1 Thus was heard by me. At one time the Auspicious One was dwelling in Natika at the Brick Hall. At that time, at each and every place within the country, the Auspicious One declared the birth of disciples who had died and passed away. Among the Kasis and the Kosalans, the Vajjis and the Mallas, the Cetas and the Vamsas, the Kurus and the Pancalas, the Macchas and the Surasenas: “That one arose there, that one arose there.” “More than fifty disciples from Natika who had died and passed away, from the complete extinction of the five fetters that binds one to the near shore, come to be born spontaneously, bound to attained final nibbana in that place, not subject to return from that world. More than ninety disciples from Natika who had died and passed away, from the complete extinction of the three fetters and the reduction of greed, hatred and delusion, are once-returners, who having come back only once to this world, make the end of suffering. More than five hundred disciples from Natika who had died and passed away, from the complete extinction of the three fetters, are stream-enterers, not subject to the woeful plane, on a fixed course, destined for supreme awakening.”

2 The [Natika people] heard of the Natika disciples: Apparently at each and every place within the country, the Auspicious One declared the birth of disciples who had died and passed away. Among the Kasis and the Kosalans, the Vajjis and the Mallas, the Cetas and the Vamsas, the Kurus and the Pancalas, the Macchas and the Surasenas: “That one arose there, that one arose there.” “More than fifty disciples from Natika who had died and passed away, from the complete extinction of the five fetters that binds one to the near shore, come to be born spontaneously, bound to attained final nibbana in that place, not subject to return from that world. More than ninety disciples from Natika who had died and passed away, from the complete extinction of the three fetters and the reduction of greed, hatred and delusion, are once-returners, who having come back only once to this world, make the end of suffering. More than five hundred disciples from Natika who had died and passed away, from the complete extinction of the three fetters, are stream-enterers, not subject to the woeful plane, on a fixed course, destined for supreme awakening.” And by that the Natika disciples, having heard the Auspicious One's answer to the question, became pleased, greatly delighted, full of joy and happiness.

3 The venerable Ananda heard: Apparently at each and every place within the country, the Auspicious One declared the birth of disciples who had died and passed away. Among the Kasis and the Kosalans, the Vajjis and the Mallas, the Cetas and the Vamsas, the Kurus and the Pancalas, the Macchas and the Surasenas: “That one arose there, that one arose there.” “More than fifty disciples from Natika who had died and passed away, from the complete extinction of the five fetters that binds one to the near shore, come to be born spontaneously, bound to attained final nibbana in that place, not subject to return from that world. More than ninety disciples from Natika who had died and passed away, from the complete extinction of the three fetters and the reduction of greed, hatred and delusion, are once-returners, who having come back only once to this world, make the end of suffering. More than five hundred disciples from Natika who had died and passed away, from the complete extinction of the three fetters, are stream-enterers, not subject to the woeful plane, on a fixed course, destined for supreme awakening.” And by that the Natika disciples, having heard the Auspicious One's answer to the question, became pleased, greatly delighted, full of joy and happiness.

4 Then this occurred to the venerable Ananda: “But there were also these Magadhan disciples who have died and passed away, many of whom are really of long standing. One would think that Anga and Magadha are empty of Angans and Magadhans who have died and passed away. Yet, those too had confidence in the Buddha, confidence in the Dhamma, confidence in the Sangha, fulfilled in the virtues, [and now] have died and passed away. The Auspicious One has not declared [their birth]. It would be good to have a declaration of them. Many people would gain confidence, and from that, they would go to a happy destination.

5 Also this king of Magadha, Seniya Bimbisara, was righteous, a lawful king who was a benefactor of Brahmiṇs and Householders, town and country folks. So much so that the citizens dwell singing his praises: “That righteous lawful king, having brought us so much happiness, has passed away. Life was so easy for us in that righteous, lawful king's kindom.” Yet, he too had confidence in the Buddha, confidence in the Dhamma, confidence in the Sangha, fulfilled in the virtues, [and now] have died and passed away. The Auspicious One has not declared [his birth]. It would be good to have a declaration of him. Many people would gain confidence, and from that, they would go to a happy destination. Besides, the Auspicious One became supremely awakened in Magadha. [Since] the place where the Auspicious One became supremely awakened was in Magadha, why wouldn't the Auspicious One declare the birth of the Magadhan disciples who have died and passed away in that place? Yet, were the Auspicious One not to declare the birth of the Magadhan disciples who have died and passed away, that would be a cause of distress among the Magadhan disciples. But since that would be a cause of distress for the Magadhan disciples, why wouldn't the Auspicious One make a declaration about them?”

6 The venerable Ananda, having pondered over this [matter] regarding the Magadhan disciples, having risen during the night before dawn, visited with the Auspicious One. Upon arrival, having bowed down to the Auspicious One, he sat down to one side. Having sat down to one side, the venerable Ananda said this to the Auspicious One:

7 This, O Bhante, was heard by me: “Apparently at each and every place within the country, the Auspicious One declared the birth of disciples who had died and passed away. Among the Kasis and the Kosalans, the Vajjis and the Mallas, the Cetas and the Vamsas, the Kurus and the Pancalas, the Macchas and the Surasenas: “That one arose there, that one arose there.” “More than fifty disciples from Natika who had died and passed away, from the complete extinction of the five fetters that binds one to the near shore, come to be born spontaneously, bound to attained final nibbana in that place, not subject to return from that world. More than ninety disciples from Natika who had died and passed away, from the complete extinction of the three fetters and the reduction of greed, hatred and delusion, are once-returners, who having come back only once to this world, make the end of suffering. More than five hundred disciples from Natika who had died and passed away, from the complete extinction of the three fetters, are stream-enterers, not subject to the woeful plane, on a fixed course, destined for supreme awakening.” And by that the Natika disciples, having heard the Auspicious One's answer to the question, became pleased, greatly delighted, full of joy and happiness.”

8 But there were also these Magadhan disciples who have died and passed away, many of whom are really of long standing. One would think that Anga and Magadha are empty of Angans and Magadhans who have died and passed away. Yet, those too had confidence in the Buddha, confidence in the Dhamma, confidence in the Sangha, fulfilled in the virtues, [and now] have died and passed away. The Auspicious One has not declared [their birth]. It would be good to have a declaration of them. Many people would gain confidence, and from that, they would go to a happy destination.

9 Also, O Bhante, this king of Magadha, Seniya Bimbisara, was righteous, a lawful king who was a benefactor of Brahmiṇs and Householders, town and country folks. So much so that the citizens dwell singing his praises: “That righteous lawful king, having brought us so much happiness, has passed away. Life was so easy for us in that righteous, lawful king's kindom.” Yet, he too had confidence in the Buddha, confidence in the Dhamma, confidence in the Sangha, fulfilled in the virtues, [and now] has died and passed away. The Auspicious One has not declared [his birth]. It would be good to have a declaration of him. Many people would gain confidence, and from that, they would go to a happy destination. Besides, the Auspicious One became supremely awakened in Magadha. [Since] the place where the Auspicious One became supremely awakened was in Magadha, why wouldn't the Auspicious One declare the birth of the Magadhan disciples who have died and passed away in that place? Yet, were the Auspicious One not to declare the birth of the Magadhan disciples who have died and passed away, that would be a cause of distress among the Magadhan disciples. But since that would be a cause of distress for the Magadhan disciples, why wouldn't the Auspicious One make a declaration about them?”

10 The venerable Ananda, having made this suggestion regarding the Magadhan disciples in front of the Auspicious One, having risen up from his seat, having bowed down, having circumambulated the Auspicious One, he departed.

11 Then the Auspicious One, not long after the venerable Ananda had left, having dressed in the morning, having taken bowl and robe, entered Natika for alms food. Having wandered in Natika for alms food, after his meal, having gone back after alms gathering, having washed his feet, having entered the Brick Hall, having made the [matter] regarding the Magadhan disciples his aim, having attended to it with all his mind, he sat down on a prepared seat [thinking]: “I will find out the destiny, the after-death state of those worthy ones, that which is their destiny, their after-death state.” “The Auspicious One saw the destiny, the after-death state of those worthy Magadhan disciples.” Then in the evening, the Auspicious One, having emerged from seclusion, having gone out of the Brick Hall, sat down on a prepared seat in the shade of the dwelling.

12 Then the venerable Ananda approached the Auspicious One. Upon arrival, having bowed down to the Auspicious One, he sat down to one side. Having sat down to one side, the venerable Ananda said this to the Auspicious One: “The Auspicious One, O Bhante, has a peaceful appearance, for the Auspicious One's facial complexion is bright, showing clearness of the faculties. Surely, O Bhante, the Auspicious One dwelled in a peaceful abiding today.”

13 “Just that which you, O Ananda, having made the suggestion regarding the Magadhan disciples in front of me, having risen up from your seat, and departed, it is thus, that I, having wandered in Natika for alms food, after my meal, having gone back after alms gathering, having washed my feet, having entered the Brick Hall, having made the [matter] regarding the Magadhan disciples my aim, having attended to it with all my mind, I sat down on a prepared seat [thinking]: “I will find out the destiny, the after-death state of those worthy ones, that which is their destiny, their after-death state.” “I saw the destiny, the after-death state of those worthy Magadhan disciples.”

14 Then O Ananda, an invisible Yakkha announced aloud: “I am Janavasabha, O Auspicious One, I am Janavasabha, O Well-farer.” Have you, O Ananda, not known or heard [anyone] from here who formerly bore such a name, that is “Janavasabha?”

15 “I, O Bhante, have not known or heard [anyone] from here who formerly bore such a name, that is Janavasabha?” Nevertheless, O Bhante, my body hair stood up, having heard of a bearer of the name, “Janavasabha.” Of me, O Bhante, this occurred: “Surely indeed, whoever bears this well-declared name, that is, “Janavasabha,” will not be a low ranking Yakkha.”

16 Immediately, O Ananda, after the manifestation of the sound, a Yakkha of extraordinary beauty appeared in front of me. Also for a second time he announced aloud: “I am Bimbisara, O Auspicious One, I am Bimbisara, O Well-farer.” “This, O Bhante, is the seventh time that I have arisen in companionship with the great king Vessavana. I passed away from there as a king of human beings to come into being [here]. Seven from here, seven from there, I know fourteen abodes of wandering on, where my former abodes were. For a long time, O Bhante, I have known myself to be one free from the lower worlds, not liable to be born in the lower worlds, and the desire has arisen in me to be settled in once-returnership.”

17 “This is magnificent of the venerable Yakkha Janavasabha, this is unprecedented of the venerable Yakkha Janavasabha that you say: “For a long time, O Bhante, I have known myself to be one free from the lower worlds, not liable to be born in the lower worlds, and the desire has arisen in me to be settled in once-returnership.” But from where as the source does the venerable Yakkha Janavasabha know of such a great attainment of distinction?”

18 Not apart from your instructions, O Auspicious One, not apart from your instructions, O Well-farer. Since the day, O Bhante, I attained the higher faith of certainty in the Auspicious One, since then I, O Bhante, have known for a long time to be one free from the lower worlds, not liable to be born in the lower worlds, and the desire has arisen in me to be settled in once-returnership. Here, O Bhante, I was sent by the great king Vessavana to the presence of the great king, Virulha on some celestial business. On the way, I saw that the Auspicious One, having entered the Brick Hall, having made the [matter] regarding the Magadhan disciples his aim, having attended to it with all his mind, he sat down on a prepared seat [thinking]: “I will find out the destiny, the after-death state of those worthy ones, that which is their destiny, their after-death state.” But this, O Bhante, is not a wonder, in that I heard this in the presence of the great king Vessavana's assembly, I learned this in his presence when he spoke about the destiny, the after-death state of those worthy Magadhan disciples.” Of me, O Bhante, this occurred: “I must see the Auspicious One and I will inform this to the Auspicious One.” These, O Bhante, are the two reasons for me having approached to see the Auspicious One.

19 Formerly, O Bhante, in earlier days, during the Uposatha day, the night of the fifteenth full moon day, at the beginning of the rains retreat, the entire devas of the Tavatimsa, having assembled at the Sudhamma hall, the great assembly of devas was seated all around. All of them having assembled, were seated together. The four great kings, sat in the four directions; with the great king Dhatarattha seated in the eastern direction facing west, with the devas in front; the great king Virulha seated in the southern direction facing north, with the devas in front; the great king Virupakkha seated in the western direction facing east, with the devas in front; the great king Vessavana seated in the northern direction facing south, with the devas in front. When, O Bhante, the entire devas of the Tavatimsa, having assembled at the Sudhamma hall, the great assembly of devas was seated all around. All of them having assembled, are seated together, and the four great kings having sat in the four directions, for them this is how they are seated. Then behind them come our seats. Those devas, O Bhante, who having fared the life of purity under the Auspicious One, have recently arisen in this Tavatimsa group, those simply outshine other devas in beauty and glory. By that indeed, O Bhante, the Tavatimsa devas, being pleased, greatly delighted, full of joy and happiness [declared], “Verily, dear Sir, the celestial group is increasing, the asurā group is declining.” Then, O Bhante, Sakka, ruler of the devas, having known the satisfaction of the Tavatimsa devas, rejoiced with these verses:

Indeed, dear Sir, the Tavatimsa devas rejoice,
together with their ruler;
revering the Tathagata,
and the excellence of the Dhamma.

Seeing new devas,
endowed with beauty and glory;
having fared the life of purity,
have come here to a good birth.

They outshining others,
with beauty and with glory;
disciples of extensive wisdom,
distinguished here.

Having seen this, Tavatimsa rejoice,
together with their ruler;
revering the Tathagata,
and the excellence of the Dhamma.

20 From that indeed, O Bhante, the Tavatimsa devas, being even more pleased, greatly delighted, full of joy and happiness [declared], “Verily, dear Sir, the celestial group is increasing, the asurā group is declining.”

21 Then, O Bhante, the Tavatimsa devas, having deliberated the purpose for which they have assembled at the Sudhamma hall, [for which] the great assembly of devas was seated all around, having discussed that purpose, they informed the four great kings about the meaning of what was said. The four great kings having been informed of the meaning of what was said, each stood by his own seat, not having departed.

“Those kings being informed of what was said,
received the instructions;
serene in mind, at peace,
standing by their own seats.”

22 Then, O Bhante, from the northern quarter a vast light emerged, a radiance became manifest, really surpassing the heavenly splendor of the devas. Then, O Bhante, Sakka, ruler of the devas, addressed the Tavatimsa devas. “When, dear Sirs, that sign is seen, emergence of a vast light, manifestation of a radiance [it indicates that] Brahma will appear. Indeed this is the foresign of the appearance of Brahma, that is the emergence of light, the manifestation of radiance.”

“When the sign is seen,
Brahma will appear;
Indeed, this is the sign of Brahma,
a great and vast radiance.”

23 So then, O Bhante, each one of the Tavatimsa devas sat in his own seat [thinking]: “We will find out what the result of this radiance will be, only having realized that will we go.” The four great kings too, each one sat in his own seat [thinking]: “We will find out what the result of this radiance will be, only having realized that will we go.” Having heard this, the Tavatimsa devas entered upon one accord [thinking]: “We will find out what the result of this radiance will be, only having realized that will we go.”

24 When, O Bhante, Brahma Sanankumara appears to the Tavatimsa devas, he appears having created a gross self-begetting, since, O Bhante, Brahma's natural appearance is imperceivable to the Tavatimsa devas range of vision. When, O Bhante, Brahma Sanankumara appears to the Tavatimsa devas, he simply outshines other devas in beauty and glory. Just as, O Bhante, a figure of gold outshines the figure of a human, so too, O Bhante, when Brahma Sanankumara appears to the Tavatimsa devas, he simply outshines other devas in beauty and glory. When, O Bhante, Brahma Sanankumara appears to the Tavatimsa devas, no deva in that assembly bows down to him, or rises from his seat, or offer him a seat. They all simply sit down quietly in cross-legged posision with hands in anjali [thinking]: “Now of whichever deva Brahma Sanankumara will wish, he will sit on that deva's seat.” And of the deva, O Bhante, whose seat Brahma Sanankumara sits down, that deva gains the attainment of a great feeling, that deva gains the attainment of great joy. Just as, O Bhante, a head-annointed Khattiya king being coronated gains the attainment of a great feeling, gains the attainment of great joy, so too, O Bhante, that deva gains the attainment of a great feeling, that deva gains the attainment of great joy.

25 Then, O Bhante, Brahma Sanankumara, having created a gross self-begetting having taken on the appearance of the young boy Pancasikha, appeared to the Tavatimsa devas. He, having flown up into the air, sat down cross-legged in the air. Just as, O Bhante, a strong man might easily spread out his crossed legs evenly or sit down on the ground cross-legged, so too, O Bhante, Brahma Sanankumara, having flown up into the air, sat down cross-legged in the air. Having known the satisfaction of the Tavatimsa devas, he rejoiced with these verses:

Indeed, dear Sir, the Tavatimsa devas rejoice,
together with their ruler;
revering the Tathagata,
and the excellence of the Dhamma.

Seeing new devas,
endowed with beauty and glory;
having fared the life of purity,
have come here to a good birth.

They outshining others,
with beauty and with glory;
disciples of extensive wisdom,
distinguished here.

Having seen this, Tavatimsa rejoice,
together with their ruler;
revering the Tathagata,
and the excellence of the Dhamma.

26 This, O Bhante, is the meaning of what Brahma Sanankumara spoke. As, O Bhante, the Brahma Sanankumara was speaking this meaning, the sound was endowed with eight factors: It was distinct and intelligible, sweet and lovely to hear, rich and not discordant, deep and melodious, yet, O Bhante, Brahma Sanankumara's voice was audible to the extent of the assembly. His voice did not pass on outside of the assembly. He whose voice, O Bhante, is thus endowed with eight factors, is said to have the “voice of Brahma.” Then, O Bhante, Brahma Sanankumara, having created a self-begetting of thirty three [Pancasikhas], having sat down cross-legged individually by each of the Tavatimsa devas, addressed the Tavatimsa devas:

27 “What do you think about that, O honorable devas of Tavatimsa, the extent to which the Auspicious One has treaded on the path for the welfare of many people, for the happiness of many people, out of compassion for the world, for the benefit, welfare and happiness of devas and humans. Indeed Sirs, whoever has gone to the Buddha as refuge, gone to the Dhamma as refuge, gone to the Sangha as refuge, and has fulfilled the virtues, with the breakup of the body after death, some have arisen in the companionship of the Paranimmitavasavatti devas, some have arisen in the companionship of the Nimmanarati devas, some have arisen in the companionship of the Tusita devas, some have arisen in the companionship of the Yama devas, some have arisen in the companionship of the Tavatimsa devas, some have arisen in the companionship of the Four Great Kings. Those who have fulfilled the very lowest, fill up the host of gandhabbas.”

28 This, O Bhante, is the meaning of what Brahma Sanankumara spoke. As, O Bhante, the Brahma Sanankumara was speaking this meaning, the devas conceived only his voice [thinking]: “Whoever is seated on my seat speak this to me alone.”

When one is speaking,
all the creations speaks;
when one is being silent,
they all become silent.

Then even the Tavatimsa devas,
together with their ruler conceive;
whoever is seated on my seat,
speak this to me alone.”

29 Then, O Bhante, Brahma Sanankumara brought together [those creations] into one. Having brought together [those creations] into one, having sat down cross-legged on Sakka's seat, he addressed the Tavatimsa devas:

30 What do you think about that, O honorable devas of Tavatimsa, the extent to which the declaration of the four bases for superhuman powers has been well declared by the Auspicious One who knows and sees, the Arahant, the Supremely Awakened One, for the possession of superhuman powers, for the mastery of superhuman powers, for the versatility of superhuman powers. Which four?

31 Here Sirs, a bhikkhu enculturates the bases for superhuman power endowed with desire-samadhi and the will-power for exertion. He enculturates the bases for superhuman power endowed with energy-samadhi and the will-power for exertion. He enculturates the bases for superhuman power endowed with samadhi-state-of-mind and the will-power for exertion. He enculturates the bases for superhuman power endowed with investigation-samadhi and the will-power for exertion. These, Sirs, are the four bases for superhuman powers that has been well declared by the Auspicious One who knows and sees, the Arahant, the Supremely Awakened One, for the possession of superhuman powers, for the mastery of superhuman powers, for the versatility of superhuman powers. Indeed Sirs, whatever samanas or brahmanas in the past excercised the various kinds of superhuman powers, all those did so only by the enculturation and the making habitual of these four bases for superhuman powers. Also whatever samanas or brahmanas in the future will excercise the various kinds of superhuman powers, all those will do so only by the enculturation and the making habitual of these four bases for superhuman powers. Also whatever samanas or brahmanas at present excercise the various kinds of superhuman powers, all those do so only by the enculturation and the making habitual of these four bases for superhuman powers.

32 Do you, O honorable devas of Tavatimsa, also see in me the ability to excercise such superhuman powers?

33 “Yes, great Brahma.”

34 “It is only by the enculturation and the making habitual of these four bases for superhuman powers, Sirs, that I too, have become of such great power, of such great might.”

35 This, O Bhante, is the meaning of what Brahma Sanankumara spoke. Having spoken this meaning, O Bhante, Brahma Sanankumara addressed the Tavatimsa devas.

36 What do you think about that, O honorable devas of Tavatimsa, the extent to which these three achievements of an opening have been awoken to by the Auspicious One who knows and sees, the Arahant, the Supremely Awakened One, for the attainment of pleasure. Which three?

37 Here Sirs, a certain one dwells associated with sensual desires, associated with unwholesome dhammas. On a later occasion, he listens to the noble ones' Dhamma. He attends to the root source, and enters upon the path of dhamma that accords with the Dhamma. Owing to listening to the noble ones' Dhamma, attending to the root source, and entering upon the path of dhamma that accords with the Dhamma, he comes to dwell disassociated from sensual desires, disassociated from unwholesome dhammas. For him being disassociated from sensual desires, disassociated from unwholesome dhammas, physical pleasure arises. From physical pleasure advances mental pleasure. Just as, Sirs, gladness causes delight to be born. So too, Sirs, for him being disassociated from sensual desires, disassociated from unwholesome dhammas, physical pleasure arises. From physical pleasure advances mental pleasure. This, Sirs, is the first achievement of an opening that has been awoken to by the Auspicious One who knows and sees, the Arahant, the Supremely Awakened One, for the attainment of pleasure.

38 Furthermore, Sirs, here, a certain one's coarse bodily sankharas are not allayed, his coarse verbal sankharas are not allayed, his coarse mental sankharas are not allayed. On a later occasion, he listens to the noble ones' Dhamma. He attends to the root source, and enters upon the path of dhamma that accords with the Dhamma. Owing to listening to the noble ones' Dhamma, attending to the root source, and entering upon the path of dhamma that accords with the Dhamma, his coarse bodily sankharas come to be allayed, his coarse verbal sankharas come to be allayed, his coarse mental sankharas come to be allayed. For him allaying his coarse bodily sankharas, allaying his coarse verbal sankharas, allaying his coarse mental sankharas, physical pleasure arises. From physical pleasure advances mental pleasure. Just as, Sirs, gladness causes delight to be born. So too, Sirs, for him allaying his coarse bodily sankharas, allaying his coarse verbal sankharas, allaying his coarse mental sankharas, physical pleasure arises. From physical pleasure advances mental pleasure. This, Sirs, is the second achievement of an opening that has been awoken to by the Auspicious One who knows and sees, the Arahant, the Supremely Awakened One, for the attainment of pleasure.

39 Furthermore Sirs, here, a certain one does not wisely understand as it has come to be, this is wholesome. He does not wisely understand as it has come to be, this is unwholesome. He does not wisely understand as it has come to be, this is blameworthy. He does not wisely understand as it has come to be, this is blameless. He does not wisely understand as it has come to be, this should be associated with. He does not wisely understand as it has come to be, this should not be associated with. He does not wisely understand as it has come to be, this is inferior. He does not wisely understand as it has come to be, this is superior. He does not wisely understand as it has come to be, this is dark, bright or their counterparts. On a later occasion, he listens to the noble ones' Dhamma. He attends to the root source, and enters upon the path of dhamma that accords with the Dhamma. Owing to listening to the noble ones' Dhamma, attending to the root source, and entering upon the path of dhamma that accords with the Dhamma, he wisely understands as it has come to be, this is wholesome. He wisely understands as it has come to be, this is unwholesome. He wisely understands as it has come to be, this is blameworthy. He wisely understands as it has come to be, this is blameless. He wisely understands as it has come to be, this should be associated with. He wisely understands as it has come to be, this should not be associated with. He wisely understands as it has come to be, this is inferior. He wisely understands as it has come to be, this is superior. He wisely understands as it has come to be, this is dark, bright or their counterparts. For him knowing thus, seeing thus, ignorance is abandoned, noble knowledge arises. From the fading away of ignorance and the arising of noble knowledge, physical pleasure arises. From physical pleasure advances mental pleasure. Just as, Sirs, gladness causes delight to be born. So too, Sirs, from the fading away of ignorance and the arising of noble knowledge, physical pleasure arises. From physical pleasure advances mental pleasure. This, Sirs, is the third achievement of an opening that has been awoken to by the Auspicious One who knows and sees, the Arahant, the Supremely Awakened One, for the attainment of pleasure.

40 “These, Sirs, are the three achievements of an opening that have been awoken to by the Auspicious One who knows and sees, the Arahant, the Supremely Awakened One, for the attainment of pleasure.”

41 This, O Bhante, is the meaning of what Brahma Sanankumara spoke. Having spoken this meaning, O Bhante, Brahma Sanankumara addressed the Tavatimsa devas.

42 What do you think about that, O honorable devas of Tavatimsa, the extent to which the declaration of the four establishments of mindfulness has been well declared by the Auspicious One who knows and sees, the Arahant, the Supremely Awakened One, for the attainment of the wholesome. Which four?

43 Here Sirs, having put away worldly covetousness and longing, a bhikkhu abides in the body internally perceiving in accordance with the body, as an ardent, contemplative and mindful one. Abiding there in the body internally perceiving in accordance with the body, he rightly attains to samadhi, rightly attains to luminosity. Rightly attaining to samadhi, rightly attaining to luminosity there, he actualizes knowledge and vision of the body of others externally.

44 Having put away worldly covetousness and longing, a bhikkhu abides in feelings internally perceiving in accordance with feelings, as an ardent, contemplative and mindful one. Abiding there in feelings internally perceiving in accordance with feelings, he rightly attains to samadhi, rightly attains to luminosity. Rightly attaining to samadhi, rightly attaining to luminosity there, he actualizes knowledge and vision of feelings of others externally.

45 Having put away worldly covetousness and longing, a bhikkhu abides in states of mind internally perceiving in accordance with states of mind, as an ardent, contemplative and mindful one. Abiding there in states of mind internally perceiving in accordance with states of mind, he rightly attains to samadhi, rightly attains to luminosity. Rightly attaining to samadhi, rightly attaining to luminosity there, he actualizes knowledge and vision of states of mind of others externally.

46 Having put away worldly covetousness and longing, a bhikkhu abides in dhammas internally perceiving in accordance with dhammas, as an ardent, contemplative and mindful one. Abiding there in dhammas internally perceiving in accordance with dhammas, he rightly attains to samadhi, rightly attains to luminosity. Rightly attaining to samadhi, rightly attaining to luminosity there, he actualizes knowledge and vision of dhammas of others externally. “These Sirs, are the four establishments of mindfulness that have been well declared by the Auspicious One who knows and sees, the Arahant, the Supremely Awakened One, for the attainment of the wholesome.”

47 This, O Bhante, is the meaning of what Brahma Sanankumara spoke. Having spoken this meaning, O Bhante, Brahma Sanankumara addressed the Tavatimsa devas.

48 What do you think about that, O honorable devas of Tavatimsa, the extent to which the declaration of the seven requisites of right samadhi has been well declared by the Auspicious One who knows and sees, the Arahant, the Supremely Awakened One, for the enculturation of right samadhi, for the fulfillment of right samadhi. Which seven?

49 Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness. That which, Sirs, is the unique loftiness of mind equipped with these seven factors, this is called, Sirs, noble right samadhi with its supports proper, with its requisites proper. In one of right view, Sirs, right thought comes into being. In one of right thought, right speech comes into being. In one of right speech, right action comes into being. In one of right action, right livelihood comes into being. In one of right livelihood, right effort comes into being. In one of right effort, right mindfulness comes into being. In one of right mindfulness, right samadhi comes into being. In one of right samadhi, right knowledge comes into being. In one of right knowledge, right liberation comes into being.

50 Indeed, Sirs, that which one rightly saying would say: “The Dhamma is well-proclaimed by the Auspicious One, visible in this life, not involving time, inviting eye witness, leading onwards, to be comprehended by the wise, each one for one's self, open is the door to the deathless,” it will be this here that one rightly saying, would say. For indeed “The Dhamma is well-proclaimed by the Auspicious One, visible in this life, not involving time, inviting eye witness, leading onwards, to be comprehended by the wise, each one for one's self, open is the door to the deathless.”

51 Indeed whoever, Sirs, is endowed with confirmed confidence in the Buddha, endowed with confirmed confidence in the dhamma, endowed with confirmed confidence in the Sangha, endowed with the virtues dear to the noble ones. Those among these Magadhan disciples who had died and passed away, who have been born spontaneously on account of their Dhamma training, who, from the complete extinction of the three fetters, are stream-enterers, not subject to the woeful plane, on a fixed course, destined for supreme awakening, amount to more than two million, four hundred thousand. There are also once returners among them.

But this other population,
“[those] partaking in merits;”
[this] mind of mine is not even able to calculate,
for fear of uttering false speech.

53 This, O Bhante, is the meaning of what Brahma Sanankumara spoke. As, O Bhante, the Brahma Sanankumara was speaking this meaning, for the great king Vessavaṇa, a reflection of the mind arose thus: “Indeed it is marvellous Sir, indeed it is unprecedented, Sir, that there will be such an excellent Teacher, also such an excellent proclamation of the Dhamma, and such an excellent attainment of distinction will be made evident.”

54 So then, O Bhante, Brahma Sanankumara, having known the reflection in the great king Vessavana's mind with his own mind, said this to the great king Vessavana:

55 “What do you think about that, O great king Vessavana. In the past too there was such an excellent Teacher, also such an excellent proclamation of the Dhamma, and such an excellent attainment of distinction was made evident. In the future too there will be such an excellent Teacher, also such an excellent proclamation of the Dhamma, and such an excellent attainment of distinction will be made evident.”

56 “This, O Bhante, is the meaning of what Brahma Sanankumara spoke to the Tavatimsa devas. The great king Vessavana, having heard the meaning of this in the presence of Brahma Sanankumara speaking to the Tavatimsa devas, having received it in his presence, inform his own assembly. The Yakkha Janavasabha, having heard the meaning of this in the presence of the great king Vessavana's assembly, having learned this in his presence, informed the Auspicious One. The Auspicious One, having heard the meaning of this in the presence of the Yakkha Janavasabha, having received it in his presence, and also having known through supreme knowledge himself, informed the venerable Ananda. The venerable Ananda, having heard the meaning of this in the presence of the Auspicious One, having learned this in his presence, informed the bhikkhus, the bhikkhunis, the male lay disciples and the female lay disciples. So that this life of purity would be just prosperous and successful, well known and wide-spread, well taught among many people, among devas and humans.”

1 evaṃ me sutaṃ: ekaṃ samayaṃ bhagavā nātike1 viharati giñjakāvasathe. tena kho pana samayena bhagavā parito parito janapadesu paricārake abbhatīte kālakate upapattīsu byākaroti, kāsikosalesu vajjimallesu cetivaṃsesu2 kurupañcālesu macchasūrasenesu asu amutra upapanno asu amutra upapanno ti. paropaññāsaṃ nātikiyā paricārakā abbhatītā kālakatā pañcannaṃ orambhāgiyānaṃ saññojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. sādhikā navuti nātikiyā paricārakā abbhatītā kālakatā tiṇṇaṃ saññojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino sakideva3 imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti. sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālakatā, tiṇṇaṃ saññojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā ti.

2 assosuṃ kho nātikiyā paricārakā: bhagavā kira parito parito janapadesu paricārake abbhatīte kālakate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṃsesu kurupañcālesu macchasūrasenesu asu amutra upapanno asu amutra upapanno’ti. paropaññāsaṃ nātikiyā paricārakā abbhatītā kālakatā pañcannaṃ orambhāgiyānaṃ saññojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. sādhikā navuti nātikiyā paricārakā abbhatītā kālakatā tiṇṇaṃ saññojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti. sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālakatā tiṇṇaṃ saññojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti. tena ca nātikiyā paricārakā attamanā ahesuṃ pamuditā pītisomanassajātā bhagavato pañhaveyyākaraṇaṃ4 sutvā.

3 assosi kho āyasmā ānando: bhagavā kira parito parito janapadesu paricārake abbhatīte kālakate upapattīsu byākaroti. kāsikosalesu vajjimallesu cetivaṃsesu kurupañcālesu macchasūrasenesu asu amutra upapanno asu amutra upapanno ti. paropaññāsanātikiyā paricārakā abbhatītā kālakatā pañcannaṃ orambhāgiyānaṃ saññojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. sādhikā navuti nātikiyā paricārakā abbhatītā kālakatā tiṇṇaṃ saññojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti, sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālakatā tiṇṇaṃ saññojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā ti. tena ca nātikiyā paricārakā attamanā ahesuṃ pamuditā pītisomanassajātā bhagavato pañhaveyyākaraṇaṃ sutvā”ti.

4 atha kho āyasmato ānandassa etadahosi: ime kho panāpi1 ahesuṃ māgadhakā paricārakā bahū ceva rattaññū ca abbhatītā kālakatā. suññā maññe aṅgamagadhā aṅgamāgadhakehi2 paricārakehi abbhatītehi kālakatehi. te kho panāpi ahesuṃ buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārino te abbhatītā kālakatā bhagavatā abyākatā. tesampassa3 sādhu veyyākaraṇaṃ. bahujano pasīdeyya tato gaccheyya sugatiṃ.

5 ayaṃ kho panāpi ahosi rājā māgadho seniyo bimbisāro dhammiko dhammarājā hito brāhmaṇagahapatikānaṃ negamānañceva jānapadānañca. apissudaṃ manussā kittayamānarūpā viharanti ‘evaṃ no so dhammiko dhammarājā sukhāpetvā kālakato, evaṃ mayaṃ tassa dhammikassa dhammarañño vijite phāsu4 viharimhā’ti. so kho panāpi ahosi buddhe pasanno dhamme pasanno saṅghe pasanno sīlesu paripūrakārī. apissudaṃ manussā evamāhaṃsu ‘yāva maraṇakālāpi rājā māgadho seniyo bimbisāro bhagavantaṃ kittayamānarūpo kālakato’ti. so abbhatīto kālakato bhagavatā abyākato. tassa passa sādhu veyyākaraṇaṃ. bahujano pasīdeyya, tato gaccheyya sugatiṃ. bhagavato kho pana sambodhi magadhesu. yattha kho bhagavato sambodhi magadhesu, kathaṃ tattha bhagavā māgadhake paricārake abbhatīte kālakate upapattīsu na byākareyya? bhagavā ceva kho pana māgadhake paricārake abbhatīte kālakate upapattīsu na byākareyya dīnamanā tenassu māgadhakā paricārakā. yena kho panassu dīnamanā māgadhakā paricārakā kathaṃ te bhagavā na byākareyyāti.

6 idamāyasmā ānando māgadhake paricārake ārabbha eko raho anuvicintetvā rattiyā paccūsasamayaṃ paccuṭṭhāya yena bhagavā tenupasaṅkami. upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:

7 sutammetaṃ bhante bhagavā kira parito parito janapadesu paricārake abbhatīte kālakate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṃsesu kurupañcālesu macchasūrasenesu. asu amutra upapanno asu amutra upapanno ti. paropaññāsaṃ nātikiyā paricārakā abbhatītā kālakatā pañcannaṃ orambhāgiyānaṃ saññojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. sādhikā navuti nātikiyā paricārakā abbhatītā kālakatā tiṇṇaṃ saññojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti. sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālakatā tiṇṇaṃ saññojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇāti. tena ca nātikiyā paricārakā attamanā ahesuṃ pamuditā pītisomanassajātā bhagavato pañhaveyyākaraṇaṃ sutvāti.

8 ime kho panāpi bhante ahesuṃ māgadhakā paricārakā bahū ceva rattaññū ca abbhatītā kālakatā suññā maññe aṅgamagadhā aṅgamāgadhakehi paricārakehi abbhatītehi kālakatehi. te kho panāpi bhante ahesuṃ buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārino. te abbhatītā kālakatā bhagavatā abyākatā. tesampassa sādhu veyyākaraṇaṃ bahujano pasīdeyya tato gaccheyya sugatiṃ.

9 ayaṃ kho panāpi bhante, ahosi rājā māgadho seniyo bimbisāro dhammiko dhammarājā hito brāhmaṇagahapatikānaṃ negamānañceva jānapadānañca. apissudaṃ manussā kittayamānarūpā viharanti. ‘evaṃ no so dhammiko dhammarājā sukhāpetvā kālakato, evaṃ mayaṃ tassa dhammikassa dhammarañño vijite phāsu viharimhā’ti. so kho panāpi bhante, ahosi buddhe pasanno dhamme pasanno saṅghe pasanno sīlesu paripūrakārī. apissudaṃ manussā evamāhaṃsu ‘yāva maraṇakālā pi rājā māgadho seniyo bimbisāro bhagavantaṃ kittayamānarūpo kālakato’ti. so abbhatīto kālakato bhagavatā abyākato, tassa passa sādhu veyyākaraṇaṃ bahujano pasīdeyya tato gaccheyya sugatiṃ, bhagavato kho pana bhante, sambodhi magadhesu. yattha kho pana bhante, bhagavato sambodhi magadhesu kathaṃ tattha bhagavā māgadhake paricārake abbhatīte kālakate upapattīsu na byākareyya. bhagavā ce kho pana bhante, māgadhake paricārake abbhatīte kālakate upapattīsu na byākareyya, dīnamanā 1 tenassu māgadhakā paricārakā. yena kho panassu bhante, dīnamanā māgadhakā paricārakā, kathaṃ te bhagavā na byākareyyā”ti.

10 idamāyasmā ānando māgadhake paricārake ārabbha bhagavato sammukhā parikathaṃ katvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

11 atha kho bhagavā acirapakkante āyasmante ānande pubbanhasamayaṃ nivāsetvā pattacīvaramādāya nātikaṃ piṇḍāya pāvisi. nātike piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto pāde pakkhāletvā giñjakāvasathaṃ pavisitvā māgadhake paricārake ārabbha aṭṭhikatvā manasi katvā sabbaṃ cetesā samannāharitvā paññatte āsane nisīdi “gatiṃ tesaṃ jānissāmi abhisamparāyaṃ yaṃgatikā te bhavanto yaṃabhisamparāyā”ti. addasā kho bhagavā māgadhake paricārake yaṃgatikā te bhavanto yaṃabhisamparāyāti. atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito giñjakāvasathā nikkhamitvā vihārapacchāyāyaṃ paññatte āsane nisīdi.

12 atha kho āyasmā ānando yena bhagavā tenupasaṅkami. upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca. “upasantapadisso1 bhante bhagavā, bhātiriva bhagavato mukhavaṇṇo vippasannattā indriyānaṃ. santena nūnajja bhante bhagavā vihārena vihāsī”ti.

13 “yadeva kho me tvaṃ ānanda, māgadhake paricārake ārabbha sammukhā parikathaṃ katvā uṭṭhāyāsanā pakkanto, tadevāhaṃ nātike piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto pāde pakkhāletvā giñjakāvasathaṃ pavisitvā māgadhake paricārake ārabbha aṭṭhikatvā2 manasi katvā sabbaṃ cetesā samannāharitvā paññatte āsane nisīdiṃ ‘gatiṃ tesaṃ jānissāmi abhisamparāyaṃ, yaṃgatikā te bhavanto yaṃabhisamparāyā’ti. addasaṃ kho ahaṃ ānanda, māgadhake paricārake yaṃgatikā te bhavanto yaṃabhisamparāyāti.

14 atha kho ānanda, antarahito yakkho saddamanussāvesi: ‘janavasabho ahaṃ bhagavā, janavasabho ahaṃ sugatā”ti. “abhijānāsi no tvaṃ ānanda, ito pubbe evarūpaṃ nāmadheyyaṃ sutaṃ yadidaṃ janavasabho”ti.

15 “na kho ahaṃ bhante, abhijānāmi ito pubbe evarūpaṃ nāmadheyyaṃ sutaṃ yadidaṃ janavasabho”ti. api ca me bhante, lomāni haṭṭhāni janavasabho ti nāmadheyyaṃ sutvā. tassa mayhaṃ bhante, etadahosi: na hi nūna so orako yakkho bhavissati yassidaṃ3 evarūpaṃ nāmadheyyaṃ supaññattaṃ yadidaṃ janavasabho’ti.

16 “anantarā kho ānanda, saddapātubhāvā uḷāravaṇṇo me yakkho sammukhe pāturahosi. dutiyampi saddamanussāvesi: ‘bimbisāro ahaṃ bhagavā bimbisāro ahaṃ sugatā’ti. idaṃ sattamaṃ kho ahaṃ bhante, vessavaṇassa mahārājassa sahabyataṃ upapajjāmi. so tato cuto manussarājā bhavituṃ pahomi.4 ito satta tato satta saṃsārāni catuddasa, nivāsamabhijānāmi yattha me vusitaṃ pure. dīgharattaṃ kho ahaṃ bhante, avinipāto avinipātaṃ sañjānāmi. āsā ca pana me santiṭṭhati sakadāgāmitāyā ti.

17 “acchariyamidaṃ āyasmato janavasabhassa yakkhassa, abbhutamidaṃ āyasmato janavasabhassa yakkhassa. ‘dīgharattaṃ kho ahaṃ bhante, avinipāto avinipātaṃ sañjānāmīti ca vadesi, āsā ca pana me santiṭṭhati sakadāgāmitāyāti ca vadesi. kuto nidānaṃ panāyasmā janavasabho yakkho evarūpaṃ uḷāraṃ visesādhigamaṃ sañjānātī?”ti.

18 “na aññattha bhagavā tava sāsanā, na aññattha sugata tava sāsanā. yadagge ahaṃ bhante, bhagavati ekantikato1 abhippasanno, tadagge ahaṃ bhante, dīgharattaṃ avinipāto avinipātaṃ sañjānāmi. āsā ca pana me santiṭṭhati sakadāgāmitāya. idhāhaṃ bhante, vessavaṇena mahārājena pesito virūḷhakassa mahārājassa santike kenacidevakaraṇīyena. addasaṃ bhagavantaṃ antarāmagge giñjakāvasathaṃ pavisitvā māgadhake paricārake ārabbha aṭṭhikatvā manasikatvā sabbaṃ cetesā samannāharitvā nisinnaṃ ‘gatiṃ tesaṃ jānissāmi abhisamparāyaṃ yaṃgatikā te bhavanto yaṃabhisamparāyāti. anacchariyaṃ kho panetaṃ bhante, yaṃ vessavaṇassa mahārājassa tassaṃ parisāyaṃ bhāsato sammukhā sutaṃ sammukhā paṭiggahitaṃ yaṃgatikā te bhavanto yaṃabhisamparāyāti. tassa mayhaṃ bhante, etadahosi: bhagavantañca dakkhāmi. idañca bhagavato ārocessāmīti. ime kho me bhante, dve paccayā bhagavantaṃ dassanāya upasaṅkamituṃ.

19 purimāni bhante, divasāni purimatarāni tadahuposathe paṇṇarase vassūpanāyikāya puṇṇāya puṇṇamāya rattiyā kevalakappā ca devā tāvatiṃsā sudhammāyaṃ sabhāyaṃ sannisinnā honti sannipatitā, mahatī ca dibbaparisā2 samantato sannisinnā honti3 sannipatitā. cattāro ca mahārājāno catuddisā nisinnā honti. puratthimāya disāya dhataraṭṭho mahārājā pacchimābhimukho4 nisinno hoti deve purakkhatvā. dakkhiṇāya disāya virūḷhako mahārājā uttarābhimukho nisinno hoti deve purakkhatvā. pacchimāya disāya virūpakkho mahārājā puratthābhimukho5 nisinno hoti deve purakkhatvā. uttarāya disāya vessavaṇo mahārājā dakkhiṇābhimukho nisinno hoti deve purakkhatvā. yadā bhante, kevalakappā ca devā tāvatiṃsā sudhammāyaṃ sabhāyaṃ sannisinnā honti sannipatitā mahatī ca dibbaparisā samantato sannisinnā honti sannipatitā, cattāro ca mahārājāno catuddisā nisinnā honti. idaṃ tesaṃ hoti āsanasmiṃ. atha pacchā amhākaṃ āsanaṃ hoti. ye te bhante, devā bhagavati brahmacariyaṃ caritvā adhunūpapannā tāvatiṃsakāyaṃ, te aññe deve atirocanti vaṇṇena ceva yasasā ca. tenassudaṃ bhante, devā tāvatiṃsā attamanā honti pamuditā pītisomanassajātā, “dibbā vata bho kāyā paripūranti hāyanti asurā kāyā”ti. atha kho bhante, sakko devānamindo devānaṃ tāvatiṃsānaṃ sampasādaṃ viditvā imāhi gāthāhi anumodi:

modanti vata bho devā,
tāvatiṃsā sahindakā1;
tathāgataṃ namassantā,
dhammassa ca sudhammataṃ.

nave deve ca passantā,
vaṇṇavante yasassine,2;
sugatasmiṃ brahmacariyaṃ,
caritvāna idhāgate.

te aññe atirocanti,
vaṇṇena yasasāyunā;
sāvakā bhūripaññassa,
visesūpagatā idha.

idaṃ disvāna nandanti,
tāvatiṃsā sahindakā;
tathāgataṃ namassantā,
dhammassa ca sudhammatanti.

20 tena sudaṃ bhante, devā tāvatiṃsā bhiyyosomattāya attamanā honti pamuditā pītisomanassajātā ‘dibbā vata bho kāyā paripūranti hāyanti asurā kāyā’ti.

21 atha kho bhante, yenatthena devā tāvatiṃsā sudhammāyaṃ sabhāyaṃ sannisinnā honti sannipatitā, taṃ atthaṃ cintayitvā taṃ atthaṃ mantayitvā vuttavacanāpi taṃ3 cattāro mahārājāno tasmiṃ atthe honti. paccanusiṭṭhavacanāpi4 taṃ cattāro mahārājāno tasmiṃ atthe honti, sakesu sakesu āsanesu ṭhitā avipakkantā.5

“te vuttavākyā rājāno,
paṭiggayhānusāsaniṃ;
vippasannamanā santā,
aṭṭhaṃsu samhi āsane”ti.

22 atha kho bhante, uttarāya disāya uḷāro āloko sañjāyi, obhāso pāturahosi, atikkammeva devānaṃ devānubhāvaṃ. atha kho bhante, sakko devānamindo deve tāvatiṃse āmantesi. yathā kho mārisā nimittāni dissanti uḷāro āloko sañjāyati. obhāso pātubhavati, brahmā pātubhavissati, brahmuno hetaṃ pubbanimittaṃ pātubhāvāya yadidaṃ āloko sañjāyati obhāso pātubhavatī ti.

“yathā nimittā dissanti,
brahmā pātubhavissati;
brahmuno hetaṃ nimittaṃ,
obhāso vipulo mahāti.”

23 atha kho bhante, devā tāvatiṃsā yathāsakesu āsanesu nisīdiṃsu ‘obhāsametaṃ ñassāma yaṃvipāko bhavissati sacchikatvā’va naṃ gamissāmā ti. cattāro pi mahārājāno yathāsakesu āsanesu nisīdiṃsu “obhāsametaṃ ñassāma yaṃvipāko bhavissati, sacchikatvā’va naṃ gamissāmā’ti. idaṃ sutvā devā tāvatiṃsā ekaggā samāpajjiṃsu “obhāsametaṃ ñassāma, yaṃvipāko bhavissati, sacchikatvā’va naṃ gamissāmā”ti.

24 yadā bhante, brahmā sanaṃkumāro devānaṃ tāvatiṃsānaṃ pātubhavati oḷārikaṃ attabhāvaṃ abhinimminitvā pātubhavati. yo kho pana bhante, brahmuno pakativaṇṇo, anabhisambhavanīyo so devānaṃ tāvatiṃsānaṃ cakkhupathasmiṃ. yadā bhante, brahmā sanaṃkumāro devānaṃ tāvatiṃsānaṃ pātubhavati so aññe deve atirocati vaṇṇena ceva yasasā ca. seyyathāpi bhante, sovaṇṇo viggaho mānusaṃ viggahaṃ atirocati, evameva kho bhante yadā brahmā sanaṃkumāro devānaṃ tāvatiṃsānaṃ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca. yadā bhante, brahmā sanaṃkumāro devānaṃ tāvatiṃsānaṃ pātubhavati, na tassaṃ parisāyaṃ koci devo abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. sabbeva tuṇhībhūtā pañjalikā pallaṅkena nisīdanti ‘yassadā’ni devassa icchissati brahmā sanaṃkumāro tassa devassa pallaṅke nisīdissatī’ti. yassa kho pana bhante, devassa brahmā sanaṃkumāro pallaṅke nisīdati, uḷāraṃ so labhati devo vedapaṭilābhaṃ uḷāraṃ so labhati devo somanassapaṭilābhaṃ. seyyathāpi bhante, rājā khattiyo muddhāvasitto adhunābhisitto rajjena, uḷāraṃ so labhati vedapaṭilābhaṃ, uḷāraṃ so labhati somanassapaṭilābhaṃ, evameva kho bhante, yassa devassa brahmā sanaṃkumāro pallaṅke nisīdati uḷāraṃ so labhati devo vedapaṭilābhaṃ. uḷāraṃ so labhati devo somanassapaṭilābhaṃ.

25 atha bhante, brahmā sanaṃkumāro oḷārikaṃ attabhāvaṃ abhinimminitvā kumāravaṇṇī hutvā pañcasikho devānaṃ tāvatiṃsānaṃ pāturahosi. so vehāsaṃ abbhuggantvā ākāse antaḷikkhe pallaṅkena nisīdi. seyyathāpi bhante, balavā puriso supaccatthate vā pallaṅke same vā bhūmibhāge pallaṅkena nisīdeyya, evameva kho bhante, brahmā sanaṃkumāro vehāsaṃ abbhuggantvā ākāse antaḷikkhe pallaṅkena nisīditvā devānaṃ tāvatiṃsānaṃ sampasādaṃ viditvā imāhi gāthāhi anumodi:

modanti vata bho devā,
tāvatiṃsā sahindakā1;
tathāgataṃ namassantā,
dhammassa ca sudhammataṃ.

nave deve ca passantā,
vaṇṇavante yasassine,2;
sugatasmiṃ brahmacariyaṃ,
caritvāna idhāgate.

te aññe atirocanti,
vaṇṇena yasasāyunā;
sāvakā bhūripaññassa,
visesūpagatā idha.

idaṃ disvāna nandanti,
tāvatiṃsā sahindakā;
tathāgataṃ namassantā,
dhammassa ca sudhammatanti.

26 idamatthaṃ bhante, brahmā sanaṃkumāro bhāsittha. idamatthaṃ bhante, brahmuno sanaṃkumārassa bhāsato aṭṭhaṅgasamannāgato saro hoti: vissaṭṭho ca viññeyyo ca mañju ca savanīyo ca bindu ca avisārī ca gambhīro ca ninnādī ca. yathāparisaṃ kho pana bhante, brahmā sanaṃkumāro sarena viññāpeti. na cassa bahiddhā parisāya ghoso niccharati. yassa kho pana bhante, evaṃ aṭṭhaṅgasamannāgato saro hoti, so vuccati ‘brahmassaro’ti. atha kho bhante, brahmā sanaṃkumāro tettiṃsa attabhāve abhinimminitvā devānaṃ tāvatiṃsānaṃ paccekapallaṅkesu paccekapallaṅkena nisīditvā deve tāvatiṃse āmantesi:

27 “taṃ kimmaññanti bhonto devā tāvatiṃsā. yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. ye hi keci bho buddhaṃ saraṇaṃ gatā dhammaṃ saraṇaṃ gatā saṅghaṃ saraṇaṃ gatā sīlesu paripūrakārino, te kāyassa bhedā parammaraṇā appekacce paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjanti appekacce nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjanti, appekacce tusitānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce yāmānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce cātummahārājikānaṃ devānaṃ sahabyataṃ upapajjanti, ye sabbanihīnaṃ kāyaṃ paripūrenti, te gandhabbakāyaṃ paripūrentī ti.

28 idamatthaṃ bhante, brahmā sanaṃkumāro bhāsittha. idamatthaṃ bhante brahmuno sanaṃkumārassa bhāsato ghoso yeva. devā maññanti yvāyaṃ mama pallaṅke, svāyaṃ eko’va bhāsatī’ti.

“ekasmiṃ bhāsamānasmiṃ,
sabbe bhāsanti nimmitā;
ekasmiṃ tuṇhimāsīne,
sabbe tuṇhībhavanti te.

tadā su devā maññanti,
tāvatiṃsā sahindakā;
yvāyaṃ mama pallaṅkasmiṃ,
svāyaṃ eko’va bhāsatī ti.”

29 atha kho bhante, brahmā sanaṃkumāro ekattena attānaṃ upasaṃhāsi. ekattena attānaṃ upasaṃharitvā sakkassa devānamindassa pallaṅke pallaṅkena nisīditvā deve tāvatiṃse āmantesi:

30 taṃ kimmaññanti bhonto devā tāvatiṃsā yāvasupaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro iddhipādā paññattā iddhipahutāya iddhivisavitāya iddhivikubbanatāya. katame cattāro?

31 idha bho bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, viriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. ime kho bho tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro iddhipādā paññattā iddhipahutāya iddhivisavitāya iddhivikubbanatāya. ye hi keci bho atītamaddhānaṃ samaṇā vā brāhmaṇā vā anekavihitaṃ iddhividhaṃ paccanubhosuṃ, sabbe te imesaṃ yeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā. ye pi hi keci bho anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā anekavihitaṃ iddhividhaṃ paccanubhossanti, sabbe te imesaṃ yeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā. yepi hi keci bho etarahi samaṇā vā brāhmaṇā vā anekavihitaṃ iddhividhaṃ paccanubhonti sabbe te imesaṃ yeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.

32 passanti no bhonto devā tāvatiṃsā mama pi maṃ evarūpaṃ iddhānubhāvanti?

33 ‘evaṃ mahābrahme’ti.

34 ‘ahampi kho bho, imesaṃ yeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā evaṃ mahiddhiko evaṃmahānubhāvo’ti.

35 idamatthaṃ bhante, brahmā sanaṃkumāro bhāsittha. idamatthaṃ bhante brahmā sanaṃkumāro bhāsitvā deve tāvatiṃse āmantesi.

36 taṃ kimmaññanti bhonto devā tāvatiṃsā yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo okāsādhigamā anubuddhā sukhassa adhigamāya. katame tayo?

37 idha bho ekacco saṃsaṭṭho viharati kāmehi, saṃsaṭṭho akusalehi dhammehi. so aparena samayena ariyadhammaṃ suṇāti, yoniso manasi karoti, dhammānudhammaṃ paṭipajjati. so ariyadhammasavanaṃ āgamma yonisomanasikāraṃ dhammānudhammapaṭipattiṃ asaṃsaṭṭho viharati kāmehi, asaṃsaṭṭho akusalehi dhammehi. tassa asaṃsaṭṭhassa kāmehi asaṃsaṭṭhassa akusalehi dhammehi uppajjati sukhaṃ. sukhā bhiyyo somanassaṃ. seyyathāpi bho mudā pāmojjaṃ jāyetha, evameva kho bho asaṃsaṭṭhassa kāmehi asaṃsaṭṭhassa akusalehi dhammehi uppajjati sukhaṃ. sukhā bhiyyo somanassaṃ. ayaṃ kho bho tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo okāsādhigamo anubuddho sukhassa adhigamāya.

38 puna caparaṃ bho, idhekaccassa oḷārikā kāyasaṅkhārā appaṭippassaddhā honti, oḷārikā vacīsaṅkhārā appaṭippassaddhā honti, oḷārikā cittasaṅkhārā appaṭippassaddhā honti, so aparena samayena ariyadhammaṃ suṇāti yoniso manasi karoti dhammānudhammaṃ paṭipajjati. tassa ariyadhammasavanaṃ āgamma yoniso manasikāraṃ dhammānudhammappaṭipattiṃ oḷārikā kāyasaṅkhārā paṭippassambhanti, oḷārikā vacīsaṅkhārā paṭippassambhanti, oḷārikā cittasaṅkhārā paṭippassambhanti. tassa oḷārikānaṃ kāyasaṅkhārānaṃ paṭippassaddhiyā oḷārikānaṃ vacīsaṅkhārānaṃ paṭippassaddhiyā oḷārikānaṃ cittasaṅkhārānaṃ paṭippassaddhiyā uppajjati sukhaṃ. sukhā bhiyyo somanassaṃ. seyyathāpi bho, mudā pāmojjaṃ jāyetha. evameva kho bho oḷārikānaṃ kāyasaṅkhārānaṃ paṭippassaddhiyā oḷārikānaṃ vacīsaṅkhārānaṃ paṭippassaddhiyā oḷārikānaṃ cittasaṅkhārānaṃ paṭippassaddhiyā uppajjati sukhaṃ. sukhā bhiyyo somanassaṃ. ayaṃ kho bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo okāsādhigamo anubuddho sukhassa adhigamāya.

39 puna caparaṃ bho, idhekacco idaṃ kusalanti yathābhūtaṃ nappajānāti. idaṃ akusalanti yathābhūtaṃ nappajānāti. idaṃ sāvajjaṃ idaṃ anavajjaṃ idaṃ sevitabbaṃ idaṃ na sevitabbaṃ idaṃ hīnaṃ idaṃ paṇītaṃ idaṃ kaṇhasukkasappaṭibhāganti yathābhūtaṃ nappajānāti. so aparena samayena ariyadhammaṃ suṇāti yoniso manasi karoti dhammānudhammaṃ paṭipajjati. so ariyadhammasavanaṃ āgamma yonisomanasikāraṃ dhammānudhammappaṭipattiṃ idaṃ kusalanti yathābhūtaṃ pajānāti, idaṃ akusalanti yathābhūtaṃ pajānāti, idaṃ sāvajjaṃ idaṃ anavajjaṃ idaṃ sevitabbaṃ idaṃ na sevitabbaṃ idaṃ hīnaṃ idaṃ paṇītaṃ idaṃ kaṇhasukkasappaṭibhāganti yathābhūtaṃ pajānāti. tassa evaṃ jānato evaṃ passato avijjā pahīyati, vijjā uppajjati. tassa avijjāvirāgā vijjuppādā uppajjati sukhaṃ, sukhā bhiyyo somanassaṃ. seyyathāpi bho, mudā pāmojjaṃ1 jāyetha, evameva kho bho, avijjāvirāgā vijjuppādā uppajjati sukhaṃ sukhā bhiyyo somanassaṃ. ayaṃ kho bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo okāsādhigamo anubuddho sukhassa adhigamāya.

40 ime kho bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo okāsādhigamā anubuddhā sukhassa adhigamāyāti.

41 idamatthaṃ bhante, brahmā sanaṃkumāro bhāsittha. idamatthaṃ bhante brahmā sanaṃkumāro bhāsitvā deve tāvatiṃse āmantesi.

42 taṃ kimmaññanti bhonto devā tāvatiṃsā yāva supaññattācime tena bhagavatā jānatā passatā arahatā sammāsambuddhena, cattāro satipaṭṭhānā kusalassādhigamāya. katame cattāro?

43 idha bho, bhikkhu ajjhattaṃ kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. ajjhattaṃ kāye kāyānupassī viharanto tattha sammā samādhiyati sammā vippasīdati. so tattha sammāsamāhito sammāvippasanno bahiddhā parakāye ñāṇadassanaṃ abhinibbatteti.

44 ajjhattaṃ vedanāsu vedanānupassī viharati, -pe- bahiddhā paravedanāsu ñāṇadassanaṃ abhinibbatteti.

45 ajjhattaṃ citte cittānupassī viharati -pe- bahiddhā paracitte ñāṇadassanaṃ abhinibbatteti.

46 ajjhattaṃ dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, ajjhattaṃ dhammesu dhammānupassī viharanto tattha sammā samādhiyati sammā vippasīdati. so tattha sammā samāhito sammā vippasanno bahiddhā paradhammesu ñāṇadassanaṃ abhinibbatteti. ime kho bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro satipaṭṭhānā paññattā kusalassa adhigamāyāti.

47 idamatthaṃ bhante, brahmā sanaṃkumāro bhāsittha. idamatthaṃ bhante brahmā sanaṃkumāro bhāsitvā deve tāvatiṃse āmantesi.

48 taṃ kimmaññanti bhonto devā tāvatiṃsā yāvasupaññattācime tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta sammāsamādhiparikkhārā sammāsamādhissa bhāvanāya sammāsamādhissa pāripūriyā. katame satta?

49 sammādiṭṭhi sammāsaṃkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati. yā kho bho, imehi sattahi aṅgehi cittassa ekaggatā parikkhatā, ayaṃ 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 sammāñāṇaṃ pahoti, sammāñāṇassa sammāvimutti pahoti.

50 yaṃ hi taṃ bho sammā vadamāno vadeyya, svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opanayiko paccattaṃ veditabbo viññūhi apārutā amatassa dvārā ti, ida metaṃ sammā vadamāno vadeyya. svākkhāto hi bho, bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opanayiko1 paccattaṃ veditabbo viññūhi. apārutā amatassa dvārā ti.

51 ye hi keci bho, buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā, ariyakantehi sīlehi samannāgatā. ye cime opapātikā dhammavinītā sātirekāni catuvīsatisatasahassāni māgadhakā paricārakā abbhatītā kālakatā tiṇṇaṃ saññojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā. atthi ceve ttha sakadāgāmino.

atthāyaṃ48 itarā pajā,
puññabhāgāti me mano;
saṅkhātuṃ no pi sakkomi,
musāvādassa ottapanti.2

53 idamatthaṃ bhante, brahmā sanaṃkumāro bhāsittha. idamatthaṃ bhante, brahmuno sanaṃkumārassa bhāsato vessavaṇassa mahārājassa evaṃ cetaso parivitakko udapādi. ‘acchariyaṃ vata bho. abbhutaṃ vata bho, evarūpopi nāma uḷāro satthā bhavissati, evarūpaṃ uḷāraṃ dhammakkhānaṃ, evarūpā uḷārā visesādhigamā paññāyissantī’ti.

54 atha bhante, brahmā sanaṃkumāro vessavaṇassa mahārājassa cetasā ceto parivitakkamaññāya vessavaṇaṃ mahārājānaṃ etadavoca:

55 “taṃ kimmaññati bhavaṃ vessavaṇo mahārājā. atītampi addhānaṃ evarūpo uḷāro satthā ahosi, evarūpaṃ uḷāraṃ dhammakkhānaṃ, evarūpā uḷārā visesādhigamā paññāyiṃsu. anāgatampi addhānaṃ evarūpo uḷāro satthā bhavissati. evarūpaṃ uḷāraṃ dhammakkhānaṃ, evarūpā uḷārā visesādhigamā paññāyissantī”ti.

56 idamatthaṃ bhante, brahmā sanaṃkumāro devānaṃ tāvatiṃsānaṃ abhāsi. idamatthaṃ vessavaṇo mahārājā brahmuno sanaṃkumārassa devānaṃ tāvatiṃsānaṃ bhāsato sammukhā sutaṃ sammukhā paṭiggahitaṃ sayaṃ parisāyaṃ ārocesi. idamatthaṃ janavasabho yakkho vessavaṇassa mahārājassa sayaṃ parisāyaṃ bhāsato sammukhā sutaṃ sammukhā paṭiggahitaṃ bhagavato ārocesi. idamatthaṃ bhagavā janavasabhassa yakkhassa sammukhā sutvā sammukhā paṭiggahetvā sāmañca abhiññāya āyasmato ānandassa ārocesi. idamatthaṃ āyasmā ānando bhagavato sammukhā sutvā sammukhā paṭiggahetvā ārocesi bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ ‘tayidaṃ brahmacariyaṃ iddhañceva phītañca vitthāritaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitanti.