1. On Past Lives

dn14:1.1.1So I have heard.In the suttas, apadāna means “evidence”, “traces left behind” (DN27, AN3.2). The sense here seems to have been “(story about) the traces that deeds leave behind”. The sense “legend of past lives” probably grew out of this sutta, and later became the title of the collections of legends of past lives of the monks (Thera-apadāna) and nuns (Therī-apadāna).At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery, in the hut by the kareri tree.Kareri is evidently Miliusa tomentosa, known as hoom or kari in Hindi. It is related to the custard apple, not the curry tree (Murraya koenigii).

dn14:1.1.3Then after the meal, on return from almsround, several mendicants sat together in the pavilion by the kareri tree and this Dhamma talk on the subject of past lives came up among them, “So it was in a past life; such it was in a past life.“Past life” is pubbenivāsa, literally “former abode”.

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dn14:1.2.1With clairaudience that is purified and superhuman, the Buddha heard that discussion among the mendicants. So he got up from his seat and went to the pavilion, where he sat on the seat spread out and addressed the mendicants, “Mendicants, what were you sitting talking about just now? What conversation was left unfinished?”

dn14:1.2.4The mendicants told him what had happened, adding, “This is the conversation that was unfinished when the Buddha arrived.”

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dn14:1.3.1“Would you like to hear a Dhamma talk on the subject of past lives?”

dn14:1.3.2“Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha give a Dhamma talk on the subject of past lives. The mendicants will listen and remember it.”

dn14:1.3.4“Well then, mendicants, listen and apply your mind well, I will speak.”

dn14:1.3.5“Yes, sir,” they replied. The Buddha said this:

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dn14:1.4.1“Ninety-one eons ago, the Buddha Vipassī arose in the world, perfected and fully awakenedAt MN71 and SN42.9 the Buddha says he recollects ninety-one eons, which must refer back to the life of Vipassī. We shall see the origin of his name below. Thirty-one eons ago, the Buddha Sikhī arose in the world, perfected and fully awakened.Sikhī means “crested one” and refers to a halo or crown. A story of him and his disciples is told at SN6.14. In the same thirty-first eon, the Buddha Vessabhū arose in the world, perfected and fully awakened.Vessabhū is Sanskrit Viśvabhṛt. It means “all-bearing”, probably originating as a word for the earth. A legendary king of the same name once ruled over the city of Avantī (DN19). In the present fortunate eon, the Buddhas Kakusandha,Due to the appearance of four Buddhas in this cycle it is known as “fortunate” (bhadda).
Stories from Kakusandha’s day appear at MN50 and SN15.20. There is no obvious etymology for his name, but perhaps it stems from kaku (“peak”) and thus “the union of the peaks”, a valley at the junction of mountains. Koṇāgamana,The meaning of Koṇāgamana is unclear. In Sanskrit it is often spelled Kanakamuni, “the golden sage”, while in the (dubious) Nigali Sagar Edict of Ashoka it is Konākamana. At Therigatha 16 we hear the past life of three nuns in the time of Koṇāgamana. and Kassapa arose in the world, perfected and fully awakened.Kassapa (Sanskrit Kaśyapa) means “tortoise”. It is a common Brahmanical clan name, stemming from an ancient figure reckoned as the eldest of the “seven sages”, to whom some Vedic verses are attributed. Details of the Buddha Kassapa’s time are found at MN81, SN15.20, and SN48.57. And in the present fortunate eon, I have arisen in the world, perfected and fully awakened.These numbers make up a quasi-logarithmic scale: the time gaps multiply by three, while the number of Buddhas divides by two. In eon one there are four Buddhas. Thirty eons ago the number is halved, so they had two Buddhas. Twice-thirty eons before that, the number is halved again, to one Buddha, thus ending the scale.

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dn14:1.5.1The Buddhas Vipassī, Sikhī, and Vessabhū were born as aristocrats into aristocrat families. The Buddhas Kakusandha, Koṇāgamana, and Kassapa were born as brahmins into brahmin families. I was born as an aristocrat into an aristocrat family.In ancient India, the “aristocrats” (khattiya) and the brahmins vied for the prestige of being the highest class. The traditional business of the aristocrats was land, politics, agriculture, and war, while the brahmins were a hereditary priestly caste who served as advisers and ritualists. It is said that the Buddha-to-be was born in whatever caste was most prestigious at the time so that his word would have the most impact.
In this sutta, the Buddha simply refers to himself as “I” with no personal name. When the seven Buddhas are listed at DN32, however, he is called Aṅgīrasa.

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dn14:1.6.1Koṇḍañña was the clan of Vipassī,The Koṇḍaññas (Sanskrit Kauṇḍinya) originated as the leading clan of the city of Kuṇḍina the capital of Vidarbha, which is probably modern Kaundinyapura on the Wardha River. Sikhī, and Vessabhū. Kassapa was the clan of Kakusandha, Koṇāgamana, and Kassapa. Gotama is my clan.Gotama is an ancient Brahmanical clan name, which like Kassapa stems from the Vedas and the seven sages. Why does the Buddha, an aristocrat, have a Brahmanical clan? During initiation by a Brahmanical family priest (purohita), an aristocrat was ritually determined to be a brahmin for a short time, during which he would assume the lineage name of the priest. After being restored as an aristocrat, he and his family would still be referred to by that name. Thus the Sakyans’ purohita must have been of the Gotama lineage. Other examples of this practice include the Mallas who are called Vāseṭṭha (DN16) and Saccaka who is called Aggivessana (MN35). The Jain Ācārāṅgasūtra 2.15.15 records a similar situation, for while Mahāvīra was, like the Buddha, a khattiya, he was of the Kāśyapa gotta, and various relatives were assigned to Vāsiṣṭha, Kauṇḍinya, and Kauśika.

dn14:1.7.1For Vipassī, the lifespan was 80,000 years. For Sikhī, the lifespan was 70,000 years. For Vessabhū, the lifespan was 60,000 years. For Kakusandha, the lifespan was 40,000 years. For Koṇāgamana, the lifespan was 30,000 years. For Kassapa, the lifespan was 20,000 years. For me at this time the life-span is short, brief, and fleeting. A long life is a hundred years or a little more.

dn14:1.8.1Vipassī was awakened at the root of a patala tree.Stereospermum chelonoides. Dictionaries of Pali and Sanskrit call this the “trumpet-flower tree”, but that is more commonly used for Oroxylum indicum. Sikhī was awakened at the root of a white-mango tree.Puṇḍarīka is the white lotus, but here it is the name of a tree. The commentary says this is setamba (“white-mango”). It is not, however, the mango variety known by that name today (Mangifera caesia), which is not found in India. Vessabhū was awakened at the root of a sal tree.Shorea robusta. Kakusandha was awakened at the root of a sirisa tree.Albizia lebbeck, sometimes still known by the old name of sirisa. Older sources sometimes call it an acacia. Koṇāgamana was awakened at the root of a cluster fig tree.Ficus racemosa. Kassapa was awakened at the root of a banyan tree.Ficus benghalensis. I was awakened at the root of a peepal tree.Ficus religiosa, sacred to Buddhists, Jains, and Hindus alike. Ancient sources referred to it both as assattha (Sanskrit aśvattha) and pippala. Buddhists today simply call it the Bodhi (or Bo) tree.

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dn14:1.9.1Vipassī had a fine pair of chief disciples named Khaṇḍa and Tissa. Sikhī had a fine pair of chief disciples named Abhibhū and Sambhava.Abhibhū means “Victor”, while Sambhava means “son of Śambhu the blessed”. Śambhu is commonly found in the Rig Veda in the sense, “blessing, benefit”, and became a common name or epithet of gods, etc. Vessabhū had a fine pair of chief disciples named Soṇa and Uttara. Kakusandha had a fine pair of chief disciples named Vidhura and Sañjīva. Koṇāgamana had a fine pair of chief disciples named Bhiyyosa and Uttara. Kassapa had a fine pair of chief disciples named Tissa and Bhāradvāja. I have a fine pair of chief disciples named Sāriputta and Moggallāna.

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dn14:1.10.1Vipassī had three gatherings of disciples—one of 6,800,000, one of 100,000, and one of 80,000—all of them mendicants who had ended their defilements.The number of disciples diminishes as we approach historical time.

dn14:1.10.2Sikhī had three gatherings of disciples—one of 100,000, one of 80,000, and one of 70,000—all of them mendicants who had ended their defilements.

dn14:1.10.3Vessabhū had three gatherings of disciples—one of 80,000, one of 70,000, and one of 60,000—all of them mendicants who had ended their defilements.

dn14:1.10.4Kakusandha had one gathering of disciples—40,000 mendicants who had ended their defilements.

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dn14:1.10.5Koṇāgamana had one gathering of disciples—30,000 mendicants who had ended their defilements.

dn14:1.10.6Kassapa had one gathering of disciples—20,000 mendicants who had ended their defilements.

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dn14:1.10.7I have had one gathering of disciples—1,250 mendicants who had ended their defilements.An extensive journey of the Buddha with 1,250 mendicants is documented in Khandhaka 6, at one point of which occurs the events of the Selasutta (Snp3.7 and MN91). The Buddha is also accompanied by 1,250 mendicants in the Sāmaññaphalasutta (DN2) and the Parosahassasutta (SN8.8).

dn14:1.11.1Vipassī had as chief attendant a mendicant named Asoka. Sikhī had as chief attendant a mendicant named Khemaṅkara. Vessabhū had as chief attendant a mendicant named Upasanta. Kakusandha had as chief attendant a mendicant named Buddhija. Koṇāgamana had as chief attendant a mendicant named Sotthija. Kassapa had as chief attendant a mendicant named Sabbamitta. I have as chief attendant a mendicant named Ānanda.

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dn14:1.12.1Vipassī’s father was King Bandhumā,Bandhumā literally means “one who has kin”. A King Bandhumant is recorded as a descendant of Ikṣvāku, son of Manu, son of the Sun (Viṣṇu Purāṇa 4.1). Gotama, likewise, was a “kinsman of the sun” (ādiccabandhu). his birth mother was Queen Bandhumatī, and their capital city was named Bandhumatī.

dn14:1.12.4Sikhī’s father was King Aruṇa,The son of King Dawn and Queen Radiant in the City of the Dawn, Sikhī is the streaming rays of sunrise. These names recall a solar myth. his birth mother was Queen Pabhāvatī,In Mārkaṇḍeya Purāṇa ch. 131, a Pabhāvatī, daughter of the king of Vidarbha, is said to have married Marutta, king of Vajjī. and their capital city was named Aruṇavatī.There is an Arunawati River in Maharashtra, not far from the ancient homeland of the Koṇḍaññas in Kuṇḍina.

dn14:1.12.7Vessabhū’s father was King Suppatita,Vessabhū’s parents King Goodfall and Queen Rainy recall a seasonal fertility myth, where they gave life to their son the earth, “the nourisher and bearer of all”. Note, however the variants suppatīta (“well pleased”) and yasavatī (“celebrated”). his birth mother was Queen Vassavatī, and their capital city was named Anoma.

dn14:1.12.10Kakusandha’s father was the brahmin Aggidatta,The names of the brahmin fathers all refer to ritual offerings. Aggidatta means “offered to the fire”. and his birth mother was the brahmin lady Visākhā.The names of the brahmin mothers all recall Indian nakkhatta. These are “constellations” or more properly “lunar mansions”; segments of the sky through which the Moon passes and which are associated with certain stars or clusters. In the Atharvaveda system, Visākhā is the 16th lunar asterism (Libra). At that time the king was Khema, whose capital city was named Khemavatī.Based on the Ashoka pillar there, this is identified with modern Gotihawa, southeast of Kapilavastu in Nepal.

dn14:1.12.14Koṇāgamana’s father was the brahmin Yaññadatta,“Offered in sacrifice”. and his birth mother was the brahmin lady Uttarā.Several constellations are distinguished as “former” (pubba) and “later” (uttara). Since it lies between Visākhā and Dhanavatī, this may be the 21st constellation, Uttara Āṣāḍhā (Sagittarius/Capricorn). At that time the king was Sobha, whose capital city was named Sobhavatī.If the dubious Ashokan edict there is to be believed, this was traditionally identified with the town known today as Nigali Sagar near Kapilavastu in Nepal.

dn14:1.12.18Kassapa’s father was the brahmin Brahmadatta,“Offered to Brahmā”. Many of the Jātakas feature a king of this name, usually said to reside in Benares. and his birth mother was the brahmin lady Dhanavatī.Dhanavatī means “wealthy”, but it is also an alternate name for the 23rd constellation, dhaniṣṭhā (or śraviṣṭā, Delphinus). At that time the king was Kikī,Kikī (“blue jay”) appears in the story of the past Buddha Kassapa at MN81. whose capital city was named Varanasi.

dn14:1.12.22In this life, my father was King Suddhodana,Suddhodana means “white rice”. He is mentioned by name at Theragatha 10, Snp3.11, and Khandhaka 1. my birth mother was Queen Māyā,Māyā means “illusion”. She is mentioned by name at Theragatha 10 and Therigatha 6. and our capital city was Kapilavatthu.”

dn14:1.12.25That is what the Buddha said. When he had spoken, the Holy One got up from his seat and entered his dwelling.

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dn14:1.13.1Soon after the Buddha left, those mendicants discussed among themselves:

dn14:1.13.2“It’s incredible, reverends, it’s amazing! The Realized One has such psychic power and might! For he is able to recollect the birth, names, clans, lifespan, chief disciples, and gatherings of disciples of the Buddhas of the past who have become fully quenched, cut off proliferation, cut off the track, finished off the cycle, and transcended all suffering. He knows their birth, names, clans, conduct, qualities, wisdom, meditation, and freedom.

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dn14:1.13.5Is it because the Realized One has clearly comprehended the principle of the teachings that he can recollect all these things?“Principle of the teachings” is dhammadhātu. At SN12.32, Sāriputta’s mastery of the dhammadhātu gives him the ability to answer any questions on the Dhamma. Or did deities tell him?” But this conversation among those mendicants was left unfinished.

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dn14:1.14.1Then in the late afternoon, the Buddha came out of retreat and went to the pavilion by the kareri tree, where he sat on the seat spread out and addressed the mendicants, “Mendicants, what were you sitting talking about just now? What conversation was left unfinished?”

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dn14:1.14.4The mendicants told him what had happened, adding, “This was our conversation that was unfinished when the Buddha arrived.”

dn14:1.15.1“It is because the Realized One has clearly comprehended the principle of the teachings that he can recollect all these things. And the deities also told me.

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dn14:1.15.5Would you like to hear a further Dhamma talk on the subject of past lives?”

dn14:1.15.6“Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha give a further Dhamma talk on the subject of past lives. The mendicants will listen and remember it.”

dn14:1.15.8“Well then, mendicants, listen and apply your mind well, I will speak.”

dn14:1.15.9“Yes, sir,” they replied. The Buddha said this:

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dn14:1.16.1“Ninety-one eons ago, the Buddha Vipassī arose in the world, perfected and fully awakened. He was born as an aristocrat into an aristocrat family. His clan was Koṇḍañña. He lived for 80,000 years. He was awakened at the root of a patala tree. He had a fine pair of chief disciples named Khaṇḍa and Tissa. He had three gatherings of disciples—one of 6,800,000, one of 100,000, and one of 80,000—all of them mendicants who had ended their defilements. He had as chief attendant a mendicant named Asoka. His father was King Bandhumā, his birth mother was Queen Bandhumatī, and their capital city was named Bandhumatī.

2. What’s Normal For One Intent on Awakening

dn14:1.17.1When Vipassī, the being intent on awakening, passed away from the host of joyful gods, he was conceived in his mother’s womb, mindful and aware.These characteristics of the birth of the Buddha-to-be are also found in MN123, where Ānanda quotes the Buddha, although the wording is a little different and three extra details are added at the start. In addition, this detail and that about emerging mindfully from the womb are found at AN4.127.
Normally in early Pali, the word bodhisatta is reserved for the Buddha-to-be once he has left home and is practicing “intent on awakening” (eg. MN26). This passage extends the usage back as far as the end of the immediate past life. This is normal in such a case.“Normal” is dhammatā, a natural principle. This entire passage differs from the earliest concept of the bodhisatta (“one intent on awakening”), which in early texts is typically applied to Siddhattha after he left the home.

dn14:1.17.3It’s normal that, when the being intent on awakening passes away from the host of joyful gods, he is conceived in his mother’s womb. And then—in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. Even in the boundless void of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods.The commentary identifies this realm of “utter darkness” (andhakāratimisā) with a cold hell realm. There is a corresponding Purāṇic hell called andhatāmisra.
Asaṁvutā was translated by Ñāṇamoḷī as “abysmal”, but this relies on a commentarial cosmology that is not found in the suttas. The sense, rather, is “boundless”. The root harks back to the Vedic serpent Vṛtra who wraps the world in darkness.
Nānubhonti (“makes no impression”) is glossed in the commentary to AN4.127 as nappahonti “ineffective”. And the sentient beings reborn there recognize each other by that light: ‘So, it seems other sentient beings have been reborn here!’The light is a physical one, not just a metaphor. From this, it appears that sentient beings may be spontaneously reborn in interstellar space. Compare the problem of the “Boltzmann brain” in physics. And this ten-thousandfold galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods. This is normal in such a case.

dn14:1.17.9It’s normal that, when the being intent on awakening is conceived in his mother’s belly, four godlings approach to guard the four quarters, so that no human or non-human or anyone at all shall harm the being intent on awakening or his mother.These are the Four Great Kings, regarded as protector deities. This is normal in such a case.

dn14:1.18.1It’s normal that, when the being intent on awakening is conceived in his mother’s belly, she becomes naturally ethical. She refrains from killing living creatures, stealing, sexual misconduct, lying, and beer, wine, and liquor intoxicants.The five precepts. This is normal in such a case.

dn14:1.19.1It’s normal that, when the being intent on awakening is conceived in his mother’s belly, she no longer feels sexual desire for men, and she cannot be violated by a man of lustful intent. This is normal in such a case.

dn14:1.20.1It’s normal that, when the being intent on awakening is conceived in his mother’s belly, she obtains the five kinds of sensual stimulation and amuses herself, supplied and provided with them.While sensual pleasures provoke attachment, they are nonetheless a kind of pleasure and therefore a sign of virtue and good past kamma. This is normal in such a case.

dn14:1.21.1It’s normal that, when the being intent on awakening is conceived in his mother’s belly, no afflictions beset her. She’s happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, whole in his major and minor limbs, not deficient in any faculty. Suppose there was a beryl gem that was naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it was strung with a thread of blue, yellow, red, white, or golden brown. And a person with clear eyes were to take it in their hand and examine it: ‘This beryl gem is naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it’s strung with a thread of blue, yellow, red, white, or golden brown.’

dn14:1.21.4In the same way, when the being intent on awakening is conceived in his mother’s belly, no afflictions beset her. She’s happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, whole in his major and minor limbs, not deficient in any faculty. This is normal in such a case.

dn14:1.22.1It’s normal that, seven days after the being intent on awakening is born, his mother passes away and is reborn in the host of joyful gods.This tragic detail is also mentioned in Ud5.2. The Buddha is raised by a step-mother, which in our Buddha’s case was Māyā’s sister Mahāpajāpatī (AN8.51, MN142). This is normal in such a case.

dn14:1.23.1It’s normal that, while other women carry the infant in the womb for nine or ten months before giving birth, not so the mother of the being intent on awakening. She gives birth after exactly ten months.Ten signifies fullness and completion, as for example the “ten directions”.
The notion that the term of pregnancy was “nine or ten months” is also found at Chāndogya Upaniṣad 5.9.1. In the Rig Veda it is typically “in the tenth month” (5.78.7, 10.84.3). This is normal in such a case.

dn14:1.24.1It’s normal that, while other women give birth while sitting or lying down, not so the mother of the being intent on awakening. She only gives birth standing up.In illustrations she is depicted standing while holding a tree in the pose known as sālabhañjikā, a common motif in Indian art representing the abundance of springtime. This is normal in such a case.

dn14:1.25.1It’s normal that, when the being intent on awakening emerges from his mother’s womb, gods receive him first, then humans. This is normal in such a case.

dn14:1.26.1It’s normal that, when the being intent on awakening emerges from his mother’s womb, before he reaches the ground, four godlings receive him and place him before his mother, saying: ‘Rejoice, O Queen! An illustrious son is born to you.’ This is normal in such a case.

dn14:1.27.1It’s normal that, when the being intent on awakening emerges from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean. Suppose a jewel-treasure was placed on a cloth from Kāsi. The jewel would not soil the cloth, nor would the cloth soil the jewel.Kāsi is the nation of which Varanasi is the capital. Their cloth was of exceptional quality. Why is that? Because of the cleanliness of them both.

dn14:1.27.5In the same way, when the being intent on awakening emerges from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean. This is normal in such a case.

dn14:1.28.1It’s normal that, when the being intent on awakening emerges from his mother’s womb, two showers of water appear from the sky, one cool, one warm, for bathing the being intent on awakening and his mother. This is normal in such a case.

dn14:1.29.1It’s normal that, as soon as he’s born, the being intent on awakening stands firm with his own feet on the ground. Facing north, he takes seven strides with a white parasol held above him, surveys all quarters, and makes this dramatic proclamation: ‘I am the foremost in the world! I am the eldest in the world! I am the first in the world! This is my last rebirth; now there’ll be no more future lives.’This passage implies that Buddhahood was destined from the time of birth, which stands in contrast to the rest of the suttas, where Buddhahood was hard-won by the Bodhisatta’s efforts while striving for awakening.
“Stands firm on his own feet” signifies that he will be awakened by his own efforts.
“North” is uttara, which is also “the beyond”; this predicts his attaining Nibbana.
“Seven strides” signifies crossing over the vast cycles of birth and death, especially by developing the seven awakening factors.
The “white parasol” signifies purity and royalty.
“Surveying all quarters” signifies his universal knowledge.
The “dramatic proclamation” is āsabhiṁ vācaṁ, literally the “voice of a bull”. Other contexts show that this is is an expression emphasizing speech that is dramatic and imposing (SN52.9, DN28 = SN47.12).
At Bṛhadāraṇyaka Upaniṣad 6.1.1 and Chāndogya Upaniṣad 5.1.1 the “vital breath” (prāṇa) is said to be “eldest and first” (jyeṣṭhaśca śreṣṭhaśca). This is normal in such a case.

dn14:1.30.1It’s normal that, when the being intent on awakening emerges from his mother’s womb, then—in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. Even in the boundless void of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods. And the sentient beings reborn there recognize each other by that light: ‘So, it seems other sentient beings have been reborn here!’ And this ten-thousandfold galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods. This is normal in such a case.

3. The Thirty-Two Marks of a Great Man

dn14:1.31.1When Prince Vipassī was born, they announced it to King Bandhumā,Many of the details of the following account were later incorporated into the life of Gotama, under the principle that the major events of the lives of Buddhas follow a natural order. Nonetheless, they are not always consistent with other accounts in early texts. For example, in the Attadaṇḍasutta the Buddha says his going forth was prompted by disillusionment and fear due to chronic conflict and warfare (Snp4.15). ‘Sire, your son is born! Let your majesty examine him!’ When the king had examined the prince, he had the brahmin soothsayers summoned and said to them,In Snp3.11, the newborn Siddhattha is examined by the dark hermit Asita. These two versions are combined in later accounts. ‘Gentlemen, please examine the prince.’ When they had examined him they said to the king, ‘Rejoice, O King! An illustrious son is born to you. You are fortunate, so very fortunate, to have a son such as this born in this family! For the prince possesses the thirty-two marks of a great man. A great man who possesses these has only two possible destinies, no other.Asita did not look at the 32 marks, and he predicted only one destiny: that he would become a Buddha. If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures. He has the following seven treasures:Various “treasures” (ratana) or “gems” of a king are discussed in such texts as Śatapatha Brāhmaṇa 5.3.1. the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he reigns by principle, without rod or sword. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world.

dn14:1.32.1And what are the marks which he possesses?The marks are elsewhere listed in DN30 and MN91. Here I list the related marks in the Bṛhatsaṁhitā as identified by Nathan McGovern (On the Origins of the 32 Marks of a Great Man, Journal of the International Association of Buddhist Studies, 2016, vol. 39, pp. 207–247).

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dn14:1.32.7He has well-planted feet.This echoes the posture of the newborn bodhisatta, and has the same meaning: that he will become awakened by “standing on his own two feet”.

dn14:1.32.8On the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail.These leave marks that were seen by Doṇa (AN4.36). They are often depicted in Buddhist art, signifying the perfection and completeness of the traces that the Buddha leaves behind in his teachings and practice. Bṛhatsaṁhitā 69.17 lists several auspicious marks, including the wheel.

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dn14:1.32.9He has stretched heels.Described as “abundantly long” at DN30.

dn14:1.32.10He has long fingers.Same at Bṛhatsaṁhitā 68.36.

dn14:1.32.11His hands and feet are tender.Tender feet at Bṛhatsaṁhitā 68.2.

dn14:1.32.12He has serried hands and feet.Bṛhatsaṁhitā 68.2 has śliṣtāṅgulī (“compact or sticky fingers”). The commentary denies that the Pali jāla means a physical web. I think it means that the fingers and toes were usually held together rather than splayed, hence not letting things slip through the fingers.

dn14:1.32.13The tops of his feet are arched.Ussaṅkha means “(curved) up like a shell”, while Bṛhatsaṁhitā 68.2 says “curved up like a tortoise”. The descriptive verse at DN30 shows that it refers to the tops of the feet.

dn14:1.32.14His calves are like those of an antelope.These are presumably the long, elegant rear calves of the Indian Blackbuck.

dn14:1.32.15When standing upright and not bending over, the palms of both hands touch the knees.This agrees with Bṛhatsaṁhitā 68.35.

dn14:1.32.16His private parts are covered in a foreskin.Same at Bṛhatsaṁhitā 68.8.

dn14:1.32.17He is golden colored; his skin shines like lustrous gold.Bṛhatsaṁhitā 68.102 says kings have a shining complexion.

dn14:1.32.18He has delicate skin, so delicate that dust and dirt don’t stick to his body.Bṛhatsaṁhitā 68.102 mentions a “clean complexion” (śuddha).

dn14:1.32.19His hairs grow one per pore.Same at Bṛhatsaṁhitā 68.5.

dn14:1.32.20His hairs stand up; they’re blue-black and curl clockwise.Bṛhatsaṁhitā 68.26 says those with hairs turning right become kings.

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dn14:1.32.21His body is tall and straight-limbed.Here brahm- is an adjective from √brah + ma, equivalent to the Sanskrit bṛṁh, having the sense “grown, extended”. The Sanskrit form here is bṛhadṛjugātra.

dn14:1.32.22He has bulging muscles in seven places.Hands, feet, shoulders, and chest (DN30).

dn14:1.32.23His chest is like that of a lion.Bṛhatsaṁhitā 68.18 compares not the chest but the hips with a lion.

dn14:1.32.24He is filled out between the shoulders.Bṛhatsaṁhitā 68.27 says the heart is raised and muscular.

dn14:1.32.25He has the proportional circumference of a banyan tree: the span of his arms equals the height of his body.Bṛhatsaṁhitā 69.13 has the same proportions without the simile. These are the normal human proportions, yet we cannot touch our knees without bending. The only way these marks could be reconciled is if the arms were extra long and the length of the legs below the knees was extra long as well. And this is exactly what we are told: the ankles are stretched and long, and the calves are like those of an antelope, whose rear calves are long proportionate to the thigh. Thus in this regard the marks appear to be internally consistent, though not describing normal human anatomy.

dn14:1.32.26His torso is cylindrical.

dn14:1.32.27He has ridged taste buds.“Ridged taste buds” is rasaggasaggī. Rasa can mean either “taste” or “nutrition”, but the use of ojā in DN30 confirms the latter. Gasa is “swallow” and per DN30 it is the “conveyance of savor” (rasaharaṇīyo). Agga often means “best”, but this is derived from the primary sense of “peak”. The descriptors uddhagga (“raised”) at DN30 and susaṇṭhitā (“prominent”) also at DN30 confirm that the latter is meant. The mark refers to taste buds raised in noticeable ridges on the tongue that absorb nutrition and aid digestion. It has often been interpreted as “excellent (aggī) sense (gasa) of taste (rasa)”, but this, being imperceptible to others, is rather a secondary consequence of the mark.

dn14:1.32.28His jaw is like that of a lion.

dn14:1.32.29He has forty teeth.

dn14:1.32.30His teeth are even.Even, gapless, and white teeth are at Bṛhatsaṁhitā 68.52.

dn14:1.32.31His teeth have no gaps.

dn14:1.32.32His teeth are perfectly white.

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dn14:1.32.33He has a large tongue.Same at Bṛhatsaṁhitā 68.53.

dn14:1.32.34He has the voice of the Divinity, like a cuckoo’s call.

dn14:1.32.35His eyes are indigo.At Therigatha 13 Ambapālī describes her eyes as abhinīla. While some Indians do indeed have blue eyes, this probably describes a black so deep it appears blue.

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dn14:1.32.36He has eyelashes like a cow’s.Cows have long and elegant eyelashes.

dn14:1.32.37Between his eyebrows there grows a tuft, soft and white like cotton-wool.

dn14:1.32.38The crown of his head is like a turban.The uṇhīsa is depicted as a bulge on the Buddha’s crown.

dn14:1.33.1These are the thirty-two marks of a great man that the prince has. A great man who possesses these has only two possible destinies, no other. If he stays at home he becomes a king, a wheel-turning monarch. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world.’

4. How He Came to be Known as Vipassī

dn14:1.33.9Then King Bandhumā had the brahmin soothsayers dressed in unworn clothes and satisfied all their needs.This is the dakkhiṇā, the religious offering given in gratitude and respect for the services.

Then the king appointed nursemaids for Prince Vipassī.His birth mother has passed away and there is no mention of a step-mother. Some suckled him, some bathed him, some held him, and some carried him on their hip. From when he was born, a white parasol was held over him night and day, with the thought, ‘Don’t let cold, heat, grass, dust, or damp bother him.’ He was dear and beloved by many people, like a blue water lily, or a pink or white lotus. He was always passed from hip to hip.

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dn14:1.35.1From when he was born, his voice was charming, graceful, sweet, and lovely. It was as sweet as the song of a cuckoo-bird found in the Himalayas.

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dn14:1.36.1From when he was born, Prince Vipassī had the power of clairvoyance which manifested as a result of past deeds, by which he could see for a league all around both by day and by night.Normally clairvoyance and related abilities are said to arise due to the power of the fourth jhāna, whereas here it comes naturally due to past kamma. After jhāna this ability is empowered by the radiant mind clear of hindrances, whereas here it seems to be a more limited ability to see clearly and in the dark.

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dn14:1.37.1And he was unblinkingly watchful, like the gods of the thirty-three. And because it was said that he was unblinkingly watchful, he came to be known as ‘Vipassī’.Vipassī’s name is simply the personal form of the word made famous in Buddhist meditation, vipassanā. This is usually rendered as “insight”, but the sense here is more like “clear seeing”.

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dn14:1.37.3Then while King Bandhumā was sitting in court, he’d sit Prince Vipassī in his lap and explain the case to him. And sitting there in his father’s lap, Vipassī would thoroughly consider the case and draw a conclusion using a logical system. So this was all the more reason for him to be known as ‘Vipassī’.Indian epistemology acknowledges two fundamental sources of knowledge: direct perception (paccakkha) and inference (anumāna). This passage shows that vipassanā includes both. I render vipassanā with “discernment” in an attempt to capture both nuances, rather than the standard “insight”.

dn14:1.38.1Then King Bandhumā had three stilt longhouses built for him—one for the winter, one for the summer, and one for the rainy season, and provided him with the five kinds of sensual stimulation. Prince Vipassī stayed in a stilt longhouse without coming downstairs for the four months of the rainy season, where he was entertained by musicians—none of them men.

The first recitation section.

5. The Old Man

dn14:2.1.1Then, after many years, many hundred years, many thousand years had passed, Prince Vipassī addressed his charioteer,Here begins the story of the four signs that led to Vipassī’s going forth—an old man, a sick man, a dead man, and a renunciate. Later texts apply the same story to Siddhattha, indeed to all bodhisattvas.
These four “signs” (nimitta) are also called “messengers of the gods”, reckoned as five (MN130) or three (AN3.36). ‘My dear charioteer, harness the finest chariots. We will go to a park and see the scenery.’

dn14:2.1.3‘Yes, sir,’ replied the charioteer. He harnessed the chariots and informed the prince, ‘Sire, the finest chariots are harnessed. Please go at your convenience.’ Then Prince Vipassī mounted a fine carriage and, along with other fine carriages, set out for the park.

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dn14:2.2.1Along the way he saw an elderly man, bent double, crooked, leaning on a staff, trembling as he walked, ailing, past his prime. He addressed his charioteer, ‘My dear charioteer, what has that man done? For his hair and his body are unlike those of other men.’

dn14:2.2.5‘That, Your Majesty, is called an old man.’

dn14:2.2.6‘But why is he called an old man?’

dn14:2.2.7‘He’s called an old man because now he has not long to live.’

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dn14:2.2.8‘But my dear charioteer, am I liable to grow old? Am I not exempt from old age?’

dn14:2.2.9‘Everyone is liable to grow old, Your Majesty, including you. No-one is exempt from old age.’

dn14:2.2.10‘Well then, my dear charioteer, that’s enough of the park for today. Let’s return to the royal compound.’Antepuraṁ (“royal compound”) was the inner sanctum of the royal residence. Maximally it referred to the area enclosed by walls within which the ruling families and staff lived. It later became used in the more restricted sense of “harem”.

dn14:2.2.11‘Yes, Your Majesty,’ replied the charioteer and did so.

dn14:2.2.12Back at the royal compound, the prince brooded, miserable and sad:“Brood” is pajjhāyati. He is having an existential crisis. ‘Curse this thing called rebirth, since old age will come to anyone who’s born.’

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dn14:2.3.1Then King Bandhumā summoned the charioteer and said, ‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’

dn14:2.3.3‘No, Your Majesty, the prince didn’t enjoy himself at the park.’

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dn14:2.3.4‘But what did he see on the way to the park?’ And the charioteer told the king about seeing the old man and the prince’s reaction.

6. The Sick Man

dn14:2.4.1Then King Bandhumā thought,

‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’In any story of prophecy, efforts are made to avert it and they invariably fail. This is a recursive property of prophetic myth. If the prophecy were averted, the myth would not exist and we would not know of it; but because the myth does exist, we know how it ends and the prophecy must come true.

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To this end he provided the prince with even more of the five kinds of sensual stimulation, with which the prince amused himself.

dn14:2.5.1Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to the park once more.An existential crisis takes its own time; it cannot be rushed.

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dn14:2.6.1Along the way he saw a man who was sick, suffering, gravely ill, collapsed in his own urine and feces, being picked up by some and put down by others. He addressed his charioteer, ‘My dear charioteer, what has that man done? For his eyes and his voice are unlike those of other men.’

dn14:2.6.5‘That, Your Majesty, is called a sick man.’

dn14:2.6.6‘But why is he called a sick man?’

dn14:2.6.7‘He’s called a sick man; hopefully he will recover from that illness.’

dn14:2.6.8‘But my dear charioteer, am I liable to fall sick? Am I not exempt from sickness?’

dn14:2.6.9‘Everyone is liable to fall sick, Your Majesty, including you. No-one is exempt from sickness.’

dn14:2.6.10‘Well then, my dear charioteer, that’s enough of the park for today. Let’s return to the royal compound.’

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dn14:2.6.11‘Yes, Your Majesty,’ replied the charioteer and did so.

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dn14:2.6.12Back at the royal compound, the prince brooded, miserable and sad: ‘Curse this thing called rebirth, since old age and sickness will come to anyone who’s born.’

dn14:2.7.1Then King Bandhumā summoned the charioteer and said, ‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’

dn14:2.7.3‘No, Your Majesty, the prince didn’t enjoy himself at the park.’

dn14:2.7.4‘But what did he see on the way to the park?’ And the charioteer told the king about seeing the sick man and the prince’s reaction.

7. The Dead Man

dn14:2.8.1Then King Bandhumā thought, ‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’

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To this end he provided the prince with even more of the five kinds of sensual stimulation, with which the prince amused himself.

dn14:2.9.2Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to the park once more.

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dn14:2.10.1Along the way he saw a large crowd gathered making a bier out of garments of different colors.Neither reading vilāta or milāta appears to occur elsewhere in this sense. The commentary says it is a bier (sivika). He addressed his charioteer, ‘My dear charioteer, why is that crowd making a bier?’

dn14:2.10.4‘That, Your Majesty, is for someone who’s departed.’

dn14:2.10.5‘Well then, drive the chariot up to the departed.’

dn14:2.10.6‘Yes, Your Majesty,’ replied the charioteer, and did so.

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dn14:2.10.7When the prince saw the corpse of the departed, he addressed the charioteer, ‘But why is he called departed?’

dn14:2.10.9‘He’s called departed because now his mother and father, his relatives and kin shall see him no more, and he shall never again see them.’

dn14:2.10.10‘But my dear charioteer, am I liable to die? Am I not exempt from death? Will the king and queen and my other relatives and kin see me no more? And shall I never again see them?’

dn14:2.10.13‘Everyone is liable to die, Your Majesty, including you. No-one is exempt from death. The king and queen and your other relatives and kin shall see you no more, and you shall never again see them.’

dn14:2.10.16‘Well then, my dear charioteer, that’s enough of the park for today. Let’s return to the royal compound.’

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dn14:2.10.17‘Yes, Your Majesty,’ replied the charioteer and did so.

dn14:2.10.18Back at the royal compound, the prince brooded, miserable and sad: ‘Curse this thing called rebirth, since old age, sickness, and death will come to anyone who’s born.’

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dn14:2.11.1Then King Bandhumā summoned the charioteer and said, ‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’

dn14:2.11.3‘No, Your Majesty, the prince didn’t enjoy himself at the park.’

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dn14:2.11.4‘But what did he see on the way to the park?’ And the charioteer told the king about seeing the dead man and the prince’s reaction.

8. The Renunciate

dn14:2.12.1Then King Bandhumā thought, ‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’

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To this end he provided the prince with even more of the five kinds of sensual stimulation, with which the prince amused himself.

dn14:2.13.2Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to the park once more.

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dn14:2.14.1Along the way he saw a man, a renunciate with shaven head, wearing an ocher robe.“Renunciate” is pabbajita (“one who has gone forth”), one of the many words for religious ascetics. It is a general term and does not specify his affiliation. He addressed his charioteer, ‘My dear charioteer, what has that man done? For his head and his clothes are unlike those of other men.’

dn14:2.14.5‘That, Your Majesty, is called a renunciate.’

dn14:2.14.6‘But why is he called a renunciate?’

dn14:2.14.7‘He is called a renunciate because he celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and sympathy for living creatures.’“Celebrate” is sādhu, the famous Buddhist words of approval and rejoicing still heard every day in Theravāda Buddhist cultures. It later acquired the meaning “renunciate” but does not have that sense in early Pali. The virtues that he celebrates are common values of Indian religions.

dn14:2.14.8‘Then I celebrate the one called a renunciate, who celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and sympathy for living creatures! Well then, drive the chariot up to that renunciate.’

dn14:2.14.10‘Yes, Your Majesty,’ replied the charioteer, and did so.

dn14:2.14.11Then Prince Vipassī said to that renunciate, ‘My good man, what have you done? For your head and your clothes are unlike those of other men.’

dn14:2.14.14‘Sire, I am what is called a renunciate.’

dn14:2.14.15‘But why are you called a renunciate?’

dn14:2.14.16‘I am called a renunciate because I celebrate principled and fair conduct, skillful actions, good deeds, harmlessness, and sympathy for living creatures.’

dn14:2.14.17‘Then I celebrate the one called a renunciate, who celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and sympathy for living creatures!’

9. The Going Forth

dn14:2.15.1Then the prince addressed the charioteer, ‘Well then, my dear charioteer, take the chariot and return to the royal compound. I shall shave off my hair and beard right here, dress in ocher robes, and go forth from the lay life to homelessness.’His apparently sudden decision to go forth arises only after an extensive period of crisis and contemplation.

dn14:2.15.4‘Yes, Your Majesty,’ replied the charioteer and did so.

dn14:2.15.5Then Prince Vipassī shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.

10. A Great Crowd Goes Forth

dn14:2.16.1A large crowd of 84,000 people in the capital of Bandhumatī heard that Vipassī had gone forth. It occurred to them, ‘This must be no ordinary teaching and training, no ordinary going forth in which Prince Vipassī has gone forth. If even the prince goes forth, why don’t we do the same?’

dn14:2.16.6Then that great crowd of 84,000 people shaved off their hair and beard, dressed in ocher robes, and followed the one intent on awakening, Vipassī, by going forth from the lay life to homelessness.The idea that a whole populace would follow the bodhisatta on his renunciate path occurs several times in the Jātakas. Escorted by that assembly, Vipassī wandered on tour among the villages, towns, and capital cities.Following the PTS edition in omitting janapada, which is absent from the commentary and the parallel passage at DN19.

dn14:2.17.1Then as he was in private retreat this thought came to his mind, ‘It’s not appropriate for me to live in a crowd. Why don’t I live alone, withdrawn from the group?’ After some time he withdrew from the group to live alone. The 84,000 went one way, but Vipassī went another.

11. Vipassī’s Reflections

dn14:2.18.1Then as Vipassī, the one intent on awakening, was in private retreat in his dwelling, this thought came to his mind,This is the only place vāsūpagata (“entered his dwelling”) is added to this stock phrase. ‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn, yet it doesn’t understand how to escape from this suffering, from old age and death.At SN12.4 this same reflection is attributed to each of the seven past Buddhas, kicking off an investigation into dependent origination in reverse order, starting with the outcome: suffering. Here this is treated as a meditative contemplation, whereas the next sutta, DN15 Mahānidānasutta, delves into the philosophical implications. Oh, when will an escape be found from this suffering, from old age and death?’

dn14:2.18.4Then Vipassī thought, ‘When what exists is there old age and death? What is a requirement for old age and death?’The reflection shows how the bodhisatta is still digging into the trauma of discovering the reality of old age and death. Then, through rational application of mind, Vipassī penetrated with wisdom,Yoniso maniskāra (“rational application of mind”) is a distinctively Buddhist term that literally means “applying the mind by way of source”. It is mostly used in investigating causality, although over time it came to have a more general sense of “reflection, inquiry, attention”. ‘When rebirth exists there’s old age and death. Rebirth is a requirement for old age and death.’Here begins the sequence of dependent origination. I give basic definitions of terms here, and more details in DN15. See also my notes in the Nidānasaṁyutta, especially SN12.1 and SN12.2.
Rebirth is a necessary antecedent condition for old age and death. Note that it is not a sufficient condition for old age, for many die when young.

dn14:2.18.8Then Vipassī thought, ‘When what exists is there rebirth? What is a requirement for rebirth?’Since there cannot be an end to the “birth” that starts this life, jāti means “rebirth”, the next stage in the ongoing cycle. Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When continued existence exists there’s rebirth. Continued existence is a requirement for rebirth.’Bhava means “being, existence, life” in the sense of “past and future lives”. It refers to the ongoing process of continued existence, transmigrating through life after life. By itself, bhava has a positive connotation, and represents the longing that many people have to continue to exist after death in a permanent and happy state. The Buddha, however, situates it as just one more dimension of the flow of conditions.

dn14:2.18.12Then Vipassī thought, ‘When what exists is there continued existence? What is a requirement for continued existence?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When grasping exists there’s continued existence. Grasping is a requirement for continued existence.’“Grasping” (upādāna) at sensual pleasures, views, precepts and observances, and theories of a self (DN15). Grasping has the active sense of “taking up” a new life, not just “clinging” to what one has. It has a dual sense, because it also means the “fuel” that sustains the fire of existence.

dn14:2.18.16Then Vipassī thought, ‘When what exists is there grasping? What is a requirement for grasping?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When craving exists there’s grasping. Craving is a requirement for grasping.’Craving (taṇhā, literally “thirst”) and grasping have a similar meaning, but craving is primal desire while grasping is more complex, involving doctrines and behaviors.

dn14:2.18.20Then Vipassī thought, ‘When what exists is there craving? What is a requirement for craving?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When feeling exists there’s craving. Feeling is a requirement for craving.’“Feeling” (vedanā) is more fundamental than the complex concept of “emotion”. It refers to the hedonic tone of experience as pleasant, painful, or neutral.

dn14:2.18.24Then Vipassī thought, ‘When what exists is there feeling? What is a requirement for feeling?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When contact exists there’s feeling. Contact is a requirement for feeling.’“Contact” is literally “touch” (phassa), and refers to the stimulation that occurs when sense object meets sense organ in experience.

dn14:2.18.28Then Vipassī thought, ‘When what exists is there contact? What is a requirement for contact?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When the six sense fields exist there’s contact. The six sense fields are requirements for contact.’The five senses with the mind as sixth. This topic is treated extensively throughout early Buddhism, with a special focus on understanding and restraining the pull of sense stimulation. Āyatana has a root sense “stretch”, from which derived senses include “dimension”, “field”, etc.

dn14:2.18.32Then Vipassī thought, ‘When what exists are there the six sense fields? What is a requirement for the six sense fields?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When name and form exist there are the six sense fields. Name and form are requirements for the six sense fields.’“Name and form” (nāmarūpa) is a Vedic concept referring to the multiplicity of material forms (rūpa) and associated names (nāma), especially the individual “sentient organisms” such as gods and humans (Rig Veda 5.43.10, Bṛhadāraṇyaka Upaniṣad 1.6.1, Chāndogya Upaniṣad 6.3.2), which are ultimately absorbed into the divine, like rivers in the ocean (Muṇḍaka Upaniṣad 3.2.8, Praśna Upaniṣad 6.5). The Buddha treated “name” analytically as feeling, perception, intention, contact, and application of mind, and “form” as the four elements and derived matter (DN15, MN9, and SN12.2).

dn14:2.18.36Then Vipassī thought, ‘When what exists are there name and form? What is a requirement for name and form?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When consciousness exists there are name and form. Consciousness is a requirement for name and form.’“Consciousness” (viññāṇa) is simple subjective awareness, the sense of knowing. It arises stimulated by either an external sense impression or a mental phenomena such as thought, memory, etc. It is the subjective awareness that makes the entire multiform world of concepts and appearances possible. Thus far the analysis agrees with Yājñavalkya, who says that the manifold appearances in the world arise from consciousness (etebhyo bhūtebhyaḥ samutthāya, Bṛhadāraṇyaka Upaniṣad 2.4.12).

dn14:2.18.40Then Vipassī thought, ‘When what exists is there consciousness? What is a requirement for consciousness?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When name and form exist there’s consciousness. Name and form are requirements for consciousness.’Here the Buddha decisively departs from Yājñavalkya’s view that individuated awareness (saññā) returns into “this great reality, infinite, unbounded, a sheer mass of consciousness” (idaṁ mahadbhūtam anantam apāraṁ vijñānaghana eva, Bṛhadāraṇyaka Upaniṣad 2.4.12). Consciousness (viññāṇa) is not a fundamental reality (mahadbhūta) underlying multiplicity, but rather a conditioned process that exists only together with name and form.

dn14:2.19.1Then Vipassī thought, ‘This consciousness turns back from name and form, and doesn’t go beyond that.’Dependent origination normally continues with two further factors: choices and ignorance. The full series does not appear in the Dīghanikāya. This truncated series emphasizes the mutuality of name and form with consciousness, but does not preclude the normal linear series. Each presentation of dependent origination reveals a different aspect of a complex, ramified process. This is the extent to which one may be reborn, grow old, die, pass away, or reappear. That is: Name and form are requirements for consciousness. Consciousness is a requirement for name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.Note the use of repetition to sum up the main doctrinal teachings. This serves to lock the sequence in memory and ensure no items are missing or displaced, while for one who is reciting the text from memory it provides an opportunity to reflect and apply the meaning in their own experience. That is how this entire mass of suffering originates.’

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dn14:2.19.6‘Origination, origination.’ Such was the vision, knowledge, wisdom, realization, and light that arose in Vipassī, the one intent on awakening, regarding teachings not learned before from another.This phrasing recalls the Buddha’s first sermon (SN56.11), an insight that is said to be common to all Buddhas (SN56.12). Pubbe ananussutesu (“not learned before from another”) means that this is a fresh insight not passed down in an oral tradition.

dn14:2.20.1Then Vipassī thought, ‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When rebirth doesn’t exist there’s no old age and death. When rebirth ceases, old age and death cease.’

dn14:2.20.5Then Vipassī thought, ‘When what doesn’t exist is there no rebirth? When what ceases does rebirth cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When continued existence doesn’t exist there’s no rebirth. When continued existence ceases, rebirth ceases.’

dn14:2.20.9Then Vipassī thought, ‘When what doesn’t exist is there no continued existence? When what ceases does continued existence cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When grasping doesn’t exist there’s no continued existence. When grasping ceases, continued existence ceases.’

dn14:2.20.13Then Vipassī thought, ‘When what doesn’t exist is there no grasping? When what ceases does grasping cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When craving doesn’t exist there’s no grasping. When craving ceases, grasping ceases.’

dn14:2.20.17Then Vipassī thought, ‘When what doesn’t exist is there no craving? When what ceases does craving cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When feeling doesn’t exist there’s no craving. When feeling ceases, craving ceases.’

dn14:2.20.21Then Vipassī thought, ‘When what doesn’t exist is there no feeling? When what ceases does feeling cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When contact doesn’t exist there’s no feeling. When contact ceases, feeling ceases.’

dn14:2.20.25Then Vipassī thought, ‘When what doesn’t exist is there no contact? When what ceases does contact cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When the six sense fields don’t exist there’s no contact. When the six sense fields cease, contact ceases.’

dn14:2.20.29Then Vipassī thought, ‘When what doesn’t exist are there no six sense fields? When what ceases do the six sense fields cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When name and form don’t exist there are no six sense fields. When name and form cease, the six sense fields cease.’

dn14:2.20.33Then Vipassī thought, ‘When what doesn’t exist are there no name and form? When what ceases do name and form cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When consciousness doesn’t exist there are no name and form. When consciousness ceases, name and form cease.’

dn14:2.20.37Then Vipassī thought, ‘When what doesn’t exist is there no consciousness? When what ceases does consciousness cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom, ‘When name and form don’t exist there’s no consciousness. When name and form cease, consciousness ceases.’

dn14:2.21.1Then Vipassī thought, ‘I have discovered the path to awakening. That is:The PTS edition has vipassanā-maggo here, despite admitting the term is found in no manuscripts and is taken from the commentary, where it is clearly an explanation not a reading (maggoti vipassanāmaggo). This error is followed by Rhys Davids and Walshe in their translations. When name and form cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.’

dn14:2.21.5‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in Vipassī, the one intent on awakening, regarding teachings not learned before from another.Insight into dependent origination here indicates the attaining of stream entry.

dn14:2.22.1After some time he meditated observing rise and fall in the five grasping aggregates.The five grasping aggregates (pañcūpādānakkhandhā) are mentioned as a summary of suffering in the Buddha’s first sermon (SN56.11). Most of the teachings on this topic are collected in the Khandhasaṁyutta at SN22, but they are also found in the Dīghanikāya at DN22, DN33, and DN34. The contemplation on the aggregates dispels the mistaken assumption of a self. Many of the theorists in DN1 identify the self with one or other of the aggregates. ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling, such is the origin of feeling, such is the ending of feeling. Such is perception, such is the origin of perception, such is the ending of perception. Such are choices, such is the origin of choices, such is the ending of choices.Saṅkhāra in early Buddhism has three main doctrinal senses. (1) The broadest sense is “conditioned phenomena”, which we find in the Dīghanikāya at DN16 and DN17. This essentially means “everything except Nibbana”. (2) Sometimes it is a physical or mental “process” or “activity” as at DN18, where it refers to the gradual stilling of energies in the development of meditation. (3) In the five aggregates and dependent origination it has the sense of “morally potent volitions or choices” and is a synonym for cetanā (“intention”). It is defined as good, bad, and imperturbable choices (DN33), the latter of which refers to the kamma of the fourth jhāna and above. In this sense it is the moral “choices” for good or ill that propel consciousness into a new rebirth. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’The radical thesis of the Buddha’s teaching is the idea that consciousness is merely another empirical phenomena that comes to an end, as is also emphasized in the concluding verses of DN11. Meditating like this his mind was soon freed from defilements by not grasping.This indicates the attainment of arahantship, the complete release from all attachments leading to rebirth.

The second recitation section.

12. The Appeal of the Divinity

dn14:3.1.1Then the Blessed One Vipassī, the perfected one, the fully awakened Buddha, thought,No longer a bodhisatta, he is now called a Buddha for the first time. ‘Why don’t I teach the Dhamma?’In early Buddhism, the idea of teaching the Dhamma only arose after awakening.

dn14:3.1.3Then he thought, ‘This principle I have discovered is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute.A similar account is told of Gotama Buddha at SN6.1, MN26, MN85, and Khandhaka 1. But people like clinging, they love it and enjoy it.Here “clinging” is ālaya, from a root meaning “to stick”. It’s hard for them to see this topic; that is, specific conditionality, dependent origination.“Specific conditionality” ( idappaccayatā) refers to the fact that dependent origination traces the specific conditions for other specific things: this conditions that. It is not a general principle of universal conditionality (“everything is interconnected”). It’s also hard for them to see this topic; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.“Stilling of all activities” (sabbasaṅkhārasamatho) is the cessation of all conditioned energies or phenomena.
“Attachment” here is upadhi, which is both the things of the world to which we cling, and the inner clinging. The Jains defined upadhi similarly (Tattvārthasūtra 9.26). The dominant meaning in Sanskrit is “fraud”, which perhaps informs the Buddhist sense. And if I were to teach this principle, others might not understand me, which would be wearying and troublesome for me.’The commentary is careful to specify that the Buddha means physical exhaustion only.

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dn14:3.2.1And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to him:“Not supernaturally inspired” (anacchariyā) rejects the Vedic “channeling” of scripture from the Divinity, while “not learned before in the past” (pubbe assutapubbā), echoing the Dhammacakkappavattanasutta (SN56.11), rejects the oral tradition.

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dn14:3.2.10So, as the Buddha Vipassī reflected like this, his mind inclined to remaining passive, not to teaching the Dhamma.Had he followed this inclination he would have been a paccekabuddha, a Buddha “awakened for himself”.

dn14:3.2.11Then a certain Great Divinity, knowing the Buddha Vipassī’s train of thought, thought,In the accounts of Gotama’s life this is specified as Brahmā Sahampati (see MN26 and note). This whole passage is a moment of high cosmic solemnity and drama. ‘Oh lord! The world will be lost, the world will perish! For the mind of the Blessed One Vipassī, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.’ Then, as easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared in front of the Buddha Vipassī.

He arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha Vipassī, and said, ‘Sir, let the Blessed One teach the Dhamma! Let the Holy One teach the Dhamma!The Buddha teaches on the invitation of the highest divinity. This sets a precedent for Buddhists to refrain from proselytizing, but rather teach by invitation. These passages are still recited in some places to invite a teaching. There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching. There will be those who understand the teaching!’Aññātāro is an agent noun in plural, literally “understanders”.

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dn14:3.4.1When he said this, the Buddha Vipassī said to him, ‘I too thought this, Divinity, “Why don’t I teach the Dhamma?” Then it occurred to me, “If I were to teach this principle, others might not understand me, which would be wearying and troublesome for me.”

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dn14:3.4.19So, as I reflected like this, my mind inclined to remaining passive, not to teaching the Dhamma.’

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dn14:3.5.1For a second time, and a third time that Great Divinity begged the Buddha to teach.

dn14:3.6.1Then, understanding the Divinity’s invitation, the Buddha Vipassī surveyed the world with the eye of a Buddha, out of his compassion for sentient beings.Previously he simply reflected to himself, now he uses his psychic abilities to ascertain people’s spiritual potential. And he saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not.Indriya (“faculty”) is an abstract noun from indra, the name of the potent Vedic god of war. In the Vedas, Indra manifests his indriya by drinking soma. The drug enables him to release his full potential and power; originally this probably referred to drinking an amphetamine-like substance before battle. Here we see that it means something like “spiritual potential” which is unleashed by the practice of the eightfold path. It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. Some of them sprout and grow in the water reaching the water’s surface. And some of them sprout and grow in the water but rise up above the water and stand with no water clinging to them.

dn14:3.6.4In the same way, the Buddha Vipassī saw sentient beings with little dust in their eyes, and some with much dust in their eyes.

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dn14:3.7.1Then that Great Divinity, knowing the Buddha Vipassī’s train of thought, addressed him in verse:

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dn14:3.7.12Then the Buddha Vipassī addressed that Great Divinity in verse:

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dn14:3.7.17Then the Great Divinity, knowing that his request for the Buddha Vipassī to teach the Dhamma had been granted, bowed and respectfully circled him, keeping him on his right, before vanishing right there.

13. The Chief Disciples

dn14:3.8.1Then the Blessed One Vipassī, the perfected one, the fully awakened Buddha, thought, ‘Who should I teach first of all? Who will quickly understand this teaching?’ Then he thought, ‘That Khaṇḍa, the king’s son, and Tissa, the high priest’s son, are astute, competent, clever, and have long had little dust in their eyes.In the account of Gotama, he first thinks to teach his former colleagues under whom he practiced the formless attainments. Here we see the start of a tendency in the legends of past Buddhas to erase the education among other spiritual teachers before awakening. Note that these two, who will become Vipassī’s chief disciples, are leading khattiya and brahmin sons of the royal household. Khaṇḍa was Vipassī’s brother, and the priest’s son was virtually family. Why don’t I teach them first of all? They will quickly understand this teaching.’

dn14:3.9.1Then, as easily as a strong person would extend or contract their arm, he vanished from the tree of awakening and reappeared near the capital city of Bandhumatī, in the deer park named Sanctuary.Khema (“sanctuary”) originally meant “oasis”. It is common name for lakes and nature parks in the Jātakas.

dn14:3.9.2Then the Buddha Vipassī addressed the park keeper,There is a clear distinction between such managed “parks” and wilderness regions (arañña). ‘My dear park keeper, please enter the city and say this to the king’s son Khaṇḍa and the high priest’s son Tissa: “Sirs, the Blessed One Vipassī, the perfected one, the fully awakened Buddha, has arrived at Bandhumatī and is staying in the deer park named Sanctuary. He wishes to see you.”’

dn14:3.9.5‘Yes, sir,’ replied the park keeper, and did as he was asked.

dn14:3.10.1Then the king’s son Khaṇḍa and the high priest’s son Tissa had the finest carriages harnessed. Then they mounted a fine carriage and, along with other fine carriages, set out from Bandhumatī for the Sanctuary. They went by carriage as far as the terrain allowed, then descended and approached the Buddha Vipassī on foot. They bowed and sat down to one side.

dn14:3.11.1The Buddha Vipassī taught them step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when he knew that their minds were ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in the king’s son Khaṇḍa and the high priest’s son Tissa: ‘Everything that has a beginning has an end.’

dn14:3.12.1They saw, attained, understood, and fathomed the Dhamma. They went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. They said to the Buddha Vipassī, ‘Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. We go for refuge to the Blessed One and to the teaching. Sir, may we receive the going forth and ordination in the Buddha’s presence?’

dn14:3.13.1And they received the going forth, the ordination in the Buddha Vipassī’s presence.In the early period, there was no distinction between “going forth” (pabbajjā) and “ordination” (upasampadā). They refer to two sides of the same coin: leaving the home life and entering the ascetic life. Ordination was originally granted with the simple call, “Come mendicant!” (ehi bhikkhu). Then the Buddha Vipassī educated, encouraged, fired up, and inspired them with a Dhamma talk. He explained the drawbacks of conditioned phenomena, so sordid and corrupt, and the benefit of extinguishment. Being taught like this their minds were soon freed from defilements by not grasping.Thus they became arahants, realizing the same truth that Vipassī had.

14. The Going Forth of the Large Crowd

dn14:3.14.1A large crowd of 84,000 people in the capital of Bandhumatī heard that the Blessed One Vipassī, the perfected one, the fully awakened Buddha, had arrived at Bandhumatī and was staying in the deer park named Sanctuary. And they heard that the king’s son Khaṇḍa and the high priest’s son Tissa had shaved off their hair and beard, dressed in ocher robes, and gone forth from the lay life to homelessness in the Buddha’s presence. It occurred to them, ‘This must be no ordinary teaching and training, no ordinary going forth in which the king’s son Khaṇḍa and the high priest’s son Tissa have gone forth. If even they go forth, why don’t we do the same?’ Then those 84,000 people left Bandhumatī for the deer park named Sanctuary, where they approached the Buddha Vipassī, bowed and sat down to one side.

dn14:3.15.1The Buddha Vipassī taught them step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when he knew that their minds were ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in those 84,000 people: ‘Everything that has a beginning has an end.’

dn14:3.16.1They saw, attained, understood, and fathomed the Dhamma. They went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. They said to the Buddha Vipassī, ‘Excellent, sir! Excellent!’ And just like Khaṇḍa and Tissa they asked for and received ordination. Then the Buddha taught them further.

dn14:3.17.1Being taught like this their minds were soon freed from defilements by not grasping.

15. The 84,000 Who Had Gone Forth Previously

dn14:3.18.1The 84,000 people who had gone forth previously also heard: ‘It seems the Blessed One Vipassī, the perfected one, the fully awakened Buddha, has arrived at Bandhumatī and is staying in the deer park named Sanctuary. And he is teaching the Dhamma!’ Then they too went to see the Buddha Vipassī, realized the Dhamma, went forth, and became freed from defilements.

16. The Allowance to Wander

dn14:3.22.1Now at that time a large Saṅgha of 6,800,000 mendicants were residing at Bandhumatī. As the Buddha Vipassī was in private retreat this thought came to his mind, ‘The Saṅgha residing at Bandhumatī now is large. What if I was to urge them:

dn14:3.22.4“Wander forth, mendicants, for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.As at Khandhaka 1 and SN4.5. One of the Buddha’s first acts is to empower his students. Let not two go by one road. Teach the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And reveal a spiritual practice that’s entirely full and pure. There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching. There will be those who understand the teaching! But when six years have passed, you must all come to Bandhumatī to recite the monastic code.”’In the Vinaya of the current Buddha, the recitation occurs every fortnight on the uposatha (“sabbath”), and it includes only the mendicants resident in a specific monastery. Here they gathered from all over India.

dn14:3.23.1Then a certain Great Divinity, knowing the Buddha Vipassī’s train of thought, as easily as a strong person would extend or contract their arm, vanished from the realm of divinity and reappeared in front of the Buddha Vipassī. He arranged his robe over one shoulder, raised his joined palms toward the Buddha Vipassī, and said, ‘That’s so true, Blessed One! That’s so true, Holy One! The Saṅgha residing at Bandhumatī now is large. Please urge them to wander, as you thought. And sir, I’ll make sure that when six years have passed the mendicants will return to Bandhumatī to recite the monastic code.’

dn14:3.23.10That’s what that Great Divinity said. Then he bowed and respectfully circled the Buddha Vipassī, keeping him on his right side, before vanishing right there.

dn14:3.24.1Then in the late afternoon, the Buddha Vipassī came out of retreat and addressed the mendicants, telling them all that had happened. Then he said,

dn14:3.26.1‘Wander forth, mendicants, for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans. Let not two go by one road. Teach the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And reveal a spiritual practice that’s entirely full and pure. There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching. There will be those who understand the teaching! But when six years have passed, you must all come to Bandhumatī to recite the monastic code.’

dn14:3.26.7Then most of the mendicants left to wander the country that very day.

dn14:3.27.1Now at that time there were 84,000 monasteries in the Black Plum Tree Land.“Black Plum Tree Land” is jambudīpa, the South Asian subcontinent, including India, Pakistan, Nepal, Bangladesh, and Afghanistan. The number 84,000 does not seem excessive, as the Chinese pilgrims recorded many thousands of monasteries throughout India. In modern Thailand there are around 40,000 monasteries. And when the first year came to an end the deities raised the cry: ‘Good fellows, the first year has ended. Now five years remain. When five years have passed, you must all go to Bandhumatī to recite the monastic code.’

dn14:3.27.6And when the second year … the third year … the fourth year … the fifth year came to an end, the deities raised the cry: ‘Good fellows, the fifth year has ended. Now one year remains. When one year has passed, you must all go to Bandhumatī to recite the monastic code.’

dn14:3.27.13And when the sixth year came to an end the deities raised the cry: ‘Good fellows, the sixth year has ended. Now is the time that you must go to Bandhumatī to recite the monastic code.’ Then that very day the mendicants went to Bandhumatī to recite the monastic code. Some went by their own psychic power, and some by the psychic power of the deities.

dn14:3.28.1And there the Blessed One Vipassī, the perfected one, the fully awakened Buddha, recited the monastic code thus:The verses that follow form the climax of the whole discourse. They are known as the Ovāda Pātimokkha, the “monastic code for exhortation”. It seems that they were recited on the uposatha in the days before the establishment of the list of rules that is also called pātimokkha. Most of the extant Vinayas still include these verses in the pātimokkha texts, the Pali being a notable exception.

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17. Being Informed by Deities

dn14:3.29.1This one time, mendicants, I was staying near Ukkaṭṭhā, in the Subhaga Forest at the root of a magnificent sal tree.The Buddha now returns to the present life. Ukkaṭṭhā is the home of Pokkharasāti (DN3) and the site of the astonishing and cosmically significant discourses MN1 and MN49. As I was in private retreat this thought came to mind, ‘It’s not easy to find an abode of sentient beings where I haven’t previously abided in all this long time, except for the gods of the pure abodes.Only non-returners are born in the pure abodes (suddhāvāsā), from where they realize full awakening. Why don’t I go to see them?’

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dn14:3.29.5Then, as easily as a strong person would extend or contract their arm, I vanished from the Subhaga Forest and reappeared with the gods of Aviha.

dn14:3.29.6In that order of gods, many thousands, many hundreds of thousands of deities approached me, bowed, stood to one side, and said to me,“Order of gods” is devanikāya. I use “deity” to distinguish devatā from deva but there is no substantial difference. ‘Ninety-one eons ago, good fellow, the Buddha Vipassī arose in the world, perfected and fully awakened. He was born as an aristocrat into an aristocrat family. Koṇḍañña was his clan. He lived for 80,000 years. He was awakened at the root of a patala tree. He had a fine pair of chief disciples named Khaṇḍa and Tissa. He had three gatherings of disciples—one of 6,800,000, one of 100,000, and one of 80,000—all of them mendicants who had ended their defilements. He had as chief attendant a mendicant named Asoka. His father was King Bandhumā, his birth mother was Queen Bandhumatī, and their capital city was named Bandhumatī. And such was his renunciation, such his going forth, such his striving, such his awakening, and such his rolling forth of the wheel of Dhamma.This is a list of the major events in any Buddha biography. And good fellow, after leading the spiritual life under that Buddha Vipassī we lost our desire for sensual pleasures and were reborn here.’The lifespan in such a realm can be many hundreds of eons.

dn14:3.29.20And other deities came and similarly recounted the details of the Buddhas Sikhī, Vessabhū, Kakusandha, Koṇāgamana, and Kassapa.These are absent in the Pali text at this point, but they are mentioned below, and the commentary says they should be included here.

dn14:3.30.1In that order of gods, many thousands, many hundreds of thousands of deities approached me, bowed, stood to one side, and said to me, ‘In the present fortunate eon, good fellow, you have arisen in the world, perfected and fully awakened. You were born as an aristocrat into an aristocrat family. Gotama is your clan. For you the life-span is short, brief, and fleeting. A long life is a hundred years or a little more. You were awakened at the root of a peepal tree. You have a fine pair of chief disciples named Sāriputta and Moggallāna. You have had one gathering of disciples—1,250 mendicants who had ended their defilements. You have as chief attendant a mendicant named Ānanda. Your father was King Suddhodana, your birth mother was Queen Māyā, and your capital city was Kapilavatthu. And such was your renunciation, such your going forth, such your striving, such your awakening, and such your rolling forth of the wheel of Dhamma. And good fellow, after leading the spiritual life under you we lost our desire for sensual pleasures and were reborn here.’

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dn14:3.31.1Then together with the gods of Aviha I went to see the gods of Atappa … the gods fair to see … and the fair seeing gods. Then together with all these gods I went to see the gods of Akaniṭṭha, where we had a similar conversation.

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dn14:3.33.1And that is how the Realized One is able to recollect the birth, names, clans, lifespan, chief disciples, and gatherings of disciples of the Buddhas of the past who have become fully quenched, cut off proliferation, cut off the track, finished off the cycle, and transcended all suffering. It is both because I have clearly comprehended the principle of the teachings, and also because the deities told me.”

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dn14:3.33.5That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

1. Pubbenivāsapaṭisaṁyuttakathā

1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme karerikuṭikāyaṁ.

Atha kho sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ karerimaṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ pubbenivāsapaṭisaṁyuttā dhammī kathā udapādi: "itipi pubbenivāso, itipi pubbenivāso"ti.

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2Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya tesaṁ bhikkhūnaṁ imaṁ kathāsallāpaṁ. Atha kho bhagavā uṭṭhāyāsanā yena karerimaṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi, nisajja kho bhagavā bhikkhū āmantesi: "kāya nuttha, bhikkhave, etarahi kathāya sannisinnā; kā ca pana vo antarākathā vippakatā"ti?

3Evaṁ vutte, te bhikkhū bhagavantaṁ etadavocuṁ: "idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ karerimaṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ pubbenivāsapaṭisaṁyuttā dhammī kathā udapādi: 'itipi pubbenivāso itipi pubbenivāso'ti. Ayaṁ kho no, bhante, antarākathā vippakatā. Atha bhagavā anuppatto"ti.

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4"Iccheyyātha no tumhe, bhikkhave, pubbenivāsapaṭisaṁyuttaṁ dhammiṁ kathaṁ sotun"ti?

"Etassa, bhagavā, kālo; etassa, sugata, kālo; yaṁ bhagavā pubbenivāsapaṭisaṁyuttaṁ dhammiṁ kathaṁ kareyya, bhagavato sutvā bhikkhū dhāressantī"ti.

"Tena hi, bhikkhave, suṇātha sādhukaṁ manasi karotha bhāsissāmī"ti.

"Evaṁ, bhante"ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

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5"Ito so, bhikkhave, ekanavutikappe yaṁ vipassī bhagavā arahaṁ sammāsambuddho loke udapādi. Ito so, bhikkhave, ekatiṁse kappe yaṁ sikhī bhagavā arahaṁ sammāsambuddho loke udapādi. Tasmiññeva kho, bhikkhave, ekatiṁse kappe vessabhū bhagavā arahaṁ sammāsambuddho loke udapādi. Imasmiññeva kho, bhikkhave, bhaddakappe kakusandho bhagavā arahaṁ sammāsambuddho loke udapādi. Imasmiññeva kho, bhikkhave, bhaddakappe koṇāgamano bhagavā arahaṁ sammāsambuddho loke udapādi. Imasmiññeva kho, bhikkhave, bhaddakappe kassapo bhagavā arahaṁ sammāsambuddho loke udapādi. Imasmiññeva kho, bhikkhave, bhaddakappe ahaṁ etarahi arahaṁ sammāsambuddho loke uppanno.

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6Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. Sikhī, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. Vessabhū, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. Kakusandho, bhikkhave, bhagavā arahaṁ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi. Koṇāgamano, bhikkhave, bhagavā arahaṁ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi. Kassapo, bhikkhave, bhagavā arahaṁ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi. Ahaṁ, bhikkhave, etarahi arahaṁ sammāsambuddho khattiyo jātiyā ahosiṁ, khattiyakule uppanno.

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7Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi. Sikhī, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi. Vessabhū, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi. Kakusandho, bhikkhave, bhagavā arahaṁ sammāsambuddho kassapo gottena ahosi. Koṇāgamano, bhikkhave, bhagavā arahaṁ sammāsambuddho kassapo gottena ahosi. Kassapo, bhikkhave, bhagavā arahaṁ sammāsambuddho kassapo gottena ahosi. Ahaṁ, bhikkhave, etarahi arahaṁ sammāsambuddho gotamo gottena ahosiṁ.

8Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṁ ahosi. Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa sattativassasahassāni āyuppamāṇaṁ ahosi. Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa saṭṭhivassasahassāni āyuppamāṇaṁ ahosi. Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa cattālīsavassasahassāni āyuppamāṇaṁ ahosi. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa tiṁsavassasahassāni āyuppamāṇaṁ ahosi. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa vīsativassasahassāni āyuppamāṇaṁ ahosi. Mayhaṁ, bhikkhave, etarahi appakaṁ āyuppamāṇaṁ parittaṁ lahukaṁ; yo ciraṁ jīvati, so vassasataṁ appaṁ vā bhiyyo.

9Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho pāṭaliyā mūle abhisambuddho. Sikhī, bhikkhave, bhagavā arahaṁ sammāsambuddho puṇḍarīkassa mūle abhisambuddho. Vessabhū, bhikkhave, bhagavā arahaṁ sammāsambuddho sālassa mūle abhisambuddho. Kakusandho, bhikkhave, bhagavā arahaṁ sammāsambuddho sirīsassa mūle abhisambuddho. Koṇāgamano, bhikkhave, bhagavā arahaṁ sammāsambuddho udumbarassa mūle abhisambuddho. Kassapo, bhikkhave, bhagavā arahaṁ sammāsambuddho nigrodhassa mūle abhisambuddho. Ahaṁ, bhikkhave, etarahi arahaṁ sammāsambuddho assatthassa mūle abhisambuddho.

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10Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa khaṇḍatissaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa abhibhūsambhavaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa soṇuttaraṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa vidhurasañjīvaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa bhiyyosuttaraṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa tissabhāradvājaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Mayhaṁ, bhikkhave, etarahi sāriputtamoggallānaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ.

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11Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. Eko sāvakānaṁ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi bhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ.

12Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. Eko sāvakānaṁ sannipāto ahosi bhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni, eko sāvakānaṁ sannipāto ahosi sattatibhikkhusahassāni. Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ.

13Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. Eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni, eko sāvakānaṁ sannipāto ahosi sattatibhikkhusahassāni, eko sāvakānaṁ sannipāto ahosi saṭṭhibhikkhusahassāni. Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ.

14Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa eko sāvakānaṁ sannipāto ahosi cattālīsabhikkhusahassāni. Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ.

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15Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa eko sāvakānaṁ sannipāto ahosi tiṁsabhikkhusahassāni. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ.

16Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa eko sāvakānaṁ sannipāto ahosi vīsatibhikkhusahassāni. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ.

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17Mayhaṁ, bhikkhave, etarahi eko sāvakānaṁ sannipāto ahosi aḍḍhateḷasāni bhikkhusatāni. Mayhaṁ, bhikkhave, ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ.

18Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa khemaṅkaro nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa upasanto nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa buddhijo nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa sotthijo nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa sabbamitto nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Mayhaṁ, bhikkhave, etarahi ānando nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.

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19Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi. Bandhumatī nāma devī mātā ahosi janetti. Bandhumassa rañño bandhumatī nāma nagaraṁ rājadhānī ahosi.

20Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa aruṇo nāma rājā pitā ahosi. Pabhāvatī nāma devī mātā ahosi janetti. Aruṇassa rañño aruṇavatī nāma nagaraṁ rājadhānī ahosi.

21Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa suppatito nāma rājā pitā ahosi. Vassavatī nāma devī mātā ahosi janetti. Suppatitassa rañño anomaṁ nāma nagaraṁ rājadhānī ahosi.

22Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa aggidatto nāma brāhmaṇo pitā ahosi. Visākhā nāma brāhmaṇī mātā ahosi janetti. Tena kho pana, bhikkhave, samayena khemo nāma rājā ahosi. Khemassa rañño khemavatī nāma nagaraṁ rājadhānī ahosi.

23Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa yaññadatto nāma brāhmaṇo pitā ahosi. Uttarā nāma brāhmaṇī mātā ahosi janetti. Tena kho pana, bhikkhave, samayena sobho nāma rājā ahosi. Sobhassa rañño sobhavatī nāma nagaraṁ rājadhānī ahosi.

24Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa brahmadatto nāma brāhmaṇo pitā ahosi. Dhanavatī nāma brāhmaṇī mātā ahosi janetti. Tena kho pana, bhikkhave, samayena kikī nāma rājā ahosi. Kikissa rañño bārāṇasī nāma nagaraṁ rājadhānī ahosi.

25Mayhaṁ, bhikkhave, etarahi suddhodano nāma rājā pitā ahosi. Māyā nāma devī mātā ahosi janetti. Kapilavatthu nāma nagaraṁ rājadhānī ahosī"ti.

Idamavoca bhagavā. Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.

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26Atha kho tesaṁ bhikkhūnaṁ acirapakkantassa bhagavato ayamantarākathā udapādi:

"acchariyaṁ, āvuso, abbhutaṁ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā. Yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarissati, nāmatopi anussarissati, gottatopi anussarissati, āyuppamāṇatopi anussarissati, sāvakayugatopi anussarissati, sāvakasannipātatopi anussarissati: 'evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī'"ti.

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27"Kiṁ nu kho, āvuso, tathāgatasseva nu kho esā dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: 'evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī'ti, udāhu devatā tathāgatassa etamatthaṁ ārocesuṁ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: 'evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī'"ti. Ayañca hidaṁ tesaṁ bhikkhūnaṁ antarākathā vippakatā hoti.

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28Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena karerimaṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: "kāya nuttha, bhikkhave, etarahi kathāya sannisinnā; kā ca pana vo antarākathā vippakatā"ti?

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29Evaṁ vutte, te bhikkhū bhagavantaṁ etadavocuṁ: "idha, bhante, amhākaṁ acirapakkantassa bhagavato ayaṁ antarākathā udapādi: 'acchariyaṁ, āvuso, abbhutaṁ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā. Yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarissati, nāmatopi anussarissati, gottatopi anussarissati, āyuppamāṇatopi anussarissati, sāvakayugatopi anussarissati, sāvakasannipātatopi anussarissati: "evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī"ti. Kiṁ nu kho, āvuso, tathāgatasseva nu kho esā dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: "evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī"ti. Udāhu devatā tathāgatassa etamatthaṁ ārocesuṁ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: "evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī"'ti? Ayaṁ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto"ti.

30"Tathāgatassevesā, bhikkhave, dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: 'evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī'ti. Devatāpi tathāgatassa etamatthaṁ ārocesuṁ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: 'evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī'ti.

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31Iccheyyātha no tumhe, bhikkhave, bhiyyoso mattāya pubbenivāsapaṭisaṁyuttaṁ dhammiṁ kathaṁ sotun"ti?

"Etassa, bhagavā, kālo; etassa, sugata, kālo; yaṁ bhagavā bhiyyoso mattāya pubbenivāsapaṭisaṁyuttaṁ dhammiṁ kathaṁ kareyya, bhagavato sutvā bhikkhū dhāressantī"ti.

"Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī"ti.

"Evaṁ, bhante"ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca: 

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32"Ito so, bhikkhave, ekanavutikappe yaṁ vipassī bhagavā arahaṁ sammāsambuddho loke udapādi. Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṁ ahosi. Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho pāṭaliyā mūle abhisambuddho. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa khaṇḍatissaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. Eko sāvakānaṁ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi bhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi. Bandhumatī nāma devī mātā ahosi janetti. Bandhumassa rañño bandhumatī nāma nagaraṁ rājadhānī ahosi.

2. Bodhisattadhammatā

33Atha kho, bhikkhave, vipassī bodhisatto tusitā kāyā cavitvā sato sampajāno mātukucchiṁ okkami. Ayamettha dhammatā. (1)

34Dhammatā esā, bhikkhave, yadā bodhisatto tusitā kāyā cavitvā mātukucchiṁ okkamati. Atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā, yatthapime candimasūriyā evaṁmahiddhikā evaṁmahānubhāvā ābhāya nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Yepi tattha sattā upapannā, tepi tenobhāsena aññamaññaṁ sañjānanti: 'aññepi kira, bho, santi sattā idhūpapannā'ti. Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati. Appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Ayamettha dhammatā. (2)

35Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, cattāro naṁ devaputtā catuddisaṁ rakkhāya upagacchanti: 'mā naṁ bodhisattaṁ vā bodhisattamātaraṁ vā manusso vā amanusso vā koci vā viheṭhesī'ti. Ayamettha dhammatā. (3)

36Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, pakatiyā sīlavatī bodhisattamātā hoti, viratā pāṇātipātā, viratā adinnādānā, viratā kāmesumicchācārā, viratā musāvādā, viratā surāmerayamajjappamādaṭṭhānā. Ayamettha dhammatā. (4)

37Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu purisesu mānasaṁ uppajjati kāmaguṇūpasaṁhitaṁ, anatikkamanīyā ca bodhisattamātā hoti kenaci purisena rattacittena. Ayamettha dhammatā. (5)

38Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, lābhinī bodhisattamātā hoti pañcannaṁ kāmaguṇānaṁ. Sā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāreti. Ayamettha dhammatā. (6)

39Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati. Sukhinī bodhisattamātā hoti akilantakāyā, bodhisattañca bodhisattamātā tirokucchigataṁ passati sabbaṅgapaccangiṁ ahīnindriyaṁ. Seyyathāpi, bhikkhave, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā. Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya: 'ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā'ti.

Evameva kho, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati, sukhinī bodhisattamātā hoti akilantakāyā, bodhisattañca bodhisattamātā tirokucchigataṁ passati sabbaṅgapaccangiṁ ahīnindriyaṁ. Ayamettha dhammatā. (7)

40Dhammatā esā, bhikkhave, sattāhajāte bodhisatte bodhisattamātā kālaṁ karoti tusitaṁ kāyaṁ upapajjati. Ayamettha dhammatā. (8)

41Dhammatā esā, bhikkhave, yathā aññā itthikā nava vā dasa vā māse gabbhaṁ kucchinā pariharitvā vijāyanti, na hevaṁ bodhisattaṁ bodhisattamātā vijāyati. Daseva māsāni bodhisattaṁ bodhisattamātā kucchinā pariharitvā vijāyati. Ayamettha dhammatā. (9)

42Dhammatā esā, bhikkhave, yathā aññā itthikā nisinnā vā nipannā vā vijāyanti, na hevaṁ bodhisattaṁ bodhisattamātā vijāyati. Ṭhitāva bodhisattaṁ bodhisattamātā vijāyati. Ayamettha dhammatā. (10)

43Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, devā paṭhamaṁ paṭiggaṇhanti, pacchā manussā. Ayamettha dhammatā. (11)

44Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, appattova bodhisatto pathaviṁ hoti, cattāro naṁ devaputtā paṭiggahetvā mātu purato ṭhapenti: 'attamanā, devi, hohi; mahesakkho te putto uppanno'ti. Ayamettha dhammatā. (12)

45Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado. Seyyathāpi, bhikkhave, maṇiratanaṁ kāsike vatthe nikkhittaṁ neva maṇiratanaṁ kāsikaṁ vatthaṁ makkheti, nāpi kāsikaṁ vatthaṁ maṇiratanaṁ makkheti. Taṁ kissa hetu? Ubhinnaṁ suddhattā.

Evameva kho, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito, udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado. Ayamettha dhammatā. (13)

46Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, dve udakassa dhārā antalikkhā pātubhavanti — ekā sītassa ekā uṇhassa yena bodhisattassa udakakiccaṁ karonti mātu ca. Ayamettha dhammatā. (14)

47Dhammatā esā, bhikkhave, sampatijāto bodhisatto samehi pādehi patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati setamhi chatte anudhāriyamāne, sabbā ca disā anuviloketi, āsabhiṁ vācaṁ bhāsati 'aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa, ayamantimā jāti, natthi dāni punabbhavo'ti. Ayamettha dhammatā. (15)

48Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati, atikkammeva devānaṁ devānubhāvaṁ. Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā, yatthapime candimasūriyā evaṁmahiddhikā evaṁmahānubhāvā ābhāya nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Yepi tattha sattā upapannā, tepi tenobhāsena aññamaññaṁ sañjānanti: 'aññepi kira, bho, santi sattā idhūpapannā'ti. Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Ayamettha dhammatā. (16)

3. Dvattiṁsamahāpurisalakkhaṇā

49Jāte kho pana, bhikkhave, vipassimhi kumāre bandhumato rañño paṭivedesuṁ: 'putto te, deva, jāto, taṁ devo passatū'ti. Addasā kho, bhikkhave, bandhumā rājā vipassiṁ kumāraṁ, disvā nemitte brāhmaṇe āmantāpetvā etadavoca: 'passantu bhonto nemittā brāhmaṇā kumāran'ti. Addasaṁsu kho, bhikkhave, nemittā brāhmaṇā vipassiṁ kumāraṁ, disvā bandhumantaṁ rājānaṁ etadavocuṁ: 'attamano, deva, hohi, mahesakkho te putto uppanno, lābhā te, mahārāja, suladdhaṁ te, mahārāja, yassa te kule evarūpo putto uppanno. Ayañhi, deva, kumāro dvattiṁsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni sattaratanāni bhavanti. Seyyathidaṁ — cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ. Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭacchado.

50Katamehi cāyaṁ, deva, kumāro dvattiṁsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni sattaratanāni bhavanti. Seyyathidaṁ — cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ. Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭacchado.

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51Ayañhi, deva, kumāro suppatiṭṭhitapādo. Yaṁ pāyaṁ, deva, kumāro suppatiṭṭhitapādo. Idampissa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati. (1)

52Imassa, deva, kumārassa heṭṭhā pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni.

Yampi imassa, deva, kumārassa heṭṭhā pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni, idampissa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati. (2)

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53Ayañhi, deva, kumāro āyatapaṇhī … pe … (3)

54Ayañhi, deva, kumāro dīghaṅgulī … pe … (4)

55Ayañhi, deva, kumāro mudutalunahatthapādo … pe … (5)

56Ayañhi, deva kumāro jālahatthapādo … pe … (6)

57Ayañhi, deva, kumāro ussaṅkhapādo … pe … (7)

58Ayañhi, deva, kumāro eṇijaṅgho … pe … (8)

59Ayañhi, deva, kumāro ṭhitakova anonamanto ubhohi pāṇitalehi jaṇṇukāniparimasati parimajjati … pe … (9)

60Ayañhi, deva, kumāro kosohitavatthaguyho … pe … (10)

61Ayañhi, deva, kumāro suvaṇṇavaṇṇo kañcanasannibhattaco … pe … (11)

62Ayañhi, deva, kumāro sukhumacchavī; sukhumattā chaviyā rajojallaṁ kāye naupalimpati … pe … (12)

63Ayañhi, deva, kumāro ekekalomo; ekekāni lomāni lomakūpesu jātāni … pe … (13)

64Ayañhi, deva, kumāro uddhaggalomo; uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni dakkhiṇāvaṭṭakajātāni … pe … (14)

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65Ayañhi, deva, kumāro brahmujugatto … pe … (15)

66Ayañhi, deva, kumāro sattussado … pe … (16)

67Ayañhi, deva, kumāro sīhapubbaddhakāyo … pe … (17)

68Ayañhi, deva, kumārocitantaraṁso … pe … (18)

69Ayañhi, deva, kumāro nigrodhaparimaṇḍalo yāvatakvassa kāyo tāvatakvassa byāmo, yāvatakvassa byāmo, tāvatakvassa kāyo … pe … (19)

70Ayañhi, deva, kumāro samavaṭṭakkhandho … pe … (20)

71Ayañhi, deva, kumāro rasaggasaggī … pe … (21)

72Ayañhi, deva, kumāro sīhahanu … pe … (22)

73Ayañhi, deva, kumāro cattālīsadanto … pe … (23)

74Ayañhi, deva, kumāro samadanto … pe … (24)

75Ayañhi, deva, kumāro aviraḷadanto … pe … (25)

76Ayañhi, deva, kumāro susukkadāṭho … pe … (26)

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77Ayañhi, deva, kumāro pahūtajivho … pe … (27)

78Ayañhi, deva, kumāro brahmassaro karavīkabhāṇī … pe … (28)

79Ayañhi, deva, kumāro abhinīlanetto … pe … (29)

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80Ayañhi, deva, kumāro gopakhumo … pe … (30)

81Imassa, deva, kumārassa uṇṇā bhamukantare jātā odātā mudutūlasannibhā. Yampi imassa, deva, kumārassa uṇṇā bhamukantare jātā odātā mudutūlasannibhā, idampimassa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati. (31)

82Ayañhi, deva, kumāro uṇhīsasīso. Yaṁ pāyaṁ, deva, kumāro uṇhīsasīso, idampissa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati. (32)

83Imehi kho ayaṁ, deva, kumāro dvattiṁsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni sattaratanāni bhavanti. Seyyathidaṁ — cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ. Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭacchado'ti.

4. Vipassīsamaññā

84Atha kho, bhikkhave, bandhumā rājā nemitte brāhmaṇe ahatehi vatthehi acchādāpetvā sabbakāmehi santappesi.

Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa dhātiyo upaṭṭhāpesi. Aññā khīraṁ pāyenti, aññā nhāpenti, aññā dhārenti, aññā aṅkena pariharanti. Jātassa kho pana, bhikkhave, vipassissa kumārassa setacchattaṁ dhārayittha divā ceva rattiñca: 'mā naṁ sītaṁ vā uṇhaṁ vā tiṇaṁ vā rajo vā ussāvo vā bādhayitthā'ti. Jāto kho pana, bhikkhave, vipassī kumāro bahuno janassa piyo ahosi manāpo. Seyyathāpi, bhikkhave, uppalaṁ vā padumaṁ vā puṇḍarīkaṁ vā bahuno janassa piyaṁ manāpaṁ; evameva kho, bhikkhave, vipassī kumāro bahuno janassa piyo ahosi manāpo. Svāssudaṁ aṅkeneva aṅkaṁ parihariyati.

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85Jāto kho pana, bhikkhave, vipassī kumāro mañjussaro ca ahosi vaggussaro ca madhurassaro ca pemaniyassaro ca. Seyyathāpi, bhikkhave, himavante pabbate karavīkā nāma sakuṇajāti mañjussarā ca vaggussarā ca madhurassarā ca pemaniyassarā ca; evameva kho, bhikkhave, vipassī kumāro mañjussaro ca ahosi vaggussaro ca madhurassaro ca pemaniyassaro ca.

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86Jātassa kho pana, bhikkhave, vipassissa kumārassa kammavipākajaṁ dibbacakkhu pāturahosi yena sudaṁ samantā yojanaṁ passati divā ceva rattiñca.

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87Jāto kho pana, bhikkhave, vipassī kumāro animisanto pekkhati seyyathāpi devā tāvatiṁsā. 'Animisanto kumāro pekkhatī'ti kho, bhikkhave, vipassissa kumārassa 'vipassī vipassī' tveva samaññā udapādi.

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88Atha kho, bhikkhave, bandhumā rājā atthakaraṇe nisinno vipassiṁ kumāraṁ aṅke nisīdāpetvā atthe anusāsati. Tatra sudaṁ, bhikkhave, vipassī kumāro pituaṅke nisinno viceyya viceyya atthe panāyati ñāyena. Viceyya viceyya kumāro atthe panāyati ñāyenāti kho, bhikkhave, vipassissa kumārassa bhiyyoso mattāya 'vipassī vipassī' tveva samaññā udapādi.

89Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa tayo pāsāde kārāpesi, ekaṁ vassikaṁ ekaṁ hemantikaṁ ekaṁ gimhikaṁ; pañca kāmaguṇāni upaṭṭhāpesi. Tatra sudaṁ, bhikkhave, vipassī kumāro vassike pāsāde cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṁ orohatīti.

Paṭhamabhāṇavāro.

5. Jiṇṇapurisa

90Atha kho, bhikkhave, vipassī kumāro bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena sārathiṁ āmantesi: 'yojehi, samma sārathi, bhaddāni bhaddāni yānāni uyyānabhūmiṁ gacchāma subhūmidassanāyā'ti.

'Evaṁ, devā'ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā vipassissa kumārassa paṭivedesi: 'yuttāni kho te, deva, bhaddāni bhaddāni yānāni, yassadāni kālaṁ maññasī'ti. Atha kho, bhikkhave, vipassī kumāro bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi uyyānabhūmiṁ niyyāsi.

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91Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto purisaṁ jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantaṁ āturaṁ gatayobbanaṁ. Disvā sārathiṁ āmantesi: 'ayaṁ pana, samma sārathi, puriso kiṁkato? Kesāpissa na yathā aññesaṁ, kāyopissa na yathā aññesan'ti.

'Eso kho, deva, jiṇṇo nāmā'ti.

'Kiṁ paneso, samma sārathi, jiṇṇo nāmā'ti?

'Eso kho, deva, jiṇṇo nāma. Na dāni tena ciraṁ jīvitabbaṁ bhavissatī'ti.

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'Kiṁ pana, samma sārathi, ahampi jarādhammo, jaraṁ anatīto'ti?

'Tvañca, deva, mayañcamha sabbe jarādhammā, jaraṁ anatītā'ti.

'Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā. Itova antepuraṁ paccaniyyāhī'ti.

'Evaṁ, devā'ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsi.

Tatra sudaṁ, bhikkhave, vipassī kumāro antepuraṁ gato dukkhī dummano pajjhāyati: 'dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissatī'ti.

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92Atha kho, bhikkhave, bandhumā rājā sārathiṁ āmantāpetvā etadavoca: 'kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha? Kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī'ti?

'Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī'ti.

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'Kiṁ pana, samma sārathi, addasa kumāro uyyānabhūmiṁ niyyanto'ti? 'Addasā kho, deva, kumāro uyyānabhūmiṁ niyyanto purisaṁ jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantaṁ āturaṁ gatayobbanaṁ. Disvā maṁ etadavoca: "Ayaṁ pana, samma sārathi, puriso kiṅkato, kesāpissa na yathā aññesaṁ, kāyopissa na yathā aññesan"ti? "Eso kho, deva, jiṇṇo nāmā"ti. "Kiṁ paneso, samma sārathi, jiṇṇo nāmā"ti? "Eso kho, deva, jiṇṇo nāma na dāni tena ciraṁ jīvitabbaṁ bhavissatī"ti. "Kiṁ pana, samma sārathi, ahampi jarādhammo, jaraṁ anatīto"ti? "Tvañca, deva, mayañcamha sabbe jarādhammā, jaraṁ anatītā"ti.

93"Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī"ti. "Evaṁ, devā"ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ. So kho, deva, kumāro antepuraṁ gato dukkhī dummano pajjhāyati: "dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissatī"'ti.

6. Byādhitapurisa

94Atha kho, bhikkhave, bandhumassa rañño etadahosi: 

95'Mā heva kho vipassī kumāro na rajjaṁ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṁ pabbaji, mā heva nemittānaṁ brāhmaṇānaṁ saccaṁ assa vacanan'ti. Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyoso mattāya pañca kāmaguṇāni upaṭṭhāpesi: 'yathā vipassī kumāro rajjaṁ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṁ pabbajeyya, yathā nemittānaṁ brāhmaṇānaṁ micchā assa vacanan'ti.

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96Tatra sudaṁ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.

Atha kho, bhikkhave, vipassī kumāro bahūnaṁ vassānaṁ … pe …

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97Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto purisaṁ ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ sake muttakarīse palipannaṁ semānaṁ aññehi vuṭṭhāpiyamānaṁ aññehi saṁvesiyamānaṁ. Disvā sārathiṁ āmantesi: 'ayaṁ pana, samma sārathi, puriso kiṁkato? Akkhīnipissa na yathā aññesaṁ, saropissa na yathā aññesan'ti?

'Eso kho, deva, byādhito nāmā'ti. 'Kiṁ paneso, samma sārathi, byādhito nāmā'ti?

'Eso kho, deva, byādhito nāma appeva nāma tamhā ābādhā vuṭṭhaheyyā'ti.

'Kiṁ pana, samma sārathi, ahampi byādhidhammo, byādhiṁ anatīto'ti? 'Tvañca, deva, mayañcamha sabbe byādhidhammā, byādhiṁ anatītā'ti.

'Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī'ti.

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'Evaṁ, devā'ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsi. Tatra sudaṁ, bhikkhave, vipassī kumāro antepuraṁ gato dukkhī dummano pajjhāyati: 'dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissatī'ti.

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98Atha kho, bhikkhave, bandhumā rājā sārathiṁ āmantāpetvā etadavoca: 'kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha, kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī'ti? 'Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī'ti. 'Kiṁ pana, samma sārathi, addasa kumāro uyyānabhūmiṁ niyyanto'ti? 'Addasā kho, deva, kumāro uyyānabhūmiṁ niyyanto purisaṁ ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ sake muttakarīse palipannaṁ semānaṁ aññehi vuṭṭhāpiyamānaṁ aññehi saṁvesiyamānaṁ. Disvā maṁ etadavoca: "Ayaṁ pana, samma sārathi, puriso kiṅkato, akkhīnipissa na yathā aññesaṁ, saropissa na yathā aññesan"ti? "Eso kho, deva, byādhito nāmā"ti. "Kiṁ paneso, samma sārathi, byādhito nāmā"ti? "Eso kho, deva, byādhito nāma appeva nāma tamhā ābādhā vuṭṭhaheyyā"ti. "Kiṁ pana, samma sārathi, ahampi byādhidhammo, byādhiṁ anatīto"ti? "Tvañca, deva, mayañcamha sabbe byādhidhammā, byādhiṁ anatītā"ti. "Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī"ti. "Evaṁ, devā"ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ. So kho, deva, kumāro antepuraṁ gato dukkhī dummano pajjhāyati: "dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissatī"'ti.

7. Kālaṅkatapurisa

99Atha kho, bhikkhave, bandhumassa rañño etadahosi: 'mā heva kho vipassī kumāro na rajjaṁ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṁ pabbaji, mā heva nemittānaṁ brāhmaṇānaṁ saccaṁ assa vacanan'ti. Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyoso mattāya pañca kāmaguṇāni upaṭṭhāpesi: 'yathā vipassī kumāro rajjaṁ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṁ pabbajeyya, yathā nemittānaṁ brāhmaṇānaṁ micchā assa vacanan'ti.

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100Tatra sudaṁ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.

Atha kho, bhikkhave, vipassī kumāro bahūnaṁ vassānaṁ … pe …

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101Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto mahājanakāyaṁ sannipatitaṁ nānārattānañca dussānaṁ vilātaṁ kayiramānaṁ. Disvā sārathiṁ āmantesi: 'kiṁ nu kho so, samma sārathi, mahājanakāyo sannipatito nānārattānañca dussānaṁ vilātaṁ kayiratī'ti?

'Eso kho, deva, kālaṅkato nāmā'ti.

'Tena hi, samma sārathi, yena so kālaṅkato tena rathaṁ pesehī'ti.

'Evaṁ, devā'ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā yena so kālaṅkato tena rathaṁ pesesi.

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Addasā kho, bhikkhave, vipassī kumāro petaṁ kālaṅkataṁ, disvā sārathiṁ āmantesi: 'kiṁ panāyaṁ, samma sārathi, kālaṅkato nāmā'ti?

'Eso kho, deva, kālaṅkato nāma. Na dāni taṁ dakkhanti mātā vā pitā vā aññe vā ñātisālohitā, sopi na dakkhissati mātaraṁ vā pitaraṁ vā aññe vā ñātisālohite'ti.

'Kiṁ pana, samma sārathi, ahampi maraṇadhammo maraṇaṁ anatīto; mampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā; ahampi na dakkhissāmi devaṁ vā deviṁ vā aññe vā ñātisālohite'ti?

'Tvañca, deva, mayañcamha sabbe maraṇadhammā maraṇaṁ anatītā; tampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā; tvampi na dakkhissasi devaṁ vā deviṁ vā aññe vā ñātisālohite'ti.

'Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī'ti.

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'Evaṁ, devā'ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsi.

Tatra sudaṁ, bhikkhave, vipassī kumāro antepuraṁ gato dukkhī dummano pajjhāyati: 'dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissati, maraṇaṁ paññāyissatī'ti.

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102Atha kho, bhikkhave, bandhumā rājā sārathiṁ āmantāpetvā etadavoca: 'kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha, kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī'ti?

'Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī'ti.

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'Kiṁ pana, samma sārathi, addasa kumāro uyyānabhūmiṁ niyyanto'ti? 'Addasā kho, deva, kumāro uyyānabhūmiṁ niyyanto mahājanakāyaṁ sannipatitaṁ nānārattānañca dussānaṁ vilātaṁ kayiramānaṁ. Disvā maṁ etadavoca: "Kiṁ nu kho so, samma sārathi, mahājanakāyo sannipatito nānārattānañca dussānaṁ vilātaṁ kayiratī"ti? "Eso kho, deva, kālaṅkato nāmā"ti. "Tena hi, samma sārathi, yena so kālaṅkato tena rathaṁ pesehī"ti. "Evaṁ, devā"ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā yena so kālaṅkato tena rathaṁ pesesiṁ. Addasā kho, deva, kumāro petaṁ kālaṅkataṁ, disvā maṁ etadavoca: "Kiṁ panāyaṁ, samma sārathi, kālaṅkato nāmā"ti? "Eso kho, deva, kālaṅkato nāma. Na dāni taṁ dakkhanti mātā vā pitā vā aññe vā ñātisālohitā, sopi na dakkhissati mātaraṁ vā pitaraṁ vā aññe vā ñātisālohite"ti. "Kiṁ pana, samma sārathi, ahampi maraṇadhammo maraṇaṁ anatīto; mampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā; ahampi na dakkhissāmi devaṁ vā deviṁ vā aññe vā ñātisālohite"ti? "Tvañca, deva, mayañcamha sabbe maraṇadhammā maraṇaṁ anatītā; tampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā, tvampi na dakkhissasi devaṁ vā deviṁ vā aññe vā ñātisālohite"ti. "Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī"ti. "Evaṁ, devā"ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ. So kho, deva, kumāro antepuraṁ gato dukkhī dummano pajjhāyati: "dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissati, maraṇaṁ paññāyissatī"'ti.

8. Pabbajita

103Atha kho, bhikkhave, bandhumassa rañño etadahosi: 'mā heva kho vipassī kumāro na rajjaṁ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṁ pabbaji, mā heva nemittānaṁ brāhmaṇānaṁ saccaṁ assa vacanan'ti. Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyoso mattāya pañca kāmaguṇāni upaṭṭhāpesi: 'yathā vipassī kumāro rajjaṁ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṁ pabbajeyya, yathā nemittānaṁ brāhmaṇānaṁ micchā assa vacanan'ti.

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104Tatra sudaṁ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.

Atha kho, bhikkhave, vipassī kumāro bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena sārathiṁ āmantesi: 'yojehi, samma sārathi, bhaddāni bhaddāni yānāni, uyyānabhūmiṁ gacchāma subhūmidassanāyā'ti. 'Evaṁ, devā'ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā vipassissa kumārassa paṭivedesi: 'yuttāni kho te, deva, bhaddāni bhaddāni yānāni, yassadāni kālaṁ maññasī'ti. Atha kho, bhikkhave, vipassī kumāro bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi uyyānabhūmiṁ niyyāsi.

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105Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto purisaṁ bhaṇḍuṁ pabbajitaṁ kāsāyavasanaṁ. Disvā sārathiṁ āmantesi: 'ayaṁ pana, samma sārathi, puriso kiṁkato? Sīsampissa na yathā aññesaṁ, vatthānipissa na yathā aññesan'ti?

'Eso kho, deva, pabbajito nāmā'ti.

'Kiṁ paneso, samma sārathi, pabbajito nāmā'ti?

'Eso kho, deva, pabbajito nāma sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṁsā sādhu bhūtānukampā'ti.

'Sādhu kho so, samma sārathi, pabbajito nāma, sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṁsā sādhu bhūtānukampā. Tena hi, samma sārathi, yena so pabbajito tena rathaṁ pesehī'ti.

'Evaṁ, devā'ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā yena so pabbajito tena rathaṁ pesesi.

Atha kho, bhikkhave, vipassī kumāro taṁ pabbajitaṁ etadavoca: 'tvaṁ pana, samma, kiṁkato, sīsampi te na yathā aññesaṁ, vatthānipi te na yathā aññesan'ti?

'Ahaṁ kho, deva, pabbajito nāmā'ti.

'Kiṁ pana tvaṁ, samma, pabbajito nāmā'ti?

'Ahaṁ kho, deva, pabbajito nāma, sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṁsā sādhu bhūtānukampā'ti.

'Sādhu kho tvaṁ, samma, pabbajito nāma sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṁsā sādhu bhūtānukampā'ti.

9. Bodhisattapabbajjā

106Atha kho, bhikkhave, vipassī kumāro sārathiṁ āmantesi: 'tena hi, samma sārathi, rathaṁ ādāya itova antepuraṁ paccaniyyāhi. Ahaṁ pana idheva kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissāmī'ti.

'Evaṁ, devā'ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā rathaṁ ādāya tatova antepuraṁ paccaniyyāsi.

Vipassī pana kumāro tattheva kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji.

10. Mahājanakāyaanupabbajjā

107Assosi kho, bhikkhave, bandhumatiyā rājadhāniyā mahājanakāyo caturāsītipāṇasahassāni: 'vipassī kira kumāro kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito'ti. Sutvāna tesaṁ etadahosi: 'na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha vipassī kumāro kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito. Vipassīpi nāma kumāro kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissati, kimaṅgaṁ pana mayan'ti.

108Atha kho, so bhikkhave, mahājanakāyo caturāsītipāṇasahassāni kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā vipassiṁ bodhisattaṁ agārasmā anagāriyaṁ pabbajitaṁ anupabbajiṁsu. Tāya sudaṁ, bhikkhave, parisāya parivuto vipassī bodhisatto gāmanigamajanapadarājadhānīsu cārikaṁ carati.

109Atha kho, bhikkhave, vipassissa bodhisattassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: 'na kho metaṁ patirūpaṁ yohaṁ ākiṇṇo viharāmi, yannūnāhaṁ eko gaṇamhā vūpakaṭṭho vihareyyan'ti. Atha kho, bhikkhave, vipassī bodhisatto aparena samayena eko gaṇamhā vūpakaṭṭho vihāsi, aññeneva tāni caturāsītipabbajitasahassāni agamaṁsu, aññena maggena vipassī bodhisatto.

11. Bodhisattaabhinivesa

110Atha kho, bhikkhave, vipassissa bodhisattassa vāsūpagatassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: 'kicchaṁ vatāyaṁ loko āpanno, jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca, atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa, kudāssu nāma imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā'ti?

111Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho sati jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan'ti.

112Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho sati jāti hoti, kiṁpaccayā jātī'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'bhave kho sati jāti hoti, bhavapaccayā jātī'ti.

113Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho sati bhavo hoti, kiṁpaccayā bhavo'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'upādāne kho sati bhavo hoti, upādānapaccayā bhavo'ti.

114Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho sati upādānaṁ hoti, kiṁpaccayā upādānan'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'taṇhāya kho sati upādānaṁ hoti, taṇhāpaccayā upādānan'ti.

115Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho sati taṇhā hoti, kiṁpaccayā taṇhā'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'vedanāya kho sati taṇhā hoti, vedanāpaccayā taṇhā'ti.

116Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho sati vedanā hoti, kiṁpaccayā vedanā'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'phasse kho sati vedanā hoti, phassapaccayā vedanā'ti.

117Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho sati phasso hoti, kiṁpaccayā phasso'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'saḷāyatane kho sati phasso hoti, saḷāyatanapaccayā phasso'ti.

118Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho sati saḷāyatanaṁ hoti, kiṁpaccayā saḷāyatanan'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'nāmarūpe kho sati saḷāyatanaṁ hoti, nāmarūpapaccayā saḷāyatanan'ti.

119Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho sati nāmarūpaṁ hoti, kiṁpaccayā nāmarūpan'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'viññāṇe kho sati nāmarūpaṁ hoti, viññāṇapaccayā nāmarūpan'ti.

120Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho sati viññāṇaṁ hoti, kiṁpaccayā viññāṇan'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'nāmarūpe kho sati viññāṇaṁ hoti, nāmarūpapaccayā viññāṇan'ti.

121Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'paccudāvattati kho idaṁ viññāṇaṁ nāmarūpamhā, nāparaṁ gacchati. Ettāvatā jāyetha vā jiyyetha vā miyyetha vā cavetha vā upapajjetha vā, yadidaṁ nāmarūpapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti'.

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122'Samudayo samudayo'ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

123Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho asati jarāmaraṇaṁ na hoti, kissa nirodhā jarāmaraṇanirodho'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'jātiyā kho asati jarāmaraṇaṁ na hoti, jātinirodhā jarāmaraṇanirodho'ti.

124Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho asati jāti na hoti, kissa nirodhā jātinirodho'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'bhave kho asati jāti na hoti, bhavanirodhā jātinirodho'ti.

125Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho asati bhavo na hoti, kissa nirodhā bhavanirodho'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'upādāne kho asati bhavo na hoti, upādānanirodhā bhavanirodho'ti.

126Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho asati upādānaṁ na hoti, kissa nirodhā upādānanirodho'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'taṇhāya kho asati upādānaṁ na hoti, taṇhānirodhā upādānanirodho'ti.

127Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho asati taṇhā na hoti, kissa nirodhā taṇhānirodho'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'vedanāya kho asati taṇhā na hoti, vedanānirodhā taṇhānirodho'ti.

128Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho asati vedanā na hoti, kissa nirodhā vedanānirodho'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'phasse kho asati vedanā na hoti, phassanirodhā vedanānirodho'ti.

129Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho asati phasso na hoti, kissa nirodhā phassanirodho'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'saḷāyatane kho asati phasso na hoti, saḷāyatananirodhā phassanirodho'ti.

130Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho asati saḷāyatanaṁ na hoti, kissa nirodhā saḷāyatananirodho'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'nāmarūpe kho asati saḷāyatanaṁ na hoti, nāmarūpanirodhā saḷāyatananirodho'ti.

131Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho asati nāmarūpaṁ na hoti, kissa nirodhā nāmarūpanirodho'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'viññāṇe kho asati nāmarūpaṁ na hoti, viññāṇanirodhā nāmarūpanirodho'ti.

132Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'kimhi nu kho asati viññāṇaṁ na hoti, kissa nirodhā viññāṇanirodho'ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: 'nāmarūpe kho asati viññāṇaṁ na hoti, nāmarūpanirodhā viññāṇanirodho'ti.

133Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: 'adhigato kho myāyaṁ maggo sambodhāya yadidaṁ —

nāmarūpanirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti'.

134'Nirodho nirodho'ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

135Atha kho, bhikkhave, vipassī bodhisatto aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī vihāsi: 'iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo; iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo'ti, tassa pañcasu upādānakkhandhesu udayabbayānupassino viharato na cirasseva anupādāya āsavehi cittaṁ vimuccīti.

Dutiyabhāṇavāro.

12. Brahmayācanakathā

136Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi: 'yannūnāhaṁ dhammaṁ deseyyan'ti.

Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi: 'adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ idappaccayatāpaṭiccasamuppādo. Idampi kho ṭhānaṁ duddasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ; so mamassa kilamatho, sā mamassa vihesā'ti.

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137Apissu, bhikkhave, vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā: 

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140Itiha, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa paṭisañcikkhato appossukkatāya cittaṁ nami, no dhammadesanāya.

141Atha kho, bhikkhave, aññatarassa mahābrahmuno vipassissa bhagavato arahato sammāsambuddhassa cetasā cetoparivitakkamaññāya etadahosi: 'nassati vata bho loko, vinassati vata bho loko, yatra hi nāma vipassissa bhagavato arahato sammāsambuddhassa appossukkatāya cittaṁ namati, no dhammadesanāyā'ti. Atha kho so, bhikkhave, mahābrahmā seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva — brahmaloke antarahito vipassissa bhagavato arahato sammāsambuddhassa purato pāturahosi.

Atha kho so, bhikkhave, mahābrahmā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇaṁ jāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena vipassī bhagavā arahaṁ sammāsambuddho tenañjaliṁ paṇāmetvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: 'desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ, santi sattā apparajakkhajātikā; assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro'ti.

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142Evaṁ vutte, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho taṁ mahābrahmānaṁ etadavoca: 'mayhampi kho, brahme, etadahosi: "yannūnāhaṁ dhammaṁ deseyyan"ti. Tassa mayhaṁ, brahme, etadahosi: "adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ idappaccayatāpaṭiccasamuppādo. Idampi kho ṭhānaṁ duddasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ; so mamassa kilamatho, sā mamassa vihesā"ti.

Apissu maṁ, brahme, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā:

143"Kicchena me adhigataṁ,
halaṁ dāni pakāsituṁ;
Rāgadosaparetehi,
nāyaṁ dhammo susambudho.

144Paṭisotagāmiṁ nipuṇaṁ,
gambhīraṁ duddasaṁ aṇuṁ;
Rāgarattā na dakkhanti,
tamokhandhena āvuṭā"ti.

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145Itiha me, brahme, paṭisañcikkhato appossukkatāya cittaṁ nami, no dhammadesanāyā'ti.

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146Dutiyampi kho, bhikkhave, so mahābrahmā … pe … tatiyampi kho, bhikkhave, so mahābrahmā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: 'desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ, santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro'ti.

147Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesi. Addasā kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni anto nimuggaposīni. Appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni samodakaṁ ṭhitāni. Appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakā accuggamma ṭhitāni anupalittāni udakena.

Evameva kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho buddhacakkhunā lokaṁ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.

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148Atha kho so, bhikkhave, mahābrahmā vipassissa bhagavato arahato sammāsambuddhassa cetasā cetoparivitakkamaññāya vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ gāthāhi ajjhabhāsi: 

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151Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho taṁ mahābrahmānaṁ gāthāya ajjhabhāsi: 

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153Atha kho so, bhikkhave, mahābrahmā: 'katāvakāso khomhi vipassinā bhagavatā arahatā sammāsambuddhena dhammadesanāyā'ti vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā padakkhiṇaṁ katvā tattheva antaradhāyi.

13. Aggasāvakayuga

154Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi: 'kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ ko imaṁ dhammaṁ khippameva ājānissatī'ti? Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi: 'ayaṁ kho khaṇḍo ca rājaputto tisso ca purohitaputto bandhumatiyā rājadhāniyā paṭivasanti paṇḍitā viyattā medhāvino dīgharattaṁ apparajakkhajātikā. Yannūnāhaṁ khaṇḍassa ca rājaputtassa, tissassa ca purohitaputtassa paṭhamaṁ dhammaṁ deseyyaṁ, te imaṁ dhammaṁ khippameva ājānissantī'ti.

155Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva — bodhirukkhamūle antarahito bandhumatiyā rājadhāniyā kheme migadāye pāturahosi.

Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho dāyapālaṁ āmantesi: 'ehi tvaṁ, samma dāyapāla, bandhumatiṁ rājadhāniṁ pavisitvā khaṇḍañca rājaputtaṁ tissañca purohitaputtaṁ evaṁ vadehi — vipassī, bhante, bhagavā arahaṁ sammāsambuddho bandhumatiṁ rājadhāniṁ anuppatto kheme migadāye viharati, so tumhākaṁ dassanakāmo'ti.

'Evaṁ, bhante'ti kho, bhikkhave, dāyapālo vipassissa bhagavato arahato sammāsambuddhassa paṭissutvā bandhumatiṁ rājadhāniṁ pavisitvā khaṇḍañca rājaputtaṁ tissañca purohitaputtaṁ etadavoca: 'vipassī, bhante, bhagavā arahaṁ sammāsambuddho bandhumatiṁ rājadhāniṁ anuppatto kheme migadāye viharati; so tumhākaṁ dassanakāmo'ti.

156Atha kho, bhikkhave, khaṇḍo ca rājaputto tisso ca purohitaputto bhaddāni bhaddāni yānāni yojāpetvā bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi bandhumatiyā rājadhāniyā niyyiṁsu. Yena khemo migadāyo tena pāyiṁsu. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikāva yena vipassī bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu. Upasaṅkamitvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdiṁsu.

157Tesaṁ vipassī bhagavā arahaṁ sammāsambuddho anupubbiṁ kathaṁ kathesi, seyyathidaṁ — dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṁkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi — dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evameva khaṇḍassa ca rājaputtassa tissassa ca purohitaputtassa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: 'yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman'ti.

158Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavocuṁ: 'abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: "cakkhumanto rūpāni dakkhantī"ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca. Labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan'ti.

159Alatthuṁ kho, bhikkhave, khaṇḍo ca rājaputto, tisso ca purohitaputto vipassissa bhagavato arahato sammāsambuddhassa santike pabbajjaṁ alatthuṁ upasampadaṁ. Te vipassī bhagavā arahaṁ sammāsambuddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi; saṅkhārānaṁ ādīnavaṁ okāraṁ saṁkilesaṁ nibbāne ānisaṁsaṁ pakāsesi. Tesaṁ vipassinā bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassiyamānānaṁ samādapiyamānānaṁ samuttejiyamānānaṁ sampahaṁsiyamānānaṁ nacirasseva anupādāya āsavehi cittāni vimucciṁsu.

14. Mahājanakāyapabbajjā

160Assosi kho, bhikkhave, bandhumatiyā rājadhāniyā mahājanakāyo caturāsītipāṇasahassāni: 'vipassī kira bhagavā arahaṁ sammāsambuddho bandhumatiṁ rājadhāniṁ anuppatto kheme migadāye viharati. Khaṇḍo ca kira rājaputto tisso ca purohitaputto vipassissa bhagavato arahato sammāsambuddhassa santike kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitā'ti. Sutvāna nesaṁ etadahosi: 'na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha khaṇḍo ca rājaputto tisso ca purohitaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitā. Khaṇḍo ca rājaputto tisso ca purohitaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissanti, kimaṅgaṁ pana mayan'ti. Atha kho so, bhikkhave, mahājanakāyo caturāsītipāṇasahassāni bandhumatiyā rājadhāniyā nikkhamitvā yena khemo migadāyo yena vipassī bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu; upasaṅkamitvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdiṁsu.

161Tesaṁ vipassī bhagavā arahaṁ sammāsambuddho anupubbiṁ kathaṁ kathesi. Seyyathidaṁ — dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi — dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evameva tesaṁ caturāsītipāṇasahassānaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: 'yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman'ti.

162Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṁkathā vesārajjappattā aparappaccayā satthusāsane vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavocuṁ: 'abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: "cakkhumanto rūpāni dakkhantī"ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṁghañca. Labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ labheyyāma upasampadan'ti.

163Alatthuṁ kho, bhikkhave, tāni caturāsītipāṇasahassāni vipassissa bhagavato arahato sammāsambuddhassa santike pabbajjaṁ, alatthuṁ upasampadaṁ. Te vipassī bhagavā arahaṁ sammāsambuddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi; saṅkhārānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nibbāne ānisaṁsaṁ pakāsesi. Tesaṁ vipassinā bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassiyamānānaṁ samādapiyamānānaṁ samuttejiyamānānaṁ sampahaṁsiyamānānaṁ nacirasseva anupādāya āsavehi cittāni vimucciṁsu.

15. Purimapabbajitānaṁ dhammābhisamaya

164Assosuṁ kho, bhikkhave, tāni purimāni caturāsītipabbajitasahassāni: 'vipassī kira bhagavā arahaṁ sammāsambuddho bandhumatiṁ rājadhāniṁ anuppatto kheme migadāye viharati, dhammañca kira desetī'ti. Atha kho, bhikkhave, tāni caturāsītipabbajitasahassāni yena bandhumatī rājadhānī yena khemo migadāyo yena vipassī bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu; upasaṅkamitvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdiṁsu.

165Tesaṁ vipassī bhagavā arahaṁ sammāsambuddho anupubbiṁ kathaṁ kathesi. Seyyathidaṁ — dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi — dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evameva tesaṁ caturāsītipabbajitasahassānaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: 'yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman'ti.

166Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavocuṁ: 'abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: "cakkhumanto rūpāni dakkhantī"ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. Labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ labheyyāma upasampadan'ti.

167Alatthuṁ kho, bhikkhave, tāni caturāsītipabbajitasahassāni vipassissa bhagavato arahato sammāsambuddhassa santike pabbajjaṁ alatthuṁ upasampadaṁ. Te vipassī bhagavā arahaṁ sammāsambuddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi; saṅkhārānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nibbāne ānisaṁsaṁ pakāsesi. Tesaṁ vipassinā bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassiyamānānaṁ samādapiyamānānaṁ samuttejiyamānānaṁ sampahaṁsiyamānānaṁ nacirasseva anupādāya āsavehi cittāni vimucciṁsu.

16. Cārikāanujānana

168Tena kho pana, bhikkhave, samayena bandhumatiyā rājadhāniyā mahābhikkhusaṅgho paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṁ. Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: 'mahā kho etarahi bhikkhusaṅgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṁ, yannūnāhaṁ bhikkhū anujāneyyaṁ:

"caratha, bhikkhave, cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ; mā ekena dve agamittha; desetha, bhikkhave, dhammaṁ ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro. Api ca channaṁ channaṁ vassānaṁ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā"'ti.

169Atha kho, bhikkhave, aññataro mahābrahmā vipassissa bhagavato arahato sammāsambuddhassa cetasā cetoparivitakkamaññāya seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva – brahmaloke antarahito vipassissa bhagavato arahato sammāsambuddhassa purato pāturahosi. Atha kho so, bhikkhave, mahābrahmā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena vipassī bhagavā arahaṁ sammāsambuddho tenañjaliṁ paṇāmetvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: 'evametaṁ, bhagavā, evametaṁ, sugata. Mahā kho, bhante, etarahi bhikkhusaṁgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṁ, anujānātu, bhante, bhagavā bhikkhū: "caratha, bhikkhave, cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ; mā ekena dve agamittha; desetha, bhikkhave, dhammaṁ ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro"ti. Api ca, bhante, mayaṁ tathā karissāma yathā bhikkhū channaṁ channaṁ vassānaṁ accayena bandhumatiṁ rājadhāniṁ upasaṅkamissanti pātimokkhuddesāyā'ti.

Idamavoca, bhikkhave, so mahābrahmā. Idaṁ vatvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā padakkhiṇaṁ katvā tattheva antaradhāyi.

170Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho sāyanhasamayaṁ paṭisallānā vuṭṭhito bhikkhū āmantesi: 'idha mayhaṁ, bhikkhave, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: "mahā kho etarahi bhikkhusaṅgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṁ. Yannūnāhaṁ bhikkhū anujāneyyaṁ — caratha, bhikkhave, cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ; mā ekena dve agamittha; desetha, bhikkhave, dhammaṁ ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro. Api ca channaṁ channaṁ vassānaṁ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā"'ti.

171Atha kho, bhikkhave, aññataro mahābrahmā mama cetasā cetoparivitakkamaññāya seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva — brahmaloke antarahito mama purato pāturahosi. Atha kho so, bhikkhave, mahābrahmā ekaṁsaṁ uttarāsaṅgaṁ karitvā yenāhaṁ tenañjaliṁ paṇāmetvā maṁ etadavoca: 'evametaṁ, bhagavā, evametaṁ, sugata. Mahā kho, bhante, etarahi bhikkhusaṅgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṁ. Anujānātu, bhante, bhagavā bhikkhū – caratha, bhikkhave, cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ; mā ekena dve agamittha; desetha, bhikkhave, dhammaṁ … pe … santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāroti. Api ca, bhante, mayaṁ tathā karissāma, yathā bhikkhū channaṁ channaṁ vassānaṁ accayena bandhumatiṁ rājadhāniṁ upasaṅkamissanti pātimokkhuddesāyā'ti. Idamavoca, bhikkhave, so mahābrahmā. Idaṁ vatvā maṁ abhivādetvā padakkhiṇaṁ katvā tattheva antaradhāyi.

172'Anujānāmi, bhikkhave, caratha cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ; mā ekena dve agamittha; desetha, bhikkhave, dhammaṁ ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro. Api ca, bhikkhave, channaṁ channaṁ vassānaṁ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā'ti. Atha kho, bhikkhave, bhikkhū yebhuyyena ekāheneva janapadacārikaṁ pakkamiṁsu.

173Tena kho pana samayena jambudīpe caturāsīti āvāsasahassāni honti. Ekamhi hi vasse nikkhante devatā saddamanussāvesuṁ: 'nikkhantaṁ kho, mārisā, ekaṁ vassaṁ; pañca dāni vassāni sesāni; pañcannaṁ vassānaṁ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā'ti.

Dvīsu vassesu nikkhantesu … tīsu vassesu nikkhantesu … catūsu vassesu nikkhantesu … pañcasu vassesu nikkhantesu devatā saddamanussāvesuṁ: 'nikkhantāni kho, mārisā, pañcavassāni; ekaṁ dāni vassaṁ sesaṁ; ekassa vassassa accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā'ti.

Chasu vassesu nikkhantesu devatā saddamanussāvesuṁ: 'nikkhantāni kho, mārisā, chabbassāni, samayo dāni bandhumatiṁ rājadhāniṁ upasaṅkamituṁ pātimokkhuddesāyā'ti. Atha kho te, bhikkhave, bhikkhū appekacce sakena iddhānubhāvena appekacce devatānaṁ iddhānubhāvena ekāheneva bandhumatiṁ rājadhāniṁ upasaṅkamiṁsu pātimokkhuddesāyāti.

174Tatra sudaṁ, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho bhikkhusaṅghe evaṁ pātimokkhaṁ uddisati: 

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17. Devatārocana

178Ekamidāhaṁ, bhikkhave, samayaṁ ukkaṭṭhāyaṁ viharāmi subhagavane sālarājamūle. Tassa mayhaṁ, bhikkhave, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: 'na kho so sattāvāso sulabharūpo, yo mayā anāvutthapubbo iminā dīghena addhunā aññatra suddhāvāsehi devehi. Yannūnāhaṁ yena suddhāvāsā devā tenupasaṅkameyyan'ti.

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Atha khvāhaṁ, bhikkhave, seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva – ukkaṭṭhāyaṁ subhagavane sālarājamūle antarahito avihesu devesu pāturahosiṁ.

Tasmiṁ, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ: 'ito so, mārisā, ekanavutikappe yaṁ vipassī bhagavā arahaṁ sammāsambuddho loke udapādi. Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṁ ahosi. Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho pāṭaliyā mūle abhisambuddho. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa khaṇḍatissaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. Eko sāvakānaṁ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṁ. Eko sāvakānaṁ sannipāto ahosi bhikkhusatasahassaṁ. Eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi. Bandhumatī nāma devī mātā ahosi janetti. Bandhumassa rañño bandhumatī nāma nagaraṁ rājadhānī ahosi. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa evaṁ abhinikkhamanaṁ ahosi evaṁ pabbajjā evaṁ padhānaṁ evaṁ abhisambodhi evaṁ dhammacakkappavattanaṁ. Te mayaṁ, mārisā, vipassimhi bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā'ti … pe …

179Tasmiṁyeva kho, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ: 'imasmiṁyeva kho, mārisā, bhaddakappe bhagavā etarahi arahaṁ sammāsambuddho loke uppanno. Bhagavā, mārisā, khattiyo jātiyā khattiyakule uppanno. Bhagavā, mārisā, gotamo gottena. Bhagavato, mārisā, appakaṁ āyuppamāṇaṁ parittaṁ lahukaṁ yo ciraṁ jīvati, so vassasataṁ appaṁ vā bhiyyo. Bhagavā, mārisā, assatthassa mūle abhisambuddho. Bhagavato, mārisā, sāriputtamoggallānaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Bhagavato, mārisā, eko sāvakānaṁ sannipāto ahosi aḍḍhateḷasāni bhikkhusatāni. Bhagavato, mārisā, ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ. Bhagavato, mārisā, ānando nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Bhagavato, mārisā, suddhodano nāma rājā pitā ahosi. Māyā nāma devī mātā ahosi janetti. Kapilavatthu nāma nagaraṁ rājadhānī ahosi. Bhagavato, mārisā, evaṁ abhinikkhamanaṁ ahosi evaṁ pabbajjā evaṁ padhānaṁ evaṁ abhisambodhi evaṁ dhammacakkappavattanaṁ. Te mayaṁ, mārisā, bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā'ti.

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180Atha khvāhaṁ, bhikkhave, avihehi devehi saddhiṁ yena atappā devā tenupasaṅkamiṁ … pe … atha khvāhaṁ, bhikkhave, avihehi ca devehi atappehi ca devehi saddhiṁ yena sudassā devā tenupasaṅkamiṁ. Atha khvāhaṁ, bhikkhave, avihehi ca devehi atappehi ca devehi sudassehi ca devehi saddhiṁ yena sudassī devā tenupasaṅkamiṁ. Atha khvāhaṁ, bhikkhave, avihehi ca devehi atappehi ca devehi sudassehi ca devehi sudassīhi ca devehi saddhiṁ yena akaniṭṭhā devā tenupasaṅkamiṁ. Tasmiṁ, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu, upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.

181Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ: 'ito so, mārisā, ekanavutikappe yaṁ vipassī bhagavā arahaṁ sammāsambuddho loke udapādi. Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi. Khattiyakule udapādi. Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṁ ahosi. Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho pāṭaliyā mūle abhisambuddho. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa khaṇḍatissaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. Eko sāvakānaṁ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṁ. Eko sāvakānaṁ sannipāto ahosi bhikkhusatasahassaṁ. Eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi bandhumatī nāma devī mātā ahosi janetti. Bandhumassa rañño bandhumatī nāma nagaraṁ rājadhānī ahosi. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa evaṁ abhinikkhamanaṁ ahosi evaṁ pabbajjā evaṁ padhānaṁ evaṁ abhisambodhi, evaṁ dhammacakkappavattanaṁ. Te mayaṁ, mārisā, vipassimhi bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā'ti. Tasmiṁyeva kho, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ: 'ito so, mārisā, ekatiṁse kappe yaṁ sikhī bhagavā … pe … te mayaṁ, mārisā, sikhimhi bhagavati tasmiññeva kho, mārisā, ekatiṁse kappe yaṁ vessabhū bhagavā … pe … te mayaṁ, mārisā, vessabhumhi bhagavati … pe … imasmiṁyeva kho, mārisā, bhaddakappe kakusandho koṇāgamano kassapo bhagavā … pe … te mayaṁ, mārisā, kakusandhamhi koṇāgamanamhi kassapamhi bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā'ti.

182Tasmiṁyeva kho, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ: 'imasmiṁyeva kho, mārisā, bhaddakappe bhagavā etarahi arahaṁ sammāsambuddho loke uppanno. Bhagavā, mārisā, khattiyo jātiyā, khattiyakule uppanno. Bhagavā, mārisā, gotamo gottena. Bhagavato, mārisā, appakaṁ āyuppamāṇaṁ parittaṁ lahukaṁ yo ciraṁ jīvati, so vassasataṁ appaṁ vā bhiyyo. Bhagavā, mārisā, assatthassa mūle abhisambuddho. Bhagavato, mārisā, sāriputtamoggallānaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Bhagavato, mārisā, eko sāvakānaṁ sannipāto ahosi aḍḍhateḷasāni bhikkhusatāni. Bhagavato, mārisā, ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ. Bhagavato, mārisā, ānando nāma bhikkhu upaṭṭhāko aggupaṭṭhāko ahosi. Bhagavato, mārisā, suddhodano nāma rājā pitā ahosi. Māyā nāma devī mātā ahosi janetti. Kapilavatthu nāma nagaraṁ rājadhānī ahosi. Bhagavato, mārisā, evaṁ abhinikkhamanaṁ ahosi, evaṁ pabbajjā, evaṁ padhānaṁ, evaṁ abhisambodhi, evaṁ dhammacakkappavattanaṁ. Te mayaṁ, mārisā, bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā'ti.

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183Iti kho, bhikkhave, tathāgatassevesā dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati 'evaṁjaccā te bhagavanto ahesuṁ' itipi. 'Evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ' itipīti.

184Devatāpi tathāgatassa etamatthaṁ ārocesuṁ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati 'evaṁjaccā te bhagavanto ahesuṁ' itipi. 'Evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ' itipī"ti.

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185Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

Mahāpadānasuttaṁ niṭṭhitaṁ paṭhamaṁ.