1. Declaring the Rebirths of People From Ñātika and Elsewhere

dn18:1.1So I have heard. At one time the Buddha was staying at Ñātika in the brick house.This picks up from the events of DN16, which however discusses only the Ñātikans (who are reckoned among the Vajjis). Like DN17, it bears many signs of a late sutta. The overall theme is the presence of a cosmic order where the liberating teaching of the Buddha is reconciled with the requirements of worldly power.

dn18:1.3Now at that time the Buddha was explaining the rebirths of devotees all over the nations; the Kāsis and Kosalans, Vajjis and Mallas, Cetīs and Vacchas, Kurus and Pañcālas, Macchas and Sūrasenas:This list of ten nations is unique. The omission of the Aṅgas and Magadhans is noted below. The more famous list of “sixteen nations” adds Avanti and Assaka in the south, and Gandhāra and Kamboja in the north-west (eg. AN3.70). The Buddha did not visit these lands, which explains why they are omitted.

dn18:1.4“This one was reborn here, while that one was reborn there.

dn18:1.5Over fifty devotees in Ñātika have passed away having ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world.“Devotees” is paricāraka, which normally means “servant”. It is not in the relevant passages of DN16. This sense is found in only a couple of other places, both late (Snp5.18, Khandhaka 1).

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dn18:1.6More than ninety devotees in Ñātika have passed away having ended three fetters, and weakened greed, hate, and delusion. They’re once-returners, who will come back to this world once only, then make an end of suffering.

dn18:1.7More than five hundred devotees in Ñātika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening.”

dn18:2.1When the devotees of Ñātika heard about the Buddha’s answers to those questions, they became uplifted and overjoyed, full of rapture and happiness.

dn18:3.1Venerable Ānanda heard of the Buddha’s statements and the Ñātikans’ happiness.

2. Ānanda’s Suggestion

dn18:4.1Then Venerable Ānanda thought, “But there were also Magadhan devotees—many, and of long standing too—who have passed away.Bearing in mind that none of the nations were actually mentioned in the relevant Mahāparinibbānasutta passage, this whole introduction is framed to emphasize the importance of Magadha to Buddhism, especially given the problematic character of Ajātasattu. In the decades following the Buddha’s death, the Buddhist community adapted to a new political landscape which for a time saw the entirety of Buddhism contained within the sprawling Magadhan empire. You’d think that Aṅga and Magadha were empty of devotees who have passed away! But they too had confidence in the Buddha, the teaching, and the Saṅgha, and had fulfilled their ethics. The Buddha hasn’t declared their passing. It would be good to do so, for many people would gain confidence, and so be reborn in a good place.

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dn18:4.7That King Seniya Bimbisāra of Magadha was a just and principled king who benefited the brahmins and householders, and people of town and country.As we known from DN2, Bimbisāra had recently been murdered by Ajātasattu. People still sing his praises: ‘That just and principled king, who made us so happy, has passed away. Life was good under his dominion.’A not-so-subtle hint of the changes under Ajātasattu. The passing of Bimbisāra signifies the crumbling of the social order that prevailed in the Buddha’s lifetime, bringing with it the immediate threat of war and chaos. This sutta establishes a timeless order that persists while worldly conditions fluctuate. He too had confidence in the Buddha, the teaching, and the Saṅgha, and had fulfilled his ethics. People say: ‘Until his dying day, King Bimbisāra sang the Buddha’s praises!’Elsewhere the suttas say that Bimbisāra went for refuge (DN4), while the Vinaya says he was in fact a stream-enterer (Khandhaka 1), which is confirmed below. The Jains, however, claim him as one of their own but say he went to hell for committing suicide. Like his son Ajātasattu, it is likely that he frequented several teachers in his realm. The Buddha hasn’t declared his passing. It would be good to do so, for many people would gain confidence, and so be reborn in a good place.

dn18:4.15Besides, the Buddha was awakened in Magadha;Near the town of Uruvelā on the bank of the Nerañjarā River at the place known today as Bodhgaya. so why hasn’t he declared the rebirth of the Magadhan devotees? If he fails to do so, they will be dejected.”

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dn18:5.1After pondering the fate of the Magadhan devotees alone in private, Ānanda rose at the crack of dawn and went to see the Buddha. He bowed, sat down to one side, and told the Buddha of his concerns, finishing by saying, “Why hasn’t the Buddha declared the rebirth of the Magadhan devotees? If he fails to do so, they will be dejected.” Then Ānanda, after making this suggestion regarding the Magadhan devotees, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.“Suggestion” is parikathaṁ, which elsewhere occurs in the Vinaya (Khandhaka 7) and the Abhidhamma Vibhaṅga in the sense of “hint”.

dn18:7.1Soon after Ānanda had left, the Buddha robed up in the morning and, taking his bowl and robe, entered Ñātika for alms. He wandered for alms in Ñātika. After the meal, on his return from almsround, he washed his feet and entered the brick house. He paid attention, applied the mind, and concentrated wholeheartedly on the fate of Magadhan devotees, and sat on the seat spread out, thinking,Normally aṭṭhiṁ katvā manasikatvā sabbaṁ cetasā samannāharitvā describes listening to Dhamma. This whole process seems unusually laborious. “I shall know their destiny, where they are reborn in the next life.” And he saw where they had been reborn.

dn18:7.6Then in the late afternoon, the Buddha came out of retreat. Emerging from the brick house, he sat on the seat spread out in the shade of the porch.

dn18:8.1Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, you look so serene; your face seems to shine owing to the clarity of your faculties. Have you been abiding in a peaceful meditation today, sir?”

dn18:9.1The Buddha then recounted what had happened since speaking to Ānanda, revealing that he had seen the destiny of the Magadhan devotees. He continued:

3. Janavasabha the Spirit

dn18:9.5“Then, Ānanda, an invisible spirit called out: ‘I am Janavasabha, Blessed One! I am Janavasabha, Holy One!’ Ānanda, do you recall having previously heard such a name as Janavasabha?”Nāmadheyyaṁ means “name (borne by someone or something)”, not “one who bears the name” (MN50).

dn18:9.9“No, worthy sir. But when I heard the word, I got goosebumps! I thought, ‘This must be no ordinary spirit to bear such an exalted name as Janavasabha.’”Janavasabha is “chief of men”, spelled janesabha at DN20 and DN32. The synonym narāsabha is an occasional poetic epithet of the Buddha (Snp3.11, Snp 5.1, SN11.3). In Sanskrit we find puruṣaṛṣabha in the same sense.

dn18:10.1“After making himself heard while vanished, Ānanda, a very beautiful spirit appeared in front of me.Uḷāravaṇṇa describes beautiful people at MN96. And for a second time he called out: ‘I am Bimbisāra, Blessed One! I am Bimbisāra, Holy One! This is the seventh time I am reborn in the company of the Great King Vessavaṇa. When I pass away from here, I can become a king of men.Read ito. I think this implies what is stated more explicitly in Anuruddha’s partly parallel verses at Therigatha 16 verses 892-919: after each of seven rebirths under Vessavaṇa he can become a king of men. This explains the name Janavasabha.

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dn18:10.10For a long time I’ve known that I won’t be reborn in the underworld, but that I still hope to become a once-returner.’As a stream-enterer he is freed from any lower rebirths, yet he still aspires to a higher realization.

dn18:10.11‘It’s incredible and amazing that you, the venerable spirit Janavasabha, should say:

dn18:10.12“For a long time I’ve been aware that I won’t be reborn in the underworld” and also “But I still hope to become a once-returner.” But from what source do you know that you’ve achieved such a high distinction?’In this idiom, the verb for “aware” varies between sañjānāti, jānāti, pajānāti, and sampajānāti.

dn18:11.1‘None other than the Blessed One’s instruction! None other than the Holy One’s instruction!Compare SN1.50 and SN2.24. From the day I had absolute devotion to the Buddha I have known that I won’t be reborn in the underworld, but that I still hope to become a once-returner. Just now, sir, I had been sent out by the great king Vessavaṇa to the great king Virūḷhaka’s presence on some business, and on the way I saw the Buddha giving his attention to the fate of the Magadhan devotees. But it comes as no surprise that I have heard and learned the fate of the Magadhan devotees in the presence of the great king Vessavaṇa as he was speaking to his assembly. It occurred to me, “I shall see the Buddha and inform him of this.” These are the two reasons I’ve come to see the Buddha.

4. The Council of the Gods

dn18:12.1Sir, it was more than a few days ago—on the fifteenth day sabbath on the full moon day at the entry to the rainy season—when all the gods of the thirty-three were sitting together in the Hall of Justice.It is not just the Vajjis and the Buddhist Saṅgha who meet frequently in a hall to discuss business, but the gods as well. Here we get a rare glimpse into how the heavens work, or more to the point, how depictions of heavenly proceedings act as a template for how things should be on earth. A large assembly of gods was sitting all around, and the four great kings were seated at the four quarters.The thirty-three and the Four Great Kings are both present; the heavenly realms are not shut off from one another.

dn18:12.3The Great King Dhataraṭṭha was seated to the east, facing west, in front of his gods. The Great King Virūḷhaka was seated to the south, facing north, in front of his gods. The Great King Virūpakkha was seated to the west, facing east, in front of his gods. The Great King Vessavaṇa was seated to the north, facing south, in front of his gods. When the gods of the thirty-three have a gathering like this, that is how they are seated. After that come our seats.

dn18:12.9Sir, those gods who had been recently reborn in the company of the thirty-three after leading the spiritual life under the Buddha outshone the other gods in beauty and glory. The gods of the thirty-three became uplifted and overjoyed at that, full of rapture and happiness, saying, “The heavenly hosts swell, while the titan hosts dwindle!”

dn18:13.1Seeing the joy of those gods, Sakka, lord of gods, celebrated with these verses:

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dn18:13.18The gods of the thirty-three became even more uplifted and overjoyed at that, saying: “The heavenly hosts swell, while the titan hosts dwindle!”

dn18:14.1Then the gods of the thirty-three, having considered and deliberated on the matter for which they were seated together in the Hall of Justice, advised and instructed the four great kings on the subject. Each one, having been advised, stood at his own seat without leaving.For vipakkamati compare MN127.

dn18:15.1Then in the northern quarter a magnificent light arose and radiance appeared, surpassing the glory of the gods. Then Sakka, lord of gods, addressed the gods of the thirty-three, “As indicated by the signs—light arising and radiance appearing—The Divinity will appear. For this is the precursor for the appearance of the Divinity, namely light arising and radiance appearing.”

5. On Sanaṅkumāra

dn18:16.1Then the gods of the thirty-three sat in their own seats, saying, “We shall find out what has caused that light, and only when we have realized it shall we go to it.” And the four great kings did likewise.

dn18:16.5Hearing that, the gods of the thirty-three agreed in unison, “We shall find out what has caused that light, and only when we have realized it shall we go to it.”

dn18:17.1When the divinity Sanaṅkumāra appears to the gods of the thirty-three, he does so after manifesting in a solid life-form.See AN3.127. For a Divinity’s normal appearance is imperceptible in the visual range of the gods of the thirty-three.This phrase is also at DN19, but apart from that the words pakativaṇṇa (“normal appearance”), anabhisambhavanīya (“imperceptible”), and cakkhupatha (“visual range”) are all unique in the early texts. When the divinity Sanaṅkumāra appears to the gods of the thirty-three, he outshines the other gods in beauty and glory, as a golden statue outshines the human form.For the unique term “human form” (mānusaṁ viggahaṁ) compare the Vinaya phrase manussaviggahaṁ (Bhikkhui Pārājika 3).

dn18:17.6When the divinity Sanaṅkumāra appears to the gods of the thirty-three, not a single god in that assembly greets him by bowing down or rising up or inviting him to a seat.

They all sit silently on their couches with their joined palms raised, thinking, “Now the divinity Sanaṅkumāra will sit on the couch of whatever god he chooses.”

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And the god on whose couch the Divinity sits is overjoyed and brimming with happiness, like a king on the day of his coronation.

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dn18:18.3Then the divinity Sanaṅkumāra manifested in a solid life-form, taking on the appearance of the youth Pañcasikha, and appeared to the gods of the thirty-three.Also appearing in DN21, DN20, and SN35.119, Pañcasikha (“Five-Crest”) was a handsome and virile deity of the gandhabbas. Rising into the air, he sat cross-legged in the sky, like a strong man might sit cross-legged on a well-appointed couch or on level ground. Seeing the joy of those gods, the divinity Sanaṅkumāra celebrated with these verses:

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dn18:19.1That is the topic on which the divinity Sanaṅkumāra spoke.Bhāsittha is 3rd singular aorist middle voice. And while he was speaking on that topic, his voice had eight qualities: it was clear, comprehensible, charming, audible, lucid, undistorted, deep, and resonant.Compare MN91. He makes sure his voice is intelligible as far as the assembly goes, but the sound doesn’t extend outside the assembly. When someone has a voice like this, they’re said to have the voice of the Divinity.

dn18:20.1Then the divinity Sanaṅkumāra, having manifested thirty-three life-forms, sat down on the couches of each of the gods of the thirty-three and addressed them, “What do the good gods of the thirty-three think? How the Buddha has acted for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans!Everything Sanaṅkumāra says is just a bit off. Here he adopts an idiom commonly used by the Buddha, but in third person rather than the Buddha’s second person; and he asks only rhetorically, where the Buddha engages with his audience. If it were only this one example it would mean nothing, but similar changes happen throughout. I believe this is a subtle literary device that tells two narratives to two audiences. To potential converts it sounds like Sanaṅkumāra is giving a ringing and learned endorsement of Buddhism, while to knowledgeable Buddhists he appears as less than well versed in the teachings. I note these eccentric wordings as we proceed. For consider those who have gone for refuge to the Buddha, the teaching, and the Saṅgha, and have fulfilled their ethics. When their bodies break up, after death, some are reborn in the company of the gods who control what is imagined by others, some with the gods who love to imagine, some with the joyful gods, some with the gods of Yama, some with the gods of the thirty-three, and some with the gods of the four great kings.The sutta began by recounting those who have achieved various stages of awakening. But escape from rebirth threatens the gods; this potentially fraught relationship is played out in MN 49. Sanaṅkumāra is preempting such arguments by pointing out that many of the Buddha’s followers are reborn among the gods and do not escape transmigration, at least not for now. This is no trivial metaphysical argument. In order for Buddhism to prevail, it must show that its radical soteriology is compatible with worldly prosperity, lest it face opposition from kings and other temporal powers. The gods act as proxies to demonstrate the appropriate behavior for terrestrial kings. This is why the leading character is Bimbisāra/Janavasabha, who straddles the two realms. And at the very least they swell the hosts of the centaurs.”

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dn18:21.1That is the topic on which the divinity Sanaṅkumāra spoke. And hearing the sound of the Divinity speaking on that topic, the gods fancied, “The one sitting on my couch is the only one speaking.”

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dn18:22.1Next the divinity Sanaṅkumāra merged into one corporeal form. Then he sat on the couch of Sakka, lord of gods, and addressed the gods of the thirty-three:Sanaṅkumāra begins sharing the Buddha’s teaching with the gods, starting with the bases of psychic power that featured prominently in Digha Nikāya 16. Here, however, he focuses on the worldly dimensions of psychic powers, ignoring the liberating dimension that was central to the Buddha. This sets the pattern for the teachings to follow, except for the very last.

6. Developing the Bases of Psychic Power

dn18:22.3“What do the good gods of the thirty-three think? How well described by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—are the four bases of psychic power! They are taught for the amplification, burgeoning, and transformation of psychic power.Yāva supaññattā, which is also at MN51, is a variation of the common exclamation yāva subhāsita. The phrase iddhipahutāya iddhivisavitāya iddhivikubbanatāya is unique. The Paṭisambhidāmagga draws on this passage to explain vikubbana both as a general term for development of psychic powers and as specific kind of psychic power, namely the transformation of one’s apparent form as demonstrated by Sanaṅkumāra. What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They develop the basis of psychic power that has immersion due to energy, and active effort. They develop the basis of psychic power that has immersion due to mental development, and active effort. They develop the basis of psychic power that has immersion due to inquiry, and active effort. These are the four bases of psychic power taught by the Buddha for the amplification, burgeoning, and transformation of psychic power.

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dn18:22.10All the ascetics and brahmins in the past, future, or present who wield the many kinds of psychic power do so by developing and cultivating these four bases of psychic power. Gentlemen, do you see such psychic might and power in me?”

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dn18:22.14“Yes, Great Divinity.”

dn18:22.15“I too became so mighty and powerful by developing and cultivating these four bases of psychic power.”

dn18:23.1That is the topic on which the divinity Sanaṅkumāra spoke. And having spoken about that, he addressed the gods of the thirty-three:

7. The Three Openings

dn18:23.4“What do the good gods of the thirty-three think? How well understood by the Buddha are the three opportunities for achieving happiness!These “three opportunities” are not found elsewhere. What three?

dn18:23.6First, take someone who lives mixed up with sensual pleasures and unskillful qualities.This unique term is the reverse of the phrase that begins the first jhāna. The passage, however, speaks only of lifestyle rather than deep meditation. After some time they hear the teaching of the noble ones, rationally apply the mind to how it applies to them, and practice accordingly. They live aloof from sensual pleasures and unskillful qualities.“Aloof” (asaṁsaṭṭha) is a synonym of “secluded” (vivicca). The jhāna formulas are extremely stable and it is rare to find them played with like this. That gives rise to pleasure, and more than pleasure, happiness,Since jhāna arises from pleasure, it cannot be meant here. like the joy that’s born from gladness. This is the first opportunity for achieving happiness.

dn18:24.1Next, take someone whose coarse physical, verbal, and mental processes have not died down.“Coarse physical, verbal, and mental processes” (oḷārikā kāyasaṅkhārā …vacīsaṅkhārā … cittasaṅkhārā) is another unique term. They are probably to be identified with the three “processes” of MN44. After some time they hear the teaching of the noble ones, rationally apply the mind to how it applies to them, and practice accordingly. Their coarse physical, verbal, and mental processes die down. That gives rise to pleasure, and more than pleasure, happiness, like the joy that’s born from gladness. This is the second opportunity for achieving happiness.

dn18:25.1Next, take someone who doesn’t truly understand what is skillful and what is unskillful,This builds off Dīgha Nikāya 1, but the full phrase is only here and DN19. what is blameworthy and what is blameless, what should be cultivated and what should not be cultivated, what is inferior and what is superior, and what is on the side of dark and the side of bright. After some time they hear the teaching of the noble ones, rationally apply the mind to how it applies to them, and practice accordingly. They truly understand what is skillful and what is unskillful, and so on. Knowing and seeing like this, ignorance is given up and knowledge arises. That gives rise to pleasure, and more than pleasure, happiness, like the joy that’s born from gladness. This is the third opportunity for achieving happiness.

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dn18:25.11These are the three opportunities for achieving happiness that have been understood by the Buddha.”

dn18:26.1That is the topic on which the divinity Sanaṅkumāra spoke. And having spoken about that, he addressed the gods of the thirty-three:

8. Mindfulness Meditation

dn18:26.4“What do the good gods of the thirty-three think? How well described by the Buddha are the four kinds of mindfulness meditation! They are taught for achieving what is skillful.Normally satipaṭṭhāna is taught “in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize extinguishment” (eg. DN22). Here, in yet another unique phrasing, a more humble goal is sought. What four?

dn18:26.6It’s when a mendicant meditates by observing an aspect of the body internally—keen, aware, and mindful, rid of covetousness and displeasure for the world.

As they meditate in this way, they become rightly immersed in that, and rightly serene. Then they give rise to knowledge and vision of other people’s bodies externally.Again the liberating dimension is ignored in favor of worldly psychic abilities. This is another unique formulation.

dn18:26.9They meditate observing an aspect of feelings internally … Then they give rise to knowledge and vision of other people’s feelings externally.

dn18:26.11They meditate observing an aspect of the mind internally … Then they give rise to knowledge and vision of other people’s minds externally.

dn18:26.13They meditate observing an aspect of principles internally—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they meditate in this way, they become rightly immersed in that, and rightly serene. Then they give rise to knowledge and vision of other people’s principles externally.

dn18:26.16These are the four kinds of mindfulness meditation taught by the Buddha for achieving what is skillful.”

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dn18:27.1That is the topic on which the divinity Sanaṅkumāra spoke. And having spoken about that, he addressed the gods of the thirty-three:

9. Seven Prerequisites of Immersion

dn18:27.4“What do the good gods of the thirty-three think? How well described by the Buddha are the seven prerequisites of immersion for the development and fulfillment of right immersion!Also found at AN7.45. At MN44 the four right efforts are said to be the “prerequisites of immersion”. Here at last Sanaṅkumāra introduces the liberating dimension of the path as a whole. What seven? Right view, right thought, right speech, right action, right livelihood, right effort, and right mindfulness. Unification of mind with these seven factors as prerequisites is what is called noble right immersion ‘with its vital conditions’ and also ‘with its prerequisites’.

dn18:27.8Right view produces right thought. Right thought produces right speech. Right speech produces right action. Right action produces right livelihood. Right livelihood produces right effort. Right effort produces right mindfulness. Right mindfulness produces right immersion. Right immersion produces right knowledge. Right knowledge produces right freedom.Also at SN45.1, etc.

dn18:27.9If anything should be rightly described as ‘a teaching that’s well explained by the Buddha, apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves; and the doors to freedom from death are flung open,’ it’s this.To the standard passage on the qualities of the Dhamma, Sanaṅkumāra clumsily tacks on the line spoken by the Buddha when he was persuaded by Brahmā to teach (SN6.1, DN14, MN26, MN85). For the teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves—and the doors to freedom from death are flung open.

dn18:27.12Whoever has experiential confidence in the Buddha, the teaching, and the Saṅgha, and has the ethical conduct loved by the noble ones; and whoever is spontaneously reborn, and is trained in the teaching; more than 2,400,000 such Magadhan devotees have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening.Finally the question is answered, although the number of deaths is obviously exaggerated. We cannot estimate the population size at the time with any confidence. But we know that Pāṭaliputta under Ashoka covered about 25 km², which suggests a population somewhere around 250,000. Probably there were a few million people in the whole of Magadha. And there are once-returners here, too.

dn18:28.1That is the topic on which the divinity Sanaṅkumāra spoke. And while he was speaking on that topic, this thought came to the great king Vessavaṇa, “Oh lord, how incredible, how amazing! That there should be such a magnificent Teacher, and such a magnificent exposition of the teaching! And that such achievements of high distinction should be made known!”

dn18:28.3And then the divinity Sanaṅkumāra, knowing the great king Vessavaṇa’s train of thought, said to him, “What does Great King Vessavaṇa think? In the past, too, there was such a magnificent Teacher, and such a magnificent exposition of the teaching! And such achievements of high distinction were made known!Sanaṅkumāra lives longer than the lesser gods so he has a broader perspective. He emphasizes the long-term stability of cosmic order, which prevails through the crises that afflict the short-lived kingdoms of men. In the future, too, there will be such a magnificent Teacher, and such a magnificent exposition of the teaching! And such achievements of high distinction will be made known!”

dn18:29.1That, sir, is the topic on which the divinity Sanaṅkumāra spoke to the gods of the thirty-three. And the great king Vessavaṇa, having heard and learned it in the presence of the Divinity as he was speaking on that topic, informed his own assembly.’”Astonishingly, this sutta traces its textual lineage directly to Brahmā, exactly like the Brahmanical texts (eg. Bṛhadāraṇyaka Upaniṣad 6.5.4). Of course, Brahmā gets his teaching from the Buddha, but this is clearly copying the Brahmanical model.

dn18:29.2And the spirit Janavasabha, having heard and learned it in the presence of the great king Vessavaṇa as he was speaking on that topic to his own assembly, informed the Buddha. And the Buddha, having heard and learned it in the presence of the spirit Janavasabha, and also from his own direct knowledge, informed Venerable Ānanda. And Venerable Ānanda, having heard and learned it in the presence of the Buddha, informed the monks, nuns, laymen, and laywomen.Here Ānanda plays a key role as the linchpin of the oral tradition. It is likely that not just the Mahāparinibbānasutta itself, but all these suttas of this cycle were composed by Ānanda or his students.

And that’s how this spiritual life has become successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.With this unique ending, there is no claim that this sutta was heard by the mendicants in the usual way. Rather it makes its purpose explicit, to act as a means to widely propagate the Dhamma. The Mahāparinibbānasutta also speaks of the spread of the Dhamma, and the Janavasabhasutta indicates some of the means by which that was achieved in the decades following the Buddha’s death; in particular, by allying itself with the ascendant power of Magadha.

1. Nātikiyādibyākaraṇa

1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā nātike viharati giñjakāvasathe.

Tena kho pana samayena bhagavā parito parito janapadesu paricārake abbhatīte kālaṅkate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṁsesu kurupañcālesu majjhasūrasenesu:

"asu amutra upapanno, asu amutra upapanno.

Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā.

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Sādhikā navuti nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti.

Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā"ti.

2Assosuṁ kho nātikiyā paricārakā: "Bhagavā kira parito parito janapadesu paricārake abbhatīte kālaṅkate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṁsesu kurupañcālesu majjhasūrasenesu: 'asu amutra upapanno, asu amutra upapanno. Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. Sādhikā navuti nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā'"ti. Tena ca nātikiyā paricārakā attamanā ahesuṁ pamuditā pītisomanassajātā bhagavato pañhaveyyākaraṇaṁ sutvā.

3Assosi kho āyasmā ānando: "Bhagavā kira parito parito janapadesu paricārake abbhatīte kālaṅkate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṁsesu kurupañcālesu majjhasūrasenesu: 'asu amutra upapanno, asu amutra upapanno. Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. Sādhikā navuti nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā'ti. Tena ca nātikiyā paricārakā attamanā ahesuṁ pamuditā pītisomanassajātā bhagavato pañhaveyyākaraṇaṁ sutvā"ti.

2. Ānandaparikathā

4Atha kho āyasmato ānandassa etadahosi: "ime kho panāpi ahesuṁ māgadhakā paricārakā bahū ceva rattaññū ca abbhatītā kālaṅkatā. Suññā maññe aṅgamagadhā aṅgamāgadhakehi paricārakehi abbhatītehi kālaṅkatehi. Te kho panāpi ahesuṁ buddhe pasannā dhamme pasannā saṁghe pasannā sīlesu paripūrakārino. Te abbhatītā kālaṅkatā bhagavatā abyākatā; tesampissa sādhu veyyākaraṇaṁ, bahujano pasīdeyya, tato gaccheyya sugatiṁ.

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Ayaṁ kho panāpi ahosi rājā māgadho seniyo bimbisāro dhammiko dhammarājā hito brāhmaṇagahapatikānaṁ negamānañceva jānapadānañca. Apissudaṁ manussā kittayamānarūpā viharanti: 'evaṁ no so dhammiko dhammarājā sukhāpetvā kālaṅkato, evaṁ mayaṁ tassa dhammikassa dhammarañño vijite phāsu viharimhā'ti. So kho panāpi ahosi buddhe pasanno dhamme pasanno saṁghe pasanno sīlesu paripūrakārī. Apissudaṁ manussā evamāhaṁsu: 'yāva maraṇakālāpi rājā māgadho seniyo bimbisāro bhagavantaṁ kittayamānarūpo kālaṅkato'ti. So abbhatīto kālaṅkato bhagavatā abyākato. Tassapissa sādhu veyyākaraṇaṁ bahujano pasīdeyya, tato gaccheyya sugatiṁ.

Bhagavato kho pana sambodhi magadhesu. Yattha kho pana bhagavato sambodhi magadhesu, kathaṁ tatra bhagavā māgadhake paricārake abbhatīte kālaṅkate upapattīsu na byākareyya. Bhagavā ce kho pana māgadhake paricārake abbhatīte kālaṅkate upapattīsu na byākareyya, dīnamanā tenassu māgadhakā paricārakā; yena kho panassu dīnamanā māgadhakā paricārakā kathaṁ te bhagavā na byākareyyā"ti?

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5Idamāyasmā ānando māgadhake paricārake ārabbha eko raho anuvicintetvā rattiyā paccūsasamayaṁ paccuṭṭhāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: "sutaṁ metaṁ, bhante: 'bhagavā kira parito parito janapadesu paricārake abbhatīte kālaṅkate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṁsesu kurupañcālesu majjhasūrasenesu: "asu amutra upapanno, asu amutra upapanno. Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. Sādhikā navuti nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇāti. Tena ca nātikiyā paricārakā attamanā ahesuṁ pamuditā pītisomanassajātā bhagavato pañhaveyyākaraṇaṁ sutvā"'ti. Ime kho panāpi, bhante, ahesuṁ māgadhakā paricārakā bahū ceva rattaññū ca abbhatītā kālaṅkatā. Suññā maññe aṅgamagadhā aṅgamāgadhakehi paricārakehi abbhatītehi kālaṅkatehi. Te kho panāpi, bhante, ahesuṁ buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārino, te abbhatītā kālaṅkatā bhagavatā abyākatā. Tesampissa sādhu veyyākaraṇaṁ, bahujano pasīdeyya, tato gaccheyya sugatiṁ. Ayaṁ kho panāpi, bhante, ahosi rājā māgadho seniyo bimbisāro dhammiko dhammarājā hito brāhmaṇagahapatikānaṁ negamānañceva jānapadānañca. Apissudaṁ manussā kittayamānarūpā viharanti: 'evaṁ no so dhammiko dhammarājā sukhāpetvā kālaṅkato. Evaṁ mayaṁ tassa dhammikassa dhammarañño vijite phāsu viharimhā'ti. So kho panāpi, bhante, ahosi buddhe pasanno dhamme pasanno saṅghe pasanno sīlesu paripūrakārī. Apissudaṁ manussā evamāhaṁsu: 'yāva maraṇakālāpi rājā māgadho seniyo bimbisāro bhagavantaṁ kittayamānarūpo kālaṅkato'ti. So abbhatīto kālaṅkato bhagavatā abyākato; tassapissa sādhu veyyākaraṇaṁ, bahujano pasīdeyya, tato gaccheyya sugatiṁ. Bhagavato kho pana, bhante, sambodhi magadhesu. Yattha kho pana, bhante, bhagavato sambodhi magadhesu, kathaṁ tatra bhagavā māgadhake paricārake abbhatīte kālaṅkate upapattīsu na byākareyya? Bhagavā ce kho pana, bhante, māgadhake paricārake abbhatīte kālaṅkate upapattīsu na byākareyya, dīnamanā tenassu māgadhakā paricārakā; yena kho panassu dīnamanā māgadhakā paricārakā kathaṁ te bhagavā na byākareyyā"ti. Idamāyasmā ānando māgadhake paricārake ārabbha bhagavato sammukhā parikathaṁ katvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

6Atha kho bhagavā acirapakkante āyasmante ānande pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya nātikaṁ piṇḍāya pāvisi. Nātike piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto pāde pakkhāletvā giñjakāvasathaṁ pavisitvā māgadhake paricārake ārabbha aṭṭhiṁ katvā manasikatvā sabbaṁ cetasā samannāharitvā paññatte āsane nisīdi: "gatiṁ nesaṁ jānissāmi abhisamparāyaṁ, yaṁgatikā te bhavanto yaṁabhisamparāyā"ti. Addasā kho bhagavā māgadhake paricārake: "yaṁgatikā te bhavanto yaṁabhisamparāyā"ti.

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito giñjakāvasathā nikkhamitvā vihārapacchāyāyaṁ paññatte āsane nisīdi.

7Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: " upasantapadisso, bhante, bhagavā bhātiriva bhagavato mukhavaṇṇo vippasannattā indriyānaṁ. Santena nūnajja, bhante, bhagavā vihārena vihāsī"ti?

8"Yadeva kho me tvaṁ, ānanda, māgadhake paricārake ārabbha sammukhā parikathaṁ katvā uṭṭhāyāsanā pakkanto, tadevāhaṁ nātike piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto pāde pakkhāletvā giñjakāvasathaṁ pavisitvā māgadhake paricārake ārabbha aṭṭhiṁ katvā manasikatvā sabbaṁ cetasā samannāharitvā paññatte āsane nisīdiṁ: 'gatiṁ nesaṁ jānissāmi abhisamparāyaṁ, yaṅgatikā te bhavanto yaṁabhisamparāyā'ti. Addasaṁ kho ahaṁ, ānanda, māgadhake paricārake 'yaṅgatikā te bhavanto yaṁabhisamparāyā'ti.

3. Janavasabhayakkha

9Atha kho, ānanda, antarahito yakkho saddamanussāvesi: 'janavasabho ahaṁ, bhagavā; janavasabho ahaṁ, sugatā'ti. Abhijānāsi no tvaṁ, ānanda, ito pubbe evarūpaṁ nāmadheyyaṁ sutaṁ yadidaṁ janavasabho"ti?

10"Na kho ahaṁ, bhante, abhijānāmi ito pubbe evarūpaṁ nāmadheyyaṁ sutaṁ yadidaṁ janavasabhoti, api ca me, bhante, lomāni haṭṭhāni 'janavasabho'ti nāmadheyyaṁ sutvā. Tassa mayhaṁ, bhante, etadahosi: 'na hi nūna so orako yakkho bhavissati yadidaṁ evarūpaṁ nāmadheyyaṁ supaññattaṁ yadidaṁ janavasabho'"ti.

"Anantarā kho, ānanda, saddapātubhāvā uḷāravaṇṇo me yakkho sammukhe pāturahosi. Dutiyakampi saddamanussāvesi: 'bimbisāro ahaṁ, bhagavā; bimbisāro ahaṁ, sugatāti. Idaṁ sattamaṁ kho ahaṁ, bhante, vessavaṇassa mahārājassa sahabyataṁ upapajjāmi, so tato cuto manussarājā bhavituṁ pahomi.

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12Dīgharattaṁ kho ahaṁ, bhante, avinipāto avinipātaṁ sañjānāmi, āsā ca pana me santiṭṭhati sakadāgāmitāyā'"ti.

13"Acchariyamidaṁ āyasmato janavasabhassa yakkhassa, abbhutamidaṁ āyasmato janavasabhassa yakkhassa.

'Dīgharattaṁ kho ahaṁ, bhante, avinipāto avinipātaṁ sañjānāmī'ti ca vadesi, 'āsā ca pana me santiṭṭhati sakadāgāmitāyā'ti ca vadesi, kutonidānaṁ panāyasmā janavasabho yakkho evarūpaṁ uḷāraṁ visesādhigamaṁ sañjānātī"ti?

"'Na aññatra, bhagavā, tava sāsanā, na aññatra, sugata, tava sāsanā; yadagge ahaṁ, bhante, bhagavati ekantikato abhippasanno, tadagge ahaṁ, bhante, dīgharattaṁ avinipāto avinipātaṁ sañjānāmi, āsā ca pana me santiṭṭhati sakadāgāmitāya. Idhāhaṁ, bhante, vessavaṇena mahārājena pesito virūḷhakassa mahārājassa santike kenacideva karaṇīyena addasaṁ bhagavantaṁ antarāmagge giñjakāvasathaṁ pavisitvā māgadhake paricārake ārabbha aṭṭhiṁ katvā manasikatvā sabbaṁ cetasā samannāharitvā nisinnaṁ: "gatiṁ nesaṁ jānissāmi abhisamparāyaṁ, yaṁgatikā te bhavanto yaṁabhisamparāyā"ti. Anacchariyaṁ kho panetaṁ, bhante, yaṁ vessavaṇassa mahārājassa tassaṁ parisāyaṁ bhāsato sammukhā sutaṁ sammukhā paṭiggahitaṁ: "yaṁgatikā te bhavanto yaṁabhisamparāyā"ti. Tassa mayhaṁ, bhante, etadahosi: "bhagavantañca dakkhāmi, idañca bhagavato ārocessāmī"ti. Ime kho me, bhante, dvepaccayā bhagavantaṁ dassanāya upasaṅkamituṁ.

4. Devasabhā

14Purimāni, bhante, divasāni purimatarāni tadahuposathe pannarase vassūpanāyikāya puṇṇāya puṇṇamāya rattiyā kevalakappā ca devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā. Mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti.

Puratthimāya disāya dhataraṭṭho mahārājā pacchimābhimukho nisinno hoti deve purakkhatvā;
dakkhiṇāya disāya virūḷhako mahārājā uttarābhimukho nisinno hoti deve purakkhatvā; pacchimāya disāya virūpakkho mahārājā puratthābhimukho nisinno hoti deve purakkhatvā;
uttarāya disāya vessavaṇo mahārājā dakkhiṇābhimukho nisinno hoti deve purakkhatvā.

Yadā, bhante, kevalakappā ca devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā, mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti. Idaṁ nesaṁ hoti āsanasmiṁ; atha pacchā amhākaṁ āsanaṁ hoti.

Ye te, bhante, devā bhagavati brahmacariyaṁ caritvā adhunūpapannā tāvatiṁsakāyaṁ, te aññe deve atirocanti vaṇṇena ceva yasasā ca. Tena sudaṁ, bhante, devā tāvatiṁsā attamanā honti pamuditā pītisomanassajātā: "dibbā vata bho kāyā paripūrenti, hāyanti asurakāyā"ti.

Atha kho, bhante, sakko devānamindo devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā imāhi gāthāhi anumodi:

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19Tena sudaṁ, bhante, devā tāvatiṁsā bhiyyoso mattāya attamanā honti pamuditā pītisomanassajātā "dibbā vata, bho, kāyā paripūrenti, hāyanti asurakāyā"ti.

Atha kho, bhante, yenatthena devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā, taṁ atthaṁ cintayitvā taṁ atthaṁ mantayitvā vuttavacanāpi taṁ cattāro mahārājāno tasmiṁ atthe honti. Paccānusiṭṭhavacanāpi taṁ cattāro mahārājāno tasmiṁ atthe honti, sakesu sakesu āsanesu ṭhitā avipakkantā.

21Atha kho, bhante, uttarāya disāya uḷāro āloko sañjāyi, obhāso pāturahosi atikkammeva devānaṁ devānubhāvaṁ. Atha kho, bhante, sakko devānamindo deve tāvatiṁse āmantesi: "yathā kho, mārisā, nimittāni dissanti, uḷāro āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati. Brahmuno hetaṁ pubbanimittaṁ pātubhāvāya yadidaṁ āloko sañjāyati obhāso pātubhavatī"ti.

5.Sanaṅkumārakathā

23Atha kho, bhante, devā tāvatiṁsā yathāsakesu āsanesu nisīdiṁsu: "obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā"ti. Cattāropi mahārājāno yathāsakesu āsanesu nisīdiṁsu: "obhāsametaṁ ñassāma yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā"ti.

Idaṁ sutvā devā tāvatiṁsā ekaggā samāpajjiṁsu: "obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā"ti.

24Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, oḷārikaṁ attabhāvaṁ abhinimminitvā pātubhavati. Yo kho pana, bhante, brahmuno pakativaṇṇo anabhisambhavanīyo so devānaṁ tāvatiṁsānaṁ cakkhupathasmiṁ. Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca.

Seyyathāpi, bhante, sovaṇṇo viggaho mānusaṁ viggahaṁ atirocati; evameva kho, bhante, yadā brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca. Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, na tassaṁ parisāyaṁ koci devo abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti.

Sabbeva tuṇhībhūtā pañjalikā pallaṅkena nisīdanti: "yassadāni devassa pallaṅkaṁ icchissati brahmā sanaṅkumāro, tassa devassa pallaṅke nisīdissatī"ti.

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25Yassa kho pana, bhante, devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṁ so labhati devo vedapaṭilābhaṁ; uḷāraṁ so labhati devo somanassapaṭilābhaṁ. Seyyathāpi, bhante, rājā khattiyo muddhāvasitto adhunābhisitto rajjena, uḷāraṁ so labhati vedapaṭilābhaṁ, uḷāraṁ so labhati somanassapaṭilābhaṁ; evameva kho, bhante, yassa devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṁ so labhati devo vedapaṭilābhaṁ, uḷāraṁ so labhati devo somanassapaṭilābhaṁ.

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Atha, bhante, brahmā sanaṅkumāro oḷārikaṁ attabhāvaṁ abhinimminitvā kumāravaṇṇī hutvā pañcasikho devānaṁ tāvatiṁsānaṁ pāturahosi. So vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīdi. Seyyathāpi, bhante, balavā puriso supaccatthate vā pallaṅke same vā bhūmibhāge pallaṅkena nisīdeyya; evameva kho, bhante, brahmā sanaṅkumāro vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā imāhi gāthāhi anumodi:

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30Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha; imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato aṭṭhaṅgasamannāgato saro hoti vissaṭṭho ca viññeyyo ca mañju ca savanīyo ca bindu ca avisārī ca gambhīro ca ninnādī ca. Yathāparisaṁ kho pana, bhante, brahmā sanaṅkumāro sarena viññāpeti; na cassa bahiddhā parisāya ghoso niccharati. Yassa kho pana, bhante, evaṁ aṭṭhaṅgasamannāgato saro hoti, so vuccati "brahmassaro"ti.

31Atha kho, bhante, brahmā sanaṅkumāro tettiṁse attabhāve abhinimminitvā devānaṁ tāvatiṁsānaṁ paccekapallaṅkesu pallaṅkena nisīditvā deve tāvatiṁse āmantesi: "taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. Ye hi keci, bho, buddhaṁ saraṇaṁ gatā dhammaṁ saraṇaṁ gatā saṁghaṁ saraṇaṁ gatā sīlesu paripūrakārino te kāyassa bhedā paraṁ maraṇā appekacce paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjanti, appekacce nimmānaratīnaṁ devānaṁ sahabyataṁ upapajjanti, appekacce tusitānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce yāmānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce tāvatiṁsānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjanti. Ye sabbanihīnaṁ kāyaṁ paripūrenti, te gandhabbakāyaṁ paripūrentī"ti.

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32Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha; imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato ghosoyeva devā maññanti: "yvāyaṁ mama pallaṅke svāyaṁ ekova bhāsatī"ti.

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35Atha kho, bhante, brahmā sanaṅkumāro ekattena attānaṁ upasaṁharati, ekattena attānaṁ upasaṁharitvā sakkassa devānamindassa pallaṅke pallaṅkena nisīditvā deve tāvatiṁse āmantesi: 

6. Bhāvitaiddhipāda

36"Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro iddhipādā paññattā iddhipahutāya iddhivisavitāya iddhivikubbanatāya. Katame cattāro? Idha bho bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Vīriyasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Cittasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro iddhipādā paññattā iddhipahutāya iddhivisavitāya iddhivikubbanatāya.

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37Ye hi keci bho atītamaddhānaṁ samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhosuṁ, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. Yepi hi keci bho anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhossanti, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. Yepi hi keci bho etarahi samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhonti, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. Passanti no, bhonto devā tāvatiṁsā, mamapimaṁ evarūpaṁ iddhānubhāvan"ti?

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"Evaṁ, mahābrahme"ti.

"Ahampi kho bho imesaṁyeva catunnañca iddhipādānaṁ bhāvitattā bahulīkatattā evaṁ mahiddhiko evaṁmahānubhāvo"ti.

Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha. Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṁse āmantesi: 

7. Tividhaokāsādhigama

38"Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo okāsādhigamā anubuddhā sukhassādhigamāya. Katame tayo?

Idha bho ekacco saṁsaṭṭho viharati kāmehi saṁsaṭṭho akusalehi dhammehi. So aparena samayena ariyadhammaṁ suṇāti, yoniso manasi karoti, dhammānudhammaṁ paṭipajjati. So ariyadhammassavanaṁ āgamma yonisomanasikāraṁ dhammānudhammappaṭipattiṁ asaṁsaṭṭho viharati kāmehi asaṁsaṭṭho akusalehi dhammehi. Tassa asaṁsaṭṭhassa kāmehi asaṁsaṭṭhassa akusalehi dhammehi uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. Seyyathāpi, bho, pamudā pāmojjaṁ jāyetha; evameva kho, bho, asaṁsaṭṭhassa kāmehi asaṁsaṭṭhassa akusalehi dhammehi uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. Ayaṁ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo okāsādhigamo anubuddho sukhassādhigamāya.

39Puna caparaṁ, bho, idhekaccassa oḷārikā kāyasaṅkhārā appaṭippassaddhā honti, oḷārikā vacīsaṅkhārā appaṭippassaddhā honti, oḷārikā cittasaṅkhārā appaṭippassaddhā honti. So aparena samayena ariyadhammaṁ suṇāti, yoniso manasi karoti, dhammānudhammaṁ paṭipajjati. Tassa ariyadhammassavanaṁ āgamma yonisomanasikāraṁ dhammānudhammappaṭipattiṁ oḷārikā kāyasaṅkhārā paṭippassambhanti, oḷārikā vacīsaṅkhārā paṭippassambhanti, oḷārikā cittasaṅkhārā paṭippassambhanti. Tassa oḷārikānaṁ kāyasaṅkhārānaṁ paṭippassaddhiyā oḷārikānaṁ vacīsaṅkhārānaṁ paṭippassaddhiyā oḷārikānaṁ cittasaṅkhārānaṁ paṭippassaddhiyā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. Seyyathāpi, bho, pamudā pāmojjaṁ jāyetha; evameva kho bho oḷārikānaṁ kāyasaṅkhārānaṁ paṭippassaddhiyā oḷārikānaṁ vacīsaṅkhārānaṁ paṭippassaddhiyā oḷārikānaṁ cittasaṅkhārānaṁ paṭippassaddhiyā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. Ayaṁ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo okāsādhigamo anubuddho sukhassādhigamāya.

40Puna caparaṁ, bho, idhekacco 'idaṁ kusalan'ti yathābhūtaṁ nappajānāti, 'idaṁ akusalan'ti yathābhūtaṁ nappajānāti. 'Idaṁ sāvajjaṁ idaṁ anavajjaṁ, idaṁ sevitabbaṁ idaṁ na sevitabbaṁ, idaṁ hīnaṁ idaṁ paṇītaṁ, idaṁ kaṇhasukkasappaṭibhāgan'ti yathābhūtaṁ nappajānāti. So aparena samayena ariyadhammaṁ suṇāti, yoniso manasi karoti, dhammānudhammaṁ paṭipajjati. So ariyadhammassavanaṁ āgamma yonisomanasikāraṁ dhammānudhammappaṭipattiṁ, 'idaṁ kusalan'ti yathābhūtaṁ pajānāti, 'idaṁ akusalan'ti yathābhūtaṁ pajānāti. 'Idaṁ sāvajjaṁ idaṁ anavajjaṁ, idaṁ sevitabbaṁ idaṁ na sevitabbaṁ, idaṁ hīnaṁ idaṁ paṇītaṁ, idaṁ kaṇhasukkasappaṭibhāgan'ti yathābhūtaṁ pajānāti. Tassa evaṁ jānato evaṁ passato avijjā pahīyati, vijjā uppajjati. Tassa avijjāvirāgā vijjuppādā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. Seyyathāpi, bho, pamudā pāmojjaṁ jāyetha; evameva kho, bho, avijjāvirāgā vijjuppādā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. Ayaṁ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo okāsādhigamo anubuddho sukhassādhigamāya.

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Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo okāsādhigamā anubuddhā sukhassādhigamāyā"ti.

Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha, imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṁse āmantesi: 

8. Catusatipaṭṭhāna

41"Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro satipaṭṭhānā paññattā kusalassādhigamāya. Katame cattāro?

Idha, bho, bhikkhu ajjhattaṁ kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.

Ajjhattaṁ kāye kāyānupassī viharanto tattha sammā samādhiyati, sammā vippasīdati. So tattha sammā samāhito sammā vippasanno bahiddhā parakāye ñāṇadassanaṁ abhinibbatteti.

Ajjhattaṁ vedanāsu vedanānupassī viharati … pe … bahiddhā paravedanāsu ñāṇadassanaṁ abhinibbatteti.

Ajjhattaṁ citte cittānupassī viharati … pe … bahiddhā paracitte ñāṇadassanaṁ abhinibbatteti.

Ajjhattaṁ dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Ajjhattaṁ dhammesu dhammānupassī viharanto tattha sammā samādhiyati, sammā vippasīdati. So tattha sammā samāhito sammā vippasanno bahiddhā paradhammesu ñāṇadassanaṁ abhinibbatteti.

Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro satipaṭṭhānā paññattā kusalassādhigamāyā"ti. Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha.

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Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṁse āmantesi: 

9. Sattasamādhiparikkhāra

42"Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta samādhiparikkhārā sammāsamādhissa paribhāvanāya sammāsamādhissa pāripūriyā. Katame satta? Sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati. Yā kho, bho, imehi sattahaṅgehi cittassa ekaggatā parikkhatā, ayaṁ vuccati, bho, ariyo sammāsamādhi saupaniso itipi saparikkhāro itipi.

Sammādiṭṭhissa, bho, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti. Sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṁ pahoti, sammāñāṇassa sammāvimutti pahoti.

Yañhi taṁ, bho, sammā vadamāno vadeyya: 'svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi apārutā amatassa dvārā 'ti idameva taṁ sammā vadamāno vadeyya. Svākkhāto hi, bho, bhagavatā dhammo sandiṭṭhiko, akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi apārutā amatassa dvārā.

43Ye hi keci, bho, buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā, ariyakantehi sīlehi samannāgatā, ye cime opapātikā dhammavinītā sātirekāni catuvīsatisatasahassāni māgadhakā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā. Atthi cevettha sakadāgāmino.

45Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha, imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato vessavaṇassa mahārājassa evaṁ cetaso parivitakko udapādi: "acchariyaṁ vata bho, abbhutaṁ vata bho, evarūpopi nāma uḷāro satthā bhavissati, evarūpaṁ uḷāraṁ dhammakkhānaṁ, evarūpā uḷārā visesādhigamā paññāyissantī"ti.

Atha, bhante, brahmā sanaṅkumāro vessavaṇassa mahārājassa cetasā cetoparivitakkamaññāya vessavaṇaṁ mahārājānaṁ etadavoca: "taṁ kiṁ maññati bhavaṁ vessavaṇo mahārājā atītampi addhānaṁ evarūpo uḷāro satthā ahosi, evarūpaṁ uḷāraṁ dhammakkhānaṁ, evarūpā uḷārā visesādhigamā paññāyiṁsu. Anāgatampi addhānaṁ evarūpo uḷāro satthā bhavissati, evarūpaṁ uḷāraṁ dhammakkhānaṁ, evarūpā uḷārā visesādhigamā paññāyissantī"ti.

46Imamatthaṁ, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ abhāsi, imamatthaṁ vessavaṇo mahārājā brahmuno sanaṅkumārassa devānaṁ tāvatiṁsānaṁ bhāsato sammukhā sutaṁ sammukhā paṭiggahitaṁ sayaṁ parisāyaṁ ārocesi'".

47Imamatthaṁ janavasabho yakkho vessavaṇassa mahārājassa sayaṁ parisāyaṁ bhāsato sammukhā sutaṁ sammukhā paṭiggahitaṁ bhagavato ārocesi. Imamatthaṁ bhagavā janavasabhassa yakkhassa sammukhā sutvā sammukhā paṭiggahetvā sāmañca abhiññāya āyasmato ānandassa ārocesi, imamatthamāyasmā ānando bhagavato sammukhā sutvā sammukhā paṭiggahetvā ārocesi bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ.

Tayidaṁ brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitanti.

Janavasabhasuttaṁ niṭṭhitaṁ pañcamaṁ.