māse paṭisallīyituṃ, karuṇaṃ jhānaṃ jhāyituṃ; “Sir, I wish to go on retreat for the four months of the rainy season and practice the absorption on compassion. namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti. No one should approach me, except for the one who brings my meal.” “Yassadāni bhavaṃ govindo kālaṃ maññatī”ti. “Please do so, Steward, at your convenience.” Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca: Then the Great Steward went to the six aristocrats to put the same proposal, and received the same reply. “mayhaṃ kho, bho, evaṃ kalyāṇo kittisaddo abbhuggato: ‘sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti. Na kho panāhaṃ, bho, brahmānaṃ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ, ‘yo vassike cattāro māse paṭisallīyati, karuṇaṃ jhānaṃ jhāyati, so brahmānaṃ passati brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti. Icchāmahaṃ, bho, vassike cattāro māse paṭisallīyituṃ, karuṇaṃ jhānaṃ jhāyituṃ; namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti. “Yassadāni bhavaṃ govindo kālaṃ maññatī”ti. Atha kho, bho, mahāgovindo brāhmaṇo yena te satta ca brāhmaṇamahāsālā satta ca nhātakasatāni tenupasaṅkami; upasaṅkamitvā te satta ca brāhmaṇamahāsāle satta ca nhātakasatāni etadavoca: He also went to the seven well-to-do brahmins and seven hundred bathed initiates and put to them the same proposal, adding, “mayhaṃ kho, bho, evaṃ kalyāṇo kittisaddo abbhuggato: ‘sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti. Na kho panāhaṃ, bho, brahmānaṃ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ: ‘yo vassike cattāro māse paṭisallīyati, karuṇaṃ jhānaṃ jhāyati, so brahmānaṃ passati, brahmunā sākaccheti, brahmunā sallapati, brahmunā mantetī’ti. Tena hi, bho, yathāsute yathāpariyatte mante vitthārena sajjhāyaṃ karotha, aññamaññañca mante vācetha; “Sirs, recite the hymns in detail as you have learned and memorized them, and teach each other how to recite.” icchāmahaṃ, bho, vassike cattāro māse paṭisallīyituṃ, karuṇaṃ jhānaṃ jhāyituṃ; namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti. And they too said, “Yassadāni bhavaṃ govindo kālaṃ maññatī”ti. “Please do so, Steward, at your convenience.” Atha kho, bho, mahāgovindo brāhmaṇo yena cattārīsā bhariyā sādisiyo tenupasaṅkami; upasaṅkamitvā cattārīsā bhariyā sādisiyo etadavoca: Then the Great Steward went to his forty equal wives to put the same proposal to them, and received the same reply. “mayhaṃ kho, bhotī, evaṃ kalyāṇo kittisaddo abbhuggato: ‘sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti. Na kho panāhaṃ, bhotī, brahmānaṃ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ ‘yo vassike cattāro māse paṭisallīyati, karuṇaṃ jhānaṃ jhāyati, so brahmānaṃ passati, brahmunā sākaccheti, brahmunā sallapati, brahmunā mantetī’ti, icchāmahaṃ, bhotī, vassike cattāro māse paṭisallīyituṃ, karuṇaṃ jhānaṃ jhāyituṃ; namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti. “Yassadāni bhavaṃ govindo kālaṃ maññatī”ti. Atha kho, bho, mahāgovindo brāhmaṇo puratthimena nagarassa navaṃ sandhāgāraṃ kārāpetvā vassike cattāro māse paṭisallīyi, karuṇaṃ jhānaṃ jhāyi; Then the Great Steward had a new meeting hall built to the east of his citadel, where he went on retreat for the four months of the rainy season and practiced the absorption on compassion. nāssudha koci upasaṅkamati aññatra ekena bhattābhihārena. And no one approached him except the one who brought him meals. Atha kho, bho, mahāgovindassa brāhmaṇassa catunnaṃ māsānaṃ accayena ahudeva ukkaṇṭhanā ahu paritassanā: But then, when the four months had passed, the Great Steward became dissatisﬁed and anxious, “sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ: “I have heard that brahmins of the past said that ‘yo vassike cattāro māse paṭisallīyati, karuṇaṃ jhānaṃ jhāyati, so brahmānaṃ passati, brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti. whoever goes on retreat for the four months of the rainy season and practices the absorption on compassion sees Brahmā and discusses with him. Na kho panāhaṃ brahmānaṃ passāmi, na brahmunā sākacchemi na brahmunā sallapāmi na brahmunā mantemī”ti. But I neither see Brahmā nor discuss with him.” 6.3. Brahmunāsākacchā 6.3. A Discussion With Brahmā Atha kho, bho, brahmā sanaṅkumāro mahāgovindassa brāhmaṇassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—brahmaloke antarahito mahāgovindassa brāhmaṇassa sammukhe pāturahosi. And then Brahmā Sanaṅkumāra, knowing what the Great Steward was thinking, as easily as a strong person would extend or contract their arm, vanished from the Brahmā realm and reappeared in the Great Steward’s presence. Atha kho, bho, mahāgovindassa brāhmaṇassa ahudeva bhayaṃ ahu chambhitattaṃ ahu lomahaṃso yathā taṃ adiṭṭhapubbaṃ rūpaṃ disvā. At that, the Great Steward became frightened, scared, his hair standing on end, as he had never seen such a sight before. Atha kho, bho, mahāgovindo brāhmaṇo bhīto saṃviggo lomahaṭṭhajāto brahmānaṃ sanaṅkumāraṃ gāthāya ajjhabhāsi: So he addressed Brahmā Sanaṅkumāra in verse: “Vaṇṇavā yasavā sirimā, “Who might you be, sir, ko nu tvamasi mārisa; so beautiful, glorious, majestic? Ajānantā taṃ pucchāma, Not knowing, I ask— kathaṃ jānemu taṃ mayan”ti. how am I to know who you are?” “Maṃ ve kumāraṃ jānanti, “In the Brahmā realm they know me brahmaloke sanantanaṃ; as ‘The Eternal Youth’. Sabbe jānanti maṃ devā, All the gods know me thus, evaṃ govinda jānahi”. and so you should know me, Steward.” “Āsanaṃ udakaṃ pajjaṃ, “A Brahmā deserves a seat and water, madhusākañca brahmuno; foot-salve, and sweet cakes. Agghe bhavantaṃ pucchāma, Sir, I ask you to please accept agghaṃ kurutu no bhavaṃ”. these gifts of hospitality.” “Paṭiggaṇhāma te agghaṃ, “I accept the gifts of hospitality yaṃ tvaṃ govinda bhāsasi; of which you speak. Diṭṭhadhammahitatthāya, I grant you the opportunity samparāya sukhāya ca; to ask whatever you desire— Katāvakāso pucchassu, about welfare and beneﬁt in this life, yaṃ kiñci abhipatthitan”ti. or happiness in lives to come.” Atha kho, bho, mahāgovindassa brāhmaṇassa etadahosi: Then the Great Steward thought, “katāvakāso khomhi brahmunā sanaṅkumārena. “Brahmā Sanaṅkumāra has granted me an opportunity. Kiṃ nu kho ahaṃ brahmānaṃ sanaṅkumāraṃ puccheyyaṃ diṭṭhadhammikaṃ vā atthaṃ samparāyikaṃ vā”ti? Should I ask him about what is beneﬁcial for this life or lives to come?” Atha kho, bho, mahāgovindassa brāhmaṇassa etadahosi: Then he thought, “kusalo kho ahaṃ diṭṭhadhammikānaṃ atthānaṃ, aññepi maṃ diṭṭhadhammikaṃ atthaṃ pucchanti. “I’m a skilled in what is beneﬁcial for this life, and others even ask me about it. Yannūnāhaṃ brahmānaṃ sanaṅkumāraṃ samparāyikaññeva atthaṃ puccheyyan”ti. Why don’t I ask Brahmā about the beneﬁt that speciﬁcally applies to lives to come?” Atha kho, bho, mahāgovindo brāhmaṇo brahmānaṃ sanaṅkumāraṃ gāthāya ajjhabhāsi: So he addressed Brahmā Sanaṅkumāra in verse: “Pucchāmi brahmānaṃ sanaṅkumāraṃ, “I’m in doubt, so I ask Brahmā—who is free of doubt— Kaṅkhī akaṅkhiṃ paravediyesu; about things one may learn from another. Katthaṭṭhito kimhi ca sikkhamāno, Standing on what, training in what Pappoti macco amataṃ brahmalokan”ti. may a mortal reach the deathless Brahmā realm?” “Hitvā mamattaṃ manujesu brahme, “He among men, O brahmin, has given up possessions, Ekodibhūto karuṇedhimutto; become one, compassionate, Nirāmagandho virato methunasmā, free from the stench of decay, and refraining from sex. Etthaṭṭhito ettha ca sikkhamāno; Standing on that, training in that Pappoti macco amataṃ brahmalokan”ti. a mortal may reach the deathless Brahmā realm.” “‘Hitvā mamattan’ti ahaṃ, bhoto, ājānāmi. “Sir, I understand what ‘giving up possessions’ means. Idhekacco appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati, It’s when someone gives up a large or small fortune, and a large or small family circle. They shave oﬀ hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. iti ‘hitvā mamattan’ti ahaṃ, bhoto, ājānāmi. That’s how I understand ‘giving up possessions’. ‘Ekodibhūto’ti ahaṃ, bhoto, ājānāmi. Sir, I understand what ‘oneness’ means. Idhekacco vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ, It’s when someone frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. iti ‘ekodibhūto’ti ahaṃ, bhoto, ājānāmi. That’s how I understand ‘oneness’. ‘Karuṇedhimutto’ti ahaṃ, bhoto, ājānāmi. Sir, I understand what ‘compassionate’ means. Idhekacco karuṇāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadhotiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ karuṇāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. It’s when someone meditates spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will. Iti ‘karuṇedhimutto’ti ahaṃ, bhoto, ājānāmi. That’s how I understand ‘compassionate’. Āmagandhe ca kho ahaṃ, bhoto, bhāsamānassa na ājānāmi. But I don’t understand what you say about the stench of decay. Ke āmagandhā manujesu brahme, What among men, O Brahmā, is the stench of decay? Ete avidvā idha brūhi dhīra; I don’t understand, so tell me, wise one: Kenāvaṭā vāti pajā kurutu, wrapped in what do people stink, Āpāyikā nivutabrahmalokā”ti. headed for hell, shut out of the Brahmā realm?” “Kodho mosavajjaṃ nikati ca dubbho, “Anger, lies, fraud, and deceit, Kadariyatā atimāno usūyā; miserliness, vanity, jealousy, Icchā vivicchā paraheṭhanā ca, desire, stinginess, harassing others, Lobho ca doso ca mado ca moho; greed, hate, pride, and delusion— Etesu yuttā anirāmagandhā, those bound to such things have the stench of decay; Āpāyikā nivutabrahmalokā”ti. they’re headed for hell, shut out of the Brahmā realm.” “Yathā kho ahaṃ, bhoto, āmagandhe bhāsamānassa ājānāmi. Te na sunimmadayā agāraṃ ajjhāvasatā. “As I understand what you say about the stench of decay, it’s not easy to quell while living at home. Pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti. I shall go forth from the lay life to homelessness!” “Yassadāni bhavaṃ govindo kālaṃ maññatī”ti. “Please do so, Steward, at your convenience.” 6.4. Reṇurājaāmantanā 6.4. Informing King Reṇu Atha kho, bho, mahāgovindo brāhmaṇo yena reṇu rājā tenupasaṅkami; upasaṅkamitvā reṇuṃ rājānaṃ etadavoca: So the Great Steward went to King Reṇu and said, “aññaṃ dāni bhavaṃ purohitaṃ pariyesatu, yo bhoto rajjaṃ anusāsissati. “Sir, please now ﬁnd another high priest to manage the aﬀairs of state for you. Icchāmahaṃ, bho, agārasmā anagāriyaṃ pabbajituṃ. I wish to go forth from the lay life to homelessness. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā. As I understand what Brahmā says about the stench of decay, it’s not easy to quell while living at home. Pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti. I shall go forth from the lay life to homelessness. “Āmantayāmi rājānaṃ, I announce to King Reṇu, reṇuṃ bhūmipatiṃ ahaṃ; the lord of the land: Tvaṃ pajānassu rajjena, you must learn how to rule, nāhaṃ porohicce rame”. for I no longer care for my ministry.” “Sace te ūnaṃ kāmehi, “If you’re lacking any pleasures, ahaṃ paripūrayāmi te; I’ll supply them for you. Yo taṃ hiṃsati vāremi, I’ll protect you from any harm, bhūmisenāpati ahaṃ; for I command the nation’s army. Tuvaṃ pitā ahaṃ putto, You are my father, I am your son! mā no govinda pājahi”. O Steward, please don’t leave!” “Namatthi ūnaṃ kāmehi, “I’m lacking no pleasures, hiṃsitā me na vijjati; and no-one is harming me. Amanussavaco sutvā, I’ve heard a non-human voice, tasmāhaṃ na gahe rame”. so I no longer care for lay life.” “Amanusso kathaṃvaṇṇo, “What was that non-human like? kiṃ te atthaṃ abhāsatha; What did he say to you, Yañca sutvā jahāsi no, hearing which you would abandon gehe amhe ca kevalī”. our house and all our people?” “Upavutthassa me pubbe, “Before entering this retreat, yiṭṭhukāmassa me sato; I only liked to sacriﬁce. Aggi pajjalito āsi, I kindled the sacred ﬂame, kusapattaparitthato. strewn about with kusa grass. Tato me brahmā pāturahu, But then Brahmā appeared to me, brahmalokā sanantano; the Eternal Youth from the Brahmā realm. So me pañhaṃ viyākāsi, He answered my question, taṃ sutvā na gahe rame”. hearing which I no longer care for lay life.” “Saddahāmi ahaṃ bhoto, “I have faith, O Steward, yaṃ tvaṃ govinda bhāsasi; in that of which you speak. Amanussavaco sutvā, Having heard a non-human voice, kathaṃ vattetha aññathā. what else could you do? Te taṃ anuvattissāma, We will follow your example, satthā govinda no bhavaṃ; Steward, be my Teacher! Maṇi yathā veḷuriyo, Like a gem of beryl— akāco vimalo subho; ﬂawless, immaculate, beautiful— Evaṃ suddhā carissāma, that’s how pure we shall live, govindassānusāsaneti. in the Steward’s dispensation. Sace bhavaṃ govindo agārasmā anagāriyaṃ pabbajissati, mayampi agārasmā anagāriyaṃ pabbajissāma. If the Steward is going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours.” Atha yā te gati, sā no gati bhavissatī”ti. 6.5. Chakhattiyaāmantanā 6.5. Informing the Six Aristocrats Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca: Then the Great Steward went to the six aristocrats and said, “aññaṃ dāni bhavanto purohitaṃ pariyesantu, yo bhavantānaṃ rajje anusāsissati. “Sirs, please now ﬁnd another high priest to manage the aﬀairs of state for you. Icchāmahaṃ, bho, agārasmā anagāriyaṃ pabbajituṃ. I wish to go forth from the lay life to homelessness. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā. As I understand what Brahmā says about the stench of decay, it’s not easy to quell while living at home. Pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti. I shall go forth from the lay life to homelessness!” Atha kho, bho, te cha khattiyā ekamantaṃ apakkamma evaṃ samacintesuṃ: Then the six aristocrats withdrew to one side and thought up a plan, “ime kho brāhmaṇā nāma dhanaluddhā; “These brahmins are really greedy for wealth. yannūna mayaṃ mahāgovindaṃ brāhmaṇaṃ dhanena sikkheyyāmā”ti. Why don’t we try to persuade him with wealth?” Te mahāgovindaṃ brāhmaṇaṃ upasaṅkamitvā evamāhaṃsu: They returned to the Great Steward and said, “saṃvijjati kho, bho, imesu sattasu rajjesu pahūtaṃ sāpateyyaṃ, tato bhoto yāvatakena attho, tāvatakaṃ āharīyatan”ti. “In these seven kingdoms there is abundant wealth. We’ll get you as much as you want.” “Alaṃ, bho, mamapidaṃ pahūtaṃ sāpateyyaṃ bhavantānaṃyeva vāhasā. “Enough, sirs. I already have abundant wealth, owing to my lords. Tamahaṃ sabbaṃ pahāya agārasmā anagāriyaṃ pabbajissāmi. Giving up all that, I shall go forth.” Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā, pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti. Atha kho, bho, te cha khattiyā ekamantaṃ apakkamma evaṃ samacintesuṃ: Then the six aristocrats withdrew to one side and thought up a plan, “ime kho brāhmaṇā nāma itthiluddhā; “These brahmins are really greedy for women. yannūna mayaṃ mahāgovindaṃ brāhmaṇaṃ itthīhi sikkheyyāmā”ti. Why don’t we try to persuade him with women?” Te mahāgovindaṃ brāhmaṇaṃ upasaṅkamitvā evamāhaṃsu: They returned to the Great Steward and said, “saṃvijjanti kho, bho, imesu sattasu rajjesu pahūtā itthiyo, tato bhoto yāvatikāhi attho, tāvatikā ānīyatan”ti. “In these seven kingdoms there are many women. We’ll get you as many as you want.” “Alaṃ, bho, mamapimā cattārīsā bhariyā sādisiyo. “Enough, sirs. I already have forty equal wives. Tāpāhaṃ sabbā pahāya agārasmā anagāriyaṃ pabbajissāmi. Giving up all them, I shall go forth.” Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā, pabbajissāmahaṃ, bho, agārasmā anagāriyanti”. “Sace bhavaṃ govindo agārasmā anagāriyaṃ pabbajissati, mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti. “If the Steward is going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours.” “Sace jahatha kāmāni, “If you all give up sensual pleasures, yattha satto puthujjano; to which ordinary people are attached, Ārambhavho daḷhā hotha, exert yourselves, being strong, khantībalasamāhitā. and possessing the power of patience. Esa maggo ujumaggo, This path is the straight path, esa maggo anuttaro; this path is supreme. Saddhammo sabbhi rakkhito, Guarded by the good, the true teaching brahmalokūpapattiyā”ti. leads to rebirth in the Brahmā realm.” “Tena hi bhavaṃ govindo satta vassāni āgametu. “Well then, sir, please wait for seven years. Sattannaṃ vassānaṃ accayena mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti. When seven years have passed, we shall go forth with you.” “Aticiraṃ kho, bho, satta vassāni, nāhaṃ sakkomi, bhavante, satta vassāni āgametuṃ. “Seven years is too long, sirs. I cannot wait that long. Ko nu kho pana, bho, jānāti jīvitānaṃ. Who knows what will happen to the living? Gamanīyo samparāyo, mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ. We are heading to the next life. We must think about this and wake up! We must do what’s good and live the spiritual life, for no-one born can escape death. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā, pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti. I shall go forth.” “Tena hi bhavaṃ govindo chabbassāni āgametu … pe … “Well then, sir, please wait for six years, pañca vassāni āgametu … ﬁve years, cattāri vassāni āgametu … four years, tīṇi vassāni āgametu … three years, dve vassāni āgametu … two years, ekaṃ vassaṃ āgametu, ekassa vassassa accayena mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti. one year, “Aticiraṃ kho, bho, ekaṃ vassaṃ, nāhaṃ sakkomi bhavante ekaṃ vassaṃ āgametuṃ. Ko nu kho pana, bho, jānāti jīvitānaṃ. Gamanīyo samparāyo, mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā, pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti. “Tena hi bhavaṃ govindo satta māsāni āgametu, sattannaṃ māsānaṃ accayena mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti. seven months, “Aticiraṃ kho, bho, satta māsāni, nāhaṃ sakkomi bhavante satta māsāni āgametuṃ. Ko nu kho pana, bho, jānāti jīvitānaṃ. Gamanīyo samparāyo, mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā, pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti. “Tena hi bhavaṃ govindo cha māsāni āgametu … pe … six months, pañca māsāni āgametu … ﬁve months, cattāri māsāni āgametu … four months, tīṇi māsāni āgametu … three months, dve māsāni āgametu … two months, ekaṃ māsaṃ āgametu … one month, addhamāsaṃ āgametu, addhamāsassa accayena mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti. or even a fortnight. When a fortnight has passed, we shall go forth. Your destiny shall be ours.” “Aticiraṃ kho, bho, addhamāso, nāhaṃ sakkomi bhavante addhamāsaṃ āgametuṃ. “A fortnight is too long, sirs. I cannot wait that long. Ko nu kho pana, bho, jānāti jīvitānaṃ. Who knows what will happen to the living? Gamanīyo samparāyo, mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ. We are heading to the next life. We must think about this and wake up! We must do what’s good and live the spiritual life, for no-one born can escape death. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā, As I understand what Brahmā says about the stench of decay, it’s not easy to quell while living at home. pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti. I shall go forth from the lay life to homelessness.” “Tena hi bhavaṃ govindo sattāhaṃ āgametu, yāva mayaṃ sake puttabhātaro rajjena anusāsissāma, sattāhassa accayena mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti. “Well then, sir, please wait for a week, so that we can instruct our sons and brothers in kingship. When a week has passed, we shall go forth. Your destiny shall be ours.” “Na ciraṃ kho, bho, sattāhaṃ, āgamessāmahaṃ bhavante sattāhan”ti. “A week is not too long, sirs. I will wait that long.” 6.6. Brāhmaṇamahāsālādīnaṃāmantanā 6.6. Informing the Brahmins Atha kho, bho, mahāgovindo brāhmaṇo yena te satta ca brāhmaṇamahāsālā satta ca nhātakasatāni tenupasaṅkami; upasaṅkamitvā te satta ca brāhmaṇamahāsāle satta ca nhātakasatāni etadavoca: Then the Great Steward also went to the seven well-to-do brahmins and seven hundred bathed initiates and said, “aññaṃ dāni bhavanto ācariyaṃ pariyesantu, yo bhavantānaṃ mante vācessati. “Sirs, please now ﬁnd another teacher to teach you to recite the hymns. Icchāmahaṃ, bho, agārasmā anagāriyaṃ pabbajituṃ. I wish to go forth from the lay life to homelessness. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa. Te na sunimmadayā agāraṃ ajjhāvasatā, As I understand what Brahmā says about the stench of decay, it’s not easy to quell while living at home. pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti. I shall go forth from the lay life to homelessness.” “Mā bhavaṃ govindo agārasmā anagāriyaṃ pabbaji. “Please don’t go forth from the lay life to homelessness! Pabbajjā, bho, appesakkhā ca appalābhā ca; The life of one gone forth is of little inﬂuence or proﬁt, brahmaññaṃ mahesakkhañca mahālābhañcā”ti. whereas the life of a brahmin is of great inﬂuence and proﬁt.” “Mā bhavanto evaṃ avacuttha: ‘pabbajjā appesakkhā ca appalābhā ca, brahmaññaṃ mahesakkhañca mahālābhañcā’ti. “Please, sirs, don’t say that. Ko nu kho, bho, aññatra mayā mahesakkhataro vā mahālābhataro vā. Who has greater inﬂuence and proﬁt than myself? Ahañhi, bho, etarahi rājāva raññaṃ brahmāva brāhmaṇānaṃ devatāva gahapatikānaṃ. For now I am like a king to kings, like Brahmā to brahmins, like a deity to householders. Tamahaṃ sabbaṃ pahāya agārasmā anagāriyaṃ pabbajissāmi. Giving up all that, I shall go forth. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā. As I understand what Brahmā says about the stench of decay, it’s not easy to quell while living at home. Pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti. I shall go forth from the lay life to homelessness.” “Sace bhavaṃ govindo agārasmā anagāriyaṃ pabbajissati, mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti. “If the Steward is going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours.” 6.7. Bhariyānaṃāmantanā 6.7. Informing the Wives Atha kho, bho, mahāgovindo brāhmaṇo yena cattārīsā bhariyā sādisiyo tenupasaṅkami; upasaṅkamitvā cattārīsā bhariyā sādisiyo etadavoca: Then the Great Steward went to his forty equal wives and said, “yā bhotīnaṃ icchati, sakāni vā ñātikulāni gacchatu aññaṃ vā bhattāraṃ pariyesatu. “Ladies, please do whatever you wish, whether returning to your own families, or ﬁnding another husband. Icchāmahaṃ, bhotī, agārasmā anagāriyaṃ pabbajituṃ. I wish to go forth from the lay life to homelessness. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā. As I understand what Brahmā says about the stench of decay, it’s not easy to quell while living at home. Pabbajissāmahaṃ, bhotī, agārasmā anagāriyan”ti. I shall go forth from the lay life to homelessness.” “Tvaññeva no ñāti ñātikāmānaṃ, tvaṃ pana bhattā bhattukāmānaṃ. “You are the only family we want! You are the only husband we want! Sace bhavaṃ govindo agārasmā anagāriyaṃ pabbajissati, mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti. If you are going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours.” 6.8. Mahāgovindapabbajjā 6.8. The Great Steward Goes Forth Atha kho, bho, mahāgovindo brāhmaṇo tassa sattāhassa accayena kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbaji. When a week had passed, the Great Steward shaved oﬀ his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. Pabbajitaṃ pana mahāgovindaṃ brāhmaṇaṃ satta ca rājāno khattiyā muddhāvasittā satta ca brāhmaṇamahāsālā satta ca nhātakasatāni cattārīsā ca bhariyā sādisiyo anekāni ca khattiyasahassāni anekāni ca brāhmaṇasahassāni anekāni ca gahapatisahassāni anekehi ca itthāgārehi itthiyo kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā mahāgovindaṃ brāhmaṇaṃ agārasmā anagāriyaṃ pabbajitaṃ anupabbajiṃsu. And when he had gone forth, the seven anointed aristocrat kings, the seven brahmins with seven hundred initiates, the forty equal wives, and many thousands of aristocrats, brahmins, householders, and many harem women shaved oﬀ their hair and beards, dressed in ocher robes, and went forth from the lay life to homelessness. Tāya sudaṃ, bho, parisāya parivuto mahāgovindo brāhmaṇo gāmanigamarājadhānīsu cārikaṃ carati. Escorted by that assembly, the Great Steward wandered on tour among the villages, towns, and capital cities. Yaṃ kho pana, bho, tena samayena mahāgovindo brāhmaṇo gāmaṃ vā nigamaṃ vā upasaṅkamati, tattha rājāva hoti raññaṃ, brahmāva brāhmaṇānaṃ, devatāva gahapatikānaṃ. And at that time, whenever he arrived at a village or town, he was like a king to kings, like Brahmā to brahmins, like a deity to householders. Tena kho pana samayena manussā khipanti vā upakkhalanti vā. And whenever people sneezed or tripped over Te evamāhaṃsu: they’d say: “namatthu mahāgovindassa brāhmaṇassa, namatthu satta purohitassā”ti. “Homage to the Great Steward! Homage to the high priest for the seven!” Mahāgovindo, bho, brāhmaṇo mettāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā vihāsi. And the Great Steward meditated spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. Karuṇāsahagatena cetasā … pe … He meditated spreading a heart full of compassion … muditāsahagatena cetasā … pe … rejoicing … upekkhāsahagatena cetasā … pe … abyāpajjena pharitvā vihāsi. equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. Sāvakānañca brahmalokasahabyatāya maggaṃ desesi. And he taught his disciples the path to rebirth in the company of Brahmā. Ye kho pana, bho, tena samayena mahāgovindassa brāhmaṇassa sāvakā sabbenasabbaṃ sāsanaṃ ājāniṃsu. Those of his disciples who completely understood the Great Steward’s instructions, Te kāyassa bhedā paraṃ maraṇā sugatiṃ brahmalokaṃ upapajjiṃsu. at the breaking up of the body, after death, were reborn in the Brahmā realm. Ye na sabbenasabbaṃ sāsanaṃ ājāniṃsu, te kāyassa bhedā paraṃ maraṇā appekacce paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjiṃsu; Of those disciples who only partly understood the Great Steward’s instructions, some were reborn in the company of the Gods Who Control the Creations of Others, appekacce nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjiṃsu; while some were reborn in the company of the Gods Who Love to Create, appekacce tusitānaṃ devānaṃ sahabyataṃ upapajjiṃsu; or the Joyful Gods, appekacce yāmānaṃ devānaṃ sahabyataṃ upapajjiṃsu; or the Gods of Yama, appekacce tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjiṃsu; or the Gods of the Thirty-Three, appekacce cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjiṃsu; or the Gods of the Four Great Kings. ye sabbanihīnaṃ kāyaṃ paripūresuṃ te gandhabbakāyaṃ paripūresuṃ. And at the very least they swelled the hosts of the fairies. Iti kho, bho, sabbesaṃyeva tesaṃ kulaputtānaṃ amoghā pabbajjā ahosi avañjhā saphalā saudrayā’ti. And so the going forth of all those gentlemen was not in vain, was not wasted, but was fruitful and fertile.’ Sarati taṃ bhagavā”ti? Do you remember this, Blessed One?” “Sarāmahaṃ, pañcasikha. “I remember, Pañcasikha. Ahaṃ tena samayena mahāgovindo brāhmaṇo ahosiṃ. I myself was the brahmin Great Steward at that time. Ahaṃ tesaṃ sāvakānaṃ brahmalokasahabyatāya maggaṃ desesiṃ. And I taught those disciples the path to rebirth in the company of Brahmā. Taṃ kho pana me, pañcasikha, brahmacariyaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva brahmalokūpapattiyā. But that spiritual path of mine doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the Brahmā realm. Idaṃ kho pana me, pañcasikha, brahmacariyaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. But this spiritual path does lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Katamañca taṃ, pañcasikha, brahmacariyaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? And what is the spiritual path that leads to extinguishment? Ayameva ariyo aṭṭhaṅgiko maggo. It is simply this noble eightfold path, that is: Seyyathidaṃ—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. right view, right thought, right speech, right action, right livelihood, right eﬀort, right mindfulness, and right immersion. Idaṃ kho taṃ, pañcasikha, brahmacariyaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. This is the spiritual path that leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Ye kho pana me, pañcasikha, sāvakā sabbenasabbaṃ sāsanaṃ ājānanti, te āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti; Those of my disciples who completely understand my instructions realize the undeﬁled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of deﬁlements. ye na sabbenasabbaṃ sāsanaṃ ājānanti, te pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā honti tattha parinibbāyino anāvattidhammā tasmā lokā. Of those disciples who only partly understand my instructions, some, with the ending of the ﬁve lower fetters, become reborn spontaneously. They are extinguished there, and are not liable to return from that world. Ye na sabbenasabbaṃ sāsanaṃ ājānanti, appekacce tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino honti sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti. Some, with the ending of three fetters, and the weakening of greed, hate, and delusion, become once-returners. They come back to this world once only, then make an end of suﬀering. Ye na sabbenasabbaṃ sāsanaṃ ājānanti, appekacce tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā honti avinipātadhammā niyatā sambodhiparāyaṇā. And some, with the ending of three fetters, become stream- enterers, not liable to be reborn in the underworld, bound for awakening. Iti kho, pañcasikha, sabbesaṃyeva imesaṃ kulaputtānaṃ amoghā pabbajjā avañjhā saphalā saudrayā”ti. And so the going forth of all those gentlemen was not in vain, was not wasted, but was fruitful and fertile.” Idamavoca bhagavā. That is what the Buddha said. Attamano pañcasikho gandhabbaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti. Delighted, the fairy Pañcasikha approved and agreed with what the Buddha said. He bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there. Mahāgovindasuttaṃ niṭṭhitaṃ chaṭṭhaṃ. 20. Mahāsamayasutta - The Great Congregation Dīgha Nikāya 20 - Long Discourses 20 Evaṃ me sutaṃ— So I have heard. ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ mahāvane mahatā bhikkhusaṃghena saddhiṃ pañcamattehi bhikkhusatehi sabbeheva arahantehi; At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Great Wood, together with a large Saṅgha of around ﬁve hundred mendicants, all of whom were perfected ones. dasahi ca lokadhātūhi devatā yebhuyyena sannipatitā honti bhagavantaṃ dassanāya bhikkhusaṃghañca. And most of the deities from ten solar systems had gathered to see the Buddha and the Saṅgha of mendicants. Atha kho catunnaṃ suddhāvāsakāyikānaṃ devatānaṃ etadahosi: Then four deities of the Pure Abodes, aware of what was happening, thought: “ayaṃ kho bhagavā sakkesu viharati kapilavatthusmiṃ mahāvane mahatā bhikkhusaṃghena saddhiṃ pañcamattehi bhikkhusatehi sabbeheva arahantehi; dasahi ca lokadhātūhi devatā yebhuyyena sannipatitā honti bhagavantaṃ dassanāya bhikkhusaṃghañca. Yannūna mayampi yena bhagavā tenupasaṅkameyyāma; upasaṅkamitvā bhagavato santike paccekaṃ gāthaṃ bhāseyyāmā”ti. “Why don’t we go to the Buddha and each recite a verse in his presence?” Atha kho tā devatā seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya; evameva—suddhāvāsesu devesu antarahitā bhagavato purato pāturahesuṃ. Then, as easily as a strong person would extend or contract their arm, they vanished from the Pure Abodes and reappeared in front of the Buddha. Atha kho tā devatā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. They bowed to the Buddha and stood to one side. Ekamantaṃ ṭhitā kho ekā devatā bhagavato santike imaṃ gāthaṃ abhāsi: Standing to one side, one deity recited this verse in the Buddha’s presence: “Mahāsamayo pavanasmiṃ, “There’s a great congregation in the woods, Devakāyā samāgatā; a host of gods have assembled. Āgatamha imaṃ dhammasamayaṃ, We’ve come to this righteous congregation Dakkhitāye aparājitasaṅghan”ti. to see the invincible Saṅgha!” Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi: Then another deity recited this verse in the Buddha’s presence: “Tatra bhikkhavo samādahaṃsu, “The mendicants there are immersed in samādhi, Cittamattano ujukaṃ akaṃsu; they’ve straightened out their own minds. Sārathīva nettāni gahetvā, Like a charioteer who has taken the reins, Indriyāni rakkhanti paṇḍitā”ti. the astute ones protect their senses.” Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi: Then another deity recited this verse in the Buddha’s presence: “Chetvā khīlaṃ chetvā palighaṃ, “Having cut the stake and cut the bar, Indakhīlaṃ ūhacca manejā; they’re unstirred, with boundary pillar uprooted. Te caranti suddhā vimalā, They live pure and immaculate, Cakkhumatā sudantā susunāgā”ti. the young dragons tamed by the seer.” Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi: Then another deity recited this verse in the Buddha’s presence: “Ye keci buddhaṃ saraṇaṃ gatāse, “Anyone who has gone to the Buddha for refuge Na te gamissanti apāyabhūmiṃ; won’t go to a plane of loss. Pahāya mānusaṃ dehaṃ, After giving up this human body, Devakāyaṃ paripūressantī”ti. they swell the hosts of gods.” 1. Devatāsannipāta 1. The Gathering of Deities Atha kho bhagavā bhikkhū āmantesi: Then the Buddha said to the mendicants: “yebhuyyena, bhikkhave, dasasu lokadhātūsu devatā sannipatitā honti, tathāgataṃ dassanāya bhikkhusaṃghañca. “Mendicants, most of the deities from ten solar systems have gathered to see the Realized One and the mendicant Saṅgha. Yepi te, bhikkhave, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamāyeva devatā sannipatitā ahesuṃ seyyathāpi mayhaṃ etarahi. The Buddhas of the past had, and the Buddhas of the future will have, gatherings of deities that are at most like the gathering for me now. Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamāyeva devatā sannipatitā bhavissanti seyyathāpi mayhaṃ etarahi. Ācikkhissāmi, bhikkhave, devakāyānaṃ nāmāni; I shall declare the names of the heavenly hosts; kittayissāmi, bhikkhave, devakāyānaṃ nāmāni; I shall extol the names of the heavenly hosts; desessāmi, bhikkhave, devakāyānaṃ nāmāni. I shall teach the names of the heavenly hosts. Taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. Listen and pay close attention, I will speak.” “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. “Yes, sir,” they replied. Bhagavā etadavoca: The Buddha said this: “Silokamanukassāmi, “I shall invoke a paean of praise! yattha bhummā tadassitā; Where the earth-gods dwell, Ye sitā girigabbharaṃ, there, in mountain caves, pahitattā samāhitā. resolute and composed, Puthūsīhāva sallīnā, dwell many like lonely lions, lomahaṃsābhisambhuno; who have mastered their fears. Odātamanasā suddhā, Their minds are bright and pure, vippasannamanāvilā. clear and undisturbed.” Bhiyyo pañcasate ñatvā, The teacher knew that over ﬁve hundred vane kāpilavatthave; were in the wood at Kapilavatthu. Tato āmantayī satthā, Therefore he addressed sāvake sāsane rate. the disciples who love the teaching: ‘Devakāyā abhikkantā, “The heavenly hosts have come forth; te vijānātha bhikkhavo’; mendicants, you should be aware of them.” Te ca ātappamakaruṃ, Those monks became keen, sutvā buddhassa sāsanaṃ. hearing the Buddha’s instruction. Tesaṃ pāturahu ñāṇaṃ, Knowledge manifested in them, amanussānadassanaṃ; seeing those non-human beings. Appeke satamaddakkhuṃ, Some saw a hundred, sahassaṃ atha sattariṃ. a thousand, even seventy thousand, Sataṃ eke sahassānaṃ, while some saw a hundred thousand amanussānamaddasuṃ; non-human beings. Appekenantamaddakkhuṃ, But some saw an endless number disā sabbā phuṭā ahuṃ. spread out in every direction. Tañca sabbaṃ abhiññāya, And all that was known vavatthitvāna cakkhumā; and distinguished by the Seer. Tato āmantayī satthā, Therefore he addressed sāvake sāsane rate. the disciples who love the teaching: ‘Devakāyā abhikkantā, “The heavenly hosts have come forth; te vijānātha bhikkhavo; mendicants, you should be aware of them. Ye vohaṃ kittayissāmi, I shall extol them for you, girāhi anupubbaso’. with lyrics in proper order. Sattasahassā te yakkhā, There are seven thousand spirits, bhummā kāpilavatthavā; earth-gods of Kapilavatthu. Iddhimanto jutimanto, They’re powerful and brilliant, vaṇṇavanto yasassino; so beautiful and glorious. Modamānā abhikkāmuṃ, Rejoicing, they’ve come forth bhikkhūnaṃ samitiṃ vanaṃ. to the meeting of mendicants in the wood. Chasahassā hemavatā, From the Himalayas there are six thousand yakkhā nānattavaṇṇino; spirits of diﬀerent colors. Iddhimanto jutimanto, They’re powerful and brilliant, vaṇṇavanto yasassino; so beautiful and glorious. Modamānā abhikkāmuṃ, Rejoicing, they’ve come forth bhikkhūnaṃ samitiṃ vanaṃ. to the meeting of mendicants in the wood. Sātāgirā tisahassā, From Sātāgira there are three thousand yakkhā nānattavaṇṇino; spirits of diﬀerent colors. Iddhimanto jutimanto, They’re powerful and brilliant, vaṇṇavanto yasassino; so beautiful and glorious. Modamānā abhikkāmuṃ, Rejoicing, they’ve come forth bhikkhūnaṃ samitiṃ vanaṃ. to the meeting of mendicants in the wood. Iccete soḷasasahassā, And thus there are sixteen thousand yakkhā nānattavaṇṇino; spirits of diﬀerent colors. Iddhimanto jutimanto, They’re powerful and brilliant, vaṇṇavanto yasassino; so beautiful and glorious. Modamānā abhikkāmuṃ, Rejoicing, they’ve come forth bhikkhūnaṃ samitiṃ vanaṃ. to the meeting of mendicants in the wood. Vessāmittā pañcasatā, From Vessamittā there are ﬁve hundred yakkhā nānattavaṇṇino; spirits of diﬀerent colors. Iddhimanto jutimanto, They’re powerful and brilliant, vaṇṇavanto yasassino; so beautiful and glorious. Modamānā abhikkāmuṃ, Rejoicing, they’ve come forth bhikkhūnaṃ samitiṃ vanaṃ. to the meeting of mendicants in the wood. Kumbhīro rājagahiko, And there’s Kumbhīra of Rājagaha, vepullassa nivesanaṃ; whose home is on Mount Vepulla. Bhiyyo naṃ satasahassaṃ, Attended by more than yakkhānaṃ payirupāsati; a hundred thousand spirits, Kumbhīro rājagahiko, Kumbhīra of Rājagaha sopāgā samitiṃ vanaṃ. also came to the meeting in the wood. Purimañca disaṃ rājā, King Dhataraṭṭha rules dhataraṭṭho pasāsati; the eastern quarter. Gandhabbānaṃ adhipati, Lord of the fairies, mahārājā yasassiso. he’s a great king, glorious. Puttāpi tassa bahavo, And he has many mighty sons indanāmā mahabbalā; all of them named Inda. Iddhimanto jutimanto, They’re powerful and brilliant, vaṇṇavanto yasassino; so beautiful and glorious. Modamānā abhikkāmuṃ, Rejoicing, they’ve come forth bhikkhūnaṃ samitiṃ vanaṃ. to the meeting of mendicants in the wood. Dakkhiṇañca disaṃ rājā, King Virūḷha rules virūḷho taṃ pasāsati; the southern quarter. Kumbhaṇḍānaṃ adhipati, Lord of the goblins, mahārājā yasassiso. he’s a great king, glorious. Puttāpi tassa bahavo, And he has many mighty sons indanāmā mahabbalā; all of them named Inda. Iddhimanto jutimanto, They’re powerful and brilliant, vaṇṇavanto yasassino; so beautiful and glorious. Modamānā abhikkāmuṃ, Rejoicing, they’ve come forth bhikkhūnaṃ samitiṃ vanaṃ. to the meeting of mendicants in the wood. Pacchimañca disaṃ rājā, King Virūpakkha rules virūpakkho pasāsati; the western quarter. Nāgānañca adhipati, Lord of the dragons, mahārājā yasassiso. he’s a great king, glorious. Puttāpi tassa bahavo, And he has many mighty sons indanāmā mahabbalā; all of them named Inda. Iddhimanto jutimanto, They’re powerful and brilliant, vaṇṇavanto yasassino; so beautiful and glorious. Modamānā abhikkāmuṃ, Rejoicing, they’ve come forth bhikkhūnaṃ samitiṃ vanaṃ. to the meeting of mendicants in the wood. Uttarañca disaṃ rājā, King Kuvera rules kuvero taṃ pasāsati; the northern quarter. Yakkhānañca adhipati, Lord of spirits, mahārājā yasassiso. he’s a great king, glorious. Puttāpi tassa bahavo, And he has many mighty sons indanāmā mahabbalā; all of them named Inda. Iddhimanto jutimanto, They’re powerful and brilliant, vaṇṇavanto yasassino; so beautiful and glorious. Modamānā abhikkāmuṃ, Rejoicing, they’ve come forth bhikkhūnaṃ samitiṃ vanaṃ. to the meeting of mendicants in the wood. Purimaṃ disaṃ dhataraṭṭho, Dhataraṭṭha in the east, dakkhiṇena virūḷhako; Virūḷhaka to the south, Pacchimena virūpakkho, Virūpakkha to the west, kuvero uttaraṃ disaṃ. and Kuvera in the north. Cattāro te mahārājā, These Four Great Kings, samantā caturo disā; all around in the four quarters, Daddallamānā aṭṭhaṃsu, stood there dazzling vane kāpilavatthave. in the wood at Kapilavatthu. Tesaṃ māyāvino dāsā, Their deceitful bondservants came, āguṃ vañcanikā saṭhā; so treacherous and crafty— Māyā kuṭeṇḍu viṭeṇḍu, the deceivers Kuṭeṇḍu, Viṭeṇḍu, viṭucca viṭuṭo saha. with Viṭucca and Viṭuḍa. Candano kāmaseṭṭho ca, And Candana and Kāmaseṭṭha, kinnighaṇḍu nighaṇḍu ca; Kinnughaṇḍu and Nighaṇḍu, Panādo opamañño ca, Panāda and Opamañña, devasūto ca mātali. and Mātali, the god’s charioteer. Cittaseno ca gandhabbo, Cittasena the fairy came too, naḷorājā janesabho; and the kings Nala and Janesabha, Āgā pañcasikho ceva, as well as Pañcasikha, timbarū sūriyavacchasā. Timbaru, and Suriyavaccasā. Ete caññe ca rājāno, These and other kings there were, gandhabbā saha rājubhi; the fairies with their kings. Modamānā abhikkāmuṃ, Rejoicing, they’ve come forth bhikkhūnaṃ samitiṃ vanaṃ. to the meeting of mendicants in the wood. Athāguṃ nāgasā nāgā, Then came dragons from Nābhasa, vesālā sahatacchakā; and Vesālī, with the Tacchakas. Kambalassatarā āguṃ, The Kambalas and Assataras came pāyāgā saha ñātibhi. from Pāyāga with their kin. Yāmunā dhataraṭṭhā ca, From Yamunā the Dhataraṭṭha āgū nāgā yasassino; dragons came, so glorious. Erāvaṇo mahānāgo, And Erāvaṇa the great dragon sopāgā samitiṃ vanaṃ. also came to the meeting in the wood. Ye nāgarāje sahasā haranti, Those who seize the dragon kings by force— Dibbā dijā pakkhi visuddhacakkhū; divine, twice-born birds with piercing vision— Vehāyasā te vanamajjhapattā, swoop down to the wood from the sky; Citrā supaṇṇā iti tesa nāmaṃ. their name is ‘Rainbow Phoenix’. Abhayaṃ tadā nāgarājānamāsi, But the dragon kings remained fearless, Supaṇṇato khemamakāsi buddho; for the Buddha kept them safe from the phoenixes. Saṇhāhi vācāhi upavhayantā, Introducing each other with gentle words, Nāgā supaṇṇā saraṇamakaṃsu buddhaṃ. the dragons and phoenixes took the Buddha as their refuge. Jitā vajirahatthena, Defeated by Vajirahattha, samuddaṃ asurāsitā; the demons live in the ocean. Bhātaro vāsavassete, They’re brothers of Vāsava, iddhimanto yasassino. powerful and glorious. Kālakañcā mahābhismā, There’s the terrifying Kālakañjas, asurā dānaveghasā; the Dānaveghasa demons, Vepacitti sucitti ca, Vepacitti and Sucitti, pahārādo namucī saha. Pahārāda with Namuci, Satañca baliputtānaṃ, and a hundred of Bali’s sons, sabbe verocanāmakā; all named after Veroca. Sannayhitvā balisenaṃ, Bali’s army armed themselves rāhubhaddamupāgamuṃ; and went up to the auspicious Rāhu, saying: ‘Samayo dāni bhaddante, ‘Now is the time, sir, bhikkhūnaṃ samitiṃ vanaṃ’. for the meeting of mendicants in the wood.’ Āpo ca devā pathavī, The gods of Water and Earth, tejo vāyo tadāgamuṃ; and Fire and Wind came there. Varuṇā vāraṇā devā, The Varuṇa and Vāruṇa gods, somo ca yasasā saha. and Soma together with Yasa. Mettā karuṇā kāyikā, A host of the gods of Love āguṃ devā yasassino; and Compassion came, so glorious. Dasete dasadhā kāyā, These ten hosts of gods sabbe nānattavaṇṇino. shone in all diﬀerent colors. Iddhimanto jutimanto, They’re powerful and brilliant, vaṇṇavanto yasassino; so beautiful and glorious. Modamānā abhikkāmuṃ, Rejoicing, they’ve come forth bhikkhūnaṃ samitiṃ vanaṃ. to the meeting of mendicants in the wood. Veṇḍudevā sahali ca, The Veṇhu and Sahali gods, asamā ca duve yamā; and Asama, and the twin Yamas came. Candassūpanisā devā, The gods living on the moon came, candamāguṃ purakkhatvā. with the Moon before them. Sūriyassūpanisā devā, The gods living on the sun came, sūriyamāguṃ purakkhatvā; with the Sun before them. Nakkhattāni purakkhatvā, And with the stars before them āguṃ mandavalāhakā. came the silly gods of clouds. Vasūnaṃ vāsavo seṭṭho, And Sakka came, the stronghold-giver, sakkopāgā purindado; known as Vāsava, the best of the Vasus. Dasete dasadhā kāyā, These ten hosts of gods sabbe nānattavaṇṇino. shone in all diﬀerent colors. Iddhimanto jutimanto, They’re powerful and brilliant, vaṇṇavanto yasassino; so beautiful and glorious. Modamānā abhikkāmuṃ, Rejoicing, they’ve come forth bhikkhūnaṃ samitiṃ vanaṃ. to the meeting of mendicants in the wood. Athāguṃ sahabhū devā, Then came the Sahabhū gods, jalamaggi sikhāriva; blazing like a crested ﬂame; Ariṭṭhakā ca rojā ca, and the Ariṭṭhakas and Rojas too, umāpupphanibhāsino. and the gods hued blue as ﬂax. Varuṇā sahadhammā ca, The Varuṇas and Sahadhammas, accutā ca anejakā; the Accutas and Anejakas, Sūleyyarucirā āguṃ, the Sūleyyas and Ruciras all came, āguṃ vāsavanesino; as did the Vāsavanesi gods. Dasete dasadhā kāyā, These ten hosts of gods sabbe nānattavaṇṇino. shone in all diﬀerent colors. Iddhimanto jutimanto, They’re powerful and brilliant, vaṇṇavanto yasassino; so beautiful and glorious. Modamānā abhikkāmuṃ, Rejoicing, they’ve come forth bhikkhūnaṃ samitiṃ vanaṃ. to the meeting of mendicants in the wood. Samānā mahāsamanā, The Samānas, Mahāsamānas, mānusā mānusuttamā; Mānusas, and Mānusuttamas all came, Khiḍḍāpadosikā āguṃ, and the gods depraved by play, āguṃ manopadosikā. and those who are malevolent. Athāguṃ harayo devā, Then came the Hari gods, ye ca lohitavāsino; and the Lohitavāsīs. Pāragā mahāpāragā, The Pāragas and Mahāpāragas came, āguṃ devā yasassino; such glorious gods. Dasete dasadhā kāyā, These ten hosts of gods sabbe nānattavaṇṇino. shone in all diﬀerent colors. Iddhimanto jutimanto, They’re powerful and brilliant, vaṇṇavanto yasassino; so beautiful and glorious. Modamānā abhikkāmuṃ, Rejoicing, they’ve come forth bhikkhūnaṃ samitiṃ vanaṃ. to the meeting of mendicants in the wood. Sukkā karambhā aruṇā, The Sukkas, Karumhas, and Aruṇas āguṃ veghanasā saha; came along with the Veghanasas. Odātagayhā pāmokkhā, And the Odātagayhas came as chiefs āguṃ devā vicakkhaṇā. of the Vicakkhaṇa gods. Sadāmattā hāragajā, The Sadāmattas and Hāragajas, missakā ca yasassino; and the glorious Missakas; Thanayaṃ āga pajjunno, Pajjuna came thundering, yo disā abhivassati. he who rains on all quarters. Dasete dasadhā kāyā, These ten hosts of gods sabbe nānattavaṇṇino; shone in all diﬀerent colors. Iddhimanto jutimanto, They’re powerful and brilliant, vaṇṇavanto yasassino; so beautiful and glorious. Modamānā abhikkāmuṃ, Rejoicing, they’ve come forth bhikkhūnaṃ samitiṃ vanaṃ. to the meeting of mendicants in the wood. Khemiyā tusitā yāmā, The Khemiyas, Tusitas, Yāmas, kaṭṭhakā ca yasassino; and the glorious Kaṭṭhakas came; Lambītakā lāmaseṭṭhā, The Lambītakas, Lāmaseṭṭhas, jotināmā ca āsavā; those called the Jotis and Āsavas. Nimmānaratino āguṃ, The Gods Who Love to Create came too, athāguṃ paranimmitā. and those who delight in the Creations of Others. Dasete dasadhā kāyā, These ten hosts of gods sabbe nānattavaṇṇino; shone in all diﬀerent colors. Iddhimanto jutimanto, They’re powerful and brilliant, vaṇṇavanto yasassino; so beautiful and glorious. Modamānā abhikkāmuṃ, Rejoicing, they’ve come forth bhikkhūnaṃ samitiṃ vanaṃ. to the meeting of mendicants in the wood. Saṭṭhete devanikāyā, These sixty hosts of gods sabbe nānattavaṇṇino; shone in all diﬀerent colors. Nāmanvayena āgacchuṃ, They came in order of their names, ye caññe sadisā saha. these and others likewise, thinking: ‘Pavuṭṭhajātimakhilaṃ, ‘We shall see those rid of rebirth, kind, oghatiṇṇamanāsavaṃ; the undeﬁled ones who have crossed the ﬂood, Dakkhemoghataraṃ nāgaṃ, and the dragon who brought them across, candaṃva asitātigaṃ’. who like the Moon has overcome darkness.’ Subrahmā paramatto ca, Subrahmā and Paramatta came, puttā iddhimato saha; with sons of those powerful ones. Sanaṅkumāro tisso ca, Sanaṅkumāra and Tissa sopāga samitiṃ vanaṃ. also came to the meeting in the wood. Sahassaṃ brahmalokānaṃ, Of a thousand Brahmā realms, mahābrahmābhitiṭṭhati; the Great Brahmā stands forth. Upapanno jutimanto, He has arisen, resplendent, bhismākāyo yasassiso. his formidable body so glorious. Dasettha issarā āguṃ, The ten Issarās came there, paccekavasavattino; each one of them wielding power, Tesañca majjhato āga, and in the middle of them came hārito parivārito. Hārita with his following.” Te ca sabbe abhikkante, When they had all come forth— sainde deve sabrahmake; the gods with their Lord, and the Brahmās— Mārasenā abhikkāmi, Māra’s army came forth too: passa kaṇhassa mandiyaṃ. see the stupidity of the Dark Lord! ‘Etha gaṇhatha bandhatha, “Come, seize them and bind them,” he said, rāgena baddhamatthu vo; “let them be bound by desire! Samantā parivāretha, Surround them on all sides, mā vo muñcittha koci naṃ’. don’t let any escape!” Iti tattha mahāseno, And so there the great general kaṇho senaṃ apesayi; sent forth his dark army. Pāṇinā talamāhacca, He struck the ground with his ﬁst saraṃ katvāna bheravaṃ. to make a horrifying sound Yathā pāvussako megho, like a storm cloud shedding rain, thanayanto savijjuko; thundering and ﬂashing. Tadā so paccudāvatti, But then he retreated, saṅkuddho asayaṃvase. furious, out of control. Tañca sabbaṃ abhiññāya, And all that was known vavatthitvāna cakkhumā; and distinguished by the Seer. Tato āmantayī satthā, Therefore he addressed sāvake sāsane rate. the disciples who love the teaching: ‘Mārasenā abhikkantā, “Māra’s army has arrived; te vijānātha bhikkhavo’; mendicants, you should be aware of them.” Te ca ātappamakaruṃ, Those monks became keen, sutvā buddhassa sāsanaṃ; hearing the Buddha’s instruction. Vītarāgehi pakkāmuṃ, The army ﬂed from those free of passion, nesaṃ lomāpi iñjayuṃ. and not a single hair was stirred! ‘Sabbe vijitasaṅgāmā, “All are triumphant in battle, bhayātītā yasassino; so fearless and glorious. Modanti saha bhūtehi, They rejoice with all the spirits, sāvakā te janesutā’”ti. the disciples well-known among men.” Mahāsamayasuttaṃ niṭṭhitaṃ sattamaṃ. 21. Sakkapañhasutta - Sakka’s Questions Dīgha Nikāya 21 - Long Discourses 21 Evaṃ me sutaṃ— So I have heard. ekaṃ samayaṃ bhagavā magadhesu viharati, pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṃ. At one time the Buddha was staying in the land of the Magadhans; east of Rājagaha there’s a brahmin village named Ambasaṇḍā, north of which, on Mount Vediyaka, is the Indasāla cave. Tena kho pana samayena sakkassa devānamindassa ussukkaṃ udapādi bhagavantaṃ dassanāya. Now at that time a keen desire to seeing the Buddha came over Sakka, the lord of gods. Atha kho sakkassa devānamindassa etadahosi: He thought, “kahaṃ nu kho bhagavā etarahi viharati arahaṃ sammāsambuddho”ti? “Where is the Blessed One at present, the perfected one, the fully awakened Buddha?” Addasā kho sakko devānamindo bhagavantaṃ magadhesu viharantaṃ pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṃ. He saw that the Buddha was at the Indasāla cave, Disvāna deve tāvatiṃse āmantesi: and addressed the gods of the Thirty-Three, “ayaṃ, mārisā, bhagavā magadhesu viharati, pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṃ. “Good sirs, the Buddha is staying in the land of the Magadhans at the Indasāla cave. Yadi pana, mārisā, mayaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyāma arahantaṃ sammāsambuddhan”ti? What if we were to go and see that Blessed One, the perfected one, the fully awakened Buddha?” “Evaṃ, bhaddantavā”ti kho devā tāvatiṃsā sakkassa devānamindassa paccassosuṃ. “Yes, lord,” replied the gods. Atha kho sakko devānamindo pañcasikhaṃ gandhabbadevaputtaṃ āmantesi: Then Sakka addressed the fairy Pañcasikha, “ayaṃ, tāta pañcasikha, bhagavā magadhesu viharati pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṃ. “Dear Pañcasikha, the Buddha is staying in the land of the Magadhans at the Indasāla cave. Yadi pana, tāta pañcasikha, mayaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyāma arahantaṃ sammāsambuddhan”ti? What if we were to go and see that Blessed One, the perfected one, the fully awakened Buddha?” “Evaṃ, bhaddantavā”ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā beluvapaṇḍuvīṇaṃ ādāya sakkassa devānamindassa anucariyaṃ upāgami. “Yes, lord,” replied the fairy Pañcasikha. Taking his arched harp made from the pale timber of wood-apple, he went as Sakka’s attendant. Atha kho sakko devānamindo devehi tāvatiṃsehi parivuto pañcasikhena gandhabbadevaputtena purakkhato— Then Sakka went at the head of a retinue consisting of the gods of the Thirty-Three and the fairy Pañcasikha. seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya; evameva— devesu tāvatiṃsesu antarahito magadhesu pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate paccuṭṭhāsi. As easily as a strong person would extend or contract their arm, he vanished from the heaven of the gods of the Thirty- Three and landed on Mount Vediyaka north of Ambasaṇḍā. Tena kho pana samayena vediyako pabbato atiriva obhāsajāto hoti ambasaṇḍā ca brāhmaṇagāmo yathā taṃ devānaṃ devānubhāvena. Now at that time a dazzling light appeared over Mount Vediyaka and Ambasaṇḍā, as happens through the glory of the gods. Apissudaṃ parito gāmesu manussā evamāhaṃsu: People in the villages round about, terriﬁed, shocked, and awestruck, said, “ādittassu nāmajja vediyako pabbato jhāyatisu nāmajja vediyako pabbato jalatisu. Nāmajja vediyako pabbato. “Mount Vediyaka must be on ﬁre today, blazing and burning! Kiṃsu nāmajja vediyako pabbato atiriva obhāsajāto ambasaṇḍā ca brāhmaṇagāmo”ti; Oh why has such a dazzling light appeared over Mount Vediyaka and Ambasaṇḍā?” saṃviggā lomahaṭṭhajātā ahesuṃ. Atha kho sakko devānamindo pañcasikhaṃ gandhabbadevaputtaṃ āmantesi: Then Sakka addressed the fairy Pañcasikha, “durupasaṅkamā kho, tāta pañcasikha, tathāgatā mādisena, jhāyī jhānaratā, tadantaraṃ paṭisallīnā. “My dear Pañcasikha, it’s hard for one like me to get near the Realized Ones while they are on retreat practicing absorption, enjoying absorption. Yadi pana tvaṃ, tāta pañcasikha, bhagavantaṃ paṭhamaṃ pasādeyyāsi, tayā, tāta, paṭhamaṃ pasāditaṃ pacchā mayaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyāma arahantaṃ sammāsambuddhan”ti. But if you were to charm the Buddha ﬁrst, then I could go to see him.” “Evaṃ, bhaddantavā”ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā beluvapaṇḍuvīṇaṃ ādāya yena indasālaguhā tenupasaṅkami; upasaṅkamitvā: “Yes, lord,” replied the fairy Pañcasikha. Taking his arched harp made from the pale timber of wood-apple, he went to the Indasāla cave. When he had drawn near, he stood to one side, thinking, “ettāvatā me bhagavā neva atidūre bhavissati nāccāsanne, saddañca me sossatī”ti— “This is neither too far nor too near; and he’ll hear my voice.” ekamantaṃ aṭṭhāsi. 1. Pañcasikhagītagāthā 1. Pañcasikha’s Song Ekamantaṃ ṭhito kho pañcasikho gandhabbadevaputto beluvapaṇḍuvīṇaṃ assāvesi, imā ca gāthā abhāsi buddhūpasañhitā dhammūpasañhitā saṃghūpasañhitā arahantūpasañhitā kāmūpasañhitā: Standing to one side, Pañcasikha played his arched harp, and sang these verses on the Buddha, the teaching, the Saṅgha, the perfected ones, and sensual love. “Vande te pitaraṃ bhadde, “My lady Suriyavaccasā, oh my Sunshine— timbaruṃ sūriyavacchase; I pay homage to your father Timbaru, Yena jātāsi kalyāṇī, through whom was born a lady so ﬁne, ānandajananī mama. to ﬁll me with a joy I never knew. Vātova sedataṃ kanto, As sweet as a breeze to one who’s sweating, pānīyaṃva pipāsato; or when thirsty, a sweet and cooling drink, Aṅgīrasi piyāmesi, so dear is your shining beauty to me, dhammo arahatāmiva. just like the teaching is to all the saints! Āturasseva bhesajjaṃ, Like a cure when you’re struck by fever dire, bhojanaṃva jighacchato; or food to ease the hunger pain, Parinibbāpaya maṃ bhadde, come on, darling, please put out my ﬁre, jalantamiva vārinā. quench me like water on a ﬂame. Sītodakaṃ pokkharaṇiṃ, As elephants burning in the heat of summer, yuttaṃ kiñjakkhareṇunā; sink down in a lotus pond to rest, Nāgo ghammābhitattova, so cool, full of petals and of pollen— ogāhe te thanūdaraṃ. that’s how I would plunge into your breast. Accaṅkusova nāgova, Like elephants bursting bonds in rutting season, jitaṃ me tuttatomaraṃ; beating oﬀ the pricks of lance and pikes— Kāraṇaṃ nappajānāmi, I just don’t understand what is the reason sammatto lakkhaṇūruyā. I’m so crazy for your shapely thighs! Tayi gedhitacittosmi, For you, my heart is full of passion, cittaṃ vipariṇāmitaṃ; I’m in an altered state of mind. Paṭigantuṃ na sakkomi, There is no going back, I’m just not able, vaṅkaghastova ambujo. I’m like a ﬁsh that’s hooked up on the line. Vāmūru saja maṃ bhadde, Come on, my darling, hold me, fair of thighs! saja maṃ mandalocane; Embrace me, with your so bashful eyes! Palissaja maṃ kalyāṇi, Take me in your arms, my lovely lady, etaṃ me abhipatthitaṃ. that’s all I’d ever want or could desire. Appako vata me santo, Ah, then my desire was such a small thing, kāmo vellitakesiyā; my sweet, with your curling wavy hair; Anekabhāvo samuppādi, now, like to arahants an oﬀering, arahanteva dakkhiṇā. it’s grown so very much from there. Yaṃ me atthi kataṃ puññaṃ, Whatever the merit I have forged arahantesu tādisu; by giving to such perfected beings— Taṃ me sabbaṅgakalyāṇi, may that, my altogether gorgeous, tayā saddhiṃ vipaccataṃ. ripen in togetherness with you. Yaṃ me atthi kataṃ puññaṃ, Whatever the merit I have forged asmiṃ pathavimaṇḍale; in this wide open land, Taṃ me sabbaṅgakalyāṇi, may that, my altogether gorgeous, tayā saddhiṃ vipaccataṃ. ripen in togetherness with you. Sakyaputtova jhānena, Absorbed, the Sakyan meditates, ekodi nipako sato; uniﬁed, alert, and mindful, Amataṃ muni jigīsāno, the sage aims right at the deathless state— tamahaṃ sūriyavacchase. like me, oh my Sunshine, aiming for you! Yathāpi muni nandeyya, And just like the sage would be rejoicing, patvā sambodhimuttamaṃ; were he to awaken to the truth, Evaṃ nandeyyaṃ kalyāṇi, so I’d be rejoicing, lady, missībhāvaṃ gato tayā. were I to end up as one with you. Sakko ce me varaṃ dajjā, If Sakka were to grant me just one wish, tāvatiṃsānamissaro; as Lord of the holy Thirty-Three, Tāhaṃ bhadde vareyyāhe, my darling, you’re the only one I’d wish for, evaṃ kāmo daḷho mama. so strong is the love I hold for you. Sālaṃva na ciraṃ phullaṃ, Like a freshly blossoming sal tree pitaraṃ te sumedhase; is your father, my lady so wise. Vandamāno namassāmi, I pay homage to him, bowing down humbly, yassāsetādisī pajā”ti. to he whose daughter is of such a kind.” Evaṃ vutte, bhagavā pañcasikhaṃ gandhabbadevaputtaṃ etadavoca: When Pañcasikha had spoken, the Buddha said to him, “saṃsandati kho te, pañcasikha, tantissaro gītassarena, gītassaro ca tantissarena; “Pañcasikha, the sound of the strings and the sound of your voice blend well together, na ca pana te, pañcasikha, tantissaro gītassaraṃ ativattati, gītassaro ca tantissaraṃ. so that neither overpowers the other. Kadā saṃyūḷhā pana te, pañcasikha, imā gāthā buddhūpasañhitā dhammūpasañhitā saṃghūpasañhitā arahantūpasañhitā kāmūpasañhitā”ti? But when did you compose these verses on the Buddha, the teaching, the Saṅgha, the perfected ones, and sensual love?” “Ekamidaṃ, bhante, samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. “This one time, sir, when you were ﬁrst awakened, you were staying near Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River. Tena kho panāhaṃ, bhante, samayena bhaddā nāma sūriyavacchasā timbaruno gandhabbarañño dhītā, tamabhikaṅkhāmi. And at that time I was in love with the lady named Bhaddā Suriyavaccasā, the daughter of the fairy king Timbaru. Sā kho pana, bhante, bhaginī parakāminī hoti; But the sister desired another— sikhaṇḍī nāma mātalissa saṅgāhakassa putto, tamabhikaṅkhati. it was Mātali the charioteer’s son named Sikhaḍḍī who she loved. Yato kho ahaṃ, bhante, taṃ bhaginiṃ nālatthaṃ kenaci pariyāyena. Since I couldn’t win that sister by any means, Athāhaṃ beluvapaṇḍuvīṇaṃ ādāya yena timbaruno gandhabbarañño nivesanaṃ tenupasaṅkamiṃ; upasaṅkamitvā beluvapaṇḍuvīṇaṃ assāvesiṃ, imā ca gāthā abhāsiṃ buddhūpasañhitā dhammūpasañhitā saṃghūpasañhitā arahantūpasañhitā kāmūpasañhitā — I took my arched harp to Timbaru’s home, where I played those verses. Vande te pitaraṃ bhadde, timbaruṃ sūriyavacchase; Yena jātāsi kalyāṇī, ānandajananī mama. … pe … Sālaṃva na ciraṃ phullaṃ, pitaraṃ te sumedhase; Vandamāno namassāmi, yassāsetādisī pajāti. Evaṃ vutte, bhante, bhaddā sūriyavacchasā maṃ etadavoca: When I ﬁnished, Suriyavacchasā said to me, ‘na kho me, mārisa, so bhagavā sammukhā diṭṭho, api ca sutoyeva me so bhagavā devānaṃ tāvatiṃsānaṃ sudhammāyaṃ sabhāyaṃ upanaccantiyā. ‘Dear sir, I have not personally seen the Buddha. But I did hear about him when I went to dance for the gods of the Thirty-Three in the Hall of Justice. Yato kho tvaṃ, mārisa, taṃ bhagavantaṃ kittesi, hotu no ajja samāgamo’ti. Since you extol the Buddha, let us meet up today.’ Soyeva no, bhante, tassā bhaginiyā saddhiṃ samāgamo ahosi. And that’s when I met up with that sister. Na ca dāni tato pacchā”ti. But we have not met since.” 2. Sakkūpasaṅkama 2. The Approach of Sakka Atha kho sakkassa devānamindassa etadahosi: Then Sakka, lord of gods, thought, “paṭisammodati pañcasikho gandhabbadevaputto bhagavatā, bhagavā ca pañcasikhenā”ti. “Pañcasikha is exchanging pleasantries with the Buddha.” Atha kho sakko devānamindo pañcasikhaṃ gandhabbadevaputtaṃ āmantesi: So he addressed Pañcasikha, “abhivādehi me tvaṃ, tāta pañcasikha, bhagavantaṃ: “My dear Pañcasikha, please bow to the Buddha for me, saying: ‘sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī’”ti. ‘Sir, Sakka, lord of gods, with his ministers and retinue, bows with his head at your feet.’” “Evaṃ, bhaddantavā”ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā bhagavantaṃ abhivādeti: “Yes, lord,” replied Pañcasikha. He bowed to the Buddha and said, “sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī”ti. “Sir, Sakka, lord of gods, with his ministers and retinue, bows with his head at your feet.” “Evaṃ sukhī hotu, pañcasikha, sakko devānamindo sāmacco saparijano; “So may Sakka with his ministers and retinue be happy, Pañcasikha,” said the Buddha, sukhakāmā hi devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā”ti. “for all want to be happy—whether gods, humans, demons, dragons, fairies, or any of the other diverse creatures there may be.” Evañca pana tathāgatā evarūpe mahesakkhe yakkhe abhivadanti. For that is how the Realized Ones salute such illustrious spirits. Abhivadito sakko devānamindo bhagavato indasālaguhaṃ pavisitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. And being saluted by the Buddha, Sakka entered the Indasāla cave, bowed to the Buddha, and stood to one side. Devāpi tāvatiṃsā indasālaguhaṃ pavisitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. And the gods of the Thirty-Three did likewise, Pañcasikhopi gandhabbadevaputto indasālaguhaṃ pavisitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. as did Pañcasikha. Tena kho pana samayena indasālaguhā visamā santī samā samapādi, sambādhā santī urundā samapādi, andhakāro guhāyaṃ antaradhāyi, āloko udapādi yathā taṃ devānaṃ devānubhāvena. And at that time the uneven places were evened out, the cramped places were opened up, the darkness vanished and light appeared, as happens through the glory of the gods. Atha kho bhagavā sakkaṃ devānamindaṃ etadavoca: Then the Buddha said to Sakka, “acchariyamidaṃ āyasmato kosiyassa, abbhutamidaṃ āyasmato kosiyassa tāva bahukiccassa bahukaraṇīyassa yadidaṃ idhāgamanan”ti. “It’s incredible and amazing that you, the venerable Kosiya, who has so many duties and so much to do, should come here.” “Cirapaṭikāhaṃ, bhante, bhagavantaṃ dassanāya upasaṅkamitukāmo; api ca devānaṃ tāvatiṃsānaṃ kehici kehici kiccakaraṇīyehi byāvaṭo; evāhaṃ nāsakkhiṃ bhagavantaṃ dassanāya upasaṅkamituṃ. “For a long time I’ve wanted to go and see the Buddha, but I wasn’t able, being prevented by my many duties and responsibilities for the gods of the Thirty-Three. Ekamidaṃ, bhante, samayaṃ bhagavā sāvatthiyaṃ viharati salaḷāgārake. This one time, sir, the Buddha was staying near Sāvatthī in the frankincense-tree hut. Atha khvāhaṃ, bhante, sāvatthiṃ agamāsiṃ bhagavantaṃ dassanāya. Then I went to Sāvatthī to see the Buddha. Tena kho pana, bhante, samayena bhagavā aññatarena samādhinā nisinno hoti, bhūjati ca nāma vessavaṇassa mahārājassa paricārikā bhagavantaṃ paccupaṭṭhitā hoti, pañjalikā namassamānā tiṭṭhati. But at that time the Buddha was sitting immersed in some kind of meditation. And a divine maiden of Great King Vessavaṇa named Bhūjati was attending on the Buddha, standing there paying homage to him with joined palms. Atha khvāhaṃ, bhante, bhūjatiṃ etadavocaṃ: So I said to her, ‘abhivādehi me tvaṃ, bhagini, bhagavantaṃ: ‘Sister, please bow to the Buddha for me, saying: “sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī”’ti. “Sir, Sakka, lord of gods, with his ministers and retinue, bows with his head at your feet.”’ Evaṃ vutte, bhante, sā bhūjati maṃ etadavoca: When I said this, she said to me, ‘akālo kho, mārisa, bhagavantaṃ dassanāya; ‘It’s the wrong time to see the Buddha, paṭisallīno bhagavā’ti. as he’s in retreat.’ ‘Tena hi, bhagini, yadā bhagavā tamhā samādhimhā vuṭṭhito hoti, atha mama vacanena bhagavantaṃ abhivādehi: ‘Well then, sister, please convey my message when the Buddha emerges from that immersion.’ “sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī”’ti. Kacci me sā, bhante, bhaginī bhagavantaṃ abhivādesi? I hope that sister bowed to you? Sarati bhagavā tassā bhaginiyā vacanan”ti? Do you remember what she said?” “Abhivādesi maṃ sā, devānaminda, bhaginī, sarāmahaṃ tassā bhaginiyā vacanaṃ. “She did bow, lord of gods, and I remember what she said. Api cāhaṃ āyasmato nemisaddena tamhā samādhimhā vuṭṭhito”ti. I also remember that it was the sound of your chariot wheels that pulled me out of that immersion.” “Ye te, bhante, devā amhehi paṭhamataraṃ tāvatiṃsakāyaṃ upapannā, tesaṃ me sammukhā sutaṃ sammukhā paṭiggahitaṃ: “Sir, I have heard and learned this in the presence of the gods who were reborn in the host of the Thirty-Three before me: ‘yadā tathāgatā loke uppajjanti arahanto sammāsambuddhā, dibbā kāyā paripūrenti, hāyanti asurakāyā’ti. ‘When a Realized One arises in the world, perfected and fully awakened, the heavenly hosts swell, while the demon hosts dwindle.’ Taṃ me idaṃ, bhante, sakkhidiṭṭhaṃ yato tathāgato loke uppanno arahaṃ sammāsambuddho, dibbā kāyā paripūrenti, hāyanti asurakāyāti. And I have seen this with my own eyes. 2.1. Gopakavatthu 2.1. The Story of Gopikā Idheva, bhante, kapilavatthusmiṃ gopikā nāma sakyadhītā ahosi buddhe pasannā dhamme pasannā saṃghe pasannā sīlesu paripūrakārinī. Right here in Kapilavatthu there was a Sakyan lady named Gopikā who had conﬁdence in the Buddha, the teaching, and the Saṅgha, and had fulﬁlled her ethics. Sā itthittaṃ virājetvā purisattaṃ bhāvetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā. Losing her attachment to femininity, she developed masculinity. When her body broke up, after death, she was reborn in a good place, a heavenly realm. Devānaṃ tāvatiṃsānaṃ sahabyataṃ amhākaṃ puttattaṃ ajjhupagatā. In the company of the gods of the Thirty-Three she became one of my sons. Tatrapi naṃ evaṃ jānanti: There they knew him as ‘gopako devaputto, gopako devaputto’ti. the god Gopaka. Aññepi, bhante, tayo bhikkhū bhagavati brahmacariyaṃ caritvā hīnaṃ gandhabbakāyaṃ upapannā. Meanwhile three others, mendicants who had led the spiritual life under the Buddha, were reborn in the inferior fairy realm. Te pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārayamānā amhākaṃ upaṭṭhānaṃ āgacchanti amhākaṃ pāricariyaṃ. There they amused themselves, supplied and provided with the ﬁve kinds of sensual stimulation, and became my servants and attendants. Te amhākaṃ upaṭṭhānaṃ āgate amhākaṃ pāricariyaṃ gopako devaputto paṭicodesi: At that, Gopaka scolded them, ‘kutomukhā nāma tumhe, mārisā, tassa bhagavato dhammaṃ assuttha— ‘Where on earth were you at, good sirs, when you heard the Buddha’s teaching! ahañhi nāma itthikā samānā buddhe pasannā dhamme pasannā saṃghe pasannā sīlesu paripūrakārinī itthittaṃ virājetvā purisattaṃ bhāvetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā, devānaṃ tāvatiṃsānaṃ sahabyataṃ sakkassa devānamindassa puttattaṃ ajjhupagatā. For while I was still a woman I had conﬁdence in the Buddha, the teaching, and the Saṅgha, and had fulﬁlled my ethics. I lost my attachment to femininity and developed masculinity. When my body broke up, after death, I was reborn in a good place, a heavenly realm. In the company of the gods of the Thirty-Three I became one of Sakka’s sons. Idhāpi maṃ evaṃ jānanti: Here they know me as “gopako devaputto gopako devaputto”ti. the god Gopaka. Tumhe pana, mārisā, bhagavati brahmacariyaṃ caritvā hīnaṃ gandhabbakāyaṃ upapannā. But you, having led the spiritual life under the Buddha, were reborn in the inferior fairy realm.’ Duddiṭṭharūpaṃ vata bho addasāma, ye mayaṃ addasāma sahadhammike hīnaṃ gandhabbakāyaṃ upapanne’ti. Tesaṃ, bhante, gopakena devaputtena paṭicoditānaṃ dve devā diṭṭheva dhamme satiṃ paṭilabhiṃsu kāyaṃ brahmapurohitaṃ, eko pana devo kāme ajjhāvasi. When scolded by Gopaka, two of those gods in that very life gained mindfulness leading to the host of Brahmā’s Ministers. But one god remained attached to sensuality. ‘Upāsikā cakkhumato ahosiṃ, ‘I was a laywoman disciple of the seer, Nāmampi mayhaṃ ahu “gopikā”ti; and my name was Gopikā. Buddhe ca dhamme ca abhippasannā, I was devoted to the Buddha and the teaching, Saṅghañcupaṭṭhāsiṃ pasannacittā. and I faithfully served the Saṅgha. Tasseva buddhassa sudhammatāya, Because of the excellence of the Buddha’s teaching, Sakkassa puttomhi mahānubhāvo; I’m now a mighty, splendid son of Sakka, Mahājutīko tidivūpapanno, reborn among the Three and Thirty. Jānanti maṃ idhāpi “gopako”ti. And here they know me as Gopaka. Athaddasaṃ bhikkhavo diṭṭhapubbe, Then I saw some mendicants who I’d seen before, Gandhabbakāyūpagate vasīne; dwelling in the host of fairies. Imehi te gotamasāvakāse, When I used to be a human, Ye ca mayaṃ pubbe manussabhūtā. they were disciples of Gotama. Annena pānena upaṭṭhahimhā, I served them with food and drink, Pādūpasaṅgayha sake nivesane; and clasped their feet in my own home. Kutomukhā nāma ime bhavanto, Where on earth were they at Buddhassa dhammāni paṭiggahesuṃ. when they learned the Buddha’s teachings? Paccattaṃ veditabbo hi dhammo, For each must know for themselves the teaching Sudesito cakkhumatānubuddho; so well-taught, realized by the seer. Ahañhi tumheva upāsamāno, I was one who followed you, Sutvāna ariyāna subhāsitāni. having heard the ﬁne words of the noble ones. Sakkassa puttomhi mahānubhāvo, I’m now a mighty, splendid son of Sakka, Mahājutīko tidivūpapanno; reborn among the Three and Thirty. Tumhe pana seṭṭhamupāsamānā, But you followed the best of men, Anuttaraṃ brahmacariyaṃ caritvā. and led the supreme spiritual life, Hīnaṃ kāyaṃ upapannā bhavanto, but still you’re born in this lesser realm, Anānulomā bhavatūpapatti; a rebirth not beﬁtting. Duddiṭṭharūpaṃ vata addasāma, It’s a sorry sight I see, good sirs, Sahadhammike hīnakāyūpapanne. fellow Buddhists in a lesser realm. Gandhabbakāyūpagatā bhavanto, Reborn in the host of fairies, Devānamāgacchatha pāricariyaṃ; you only wait upon the gods. Agāre vasato mayhaṃ, Meanwhile, I dwelt in a house— Imaṃ passa visesataṃ. but see my distinction now! Itthī hutvā svajja pumomhi devo, Having been a woman now I’m a male god, Dibbehi kāmehi samaṅgibhūto’; blessed with heavenly sensual pleasures.’ Te coditā gotamasāvakena, Scolded by that disciple of Gotama, Saṃvegamāpādu samecca gopakaṃ. when they understood Gopaka, they were struck with urgency. ‘Handa viyāyāma byāyāma, ‘Let’s strive, let’s try hard— Mā no mayaṃ parapessā ahumhā’; we won’t serve others any more!’ Tesaṃ duve vīriyamārabhiṃsu, Two of them aroused energy, Anussaraṃ gotamasāsanāni. recalling the Buddha’s instructions. Idheva cittāni virājayitvā, Right away they became dispassionate, Kāmesu ādīnavamaddasaṃsu; seeing the drawbacks in sensual pleasures. Te kāmasaṃyojanabandhanāni, The fetters and bonds of sensual pleasures— Pāpimayogāni duraccayāni. the ties of the Wicked One so hard to break— Nāgova sannāni guṇāni chetvā, they burst them like a bull elephant his ropes, Deve tāvatiṃse atikkamiṃsu; and passed right over the Thirty-Three. Saindā devā sapajāpatikā, The gods with Inda and Pajāpati Sabbe sudhammāya sabhāyupaviṭṭhā. were all gathered in the Hall of Justice. Tesaṃ nisinnānaṃ abhikkamiṃsu, As they sat there, they passed over them, Vīrā virāgā virajaṃ karontā; the heroes desireless, practicing purity. Te disvā saṃvegamakāsi vāsavo, Seeing them, Vāsava was struck with a sense of urgency; Devābhibhū devagaṇassa majjhe. the master of gods in the midst of the group said, ‘Imehi te hīnakāyūpapannā, ‘These were born in the lesser fairy realm, Deve tāvatiṃse abhikkamanti’; but now they pass us by!’ Saṃvegajātassa vaco nisamma, Heeding the speech of one so moved, So gopako vāsavamajjhabhāsi. Gopaka addressed Vāsava, ‘Buddho janindatthi manussaloke, ‘There is a Buddha, a lord of men, in the world. Kāmābhibhū sakyamunīti ñāyati; Known as the Sakyan Sage, he’s mastered the senses. Tasseva te puttā satiyā vihīnā, Those sons of his were bereft of mindfulness; Coditā mayā te satimajjhalatthuṃ’. but when scolded by me they gained it back. Tiṇṇaṃ tesaṃ āvasinettha eko, Of the three, there is one who remains Gandhabbakāyūpagato vasīno; dwelling in the host of fairies. Dve ca sambodhipathānusārino, But two, recollecting the path to awakening, Devepi hīḷenti samāhitattā. serene, spurn even the gods.’ Etādisī dhammappakāsanettha, The teaching’s explained in such a way Na tattha kiṅkaṅkhati koci sāvako; that not a single disciple doubts it. Nitiṇṇaoghaṃ vicikicchachinnaṃ, We venerate the Buddha, the victor, lord of men, Buddhaṃ namassāma jinaṃ janindaṃ. who has crossed the ﬂood and cut oﬀ doubt. Yaṃ te dhammaṃ idhaññāya, They attained to distinction ﬁtting visesaṃ ajjhagaṃsu te; the extent to which they understood the teaching here. Kāyaṃ brahmapurohitaṃ, Two of them mastered the distinction of duve tesaṃ visesagū. the host of Brahmā’s Ministers. Tassa dhammassa pattiyā, We have come here, dear sir, āgatamhāsi mārisa; to realize this same teaching. Katāvakāsā bhagavatā, If the Buddha would give me a chance, pañhaṃ pucchemu mārisā”ti. I would ask a question, dear sir.” Atha kho bhagavato etadahosi: Then the Buddha thought, “dīgharattaṃ visuddho kho ayaṃ yakkho, yaṃ kiñci maṃ pañhaṃ pucchissati, sabbaṃ taṃ atthasañhitaṃyeva pucchissati, no anatthasañhitaṃ. “For a long time now this spirit has led a pure life. Any question he asks me will be beneﬁcial, not useless. Yañcassāhaṃ puṭṭho byākarissāmi, taṃ khippameva ājānissatī”ti. And he will quickly understand any answer I give to his question.” Atha kho bhagavā sakkaṃ devānamindaṃ gāthāya ajjhabhāsi: So the Buddha addressed Sakka in verse: “Puccha vāsava maṃ pañhaṃ, “Ask me your question, Vāsava, yaṃ kiñci manasicchasi; whatever you want. Tassa tasseva pañhassa, I’ll solve each and every ahaṃ antaṃ karomi te”ti. problem you have.” Paṭhamabhāṇavāro niṭṭhito. The ﬁrst recitation section is ﬁnished. Katāvakāso sakko devānamindo bhagavatā imaṃ bhagavantaṃ paṭhamaṃ pañhaṃ apucchi: Having been granted an opportunity by the Buddha, Sakka asked the ﬁrst question. “Kiṃsaṃyojanā nu kho, mārisa, devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā, te: “Dear sir, what fetters bind the gods, humans, demons, dragons, fairies—and any of the other diverse creatures— ‘averā adaṇḍā asapattā abyāpajjā viharemu averino’ti iti ca nesaṃ hoti, atha ca pana saverā sadaṇḍā sasapattā sabyāpajjā viharanti saverino”ti? so that, though they wish to be free of enmity, violence, hostility, and hate, they still have enmity, violence, hostility, and hate?” Itthaṃ sakko devānamindo bhagavantaṃ pañhaṃ apucchi. Such was Sakka’s question to the Buddha. Tassa bhagavā pañhaṃ puṭṭho byākāsi: And the Buddha answered him: “Issāmacchariyasaṃyojanā kho, devānaminda, devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā, te: “Lord of gods, the fetters of jealousy and stinginess bind the gods, humans, demons, dragons, fairies—and any of the other diverse creatures— ‘averā adaṇḍā asapattā abyāpajjā viharemu averino’ti iti ca nesaṃ hoti, atha ca pana saverā sadaṇḍā sasapattā sabyāpajjā viharanti saverino”ti. so that, though they wish to be free of enmity, violence, hostility, and hate, they still have enmity, violence, hostility, and hate.” Itthaṃ bhagavā sakkassa devānamindassa pañhaṃ puṭṭho byākāsi. Such was the Buddha’s answer to Sakka. Attamano sakko devānamindo bhagavato bhāsitaṃ abhinandi anumodi: Delighted, Sakka approved and agreed with what the Buddha said, saying, “evametaṃ, bhagavā, evametaṃ, sugata. “That’s so true, Blessed One! That’s so true, Holy One! Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṃ sutvā”ti. Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.” Itiha sakko devānamindo bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttari pañhaṃ apucchi: And then, having approved and agreed with what the Buddha said, Sakka asked another question: “Issāmacchariyaṃ pana, mārisa, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ; “But dear sir, what is the source, origin, birthplace, and inception of jealousy and stinginess? kismiṃ sati issāmacchariyaṃ hoti; When what exists is there jealousy and stinginess? kismiṃ asati issāmacchariyaṃ na hotī”ti? When what doesn’t exist is there no jealousy and stinginess?” “Issāmacchariyaṃ kho, devānaminda, piyāppiyanidānaṃ piyāppiyasamudayaṃ piyāppiyajātikaṃ piyāppiyapabhavaṃ; “The liked and the disliked, lord of gods, are the source of jealousy and stinginess. piyāppiye sati issāmacchariyaṃ hoti, When the liked and the disliked exist there is jealousy and stinginess. piyāppiye asati issāmacchariyaṃ na hotī”ti. When the liked and the disliked don’t exist there is no jealousy and stinginess.” “Piyāppiyaṃ pana, mārisa, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ; “But dear sir, what is the source of what is liked and disliked?” kismiṃ sati piyāppiyaṃ hoti; kismiṃ asati piyāppiyaṃ na hotī”ti? “Piyāppiyaṃ kho, devānaminda, chandanidānaṃ chandasamudayaṃ chandajātikaṃ chandapabhavaṃ; “Desire is the source of what is liked and disliked.” chande sati piyāppiyaṃ hoti; chande asati piyāppiyaṃ na hotī”ti. “Chando pana, mārisa, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo; “But what is the source of desire?” kismiṃ sati chando hoti; kismiṃ asati chando na hotī”ti? “Chando kho, devānaminda, vitakkanidāno vitakkasamudayo vitakkajātiko vitakkapabhavo; “Thought is the source of desire.” vitakke sati chando hoti; vitakke asati chando na hotī”ti. “Vitakko pana, mārisa, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo; “But what is the source of thought?” kismiṃ sati vitakko hoti; kismiṃ asati vitakko na hotī”ti? “Vitakko kho, devānaminda, papañcasaññāsaṅkhānidāno papañcasaññāsaṅkhāsamudayo papañcasaññāsaṅkhājātiko papañcasaññāsaṅkhāpabhavo; “Concepts of identity that emerge from the proliferation of perceptions are the source of thoughts.” papañcasaññāsaṅkhāya sati vitakko hoti; papañcasaññāsaṅkhāya asati vitakko na hotī”ti. “Kathaṃ paṭipanno pana, mārisa, bhikkhu papañcasaññāsaṅkhānirodhasāruppagāminiṃ paṭipadaṃ paṭipanno hotī”ti? “But how does a mendicant ﬁttingly practice for the cessation of concepts of identity that emerge from the proliferation of perceptions?” 2.2. Vedanākammaṭṭhāna 2.2. Meditation on Feelings “Somanassampāhaṃ, devānaminda, duvidhena vadāmi— “Lord of gods, there are two kinds of happiness, I say: sevitabbampi, asevitabbampi. that which you should cultivate, and that which you should not cultivate. Domanassampāhaṃ, devānaminda, duvidhena vadāmi — There are two kinds of sadness, I say: sevitabbampi, asevitabbampi. that which you should cultivate, and that which you should not cultivate. Upekkhampāhaṃ, devānaminda, duvidhena vadāmi— There are two kinds of equanimity, I say: sevitabbampi, asevitabbampi. that which you should cultivate, and that which you should not cultivate. Somanassampāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Why did I say that there are two kinds of happiness? Tattha yaṃ jaññā somanassaṃ Take a happiness of which you know: ‘imaṃ kho me somanassaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṃ somanassaṃ na sevitabbaṃ. ‘When I cultivate this kind of happiness, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of happiness. Tattha yaṃ jaññā somanassaṃ Take a happiness of which you know: ‘imaṃ kho me somanassaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṃ somanassaṃ sevitabbaṃ. ‘When I cultivate this kind of happiness, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of happiness. Tattha yañce savitakkaṃ savicāraṃ, yañce avitakkaṃ avicāraṃ, ye avitakke avicāre, te paṇītatare. And that which is free of placing the mind and keeping it connected is better than that which still involves placing the mind and keeping it connected. Somanassampāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti. That’s why I said there are two kinds of happiness. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Domanassampāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Why did I say that there are two kinds of sadness? Tattha yaṃ jaññā domanassaṃ Take a sadness of which you know: ‘imaṃ kho me domanassaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṃ domanassaṃ na sevitabbaṃ. ‘When I cultivate this kind of sadness, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of sadness. Tattha yaṃ jaññā domanassaṃ Take a sadness of which you know: ‘imaṃ kho me domanassaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṃ domanassaṃ sevitabbaṃ. ‘When I cultivate this kind of sadness, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of sadness. Tattha yañce savitakkaṃ savicāraṃ, yañce avitakkaṃ avicāraṃ, ye avitakke avicāre, te paṇītatare. And that which is free of placing the mind and keeping it connected is better than that which still involves placing the mind and keeping it connected. Domanassampāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti That’s why I said there are two kinds of sadness. iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Upekkhampāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Why did I say that there are two kinds of equanimity? Tattha yaṃ jaññā upekkhaṃ Take an equanimity of which you know: ‘imaṃ kho me upekkhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpā upekkhā na sevitabbā. ‘When I cultivate this kind of equanimity, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of equanimity. Tattha yaṃ jaññā upekkhaṃ Take an equanimity of which you know: ‘imaṃ kho me upekkhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpā upekkhā sevitabbā. ‘When I cultivate this kind of equanimity, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of equanimity. Tattha yañce savitakkaṃ savicāraṃ, yañce avitakkaṃ avicāraṃ, ye avitakke avicāre, te paṇītatare. And that which is free of placing the mind and keeping it connected is better than that which still involves placing the mind and keeping it connected. Upekkhampāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti That’s why I said there are two kinds of equanimity. iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Evaṃ paṭipanno kho, devānaminda, bhikkhu papañcasaññāsaṅkhānirodhasāruppagāminiṃ paṭipadaṃ paṭipanno hotī”ti. That’s how a mendicant ﬁttlingly practices for the cessation of concepts of identity that emerge from the proliferation of perceptions.” Itthaṃ bhagavā sakkassa devānamindassa pañhaṃ puṭṭho byākāsi. Such was the Buddha’s answer to Sakka. Attamano sakko devānamindo bhagavato bhāsitaṃ abhinandi anumodi: Delighted, Sakka approved and agreed with what the Buddha said, saying, “evametaṃ, bhagavā, evametaṃ, sugata. “That’s so true, Blessed One! That’s so true, Holy One! Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṃ sutvā”ti. Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.” 2.3. Pātimokkhasaṃvara 2.3. Restraint in the Monastic Code Itiha sakko devānamindo bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttari pañhaṃ apucchi: And then Sakka asked another question: “Kathaṃ paṭipanno pana, mārisa, bhikkhu pātimokkhasaṃvarāya paṭipanno hotī”ti? “But dear sir, how does a mendicant practice for restraint in the monastic code?” “Kāyasamācārampāhaṃ, devānaminda, duvidhena vadāmi— “Lord of gods, I say that there are two kinds of bodily behavior: sevitabbampi, asevitabbampi. that which you should cultivate, and that which you should not cultivate. Vacīsamācārampāhaṃ, devānaminda, duvidhena vadāmi— I say that there are two kinds of verbal behavior: sevitabbampi, asevitabbampi. that which you should cultivate, and that which you should not cultivate. Pariyesanaṃpāhaṃ, devānaminda, duvidhena vadāmi — There are two kinds of search, I say: sevitabbampi, asevitabbampi. that which you should cultivate, and that which you should not cultivate. Kāyasamācārampāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi asevitabbampīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Why did I say that there are two kinds of bodily behavior? Tattha yaṃ jaññā kāyasamācāraṃ Take bodily conduct of which you know: ‘imaṃ kho me kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo kāyasamācāro na sevitabbo. ‘When I cultivate this kind of bodily conduct, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of bodily conduct. Tattha yaṃ jaññā kāyasamācāraṃ Take bodily conduct of which you know: ‘imaṃ kho me kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo kāyasamācāro sevitabbo. ‘When I cultivate this kind of bodily conduct, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of bodily conduct. Kāyasamācārampāhaṃ, devānaminda, duvidhena vadāmi— That’s why I said there are two kinds of bodily behavior. sevitabbampi, asevitabbampīti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Vacīsamācārampāhaṃ, devānaminda, duvidhena vadāmi— Why did I say that there are two kinds of verbal behavior? sevitabbampi, asevitabbampīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā vacīsamācāraṃ ‘imaṃ kho me vacīsamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo vacīsamācāro na sevitabbo. You should not cultivate the kind of verbal behavior which causes unskillful qualities to grow while skillful qualities decline. Tattha yaṃ jaññā vacīsamācāraṃ ‘imaṃ kho me vacīsamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo vacīsamācāro sevitabbo. And you should cultivate the kind of verbal behavior which causes unskillful qualities to decline while skillful qualities grow. Vacīsamācārampāhaṃ, devānaminda, duvidhena vadāmi— That’s why I said there are two kinds of verbal behavior. sevitabbampi, asevitabbampīti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Pariyesanaṃpāhaṃ, devānaminda, duvidhena vadāmi — Why did I say that there are two kinds of search? sevitabbampi, asevitabbampīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā pariyesanaṃ ‘imaṃ kho me pariyesanaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpā pariyesanā na sevitabbā. You should not cultivate the kind of search which causes unskillful qualities to grow while skillful qualities decline. Tattha yaṃ jaññā pariyesanaṃ ‘imaṃ kho me pariyesanaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpā pariyesanā sevitabbā. And you should cultivate the kind of search which causes unskillful qualities to decline while skillful qualities grow. Pariyesanaṃpāhaṃ, devānaminda, duvidhena vadāmi — That’s why I said there are two kinds of search. sevitabbampi, asevitabbampīti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Evaṃ paṭipanno kho, devānaminda, bhikkhu pātimokkhasaṃvarāya paṭipanno hotī”ti. That’s how a mendicant practices for restraint in the monastic code.” Itthaṃ bhagavā sakkassa devānamindassa pañhaṃ puṭṭho byākāsi. Such was the Buddha’s answer to Sakka. Attamano sakko devānamindo bhagavato bhāsitaṃ abhinandi anumodi: Delighted, Sakka approved and agreed with what the Buddha said, saying, “evametaṃ, bhagavā, evametaṃ, sugata. “That’s so true, Blessed One! That’s so true, Holy One! Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṃ sutvā”ti. Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.” 2.4. Indriyasaṃvara 2.4. Sense Restraint Itiha sakko devānamindo bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttari pañhaṃ apucchi: And then Sakka asked another question: “Kathaṃ paṭipanno pana, mārisa, bhikkhu indriyasaṃvarāya paṭipanno hotī”ti? “But dear sir, how does a mendicant practice for restraint of the sense faculties?” “Cakkhuviññeyyaṃ rūpampāhaṃ, devānaminda, duvidhena vadāmi— “Lord of gods, I say that there are two kinds of sight known by the eye: sevitabbampi, asevitabbampi. that which you should cultivate, and that which you should not cultivate. Sotaviññeyyaṃ saddampāhaṃ, devānaminda, duvidhena vadāmi— There are two kinds of sound known by the ear … sevitabbampi, asevitabbampi. Ghānaviññeyyaṃ gandhampāhaṃ, devānaminda, duvidhena vadāmi— smells known by the nose … sevitabbampi, asevitabbampi. Jivhāviññeyyaṃ rasampāhaṃ, devānaminda, duvidhena vadāmi— tastes known by the tongue … sevitabbampi, asevitabbampi. Kāyaviññeyyaṃ phoṭṭhabbampāhaṃ, devānaminda, duvidhena vadāmi— touches known by the body … sevitabbampi, asevitabbampi. Manoviññeyyaṃ dhammampāhaṃ, devānaminda, duvidhena vadāmi— thoughts known by the mind: sevitabbampi, asevitabbampī”ti. that which you should cultivate, and that which you should not cultivate.” Evaṃ vutte, sakko devānamindo bhagavantaṃ etadavoca: When the Buddha said this, Sakka said to him: “Imassa kho ahaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi. “Sir, this is how I understand the detailed meaning of the Buddha’s brief statement: Yathārūpaṃ, bhante, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ cakkhuviññeyyaṃ rūpaṃ na sevitabbaṃ. You should not cultivate the kind of sight known by the eye which causes unskillful qualities to grow while skillful qualities decline. Yathārūpañca kho, bhante, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṃ cakkhuviññeyyaṃ rūpaṃ sevitabbaṃ. And you should cultivate the kind of sight known by the eye which causes unskillful qualities to decline while skillful qualities grow. Yathārūpañca kho, bhante, sotaviññeyyaṃ saddaṃ sevato … pe … You should not cultivate the kind of sound, ghānaviññeyyaṃ gandhaṃ sevato … smell, jivhāviññeyyaṃ rasaṃ sevato … taste, kāyaviññeyyaṃ phoṭṭhabbaṃ sevato … touch, manoviññeyyaṃ dhammaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo manoviññeyyo dhammo na sevitabbo. or thought known by the mind which causes unskillful qualities to grow while skillful qualities decline. Yathārūpañca kho, bhante, manoviññeyyaṃ dhammaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo manoviññeyyo dhammo sevitabbo. And you should cultivate the kind of thought known by the mind which causes unskillful qualities to decline while skillful qualities grow. Imassa kho me, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānato Sir, that’s how I understand the detailed meaning of the Buddha’s brief statement. tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṃ sutvā”ti. Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.” Itiha sakko devānamindo bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttari pañhaṃ apucchi: And then Sakka asked another question: “Sabbeva nu kho, mārisa, samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti? “Dear sir, do all ascetics and brahmins have the same doctrine, ethics, desires, and attachments?” “Na kho, devānaminda, sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti. “No, lord of gods, they do not.” “Kasmā pana, mārisa, na sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti? “Why not?” “Anekadhātu nānādhātu kho, devānaminda, loko. “The world has many and diverse elements. Tasmiṃ anekadhātunānādhātusmiṃ loke yaṃ yadeva sattā dhātuṃ abhinivisanti, taṃ tadeva thāmasā parāmāsā abhinivissa voharanti: Whatever element sentient beings insist on in this world of many and diverse elements, they obstinately stick to it, insisting that: ‘idameva saccaṃ moghamaññan’ti. ‘This is the only truth, other ideas are silly.’ Tasmā na sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti. That’s why not all ascetics and brahmins have the same doctrine, ethics, desires, and attachments.” “Sabbeva nu kho, mārisa, samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti? “Dear sir, have all ascetics and brahmins reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal?” “Na kho, devānaminda, sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti. “No, lord of gods, they have not.” “Kasmā pana, mārisa, na sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti? “Why not?” “Ye kho, devānaminda, bhikkhū taṇhāsaṅkhayavimuttā te accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā. “Those mendicants who are freed through the ending of craving have reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. Tasmā na sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti. That’s why not all ascetics and brahmins have reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal.” Itthaṃ bhagavā sakkassa devānamindassa pañhaṃ puṭṭho byākāsi. Such was the Buddha’s answer to Sakka. Attamano sakko devānamindo bhagavato bhāsitaṃ abhinandi anumodi: Delighted, Sakka approved and agreed with what the Buddha said, saying, “evametaṃ, bhagavā, evametaṃ, sugata. “That’s so true, Blessed One! That’s so true, Holy One! Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṃ sutvā”ti. Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.” Itiha sakko devānamindo bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ etadavoca: And then Sakka asked another question: “Ejā, bhante, rogo, ejā gaṇḍo, ejā sallaṃ, ejā imaṃ purisaṃ parikaḍḍhati tassa tasseva bhavassa abhinibbattiyā. “Passion, sir, is a disease, an abscess, a dart. Passion drags a person to be reborn in life after life. Tasmā ayaṃ puriso uccāvacamāpajjati. That’s why a person ﬁnds themselves in states high and low. Yesāhaṃ, bhante, pañhānaṃ ito bahiddhā aññesu samaṇabrāhmaṇesu okāsakammampi nālatthaṃ, te me bhagavatā byākatā. Elsewhere, among other ascetics and brahmins, I wasn’t even given a chance to ask these questions that the Buddha has answered. Dīgharattānusayitañca pana me vicikicchākathaṃkathāsallaṃ, tañca bhagavatā abbuḷhan”ti. The dart of doubt and uncertainty has lain within me for a long time, but the Buddha has plucked it out.” “Abhijānāsi no tvaṃ, devānaminda, ime pañhe aññe samaṇabrāhmaṇe pucchitā”ti? “Lord of gods, do you recall having asked this question of other ascetics and brahmins?” “Abhijānāmahaṃ, bhante, ime pañhe aññe samaṇabrāhmaṇe pucchitā”ti. “I do, sir.” “Yathā kathaṃ pana te, devānaminda, byākaṃsu? Sace te agaru bhāsassū”ti. “If you wouldn’t mind, lord of gods, tell me how they answered.” “Na kho me, bhante, garu yatthassa bhagavā nisinno bhagavantarūpo vā”ti. “It’s no trouble when someone such as the Blessed One is sitting here.” “Tena hi, devānaminda, bhāsassū”ti. “Well, speak then, lord of gods.” “Yesvāhaṃ, bhante, maññāmi samaṇabrāhmaṇā āraññikā pantasenāsanāti, tyāhaṃ upasaṅkamitvā ime pañhe pucchāmi, te mayā puṭṭhā na sampāyanti, asampāyantā mamaṃyeva paṭipucchanti: “Sir, I approached those who I imagined were ascetics and brahmins living in the wilderness, in remote lodgings. But they could not answer, and they even questioned me in return: ‘ko nāmo āyasmā’ti? ‘What is the venerable’s name?’ Tesāhaṃ puṭṭho byākaromi: So I answered them: ‘ahaṃ kho, mārisa, sakko devānamindo’ti. ‘Dear sir, I am Sakka, lord of gods.’ Te mamaṃyeva uttari paṭipucchanti: So they asked me another question: ‘kiṃ panāyasmā, devānaminda, kammaṃ katvā imaṃ ṭhānaṃ patto’ti? ‘But lord of gods, what deed brought you to this position?’ Tesāhaṃ yathāsutaṃ yathāpariyattaṃ dhammaṃ desemi. So I taught them the Dhamma as I had learned and memorized it. Te tāvatakeneva attamanā honti: And they were pleased with just that much: ‘sakko ca no devānamindo diṭṭho, yañca no apucchimhā, tañca no byākāsī’ti. ‘We have seen Sakka, lord of gods! And he answered our questions!’ Te aññadatthu mamaṃyeva sāvakā sampajjanti, na cāhaṃ tesaṃ. Invariably, they become my disciples, I don’t become theirs. Ahaṃ kho pana, bhante, bhagavato sāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti. But sir, I am the Buddha’s disciple, a stream-enterer, not liable to be reborn in the underworld, bound for awakening.” 2.5. Somanassapaṭilābhakathā 2.5. On Feeling Happy “Abhijānāsi no tvaṃ, devānaminda, ito pubbe evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhan”ti? “Lord of gods, do you recall ever feeling such joy and happiness before?” “Abhijānāmahaṃ, bhante, ito pubbe evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhan”ti. “I do, sir.” “Yathā kathaṃ pana tvaṃ, devānaminda, abhijānāsi ito pubbe evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhan”ti? “But how?” “Bhūtapubbaṃ, bhante, devāsurasaṅgāmo samupabyūḷho ahosi. “Once upon a time, sir, a battle was fought between the gods and the demons. Tasmiṃ kho pana, bhante, saṅgāme devā jiniṃsu, asurā parājayiṃsu. In that battle the gods won and the demons lost. Tassa mayhaṃ, bhante, taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmassa etadahosi: It occurred to me as victor, ‘yā ceva dāni dibbā ojā yā ca asurā ojā, ubhayametaṃ devā paribhuñjissantī’ti. ‘Now the gods shall enjoy both the nectar of the gods and the nectar of the demons.’ So kho pana me, bhante, vedapaṭilābho somanassapaṭilābho sadaṇḍāvacaro sasatthāvacaro na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. But sir, that joy and happiness is in the sphere of the rod and the sword. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Yo kho pana me ayaṃ, bhante, bhagavato dhammaṃ sutvā vedapaṭilābho somanassapaṭilābho, so adaṇḍāvacaro asatthāvacaro ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī”ti. But the joy and happiness I feel listening to the Buddha’s teaching is not in the sphere of the rod and the sword. It does lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.” “Kiṃ pana tvaṃ, devānaminda, atthavasaṃ sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedesī”ti? “But lord of gods, what reason do you see for speaking of such joy and happiness?” “Cha kho ahaṃ, bhante, atthavase sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi. “I see six reasons to speak of such joy and happiness, sir. Idheva tiṭṭhamānassa, While staying right here, devabhūtassa me sato; remaining in the godly form, Punarāyu ca me laddho, I have gained an extended life: evaṃ jānāhi mārisa. know this, dear sir. Imaṃ kho ahaṃ, bhante, paṭhamaṃ atthavasaṃ sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi. This is the ﬁrst reason. Cutāhaṃ diviyā kāyā, When I fall from the heavenly host, āyuṃ hitvā amānusaṃ; leaving behind the non-human life, Amūḷho gabbhamessāmi, I shall consciously go to a new womb, yattha me ramatī mano. wherever my mind delights. Imaṃ kho ahaṃ, bhante, dutiyaṃ atthavasaṃ sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi. This is the second reason. Svāhaṃ amūḷhapaññassa, Living happily under the guidance viharaṃ sāsane rato; of the one of unclouded wisdom, Ñāyena viharissāmi, I shall practice according to method, sampajāno paṭissato. aware and mindful. Imaṃ kho ahaṃ, bhante, tatiyaṃ atthavasaṃ sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi. This is the third reason. Ñāyena me carato ca, And if awakening should arise sambodhi ce bhavissati; as I practice according to the method, Aññātā viharissāmi, I shall live as one who understands, sveva anto bhavissati. and my end shall come right there. Imaṃ kho ahaṃ, bhante, catutthaṃ atthavasaṃ sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi. This is the fourth reason. Cutāhaṃ mānusā kāyā, When I fall from the human realm, āyuṃ hitvāna mānusaṃ; leaving behind the human life, Puna devo bhavissāmi, I shall become a god again, devalokamhi uttamo. in the supreme heaven realm. Imaṃ kho ahaṃ, bhante, pañcamaṃ atthavasaṃ sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi. This is the ﬁfth reason. Te paṇītatarā devā, They are the ﬁnest of gods, akaniṭṭhā yasassino; the glorious Akaniṭṭhas. Antime vattamānamhi, So long as my ﬁnal life goes on, so nivāso bhavissati. there my home will be. Imaṃ kho ahaṃ, bhante, chaṭṭhaṃ atthavasaṃ sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi. This is the sixth reason. Ime kho ahaṃ, bhante, cha atthavase sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi. Seeing these six reasons I speak of such joy and happiness. Apariyositasaṅkappo, My wishes unfulﬁlled, vicikiccho kathaṅkathī; doubting and undecided, Vicariṃ dīghamaddhānaṃ, I wandered for such a long time, anvesanto tathāgataṃ. in search of the Realized One. Yassu maññāmi samaṇe, I imagined that ascetics pavivittavihārino; living in seclusion Sambuddhā iti maññāno, must surely be awakened, gacchāmi te upāsituṃ. so I went to sit near them. ‘Kathaṃ ārādhanā hoti, ‘How is there success? kathaṃ hoti virādhanā’; How is there failure?’ Iti puṭṭhā na sampāyanti, But they couldn’t answer such questions magge paṭipadāsu ca. about the path and practice. Tyassu yadā maṃ jānanti, And when they found out that I sakko devānamāgato; was Sakka, come from the gods, Tyassu mameva pucchanti, they questioned me instead about ‘kiṃ katvā pāpuṇī idaṃ’. the deed that brought me to this state. Tesaṃ yathāsutaṃ dhammaṃ, I taught them the Dhamma desayāmi jane sutaṃ; as I had learned it among men. Tena attamanā honti, They were delighted with that, saying: ‘diṭṭho no vāsavoti ca’. ‘We’ve seen Vāsava!’ Yadā ca buddhamaddakkhiṃ, Now since I’ve seen the Buddha, vicikicchāvitāraṇaṃ; who helps us overcome doubt, Somhi vītabhayo ajja, today, free of fear, sambuddhaṃ payirupāsiya. I pay homage to the awakened one. Taṇhāsallassa hantāraṃ, Destroyer of the dart of craving, buddhaṃ appaṭipuggalaṃ; the Buddha is unrivaled. Ahaṃ vande mahāvīraṃ, I bow to the great hero, buddhamādiccabandhunaṃ. the Buddha, Kinsman of the Sun. Yaṃ karomasi brahmuno, Just as Brahmā is worshipped samaṃ devehi mārisa; by the gods, dear sir, Tadajja tuyhaṃ kassāma, today we shall worship you— handa sāmaṃ karoma te. come, let us bow to you! Tvameva asi sambuddho, You alone are the Awakened! tuvaṃ satthā anuttaro; You are the Teacher supreme! Sadevakasmiṃ lokasmiṃ, In the world with its gods, natthi te paṭipuggalo”ti. there is no-one like you.” Atha kho sakko devānamindo pañcasikhaṃ gandhabbaputtaṃ āmantesi: Then Sakka addressed the fairy Pañcasikha, “bahūpakāro kho mesi tvaṃ, tāta pañcasikha, yaṃ tvaṃ bhagavantaṃ paṭhamaṃ pasādesi. “Dear Pañcasikha, you were very helpful to me, since you ﬁrst charmed the Buddha, Tayā, tāta, paṭhamaṃ pasāditaṃ pacchā mayaṃ taṃ bhagavantaṃ dassanāya upasaṅkamimhā arahantaṃ sammāsambuddhaṃ. after which I went to see him. Pettike vā ṭhāne ṭhapayissāmi, gandhabbarājā bhavissasi, bhaddañca te sūriyavacchasaṃ dammi, sā hi te abhipatthitā”ti. I shall appoint you to your father’s position—you shall be king of the fairies. And I give you Bhaddā Suriyavaccasā, who you love so much.” Atha kho sakko devānamindo pāṇinā pathaviṃ parāmasitvā tikkhattuṃ udānaṃ udānesi: Then Sakka, touching the ground with his hand, was inspired to exclaim three times: “Namo tassa bhagavato arahato sammāsambuddhassa. “Homage to that Blessed One, the perfected one, the fully awakened Buddha! Namo tassa bhagavato arahato sammāsambuddhassa. Homage to that Blessed One, the perfected one, the fully awakened Buddha! Namo tassa bhagavato arahato sammāsambuddhassā”ti. Homage to that Blessed One, the perfected one, the fully awakened Buddha!” Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne sakkassa devānamindassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi: And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in Sakka, lord of gods: “yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti. “Everything that has a beginning has an end.” Aññesañca asītiyā devatāsahassānaṃ; And also for another 80,000 deities. iti ye sakkena devānamindena ajjhiṭṭhapañhā puṭṭhā, te bhagavatā byākatā. Such were the questions Sakka was invited to ask, and which were answered by the Buddha. Tasmā imassa veyyākaraṇassa sakkapañhātveva adhivacananti. And that’s why the name of this discussion is “Sakka’s Questions”. Sakkapañhasuttaṃ niṭṭhitaṃ aṭṭhamaṃ. 22. Mahāsatipaṭṭhānasutta - The Longer Discourse on Mindfulness Meditation Dīgha Nikāya 22 - Long Discourses 22 Evaṃ me sutaṃ— So I have heard. ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma. Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the mendicants, “bhikkhavo”ti. “Mendicants!” “Bhaddante”ti te bhikkhū bhagavato paccassosuṃ. “Venerable sir,” they replied. Bhagavā etadavoca: The Buddha said this: “Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā. “Mendicants, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suﬀering, and to realize extinguishment. Katame cattāro? What four? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world. vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, They meditate observing an aspect of feelings—keen, aware, and mindful, rid of desire and aversion for the world. citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, They meditate observing an aspect of the mind—keen, aware, and mindful, rid of desire and aversion for the world. dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. They meditate observing an aspect of principles—keen, aware, and mindful, rid of desire and aversion for the world. Uddeso niṭṭhito. 1. Kāyānupassanā 1. Observing the Body 1.1. Kāyānupassanāānāpānapabba 1.1. Mindfulness of Breathing Kathañca pana, bhikkhave, bhikkhu kāye kāyānupassī viharati? And how does a mendicant meditate observing an aspect of the body? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, with their body straight, and focuses their mindfulness right there. So satova assasati, satova passasati. Just mindful, they breathe in. Mindful, they breathe out. Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti. When breathing in heavily they know: ‘I’m breathing in heavily.’ When breathing out heavily they know: ‘I’m breathing out heavily.’ Rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti. When breathing in lightly they know: ‘I’m breathing in lightly.’ When breathing out lightly they know: ‘I’m breathing out lightly.’ ‘Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati. They practice breathing in experiencing the whole body. They practice breathing out experiencing the whole body. ‘Passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati. They practice breathing in stilling the body’s motion. They practice breathing out stilling the body’s motion. Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṃ vā añchanto ‘dīghaṃ añchāmī’ti pajānāti, rassaṃ vā añchanto ‘rassaṃ añchāmī’ti pajānāti; It’s like a deft carpenter or carpenter’s apprentice. When making a deep cut they know: ‘I’m making a deep cut,’ and when making a shallow cut they know: ‘I’m making a shallow cut.’ evameva kho, bhikkhave, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti, rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti. ‘Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati. And so they meditate observing an aspect of the body internally, externally, and both internally and externally. Samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. They meditate observing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. That’s how a mendicant meditates by observing an aspect of the body. Ānāpānapabbaṃ niṭṭhitaṃ. 1.2. Kāyānupassanāiriyāpathapabba 1.2. The Postures Puna caparaṃ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti, Furthermore, when a mendicant is walking they know: ‘I am walking.’ When standing they know: ‘I am standing.’ When sitting they know: ‘I am sitting.’ And when lying down they know: ‘I am lying down.’ yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṃ pajānāti. Whatever posture their body is in, they know it. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati. And so they meditate observing an aspect of the body internally, externally, and both internally and externally. Samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. They meditate observing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. That too is how a mendicant meditates by observing an aspect of the body. Iriyāpathapabbaṃ niṭṭhitaṃ. 1.3. Kāyānupassanāsampajānapabba 1.3. Situational Awareness Puna caparaṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Furthermore, a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl, and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. Iti ajjhattaṃ vā … pe … And so they meditate observing an aspect of the body internally … Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. That too is how a mendicant meditates by observing an aspect of the body. Sampajānapabbaṃ niṭṭhitaṃ. 1.4. Kāyānupassanāpaṭikūlamanasikārapabba 1.4. Focusing on the Repulsive Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati: Furthermore, a mendicant examines their own body, up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of ﬁlth. ‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco, maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ, hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ, antaṃ antaguṇaṃ udariyaṃ karīsaṃ, pittaṃ semhaṃ pubbo lohitaṃ sedo medo, assu vasā kheḷo siṅghāṇikā lasikā muttan’ti. ‘In this body there is head hair, body hair, nails, teeth, skin, ﬂesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial ﬂuid, urine.’ Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṃ—sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ. Tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya: ‘ime sālī, ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti. It’s as if there were a bag with openings at both ends, ﬁlled with various kinds of grains, such as ﬁne rice, wheat, mung beans, peas, sesame, and ordinary rice. And someone with good eyesight were to open it and examine the contents: ‘These grains are ﬁne rice, these are wheat, these are mung beans, these are peas, these are sesame, and these are ordinary rice.’ Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati: ‘atthi imasmiṃ kāye kesā lomā … pe … muttan’ti. Iti ajjhattaṃ vā … pe … And so they meditate observing an aspect of the body internally … Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. That too is how a mendicant meditates by observing an aspect of the body. Paṭikūlamanasikārapabbaṃ niṭṭhitaṃ. 1.5. Kāyānupassanādhātumanasikārapabba 1.5. Focusing on the Elements Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati: Furthermore, a mendicant examines their own body, whatever its placement or posture, according to the elements: ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. ‘In this body there is the earth element, the water element, the ﬁre element, and the air element.’ Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa; It’s as if a deft butcher or butcher’s apprentice were to kill a cow and sit down at the crossroads with the meat cut into portions. evameva kho, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati: ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati … pe … And so they meditate observing an aspect of the body internally … Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. That too is how a mendicant meditates by observing an aspect of the body. Dhātumanasikārapabbaṃ niṭṭhitaṃ. 1.6. Kāyānupassanānavasivathikapabba 1.6. The Charnel Ground Contemplations Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ. Furthermore, suppose a mendicant were to see a corpse discarded in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering. So imameva kāyaṃ upasaṃharati: They’d compare it with their own body: ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ Iti ajjhattaṃ vā … pe … And so they meditate observing an aspect of the body internally … Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. (1) That too is how a mendicant meditates by observing an aspect of the body. Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā khajjamānaṃ kaṅkehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ byagghehi vā khajjamānaṃ dīpīhi vā khajjamānaṃ siṅgālehi vā khajjamānaṃ vividhehi vā pāṇakajātehi khajjamānaṃ. Furthermore, suppose they were to see a corpse discarded in a charnel ground being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little creatures. So imameva kāyaṃ upasaṃharati: They’d compare it with their own body: ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ Iti ajjhattaṃ vā … pe … And so they meditate observing an aspect of the body internally … Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. (2) That too is how a mendicant meditates by observing an aspect of the body. Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ … pe … (3) Furthermore, suppose they were to see a corpse discarded in a charnel ground, a skeleton with ﬂesh and blood, held together by sinews … Aṭṭhikasaṅkhalikaṃ nimaṃsalohitamakkhitaṃ nhārusambandhaṃ … pe … (4) A skeleton without ﬂesh but smeared with blood, and held together by sinews … Aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ … pe … (5) A skeleton rid of ﬂesh and blood, held together by sinews … Aṭṭhikāni apagatasambandhāni disā vidisā vikkhittāni, aññena hatthaṭṭhikaṃ aññena pādaṭṭhikaṃ aññena gopphakaṭṭhikaṃ aññena jaṅghaṭṭhikaṃ aññena ūruṭṭhikaṃ aññena kaṭiṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena piṭṭhiṭṭhikaṃ aññena khandhaṭṭhikaṃ aññena gīvaṭṭhikaṃ aññena hanukaṭṭhikaṃ aññena dantaṭṭhikaṃ aññena sīsakaṭāhaṃ. Bones without sinews, scattered in every direction. Here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone, there a rib-bone, here a back- bone, there an arm-bone, here a neck-bone, there a jaw- bone, here a tooth, there the skull … So imameva kāyaṃ upasaṃharati: ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Iti ajjhattaṃ vā … pe … viharati. (6) Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni … pe … (7) White bones, the color of shells … Aṭṭhikāni puñjakitāni terovassikāni … pe … (8) Decrepit bones, heaped in a pile … Aṭṭhikāni pūtīni cuṇṇakajātāni. Bones rotted and crumbled to powder. So imameva kāyaṃ upasaṃharati: They’d compare it with their own body: ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati. And so they meditate observing an aspect of the body internally, externally, and both internally and externally. Samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. They meditate observing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. (9) That too is how a mendicant meditates by observing an aspect of the body. Navasivathikapabbaṃ niṭṭhitaṃ. Cuddasa kāyānupassanā niṭṭhitā. 2. Vedanānupassanā 2. Observing the Feelings Kathañca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati? And how does a mendicant meditate observing an aspect of feelings? Idha, bhikkhave, bhikkhu sukhaṃ vā vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti. (1) It’s when a mendicant who feels a pleasant feeling knows: ‘I feel a pleasant feeling.’ Dukkhaṃ vā vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ vedayāmī’ti pajānāti. (2) When they feel a painful feeling, they know: ‘I feel a painful feeling.’ Adukkhamasukhaṃ vā vedanaṃ vedayamāno ‘adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti. (3) When they feel a neutral feeling, they know: ‘I feel a neutral feeling.’ Sāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti. (4) When they feel a material pleasant feeling, they know: ‘I feel a material pleasant feeling.’ Nirāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti. (5) When they feel a spiritual pleasant feeling, they know: ‘I feel a spiritual pleasant feeling.’ Sāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘sāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti. (6) When they feel a material painful feeling, they know: ‘I feel a material painful feeling.’ Nirāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti. (7) When they feel a spiritual painful feeling, they know: ‘I feel a spiritual painful feeling.’ Sāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti. (8) When they feel a material neutral feeling, they know: ‘I feel a material neutral feeling.’ Nirāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti. (9) When they feel a spiritual neutral feeling, they know: ‘I feel a spiritual neutral feeling.’ Iti ajjhattaṃ vā vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī viharati, ajjhattabahiddhā vā vedanāsu vedanānupassī viharati. And so they meditate observing an aspect of feelings internally, externally, and both internally and externally. Samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati. They meditate observing feelings as liable to originate, as liable to vanish, and as liable to both originate and vanish. ‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Or mindfulness is established that feelings exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati. That’s how a mendicant meditates by observing an aspect of feelings. Vedanānupassanā niṭṭhitā. 3. Cittānupassanā 3. Observing the Mind Kathañca pana, bhikkhave, bhikkhu citte cittānupassī viharati? And how does a mendicant meditate observing an aspect of the mind? Idha, bhikkhave, bhikkhu sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti. (1) Vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānāti. (2) Sadosaṃ vā cittaṃ ‘sadosaṃ cittan’ti pajānāti. (3) Vītadosaṃ vā cittaṃ ‘vītadosaṃ cittan’ti pajānāti. (4) Samohaṃ vā cittaṃ ‘samohaṃ cittan’ti pajānāti. (5) Vītamohaṃ vā cittaṃ ‘vītamohaṃ cittan’ti pajānāti. (6) Saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ cittan’ti pajānāti. (7) Vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittan’ti pajānāti. (8) Mahaggataṃ vā cittaṃ ‘mahaggataṃ cittan’ti pajānāti. (9) Amahaggataṃ vā cittaṃ ‘amahaggataṃ cittan’ti pajānāti. (10) Sauttaraṃ vā cittaṃ ‘sauttaraṃ cittan’ti pajānāti. (11) Anuttaraṃ vā cittaṃ ‘anuttaraṃ cittan’ti pajānāti. (12) Samāhitaṃ vā cittaṃ ‘samāhitaṃ cittan’ti pajānāti. (13) Asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittan’ti pajānāti. (14) Vimuttaṃ vā cittaṃ ‘vimuttaṃ cittan’ti pajānāti. (15) Avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāti. (16) It’s when a mendicant knows mind with greed as ‘mind with greed,’ and mind without greed as ‘mind without greed.’ They know mind with hate as ‘mind with hate,’ and mind without hate as ‘mind without hate.’ They know mind with delusion as ‘mind with delusion,’ and mind without delusion as ‘mind without delusion.’ They know constricted mind as ‘constricted mind,’ and scattered mind as ‘scattered mind.’ They know expansive mind as ‘expansive mind,’ and unexpansive mind as ‘unexpansive mind.’ They know mind that is not supreme as ‘mind that is not supreme,’ and mind that is supreme as ‘mind that is supreme.’ They know mind immersed in meditation as ‘mind immersed in meditation,’ and mind not immersed in meditation as ‘mind not immersed in meditation.’ They know freed mind as ‘freed mind,’ and unfreed mind as ‘unfreed mind.’ Iti ajjhattaṃ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī viharati. And so they meditate observing an aspect of the mind internally, externally, and both internally and externally. Samudayadhammānupassī vā cittasmiṃ viharati, vayadhammānupassī vā cittasmiṃ viharati, samudayavayadhammānupassī vā cittasmiṃ viharati, They meditate observing the mind as liable to originate, as liable to vanish, and as liable to both originate and vanish. ‘atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Or mindfulness is established that the mind exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati. That’s how a mendicant meditates by observing an aspect of the mind. Cittānupassanā niṭṭhitā. 4. Dhammānupassanā 4. Observing Principles 4.1. Dhammānupassanānīvaraṇapabba 4.1. The Hindrances Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati? And how does a mendicant meditate observing an aspect of principles? Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. It’s when a mendicant meditates by observing an aspect of principles with respect to the ﬁve hindrances. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu? And how does a mendicant meditate observing an aspect of principles with respect to the ﬁve hindrances? Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ ‘atthi me ajjhattaṃ kāmacchando’ti pajānāti, asantaṃ vā ajjhattaṃ kāmacchandaṃ ‘natthi me ajjhattaṃ kāmacchando’ti pajānāti, yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti tañca pajānāti. (1) It’s when a mendicant who has sensual desire in them understands: ‘I have sensual desire in me.’ When they don’t have sensual desire in them, they understand: ‘I don’t have sensual desire in me.’ They understand how sensual desire arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future. Santaṃ vā ajjhattaṃ byāpādaṃ ‘atthi me ajjhattaṃ byāpādo’ti pajānāti, asantaṃ vā ajjhattaṃ byāpādaṃ ‘natthi me ajjhattaṃ byāpādo’ti pajānāti, yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti, yathā ca uppannassa byāpādassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa byāpādassa āyatiṃ anuppādo hoti tañca pajānāti. (2) When they have ill will in them, they understand: ‘I have ill will in me.’ When they don’t have ill will in them, they understand: ‘I don’t have ill will in me.’ They understand how ill will arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future. Santaṃ vā ajjhattaṃ thinamiddhaṃ ‘atthi me ajjhattaṃ thinamiddhan’ti pajānāti, asantaṃ vā ajjhattaṃ thinamiddhaṃ ‘natthi me ajjhattaṃ thinamiddhan’ti pajānāti, yathā ca anuppannassa thinamiddhassa uppādo hoti tañca pajānāti, yathā ca uppannassa thinamiddhassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa thinamiddhassa āyatiṃ anuppādo hoti tañca pajānāti. (3) When they have dullness and drowsiness in them, they understand: ‘I have dullness and drowsiness in me.’ When they don’t have dullness and drowsiness in them, they understand: ‘I don’t have dullness and drowsiness in me.’ They understand how dullness and drowsiness arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future. Santaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘atthi me ajjhattaṃ uddhaccakukkuccan’ti pajānāti, asantaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘natthi me ajjhattaṃ uddhaccakukkuccan’ti pajānāti, yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti, yathā ca uppannassa uddhaccakukkuccassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa uddhaccakukkuccassa āyatiṃ anuppādo hoti tañca pajānāti. (4) When they have restlessness and remorse in them, they understand: ‘I have restlessness and remorse in me.’ When they don’t have restlessness and remorse in them, they understand: ‘I don’t have restlessness and remorse in me.’ They understand how restlessness and remorse arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future. Santaṃ vā ajjhattaṃ vicikicchaṃ ‘atthi me ajjhattaṃ vicikicchā’ti pajānāti, asantaṃ vā ajjhattaṃ vicikicchaṃ ‘natthi me ajjhattaṃ vicikicchā’ti pajānāti, yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṃ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṃ anuppādo hoti tañca pajānāti. (5) When they have doubt in them, they understand: ‘I have doubt in me.’ When they don’t have doubt in them, they understand: ‘I don’t have doubt in me.’ They understand how doubt arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future. Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. And so they meditate observing an aspect of principles internally, externally, and both internally and externally. Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. They meditate observing the principles as liable to originate, as liable to vanish, and as liable to both originate and vanish. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati. Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. That’s how a mendicant meditates by observing an aspect of principles with respect to the ﬁve hindrances. Nīvaraṇapabbaṃ niṭṭhitaṃ. 4.2. Dhammānupassanākhandhapabba 4.2. The Aggregates Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. Furthermore, a mendicant meditates by observing an aspect of principles with respect to the ﬁve grasping aggregates. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu? And how does a mendicant meditate observing an aspect of principles with respect to the ﬁve grasping aggregates? Idha, bhikkhave, bhikkhu: It’s when a mendicant contemplates: ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; Such is form, such is the origin of form, such is the ending of form. iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; Such is feeling, such is the origin of feeling, such is the ending of feeling. iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; Such is perception, such is the origin of perception, such is the ending of perception. iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo, Such are choices, such is the origin of choices, such is the ending of choices. iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti, Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. And so they meditate observing an aspect of principles internally … Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. That’s how a mendicant meditates by observing an aspect of principles with respect to the ﬁve grasping aggregates. Khandhapabbaṃ niṭṭhitaṃ. 4.3. Dhammānupassanāāyatanapabba 4.3. The Sense Fields Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. Furthermore, a mendicant meditates by observing an aspect of principles with respect to the six interior and exterior sense ﬁelds. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu? And how does a mendicant meditate observing an aspect of principles with respect to the six interior and exterior sense ﬁelds? Idha, bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti. (1) It’s when a mendicant understands the eye, sights, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future. Sotañca pajānāti, sadde ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti. (2) They understand the ear, sounds, and the fetter … Ghānañca pajānāti, gandhe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti. (3) They understand the nose, smells, and the fetter … Jivhañca pajānāti, rase ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti. (4) They understand the tongue, tastes, and the fetter … Kāyañca pajānāti, phoṭṭhabbe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti. (5) They understand the body, touches, and the fetter … Manañca pajānāti, dhamme ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti. (6) They understand the mind, thoughts, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future. Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. And so they meditate observing an aspect of principles internally … Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. That’s how a mendicant meditates by observing an aspect of principles with respect to the six internal and external sense ﬁelds. Āyatanapabbaṃ niṭṭhitaṃ. 4.4. Dhammānupassanābojjhaṅgapabba 4.4. The Awakening Factors Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. Furthermore, a mendicant meditates by observing an aspect of principles with respect to the seven awakening factors. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu? And how does a mendicant meditate observing an aspect of principles with respect to the seven awakening factors? Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘atthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘natthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (1) It’s when a mendicant who has the awakening factor of mindfulness in them understands: ‘I have the awakening factor of mindfulness in me.’ When they don’t have the awakening factor of mindfulness in them, they understand: ‘I don’t have the awakening factor of mindfulness in me.’ They understand how the awakening factor of mindfulness that has not arisen comes to arise; and how the awakening factor of mindfulness that has arisen becomes fulﬁlled by development. Santaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ ‘atthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ ‘natthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (2) When they have the awakening factor of investigation of principles … Santaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘atthi me ajjhattaṃ vīriyasambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘natthi me ajjhattaṃ vīriyasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa vīriyasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (3) energy … Santaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ ‘atthi me ajjhattaṃ pītisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ ‘natthi me ajjhattaṃ pītisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (4) rapture … Santaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ passaddhisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ passaddhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (5) tranquility … Santaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (6) immersion … Santaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘atthi me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘natthi me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (7) equanimity in them, they understand: ‘I have the awakening factor of equanimity in me.’ When they don’t have the awakening factor of equanimity in them, they understand: ‘I don’t have the awakening factor of equanimity in me.’ They understand how the awakening factor of equanimity that has not arisen comes to arise; and how the awakening factor of equanimity that has arisen becomes fulﬁlled by development. Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. And so they meditate observing an aspect of principles internally, externally, and both internally and externally. Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. They meditate observing the principles as liable to originate, as liable to vanish, and as liable to both originate and vanish. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati. Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. That’s how a mendicant meditates by observing an aspect of principles with respect to the seven awakening factors. Bojjhaṅgapabbaṃ niṭṭhitaṃ. 4.5. Dhammānupassanāsaccapabba 4.5. The Truths Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu. Furthermore, a mendicant meditates by observing an aspect of principles with respect to the four noble truths. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu? And how does a mendicant meditate observing an aspect of principles with respect to the four noble truths? Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. It’s when a mendicant truly understands: ‘This is suﬀering’ … ‘This is the origin of suﬀering’ … ‘This is the cessation of suﬀering’ … ‘This is the practice that leads to the cessation of suﬀering.’ Paṭhamabhāṇavāro niṭṭhito. The ﬁrst recitation section is ﬁnished. 4.5.1. Dukkhasaccaniddesa 4.5.1. The Truth of Suﬀering Katamañca, bhikkhave, dukkhaṃ ariyasaccaṃ? And what is the noble truth of suﬀering? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā. Rebirth is suﬀering; old age is suﬀering; death is suﬀering; sorrow, lamentation, pain, sadness, and distress are suﬀering; association with the disliked is suﬀering; separation from the liked is suﬀering; not getting what you wish for is suﬀering. In brief, the ﬁve grasping aggregates are suﬀering. Katamā ca, bhikkhave, jāti? And what is rebirth? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho, The rebirth, inception, conception, reincarnation, manifestation of the sets of phenomena, and acquisition of the sense ﬁelds of the various sentient beings in the various orders of sentient beings. ayaṃ vuccati, bhikkhave, jāti. (1) This is called rebirth. Katamā ca, bhikkhave, jarā? And what is old age? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko, The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. ayaṃ vuccati, bhikkhave, jarā. (2) This is called old age. Katamañca, bhikkhave, maraṇaṃ? And what is death? Yaṃ tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying to rest of the corpse, and cutting oﬀ of the life faculty of the various sentient beings in the various orders of sentient beings. idaṃ vuccati, bhikkhave, maraṇaṃ. (3) This is called death. Katamo ca, bhikkhave, soko? And what is sorrow? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko, The sorrow, sorrowing, state of sorrow, inner sorrow, inner deep sorrow in someone who has undergone misfortune, who has experienced suﬀering. ayaṃ vuccati, bhikkhave, soko. (4) This is called sorrow. Katamo ca, bhikkhave, paridevo? And what is lamentation? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ, The wail, lament, wailing, lamenting, state of wailing and lamentation in someone who has undergone misfortune, who has experienced suﬀering. ayaṃ vuccati, bhikkhave, paridevo. (5) This is called lamentation. Katamañca, bhikkhave, dukkhaṃ? And what is pain? Yaṃ kho, bhikkhave, kāyikaṃ dukkhaṃ kāyikaṃ asātaṃ kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, Physical pain, physical displeasure, the painful, unpleasant feeling that’s born from physical contact. idaṃ vuccati, bhikkhave, dukkhaṃ. (6) This is called pain. Katamañca, bhikkhave, domanassaṃ? And what is sadness? Yaṃ kho, bhikkhave, cetasikaṃ dukkhaṃ cetasikaṃ asātaṃ manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, Mental pain, mental displeasure, the painful, unpleasant feeling that’s born from mental contact. idaṃ vuccati, bhikkhave, domanassaṃ. (7) This is called sadness. Katamo ca, bhikkhave, upāyāso? And what is distress? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ, The stress, distress, state of stress and distress in someone who has undergone misfortune, who has experienced suﬀering. ayaṃ vuccati, bhikkhave, upāyāso. (8) This is called distress. Katamo ca, bhikkhave, appiyehi sampayogo dukkho? And what is meant by ‘association with the disliked is suﬀering’? Idha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti anatthakāmā ahitakāmā aphāsukakāmā ayogakkhemakāmā, yā tehi saddhiṃ saṅgati samāgamo samodhānaṃ missībhāvo, There are sights, sounds, smells, tastes, touches, and thoughts that are unlikable, undesirable, and disagreeable. And there are those who want to harm, injure, disturb, and threaten you. The coming together with these, the joining, inclusion, mixing with them: ayaṃ vuccati, bhikkhave, appiyehi sampayogo dukkho. (9) this is what is meant by ‘association with the disliked is suﬀering’. Katamo ca, bhikkhave, piyehi vippayogo dukkho? And what is meant by ‘separation from the liked is suﬀering’? Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti atthakāmā hitakāmā phāsukakāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātisālohitā vā, yā tehi saddhiṃ asaṅgati asamāgamo asamodhānaṃ amissībhāvo, There are sights, sounds, smells, tastes, touches, and thoughts that are likable, desirable, and agreeable. And there are those who want to beneﬁt, help, comfort, and protect you. The division from these, the disconnection, segregation, and parting from them: ayaṃ vuccati, bhikkhave, piyehi vippayogo dukkho. (10) this is what is meant by ‘separation from the liked is suﬀering’. Katamañca, bhikkhave, yampicchaṃ na labhati tampi dukkhaṃ? And what is meant by ‘not getting what you wish for is suﬀering’? Jātidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati: In sentient beings who are liable to be reborn, such a wish arises: ‘aho vata mayaṃ na jātidhammā assāma, na ca vata no jāti āgaccheyyā’ti. ‘Oh, if only we were not liable to be reborn! If only rebirth would not come to us!’ Na kho panetaṃ icchāya pattabbaṃ, But you can’t get that by wishing. idampi yampicchaṃ na labhati tampi dukkhaṃ. This is what is meant by ‘not getting what you wish for is suﬀering.’ Jarādhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati: In sentient beings who are liable to grow old … ‘aho vata mayaṃ na jarādhammā assāma, na ca vata no jarā āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Byādhidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati ‘aho vata mayaṃ na byādhidhammā assāma, na ca vata no byādhi āgaccheyyā’ti. fall ill … Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Maraṇadhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati ‘aho vata mayaṃ na maraṇadhammā assāma, na ca vata no maraṇaṃ āgaccheyyā’ti. die … Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Sokaparidevadukkhadomanassupāyāsadhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati ‘aho vata mayaṃ na sokaparidevadukkhadomanassupāyāsadhammā assāma, na ca vata no sokaparidevadukkhadomanassupāyāsaā āgaccheyyun’ti. experience sorrow, lamentation, pain, sadness, and distress, such a wish arises: ‘Oh, if only we were not liable to experience sorrow, lamentation, pain, sadness, and distress! If only sorrow, lamentation, pain, sadness, and distress would not come to us!’ Na kho panetaṃ icchāya pattabbaṃ, But you can’t get that by wishing. idampi yampicchaṃ na labhati tampi dukkhaṃ. (11) This is what is meant by ‘not getting what you wish for is suﬀering.’ Katame ca, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā? And what is meant by ‘in brief, the ﬁve grasping aggregates are suﬀering’? Seyyathidaṃ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. They are the grasping aggregates that consist of form, feeling, perception, choices, and consciousness. Ime vuccanti, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā. This is what is meant by ‘in brief, the ﬁve grasping aggregates are suﬀering’. Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ. This is called the noble truth of suﬀering. 4.5.2. Samudayasaccaniddesa 4.5.2. The Origin of Suﬀering Katamañca, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ? And what is the noble truth of the origin of suﬀering? Yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṃ— It’s the craving that leads to future rebirth, mixed up with relishing and greed, looking for enjoyment in various diﬀerent realms. That is, kāmataṇhā bhavataṇhā vibhavataṇhā. craving for sensual pleasures, craving for continued existence, and craving to end existence. Sā kho panesā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? But where does that craving arise and where does it settle? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Whatever in the world seems nice and pleasant, it is there that craving arises and settles. Kiñca loke piyarūpaṃ sātarūpaṃ? And what in the world seems nice and pleasant? Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. The eye in the world seems nice and pleasant, and it is there that craving arises and settles. Sotaṃ loke … pe … The ear … ghānaṃ loke … nose … jivhā loke … tongue … kāyo loke … body … mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. mind in the world seems nice and pleasant, and it is there that craving arises and settles. Rūpā loke … Sights … saddā loke … sounds … gandhā loke … smells … rasā loke … tastes … phoṭṭhabbā loke … touches … dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. thoughts in the world seem nice and pleasant, and it is there that craving arises and settles. Cakkhuviññāṇaṃ loke … Eye consciousness … sotaviññāṇaṃ loke … ear consciousness … ghānaviññāṇaṃ loke … nose consciousness … jivhāviññāṇaṃ loke … tongue consciousness … kāyaviññāṇaṃ loke … body consciousness … manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. mind consciousness in the world seems nice and pleasant, and it is there that craving arises and settles. Cakkhusamphasso loke … Eye contact … sotasamphasso loke … ear contact … ghānasamphasso loke … nose contact … jivhāsamphasso loke … tongue contact … kāyasamphasso loke … body contact … manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. mind contact in the world seems nice and pleasant, and it is there that craving arises and settles. Cakkhusamphassajā vedanā loke … Feeling born of eye contact … sotasamphassajā vedanā loke … feeling born of ear contact … ghānasamphassajā vedanā loke … feeling born of nose contact … jivhāsamphassajā vedanā loke … feeling born of tongue contact … kāyasamphassajā vedanā loke … feeling born of body contact … manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. feeling born of mind contact in the world seems nice and pleasant, and it is there that craving arises and settles. Rūpasaññā loke … Perception of sights … saddasaññā loke … perception of sounds … gandhasaññā loke … perception of smells … rasasaññā loke … perception of tastes … phoṭṭhabbasaññā loke … perception of touches … dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. perception of thoughts in the world seems nice and pleasant, and it is there that craving arises and settles. Rūpasañcetanā loke … Intention regarding sights … saddasañcetanā loke … intention regarding sounds … gandhasañcetanā loke … intention regarding smells … rasasañcetanā loke … intention regarding tastes … phoṭṭhabbasañcetanā loke … intention regarding touches … dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. intention regarding thoughts in the world seems nice and pleasant, and it is there that craving arises and settles. Rūpataṇhā loke … Craving for sights … saddataṇhā loke … craving for sounds … gandhataṇhā loke … craving for smells … rasataṇhā loke … craving for tastes … phoṭṭhabbataṇhā loke … craving for touches … dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. craving for thoughts in the world seems nice and pleasant, and it is there that craving arises and settles. Rūpavitakko loke … Thoughts about sights … saddavitakko loke … thoughts about sounds … gandhavitakko loke … thoughts about smells … rasavitakko loke … thoughts about tastes … phoṭṭhabbavitakko loke … thoughts about touches … dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. thoughts about thoughts in the world seem nice and pleasant, and it is there that craving arises and settles. Rūpavicāro loke … Considerations regarding sights … saddavicāro loke … considerations regarding sounds … gandhavicāro loke … considerations regarding smells … rasavicāro loke … considerations regarding tastes … phoṭṭhabbavicāro loke … considerations regarding touches … dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. considerations regarding thoughts in the world seem nice and pleasant, and it is there that craving arises and settles. Idaṃ vuccati, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ. This is called the noble truth of the origin of suﬀering. 4.5.3. Nirodhasaccaniddesa 4.5.3. The Cessation of Suﬀering Katamañca, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ? And what is the noble truth of the cessation of suﬀering? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo. It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not adhering to it. Sā kho panesā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Whatever in the world seems nice and pleasant, it is there that craving is given up and ceases. Kiñca loke piyarūpaṃ sātarūpaṃ? And what in the world seems nice and pleasant? Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. The eye in the world seems nice and pleasant, and it is there that craving is given up and ceases. … Sotaṃ loke … pe … ghānaṃ loke … jivhā loke … kāyo loke … mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rūpā loke … saddā loke … gandhā loke … rasā loke … phoṭṭhabbā loke … dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Cakkhuviññāṇaṃ loke … sotaviññāṇaṃ loke … ghānaviññāṇaṃ loke … jivhāviññāṇaṃ loke … kāyaviññāṇaṃ loke … manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Cakkhusamphasso loke … sotasamphasso loke … ghānasamphasso loke … jivhāsamphasso loke … kāyasamphasso loke … manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Cakkhusamphassajā vedanā loke … sotasamphassajā vedanā loke … ghānasamphassajā vedanā loke … jivhāsamphassajā vedanā loke … kāyasamphassajā vedanā loke … manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rūpasaññā loke … saddasaññā loke … gandhasaññā loke … rasasaññā loke … phoṭṭhabbasaññā loke … dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rūpasañcetanā loke … saddasañcetanā loke … gandhasañcetanā loke … rasasañcetanā loke … phoṭṭhabbasañcetanā loke … dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rūpataṇhā loke … saddataṇhā loke … gandhataṇhā loke … rasataṇhā loke … phoṭṭhabbataṇhā loke … dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rūpavitakko loke … saddavitakko loke … gandhavitakko loke … rasavitakko loke … phoṭṭhabbavitakko loke … dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rūpavicāro loke … saddavicāro loke … gandhavicāro loke … rasavicāro loke … phoṭṭhabbavicāro loke … dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Considerations regarding thoughts in the world seem nice and pleasant, and it is there that craving is given up and ceases. Idaṃ vuccati, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ. This is called the noble truth of the cessation of suﬀering. 4.5.4. Maggasaccaniddesa 4.5.4. The Path Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ? And what is the noble truth of the practice that leads to the cessation of suﬀering? Ayameva ariyo aṭṭhaṅgiko maggo seyyathidaṃ— It is simply this noble eightfold path, that is: sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. right view, right thought, right speech, right action, right livelihood, right eﬀort, right mindfulness, and right immersion. Katamā ca, bhikkhave, sammādiṭṭhi? And what is right view? Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ. Knowing about suﬀering, the origin of suﬀering, the cessation of suﬀering, and the practice that leads to the cessation of suﬀering. Ayaṃ vuccati, bhikkhave, sammādiṭṭhi. (1) This is called right view. Katamo ca, bhikkhave, sammāsaṅkappo? And what is right thought? Nekkhammasaṅkappo abyāpādasaṅkappo avihiṃsāsaṅkappo. Thoughts of renunciation, good will, and harmlessness. Ayaṃ vuccati, bhikkhave, sammāsaṅkappo. (2) This is called right thought. Katamā ca, bhikkhave, sammāvācā? And what is right speech? Musāvādā veramaṇī pisuṇāya vācāya veramaṇī pharusāya vācāya veramaṇī samphappalāpā veramaṇī. The refraining from lying, divisive speech, harsh speech, and talking nonsense. Ayaṃ vuccati, bhikkhave, sammāvācā. (3) This is called right speech. Katamo ca, bhikkhave, sammākammanto? And what is right action? Pāṇātipātā veramaṇī adinnādānā veramaṇī kāmesumicchācārā veramaṇī. Refraining from killing living creatures, stealing, and sexual misconduct. Ayaṃ vuccati, bhikkhave, sammākammanto. (4) This is called right action. Katamo ca, bhikkhave, sammāājīvo? And what is right livelihood? Idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvitaṃ kappeti. It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood. Ayaṃ vuccati, bhikkhave, sammāājīvo. (5) This is called right livelihood. Katamo ca, bhikkhave, sammāvāyāmo? And what is right eﬀort? Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; It’s when a mendicant generates enthusiasm, tries, makes an eﬀort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; They generate enthusiasm, try, make an eﬀort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; They generate enthusiasm, try, make an eﬀort, exert the mind, and strive so that skillful qualities arise. uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. They generate enthusiasm, try, make an eﬀort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. Ayaṃ vuccati, bhikkhave, sammāvāyāmo. (6) This is called right eﬀort. Katamā ca, bhikkhave, sammāsati? And what is right mindfulness? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world. vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; They meditate observing an aspect of feelings—keen, aware, and mindful, rid of desire and aversion for the world. citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; They meditate observing an aspect of the mind—keen, aware, and mindful, rid of desire and aversion for the world. dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. They meditate observing an aspect of principles—keen, aware, and mindful, rid of desire and aversion for the world. Ayaṃ vuccati, bhikkhave, sammāsati. (7) This is called right mindfulness. Katamo ca, bhikkhave, sammāsamādhi? And what is right immersion? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the ﬁrst absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and conﬁdence, and uniﬁed mind, without placing the mind and keeping it connected. Pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. Ayaṃ vuccati, bhikkhave, sammāsamādhi. This is called right immersion. Idaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ. (8) This is called the noble truth of the practice that leads to the cessation of suﬀering. Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. And so they meditate observing an aspect of principles internally, externally, and both internally and externally. Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. They meditate observing the principles as liable to originate, as liable to vanish, and as liable to both originate and vanish. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu. That’s how a mendicant meditates by observing an aspect of principles with respect to the four noble truths. Saccapabbaṃ niṭṭhitaṃ. Dhammānupassanā niṭṭhitā. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattavassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ Anyone who develops these four kinds of mindfulness meditation in this way for seven years can expect one of two results: diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā. enlightenment in the present life, or if there’s something left over, non-return. Tiṭṭhantu, bhikkhave, sattavassāni. Let alone seven years, Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha vassāni … pe … anyone who develops these four kinds of mindfulness meditation in this way for six years … pañca vassāni … ﬁve years … cattāri vassāni … four years … tīṇi vassāni … three years … dve vassāni … two years … ekaṃ vassaṃ … one year … tiṭṭhatu, bhikkhave, ekaṃ vassaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattamāsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ seven months … diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā. Tiṭṭhantu, bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha māsāni … pe … six months … pañca māsāni … ﬁve months … cattāri māsāni … four months … tīṇi māsāni … three months … dve māsāni … two months … ekaṃ māsaṃ … one month … aḍḍhamāsaṃ … a fortnight … tiṭṭhatu, bhikkhave, aḍḍhamāso. Let alone a fortnight, Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattāhaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ anyone who develops these four kinds of mindfulness meditation in this way for seven days can expect one of two results: diṭṭheva dhamme aññā; sati vā upādisese anāgāmitāti. enlightenment in the present life, or if there’s something left over, non-return. Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṃ cattāro satipaṭṭhānāti. ‘The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suﬀering, and to realize extinguishment.’ Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttan”ti. That’s what I said, and this is why I said it.” Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Satisﬁed, the mendicants were happy with what the Buddha said. Mahāsatipaṭṭhānasuttaṃ niṭṭhitaṃ navamaṃ. (CONTINUED AT ETCHING.NET) Dated c. 500 BCE From suttacentral.net Inscribed by etching.net - PGP ordinal 1534430655325919 Support the preservation of knowledge and culture with Monero (XMR): 876PwzyUV9PGcbySDpDS9aXXEzGwDW1rRjaYoLTuqueTfsDihnAHTUcYmYECAiuG6w9Ak3AHwh31YHwUoKMTLjCfN8wbYYi