Hearing that, the gods of the thirty-three agreed in unison, “We shall find out what has caused that light, and only when we have realized it shall we go to it.”
Idaṁ sutvā devā tāvatiṁsā ekaggā samāpajjiṁsu: “obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā”ti.
When the divinity Sanaṅkumāra appears to the gods of the thirty-three, he does so after manifesting a solid incarnation. For a Divinity’s normal appearance is imperceptible in the visual range of the gods of the thirty-three. When the divinity Sanaṅkumāra appears to the gods of the thirty-three, he outshines the other gods in beauty and glory, as a golden statue outshines the human form.
Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, oḷārikaṁ attabhāvaṁ abhinimminitvā pātubhavati. Yo kho pana, bhante, brahmuno pakativaṇṇo anabhisambhavanīyo so devānaṁ tāvatiṁsānaṁ cakkhupathasmiṁ. Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca. Seyyathāpi, bhante, sovaṇṇo viggaho mānusaṁ viggahaṁ atirocati; evameva kho, bhante, yadā brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca.
When the divinity Sanaṅkumāra appears to the gods of the thirty-three, not a single god in that assembly greets him by bowing down or rising up or inviting him to a seat. They all sit silently on their couches with their cupped palms raised, thinking, “Now the divinity Sanaṅkumāra will sit on the couch of whatever god he chooses.” And the god on whose couch the Divinity sits is overjoyed and brimming with happiness, like a king on the day of his coronation.
Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, na tassaṁ parisāyaṁ koci devo abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. Sabbeva tuṇhībhūtā pañjalikā pallaṅkena nisīdanti: “yassadāni devassa pallaṅkaṁ icchissati brahmā sanaṅkumāro, tassa devassa pallaṅke nisīdissatī”ti. Yassa kho pana, bhante, devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṁ so labhati devo vedapaṭilābhaṁ; uḷāraṁ so labhati devo somanassapaṭilābhaṁ. Seyyathāpi, bhante, rājā khattiyo muddhāvasitto adhunābhisitto rajjena, uḷāraṁ so labhati vedapaṭilābhaṁ, uḷāraṁ so labhati somanassapaṭilābhaṁ; evameva kho, bhante, yassa devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṁ so labhati devo vedapaṭilābhaṁ, uḷāraṁ so labhati devo somanassapaṭilābhaṁ.
Then the divinity Sanaṅkumāra manifested a solid incarnation, taking on the appearance of the youth Pañcasikha, and appeared to the gods of the thirty-three. Rising into the air, he sat cross-legged in the sky, like a strong man might sit cross-legged on a well-appointed couch or on level ground. Seeing the joy of those gods, the divinity Sanaṅkumāra celebrated with these verses:
Atha, bhante, brahmā sanaṅkumāro oḷārikaṁ attabhāvaṁ abhinimminitvā kumāravaṇṇī hutvā pañcasikho devānaṁ tāvatiṁsānaṁ pāturahosi. So vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīdi. Seyyathāpi, bhante, balavā puriso supaccatthate vā pallaṅke same vā bhūmibhāge pallaṅkena nisīdeyya; evameva kho, bhante, brahmā sanaṅkumāro vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā imāhi gāthāhi anumodi:
“The gods rejoice—the thirty-three with their Lord—revering the Realized One,and the clear rightness of the teaching;
“Modanti vata bho devā,tāvatiṁsā sahindakā;Tathāgataṁ namassantā,dhammassa ca sudhammataṁ.
and seeing the new gods,so beautiful and glorious,who have come here after leadingthe spiritual life under the Buddha!
Nave deve ca passantā,vaṇṇavante yasassine;Sugatasmiṁ brahmacariyaṁ,caritvāna idhāgate.
They outshine the othersin beauty, glory, and lifespan.Here are the distinguished disciplesof he whose wisdom is vast.
Te aññe atirocanti,vaṇṇena yasasāyunā;Sāvakā bhūripaññassa,visesūpagatā idha.
Seeing this, they delight—the thirty-three with their Lord—revering the Realized One,and the clear rightness of the teaching!”
Idaṁ disvāna nandanti,tāvatiṁsā sahindakā;Tathāgataṁ namassantā,dhammassa ca sudhammatan”ti.
That is the topic on which the divinity Sanaṅkumāra spoke. And while he was speaking on that topic, his voice had eight qualities: it was clear, comprehensible, charming, audible, lucid, undistorted, deep, and resonant. He makes sure his voice is intelligible as far as the assembly goes, but the sound doesn’t extend outside the assembly. When someone has a voice like this, they’re said to have the voice of the Divinity.
Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha; imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato aṭṭhaṅgasamannāgato saro hoti vissaṭṭho ca viññeyyo ca mañju ca savanīyo ca bindu ca avisārī ca gambhīro ca ninnādī ca. Yathāparisaṁ kho pana, bhante, brahmā sanaṅkumāro sarena viññāpeti; na cassa bahiddhā parisāya ghoso niccharati. Yassa kho pana, bhante, evaṁ aṭṭhaṅgasamannāgato saro hoti, so vuccati “brahmassaro”ti.
Then the divinity Sanaṅkumāra, having manifested thirty-three life-forms, sat down on the couches of each of the gods of the thirty-three and addressed them, “What do the good gods of the thirty-three think? How the Buddha has acted for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans! For consider those who have gone for refuge to the Buddha, the teaching, and the Saṅgha, and have fulfilled their ethics. When their bodies break up, after death, some are reborn in the company of the gods who control what is created by others, some with the gods who love to create, some with the joyful gods, some with the gods of Yama, some with the gods of the thirty-three, and some with the gods of the four great kings. And at the very least they swell the hosts of the centaurs.”
Atha kho, bhante, brahmā sanaṅkumāro tettiṁse attabhāve abhinimminitvā devānaṁ tāvatiṁsānaṁ paccekapallaṅkesu pallaṅkena nisīditvā deve tāvatiṁse āmantesi: “taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. Ye hi keci, bho, buddhaṁ saraṇaṁ gatā dhammaṁ saraṇaṁ gatā saṅghaṁ saraṇaṁ gatā sīlesu paripūrakārino te kāyassa bhedā paraṁ maraṇā appekacce paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjanti, appekacce nimmānaratīnaṁ devānaṁ sahabyataṁ upapajjanti, appekacce tusitānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce yāmānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce tāvatiṁsānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjanti. Ye sabbanihīnaṁ kāyaṁ paripūrenti, te gandhabbakāyaṁ paripūrentī”ti.
That is the topic on which the divinity Sanaṅkumāra spoke. And hearing the sound of the Divinity speaking on that topic, the gods fancied, “The one sitting on my couch is the only one speaking.”
Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha; imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato ghosoyeva devā maññanti: “yvāyaṁ mama pallaṅke svāyaṁ ekova bhāsatī”ti.
When one is speaking,all the forms speak.When one sits in silence,they all remain silent.
Ekasmiṁ bhāsamānasmiṁ,sabbe bhāsanti nimmitā;Ekasmiṁ tuṇhimāsīne,sabbe tuṇhī bhavanti te.
But those gods imagine—the thirty-three with their Lord—that the one on their seatis the only one to speak.
Tadāsu devā maññanti,tāvatiṁsā sahindakā;Yvāyaṁ mama pallaṅkasmiṁ,svāyaṁ ekova bhāsatīti.
Next the divinity Sanaṅkumāra merged into one corporeal form. Then he sat on the couch of Sakka, lord of gods, and addressed the gods of the thirty-three:
Atha kho, bhante, brahmā sanaṅkumāro ekattena attānaṁ upasaṁharati, ekattena attānaṁ upasaṁharitvā sakkassa devānamindassa pallaṅke pallaṅkena nisīditvā deve tāvatiṁse āmantesi:
6. Developing the Bases of Psychic Power
6. Bhāvitaiddhipāda
“What do the good gods of the thirty-three think? How well described by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—are the four bases of psychic power! They are taught for the amplification, burgeoning, and transformation of psychic power. What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They develop the basis of psychic power that has immersion due to energy, and active effort. They develop the basis of psychic power that has immersion due to mental development, and active effort. They develop the basis of psychic power that has immersion due to inquiry, and active effort. These are the four bases of psychic power taught by the Buddha for the amplification, burgeoning, and transformation of psychic power.
“Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro iddhipādā paññattā iddhipahutāya iddhivisavitāya iddhivikubbanatāya. Katame cattāro? Idha bho bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Vīriyasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Cittasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro iddhipādā paññattā iddhipahutāya iddhivisavitāya iddhivikubbanatāya.
All the ascetics and brahmins in the past, future, or present who wield the many kinds of psychic power do so by developing and cultivating these four bases of psychic power. Gentlemen, do you see such psychic might and power in me?”
Ye hi keci bho atītamaddhānaṁ samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhosuṁ, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. Yepi hi keci bho anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhossanti, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. Yepi hi keci bho etarahi samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhonti, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. Passanti no, bhonto devā tāvatiṁsā, mamapimaṁ evarūpaṁ iddhānubhāvan”ti?
“Yes, Great Divinity.”
“Evaṁ, mahābrahme”ti.
“I too became so mighty and powerful by developing and cultivating these four bases of psychic power.”
“Ahampi kho bho imesaṁyeva catunnañca iddhipādānaṁ bhāvitattā bahulīkatattā evaṁ mahiddhiko evaṁmahānubhāvo”ti.
That is the topic on which the divinity Sanaṅkumāra spoke. And having spoken about that, he addressed the gods of the thirty-three:
Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha. Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṁse āmantesi:
7. The Three Openings
7. Tividhaokāsādhigama
“What do the good gods of the thirty-three think? How well understood by the Buddha are the three opportunities for achieving happiness! What three?
“Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo okāsādhigamā anubuddhā sukhassādhigamāya. Katame tayo?
First, take someone who lives mixed up with sensual pleasures and unskillful qualities. After some time they hear the teaching of the noble ones, rationally apply the mind to how it applies to them, and practice in line with the teaching. They live aloof from sensual pleasures and unskillful qualities. That gives rise to pleasure, and more than pleasure, happiness, like the joy that’s born from gladness. This is the first opportunity for achieving happiness.
Idha bho ekacco saṁsaṭṭho viharati kāmehi saṁsaṭṭho akusalehi dhammehi. So aparena samayena ariyadhammaṁ suṇāti, yoniso manasi karoti, dhammānudhammaṁ paṭipajjati. So ariyadhammassavanaṁ āgamma yonisomanasikāraṁ dhammānudhammappaṭipattiṁ asaṁsaṭṭho viharati kāmehi asaṁsaṭṭho akusalehi dhammehi. Tassa asaṁsaṭṭhassa kāmehi asaṁsaṭṭhassa akusalehi dhammehi uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. Seyyathāpi, bho, pamudā pāmojjaṁ jāyetha; evameva kho, bho, asaṁsaṭṭhassa kāmehi asaṁsaṭṭhassa akusalehi dhammehi uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. Ayaṁ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo okāsādhigamo anubuddho sukhassādhigamāya.
Next, take someone whose coarse physical, verbal, and mental processes have not died down. After some time they hear the teaching of the noble ones, rationally apply the mind to how it applies to them, and practice in line with the teaching. Their coarse physical, verbal, and mental processes die down. That gives rise to pleasure, and more than pleasure, happiness, like the joy that’s born from gladness. This is the second opportunity for achieving happiness.
Puna caparaṁ, bho, idhekaccassa oḷārikā kāyasaṅkhārā appaṭippassaddhā honti, oḷārikā vacīsaṅkhārā appaṭippassaddhā honti, oḷārikā cittasaṅkhārā appaṭippassaddhā honti. So aparena samayena ariyadhammaṁ suṇāti, yoniso manasi karoti, dhammānudhammaṁ paṭipajjati. Tassa ariyadhammassavanaṁ āgamma yonisomanasikāraṁ dhammānudhammappaṭipattiṁ oḷārikā kāyasaṅkhārā paṭippassambhanti, oḷārikā vacīsaṅkhārā paṭippassambhanti, oḷārikā cittasaṅkhārā paṭippassambhanti. Tassa oḷārikānaṁ kāyasaṅkhārānaṁ paṭippassaddhiyā oḷārikānaṁ vacīsaṅkhārānaṁ paṭippassaddhiyā oḷārikānaṁ cittasaṅkhārānaṁ paṭippassaddhiyā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. Seyyathāpi, bho, pamudā pāmojjaṁ jāyetha; evameva kho bho oḷārikānaṁ kāyasaṅkhārānaṁ paṭippassaddhiyā oḷārikānaṁ vacīsaṅkhārānaṁ paṭippassaddhiyā oḷārikānaṁ cittasaṅkhārānaṁ paṭippassaddhiyā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. Ayaṁ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo okāsādhigamo anubuddho sukhassādhigamāya.
Next, take someone who doesn’t truly understand what is skillful and what is unskillful, what is blameworthy and what is blameless, what should be cultivated and what should not be cultivated, what is inferior and what is superior, and what has a portion of dark or bright. After some time they hear the teaching of the noble ones, rationally apply the mind to how it applies to them, and practice in line with the teaching. They truly understand what is skillful and what is unskillful, and so on. Knowing and seeing like this, ignorance is given up and knowledge arises. That gives rise to pleasure, and more than pleasure, happiness, like the joy that’s born from gladness. This is the third opportunity for achieving happiness.
Puna caparaṁ, bho, idhekacco ‘idaṁ kusalan’ti yathābhūtaṁ nappajānāti, ‘idaṁ akusalan’ti yathābhūtaṁ nappajānāti. ‘Idaṁ sāvajjaṁ idaṁ anavajjaṁ, idaṁ sevitabbaṁ idaṁ na sevitabbaṁ, idaṁ hīnaṁ idaṁ paṇītaṁ, idaṁ kaṇhasukkasappaṭibhāgan’ti yathābhūtaṁ nappajānāti. So aparena samayena ariyadhammaṁ suṇāti, yoniso manasi karoti, dhammānudhammaṁ paṭipajjati. So ariyadhammassavanaṁ āgamma yonisomanasikāraṁ dhammānudhammappaṭipattiṁ, ‘idaṁ kusalan’ti yathābhūtaṁ pajānāti, ‘idaṁ akusalan’ti yathābhūtaṁ pajānāti. ‘Idaṁ sāvajjaṁ idaṁ anavajjaṁ, idaṁ sevitabbaṁ idaṁ na sevitabbaṁ, idaṁ hīnaṁ idaṁ paṇītaṁ, idaṁ kaṇhasukkasappaṭibhāgan’ti yathābhūtaṁ pajānāti. Tassa evaṁ jānato evaṁ passato avijjā pahīyati, vijjā uppajjati. Tassa avijjāvirāgā vijjuppādā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. Seyyathāpi, bho, pamudā pāmojjaṁ jāyetha; evameva kho, bho, avijjāvirāgā vijjuppādā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. Ayaṁ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo okāsādhigamo anubuddho sukhassādhigamāya.
These are the three opportunities for achieving happiness that have been understood by the Buddha.”
Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo okāsādhigamā anubuddhā sukhassādhigamāyā”ti.
That is the topic on which the divinity Sanaṅkumāra spoke. And having spoken about that, he addressed the gods of the thirty-three:
Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha, imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṁse āmantesi:
8. Mindfulness Meditation
8. Catusatipaṭṭhāna
“What do the good gods of the thirty-three think? How well described by the Buddha are the four kinds of mindfulness meditation! They are taught for achieving what is skillful. What four?
“Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro satipaṭṭhānā paññattā kusalassādhigamāya. Katame cattāro?
It’s when a mendicant meditates by observing an aspect of the body internally—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they meditate in this way, they become rightly immersed in that, and rightly serene. Then they give rise to knowledge and vision of other people’s bodies externally.
Idha, bho, bhikkhu ajjhattaṁ kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Ajjhattaṁ kāye kāyānupassī viharanto tattha sammā samādhiyati, sammā vippasīdati. So tattha sammā samāhito sammā vippasanno bahiddhā parakāye ñāṇadassanaṁ abhinibbatteti.
They meditate observing an aspect of feelings internally … Then they give rise to knowledge and vision of other people’s feelings externally.
Ajjhattaṁ vedanāsu vedanānupassī viharati …pe… bahiddhā paravedanāsu ñāṇadassanaṁ abhinibbatteti.
They meditate observing an aspect of the mind internally … Then they give rise to knowledge and vision of other people’s minds externally.
Ajjhattaṁ citte cittānupassī viharati …pe… bahiddhā paracitte ñāṇadassanaṁ abhinibbatteti.
They meditate observing an aspect of principles internally—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they meditate in this way, they become rightly immersed in that, and rightly serene. Then they give rise to knowledge and vision of other people’s principles externally.
Ajjhattaṁ dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Ajjhattaṁ dhammesu dhammānupassī viharanto tattha sammā samādhiyati, sammā vippasīdati. So tattha sammā samāhito sammā vippasanno bahiddhā paradhammesu ñāṇadassanaṁ abhinibbatteti.
These are the four kinds of mindfulness meditation taught by the Buddha for achieving what is skillful.”
Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro satipaṭṭhānā paññattā kusalassādhigamāyā”ti.
That is the topic on which the divinity Sanaṅkumāra spoke. And having spoken about that, he addressed the gods of the thirty-three:
Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha. Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṁse āmantesi:
9. Seven Prerequisites of Immersion
9. Sattasamādhiparikkhāra
“What do the good gods of the thirty-three think? How well described by the Buddha are the seven prerequisites of immersion for the development and fulfillment of right immersion! What seven? Right view, right purpose, right speech, right action, right livelihood, right effort, and right mindfulness. Unification of mind with these seven factors as prerequisites is called noble right immersion ‘with its vital conditions’ and also ‘with its prerequisites’.
“Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta samādhiparikkhārā sammāsamādhissa paribhāvanāya sammāsamādhissa pāripūriyā. Katame satta? Sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati. Yā kho, bho, imehi sattahaṅgehi cittassa ekaggatā parikkhatā, ayaṁ vuccati, bho, ariyo sammāsamādhi saupaniso itipi saparikkhāro itipi.
Right view produces right purpose. Right purpose produces right speech. Right speech produces right action. Right action produces right livelihood. Right livelihood produces right effort. Right effort produces right mindfulness. Right mindfulness produces right immersion. Right immersion produces right knowledge. Right knowledge produces right freedom.
Sammādiṭṭhissa, bho, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti. Sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṁ pahoti, sammāñāṇassa sammāvimutti pahoti.
If anything should be rightly described as ‘a teaching that’s well explained by the Buddha, apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves; and the doors to freedom from death are flung open,’ it’s this. For the teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves—and the doors to freedom from death are flung open.
Yañhi taṁ, bho, sammā vadamāno vadeyya: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi apārutā amatassa dvārā’ti idameva taṁ sammā vadamāno vadeyya. Svākkhāto hi, bho, bhagavatā dhammo sandiṭṭhiko, akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi apārutā amatassa dvārā.
Whoever has experiential confidence in the Buddha, the teaching, and the Saṅgha, and has the ethical conduct loved by the noble ones; and whoever is spontaneously reborn, and is trained in the teaching; more than 2,400,000 such Magadhan devotees have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, assured, destined for awakening. And there are once-returners here, too.
Ye hi keci, bho, buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā, ariyakantehi sīlehi samannāgatā, ye cime opapātikā dhammavinītā sātirekāni catuvīsatisatasahassāni māgadhakā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā. Atthi cevettha sakadāgāmino.
And as for the rest of folk,who I think have shared in merit—I couldn’t even number them,for fear of speaking falsely.”
Atthāyaṁ itarā pajā,puññābhāgāti me mano;Saṅkhātuṁ nopi sakkomi,musāvādassa ottappan”ti.
That is the topic on which the divinity Sanaṅkumāra spoke. And while he was speaking on that topic, this thought came to the great king Vessavaṇa, “Oh lord, how incredible, how amazing! That there should be such a magnificent Teacher, and such a magnificent exposition of the teaching! And that such achievements of high distinction should be made known!”
Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha, imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato vessavaṇassa mahārājassa evaṁ cetaso parivitakko udapādi: “acchariyaṁ vata bho, abbhutaṁ vata bho, evarūpopi nāma uḷāro satthā bhavissati, evarūpaṁ uḷāraṁ dhammakkhānaṁ, evarūpā uḷārā visesādhigamā paññāyissantī”ti.
And then the divinity Sanaṅkumāra, knowing the great king Vessavaṇa’s train of thought, said to him, “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! 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!”
Atha, bhante, brahmā sanaṅkumāro vessavaṇassa mahārājassa cetasā cetoparivitakkamaññāya vessavaṇaṁ mahārājānaṁ etadavoca: “taṁ kiṁ maññati bhavaṁ vessavaṇo mahārājā atītampi addhānaṁ evarūpo uḷāro satthā ahosi, evarūpaṁ uḷāraṁ dhammakkhānaṁ, evarūpā uḷārā visesādhigamā paññāyiṁsu. Anāgatampi addhānaṁ evarūpo uḷāro satthā bhavissati, evarūpaṁ uḷāraṁ dhammakkhānaṁ, evarūpā uḷārā visesādhigamā paññāyissantī”ti.
That, sir, is the topic on which the divinity Sanaṅkumāra spoke to the gods of the thirty-three. And the great king Vessavaṇa, having heard and learned it in the presence of the Divinity as he was speaking on that topic, informed his own assembly.’”
Imamatthaṁ, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ abhāsi, imamatthaṁ vessavaṇo mahārājā brahmuno sanaṅkumārassa devānaṁ tāvatiṁsānaṁ bhāsato sammukhā sutaṁ sammukhā paṭiggahitaṁ sayaṁ parisāyaṁ 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. 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. And that’s how this spiritual life has become successful and prosperous, extensive, popular, widespread, and fully revealed among gods and humans.
Imamatthaṁ janavasabho yakkho vessavaṇassa mahārājassa sayaṁ parisāyaṁ bhāsato sammukhā sutaṁ sammukhā paṭiggahitaṁ bhagavato ārocesi. Imamatthaṁ bhagavā janavasabhassa yakkhassa sammukhā sutvā sammukhā paṭiggahetvā sāmañca abhiññāya āyasmato ānandassa ārocesi, imamatthamāyasmā ānando bhagavato sammukhā sutvā sammukhā paṭiggahetvā ārocesi bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. Tayidaṁ brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitanti.
Janavasabhasuttaṁ niṭṭhitaṁ pañcamaṁ.