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

So I have heard. Evaṁ me sutaṁ—At one time the Buddha was staying at Ñātika in the brick house. ekaṁ samayaṁ bhagavā nātike viharati giñjakāvasathe.

Now at that time the Buddha was explaining the rebirths of devotees all over the nations; the Kāsis and Kosalans, Vajjis and Mallas, Cetīs and Vacchas, Kurus and Pañcālas, Macchas and Sūrasenas: Tena kho pana samayena bhagavā parito parito janapadesu paricārake abbhatīte kālaṅkate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṁsesu kurupañcālesu majjhasūrasenesu:

“This one was reborn here, while that one was reborn there. “asu amutra upapanno, asu amutra upapanno.

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

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

More 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, assured, destined for awakening.” Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti.

When the devotees of Ñātika heard about the Buddha’s Assosuṁ 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. answers to those questions, they became uplifted and overjoyed, full of rapture and happiness. Tena ca nātikiyā paricārakā attamanā ahesuṁ pamuditā pītisomanassajātā bhagavato pañhaveyyākaraṇaṁ sutvā.

Venerable Ānanda heard of the Buddha’s statements and the Ñātikans’ happiness. Assosi 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. Ānanda’s Suggestion 2. Ānandaparikathā

Then Venerable Ānanda thought, Atha kho āyasmato ānandassa etadahosi: “But there were also Magadhan devotees—many, and of long standing too—who have passed away. “ime kho panāpi ahesuṁ māgadhakā paricārakā bahū ceva rattaññū ca abbhatītā kālaṅkatā. You’d think that Aṅga and Magadha were empty of devotees who have passed away! Suññā maññe aṅgamagadhā aṅgamāgadhakehi paricārakehi abbhatītehi kālaṅkatehi. But they too had confidence in the Buddha, the teaching, and the Saṅgha, and had fulfilled their ethics. Te kho panāpi ahesuṁ buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārino. The Buddha hasn’t declared their passing. Te abbhatītā kālaṅkatā bhagavatā abyākatā; It would be good to do so, for many people would gain confidence, and so be reborn in a good place. tesampissa sādhu veyyākaraṇaṁ, bahujano pasīdeyya, tato gaccheyya sugatiṁ.

That King Seniya Bimbisāra of Magadha was a just and principled king who benefited the brahmins and householders, and people of town and country. Ayaṁ kho panāpi ahosi rājā māgadho seniyo bimbisāro dhammiko dhammarājā hito brāhmaṇagahapatikānaṁ negamānañceva jānapadānañca. People still sing his praises: Apissudaṁ manussā kittayamānarūpā viharanti: ‘That just and principled king, who made us so happy, has passed away. Life was good under his dominion.’ ‘evaṁ no so dhammiko dhammarājā sukhāpetvā kālaṅkato, evaṁ mayaṁ tassa dhammikassa dhammarañño vijite phāsu viharimhā’ti. He too had confidence in the Buddha, the teaching, and the Saṅgha, and had fulfilled his ethics. So kho panāpi ahosi buddhe pasanno dhamme pasanno saṅghe pasanno sīlesu paripūrakārī. People say: Apissudaṁ manussā evamāhaṁsu: ‘Until his dying day, King Bimbisāra sang the Buddha’s praises!’ ‘yāva maraṇakālāpi rājā māgadho seniyo bimbisāro bhagavantaṁ kittayamānarūpo kālaṅkato’ti. The Buddha hasn’t declared his passing. So abbhatīto kālaṅkato bhagavatā abyākato. It would be good to do so, for many people would gain confidence, and so be reborn in a good place. Tassapissa sādhu veyyākaraṇaṁ bahujano pasīdeyya, tato gaccheyya sugatiṁ.

Besides, the Buddha was awakened in Magadha; Bhagavato kho pana sambodhi magadhesu. so why hasn’t he declared the rebirth of the Magadhan devotees? Yattha kho pana bhagavato sambodhi magadhesu, kathaṁ tatra bhagavā māgadhake paricārake abbhatīte kālaṅkate upapattīsu na byākareyya. If he fails to do so, they will be disheartened.” 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?

After pondering the fate of the Magadhan devotees alone in private, Ānanda rose at the crack of dawn and went to see the Buddha. He bowed, sat down to one side, and told the Buddha of his concerns, finishing by saying, Idamāyasmā 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; “Why hasn’t the Buddha declared the rebirth of the Magadhan devotees? If he fails to do so, they will be disheartened.” yena kho panassu dīnamanā māgadhakā paricārakā kathaṁ te bhagavā na byākareyyā”ti. Then Ānanda, after making this suggestion regarding the Magadhan devotees, rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Idamāyasmā ānando māgadhake paricārake ārabbha bhagavato sammukhā parikathaṁ katvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Soon after Ānanda had left, the Buddha robed up in the morning and, taking his bowl and robe, entered Ñātika for alms. Atha kho bhagavā acirapakkante āyasmante ānande pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya nātikaṁ piṇḍāya pāvisi. 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, Nātike piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto pāde pakkhāletvā giñjakāvasathaṁ pavisitvā māgadhake paricārake ārabbha aṭṭhiṁ katvā manasikatvā sabbaṁ cetasā samannāharitvā paññatte āsane nisīdi: “I shall know their destiny, where they are reborn in the next life.” “gatiṁ nesaṁ jānissāmi abhisamparāyaṁ, yaṅgatikā te bhavanto yaṁabhisamparāyā”ti. And he saw where they had been reborn. Addasā kho bhagavā māgadhake paricārake: “yaṅgatikā te bhavanto yaṁabhisamparāyā”ti.

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

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: “Sir, you look so serene; your face seems to shine owing to the clarity of your faculties. “upasantapadisso, bhante, bhagavā bhātiriva bhagavato mukhavaṇṇo vippasannattā indriyānaṁ. Have you been abiding in a peaceful meditation today, sir?” Santena nūnajja, bhante, bhagavā vihārena vihāsī”ti?

The Buddha then recounted what had happened since speaking to Ānanda, revealing that he had seen the destiny of the Magadhan devotees. He continued: “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. Janavasabha the Spirit 3. Janavasabhayakkha

“Then, Ānanda, an invisible spirit called out: Atha kho, ānanda, antarahito yakkho saddamanussāvesi: ‘I am Janavasabha, Blessed One! ‘janavasabho ahaṁ, bhagavā; I am Janavasabha, Holy One!’ janavasabho ahaṁ, sugatā’ti. Ānanda, do you recall having previously heard such a name as Janavasabha?” Abhijānāsi no tvaṁ, ānanda, ito pubbe evarūpaṁ nāmadheyyaṁ sutaṁ yadidaṁ janavasabho”ti?

“No, worthy sir. But when I heard the word, I got goosebumps! “Na kho ahaṁ, bhante, abhijānāmi ito pubbe evarūpaṁ nāmadheyyaṁ sutaṁ yadidaṁ janavasabhoti, api ca me, bhante, lomāni haṭṭhāni ‘janavasabho’ti nāmadheyyaṁ sutvā. I thought, Tassa mayhaṁ, bhante, etadahosi: ‘This must be no ordinary spirit to bear such an exalted name as Janavasabha.’” ‘na hi nūna so orako yakkho bhavissati yadidaṁ evarūpaṁ nāmadheyyaṁ supaññattaṁ yadidaṁ janavasabho’”ti.

“After making himself heard while vanished, Ānanda, a very beautiful spirit appeared in front of me. “Anantarā kho, ānanda, saddapātubhāvā uḷāravaṇṇo me yakkho sammukhe pāturahosi. And for a second time he called out: Dutiyakampi saddamanussāvesi: ‘I am Bimbisāra, Blessed One! ‘bimbisāro ahaṁ, bhagavā; I am Bimbisāra, Holy One! bimbisāro ahaṁ, sugatāti. 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. Idaṁ sattamaṁ kho ahaṁ, bhante, vessavaṇassa mahārājassa sahabyataṁ upapajjāmi, so tato cuto manussarājā bhavituṁ pahomi.

Seven from here, seven from there—Ito satta tato satta, fourteen transmigrations in all. saṁsārāni catuddasa; I remember these lives Nivāsamabhijānāmi, where I lived before. yattha me vusitaṁ pure.

For a long time I’ve known that I won’t be reborn in the underworld, but that I still hope to become a once-returner.’ Dīgharattaṁ kho ahaṁ, bhante, avinipāto avinipātaṁ sañjānāmi, āsā ca pana me santiṭṭhati sakadāgāmitāyā’”ti.

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

“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?’ ‘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?

‘None other than the Blessed One’s instruction! None other than the Holy One’s instruction! “‘Na aññatra, bhagavā, tava sāsanā, na aññatra, sugata, tava sāsanā; 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. yadagge ahaṁ, bhante, bhagavati ekantikato abhippasanno, tadagge ahaṁ, bhante, dīgharattaṁ avinipāto avinipātaṁ sañjānāmi, āsā ca pana me santiṭṭhati sakadāgāmitāya. 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. 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, yaṅgatikā te bhavanto yaṁabhisamparāyā”ti. 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. Anacchariyaṁ kho panetaṁ, bhante, yaṁ vessavaṇassa mahārājassa tassaṁ parisāyaṁ bhāsato sammukhā sutaṁ sammukhā paṭiggahitaṁ: “yaṅgatikā te bhavanto yaṁabhisamparāyā”ti. It occurred to me, Tassa mayhaṁ, bhante, etadahosi: “I shall see the Buddha and inform him of this.” “bhagavantañca dakkhāmi, idañca bhagavato ārocessāmī”ti. These are the two reasons I’ve come to see the Buddha. Ime kho me, bhante, dvepaccayā bhagavantaṁ dassanāya upasaṅkamituṁ.

4. The Council of the Gods 4. Devasabhā

Sir, it was more than a few days ago—on the fifteenth day sabbath on the full moon day at the entry to the rainy season—when all the gods of the thirty-three were sitting together in the Hall of Clear Right. Purimāni, bhante, divasāni purimatarāni tadahuposathe pannarase vassūpanāyikāya puṇṇāya puṇṇamāya rattiyā kevalakappā ca devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā. A large assembly of gods was sitting all around, and the four great kings were seated at the four quarters. Mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti.

The Great King Dhataraṭṭha was seated to the east, facing west, in front of his gods. Puratthimāya disāya dhataraṭṭho mahārājā pacchimābhimukho nisinno hoti deve purakkhatvā; The Great King Virūḷhaka was seated to the south, facing north, in front of his gods. dakkhiṇāya disāya virūḷhako mahārājā uttarābhimukho nisinno hoti deve purakkhatvā; The Great King Virūpakkha was seated to the west, facing east, in front of his gods. pacchimāya disāya virūpakkho mahārājā puratthābhimukho nisinno hoti deve purakkhatvā; The Great King Vessavaṇa was seated to the north, facing south, in front of his gods. uttarāya disāya vessavaṇo mahārājā dakkhiṇābhimukho nisinno hoti deve purakkhatvā. When the gods of the thirty-three have a gathering like this, that is how they are seated. 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; After that come our seats. atha pacchā amhākaṁ āsanaṁ hoti.

Sir, those gods who had been recently reborn in the company of the thirty-three after leading the spiritual life under the Buddha outshone the other gods in beauty and glory. Ye te, bhante, devā bhagavati brahmacariyaṁ caritvā adhunūpapannā tāvatiṁsakāyaṁ, te aññe deve atirocanti vaṇṇena ceva yasasā ca. The gods of the thirty-three became uplifted and overjoyed at that, full of rapture and happiness, saying, Tena sudaṁ, bhante, devā tāvatiṁsā attamanā honti pamuditā pītisomanassajātā: “The heavenly hosts swell, while the titan hosts dwindle!” “dibbā vata bho kāyā paripūrenti, hāyanti asurakāyā”ti.

Seeing the joy of those gods, Sakka, lord of gods, celebrated with these verses: Atha kho, bhante, sakko devānamindo devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā imāhi gāthāhi anumodi:

“The gods rejoice—“Modanti vata bho devā, the thirty-three with their Lord—tāvatiṁsā sahindakā; revering the Realized One, Tathāgataṁ namassantā, and the clear rightness of the teaching; dhammassa ca sudhammataṁ.

and seeing the new gods, Nave deve ca passantā, so beautiful and glorious, vaṇṇavante yasassine; who have come here after leading Sugatasmiṁ brahmacariyaṁ, the spiritual life under the Buddha! caritvāna idhāgate.

They outshine the others Te aññe atirocanti, in beauty, glory, and lifespan. vaṇṇena yasasāyunā; Here are the distinguished disciples Sāvakā bhūripaññassa, of he whose wisdom is vast. visesūpagatā idha.

Seeing this, they delight—Idaṁ disvāna nandanti, the thirty-three with their Lord—tāvatiṁsā sahindakā; revering the Realized One, Tathāgataṁ namassantā, and the clear rightness of the teaching.” dhammassa ca sudhammatan”ti.

The gods of the thirty-three became even more uplifted and overjoyed at that, saying: Tena sudaṁ, bhante, devā tāvatiṁsā bhiyyoso mattāya attamanā honti pamuditā pītisomanassajātā “The heavenly hosts swell, while the titan hosts dwindle!” “dibbā vata, bho, kāyā paripūrenti, hāyanti asurakāyā”ti.

Then the gods of the thirty-three, having considered and deliberated on the matter for which they were seated together in the Hall of Clear Right, advised and instructed the four great kings on the subject. 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, Each one, having been advised, stood at his own seat without leaving. sakesu sakesu āsanesu ṭhitā avipakkantā.

The Kings were instructed, Te vuttavākyā rājāno, and heeded good advice. paṭiggayhānusāsaniṁ; With clear and peaceful minds, Vippasannamanā santā, they stood by their own seats. aṭṭhaṁsu samhi āsaneti.

Then in the northern quarter a magnificent light arose and radiance appeared, surpassing the glory of the gods. Atha kho, bhante, uttarāya disāya uḷāro āloko sañjāyi, obhāso pāturahosi atikkammeva devānaṁ devānubhāvaṁ. Then Sakka, lord of gods, addressed the gods of the thirty-three, Atha kho, bhante, sakko devānamindo deve tāvatiṁse āmantesi: “As indicated by the signs—light arising and radiance appearing—The Divinity will appear. For this is the harbinger for the appearance of the Divinity, namely light arising and radiance appearing.” “yathā kho, mārisā, nimittāni dissanti, uḷāro āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati. Brahmuno hetaṁ pubbanimittaṁ pātubhāvāya yadidaṁ āloko sañjāyati obhāso pātubhavatī”ti.

As indicated by the signs, Yathā nimittā dissanti, The Divinity will appear. brahmā pātubhavissati; For this is the sign of the Divinity: Brahmuno hetaṁ nimittaṁ, a light vast and great. obhāso vipulo mahāti.

5. On Sanaṅkumāra 5. Sanaṅkumārakathā

Then the gods of the thirty-three sat in their own seats, saying, Atha kho, bhante, devā tāvatiṁsā yathāsakesu āsanesu nisīdiṁsu: “We shall find out what has caused that light, and only when we have realized it shall we go to it.” “obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā”ti. And the four great kings did likewise. Cattāropi mahārājāno yathāsakesu āsanesu nisīdiṁsu: “obhāsametaṁ ñassāma yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā”ti.

Hearing that, the gods of the thirty-three agreed in unison, Idaṁ sutvā devā tāvatiṁsā ekaggā samāpajjiṁsu: “We shall find out what has caused that light, and only when we have realized it shall we go to it.” “obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā”ti.

When the divinity Sanaṅkumāra appears to the gods of the thirty-three, he does so after manifesting a solid incarnation. Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, oḷārikaṁ attabhāvaṁ abhinimminitvā pātubhavati. For a Divinity’s normal appearance is imperceptible in the visual range of the gods of the thirty-three. Yo kho pana, bhante, brahmuno pakativaṇṇo anabhisambhavanīyo so devānaṁ tāvatiṁsānaṁ cakkhupathasmiṁ. When the divinity Sanaṅkumāra appears to the gods of the thirty-three, he outshines the other gods in beauty and glory, Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca. as a golden statue outshines the human form. Seyyathāpi, bhante, sovaṇṇo viggaho mānusaṁ viggahaṁ atirocati; evameva kho, bhante, yadā brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca.

When the divinity Sanaṅkumāra appears to the gods of the thirty-three, not a single god in that assembly greets him by bowing down or rising up or inviting him to a seat. Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, na tassaṁ parisāyaṁ koci devo abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. They all sit silently on their couches with their cupped palms raised, thinking, Sabbeva tuṇhībhūtā pañjalikā pallaṅkena nisīdanti: “Now the divinity Sanaṅkumāra will sit on the couch of whatever god he chooses.” “yassadāni devassa pallaṅkaṁ icchissati brahmā sanaṅkumāro, tassa devassa pallaṅke nisīdissatī”ti. And the god on whose couch the Divinity sits is overjoyed and brimming with happiness, Yassa kho pana, bhante, devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṁ so labhati devo vedapaṭilābhaṁ; uḷāraṁ so labhati devo somanassapaṭilābhaṁ. like a king on the day of his coronation. Seyyathāpi, bhante, rājā khattiyo muddhāvasitto adhunābhisitto rajjena, uḷāraṁ so labhati vedapaṭilābhaṁ, uḷāraṁ so labhati somanassapaṭilābhaṁ; evameva kho, bhante, yassa devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṁ so labhati devo vedapaṭilābhaṁ, uḷāraṁ so labhati devo somanassapaṭilābhaṁ.

Then the divinity Sanaṅkumāra manifested a solid incarnation, taking on the appearance of the youth Pañcasikha, and appeared to the gods of the thirty-three. Atha, bhante, brahmā sanaṅkumāro oḷārikaṁ attabhāvaṁ abhinimminitvā kumāravaṇṇī hutvā pañcasikho devānaṁ tāvatiṁsānaṁ pāturahosi. Rising into the air, he sat cross-legged in the sky, So vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīdi. like a strong man might sit cross-legged on a well-appointed couch or on level ground. Seyyathāpi, bhante, balavā puriso supaccatthate vā pallaṅke same vā bhūmibhāge pallaṅkena nisīdeyya; Seeing the joy of those gods, the divinity Sanaṅkumāra celebrated with these verses: evameva kho, bhante, brahmā sanaṅkumāro vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā imāhi gāthāhi anumodi:

“The gods rejoice—“Modanti vata bho devā, the thirty-three with their Lord—tāvatiṁsā sahindakā; revering the Realized One, Tathāgataṁ namassantā, and the clear rightness of the teaching; dhammassa ca sudhammataṁ.

and seeing the new gods, Nave deve ca passantā, so beautiful and glorious, vaṇṇavante yasassine; who have come here after leading Sugatasmiṁ brahmacariyaṁ, the spiritual life under the Buddha! caritvāna idhāgate.

They outshine the others Te aññe atirocanti, in beauty, glory, and lifespan. vaṇṇena yasasāyunā; Here are the distinguished disciples Sāvakā bhūripaññassa, of he whose wisdom is vast. visesūpagatā idha.

Seeing this, they delight—Idaṁ disvāna nandanti, the thirty-three with their Lord—tāvatiṁsā sahindakā; revering the Realized One, Tathāgataṁ namassantā, and the clear rightness of the teaching!” dhammassa ca sudhammatan”ti.

That is the topic on which the divinity Sanaṅkumāra spoke. Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha; And while he was speaking on that topic, his voice had eight qualities: it was clear, comprehensible, charming, audible, lucid, undistorted, deep, and resonant. imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato aṭṭhaṅgasamannāgato saro hoti vissaṭṭho ca viññeyyo ca mañju ca savanīyo ca bindu ca avisārī ca gambhīro ca ninnādī ca. He makes sure his voice is intelligible as far as the assembly goes, but the sound doesn’t extend outside the assembly. Yathāparisaṁ kho pana, bhante, brahmā sanaṅkumāro sarena viññāpeti; na cassa bahiddhā parisāya ghoso niccharati. When someone has a voice like this, they’re said to have the voice of the Divinity. Yassa kho pana, bhante, evaṁ aṭṭhaṅgasamannāgato saro hoti, so vuccati “brahmassaro”ti.

Then the divinity Sanaṅkumāra, having manifested thirty-three life-forms, sat down on the couches of each of the gods of the thirty-three and addressed them, Atha kho, bhante, brahmā sanaṅkumāro tettiṁse attabhāve abhinimminitvā devānaṁ tāvatiṁsānaṁ paccekapallaṅkesu pallaṅkena nisīditvā deve tāvatiṁse āmantesi: “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! “taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. For consider those who have gone for refuge to the Buddha, the teaching, and the Saṅgha, and have fulfilled their ethics. When their bodies break up, after death, some are reborn in the company of the gods who control what is created by others, some with the gods who love to create, some with the joyful gods, some with the gods of Yama, some with the gods of the thirty-three, and some with the gods of the four great kings. Ye hi keci, bho, buddhaṁ saraṇaṁ gatā dhammaṁ saraṇaṁ gatā saṅghaṁ saraṇaṁ gatā sīlesu paripūrakārino te kāyassa bhedā paraṁ maraṇā appekacce paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjanti, appekacce nimmānaratīnaṁ devānaṁ sahabyataṁ upapajjanti, appekacce tusitānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce yāmānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce tāvatiṁsānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjanti. And at the very least they swell the hosts of the centaurs.” Ye sabbanihīnaṁ kāyaṁ paripūrenti, te gandhabbakāyaṁ paripūrentī”ti.

That is the topic on which the divinity Sanaṅkumāra spoke. Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha; And hearing the sound of the Divinity speaking on that topic, the gods fancied, imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato ghosoyeva devā maññanti: “The one sitting on my couch is the only one speaking.” “yvāyaṁ mama pallaṅke svāyaṁ ekova bhāsatī”ti.

When one is speaking, Ekasmiṁ bhāsamānasmiṁ, all the forms speak. sabbe bhāsanti nimmitā; When one sits in silence, Ekasmiṁ tuṇhimāsīne, they all remain silent. sabbe tuṇhī bhavanti te.

But those gods imagine—Tadāsu devā maññanti, the thirty-three with their Lord—tāvatiṁsā sahindakā; that the one on their seat Yvāyaṁ mama pallaṅkasmiṁ, is the only one to speak. svāyaṁ ekova bhāsatīti.

Next the divinity Sanaṅkumāra merged into one corporeal form. Then he sat on the couch of Sakka, lord of gods, and addressed the gods of the thirty-three: Atha kho, bhante, brahmā sanaṅkumāro ekattena attānaṁ upasaṁharati, ekattena attānaṁ upasaṁharitvā sakkassa devānamindassa pallaṅke pallaṅkena nisīditvā deve tāvatiṁse āmantesi:

6. Developing the Bases of Psychic Power 6. Bhāvitaiddhipāda

“What do the good gods of the thirty-three think? How well described by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—are the four bases of psychic power! They are taught for the amplification, burgeoning, and transformation of psychic power. “Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro iddhipādā paññattā iddhipahutāya iddhivisavitāya iddhivikubbanatāya. What four? Katame cattāro? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. Idha bho bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. They develop the basis of psychic power that has immersion due to energy, and active effort. Vīriyasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. They develop the basis of psychic power that has immersion due to mental development, and active effort. Cittasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. They develop the basis of psychic power that has immersion due to inquiry, and active effort. Vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. These are the four bases of psychic power taught by the Buddha for the amplification, burgeoning, and transformation of psychic power. Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro iddhipādā paññattā iddhipahutāya iddhivisavitāya iddhivikubbanatāya.

All the ascetics and brahmins in the past, Ye hi keci bho atītamaddhānaṁ samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhosuṁ, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. future, Yepi hi keci bho anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhossanti, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. or present who wield the many kinds of psychic power do so by developing and cultivating these four bases of psychic power. Yepi hi keci bho etarahi samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhonti, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. Gentlemen, do you see such psychic might and power in me?” Passanti no, bhonto devā tāvatiṁsā, mamapimaṁ evarūpaṁ iddhānubhāvan”ti?

“Yes, Great Divinity.” “Evaṁ, mahābrahme”ti.

“I too became so mighty and powerful by developing and cultivating these four bases of psychic power.” “Ahampi kho bho imesaṁyeva catunnañca iddhipādānaṁ bhāvitattā bahulīkatattā evaṁ mahiddhiko evaṁmahānubhāvo”ti.

That is the topic on which the divinity Sanaṅkumāra spoke. Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha. And having spoken about that, he addressed the gods of the thirty-three: Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṁse āmantesi:

7. The Three Openings 7. Tividhaokāsādhigama

“What do the good gods of the thirty-three think? How well understood by the Buddha are the three opportunities for achieving happiness! “Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo okāsādhigamā anubuddhā sukhassādhigamāya. What three? Katame tayo?

First, take someone who lives mixed up with sensual pleasures and unskillful qualities. Idha bho ekacco saṁsaṭṭho viharati kāmehi saṁsaṭṭho akusalehi dhammehi. After some time they hear the teaching of the noble ones, rationally apply the mind to how it applies to them, and practice in line with the teaching. So aparena samayena ariyadhammaṁ suṇāti, yoniso manasi karoti, dhammānudhammaṁ paṭipajjati. They live aloof from sensual pleasures and unskillful qualities. So ariyadhammassavanaṁ āgamma yonisomanasikāraṁ dhammānudhammappaṭipattiṁ asaṁsaṭṭho viharati kāmehi asaṁsaṭṭho akusalehi dhammehi. That gives rise to pleasure, and more than pleasure, happiness, Tassa asaṁsaṭṭhassa kāmehi asaṁsaṭṭhassa akusalehi dhammehi uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. like the joy that’s born from gladness. Seyyathāpi, bho, pamudā pāmojjaṁ jāyetha; evameva kho, bho, asaṁsaṭṭhassa kāmehi asaṁsaṭṭhassa akusalehi dhammehi uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. This is the first opportunity for achieving happiness. Ayaṁ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo okāsādhigamo anubuddho sukhassādhigamāya.

Next, take someone whose coarse physical, verbal, and mental processes have not died down. Puna caparaṁ, bho, idhekaccassa oḷārikā kāyasaṅkhārā appaṭippassaddhā honti, oḷārikā vacīsaṅkhārā appaṭippassaddhā honti, oḷārikā cittasaṅkhārā appaṭippassaddhā honti. After some time they hear the teaching of the noble ones, rationally apply the mind to how it applies to them, and practice in line with the teaching. So aparena samayena ariyadhammaṁ suṇāti, yoniso manasi karoti, dhammānudhammaṁ paṭipajjati. Their coarse physical, verbal, and mental processes die down. Tassa ariyadhammassavanaṁ āgamma yonisomanasikāraṁ dhammānudhammappaṭipattiṁ oḷārikā kāyasaṅkhārā paṭippassambhanti, oḷārikā vacīsaṅkhārā paṭippassambhanti, oḷārikā cittasaṅkhārā paṭippassambhanti. That gives rise to pleasure, and more than pleasure, happiness, Tassa oḷārikānaṁ kāyasaṅkhārānaṁ paṭippassaddhiyā oḷārikānaṁ vacīsaṅkhārānaṁ paṭippassaddhiyā oḷārikānaṁ cittasaṅkhārānaṁ paṭippassaddhiyā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. like the joy that’s born from gladness. Seyyathāpi, bho, pamudā pāmojjaṁ jāyetha; evameva kho bho oḷārikānaṁ kāyasaṅkhārānaṁ paṭippassaddhiyā oḷārikānaṁ vacīsaṅkhārānaṁ paṭippassaddhiyā oḷārikānaṁ cittasaṅkhārānaṁ paṭippassaddhiyā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. This is the second opportunity for achieving happiness. Ayaṁ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo okāsādhigamo anubuddho sukhassādhigamāya.

Next, take someone who doesn’t truly understand what is skillful and what is unskillful, Puna caparaṁ, bho, idhekacco ‘idaṁ kusalan’ti yathābhūtaṁ nappajānāti, ‘idaṁ akusalan’ti yathābhūtaṁ nappajānāti. what is blameworthy and what is blameless, what should be cultivated and what should not be cultivated, what is inferior and what is superior, and what has a portion of dark or bright. ‘Idaṁ sāvajjaṁ idaṁ anavajjaṁ, idaṁ sevitabbaṁ idaṁ na sevitabbaṁ, idaṁ hīnaṁ idaṁ paṇītaṁ, idaṁ kaṇhasukkasappaṭibhāgan’ti yathābhūtaṁ nappajānāti. After some time they hear the teaching of the noble ones, rationally apply the mind to how it applies to them, and practice in line with the teaching. So aparena samayena ariyadhammaṁ suṇāti, yoniso manasi karoti, dhammānudhammaṁ paṭipajjati. They truly understand what is skillful and what is unskillful, and so on. 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. Knowing and seeing like this, ignorance is given up and knowledge arises. Tassa evaṁ jānato evaṁ passato avijjā pahīyati, vijjā uppajjati. That gives rise to pleasure, and more than pleasure, happiness, Tassa avijjāvirāgā vijjuppādā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. like the joy that’s born from gladness. Seyyathāpi, bho, pamudā pāmojjaṁ jāyetha; evameva kho, bho, avijjāvirāgā vijjuppādā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. This is the third opportunity for achieving happiness. Ayaṁ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo okāsādhigamo anubuddho sukhassādhigamāya.

These are the three opportunities for achieving happiness that have been understood by the Buddha.” Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo okāsādhigamā anubuddhā sukhassādhigamāyā”ti.

That is the topic on which the divinity Sanaṅkumāra spoke. Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha, And having spoken about that, he addressed the gods of the thirty-three: imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṁse āmantesi:

8. Mindfulness Meditation 8. Catusatipaṭṭhāna

“What do the good gods of the thirty-three think? How well described by the Buddha are the four kinds of mindfulness meditation! They are taught for achieving what is skillful. “Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro satipaṭṭhānā paññattā kusalassādhigamāya. What four? Katame cattāro?

It’s when a mendicant meditates by observing an aspect of the body internally—keen, aware, and mindful, rid of covetousness and displeasure for the world. Idha, bho, bhikkhu ajjhattaṁ kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. As they meditate in this way, they become rightly immersed in that, and rightly serene. Ajjhattaṁ kāye kāyānupassī viharanto tattha sammā samādhiyati, sammā vippasīdati. Then they give rise to knowledge and vision of other people’s bodies externally. So tattha sammā samāhito sammā vippasanno bahiddhā parakāye ñāṇadassanaṁ abhinibbatteti.

They meditate observing an aspect of feelings internally … Ajjhattaṁ vedanāsu vedanānupassī viharati …pe… Then they give rise to knowledge and vision of other people’s feelings externally. bahiddhā paravedanāsu ñāṇadassanaṁ abhinibbatteti.

They meditate observing an aspect of the mind internally … Ajjhattaṁ citte cittānupassī viharati …pe… Then they give rise to knowledge and vision of other people’s minds externally. bahiddhā paracitte ñāṇadassanaṁ abhinibbatteti.

They meditate observing an aspect of principles internally—keen, aware, and mindful, rid of covetousness and displeasure for the world. Ajjhattaṁ dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. As they meditate in this way, they become rightly immersed in that, and rightly serene. Ajjhattaṁ dhammesu dhammānupassī viharanto tattha sammā samādhiyati, sammā vippasīdati. Then they give rise to knowledge and vision of other people’s principles externally. So tattha sammā samāhito sammā vippasanno bahiddhā paradhammesu ñāṇadassanaṁ abhinibbatteti.

These are the four kinds of mindfulness meditation taught by the Buddha for achieving what is skillful.” Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro satipaṭṭhānā paññattā kusalassādhigamāyā”ti.

That is the topic on which the divinity Sanaṅkumāra spoke. Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha. And having spoken about that, he addressed the gods of the thirty-three: Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṁse āmantesi:

9. Seven Prerequisites of Immersion 9. Sattasamādhiparikkhāra

“What do the good gods of the thirty-three think? How well described by the Buddha are the seven prerequisites of immersion for the development and fulfillment of right immersion! “Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta samādhiparikkhārā sammāsamādhissa paribhāvanāya sammāsamādhissa pāripūriyā. What seven? Katame satta? Right view, right purpose, right speech, right action, right livelihood, right effort, and right mindfulness. Sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati. Unification of mind with these seven factors as prerequisites is called noble right immersion ‘with its vital conditions’ and also ‘with its prerequisites’. Yā kho, bho, imehi sattahaṅgehi cittassa ekaggatā parikkhatā, ayaṁ vuccati, bho, ariyo sammāsamādhi saupaniso itipi saparikkhāro itipi.

Right view produces right purpose. Right purpose produces right speech. Right speech produces right action. Right action produces right livelihood. Right livelihood produces right effort. Right effort produces right mindfulness. Right mindfulness produces right immersion. Right immersion produces right knowledge. Right knowledge produces right freedom. Sammādiṭṭhissa, bho, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti. Sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṁ pahoti, sammāñāṇassa sammāvimutti pahoti.

If anything should be rightly described as Yañhi taṁ, bho, sammā vadamāno vadeyya: ‘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. ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi apārutā amatassa dvārā’ti idameva taṁ sammā vadamāno vadeyya. 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. Svākkhāto hi, bho, bhagavatā dhammo sandiṭṭhiko, akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi apārutā amatassa dvārā.

Whoever has experiential confidence in the Buddha, the teaching, and the Saṅgha, and has the ethical conduct loved by the noble ones; and whoever is spontaneously reborn, and is trained in the teaching; more than 2,400,000 such Magadhan devotees have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, assured, destined for awakening. Ye hi keci, bho, buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā, ariyakantehi sīlehi samannāgatā, ye cime opapātikā dhammavinītā sātirekāni catuvīsatisatasahassāni māgadhakā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā. And there are once-returners here, too. Atthi cevettha sakadāgāmino.

And as for the rest of folk, Atthāyaṁ itarā pajā, who I think have shared in merit—puññābhāgāti me mano; I couldn’t even number them, Saṅkhātuṁ nopi sakkomi, for fear of speaking falsely.” musāvādassa ottappan”ti.

That is the topic on which the divinity Sanaṅkumāra spoke. And while he was speaking on that topic, this thought came to the great king Vessavaṇa, Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha, imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato vessavaṇassa mahārājassa evaṁ cetaso parivitakko udapādi: “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!” “acchariyaṁ vata bho, abbhutaṁ vata bho, evarūpopi nāma uḷāro satthā bhavissati, evarūpaṁ uḷāraṁ dhammakkhānaṁ, evarūpā uḷārā visesādhigamā paññāyissantī”ti.

And then the divinity Sanaṅkumāra, knowing the great king Vessavaṇa’s train of thought, said to him, Atha, bhante, brahmā sanaṅkumāro vessavaṇassa mahārājassa cetasā cetoparivitakkamaññāya vessavaṇaṁ mahārājānaṁ etadavoca: “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! “taṁ kiṁ maññati bhavaṁ vessavaṇo mahārājā atītampi addhānaṁ evarūpo uḷāro satthā ahosi, evarūpaṁ uḷāraṁ dhammakkhānaṁ, evarūpā uḷārā visesādhigamā paññāyiṁsu. 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!” Anāgatampi addhānaṁ evarūpo uḷāro satthā bhavissati, evarūpaṁ uḷāraṁ dhammakkhānaṁ, evarūpā uḷārā visesādhigamā paññāyissantī”ti.

That, sir, is the topic on which the divinity Sanaṅkumāra spoke to the gods of the thirty-three. And the great king Vessavaṇa, having heard and learned it in the presence of the Divinity as he was speaking on that topic, informed his own assembly.’” Imamatthaṁ, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ abhāsi, imamatthaṁ vessavaṇo mahārājā brahmuno sanaṅkumārassa devānaṁ tāvatiṁsānaṁ bhāsato sammukhā sutaṁ sammukhā paṭiggahitaṁ sayaṁ parisāyaṁ ārocesi’”.

And the spirit Janavasabha, having heard and learned it in the presence of the great king Vessavaṇa as he was speaking on that topic to his own assembly, informed the Buddha. Imamatthaṁ janavasabho yakkho vessavaṇassa mahārājassa sayaṁ parisāyaṁ bhāsato sammukhā sutaṁ sammukhā paṭiggahitaṁ bhagavato ārocesi. 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. 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. And that’s how this spiritual life has become successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans. Tayidaṁ brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitanti.